Translated and interpreted byV.D.N.

Rao, former General Manager, India Trade Promotion Organization,

Ministry of Commerce, Govt. of India, Pragati Maidan, New Delhi, now at Chennai

Other Scripts by the same Author:

Essence of Puranas:-Maha Bhagavata, Vishnu Purana, Matsya Purana, Varaha Purana, Kurma Purana,
Vamana Purana, Narada Purana, Padma Purana; Shiva Purana, Linga Purana, Skanda Purana,
Markandeya Purana, Devi Bhagavata;Brahma Purana, Brahma Vaivarta Purana, Agni Purana, Bhavishya
Purana, Nilamata Purana; Shri Kamakshi Vilasa

Dwadasha Divya Sahasranaama: a) Devi Chaturvidha Sahasra naama: Lakshmi, Lalitha, Saraswati,
Gayatri; b) Chaturvidha Shiva Sahasra naama-Linga-Shiva-Brahma Puranas and Maha Bhagavata; c)
Trividha Vishnu and Yugala Radha-Krishna Sahasra naama-Padma-Skanda-Maha Bharata and Narada
Purana.

Stotra Kavacha- A Shield of Prayers -Purana Saaraamsha; Select Stories from Puranas

Essence of Dharma Sindhu - Dharma Bindu - Shiva Sahasra Lingarchana-Essence of Paraashara Smriti-
Essence of Pradhana Tirtha Mahima

Essence of Upanishads : Brihadaranyaka , Katha, Tittiriya, Isha, Svetashwara of Yajur Veda-Chhandogya

and Kena of Saama Veda-Atreya and Kausheetaki of Rig Veda-Mundaka, Mandukya and Prashna of
Atharva Veda ; Also ‘Upanishad Saaraamsa’ -Essence of Maha Narayanopanishad; Essence of Maitri
Upanishad

Essence of Virat Parva of Maha Bharata- Essence of Bharat Yatra Smriti

Essence of Brahma Sutras

Essence of Sankhya Parijnaana- Essence of Knowledge of Numbers for students

Essence of Narada Charitra; Essence Neeti Chandrika-Essence of Hindu Festivals and Austerities

Essence of Manu Smriti- Quintessence of Manu Smriti- Essence of Paramartha Saara; Essence of
Pratyaksha Bhaskra; Essence of Pratyaksha Chandra

Essence of Vidya-Vigjnaana-Vaak Devi; Essence of Bhagya -Bhogya-Yogyata Lakshmi

Essence of Soundarya Lahari- Essence of Popular Stotras- Essence of Pancha Maha Bhutas

Essence of Taittireeya Aranyaka- Quintessence of Soundarya Lahari- Essence of Gayatri

Essence of Ganesha Mahima - Essence of Shiva Raatri Mahima

Essence of Chaturupanishads- Essence of Ashtaadasha Upanishads - Essence of Bhagavad Gita

Essence of Valmiki Baala Ramayana- Essence of Valmiki Ayodhya Ramayana- Essence of Aranya
Ramayana Note: All the above Scriptures already released on www. Kamakoti.org as also on Google by
the respective references.
INRODUCTION

As Brahma Maanasa Putras of Sanaka-Sanandana-Sanaatana-Sanat Kumaras were interrupted by

Vaikuntha Dwaara Palakaas of Jaya Vijayas, the Kumaras cursed to be born in ten sucessive births of
Evil Energies of the Time Cycle. Hence Maha Vishnu was necessitated to assume Ten ‘Avataaraas’ to
vindicate Dharma and Nyaaya again and again. An ‘Avatara’ (Incarnation) is like the lighting of a lamp
from another lamp; like-wise, Bhagavan is a manifestation suited to specific purpose and end-use.
Among such Avatars of Vishnu, the first well-known manifestation of Matsya the Fish which retrieved
the Sacred Vedas stolen from Brahma by Makarasura. The temptation to Danavas to obtain ‘Amrit’,
‘Samudra Mathana’was set as Manthara Mountain as the churning rod, Maha Sarpa Vasuki was the string
with which to tie up the Mountain and Bhagavan himself as balancing Shakti as the Avatar of Kurma to
ensure that the Meru Mountain would be made stable and steady. As Hiranyaakasha, the mighty son of
Devi Diti pulled up Bhu Devi and dragged her into the depths of the Ocean down to the ‘atholokas’, Lord
Vishnu assumed the incarnation of Maha Varaha and killed himas Devi Prithvi heaved a great sigh of
relief. Hiranyakashipu got on to his wits’ end, when his own son Prahlada was forced to show that
Narayana any where, say in a Pillar, he broke it with his mace and there emerged the fierce Man-Lion,
Narasimha, who had half-body as a giant Lion roaring and killed the demon. Bhagavan agreed to be born
to Aditi and Kashyapa as Vamana the foremost human as dwaf; grew up as a Brahmachari, learnt Vedas,
sporting ‘Mriga Charma’, Danda and wooden footwear appeared at the Yagna by daanava Bali
Chakravarti and asked for a charity of three feet of land.Vamana then assumed a sky body and measured
one foot as Earth, Samudras, Parvatas; second foot as Sky, Nakshtras, Planets, Deva- Brahmaaadi lokas.
Even as the second foot still fell short of the required size , Vaamana had to push Bali’s head down to
‘Rasatala’. As Manu prayed to Vishnu as his son, the Lord agreed for Preservation of Dharma and
affirmed: Paritra naaya Sadhunaam Vinaasaaya cha Dushkrutaam, Dharma samsthaapanaarthaaya
sambhavaami yuge yugey! (I shall no doubt take human birth to revive Dharma and punish Evil from time
to time). As promised by Vishnu, Swayambhu was born as King Dasaratha and gave Shri Rama in Treta
Yuga.

Being a human, Rama was subject to the weaknesses of kama-krodha-mohas but being an ideal most
specimen of humanity he was prone to cryings and wailings, bursts of anger and anguish, high
possessiveness and frustrastion, passion and compassion. But, all rolled in yet covered by supreme and
unique qualities of idealism, virtue and justice, devotion and veneration overshadowed by the single
motivation of ‘Pitru Vaakya Paripalana’. All these traits were at display in the current series of Essence of
Vaaklmiki Ramayana, especially in the instant Aranya Ramaayana, since the Baala and Ayodhya series
had since seen attempted.

As I approached with humility with a request to translate Ramayana, HH Vijayendra Saraswati of ‘Kanchi
Peetha’ had spontaneously instructed : ‘ Try Vaalmiki Ramayana, but with vishleshanas’. It is that
command which has generated ready inspiration and determination, quite apart from the innate power of
the directive itself. For over a decade and half He has inspired me to take to translations of the essence of
Ashtaadasha Puranas, Ashtaadasha Upanishads, Dharma Sindhu, Brahma Sutras, Manu Smriti, Soundarya
Lahari, Bhagavad Gita, and scripts on Lakshmi-Sarasvati- Gayatri- Surya-Chandras etc.

My earnest prostrations to Him by the self and family with all humility, faith and dedication.

VDN Rao and family

Contents Page

Introduction 5
Retrospectives of Baala Kanda and Ayodhya Kanda 5

Sarga One: Shri Rama - Devi Sita-Lakshmanas felicitated in ‘Muni ashramas’ 10

[Vishleshana on Bali Vaishva Deva from ‘Dharma Sindhu’]

Sarga Two: As Rama-Sita-Lakshmanas proceeded into the thick forest, they encounterd 12
Rakshasa Viraatha
Sarga Three: Exchange of hot words by Rama Lakshmanas with Rakshasa Viraatha 14
Sarga Four: Rama Lakshmanas kill Rakshasa Viraatha
Sarga Five: Shri Rama-Sita-Lakshmanas visit Sharabhanga Muni’s ashrama and after 15
‘atithya’ the Muni departs for Brahma Loka
Sarga Six: Vaanaprastha Munis approach Shri Rama for safety from Rakshasaas and Rama 17
Lakshmanas assure and pacify them
Sarga Seven: Shri Rama-Sita-Lakshmanas reach the ashram of Muni Suteekshna who offers 18
‘atithya’ overnight
Sarga Eight: Next early morning Rama-Sita-Lakshmanas exit Suteekshna ashram 19
Sarga Nine: Gatheringa of innocent commoners and Munis seek protection from frequent 20
attacks by Rakshasaas and Devi Sita enumerates the tenets of dharma
Sarga Ten: Rama Lakshmanas assure and make ‘pratigjnas’ of Kshatriya kula duty to 21
safeguard the tenets of Dharma

Sarga Eleven: Rama Sita Lakshmanas visit Panchapsara Tirtha and Maandikarana ashrama 22
and after visiting other Muni Ashramas too, visit the ashram of the brother of Agastya Maharshi
who lauds the glory of Agastya
Vishleshanas on a) Creation of Agasthya and Vasishtha as brothers by MitraVaruna from Urvashi
and b)Agastya Muni dries up the Ocean and enables to destroy the demon Kalakeya- Matsya-Padma
Puranas respectively

Sarga Twelve: Rama-Sita-Lakshmanas visit Agastya Maharshi and after welcoming them, 27
Agastya gifts ‘diyvaastras’

Sarga Thirteen:Maharshi Agastya complements Devi Sita as a ‘pativrata’ and directs 28

Rama Lakshmanas to construct Panchavati Ashram
Vishleshana on Devi Arundhati

Sarga Fourteen: On the way to Panchavati, Rama-Sita-Lakshmanas meet the Great Grudhra 29
Raja Jatayu who vividly explains the family background of Jatayu
[ Vishleshana on Daksha Prajapati and Kashyapa from Puranas

Sarga Fifteen: The compact and vastu based ‘Panchavati Parnashaala’of Rama-Sita- 33
Lakshmanas reside comfortably
Vishleshana on Vaastu Shaanti

Sarga Sixteen: Happy living by Rama Sita Lakshmanas at Panchavati through Hemanta 34
Ritu and Godavari Snaanaas

[Vishleshana on a) Rithus / Seasons; abd b) on the Sacred River Godavari and the excellence
of bathings in the River
Sarga Seventeen: Rakshasi Shurpanakha arrives at Panchavati, introduces, proposes 38
to Rama to wed as his wife
Sarga Eighteen: Shurpanakha compromises to wed Lakshmana as he was single there 40
but the latter cuts off her ears and nose
Sarga Nineteen: Khara incensed the treatment to sister and despatches fourteen rakshasaas 41
to kill Rama Lakshmanas
Sarga Twenty: Shri Rama devastates fourteen followers of Khara 42
Sarga Twenty One: Shurpanakha reaches brother Khara , conveys Rama’s killing fourteen 43
rakshasas, provokes Khara to seek revenge
Sarga Twenty Two: Khara Dushana Rakshasaas along with fourteen thoushand sena attack 44
Panchavati of Ramas

Sarga Twenty three: Khara then noticed dusshakunas like donkey brayings and squeaks of 45
vultures from the sky, but having ignored these, Khara reaches Shri Rama ‘ashrama’
[Vishlashana on premonitions of death in general terms to humans sourced from Markandeya Purana]

Sarga Twenty Four: As the dusshakunas loomed large, Rama hopes for the doom of 47
Rakshasaas and victory for himself- as a precaution, he asked Lakshmana to hide Devi Sita in a cave and
got readied for the battle
Sarga Twenty Five: Rakshasaas attack Sri Rama, deva gandharva rishis apprehensive, 48
but the invinvible Shri Rama devastates thousands of rakshasaas single handed
Sarga Twenty Six: Senapati Dushana and thousands of rakshasaas devastated by singular 49
Shri Rama
Sarga Twenty Seven: Trishira, Khara Maha Rakshas’s Senapati exterminated 51
Sarga Twenty Eight: Fierce battle between Shri Rama and Khara Rakshasa by the usage 51
of their expertise in dhanur vidya
Sarga Twenty Nine:Exchange of heated arguments between Shri Rama and Khara Rakshas 53
whose mace attack defended by Rama
Sarga Thirty: Shri Rama the action hero hits Khara Rakshasa to death and affirms victory 54
celebrated by Celestials and Rishis

Sarga Thirty One: Akampana Rakshasa reaches Ravanasura to Lanka and poisons 56
the latter’s mind hatch a vicious plot to lure Devi Sita by a deer impersonted by Mareecha
Reference: Essence of Vaalmiki Baala Khanda about Maricha Subahu rakshasa brothers]-

Sarga Thirty Two: Shurepanakha hurt physically with mutilated ears and nose arrives 59
grievously at Maha Ravana Sabha:
Sarga Thirty Three: Highly alarmed and frustrated Shurpanakha incites and ignites 60
her brother Ravanasura
Sarga Thirty Four: Ravana was inquisitive from Shupanakha about details of 62
Rama-Sita-Lakshmanas as the latter asks Sita to be abducted and wedded to Sita
Sarga Thirty Five: Ravanasura once again approaches Mareecha once again to seek 63
the latter’s help.
Sarga Thirty Six: Ravanaasura once again seeks the help of Mareecha to kidnap Devi Sita 65
Sarga Thirty Seven: ‘The self shaken up Mareecha appeals to Ravana to very kindly 66
withdraw the plan in view of Rama’s extraordinary mental acumen and physical energy
Sarga Thirty Eight: Maareecha explains his erstwhile experience of Vayavyastra and 67
requests Ravana to pardon him
Sarga Thirty Nine: Maarecha seeks to further convince Ravanaasura as Mareecha 69
enterered having assumed the form of a Maya Harina or a feigned deer
[ Vishleshanaas as per Essence of Valmiki Bala Ramayana vide Sargas Twenty Nine and Seventy
respectively on Bali Chakravarti and Nahusha respectively

Sarga Forty: Ravanasura resents Mareecha’s argumentative pattern and commands 72

Mareecha to get involved in the mission of ‘Sitaapaharana’ while detailing the plan of abduction
Sarga Forty One: Maareecha issues ultimate warning to the doom of Ravana and 73
disaster of Lanka Kingdom
Sarga Forty Two: Rakshasa Maareecha forced by Ravanaasura to assume the deer form 74
of glitter and attract Sita’s attention
Sarga Forty Three: Even as Lakshmana doubted about the Maya Mriga, Sita was bent 76
to secure it alive or dead and Rama had to yield to her intense wish proceeded with the chase, while
entrusting responsibility to Lakshmana. chase.
Sarga Forty Four: Shri Rama kills Mareecha, no doubt, but the latter shouts for help 78
in Rama’s tone causing gitters to Sita
Stanza Forty Five: As expected, Lakshmana was taken aback by Sita’s insinuations 79
against him who was pressurised to reach Shri Rama
Sarga Forty Six: Ravanaasura approaches Devi Sita under Sadhu’s garb , familiarises 81
and mesmorises her
Sarga Forty Seven: Devi Sita introduces herself as the daughter of King Janaka and 82
the husband of the valiant Shri Rama and the cause of their arrival; Ravana proposes to Devi
Sita as a co-wife and the latter reacts haughtily

Sarga Forty Eighty: Ravanasura explains his own background and valor and Devi Sita 84
ignores and discounts
[Vishleshana on Shachi Devi and Indra]

Sarga Forty Nine: Ravanasura forcibly abducts Devi Sita who cries away helplessly 86
but Maha Jataayu grudhra tries to intervene and seeks to help
Sarga Fifty: Jataayu warns Ravanasura to withdraw from the evil act of ‘Sitaapaharana’ 88
and otherwise be ready for encounter
Sarga Fifty One: Fierce battle between Jataayu and Ravanasura but Ravana kills Jatayu 89
Sarga Fifty Two: Thus Ravanasura finally concludes ‘Sitaapaharana’ as Devi Sita was 91
kept under vigilant custody
Sarga Fifty Three: Rattled and shocked Devi Sita shouts being highy critical of Ravana 93
and his heinous actions
Sarga Fifty Four: As Devi Sita sought to drop down her jewellery and dress to notify 94
Rama Lakshmanas, Ravana kept vigil by five monkeys, and at Lanka in antahpura by eight rakshasis.
Sarga Fifty Five: Ravanasura takes Devi Sita to his antahpura and seeks to pressurise 95
her to become his queen
Sarga Fifty Six: Having suffered Ravana’s entreaties, Sita intensified her thoughts 97
on Shri Rama and praised him while angry Ravana instructed rakshasis to take Sita away to Ashoka
Vatika and frieghten her to surrender
Sarga Fifty Seven: Shri Rama having killed Maareecha returns while noticing bad 99
omens gets concerned about Devi Sita
Sarga Fifty Eight: On a run back to the Ashram, Rama Lakshmanas were subject to 100
innumerable kinds of doubts and reaching there were not able to see Devi Sita and got stunned and
terrified
Sarga Fifty Nine: Rama Lakshmans recalled the events before the latter left for Rama 101
at the false shouts of the dying Maareesha and Rama was truly upset by Lakshmana’s grave indescretion
Sarga Sixty: Shri Rama’s deep distress at Devi Sita’s disappearance- desperate search 102
for her even addressing animals and vegetation around the ashram in frustration.

Sarga Sixty One: Shri Rama and Lakshmanas got intensely frustrated with their 104
extensive search for Devi Sita
[Vishleshana on Vamana Deva and Bali Charavarti for ready reference vide Essence of Valmiki Baala
Ramayan]

Sarga Sixty Two: Rama’s anguish - his sustained efforts with Lakshmna- following 106
Maya Mriga’s southern direction- recognising fallen Sitas’s dried up flowers and ornaments-
and signs of a recently fought battle!
Vishleshana on Tripuraasura Vijaya from i) Linga Purana-ii) Ganesha Purana

Sargas Sixty Three and Sixty Four: Lakshmana seeks to cool down the unbelievable 111
rage and anger and recounts the fundamenatal features of self restraint while getting ready to display his
outstanding bravery in human like and Gods like battle!
1. [ Ref Essence of Valmiki Ayodhya Ramayana-Sarga Twelve on Yayati-Yadu-Puru]
2. Vishleshana vide Bhagavad Gita is quoted in this context

Sarga Sixty Five: Rama Lakshmanas witnessed the grievously hurt Maha Grudhra 116
Jataayu who fought for Devi Sita being kidnapped Mahaasura Ravana the Lankeshwara

Sarga Sixty Six: Shri Rama performs the ‘dahana samskaara’ of Jatayu 117
[Vishleshana on Dahana samskara for human beings is explained vide Sarga 76 of Essence of Valmiki
Ayodhya Ramayana.]

Sarga Sixty Seven: Nasty encounter with Athomukha and blind Rakshasi Kabandha 120
who caught Rama Lakshmanas by its long and surrounding arms within a huge embrace seeking to eat
their flesh
Sarga Sixty Eight: By the enormous force of their sheer grit and decisiveness and 122
of mutual consultations, Rama Lakshmanas severed both the mighty shoulders of Kabandha
Sarga Sixty Nine: Tormented by Sthula Rishi, Karbandha got ‘vikrita rupa’ but he 123
performed tapsya to Brahma for deerghaayu, attacked Indra and vajraayudha’s hit raised his stomach
over body, now relieved by Rama Lakshmanas.

Sarga Seventy: As Kabandha Rakshas’s mortal remains secured ‘daah samskara’ by 124
Rama Lakshmanas, his celestial form reveals details of Ravana vs Sita and advises Rama’s friendship
with the exiled Vaanara King Sugriva
[Vishleshana on Neeti Chandrika in Telugu language as transated into English as the Essence of Neeti
Chandrika vide the website of kamakoti.org . - [ Brief Vishleshana of Vaali-Sugrivas

Sarga Seventy One: Kabandha in his celestial form showed the way to reach 127
Rishyamooka Parvata and Pampa Sarovara, as also of Matanga Muni Ashrama

Sarga Seventy Three: Rama Lakshmanas proceed towards Matanga Vana and meet 129
Tapasvini Shabari awaiting Shri Rama Lakshmanas all along her life with indefinable devotion.
[Vishleshana on Yogini Shabari]

Sarga Seventy Four: Having witnessed the glorious departure of Maha Yogini 131
to Bliss, Rama Lakshmanas proceeded along with Pampasarovara in their ‘Sitaanveshana’towards
Gandhamanana Mountain and meet Sugriva
ESSENCE OF VALMIKI ARANYA RAMAYANA

Introduction:

Brahmarshi Narada taught Brahmana Vidyaarthi Pracheta the ‘two golden principles of not preaching
what he himself would not practise and take to the name and thought of Rama till his death’. The boy
learnt the Mantra ‘Mara’ or to Kill- kill ‘ahamkara’, ‘shadvarga shatrus’ of excessive desires, anger,
selfishness and avarice, infatuation, ego and jealousy. Constant repetition of ‘Mara’ turned as ‘Rama’
gradually developed ‘valmikaas’ or anthills till his ‘atma saakshaatkaara’ or Self Realisation and
eventually came to be reputed as Valmiki Maharshi. Once when he was bathing in the clear waters of
Ganges he sighted two doves while mating but were shot to death by a hunter and the Maharshi cried :
maa nishaada pratishthaa tvamagamaḥ shasshvatih samaah, yat krouncha mithunaa -dekam avadheeh
kaama mohitam/ Nishaada! There could never be rest for long years till eternity, for you killed the mating
birds unsuspectingly! This is the ‘prerepana’ or the inspiration of the illustrious scripting of Valmiki
Ramayana! Maharshi Valmiki asked Brahmarshi Narada: Konyasmin saampratam loke gunavaan kascha
veeryavaan, dharmagjnascha kritagjnascha veeryavaan,dharmagjnascha kritagjnascha Satyavaakyo
dhridhavtatah’ as to who indeed was the Guna- Veerya-Dharmagjna- Kritagjna- Satya Vaadi- Dhridha
Sankalpa or of the superior traited- brave- virtuous-ever grateful - truthful and decisive on Earth during
the Treta Yuga! Ramayana is relevant now as much as in the past -present and for ever as narrated in Six
Khandas or sugar cane stems viz. Baala Khanda-Ayodhya Khanda- Aranya Khanda-Kishkinda Khanda-
Sundara Khanda-Yuddha Khanda. Baala Khanda comprises seventy seven Sargas- Ayodhya Khanda one
hundred nineteen Sargas-Aranya Khanda has seventy three Sargas-Kishkindha Khanda has sixty seven
Sargas-Sundara Khanda comprises of sixty eight Sargas- Yuddha Khanda has one twenty eight Sargas.
Addtionally Uttara Khanda has one hundred eleven Sargas. The current presentation is relevant to Aranya
Khanda- the third Piece of the Sugar Cane.

Restrospecive :

Baala Khanda

The overview of Ramayana by Maharshi in his trance- Valmiki Ramayana of 24000 stanzas was sung by
Lava- Kusha kumars of ‘Shri Rama -Devi Sita’ at a Conference of Muni Mandali before Shri Rama-
From the Vaivaswa Manvantara to the Ikshvaku Vamsha at Ayodhya till King Dasharatha to Shri Rama-
King Dashararatha-Vasishtha- Ministers plan to perform Ashvamedha Yagna and despatch Sumantra the
Charioteer request to request Maharshi Rishyashringa- Historic Arrival of Rishyashringa heralding the
season to rains- There after Vasishthas gave to the King ‘yagjna diksha’- removed evil influences - made
arrangements of the yagjna like architecture, construction and maintenance; groups of jyotishadi
vedangas; workforce; nata- naatya -nartaka groups,cooking, culinary,construction of colonies, conference
Halls etc. Ashvamedha Yagna executed gloriously- Putra Kaamekshi Yagjna- Celestials preparing for
arrival of Maha Purusha- Devas and Indra approached Vishnu to desrtoy Ravasnasura as Vishnu said
only in human form Rama, Dasharatha’s son could to so. At the Yagjna, a Maha Purusha emerged from
the flames and handed over a ‘payasa patra’ to Dasharatha to distribute to his three queens as

5
instructed.As Rama-Lakshmana-Bharata-Shatrugnas were born thus, Indra and Devas manifested
‘Vaanaraas’ including Hanuman with Ashta Siddhis. Dasharatha distributes ‘payasa’ to queens
Koushalya-Sumitra- Kaikeyi - Samskararas to Ramaadi Kumaras; Arrival of Brahmarshi Vishvamitra at
Ayodhya to King Dasharatha. Vasishtha assured Dasharatha about Shri Rama’s safety in safeguarding
the Vishvamitra Yagjna as the satisfied King allowed Rama Lakshmanas and teach Bala-Atibala. The trio
reached Angamuni Ashram-Sarayu-Ganga confluence at Malada- Kurusha Villages where Indra hid-
the reason was that Indra killed brahmana Vritraasura.-They enter ‘Tataka Vana’- Rama Lakshmanas
encounter Tataka and Vishmamitra prevails on stree hatya- Vishvamitra teaches most of archery mantras
to Rama Lakshmanas- Vishvamitra takes Rama brothers to the ‘Vamana Ashrama ’- Yagjnas spoilt in
other ashramas by Maricha Subahus punished by Rama-‘Ashramavashis’ conveyed about Janaka’s
Yagjna and Shiva Dhanush- Vishvamitra seeks take heros to Siddhashrama by difficult terrain and
explains about adjacent Kusha Desha, King Kushanabha, Apsara daughters and Vayu Deva- By boat from
Shonabhadra to Ganges, Vishvamitra explains about flows of Ganges - birth of Skanda- King Sagara’s
tapasya for sons- queen Sumati begets 60,000 strong sons while Keshini just only Asamanjasa.Sagara
planned Ashvamesha yagna, Indra stole the Sacrificial horse- Sumati’s strong sons searched bhuloka-and
patalas with pomp and noise-Kapila Muni curses the sons in patala to become stones-Asamanjasa goes in
search and conveys the result to Sagara who dies- King Asamanjasa gaveup hopes and so does his son
Amshuman and the latter’s son Dilip. But Bhagiradha takes up the thread and prays to Ganga from skies
at Gokarna Tirtha. Bhagiratha standing by foot fingers, invoked Maha Deva- Crossing Ganga, Rama
approaching Vaishali asked about Deva Danavas-Having failed to secure Amrit, Diti- daitya mother-
seeks to destroy Indra- Diti fell asleep unsconcsiously, Indra entered her Garbha with his ‘Vajraayudha’,
saw the fully grown up boy inside ,cajoled him saying ‘don’t cry, don’t cry’ and sliced the child into
seven parts and further to forty nine sub-parts-Vishvamitra stated that they were at that very place where
above instances had occured when there was an Ikshvaaku Kings Kakutstha- Sumati and then proceed to
Mithila the kingdom of Janaka Raja! Sumati showed the way to Gautama Ashram en route Mithila.-
Entering King Janaka’s Yagnyashaala, Vishvamitra introduces Rama Lalshmanas and their acts of glory
so far to King Janaka and his Purohita ‘Shataananda’- Having congratulated Rama Lakshmanas,
Shatananda makes a detialed coverage on the lifestory of Vishvamitra who as a Kshatriya King through
tapsyas became a Brahmarshi! King Vishvamitra sighted Shabali Kamadhenu and demands it but was
refused; in a battle Shabala smashed thee army but the latter took to severe tapasya. Brahma blesses
Vishvavmitra be the status of Maharshi- Trishanku desires to reach swarga being mortal and Vishvamitra
creates a mid- sky swarga with his tapo bala; - Ambarisha performs Yagjna at Pushkara but as sacrifice
animal was stolen, a ‘nara pashu boy’ was arranged - Vishvamitra took pity but to no avail; got entangled
instead by co-Munis.-Vishvamitra disturbed by ‘Menaka’ at Pushkara, then shifted to heights of
himalayas when ‘Rambha’ disturbed too- Ultimately even as Indra ever stole his food, Maharshi stopped
his breathing but kept on his tapsya on Brahma, and the latter conferred the title of ‘Brahmarshi’!
Vishmamitra conveys Rama’s desire to show Shiva Dhanush and Janaka gives the background of the
Dhanush ; King Nimi was gifted Shiva Dhanush at his son Devarata’s wedding; Devi Sita as ‘Ayonija’ as
Janaka tills bhuyagjna.-Rama lifted up the Shiva Dhanush as if it were a toy, straightened it with great
ease, held the middle part, and as though of a child play broke into two pieces. That breaking resulted in
earthshaking like reverberations. King Janaka said:Once wedded to Shri Rama, my daughter ought to be
proud to his life partner and bring in glory to Janaka vamsha! Brahmarshi said: tathaastu!- King Janaka
sent a messenger to King Dasharatha to state: Shri Rama in the midst of all of us had managed the
control and breaking of the age old Shiva Dhanush and as per my repeated announcements would like to

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propose my daughter Devi Sita to Shri Rama in a wedding ceremony and therefore request you to attend
the same along with your queens and the entire retenue. Besides Rama and Devi Sita, may we also
propose the wedding of Lakshmana with my younger daughter Urmila too- Dasharadha was pleased and
addressed Vasishtha and Ministers to leave next morning -Accompanied by Gurus, wives and intimate
and other relatives and friends, King Dasharatha was happy and blissful and instructed Sumantra to let the
royal treasurer carry surplus funds of cash, jewellery, nine gems ahead and for their safety there ought to
be fool proof defence arrange -ments. A four day procession with needed halts on way moved on with
plentiful food and drinks. On their arrival at the outskirts of the Kingdom, King Janaka made elaborate
reception with music, song, dance and ecstatic welcome showers of flowers-In an open Janaka Sabha,
Vasishtha narrated the glory of Ikshvaku Vamsha: Brahma Deva the Swayambhu manifested Marichi,
from the latter was born Kashyapa whose son was Vivisvaan as the latter gave birth to Vaivasvata Manu.
Manu was the foremost Prajapati and from Manu was born Ikshvaku the first King of Ayodhya. Then
were highlighted: Pruthu-Mandhata-Sagara- Bhagiratha- Ambareesha-Nahusha-Yayati-Naabhaga- Aja-
and Dasharatha- King Janaka explained about his vamsha from renowned King Nimi ,whose son named
Mithi being the ever first Janaka as the ‘vamsha’ known as of Janakas. Then he introduced Kushadhvaja
his younger brother desirous of getting his two daughters to Bharata and Shatrughna and declared
Mandaveeka and Shutakeerti as their respective wives. respectively.- Public Declarations were made in
the presence of Kings, Maharshis, and the public and hectic preperations were made; The vivahika vedika
was got ready befitting the status and magnificence of two great Kings. Then Janaka welcomed the brides
and bridegrooms.-- Afer the festivities concluded, guests were shovered with precious gifts, the groom’s
party moved back on the return journey but a terrible sand storm was faced. Parashu Rama arrived
shouting ‘Rama Rama’ with terrible anger as the Shiva Dhanush was broken. Dasharatha tried to pacify
but with anger, handed over Vishnu Dhanush and challenging Rama to break it if at all possible. An
angry Rama not only lifted the dhanush as though Vishnu did against Madhukaitabha daityas but stated
that with that very dhanush he could as well demolish Parashu Rama too! An utterly humiliated Parashu
Rama was then instructed to return to Mahendra Mountain for ever!- As the rerurn procession finally
reached the city of Ayodhya , it was ready with dhwaja-patakas, welcome sounds of drums and music,
dances and decoratons. Dasharatha along with his sons and new daughters-in-law along with the Queens
made an auspicious entry. Later, Raja Kumaras shared royal responsibilities. Rama and Sita became
famed as Vishnu and Lakshmi.

Ayodhya Khanda

Considering Shri Rama’s eligibility for Ayodhya’s Yuvarajatva, King Dasharatha convenes a durbar
meeting -King Dashatatha secures public approval for Rama’s Yuvarajatva-Dasharatha discusses the
details of Rama’s Rajyabhisheka with Vasishtha and asks Rama to attend the Rajya sabha- Rama seeks
his mother Devi Koushlya’s blessings and endears Lakshmana-Dasharatha and Vasishtha ask Rama and
Sita to observe fasting before the celebrations of Yuvarajatva- Ayodhya public’s joy and pre-celebrations-
Villianous Manthara gets upset on Rama’s Yuvarajatva and reaches Kaikeyi and provokes and poisons
Kaikeyi’s mindset suggesting Rama’s Vana Vaasa and Bharata’s elevation asYuvaraaja- Fully poisoned
by Mandhara, Kaikeyi enters ‘Kopa griha’- the symbolic Anger Chamber-King Dasharatha seeks to
pacify her beloved queen Kaikeyi-Kaikeyi seeks to remind of Dasharatha’s promise of granting her of
two boons at a battle as she saved him, demands Rama’s ‘vana vaasa’/ Bharata’s Rajyabhisheka-
Dasharatha’s remorse at Kaikeyi’s undue demands even having admitted the boons and pleads with
Kaikeyi not to insist but in vain - Dasharatha’s intense cryings and persistent pleadings with Kaikeyi but
she argued in the name of dharma citing the tradition of truthfulness of Ikshvaku ancestors- Kaikeyi’s

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stubbuornness to relent - Vashishta Maharshis intervetion fails and Charioteer Sumanra asked for Rama’s
arrival at the King’s Palace- Sumanta arrives at Rama’s palace while Rama and Lakshmana on the way to
King’s Palace enjoying public’s joy at Rama’s elevation-Excellent preparations in the city for the
celebrations by the following day- Rama witnessing heart broken Dasharatha and Kaikeyi’s rude
intervention demanding Rama’s Vana Vaasa for fourteen years in prscirbed dress code and of Bharat’s
Kingship-Rama agrees to her terms and proceeds to Kouashalya to break the news - Koushalya’s sudden
and of tragic news leads to agony and standstill senselessness as Rama seeks to pacify- Lakshmana gets
agitated at the turn of the events and so did Kousalya but Rama assuages their badly hurt as Rama
explains that ‘pitru vaakya paripaalana’ ought to be his life’s motto and dharma. Rama asked Lakshmana
to remove all the preparatory materials like the vessels etc. meant for his Rajyabhisheka since that would
be unwanted then- Reacting to remove the material for Rajyabhishaka, Lakshmana argued whether the
decicision was correct, but Rama once again reiterated as irrevocable - Devi Kousalya, reacting sharply
about Rama’s decisiveness to undergo vana vaasa resolves to follow him, and Rama invoked the
argument of her preserving Pativratya and should not desert her husband- With great difficulty, Rama
finally convinces Kousalya to let him leave for ‘vana vaasa’and she relented finally.- As Rama left
Kousalya with mutual anguish, the Public too was unaware of the tragic developent, much less Devi Sita
who was horrified- Devi pleads her accompanying Rama for the forest life - Rama dissuades Sita to
accompany him for Vana Vaasa-Sita invokes her ‘Paativratya Dharma’ and insists- Devi Sita sobs heavily
and Rama had to finally concedes- Lakshmana too insists on accompanying Rama- latter agrees; Rama
desires of offering charities- Sita Rama’s charity to Vasishtha Kumara Sujyagjna and wife, brahmanas,
brahmacharis, servants- Sita Rama Lakshmanas visit Kaikeyis’s palace to meet Dasharatha as Nagara
vaasis weep away -Sita Rama Lakshmanas approach Dasharatha with queens before vana vaasa; the
latter swoons and recovers and embraces them and swoons again- Sumantra criticizes Kaikeyi as the latter
justifies- Dasharatha instructs treasure to be sent along with Sumatra for initial phase of vana vaasa;
Rama Lakshmans dressed up in valkals as Vishtha rejects Sita wearing that dress- Dasharatha too rejects
Sita wearing Valkava vastras even as Kaikeyi was unhappy, but Rama approves--Dasaratha breaks into
cryings, Sunantra arrives with the chariot, Sita receives ‘pati seva upadesha’ from Kousalya, Rama Sita
Lakshmanas bid farewell to all - Sita Rama Lakshmanas perform pradakshinas to Dasharatha and the
mothers, Sita Rama Lakshmanas alight the chariot and the crowds get terribly agitated - As the unruly
crowd was interrupting the Chariot several times, the citizens were crying away aloud shatterring the
skies, especially the women folk- King Dasharatha cries and swoons for Rama, distances from Kaikeyi’s
palace and shifts to Kousalya’s- Maha Rani Kousalya’s agony as Devi Sumitra assuages Kousalya’s
tormented psyche- Rama appeals to the Ayodhya public not to hurt Dasaratha or Bharata- the elders of
the public insist on following Rama upto Tamasa river banks- Rama Sita Lakshmana’s over night stay at
Tamasa banks- they leave ealiest unnoticed- public felt bad- Ayodhya elders and women got disturbed
inability to see off Rama to the deeper forests crossing Tamasa- Ayodhya woman folk cry away Rama
Sita Lakshmanas for further ‘vana vaasa’- Public of Kosala Janapada throng at the Chariot carrying
Ramas who also cross Veda shruti-Gomati-Skandika rivers- Ramas arrive at Shringavera pura on the
banks of Ganga- stay overnight and Nishada Raja Guha welcomes them- Lakshmana - Guha feel and
exchange expressions of sadness- Guha navigates Sita Rama Lakshmanas across Ganga- Rama bids
farewell to the reluctant Sumamtra- Sita’s intense prayers to the Sacred Ganga- after crossing Ganga
reach Vatsa desha for night halt- As Rama asks Lakshmana to return back to Ayodhya at least now but
Lakshmana protests- Ramas reach Bharadvaaja ashram and the Maharshi advises them to settle at
Chitrakoota mountain - while they cross Yamuna from Prayaga- Sita prays to Yamuna- their overnight
stay at otherside of Yamuna- Ramas reach Chitrakoota-Maharshi Valmiki at ashram- Maharshi teaches
Lakshmana Vaastu Shastra- Sumantra reaches Ayodhya- ‘aarta naadaas’ by public and Dasharatha and
queens- Sumantra conveys Shri Rama- Lakshmanas’s messages to the parents- Condition of the Ayodhya
public and at the state of Rama’s distresses Dashatratha extremely- Anguish of Devi Kouasalya sought to
be assuaged by Sumatra- Kousalya’s crying protests against Dasharatha- Regretful Dasharatha with
folded hands and prostrations seeks pardon from Kousalya- Dasaratha’s confession to Kousalya about his
youthful blunder of killing a Muni Kumara - Having revealed details of the Muni hatya, the helpless

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cryings of his blind parents - Vriddha Muni’s curse that Dasaradha would die in son’s absence-
Dasharatha - Pursuant to Dasharatha’s death, his queeens cried out, deathwise- praises and music
followed- Queens, Ministers and staff- and public vision the body as retained in oil vessels-Maharshis
assemble with Purohita Vasishtha to decide on the successor Kingship- Vashishtha despaches messengers
to Kaikeya kingdom to bring Bharata along with Shatrughna.- As messengers arrive at Bharata’s place,
the latter felt ‘dussvapnas’ early morning- Ayodhya’s messengers arrive at Bharat’s maternal uncle’s
palace, bring gifts and message to return- Bharata Shatrughnas arrive at Ayodhya and found the city as
silent and listless!- Bharata reaches Kaikeyi palace and hears the news of his father’s demise and Rama
Sita Lakshmana ‘vana vaasa’ and Bharata’s rajyaabhisheka!- The rattled up Bharata protests violently and
detests- Kaikeyi’s evil mindedness- Bharata’s open protests against Kaikeyi- Bharata’s ‘shapatha’ /
swearing in the presence of Kousalya- Raja Dasharatha’s ‘antyeshthi’ / ‘dahana samskaara’- Bharatha
performs Dashartha’s ‘shraaddha karma’ and‘maha daanaas’- collection of ashes and ‘nimajjana’- ‘daaha
samskaara’-Shatrugna attacks the villainess Kubja, the servant maid of Kaikeyi, to senselessness and
spares her death! Ministers propose Bharata’s ‘rajyabhisheka’- but the latter proposes only temporary
authority as Shri Rama ought to be the real King- Bharata initiates the constuction of comfortable ‘Raja
Marga’ from Rivers Sarayu to banks of Ganga- As ‘mangala vaadyas’ were heard on a morning, Bharata
felt uneasy and asked Vasishtha to come to Rajya sabha with Ministers and officials- Bharata disagrees
with Vasishtha that kingship was Rama’s birth right and only a passing solution now- Bharata’s vana
yatra and night halt at Shringaverapura - Nishaada Raja hosts Bharata’s overnight stay before crossing
Ganga the next day- Bharata and Nishada Raja exchange viwes of Rama’s magnanimity-Nishada Raja
extols about the nobility and devotion to Rama of Lakshmana-On hearing details of Rama Sita
Lakshmanas, Bharata swooned down, Shatrugna and the mothers cried away, and persisted on the details
of the threesome regarding their food and sleeping patterns- Guha showed the bed of ‘kusha grass’ by
which Sita Ramas slept on that night and the ‘valkala vastras’ left behind- Bharata acconpanied by sena,
mothers, Munis and public arrives at Bharadvaaja ashram- Bharata visits Bharadwaja ‘ashram’- The
Maharshi bestows Bharata and entire entourage including vast army a heavenly hospitality- Bharata
introduces his three mothers and Bharadvaja blesses them and indicates the way to Chitrakoota-
Bharata’s Chitrakoota yatra described-Shri Rama shows the beauty and grandeur of Chitrakoota to Sita-
Shri Rama displays the exquisiteness of River Mandakini to Sita- As the wild beasts and birds running
astray of Chitrakoota, Lakshmana went up atop a shaala tree as an army was nearing and Lakshmana was
angered- As Lakshmana saw Bharata approaching, he got angry but Rama cooled him down- Bharata and
advance party located Rama’s ‘kuteera’ and visited the details inside - Bharata Shatrughnas locate Rama,
prostrate and crying- Shri Rama having enquired Bharata’s welfare gave elaborate lessons of Kshatra
Dharmas on his own- Rama asks Bharata the reason of his arrival as Bharata requests him to return and
accept Kingship; but Rama refuses- Bharata requests Rama to reconsider Kingship and informs King
Dasharath’s sad demise-Rama-Sita-Lakshmanas cry away at father’s death- offerings of tarpana and
pinda daana - With Vasishtha ahead the three Devis arrive, all the sons prostrate the mothers and
Vasishtha too- Bharata broaches about Rama’s return & kingship - Bharata again pesters Rama to assume
kingship- Shri Rama instructs Bharata to return to Ayodhya at once- Muni Jaabali supports Bharata and
his argument that sounded spread of ‘nastikata’- Rama asserts that karma and rebirth are the corner stones
of ‘Astikata’- Vasishtha traces the geneology of Ikshvaku Vamsha and asks to uphold its fame and
assume Kinghip as the eldest son of Dasharatha- Shri Rama reiterates that ‘Pitru Agjna’ was paramount
yet doubled edged that he should undergo vana vaasa and Bharata should rule for that period ! - As
Bharata was not ready yet to return to Ayodhya, Shri Rama grants his ‘charana paadukaas’ and finally bid
farewell to Bharata and the entourage-Bharata and the entourage reach back to Maharshi Bharadwaja’s
ashram and return to Ayodhya- On return to Ayodhyam Bharata realises the sad state of the city of
Ayodhdya- Bharata instals Shri Rama ‘Paadukaas’ at Nandigrama and administers Ayodhya from there-
All the Rishis of Chitra koota commenced leaving the place due to problems of Rakshasas- Sita Rama
Lakshmanas too decided to leave Chitrakoota and proceeded to Maharashi Ashram of Atri and Maha
Pativrata Anasuya- Devis Anasuya and Sita exchange views- Anasuya gives gifts to Sita- Sita describes

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her ‘swayamvara’-Thus Devi Sita having accepted the gifts from Devi Anasuya reaches Shri Rama for
overnight stay at Atri Maharshi Ashram for further journey.

Sarga One

Shri Rama - Devi Sita-Lakshmanas felicitated in ‘Muni ashramas’

Praviśya tu mahāraṇyaṁ daṇḍakāraṇyam ātmavān,dadarśa rāmo durdharṣas tāpasāśramamaṇḍalam/

kuśacīraparikṣiptaṁ brāhmyā lakṣmyā samāvr̥tam, yathā pradīptaṁ durdharśaṁ gagane
sūryamaṇḍalam/ śaraṇyaṁ sarvabhūtānāṁ susamr̥ṣṭājiraṁ sadā, pūjitaṁ copanr̥ttaṁ ca nityam
apsarasāṁ gaṇaiḥ/ viśālair agniśaraṇaiḥ srugbhāṇḍair ajinaiḥ kuśaiḥ, samidbhis toyakalaśaiḥ
phalamūlaiś ca śobhitam/ āraṇyaiś ca mahāvr̥kṣaiḥ puṇyaiḥ svāduphalair vr̥tam, balihomārcitaṁ
puṇyaṁ brahmaghoṣanināditam/ puṣpair vanyaiḥ parikṣiptaṁ padminyā ca sapadmayā, phalamūlāśanair
dāntaiś cīrakr̥ṣṇājināmbaraiḥ/ sūryavaiśvānarābhaiś ca purāṇair munibhir vr̥tam, puṇyaiś a
niyatāhāraiḥ śobhitaṁ paramarṣibhiḥ/ tad brahmabhavanaprakhyaṁ brahmaghoṣanināditam,
brahmavidbhir mahābhāgair brāhmaṇair upaśobhitam/ tad dr̥ṣṭvā rāghavaḥ śrīmāṁs tāpasāśrama -
maṇḍalam, abhyagacchan mahātejā vijyaṁ kr̥tvā mahad dhanuḥ/ divyajñānopapannās te rāmaṁ dr̥ṣṭvā
maharṣayaḥ, abhyagacchaṁs tadā prītā vaidehīṁ ca yaśasvinīm/ te taṁ somam ivodyantaṁ dr̥ṣṭvā vai
dharmacāriṇaḥ, maṅgalāni prayuñjānāḥ pratyagr̥hṇan dr̥ḍhavratāḥ/ rūpasaṁhananaṁ lakṣmīṁ
saukumāryaṁ suveṣatām, dadr̥śur vismitākārā rāmasya vanavāsinaḥ/ vaidehīṁ lakṣmaṇaṁ rāmaṁ
netrair animiṣair iva,āścaryabhūtān dadr̥śuḥ sarve te vanacāriṇaḥ/ atrainaṁ hi mahābhāgāḥ
sarvabhūtahite ratāḥ, atithiṁ parṇaśālāyāṁ rāghavaṁ saṁnyaveśayan/tato rāmasya satkr̥tya vidhinā
pāvakopamāḥ, ājahrus te mahābhāgāḥ salilaṁ dharmacāriṇaḥ/ mūlaṁ puṣpaṁ phalaṁ vanyam āśramaṁ
ca mahātmanaḥ, nivedayītvā dharmajñās tataḥ prāñjalayo ’bruvan/ dharmapālo janasyāsya śaraṇyaś ca
mahāyaśāḥ, pūjanīyaś ca mānyaś ca rājā daṇḍadharo guruḥ/ indrasyaiva caturbhāgaḥ prajā rakṣati
rāghava, rājā tasmād vanān bhogān bhuṅkte lokanamaskr̥taḥ/ te vayaṁ bhavatā rakṣyā bhavadviṣaya -
vāsinaḥ, nagarastho vanastho vā tvaṁ no rājā janeśvaraḥ/ nyastadaṇḍā vayaṁ rājañ jitakrodhā
jitendriyāḥ, rakṣitavyās tvayā śaśvad garbhabhūtās tapodhanāḥ/ evam uktvā phalair mūlaiḥ puṣpair
vanyaiś ca rāghavam, anyaiś ca vividhāhāraiḥ salakṣmaṇam apūjayan/ tathānye tāpasāḥ siddhā rāmaṁ
vaiśvānaropamāḥ, nyāyavr̥ttā yathānyāyaṁ tarpayām āsur īśvaram/

On entering the interior most nucleus of Dandakaranya, Shri Rama-Devi Sita-Lakshmanas had witnessed
countless Tapasvi Muni Ashramas with excitement. The most common sight visiusalised was of Valkala
Vastra Dhaaris akin to Surya Mandala on Bhutala , which should be resplendent even to Rakshasas would
shudder to enter. The groups of the Ashramas are indeed the refuge points to all the creatures like Vanya
mrigas and pakshis which move about freely with fearlessness and risks of life. Their entries and the
surroundings are spic and span that ‘apsaras’ often organise nritthya-naatakas or dance -drama
preformance of shows for the entertainment of the Tapasvis. The ashramas are endowded with notable
yagna shalaas, ‘sruvaadi yagna paatraadi’ equipment, mriga charmas, kushas, samidhaas, jalapurna
kalashaas, and fresh and aromatic flower garlands. Aranya Vrikshas yield wild fruits and nuts and spices
aplenty . Balihomārcitaṁ puṇyaṁ brahmaghoṣanināditam/ Besides homa prakriyas, Bali Vaishvadeva
are the integral parts of all the Ashramas apart from the the echos of veda mantras as built in to the
common living.

[Vishleshana on Bali Vaishva Deva: Vaishwdeva is significant as there are five major sources of ‘Jeeva
Himsa’ called ‘Panchasuna’: Vaishvadevah prakartavyah Pancha Sunaapanuttaye,Khandani peshani
chulli jala kumbhotha maarjani/ ( ‘Khanadani’ or cutting vegetables etc by the Kichen Cutter made of
iron or sharp metals, Peshani or pounding and pasting appliances, retaining water in and cleaning of
vessels; besides washing the material and sweeping and floor cleaning). Vaishwadeva is one way of
reducing the impact of killing the ‘Pranis’ by way of the these main routine means. This Prakarana of

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Vaishvadeva commences from the mornings but not as in the Agni Karyaas in the evenings. Hence the
Sankalpa: Pratassaayam Vaishva Deva karishye/ In fact, there are Pancha Maha Yagnas that are required
to be performed on daily basis viz. Brahma Yagna, Bhuta Yagna, Pitru Yagna, and Manushya Yagna.
Rigvedis consider three Yagnas viz. Deva Yagna, Bhuta Yagna and Brahma Yagna; Manushya Yagna is
to provide food to Human Beings.Griha pakva havishvaannaistaila kshaaraadi varjitaih,
Juhuyaatsirpashaabhyaktaih Gruhyegnou loukikey pivaa/ Yasminngnoupachedannam tasmin homo
vidhiyatey/ ( The ‘Havyanna’ or the food which is cooked at home without oil, salt and spice but made of
ghee in the ‘Gruhaagni’ or Loukigani or that as prepared at Vivaahaadi Homaas after ‘Nityouposana’ is
indeed worthy of Vaishvadeva Karya). Since this Havishaanna is also used for Pitru Yagna and Nitya
Shraaddha this is eminently worthy of consumption by Brahmanas. This Vaishvadeva is therefore a sure
means of Atma Samskaara and Anna Samskaara. Therefore there would be one Vaishvadeva in a family
unit of undivided brothers. If for any reason, this kind of ‘Anna paaka’ is unavilable, the
Vaishvadevaanna might be prepared as of Ekadashi Bhojana made of cooked rice, milk, curd, ghee, fruit
and water. Vaishvadeva needs to be done with ‘Anna’ by hand; if this had to be done by water then it has
to be by ‘Anjali’. But Kodravam chanakam maasham masuram cha kulutthakam, Kshaaram cha lavanam
sarvam Vaishwadevevi varjitam/ ( The specified pulses, spices and salt are forbidden for use in the
Vaishvadeva Karya.) In case the Kartha leaves station then he should commission a Ritvik to perform the
needful. Alternatively he could observe the Karya wherever he goes out of his house. Rigvedis and
Taittiriyaas consider it necessary to perform Vaishvadeva both in the day time and the night; they observe
it by preparing the Lokaagni Paaka or at Vivahas etc. as described above. When Vaishvadeva is done
twice a day/night,then the Vaishnavites light up sixteen or five ‘Deepaas’or Lights. After providing
various ‘Upachaaraas’or Services, then they offer Naivedya to Bhagavan Vishnu with the same food
meant for consumption of the family and a part of it is given as Viashvadeva. Vishnorniveditaannena
yashtavyam Devataantaram, Pitrubhyaschaapi taddeyan tadaanantyaaya kalpatey/( The naivedya offered
to Bhagavan Vishnu is what should be offered to other Devataas; in fact this ‘Prasaada’or the ‘Sesha
Naivedya’ or the left over food is apt for offering to Pitru Devataas also as that offer would secure
‘Ananta Punya’. In this context, a Vaishnava is stated to have assumed the ‘Diksha’ or Mantrika
Discipline from a Guru of the ‘Upadesha’ of the ‘Ashtaakshara Mantra’ and its Japa. Those who are in the
‘Vaishnava Parampara’or of Vaishnava Following do strictly obeserve regulations of Upavasa Dharmaas
on Ekadashis and many such self restraints. One might wonder that after all a person could be qulified as
Vaishanava only if he observes severe procedures and conventions like the observance of ‘Pancha
Raatraas’ and so on. This query is replied that it is no doubt observance of Pancha Ratraas etc. are no
doubt great qualifications to become a Vaishnava, but there are Vaishnvites among Kshatriyas and
Vaishyas too as they do observe Gayatrupadesha-Adhyayana-Daana-Japa-Yagna and such normal
Dharmas effortlessly and at the same perform their Varnaashrama dharmas like those of Kshatriya’s
Administration and Vaishya’s business duties. They do imbibe qualities of Shuchi, Snaana, Sutakatwa,
Shraadha vidhis etc from Vaishnava Brahmanas. Ashvalaayana Vaishvadeva Vidhi: Ashvalaayanas
perform Vaishvadeva with the Sankalpa: Mamaatmaanna samskaara panchasoonaa janita dosha
parihaaradwaara Parmeshwara preetyartham Praataraishva devam Saayam Vaishvadevam cha
sahatamtrena karishye/(I shall perform the morning and evening Vaishvadeva to gratify Paramatma to
offset the blemishes arising out of Anna Samskara and Panchasoona vidhis. Then prepare ‘Paakaanna’ in
pot by lighting up Pachaagni named Paavaka and on reciting Chatvaari Shringaa and after Prokshana
with water all around the ‘Agni Kunda’ saying Vishvaaninah, mix up with ghee and curd and make three
parts, offer with right hand one part for Devata Homa uttering Suryaaya swaaha, Suryaayedam namama,
Prajapataye, Somaaya, Vanaspataye, Agnishomaabhyaam, Indraagnibhyaam, Dyaavaa Prithivi -bhyaam,
Dhanvantaraye Indraaya, Vishvepa- Devebhyah Brahmaney; these are ten ‘Prataravaishwa Devaahutis’.
Like wise the ‘Saayam Vaishva -Deveeyaas’ of Agnaye swaahaa, Prajaapataye etc. are done. Thus
twenty Aahutis are offered to Agni deva and perform ‘Parisha -muhana’ around the Homa Kunda with
water by way of Sparsha and ‘Paryukshana’ by way of prokshana saying Om chamey. Then the
‘Upasthyaana Karya’ or terminal task be done. This is the procedure of Deva Yagna. Bali Harana: Out of
the remainder ‘Anna Bhaga’, a portion be kept on clean Bhumi around the Homa Kunda and offer to

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Agni uttering Suryaaya swaahaa Suryaaya idam namah; in this fashion, there should be sixteen Ahutis
from the portions kept on the East side with space in between and utter: Adbhya swaaha, Oshadhi
vanaspatibhyah, Gruhaabhyah, Griha Devataabhyaha, Vaastu Devataabhyaha/ Then continue the Ahutis
from the Eastern side as follows: Indraaya and to the North direction Indrapurushebhyah; to Yama
purushebhyah towards Sky on the Southern side; Varuna Purushebhyah to the Eastern side; Soma
Purushebhyah on northern side; and Brahmaney, Brahma Purushebyah, VishwebhyhoDevebhyah
Sarvebhyo Devebhyah, Divaachaa –ribhyah/Like wise Saayamkaala Vaishva Deva Bali harana too be
performed. Bhuta Yagna: The third part of the Anna Bhaga is offered with ‘Praacheenaa veeti’ addressed
to Yama uttering Swadhaa Pitrubhyah and on the Southern side Pitrubya idam namah to Pitru Devatas.
Some persons perform Bali Harana in a circular manner; Balaavanudhrutey naadyaannodhareccha
Swayam Bali/ (Before the Bali daana none in the family should consume food , nor one should perform
Bali by him self). Pitru Yagna: After the Bali daana, the Karta should have the homefront done up with
Jala Prokshana and offer the Pitru Pindas in different directions to enable crows to eat the same: Aindra
Vaaruna Vaayavyaa Yaamyai Nairrutikaaschaye, tey Kaakaah pratigruhnantu Bhumyaam pindam
mayojjitham/ (May the Pindas kept on Bhumi in Indra-Yama-Nirruti-Varuna-Vayu Dishas be consumed
away by crows by way of the remainders of the Pitru Yagnaanna). Further there are two ‘Shunakas’ or
dogs in the abode of Lord Yama named ‘Shyama Shabalaas’and I offer them these Pindas with the
supplication to them to safeguard us in our paths! Having done this, the Karta should wash his feet,
perform Aachamana and having recited Shaantaa Prithivi and Vishnu Smarana and enter his house.
Manushya Yagna: The Karta should apportion one ‘Atithi bhojana’or sixteen or at least four fistfuls of
Anna reciting: Sanakaadi Manushyobhoy hanteydam na mama/ This might be given away to mendicants
Source: Dharma Sindhu].

Sarga continued: The Maha Tapasvis clad in black deerskins and sustained with limited meals of kanda
moola phalas are ‘jitendriyas’ super controllers of mind and limbs are of the radiance of Surya- Agnis as
living in the abode of Brahma Himself with ‘veda ghosha’ all through the day. Shri Rama then disarmed
of his ‘dhanush tuneeraas’ and entered the ashramas. The Maharshi with his ability of divine vision
realised Devi Sita was standing outside and pleasantly stepped outside. He had then most courteously
received them all with Lakshmanas too. rūpasaṁhananaṁ lakṣmīṁ saukumāryaṁ suveṣatām, dadr̥śur
vismitākārā rāmasya vanavāsinaḥ/ vaidehīṁ lakṣmaṇaṁ rāmaṁ netrair animiṣair iva,āścaryabhūtān
dadr̥śuḥ sarve te vanacāriṇaḥ/ Shri Rama’s arresting personality, his body build, radiance, soft voice,
have all readily attracted the on lookers of the ashram and around. All of them rivetted their looks on Sita-
Rama- Lakshmanas. Then the Maha Munis respectfully paid their hospitality at once with ‘ pushpam-
toyam- phalam- asanam. Then they addressed Rama as follows: dharmapālo janasyāsya śaraṇyaś ca
mahāyaśāḥ, pūjanīyaś ca mānyaś ca rājā daṇḍadharo guruḥ/ indrasyaiva caturbhāgaḥ prajā rakṣati
rāghava, rājā tasmād vanān bhogān bhuṅkte lokanamaskr̥taḥ/ Raghu Rama! As you are the King of the
land capable of ‘danda dhaarana’, you are our Supreme Administrator, the reflector of glory, worship -
worthy, and the Master of all of us. Indeed, we seek to salute to you as the chakravarti! You are our Ruler,
par excellence as much in cities as in dandakaranya heretoo. So saying, the Maha Munis provided them
unprecedented honours to Rama- Sita- Lakshmanas to mutual contentment and happiness.

Sarga Two

As Rama-Sita-Lakshmanas proceeded into the thick forest, they encounterd Rakshasa Viraatha

kr̥tātithyo ’tha rāmas tu sūryasyodayanaṁ prati, āmantrya sa munīn sarvān vanam evānvagāhata/
nānāmr̥gagaṇākīrṇaṁ śārdūlavr̥kasevitam, dhvastavr̥kṣalatāgulmaṁ durdarśa salilāśayam/
niṣkūjanānāśakuni jhillikā gaṇanāditam, lakṣmaṇānugato rāmo vanamadhyaṁ dadarśa ha/ vanamadhye
tu kākutsthas tasmin ghoramr̥gāyute, dadarśa giriśr̥ṅgābhaṁ puruṣādaṁ mahāsvanam/ gabhīrākṣaṁ
mahāvaktraṁ vikaṭaṁ viṣamodaram,bībhatsaṁ viṣamaṁ dīrghaṁ vikr̥taṁ ghoradarśanam/ vasānaṁ

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carmavaiyāghraṁ vasārdraṁ rudhirokṣitam,trāsanaṁ sarvabhūtānāṁ vyāditāsyam ivāntakam/ trīn
siṁhāṁś caturo vyāghrān dvau vr̥kau pr̥ṣatān daśa, saviṣāṇaṁ vasādigdhaṁ gajasya ca śiro mahat/
avasajyāyase śūle vinadantaṁ mahāsvanam, sa rāmaṁ lakṣmaṇaṁ caiva sītāṁ dr̥ṣṭvā ca maithilīm/
abhyadhāvat susaṁkruddhaḥ prajāḥ kāla ivāntakaḥ, sa kr̥tvā bhairavaṁ nādaṁ cālayann iva medinīm/
aṅgenādāya vaidehīm apakramya tato ’bravīt, yuvāṁ jaṭācīradharau sabhāryau kṣīṇajīvitau/ praviṣṭau
daṇḍakāraṇyaṁ śaracāpāsidhāriṇau,kathaṁ tāpasayor vāṁ ca vāsaḥ pramadayā saha/ adharmacāriṇau
pāpau kau yuvāṁ munidūṣakau, ahaṁ vanam idaṁ durgaṁ virāgho nāma rākṣasaḥ/ carāmi sāyudho
nityam r̥ṣimāṁsāni bhakṣayan, iyaṁ nārī varārohā mama bharyā bhaviṣyati, yuvayoḥ pāpayoś cāhaṁ
pāsyāmi rudhiraṁ mr̥dhe/ tasyaivaṁ bruvato dhr̥ṣṭaṁ virādhasya durātmanaḥ, śrutvā sagarvitaṁ vākyaṁ
saṁbhrāntā janakātmajā, sītā prāvepatodvegāt pravāte kadalī yathā/ tāṁ dr̥ṣṭvā rāghavaḥ sītāṁ
virādhāṅkagatāṁ śubhām, abravīl lakṣmaṇaṁ vākyaṁ mukhena pariśuṣyatā/ paśya saumya narendrasya
janakasyātmasaṁbhavām, mama bhāryāṁ śubhācārāṁ virādhāṅke praveśitām, atyanta sukhasaṁ
vr̥ddhāṁ rājaputrīṁ yaśasvinīm/ yad abhipretam asmāsu priyaṁ vara vr̥taṁ ca yat, kaikeyyās tu
susaṁvr̥ttaṁ kṣipram adyaiva lakṣmaṇa/ yā na tuṣyati rājyena putrārthe dīrghadarśinī, yayāhaṁ
sarvabhūtānāṁ hitaḥ prasthāpito vanam, adyedānīṁ sakāmā sā yā mātā mama madhyamā/ parasparśāt
tu vaidehyā na duḥkhataram asti me, pitur vināśāt saumitre svarājyaharaṇāt tathā/ iti bruvati kākutsthe
bāṣpaśokapariplute, abravīl lakṣmaṇaḥ kruddho ruddho nāga iva śvasan/ anātha iva bhūtānāṁ nāthas
tvaṁ vāsavopamaḥ, mayā preṣyeṇa kākutstha kimarthaṁ paritapsyase/ śareṇa nihatasyādya mayā
kruddhena rakṣasaḥ, virādhasya gatāsor hi mahī pāsyati śoṇitam/ rājyakāme mama krodho bharate yo
babhūva ha, taṁ virādhe vimokṣyāmi vajrī vajram ivācale/ mama bhujabalavegavegitaḥ; patatu śaro ’sya
mahān mahorasi, vyapanayatu tanoś ca jīvitaṁ; patatu tataś ca mahīṁ vighūrṇitaḥ/

Having experienced the ‘atithya’ of the Maha Munis for the night, Ramaas proceeded further into the
‘dandakaranya’. On the way ahead they found a specific central area where a number of wild animals
including tigers and wild boars were assembled and there amidst was seated a huge ‘nara rupa rakshasa’
was seated too of mountatin size. gabhīrākṣaṁ mahāvaktraṁ vikaṭaṁ viṣamodaram,bībhatsaṁ viṣamaṁ
dīrghaṁ vikr̥taṁ ghoradarśanam/ vasānaṁ carmavaiyāghraṁ vasārdraṁ rudhirokṣitam,trāsanaṁ
sarvabhūtānāṁ vyāditāsyam ivāntakam/ trīn siṁhāṁś caturo vyāghrān dvau vr̥kau pr̥ṣatān daśa,
saviṣāṇaṁ vasādigdhaṁ gajasya ca śiro mahat/ His eyes were deep, face was giant like, body shape
frightful, stomach was heavily protruded and in all was a spetacle of alarm and shock.His mouth was fully
smeared with blood and pieces of raw meat seated like a yama raja with the body covered with raw tiger
skin. His massive trishula made of iron is pierced with the heads of three lions, four tigers, two wolves,
and ten deers as he was then busy gulping a huge elephant head making gallopping sounds! sa rāmaṁ
lakṣmaṇaṁ caiva sītāṁ dr̥ṣṭvā ca maithilīm/ abhyadhāvat susaṁkruddhaḥ prajāḥ kāla ivāntakaḥ, sa kr̥tvā
bhairavaṁ nādaṁ cālayann iva medinīm/ Glancing Rama Sita Lakshmanas, he roared like of ‘bhairava
naada’ as if of an earth quake and ran after them. He approached them and screamed: You both men have
worn ‘jataa cheeraas’ and brought a woman alondg with you too with ‘dhanush baanaas’ and a sword too
and dared to enter dandakaranya! It appears that your lifetime is now over! You are dressed up like
‘tapasvis’ and have brought a woman too! You are surely two cheats, it appears! I am a rakashasa named
Viratha and am daily used to eat Munis! I would like to marry this woman and kill both of you for now!
On hearing this conversation, Devi Sita was shuddered with fear like a plantain tree as shaken with speed
as the rakshasa was speaking likewise. The rakshasa then lifted Devi Sita on his lap.Shri Rama then
addressed Lakshmana: ‘Soumya! Look at this state of Janaka Maha raja putri, and my dharma patni!
What a shame! Now, what Kaikeyi had longed for is coming true and she was not merely wished for
kingship to her son but this type of an insult be ‘rewarded!’ parasparśāt tu vaidehyā na duḥkhataram asti
me, pitur vināśāt saumitre svarājyaharaṇāt tathā/ Sumitra nandana Lakshmana! I cannot imagine
witnessing a more shameful act than this as loss of kingship and not even the father’s death! So saying,
Rama felt insulted as his tears rolled down his cheeks! Then Lakshmana hissed like a serpent with
widened hood swaying side ways and to and fro too: Kakuthstha kula bhushana! You are like Indra and
the saviour of all the ‘praanis’ yourself; I am your mere follower and servant and why do you feel get
dejected and helpless! I am just going to destroy the rakshasas Viradha and suck off his blood instatntly!

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The red hot anger of mine at the loss of kingship should now be delivered on ‘Viraatha’ as Indra would
release the ‘vajraayudha’! This arrow should swirl round his body in a poisonous circle and finally break
his heart into smithereens!

Sarga Three

Exchange of hot words by Rama Lakshmanas with rakshasa Viraatha

Athovāca punar vākyaṁ virādhaḥ pūrayan vanam, ātmānaṁ pr̥cchate brūtaṁ kau yuvāṁ kva
gamiṣyathaḥ/ tam uvāca tato rāmo rākṣasaṁ jvalitānanam, pr̥cchantaṁ sumahātejā ikṣvākukulam
ātmanaḥ/ kṣatriyo vr̥ttasaṁpannau viddhi nau vanagocarau, tvāṁ tu veditum icchāvaḥ kas tvaṁ carasi
daṇḍakān/ tam uvāca virādhas tu rāmaṁ satyaparākramam, hanta vakṣyāmi te rājan nibodha mama
rāghava/ putraḥ kila jayasyāhaṁ mātā mama śatahradā, virādha iti mām āhuḥ pr̥thivyāṁ sarvarākṣasāḥ/
tapasā cāpi me prāptā brahmaṇo hi prasādajā, śastreṇāvadhyatā loke ’cchedyābhedyatvam eva ca/
utsr̥jya pramadām enām anapekṣau yathāgatam, tvaramāṇau pālayethāṁ na vāṁ jīvitam ādade/ taṁ
rāmaḥ pratyuvācedaṁ kopasaṁraktalocanaḥ, rākṣasaṁ vikr̥tākāraṁ virādhaṁ pāpacetasaṁ/ kṣudra dhik
tvāṁ tu hīnārthaṁ mr̥tyum anveṣase dhruvam, raṇe saṁprāpsyase tiṣṭha na me jīvan gamiṣyasi/ tataḥ
sajyaṁ dhanuḥ kr̥tvā rāmaḥ suniśitāñ śarān, suśīghram abhisaṁdhāya rākṣasaṁ nijaghāna ha/ dhanuṣā
jyāguṇavatā saptabāṇān mumoca ha, rukmapuṅkhān mahāvegān suparṇānilatulyagān/ te śarīraṁ
virādhasya bhittvā barhiṇavāsasaḥ,nipetuḥ śoṇitādigdhā dharaṇyāṁ pāvakopamāḥ/ sa vinadya
mahānādaṁ śūlaṁ śakradhvajopamam, pragr̥hyāśobhata tadā vyāttānana ivāntakaḥ/ tac chūlaṁ
vajrasaṁkāśaṁ gagane jvalanopamam, dvābhyāṁ śarābhyāṁ ciccheda rāmaḥ śastrabhr̥tāṁ varaḥ/

As Lakshmana was threatening the rakshasa, the latter asked loudly as to who were they precisely and
Rama replied that they were the brothers of Ikshvaaku vamsha being kshatriyas having unfortunately
settled in dandakaaranya for the while and the rakshasa introduced as the son of Java the father and
Shatahlada the mother as Viraadha. Viradha further stated that he performed severe tapasya to Brahma
and secured the boon that no ‘shastra’ could destroy his body ever. The rakhsasa further suggested that
they the brothers might better leave the woman with him and go away as he would then not harm them. In
reply, Rama said: kṣudra dhik tvāṁ tu hīnārthaṁ mr̥tyum anveṣase dhruvam, raṇe saṁprāpsyase tiṣṭha
na me jīvan gamiṣyasi/ ‘ You rougue! Your manner of talking is of a stupid as you are certainly destined
to die! Wait! Then Rama took up the dhanush, straightened it and kept on releasing the arrows like
Garudadeva and Vayudeva! Then the rakshasa crumbled down with his blood spurted out; the terribly
hurt rakshasa had to release Devi Sita out of his grip; having taken up a ‘shula’ attacked Rama
Lakshmanas with anger mingled up with anguish. Rama Lakshmanas like Kaala- Antaka- Yamaraja
released sudden rains of arrows. In response, the raakasa shouted aloud with pitched up and reverberating
sound and fell down like a pack of bruised up body parts mutilated hither and thither! Rama then
addressed Lakshmana to drag the body still alive by his strong and strudy shoulders and make way so that
it ought to be a warning not merely to the cruel animals but to possibly to the co rakshasaas too even as
Viradha was shouting in high pitch shrieks and earth shaking body torments.

Sarga Four

Rama Lakshmanas kill Rakshasa Viraatha

Tasya raudrasya saumitrir bāhuṁ savyaṁ babhañja ha, rāmas tu dakṣiṇaṁ bāhuṁ tarasā tasya
rakṣasaḥ/ sa bhagnabāhuḥ saṁvigno nipapātāśu rākṣasaḥ,dharaṇyāṁ meghasaṁkāśo vajrabhinna
ivācalaḥ, idaṁ provāca kākutsthaṁ virādhaḥ puruṣarṣabham/ kausalyā suprajās tāta rāmas tvaṁ vidito
mayā, vaidehī ca mahābhāgā lakṣmaṇaś ca mahāyaśāḥ/ abhiśāpād ahaṁ ghorāṁ praviṣṭo rākṣasīṁ
tanum, tumburur nāma gandharvaḥ śapto vaiśvaraṇena hi/ prasādyamānaś ca mayā so ’bravīn māṁ
mahāyaśāḥ, yadā dāśarathī rāmas tvāṁ vadhiṣyati saṁyuge/ tadā prakr̥tim āpanno bhavān svargaṁ

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gamiṣyati, iti vaiśravaṇo rājā rambhāsaktam uvāca ha/ anupasthīyamāno māṁ saṁkruddho vyajahāra
ha, tava prasādān mukto ’ham abhiśāpāt sudāruṇāt, bhavanaṁ svaṁ gamiṣyāmi svasti vo ’stu
paraṁtapa/ ito vasati dharmātmā śarabhaṅgaḥ pratāpavān, adhyardhayojane tāta maharṣiḥ
sūryasaṁnibhaḥ/ taṁ kṣipram abhigaccha tvaṁ sa te śreyo vidhāsyati, avaṭe cāpi māṁ rāma nikṣipya
kuśalī vraja/ rakṣasāṁ gatasattvānām eṣa dharmaḥ sanātanaḥ, avaṭe ye nidhīyante teṣāṁ lokāḥ
sanātanāḥ/ evam uktvā tu kākutsthaṁ virādhaḥ śarapīḍitaḥ, babhūva svargasaṁprāpto nyastadeho
mahābalaḥ/ taṁ muktakaṇṭham utkṣipya śaṅkukarṇaṁ mahāsvanam, virādhaṁ prākṣipac chvabhre
nadantaṁ bhairavasvanam/tatas tu tau kāñcanacitrakārmukau; nihatya rakṣaḥ parigr̥hya maithilīm,
vijahratus tau muditau mahāvane; divi sthitau candradivākarāv iva/

As Devi Sita witnessed the scene of Lakshmana dragging the still alive body of the rakshasa, she lifted
both her hands with untold relief and crying continued shouting excitedly: Satyavaadi Dasharatha
nandanaas Rama Lakshmanas are dragging the still alive body of Viradha rakshasa, aho! Rakshasa! Leave
me alone, and keep on eating the vanya mrigas only! Devi Sita’s anguish having been thus heard, Rama
Lakshmana’s hastened the process of killing the rakshasa. Then they pierced the body parts, mutilated the
same separately by his hands, legs, feet, stomach and so on. Even so the rakskasa was still alive. Then
they dug up a massive and deep ditch and tried hard to push the mutilated body parts. But, still the
rakshasa was alive even so. Then the rakshasa made the confession: ‘Maha Purushas! It was a shame that
I could not realise as to who were you! Now I do place you aptly! I was under the influence of a spell so
far! abhiśāpād ahaṁ ghorāṁ praviṣṭo rākṣasīṁ tanum, tumburur nāma gandharvaḥ śapto vaiśvaraṇena
hi/ prasādyamānaś ca mayā so ’bravīn māṁ mahāyaśāḥ, yadā dāśarathī rāmas tvāṁ vadhiṣyati saṁyuge/
tadā prakr̥tim āpanno bhavān svargaṁ gamiṣyati, iti vaiśravaṇo rājā rambhāsaktam uvāca ha/ I had to
become a monster like this and I was originally the noted Tumbura Gandharva and Kubera the king of
gandharvas cursed me to turn to a rakshasa. However he assured my liberation would be in the hands of
Dasharatha nandana Shri Rama and that I would attain swarga thereafter! I was ravished with apsarasa
named Rambha and hence I was delayed attending to the duty assigned to me by Kubera and thus the
latter accorded this ‘shaapa’ to turn to a rakshasa.Raghuveera! I am now blessed to be rid of this ‘shaapa’
and now I could return back to my loka! Narashrashtha! From here within a distance of a yojana and half,
you may like to meet Maha Muni Sharabhanga ashram. Shri Rama! The sanatana dharma states that the
dead body of the departed Soul is required to dig up a drench and keep it there and you too may do so as
even rakshasas would attain swarga by doing so as the old adage would prescribe so. Lakshnana! You
may there fore dig up a very long and wide pit for placing the dead body of the departed rakshasa. As
though prompted by one’s own destiny, Viradha rakshasa after his long tapsya addressed to Brahma, the
boon sought and bestowed was that none could kill him by way of shastras but did not mention of astras!
Then after the placement of the huge body of the rakshasa, Rama Sita Lakshmanas proceeded further
towards the Sharabhanga Maha Muni ashram.

Sarga Five

Shri Rama-Sita-Lakshmanas visit Sharabhanga Muni’s ashrama and after ‘atithya’ the Muni departs for
Brahma Loka

Hatvā tu taṁ bhīmabalaṁ virādhaṁ rākṣasaṁ vane, tataḥ sītāṁ pariṣvajya samāśvāsya ca vīryavān,
abravīl lakṣmaṇāṁ rāmo bhrātaraṁ dīptatejasaṁ/ kaṣṭaṁ vanam idaṁ durgaṁ na ca smo vanagocarāḥ,
abhigacchāmahe śīghraṁ śarabhaṅgaṁ tapodhanam, āśramaṁ śarabhaṅgasya rāghavo ’bhijagāma ha/
tasya devaprabhāvasya tapasā bhāvitātmanaḥ, samīpe śarabhaṅgasya dadarśa mahad adbhutam/
vibhrājamānaṁ vapuṣā sūryavaiśvānaropamam, asaṁspr̥śantaṁ vasudhāṁ dadarśa vibudheśvaram/
suprabhābharaṇaṁ devaṁ virajo ’mbaradhāriṇam, tadvidhair eva bahubhiḥ pūjyamānaṁ mahātmabhiḥ/
haribhir vājibhir yuktam antarikṣagataṁ ratham,dadarśādūratas tasya taruṇādityasaṁnibham/
pāṇḍurābhraghanaprakhyaṁ candramaṇḍalasaṁnibham, apaśyad vimalaṁ chatraṁ citramālyopa
śobhitam/ cāmaravyajane cāgrye rukmadaṇḍe mahādhane, gr̥hīte vananārībhyāṁ dhūyamāne ca

15
mūrdhani/ gandharvāmarasiddhāś ca bahavaḥ paramarṣayaḥ, antarikṣagataṁ devaṁ vāgbhir agryābhir
īḍire/ dr̥ṣṭvā śatakratuṁ tatra rāmo lakṣmaṇam abravīt, ye hayāḥ puruhūtasya purā śakrasya naḥ śrutāḥ,
antarikṣagatā divyās ta ime harayo dhruvam/ ime ca puruṣavyāghra ye tiṣṭhanty abhito ratham, śataṁ
śataṁ kuṇḍalino yuvānaḥ khaḍgapāṇayaḥ/ urodeśeṣu sarveṣāṁ hārā jvalanasaṁnibhāḥ, rūpaṁ bibhrati
saumitre pañcaviṁśativārṣikam/etad dhi kila devānāṁ vayo bhavati nityadā, yatheme puruṣavyāghrā
dr̥śyante priyadarśanāḥ/ ihaiva saha vaidehyā muhūrtaṁ tiṣṭha lakṣmaṇa, yāvaj janāmy ahaṁ vyaktaṁ
ka eṣa dyutimān rathe/ tam evam uktvā saumitrim ihaiva sthīyatām iti, abhicakrāma kākutsthaḥ
śarabhaṅgāśramaṁ prati/ tataḥ samabhigacchantaṁ prekṣya rāmaṁ śacīpatiḥ, śarabhaṅgam anujñāpya
vibudhān idam abravīt/ ihopayāty asau rāmo yāvan māṁ nābhibhāṣate, niṣṭhāṁ nayata tāvat tu tato māṁ
draṣṭum arhati/ jitavantaṁ kr̥tārthaṁ ca draṣṭāham acirād imam, karma hy anena kartavyaṁ mahad
anyaiḥ suduṣkaram/ iti vajrī tam āmantrya mānayitvā ca tāpasaṁ, rathena hariyuktena yayau divam
ariṁdamaḥ/ prayāte tu sahasrākṣe rāghavaḥ saparicchadaḥ, agnihotram upāsīnaṁ śarabhaṅgam
upāgamat/ tasya pādau ca saṁgr̥hya rāmaḥ sītā ca lakṣmaṇaḥ, niṣedus tadanujñātā labdhavāsā
nimantritāḥ/ tataḥ śakropayānaṁ tu paryapr̥cchat sa rāghavaḥ, śarabhaṅgaś ca tat sarvaṁ rāghavāya
nyavedayat/ mām eṣa varado rāma brahmalokaṁ ninīṣati, jitam ugreṇa tapasā duṣprāpam akr̥tātmabhiḥ/
ahaṁ jñātvā naravyāghra vartamānam adūrataḥ, brahmalokaṁ na gacchāmi tvām adr̥ṣṭvā priyātithim/
samāgamya gamiṣyāmi tridivaṁ devasevitam,akṣayā naraśārdūla jitā lokā mayā śubhāḥ, brāhmyāś ca
nākapr̥ṣṭhyāś ca pratigr̥hṇīṣva māmakān/ evam ukto naravyāghraḥ sarvaśāstraviśāradaḥ, r̥ṣiṇā
śarabhaṅgena rāghavo vākyam abravīt/ aham evāhariṣyāmi sarvām̐l lokān mahāmune, āvāsaṁ tv aham
icchāmi pradiṣṭam iha kānane/ rāghaveṇaivam uktas tu śakratulyabalena vai, śarabhaṅgo mahāprājñaḥ
punar evābravīd vacaḥ/ sutīkṣṇam abhigaccha tvaṁ śucau deśe tapasvinam, ramaṇīye vanoddeśe sa te
vāsaṁ vidhāsyati/ eṣa panthā naravyāghra muhūrtaṁ paśya tāta mām, yāvaj jahāmi gātrāṇi jīrṇaṁ
tvacam ivoragaḥ/ tato ’gniṁ sa samādhāya hutvā cājyena mantravit, śarabhaṅgo mahātejāḥ praviveśa
hutāśanam/ tasya romāṇi keśāṁś ca dadāhāgnir mahātmanaḥ, jīrṇaṁ tvacaṁ tathāsthīni yac ca māṁsaṁ
ca śoṇitam/ sa ca pāvakasaṁkāśaḥ kumāraḥ samapadyata, utthāyāgnicayāt tasmāc charabhaṅgo
vyarocata/ sa lokān āhitāgnīnām r̥ṣīṇāṁ ca mahātmanām, devānāṁ ca vyatikramya brahmalokaṁ
vyarohata/ sa puṇyakarmā bhuvane dvijarṣabhaḥ; pitāmahaṁ sānucaraṁ dadarśa ha, pitāmahaś cāpi
samīkṣya taṁ dvijaṁ; nananda susvāgatam ity uvāca ha/

After leaving the frightful phase of the dandakaranya and its memories of terror, Rama Sita Lakshmanas
paced up towards the Sharabhanga Maharshi’s ashram. Even as they were entering the ashram, they
visioned a memorable scene on the high skies of Indra Deva passing by a chariot as his body splendour
was comparable to that of Agni and Surya, while hundreds of Devatas were following behind the chariot.
On Indra Deva’s head above were laced above white clouds of moonshine brightness as an umbrella
decorated by multi coloured flower garlands of rainbow colours of violet-indigo-blue-green-yellow-
orange and red. The followers include gandharva- siddha-maharshis while Lord Indra and Sharabhanga
were conversing together. Shri Rama then drew attention of the celestial scene to Lakshmana: ‘ dear
brother! Look above the scene of Lord Indra! Is not Indra looking like a youth of twenty five years! wait
without walking and with Sita too! Then Indra seems to have pointed to Devas:Ihopayaastasau rāmo
yāvan māṁ nābhibhāṣate, niṣṭhāṁ nayata tāvat tu tato māṁ draṣṭum arhati/ jitavantaṁ kr̥tārthaṁ ca
draṣṭāham acirād imam, karma hy anena kartavyaṁ mahad anyaiḥ suduṣkaram/ Shri Rama would be
soon arriving at the Sharabhanga ashram; keep quiet and step aside.None should disturb me; let not Shri
Rama know of our presence here! He has to perform such a task as impossible except by Rama alone.
And that is to terminate Ravana. Then only I ( Indra) would reveal myself!’ so saying Indra had departed!
Meanwhile, Rama-Sita-Lakshmanas approached Sharabhanga as the latter was performing an ‘agni-
kaarya’. As the Maha Muni concluded the same, Rama Sita Lakshmanas prostrated at the feet of the
Maharshi and secured his blessings. Then Rama asked the Muni as to why the latter was just meeting
Lord Indra. Sharabhanga replied that Indra desired the Muni to accompany him to visit Brahma Loka, but
now that Rama had arrived, the Muni would leave for Brahma loka later on. Incidentally why not Rama
too could visit those lokas, but Rama politely replied that he would rather stay back in dandakaranya only.
Then Sharabhanga suggested Rama’s visit to Sutaakshna Muni too. Then Sharabhanga offered himself to

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Agni with appropriate mantras and reached Brahma loka where the Maha Muni was welcomed. Agni
created from his roma or skin pore hairs, kesha or head hairs, twacha or skin, asthi or bones, maamsa or
flesh, rakta or blood and so on. As the Maha Muni’s body parts were thus sacrificed by the resonance of
mantras, Sharabhanga was blessed to eternity and paved the way of several Maha Munis as detailed in
the next stanza!

Sarga Six

Vaanaprastha Munis approach Shri Rama for safety from Rakshasaas and Rama Lakshmanas assure and
pacify them

śarabhaṅge divaṁ prāpte munisaṁghāḥ samāgatāḥ, abhyagacchanta kākutsthaṁ rāmaṁ jvalitatejasaṁ/

vaikhānasā vālakhilyāḥ saṁprakṣālā marīcipāḥ, aśmakuṭṭāś ca bahavaḥ patrāhārāś ca tāpasāḥ/
dantolūkhalinaś caiva tathaivonmajjakāḥ pare, munayaḥ salilāhārā vāyubhakṣās tathāpare/ ākāśanilayāś
caiva tathā sthaṇḍilaśāyinaḥ, tathordhvavāsino dāntās tathārdrapaṭavāsasaḥ/ sajapāś ca taponityās
tathā pañcatapo’nvitāḥ, sarve brāhmyā śriyā juṣṭā dr̥ḍhayogasamāhitāḥ, śarabhaṅgāśrame rāmam
abhijagmuś ca tāpasāḥ/ abhigamya ca dharmajñā rāmaṁ dharmabhr̥tāṁ varam/ ūcuḥ paramadharma
jñam r̥ṣisaṁghāḥ samāhitāḥ/ tvam ikṣvākukulasyāsya pr̥thivyāś ca mahārathaḥ, pradhānaś cāsi nāthaś ca
devānāṁ maghavān iva/ viśrutas triṣu lokeṣu yaśasā vikrameṇa ca, pitr̥vratatvaṁ satyaṁ ca tvayi
dharmaś ca puṣkalaḥ/ tvām āsādya mahātmānaṁ dharmajñaṁ dharmavatsalam, arthitvān nātha
vakṣyāmas tac ca naḥ kṣantum arhasi/adhārmas tu mahāṁs tāta bhavet tasya mahīpateḥ, yo hared
baliṣaḍbhāgaṁ na ca rakṣati putravat/ yuñjānaḥ svān iva prāṇān prāṇair iṣṭān sutān iva, nityayuktaḥ
sadā rakṣan sarvān viṣayavāsinaḥ/ prāpnoti śāśvatīṁ rāma kīrtiṁ sa bahuvārṣikīm, brahmaṇaḥ sthānam
āsādya tatra cāpi mahīyate/ yat karoti paraṁ dharmaṁ munir mūlaphalāśanaḥ, tatra rājñaś caturbhāgaḥ
prajā dharmeṇa rakṣataḥ/ so ’yaṁ brāhmaṇabhūyiṣṭho vānaprasthagaṇo mahān, tvan nātho ’nāthavad
rāma rākṣasair vadhyate bhr̥śam/ ehi paśya śarīrāṇi munīnāṁ bhāvitātmanām, hatānāṁ rākṣasair
ghorair bahūnāṁ bahudhā vane/ pampānadīnivāsānām anumandākinīm api, citrakūṭālayānāṁ ca kriyate
kadanaṁ mahat/ evaṁ vayaṁ na mr̥ṣyāmo viprakāraṁ tapasvinam, kriyamāṇaṁ vane ghoraṁ rakṣobhir
bhīmakarmabhiḥ/ tatas tvāṁ śaraṇārthaṁ ca śaraṇyaṁ samupasthitāḥ, paripālaya no rāma vadhyamā -
nān niśācaraiḥ/ etac chrutvā tu kākutsthas tāpasānāṁ tapasvinām, idaṁ provāca dharmātmā sarvān eva
tapasvinaḥ, naivam arhatha māṁ vaktum ājñāpyo ’haṁ tapasvinam/ bhavatām arthasiddhyartham āgato
’haṁ yadr̥cchayā, tasya me ’yaṁ vane vāso bhaviṣyati mahāphalaḥ, tapasvināṁ raṇe śatrūn hantum
icchāmi rākṣasān/ dattvā varaṁ cāpi tapodhanānāṁ; dharme dhr̥tātmā sahalakṣmaṇena, tapodhanaiś
cāpi sahārya vr̥ttaḥ; sutīṣkṇam evābhijagāma vīraḥ/

As Maha Muni Sharabhanga reached Brahmaloka, several Rishis approached Shri Ramas such as the
following: Vaikhanasa from nakha or nails- Roma or skinpore hairs-Samprakshala or bhojanaantara
vastra-Marichika or Surya / Chandra kirana paana karta-Bahu sankhyaka ashma kutta or eater of
‘apakvaanna’ or semi cooked anna- Patraahaara or Lealf eater-Dantotkala or he who performs by the grit
of the dantaas- Unmanjaka or he who performs tapasya in neck deep waters-Gaatrashayya or he who
sleeps with head on one’s shoulders-Ashayya or one who sleeps with no supports at all- Anavakaashika
or that person who performs on one’s own without ‘avakaasha’or a reason-Salalahaara or that person who
lives only on water as food-Vaayu bhaksha or sustatiner by air as food- Aakashanilaya ot the person who
lives in open air only-Sthandila shaayi or the person who sleeps on public places-Urthyavaasi or the
person who lives on moutains or higher places- Danta or Indriya nigrah or Limb Controller-Aadrapada
vaasa or the person who always wears wet clothes only-Sajapa or person of constant japa - Taponishtha-
Panchaagni sevaka or of Five Agni hotris :[The Panchagnis are Garhyapatya Agni for cooking in homes-
Aavahaniya to invoke Surya Deva-Dakshinagni or Atmosphric Agni in the form of Lightnings or that
which is invoked in Dakshina disha, Saabya and Avaastya for Vedic Purposes]Thus the significant Rishis
approached Shri Rama and addressed as follows: ‘Raghunandanana! On the entire earth, you are the
singular saviour of dharma as Indra and Devas in the higher lokas. viśrutas triṣu lokeṣu yaśasā vikrameṇa

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ca, pitr̥vratatvaṁ satyaṁ ca tvayi dharmaś ca puṣkalaḥ/ Your name and fame is well known especially
about Pitru vaakya paripaalana-sathya bhashana-dharma palana.You are Mahatma-dharmagjna-dharma
vatsala! We are approaching you as the ‘swaarthis’ or of selfish reasons. Those kings who may claim one
sixth of the public’s earnings and ignore public welfare are to be declared as ‘adharmis’! Those kings who
look after the public as their own children and ensure their welfare accomplish akshaya keerti! so ’yaṁ
brāhmaṇabhūyiṣṭho vānaprasthagaṇo mahān, tvan nātho ’nāthavad rāma rākṣasair vadhyate bhr̥śam/ ehi
paśya śarīrāṇi munīnāṁ bhāvitātmanām, hatānāṁ rākṣasair ghorair bahūnāṁ bahudhā vane/ Shri
Rama! Do you not realise that in this soceity of this Dandakaranya, most of the inhabitants are Brahmanas
and ‘vaanaprarstha ashramites’and are being killed by numberless rakshashas mercilessly. Rama! See for
yourself! Feel the seriousness of the situation! How many dead bodies are required to be noticed to
appreciate the gavity of the tragedies successively! All the Rishi Maharshis engaged in tapasyas and
yagjna kaaryaas on the banks of Pampa Sarovara-Tungabhadra-Mandakini and so on are being butchered
and gulped down by rakshasaas! Shri Rama! Dharma rakshaka! Traahi-thraahi!Sharanu-sharanu! Then
Rama replied: Naivamarhatha maam vaktumaagjnaapyoham tapasvinaam, kelalena swakaaryena
praveshtivyam vanam mayaa/ Viprakaaramapaakrashtum rakshasairbhavataamimam, pitustu
nirdeshakarah pravishtohamidam vanam/ Muni varaas! Kindly do not make me sad by making requests
to me like this; I am indeed at your ready command! I have arrived here only to safeguard you all. This is
not only by duty but consider my great fortune! This duty is the off shoot of ‘pitru vaakya paripalana’ or
the vindication of my own great late father’s command! I feel contented that the service to be so rendered
is the direct outcome my faith and our mutual welfare! Having assured likewise, Rama Sita Lakshanas
proceeded further to Tapasvi Sutaakshna Muni ashrama.

Sarga Seven

Shri Rama-Sita-Lakshmanas reach the ashram of Muni Suteekshna who offers atithya overnight

Rāmas tu sahito bhrātrā sītayā ca paraṁtapaḥ, sutīkṣṇasyāśramapadaṁ jagāma saha tair dvijaiḥ/ sa
gatvā dūram adhvānaṁ nadīs tīrtva bahūdakāḥ, dadarśa vipulaṁ śailaṁ mahāmegham ivonnatam/ tatas
tad ikṣvākuvarau satataṁ vividhair drumaiḥ, kānanaṁ tau viviśatuḥ sītayā saha rāghavau/ praviṣṭas tu
vanaṁ ghoraṁ bahupuṣpaphaladrumam, dadarśāśramam ekānte cīramālāpariṣkr̥tam/ tatra tāpasam
āsīnaṁ malapaṅkajaṭādharam, rāmaḥ sutīkṣṇaṁ vidhivat tapovr̥ddham abhāṣata/ rāmo ’ham asmi
bhagavan bhavantaṁ draṣṭum āgataḥ, tan mābhivada dharmajña maharṣe satyavikrama/ sa nirīkṣya tato
vīraṁ rāmaṁ dharmabhr̥tāṁ varam, samāśliṣya ca bāhubhyām idaṁ vacanam abravīt/ svāgataṁ khalu te
vīra rāma dharmabhr̥tāṁ vara, āśramo ’yaṁ tvayākrāntaḥ sanātha iva sāmpratam/ pratīkṣamāṇas tvām
eva nārohe ’haṁ mahāyaśaḥ, devalokam ito vīra dehaṁ tyaktvā mahītale/ citrakūṭam upādāya
rājyabhraṣṭo ’si me śrutaḥ, ihopayātaḥ kākutstho devarājaḥ śatakratuḥ, sarvām̐l lokāñ jitān āha mama
puṇyena karmaṇā/ teṣu devarṣijuṣṭeṣu jiteṣu tapasā mayā, matprasādāt sabhāryas tvaṁ viharasva
salakṣmaṇaḥ/ tam ugratapasaṁ dīptaṁ maharṣiṁ satyavādinam, pratyuvācātmavān rāmo brahmāṇam
iva vāsavaḥ/ aham evāhariṣyāmi svayaṁ lokān mahāmune, āvāsaṁ tv aham icchāmi pradiṣṭam iha
kānane/ bhavān sarvatra kuśalaḥ sarvabhūtahite rataḥ, ākhyātaḥ śarabhaṅgena gautamena mahātmanā/
evam uktas tu rāmeṇa maharṣir lokaviśrutaḥ,abravīn madhuraṁ vākyaṁ harṣeṇa mahatāplutaḥ/ ayam
evāśramo rāma guṇavān ramyatām iha, r̥ṣisaṁghānucaritaḥ sadā mūlaphalair yutaḥ/ imam āśramam
āgamya mr̥gasaṁghā mahāyaśāḥ, aṭitvā pratigacchanti lobhayitvākutobhayāḥ/ tac chrutvā vacanaṁ
tasya maharṣer lakṣmaṇāgrajaḥ, uvāca vacanaṁ dhīro vikr̥ṣya saśaraṁ dhanuḥ/ tān ahaṁ sumahābhāga
mr̥gasaṁghān samāgatān, hanyāṁ niśitadhāreṇa śareṇāśanivarcasā/ bhavāṁs tatrābhiṣajyeta kiṁ syāt
kr̥cchrataraṁ tataḥ, etasminn āśrame vāsaṁ ciraṁ tu na samarthaye/ tam evam uktvā varadaṁ rāmaḥ
saṁdhyām upāgamat, anvāsya paścimāṁ saṁdhyāṁ tatra vāsam akalpayat/ tataḥ śubhaṁ tāpasa
bhojyam annaṁ; svayaṁ sutīkṣṇaḥ puruṣarṣabhābhyām,tābhyāṁ susatkr̥tya dadau mahātmā;
saṁdhyānivr̥ttau rajanīṁ samīkṣya/

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Having crossed a number of water flows of immense depth, Rama Sita Lakshmanas sighted a very high
mountain as though of Meru and passed through a dense forest. As their weary walk of extreme
tiresomeness, they discovered a lonely ashram with a garden surrounded by floral and fruit bearing bushes
and trees. On proceeding further, Rama entered the ashram, self introduced as the Maha Muni Suteekshna
embraced Rama and welcomed them all with the respects becoming of renowened guests. Muni
Suteekshna explained that as he was expecting Ramaas he did not reach ‘Deva dhaama’ yet or had not yet
sought mukti. Then the Maha Muni stated that as Ramas were earlier settled at Chitrakoota mountain
range, Lord Indra visited the Muni and described how Rama was famed with his acts of valour and
bravery.In the course of conversation, Shri Rama enquired of a suitable place for himself and Sita
Lakshmanas could settle down. Suteeksha Muni stated that this place might fall vacant anyway as he was
only waiting Ramas to arrive. Bhu the only drawback was of constant attacks of cruel animals. Rama
replied that no doubt the ashram might no doubt be protected by cover of arrows but that would hurt the
purity and piety of an ‘ashram’ ‘per se’ by the very definition of an ashram! After deliberations of an
ideal ashram, the day concluded and Ramas rested for the night.

Sarga Eight

Next early morning Rama-Sita-Lakshmanas exit Suteekshna ashram

Rāmas tu sahasaumitriḥ sutīkṣṇenābhipūjitaḥ, pariṇamya niśāṁ tatra prabhāte pratyabudhyata/ utthāya

tu yathākālaṁ rāghavaḥ saha sītayā, upāspr̥śat suśītena jalenotpalagandhinā/ atha te ’gniṁ surāṁś caiva
vaidehī rāmalakṣmaṇau, kālyaṁ vidhivad abhyarcya tapasviśaraṇe vane/ udayanntaṁ dinakaraṁ dr̥ṣṭvā
vigatakalmaṣāḥ, sutīkṣṇam abhigamyedaṁ ślakṣṇaṁ vacanam abruvan/ sukhoṣitāḥ sma bhagavaṁs tvayā
pūjyena pūjitāḥ, āpr̥cchāmaḥ prayāsyāmo munayas tvarayanti naḥ/ tvarāmahe vayaṁ draṣṭuṁ kr̥tsnam
āśramamaṇḍalam, r̥ṣīṇāṁ puṇyaśīlānāṁ daṇḍakāraṇyavāsinām/ abhyanujñātum icchāmaḥ sahaibhir
munipuṅgavaiḥ, dharmanityais tapodāntair viśikhair iva pāvakaiḥ/ aviṣahyātapo yāvat sūryo nātivirājite,
amārgeṇāgatāṁ lakṣmīṁ prāpyevānvayavarjitaḥ/ tāvad icchāmahe gantum ity uktvā caraṇau muneḥ,
vavande sahasaumitriḥ sītayā saha rāghavaḥ/ tau saṁspr̥śantau caraṇāv utthāpya munipuṁgavaḥ,
gāḍham āliṅgya sasneham idaṁ vacanam abravīt/ ariṣṭaṁ gaccha panthānaṁ rāma saumitriṇā saha,
sītayā cānayā sārdhaṁ chāyayevānuvr̥ttayā/ paśyāśramapadaṁ ramyaṁ daṇḍakāraṇyavāsinām, eṣāṁ
tapasvināṁ vīra tapasā bhāvitātmanām/ suprājyaphalamūlāni puṣpitāni vanāni ca, praśāntamr̥gayūthāni
śāntapakṣigaṇāni ca/ phullapaṅkajaṣaḍāni prasannasalilāni ca, kāraṇḍavavikīrṇāni taṭākāni sarāṁsi ca/
drakṣyase dr̥ṣṭiramyāṇi giriprasravaṇāni ca, ramaṇīyāny araṇyāni mayūrābhirutāni ca/ gamyatāṁ vatsa
saumitre bhavān api ca gacchatu, āgantavyaṁ ca te dr̥ṣṭvā punar evāśramaṁ mama/ evam uktas tathety
uktvā kākutsthaḥ sahalakṣmaṇaḥ, pradakṣiṇaṁ muniṁ kr̥tā prasthātum upacakram/ tataḥ śubhatare tūṇī
dhanuṣī cāyatekṣaṇā/ dadau sītā tayor bhrātroḥ khaḍgau ca vimalau tataḥ/ ābadhya ca śubhe tūṇī cāpe
cādāya sasvane,niṣkrāntāv āśramād gantum ubhau tau rāmalakṣmaṇau/

At the early morning of the following day, Rama Sita Lakshmanas got ready having performed pujas and
addressed Suteekshna Muni thanking him for the hospitality and stated that they would like to proceed
from the ashram, while departing from the memorable experiences of the self controlled ‘agnitotri dharma
paraayanaas’ of the ashram. Their desire is to cover good distance even as Surya Deva would display his
radiance and heat.Then they prostrated at the feet of the Maha Muni and the latter stated: ‘Shri Rama! My
blessings to you, Devi Sita your Dharmapatni who is but your shadow and to Lakshmana the loyal
follower. May you in the journey ahead have no problems and smooth travel. Veera! Do enjoy the several
ashramas replete with tapasvis and the ideals that they strive for realisation of the Unknown being totally
involved in introspection. In the course of your yatra, you would indeed be thrilled in fabulous scenes of
amazing greenery, splashes of colourful flowers, lucious fruits and a bountiful nature with flocks of
animals and birds. Sarovaras and gushes of water bodies are the travel joints of the pashu pakshis
presenting picturesque scenario. drakṣyase dr̥ṣṭiramyāṇi giriprasravaṇāni ca, ramaṇīyāny araṇyāni

19
mayūrābhirutāni ca/ gamyatāṁ vatsa saumitre bhavān api ca gacchatu, āgantavyaṁ ca te dr̥ṣṭvā punar
evāśramaṁ mama/ Shri Rama! You would vision eye smoothening beauty of the mountains and valleys
and the ever gushing waterfalls from the high mountains, besides the ever enchanting dances of peacocks
in full bloom feathers as tuned by the parrot chirruppings signifying a bhulala swarga! Shri Rama, go and
see. Lakshmana! You to follow and do return here again! Then having been well armed with archery,
Rama Lakshmanas proceeded as followed by Devi Sita.

Sarga Nine

Gathering of innocent commoners and Munis seek protection from frequent attacks by Rakshasaas and
Devi Sita enumerates the tenets of dharma

Sutīkṣṇenābhyanujñātaṁ prasthitaṁ raghunandanam, vaidehī snigdhayā vācā bhartāram idam abravīt/

ayaṁ dharmaḥ susūkṣmeṇa vidhinā prāpyate mahān, nivr̥ttena ca śakyo ’yaṁ vyasanāt kāmajād iha/
trīṇy eva vyasanāny atra kāmajāni bhavanty uta, mithyā vākyaṁ paramakaṁ tasmād gurutarāv ubhau,
paradārābhigamanaṁ vinā vairaṁ ca raudratā/ mithyāvākyaṁ na te bhūtaṁ na bhaviṣyati rāghava, kuto
’bhilaṣaṇaṁ strīṇāṁ pareṣāṁ dharmanāśanam/ tac ca sarvaṁ mahābāho śakyaṁ voḍhuṁ jitendriyaiḥ,
tava vaśyendriyatvaṁ ca jānāmi śubhadarśana/ tr̥tīyaṁ yad idaṁ raudraṁ paraprāṇābhihiṁsanam,
nirvairaṁ kriyate mohāt tac ca te samupasthitam/ pratijñātas tvayā vīra daṇḍakāraṇyavāsinām, r̥ṣīṇāṁ
rakṣaṇārthāya vadhaḥ saṁyati rakṣasām/ etannimittaṁ ca vanaṁ daṇḍakā iti viśrutam, prasthitas tvaṁ
saha bhrātrā dhr̥tabāṇaśarāsanaḥ/ tatas tvāṁ prasthitaṁ dr̥ṣṭvā mama cintākulaṁ manaḥ, tvad vr̥ttaṁ
cintayantyā vai bhaven niḥśreyasaṁ hitam/ na hi me rocate vīra gamanaṁ daṇḍakān prati, kāraṇaṁ
tatra vakṣyāmi vadantyāḥ śrūyatāṁ mama/ tvaṁ hi bāṇadhanuṣpāṇir bhrātrā saha vanaṁ gataḥ, dr̥ṣṭvā
vanacarān sarvān kaccit kuryāḥ śaravyayam/ kṣatriyāṇām iha dhanur hutāśasyendhanāni ca, samīpataḥ
sthitaṁ tejobalam ucchrayate bhr̥śam/ purā kila mahābāho tapasvī satyavāk śuciḥ, kasmiṁś cid abhavat
puṇye vane ratamr̥gadvije/ tasyaiva tapaso vighnaṁ kartum indraḥ śacīpatiḥ, khaḍgapāṇir athāgacchad
āśramaṁ bhaṭa rūpadhr̥k/ tasmiṁs tad āśramapade nihitaḥ khaḍga uttamaḥ, sa nyāsavidhinā dattaḥ
puṇye tapasi tiṣṭhataḥ/ sa tac chastram anuprāpya nyāsarakṣaṇatatparaḥ, vane tu vicaraty eva rakṣan
pratyayam ātmanaḥ/ yatra gacchaty upādātuṁ mūlāni ca phalāni ca, na vinā yāti taṁ khaḍgaṁ
nyāsarakṣaṇatatparaḥ/ nityaṁ śastraṁ parivahan krameṇa sa tapodhanaḥ, cakāra raudrīṁ svāṁ
buddhiṁ tyaktvā tapasi niścayam/ tataḥ sa raudrābhirataḥ pramatto ’dharmakarṣitaḥ, tasya śastrasya
saṁvāsāj jagāma narakaṁ muniḥ/ snehāc ca bahumānāc ca smāraye tvāṁ na śikṣaye, na kathaṁ cana sā
kāryā hr̥hītadhanuṣā tvayā/ buddhir vairaṁ vinā hantuṁ rākṣasān daṇḍakāśritān, aparādhaṁ vinā
hantuṁ lokān vīra na kāmaye/ kṣatriyāṇāṁ tu vīrāṇāṁ vaneṣu niyatātmanām, dhanuṣā kāryam etāvad
ārtānām abhirakṣaṇam/ kva ca śastraṁ kva ca vanaṁ kva ca kṣātraṁ tapaḥ kva ca, vyāviddham idam
asmābhir deśadharmas tu pūjyatām/ tad āryakaluṣā buddhir jāyate śastrasevanāt, punar gatvā tv
ayodhyāyāṁ kṣatradharmaṁ cariṣyasi/ akṣayā tu bhavet prītiḥ śvaśrū śvaśurayor mama, yadi rājyaṁ hi
saṁnyasya bhaves tvaṁ nirato muniḥ/ dharmād arthaḥ prabhavati dharmāt prabhavate sukham,
dharmeṇa labhate sarvaṁ dharmasāram idaṁ jagat/ ātmānaṁ niyamais tais taiḥ karṣayitvā prayatnataḥ,
prāpyate nipuṇair dharmo na sukhāl labhyate sukham/ nityaṁ śucimatiḥ saumya cara dharmaṁ
tapovane, sarvaṁ hi viditaṁ tubhyaṁ trailokyam api tattvataḥ/ strīcāpalād etad udāhr̥taṁ me; dharmaṁ
ca vaktuṁ tava kaḥ samarthaḥ, vicārya buddhyā tu sahānujena; yad rocate tat kuru mācireṇa/

Having proceeded from the ashram of Suteekshna, Devi Sita tried to annotate about some fine principles
of dharma to Shri Rama. She said: ayaṁ dharmaḥ susūkṣmeṇa vidhinā prāpyate mahān, nivr̥ttena ca
śakyo ’yaṁ vyasanāt kāmajād iha/ She said: Aryaputra! Indeed you are a personification of virtue yet a
few finer points might perhaps be rather dormant on your mental horizon as those appear to blunt the
peripheries of dharma in the pure sense. When the base appears to be ‘kaama’ or desire, there are two
edges to a knife : one is ‘swaartha’ or selfishness and another is adharma or viciousness and heartlessness.
trīṇy eva vyasanāny atra kāmajāni bhavanty uta, mithyā vākyaṁ paramakaṁ tasmād gurutarāv ubhau,
paradārābhigamanaṁ vinā vairaṁ ca raudratā/ mithyāvākyaṁ na te bhūtaṁ na bhaviṣyati rāghava, kuto

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’bhilaṣaṇaṁ strīṇāṁ pareṣāṁ dharmanāśanam/ In this univerese there are three ‘vyasanas’ or deep
rooted blemishes: Mithyaa bhashana or gossipping is one- parastree gamana is another and cruel behavior
the worst! Raghunandana! Gossiping is built in human nature; ‘parastree abhilaasha’ is an acquired
mental aberration. Narendra! In your specific instance, this blemish is alien to you anyway, as you are of
proven dharma patni vratastha- beside of course being of ‘satya pratigjna-dharma nishtha-and pitru
aagjnaa paalana’.BUT, tr̥tīyaṁ yad idaṁ raudraṁ paraprāṇābhihiṁsanam, nirvairaṁ kriyate mohāt tac
ca te samupasthitam/ the third and the worst is the JEEV HIMSA and that blemish is right before you!
Veera! Please recall your decisiveness and swearing before Dandakaranya Rishis to uproot rakshasaas
totally.Now when you are in dandakaranya, it is quite possible you resort to violence as you are a
kshatriya. Maha baaho! In the past hunting was a pastime and killing innocent animals and birds was a
hobby! May I quote an incident of the yore when a Satyavadi tapasvi was in a forest, Indra assumed the
form of a kshatriya warrior and entered the ashram to spoil the tapasya. He kept his ‘khadga’ in the
ashram. Then the Muni started utilising the sword for self defence. He got obsessed with the khadga and
started garlanding it and without it he would not step out even. nityaṁ śastraṁ parivahan krameṇa sa
tapodhanaḥ, cakāra raudrīṁ svāṁ buddhiṁ tyaktvā tapasi niścayam/ Tapas which had been his fortune
was thus gradually replaced with the love for the sword and eventually learnt using it and acquired
cruelty! Then the erstwhile Muni had to reach narakas instead! Devi Sita continued stating: ‘Veeravara
Rama! This is why I feel, it may not be appropriate to visit dandakaranya! kṣatriyāṇāṁ tu vīrāṇāṁ vaneṣu
niyatātmanām, dhanuṣā kāryam etāvad ārtānām abhirakṣaṇam/ kva ca śastraṁ kva ca vanaṁ kva ca
kṣātraṁ tapaḥ kva ca, vyāviddham idam asmābhir deśadharmas tu pūjyatām/ Kshatriyas should no doubt
follow the golden maxim of ‘Shishta Rakshana and Dushta Sikshana’; but where is vana vaasa and where
is shastra dharana! Are these precepts contradictory mutually! There fore, we should follow the Desha
dharma; in otherwords: as we now are in the ‘ashrama sthiti’, we should be distant from ‘kshatriya sthiti’
! In other words, when Rama would return to Ayodhya, then he might -and in fact-,ought to be-a
kshatriya but as of now an ashrama vaasi only! Having discarded kingship and taken to ‘vaanasprastha’
and celibacy, could ksahtriya dharma be justified! This should not be worthy of either the pitruvakya
paripaalana or a matter of joy for Devi Kaikeyi!! dharmād arthaḥ prabhavati dharmāt prabhavate
sukham, dharmeṇa labhate sarvaṁ dharmasāram idaṁ jagat/ ātmānaṁ niyamais tais taiḥ karṣayitvā
prayatnataḥ, prāpyate nipuṇair dharmo na sukhāl labhyate sukham/ nityaṁ śucimatiḥ saumya cara
dharmaṁ tapovane, sarvaṁ hi viditaṁ tubhyaṁ trailokyam api tattvataḥ/ Dharma yields Artha- dharma
leads to fulfillment; and dharma is the be-all and do-all! This is the essence of Life worth living, indeed!
Persons undergoing the vaanaprasthaa ashrama and its truthful duties by limited means of living of
sacrifices are proportionately nearer to bliss than otherwise. strīcāpalād etad udāhr̥taṁ me; dharmaṁ ca
vaktuṁ tava kaḥ samarthaḥ, vicārya buddhyā tu sahānujena; yad rocate tat kuru mācireṇa! Devi Sita
finally states that if her natural trait of feminity and apparent wavery mindedness, that she has stated on
the above lines, but Rama with his high maturity of mind might like to understand the way he might like
to!

Sarga Ten

Rama Lakshmanas assure and make ‘pratigjnas’ of Kshatriya kula duty to safeguard the tenets of Dharma

Vākyam etat tu vaidehyā vyāhr̥taṁ bhartr̥bhaktayā, śrutvā dharme sthito rāmaḥ pratyuvācātha maithilīm/
hitam uktaṁ tvayā devi snigdhayā sadr̥śaṁ vacaḥ, kulaṁ vyapadiśantyā ca dharmajñe janakātmaje/ kiṁ
tu vakṣyāmy ahaṁ devi tvayaivoktam idaṁ vacaḥ’ kṣatriyair dhāryate cāpo nārtaśabdo bhaved iti/ te
chaartaa dandakaranye munayah samshitavrataah, maam Site svayamagamya sharanam sharanam
gataah/ vasantah kaala kaaleshu vane moolaphalaashanaah, na labhante sokham bheeroo raakshasaih
krurakarmabhih, bhakshyante raakshasairbheermaairmaamsopajeevibhih/ te bhakṣyamāṇā munayo
daṇḍakāraṇyavāsinaḥ, asmān abhyavapadyeti mām ūcur dvijasattamāḥ/ mayā tu vacanaṁ śrutvā teṣām
evaṁ mukhāc cyutam, kr̥tvā caraṇaśuśrūṣāṁ vākyam etad udāhr̥tam/ prasīdantu bhavanto me hrīr eṣā hi
mamātulā, yadīdr̥śair ahaṁ viprair upastheyair upasthitaḥ, kiṁ karomīti ca mayā vyāhr̥taṁ

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dvijasaṁnidhau/sarvair eva samāgamya vāg iyaṁ samudāhr̥tā, rākṣasair daṇḍakāraṇye bahubhiḥ
kāmarūpibhiḥ, arditāḥ sma bhr̥śaṁ rāma bhavān nas trātum arhati/ homakāle tu saṁprāpte parvakāleṣu
cānagha, dharṣayanti sma durdharṣā rākṣasāḥ piśitāśanāḥ/ rākṣasair dharṣitānāṁ ca tāpasānāṁ
tapasvinām, gatiṁ mr̥gayamāṇānāṁ bhavān naḥ paramā gatiḥ/ kāmaṁ tapaḥ prabhāvena śaktā hantuṁ
niśācarān, cirārjitaṁ tu necchāmas tapaḥ khaṇḍayituṁ vayam/ bahuvighnaṁ taponityaṁ duścaraṁ caiva
rāghava, tena śāpaṁ na muñcāmo bhakṣyamāṇāś ca rākṣasaiḥ/ tad ardyamānān rakṣobhir
daṇḍakāraṇyavāsibhiḥ,rakṣanas tvaṁ saha bhrātrā tvannāthā hi vayaṁ vane/ mayā caitad vacaḥ śrutvā
kārtsnyena paripālanam, r̥ṣīṇāṁ daṇḍakāraṇye saṁśrutaṁ janakātmaje/ saṁśrutya ca na śakṣyāmi
jīvamānaḥ pratiśravam,munīnām anyathā kartuṁ satyam iṣṭaṁ hi me sadā/ apy ahaṁ jīvitaṁ jahyāṁ
tvāṁ vā sīte salakṣmaṇām, na tu pratijñāṁ saṁśrutya brāhmaṇebhyo viśeṣataḥ/ tad avaśyaṁ mayā
kāryam r̥ṣīṇāṁ paripālanam, anuktenāpi vaidehi pratijñāya tu kiṁ punaḥ/ mama snehāc ca sauhārdād
idam uktaṁ tvayā vacaḥ, parituṣṭo ’smy ahaṁ sīte na hy aniṣṭo ’nuśiṣyate, sadr̥śaṁ cānurūpaṁ ca
kulasya tava śobhane/ity evam uktvā vacanaṁ mahātmā; sītāṁ priyāṁ maithila rājaput, rāmo
dhanuṣmān sahalakṣmaṇena; jagāma ramyāṇi tapovanāni/

Having given due consideration to what Devi Sita conveyed, Shri Rama replied as follows: ‘ Devi!The
principles of Dharma that you had analysed were in the interest of my welfare as you sought to draw a
fine line between khsatriya dharma and ashrama dhama. As kshatriyas hold the ‘ dhanush baanaas’ they
do so to save a being from a danger. Sita! te chaartaa dandakaranye munayah samshitavrataah, maam
Site svayamagamya sharanam sharanam gataah/ Dandakaranya Munis who were used to severe tapasyas
were assembled and made appeals to me to save them from safety against the attacks of rakshasaas as
they face great risks of life! They said that as and when they would get busy with agni karyas, they
threaten us to spoil the agni kundaas by maamsa padardhaas. bahuvighnaṁ taponityaṁ duścaraṁ caiva
rāghava, tena śāpaṁ na muñcāmo bhakṣyamāṇāś ca rākṣasaiḥ/ tad ardyamānān rakṣobhir
daṇḍakāraṇyavāsibhiḥ,rakṣanas tvaṁ saha bhrātrā tvannāthā hi vayaṁ vane/ Many types of ‘vighnas’
are faced by the Munis. The Maharshis no doubt give ‘shaapaas’ but at the time could not do so due to
self restraint lest spoil our long records of tapasya! mayā caitad vacaḥ śrutvā kārtsnyena paripālanam,
r̥ṣīṇāṁ daṇḍakāraṇye saṁśrutaṁ janakātmaje/ saṁśrutya ca na śakṣyāmi jīvamānaḥ pratiśravam,
munīnām anyathā kartuṁ satyam iṣṭaṁ hi me sadā/ apy ahaṁ jīvitaṁ jahyāṁ tvāṁ vā sīte salakṣmaṇām,
na tu pratijñāṁ saṁśrutya brāhmaṇebhyo viśeṣataḥ/ Janakanandini! On this hearing the appeals of the
dandakaranya maharshis, I had made a ‘pratigjna’ that I should protect them at any cost and having sworn
in likewise should deviate from it would not be possible now. Sita! I could sacrifice my life but never the
pratigjna indeed! This is why Videha nandini! At the same time, I am thankful to your counselling with
your affection for me!

Sarga Eleven

Rama Sita Lakshmanas visit Panchapsara Tirtha and Maandikarana ashrama and after visiting other Muni
Ashramas too, visit the ashram of the brother of Agastya Maharshi who lauds the glory of Agastya

Agrataḥ prayayau rāmaḥ sītā madhye sumadhyamā, pr̥ṣṭhatas tu dhanuṣpāṇir lakṣmaṇo ’nujagāma ha/
tau paśyamānau vividhāñ śailaprasthān vanāni ca, nadīś ca vividhā ramyā jagmatuḥ saha sītayā/
sārasāṁś cakravākāṁś ca nadīpulinacāriṇaḥ, sarāṁsi ca sapadmāni yutāni jalajaiḥ khagaiḥ/
yūthabaddhāṁś ca pr̥ṣatān madonmattān viṣāṇinaḥ,mahiṣāṁś ca varāhāṁś ca gajāṁś ca drumavairiṇaḥ/
te gatvā dūram adhvānaṁ lambamāne divākare, dadr̥śuḥ sahitā ramyaṁ taṭākaṁ yojanāyatam/ padma
puṣkara saṁbādhaṁ gajayūthair alaṁkr̥tam, sārasair haṁsakādambaiḥ saṁkulaṁ jalacāribhiḥ/
prasannasalile ramyatasmin sarasi śuśruve, gītavāditranirghoṣo na tu kaś cana dr̥śyate/ tataḥ kautūhalād
rāmo lakṣmaṇaś ca mahārathaḥ, muniṁ dharmabhr̥taṁ nāma praṣṭuṁ samupacakrame/ idam atyadbhu -

22
taṁ śrutvā sarveṣāṁ no mahāmune, kautūhalaṁ mahaj jātaṁ kim idaṁ sādhu kathyatām/ tenaivam ukto
dharmātmā rāghaveṇa munis tadā, prabhāvaṁ sarasaḥ kr̥tsnam ākhyātum upacakrame/idaṁ pañcāpsaro
nāma taṭākaṁ sārvakālikam, nirmitaṁ tapasā rāma muninā māṇḍakarṇinā/ sa hi tepe tapas tīvraṁ
māṇḍakarṇir mahāmuniḥ, daśavarṣasahasrāṇi vāyubhakṣo jalāśraya/ tataḥ pravyathitāḥ sarve devāḥ
sāgnipurogamāḥ, abruvan vacanaṁ sarve paraspara samāgatāḥ, asmakaṁ kasya cit sthānam eṣa
prārthayate muniḥ/ tataḥ kartuṁ tapovighnaṁ sarvair devair niyojitāḥ, pradhānāpsarasaḥ
pañcavidyuccalitavarcasaḥ/ apsarobhis tatas tābhir munir dr̥ṣṭaparāvaraḥ, nīto madanavaśyatvaṁ
surāṇāṁ kāryasiddhaye/ tāś caivāpsarasaḥ pañcamuneḥ patnītvam āgatāḥ, taṭāke nirmitaṁ tāsām
asminn antarhitaṁ gr̥ham/ tatraivāpsarasaḥ pañcanivasantyo yathāsukham, ramayanti tapoyogān muniṁ
yauvanam āsthitam/ tāsāṁ saṁkrīḍamānānām eṣa vāditraniḥsvanaḥ, śrūyate bhūṣaṇonmiśro gītaśabdo
manoharaḥ/ āścaryam iti tasyaitad vacanaṁ bhāvitātmanaḥ, rāghavaḥ pratijagrāha saha bhrātrā
mahāyaśāḥ/ evaṁ kathayamānasya dadarśāśramamaṇḍalam, kuśacīraparikṣiptaṁ nānāvr̥kṣasamāvr̥tam/
praviśya saha vaidehyā lakṣmaṇena ca rāghavaḥ, tadā tasmin sa kākutsthaḥ śrīmaty āśramamaṇḍale/
uṣitvā susukhaṁ tatra pūrjyamāno maharṣibhiḥ, jagāma cāśramāṁs teṣāṁ paryāyeṇa tapasvinām/ yeṣām
uṣitavān pūrvaṁ sakāśe sa mahāstravit,kva cit paridaśān māsān ekaṁ saṁvatsaraṁ kva cit/ kva cic ca
caturo māsān pañcaṣaṭ cāparān kva cit, aparatrādhikān māsān adhyardham adhikaṁ kva cit/ trīn māsān
aṣṭamāsāṁś ca rāghavo nyavasat sukham, tathā saṁvasatas tasya munīnām āśrameṣu vai, ramataś
cānukulyena yayuḥ saṁvatsarā daśa/ parisr̥tya ca dharmajño rāghavaḥ saha sītayā, sutīkṣṇasyāśramaṁ
śrīmān punar evājagāma ha/ sa tam āśramam āgamya munibhiḥ pratipūjitaḥ, tatrāpi nyavasad rāmaḥ
kaṁ cit kālam ariṁdamaḥ/ athāśramastho vinayāt kadā cit taṁ mahāmunim, upāsīnaḥ sa kākutsthaḥ
sutīkṣṇam idam abravīt/ asminn araṇye bhagavann agastyo munisattamaḥ, vasatīti mayā nityaṁ kathāḥ
kathayatāṁ śrutam/ na tu jānāmi taṁ deśaṁ vanasyāsya mahattayā, kutrāśramapadaṁ puṇyaṁ maharṣes
tasya dhīmataḥ/ prasādāt tatra bhavataḥ sānujaḥ saha sītayā, agastyam abhigaccheyam abhivādayituṁ
munim/ manoratho mahān eṣa hr̥di saṁparivartate, yad ahaṁ taṁ munivaraṁ śuśrūṣeyam api svayam/ iti
rāmasya sa muniḥ śrutvā dharmātmano vacaḥ, sutīkṣṇaḥ pratyuvācedaṁ prīto daśarathātmajam/ aham
apy etad eva tvāṁ vaktukāmaḥ salakṣmaṇam, agastyam abhigaccheti sītayā saha rāghava/dishtyaa tva
dānīm arthe ’smin svayam eva bravīṣi mām, aham ākhyāmi te vatsa yatrāgastyo mahāmuniḥ/ yojanāny
āśramāt tāta yāhi catvāri vai tataḥ, dakṣiṇena mahāñ śrīmān agastyabhrātur āśramaḥ/ sthalaprāye
vanoddeśe pippalīvanaśobhite, bahupuṣpaphale ramye nānāśakuninādite/ padminyo vividhās tatra
prasannasalilāḥ śivāḥ, haṁsakāraṇḍavākīrṇāś cakravākopaśobhitāḥ/ tatraikāṁ rajanīm uṣya prabhāte
rāma gamyatām, dakṣiṇāṁ diśam āsthāya vanakhaṇḍasya pārśvataḥ/ tatrāgastyāśramapadaṁ gatvā
yojanam antaram, ramaṇīye vanoddeśe bahupādapa saṁvr̥te, raṁsyate tatra vaidehī lakṣmaṇaś ca tvayā
saha/ sa hi ramyo vanoddeśo bahupādapasaṁkulaḥ, yadi buddhiḥ kr̥tā draṣṭum agastyaṁ taṁ
mahāmunim, adyaiva gamane buddhiṁ rocayasva mahāyaśaḥ/ iti rāmo muneḥ śrutvā saha
bhrātrābhivādya ca, pratasthe ’gastyam uddiśya sānujaḥ saha sītayā/ paśyan vanāni citrāṇi parvapāṁś
cābhrasaṁnibhān, sarāṁsi saritaś caiva pathi mārgavaśānugāḥ/ sutīkṣṇenopadiṣṭena gatvā tena pathā
sukham, idaṁ paramasaṁhr̥ṣṭo vākyaṁ lakṣmaṇam abravīt/ etad evāśramapadaṁ nūnaṁ tasya
mahātmanaḥ, agastyasya muner bhrātur dr̥śyate puṇyakarmaṇaḥ/ yathā hīme vanasyāsya jñātāḥ pathi
sahasraśaḥ, saṁnatāḥ phalabhareṇa puṣpabhāreṇa ca drumāḥ/ pippalīnāṁ ca pakvānāṁ vanād asmād
upāgataḥ, gandho ’yaṁ pavanotkṣiptaḥ sahasā kaṭukodayaḥ/ tatra tatra ca dr̥śyante saṁkṣiptāḥ
kāṣṭhasaṁcayāḥ, lūnāś ca pathi dr̥śyante darbhā vaidūryavarcasaḥ/ etac ca vanamadhyasthaṁ
kr̥ṣṇābhraśikharopamam, pāvakasyāśramasthasya dhūmāgraṁ saṁpradr̥śyate/vivikteṣu ca tīrtheṣu
kr̥tasnānā dvijātayaḥ, puṣpopahāraṁ kurvanti kusumaiḥ svayam ārjitaiḥ/ tat sutīkṣṇasya vacanaṁ yathā
saumya mayā śrutam, agastyasyāśramo bhrātur nūnam eṣa bhaviṣyati/ nigr̥hya tarasā mr̥tyuṁ lokānāṁ
hitakāmyayā, yasya bhrātrā kr̥teyaṁ dik śaraṇyā puṇyakarmaṇā/ ihaikadā kila krūro vātāpir api
celvalaḥ, bhrātarau sahitāv āstāṁ brāhmaṇaghnau mahāsurau/ dhārayan brāhmaṇaṁ rūpam ilvalaḥ
saṁskr̥taṁ vadan, āmantrayati viprān sa śrāddham uddiśya nirghr̥ṇaḥ/ bhrātaraṁ saṁskr̥taṁ bhrātā
tatas taṁ meṣarūpiṇam, tān dvijān bhojayām āsa śrāddhadr̥ṣṭena karmaṇā/ tato bhuktavatāṁ teṣāṁ
viprāṇām ilvalo ’bravīt, vātāpe niṣkramasveti svareṇa mahatā vadan/ tato bhrātur vacaḥ śrutvā vātāpir
meṣavan nadan, bhittvā bhitvā śarīrāṇi brāhmaṇānāṁ viniṣpatat/ brāhmaṇānāṁ sahasrāṇi tair evaṁ
kāmarūpibhiḥ, vināśitāni saṁhatya nityaśaḥ piśitāśanaiḥ/ agastyena tadā devaiḥ prārthitena maharṣiṇā,

23
anubhūya kila śrāddhe bhakṣitaḥ sa mahāsuraḥ/ tataḥ saṁpannam ity uktvā dattvā hastāvasecanam,
bhrātaraṁ niṣkramasveti ilvalaḥ so ’bhyabhāṣata/ taṁ tathā bhāṣamāṇaṁ tu bhrātaraṁ vipraghātina,
abravīt prahasan dhīmān agastyo munisattamaḥ/ kuto niṣkramituṁ śaktir mayā jīrṇasya rakṣasaḥ,
bhrātus te meṣa rūpasya gatasya yamasādanam/ atha tasya vacaḥ śrutvā bhrātur nidhanasaṁśritam,
pradharṣayitum ārebhe muniṁ krodhān niśācaraḥ/ so ’bhyadravad dvijendraṁ taṁ muninā dīptatejasā,
cakṣuṣānalakalpena nirdagdho nidhanaṁ gataḥ/ tasyāyam āśramo bhrātus taṭākavanaśobhitaḥ
viprānukampayā yena karmedaṁ duṣkaraṁ kr̥tam/ evaṁ kathayamānasya tasya saumitriṇā saha,
rāmasyāstaṁ gataḥ sūryaḥ saṁdhyākālo ’bhyavartata/ upāsya paścimāṁ saṁdhyāṁ saha bhrātrā
yathāvidhi, praviveśāśramapadaṁ tam r̥ṣiṁ cābhyavādayan/samyak pratigr̥hītas tu muninā tena
rāghavaḥ, nyavasat tāṁ niśām ekāṁ prāśya mūlaphalāni ca/ tasyāṁ rātryāṁ vyatītāyāṁ vimale
sūryamaṇḍale, bhrātaraṁ tam agastyasya āmantrayata rāghavaḥ/ abhivādaye tvā bhagavan sukham
adhyuṣito niśām, āmantraye tvāṁ gacchāmi guruṁ te draṣṭum agrajam/ gamyatām iti tenokto jagāma
raghunandanaḥ, yathoddiṣṭena mārgeṇa vanaṁ tac cāvalokayan/ nīvārān panasāṁs tālāṁs timiśān
vañjulān dhavān, ciribilvān madhūkāṁś ca bilvān api ca tindukān/ puṣpitān puṣpitāgrābhir latābhir
anuveṣṭitān, dadarśa rāmaḥ śataśas tatra kāntārapādapān/ hastihastair vimr̥ditān vānarair upaśobhitān,
mattaiḥ śakunisaṁghaiś ca śataśaḥ pratināditān/ tato ’bravīt samīpasthaṁ rāmo rājīvalocanaḥ, pr̥ṣṭhato
’nugataṁ vīraṁ lakṣmaṇaṁ lakṣmivardhanam/ snigdhapatrā yathā vr̥kṣā yathā kṣāntā mr̥gadvijāḥ,
āśramo nātidūrastho maharṣer bhāvitātmanaḥ/ agastya iti vikhyāto loke svenaiva karmaṇā, āśramo
dr̥śyate tasya pariśrānta śramāpahaḥ/ prājyadhūmākulavanaś cīramālāpariṣkr̥taḥ, praśāntamr̥gayūthaś
ca nānāśakunināditaḥ/ nigr̥hya tarasā mr̥tyuṁ lokānāṁ hitakāmyayā, dakṣiṇā dik kr̥tā yena śaraṇyā
puṇyakarmaṇā/ tasyedam āśramapadaṁ prabhāvād yasya rākṣasaiḥ, dig iyaṁ dakṣiṇā trāsād dr̥śyate
nopabhujyate/ yadā prabhr̥ti cākrāntā dig iyaṁ puṇyakarmaṇā, tadā prabhr̥ti nirvairāḥ praśāntā
rajanīcarāḥ/ nāmnā ceyaṁ bhagavato dakṣiṇā dik pradakṣiṇā, prathitā triṣu lokeṣu durdharṣā
krūrakarmabhiḥ/ mārgaṁ niroddhuṁ satataṁ bhāskarasyācalottamaḥ, saṁdeśaṁ pālayaṁs tasya
vindhyaśaulo na vardhate/ ayaṁ dīrghāyuṣas tasya loke viśrutakarmaṇaḥ, agastyasyāśramaḥ śrīmān
vinītamr̥gasevitaḥ/ eṣa lokārcitaḥ sādhur hite nityaṁ rataḥ satām, asmān adhigatān eṣa śreyasā
yojayiṣyati/ ārādhayiṣyāmy atrāham agastyaṁ taṁ mahāmunim, śeṣaṁ ca vanavāsasya saumya vatsyāmy
ahaṁ prabho/ atra devāḥ sagandharvāḥ siddhāś ca paramarṣayaḥ, agastyaṁ niyatāhāraṁ satataṁ
paryupāsate/ nātra jīven mr̥ṣāvādī krūro vā yadi vā śaṭhaḥ, nr̥śaṁsaḥ kāmavr̥tto vā munir eṣa
tathāvidhaḥ/ atra devāś ca yakṣāś ca nāgāś ca patagaiḥ saha, vasanti niyatāhārā dharmam
ārādhayiṣṇavaḥ/ atra siddhā mahātmāno vimānaiḥ sūryasaṁnibhaiḥ, tyaktvā dehān navair dehaiḥ
svaryātāḥ paramarṣayaḥ/ yakṣatvam amaratvaṁ ca rājyāni vividhāni ca, atra devāḥ prayacchanti
bhūtair ārādhitāḥ śubhaiḥ/ āgatāḥ smāśramapadaṁ saumitre praviśāgrataḥ, nivedayeha māṁ prāptam
r̥ṣaye saha sītayā/

As Rama Sita Lakhsmanas proceeded as a trio wth Rama Lakshmanas were carrying dhanush banaas in
readiness, they were enjoying the prakriti soundarya, and witnessed passing rivulets with chakravaaka and
saasaraas birds hovering around to catch sparklingg fishes of varyiing sizes and colours. As they were
proceeding further they heard distant sounds of song and music while crossing a sarovara. As they got
inquisitive, they enquired of a Muni named Dharmabhrit who was accompanying them. Then the Muni
started describing the sarovara which was named ‘Paanchapsara’ which was extremely deep was was
originally constructed by Markandkarni Maha Muni.The Muni preformed severe tapasya for ten thousand
years in the wateres of the ‘saras’ living by mere consumption of clean air only. Agni and some other
Devas and Apsaras assembled and as concerened about the seriousness of the situation named five
apsaras to create mental diversion of the Muni in their favour. Then the five apsaras were wedded to the
Muni and eversince the latter was turned as the agent of Devas. Also the Muni had turned youtful. The
sounds of music and singing were thus traced from the Panchaapsara Sarovara! Ramas were thus
surprised at the saovara and subsequently entered the ashram of Dharmabhrit Muni. Later on the three
some shifted from one ashram to another likewise. yeṣām uṣitavān pūrvaṁ sakāśe sa mahāstravit,kva cit
paridaśān māsān ekaṁ saṁvatsaraṁ kva cit/ kva cic ca caturo māsān pañcaṣaṭ cāparān kva cit,
aparatrādhikān māsān adhyardham adhikaṁ kva cit/ trīn māsān aṣṭamāsāṁś ca rāghavo nyavasat

24
sukham, tathā saṁvasatas tasya munīnām āśrameṣu vai, ramataś cānukulyena yayuḥ saṁvatsarā daśa/
Thereafter, Rama Sita Lakshmanas were staying by turns an various Muni Ashramas, some times for ten
months, one year, four months, five to six months, seven months once, eight months, eight and half, three
months, eleven months but every where with comfort and mutual convenience. Tatra samvatsarasyasya
muneenaamaashrameshu vai, ramataschaanukuulyena yayuh samvatsaraa dhasha/Thus by transferring
themeselves fron ashram to ashram, Rama Sita Lakshmanaas enjoyed spending in comfort for ten years!
Thereafter, they returned back to the ashram of Suteekshna Maha Muni. As the co ashrama vaasis were
indeed thrilled at the return of the Ramas right after a decade! One day Rama enquired of Agastya Muni.
Suteekshna Muni replied: Agastyaashrma is four yojanas in the southern direction where Agastya’s
brother stays and another yojana hence is Agastya’s ashram.

Vishleshanas on a) Creation of Agasthya and Vasishtha as brothers by MitraVaruna from Urvashi and b)
Agastya Muni dries up the Ocean and enables to destroy the demon Kalakeya- Matsya-Padma Puranas
respectively

Once Indra despatched Vayu and Agni to destroy Danavas and having successfully killed thousands of
the enemies, ignored some Daityas like Taraka, Kamalaaksha, Paravasu, Kaladamshtra and Virochana as
they fled away and concealed in deep Seas. The Danavas who hid themselves kept on tormenting human
beings as also Devatas eventually. Indra ordered that Vayu and Agni should dry up the Sea water,
especially to kill dangerous Diatyas like Jambhasura, but the both the Devas argued that in the process of
drying up the Seas even in a minor manner there would be serious havoc caused to crores of Jeevas. Indra
was annoyed at their argument and cursed them to fall down on Earth from Swarga and both the Devas
entered into a ‘Jala Kumbha’ or Water Pitcher as a single body. Meanwhile, Sages Nara and Narayana
were in Tapasya on Gandhamadana Mountain, and Indra was concerned that they might not be a threat to
his chair; he despatched a few Apsaras to the Mountain along with Kamadeva but their attempts to tempt
the Maharshis failed. As the Apsaras continued to be stationed there, Narayana Rishi created a damsel of
exquisite attraction from his thighs and named her Urvasi; he desired that Apsaras should realize that their
beauty was nothing compared to whom they could materialise as Urvasi and they could not possibly
tempt Nara Narayan Maharshis, after all! Mitra (Sun God) and Varuna (Rain God) happened to see the
damsel and could not resist the fall of their combined semen of Mitravaruna which was deposited in the
same Jala Kumbha (pitcher) that fell down from the Swarga and thus Agastya was born as Kumbha
Sambhava. Vasishtha too was reborn from the pitcher earlier since he felt offended when King Nimi did
not properly attend to him as he visited the King and hence gave a curse to Nimi to live as ‘Videha’or
without body, but the King too gave a return curse; both Nimi and Vasishtha approached Lord Brahma
who solved the problem by retaining Nimi’s life in his Eyes and Vasishtha to be reborn to Mitravaruna
since the latter’s semen fell in the pitcher on seeing Apsara Urvashi. Subsequently Agastya married
Lopamudra, absorbed the entire Ocean in his Kamandulu to isolate the Danavas to enable Indra to kill the
notorious Danavas and released it later as his urine and was thus stated to be salty!; he also razed down
the ego of Vindhya Mountain by making him bend for ever thus banning the Mountain to stoop for ever
till the Sage’s return which never happened as he continued to stay down the Vindhyas.There was also the
legend attributed to Agastya about the Daitya brothers Ilvala and Vatapi, who knew the Mrita Sanjeevani
Mantra; they would assume the forms of Brahmanas and seek the passers by to tempt them to a feast of
goat-meat, and after consuming the meal ask Vatapi to come out and Vapati would come out piercing
through the tummy of the stranger and the brothers would enjoy his meat.But Agastya Muni was too
clever to bless the good food saying ‘Vatapi! Jeerno bhava’ and Vatapi was fully digested even before
Ilvala was able to recite the Mrita Sanjeevani Mantra! [Till date, devotees recite ‘Aditya Hridaya’ scripted
by Agastya Muni.Vasishtha, the Brahmarshi was the arch-enemy of Rajarshi Viwswamitra ever since the
latter claimed Nandini the Celestial Cow and fought a battle in which Viswamitra was defeated. The
enmity continued till once both the Rishis cursed each other to become birds and finally Brahma had to
intervene and convert them back as human beings].Agastya Muni satisfied Maheswara with ruthless
penance for several years and secured boons of longevity for twenty five crores of years as long as

25
thousand lives of Brahmas. The boon also covered that whosoever worshipped him for seven days for
seven years with ‘Arghya’ or offering water addressing the Muni along with charities of a white cow and
calf, silver vessel, and white clothes as follows would be blessed with good health, good Form, and
contentment: Kaashapushpa prateekaasha Agni Maruta Sambhava, Mitraavarunayoha putra kumbhayoney
Namostutey/ The first Arghya would provide Good Form, the second one Bhuvarloka and the third
Swarloka.( Matsya Purana)

Agastya Muni dries up the Ocean and enables to destroy the demon Kalakeya: In the vicinity of Pushkar
Tirtha were ‘Ashramas’ of illustrious Mararshis like Agastya. A highly vily and valiant Danava named
Kalakeya was in battle with Devas for many years and he kept another mighty Danava called Vritrasura
as a shield in between him and Devas. With folded hands, Devas approached Brahma to get rid of
Vritrasura as well as Kalakeya. Brahma suggested that Vritrasura was invincible due to unprecedented
boons given by Parameswara and the only way out was to approach Sage Dadheechi and beg him for his
back-bone which could materialize a mighty ‘Vajrayudha’ which alone could destroy Vritrasura. Devas
prayed to Sage Dadheechi and keeping in view the holy task of killing Vritrasura, the Sage agreed to
sacrifice his backbone and hence his life.Devas approached Vishvakarma to create Vajrayudha. A fierce
battle between Vritrasura backed by Kalakeya on the one hand and Indra armed with Vajrayudha as well
as the full force of Devas followed. Vritrasura made such frightening screams that went shivers to Earth,
the ‘Dishas’ (Directions), the Antariksha (Sky) and the Planets. Indra utilised the newly made Vajrayudha
and felled down the huge body of Vritrasura to the ground. The demoralised ‘Asuras’ ran helter-skelter
with a phenomenon called Vristrasura and finally took shelter in the deep Ocean. Kalakeya too hid in the
Ocean and over a period of time, reformulated the Danavas who resorted to nightwarfare and nocturnal
killings of lakhs of human beings in sleep and once again threatened the balance of power between the
Davanvas and Devas. Indra and Devas approached Lord Vishnu and implored him to save them, the
humanity as also the four kinds of ‘Srishti’viz. ‘Andajas’ or those born of Eggs, ‘Svedajas’ or those born
of body sweat, ‘Jarayuja’ or those born of womb, and ‘Udbhuja’ or born of germination. Lord Vishnu told
the Devas that the most dangerous Asura Kalakeyi along with his huge numbers of Danavas who
concealed themselves in the deep waters of the Ocean were gradually killing all kinds of species
mentioned above in the nights and the only way of exposing the Danavas in very large numbers would be
to completely dry up the Oceans by taking out the water; Vishnu further declared that the only Sage who
was powerful enough to dry up the Oceans was Mahatma Agastya, the son of Mitravaruna. Devas then
approached Agastya Muni and prayed to him that in the past too, the Muni was kind enough to have
averted crises for saving the very existence of the Universe in highly critical situations like when Nahusha
occupied the chair of Indra on highly temporary basis and created embarrassment and havoc in the worlds
and punished him subsequently; and when Vindhyachala grew up in height compared with Meru
Mountain obstructing the passage of Surya and subdued Vindhya by asking him to bend in reverence and
not allowing to stand up till date. Devas made to instant request to Agastya Muni to drink up the water of
the Ocean exposing Kalakeya and followers so that they were trapped and destroyed at once by Devas.
The dried up Ocean was refilled by another despatch of Ganga by a repeat performance by Bhagiratha.
(Padma Purana)]

Stanza 53 continued:

Ramas followed the directions to the ashrama of Agastya’s brother as provided by Maha Muni
Suteekshna nigr̥hya tarasā mr̥tyuṁ lokānāṁ hitakāmyayā, yasya bhrātrā kr̥teyaṁ dik śaraṇyā
puṇyakarmaṇā/ Agastya’s brother desired to execute ‘loka kalyana’ and found out a way to digest two
rakshasas Ilvala and Vatapi the form of Brahmanas and digested them for good as stated in Padma
Purana extracts above.Once before, there were two demon brothers named Vatapi and Ilvala frequently
killing brahananas.Ilvala speaking in pure sanskrit disguised as a brahmana host was enticing other
brahmanas attending pitru shraddhha bhojanas; they used to kill goats for the purpose and cook meat there
of and serve; then while eating the food, Ilvaka would shout: ‘vaataapi come out and the latter would

26
come out as a wolf and kill the innocent brahmanas. As this practice had been going on, Agastya Maha
Muni became a willing bhokta along with his own broher; as the usual shout for vataapi followed:
Agastya replied: kuto niṣkramituṁ śaktir mayā jīrṇasya rakṣasaḥ, bhrātus te meṣa rūpasya gatasya
yamasādanam/ atha tasya vacaḥ śrutvā bhrātur nidhanasaṁśritam, pradharṣayitum ārebhe muniṁ
krodhān niśācaraḥ/ so ’bhyadravad dvijendraṁ taṁ muninā dīptatejasā, cakṣuṣānalakalpena nirdagdho
nidhanaṁ gataḥ/ Your brother Vataapi was already digested by me and he has already reached
yamaloka!’ When Ilvala sought to attack rhe Maha Muni burnt the demon by yogaagni and this ended the
sordid practice for ever and thus the adaje now: ‘jeernam jeernam vaataapi jeernanam!’ Rama Sita
Lakshnanas having prostrated to Agastya Maharshi’s brother, were exchanging pleasantries and views
vide Stanza 71: upāsya paścimāṁ saṁdhyāṁ saha bhrātrā yathāvidhi, praviveśāśramapadaṁ tam r̥ṣiṁ
cābhyavādayan/samyak pratigr̥hītas tu muninā tena rāghavaḥ, nyavasat tāṁ niśām ekāṁ prāśya
mūlaphalāni ca/ tasyāṁ rātryāṁ vyatītāyāṁ vimale sūryamaṇḍale, bhrātaraṁ tam agastyasya
āmantrayata rāghavaḥ/: After perfoming Sandhya Puja Homas, Ramas performed prostrations and
stayed bach for the night at the Agastya brother’s ashrama and proceeded further to that of Agastya
Maharshi himself.

Sarga Twelve

Rama-Sita-Lakshmanas visit Agastya Maharshi and after welcoming them, Agastya gifts ‘diyvaastras’

Sa praviśyāśramapadaṁ lakṣmaṇo rāghavānujaḥ, agastyaśiṣyam āsādya vākyam etad uvāca ha/ rājā
daśaratho nāma jyeṣṭhas tasya suto balī, rāmaḥ prāpto muniṁ draṣṭuṁ bhāryayā saha sītayā/ lakṣmaṇo
nāma tasyāhaṁ bhrātā tv avarajo hitaḥ, anukūlaś ca bhaktaś ca yadi te śrotram āgataḥ/ te vayaṁ vanam
atyugraṁ praviṣṭāḥ pitr̥śāsanāt, draṣṭum icchāmahe sarve bhagavantaṁ nivedyatām/ tasya tadvacanaṁ
śrutvā lakṣmaṇasya tapodhanaḥ, tathety uktvāgniśaraṇaṁ praviveśa niveditum/ sa praviśya
muniśreṣṭhaṁ tapasā duṣpradharṣaṇam, kr̥tāñjalir uvācedaṁ rāmāgamanam añjasā/ putrau
daśarathasyemau rāmo lakṣmaṇa eva ca, praviṣṭāv āśramapadaṁ sītayā saha bhāryayā/ draṣṭuṁ
bhavantam āyātau śuśrūṣārtham ariṁdamau, yad atrānantaraṁ tattvam ājñāpayitum arhasi/ tataḥ
śiṣyād upaśrutya prāptaṁ rāmaṁ salakṣmaṇam, vaidehīṁ ca mahābhāgām idaṁ vacanam abravīt/
diṣṭyā rāmaś cirasyādya draṣṭuṁ māṁ samupāgataḥ, manasā kāṅkṣitaṁ hy asya mayāpy āgamanaṁ
prati/ gamyatāṁ satkr̥to rāmaḥ sabhāryaḥ sahalakṣmaṇaḥ, praveśyatāṁ samīpaṁ me kiṁ cāsau na
praveśitaḥ/ evam uktas tu muninā dharmajñena mahātmanā, abhivādyābravīc chiṣyas tatheti
niyatāñjaliḥ/ tato niṣkramya saṁbhrāntaḥ śiṣyo lakṣmaṇam abravīt, kvāsau rāmo muniṁ draṣṭum etu
praviśatu svayam/ tato gatvāśramapadaṁ śiṣyeṇa saha lakṣmaṇaḥ, darśayām āsa kākutsthaṁ sītāṁ ca
janakātmajām/ taṁ śiṣyaḥ praśritaṁ vākyam agastyavacanaṁ bruvan, prāveśayad yathānyāyaṁ
satkārārthaṁ susatkr̥tam/ praviveśa tato rāmaḥ sītayā sahalakṣmaṇaḥ, praśāntahariṇākīrṇam āśramaṁ
hy avalokayan/ sa tatra brahmaṇaḥ sthānam agneḥ sthānaṁ tathaiva ca, viṣṇoḥ sthānaṁ mahendrasya
sthānaṁ caiva vivasvataḥ/ somasthānaṁ bhagasthānaṁ sthānaṁ kauberam eva ca/ dhātur vidhātuḥ
sthānaṁ ca vāyoḥ sthānaṁ tathaiva ca/ tataḥ śiṣyaiḥ parivr̥to munir apy abhiniṣpatat, taṁ dadarśāgrato
rāmo munīnāṁ dīptatejasaṁ, abravīd vacanaṁ vīro lakṣmaṇaṁ lakṣmivardhanam/ eṣa lakṣmaṇa
niṣkrāmaty agastyo bhagavān r̥ṣiḥ, audāryeṇāvagacchāmi nidhānaṁ tapasām imam/ evam uktvā
mahābāhur agastyaṁ sūryavarcasaṁ, jagrāha paramaprītas tasya pādau paraṁtapaḥ/ abhivādya tu
dharmātmā tasthau rāmaḥ kr̥tāñjaliḥ, sītayā saha vaidehyā tadā rāma salakṣmaṇaḥ/ pratigr̥hya ca
kākutstham arcayitvāsanodakaiḥ, kuśalapraśnam uktvā ca āsyatām iti so ’bravīt/ agniṁ hutvā
pradāyārghyam atithiṁ pratipūjya ca, vānaprasthena dharmeṇa sa teṣāṁ bhojanaṁ dadau/ prathamaṁ
copaviśyātha dharmajño munipuṁgavaḥ, uvāca rāmam āsīnaṁ prāñjaliṁ dharmakovidam/ anyathā
khalu kākutstha tapasvī samudācaran, duḥsākṣīva pare loke svāni māṁsāni bhakṣayet/ rājā sarvasya
lokasya dharmacārī mahārathaḥ, pūjanīyaś ca mānyaś ca bhavān prāptaḥ priyātithiḥ/ evam uktvā
phalair mūlaiḥ puṣpaiś cānyaiś ca rāghavam, pūjayitvā yathākāmaṁ punar eva tato ’bravīt/ idaṁ
divyaṁ mahac cāpaṁ hemavajravibhūṣitam, vaiṣṇavaṁ puruṣavyāghra nirmitaṁ viśvakarmaṇā/

27
amoghaḥ sūryasaṁkāśo brahmadattaḥ śarottamaḥ, datto mama mahendreṇa tūṇī cākṣayasāyakau/
saṁpūrṇau niśitair bāṇair jvaladbhir iva pāvakaiḥ, mahārājata kośo ’yam asir hemavibhūṣitaḥ/ anena
dhanuṣā rāma hatvā saṁkhye mahāsurān, ājahāra śriyaṁ dīptāṁ purā viṣṇur divaukasām/ tad dhanus
tau ca tūṇīrau śaraṁ khaḍgaṁ ca mānada, jayāya pratigr̥hṇīṣva vajraṁ vajradharo yathā/ evam uktvā
mahātejāḥ samastaṁ tad varāyudham, dattvā rāmāya bhagavān agastyaḥ punar abravīt/

Lakshmana sent message to Agasthya Muni that king Dasharatha’s son Shri Rama and his wife would
like to meet the Maha Muni and the message was being sent by Lakshmana the younger brother of Rama.
They were instructed by the father to spend Aranya vaasa. Then the message was delivered to the Muni
who responded positively.They entered the ashram and witnessed groups of harinis, agni and Brahma
sthaanaas, bessides the idols of Vishnu-Mahendra-Surya-Chandra-Bhaga-Kubera-Dhata- Vidhata-Vayu
Deva, Paashadhari Varuna-Gayatri-Vasu-Naga Raja Ananta-Garuda-Kartikeya-and Dharma Raja.Then
Agastya came out and Ramas instantly touched his feet. The Muni took Rama into his embrace and
offered paadya- argha-aaseenaas and enquired of their welfare. There after bhojanas were got readied for
service too ; Agasthya then said: Kakutsthya! The vanaprastha vidhi is to perform ‘aahuti’ to Agni
foremost, then arghya-and atithi puja! Any taapasi who performs contrarily would be like a liar of
rendering truthful evidences and in the stage of post death would be liable to consume one’s own
flesh!Agastya Muni stated: rājā sarvasya lokasya dharmacārī mahārathaḥ, pūjanīyaś ca mānyaś ca
bhavān prāptaḥ priyātithiḥ/ Rama! You are a king, maharathi, dharmaacharana karta being responsibe to
the praja for enforcing the high values of virtue.Then food was served by way of phala-moola-phuala and
paniyas. There after the bhojana, Maha Muni Agastya stated as follows: idaṁ divyaṁ mahac cāpaṁ
hemavajravibhūṣitam, vaiṣṇavaṁ puruṣavyāghra nirmitaṁ viśvakarmaṇā/ amoghaḥ sūryasaṁkāśo
brahmadattaḥ śarottamaḥ, datto mama mahendreṇa tūṇī cākṣayasāyakau/ saṁpūrṇau niśitair bāṇair
jvaladbhir iva pāvakaiḥ, mahārājata kośo ’yam asir hemavibhūṣitaḥ/ Purusha simha!I am now offering
you this ‘dhanush’ which Vishvakarma of Devas himself had constructed; in this dhanush, gold and
diamonds were embedded; this was originally awarded to Maha Vishnu and is of like of the original
radiance of Surya Deva, and was gifted by Brahma Deva! Further, Indra Deva had bestowed the
‘tuuneera’ to me for award to you Veera! as that yields ‘akshaya baanaas’! Shri Rama! In the past, Maha
Vishnu utilised this dhanush and destroyed most wicked ‘maayaavi asuras’! So emphasizing about the
magnificance of this set of ‘dhanush banaas’, Maha Muni Agastya blessed Rama.

Sarga Thirteen

Maharshi Agastya complements Devi Sita as a ‘pativrata’ and directs Rama Lakshmanas to construct
Panchavati Ashram

Rāma prīto ’smi bhadraṁ te parituṣṭo ’smi lakṣmaṇa, abhivādayituṁ yan māṁ prāptau sthaḥ saha sītayā/
adhvaśrameṇa vāṁ khedo bādhate pracuraśramaḥ,vyaktam utkaṇṭhate cāpi maithilī janakātmajā/ eṣā hi
sukumārī ca duḥkhaiś ca na vimānitā, prājyadoṣaṁ vanaṁ praptā bhartr̥snehapracoditā/ yathaiṣā
ramate rāma iha sītā tathā kuru, duṣkaraṁ kr̥tavaty eṣā vane tvām anugacchatī/ eṣā hi prakr̥tiḥ strīṇām
āsr̥ṣṭe raghunandana, samastham anurajyante viṣamasthaṁ tyajanti ca/ śatahradānāṁ lolatvaṁ
śastrāṇāṁ tīkṣṇatāṁ tathā, garuḍānilayoḥ śaighryam anugacchanti yoṣitaḥ/ iyaṁ tu bhavato bhāryā
doṣair etair vivarjitāḥ, ślāghyā ca vyapadeśyā ca yathā devī hy arundhatī/ alaṁkr̥to ’yaṁ deśaś ca yatra
saumitriṇā saha, vaidehyā cānayā rāma vatsyasi tvam ariṁdama/ evam uktas tu muninā rāghavaḥ
saṁyatāñjaliḥ, uvāca praśritaṁ vākyam r̥ṣiṁ dīptam ivānalam/ dhanyo ’smy anugr̥hīto ’smi yasya me
munipuṁgavaḥ, guṇaiḥ sabhrātr̥bhāryasya varadaḥ parituṣyati/ kiṁ tu vyādiśa me deśaṁ sodakaṁ
bahukānanam, yatrāśramapadaṁ kr̥tvā vaseyaṁ nirataḥ sukham/ tato ’bravīn muni śreṣṭhaḥ śrutvā
rāmasya bhāṣitam, dhyātvā muhūrtaṁ dharmātmā dhīro dhīrataraṁ vacaḥ/ ito dviyojane tāta
bahumūlaphalodakaḥ,deśo bahumr̥gaḥ śrīmān pañcavaṭy abhiviśrutaḥ/ tatra gatvāśramapadaṁ kr̥tvā
saumitriṇā saha, ramasva tvaṁ pitur vākyaṁ yathoktam anupālayan/ vidito hy eṣa vr̥ttānto mama sarvas
tavānagha, tapasaś ca prabhāvena snehād daśarathasya ca/ hr̥dayasthaś ca te chando vijñātas tapasā

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mayā, iha vāsaṁ pratijñāya mayā saha tapovane/ ataś ca tvām ahaṁ brūmi gaccha pañcavaṭīm iti, sa hi
ramyo vanoddeśo maithilī tatra raṁsyate/ sa deśaḥ ślāghanīyaś ca nātidūre ca rāghava, godāvaryāḥ
samīpe ca maithilī tatra raṁsyate/ prājyamūlaphalaiś caiva nānādvija gaṇair yutaḥ, viviktaś ca
mahābāho puṇyo ramyas tathaiva ca/ bhavān api sadāraś ca śaktaś ca parirakṣaṇe, api cātra vasan
rāmas tāpasān pālayiṣyasi/ etad ālakṣyate vīra madhukānāṁ mahad vanam, uttareṇāsya gantavyaṁ
nyagrodham abhigacchatā/ tataḥ sthalam upāruhya parvatasyāvidūrataḥ, khyātaḥ pañcavaṭīty eva
nityapuṣpitakānanaḥ/ agastyenaivam uktas tu rāmaḥ saumitriṇā saha, sātkr̥tyāmantrayām āsa tam r̥ṣiṁ
satyavādinam/ tau tu tenābhyanujñātau kr̥tapādābhivandanau, tadāśramāt pañcavaṭīṁ jagmatuḥ saha
sītayā/ gr̥hītacāpau tu narādhipātmajau; viṣaktatūṇī samareṣv akātarau, yathopadiṣṭena pathā
maharṣiṇā; prajagmatuḥ pañcavaṭīṁ samāhitau/

Rama! I am very happy you have arrived here! Lakshmana! You too! Devi Sita! My special thanks by
your arrival here. Devi Sita must be quite tired; you must have faced countless hardships! eṣā hi sukumārī
ca duḥkhaiś ca na vimānitā, prājyadoṣaṁ vanaṁ praptā bhartr̥snehapracoditā/ Raghunandana!From the
times from universal creation, ‘stree svabhaava’ or feminine psychology has been proactive when her
husband were to be rich- healthy-happy, woman too would share the happiness and fulfillment; but other
wise as a pauper, sickly, unfortunate , then she develops aversion and discontentment leading to
desertions too. śatahradānāṁ lolatvaṁ śastrāṇāṁ tīkṣṇatāṁ tathā, garuḍānilayoḥ śaighryam
anugacchanti yoṣitaḥ/ iyaṁ tu bhavato bhāryā doṣair etair vivarjitāḥ, ślāghyā ca vyapadeśyā ca yathā
devī hy arundhatī/ Women as a class by themselves, are fickle minded, sharp like a knife, and fast in
conclusions like wind and high flying kites! But, Rama! Your dharma patni is blemishless, memorable,
and among the top few pativratas like Devi Arundhati!

[Vishleshana on Arundhati:

As per the Bhagavata Purana, Arundhati is the eighth among the nine daughters of Kardama and
Devahuti. She is the grandmother of Parashara and the great-grandmother of Vyasa. Shiva Purana
describes her as being Sandhya, the mind-born daughter of Brahma, in a previous birth. On instruction of
Vashista, Sandhya pleased Shiva by penance in order to purify herself from passion, and Shiva asked her
to jump into Medhatithi's fire. She was then born as Medhatithi's daughter and married Vashista. The
Mahabharata describes Arundhati as an ascetic who used to give discourses to even the Sapta Rishis.In
one of the rituals of a Hindu weddings , the groom shows the bride the double stars of Vashista and
Arundhati as an ideal couple, symbolic of marital fulfilment and loyalty. The couples are asked to look up
the constellation symbolizing conjugal love and affection.]

Stanza 9 continued: As Agastya Maha Muni thus complimented the guests, Rama replied politely: We are
extremely fortunate to have been blessed even by way of receiving compliments for which we are ever
grateful.Yet, do kindly suggest a place with plentiful water flows where we might stay with contentment.
Then the Maha Muni pondered a while and replied that from here a couple of yojanas, Panchavati should
be the most ideal place where you could be contented and you may visit that place and set up an ashram
with the help of Lakshmana. Rama! I have had visuailized the entire proceedings of the causes for your
vana vaasa and the passive involvement of King Dasharatha; I have also understood the context of why
you are desirous of settling down at a place - ( apparently in view of Rama’s pratigjna to clean up the
muni ashramas of the menace of rakshasaas); this is reason why Panchavati should be preferable. Rama!
Pachavati is also green with flowers-roots-fruits and is pictureresque and Devi Sita should be happy there
at its scenic grandeur! Maha baaho Rama! Besides being replete with fruits and flowers, the place is
tranquil, pure and quiet. Shri Rama! You are indeed famed for saving sadaachaaris and Rishis besides
being brave and heroic. As Agastya Muni had highly recommended Panchavati, Rama Sita Lakshmanas
initiated their onward movement by picking of the dhanush baanaas and the personal belongings.

Sarga Fourteen

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On the way to Panchavati, Rama-Sita-Lakshmanas meet the Great Grudhra Raja Jatayu who vividly
explains the family background of Jatayu

Atha pañcavaṭīṁ gacchann antarā raghunandanaḥ, āsasāda mahākāyaṁ gr̥dhraṁ bhīmaparākramam/

taṁ dr̥ṣṭvā tau mahābhāgau vanasthaṁ rāmalakṣmaṇau, menāte rākṣasaṁ pakṣiṁ bruvāṇau ko bhavān
iti/ sa tau madhurayā vācā saumyayā prīṇayann iva, uvāca vatsa māṁ viddhi vayasyaṁ pitur ātmanaḥ/
sa taṁ pitr̥sakhaṁ buddhvā pūjayām āsa rāghavaḥ, sa tasya kulam avyagram atha papraccha nāma ca/
rāmasya vacanaṁ śrutvā kulam ātmānam eva ca, ācacakṣe dvijas tasmai sarvabhūtasamudbhavam/
pūrvakāle mahābāho ye prajāpatayo ’bhavan, tān me nigadataḥ sarvān āditaḥ śr̥ṇu rāghava/ kardamaḥ
prathamas teṣāṁ vikr̥tas tadanantaram, śeṣaś ca saṁśrayaś caiva bahuputraś ca vīryavān/ sthāṇur
marīcir atriś ca kratuś caiva mahābalaḥ, pulastyaś cāṅgirāś caiva pracetāḥ pulahas tathā/ dakṣo
vivasvān aparo ’riṣṭanemiś ca rāghava, kaśyapaś ca mahātejās teṣām āsīc ca paścimaḥ/ prajāpates tu
dakṣasya babhūvur iti naḥ śrutam, ṣaṣṭir duhitaro rāma yaśasvinyo mahāyaśaḥ/ kaśyapaḥ pratijagrāha
tāsām aṣṭau sumadhyamāḥ,aditiṁ ca ditiṁ caiva danūm api ca kālakām/ tāmrāṁ krodhavaśāṁ caiva
manuṁ cāpy analām api, tās tu kanyās tataḥ prītaḥ kaśyapaḥ punar abravīt/ putrāṁs trailokyabhartr̥̥̄n
vai janayiṣyatha mat samān, aditis tan manā rāma ditiś ca danur eva ca/ kālakā ca mahābāho śeṣās tv
amanaso ’bhavan, adityāṁ jajñire devās trayastriṁśad ariṁdama/ ādityā vasavo rudrā aśvinau ca
paraṁtapa, ditis tv ajanayat putrān daityāṁs tāta yaśasvinaḥ/teṣām iyaṁ vasumatī purāsīt savanārṇavā,
danus tv ajanayat putram aśvagrīvam ariṁdama/ narakaṁ kālakaṁ caiva kālakāpi vyajāyata, krauñcīṁ
bhāsīṁ tathā śyenīṁ dhr̥tarāṣṭrīṁ tathā śukīm/ tāmrāpi suṣuve kanyāḥ pañcaitā lokaviśrutāḥ, ulūkāñ
janayat krauñcī bhāsī bhāsān vyajāyata/ śyenī śyenāṁś ca gr̥dhrāṁś ca vyajāyata sutejasaḥ, dhr̥tarāṣṭrī
tu haṁsāṁś ca kalahaṁsāṁś ca sarvaśaḥ/ cakravākāṁś ca bhadraṁ te vijajñe sāpi bhāminī, śukī natāṁ
vijajñe tu natāyā vinatā sutā/ daśakrodhavaśā rāma vijajñe ’py ātmasaṁbhavāḥ, mr̥gīṁ ca mr̥gamandāṁ
ca harīṁ bhadramadām api/ mātaṅgīm atha śārdūlīṁ śvetāṁ ca surabhīṁ tathā.sarvalakṣaṇasaṁpannāṁ
surasāṁ kadrukām api/ apatyaṁ tu mr̥gāḥ sarve mr̥gyā naravarottama, r̥ṣkāś ca mr̥gamandāyāḥ sr̥marāś
camarās tathā/ tatas tv irāvatīṁ nāma jajñe bhadramadā sutām, tasyās tv airāvataḥ putro lokanātho
mahāgajaḥ/ haryāś ca harayo ’patyaṁ vānarāś ca tapasvinaḥ, golāṅgūlāṁś ca śārdūlī vyāghrāṁś
cājanayat sutān/mātaṅgyās tv atha mātaṅgā apatyaṁ manujarṣabha, diśāgajaṁ tu śvetākṣaṁ śvetā
vyajanayat sutam/ tato duhitarau rāma surabhir devy ajāyata, rohiṇīṁ nāma bhadraṁ te gandharvīṁ ca
yaśasvinīm/ rohiṇy ajanayad gā vai gandharvī vājinaḥ sutān, surasājanayan nāgān rāma kadrūś ca
pannagān/ manur manuṣyāñ janayat kaśyapasya mahātmanaḥ, brāhmaṇān kṣatriyān vaiśyāñ śūdrāṁś ca
manujarṣabha/ mukhato brāhmaṇā jātā urasaḥ kṣatriyās tathā, ūrubhyāṁ jajñire vaiśyāḥ padbhyāṁ
śūdrā iti śrutiḥ/ sarvān puṇyaphalān vr̥kṣān analāpi vyajāyata, vinatā ca śukī pautrī kadrūś ca surasā
svasā/ kadrūr nāgasahaskraṁ tu vijajñe dharaṇīdharam, dvau putrau vinatāyās tu garuḍo ’ruṇa eva ca/
tasmāj jāto ’ham aruṇāt saṁpātiś ca mamāgrajaḥ, jaṭāyur iti māṁ viddhi śyenīputram ariṁdama/ so
’haṁ vāsasahāyas te bhaviṣyāmi yadīcchasi, sītāṁ ca tāta rakṣiṣye tvayi yāte salakṣmaṇe/ jaṭāyuṣaṁ tu
pratipūjya rāghavo; mudā pariṣvajya ca saṁnato ’bhavat; pitur hi śuśrāva sakhitvam ātmavāñ; jaṭāyuṣā
saṁkathitaṁ punaḥ punaḥ/ sa tatra sītāṁ paridāya maithilīṁ; sahaiva tenātibalena pakṣiṇā, jagāma tāṁ
pañcavaṭīṁ salakṣmaṇo; ripūn didhakṣañ śalabhān ivānalaḥ/

On way to Panchavati, Rama Sita Lakshmanas encountered a huge kite on the way and Rama
Lakshmanas enquirerd as to who was it , presuming that it should be a rakshasa! The reply was casual
stating that it might be a friend: ‘Sons! I could be a friend of your father!’Then the bird stated further that
his name was ‘Jataayu’ and commenced reeling out the Prajapati’s names: Kardama-Vikrita-Shesha-
Shamshraya-Bahu putra. The next in the generation were Sthaanu-the seventh one was Mareechi-Atri-
Maha shakti shaali Kratu-the tenth one was Pulsatya-Angeera-Pracheta (Varuna)-and the thirteen
Prajapati Pulaha. The fourteenth Prajapati was Daksha-then Vivasvaan-Arishtanemi-and the last Prajapati
was the seventeenth was Kashyapa. Kashyapa Prajapati had eight wives [ thirteen as mentioned on
Puranas] and these were Aditi-Diti-Danu-Kaalka-Taamra-Krodhavasha-Manu-and Anala. Aditi gave birth
to Twelve Adityas-Twelve Vasus-Eleven Rudras and Two Ashvini Kumars, besides thirty three Devatas.

30
Diti gave birth to Daityas and the controlled aranyas-samudras and the entire Earth! Danu gave birth to
Ashvagreeva while Kaalka Devi to two sons viz. Naraka and Kaalaka. Devi Tamra gave birth to five
kanyas viz. Krounchi-Bhaasi-Shyeni- Dhritaraashtri and Shuki. Of these, Krounchi gave birth to owls-
Bhaasi gave birth to Bhaasi birds-Shyeni to bat birds- and Dhritaraashtra to hamsaas and kala hamsaas or
swans. Chakravaakamscha Bhadram te vijagjne saapi Bhaamini, Shukee nataam vigagjne tu Nataayaam
Vinataa sutaa/ Shri Rama! Bhamini Dhritaraashta also yielded chakravaka birds while Tamara’s
youngest daughter Shukee was born kanya named Nataa and the latter was born Devi Vinata. Then Devi
Krodhavasha gave birth to ten kanyas viz. Mrigi-Mrigamanda-Hari-Bhadramada-Maatangi-Shardooli-
Shweta-Surabhi-Surasa and Kadruka. Shri Rama!Mrigi’s progeny are Mrigas and Mrigamanda’s
generation were Riksha-Srumara and Chamara. Bhadramada gave birth to Iravati and the latter son was
the famed Iraavata Gaja Raja.Then Hari’s santaana were Hari the Lion- Tapasvi- and Golaangula or
Langoor. Further Krodhavasha’s daughter was Shardulini and the latter’s son was Vyaghra. Maatangi’s
progeny was Matanga or elephant while Shveta gace birth to Diggaja. Krodhavasha’s daughter Surabhi
gave birth to daughters Rohini and Gandharvi. Rohini gave birth to Gaavo or cows and Gandharvini to
horses. Surasa’s children are Nagaas while Kadru’s were Pannagaas.Now Manu yet another wife of
Kashyapa were chaturvarna maanavaas of Brahmana-Kshatriya-Vaishya and the Lower class. mukhato
brāhmaṇā jātā urasaḥ kṣatriyās tathā, ūrubhyāṁ jajñire vaiśyāḥ padbhyāṁ śūdrā iti śrutiḥ/ From the
face were born brahmanas- the heart the kshatriyas- both the thighs the vaishyas and fron the thighs the
lower class. Anala gave birth to trees- Taamra putri viz Shukhi and the latter’s grand daughter was Vinata
and Kadru was Surasa’s sister. Kadru produced thousand types of ‘naagaas’ and Vinata created two
famed sons Garuda and Aruna. tasmāj jāto ’ham aruṇāt saṁpātiś ca mamāgrajaḥ, jaṭāyur iti māṁ viddhi
śyenīputram ariṁdama/ so ’haṁ vāsasahāyas te bhaviṣyāmi yadīcchasi, sītāṁ ca tāta rakṣiṣye tvayi yāte
salakṣmaṇe/ jaṭāyuṣaṁ tu pratipūjya rāghavo; mudā pariṣvajya ca saṁnato ’bhavat; pitur hi śuśrāva
sakhitvam ātmavāñ; jaṭāyuṣā saṁkathitaṁ punaḥ punaḥ/ Raghuveera! From that Vinataanandana
Aruna, I was born and so did my elder brother Sampaati and in short my name is Jataayu! I am the son of
Shyenka. May I be of any help in creating an ashram for you or to protect Devi Sita in the absence of you
and Lakshmana!’ So saying Jatayu offered any kind of service to Ramas wholeheartedly.

[ Vishleshana on Daksha Prajapati and Kashyapa from Puranas

a) Daksha Prajapati had the key role in the legend of Chandra Deva. Daksha and Devi Asikli had
thousands of sons who were named the Shavalashvas and Haryashvas. While Shavalashvas also went off
to explore Paramatma ‘in cognito’ never to return, Daksha and Asikli were distressed that Haryasvas were
instigated by Sage Narada to disappear and proposed to kill him but for the intervention of Lord Brahma.
Daksha offered prayers to Paramatma to purify his thoughts at a place known as ‘Aghamarshana’ near a
mountain in Vindhya Range. The latter was pleased and instructed to lead a family life and carry on his
normal duties. Accordingly, Daksha married Prajapati Panchajana’s daughter ‘Aksini’ and begot ten
thousand sons.As instructed by their father Daksha, the sons decided to perform austerities to beget
children and reached a place named Narayanasaras, where River Sindhu joins the Sea. Sage Narada
appeared there and mind-washed them about the futility of begetting progeny and getting involved with
family lives and the perennial problems; he advised that the real purpose of a useful life would be to
follow the path of God-consciousness instead. Narada gave the Theory of Creation and Destruction- the
chain of births and deaths, and the futility of pursuing such a life. The mind-setting of Narada was so
convincing that they followed the short-cut spiritual way rather than the circuitous and too familiar family
route to God. Being furious at what had been done by Narada to his sons, Daksha cursed Narada that
henceforth the latter would be a globe trotter and would never be settled and static, much less as a family
person. Narada in turn could have given a curse to Daksha but restrained in the interest of the next
generation to observe the Grihasti’s life’s route to salvation. ( Maha Bhagavata)

b) Daksha couple gave birth to sixty eight, ten of whom were married to the Dharma Deva and thirteen
Kashyapa Maharshi, twenty-seven daughters were married to Soma or Chandra. The remaining daughters

31
were married to the Arishtanemi, Vahuputra, Angirasa and Krishashva Maharshis. The ten daughters who
were married to the Dharma Deva were named Arundhati, Vasu, Yami, Lamba, Bhanu, Marutvati,
Sankalpa, Muhurta. Sadhya and Vishva. Arundhati's children were the material objects of the world.
Vasu's children were the eight gods known as the Vasus. Their names were Apa, Dhruva, Soma, Dhara,
Salila, Anala, Pratyusha and Prabhasa. Anala's son was Kumara. Because Kumara was brought up by
goddesses known as the Krittikas, he came to be called Kartikeya. Prabhasa's son was Vishvakarma.
Vishvakarma was skilled in architecture and the making of jewelry. He became the architect of the gods.
Sadhya's children were the gods known as Sadhyadevas and Vishva's children were the gods known as
Vishvadervas. The twenty-seven daughters of Daksha who were married to Soma are known as the
nakshatras (stars). Kashyapa married thirteen of Daksha's daughters. Their names were Aditi, Diti, Danu,
Arishta, Surasa, Khasa, Surabhi, Vinata. Tamra, Krodhavasha, Ila, Kadru and Muni.Aditi's sons were the
twelve gods known as the adityas. Their names were Vishnu, Shakra. Aryama, Dhata, Vidhata, Tvashta,
Pusha, Vivasvana, Savita, MitraVaruna, Amsha and Bhaga.Diti's sons were the daityas (demons). They
were named Hiranyaksha and Hiranyakashipu, and amongst their descendants were several other
powerful daityas liked Bali and Banasura. Diti also had a daughter named Simhika who was married to a
danava named Viprachitti. Their offspring's were terrible demons like Vatapi, Namuchi, Ilvala, Maricha
and the Nivatakavachas.The hundred sons of Danu came to be known as danavas. The danavas were thus
cousins to the daityas and also to the adityas. In the danava line were born demons like the Poulamas and
Kalakeyas. Arishta's sons were the Gandharvas (singers of heaven). Surasa gave birth to sarpas , the
snakes. Khasa's children were the Yakshas (demi-gods who were the companions of Kubera, the god of
Wealth) and the Rakshasas. Surabhi's descendants were cows and buffaloes.Vinata had two sons named
Aruna and Garuda. Garuda became the king of the birds. Tamra has six daughters. From these daughters
were born owls, eagles, vultures, crows, water-fowl, horses, camels and donkeys. Krodhavasha had
fourteen thousand children known as nagas (snakes). Ila gave birth to trees, creepers, shrubs and bushes.
Kadru's sons were also known as nagas or snakes. Among the more important of Kadru's sons were
Ananta, Vasuki, Takshaka and Nahusha. Muni gave birth to the Apsaras (dancers of heaven). Diti's
children (daityas) and Aditi's children (Adityas) continually fought amongst themselves. On one
particular occasion, Devas succeeded in killing many of the demons. Thirsting for revenge, Diti began to
pray to her husband, Kashyapa that she be given birth to a son who would kill Indra, the king of the
Devas.Kashyapa found it difficult to refuse his wife outright but gave a condition that she would have to
bear the son in your womb for a hundred years. Diti resolved to do so but Indra came to know about Diti's
resolve and was waiting for an opportunity to save himself. There was an occasion when, tired after her
prayers. Diti went to sleep without first washing her feet. This was an unclean act and it gave Indra the
required opportunity. He adopted a miniscule form and entered Diti's womb. With his weapon vajra, he
sliced up the baby inside the womb into seven parts. The baby naturally began to cry at the pain. Indra
kept on saying, ‘ma ruda’ that is, ‘don't cry.’ But the baby, or rather its seven parts, would not listen.
Indra thereupon sliced up each of the seven parts into seven more sections, so that there were forty-nine
sections in all. When these forty-nine sections were born, they came to be known as the Maruts, from the
words - ma ruda- that Indra had addressed them. Since Diti had not been able to adhere to the conditions
her husband had set, the Maruts did not kill Indra. They instead became Indra's followers or companions,
and were treated as Devas. (Brahma Purana) .

c) Daksha and his wife Prasuti had 24 daughters. The names of these 24 daughters are Sraddha (faith),
Srilakshmi (prosperity), Dhriti (steadiness), Tushti (resignation), Pushti (thriving), Medha (intelligence),
Kriya (action, devotion), Buddhika (intellect), Lajja (modesty), Vapu (body), Santi (expiation), Siddhika
(perfection), Kirtti (fame), Khyati (celebrity), Sati (truth), Sambhuti (fitness), Smriti (memory), Priti
(affection), Kshama (forgiveness), Sannati (humility), Anasuya (without jealousy), Urjja (energy), Swaha
(offering), and Swadha (oblation). Of these, the 13 married to Dharma are: Shraddha, Srilakshmi, Dhriti,
Tushti, Pushti, Medha, Kriya, Buddhi, Lajja, Vapu, Santi, Siddhi, Kirtti. The other eleven are Khyati
married to Bhrigu, Sati to Shiva, Sambhuti to Marichi, Smriti to Angiras, Priti to Pulastya, Kshama to

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Pulaha, Sannati to Kratu, Anasuya to Atri, Urjja to Vasishtha, Swaha to Agni, and Swadha to Pitris.
(Vishnu Purana and Padma Purana)]

Sarga Fifteen

The compact and vastu based ‘Panchavati Parnashaala’of Rama-Sita-Lakshmanas reside comfortably

Tataḥ pañcavaṭīṁ gatvā nānāvyālamr̥gāyutām, uvāca bhrātaraṁ rāmo lakṣmaṇaṁ dīptatejasaṁ/ āgatāḥ
sma yathoddiṣṭam amuṁ deśaṁ maharṣiṇā, ayaṁ pañcavaṭī deśaḥ saumya puṣpitakānanaḥ/ sarvataś
cāryatāṁ dr̥ṣṭiḥ kānane nipuṇo hy asi, āśramaḥ katarasmin no deśe bhavati saṁmataḥ/ ramate yatra
vaidehī tvam ahaṁ caiva lakṣmaṇa, tādr̥śo dr̥śyatāṁ deśaḥ saṁnikr̥ṣṭajalāśayaḥ/ vanarāmaṇyakaṁ yatra
jalarāmaṇyakaṁ tathā, saṁnikr̥ṣṭaṁ ca yatra syāt samitpuṣpakuśodakam/ evam uktas tu rāmeṇa
lakmaṇaḥ saṁyatāñjaliḥ, sītā samakṣaṁ kākutstham idaṁ vacanam abravīt/ paravān asmi kākutstha
tvayi varṣaśataṁ sthite, svayaṁ tu rucire deśe kriyatām iti māṁ vada/ suprītas tena vākyena lakṣmaṇasya
mahādyutiḥ, vimr̥śan rocayām āsa deśaṁ sarvaguṇānvitam/ sa taṁ ruciram ākramya deśam
āśramakarmaṇi, haste gr̥hītvā hastena rāmaḥ saumitrim abravīt/ ayaṁ deśaḥ samaḥ śrīmān puṣpitair
tarubhir vr̥taḥ, ihāśramapadaṁ saumya yathāvat kartum arhasi/ iyam ādityasaṁkāśaiḥ padmaiḥ
surabhigandhibhiḥ, adūre dr̥śyate ramyā padminī padmaśobhitā/ yathākhyātam agastyena muninā
bhāvitātmanā, iyaṁ godāvarī ramyā puṣpitais tarubhir vr̥tā/ haṁsakāraṇḍavākīrṇā cakravākopaśobhitā
nātidūre na cāsanne mr̥gayūthanipīḍitā, mayūranāditā ramyāḥ prāṁśavo bahukandarāḥ/ dr̥śyante
girayaḥ saumya phullais tarubhir āvr̥tāḥ/ sauvarṇe rājatais tāmrair deśe deśe ca dhātubhiḥ, gavākṣitā
ivābhānti gajāḥ paramabhaktibhiḥ/ sālais tālais tamālaiś ca kharjūraiḥ panasāmrakaiḥ, nīvārais timiśaiś
caiva puṁnāgaiś copaśobhitāḥ/ cūtair aśokais tilakaiś campakaiḥ ketakair api, puṣpagulmalatopetais tais
tais tarubhir āvr̥tāḥ/ candanaiḥ syandanair nīpaiḥ panasair lakucair api, dhavāśvakarṇakhadiraiḥ
śamīkiṁśukapāṭalaiḥ/ idaṁ puṇyam idaṁ medhyam idaṁ bahumr̥gadvijam, iha vatsyāma saumitre
sārdham etena pakṣiṇā/ evam uktas tu rāmeṇa lakṣmaṇaḥ paravīrahā, acireṇāśramaṁ bhrātuś cakāra
sumahābalaḥ/parṇaśālāṁ suvipulāṁ tatra saṁghātamr̥ttikām, sustambhāṁ maskarair dīrghaiḥ
kr̥tavaṁśāṁ suśobhanām/ sa gatvā lakṣmaṇaḥ śrīmān nadīṁ godāvarīṁ tadā, snātvā padmāni cādāya
saphalaḥ punar āgataḥ/Tatah pushpabalim kritvaa shantimcha yathaavidhi, darshayaamaasa raamaaya
tadaashramapadamkritam/ susaṁhr̥ṣṭaḥ pariṣvajya bāhubhyāṁ lakṣmaṇaṁ tadā, atisnigdhaṁ ca gāḍhaṁ
ca vacanaṁ cedam abravīt/ prīto ’smi te mahat karma tvayā kr̥tam idaṁ prabho, pradeyo yannimittaṁ te
pariṣvaṅgo mayā kr̥taḥ/ bhāvajñena kr̥tajñena dharmajñena ca lakṣmaṇa, tvayā putreṇa dharmātmā na
saṁvr̥ttaḥ pitā mama/ evaṁ lakṣmaṇam uktvā tu rāghavo lakṣmivardhanaḥ, tasmin deśe bahuphale
nyavasat sa sukhaṁ vaśī/ kaṁ cit kālaṁ sa dharmātmā sītayā lakṣmaṇena ca, anvāsyamāno nyavasat
svargaloke yathāmaraḥ/

Braving the further path en route Panchavati as suggested by Maha Muni Agastya infested with poisonous
serpents, himsaatmaka animals, Shri Rama addressed Lakshmana stating that they had since reached
Panchavati and they might better select a place for building a suitabe place for improvising a ‘kuteera’ or
a cottage. Lakshmana politely stated that Rama and Sita alone would have to select a place with scenic
beauty, near by a jalaashaya, replete with kanda moola pushpaas and most essentially as per Devi Sita’s
own selection. More over Maha Muni emphasised the nearness of the Sacred River Godavari especially
where groups of Royal Swans flutter on the banks, enhancing the tranquility of the srrroundings. Added
there to the enchanting dances of peacocks, even busy pairs of green parrot chirruppings, and laced up
banks of deer groups be there to add to the memories of the dwellers! Further trees of elegance like saala-
taala-kharjuura-panasa-neevara-punnaga-mano-ashoka-tilaka-ketai-champaka-syandana-chandana-
kadamba-dhava- ashvakarna-shamip-palaasha-paatala and so on. As Shri Rama directed, Lakshmana gor
a parna shaala readied. Foremost, he made a parnashala with earth and rocks and a strong ceiling was
made with shami tree branches overwhich kusha-kaasha-parva- river bank plant dried leaves were
arranged as rain proof; in all the parna shala was clean, neat and worthy of comfortable living.It was right

33
on River Godavari river banks being breezy, cool and worthy of bathing with steps done up. Tatah
pushpabalim kritvaa shantimcha yathaavidhi, darshayaamaasa raamaaya tadaashramapadamkritam/It
was constructed as per ‘vaastu shastra’ and was entered as per ‘vaastu shanti’:
[Vishlesana in Vaastu shaanti: VAASTU YAGNA comprises: Sutrapath, Stambhaaropana or hoisting of the
main Pillar, Dwara vamshocchraya, Griha Pravesha and Vaastu Shanti. Sutrapath takes place in the
Ishana Disha and Stambhaaropana in Agneya kona. Vaastu Deva’s ‘Pada Chinhas’ or foot prints should
be set up and the ‘Karta’should do ‘pradakshinas’(circumambulation) around the foot-prints. It is stated
that water with the powder of Munga, Ratna and Suvarna should be sprinkled while designing the ‘Pada-
Chihnaas’. Incidentally, the signs of Vaastu should never be ash, lit up firesticks, nails, skins, horns,
bones, and skull as some ill-informed persons tend to do so and such material would lead to distress,
danger and difficulties. It is advisable that masons and other workers are present at the time of Griha
Pravesh. Ishaaney Devataagaaram tathaa Shaanti gruham bhavet, Mahaanasam thathaagneye
tatpaarswam chottarey jalam, Gruhasyopakaram sarvam Nairutye Sthaapaded Buddhah/
Bandhasthaanam bahih kuryaat snaana mandapameyvacha, Dhana Dhaanyam cha Vaayavye
karmashaalaam tato bahih, Evam Vaastu viseshah syaad Ghruha bhatruh shubaavaham/ (To the Ishaana
side of any house, the Devataagruha and Shantigriha must be set up; its kitchen must be in the Agneya
kona; to the northern side the ‘Jala sthaan’ (Water reservoir); all the house materials be kept in the Nairuti
kona; the place for keeping domestic animals like cows and buffalos as well as bathing rooms are better
constructed outside the house; the storage place for Dhana-dhanya should be kept in the Vayavya kona;
the ‘Karya shala’or the Offices should be organised outside the residential place. This pattern of living
would certainly assure excellent propitiousness and happiness to the entire family. At the ‘Griha Pravesh’
function (House Warming Time) approaches, Peace and Prosperity is ushered in as stated: Krutwaagrato
Dwija varaanatha Purnakumbham Dhadyakshataamala pushpa phalopa shobham/ Datwaa
hiranyavasanaani tadaa Dwijebhyo, Maangalya Shaanti nilayaya gruham vishekthu/ Gruhoktahoma
vidhaanaa Bali karma kuryat, Praasaada Vaastu shamaney cha vidharya uktah, Santarpayed
vijavaraanatha bhakshya bhojjyeh, Shuklaambarah Swabhavanam pravishet sa dhupam/(As the house is
fully ready, the Head of the family should initiate the action of conducting ‘Mangala Shanti’ with a group
of Brahmanas ahead along with a ‘Kalasha’/Vessel, full of Sweet Water, Curd, Akshatas, tender mango
leaves, flowers, fruits and coconuts as also scented sandal water, agarbattis/ incense sticks and oil-wick
lamps nicely lit and decorated, as Brahmanas recite Veda hymns and musical instruments are played,
while entering the house at the appointed ‘Muhurta’. There after Griha praasaadas/ doors and other
household items are purified for Vaastu Shaanti and Homa and Balidaana are performed. Brahmanas are
treated with Bhojan and gifts of gold, vastras and dakshinas, where after relatives and friends are treated
too with bhojan and gifts. Source Matsya Purana as a repeat of Chitrkoota exercise of 56 sarga of Essense
of Ayodhya Khanda]

Stanza 28 continued: prīto ’smi te mahat karma tvayā kr̥tam idaṁ prabho, pradeyo yannimittaṁ te
pariṣvaṅgo mayā kr̥taḥ/ bhāvajñena kr̥tajñena dharmajñena ca lakṣmaṇa, tvayā putreṇa dharmātmā na
saṁvr̥ttaḥ pitā mama/ Rama and Sita were extremely delighted to see for themselved the most ideal
‘parnashala’ as arranged by Lakshmana and Rama complemented as follows: Samardha shaali
Lakshmana! I am very happy at your very successful handiwork as you have perfomed a marvellous task;
in turn may I embrace you tightly! Lakshmana! As you could readily understand what I have in my inner
thoughts is excellent and I am indeed grateful to you as you are not merely a brother but like a son as my
though father were still alive in your form! So saying in highly elated tone, Rama Sita Lakshmanas
commenced living further on with peace and contentment.

Sarga Sixteen

Happy living by Rama Sita Lakshmanas at Panchavati through Hemanta Ritu and Godavari Snaanaas

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Vasatas tasya tu sukhaṁ rāghavasya mahātmanaḥ, śaradvyapāye hemanta r̥tur iṣṭaḥ pravartate/ sa kadā
cit prabhātāyāṁ śarvaryāṁ raghunandanaḥ, prayayāv abhiṣekārthaṁ ramyāṁ godāvarīṁ nadīm/
prahvaḥ kalaśahastas taṁ sītayā saha vīryavān, pr̥ṣṭhato ’nuvrajan bhrātā saumitrir idam abravīt/ ayaṁ
sa kālaḥ saṁprāptaḥ priyo yas te priyaṁvada, alaṁkr̥ta ivābhāti yena saṁvatsaraḥ śubhaḥ/
nīhāraparuṣo lokaḥ pr̥thivī sasyamālinī, jalāny anupabhogyāni subhago havyavāhanaḥ/
navāgrayaṇapūjābhir abhyarcya pitr̥devatāḥ, kr̥tāgrayaṇakāḥ kāle santo vigatakalmaṣāḥ/ prājyakāmā
janapadāḥ saṁpannataragorasāḥ, vicaranti mahīpālā yātrārthaṁ vijigīṣavaḥ/ sevamāne dr̥ḍhaṁ sūrye
diśam antakasevitām, vihīnatilakeva strī nottarā dik prakāśate/ prakr̥tyā himakośāḍhyo dūrasūryaś ca
sāmpratam, yathārthanāmā suvyaktaṁ himavān himavān giriḥ/ atyantasukhasaṁcārā madhyāhne
sparśataḥ sukhāḥ, divasāḥ subhagādityāś chāyāsaliladurbhagāḥ/ mr̥dusūryāḥ sanīhārāḥ paṭuśītāḥ
samārutāḥ, śūnyāraṇyā himadhvastā divasā bhānti sāmpratam/nivr̥ttākāśaśayanāḥ puṣyanītā himāruṇāḥ,
śītā vr̥ddhatarāyāmās triyāmā yānti sāmpratam/ ravisaṁkrāntasaubhāgyas tuṣārāruṇamaṇḍalaḥ,
niḥśvāsāndha ivādarśaś candramā na prakāśate/ jyotsnā tuṣāramalinā paurṇamāsyāṁ na rājate, sīteva
cātapaśyāmā lakṣyate na tu śobhate/ prakr̥tyā śītalasparśo himaviddhaś ca sāmpratam, pravāti paścimo
vāyuḥ kāle dviguṇaśītalaḥ/ bāṣpacchannāny araṇyāni yavagodhūmavanti ca, śobhante ’bhyudite sūrye
nadadbhiḥ krauñcasārasaiḥ/ kharjūrapuṣpākr̥tibhiḥ śirobhiḥ pūrṇataṇḍulaiḥ, śobhante kiṁ cidālambāḥ
śālayaḥ kanakaprabhāḥ/ mayūkhair upasarpadbhir himanīhārasaṁvr̥taiḥ, dūram abhyuditaḥ sūryaḥ
śaśāṅka iva lakṣyate/ agrāhyavīryaḥ pūrvāhṇe madhyāhne sparśataḥ sukhaḥ, saṁraktaḥ kiṁ cid āpāṇḍur
ātapaḥ śobhate kṣitau/ avaśyāyanipātena kiṁ cit praklinnaśādvalā, vanānāṁ śobhate bhūmir
niviṣṭataruṇātapā/ avaśyāyatamonaddhā nīhāratamasāvr̥tāḥ, prasuptā iva lakṣyante vipuṣpā
vanarājayaḥ/ bāṣpasaṁchannasalilā rutavijñeyasārasāḥ,himārdravālukais tīraiḥ sarito bhānti
sāmpratam/ tuṣārapatanāc caiva mr̥dutvād bhāskarasya ca, śaityād agāgrastham api prāyeṇa rasavaj
jalam/ cakre ’bhiṣekaṁ kākutsthaḥ sānujaḥ saha sītayā, tarpayitvātha salilais te pitr̥̥̄n daivatāni ca,
stuvanti smoditaṁ sūryaṁ devatāś ca samāhitāḥ/ kr̥tābhiṣekaḥ sa rarāja rāmaḥ; sītādvitīyaḥ saha
lakṣmaṇena, kr̥tābhiṣekas tv agarājaputryā; rudraḥ sanandir bhagavān iveśaḥ/

As Sharad Ritu was closing and Hemanta got initiated [Sharad Ritu or Autumn Season coinciding with
Ashvin-Kartika months extending portions of September to November being mild weather the famed
Sharannava Ratris and Depaavali are celebrated. Hemanta Ritu or pre-winter Season coinciding with
Margaseersha and the last days of November-January, the festivals of Vasanta Panchami, Shiva Ratri and
Holi are observed], one fine morning, Rama Sita Lakshmanas went for bathing in the sacred river
Godavari. While leaving for the dip, Rama stated that the season of hemanta had arrived and the new
season should herald excellent weather, rabi crop swayed in full swing , water is getting colder by the
days and fire blocks were attracting human bodies.Satpurushas would normally perform ‘Nava sasyueshti
karma’ and usher in new grains of rice and wheat and offer the cooked grains to Devas and Pitru Devatas
to seek their blessings. Kings desirous of launching Vajaya yatras helald the new season as the weather
was getting cooler at the early mornings and after sunsets.Surya Deva these days onward turn His
direction to northern side as uttarayana would occur. By mid day, hemanta ritu becomes nicely warmer
and becomes enjoyble. In this hemanta season nights get longer and prewinter would gradually heralded
and none would like to sleep open sky in this season. Hemanta ritu’s splendour gets chandra absorbed
into Surya Deva as the exhaling breath would not cover up on a mirror with patches!

[Vishleshana on Ritus:

The following chart provides the details: Ritu/ Season- Lunar Month -Months - Weather

Vasanta Spring Chaitra - Vaishakha Feb 18- April 20 20-30

Greeshma Summer Jyeshtha- Ashadha April 21-June 21 30-50 C
Varsha Monsoon Shravana-Bhadrapada June 22-Aug 23 hot-humid- rains
Sharat Autumn Ashvijuja-Kartika Aug 24- Oct 23 mild

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Hemanta Pre-winter Margashira-Pushya Oct 24- Dec 21 pleasant- cold
Shishira winter Maagha-Phalguna Dec 22-Feb 17 Moderate Cold;10C+/-

Vasanta Season is dominated by Vasu Devatasas instructed by Savitu as at the beginning of the
Samvatsara and heralding colours, dresses, flowers and freshness all around and with plentiful water and
Nature. The Spring season beckons relatives and friends to home with good food and gifts. In Greeshma
the summer season scorches earth with heat asking for light dresses in white as Rudra and his gana devats
dominate and prepares earth for Parjany and rains ushering diseases like cold, jaundice and so on. Yet,
this is when crops are abundant and fruits in variety are aplenty. All the same rains the future of food
supplies for the year hence calls for ploughing, planning and hard work.]

Stanza 15 onward: prakr̥tyā śītalasparśo himaviddhaś ca sāmpratam, pravāti paścimo vāyuḥ kāle
dviguṇaśītalaḥ/ By the very Nature, as one’s touch is cold, the western winds turn a person further cold.
At the sun rise time, krouncha and saasra birds make big noises especially getting excited at the heaps of
rice and the emerging rays of Sun make a thrilling experienece. By the mid-day, one’s experience in this
season gives heavenly feeling with the mildly warm Sun rays. bāṣpasaṁchannasalilā rutavijñeya
sārasāḥ,himārdravālukais tīraiḥ sarito bhānti sāmpratam/ tuṣārapatanāc caiva mr̥dutvād bhāskarasya
ca, śaityād agāgrastham api prāyeṇa rasavaj jalam/ But in the early mornings, rivers like Godavari, the
waters are covered by patches ice and the birds like cranes would be identifiable by their shrieks but not
by their physical forms. Since ice gets formed Sun rays too become mild since the waters from the
mountain tops get severely cold. cakre ’bhiṣekaṁ kākutsthaḥ sānujaḥ saha sītayā, tarpayitvātha salilais te
pitr̥̥̄n daivatāni ca, stuvanti smoditaṁ sūryaṁ devatāś ca samāhitāḥ/ kr̥tābhiṣekaḥ sa rarāja rāmaḥ;
sītādvitīyaḥ saha lakṣmaṇena, kr̥tābhiṣekas tv agarājaputryā; rudraḥ sanandir bhagavān iveśaḥ/
Bhagavan Shri Rama along with Devi Sita and Lakshmana then performed bathings on the famed river
Godavari and performed with these sacred waters Deva- Pitru tarpanas, well before Sun rise. Aftwer Sun
rise, they recited Devata stotras. Shri Rama along with Sita Lakshmanas were looking like Devi Uma was
invoking Parameshwara along with Nandi by the comparison of Godavari and Ganga!

[Vishleshana on the Sacred River Godavari and the excellence of bathings in the River:

Tato Gadaavarim praapya nitya siddha nishevitaam, Rajasuya- maapnoti Vayu Lokam cha gacchati/
(Maha Bharata extols the Mahatmya of Gautami River as the everlasting provider of Siddhis besides the
maha phala of performing Raja suya Yagna and bestowing the Vayu Loka prapti). Brahma Purana
explains further: Amritam Jahnavi toyam swarnamuchyate, Amritam gobhavam chaajyamamritam Soma
yevacha, Gangaayaa vaarinaajyena hiranyena tathaiva cha, Sarvebhyopyaadhikam divyamaritam
Goutami jala./ (It is stated that Ganges water is like gold, it is also said that pancha gavyas, Soma Yagnas
are more valuable, but far more than Ganges water or gold, or even the pancha gavyas and Soma Yagnas,
Godavari water is the best Amritam ever). Sapta Godavarim snaatwaa niyato niyataashanah, Maha
punyamavaapnoti Devalokam cha gacchati/ ( Those who bathe in and drink the waters of ‘Sapta
Godavari dhaaras’- comprising Vasishtha, Kaushiki, Vriddha Goutami, Goutami, Bharadwaaji, Atreyi
and Tulya- are indeed blessed with Maha Punya and attain Deva Lokas).

Details of Gautami Ganga (Godavari River) and its magnificence are detailed in Brahma Purana in a full
chapter as Maharshi Gautam was indeed responsible to have meditated intensely for several years and
pleased the ever meciful Maha Deva to let the flows of the celestial water come down to Earth in the form
of Godavari as narrated here under:As Bali Chakravarti’s some of the Sankalpa Jala to donate the

36
proverbial Three Feet to Vamana Deva fell on Shiva’s jataajuta, there were too recipients of that Sacred
Water on Earth viz. a Maharshi called Gautama and King Bhagiratha of Surya Vamsha. Thus Ganga from
Shiva Jatajuta took two manifestations, one as Ganga and another as Gautami. While Bhagirathi Ganga’s
origin as was materialized by King Sagara’s descendant Bhagiratha and his tenacious efforts by
meditation to Vishnu, Ganga Devi and Parameswara was well described in various Puranas, detailed
account was provided in Brahma Purana about Gautami Ganga or the Dakshina Ganga. When Gautama
reached atop Kailasha Mountain, he extolled Parama Shiva and the latter was pleased with the Maharshi’s
Tapasya, Bhakti, Vrata and Stuti and gave Darshan to Gautama. As Mahadeva asked the Maharshi as to
what was his wish, Gautama requested Bhagavan that a part of Ganga that was absorbed in Shiva jatajuta
be please spared to fall on Brahmagiri so that in the interest of devotees who crave for a Sacred River,
Ganga the Great Purifier should flow at least before enter the Sea and the Public would get a chance to
sanitise themselves of their sins atleast at that Place. Shiva readily agreed to Gautami’s request in Public
interest in that Region and affirmed that Gautami Ganga would most certainly be a very popular and
Sacred River; as the prayed to Parama Paavani Ganga to descend from Maha Deva’s jataajuta, he first
took her to wash Bhagavan Traimbeskeswara’s feet and requested Bhagavan to prescribe the Puja Vidhi
of Bhagavan. At the outset a devotee was required to perform Nandimukha Shraddha, satisfy Brahmanas
with Bhojana Dakshinas, and take holy bath in Godavari, distribute Vastras and cash to Sadhus and the
Poor and practice japa- homa- Puja as prescribed and thus complete the Tirtha Yatra with the Parama
Manthra OM Namassivaaya with veneration and faith. Also perform Snaana and Puja at the Confluence
Points of Trishna, Bhimarathi and Tungabhadra. Maha Deva blessed the sprawling Gautami and hailed it
as his personal favourite with several names such as Maheswari, Ganga, Gautami, Vaishnavi, Godavari,
Nanda, Sunanda, Kamadayani, Brahma Teja Samaaneeta and Sarva Paapa Pranashini. Brahma described
to Narada Muni about various Sacred Tirthas that came up on the banks of the long Gautami Ganga :
Vaaraahi Tirtha at Triamabaka Kshetra was the gift of Varaahaavatara of Vishnu who killed a Raakhasa
named Sindhusena who defeated Indra and other Devas and obstructed the performance of Yagnas-the
life line of Devas, the fruits of which were discarded in Rasatala; the blood of the Daityas, Danavas and
Rakshasas headed by Sindhusena was washed in the Rasatala Ganga and Maha Yagnas were conducted
again where Vaaraaha Titha was originated. Another Tirtha called Kushaavarta came to be formed in
Triambaka to enable worship to Pitra Shraarthas and Tarpanas that emerged from Nilaparvatas in the
Region popularly known as Nila Ganga. Kapota Tirtha had the back- ground of a hunter who was in the
habit of killing several animals and caged many birds for his food daily; once he was caught badly in
severe rain and rested under a Banyan Tree when he saw a male bird on the tree recognized a female bird
in the hunter’s net; as the male bird found that the hunter was shivering with cold and suffering the pangs
of hunger. The female bird inside the net requested the male bird on the tree to collect figs and some fire
from a distance by its beak holding a fig and thus producing a fig-lit fire to jump in and satisfy his hunger
and warm up his body- shiver from the fire! The hunter was ashamed of his past killings and was taught a
lesson as he prayed to Mahadeva to absolve him of his past sins and converted himself as a saint
eventually. Later on as he died, Bhagavan granted the Kapota, the Kapoti and the Hunter-converted as
Saint and a Sacred Titha came up as a Symbol of Sacrifice by the Kapota birds and the penance of the
Hunter! The Kapota Tirtha snaan is till date known as a Provider of Ashwamedha Yagna Phala and
Salvation.The origin of Dashaashwametha Tirtha was that a King called Bhouvan desired to perform Ten
Ashwamedha Yagnas simultaneously and engaged Kashyapa Muni for the purpose but there were some
hurdles or other although tried many Tirthas like Prayaga and Kashyapa made an appeal to Brahma who
recommended Gautami banks in Dakshina Bharata and finally succeeded performing the Ten Yagnaas

37
side by side and after successful completion organized Anna daanaas to lakhs of poor persons and gave
away Brahamana daanaas. It is stated that till date the Tirtha continued to be famed for Yagnas and
Annadaanas and those who performed sacred bathings at the Tirtha would secure Yagna Phalas.The
background of Paishacha Tirtha on the banks of Godavari related to Kesari the illustrious follower of
Shri Rama along with other Vaanaraas of Kishkindha headed by Sugriva. Kesari had two wives viz.
Anjana and Adri, both being Apsaras cursed by Indra to become a female monkey and a female cat
respectively in the form of Mountains. But for their faces both the women had attractive physiques. As
both the Devis approached Agastya Muni the latter blessed thm and Devi Anjana gave birth to Hanuman
Deva with the blessings and Amsha of Vaayu Deva and Devi Adri gave birth to a King of Piscachaas with
the blessings and of Nirruti Deva. The Paishacha Tirtha thus came to name and fame and not far from it
known as Hanuma Tirtha and Vrishakapi Tirthaa which enjoyed considerable popularity as Hanuman had
been a symbol of intrepidity, invincibility and unflinching loyalty who continued to be an Ever-living and
legend in the Immortal Epic of Ramayana. Brahma affirmed that Pancha Tirtha was the Point of
Confluence of his own progeney viz. Savitri, Gayatri, Shraddhaa, Medhaa and Saraswati and these were
all connected to Bhagavati Ganga; snaanaas in Pancha Tirtha, followed by Pujas and Daanaas would
fully relieve several problems and insurmountable difficulties are overcome as though those never
existed. All along the banks of Gautami Ganga were dotted several Tirthas of renown due their
association of Devas, human beings, Maharshis and of Rakshasaas, Apsaras, who were all the Great
Devotees of the Almighty despite their erstwhile past or because of it. Such Tirthas included Kshudhaa
Tirtha, Ahalya Tirtha, Ashva Tirtha, Bhanu Tirtha, Aruna-Varuna sangama, Garuda Tirtha, Govardhana
Tirtha, IndraTirtha, Rumna Vimochana Tirtha, Chakra / Dadhichi Muni Tirtha, Pancha Tirtha, Pururava
Tirtha, Naga Tirtha, Maatru Tirtha, Avighna Tirtha, Sesha Tirtha, Shanaishchara Tirtha, Soma Tirtha,
Dhanya Tirtha, Vidarbha Sangama and Revati Sangama Tirthas, Shri Rama Tirtha and so on. All these
Tirthas provide multiple benefits of self-confidence, courage, knowledge and sin-demolishing.While the
various Tirthas have been described as above in Brahma Purana, those mentioned in Maharashtra are
identified include: Panchavati cluster or Rama Temples, Naroshankar Temple, Sundar Narayana Temple,
Modakeshwara Temple,Gangeshwara Veda Mandir and Mukti dhaam Temple all in Nashik itself; besides
Ekanatha Shrine in Paithan etc. In Andhra Pradesh, the Tirthas on the banks of Godavari are the famed
Annavaram Satya Narayan a Temple, Dwaraka Tirumala, Draksha Rama, Kotilinga Pushkara, exclusive
Shani Temple in Konaseema, Bhadrachala Rama Mandir etc.]

Sarga Seventeen

Rakshasi Shurpanakha arrives at Panchavati, introduces, proposes to Rama to wed as his wife

Kr̥tābhiṣeko rāmas tu sītā saumitrir eva ca, tasmād godāvarītīrāt tato jagmuḥ svam āśramam/ āśramaṁ
tam upāgamya rāghavaḥ sahalakṣmaṇaḥ, kr̥tvā paurvāhṇikaṁ karma parṇaśālām upāgamat/ sa rāmaḥ
parṇaśālāyām āsīnaḥ saha sītayā, virarāja mahābāhuś citrayā candramā iva, lakṣmaṇena saha bhrātrā
cakāra vividhāḥ kathāḥ/ tadāsīnasya rāmasya kathāsaṁsaktacetasaḥ, taṁ deśaṁ rākṣasī kā cid ājagāma
yadr̥cchayā/ sā tu śūrpaṇakhā nāma daśagrīvasya rakṣasaḥ, bhaginī rāmam āsādya dadarśa
tridaśopamam/ siṁhoraskaṁ mahābāhuṁ padmapatranibhekṣaṇam, sukumāraṁ mahāsattvaṁ
pārthivavyañjanānvitam/ rāmam indīvaraśyāmaṁ kandarpasadr̥śaprabham, babhūvendropamaṁ dr̥ṣṭvā
rākṣasī kāmamohitā/ sumukhaṁ durmukhī rāmaṁ vr̥ttamadhyaṁ mahodarī, viśālākṣaṁ virūpākṣī
sukeśaṁ tāmramūrdhajā/ priyarūpaṁ virūpā sā susvaraṁ bhairavasvanā, taruṇaṁ dāruṇā vr̥ddhā

38
dakṣiṇaṁ vāmabhāṣiṇī/ nyāyavr̥ttaṁ sudurvr̥ttā priyam apriyadarśanā, śarīrajasamāviṣṭā rākṣasī rāmam
abravīt/ jaṭī tāpasarūpeṇa sabhāryaḥ śaracāpadhr̥k,āgatas tvam imaṁ deśaṁ kathaṁ rākṣasasevitam/
evam uktas tu rākṣasyā śūrpaṇakhyā paraṁtapaḥ, r̥jubuddhitayā sarvam ākhyātum upacakrame/ āsīd
daśaratho nāma rājā tridaśavikramaḥ, tasyāham agrajaḥ putro rāmo nāma janaiḥ śrutaḥ/ bhrātāyaṁ
lakṣmaṇo nāma yavīyān mām anuvrataḥ, iyaṁ bhāryā ca vaidehī mama sīteti viśrutā/ niyogāt tu
narendrasya pitur mātuś ca yantritaḥ,dharmārthaṁ dharmakāṅkṣī ca vanaṁ vastum ihāgataḥ/ tvāṁ tu
veditum icchāmi kathyatāṁ kāsi kasya vā, iha vā kiṁnimittaṁ tvam āgatā brūhi tattvataḥ/ sābravīd
vacanaṁ śrutvā rākṣasī madanārditā, śrūyatāṁ rāma vakṣyāmi tattvārthaṁ vacanaṁ mama/ ahaṁ
śūrpaṇakhā nāma rākṣasī kāmarūpiṇī, araṇyaṁ vicarāmīdam ekā sarvabhayaṁkarā/ rāvaṇo nāma me
bhrātā rākṣaso rākṣaseśvaraḥ pravr̥ddhanidraś ca sadā kumbhakarṇo mahābalaḥ/ vibhīṣaṇas tu
dharmātmā na tu rākṣasaceṣṭitaḥ,prakhyātavīryau ca raṇe bhrātarau kharadūṣaṇau/ tān ahaṁ
samatikrāntā rāma tvāpūrvadarśanāt, samupetāsmi bhāvena bhartāraṁ puruṣottamam,cirāya bhava
bhartā me sītayā kiṁ kariṣyasi/ vikr̥tā ca virūpā ca na seyaṁ sadr̥śī tava, aham evānurūpā te
bhāryārūpeṇa paśya mām/ imāṁ virūpām asatīṁ karālāṁ nirṇatodarīm, anena saha te bhrātrā
bhakṣayiṣyāmi mānuṣīm/ tataḥ parvataśr̥ṅgāṇi vanāni vividhāni ca, paśyan saha mayā kānta daṇḍakān
vicariṣyasi/ ity evam uktaḥ kākutsthaḥ prahasya madirekṣaṇām, idaṁ vacanam ārebhe vaktuṁ
vākyaviśāradaḥ/

As Rama Sita Lakshmanas returned from Godavari snaanaas to the Rama Kurteera and performed Puja
and homa prakriyas and bhojana, neighbouring Muni Varaas called on them for exchange of views. In
fact in their daily afternoons, the Munis were usually calling on the Ramas for dharmic conversations and
life got routinised for Ramas likewise. tadāsīnasya rāmasya kathāsaṁsaktacetasaḥ, taṁ deśaṁ rākṣasī kā
cid ājagāma yadr̥cchayā/ sā tu śūrpaṇakhā nāma daśagrīvasya rakṣasaḥ, bhaginī rāmam āsādya dadarśa
tridaśopamam/ As Rama was likewise enjoying the pre evenings with Sita Lakshmanas and the Munis,
one day arrived a Rakshasi and introduced herself as Shurpanakha the sister of Dashamukha Rakshasa
Ravana as Shri Rama was seated like a Deva with brightness and readily alluring personality. His face
was full of radiance and broad like a lotus, his body build was of excellence with tall and sturdy features,
his gait was of an elephant pace, and above all his headdress was with a ‘jataa mandala’. sukumāraṁ
mahāsattvaṁ pārthivavyañjanānvitam, rāmam indīvaraśyāmaṁ kandarpasadr̥śaprabham, babhūvendro -
pamaṁ dr̥ṣṭvā rākṣasī kāmamohitā/ sumukhaṁ durmukhī rāmaṁ vr̥ttamadhyaṁ mahodarī, viśālākṣaṁ
virūpākṣī sukeśaṁ tāmramūrdhajā/As Shri Rama was of tender looks but of mighty body, served by
Lakskmana as of a royalty, glittering with a blue lily skin, was looking like a Manmatha the Kama Deva
seated as Devendra with alacrity and high dignity. No wonder the ugly Rakshasi Shurpanakha fell fancied
for Rama!As Rama was of excellence, Shurpanakha was ugly, fierce looking, and fat; while Rama was of
readily arresting and lovable, she was nightmarish and horrendous; Rama’s voice was gentle and
affectionate while her tone was of a barking bitch. Then Shurpanakha questioned Rama as to why he was
in the attire of a tapasvi, but with dhanur baanaas and with a woman accompanied too. Then Rama replied
‘Devi! I am the elder son of Chakravarti Dasharatha named Rama- Lakshmana is my younger brother and
my wife is Devi Sita, the daughter of Videha King Janaka. We are now here as instructed by my father
Dasharatha as prompted by mother Kaikeyi and the purpose of our vana vaasa is of ‘dharma raksha and
dharma paripaalana’. Now, Devi, you may like to introduce yourself too. Whose daughter are you; what
name; who is your husband; you seem to be a rakshasi as you seem to change your form as you please;
why have you come here! Please tell me plainly and truthfully!Then Shurpanakha replied making
amorous advances to Rama: ‘ I am a Rakshasi Shurpanakha and can change my swarupas as I please; I
frighten all types of pranis of the ; ‘aranya’ freely all alone; my brother is Ravana and you must have
heard of his name of notoriety! Ravana is the son of Vishva Muni about whom you might have heard and
also of Kumbhakarna whose sleepishness is his permanent characteristic. My yet another brother is
Vibheeshana who is a dharmatma and is against the features of a dharma and achaara vyavahaara unlike
me and all the rest of us. Rama! In terms of bala parakrama I seem to excel my own brothers Khara
Bhushanas too.Now may I propose to marry me and make me happy. Of which avail is this miserable
bodied Sita as in my view, she is frail, sickly, and I could eat her off along with your brother Lakshmana

39
too.’ As Shurpanakha statef likewise, Shri Rama broke into big laughter as replied Shurpanakha sa
follows!

Sarga Eighteen

Shurpanakha compromises to wed Lakshmana as he was single there but the latter cuts off her ears and
nose

Tāṁ tu śūrpaṇakhāṁ rāmaḥ kāmapāśāvapāśitām,svecchayā ślakṣṇayā vācā smitapūrvam athābravīt/

kr̥tadāro ’smi bhavati bhāryeyaṁ dayitā mama,tvadvidhānāṁ tu nārīṇāṁ suduḥkhā sasapatnatā/ anujas
tv eṣa me bhrātā śīlavān priyadarśanaḥ, śrīmān akr̥tadāraś ca lakṣmaṇo nāma vīryavān/ apūrvī bhāryayā
cārthī taruṇaḥ priyadarśanaḥ,anurūpaś ca te bhartā rūpasyāsya bhaviṣyati/ enaṁ bhaja viśālākṣi
bhartāraṁ bhrātaraṁ mama,asapatnā varārohe merum arkaprabhā yathā/ iti rāmeṇa sā proktā rākṣasī
kāmamohitā, visr̥jya rāmaṁ sahasā tato lakṣmaṇam abravīt/ asya rūpasya te yuktā bhāryāhaṁ
varavarṇinī, mayā saha sukhaṁ sarvān daṇḍakān vicariṣyasi/ evam uktas tu saumitrī rākṣasyā
vākyakovidaḥ, tataḥ śūrpaṇakhīṁ smitvā lakṣmaṇo yuktam abravīt/ kathaṁ dāsasya me dāsī bhāryā
bhavitum icchasi, so ’ham āryeṇa paravān bhrātrā kamalavarṇinī/ samr̥ddhārthasya siddhārthā
muditāmalavarṇinī, āryasya tvaṁ viśālākṣi bhāryā bhava yavīyasī/ etāṁ virūpām asatīṁ karālāṁ
nirṇatodarīm, bhāryāṁ vr̥ddhāṁ parityajya tvām evaiṣa bhajiṣyati/ ko hi rūpam idaṁ śreṣṭhaṁ saṁtyajya
varavarṇini, mānuṣeṣu varārohe kuryād bhāvaṁ vicakṣaṇaḥ/iti sā lakṣmaṇenoktā karālā nirṇatodarī,
manyate tad vacaḥ satyaṁ parihāsāvicakṣaṇā/ sā rāmaṁ parṇaśālāyām upaviṣṭaṁ paraṁtapam, sītayā
saha durdharṣam abravīt kāmamohitā/ imāṁ virūpām asatīṁ karālāṁ nirṇatodarīm, vr̥ddhāṁ bhāryām
avaṣṭabhya na māṁ tvaṁ bahu manyase/ adyemāṁ bhakṣayiṣyāmi paśyatas tava mānuṣīm/ tvayā saha
cariṣyāmi niḥsapatnā yathāsukha/ ity uktvā mr̥gaśāvākṣīm alātasadr̥śekṣaṇā, abhyadhāvat susaṁkruddhā
maholkā rohiṇīm iva/ tāṁ mr̥tyupāśapratimām āpatantīṁ mahābalaḥ, nigr̥hya rāmaḥ kupitas tato
lakṣmaṇam abravīt/ krūrair anāryaiḥ saumitre parihāsaḥ kathaṁ cana, na kāryaḥ paśya vaidehīṁ athaṁ
cit saumya jīvatīm/ imāṁ virūpām asatīm atimattāṁ mahodarīm, rākṣasīṁ puruṣavyāghra virūpayitum
arhasi/ ity ukto lakṣmaṇas tasyāḥ kruddho rāmasya paśyataḥ, uddhr̥tya khaḍgaṁ ciccheda karṇanāsaṁ
mahābalaḥ/nikr̥ttakarṇanāsā tu visvaraṁ sā vinadya ca, yathāgataṁ pradudrāva ghorā śūrpaṇakhā
vanam/ sā virūpā mahāghorā rākṣasī śoṇitokṣitā, nanāda vividhān nādān yathā prāvr̥ṣi toyadaḥ/ sā
vikṣarantī rudhiraṁ bahudhā ghoradarśanā, pragr̥hya bāhū garjantī praviveśa mahāvanam/ tatas tu sā
rākṣasasaṁghasaṁvr̥taṁ; kharaṁ janasthānagataṁ virūpitā, upetya taṁ bhrātaram ugratejasaṁ; papāta
bhūmau gaganād yathāśaniḥ/ tataḥ sabhāryaṁ bhayamohamūrchitā; salakṣmaṇaṁ rāghavam āgataṁ
vanam, virūpaṇaṁ cātmani śoṇitokṣitā; śaśaṁsa sarvaṁ bhaginī kharasya sā/

Rama told Shurapanakha with poise: ‘Respected Devi!I am already married and this is my dear life
partner and to have another wife would be difficult for you to bear mutually between both of you.My
brother Lakshman who looks nice and mild is a big warrior too. His wife is not here and there is no fear
of a co-wife. Then Shurpanakha left Rama and approached Lakshmana. She addressed Lakshmana
then:’May I be your dear wife! Then we should be able to enjoy life mutually in dandakaranya!
Lakhmana replied: Red lotus like Sundari!I am only a servant of Shri Rama; why do you stoop down and
become a servant’s wife! My elder brother is a large hearted devata of great fotune and he could certainly
afford another wife; why you could you not be a co wife of his! After all your form and beauty are
perfect; who indeed would like a manava stree who is frail and thin as compared to a brave and strong
sundari like you! Then Shurpanakha re-approached Rama and said: ‘Rama! There is a point in what
Lakshmana says too! After all Sita is too frail, thin, miserable looking compared to my body that is solid
and robust as she is a mismatch to a hefty and tall figure like that of yours! In any case, this issue of
myself and herself could be solved amicably by my devouring Sita totally!’ As the raakshasi was about to
pounce on Devi Sita, Rama made a ‘humkaara’ preventing Sita and addressed Lakshmana: krūrair
anāryaiḥ saumitre parihāsaḥ kathaṁ cana, na kāryaḥ paśya vaidehīṁ athaṁ cit saumya jīvatīm/ imāṁ

40
virūpām asatīm atimattāṁ mahodarīm, rākṣasīṁ puruṣa vyāghra virūpayitum arhasi/ ‘Sumitra
Nandana!Persons of cruelty be not tolerated even out of fun! Look at this, Devi Sita’s life is now at stake.
This wretched woman with protruded stomach and elongated head be rid of facial parts at once!’
Lakshmana got terribly annoyed and having straightned his sword cut of Shurpanakha’s nose and ears.
The Rakshasi then ran away from the Rama Kuteera bleeding and shouting with acute pain like ‘megha
garjana’ and her face was then looking frightening and ran away to a group of Raakshasaas headed by the
ill reputed brother Khara who lost his mental poise with vengeful poisonous aberration as she narrated
the entire background!

Sarga Nineteen

Khara incensed the treatment to sister and despatches fourteen rakshasaas to kill Rama Lakshmanas

Tāṁ tathā patitāṁ dr̥ṣṭvā virūpāṁ śoṇitokṣitām, bhaginīṁ krodhasaṁtaptaḥ kharaḥ papraccha rākṣasaḥ/
balavikramasaṁpannā kāmagā kāmarūpiṇī, imām avasthāṁ nītā tvaṁ kenāntakasamā gatā/ deva
gandharva bhūtānām r̥ṣīṇāṁ ca mahātmanām, ko ’yam evaṁ mahāvīryas tvāṁ virūpāṁ cakāra ha/ na hi
paśyāmy ahaṁ loke yaḥ kuryān mama vipriyam, antarena sahasrākṣaṁ mahendraṁ pākaśāsanam/
adyāhaṁ mārgaṇaiḥ prāṇān ādāsye jīvitāntakaiḥ, salile kṣīram āsaktaṁ niṣpibann iva sārasaḥ/ nihatasya
mayā saṁkhye śarasaṁkr̥ttamarmaṇaḥ, saphenaṁ rudhiraṁ raktaṁ medinī kasya pāsyati/ kasya
patrarathāḥ kāyān māṁsam utkr̥tya saṁgatāḥ, prahr̥ṣṭā bhakṣayiṣyanti nihatasya mayā raṇe, taṁ na
devā na gandharvā na piśācā na rākṣasāḥ, mayāpakr̥ṣṭaṁ kr̥paṇaṁ śaktās trātuṁ mahāhave/ upalabhya
śanaiḥ saṁjñāṁ taṁ me śaṁsitum arhasi, yena tvaṁ durvinītena vane vikramya nirjitā/ iti bhrātur vacaḥ
śrutvā kruddhasya ca viśeṣataḥ, tataḥ śūrpaṇakhā vākyaṁ sabāṣpam idam abravīt/ taruṇau rūpa
saṁpannau sukūmārau mahābalau, puṇḍarīkaviśālākṣau cīrakr̥ṣṇājināmbarau/ gandharvarājapratimau
pārthivavyañjanānvitau, devau vā mānuṣau vā tau na tarkayitum utsahe/ taruṇī rūpasaṁpannā
sarvābharaṇabhūṣitā, dr̥ṣṭā tatra mayā nārī tayor madhye sumadhyamā/ tābhyām ubhābhyāṁ saṁbhūya
pramadām adhikr̥tya tām, imām avasthāṁ nītāhaṁ yathānāthāsatī tathā/ tasyāś cānr̥juvr̥ttāyās tayoś ca
hatayor aham, saphenaṁ pātum icchāmi rudhiraṁ raṇamūrdhani/ eṣa me prathamaḥ kāmaḥ kr̥tas tāta
tvayā bhavet, tasyās tayoś ca rudhiraṁ pibeyam aham āhave/ iti tasyāṁ bruvāṇāyāṁ caturdaśa
mahābalān, vyādideśa kharaḥ kruddho rākṣasān antakopamān/ mānuṣau śastrasaṁpannau
cīrakr̥ṣṇājināmbarau, praviṣṭau daṇḍakāraṇyaṁ ghoraṁ pramadayā saha/ tau hatvā tāṁ ca durvr̥ttām
upāvartitum arhatha, iyaṁ ca rudhiraṁ teṣāṁ bhaginī mama pāsyati/ manoratho ’yam iṣṭo ’syā bhaginyā
mama rākṣasāḥ, śīghraṁ saṁpadyatāṁ gatvā tau pramathya svatejasā/ iti pratisamādiṣṭā rākṣasās te
caturdaśa, tatra jagmus tayā sārdhaṁ ghanā vāteritā yathā/

As his own sister was punished Khara rakshasa got furious with madness and asked her to tell what
precisely occurred as she was shivering with rage, insult and acute pain. Who indeed was he who pricked
a cobra and played with your innocence and has now placed his head into a noose inviting destruction and
death! You are a clever and ruthless woman yourself but how was it that a simple human being had
brought this state of misery to you! Who indeed was he a devata or a gandharva or a bhuta or a Maharshi!
Even a devata or Indra himself is unimaginable for this type of insulting assault on you even after
knowing your background and bravery! Like a swan dividing milk and water, I shall extract his praanaas
out of his body! In my attack on him I ought to break his loins into pieces and with his hot blood soothen
your face with it! On the battle ground his hot blood would flow on the dirty earth as birds and reptiles
would lap up flows even before drying up or earth! As her brother was spewing fire on his tongue,
raakshasi Shurpanakha explained that in the forest there were two youthful men looking handsome and
hefty with lotus eyes of attraction. They were dressed up like Munis with vallala vastras and mriga
charmas apparently eating only roots and fruits like Munis again. In between there was a pretty and slim
woman and introduced themselves as the sons of King Dasharatha and were named Rama and
Lakshmanas. But they might be gandharvas or devatas. In between that woman was the root cause of this
misery of mine. eṣa me prathamaḥ kāmaḥ kr̥tas tāta tvayā bhavet, tasyās tayoś ca rudhiraṁ pibeyam

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aham āhave/ My first and last ambition of life is to lap up ther blood fallen on the battle ground!’ As
Shurpanakha declared her vow then Khara Rakshasa sent fourteen frightening Rakshasas to first kill the
two so called ‘heros’ and later on the woman too. Khara asserted to the furious fourteen that his own
sister’s life ambition is to pull them down to earth so that she could lap up the blood of their dead bodies!
Thus the fourteen rakshasa deputies were despatched by Khara.

Sarga Twenty

Shri Rama devastates fourteen followers of Khara

Tataḥ śūrpaṇakhā ghorā rāghavāśramam āgatā, rakṣasām ācacakṣe tau bhrātarau saha sītayā/ te rāmaṁ
parṇaśālāyām upaviṣṭaṁ mahābalam, dadr̥śuḥ sītayā sārdhaṁ vaidehyā lakṣmaṇena ca/ tān dr̥ṣṭvā
rāghavaḥ śrīmān āgatāṁ tāṁ ca rākṣasīm, abravīd bhrātaraṁ rāmo lakṣmaṇaṁ dīptatejasaṁ/ muhūrtaṁ
bhava saumitre sītāyāḥ pratyanantaraḥ, imān asyā vadhiṣyāmi padavīm āgatān iha/ vākyam etat tataḥ
śrutvā rāmasya viditātmanaḥ, tatheti lakṣmaṇo vākyaṁ rāmasya pratyapūjayat/ rāghavo ’pi mahac
cāpaṁ cāmīkaravibhūṣitam, cakāra sajyaṁ dharmātmā tāni rakṣāṁsi cābravīt/ putrau daśarathasyāvāṁ
bhrātarau rāmalakṣmaṇau, praviṣṭau sītayā sārdhaṁ duścaraṁ daṇḍakāvanam/ phalamūlāśanau dāntau
tāpasau dharmacāriṇau, vasantau daṇḍakāraṇye kimartham upahiṁsatha/ yuṣmān pāpātmakān hantuṁ
viprakārān mahāvane, r̥ṣīṇāṁ tu niyogena prāpto ’haṁ saśarāsanaḥ/ tiṣṭhataivātra saṁtuṣṭā
nopasarpitum arhatha, yadi prāṇair ihārtho vo nivartadhvaṁ niśācarāḥ/ tasya tadvacanaṁ śrutvā
rākṣasās te caturdaśa, ūcur vācaṁ susaṁkruddhā brahmaghnaḥ śūlapāṇayaḥ/ saṁraktanayanā ghorā
rāmaṁ raktāntalocanam, paruṣā madhurābhāṣaṁ hr̥ṣṭādr̥ṣṭaparākramam/ krodham utpādya no bhartuḥ
kharasya sumahātmanaḥ, tvam eva hāsyase prāṇān adyāsmābhir hato yudhi/ kā hi te śaktir ekasya
bahūnāṁ raṇamūrdhani, asmākam agrataḥ sthātuṁ kiṁ punar yoddhum āhave/ ebhir bāhuprayuktair
naḥ parighaiḥ śūlapaṭṭiśaiḥ, prāṇāṁs tyakṣyasi vīryaṁ ca dhanuś ca karapīḍitam/ ity evam uktvā
saṁrabdhā rākṣasās te caturdaśa, udyatāyudhanistriṁśā rāmam evābhidudruvuḥ,cikṣipus tāni śūlāni
rāghavaṁ prati durjayam/ tāni śūlāni kākutsthaḥ samastāni caturdaśa, tāvadbhir eva ciccheda śaraiḥ
kāñcanabhūṣaṇaiḥ/ tataḥ paścān mahātejā nārācān sūryasaṁnibhān, jagrāha paramakruddhaś
caturdaśa śilāśitān/ greheetvaa dhhanur āyamya lakṣyān uddiśya rākṣasān, mumoca rāghavo bāṇān
vajrān iva śatakratuḥ/ rukmapuṅkhāś ca viśikhāḥ pradīptā hemabhūṣaṇāḥ, antarikṣe maholkānāṁ
babhūvus tulyavarcasaḥ/ te bhittvā rakṣasāṁ vegād vakṣāṁsi rudhirāplutāḥ, viniṣpetus tadā bhūmau
nyamajjantāśanisvanāḥ/ te bhinnahr̥dayā bhūmau chinnamūlā iva drumāḥ, nipetuḥ śoṇitārdrāṅgā vikr̥tā
vigatāsavah/ tān bhūmau patitān dr̥ṣṭvā rākṣasī krodhamūrchitā, paritrastā punas tatra vyasr̥jad
bhairavaṁ ravam/ sā nadantī mahānādaṁ javāc chūrpaṇakhā punaḥ, upagamya kharaṁ sā tu kiṁ cit
saṁśuṣka śoṇitā, papāta punar evārtā saniryāseva vallarī/ nipātitān prekṣya raṇe tu rākṣasān;
pradhāvitā śūrpaṇakhā punas tataḥ, vadhaṁ ca teṣāṁ nikhilena rakṣasāṁ; śaśaṁsa sarvaṁ bhaginī
kharasya sā/
Then Shurpanakha again arrived at Ramachandra ashram again along with fourteen rakshasaas. Then
Rama asked Lakshmana to be along with Devi Sita and that he would take care of the rakshasaas. Then
Shri Rama lifted up the golden dhanush and addressed the rakshasaas. ‘ We are the two brothers being the
sons of King Dasharatha named Rama and Lashmanas living here by eating roots and fruits and following
brahmacharya. Why do you want harass us. Look, we seek to look after the interest of Rishis and and are
carrying dhanush baanaas; I advise you to go away and get moving away as you have arrived as you
would all be killed otherwise soon if you are willing as a final chance.’ As the fourteen rakshasaas had
heard about this cautionary advice, they got intensely incensed with red eyes and lifted their ‘shulas’ and
shouted: ‘ arre, you got our chief angry; very soon you would die soon; you are dreaming of all our
terminations, but save your own head soon! We are as many as fourteen and you are a dreamy singleton’,
so saying all the fourteen some attacked Rama in one go. But Rama lifted his golden dhanush and cut off
all the fourteen shulas in one single strike like Indra had used his vajraayudha. Then Maha tejasvi
Raghunaatha got angered and released only one arrow which automatically got multiplied into fourteen

42
and their chests were broken and blood gushed out spilt on the grounds. As the rakshasi Shurpanakha was
dazed stand stilled and shouted fiercely and ran away for help to her brother Khara for safety.

Sarga Twenty One

Shurpanakha reaches brother Khara , conveys Rama’s killing fourteen rakshasas, provokes Khara to seek
revenge

Sa punaḥ patitāṁ dr̥ṣṭvā krodhāc chūrpaṇakhāṁ kharaḥ, uvāca vyaktatā vācā tām anarthārtham āgatām/
mayā tv idānīṁ śūrās te rākṣasā rudhirāśanāḥ,tvatpriyārthaṁ vinirdiṣṭāḥ kimarthaṁ rudyate punaḥ/
bhaktāś caivānuraktāś ca hitāś ca mama nityaśaḥ, ghnanto ’pi na nihantavyā na na kuryur vaco mama/
kim etac chrotum icchāmi kāraṇaṁ yatkr̥te punaḥ, hā nātheti vinardantī sarpavad veṣṭase kṣitau/
anāthavad vilapasi kiṁ nu nāthe mayi sthite, uttiṣṭhottiṣṭha mā bhaiṣīr vaiklavyaṁ tyajyatām iha/ ity
evam uktā durdharṣā khareṇa parisāntvitā, vimr̥jya nayane sāsre kharaṁ bhrātaram abravīt/ preṣitāś ca
tvayā śūrā rākṣasās te caturdaśa, nihantuṁ rāghavaṁ ghorā matpriyārthaṁ salakṣmaṇam/ te tu rāmeṇa
sāmarṣāḥ śūlapaṭṭiśapāṇayaḥ, samare nihatāḥ sarve sāyakair marmabhedibhiḥ/ tān bhūmau patitān
dr̥ṣṭvā kṣaṇenaiva mahābalān, rāmasya ca mahat karma mahāṁs trāso ’bhavan mama/ sāsmi bhītā
samudvignā viṣaṇṇā ca niśācara,śaraṇaṁ tvāṁ punaḥ prāptā sarvato bhayadarśinī/ viṣādanakrādhyuṣite
paritrāsormimālini, kiṁ māṁ na trāyase magnāṁ vipule śokasāgare/ ete ca nihatā bhūmau rāmeṇa
niśitaiḥ śaraiḥ, ye ca me padavīṁ prāptā rākṣasāḥ piśitāśanāḥ/ mayi te yady anukrośo yadi rakṣaḥsu teṣu
ca, rāmeṇa yadi śaktis te tejo vāsti niśācara, daṇḍakāraṇyanilayaṁ jahi rākṣasakaṇṭakam/ yadi rāmaṁ
mamāmitram adya tvaṁ na vadhiṣyasi, tava caivāgrataḥ prāṇāṁs tyakṣyāmi nirapatrapā/ buddhyāham
anupaśyāmi na tvaṁ rāmasya saṁyuge, sthātuṁ pratimukhe śaktaḥ sacāpasya mahāraṇe/ śūramānī na
śūras tvaṁ mithyāropitavikramaḥ, mānuṣau yan na śaknoṣi hantuṁ tau rāmalakṣmaṇau/ apayāhi
janasthānāt tvaritaḥ sahabāndhavaḥ, niḥsattvasyālpavīryasya vāsas te kīdr̥śas tv iha/ rāmatejo’bhibhūto
hi tvaṁ kṣipraṁ vinaśiṣyasi, sa hi tejaḥsamāyukto rāmo daśarathātmajaḥ, bhrātā cāsya mahāvīryo yena
cāsmi virūpitā/

As Shurpanakha was rattled and crestfallen out of shame fallen down on earth, Khara was terribly
angered too as his fourteen trusted yoddhhas were killed away, and stated: dear sister!I had despathed my
trusted warriors who fell down dead and am unable to digest this fact! Yet this is not the end of the world!
You do not have to be fallen to earth like a dead cobra! Leave the fright and instill the spirit of
vengeance! Then the rakshasi said: dear brother! When I arrived here having been cut off my ears and
nose, you provided me solace; then you despatched fourteen trusted yoddhhas when my spirit of
vengennce was somewhat assuaged. But alas! look at the tragic result! sāsmi bhītā samudvignā viṣaṇṇā
ca niśācara,śaraṇaṁ tvāṁ punaḥ prāptā sarvato bhayadarśinī/ viṣādanakrādhyuṣite paritrāsormimālini,
kiṁ māṁ na trāyase magnāṁ vipule śokasāgare/ Nishaachara Raja! I am shaken up with fear now from
the stage of burning with rage and revenge! From all the directions, I am visualizing fright only now and
am back to you with insult topped up by horror and panic! I am drowned in the ocean of howling and
blubber while the crocodiles of helplessness and insults are about to devour me with no trace! It is
unbelievable still that the ‘nara maamsa bhakshi rakshasa maha yoddhhas’ were fallen to earth in a single
arrow! mayi te yady anukrośo yadi rakṣaḥsu teṣu ca, rāmeṇa yadi śaktis te tejo vāsti niśācara, daṇḍakā -
raṇya nilayaṁ jahi rākṣasakaṇṭakam/ yadi rāmaṁ mamāmitram adya tvaṁ na vadhiṣyasi, tava
caivāgrataḥ prāṇāṁs tyakṣyāmi nirapatrapā/ Rakshasa Raja!If only you a have even a meagre sympathy
for me and the fallen yoddhhas, then may you be equipped and geared up with steel of your guts and
nerves and strike Rama with one stroke and may this dandakaranya be a hallucination for manavas and
even devas! If only in the most unlikely event of Rama being still alive, then dearmost brother! I would
have to commit suicide as my glory of living should be extinguished for ever! You rakshasa! If only your
pride and fame has any substance but is not fake, then get ready to kill Rama Lakshmanas and make me
proud as a brother but also the entire race of rakshasaas, lest the misery and defame would be deleted for
ever that a mere ‘maanava’would be but a drop in the ocean of pride and self respect for the race of

43
rakshasaas! After all!Rama Lakshmanas are merely human beings, and if your so-called ‘paraakrama’ or
valour and bravery are genuine and not fake, then you might better prove it! Brother! If you do not
extinguish Rama Lakshmanas soon enough you would be only making the world believe that Rama
Lakshmanas are invincible on the universe!’ In this manner, Shurpanakha was disheartened and
disillusioned!

Sarga Twenty Two

Khara Dushana Rakshasaas along with fourteen thoushand sena attack Panchavati of Ramas

Evam ādharṣitaḥ śūraḥ śūrpaṇakhyā kharas tadā, uvāca rakṣasāṁ madhye kharaḥ kharataraṁ vacaḥ/
tavāpamānaprabhavaḥ krodho ’yam atulo mama, na śakyate dhārayituṁ lavaṇāmbha ivotthitam/ na
rāmaṁ gaṇaye vīryān mānuṣaṁ kṣīṇajīvitam, ātmā duścaritaiḥ prāṇān hato yo ’dya vimokṣyati/ bāṣpaḥ
saṁhriyatām eṣa saṁbhramaś ca vimucyatām, ahaṁ rāmaḥ saha bhrātrā nayāmi yamasādanam/
paraśvadhahatasyādya mandaprāṇasya bhūtale, rāmasya rudhiraṁ raktam uṣṇaṁ pāsyasi rākṣasi/ sā
prahr̥ṣṭvā vacaḥ śrutvā kharasya vadanāc cyutam, praśaśaṁsa punar maurkhyād bhrātaraṁ rakṣasāṁ
varam/ tayā paruṣitaḥ pūrvaṁ punar eva praśaṁsitaḥ, abravīd dūṣaṇaṁ nāma kharaḥ senāpatiṁ tadā/
caturdaśa sahasrāṇi mama cittānuvartinām, rakṣasīṁ bhīmavegānāṁ samareṣv anivartinām/ nīlajīmūta
varṇānāṁ ghorāṇāṁ krūrakarmaṇām,lokasiṁhāvihārāṇāṁ balinām ugratejasām/ teṣāṁ śārdūla
darpāṇāṁ mahāsyānāṁ mahaujasām, sarvodyogam udīrṇānāṁ rakṣasāṁ saumya kāraya/ upasthāpaya
me kṣipraṁ rathaṁ saumya dhanūṁṣi ca, śarāṁś ca citrān khaḍgāṁś ca śaktīś ca vividhāḥ śitāḥ/ agre
niryātum icchāmi paulastyānāṁ mahātmanām, vadhārthaṁ durvinītasya rāmasya raṇakovidaḥ/ iti tasya
bruvāṇasya sūryavarṇaṁ mahāratham, sadaśvaiḥ śabalair yuktam ācacakṣe ’tha dūṣaṇaḥ/ taṁ meru
śikharākāraṁ taptakāñcanabhūṣaṇam, hemacakram asaṁbādhaṁ vaidūryamaya kūbaram/ matsyaiḥ
puṣpair drumaiḥ śailaiś candrasūryaiś ca kāñcanaiḥ, māṅgalyaiḥ pakṣisaṁghaiś ca tārābhiś ca
samāvr̥tam/ dhvajanistriṁśasaṁpannaṁ kiṅkiṇīkavibhūṣitam, sadaśvayuktaṁ so ’marṣād āruroha
rathaṁ kharaḥ/ niśāmya taṁ rathagataṁ rākṣasā bhīmavikramāḥ, tasthuḥ saṁparivāryainaṁ dūṣaṇaṁ
ca mahābalam/ kharas tu tān maheṣvāsān ghoracarmāyudhadhvajān, niryātety abravīd dr̥ṣṭvā rathasthaḥ
sarvarākṣasān/ tatas tad rākṣasaṁ sainyaṁ ghoracarmāyudhadhvajam,nirjagaama janasthaanaan
mahānādaṁ mahājavam/ mudgaraiḥ paṭṭiśaiḥ śūlaiḥ sutīkṣṇaiś ca paraśvadhaiḥ, khaḍgaiś cakraiś ca
hastasthair bhrājamānaiś ca tomaraiḥ/śaktibhiḥ patighair ghorair atimātraiś ca kārmukaiḥ,
gadāsimusalair vajrair gr̥hītair bhīmadarśanaiḥ/ rākṣasānāṁ sughorāṇāṁ sahasrāṇi caturdaśa,
niryātāni janasthānāt kharacittānuvartinām/ tāṁs tv abhidravato dr̥ṣṭvā rākṣasān bhīmavikramān,
kharasyāpi rathaḥ kiṁ cij jagāma tadanantaram/tatas tāñ śabalān aśvāṁs taptakāñcanabhūṣitān,
kharasya matam ājñāya sārathiḥ samacodayat/ sa codito rathaḥ śīghraṁ kharasya ripughātinaḥ,
śabdenāpūrayām āsa diśaś ca pratiśas tathā/ pravr̥ddhamanyus tu kharaḥ kharasvano; ripor vadhārthaṁ
tvarito yathāntakaḥ, acūcudat sārathim unnadan punar; mahābalo megha ivāśmavarṣavān/

Khara as intensely provoked by Shurpakakha addressed her angrily and srated: Dear sister, the insult and
injury to you is as to my own and am hence in an unpardonable grief and furious rage for me personally
too and ought to be retalieated and avenged at any cost. I cannot consider Rama from the view point of
heroism but his time for his misfortune has most certainly arrived as he ought to be exterminated by now.
Sister! Stop crying, leave helplessness and be ready for revenge. Along with his brother Lakshmana,
Rama should now be despatched to Yamapuri now. Sister rakshasi! To day you should have soon a
feastful flows of red hot blood of their bodies. As Khara stated this with conviction and confidence with
frenzy, the sister was delighted with excitement and showered praises on him unreservedly! Then Khara
addressed Dushana the senapati: Soumya! Get ready now with my loyal, furious, black and cloud
coloured, frightfully speedy, readily enthusiatic players of death as gift to the opponents atonce to send
Rama Lakshmanas to naraka the Yama puri. Senapati! Also get my chariot and the intrepid horses too
ready; further decorate my dhanush banaas, vithitra-vichitra khadgaas, and various other astra-
shastraas.Rana veera Senaani!let pulastya vamshi rakshasa pramukhas be readied ahead of my chariot. As

44
Khara commanded senapati Dhushana, the latter selected ‘Madhyaahna Surya’ like bright horses of Agni
like speed and fury and indicated the readiness.Then Rakshasa Raja Khara ascended the chariot even
recalling his sister’s words of praises for him against the background of her threat of her suicide of
failure! Kharastu tanmahatsainyam rathacharmaayudha dhwajam, niyaaratetyabraveet prakshya
Dushanah sarva raakshasaan/ Khara addressed Dushana having noticed the chariot, kavacha, astra
shastra and dhvaja, and the readiness of the entire ‘sena’ and in turn gave the green signal to get ready and
go! Then the ‘sena’ moved fast like an arrow just released! The army carried mudgara-pattisha-shula-
khadga-chakra-tomara sparkled! Shakti, parigha,dhanush, gada, musala, and vajra the eight angled
weaponry all had flashed with glitter making any opponent should normally give shudders to enemies.
This was how fourteen thousand rakshasa sena made the attack with rapid forward steps. As the feeling of
Khara having been noticed, Dushana gave the sign for the totality of soldiers to run ahead for sharpening
the violent agression! Then the angry face of Khara was twirling and curling like a poisonous snake! Then
he roared like an incited lion and the charioteer incited the horses to run faster and faster!

Sarga Twenty three

Khara then noticed dusshakunas like donkey brayings and squeaks of vultures from the sky, but having
ignored these, Khara reaches Shri Rama ‘ashrama’

Tat prayātaṁ balaṁ ghoram aśivaṁ śoṇitodakam, abhyavarṣan mahāmeghas tumulo gardabhāruṇaḥ/
nipetus turagās tasya rathayuktā mahājavāḥ, same puṣpacite deśe rājamārge yadr̥cchayā/ śyāmaṁ
rudhiraparyantaṁ babhūva pariveṣaṇam, alātacakrapratimaṁ pratigr̥hya divākaram/ tato dhvajam
upāgamya hemadaṇḍaṁ samucchritam, samākramya mahākāyas tasthau gr̥dhraḥ sudāruṇaḥ/
Janasthānasamīpe ca samākramya kharasvanāḥ, visvarān vividhāṁś cakrur māṁsādā mr̥gapakṣiṇaḥ/
vyājahruś ca padīptāyāṁ diśi vai bhairavasvanam, aśivā yātu dāhānāṁ śivā ghorā mahāsvanāḥ/
prabhinnagirisaṁkāśās toyaśoṣitadhāriṇaḥ, ākāśaṁ tad anākāśaṁ cakrur bhīmā balāhakāḥ/ babhūva
timiraṁ ghoram uddhataṁ romaharṣaṇam,diśo vā vidiśo vāpi suvyaktaṁ na cakāśire/
kṣatajārdrasavarṇābhā saṁdhyākālaṁ vinā babhau, kharasyābhimukhaṁ nedus tadā ghorā mr̥gāḥ
khagāḥ/ nityāśivakarā yuddhe śivā ghoranidarśanāḥ, nedur balasyābhimukhaṁ jvālodgāribhir ānanaiḥ/
kabandhaḥ parighābhāso dr̥śyate bhāskarāntike, jagrāha sūryaṁ svarbhānur aparvaṇi mahāgrahaḥ/
pravāti mārutaḥ śīghraṁ niṣprabho ’bhūd divākaraḥ, utpetuś ca vinā rātriṁ tārāḥ khadyotasaprabhāḥ/
saṁlīnamīnavihagā nalinyaḥ puṣpapaṅkajāḥ, tasmin kṣaṇe babhūvuś ca vinā puṣpaphalair drumāḥ/
uddhūtaś ca vinā vātaṁ reṇur jaladharāruṇaḥ, vīcīkūcīti vāśyanto babhūvus tatra sārikāḥ/ ulkāś cāpi
sanirghoṣā nipetur ghoradarśanāḥ, pracacāla mahī cāpi saśailavanakānanā/ kharasya ca rathasthasya
nardamānasya dhīmataḥ, prākampata bhujaḥ savyaḥ kharaś cāsyāvasajjata/sāsrā saṁpadyate dr̥ṣṭiḥ
paśyamānasya sarvataḥ, lalāṭe ca rujā jātā na ca mohān nyavartata/ tān samīkṣya mahotpātān utthitān
romaharṣaṇān, abravīd rākṣasān sarvān prahasan sa kharas tadā/ mahotpātān imān sarvān utthitān
ghoradarśanān,na cintayāmy ahaṁ vīryād balavān durbalān iva/tārā api śarais tīkṣṇaiḥ pātayeyaṁ
nabhastalāt, mr̥tyuṁ maraṇadharmeṇa saṁkruddho yojayāmy aham/ rāghavaṁ taṁ balotsiktaṁ
bhrātaraṁ cāpi lakṣmaṇam, ahatvā sāyakais tīkṣṇair nopāvartitum utsahe/ sakāmā bhaginī me ’stu pītvā
tu rudhiraṁ tayoḥ, yannimittaṁ tu rāmasya lakṣmaṇasya viparyayaḥ/ na kva cit prāptapūrvo me
saṁyugeṣu parājayaḥ, yuṣmākam etat pratyakṣaṁ nānr̥taṁ kathayāmy aham/ devarājam api kruddho
mattairāvatayāyinam, vajrahastaṁ raṇe hanyāṁ kiṁ punas tau ca mānuṣau/ sā tasya garjitaṁ śrutvā
rākṣasasya mahācamūḥ, praharṣam atulaṁ lebhe mr̥tyupāśāvapāśitā/ sameyuś ca mahātmāno
yuddhadarśanakāṅkṣiṇaḥ, r̥ṣayo devagandharvāḥ siddhāś ca saha cāraṇaiḥ/ sametya coruḥ sahitās te
’nyāyaṁ puṇyakarmaṇaḥ, svasti gobrāhmaṇebhyo ’stu lokānāṁ ye ca saṁmatāḥ/ jayatāṁ rāghavo
yuddhe paulastyān rajanīcarān, cakrā hasto yathā yuddhe sarvān asurapuṁgavān/ etac cānyac ca
bahuśo bruvāṇāḥ paramarṣayaḥ, dadr̥śur vāhinīṁ teṣāṁ rākṣasānāṁ gatāyuṣām/ rathena tu kharo vegāt
sainyasyāgrād viniḥsr̥taḥ, taṁ dr̥ṣṭvā rākṣasaṁ bhūyo rākṣasāś ca viniḥsr̥tāḥ/śyena gāmī pr̥thugrīvo
yajñaśatrur vihaṁgamaḥ, durjayaḥ karavīrākṣaḥ paruṣaḥ kālakārmukaḥ/ meghamālī mahāmālī sarpāsyo
rudhirāśanaḥ,dvādaśaite mahāvīryāḥ pratasthur abhitaḥ kharam/ mahākapālaḥ sthūlākṣaḥ pramāthī

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triśirās tathā, catvāra ete senāgryā dūṣaṇaṁ pr̥ṣṭhato ’nvayuḥ/ sā bhīmavegā samarābhikāmā; sudāruṇā
rākṣasavīra senā, tau rājaputrau sahasābhyupetā; mālāgrahāṇām iva candrasūryau/

As Khara’s maha sena proceeded towards Rama Kuteera at Panchavati, there were terrible omens like
frighteningly donkey shaped clouds forming on the sky with reverberations, besides pours of blood
raining on the rakshasa soldiers. Khara’s chariot horses as were speeding up had suddenly squatted while
on the speedy run! Up on the sky, all around the Surya mandala, there emerged a black circular patch
bordered blood red! On the chariot of Khara, the tall and imposing golden dhwaja was seated by a huge
sized owl which was sickening to the onlookers. Frightening squeaks of mamsa bhaksha pakshis seated
on Khara’s charoit’s ceiling atop were loud looking up on the bright Sum on the sky repetitively.
Ominous black clouds on the sky were of the shape of elephants pour streams of blood ahead of Khara’s
chariot. Mother earth even by mid day assumed utter darkness which enveloped earth made the
identification of ashra dishas or the eight directions was not possible easily.Quite irrespective of time,
sandhya kaala appeared to have occurred and the loud noises of pashu pakshis suddenly became alarming
especially the headgear of Khara was tilted and jolted with the nasty noises especially of bats hitting and
hovering around.At that time as the maha sena was in full swing, the forest trees were rattled and the
fruits and flowers dropped down as though mother earth attracted the flows of the pull downs. There were
repetitive and frightening sounds as though meteors and comets of earth’s amosphere were flustered. As
such omens were appearing up on the sky and all around in the atmosphere or on earth around, Khara
laughed boisterously and addressed Dushana and fellow rakshasaas: ‘these omens should be the least
disturbing to us and even I could drop Stars from the sky too by the arrows of my might! tārā api śarais
tīkṣṇaiḥ pātayeyaṁ nabhastalāt, mr̥tyuṁ maraṇadharmeṇa saṁkruddho yojayāmy aham/ rāghavaṁ taṁ
balotsiktaṁ bhrātaraṁ cāpi lakṣmaṇam, ahatvā sāyakais tīkṣṇair nopāvartitum utsahe/ sakāmā bhaginī
me ’stu pītvā tu rudhiraṁ tayoḥ, yannimittaṁ tu rāmasya lakṣmaṇasya viparyayaḥ/ Once really incensed
up, I could enter my head into the mouth of death, yet the arrogant Rama and his stupid follower brother
Lakshmana would forward to death as my dear sister is ready to drink up their blood ! By now as we are
attacking them solidly, they ought to have by now realised the childish prank of cutting the nose and ears
of my sister.Without exageration may I declare that I never had faced defeat in my encounters in life’. By
the simha garjana of Khara, the fellow rakshasaas shouted with roars of resounding laughter. That was the
time when mahatmas-rishis-devatas-gandharvas- siddha chaaranas had all assembled and wished Rama
Lakshmanas the best of luck and fortune. They declared: svasti gobrāhmaṇebhyo ’stu lokānāṁ ye ca
saṁmatāḥ/ jayatāṁ rāghavo yuddhe paulastyān rajanīcarān, cakrā hasto yathā yuddhe sarvān
asurapuṁgavān/ May there be all round auspiciousness to cows and brahmanas and maharmas. May
Rama be bledded by Maha Vishnu to vindicate truth and eradicate falsity, arrogance, self and misplaced
pride and conceited egotism. As Khara’s army reached the Ashram, Khara hastened the attack with
twelve maha yoddhhas in the fore front viz. Shyenagaami-Prithugreeva-Yagjna shatru-Vihangama-
Durjaya-Karaveeraaksha-Parusha-Kaalakaarmuka-Hemamaali-Mahamaali-Sarpaasya-and Rudhitaashana.
Four of the maha rakshasas viz. Maha Kapaala-Shulaaksha-Pramaatha and Trishira were led my Senapati
Dushana. sā bhīmavegā samarābhikāmā; sudāruṇā rākṣasavīra senā, tau rājaputrau sahasābhyupetā;
mālāgrahāṇām iva candrasūryau/ The rakshasa veeraas led by the sena thus encountered Raja Kumaras
Shri Rama and Lakshmana as the Graha pankti faced Surya Chandras!

Vishleshana on premonitions of death in general terms to humans sourced from Markandeya Purana:

‘Arishtas’ (premonitions) of death: Those persons who cannot identify Stars on the Sky of Dhruva,
Shukra, Soma and Arundhati may face death within a year; who find Sun dim within eleven months; who
find in their dreams the images of body rejects mixed with gold/silver would die within ten months; who
witness Piscachas, Pretas, and Golden Trees would die within nine months; persons who are fat but
become thin, and again fat, would die within eight months; those who witness a scene of getting their feet
stuck in mud and after coming out of the slush with impressions of not being able to notice the above
portion of the feet would die within seven months; a dream showing a picture of a Kite, dove, owl or a

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crow- all with blue colour- sitting on one’s head would die within six months; those who see a row of
crows and witness one’s own body full of dirt due to the flight of the crows would die within four
months; if a person witnesses a rainbow and lightning on the southern Sky in a cloudless night would die
within a couple of months; a person whose body experiences the bad odours of a dead body or who
cannot see his own reflection in ghee, oil, mirror and water would be dead within a month; if a person
dreams that he has no head would die within a fortnight;those whose body and heart dry up soon after
taking bath or feel thirsty immediately after taking large quantity of water would not last for more than
ten days; if a person’s breathing is uneven or he dreams that he is travelling in a boat full of monkeys and
is singing or when a powerful monk is passing while laughing loud, then death is round the corner.
Dreams of hair, fire, ash, serpents or dried up river; crooked nose, long ears, weeping left eye, a metallic
face, black tongue, riding camels and donkeys bound to Southern direction, blinded eyes and deaf ears,
upward eyesight,etc. are portends of early death.]

Sarga Twenty Four

As the dusshakunas loomed large, Rama hopes for the doom of Rakshasaas and victory for himself- as a
precaution, he asked Lakshmana to hide Devi Sita in a cave and got readied for the battle

Aashramaṁ prati yāte tu khare kharaparākrame,tān evautpātikān rāmaḥ saha bhrātrā dadarśa ha/ tān
utpātān mahāghorān utthitān romaharṣaṇān, prajānām ahitān dr̥ṣṭvā vākyaṁ lakṣmaṇam abravīt/ imān
paśya mahābāho sarvabhūtāpahāriṇaḥ, samutthitān mahotpātān saṁhartuṁ sarvarākṣasān/ amī
rudhiradhārās tu visr̥jantaḥ kharasvanān, vyomni meghā vivartante paruṣā gardabhāruṇāḥ/ sadhūmāś ca
śarāḥ sarve mama yuddhābhinandinaḥ, rukmapr̥ṣṭhāni cāpāni viveṣṭante ca lakṣmaṇa/ yādr̥śā iha
kūjanti pakṣiṇo vanacāriṇaḥ, agrato no bhayaṁ prāptaṁ saṁśayo jīvitasya ca/ saṁprahāras tu sumahān
bhaviṣyati na saṁśayaḥ,ayam ākhyāti me bāhuḥ sphuramāṇo muhur muhuḥ/ saṁnikarṣe tu naḥ śūra
jayaṁ śatroḥ parājayam, suprabhaṁ ca prasannaṁ ca tava vaktraṁ hi lakṣyate/ udyatānāṁ hi
yuddhārthaṁ yeṣāṁ bhavati lakṣmaṇaḥ, niṣprabhaṁ vadanaṁ teṣāṁ bhavaty āyuḥ parikṣayaḥ/
anāgatavidhānaṁ tu kartavyaṁ śubham icchatā, āpadaṁ śaṅkamānena puruṣeṇa vipaścitā/ tasmād
gr̥hītvā vaidehīṁ śarapāṇir dhanurdharaḥ, guhām āśrayaśailasya durgāṁ pādapasaṁkulām/
pratikūlitum icchāmi na hi vākyam idaṁ tvayā, śāpito mama pādābhyāṁ gamyatāṁ vatsa māciram/ evam
uktas tu rāmeṇa lakṣmaṇaḥ saha sītayā, śarān ādāya cāpaṁ ca guhāṁ durgāṁ samāśrayat/ tasmin
praviṣṭe tu guhāṁ lakṣmaṇe saha sītayā, hanta niryuktam ity uktvā rāmaḥ kavacam āviśat/ sā
tenāgninikāśena kavacena vibhūṣitaḥ, babhūva rāmas timire vidhūmo ’gnir ivotthitaḥ/ sa cāpam
udyamya mahac charān ādāya vīryavān, babhūvāvasthitas tatra jyāsvanaiḥ pūrayan diśaḥ/ tato devāḥ
sagandharvāḥ siddhāś ca saha cāraṇaiḥ, ūcuḥ paramasaṁtrastā guhyakāś ca parasparam/ caturdaśa
sahasrāṇi rakṣasāṁ bhīmakarmaṇām, ekaś ca rāmo dharmātmā kathaṁ yuddhaṁ bhaviṣyati/ tato
gambhīranirhrādaṁ ghoravarmāyudhadhvajam,anīkaṁ yātudhānānāṁ samantāt pratyadr̥śyata/
siṁhanādaṁ visr̥jatām anyonyam abhigarjatām, cāpāni vispharayatāṁ jr̥mbhatāṁ cāpy abhīkṣṇaśaḥ/
vipraghuṣṭasvanānāṁ ca dundubhīṁś cāpi nighnatām, teṣāṁ sutumulaḥ śabdaḥ pūrayām āsa tad vanam/
tena śabdena vitrastāḥ śvāpadā vanacāriṇaḥ, dudruvur yatra niḥśabdaṁ pr̥ṣṭhato nāvalokayan/ tat tv
anīkaṁ mahāvegaṁ rāmaṁ samupasarpata, ghr̥tanānāpraharaṇaṁ gambhīraṁ sāgaropamam/ rāmo ’pi
cārayaṁś cakṣuḥ sarvato raṇapaṇḍitaḥ, dadarśa kharasainyaṁ tad yuddhābhimukham udyatam/ vitatya
ca dhanur bhīmaṁ tūṇyāś coddhr̥tya sāyakān, krodham āhārayat tīvraṁ vadhārthaṁ sarvarakṣasām/
duṣprekṣyaḥ so ’bhavat kruddho yugāntāgnir iva jvalan, taṁ dr̥ṣṭvā tejasāviṣṭaṁ prāvyathan
vanadevatāḥ/ tasya kruddhasya rūpaṁ tu rāmasya dadr̥śe tadā,dakṣasyeva kratuṁ hantum udyatasya
pinākinaḥ/

Noticing several ominous premonitions coinciding the attack on ashram by countless Rakshas headed by
Khara , Shri Rama addressed Lakshmana asking him to realise the tidings of forthcoming events revealing
their repercussions on the rakshasaas. The black clouds on the sky formed a view of a huge donkey

47
formations in ash colour even as thunder storms were raining flows of red blood! ‘Lakshmana!As the
jungle birds are shrieking with unushal disturbed pithces, it looks disaster for rakshasaas. As your facial
expression appears cool and placid and that indicates victory to us. Once a person looks uneasy he tends
to shout to cover up fear and panic.Therefore get your ‘dhanush baanaas’and then retire to a mountain
cave along with Sita under a tree shade. Now, Lakshmana! Go away quickly. Indeed you do have the
capability of facing the Rakshasaas no doubt, but I feel like teaching lessons to the Rakshasaas myself!
Then Rama got his ‘dhanush baanaas’ ready and sounded the dhanush as a sure sign of being ready as the
‘ashra dishas’ got reverberated. tato devāḥ sagandharvāḥ siddhāś ca saha cāraṇaiḥ, ūcuḥ
paramasaṁtrastā guhyakāś ca parasparam/ As Rama was ready in this manner to witness his battle
single handed, Deva-Gandharva-Siddha and Chaaranas got collected on the skies. Further, Maharshis
made announcements to let the lokas, go brahmanas and dharma be ever triumphant! The groups of the
onlookers were discussing among themselves as to how one singular hero would face the attack of
fourteen thousand desperate Rakshas. The celestial Beings like Siddha- Vidyadhaaraadis were seated in
their respective vimanaas to watch the proceedings anxiously.Even as the celestials were watching
keenly, the rakshasas advanced nearer to the ashram making earth shaking ‘garjanas’while Rama was
akin to angered Rudra Deva! He looked around to make a mental assessment while the Khara sena was
like an overflowing , fierce ocean. tasya kruddhasya rūpaṁ tu rāmasya dadr̥śe tadā,dakṣasyeva kratuṁ
hantum udyatasya pinākinaḥ/Then Devataas were excited as Shri Rama was like pinakadhari Maha Deva
who was in burning rage to demolish Daksha Yagjna!

Sarga Twenty Five

Rakshasaas attack Sri Rama, deva gandharva rishis apprehensive, but the invincible Shri Rama devastates
thousands singlehandedly.

Avaṣṭabdhadhanuṁ rāmaṁ kruddhaṁ ca ripughātinam,dadarśāśramam āgamya kharaḥ saha

puraḥsaraiḥ/ taṁ dr̥ṣṭvā saguṇaṁ cāpam udyamya kharaniḥsvanam, rāmasyābhimukhaṁ sūtaṁ
codyatām ity acodayat/ sa kharasyājñayā sūtas turagān samacodayat, yatra rāmo mahābāhur eko
dhunvan dhanuḥ sthitaḥ/ taṁ tu niṣpatitaṁ dr̥ṣṭvā sarve te rajanīcarāḥ, nardamānā mahānādaṁ sacivāḥ
paryavārayan/ sa teṣāṁ yātudhānānāṁ madhye rato gataḥ kharaḥ, babhūva madhye tārāṇāṁ lohitāṅga
ivoditaḥ/ tatas taṁ bhīmadhanvānaṁ kruddhāḥ sarve niśācarāḥ, rāmaṁ nānāvidhaiḥ śastrair
abhyavarṣanta durjayam/ mudgarair āyasaiḥ śūlaiḥ prāsaiḥ khaḍgaiḥ paraśvadhaiḥ, rākṣasāḥ samare
rāmaṁ nijaghnū roṣatatparāḥ/ te balāhakasaṁkāśā mahānādā mahābalāḥ, abhyadhāvanta kākutsthaṁ
rāmaṁ yuddhe jighāṁsavaḥ/ te rāme śaravarṣāṇi vyasr̥jan rakṣasāṁ guṇāḥ, śailendram iva dhārābhir
varṣamāṇā mahādhanāḥ/ sa taiḥ parivr̥to ghorai rāghavo rakṣasāṁ gaṇaiḥ, tithiṣv iva mahādevo vr̥taḥ
pāriṣadāṁ gaṇaiḥ/ tāni muktāni śastrāṇi yātudhānaiḥ sa rāghavaḥ, pratijagrāha viśikhair nadyoghān iva
sāgaraḥ/ sa taiḥ praharaṇair ghorair bhinnagātro na vivyathe, rāmaḥ pradīptair bahubhir vajrair iva
mahācalaḥ/ sa viddhaḥ kṣatajādigdhaḥ sarvagātreṣu rāghavaḥ, babhūva rāmaḥ saṁdhyābhrair divākara
ivāvr̥taḥ/ viṣedur devagandharvāḥ siddhāś ca paramarṣayaḥ, ekaṁ sahastrair bahubhis tadā dr̥ṣṭvā
samāvr̥tam/ tato rāmaḥ susaṁkruddho maṇḍalīkr̥takārmukaḥ, sasarja niśitān bāṇāñ śataśo ’tha
sahasraśaḥ/ durāvārān durviṣahān kālapāśopamān raṇe, mumoca līlayā rāmaḥ kaṅkapatrān ajihmagān/
te śarāḥ śatrusainyeṣu muktā rāmeṇa līlayā, ādadū rakṣasāṁ prāṇān pāśāḥ kālakr̥tā iva, bhittvā
rākṣasadehāṁs tāṁs te śarā rudhirāplutāḥ, antarikṣagatā rejur dīptāgnisamatejasaḥ/ asaṁkhyeyās tu
rāmasya sāyakāś cāpamaṇḍalāt, viniṣpetur atīvogrā rakṣaḥ prāṇāpahāriṇaḥ/ tair dhanūṁṣi dhvajāgrāṇi
varmāṇi ca śirāṁsi ca, bahūn sahastābharaṇān ūrūn karikaropamān/ tato nālīkanārācais tīkṣṇāgraiś ca
vikarṇibhiḥ,bhīmam ārtasvaraṁ cakrur bhidyamānā niśācarāḥ/ tat sainyaṁ niśitair bāṇair arditaṁ
marmabhedibhiḥ, rāmeṇa na sukhaṁ lebhe śuṣkaṁ vanam ivāgninā/ ke cid bhīmabalāḥ śūrāḥ śūlān
khaḍgān paraśvadhān, cikṣipuḥ paramakruddhā rāmāya rajanīcarāḥ/ tāni bāṇair mahābāhuḥ śastrāṇy
āvārya rāghavaḥ, jahāra samare prāṇāṁś ciccheda ca śirodharān/ avaśiṣṭāś ca ye tatra viṣaṇṇāś ca
niśācarāḥ, kharam evābhyadhāvanta śaraṇārthaṁ śarārditāḥ/ tān sarvān punar ādāya samāśvāsya ca

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dūṣaṇaḥ, abhyadhāvata kākutsthaṁ kruddho rudram ivāntakaḥ/ nivr̥ttās tu punaḥ sarve dūṣaṇāśrayanir -
bhayāḥ, rāmam evābhyadhāvanta sālatālaśilāyudhāḥ/ tad babhūvādbhutaṁ yuddhaṁ tumulaṁ
romaharṣaṇam, rāmasyāsya mahāghoraṁ punas teṣāṁ ca rakṣasām/

Khara rakshasa instructed his charioteer to keep the chariot right before Shgri Rama and made ‘simha
naada’ with his conchshell. He rained thousands of arrows suddenly and so did the numberless
Rakshasaas simultanously too. Besides some other rakshasaas attacked with steel shulas, mudgaraas,
praasaas, khadgas and parashaas like continous rain flows. In fact they had surrounded him as he was
lonely and the entirety of Deva-Siddha-Gandharva-Maharshis were badly concerned.Then Rama went
into such rage as never before and straightened his dhanush as though it looked circular: Mumocha
leelayaa kanka patraan kaanchana bhushanaan, te sharaah shatrusainyeshu muktaa raamena leelayaa,
aadad rakshasaam praanaan paashaah kalakritaa iva/ Smilingly and playfully he released numberless
golden arrows all around him and like ‘kaala paasha’crafted the rakshaas as their bodies were pierced to
death with blood streams flowing there around. The circular shaped dhanush of Rama released arrows in
such a way that they were like flashes destroying thousands of the rakshasaa’s dhvajas, kavachas, pairs of
hands with their ‘aabharanaas’and so on flying away and so were too their elephants and horses that they
were riding on. There were reverberations of ‘haa haa kaaraas’ hitting the sky from the very many
soldiers crumbling like packs of playing cards. Then the Commander in chief Dushana encouraged the
soldiers to uproot maha vrikshas and attacked Rama suddenly; Taan sarvaan dhanuraadaaya
samaashvaasya cha Dushanah, abyadhaavat su samkruddhah kruddhaam kruddha ivaantakah/
Encouraged by the support of Dushana, the neighbouring rakshassas sought to surround Rama and rained
shulas-mudgaras-and paashaas. Maha Bali Rama made a bhirava naada and utilised ‘gandharvaastra’ by
utilising which then directions were enveloped into darkness and the rakshaasa were able to see only Shri
Rama only all around them all while busy releasing arrows incessantly. Nihataah patitaah
ksheenaaschinnaa bhinnaa vidaaritaah, tatra tatrasma drishyante raakshasaaste sahasrashah/ As far as
one could visualise, there were lying dead bodies of thousands of rakshasaas were lying dead, or badly
hurt, with hands and feet mutilated and even alive were either crying loudly or unble even to cry or semi-
alive! Shri Rama’s arrows pierced through heads slashed with headgears, flying hands, thighs and legs
mutilated- chariots with wheels missing and killed horses, dhvajas, pieces of shulas, arrow bits, broken
swords and shulaas and more frightening heaps of dead bodies all making a glimpse of Maha Narakas; the
still alive groups of soldiers took to running backs for their lives.

Sarga Twenty Six

Senapati Dushana and thousands of rakshasaas devastated by all singular Shri Rama

Tad drumāṇāṁ śilānāṁ ca varṣaṁ prāṇaharaṁ mahat, pratijagrāha dharmātmā rāghavas

tīkṣṇasāyakaiḥ/ pratigr̥hya ca tad varaṁ nimīlita ivarṣabhaḥ, rāmaḥ krodhaṁ paraṁ bheje vadhārthaṁ
sarvarakṣasām/ tataḥ krodhasamāviṣṭaḥ pradīpta iva tejasā, śarair abhyakirat sainyaṁ sarvataḥ
sahadūṣaṇam/ tataḥ senāpatiḥ kruddho dūṣaṇaḥ śatrudūṣaṇaḥ, jagrāha giriśr̥ṅgābhaṁ parighaṁ
romaharṣaṇam/ veṣṭitaṁ kāñcanaiḥ paṭṭair devasainyābhimardanam, āyasaiḥ śaṅkubhis tīkṣṇaiḥ kīrṇaṁ
paravasokṣitām/ vajrāśanisamasparśaṁ paragopuradāraṇam, taṁ mahoragasaṁkāśaṁ pragr̥hya
parighaṁ raṇe, dūṣaṇo ’bhyapatad rāmaṁ krūrakarmā niśācaraḥ/ tasyābhipatamānasya dūṣaṇasya sa
rāghavaḥ, dvābhyāṁ śarābhyāṁ ciccheda sahastābharaṇau bhujau/ bhraṣṭas tasya mahākāyaḥ papāta
raṇamūrdhani, parighaś chinnahastasya śakradhvaja ivāgrataḥ/ sa karābhyāṁ vikīrṇābhyāṁ papāta
bhuvi dūṣaṇaḥ, viṣāṇābhyāṁ viśīrṇābhyāṁ manasvīva mahāgajaḥ/ dr̥ṣṭvā taṁ patitaṁ bhūmau dūṣaṇaṁ
nihataṁ raṇe/ sādhu sādhv iti kākutsthaṁ sarvabhūtāny apūjayan/ etasminn antare kruddhās trayaḥ
senāgrayāyinaḥ,saṁhatyābhyadravan rāmaṁ mr̥tyupāśāvapāśitāḥ, mahākapālaḥ sthūlākṣaḥ pramāthī ca
mahābalaḥ/ mahākapālo vipulaṁ śūlam udyamya rākṣasaḥ, sthūlākṣaḥ paṭṭiśaṁ gr̥hya pramāthī ca
paraśvadham/ dr̥ṣṭvaivāpatatas tāṁs tu rāghavaḥ sāyakaiḥ śitaiḥ, tīkṣṇāgraiḥ pratijagrāha saṁprāptān

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atithīn iva/ mahākapālasya śiraś ciccheda raghunaṅganaḥ, asaṁkhyeyais tu bāṇaughaiḥ pramamātha
pramāthinam/ sthūlākṣasyākṣiṇī tīkṣṇaiḥ pūrayām āsa sāyakaiḥ, sa papāta hato bhūmau viṭapīva
mahādrumaḥ/ tataḥ pāvakasaṁkāśair hemavajravibhūṣitaiḥ, jaghanaśeṣaṁ tejasvī tasya sainyasya
sāyakaiḥ/ te rukmapuṅkhā viśikhāḥ sadhūmā iva pāvakāḥ, nijaghnus tāni rakṣāṁsi vajrā iva
mahādrumān/ rakṣasāṁ tu śataṁ rāmaḥ śatenaikena karṇinā, sahasraṁ ca sahasreṇa jaghāna
raṇamūrdhani/ tair bhinnavarmābharaṇāś chinnabhinnaśarāsanāḥ/ nipetuḥ śoṇitādigdhā dharaṇyāṁ
rajanīcarāḥ/ tair muktakeśaiḥ samare patitaiḥ śoṇitokṣitaiḥ, āstīrṇā vasudhā kr̥tsnā mahāvediḥ kuśair
iva/ kṣaṇena tu mahāghoraṁ vanaṁ nihatarākṣasaṁ, babhūva niraya prakhyaṁ māṁsaśoṇitakardamam/
caturdaśa sahasrāṇi rakṣasāṁ bhīmakarmaṇām, hatāny ekena rāmeṇa mānuṣeṇa padātinā/ tasya
sainyasya sarvasya kharaḥ śeṣo mahārathaḥ, rākṣasas triśirāś caiva rāmaś ca ripusūdanaḥ/ tatas tu tad
bhīmabalaṁ mahāhave; samīkṣya rāmeṇa hataṁ balīyasā, rathena rāmaṁ mahatā kharas tataḥ;
samāsasādendra ivodyatāśaniḥ/

Senadhipati Dushana noticed that the maha rakshasa sena was getting very quickly devastated and the
remaining some five thousand warriors were already developing a vicious psyche of running away from
the battle. Rama resolved that in this very heat of the battle, he ought to erase the remanant sena too. Then
he was insensed up with anger and resolve and attacked the Senapati Dushana with ‘kshura naayaka’
astra, destroyed his dhanush, utilised four arrows to kill his sarathi, and four horses, and three more
arrows pierced through his chest.Then the Senapati who became lonely with neither Sarathi-nor horses-
nor the chariot jumped out of the chariot along with a ‘parigha’ and attacked Rama. In that split second
of time, Rama realised the danger and aimed a twosome arrows in one stragiht hit with which both the
hands of Dushana were severed and fell down to earth. dr̥ṣṭvā taṁ patitaṁ bhūmau dūṣaṇaṁ nihataṁ
raṇe/ sādhu sādhv iti kākutsthaṁ sarvabhūtāny apūjayan/ As Dushana the Commander in-chief of Khara
Sena fell there were all round acclamations by the celestials and Maharshi ganaas to the hero Shri Rama.
But, on seeing the quick manner that the senapati fell down, three of rakshasa yoddhhaas viz.
Mahakapaala-Sthulaaksha-and Pramakshi got incensed up and assaulted Shri Rama. Rakshasa
Mahakapala lifted his shula, Shtulaaksha his pattisha and Pramadhi his parashvagham. mahākapālasya
śiraś ciccheda raghunaṅganaḥ, asaṁkhyeyais tu bāṇaughaiḥ pramamātha pramāthinam/
sthūlākṣasyākṣiṇī tīkṣṇaiḥ pūrayām āsa sāyakaiḥ, sa papāta hato bhūmau viṭapīva mahādrumaḥ/ Shri
Ramachandra severed Mahakapaala’s head and ‘kapaala’ too. Pramathi proved tough and Rama had to
use several arrows to pull out his skull while Sthulaakshi’s eyes had to be piersed and extracted! Then
Rama was in rage and had subjected five more rakshasaas in minutes and seconds to be desepatched to
yamaloka. Dushanan nihitam shrutvaa tasya chaiva adaaugaan,vyaadidesha Kharah kruddhhah
senaadhyakshaan mahabalaan, ayam vinihatah sankhye Dushanah sapadaanugah/ Mahatyaa senaaya
saardhah yududhvaa Ramam kumaanusham, shastrai naanaa vidhaakaarahairhanadhvam sarva
rakshasaah/ Khara maha raakshasa was livid fuming that Senapati was killed and addressed the
remaining rakshasa pramukhas: Veera Rakshasaas! Most accidentally our Senapati was killed my a mere
human being Rama! Desrtoy his machinations and kill him for ever as no human could ever be spared
from the courage and daring valor of we Rakshasaas! Hence attack and slaughter him at once! So roaring
like a mighty Lion he attacked Rama along with rakshasa warriors like Shyenagaami,Prithugreeva,Yagjna
shatru, Vihamgama, Durjaya, Karaveeraaksha,Parusha, Kaalakaarmuka, Hemamaali, Mahamaali,
Sarpasya and Rudhiraashana; these select maha rakshasa veeraas. rakṣasāṁ tu śataṁ rāmaḥ śatenaikena
karṇinā, sahasraṁ ca sahasreṇa jaghāna raṇamūrdhani/ tair bhinnavarmābharaṇāś chinnabhinna -
śarāsanāḥ/ nipetuḥ śoṇitādigdhā dharaṇyāṁ rajanīcarāḥ/In that battle with the rakshasa champions,
Rama utilised the ‘Karni’ named baanaastra which is capable of assuming hudred forms smashing and
tearing down thousand rakshasaas simultanously; with the aid of such arrows the rakashasaas are
destroyed along with their respective kavachas or shields-aabhhshanaas or ornaments-and their respective
dhanushas too simultaneously and the so called maha rakshasaas were victims fallen to ground with flows
of their body blood. caturdaśa sahasrāṇi rakṣasāṁ bhīmakarmaṇām, hatāny ekena rāmeṇa mānuṣeṇa
padātinā/ tasya sainyasya sarvasya kharaḥ śeṣo mahārathaḥ, rākṣasas triśirāś caiva rāmaś ca
ripusūdanaḥ/ Thus Manava rupadhari Shri Rama being single and singular had devastated as many as

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fourteen thousand rakshasaas and sealed their fate for ever, even as the new senapati Trishira encountered
maha paraakrami Shri Rama.

Sarga Twenty Seven

Trishira- Khara Maha Rakshas’s Senapati exterminated by Shri Rama

Kharaṁ tu rāmābhimukhaṁ prayāntaṁ vāhinīpatiḥ, rākṣasas triśirā nāma saṁnipatyedam abravīt/ māṁ
niyojaya vikrānta saṁnivartasva sāhasāt, paśya rāmaṁ mahābāhuṁ saṁyuge vinipātitam/ pratijānāmi te
satyam āyudhaṁ cāham ālabhe, yathā rāmaṁ vadhiṣyāmi vadhārhaṁ sarvarakṣasām/ ahaṁ vāsya raṇe
mr̥tyur eṣa vā samare mama, vinivartya raṇotsāhaṁ muhūrtaṁ prāśniko bhava/ prahr̥ṣṭo vā hate rāme
janasthānaṁ prayāsyasi,mayi vā nihate rāmaṁ saṁyugāyopayāsyasi/ kharas triśirasā tena mr̥tyulobhāt
prasāditaḥ, gaccha yudhyety anujñāto rāghavābhimukho yayau/ triśirāś ca rathenaiva vājiyuktena
bhāsvatā, abhyadravad raṇe rāmaṁ triśr̥ṅga iva parvataḥ/ śaradhārā samūhān sa mahāmegha ivotsr̥jan,
vyasr̥jat sadr̥śaṁ nādaṁ jalārdrasyeva dundubheḥ/ āgacchantaṁ triśirasaṁ rākṣasaṁ prekṣya rāghavaḥ,
dhanuṣā pratijagrāha vidhunvan sāyakāñ śitān/ sa saṁprahāras tumulo rāma triśirasor mahān,
babhūvātīva balinoḥ siṁhakuñjarayor iva/tatas triśirasā bāṇair lalāṭe tāḍitas tribhiḥ, amarṣī kupito
rāmaḥ saṁrabdham idam abravīt/ aho vikramaśūrasya rākṣasasyedr̥śaṁ balam, puṣpair iva śarair yasya
lalāṭe ’smi parikṣataḥ, mamāpi pratigr̥hṇīṣva śarāṁś cāpaguṇacyutān/ evam uktvā tu saṁrabdhaḥ śarān
āśīviṣopamān, triśiro vakṣasi kruddho nijaghāna caturdaśa/ caturbhis turagān asya śaraiḥ saṁnataparva
- bhiḥ, nyapātayata tejasvī caturas tasya vājinaḥ/aṣṭabhiḥ sāyakaiḥ sūtaṁ rathopasthe nyapātaya, rāmaś
ciccheda bāṇena dhvajaṁ cāsya samucchritam/ tato hatarathāt tasmād utpatantaṁ niśācaram, bibheda
rāmas taṁ bāṇair hr̥daye so ’bhavaj jaḍaḥ/ sāyakaiś cāprameyātmā sāmarṣas tasya rakṣasaḥ, śirāṁsy
apātayat trīṇi vegavadbhis tribhiḥ śataiḥ/ sa bhūmau śoṇitodgārī rāmabāṇābhipīḍitaḥ, nyapatat patitaiḥ
pūrvaṁ svaśirobhir niśācaraḥ/hataśeṣās tato bhagnā rākṣasāḥ kharasaṁśrayāḥ, dravanti sma na
tiṣṭhanti vyāghratrastā mr̥gā iva/ tān kharo dravato dr̥ṣṭvā nivartya ruṣitaḥ svayam, rāmam
evābhidudrāva rāhuś candramasaṁ yathā/

Out of bravdo and egotism, when the fate of the erstwhile senapati Dushana was killed by Shri Rama,
maha rakshasa Trishira approached Khara and stated: Rakshasa Raja! do appoint me as the Senapati and
see for yourself as to Rama a mere human ought to be fallen down dead to earth! Then as Bhagavan
created this type of hallucination in his mind, Khara declared Trishira as the Senapati and instantly
challenged in an encounter with Shri Rama. Trishira even entering the battle ground like thick clouds
started off threatening heavy rains initiated megha garjana or the roars of clouds. sa saṁprahāras tumulo
rāma triśirasor mahān, babhūvātīva balinoḥ siṁhakuñjarayor iva/tatas triśirasā bāṇair lalāṭe tāḍitas
tribhiḥ, amarṣī kupito rāmaḥ saṁrabdham idam abravīt/ aho vikramaśūrasya rākṣasasyedr̥śaṁ balam,
puṣpair iva śarair yasya lalāṭe ’smi parikṣataḥ, mamāpi pratigr̥hṇīṣva śarāṁś cāpaguṇacyutān/ The
encounter of Maha Balashaali Shri Rama and of Trishra were like that of a lion and an arrogant elephant.
With his arrows initially, Trishira bound Rama’s forehead with arrows somewhat hurting Rama unawares;
the latter said: ‘aho! You indeed are a ‘shura veera Rakshasa’! you have hit my forehead with your arrows
as with delicate flowers! Now you may receive a thread of flowers with thorns!’ so retorting Rama aimed
at Trishira’s chest some fourteen arrows which were like frightening cobras; four arrows were aimed at
four horses, eight arrows to put the charioteer to sleep, one to deateroy the dhvaja of the ratha, and one to
the chariot. Then several arrows pierced through Trishira’s chest. Then Aprameya swarupa Shri Rama
severed the three heads of the Trishira Rakshasa. As soon as this was executed the gang of followers of
Trishira were frighted and took to their wheels but no sooner this occurred, Khara entered the encounder
against Shri Rama!

Sarga Twenty Eight

Fierce battle between Shri Rama and Khara Rakshasa by the usage of their expertise in dhanur vidya

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Nihataṁ dūṣaṇaṁ dr̥ṣṭvā raṇe triśirasā saha, kharasyāpy abhavat trāso dr̥ṣṭvā rāmasya vikramam/ sa
dr̥ṣṭvā rākṣasaṁ sainyam aviṣahyaṁ mahābalam, hatam ekena rāmeṇa dūṣaṇas triśirā api/ tad balaṁ
hatabhūyiṣṭhaṁ vimanāḥ prekṣya rākṣasaḥ, āsasāda kharo rāmaṁ namucir vāsavaṁ yathā/ vikr̥ṣya
balavac cāpaṁ nārācān raktabhojanān, kharaś cikṣepa rāmāya kruddhān āśīviṣān iva/ jyāṁ vidhunvan
subahuśaḥ śikṣayāstrāṇi darśayan, cacāra samare mārgāñ śarai rathagataḥ kharaḥ/sa sarvāś ca diśo
bāṇaiḥ pradiśaś ca mahārathaḥ, pūrayām āsa taṁ dr̥ṣṭvā rāmo ’pi sumahad dhanuḥ/ sa sāyakair
durviṣahaiḥ sasphuliṅgair ivāgnibhiḥ, nabhaś cakārāvivaraṁ parjanya iva vr̥ṣṭibhiḥ/ tad babhūva śitair
bāṇaiḥ khararāmavisarjitaiḥ, paryākāśam anākāśaṁ sarvataḥ śarasaṁkulam/ śarajālāvr̥taḥ sūryo na
tadā sma prakāśate, anyonyavadhasaṁrambhād ubhayoḥ saṁprayudhyatoḥ/ tato nālīkanārācais
tīkṣṇāgraiś ca vikarṇibhiḥ, ājaghāna raṇe rāmaṁ totrair iva mahādvipam/ taṁ rathasthaṁ dhanuṣpāṇiṁ
rākṣasaṁ paryavasthitam, dadr̥śuḥ sarvabhūtāni pāśahastam ivāntakam/ taṁ siṁham iva vikrāntaṁ
siṁhavikrāntagāminam, dr̥ṣṭvā nodvijate rāmaḥ siṁhaḥ kṣudramr̥gaṁ yathā/ tataḥ sūryanikāśena
rathena mahatā kharaḥ, āsasāda raṇe rāmaṁ pataṅga iva pāvakam/ tato ’sya saśaraṁ cāpaṁ muṣṭideśe
mahātmanaḥ, kharaś ciccheda rāmasya darśayan pāṇilāghavam/ sa punas tv aparān sapta śarān ādāya
varmaṇi, nijaghāna raṇe kruddhaḥ śakrāśanisamaprabhān/ tatas tat prahataṁ bāṇaiḥ kharamuktaiḥ
suparvabhiḥ, papāta kavacaṁ bhūmau rāmasyādityavarcasaḥ/ sa śarair arpitaḥ kruddhaḥ sarvagātreṣu
rāghavaḥ,rarāja samare rāmo vidhūmo ’gnir iva jvalan/ tato gambhīranirhrādaṁ rāmaḥ
śatrunibarhaṇaḥ, cakārāntāya sa ripoḥ sajyam anyan mahad dhanuḥ/ sumahad vaiṣṇavaṁ yat tad
atisr̥ṣṭaṁ maharṣiṇā, varaṁ tad dhanur udyamya kharaṁ samabhidhāvata/ tataḥ kanakapuṅkhais tu
śaraiḥ saṁnataparvabhiḥ, ciccheda rāmaḥ saṁkruddhaḥ kharasya samare dhvajam/ sa darśanīyo
bahudhā vicchinnaḥ kāñcano dhvajaḥ, jagāma dharaṇīṁ sūryo devatānām ivājñayā/ taṁ caturbhiḥ
kharaḥ kruddho rāmaṁ gātreṣu mārgaṇaiḥ, vivyādha hr̥di marmajño mātaṅgam iva tomaraiḥ/ sa rāmo
bahubhir bāṇaiḥ kharakārmukaniḥsr̥taiḥ, viddho rudhirasiktāṅgo babhūva ruṣito bhr̥śam/ sa dhanur
dhanvināṁ śreṣṭhaḥ pragr̥hya paramāhave, mumoca parameṣvāsaḥ ṣaṭ śarān abhilakṣitān/ śirasy ekena
bāṇena dvābhyāṁ bāhvor athārpayat, tribhiś candrārdhavaktraiś ca vakṣasy abhijaghāna ha/ tataḥ
paścān mahātejā nārācān bhāskaropamān, jighāṁsū rākṣasaṁ kruddhas trayodaśa śilāśitān/ tato ’sya
yugam ekena caturbhiś caturo hayān, ṣaṣṭhena ca śiraḥ saṁkhye ciccheda kharasāratheḥ/ tribhis
triveṇuṁ balavān dvābhyām akṣaṁ mahābalaḥ, dvādaśena tu bāṇena kharasya saśaraṁ dhanuḥ, chittvā
vajranikāśena rāghavaḥ prahasann iva, trayodaśenendrasamo bibheda samare kharam/ prabhagna -
dhanvā viratho hatāśvo hatasārathiḥ, gadāpāṇir avaplutya tasthau bhūmau kharas tadā/ tat karma
rāmasya mahārathasya; sametya devāś ca maharṣayaś ca, apūjayan prāñjalayaḥ prahr̥ṣṭās; tadā
vimānāgragatāḥ sametāḥ/

Khara was rather perplexed at the way the best part of the army of rakshasaas besides the two intrepid
Senapatis viz. Dushana and Trishira too and now he would have to fight with Rama face to face! This was
like the battle recalling Namuchi and Indra Deva. [A rakshasa named Namuchi hid from Indra in the sun’s
rays. Indra approached Namuchi and said that he wouldn’t kill Namuchi at night or day and with dry or
wet weapons. When Namuchi came out, Indra used the surf of the ocean to behead Namuchi at dusk.
Namuchi’s head began chasing Indra accusing him of being a traitor. Indra approached Brahma, who said
that bathing in Shonatheertha would rid him of the sin. Indra bathed in the Saraswati river and was freed.]
Thus imagined Khara in his encounter with Shri Rama. Being an expert of Dhanur Vidya himself, the
chariot riding Rakshasa Veera exhibited his skills in archery and was moving about with confidence. He
then deftly covered up ‘ashta dashaas’ resulting in total darkness. sa sāyakair durviṣahaiḥ sasphuliṅgair
ivāgnibhiḥ, nabhaś cakārāvivaraṁ parjanya iva vr̥ṣṭibhiḥ/ tad babhūva śitair bāṇaiḥ khararāma
visarjitaiḥ, paryākāśam anākāśaṁ sarvataḥ śarasaṁkulam/ In reply, Ramachandra ignited the ashta
dishas with the radiance of fire leaving no space to spare!Thus as a result, the totality of the sky was
replete with the covers of arrows. As both the opponents were vying with each other, Surya Deva was
placed under a lid literally! Then Khara rakshasa despatched on Shri Rama the astras named Naaleeka-

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and Naaraacha- like ankusha at the head of an elephant. But Rama having noticed that Khara was by now
stressed and tired, assumed composure and coolness like a lion never would flustered before an antelope!
But Khara having noticed Rama’s casualness attacked Rama in his ‘marma sthaana’ or loins. Enraged at
this, Rama then rained thousand arrows in a row while Khara roared with rage. Further, Khara’s kavacha
or body shield fell and several arrows pierced into his body. tato gambhīranirhrādaṁ rāmaḥ
śatrunibarhaṇaḥ, cakārāntāya sa ripoḥ sajyam anyan mahad dhanuḥ/ sumahad vaiṣṇavaṁ yat tad
atisr̥ṣṭaṁ maharṣiṇā, varaṁ tad dhanur udyamya kharaṁ samabhidhāvata/ Then Shri Rama called for
the Vaishnava Dhanush which in the past was gifted by Maha Muni Agasthya at the latter’s ashram.
Having taken that dhanush to hand, Shri Rama attacked Khara and the arrow so released broke down
Khara’s ‘ratha dhvaja’to earth. Recalling Khara’s surreptitious attack on Rama’s private part, the latter
pierced Khara’s chest with four arrows. The incensed Rakshasa felt helpless, even as Rama shot six
arrows. Rathasya yugamekena chaturbhih shabalaan hayaan, shashthena cha shirah sankhya chicchheda
Khara saaradhih/ One arrow shattered the axis of the chariot, four the horses and the sixth the head of
the charioteer.Then the subsequent twelve arrows were released of Ramachandra to destroy other
belongings of the Maha Rakshasa and finally the thirteenth one hurt him grievously and he fell down to
the earth by standing erect even then with his mace in his strong hands!

Sarga Twenty Nine

Exchange of heated arguments between Rama and Khara Rakshasa whose mace attack defended by Rama

Kharaṁ tu virathaṁ rāmo gadāpāṇim avasthitam, mr̥dupūrvaṁ mahātejāḥ paruṣaṁ vākyam abravīt/
gajāśvarathasaṁbādhe bale mahati tiṣṭhatā, kr̥taṁ sudāruṇaṁ karma sarvalokajugupsitam/udvejanīyo
bhūtānāṁ nr̥śaṁsaḥ pāpakarmakr̥t, trayāṇām api lokānām īśvaro ’pi na tiṣṭhati/karma lokaviruddhaṁ tu
kurvāṇaṁ kṣaṇadācara, tīkṣṇaṁ sarvajano hanti sarpaṁ duṣṭam ivāgatam/ lobhāt pāpāni kurvāṇaḥ
kāmād vā yo na budhyate, bhraṣṭaḥ paśyati tasyāntaṁ brāhmaṇī karakād iva/ vasato daṇḍakāraṇye
tāpasān dharmacāriṇaḥ, kiṁ nu hatvā mahābhāgān phalaṁ prāpsyasi rākṣasa/na ciraṁ pāpakarmāṇaḥ
krūrā lokajugupsitāḥ, aiśvaryaṁ prāpya tiṣṭhanti śīrṇamūlā iva drumāḥ/ avaśyaṁ labhate kartā phalaṁ
pāpasya karmaṇaḥ,ghoraṁ paryāgate kāle drumaḥ puṣpam ivārtavam/ nacirāt prāpyate loke pāpānāṁ
karmaṇāṁ phalam, saviṣāṇām ivānnānāṁ bhuktānāṁ kṣaṇadācara/ pāpam āccaratāṁ ghoraṁ
lokasyāpriyam icchatām, aham āsādito rājā prāṇān hantuṁ niśācara/adya hi tvāṁ mayā muktāḥ śarāḥ
kāñcanabhūṣaṇāḥ, vidārya nipatiṣyanti valmīkam iva pannagāḥ/ ye tvayā daṇḍakāraṇye bhakṣitā
dharmacāriṇaḥ, tān adya nihataḥ saṁkhye sasainyo ’nugamiṣyasi/ adya tvāṁ nihataṁ bāṇaiḥ paśyantu
paramarṣayaḥ, nirayasthaṁ vimānasthā ye tvayā hiṁsitāḥ purā/ prahara tvaṁ yathākāmaṁ kuru yatnaṁ
kulādhama, adya te pātayiṣyāmi śiras tālaphalaṁ yathā/ evam uktas tu rāmeṇa kruddhaḥ
saṁraktalocanaḥ, pratyuvāca tato rāmaṁ prahasan krodhamūrchitaḥ/ prākr̥tān rākṣasān hatvā yuddhe
daśarathātmaja, ātmanā katham ātmānam apraśasyaṁ praśaṁsasi/ vikrāntā balavanto vā ye bhavanti
nararṣabhāḥ, kathayanti na te kiṁ cit tejasā svena garvitāḥ/prākr̥tās tv akr̥tātmāno loke
kṣatriyapāṁsanāḥ, nirarthakaṁ vikatthante yathā rāma vikatthase/ kulaṁ vyapadiśan vīraḥ samare ko
’bhidhāsyati, mr̥tyukāle hi saṁprāpte svayam aprastave stavam/ sarvathā tu laghutvaṁ te katthanena
vidarśitam, suvarṇapratirūpeṇa tapteneva kuśāgninā/ na tu mām iha tiṣṭhantaṁ paśyasi tvaṁ
gadādharam, dharādharam ivākampyaṁ parvataṁ dhātubhiś citam/ paryāpto ’haṁ gadāpāṇir hantuṁ
prāṇān raṇe tava, trayāṇām api lokānāṁ pāśahasta ivāntakaḥ/ kāmaṁ bahv api vaktavyaṁ tvayi
vakṣyāmi na tv aham,astaṁ gacched dhi savitā yuddhavighras tato bhavet/ caturdaśa sahasrāṇi
rākṣasānāṁ hatāni te, tvadvināśāt karomy adya teṣām aśrupramārjanam/ ity uktvā paramakruddhas tāṁ
gadāṁ paramāṅgadām, kharaś cikṣepa rāmāya pradīptām aśaniṁ yathā/ kharabāhupramuktā sā
pradīptā mahatī gadā, bhasmavr̥kṣāṁś ca gulmāṁś ca kr̥tvāgāt tatsamīpataḥ/ tām āpatantīṁ jvalitāṁ
mr̥tyupāśopamāṁ gadā,antarikṣagatāṁ rāmaś ciccheda bahudhā śaraiḥ/ sā viśīrṇā śarair bhinnā papāta
dharaṇītale, gadāmantrauṣadhibalair vyālīva vinipātitā/

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As Khara rakshasa was thrown from his devastated chariot and standing on ground with a mace in hand,
Shri Rama whose characteristic tone was of softness, stated sternly: Nishaachara! Seated on a chariot with
vast sena around, you had perpetrated countless acts of evil and extreme cruel acts openly so far and was
subjected to extensive ‘loka ninda’ or public hatred. lobhāt pāpāni kurvāṇaḥ kāmād vā yo na budhyate,
bhraṣṭaḥ paśyati tasyāntaṁ brāhmaṇī karakād iva/ As any thing becomes unavailable, that is named
‘kaama’or desire; once unavailable that deep desire is termed as ‘lobha’ or avarice. That lobha leads to
‘vinasha’ or disaster. Contrarily, sinfulness confers regaling joy or vicarious pleasure like a consuming
sweetness of poison and that indeed ends up the very life’s existence. [ Bhagavad Gita is quoted:
Dhaayato Vishayaan Pumsah sangasteshoopajaayate, sangaatsanjaayate kaamah kaamaat krodhobhi
jaayate, sangaatsanjaayate kaamah kaamaat krodhobhijaayate/ krodhaadbhavati sammohah sammohat
smriti vibhramah, smriti bhramshaah buddhi naashah buddhi naashaat pranashyati/ Every being is
subject to desires; if the desires are not fulfilled, there would be disappointment and eventual frustration;
this further shapes up as anger which results in lack of the mental poise and imbalance.; Further: Kaama
esha krodha esha rajoguna samudbhavah, mahaashano mahaa paapmaa viddyenamiha vairinam/ It is
assetsed that kaama or excessive desire is due to rajoguna and the resultant krodha or anger are the seeds
of sins. These two features are the seeds of sinful acts.] Rakshasa! By killing the ‘dharmaparaayana
Munis’ in dandakaaranya is surely the result of your sinfulness. Like a ‘maha vriksha’ with dried up bark
inside is to crumble sooner or later, an evil person is certain to disaster any way! avaśyaṁ labhate kartā
phalaṁ pāpasya karmaṇaḥ,ghoraṁ paryāgate kāle drumaḥ puṣpam ivārtavam/ nacirāt prāpyate loke
pāpānāṁ karmaṇāṁ phalam, saviṣāṇām ivānnānāṁ bhuktānāṁ kṣaṇadācara/ pāpam āccaratāṁ ghoraṁ
lokasyāpriyam icchatām, aham āsādito rājā prāṇān hantuṁ niśācara/ Just as a tree gets flowered and
yields fruits as per the season,the persons steeped in sinful acts would most cretainly reap the fruits. Like
the effect of consuming poisonous food is quick to follow. Rakshasa! As the extreme limits of sinfulness
are reached, my father King Dasharatha directed me to stay for vana vaasa and yield retribution against
the ripened sinners like you. Now the golden arrow to be released by me should break into the most
poisonous snake pit of your existence and shatter your body and fly away to pataala by quaking the earth
on tremors for universal peace and riddance of sinfulness. Like the toture that you had subjected to the
Munis shall most certainly get retributed as apt punishment in doubled up measure as the root base of the
evilful perpetration! Those departed Munis while you tortured then should now while flying to heavens
the last laugh as you should now face death by my poisonous arrows landings in narakas as the well
deserved retribution of justice. As Rama lectured likewise, Khara Rakshasa was ignited with rage and
stated: Dasharatha Kumara! Even by killing away substandard common rakshasaas you are becoming
boastful. Those high standard heros do not get puffed up with indulgences and keep boasting but keep
silent and poised. kulaṁ vyapadiśan vīraḥ samare ko ’bhidhāsyati, mr̥tyukāle hi saṁprāpte svayam
aprastave stavam/ sarvathā tu laghutvaṁ te katthanena vidarśitam, suvarṇapratirūpeṇa tapteneva
kuśāgninā/ Who indeed becomes boastful of ‘kuleenata’ or of family background when death beckons
him. As brass and gold are simultaneously placed on fire to melt then the black emerges at once and
hence self emulations would hardly cover up one’s bravado and timidity ! Don’t you realise that I am
standing just before me with my mace in my grip, like Yama the God of Death as I possess the capability
to exterminate you instantly! You claim to have killed fourteen thousand rakshasaas and now is the time
to avenge that ‘bravery’. So affirming, Khara Rakshasa attacked Rama providing fitting replies to the
raging torrents of Rama’s continous rains of arrows of high voltage! He threw the mace at Rama. tām
āpatantīṁ jvalitāṁ mr̥tyupāśopamāṁ gadā,antarikṣagatāṁ rāmaś ciccheda bahudhā śaraiḥ/ sā viśīrṇā
śarair bhinnā papāta dharaṇītale, gadāmantrauṣadhibalair vyālīva vinipātitā/ As the mace approached
Rama like Mrityu Paasha crossing massive trees and plants, Shri Rama had literally rained his arrows and
even when it was high at the sky was smashed into bits and pieces like a huge serpent fell down as if it
was mesmerised with the might and spell of maha mantras and aushadhis!

Sarga Thirty

54
Shri Rama the action hero hits Khara Rakshasa to death and affirms victory celebrated by Celestials and
Rishis

Bhittvā tu tāṁ gadāṁ bāṇai rāghavo dharmavatsalaḥ, smayamānaḥ kharaṁ vākyaṁ saṁrabdham idam
abravīt/ etat te balasarvasvaṁ darśitaṁ rākṣasādhama, śaktihīnataro matto vr̥thā tvam upagarjitam/ eṣā
bāṇavinirbhinnā gadā bhūmitalaṁ gatā, abhidhānapragalbhasya tava pratyayaghātinī/ yat tvayoktaṁ
vinaṣṭānām idam aśrupramārjanam, rākṣasānāṁ karomīti mithyā tad api te vacaḥ/ nīcasya kṣudraśīlasya
mithyāvr̥ttasya rakṣasaḥ, prāṇān apahariṣyāmi garutmān amr̥taṁ yathā/ adya te bhinnakaṇṭhasya
phenabudbudabhūṣitam, vidāritasya madbāṇair mahī pāsyati śoṇitam/ pāṁsurūṣitasarvāṅgaḥ
srastanyastabhujadvayaḥ, svapsyase gāṁ samāśliṣya durlabhāṁ pramadām iva/pravr̥ddhanidre śayite
tvayi rākṣasapāṁsane,haviṣyanty aśaraṇyānāṁ śaraṇyā daṇḍakā ime/ janasthāne hatasthāne tava
rākṣasamaccharaiḥ, nirbhayā vicariṣyanti sarvato munayo vane/ adya viprasariṣyanti rākṣasyo
hatabāndhavāḥ, bāṣpārdravadanā dīnā bhayād anyabhayāvahāḥ/ adya śokarasajñās tā bhaviṣyanti
niśācara, anurūpakulāḥ patnyo yāsāṁ tvaṁ patir īdr̥śaḥ/ nr̥śaṁsaśīla kṣudrātman nityaṁ brāhmaṇa -
kaṇṭaka, tvatkr̥te śaṅkitair agnau munibhiḥ pātyate haviḥ/ tam evam abhisaṁrabdhaṁ bruvāṇaṁ
rāghavaṁ raṇe, kharo nirbhartsayām āsa roṣāt kharatara svanaḥ/ dr̥ḍhaṁ khalv avalipto ’si bhayeṣv api
ca nirbhayaḥ, vācyāvācyaṁ tato hi tvaṁ mr̥tyuvaśyo na budhyase/ kālapāśaparikṣiptā bhavanti puruṣā hi
ye, kāryākāryaṁ na jānanti te nirastaṣaḍindriyāḥ/ evam uktvā tato rāmaṁ saṁrudhya bhr̥kuṭiṁ tatah, sa
dadarśa mahāsālam avidūre niśācaraḥ/ raṇe praharaṇasyārthe sarvato hy avalokayan, sa tam utpāṭayām
āsa saṁdr̥śya daśanacchadam/ taṁ samutkṣipya bāhubhyāṁ vinarditvā mahābalaḥ, rāmam uddiśya
cikṣepa hatas tvam iti cābravīt/ tam āpatantaṁ bāṇaughaiś chittvā rāmaḥ pratāpavān, roṣam āhārayat
tīvraṁ nihantuṁ samare kharam/ jātasvedas tato rāmo roṣād raktāntalocanaḥ, nirbibheda sahasreṇa
bāṇānāṁ samare kharam/ tasya bāṇāntarād raktaṁ bahu susrāva phenilam, gireḥ prasravaṇasyeva
toyadhārāparisravaḥ/ vihvalaḥ sa kr̥to bāṇaiḥ kharo rāmeṇa saṁyuge, matto rudhiragandhena tam
evābhyadravad drutam/ tam āpatantaṁ saṁrabdhaṁ kr̥tāstro rudhirāplutam, apasarpat pratipadaṁ kiṁ
cit tvaritavikramaḥ/ tataḥ pāvakasaṁkāśaṁ badhāya samare śaram, kharasya rāmo jagrāha
brahmadaṇḍam ivāparam/ sa tad dattaṁ maghavatā surarājena dhīmatā, saṁdadhe ca sa dharmātmā
mumoca ca kharaṁ prati/ sa vimukto mahābāṇo nirghātasamaniḥsvanaḥ, rāmeṇa dhanur udyamya
kharasyorasi cāpatat/ sa papāta kharo bhūmau dahyamānaḥ śarāgninā, rudreṇaiva vinirdagdhaḥ
śvetāraṇye yathāndhakaḥ/ sa vr̥tra iva vajreṇa phenena namucir yathā, balo vendrāśanihato nipapāta
hataḥ kharaḥ/ tato rājarṣayaḥ sarve saṁgatāḥ paramarṣayaḥ, sabhājya muditā rāmam idaṁ vacanam
abruvan/ etadarthaṁ mahātejā mahendraḥ pākaśāsana, śarabhaṅgāśramaṁ puṇyam ājagāma
puraṁdaraḥ/ ānītas tvam imaṁ deśam upāyena maharṣibhiḥ, eṣāṁ vadhārthaṁ krūrāṇāṁ rakṣasāṁ
pāpakarmaṇām/ tad idaṁ naḥ kr̥taṁ kāryaṁ tvayā daśarathātmaja, sukh dharmaṁ cariṣyanti daṇḍakeṣu
maharṣayaḥ/ etasminn antare vīro lakṣmaṇaḥ saha sītayā, giridurgād viniṣkramya saṁviveśāśramaṁ
sukhī/ tato rāmas tu vijayī pūjyamāno maharṣibhiḥ, praviveśāśramaṁ vīro lakṣmaṇenābhivāditaḥ/ taṁ
dr̥ṣṭvā śatruhantāraṁ maharṣīṇāṁ sukhāvaham, babhūva hr̥ṣṭā vaidehī bhartāraṁ pariṣasvaje/

As Rama’s ‘baana varsha’ necessitated the huge mace fell down and dashed down into fragmented
smithereens, he stated: ‘ Raakshaadhama! Is this all your bravado with which you have now displayed!
You imagined that this ‘gadaa’ of yours should destroy your enemy but that itself is bringing you your
death. You longed that killing me should assuage of the remnant followers of yours and their cryings but
that was not to be! nīcasya kṣudraśīlasya mithyāvr̥ttasya rakṣasaḥ, prāṇān apahariṣyāmi garutmān
amr̥taṁ yathā/ adya te bhinnakaṇṭhasya phenabudbudabhūṣitam, vidāritasya madbāṇair mahī pāsyati
śoṇitam/ You neecha-kshudra swabhava-midhyaachaari raakshasa or the lowly- evil minded- ignoramous
devil! Now I shall puncture your body, slit your throat,and let the earth lap up your hot blood.May your
body parts get sullied with mud, your shoulders be seperated from your body and in such sordid state, let
earth embrace you for ever! Let the ‘rakshasa kula kalanka’ or the blemishful generation of rakshasaas be
put to permanent sleep so that dandakaaranya should be a refugee point of the remnant rakshasaas.

55
Rakshasa! Now that my arrows are destroying you residential facility of the remnant rakshasaas, the Muni
ganaas should now onward be free to move about fearlessly; on the other hand the rakshasaas who moved
about all over the dandakaaranya with full and unfettered freedom should now on move about sheepishly!
Oh, cruel nishaachara! Your mind, thoughts and heart had been replete with crooked and mean bubbles of
effervescence . Brahmanaas and Munis had so far been performing offerings of ‘havishaanna’ to Agni
stealthily out of fear of attacks by rakshasaas.’ As Rama heckled Khara rakshasa most critically thus: ‘
Aho! Truly Rama, you are arrogant now and are covering fear out of bravado! You have lost the spirit of
discretion and are blabbering what to say and what not to! Persons who lose their mental balance speak
what to say and what not to with prudence and maturity’ Then Khara Rakshasa looked around and found
in the vicinity a dried up maha vriksha, pulled it out by the might of his teeth and threw it most
desperately and forcefully and shouted: ‘Look! You should die!’ Rama with tremendous presence of mind
dodged but had perspiration all over his body but in return out of rage shot thousand arrows in a straight
row and the Maha Rakshasa Khara fell down as his blood gushed out in floods-like manner, even as
jumped out of the streams. Even so Khara was not killed yet and hence Rama took up a fire ball like
arrow which made a thunderous sound as was shot straight at Khara’s chest as his body fell on earth! No
sooner that he fell down than the Deva -Chaanura ganas were rejoiced, sounded drums, rained flowers
from the high skies and exclaimed: Aho bata mahatkarma Ramasya viditaatmanah, aho veeryamaho
daardhyam vishnoriva hi drisyayete/ Aah!Rama who is aware of what has to be done, has done to
perfection being the most astonishing act like Maha Vishnu himself with confidence and valor undreamt
of! Subsequently Agastya and other distinguished Maha Munis got collected and praised Rama:
‘Dasharatha nandana! Now henceforth we are free and fearless to carry on our ‘nityha anushthaanaas’ on
peace and concentration. Later on Shri Rama was venerated by Lakshmana while Vaideharaja nandine
Devi Sita embraced Rama with joyful tears in her eyes. .

Sarga Thirty One

Akampana Rakshasa reaches Ravanasura to Lanka and poisons the latter’s mind hatch a vicious plot to
lure Devi Sita by a deer impersonted by Mareecha

Tvaramaanastato gatvaa janasthaana kampanah, praviushya lankaam vegena Raavanam

vaakyamabraveet/ Janasthaana sthitaa raajan raakshasaa bahavo hataah, Kharascha nihatah sankhye
kadamchidahmaagatah/ Evamukto Dashagreevah kruddhhah samraktalochanah, akampanamuvaa
chedam nidarhanniva tejasaa/ Kena bheemam janasthaanam hatam mama paraasunaa, ko hi sarveshu
lokeshu gatim naadhigamishyati/ Nahime viprayam kritvaa shakyam Maghavataa sukham, praaptum
vashravanonaapi na yamena cha vishnunaa/ Kaalasya chaapyaham Kaalo daheyamapi paavakam,
mrityum marana dharmena samyojayitumutsahe/ vaatasya tarasaa vegam nihantumapi chotsahe,
daheyamapisamkruddhastejasaaditya paavakou/ tathaa kruddhham dashagreevam kritaanjalira
kampanaah/ putro dasharadhasyaaste simhasimhanano yuvaa, raamo naamamahaaskandho vrittaayata
mahaa bhujah/ shyaamah prithu yashaah shrimaanatulyabala vikramah, hatastena janasthaane
kharascha saha dushanah/akampanavachah shrutvaa raavano raakshaasaadhipah, naagenra iva
nihshvasya idam vachanamabraveet/sa sureendrena samyukto raamah sarvaamaraih saha,upayaato
janasthaanam bruuhi kacchida kampan/Ravanasya purarvaakyam nishamya tadkampanah, aach chakshe
balam tasya vikraamcha mahatmanah/ ramo naama maha tejaah shreshthah sarva dhanusmataam,
divyaastra guna sampannah param dharmam gato yudhi/ tasyaanurupo balavaan raktaaksho
dudubhissvanah, kaneeyaam lakshmano bhraataa raakaashashi nibhaananah/ sa ten saha samyuktah

56
paavakenaanilo yathaa, shrimaan rajavatastena jana samsthaanah nipaatitam/naiva devaa mahatmaano
naatra karyaa vichaaranaa, sharaa raamena tutsrushtha rukmapungaah patatrinah, sarpaah
panchaananaa bhutvaa bhakshayanti sma raakshasaan/ yena yena cha gacchhanti raakshasaa
bhayakarshitaah, tena tena sma pashyanti raamamevaagratah sathitam, ityam vinaashitam tena
janasthaanam tavaanagha/ akamyanvachah shrutvaa raavano hantu salakshanam/ athaikamukto
vachane provaachamakampanah, shrunu raajan yathaavrittam raamasya balapourusham/ asaadhyah
kupito raamo vikramena mahaashayaah, aapagaayastu purnayaa vegam parihareccharaih, sa
taaraagrah nakshatram nabhaschaapyavasaadayet/ asou raamastu seedanteem shrimaanabhyuddharen
maheem, bhitvaa velaam samudrasya lokaanaaplaavayed vibhuh, vegam vaapi samudrasya vaayum vaa
vidhimecchharaih/ samhatya vaa punarlokaan vikramena mahaashashyaah, shaktah shreshthah sa
purushah strashtum punarapi prajaah/ naahi raamo dashagreeva shakyo jetum rane tvayaa, rakshasaam
vaapi lokena swargah paapajanairiva/ na tam vadhyamaham manye sarvairdevaasurairapi, ayam tasya
vadhopaayastanmaikamanaah shrunu/ bharyaa tasyotthamaa loke sitaa naama sumathyamaa,shyaama
sama vibhaktaangee stree ratnam ratna bhushitaa/ naiva devee na gandharvom naapsaraa nacha
pannagee, tulyaa seemantanee tasyaa maanushee tu kuto bhavet/ tasyaapahara bharyaam twam tam
prathamya maha vane,seetaayaa rahito raamo na chaiva hi bhavishyati/ arochayat tadvaakyam raanano
raakshasaadhipah, chintayitwaa maha baahur kampanavuvaacha ha/ baadham kalyam gamishyaami
hyokah saarathinaa saha, aaneshyaami cha vaideheemamaam drushto mahaa pureem/ tadevamuktaa
prayayyou kharayuktena raavanah, rathevaaditya varnena dishah sarvaah prakaashayan/ sa doore
chaashramam gatvaa taatakeyamupaagamat, maareechinaarchito rajaa bhakshya bhojyarmaanushaih/
tam swayam pujaitvaa tu aasanonenodakena cha, arthopahitayaa vaachaa maareecho vaakyamabraveet/
kanchit sa kushalam raagjnajjvolakaanaam raakshasaadhipa, aashanke naadhijaane tvam yatastuurnam
-upaagatah/ Evamukto mahaa tejaa maareechena sa raavanah, tatah panchaadidam vaakyamabraveed
vaakya kovidah/ aaraksho me hatastaat raamenaklishtakaarinaa, janasthaanamavadhyam tat sarvam
yudhi nipaatitam/ tasyame kuru saachivyam tasya bharyaapihaarine, rakshasendravachah shrutvaa
maareecho vaakyamabraveet/ aakhyaataa knavaa seetaa mitrarupena shatrunaa, tvayaa raakshasa
shaardula ko na nandati ninditah/ seetaamihaanayasveti ko braveeti braveehime, raksholokasya sarvasya
kah shrunga cchetumicchati/ protsaahayati yaschatvaam sa cha shatru samshayam, aasheevishamukhaad
damshtraamadbhutum checchit tvayaa/ karmanaanena kenaasi kaapatham pratimaadiah, sukhasuptasya
te raajan prahatam kena moorthani/ vishuddhavamshaabhi janaagrast tejomidah samsthitadorvishaanah,
vudeekshitum raavana neha yuktah, sa samyuge raaghavagandhahastee/ Asou ranaantah sthitisamdhi
vaalo vidagdha raksho mrigah nrisimhah, suptastvayaa bodhayitum na shakyah sharaangapurnom
nishitaasidamshtrah./ Chaapaapahare bhujavega pagke sharirmimaale sumahaahavoughe, na raama
paataala mukhetighore, praskanditum raakshasaaaja yuktam/ Praseeda lankeshewara raakshsendra,
lankaam prasanno bhava saadhu gahhcca/ tvam sveshu daareshu ramasva nityam, raamah sabharyo
ramataam vaneshu/ ekamukto dashagreevo maareechenasa raavanah, navyavartat pureem lankaam
viveshacha gruhottamam/

Akampana carried the heavy and extremely sad news of the mighty Khara Rakshasa having been killed
by Rama and some how he himself escaped death himself. Dashamukha Ravana got furious at the sad end
of Maha Veera Khara and shouted: Who is this Rama who dared to kill Khara! Even Indra, Yama, Kubera
and even Vishnu could not withstand my power and glory! I am the Kaala to Kaala and am capable of
jolting mrityu on its face and even Agni could be subdued by me if I were to to be enraged. I could
change the direction of Vayu and control Surya and turn Agni into ashes if annoyed! As Ravana was
enraged like this, Akampana was stilled and afraid of stating any further. Then Ravana cooked down

57
somewhat and showed ‘abhaya hasta’ and say further. Then Akampana then most politely submitted: ‘
Rakshasa Raja! King Dasharatha’s elder son Rama had been staying in Panchavati. He is of the build of a
lion, with broad shoulders, tall and of semi blueish colour looking smart and courageous; he had just a
few days ago killed fourteen thousand rakshasa veeraas and even the Maha Parakrami Khara. As he
repeated this statement once again, Ravana hissed like a huge serpent and breathed heavily with subdued
rage and exclaimed: tell me had Rama come along with Indra and Devas! The reply was: ‘Lankeshwara!
This Rama was acclaimed as the world’s superior most dhanur vidya praveena and is used to utilise all
types of celestial archery and a battle expert who is a lone fighter. He has a younger brother named
Lakshmana who too had been an equal and brave warrior too. Together they are a huge menace at this
Janathaana the dandakranya and devastate the rakshasaas mercilessly like agni and vaayu. The
Rakshasaas are no longer have a free movement and Rama alone hounds and kills rakshasaas in all direc -
tions: Yena yena cha gacchhanti raakshasaa bhayakarshitaah, tena tena sma pashyanti Ramamevaa -
gratah sthitam, ithyam vinaashitam tena janasthaanam tavvagha! Mahaasura! Even as the rakshasaas
seek to move about, at that very spot, these humans are ready to snipe! And this manner the janasthaana
has become a free target to the rakshasaas!’ Then Ravanaasura asserted: ‘ I will visit that place straight
away.’ Then Akampana politely replied: Rakshasa Raja! may I now explain to you the ‘Purushardhaas’ to
you a little further: Once Rama gets angry, he becomes uncontrollable and would keep on showering
arrows as though he could reverse the flows of a rushing river and could place the stardom rid of the sky.
He could lift up earth from deep seas! By his singular effort, he might devastate lokas and rebuild them
too! Dashagreeva! Just as a contant sinner could not adminster the swarga loka, the totality of the world
of raakshasa jagat could not defeat the singular Rama in the art of archery. na tam vadhyamaham manye
sarvairdevaasurairapi, ayam tasya vadhopaayastanmaikamanaah shrunu/ bharyaa tasyotthamaa loke
sitaa naama sumathyamaa,shyaama sama vibhaktaangee stree ratnam ratna bhushitaa/ In my careful and
considered view Ravana prabho, even a combination of Devatas and Rakshaaas together too might not
bring Rama to control, but I have a neat plan which you must become aware of! Shri Ramas’s wife who is
a symbol of beauty and grace which is well adorned by famed jewellery is an extraordinary jewel herself!
Deva kanyaas, Gandharva kanyas or even Naga kanyas would not be able to compete her personality and
charm, let alone manushya strees! Tasyaapahara bharyaam tvam tam pramathya mahaa vane, Seetayaa
rahito Ramo na chaiva hi bhavishyati/ In this huge dandakaaranya, we should trap Rama somehow and
cleverly steal away Sita so that his life should be made miserable to such an extent of ending up his very
life! As Akampana advised Ravana thus, the latter readily appreciated this masterly plan. Then he agreed
to reach Rama’s panchavati next morning itself. Then he rode by his chariot driven by donkeys and left
the place as he then looked like the shine of full moon driving through blue louds. Then he straight away
reached the abode of Mareecha who welcomed with bakshya bhojyas. He then addressed Mareecha that
Rama exterminated Khara Dushanaas heading a massive army and that he should like to avenge that deed;
he stated further that he would like to seek Mareecha’s assistance by stealthily take away Rama’s wife
named Devi Sita. But Mareecha was none too ready for this extremely hazardous plan as he did have the
exeperience and placing his life at stake and reacted sharply at its face value and asked Ravana as to who
gave such a perilous suggestion as Rama was invincible and the plan ought to be suicidal indeed!

[ Reference: Essence of Vaalmiki Baala Khanda is recalled about Maricha Subahu rakshasa brothers-
Sarga Thirty: Brahmarshi Vishvamitra s approached by Rama Lakshmanas to explain them vividly as
to how and when the Rakshasaas were in the habit of destroying the yagjni karyas of the tapasvees in the
ashrama. Then the ashramavaasi rishis near Vishvamitra replied that Maharshi Vishvamitra had already
assumed ‘mouna vrata’ for six days,and thus Rama Lakshmanas would need to be extremely vigilant for
six nights long and safeguard from the attacks of the ‘nishaacharaas’. Accordingly Rama Lakshmanas
being alert ‘dhanurdharaas’ had been vigilant standing just by the side of the Maharshi. As ‘agni jvalaas’
came up initiated by ‘Upaadhyaaya’ or of the role of Brahma- ‘Purohita’ of the role of Upadrashtha, the
flames went up too high as a forewarning indicators of the enrty of the rakshasaas. Then Vishvamitra
along with the Ritvijas initiated the ‘aahananeeyaagni’ Mantravac ca yathānyāyaṁ yajño ’sau
saṁpravartate, ākāśe ca mahāñ śabdaḥ prādur āsīd bhayānakaḥ/ āvārya gaganaṁ megho yathā prāvr̥ṣi

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nirgataḥ, tathā māyāṁ vikurvāṇau rākṣasāv abhyadhāvatām/ mārīcaś ca subāhuś ca tayor anucarās
tathā, āgamya bhīmasaṁkāśā rudhiraughān avāsr̥jan/ As the resonance of the mantras recited in a pitch
increased, there came up the high sounds on the sky with reverberations and dark clouds reflected the
massive figures of rakshasaas named Maareecha and Subaahu and initiated pourings of blood from the
high skies, even as groups of other rakshasaas started yelling and joined the task of pouring blood. Rama
then addressed Lakshmana and stated that the rakshasaas had now arrived and both the Kumaras pitched
up their arrows reciting the relevant mantras of ‘Maanavaastra’. The arrow from Shri Rama was shot at
and pierced Maricha’s chest and the latter was farflung by hundred yojanas into the depths of the Sea.
Smilingly, Rama told Lakshmana that this Mantra of ‘Manavasatra’ had only helped to faint and farflung
Maricha but now let ‘agneyastra’ be released so that the other mighty Subaahu be killed for good! So
saying as Subahu was killed, the rest of the raakshasas fled away for good never ever to return. This was
how Raghunandana Shri Rama got rid of all the rakshasa elements of evil energies wantonly spoiling the
dharmic duties of yagjna karyas by Munis for a very long time. The grateful indwellers of the Ashram
praised Rama Lakshmanas under the supreme leadership of Brahmarshi Vishvamitra himself.]

Thus Mareecha had already had the taste of Rama banaa the hard hitting manner!! So Maricha exclaimed
to Ravanasura: Lankeshwara! Who was indeed who advised you to surruptitiously take away Devi Sita
from Rama! Was he an adviser in the garb of a friend truly! Ravana! Ragavendra Rama is like and
elephant like warrior very mature and steady and not an upstart and an il concieved advice is like an
ignorand who his one’s own head like a hard srick for no reason or provocation! Shri Rama is a massive
lion among human beigns, and make no mistake as the risk involved is is frightening and invitable!
Loleshwara! As the risk involved is crystal clear I should earnestly make an appeal to you is disastrous
and suicidal! Ravana kept cool ar Mareecha’s advice and returned!

Sarga Thirty Two

Shurpanakha hurt physically with mutilated ears and nose arrives grievously reaches at Ravana Sabha:

Tataḥ śūrpaṇakhā dr̥ṣṭvā sahasrāṇi caturdaśa, hatāny ekena rāmeṇa rakṣasāṁ bhīmakarmaṇām/
dūṣaṇaṁ ca kharaṁ caiva hataṁ triśirasaṁ raṇe,dr̥ṣṭvā punar mahānādaṁ nanāda jaladopamā/ sā
dr̥ṣṭvā karma rāmasya kr̥tam anyaiḥ suduṣkaram, jagāma paramaudvignā laṅkāṁ rāvaṇapālitām/ sa
dadarśa vimānāgre rāvaṇaṁ dīptatejasaṁ, upopaviṣṭaṁ sacivair marudbhir iva vāsavam/ āsīnaṁ
sūryasaṁkāśe kāñcane paramāsane, rukmavedigataṁ prājyaṁ jvalantam iva pāvakam/
devagandharvabhūtānām r̥ṣīṇāṁ ca mahātmanām, ajeyaṁ samare śūraṁ vyāttānanam ivāntakam/
devāsuravimardeṣu vajrāśanikr̥tavraṇam, airāvataviṣāṇāgrair utkr̥ṣṭakiṇavakṣasaṁ/ Dvimshad bhujam
dashagreevam darshaneea paricchhitam, vishala vakshasam veeram raaja lakshana lakshitam/
Nadhvaidurya samkaasham ptaptakanchana bhushanam, subhujam shukladashanam mahaasyam
parvatopamam/ viṣṇucakranipātaiś ca śataśo devasaṁyuge, āhatāṅgaṁ samastaiś ca devapraharaṇais
tathā/ akṣobhyāṇāṁ samudrāṇāṁ kṣobhaṇaṁ kṣiprakāriṇam, kṣeptāraṁ parvatāgrāṇāṁ surāṇāṁ ca
pramardanam/ ucchettāraṁ ca dharmāṇāṁ paradārābhimarśanam,sarvadivyāstrayoktāraṁ
yajñavighnakaraṁ sadā/ purīṁ bhogavatīṁ gatvā parājitya ca vāsukim,takṣakasya priyāṁ bhāryāṁ
parājitya jahāra yaḥ/ kailāsaṁ parvataṁ gatvā vijitya naravāhanam, vimānaṁ puṣpakaṁ tasya kāmagaṁ
vai jahāra yaḥ/ vanaṁ caitrarathaṁ divyaṁ nalinīṁ nandanaṁ vanam, vināśayati yaḥ krodhād
devodyānāni vīryavān/candrasūryau mahābhāgāv uttiṣṭhantau paraṁtapau, nivārayati bāhubhyāṁ yaḥ
śailaśikharopamaḥ/ daśavarṣasahasrāṇi tapas taptvā mahāvane, purā svayambhuve dhīraḥ śirāṁsy
upajahāra yaḥ/ devadānavagandharvapiśācapatagoragaiḥ, abhayaṁ yasya saṁgrāme mr̥tyuto mānuṣād
r̥te/ mantrar abhituṣṭaṁ puṇyam adhvareṣu dvijātibhiḥ, havirdhāneṣu yaḥ somam upahanti mahābalaḥ/

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āptayajñaharaṁ krūraṁ brahmaghnaṁ duṣṭacāriṇam, karkaśaṁ niranukrośaṁ prajānām ahite ratam,
rāvaṇaṁ sarvabhūtānāṁ sarvalokabhayāvaham/ rākṣasī bhrātaraṁ krūraṁ sā dadarśa mahābalam, taṁ
divyavastrābharaṇaṁ divyamālyopaśobhitam,rākṣasendraṁ mahābhāgaṁ paulastya kulanandanam/ tam
abravīd dīptaviśālalocanaṁ; pradarśayitvā bhayamohamūrchitā., sudāruṇaṁ vākyam abhītacāriṇī;

As Rama killed fourteen thousand rakshasas besides Dushana-Trishira and Khara, the utterly helpless
Sharpanakha finally reached Ravanasura like a storm and cloud burst shrieks of thunder. Ravana was
seated on a golden throne on a vedi built with goledn bricks like pushpaka vimana along with his
ministers and senadhipati too. Dvimshad bhujam dashagreevam darshaneea paricchhitam, vishala
vakshasam veeram raaja lakshana lakshitam/ Nadhvaidurya samkaasham ptaptakanchana bhushanam,
subhujam shukladashanam mahaasyam parvatopamam/ Bright and even radiant with then heads and
twenty strong and mighty hands with chhatra-chaamaras or with the service of a golden umbrella and
hand fan services as accompanied, Ravana was seated with heightened shoulders and well elongated
hands, white and sparkling teeth and a mighty visage as a mountainous body frame. When he fought with
Lord Vishnu himself, he carried the signage of the ‘sudarshana chakra prahara’or the remanant patch of
the wheel sign attack!As Devas attacked in the past with their divya astras, he looked to have created
havoc in the oceans with his resistant defensive and ofensive strikes. Ravana was so mighty to severe and
throw away mountain tops to high skies! The very roots of the eternal tree of dharma were thrown
asunder and the purity of ‘para stree’was never spared! He had the history of wrecking and smashing up
yagna karyas; let and the background of attacking Bhogavati Pura in Patala and humiliating Vasuki Naaga
Raja and forcibly brought his dear and oustandigly charming with home! kailāsaṁ parvataṁ gatvā vijitya
naravāhanam, vimānaṁ puṣpakaṁ tasya kāmagaṁ vai jahāra yaḥ/ Maha Ravanasura attacked Kubera
and subdued him and freely spoilt the latter’s proverbial Chaittra Radha garden at his sweet will!
Likewise, he had free viharas of Indra’s Nandana Vana as per his sweet will. Ravana had enjoyed the ill-
reputaion of slowing down or speeding up tamperings of Surya Chandras, which is simply unimaginable.
devadānavagandharvapiśācapatagoragaiḥ, abhayaṁ yasya saṁgrāme mr̥tyuto mānuṣād r̥te/ Well in the
past, Ravanasura had the experience of performing ten thousand years of rigorous tapasya to Brahma but
as the latter did not heed, threatened to severe his own head before securing boons of invincibility from
all the celestials and the underworld ignoring the human beings how ever.! Such indeed was the glory of
Ravanasura. It was into the court of Ravanasura that Shurpanakha walked into her brother’s Court where
Ministers and all the rest were present, while ratttled, flustered and hysterically shouting. / tam abravīd
dīptaviśālalocanaṁ; pradarśayitvā bhayamohamūrchitā., sudāruṇaṁ vākyam abhītacāriṇī; aravīd
mahahat panaa shurpanakka virupita/ Lalkshmana sliced off Shurpanakha’s nose and ears and
disfigured as she was in shrieks with agony and insult with lightning eyes conveying her instant conduct!

Sarga Thirty Three

Highly alarmed and frustrated Shurpanakha incites and ignites her brother Ravanasura

Tataḥ śūrpaṇakhā dīnā rāvaṇaṁ lokarāvaṇam, amātyamadhye saṁkruddhā paruṣaṁ vākyam abravīt/
pramattaḥ kāmabhogeṣu svairavr̥tto niraṅkuśaḥ, samutpannaṁ bhayaṁ ghoraṁ boddhavyaṁ
nāvabudhyase/ saktaṁ grāmyeṣu bhogeṣu kāmavr̥ttaṁ mahīpatim, lubdhaṁ na bahu manyante
śmaśānāgnim iva prajāḥ/ svayaṁ kāryāṇi yaḥ kāle nānutiṣṭhati pārthivaḥ, sa tu vai saha rājyena taiś ca
kāryair vinaśyati/ ayuktacāraṁ durdarśam asvādhīnaṁ narādhipam, varjayanti narā dūrān nadīpaṅkam

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iva dvipāḥ/ ye na rakṣanti viṣayam asvādhīnā narādhipaḥ, te na vr̥ddhyā prakāśante girayaḥ sāgare
yathā/ ātmavadbhir vigr̥hya tvaṁ devagandharvadānavaiḥ, ayuktacāraś capalaḥ kathaṁ rājā bhaviṣyasi/
yeṣāṁ cāraś ca kośaś ca nayaś ca jayatāṁ vara, asvādhīnā narendrāṇāṁ prākr̥tais te janaiḥ samāḥ/
yasmāt paśyanti dūrasthān sarvān arthān narādhipāḥ, cāreṇa tasmād ucyante rājāno dīrghacakṣuṣaḥ/
ayuktacāraṁ manye tvāṁ prākr̥taiḥ sacivair vr̥tam., svajanaṁ ca janasthānaṁ hataṁ yo nāvabudhyase/
caturdaśa sahasrāṇi rakṣasāṁ bhīmakarmaṇām, hatāny ekena rāmeṇa kharaś ca sahadūṣaṇaḥ/ r̥ṣīṇām
abhayaṁ dattaṁ kr̥takṣemāś ca daṇḍakāḥ, dharṣitaṁ ca janasthānaṁ rāmeṇākliṣṭakarmaṇā/ tvaṁ tu
lubdhaḥ pramattaś ca parādhīnaś ca rāvaṇa, viṣaye sve samutpannaṁ bhayaṁ yo nāvabudhyase/ tīkṣṇam
alpapradātāraṁ pramattaṁ garvitaṁ śaṭham, vyasane sarvabhūtāni nābhidhāvanti pārthivam/
atimāninam agrāhyam ātmasaṁbhāvitaṁ naram, krodhanaṁ vyasane hanti svajano ’pi narādhipam/
nānutiṣṭhati kāryāṇi bhayeṣu na bibheti ca, kṣipraṁ rājyāc cyuto dīnas tr̥ṇais tulyo bhaviṣyati/
śuṣkakāṣṭhair bhavet kāryaṁ loṣṭair api ca pāṁsubhiḥ, na tu sthānāt paribhraṣṭaiḥ kāryaṁ syād
vasudhādhipaiḥ/ upabhuktaṁ yathā vāsaḥ srajo vā mr̥ditā yathā, evaṁ rājyāt paribhraṣṭaḥ samartho ’pi
nirarthakaḥ/ apramattaś ca yo rājā sarvajño vijitendriyaḥ, kr̥tajño dharmaśīlaś ca sa rājā tiṣṭhate ciram/
nayanābhyāṁ prasupto ’pi jāgarti nayacakṣuṣā, vyaktakrodhaprasādaś ca sa rājā pūjyate janaiḥ/ tvaṁ tu
rāvaṇadurbuddhir guṇair etair vivarjitaḥ, yasya te ’viditaś cārai rakṣasāṁ sumahān vadhaḥ/
parāvamantā viṣayeṣu saṁgato; nadeśa kālapravibhāga tattvavit, ayuktabuddhir guṇadoṣaniścaye;
vipannarājyo na cirād vipatsyate/ iti svadoṣān parikīrtitāṁs tayā; samīkṣya buddhyā kṣaṇadācareśvaraḥ,
dhanena darpeṇa balena cānvito; vicintayām āsa ciraṁ sa rāvaṇaḥ/

Having forcibly entered the Ravana Rakshasa Maha Sabha, Shurpanakha started yelling: Rakashasa Raja!
You are totally irresponsible being ignorant of current affairs of what had been going in the contemporary
Society! As you are immersed in nonchalance and self contentment, you are blind to the realities of
transformation. svayaṁ kāryāṇi yaḥ kāle nānutiṣṭhati pārthivaḥ, sa tu vai saha rājyena taiś ca kāryair
vinaśyati/ ayuktacāraṁ durdarśam asvādhīnaṁ narādhipam, varjayanti narā dūrān nadīpaṅkam iva
dvipāḥ/ That typical King who ignores the timely awareness of the developments by his own vision and
foresight, most certainly that kingdom is doomed and soon vanished! That King who depends on
‘guptacharaas’ or only the Guptachaaris or the Intelligence alone without first hand knowledge and hardly
becomes unaware by his vision and foresight losses control of his kingship.As the King distances from
the praja, then he is akin to an elephant drawn deep and drowned into heaps of mud. Twam tu baala
swabhaavascha buddhiheenascha rakshasa, jnaatavyam tatra jaaneeshe katham Raja bhabishyasi/
Rakshasa! Your attitude is like of a boy and immature! In this kind of a mindset, how indeed you could
me like an emperor! Those like you who have no control over the Intelligentia, Treasury, and Common
Sense, you appear like of an average person. Those who do totally depend on guptachaaris have little
vision and foresight. You are surrounded by careless ministers: svajanaṁ ca janasthānaṁ hataṁ yo
nāvabudhyase/ Your own ‘swajana’ or the closest family members have been uprooted then too you are
ignorant! caturdaśa sahasrāṇi rakṣasāṁ bhīmakarmaṇām, hatāny ekena rāmeṇa kharaś ca sahadūṣaṇaḥ/
r̥ṣīṇām abhayaṁ dattaṁ kr̥takṣemāś ca daṇḍakāḥ, dharṣitaṁ ca janasthānaṁ rāmeṇākliṣṭakarmaṇā/
Rama a single person had annihilated fourteen thousand rakshasa soldiers; Khara Dushanas were dead
without mercy. Rishis are predominant in dandakaranya where they were traditionally performing hide
and seek and that place was all along the playground of Rakshasaas. Now the situation had since been
reversed.Rakasha shreshtha! You are not realising that the doom days are not far and hardships are round
the corner, unless you take corrective steps at once. nānutiṣṭhati kāryāṇi bhayeṣu na bibheti ca, kṣipraṁ
rājyāc cyuto dīnas tr̥ṇais tulyo bhaviṣyati/ śuṣkakāṣṭhair bhavet kāryaṁ loṣṭair api ca pāṁsubhiḥ, na tu

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sthānāt paribhraṣṭaiḥ kāryaṁ syād vasudhādhipaiḥ/ That King who ignores his timely duty and hardly
heeds the corrective steps would not only face enormity of situations ahead but might lose the kingship
and a tragic doom. The public of a kingdom might reap benefits from dried up tree needles or eathly mud
but certainly not a defeated or dead kingship! apramattaś ca yo rājā sarvajño vijitendriyaḥ, kr̥tajño
dharmaśīlaś ca sa rājā tiṣṭhate ciram/ nayanābhyāṁ prasupto ’pi jāgarti nayacakṣuṣā, vyakta krodha
prasādaś ca sa rājā pūjyate janaiḥ/ But, when a King is alert and composed, as he keeps a check on
details of the goings on in the kingdom, controls body acts and mental clarity, reciprocatory of helpful
deeds displaying gratitudes and by nature of dharma becomes long lasting. As a King sleeps off
physically, but keeps his mental vision as alert and ever open, such Kings are respect worthy and
everlasting! tvaṁ tu rāvaṇadurbuddhir guṇair etair vivarjitaḥ, yasya te ’viditaś cārai rakṣasāṁ sumahān
vadhaḥ/ Ravana! Your mindset is wholly dependent on the assistance of ‘Guptacharaas’ and hence were
not even aware of the slaughter of thousands of Rakshasaas and your own kith and kin! Shurpanakha thus
heckeld Ravana quite consciously as the latter was mentally disarmed and even alarmed!

Sarga Thirty Four

Ravana was inquisitive from Shupanakha about details of Rama-Sita-Lakshmanas as the latter asks Sita to
be abducted and wedded to Sita

Tataḥ śūrpaṇakhāṁ kruddhāṁ bruvatīṁ paruṣaṁ vacaḥ, amātyamadhye saṁkruddhaḥ paripapraccha

rāvaṇaḥ/ kaś ca rāmaḥ kathaṁ vīryaḥ kiṁ rūpaḥ kiṁ parākramaḥ, kimarthaṁ daṇḍakāraṇyaṁ praviṣṭaś
ca suduścaram/ āyudhaṁ kiṁ ca rāmasya nihatā yena rākṣasāḥ, kharaś ca nihataṁ saṁkhye dūṣaṇas
triśirās tathā/ ity uktā rākṣasendreṇa rākṣasī krodhamūrchitā, tato rāmaṁ yathānyāyam ākhyātum
upacakrame/ dīrghabāhur viśālākṣaś cīrakr̥ṣṇājināmbaraḥ, kandarpasamarūpaś ca rāmo
daśarathātmajaḥ/ śakracāpanibhaṁ cāpaṁ vikr̥ṣya kanakāṅgadam, dīptān kṣipati nārācān sarpān iva
mahāviṣān/ nādadānaṁ śarān ghorān na muñcantaṁ mahābalam, na kārmukaṁ vikarṣantaṁ rāmaṁ
paśyāmi saṁyuge/ hanyamānaṁ tu tat sainyaṁ paśyāmi śaravr̥ṣṭibhiḥ, indreṇaivottamaṁ sasyam āhataṁ
tv aśmavr̥ṣṭibhiḥ/ rakṣasāṁ bhīmavīryāṇāṁ sahasrāṇi caturdaśa, nihatāni śarais tīkṣṇais tenaikena
padātinā/ ardhādhikamuhūrtena kharaś ca sahadūṣaṇaḥ, r̥ṣīṇām abhayaṁ dattaṁ kr̥takṣemāś ca
daṇḍakāḥ/ ekā kathaṁ cin muktāhaṁ paribhūya mahātmanā, strīvadhaṁ śaṅkamānena rāmeṇa
viditātmanā/ bhrātā cāsya mahātejā guṇatas tulyavikramaḥ, anuraktaś ca bhaktaś ca lakṣmaṇo nāma
vīryavān/ amarṣī durjayo jetā vikrānto buddhimān balī, rāmasya dakṣiṇe bāhur nityaṁ prāṇo
bahiṣcaraḥ/ rāmasya tu viśālākṣī dharmapatnī yaśasvinī, sītā nāma varārohā vaidehī tanumadhyamā/
naiva devī na gandharvā na yakṣī na ca kiṁnarī, tathārūpā mayā nārī dr̥ṣṭapūrvā mahītale/ yasya sītā
bhaved bhāryā yaṁ ca hr̥ṣṭā pariṣvajet, atijīvet sa sarveṣu lokeṣv api puraṁdarāt/ sā suśīlā
vapuḥślāghyā rūpeṇāpratimā bhuvi, tavānurūpā bhāryā sā tvaṁ ca tasyās tathā patiḥ/ tāṁ tu
vistīrṇajaghanāṁ pīnottuṅgapayodharām, bhāryārthe tu tavānetum udyatāhaṁ varānanām/ tāṁ tu
dr̥ṣṭvādya vaidehīṁ pūrṇacandranibhānanām, manmathasya śarāṇāṁ ca tvaṁ vidheyo bhaviṣyasi/ yadi
tasyām abhiprāyo bhāryārthe tava jāyate, śīghram uddhriyatāṁ pādo jayārtham iha dakṣiṇaḥ/ kuru
priyaṁ tathā teṣāṁ rakṣasāṁ rākṣaseśvara, vadhāt tasya nr̥śaṁsasya rāmasyāśramavāsinaḥ/ taṁ śarair
niśitair hatvā lakṣmaṇaṁ ca mahāratham, hatanāthāṁ sukhaṁ sītāṁ yathāvad upabhokṣyase/ rocate
yadi te vākyaṁ mamaitad rākṣaseśvara,kriyatāṁ nirviśaṅkena vacanaṁ mama rāghava/ niśamya rāmeṇa
śarair ajihmagair; hatāñ janasthānagatān niśācarān, kharaṁ ca buddhvā nihataṁ ca dūṣaṇaṁ; tvam
adya kr̥tyaṁ pratipattum arhasi/

As Shurpanakha provoked Ravanaasura in the full Ravana Sabha in the presence of the Ministers and
even the important persons of the kingdom, Ravanasura shouted: kaś ca rāmaḥ kathaṁ vīryaḥ kiṁ rūpaḥ
kiṁ parākramaḥ, kimarthaṁ daṇḍakāraṇyaṁ praviṣṭaś ca suduścaram/ āyudhaṁ kiṁ ca rāmasya nihatā
yena rākṣasāḥ, kharaś ca nihataṁ saṁkhye dūṣaṇas triśirās tathā/ ‘Who is this Rama, his physical

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profile, courage and so on and why did he enter dandakaranya anyway! What kind of astra shastras does
he possess to be able to stalwart rakshasaas like Khara Dushana Trshiraas! Shurpanakha, tell me in detail
as to why, Lakshmana had to cut off your nose and ears any way!’ Then she explained: ‘dear brother! ity
uktā rākṣasendreṇa rākṣasī krodhamūrchitā, tato rāmaṁ yathānyāyam ākhyātum upacakrame/
dīrghabāhur viśālākṣaś cīrakr̥ṣṇājināmbaraḥ, kandarpasamarūpaś ca rāmo daśarathātmajaḥ/
‘Ramnachandra is the son of the late King Dasharatha; his physique is tall, well built and strong, with
high and broad shouldered, eyes and visage extremely impressive like Manmatha himself and is dressed
up in animal skin, wearing impressive dhanur banas akin to Indhra dhanush capable of raining mantric
arrows. The manner of his releasing arrows was unparalleled and the alacrity and speed with which he
delivers the arrows was amazing. Just as the incessant and extremely severe rain storm of Indra’s clouds
destroys the standing crops on earth, Rama’s arrows devastate thousands of Rakshasasa veeraas into
fragments. Rama was all alone by his feet and wthin a few ghadis of time, he smashed up fourteen
thousand rakshasa heros headed by Khara Dushana Tripuraas! He provided ‘abhaya and shanti’ or solace
and peace to Munis a nd Tapasvis and turned dandakaranya totally free from rakshasaas and their fury
and predominance! Yet: ekā kathaṁ cin muktāhaṁ paribhūya mahātmanā, strīvadhaṁ śaṅkamānena
rāmeṇa viditātmanā/ bhrātā cāsya mahātejā guṇatas tulyavikramaḥ, anuraktaś ca bhaktaś ca lakṣmaṇo
nāma vīryavān/ amarṣī durjayo jetā vikrānto buddhimān balī, rāmasya dakṣiṇe bāhur nityaṁ prāṇo
bahiṣcaraḥ/ Atma jnaani Shri Rama being aware that ‘stree vadha’ or killing of females being forbidden,
he had asked hid younger brother Loakshmana to deface me by cutting off my ears and nose but not kill
me outright and spared me having insulted me but not kill me outright! bhrātā cāsya mahātejā guṇatas
tulyavikramaḥ, anuraktaś ca bhaktaś ca lakṣmaṇo nāma vīryavān/ amarṣī durjayo jetā vikrānto
buddhimān balī, rāmasya dakṣiṇe bāhur nityaṁ prāṇo bahiṣcaraḥ/ Rama’s younger brother named
Lakshmana is a bright, brave and loyal whose mind of sharp, physical strength unchallengable and always
to present as a body guard as Rama’s right hand! rāmasya tu viśālākṣī dharmapatnī yaśasvinī, sītā nāma
varārohā vaidehī tanumadhyamā/ naiva devī na gandharvā na yakṣī na ca kiṁnarī, tathārūpā mayā nārī
dr̥ṣṭapūrvā mahītale/ Shri Rama’s dharmapatni is always with him and are exceedingly attached to each
other.She is a repository of beauty and grace with readily attracting face and demeanour with arresting
eyes and looks like of Purnachandra. Her hairs, setting of nose, thighs, and her physical beauty is splendid
like of Maha Lakshmi herself as the ‘dandakavana rani’. Her name is sweet and short viz. Devi Sita the
princess of Videha Kingdom by birth and upbringing as the pretty daughter of King Janaka.Devatas,
Ghandharvas, Yaksha, Kinnaras are none too comparable to her charm and elegance. He who could
accomplish Devi Sita as a wife and emmbrace her, he should have his ambition far beyond that of Indra’s
the King of Swarga! Indeed, Lankeshwara! You ought to anchor your heart on to Devi Sita! tāṁ tu
vistīrṇajaghanāṁ pīnottuṅgapayodharām, bhāryārthe tu tavānetum udyatāhaṁ varānanām/ tāṁ tu
dr̥ṣṭvādya vaidehīṁ pūrṇacandranibhānanām, manmathasya śarāṇāṁ ca tvaṁ vidheyo bhaviṣyasi/ yadi
tasyām abhiprāyo bhāryārthe tava jāyate, śīghram uddhriyatāṁ pādo jayārtham iha dakṣiṇaḥ/Maha
Baho! I should rest myself in a mode of forgetting and forgiving the revenge seething in my heart as
Lalshmana made me a ‘kurupi’ by slicing off my nose and ears, if only you succeed Sita as your wife!
May you be subject to a victim of Kama Deva’s amorous arrows and succeed in making Sita as your wife
some how, by hook or crook! Rakshasa Raja Lankeshwara! rocate yadi te vākyaṁ mamaitad
rākṣaseśvara,kriyatāṁ nirviśaṅkena vacanaṁ mama rāghava/ niśamya rāmeṇa śarair ajihmagair; hatāñ
janasthānagatān niśācarān, kharaṁ ca buddhvā nihataṁ ca dūṣaṇaṁ; tvam adya kr̥tyaṁ pratipattum
arhasi/ Rakshasa Raja Ravana! In case you like my advice, to strenghen your mind and willpower.Rama
used his will power and killed your kith and kin. Now this is the unique manner by which you could
avenge in this manner.

Sarga Thirty Five

Ravanasura once again approaches Mareecha once again to seek the latter’s help

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tataḥ śūrpaṇakhā vākyaṁ tac chrutvā romaharṣaṇam, sacivān abhyanujñāya kāryaṁ buddhvā jagāma
ha/ tat kāryam anugamyātha yathāvad upalabhya ca, doṣāṇāṁ ca guṇānāṁ ca saṁpradhārya balābalam/
iti kartavyam ity eva kr̥tvā niścayam ātmanaḥ, sthirabuddhis tato ramyāṁ yānaśālāṁ jagāma ha/
yānaśālāṁ tato gatvā pracchannaṁ rākṣasādhipaḥ, sūtaṁ saṁcodayām āsa rathaḥ saṁyujyatām iti/
evam uktaḥ kṣaṇenaiva sārathir laghuvikramaḥ, rathaṁ saṁyojayām āsa tasyābhimatam uttamam/
kāñcanaṁ ratham āsthāya kāmagaṁ ratnabhūṣitam, piśācavadanair yuktaṁ kharaiḥ kanakabhūṣaṇaiḥ/
meghapratimanādena sa tena dhanadānujaḥ, rākṣasādhipatiḥ śrīmān yayau nadanadīpatim/ sa
śvetabālavyasanaḥ śvetacchatro daśānanaḥ, snigdhavaidūryasaṁkāśas taptakāñcanabhūṣaṇaḥ/ daśāsyo
viṁśatibhujo darśanīya paricchadaḥ, tridaśārir munīndraghno daśaśīrṣa ivādrirāṭ/ kāmagaṁ ratham
āsthāya śuśubhe rākṣasādhipaḥ, vidyunmaṇḍalavān meghaḥ sabalāka ivāmbare/ saśailaṁ sāgarānūpaṁ
vīryavān avalokayan, nānāpuṣpaphalair vr̥kṣair anukīrṇaṁ sahasraśaḥ/ śītamaṅgalatoyābhiḥ
padminībhiḥ samantataḥ, viśālair āśramapadair vedimadbhiḥ samāvr̥tam/ kadaly āḍhakisaṁbādhaṁ
nālikeropaśobhitam, sālais tālais tamālaiś ca tarubhiś ca supuṣpitaiḥ/ atyantaniyatāhāraiḥ śobhitaṁ
paramarṣibhiḥ, nāgaiḥ suparṇair gandharvaiḥ kiṁnaraiś ca sahasraśaḥ/ jitakāmaiś ca siddhaiś ca
cāmaṇaiś copaśobhitam, ājair vaikhānasair māṣair vālakhilyair marīcipaiḥ/ divyābharaṇamālyābhir
divyarūpābhir āvr̥tam, krīḍā ratividhijñābhir apsarobhiḥ sahasraśaḥ/ sevitaṁ devapatnībhiḥ śrīmatībhiḥ
śriyā vr̥tam, devadānavasaṁghaiś ca caritaṁ tv amr̥tāśibhiḥ/ haṁsakrauñcaplavākīrṇaṁ sārasaiḥ
saṁpraṇāditam, vaidūryaprastaraṁ ramyaṁ snigdhaṁ sāgaratejasā/ pāṇḍurāṇi viśālāni
divyamālyayutāni ca, tūryagītābhijuṣṭāni vimānāni samantataḥ/ tapasā jitalokānāṁ kāmagāny
abhisaṁpatan, gandharvāpsarasaś caiva dadarśa dhanadānujaḥ/ niryāsarasamūlānāṁ candanānāṁ
sahasraśaḥ, vanāni paśyan saumyāni ghrāṇatr̥ptikarāṇi ca/ agarūṇāṁ ca mukhyānāṁ vanāny upavanāni
ca, takkolānāṁ ca jātyānāṁ phalānāṁ ca sugandhinām/ puṣpāṇi ca tamālasya gulmāni maricasya ca,
muktānāṁ ca samūhāni śuṣyamāṇāni tīrataḥ/ śaṅkhānāṁ prastaraṁ caiva pravālanicayaṁ tathā,
kāñcanāni ca śailāni rājatāni ca sarvaśaḥ/ prasravāṇi manojñāni prasannāni hradāni ca,
dhanadhānyopapannāni strīratnair āvr̥tāni ca/ hastyaśvarathagāḍhāni nagarāṇy avalokayan, taṁ samaṁ
sarvataḥ snigdhaṁ mr̥dusaṁsparśamārutam/ anūpaṁ sindhurājasya dadarśa tridivopamam, tatrāpaśyat
sa meghābhaṁ nyagrodham r̥ṣibhir vr̥tam/ samantād yasya tāḥ śākhāḥ śatayojanam āyatāḥ, yasya
hastinam ādāya mahākāyaṁ ca kaccapam, bhakṣārthaṁ garuḍaḥ śākhām ājagāma mahābalaḥ/ tasya tāṁ
sahasā śākhāṁ bhāreṇa patagottamaḥ, suparṇaḥ parṇabahulāṁ babhañjātha mahābalaḥ/ tatra
vaikhānasā māṣā vālakhilyā marīcipāḥ, ajā babhūvur dhūmrāś ca saṁgatāḥ paramarṣayaḥ/ teṣāṁ
dayārthaṁ garuḍas tāṁ śākhāṁ śatayojanām, jagāmādāya vegena tau cobhau gajakacchapau/
ekapādena dharmātmā bhakṣayitvā tad āmiṣam, niṣādaviṣayaṁ hatvā śākhayā patagottamaḥ, praharṣam
atulaṁ lebhe mokṣayitvā mahāmunīn/ sa tenaiva praharṣeṇa dviguṇīkr̥tavikramaḥ, amr̥tānayanārthaṁ
vai cakāra matimān matim/ ayojālāni nirmathya bhittvā ratnagr̥haṁ varam, mahendrabhavanād guptam
ājahārāmr̥taṁ tataḥ/ taṁ maharṣigaṇair juṣṭaṁ suparṇakr̥talakṣaṇam, nāmnā subhadraṁ nyagrodhaṁ
dadarśa dhanadānujaḥ/ taṁ tu gatvā paraṁ pāraṁ samudrasya nadīpateḥ, dadarśāśramam ekānte puṇye
ramye vanāntare/ tatra kr̥ṣṇājinadharaṁ jaṭāvalkaladhāriṇam, dadarśa niyatāhāraṁ mārīcaṁ nāma
rākṣasaṁ/ sa rāvaṇaḥ samāgamya vidhivat tena rakṣasā, tataḥ paścād idaṁ vākyam abravīd
vākyakovidaḥ/

Having totally influenced Ravanaasura’s mind set and fired up passion for Devi Sita, the badly hurt
Surpanakha on a revenge mode of her facial disfiguring left Ravana who initiated an action plan of
‘Sitaaharana’ straightaway and asked his charioteer to get his chariot ready in a secret manner. The
chariot run by donkeys as looking like a ‘pishacha’ was seated by Ravana. As the chariot proceeded
towards the ocean shores, Ravana was with fully glittering ten heads and golden kireetaas studded with
nine gems and with twenty hands sporting golden ‘kavachas’ or shields looking like a huge mountain
with ten ‘shikharaas’. Paraakrami Ravana then reached the seashores and was surrounded with thousands
of huge trees; some where were coconut trees, or kadali phala- saala- taala-tamaala and so on. He
witnessed on the way a number of Maharshis- serpents-vultures- gandharvas- and kinnaras. Siddha-
chaarana-vaanaprasthaas; groups of Munis- Baalakhilya mahatmas- and those munis who merely absorb
Surya Kiranas too were witnessed all along the oceanshores. Besides the playful divyaaas like apsarasaas

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were in hilarious groups too. Deva-Danava samuhas too were collected in distinct classes. As the ever
jumping up waves were rising and subsiding in constant rhythm, groups of cranes,swans, krouchas were
regaling themselves against the background of a blue horizon glittering like vaidurya manis! By this
akaasha yatra, Ravana the younger of Kubera sighted a number of vimanas of gadharvas and apsrasaas
singing away and dancing too. As Ravana proceeded further on the high sky, there was a ‘maha garuda’
who helped to sight a ‘maha vriksha’ named Subhadravata. taṁ tu gatvā paraṁ pāraṁ samudrasya
nadīpateḥ, dadarśāśramam ekānte puṇye ramye vanāntare/ tatra kr̥ṣṇājinadharaṁ jaṭāvalkaladhāriṇam,
dadarśa niyatāhāraṁ mārīcaṁ nāma rākṣasaṁ/ sa rāvaṇaḥ samāgamya vidhivat tena rakṣasā, tataḥ
paścād idaṁ vākyam abravīd vākyakovidaḥ/ On the other side of the Maha Samudra, the Maha Garuda
sighted a lonely ashram. Inside that ashram was a Rakshasa wearing ‘mriga charmas’ consuming
extremely limited intake of ‘ahaara’. Ravana finally succeeded landed at the ashram and met Mareecha.
The latter had formally invited Ravanaasura as the latter proceeded with his convesation.

Sarga Thirty Six

Ravanaasura once again seeks the help of Mareecha to kidnap Devi Sita

Maārīca śrūyatāṁ tāta vacanaṁ mama bhāṣataḥ, ārto ’smi mama cārtasya bhavān hi paramā gatiḥ/
jānīṣe tvaṁ janasthānaṁ bhrātā yatra kharo mama, dūṣaṇaś ca mahābāhuḥ svasā śūrpaṇakhā ca me/
triśirāś ca mahātejā rākṣasaḥ piśitāśanaḥ, anye ca bahavaḥ śūrā labdhalakṣā niśācarāḥ/ vasanti
manniyogena adhivāsaṁ ca rākṣasaḥ, bādhamānā mahāraṇye munīn ye dharmacāriṇaḥ/ caturdaśa
sahasrāṇi rakṣasāṁ bhīmakarmaṇām, śūrāṇāṁ labdhalakṣāṇāṁ kharacittānuvartinām/ te tv idānīṁ
janasthāne vasamānā mahābalāḥ, saṁgatāḥ param āyattā rāmeṇa saha saṁyuge/ tena saṁjātaroṣeṇa
rāmeṇa raṇamūrdhani, anuktvā paruṣaṁ kiṁ cic charair vyāpāritaṁ dhanuḥ/ caturdaśa sahasrāṇi
rakṣasāṁ bhīmakarmaṇām,nihatāni śarais tīkṣṇair mānuṣeṇa padātinā/ kharaś ca nihataḥ saṁkhye
dūṣaṇaś ca nipātitaḥ, hatvā triśirasaṁ cāpi nirbhayā daṇḍakāḥ kr̥tāḥ/ pitrā nirastaḥ kruddhena
sabhāryaḥ kṣīṇajīvitaḥ, sa hantā tasya sainyasya rāmaḥ kṣatriyapāṁsanaḥ/ aśīlaḥ karkaśas tīkṣṇo
mūrkho lubdho ’jitendriyaḥ, tyaktadharmas tv adharmātmā bhūtānām ahite rataḥ/ yena vairaṁ vināraṇye
sattvam āśritya kevalam, karṇanāsāpahāreṇa bhaginī me virūpitā/ tasya bhāryāṁ janasthānāt sītāṁ
surasutopamām, ānayiṣyāmi vikramya sahāyas tatra me bhava/ tvayā hy ahaṁ sahāyena pārśvasthena
mahābala, bhrātr̥bhiś ca surān yuddhe samagrān nābhicintaye/ tat sahāyo bhava tvaṁ me samartho hy
asi rākṣasa, vīrye yuddhe ca darpe ca na hy asti sadr̥śas tava/ etadartham ahaṁ prāptas tvatsamīpaṁ
niśācara, śr̥ṇu tat karma sāhāyye yat kāryaṁ vacanān mama/ sauvarṇas tvaṁ mr̥go bhūtvā citro
rajatabindubhiḥ, āśrame tasya rāmasya sītāyāḥ pramukhe cara/ tvāṁ tu niḥsaṁśayaṁ sītā dr̥ṣṭvā tu
mr̥garūpiṇam, gr̥hyatām iti bhartāraṁ lakṣmaṇaṁ cābhidhāsyati/ tatas tayor apāye tu śūnye sītāṁ
yathāsukham, nirābādho hariṣyāmi rāhuś candraprabhām iva/ tataḥ paścāt sukhaṁ rāme
bhāryāharaṇakarśite, visrabdhaṁ prahariṣyāmi kr̥tārthenāntarātmanā/ tasya rāmakathāṁ śrutvā
mārīcasya mahātmanaḥ, śuṣkaṁ samabhavad vaktraṁ paritrasto babhūva ca/sa rāvaṇaṁ
trastaviṣaṇṇacetā; mahāvane rāmaparākramajñaḥ, kr̥tāñjalis tattvam uvāca vākyaṁ; hitaṁ ca tasmai
hitam ātmanaś ca/

Maareecha! I am presently in a dire situation and need your assistance badly.In the janasthaana in
dandakaaranya, my brother Khara and his senapati Dushana had been staying in comfort and so did my
sister Shrupanakha. Mahabaahu the nara maamsa bhaksha Trishira and thousands like him too lived in
quietude often troubling dharmaachaari munis. Besides them were as many as fourteen thousand shura-
veera rakshasaas too were enjoying teasing and killing the dharmaachaari munis freely having a happy
rejoicings. Then arrived Rama and the several rakshasaas got disturbed and started encounters against
him. No doubt Khara and other rakshasaasas too were experts in dhanur vidya and they put up ready
resistance. Some fourteen thousand and odd maha rakshasaas attacked Rama but the latter who was a
super expert in dhanur vidya and killed them all. Then Dushana the senapati of Khara and subsequently
Trishira were decimated too by Rama owing to his specialisation of dhanur vidya. Finally Khara had a

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one to one battle and killed Khara too and thus turned dandakaranya free from Rakshas. This Rama was
banished to dandakaranya as his father King Dashatatha was unhappy and angry with him and despatched
along with his wife too. aśīlaḥ karkaśas tīkṣṇo mūrkho lubdho ’jitendriyaḥ, tyaktadharmas tv
adharmātmā bhūtānām ahite rataḥ/ yena vairaṁ vināraṇye sattvam āśritya kevalam, karṇanāsāpahāreṇa
bhaginī me virūpitā/ tasya bhāryāṁ janasthānāt sītāṁ surasutopamām, ānayiṣyāmi vikramya sahāyas
tatra me bhava/ This Rama is cruel, used to arrows only, arrogant, idiotic, narrowminded, dharma tyaagi,
and resorts to violence without any provocation. He instructed his brother to deface my sister dear
Shurpanakha and cut off her nose and both the ears without any justification. Now I want to abduct his
wife and torment him mentally for ever. And, Mareecha! I seek your assistance in this act of our vengence
agaiknt that cruel Rama to bring him to senses! Mahabali Mareecha! I am indeed capable of even facing
Devas in any kind of attacks as you are nodoubt aware, but this is a rather sensitive issue and hence my
request to you personally! You possess the innate capability of great ‘maayaa prayogas’. This is why I
have arrived here most specilally. sauvarṇas tvaṁ mr̥go bhūtvā citro rajatabindubhiḥ, āśrame tasya
rāmasya sītāyāḥ pramukhe cara/ tvāṁ tu niḥsaṁśayaṁ sītā dr̥ṣṭvā tu mr̥garūpiṇam, gr̥hyatām iti
bhartāraṁ lakṣmaṇaṁ cābhidhāsyati/ You must assume the form of a golden deer with silveren horns
and move about the precincts of Rama’s ashram attracting the attention of Devi Sita. This queen form of a
deer ought to readily arrest the attention of Sita and she should then ask Rama or Lakshmana to some how
catch the deer. When both of them chase the Maya Mriga, then I would enter the ashram and abduct Sita
as Rahu would make Chandra disappear! tataḥ paścāt sukhaṁ rāme bhāryāharaṇakarśite, visrabdhaṁ
prahariṣyāmi kr̥tārthenāntarātmanā/ tasya rāmakathāṁ śrutvā mārīcasya mahātmanaḥ, śuṣkaṁ
samabhavad vaktraṁ paritrasto babhūva ca/ There after, Rama would get submeged in irreparable
damage to Rama’s psyche and lose his balance of mind, resulting in physical strength and internal
fortitude and he could be comfortably killed by just one stroke of my sword! As this plan as detailed by
Ravana , Mareecha’s face and lips got dried up and was shaken to his roots with fear as the plan on its
very face seemed impractical and suicidal for himself. sa rāvaṇaṁ trastaviṣaṇṇacetā; mahāvane
rāmaparākrama -jñaḥ, kr̥tāñjalis tattvam uvāca vākyaṁ; hitaṁ ca tasmai hitam ātmanaś ca/ In this kind
of Maha Vana to run around under the nose of Rama Lakshmanas and tempt Devi Sita is literally inviting
death and already he was about to faint and nearly facing death. After all, the inborn intelligence and
bravery of Rama was already tasted by Mareecha and it was fortuitous that the Rakshasa was nearly dead
as Rama killed his brother Subahu and he himself was thrown farflung by Rama’s vayavyaastra!

Sarga Thirty Seven

‘The self shaken up Mareecha appeals to Ravana to very kindly withdraw the plan in view of Rama’s
extraordinary mental acumen and physical energy

Tatacchrutvā rākṣasendrasya vākyaṁ vākyaviśāradaḥ, pratyuvāca mahāprājño mārīco rākṣaseśvaram/ a

sulabhāḥ puruṣā rājan satataṁ priyavādinaḥ, apriyasya ca pathyasya vaktā śrotā ca durlabhaḥ/ na
nūnaṁ budhyase rāmaṁ mahāvīryaṁ guṇonnatam, ayuktacāraś capalo mahendravaruṇopamam/ api
svasti bhavet tāta sarveṣāṁ bhuvi rakṣasām, api rāmo na saṁkruddhaḥ kuryāl lokam arākṣasaṁ/ api te
jīvitāntāya notpannā janakātmajā, api sītā nimittaṁ ca na bhaved vyasanaṁ mahat/ api tvām īśvaraṁ
prāpya kāmavr̥ttaṁ niraṅkuśam, na vinaśyet purī laṅkā tvayā saha sarākṣasā/tvadvidhaḥ kāmavr̥tto hi
duḥśīlaḥ pāpamantritaḥ, ātmānaṁ svajanaṁ rāṣṭraṁ sa rājā hanti durmatiḥ/ na ca pitrā parityakto
nāmaryādaḥ kathaṁ cana, na lubdho na ca duḥśīlo na ca kṣatriyapāṁsanaḥ/na ca dharmaguṇair hīnaiḥ
kausalyānandavardhanaḥ, na ca tīkṣṇo hi bhūtānāṁ sarveṣāṁ ca hite rataḥ/ vañcitaṁ pitaraṁ dr̥ṣṭvā
kaikeyyā satyavādinam, kariṣyāmīti dharmātmā tataḥ pravrajito vanam/ kaikeyyāḥ priyakāmārthaṁ pitur
daśarathasya ca, hitvā rājyaṁ ca bhogāṁś ca praviṣṭo daṇḍakāvanam/ na rāmaḥ karkaśas tāta nāvidvān
nājitendriyaḥ, anr̥taṁ na śrutaṁ caiva naiva tvaṁ vaktum arhasi/ rāmo vigrahavān dharmaḥ sādhuḥ
satyaparākramaḥ, rājā sarvasya lokasya devānām iva vāsavaḥ/ kathaṁ tvaṁ tasya vaidehīṁ rakṣitāṁ
svena tejasā, icchasi prasabhaṁ hartuṁ prabhām iva vivasvataḥ/ śarārciṣam anādhr̥ṣyaṁ
cāpakhaḍgendhanaṁ raṇe, rāmāgniṁ sahasā dīptaṁ na praveṣṭuṁ tvam arhasi/ dhanurvyāditadīptāsyaṁ

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śarārciṣam amarṣaṇam, cāpabāṇadharaṁ vīraṁ śatrusenāpahāriṇam/ rājyaṁ sukhaṁ ca saṁtyajya
jīvitaṁ ceṣṭam ātmanaḥ, nātyāsādayituṁ tāta rāmāntakam ihārhasi/ aprameyaṁ hi tat tejo yasya sā
janakātmajā, na tvaṁ samarthas tāṁ hartuṁ rāmacāpāśrayāṁ vane/ prāṇebhyo ’pi priyatarā bhāryā
nityam anuvratā, dīptasyeva hutāśasya śikhā sītā sumadhyamā/ kim udyamaṁ vyartham imaṁ kr̥tvā te
rākṣasādhipa, dr̥ṣṭaś cet tvaṁ raṇe tena tad antaṁ tava jīvitam/ jīvitaṁ ca sukhaṁ caiva rājyaṁ caiva
sudurlabham, yadeecchasi chiram bhoktum maakrithaa Ramaviprityam/ sa sarvaiḥ sacivaiḥ sārdhaṁ
vibhīṣaṇapuraskr̥taiḥ, mantrayitvā tu dharmiṣṭhaiḥ kr̥tvā niścayam ātmanaḥ/ doṣāṇāṁ ca guṇānāṁ ca
saṁpradhārya balābalam, ātmanaś ca balaṁ jñātvā rāghavasya ca tattvataḥ, hitaṁ hi tava niścitya
kṣamaṁ tvaṁ kartum arhasi/ ahaṁ tu manye tava na kṣamaṁ raṇe; samāgamaṁ kosalarājasūnunā, idaṁ
hi bhūyaḥ śr̥ṇu vākyam uttamaṁ; kṣamaṁ ca yuktaṁ ca niśācarādhipa/

Maareecha further addressed Ravanaasura that it would be easy to give an advice but being ignorant of
the tragic consequences. Ravana Raja! You are ignorant of the depth and mental strength of Shri Rama; in
terms of bravery he excels Indra and Varuna. Do you not realise that the safety of the entirety of
Rakshasaas would be your objective and aspiration; but would you not realise that you would take such a
step to destroy the race of rakshasaas by annoying Rama! Is Janaka nandini Sita the very seed to destroy
your vamsha! May be due to her role, your own destruction and the ‘itihaasa’ of Rakshasa race’s
devastation is to be destined! tvadvidhaḥ kāmavr̥tto hi duḥśīlaḥ pāpamantritaḥ, ātmānaṁ svajanaṁ
rāṣṭraṁ sa rājā hanti durmatiḥ/ That King like you being a duraachaari-svecchhaachaari-paapa purna or
of negative psyche, free to act as pleased, and of sinful or evil consequences could doom the race along
with pulling himself too. On the other hand: na ca pitrā parityakto nāmaryādaḥ kathaṁ cana, na lubdho
na ca duḥśīlo na ca kṣatriyapāṁsanaḥ/na ca dharmaguṇair hīnaiḥ kausalyānandavardhanaḥ, na ca
tīkṣṇo hi bhūtānāṁ sarveṣāṁ ca hite rataḥ/ Shri Rama had neither discarded his father, nor due to
infringment of the principles of dharma, nor narrowmided, and not by the kshatriya’s dutifulness. He is
the dear son replete with his mother Kousalya’s love and so does his love for fellow beings by his very
nature. It was the queen Kaikeyi who lured her husband and made a victim of Rama in her game. And the
duty bound Rama has had the determination of upkeeping his father’s resolve. He had on his own decided
to preserve the dignity of the parents quite volantarily and having discarded his desires entered
dadakaranya! na rāmaḥ karkaśas tāta nāvidvān nājitendriyaḥ, anr̥taṁ na śrutaṁ caiva naiva tvaṁ
vaktum arhasi/ rāmo vigrahavān dharmaḥ sādhuḥ satyaparākramaḥ, rājā sarvasya lokasya devānām iva
vāsavaḥ/ Rama is neither cruel, nor foolish, but has of immense self reastraint. One could never ascribe
indescretion on his part,as he is a mita bhaashi and non exaggerative human. He is of dharma murti
swarupa, and satya paraakrami, like Indra the Universal King alike with Devas and Human beings. Rama
is pure like Agni and so is his arrow and sword, atonce fast and sharp! At the same time, beware of a
fullfledged flame and a merciless sword. aprameyaṁ hi tat tejo yasya sā janakātmajā, na tvaṁ samarthas
tāṁ hartuṁ rāmacāpāśrayāṁ vane/ prāṇebhyo ’pi priyatarā bhāryā nityam anuvratā, dīptasyeva
hutāśasya śikhā sītā sumadhyamā/ Janakakishori Sita the dharmapatni of Rama is none too less radiant.
Rama’s ‘dhanush baanaas’ are her supreme source of strength; is some one there who could ever dare to
seize her from Rama the purusha simha! Mithileshwari Sita the ever radiant saha dharma charini of23
Rama is a flame of lasting fire and is there somebody who could seize her from Rama ever! jīvitaṁ ca
sukhaṁ caiva rājyaṁ caiva sudurlabham, yadeecchasi chiram bhoktum maakrithaa Ramaviprityam/ If
only, Ravanaasura! If you wish to carry on your life peacefully without discontentment, then never make
a grievous blunder and annoy Shri Rama. Take the advice of matureminded Vibhishana and dhamamtma
panditaas and act accordingly.

Sarga Thirty Eight

Maareecha explains his erstwhile experience of Vayavyastra and requests Ravana to pardon him

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Kadā cid apy ahaṁ vīryāt paryaṭan pr̥thivīm imām, balaṁ nāgasahasrasya dhārayan parvatopamaḥ/
nīlajīmūtasaṁkāśas taptakāñcanakuṇḍalaḥ, bhayaṁ lokasya janayan kirīṭī parighāyudhaḥ, vyacaraṁ
daṇḍakāraṇyam r̥ṣimāṁsāni bhakṣayan/ viśvāmitro ’tha dharmātmā madvitrasto mahāmuniḥ, svayaṁ
gatvā daśarathaṁ narendram idam abravīt/ ayaṁ rakṣatu māṁ rāmaḥ parvakāle samāhitaḥ, mārīcān me
bhayaṁ ghoraṁ samutpannaṁ nareśvara/ ity evam ukto dharmātmā rājā daśarathas tadā, pratyuvāca
mahābhāgaṁ viśvāmitraṁ mahāmunim/ ūna ṣoḍaśa varṣo ’yam akr̥tāstraś ca rāghavaḥ, kāmaṁ tu mama
yat sainyaṁ mayā saha gamiṣyati, badhiṣyāmi muniśreṣṭha śatruṁ tava yathepsitam/ ity evam uktaḥ sa
munī rājānaṁ punar abravīt, rāmān nānyad balaṁ loke paryāptaṁ tasya rakṣasaḥ/ bālo ’py eṣa
mahātejāḥ samarthas tasya nigrahe, gamiṣye rāmam ādāya svasti te ’stu paraṁtapaḥ/ ity evam uktvā sa
munis tam ādāya nr̥pātmajam, jagāma paramaprīto viśvāmitraḥ svam āśramam/ taṁ tadā daṇḍakāraṇye
yajñam uddiśya dīkṣitam, babhūvāvasthito rāmaś citraṁ visphārayan dhanuḥ/ ajātavyañjanaḥ śrīmān
bālaḥ śyāmaḥ śubhekṣaṇaḥ,ekavastradharo dhanvī śikhī kanakamālayā/ śobhayan daṇḍakāraṇyaṁ
dīptena svena tejasā, adr̥śyata tadā rāmo bālacandra ivoditaḥ/ tato ’haṁ meghasaṁkāśas
taptakāñcanakuṇḍalaḥ, balī dattavaro darpād ājagāma tadāśramam/ tena dr̥ṣṭaḥ praviṣṭo ’haṁ
sahasaivodyatāyudhaḥ, māṁ tu dr̥ṣṭvā dhanuḥ sajyam asaṁbhrāntaś cakāra ha/ avajānann ahaṁ mohād
bālo ’yam iti rāghavam, viśvāmitrasya tāṁ vedim adhyadhāvaṁ kr̥tatvaraḥ/ tena muktas tato bāṇaḥ śitaḥ
śatrunibarhaṇaḥ, tenāhaṁ tāḍitaḥ kṣiptaḥ samudre śatayojane/ rāmasya śaravegena nirasto
bhrāntacetanaḥ, pātito ’haṁ tadā tena gambhīre sāgarāmbhasi, prāpya saṁjñāṁ cirāt tāta laṅkāṁ prati
gataḥ purīm/ evam asmi tadā muktaḥ sahāyās te nipātitāḥ, akr̥tāstreṇa rāmeṇa bālenākliṣṭakarmaṇā/ tan
mayā vāryamāṇas tvaṁ yadi rāmeṇa vigraham, kariṣyasy āpadaṁ ghorāṁ kṣipraṁ prāpya naśiṣyasi/
krīḍā ratividhijñānāṁ samājotsavaśālinām,rakṣasāṁ caiva saṁtāpam anarthaṁ cāhariṣyasi/
harmyaprāsādasaṁbādhāṁ nānāratnavibhūṣitām, drakṣyasi tvaṁ purīṁ laṅkāṁ vinaṣṭāṁ maithilīkr̥te/
akurvanto ’pi pāpāni śucayaḥ pāpasaṁśrayāt, parapāpair vinaśyanti matsyā nāgahrade yathā/
divyacandanadigdhāṅgān divyābharaṇabhūṣitān, drakṣyasy abhihatān bhūmau tava doṣāt tu rākṣasān/
hr̥tadārān sadārāṁś ca daśavidravato diśaḥ, hataśeṣān aśaraṇān drakṣyasi tvaṁ niśācarān/
śarajālaparikṣiptām agnijvālāsamāvr̥tām, pradagdhabhavanāṁ laṅkāṁ drakṣyasi tvam asaṁśayam/
pramadānāṁ sahasrāṇi tava rājan parigrahaḥ, bhava svadāranirataḥ svakulaṁ rakṣarākṣasa/ mānaṁ
vr̥ddhiṁ ca rājyaṁ ca jīvitaṁ ceṣṭam ātmanaḥ, yadīcchasi ciraṁ bhoktuṁ mā kr̥thā rāma vipriyam/
nivāryamāṇaḥ suhr̥dā mayā bhr̥śaṁ; prasahya sītāṁ yadi dharṣayiṣyasi, gamiṣyasi kṣīṇabalaḥ
sabāndhavo; yamakṣayaṁ rāmaśarāttajīvitaḥ/

Ravanasura! Once in my erstwhile life, I got puffed up with self pride, arrogance, adventurism and
carefree attitude , moving around the earth and high skies as then I was of the physical strength of
thousands of elephants. My body was of the hue of blue clouds, wearing bright and big golden earrings,
massive headgear, consuming only the fresh meat of Rishis as the unique terror of Dandakaranya.
Maharshi Vishvamitra was mortally afraid of me and approached King Dasharatha and informed that a
Maha Rakshasa named Maareecha and do kindy allow the youthful Shri Rama to accompany me to
provide safety to my Yajgna kaarya. Then King Dasharatha replied that Rama was hardly of the age of
fifteen years and if approved, that he himself would come with his vast and never defeated army force
backed up. ity evam uktvā sa munis tam ādāya nr̥pātmajam, jagāma paramaprīto viśvāmitraḥ svam
āśramam/ taṁ tadā daṇḍakāraṇye yajñam uddiśya dīkṣitam, babhūvāvasthito rāmaś citraṁ visphārayan
dhanuḥ/ Vishvamitra then replied: That particular Rakshasa is destined to die only in the hands of Sri
Rama only. Maharshi stated further: Maha Raja Dasharatha! Indeed you do possess the valour even to
help Devatas against countless Rakshasaas and annihilate them. You also the back up of huge sena no
doubt. But even as a mere lad, Rama is the singular hero who could devastate Mareecha and am keen and
bent on him accompanying him. So affirming, Rama as accompanied by Lakshmana took them away to
his ashram. taṁ tadā daṇḍakāraṇye yajñam uddiśya dīkṣitam, babhūvāvasthito rāmaś citraṁ
visphārayan dhanuḥ/ In that manner, Ravana! Rama Lakshmanas accompanied Vishvamitra and entrusted
them yagjna deeksha even as Rama resounded his dhanush and stood firm awaiting the rakshasaas.
Mareecha conrinued his naraation further: As I entered the yagjna shaala with careless arrogance even as
my golden earlobes were flickering with flashes of brightness, I saw Rama with toy like dhanush baanas

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and I was amused to wirness a couple of lads practising the dhanur vidya! No sooner that I found them,
that they lifted their dhanush baanaas and I was some how experienced some kind of jitters! Then I
reconciled and emboldened myself that these were mere lads of at the threshold of youthfulness. tena
muktas tato bāṇaḥ śitaḥ śatrunibarhaṇaḥ, tenāhaṁ tāḍitaḥ kṣiptaḥ samudre śatayojane/ rāmasya
śaravegena nirasto bhrāntacetanaḥ, pātito ’haṁ tadā tena gambhīre sāgarāmbhasi, prāpya saṁjñāṁ
cirāt tāta laṅkāṁ prati gataḥ purīm/ Even then as Rama released one arrow, I was thrown away some
hundred yojanaas away and forcefully swept off my feet right into the deep ocean all though was not dead
but saved of life. Then I realised that the force of wind was such as I had thrown across and was
benumbed out of shock and fatigue. Subsequently I realised that I was thrown across on the banks of
Lankaapuri. evam asmi tadā muktaḥ sahāyās te nipātitāḥ, akr̥tāstreṇa rāmeṇa bālenākliṣṭakarmaṇā/ tan
mayā vāryamāṇas tvaṁ yadi rāmeṇa vigraham, kariṣyasy āpadaṁ ghorāṁ kṣipraṁ prāpya naśiṣyasi/ I
this manner I was literally escaped and spared of death. At that time Rama was a mere boy bordering
youthfulness and was not even properly trained in dhanur vidya while he is a fulfilled hero. Therefore, I
am making an appeal to you not to make initiatives of encounter much less in a vily manner. krīḍā
ratividhijñānāṁ samājotsavaśālinām,rakṣasāṁ caiva saṁtāpam anarthaṁ cāhariṣyasi/ harmyaprāsāda
saṁbādhāṁ nānāratnavibhūṣitām, drakṣyasi tvaṁ purīṁ laṅkāṁ vinaṣṭāṁ maithilīkr̥te/ Ravana!Why are
you concerned and espouse the cause of rakshasaas who were playful- carefree- ever gayful- irresponsible
and seek to embrace definitive death! You appear to be obsessed with Mithileshwari Devi Sita, but in the
Lankapuri antahpuras are abundant and replete with celestial angels! Why to you like to hasten the
‘vidhvamsha’ and devastation of the famed Lankapuri the happy haven of Rakshasaas! In case you long
to enjoy the feminine charm and bonds of affection of close friends and relatives for ever, leave and
ignore the negative psyche and uphold the pride and pratishtha- developmet and progress, contentment
and fulfillment of living of the kingdom but never ever sow the seeds of destruction and devastation!
Nivāryamāṇaḥ suhr̥dā mayā bhr̥śaṁ; prasahya sītāṁ yadi dharṣayiṣyasi, gamiṣyasi kṣīṇabalaḥ
sabāndhavo; yamakṣayaṁ rāmaśarāttajīvitaḥ/ King Lankeshwara! I am your well wisher and dear
brother ! Of what avail of kidnapping Devi Sita and end up in the devastation of your maha sena, kith and
kin and relatives and friends and opt for ‘Yama Yatra’!

Sarga Thirty Nine

Maarecha seeks to further convince Ravanaasura as Mareecha enterered having assumed the form of a
Maya Harina or a feigned deer.

Evam asmi tadā muktaḥ kathaṁ cit tena saṁyuge, idānīm api yad vr̥ttaṁ tac chr̥ṇuṣva yad uttaram/
rākṣasābhyām ahaṁ dvābhyām anirviṇṇas tathā kr̥taḥ, sahito mr̥garūpābhyāṁ praviṣṭo daṇḍakāvanam/
dīptajihvo mahākāyas tīkṣṇaśr̥ṇgo mahābalaḥ, vyacaran daṇḍakāraṇyaṁ māṁsabhakṣo mahāmr̥gaḥ/
agnihotreṣu tīrtheṣu caityavr̥kṣeṣu rāvaṇa, atyantaghoro vyacaraṁs tāpasāṁs tān pradharṣayan/sa
nihatya daṇḍakāraṇye tāpasān dharmacāriṇaḥ, rudhirāṇi pibaṁs teṣāṁ tathā māṁsāni bhakṣayan/
r̥ṣimāṁsāśanaḥ krūras trāsayan vanagocarān, tadā rudhiramatto ’haṁ vyacaraṁ daṇḍakāvanam/
tadāhaṁ daṇḍakāraṇye vicaran dharmadūṣakaḥ, āsādayaṁ tadā rāmaṁ tāpasaṁ dharmam āśritam/
vaidehīṁ ca mahābhāgāṁ lakṣmaṇaṁ ca mahāratham,tāpasaṁ niyatāhāraṁ sarvabhūtahite rat am/ so
’haṁ vanagataṁ rāmaṁ paribhūya mahābalam, tāpaso ’yam iti jñātvā pūrvavairam anusmaran/
abhyadhāvaṁ susaṁkruddhas tīkṣṇaśr̥ṅgo mr̥gākr̥tiḥ, jighāṁsur akr̥taprajñas taṁ prahāram anusmaran/
tena muktās trayo bāṇāḥ śitāḥ śatrunibarhaṇāḥ, vikr̥ṣya balavac cāpaṁ suparṇānilatulyagāḥ/ te bāṇā
vajrasaṁkāśāḥ sughorā raktabhojanāḥ, ājagmuḥ sahitāḥ sarve trayaḥ saṁnataparvaṇaḥ/ parākramajño
rāmasya śaṭho dr̥ṣṭabhayaḥ purā, samutkrāntas tato muktas tāv ubhau rākṣasau hatau/ śareṇa mukto
rāmasya kathaṁ cit prāpya jīvitam, iha pravrājito yuktas tāpaso ’haṁ samāhitaḥ/ vr̥kṣe vr̥kṣe hi paśyāmi
cīrakr̥ṣṇājināmbaram, gr̥hītadhanuṣaṁ rāmaṁ pāśahastam ivāntakam/ api rāmasahasrāṇi bhītaḥ
paśyāmi rāvaṇa, rāmabhūtam idaṁ sarvam araṇyaṁ pratibhāti me/rāmam eva hi paśyāmi rahite
rākṣaseśvara, dr̥ṣṭvā svapnagataṁ rāmam udbhramāmi vicetanaḥ/ rakārādīni nāmāni rāmatrastasya

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rāvaṇa, ratnāni ca rathāś caiva trāsaṁ saṁjanayanti me/ ahaṁ tasya prabhāvajño na yuddhaṁ tena te
kṣamam, raṇe rāmeṇa yudhyasva kṣamāṁ vā kuru rākṣasa, na te rāmakathā kāryā yadi māṁ draṣṭum
icchasi/ idaṁ vaco bandhuhitārthinā mayā; yathocyamānaṁ yadi nābhipatsyase, sabāndhavas tyakṣyasi
jīvitaṁ raṇe; hato ’dya rāmeṇa śarair ajihmagaiḥ/

Maareecha continued his death like encounter with Shri Rama and further described its aftermath too.
Having assumed the form of a deer, he entered Dandakaaranya as a meat eater and moved about freely
and comfortably. He feigned in that form and surreptitiously used to kill and eat the flesh of Munis and
drink up their fresh blood. Mareecha asserted that in that manner he happened to move about in the
neighbourhood of Ramaashrarama and saw Sri Rama- Devi Sita- and Lakshmana in the forms of
tapasvis.He went near Lakshmana and subseqently Rama Sitas too but could not identify them properly as
they were dressed up like Munis. Rama then released three arrows playfully towards us as deers.
parākramajño rāmasya śaṭho dr̥ṣṭabhayaḥ purā, samutkrāntas tato muktas tāv ubhau rākṣasau hatau/ I
was indeed aware of the taste of ‘Rama baanaas’and therefore I jumped out with force and fled away but
two co rakshasaas in the same form as deers were instantly killed. śareṇa mukto rāmasya kathaṁ cit
prāpya jīvitam, iha pravrājito yuktas tāpaso ’haṁ samāhitaḥ/ In this manner, having been spared of the
arrows, I had eversince talken to a totally different way of living as of then since. It was from that very
moment, I have abandoned my earlier mode of living as of now like a Monk. Ravana! Out of sheer fright,
I keep visioning thousand Ramas standing before me eversince. And this forest in which I am settled
eversince appears replete with Rama and Rama alone. rāmam eva hi paśyāmi rahite rākṣaseśvara, dr̥ṣṭvā
svapnagataṁ rāmam udbhramāmi vicetanaḥ/ rakārādīni nāmāni rāmatrastasya rāvaṇa, ratnāni ca rathāś
caiva trāsaṁ saṁjanayanti me/ Rakshasa Raja! when ever I am seated alone I keep visioning Rama; in
my deams too I keep seeing Rama and Rama alone and get back standing and staring Rama alone!
Ravana! I am mortally frightened of Rama and even the words like Ratna or Ratha and all the words
starting from ‘Rakaara’ as my spine rewinds and enters my mind with heaviness! ahaṁ tasya
prabhāvajño na yuddhaṁ tena te kṣamam, raṇe rāmeṇa yudhyasva kṣamāṁ vā kuru rākṣasa, na te
rāmakathā kāryā yadi māṁ draṣṭum icchasi/ I am totally seized of the nightmare of Rama and his might
and trait both physically and mentally. That is why my unequivocal assertion of refraining confrontation
against Rama; he could suppress a Bali Chakravarti or Nahusha by his brain and brawn! Ravana! Either
you could fight with Rama or pardon him or ignore, but my appeal to you is to very kindly please refrain
from any reference or discussion about him. Nishaachara! I too could be involved in other’s affairs and as
such what ever you deem the best you may do so without involving others. In case you feel that what
Shurpanakha had misbehaved with Rama Lakshmans or if Rama devastated Khara Dushanas, what could
be my involment in this at my personal risk of my own termination!

[ Vishleshanaas as per Essence of Valmiki Bala Ramayana vide Sargas Twenty Nine and Seventy
respectively on Bali Chakravarti and Nahusha respectively:

Bali Chakravarti:

Having been trained in all these disciplines,Vamana Deva had one fine morning left for the Yagna Shaala
of Bali Chakravarti as the latter was executing a SacredYagna while carrying his mat, danda /stick,
chhatra / umbrella and kamandulu / water vessel. Danava Guru Shukracharya was aware that Vishnu
Deva in the form of Vamana Murti was arriving at the Yagna and briefed Bali Chakravarti to be
extremely careful as Vishnu was a sauve and highly talented person to put words in the mouths of the
opponents. The Guru reminded Chakravarti that the latter denied the age-old practice of rights to yagna’s
shares to Devataas and that Vamana Murti might as well ask for the revival of the practice but those
shares were now enjoying by Danava Chiefs. Bali replied to Danava Guru that in case Vishnu in the
incarnation of Vamana Murti came and requested for any thing then how could a King say ‘no’ to it! Bali
told the Danava Guru: Brahmanaachaarya! How could I deny any body requesting me for a favour! And
if that Supreme Deva asked me for a charity, then what else would be the alternative! While Parameswara

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received the fruits of Vrataas, Upavaasaas, and so on from one and all, and if that Parameswara himself
asked a boon from me, could there be a greater fortune to me! When even an ordinary person approached
me for a favour, then too that could not be denied by a King; then when Narayana himself asked for it,
could such an opportunity presented itself, this chance could never indeed be missed. Even if there are
difficulties in executing a charity, the value of charity would get multiplied and ‘Veera purushaas’ would
never deter from performing the deed) Having said the above, Bali asked Shukraachaarya: Yatagjnaatwaa
Munisreshtha!Daanavighna karenamey, Naiva Bhavyam Jagannaathey Govidey samupastithey! ( By
understanding the above, Munisreshta! Please do not create ‘Daana Vighnaas’ or hurdles in the execution
of the Charity!). As Vamana Deva arrived at the Yagna shaala, Bali welcomed him, offered ‘Arghya’,
‘Aasana’, Puja and offered him limitless gold, jewellery, elephants, horses, cows, women, clothes,
bunches of villages or townships or whatever would be his wish! Vamana Deva replied smilingly:
Mamagnisharanaarthaaya dehi Rajan Padatrayam, Suvarnagraamaratnaadi tadarthibhyah
pradeeyataam/ (Raja! Please provide to me three feet of land to enable me to set up an Agni- Shaala).
Bali said that after all three feet would be nothing as he could ask for a lakh of feet which could be given
away, but Vamana Deva replied that he was indeed satisfied with that much of Bhumi and if the King
were to offer more he might as well provide to the other needy! Bali Chakravarti readily agreed not
understanding the implication and as the deed of Daana was being executed and Vamana Deva extended
his hand to the King and expanded his Vamana Rupa gradually immediately: Instantly, Vamana Murti
displayed his Virat Swarupa: Chandra and Surya were his two Eyes,Shy was his head, Prithvi his feet,
Pishachaas were his foot-fingers, Gruhyakaas were his hand fingers, Vishwa Deva Ganaas were in his
jaanus /knees,Sadhyas were his janghaas, Yakshaas were his nails, Apsarsaas were his palm lines,
Nakshatras were his Eye sight, Surya kiranas were his hairs, Stars were his body hairs, Maharshiganaas
were in the hair roots, Vidishas were his hands, Dishaas were his ears, Ashwini Kumars were his faculty
of hearing, Vayu was his nose, Chandra Deva was his joking faculty, Dharma Deva was his thinking
capacity, Satya was his voice and Saraswati was his tongue, Deva Mata Aditi was his neck, Vidya was his
valiyaas or long poles; Pushas were his eye brows, Swarga dwar was his anus, Vaishvanara his face,
Prajapati his vrushanaas, Param Brahma was his heart, Kashyapa Muni was his Pumstwa,Vasu Devata
was his back, Marutganaas were his Sandhis, Rudra was his Vakshasthala, Mahaarnavaa was his Dhairya,
Gangharvas were in his stomach; Lakshmi, Medha, Dhruti, Kaanti and all Vidyaas were in his ‘Kati
Pradesha’; the luster and radiance in the total Universe as also the Tapo teja or the power of meditation
was the reflection of the magnificence of Natayana; Vedas and Sciptures and the huge Yagnaas and the
Sacred Deeds of the Virtuous like Maharshis and Brahmanas were all inside in his ‘kukshi’ or belly. On
viewing the Paramatma’s ‘Virat Swarupa’, the so called ‘Mahaasuraas’ referred to earlier in ignorance by
Chakravarti Bali before Prahlada’s curse to him got burnt off like flies before a gigantic out berak of Fire!
Having thus occupied the Universe in totality including the sub-terrain Sapta Paatalaas, Vamana Deva
stated that since Bali took the water in his hand and donated the THREE FEET of Land, and blessed him
to be the King of the Sapta Paatalaas and granted him long life till the end of Manvantara of the on-going
Vaisawata Manu. He also blessed Bali that all the ‘Homa Phalas’ at the time of Shraddhas to be
performed even by Brahmanas, besides incomplete and defective Vratas, Agni Kaaryaas without ghee,
and Kusha grass roots as also the daanas without detachment would belong to Bali and his followers.

Nahusha:

Nahusha who was also in the lineage of Pururava had the distinction of peforming ninety nine
Ashwamedha Yagnas and was nearly qualified to become Indra who should have executed hundred
Yagnas. Meanwhile there was a temoporary vacancy of Indratwa since Indra fled away since he killed
Vritrasura with the help of the Vajrayudha made out of Sage Dadhichis’s backbone; Vritrasura who was a
Brahmana by birth and Brahma Hatya Sin chased Indra. Brahma thus appointed Nahusha as temporary
Indra. Nahusha who was originally a King of Great Virtue bacame arrogant and power-mongering as he
became Indra and claimed all the privileges belonging to Indra like Vajrayudha, Iravata the Elephant and
even Indra’s wife Sachi Devi. Nahusha insisted that Sachi Devi be his keep! Sachi Devi was non-plussed

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at this proposal. As advised by Deva Guru Brihaspati, she asked Nahusha to come to her residence but he
should do so just as Indra was in the habit of arriving at her residence by a Palki (Palanquin) which
actually was carried by Maharshis. Nahusha was excited to reach her Palace quickly and having got into
the palanquin commanded Agastya Muni to reach him to Sachi Devi’s Place at once; he said ‘Sarpa
Sarpa’ meaning ‘Quick, Quick’ and in the process gave a kick to the Muni to go fast. Asgastya
purposively misunderstood the word and converted the arrogant Nahusha as an Ajagara (Python) and
dropped the latter to the depths of Bhuloka into thick forests. As a repentant Nahusha begged of
clemency, the Maharshi granted a reprieve that the ‘Shaapa Vimochana’ would be possible only when
Pandavas reached the forest for twelve long years before their ‘Ajnaata Vasa’ or Unknown Destiny
having lost a bet in the ‘Maya Juda’ or wilful game of chess. As Draupadi desired to secure a Sugandhika
Flower Bheema got into a pond and the Ajagara caught him and agreed to release him only if he gave
correct replies to the Serpent’s queries. Yudhishtara had to arrive and release Bhima and Nahusha alike.
Meanwhile Brihaspati and Agastya found that Indra was hiding in a lotus stem in Mana Sarovara Lake
and brought him back and prayed to Brahma who exonerated Nahusha from the Brahma Hatya Sin on the
ground that Vitra was no boubt a Brahmana but committed sins of killing several virtuous and innocents]

Sarga Forty

Ravanasura resents Mareecha’s argumentative pattern and commands Mareecha to get involved in the
mission of ‘Sitaapaharana’ while detailing the plan of abduction

Mārīcena tu tad vākyaṁ kṣamaṁ yuktaṁ ca rāvaṇaḥ, ukto na pratijagrāha martukāma ivauṣadham/ taṁ
pathyahitavaktāraṁ mārīcaṁ rākṣasādhipaḥ,abravīt paruṣaṁ vākyam ayuktaṁ kālacoditaḥ/ yat kilaitad
ayuktārthaṁ mārīca mayi kathyate, vākyaṁ niṣphalam atyarthaṁ bījam uptam ivoṣare/ tvadvākyair na tu
māṁ śakyaṁ bhettuṁ rāmasya saṁyuge, pāpaśīlasya mūrkhasya mānuṣasya viśeṣataḥ/ yas tyaktvā
suhr̥do rājyaṁ mātaraṁ pitaraṁ tathā, strīvākyaṁ prākr̥taṁ śrutvā vanam ekapade gataḥ/ avaśyaṁ tu
mayā tasya saṁyuge kharaghātinaḥ, prāṇaiḥ priyatarā sītā hartavyā tava saṁnidhau/ evaṁ me niścitā
buddhir hr̥di mārīca vartate, na vyāvartayituṁ śakyā sendrair api surāsuraiḥ/ doṣaṁ guṇaṁ vā
saṁpr̥ṣṭas tvam evaṁ vaktum arhasi,apāyaṁ vāpy upāyaṁ vā kāryasyāsya viniścaye/ saṁpr̥ṣṭena tu
vaktavyaṁ sacivena vipaścitā, udyatāñjalinā rājño ya icched bhūtim ātmanaḥ/ vākyam apratikūlaṁ tu
mr̥dupūrvaṁ śubhaṁ hitam, upacāreṇa yuktaṁ ca vaktavyo vasudhādhipaḥ/ sāvamardaṁ tu yad vākyaṁ
mārīca hitam ucyate, nābhinandati tad rājā mānārho mānavarjitam/ pañcarūpāṇi rājāno dhārayanty
amitaujasaḥ, agner indrasya somasya yamasya varuṇasya ca, auṣṇyaṁ tathā vikramaṁ ca saumyaṁ
daṇḍaṁ prasannatām/ tasmāt sarvāsv avasthāsu mānyāḥ pūjyāś ca pārthivāḥ, tvaṁ tu dharmam avijñāya
kevalaṁ moham āsthitaḥ/ abhyāgataṁ māṁ daurātmyāt paruṣaṁ vadasīdr̥śam, guṇadoṣau na pr̥cchāmi
kṣamaṁ cātmani rākṣasa, asmiṁs tu sa bhavān kr̥tye sāhāyyaṁ kartum arhati/ sauvarṇas tvaṁ mr̥go
bhūtvā citro rajatabindubhiḥ, pralobhayitvā vaidehīṁ yatheṣṭaṁ gantum arhasi/ tvāṁ tu māyāmr̥gaṁ
dr̥ṣṭvā kāñcanaṁ jātavismayā, ānayainam iti kṣipraṁ rāmaṁ vakṣyati maithilī/ apakrānte ca kākutsthe
lakṣmaṇe ca yathāsukham, ānayiṣyāmi vaidehīṁ sahasrākṣaḥ śacīm iva/ evaṁ kr̥tvā tv idaṁ kāryaṁ
yatheṣṭaṁ gaccha rākṣasa, rājyasyārdhaṁ pradāsyāmi mārīca tava suvrata/ gaccha saumya śivaṁ
mārgaṁ kāryasyāsya vivr̥ddhaye, prāpya sītām ayuddhena vañcayitvā tu rāghavam, laṅkāṁ prati
gamiṣyāmi kr̥takāryaḥ saha tvayā/ etat kāryam avaśyaṁ me balād api kariṣyasi, rājño hi pratikūlastho na
jātu sukham edhate/ āsādya taṁ jīvitasaṁśayas te; mr̥tyur dhruvo hy adya mayā virudhya, etad yathāvat
parigr̥hya buddhyā; yad atra pathyaṁ kuru tat tathā tvam/

As Ravanaasura did not heed the caution note of Mareecha like a patient would not even intake the
prescribed medicine, the latter shouted on Mareecha: Useless Mareecha born of a low class! I have
suffered enough of your useless lecture. After all this Rama is a human and I do not have to stoop down to
fight with him and my decision to abduct his woman is final and unalterable. He is such a stupid to follow
the decision of woman named Kaikeyi - his step mother, could discard his kingship, own mother, friends
and associates is wandering in dandakaranya, kills Khara and his co- rakshasaas; I am now bent on

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abducting his wife and bring him to senses from his arrogance and superior feelings and thus make his life
miserable.Mareecha! My decision is so intense that even Indraadi Devas and even co-rakshasaas would
not be altered! Whether my decision is correct or improper is not to be discussed now but as to how to
execute and get facilitated is what is expected of you but not your futile lecture! A Minister is normally
expected to politely describe the ways and means to plan out and execute the Royal Decree but certainly
not to question the very decision of the King. While addressing a King with authority, the adviser would
need to be reasonable, submissive, and in a manner of giving conviction with folded hands with utmost
respectfulness, but not be arrogant, careless and argumentative. A raja craves for and is hungry of praises
and even the conversation of a Subject needs to be initiated with his or her pronouncement of
submission. Nishaachara! The ever bright King is a celestial representation of Agni-Indra-Soma-Yama
and Varuna and thus signifies five ‘gumas’ or characteristics-Pratapa-Parakrama-Soumya bhava - danda-
and prasannata or Courage-Bravery-Cool minded maturity- hardness of enforcement-and pleasantness.
Therefore a King is worthy of worship. Mareecha! You are forgetting the feature of your dutifulness and
are obsessed with your own subjective intrepretation of dharma and nyaaya disrgard of desha-kaala-
paristhitis! Mareecha! I am your ‘abyaagata atitthi’ and you are only obsessed with your own ideas
leaving no scope for mental adjustment and objective understanding.Mayotttamapi chataavat twaam
pratyamitavikramam, amsmistu sa bhavaan kritye sayaayyam kartumarhasi/Amita paraakrami
Maareecha! I have merely suggested that in this plan of mine, you should assist me .Listen to me
carefully: Donning golden skin, convert yourself as a deer dotting your body with silver spots and move
around Ramaashrama to attract Devi Sita’s personal attention and be evasive running around without
being caught. / tvāṁ tu māyāmr̥gaṁ dr̥ṣṭvā kāñcanaṁ jātavismayā, ānayainam iti kṣipraṁ rāmaṁ
vakṣyati maithilī/ apakrānte ca kākutsthe lakṣmaṇe ca yathāsukham, ānayiṣyāmi vaidehīṁ sahasrākṣaḥ
śacīm iva/ evaṁ kr̥tvā tv idaṁ kāryaṁ yatheṣṭaṁ gaccha rākṣasa, rājyasyārdhaṁ pradāsyāmi mārīca
tava suvrata/ On noticing the maayaa kanchana mriga, Mithileshwari Sita should be terribly surprised and
then ask Rama to run and catch hold of the queer deer, when Rama should seek to catch it and then by
imitating Rama’s own voice keep shouting: ‘Ha Rama Ha Lakshmana’ repeatedly. Then Lakshmana
would be desapatched and avanasura woud enter as a fake Muni like Indra abducted Shachi Devi! Then
you would be free to go where you wish and as a gift, I should award to you one half of Lanka Rajya to
you!’ gaccha saumya śivaṁ mārgaṁ kāryasyāsya vivr̥ddhaye, prāpya sītām ayuddhena vañcayitvā tu
rāghavam, laṅkāṁ prati gamiṣyāmi kr̥takāryaḥ saha tvayā/ Soumya Maareecha! Do therefore get ready to
go cracking up and I wish you best of luck and fortune!

Sarga Forty One

Maareecha issues ultimate warning to the doom of Ravana and disaster of Lanka Kingdom

Aajñapto rājavad vākyaṁ pratikūlaṁ niśācaraḥ, abravīt paruṣaṁ vākyaṁ mārīco rākṣasādhipam/
kenāyam upadiṣṭas te vināśaḥ pāpakarmaṇā, saputrasya sarāṣṭrasya sāmātyasya niśācara/ kas tvayā
sukhinā rājan nābhinandati pāpakr̥t, kenedam upadiṣṭaṁ te mr̥tyudvāram upāyataḥ/ śatravas tava
suvyaktaṁ hīnavīryā niśācara, icchanti tvāṁ vinaśyantam uparuddhaṁ balīyasā/ kenedam upadiṣṭaṁ te
kṣudreṇāhitavādinā, yas tvām icchati naśyantaṁ svakr̥tena niśācara/ vadhyāḥ khalu na hanyante sacivās
tava rāvaṇa, ye tvām utpatham ārūḍhaṁ na nigr̥hṇanti sarvaśaḥ/ amātyaiḥ kāmavr̥tto hi rājā kāpatham
āśritaḥ, nigrāhyaḥ sarvathā sadbhir na nigrāhyo nigr̥hyase/ dharmam arthaṁ ca kāmaṁ ca yaśaś ca
jayatāṁ vara, svāmiprasādāt sacivāḥ prāpnuvanti niśācara/ viparyaye tu tat sarvaṁ vyarthaṁ bhavati
rāvaṇa, vyasanaṁ svāmivaiguṇyāt prāpnuvantītare janāḥ/ rājamūlo hi dharmaś ca jayaś ca jayatāṁ
vara, tasmāt sarvāsv avasthāsu rakṣitavyo narādhipaḥ/ rājyaṁ pālayituṁ śakyaṁ na tīkṣṇena niśācara,
na cāpi pratikūlena nāvinītena rākṣasa/ ye tīkṣṇamantrāḥ sacivā bhajyante saha tena vai, viṣameṣu
rathāḥ śīghraṁ mandasārathayo yathā/ bahavaḥ sādhavo loke yuktadharmam anuṣṭhitāḥ, pareṣām
aparādhena vinaṣṭāḥ saparicchadāḥ/ svāminā pratikūlena prajās tīkṣṇena rāvaṇa, rakṣyamāṇā na
vardhante meṣā gomāyunā yathā/ avaśyaṁ vinaśiṣyanti sarve rāvaṇa rākṣasāḥ, yeṣāṁ tvaṁ karkaśo rājā
durbuddhir ajitendriya/ tad idaṁ kākatālīyaṁ ghoram āsāditaṁ tvayā, atra kiṁ śobhanaṁ yat tvaṁ

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sasainyo vinaśiṣyasi/ māṁ nihatya tu rāmo ’sau nacirāt tvāṁ vadhiṣyati, anena kr̥takr̥tyo ’smi mriye yad
ariṇā hataḥ/darśanād eva rāmasya hataṁ mām upadhāraya, ātmānaṁ ca hataṁ viddhi hr̥tvā sītāṁ
sabāndhavam/ ānayiṣyasi cet sītām āśramāt sahito mayā, naiva tvam asi naivāhaṁ naiva laṅkā na
rākṣasāḥ/ nivāryamāṇas tu mayā hitaiṣiṇā; na mr̥ṣyase vākyam idaṁ niśācara, paretakalpā hi gatāyuṣo
narā; hitaṁ na gr̥hṇanti suhr̥dbhir īritam/

As Ravana reacted against the pleadings and advises of Mareecha in the visit of the King seeking
Mareecha’s assistance, the desperate Mareecha displayed his rebellion. Maareecha shouted at Ravana:
Maha Rakshasa Ravana! Which hopeless Rakshasa has advised you this disastrous plan which ought to
lead to the doom of yourself, your sons, kingdom and ministers. That worst enemy of yours under the
garb of wellwisher is very obviously unhappy and jealous of your supremacy seeks to the verge of death
and collapse of your being! Rakshasa raaja! That worst enemy of yours like a wolf in the garb of a Lion
aims at a hit of your death! The duty of a well meaning Mantri to a Raja is required to stop the travel of a
chariot up the crumbling hill of disaster! It is that Minister and Adviser whose reaponsibility is to stop
and reverse the way of a King in the name of the Purusharthaas of Dharma-Artha- Kama- Yashas!
Ravana! Like a royal indescretion, a small drop of fire leads to devastation to the praja in full swing. Ever
victorious Rakshasa Raja! Dharma is the seed of ‘Yashas’ or virtue begets fame and popularity; under all
possible circumstances a popular king needs to be saved from the traps of public disgust and no-
confidence. Indeed therefore the public confidence is to be proactive but never to be anti public. A noble
Adviser is like an efficient saarathi or charioteer who on the battle field proves to be a true friend-
philosopher and guide. Surely a dull and inactive saarathi if ignorant of the ups and downs of the battle
ground might land the charioteer to the sure downfall and similarly in the experience of life. Ravana! In
an atmosphere of antipathy, it should be the public opinion that safeguards a critical crisis but an owl or a
vily fox takes you to disaster and tragedy. Even a casual indiscretion leads to a frightening concequence
as is my personal experience but in your case the risk of a battle is far-reaching as the entire army might
be wiped off! By following your directive of assuming a fake deer form and tempting Rama to chase me,
is most assuredly my chase of ‘mrityu’ and secure salvation of death by his hands, especially a ‘veera
swarga’. Rakshasa Raja! Darshanaadeva Ramasya hatam maamvadhaaraya, aatmaanam cha hatam
viddhi hatvaa Sitaam sabandhavam/ It is most certain that by attracting my ‘mayaa harina swarupa’ Rama
should kill me after a little chase, but you ought to realise that your comfortable existence should get
rattled along with your entire vamsha and sena too as there would be Lankapuri nor its followers and
population! nivāryamāṇas tu mayā hitaiṣiṇā; na mr̥ṣyase vākyam idaṁ niśācara, paretakalpā hi gatāyuṣo
narā; hitaṁ na gr̥hṇanti suhr̥dbhir īritam/ Nishaachara Lankeshwara! I am your sincere devotee and
hence seeking to forestall the prospective disaster, but those who are in the spell of ‘mrityu’ and their life
span is closing nearby would not be able to resist death; indeed; the truism is assertive: Vinaasha kaale
vipareeta buddhi!

Sarga Forty Two

Rakshasa Maareecha forced by Ravanaasura to assume the deer form of glitter and attract Sita’s attention

Evam uktvā tu paruṣaṁ mārīco rāvaṇaṁ tataḥ, gacchāvety abravīd dīno bhayād rātriṁcaraprabhoḥ/
dr̥ṣṭaś cāhaṁ punas tena śaracāpāsidhāriṇā, madvadhodyataśastreṇa vinaṣṭaṁ jīvitaṁ ca me/ kiṁ tu
kartuṁ mayā śakyam evaṁ tvayi durātmani, eṣa gacchāmy ahaṁ tāta svasti te ’stu niśācara/ prahr̥ṣṭas tv
abhavat tena vacanena sa rākṣasaḥ, pariṣvajya susaṁśliṣṭam idaṁ vacanam abravīt/ etac chauṇḍīrya -
yuktaṁ te macchandād iva bhāṣitam, idānīm asi mārīcaḥ pūrvam anyo niśācaraḥ/ āruhyatām ayaṁ
śīghraṁ khago ratnavibhūṣitaḥ, mayā saha ratho yuktaḥ piśācavadanaiḥ kharaiḥ/ tato rāvaṇamārīcau
vimānam iva taṁ ratham,āruhya yayatuḥ śīghraṁ tasmād āśramamaṇḍalāt/ tathaiva tatra paśyantau
pattanāni vanāni ca, girīṁś ca saritaḥ sarvā rāṣṭrāṇi nagarāṇi ca/ sametya daṇḍakāraṇyaṁ
rāghavasyāśramaṁ tataḥ, dadarśa sahamarīco rāvaṇo rākṣasādhipaḥ/ avatīrya rathāt tasmāt tataḥ
kāñcanabhūṣaṇāt, haste gr̥hītvā mārīcaṁ rāvaṇo vākyam abravīt/ etad rāmāśramapadaṁ dr̥śyate

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kadalīvr̥tam,kriyatāṁ tat sakhe śīghraṁ yadarthaṁ vayam āgatāḥ/ sa rāvaṇavacaḥ śrutvā mārīco
rākṣasas tadā, mr̥go bhūtvāśramadvāri rāmasya vicacāra ha/ maṇipravaraśr̥ṅgāgraḥ sitāsitamukhākr̥tiḥ,
raktapadmotpalamukha indranīlotpalaśravāḥ/ kiṁ cid abhyunnata grīva indranīlanibhodaraḥ,
madhūkanibhapārśvaś ca kañjakiñjalkasaṁnibhaḥ/vaidūryasaṁkāśakhuras tanujaṅghaḥ susaṁhataḥ,
indrāyudhasavarṇena pucchenordhvaṁ virājitaḥ/ manoharasnigdhavarṇo ratnair nānāvidhair vr̥taḥ,
kṣaṇena rākṣaso jāto mr̥gaḥ paramaśobhanaḥ/ vanaṁ prajvalayan ramyaṁ rāmāśramapadaṁ ca tat,
manoharaṁ darśanīyaṁ rūpaṁ kr̥tvā sa rākṣasaḥ/pralobhanārthaṁ vaidehyā nānādhātuvicitritam,
vicaran gacchate samyak śādvalāni samantataḥ/ rūpyabinduśataiś citro bhūtvā ca priyadarśanaḥ,
viṭapīnāṁ kisalayān bhaṅktvādan vicacāra ha/ kadalīgr̥hakaṁ gatvā karṇikārān itas tataḥ, samāśrayan
mandagatiḥ sītāsaṁdarśanaṁ tadā/ rājīvacitrapr̥ṣṭhaḥ sa virarāja mahāmr̥gaḥ, rāmāśramapadābhyāśe
vicacāra yathāsukham/punar gatvā nivr̥ttaś ca vicacāra mr̥gottamaḥ, gatvā muhūrtaṁ tvarayā punaḥ
pratinivartate/ vikrīḍaṁś ca punar bhūmau punar eva niṣīdati, āśramadvāram āgamya mr̥gayūthāni
gacchati/ mr̥gayūthair anugataḥ punar eva nivartate, sītādarśanam ākāṅkṣan rākṣaso mr̥gatāṁ gataḥ/
paribhramati citrāṇi maṇḍalāni viniṣpatan, samudvīkṣya ca sarve taṁ mr̥gā ye ’nye vanecarāḥ/
upagamya samāghrāya vidravanti diśo daśa, rākṣasaḥ so ’pi tān vanyān mr̥gān mr̥gavadhe rataḥ/
pracchādanārthaṁ bhāvasya na bhakṣayati saṁspr̥śan, tasminn eva tataḥ kāle vaidehī śubhalocanā/
kusumāpacaye vyagrā pādapān atyavartata, karṇikārān aśokāṁś ca cūṭāṁś ca madirekṣaṇā/ kusumāny
apacinvantī cacāra rucirānanā, anarhāraṇyavāsasya sā taṁ ratnamayaṁ mr̥gam, muktāmaṇivicitrāṅgaṁ
dadarśa paramāṅganā./ taṁ vai ruciradaṇtauṣṭhaṁ rūpyadhātutanūruham, vismayotphullanayanā
sasnehaṁ samudaikṣata/ sa ca tāṁ rāmadayitāṁ paśyan māyāmayo mr̥gaḥ,vicacāra tatas tatra dīpayann
iva tad vanam/ adr̥ṣṭapūrvaṁ dr̥ṣṭvā taṁ nānāratnamayaṁ mr̥gam, vismayaṁ paramaṁ sītā jagāma
janakātmajā/

Having cursed Ravanasura to his heart’s contentment, Mareecha then got readied to leave for
dandakaranya and felt that once Shri Rama sights him in the maya mriga swarupa then his life’s closure
should be almost ceratain. None indeed could ever survive the ‘yama danda’, as soon as he would
approach Devi Sditha in the Maya Mriga Swarupa. Bhagavan! What could I do any way as I have a death
trap both sides! As Mareecha was thus reconciled to certain death either way, then Ravana hugged him
and affirmed that thus onward Mareecha had come to his real form as a rakshasa but not as an ever
doubting and timid human. Then Ravana initiated his travel to dandakaranya by his fierce donkey driven
golden chariot studded with the glitter of mani-maanikyas by the speed of winds as per the sky line .
Addressing Mareecha, Ravana stressed: Pralobhaitvaa vaideheem atheshtham gantumarhasi, taam
shunye prasabham sitaamaanaishtyaami maithileem/ Maareecha! Your siglemost duty now should be
tempt Sita with your maayaa mriga swarupa and as soon as dust appears on the sky, I should be forciblly
abduct Sita! On their way to dandakaaranya by their Pishaca like donkey chariot, they witnessed thick
forests, gardens, mountains, number less rivers, raashtras, cities and villages before sighting
dandakaaranya. Then Ravana took his hands in Maraacha’s hands with false affection and confirmed that
the Ramaashrama was visible from the skies and that they had indeed arrived. sa rāvaṇavacaḥ śrutvā
mārīco rākṣasas tadā, mr̥go bhūtvāśramadvāri rāmasya vicacāra ha/ maṇipravaraśr̥ṅgāgraḥ
sitāsitamukhākr̥tiḥ, rakta padmopalamukha indranīlotpalaśravāḥ/ kiṁ cid abhyunnata grīva
indranīlanibhodaraḥ, madhūkanibhapārśvaś ca kañjakiñjalkasaṁnibhaḥ/ As soon as Ravana’s voice was
heard, instantly Mareecha turned into the form of Maya Mriga and appeared at the doors of the Rama
ashrama. It’s upper horns glittered Indraneela Mani, face like red lotus colour, forehead white and black
spots, ear lobes like blue lotuses, a fairly heightened neck, the stomach inclined likeindraneela mani, side
view is of white colour and the overall body is of kesara varna. Rakshasa Mareecha had thus become like
a twinkling Star attraction of that segment of dandakaaranya. pralobhanārthaṁ vaidehyā nānādhātu
vicitritam, vicaran gacchate samyak śādvalāni samantataḥ/ Merely to tempt Devi Sita, the multi coloured
‘harini’ appeared now here and now there running about and eating leaves and flowers by slow movement
and rapid runnings suddenly as being playful and enticing. vikrīḍaṁś ca punar bhūmau punar eva
niṣīdati, āśramadvāram āgamya mr̥gayūthāni gacchati/ The ‘vichitra mriga’ jumps suddenly, plays
everywhere and moves in all directions and suddenly distinguishes itself in a crowd of fellow deer!

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Indeed, the Rakshasa’s prime desire is to attract his attention. sa ca tāṁ rāmadayitāṁ paśyan māyāmayo
mr̥gaḥ,vicacāra tatas tatra dīpayann iva tad vanam/ adr̥ṣṭapūrvaṁ dr̥ṣṭvā taṁ nānāratnamayaṁ mr̥gam,
vismayaṁ paramaṁ sītā jagāma janakātmajā/ Thus the maya mriga having thus closely drawn the
attention of Devi Sita realised that it was a rare find, never ever seen-much less imagined in her life time
ever and kept on gazing with concentration as never before!

Sarga Forty Three

Even as Lakshmana doubted about the Maya Mriga, Sita was bent to secure it alive or dead and Rama had
to yield to her intense wish proceeded with the chase, while entrusting responsibility to Lakshmana.
chase.

Sā taṁ saṁprekṣya suśroṇī kusumāni vicinvatī, hemarājatavarṇābhyāṁ pārśvābhyām upaśobhitam/

prahr̥ṣṭā cānavadyāṅgī mr̥ṣṭahāṭakavarṇinī, bhartāram api cākrandal lakṣmaṇaṁ caiva sāyudham/
tayāhūtau naravyāghrau vaidehyā rāmalakṣmaṇau, vīkṣamāṇau tu taṁ deśaṁ tadā dadr̥śatur mr̥gam/
śaṅkamānas tu taṁ dr̥ṣṭvā lakṣmaṇo rāmam abravīt, tam evainam ahaṁ manye mārīcaṁ rākṣasaṁ
mr̥gam/ caranto mr̥gayāṁ hr̥ṣṭāḥ pāpenopādhinā vane, anena nihatā rāma rājānaḥ kāmarūpiṇā/ asya
māyāvido māyāmr̥garūpam idaṁ kr̥tam, bhānumatpuruṣavyāghra gandharvapurasaṁnibham/ mr̥go hy
evaṁvidho ratnavicitro nāsti rāghava, jagatyāṁ jagatīnātha māyaiṣā hi na saṁśayaḥ/ evaṁ bruvāṇaṁ
kākutsthaṁ prativā
rya śucismitā, uvāca sītā saṁhr̥ṣṭā chadmanā hr̥tacetanā/ āryaputrābhirāmo ’sau mr̥go harati me manaḥ,
ānayainaṁ mahābāho krīḍārthaṁ no bhaviṣyati/ ihāśramapade ’smākaṁ bahavaḥ puṇyadarśanāḥ, mr̥gāś
caranti sahitāś camarāḥ sr̥marās tathā/ r̥kṣāḥ pr̥ṣatasaṁghāś ca vānarāḥ kiṁnarās tathā, vicaranti
mahābāho rūpaśreṣṭhā mahābalāḥ/ na cāsya sadr̥śo rājan dr̥ṣṭapūrvo mr̥gaḥ purā, tejasā kṣamayā
dīptyā yathāyaṁ mr̥gasattamaḥ/ nānāvarṇavicitrāṅgo ratnabindusamācitaḥ, dyotayan vanam avyagraṁ
śobhate śaśisaṁnibhaḥ/ aho rūpam aho lakṣmīḥ svarasaṁpac ca śobhanā, mr̥go ’dbhuto vicitro ’sau
hr̥dayaṁ haratīva me/ yadi grahaṇam abhyeti jīvann eva mr̥gas tava, āścaryabhūtaṁ bhavati vismayaṁ
janayiṣyati/ samāptavanavāsānāṁ rājyasthānāṁ ca naḥ punaḥ, antaḥpuravibhūṣārtho mr̥ga eṣa
bhaviṣyati/ bharatasyāryaputrasya śvaśrūṇāṁ mama ca prabho, mr̥garūpam idaṁ divyaṁ vismayaṁ
janayiṣyati/ jīvan na yadi te ’bhyeti grahaṇaṁ mr̥gasattamaḥ, ajinaṁ naraśārdūla ruciraṁ me bhaviṣyati/
nihatasyāsya sattvasya jāmbūnadamayatvaci, śaṣpabr̥syāṁ vinītāyām icchāmy aham upāsitum/
kāmavr̥ttam idaṁ raudraṁ strīṇām asadr̥śaṁ matam, vapuṣā tv asya sattvasya vismayo janito mama/tena
kāñcanaromṇā tu maṇipravaraśr̥ṅgiṇā, taruṇādityavarṇena nakṣatrapathavarcasā,babhūva rāghavasyāpi
mano vismayam āgatam/ evaṁ sītāvacaḥ śrutvā dr̥ṣṭvā ca mr̥gam adbhutam, uvāca rāghavo hr̥ṣṭo
bhrātaraṁ lakṣmaṇaṁ vacaḥ/ paśya lakṣmaṇa vaidehyāḥ spr̥hāṁ mr̥gagatām imām, rūpaśreṣṭhatayā hy
eṣa mr̥go ’dya na bhaviṣyati/ na vane nandanoddeśe na caitrarathasaṁśraye, kutaḥ pr̥thivyāṁ saumitre
yo ’sya kaś cit samo mr̥gaḥ/ pratilomānulomāś ca rucirā romarājayaḥ, śobhante mr̥gam āśritya citrāḥ
kanakabindubhiḥ/ paśyāsya jr̥mbhamāṇasya dīptām agniśikhopamām, jihvāṁ mukhān niḥsarantīṁ
meghād iva śatahradām/ masāragalvarkamukhaḥ śaṅkhamuktānibhodaraḥ, kasya nāmānirūpyo ’sau na
mano lobhayen mr̥gaḥ/ kasya rūpam idaṁ dr̥ṣṭvā jāmbūnadamayaprabham, nānāratnamayaṁ divyaṁ na
mano vismayaṁ vrajet/ māṁsahetor api mr̥gān vihārārthaṁ ca dhanvinaḥ, ghnanti lakṣmaṇa rājāno
mr̥gayāyāṁ mahāvane/ dhanāni vyavasāyena vicīyante mahāvane, dhātavo vividhāś cāpi
maṇiratnasuvarṇinaḥ/ tat sāram akhilaṁ nr̥̥̄ṇāṁ dhanaṁ nicayavardhanam,manasā cintitaṁ sarvaṁ
yathā śukrasya lakṣmaṇa/ arthī yenārthakr̥tyena saṁvrajaty avicārayan, tam artham arthaśāstrajñaḥ
prāhur arthyāś ca lakṣmaṇa/ etasya mr̥garatnasya parārdhye kāñcanatvaci, upavekṣyati vaidehī mayā
saha sumadhyamā/ na kādalī na priyakī na praveṇī na cāvikī, bhaved etasya sadr̥śī sparśaneneti me
matiḥ/ eṣa caiva mr̥gaḥ śrīmān yaś ca divyo nabhaścaraḥ, ubhāv etau mr̥gau divyau
tārāmr̥gamahīmr̥gau/ yadi vāyaṁ tathā yan māṁ bhaved vadasi lakṣmaṇa, māyaiṣā rākṣasasyeti kartavyo
’sya vadho mayā/ etena hi nr̥śaṁsena mārīcenākr̥tātmanā, vane vicaratā pūrvaṁ hiṁsitā munipuṁgavāḥ/
utthāya bahavo yena mr̥gayāyāṁ janādhipāḥ, nihatāḥ parameṣvāsās tasmād vadhyas tv ayaṁ mr̥gaḥ/
purastād iha vātāpiḥ paribhūya tapasvinaḥ, udarastho dvijān hanti svagarbho ’śvatarīm iva/ sa kadā cic

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cirāl loke āsasāda mahāmunim, agastyaṁ tejasā yuktaṁ bhakṣyas tasya babhūva ha/ samutthāne ca tad
rūpaṁ kartukāmaṁ samīkṣya tam, utsmayitvā tu bhagavān vātāpim idam abravīt/ tvayāvigaṇya vātāpe
paribhūtāś ca tejasā, jīvaloke dvijaśreṣṭhās tasmād asi jarāṁ gataḥ/ evaṁ tan na bhaved rakṣo vātāpir
iva lakṣmaṇa, madvidhaṁ yo ’timanyeta dharmanityaṁ jitendriyam/ bhaved dhato ’yaṁ vātāpir
agastyeneva mā gatiḥ, iha tvaṁ bhava saṁnaddho yantrito rakṣa maithilīm/ asyām āyattam asmākaṁ yat
kr̥tyaṁ raghunandana,aham enaṁ vadhiṣyāmi grahīṣyāmy atha vā mr̥gam/ yāvad gacchāmi saumitre
mr̥gam ānayituṁ drutam, paśya lakṣmaṇa vaidehīṁ mr̥gatvaci gataspr̥hām/ tvacā pradhānayā hy eṣa
mr̥go ’dya na bhaviṣyati, apramattena te bhāvyam āśramasthena sītayā/ yāvat pr̥ṣatam ekena sāyakena
nihanmy aham, hatvaitac carma ādāya śīghram eṣyāmi lakṣmaṇa/ pradakṣiṇenātibalena pakṣiṇā;
jaṭāyuṣā buddhimatā ca lakṣmaṇa, bhavāpramattaḥ pratigr̥hya maithilīṁ; pratikṣaṇaṁ sarvata eva
śaṅkitaḥ/

Devi Sita was literally mesmerised on staring at the Maya Mriga and asked Rama to go get it along with
Lakshmana. Lakshmana had at once expressed his doubt whether Mareecha Rakshasa had arrived in that
fake form. He said that the great sinner was used to assume such forms and kill kings and princes
ruthlessly. Rama! He is an expert in assuming such attractive forms and create illusions. Raghunandana!
In the entire creation this type of form would be unimaginable. Surely Mareecha seeks to entice Sita.
Then Sita became obsessed with the sight and repeated her request to fetch it and make me happy to play
and enjoy with it. Indeed this animal is unusually strange and unbelievable with strange colour
combinations.Its swarupa is unique, its physical features are unimaginable and the callous manner in
which it moves about is strange and free. yadi grahaṇam abhyeti jīvann eva mr̥gas tava, āścaryabhūtaṁ
bhavati vismayaṁ janayiṣyati/ samāptavanavāsānāṁ rājyasthānāṁ ca naḥ punaḥ, antaḥpuravibhūṣārtho
mr̥ga eṣa bhaviṣyati/ If only this deer is in my possession, this should be worthy of popular exhibit of my
pleasure and pride.As and when this ‘aranya vana vaasa’ gets concluded and we return back to ayodhya,
this should be a befitting gift to Bharata, my mothers in law and even the ayodhya public.Even whenever
we spend our freetime together seated on dry grass leisurely, we could play with this animal and cockle
our hearts.’ As Rama too was enthused and impressed with the strange and singularly animal, Rama
stated: paśya lakṣmaṇa vaidehyāḥ spr̥hāṁ mr̥gagatām imām, rūpaśreṣṭhatayā hy eṣa mr̥go ’dya na
bhaviṣyati/ na vane nandanoddeśe na caitrarathasaṁśraye, kutaḥ pr̥thivyāṁ saumitre yo ’sya kaś cit
samo mr̥gaḥ/ Lakshmana! Look at this readily enticing creature and no wonder, Sita is entirely hecked up
with passion by this most fascinating animal which is truly amazing. Sumitra nandana! This type of an
animal is perhaps unseen even in Deva Raja Indra’s Nandanavana nor in Kubera’s Chaitrarathavana but
has descended to Bhuoika! Look at this radiance like ‘agni shikhaas’ or flashes of flames. Its face is like
the brightness of Indra Neela Mani, its lower part of tummy is like a conchshell and white like pearl Tell
me as to whose mind would not get allured to it! Lakshmana the lasting royal hobby is to play with deers
by shooting arrows in style and fun and eventually kill them for its skins as a playful hobby. Lakshmana!
yadi vāyaṁ tathā yan māṁ bhaved vadasi lakṣmaṇa, māyaiṣā rākṣasasyeti kartavyo ’sya vadho mayā/
etena hi nr̥śaṁsena mārīcenākr̥tātmanā, vane vicaratā pūrvaṁ hiṁsitā munipuṁgavāḥ/ As you have
suspected that Rakshasa Maareecha had indeed appeared here in this unusual form, I ought to kill him for
good, as he used to torment and kill several princes and kings, besides innumerable Munis in deep tapasya
ruthlessly. purastād iha vātāpiḥ paribhūya tapasvinaḥ, udarastho dvijān hanti svagarbho ’śvatarīm iva/
sa kadā cic cirāl loke āsasāda mahāmunim, agastyaṁ tejasā yuktaṁ bhakṣyas tasya babhūva ha/
samutthāne ca tad rūpaṁ kartukāmaṁ samīkṣya tam, utsmayitvā tu bhagavān vātāpim idam abravīt/
tvayāvigaṇya vātāpe paribhūtāś ca tejasā, jīvaloke dvijaśreṣṭhās tasmād asi jarāṁ gataḥ/ It is in this
dandakaaranya, if you recall, there was a cruel Rakshasa named Vaataapi [ Refer Stanza 11 above about
Maharshi Agastya] He was in the habit of tapasvi mahatmas by killing them in Pitru shraddhas. Once
Vaatapi approached Maharshi Agastya in shraaddha kaala. At the conclusion of the shraaddhha, Vataapi
was in the habit of displaying his rakshasa swarupa and sought to call up his rakhasa associate Ilvala who
knew the Mrita Sanjeevani Mantra; they would assume the forms of Brahmanas and seek the passers by
to tempt them to a feast of goat-meat, and after consuming the meal ask Vatapi to come out and Vapati
would come out piercing through the tummy of the stranger and the brothers would enjoy his meat.But

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Agastya Muni was too clever to bless the good food saying ‘Vatapi! Jeerno bhava’ and Vatapi was fully
digested even before Ilvala was able to recite the Mrita Sanjeevani Mantra! Thus Lakshmana! Just as
Vataapi was misdirected by Maharshi and taught a gruesome lesson to Vataapi Rakshasa, I should myself
run and chase the Maya Mriga and return, preferably by not killing it.You should safeguard the ashram
and most importatly Devi Sita too. Happily, we are also under the over all purview of the ever vigilant
Grudhra raja Jataayu to safeguard us too if any negative development is foreseen as a precaution.
Sarga Forty Four

Shri Rama kills Mareecha, no doubt, but the latter shouts for help in Rama’s tone causing gitters to Sita
Devi

Tathā tu taṁ samādiśya bhrātaraṁ raghunandanaḥ,babandhāsiṁ mahātejā jāmbūnadamayatsarum/ tatas

triviṇataṁ cāpam ādāyātmavibhūṣaṇam, ābadhya ca kalāpau dvau jagāmodagravikramaḥ/ taṁ
vañcayāno rājendram āpatantaṁ nirīkṣya vai, babhūvāntarhitas trāsāt punaḥ saṁdarśane ’bhavat/
baddhāsir dhanur ādāya pradudrāva yato mr̥gaḥ, taṁ sa paśyati rūpeṇa dyotamānam ivāgrataḥ/
avekṣyāvekṣya dhāvantaṁ dhanuṣpāṇir mahāvane, ativr̥ttam iṣoḥ pātāl lobhayānaṁ kadā cana/ śaṅkitaṁ
tu samudbhrāntam utpatantam ivāmbare, daśyamānam adr̥śyaṁ ca navoddeśeṣu keṣu cit/ chinnābhrair
iva saṁvītaṁ śāradaṁ candramaṇḍalam, muhūrtād eva dadr̥śe muhur dūrāt prakāśate/ darśanādarśane -
naiva so ’pākarṣata rāghavam, āsīt kruddhas tu kākutstho vivaśas tena mohitaḥ/ athāvatasthe suśrāntaś
chāyām āśritya śādvale, mr̥gaiḥ parivr̥to vanyair adūrāt pratyadr̥śyata/ dr̥ṣṭvā rāmo mahātejās taṁ
hantuṁ kr̥taniścayaḥ, saṁdhāya sudr̥ḍhe cāpe vikr̥ṣya balavad balī/ tam eva mr̥gam uddiśya jvalantam
iva pannagam, mumoca jvalitaṁ dīptam astrabrahmavinirmitam/ sa bhr̥śaṁ mr̥garūpasya vinirbhidya
śarottamaḥ, mārīcasyaiva hr̥dayaṁ vibhedāśanisaṁnibhaḥ/ tālamātram athotpatya nyapatat sa
śarāturaḥ, vyanadad bhairavaṁ nādaṁ dharaṇyām alpajīvitaḥ, mriyamāṇas tu mārīco jahau tāṁ
kr̥trimāṁ tanum/saṁprāptakālam ājñāya cakāra ca tataḥ svaram, sadr̥śaṁ rāghavasya/iva hā sīte
lakṣmaṇeti ca/ tena marmaṇi nirviddhaḥ śareṇānupamena hi, mr̥garūpaṁ tu tat tyaktvā rākṣasaṁ rūpam
ātmanaḥ,chakre sa sumahākāyo mārīco jīvitaṁ tyajan/ tato vicitrakeyūraḥ sarvābharaṇabhūṣitaḥ,
hemamālī mahādaṁṣṭro rākṣaso ’bhūc charāhataḥ/ taṁ dr̥ṣṭvā patitaṁ bhūmau rākṣasaṁ
ghoradarśanam, jagāma manasā sītāṁ lakṣmaṇasya vacaḥ smaran/ hā sīte lakṣmaṇety evam ākruśya tu
mahāsvaram, mamāra rākṣasaḥ so ’yaṁ śrutvā sītā kathaṁ bhavet/ lakṣmaṇaś ca mahābāhuḥ kām
avasthāṁ gamiṣyati, iti saṁcintya dharmātmā rāmo hr̥ṣṭatanūruhaḥ/tatra rāmaṁ bhayaṁ tīvram āviveśa
viṣādajam, rākṣasaṁ mr̥garūpaṁ taṁ hatvā śrutvā ca tat svaram/ nihatya pr̥ṣataṁ cānyaṁ māṁsam
ādāya rāghavaḥ, tvaramāṇo janasthānaṁ sasārābhimukhas tadā/

Shri Rama then armed with his powerful dhanush and the arrows on hand moved swifly like of the speed
of wind chasing the Golden Deer Maareecha. He located the Maya Mriga on the run, as the latter sought
to hide himself but flashed up with a speedy run frequently looking behind to gauge mutual distance. The
animal had the mysterious ability to jump, mislead, run fast, disappear and reappear while on the run. In
its suicidal runs of hide and seek, the Rakshasa was running amok in frenzy and took Rama away quite a
distance from the ashram into a crowd of fellow deer. The animal while noticing Rama’s face frustrated
and exasperated, Rama grew angry, pulled out an arrow which readily displayed the radiance of Surya
and released a ‘shatru samhaara baana’, while drawing up the dhanush up and straight an released the
intended target. Shareeram mriga rupaya vinirbhadya sharottamah, Mareechasyiva hridaam vibhedaa-
shani sannibhah/ Maha tejasvi Rama then tore off Mareecha’s huge body to pieces and his heart turned
to pieces.

With that attack, rakshasa Maareecha’s fell down and he made a reverberating sound of pain on the earth.
Mriyamaanastu Maareecho jahou taam kritrimaam tanum, smritvaa tad vachanam raksho dadadhyou
kena tu Lakshmanam, iha prasthaapayet Sitaa taam shunye Ravano haret/ As Maaricha was dying down,
his artificial body of an attractive deer fell off and was reminded of Ravana’s instruction tried to
memorise so that Sita should ask Lakshmana to run from the ashram and Ravana could approach the

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ashram. Then he prepared himself to imitate the tone of Shri Rama and shouted: hā sīte lakṣmaṇety evam
ākruśya tu mahāsvaram, mamāra rākṣasaḥ so ’yaṁ śrutvā sītā kathaṁ bhavet/ lakṣmaṇaś ca mahābāhuḥ
kām avasthāṁ gamiṣyati, iti saṁcintya dharmātmā rāmo hr̥ṣṭatanūruhaḥ/ Shri Rama was then worried as
Maareecha shouted as‘haa Site, haa Lakshmana!’then how should Sita react and what should be the
consequence on Lakshmana and his further reaction and action! Wondering like this, he sought to hurry
back to his ashram.

Stanza Forty Five

As expected, Lakshmana was taken aback by Sita’s insinuations against him who was pressurised to
reach Shri Rama

Aartasvaraṁ tu taṁ bhartur vijñāya sadr̥śaṁ vane, uvāca lakṣmaṇaṁ sītā gaccha jānīhi rāghavam/ na hi
me jīvitaṁ sthāne hr̥dayaṁ vāvatiṣṭhate, krośataḥ paramārtasya śrutaḥ śabdo mayā bhr̥śam/ ākranda -
mānaṁ tu vane bhrātaraṁ trātum arhasi, taṁ kṣipram abhidhāva tvaṁ bhrātaraṁ śaraṇaiṣiṇam/
rakṣasāṁ vaśam āpannaṁ siṁhānām iva govr̥ṣam, na jagāma tathoktas tu bhrātur ājñāya śāsanam/ tam
uvāca tatas tatra kupitā janakātmajā, saumitre mitrarūpeṇa bhrātus tvam asi śatruvat/ yas tvam asyām
avasthāyāṁ bhrātaraṁ nābhipadyase, icchasi tvaṁ vinaśyantaṁ rāmaṁ lakṣmaṇa matkr̥te/ vyasanaṁ te
priyaṁ manye sneho bhrātari nāsti te, tena tiṣṭhasi visrabdhas tam apaśyan mahādyutim/ kiṁ hi
saṁśayam āpanne tasminn iha mayā bhavet, kartavyam iha tiṣṭhantyā yat pradhānas tvam āgataḥ/ iti
bruvāṇaṁ vaidehīṁ bāṣpaśokapariplutām, abravīl lakṣmaṇas trastāṁ sītāṁ mr̥gavadhūm iva/ devi
devamanuṣyeṣu gandharveṣu patatriṣu, rākṣaseṣu piśāceṣu kiṁnareṣu mr̥geṣu ca/ dānaveṣu ca ghoreṣu
na sa vidyeta śobhane, yo rāmaṁ pratiyudhyeta samare vāsavopamam/ avadhyaḥ samare rāmo naivaṁ
tvaṁ vaktum arhasi, na tvām asmin vane hātum utsahe rāghavaṁ vinā/ anivāryaṁ balaṁ tasya balair
balavatām api, tribhir lokaiḥ samudyuktaiḥ seśvaraiḥ sāmarair api/ hr̥dayaṁ nirvr̥taṁ te ’stu saṁtāpas
tyajyatām ayam, āgamiṣyati te bhartā śīghraṁ hatvā mr̥gottamam/ na sa tasya svaro vyaktaṁ na kaś cid
api daivataḥ, gandharvanagaraprakhyā māyā sā tasya rakṣasaḥ/ nyāsabhūtāsi vaidehi nyastā mayi
mahātmanā, rāmeṇa tvaṁ varārohe na tvāṁ tyaktum ihotsahe/ kr̥tavairāś ca kalyāṇi vayam etair
niśācaraiḥ, kharasya nidhane devi janasthānavadhaṁ prati/ rākṣasā vidhinā vāco visr̥janti mahāvane,
hiṁsāvihārā vaidehi na cintayitum arhasi/ lakṣmaṇenaivam uktā tu kruddhā saṁraktalocanā, abravīt
paruṣaṁ vākyaṁ lakṣmaṇaṁ satyavādinam/ anārya karuṇārambha nr̥śaṁsa kulapāṁsana, ahaṁ tava
priyaṁ manye tenaitāni prabhāṣase/ naitac citraṁ sapatneṣu pāpaṁ lakṣmaṇa yad bhavet, tvadvidheṣu
nr̥śaṁseṣu nityaṁ pracchannacāriṣu/ suduṣṭas tvaṁ vane rāmam ekam eko ’nugacchasi mama hetoḥ
praticchannaḥ prayukto bharatena vā/ katham indīvaraśyāmaṁ rāmaṁ padmanibhekṣaṇam,
upasaṁśritya bhartāraṁ kāmayeyaṁ pr̥thag janam/ samakṣaṁ tava saumitre prāṇāṁs tyakṣye na
saṁśayaḥ, rāmaṁ vinā kṣaṇam api na hi jīvāmi bhūtale/ ity uktaḥ paruṣaṁ vākyaṁ sītayā
somaharṣaṇam, abravīl lakṣmaṇaḥ sītāṁ prāñjalir vijitendriyaḥ/ uttaraṁ notsahe vaktuṁ daivataṁ
bhavatī mama, vākyam apratirūpaṁ tu na citraṁ strīṣu maithili/ svabhāvas tv eṣa nārīṇām eṣu lokeṣu
dr̥śyate, vimuktadharmāś capalās tīkṣṇā bhedakarāḥ striyaḥ/ upaśr̥ṇvantu me sarve sākṣibhūtā
vanecarāḥ, nyāyavādī yathā vākyam ukto ’haṁ paruṣaṁ tvayā/ dhik tvām adya praṇaśya tvaṁ yan mām
evaṁ viśaṅkase,strītvād duṣṭasvabhāvena guruvākye vyavasthitam/ gamiṣye yatra kākutsthaḥ svasti te
’stu varānane, rakṣantu tvāṁ viśālākṣi samagrā vanadevatāḥ/ nimittāni hi ghorāṇi yāni prādurbhavanti
me, api tvāṁ saha rāmeṇa paśyeyaṁ punar āgataḥ/ lakṣmaṇenaivam uktā tu rudatī janakātmajā,
pratyuvāca tato vākyaṁ tīvraṁ bāṣpapariplutā/ godāvarīṁ pravekṣyāmi vinā rāmeṇa lakṣmaṇa,
ābandhiṣye ’thavā tyakṣye viṣame deham ātmanaḥ/ pibāmi vā viṣaṁ tīkṣṇaṁ pravekṣyāmi hutāśanam, na
tv ahaṁ rāghavād anyaṁ padāpi puruṣaṁ spr̥śe/iti lakṣmaṇam ākruśya sītā duḥkhasamanvitā,
pāṇibhyāṁ rudatī duḥkhād udaraṁ prajaghāna ha/ tām ārtarūpāṁ vimanā rudantīṁ; saumitrir ālokya
viśālanetrām,aashvaasayām āsa na caiva bhartus; taṁ bhrātaraṁ kiṁ cid uvāca sītā/ tatas tu sītām
abhivādya lakṣmaṇaḥ; kr̥tāñjaliḥ kiṁ cid abhipraṇamya, avekṣamāṇo bahuśaś ca maithilīṁ; jagāma
rāmasya samīpam ātmavān/

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As the ‘aarta naada’ or the desperate shouts of Shri Rama got resonated across, Devi Sita was shocked
and asked Lakshmana to hurry up for rescue and cried out that she was literally lifeless. ‘ Lakshmana!’ ,
she broke out, ‘ your brother is in desperation, and you ought to run for rescue. Lalshmana was not
disturbed yet. She repeated again: Lakshmana! Your brother is in extreme anxiety and he must have been
hurt badly; you seem to be callous and are behaving like an enemy but not a sincere brother; I guess that
you wish to display your callousness and authority! Is this proper for you to keep unperturbed at this
stage! You seem to wish for his downfall and your true form appears to be on open display! This must be
the reason that you are standing still here with neither your help nor even a movement.’ So saying sternly
and agitated, Devi Sita got frantic and agitated. Then Lakshmana replied with coolness:Videha nandini:
Do very kindly trust me with confidence that your glorious husband is most certainly invincible even by
Nagas, Asuras, Gandharvas, Deva Danava Raakshasaas. Devi! There is none greater than Devatas,Human
beings, Gandharvas, Pakshis, Rakshasaas, pischachas, Kinnaras, much less animals and ghora danavas
and on any battle field, Rama is on par with Indra Deva; you should never say any word in surpassing
Shri Rama. Moreover, I should never leave you alone. No king worth his name could even subdue Rama
by his valour on battlke field in three lokas; please get never agitated and have confidence and trust on
Rama. By now, Rama should be comfortably smashed the fake deer rakshasa by now anyway and return
very soon; the wailing cries and reveberating sounds on the skies were most certainly the Rakshasa
‘Gandharva Maaya’ or of the illusory impact merely. nyāsabhūtāsi vaidehi nyastā mayi mahātmanā,
rāmeṇa tvaṁ varārohe na tvāṁ tyaktum ihotsahe/ Sundari, Videha nandini! Mahatma Shri Rama
Chandra had given me the responsibility of guarding you in his absence and right now you are under my
care and custody and I could never leave you alone. Do recall that at the time of Rama annihilating Khara
Rakshasa along with Senapatis and fourteen thousand warriors being single handed, Rama entrusted the
responsibilty to me. rākṣasā vidhinā vāco visr̥janti mahāvane, hiṁsāvihārā vaidehi na cintayitum arhasi/
Videha nandini! Even as humans keep rejoycing by playful joviality and Rakshasaas are ever used to
pranks even while dying for vicarious pleasure and therefore you ought not get taken away by such
pranks!’ As she heard Lakshmana’s pacification, Sita got infuriated and shouted: anārya karuṇārambha
nr̥śaṁsa kulapāṁsana, ahaṁ tava priyaṁ manye tenaitāni prabhāṣase/ naitac citraṁ sapatneṣu pāpaṁ
lakṣmaṇa yad bhavet, tvadvidheṣu nr̥śaṁseṣu nityaṁ pracchannacāriṣu/ suduṣṭas tvaṁ vane rāmam ekam
eko ’nugacchasi mama hetoḥ praticchannaḥ prayukto bharatena vā/ ‘ Anaarya, nirdayi, krura karmaa,
kulaangaara! Oh wretched , flrivolous, merciless, cruel human! I have now recognised your real form. As
Rama is in danger, you seem to be rejoicing and showing off your true colours. Lakshmana! A person of
cruelty, and sinfullness is what you really have proved at this most critical crisis. You are villainous and
are now scheming to suppress the secret feeling of winning me over some how being lonely, even
pretentious under the garb of loyalty to Shri Rama; in fact , I suspect that even you were responsible to
have despached Bharata on the pretension of loyaty! But, Sumitra Kumara! Your Bharata too would ever
succeed on his scheme. How could I ever discard a blue lotus eyed Shyama Sundara Shri Rama in
preference to a mean , wretched nobody and non descript being ever! samakṣaṁ tava saumitre prāṇāṁs
tyakṣye na saṁśayaḥ, rāmaṁ vinā kṣaṇam api na hi jīvāmi bhūtale/ Sumitra Kumara! Now, I would be
ready to resort to ‘praana thyaaga’ as I could never be on earth without Rama even for a minute!’ ity
uktaḥ paruṣaṁ vākyaṁ sītayā somaharṣaṇam, abravīl lakṣmaṇaḥ sītāṁ prāñjalir vijitendriyaḥ/ uttaraṁ
notsahe vaktuṁ daivataṁ bhavatī mama, vākyam apratirūpaṁ tu na citraṁ strīṣu maithili/ As Devi Sita
shouted harsh, unreasonable, suspicious and imbalanced of mind, the ever loyan Lakshmana had replied
in humility: Devi! I feel constrained to dare reply to you as you are like my worshippable Goddess.
Mithileshwari! This type of negative language as you have used is not worthy of listening to even stated
by an ordinary woman, far less than an ideal Devi like you! svabhāvas tv eṣa nārīṇām eṣu lokeṣu
dr̥śyate, vimuktadharmāś capalās tīkṣṇā bhedakarāḥ striyaḥ/ upaśr̥ṇvantu me sarve sākṣibhūtā
vanecarāḥ, nyāyavādī yathā vākyam ukto ’haṁ paruṣaṁ tvayā/ By their very nature, womanhood in the
Universe tends to take multi-colours and that is common knowledge. In general context, women are
suspicious, fickleminded, hard and prone to ready to outbursts as bring in every house hold. The type of
language and tone that you have used is hard to hear like loud metallic shrieks. What all I have described
was sincere, decisive, and utterly truthful and well thought over. Surely your thinking pattern is unnatural

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and blameworthy as of reflexes of your own aberrations seeking open expressions’. Having stated thus
Lashmana then stated: gamiṣye yatra kākutsthaḥ svasti te ’stu varānane, rakṣantu tvāṁ viśālākṣi samagrā
vanadevatāḥ/ nimittāni hi ghorāṇi yāni prādurbhavanti me, api tvāṁ saha rāmeṇa paśyeyaṁ punar
āgataḥ/ I am perforce leaving now Kalyani!May you be safe. May Vana Devatas safeguard, as right
before me I seem to be visualising bad omens and hope I should be seeing you safe again along with Shri
Rama!’ As Lakshmana had bid farewell to Devi Sita, she had burst out saying that without Shri Rama she
should jump in to the forceful flows of River Godavari or nip her throat with force or jump down from
mountain tops or consume poison but never ever suffer ‘para purusha sprarsha’ or the mere touch of
another male excepting Shri Rama and greeted Lakshmana, while Lakshmana too touched her feet as both
had gazed at each other for some time and left for Rama.

Sarga Forty Six

Ravanaasura approaches Devi Sita under Sadhu’s garb , familiarises and mesmerizes her

Tayā paruṣam uktas tu kupito rāghavānujaḥ, sa vikāṅkṣan bhr̥śaṁ rāmaṁ pratasthe nacirād iva/
tadāsādya daśagrīvaḥ kṣipram antaram āsthitaḥ, abhicakrāma vaidehīṁ parivrājakarūpadhr̥k/
ślakṣṇakāṣāyasaṁvītaḥ śikhī chatrī upānahī, vāme cāṁse ’vasajyātha śubhe yaṣṭikamaṇḍalū,
parivrājakarūpeṇa vaidehīṁ samupāgamat/ tām āsasādātibalo bhrātr̥bhyāṁ rahitāṁ vane, rahitāṁ
sūryacandrābhyāṁ saṁdhyām iva mahattamaḥ/ tām apaśyat tato bālāṁ rājaputrīṁ yaśasvinīm, rohiṇīṁ
śaśinā hīnāṁ grahavad bhr̥śadāruṇaḥ/ tam ugraṁ pāpakarmāṇaṁ janasthānaruhā drumāḥ, samīkṣya na
prakampante na pravāti ca mārutaḥ/ śīghrasrotāś ca taṁ dr̥ṣṭvā vīkṣantaṁ raktalocanam, stimitaṁ
gantum ārebhe bhayād godāvarī nadī/ rāmasya tv antaraṁ prepsur daśagrīvas tadantare, upatasthe ca
vaidehīṁ bhikṣurūpeṇa rāvaṇaḥ/ abhavyo bhavyarūpeṇa bhartāram anuśocatīm, abhyavartata vaidehīṁ
citrām iva śanaiścaraḥ/ sa pāpo bhavyarūpeṇa tr̥ṇaiḥ kūpa ivāvr̥taḥ, atiṣṭhat prekṣya vaidehīṁ
rāmapatnīṁ yaśasvinīm/ śubhāṁ ruciradantauṣṭhīṁ pūrṇacandranibhānanām, āsīnāṁ parṇaśālāyāṁ
bāṣpaśokābhipīḍitām/ sa tāṁ padmapalāśākṣīṁ pītakauśeyavāsinīm, abhyagacchata vaidehīṁ duṣṭacetā
niśācaraḥ/ sa manmathaśarāviṣṭo brahmaghoṣam udīrayan, abravīt praśritaṁ vākyaṁ rahite
rākṣasādhipaḥ/ tām uttamāṁ trilokānāṁ padmahīnām iva śriyam, vibhrājamānāṁ vapuṣā rāvaṇaḥ
praśaśaṁsa ha/ kā tvaṁ kāñcanavarṇābhe pītakauśeyavāsini, kamalānāṁ śubhāṁ mālāṁ padminīva ca
bibhratī/ hrīḥ śrīḥ kīrtiḥ śubhā lakṣmīr apsarā vā śubhānane, bhūtir vā tvaṁ varārohe ratir vā
svairacāriṇī/ samāḥ śikhariṇaḥ snigdhāḥ pāṇḍurā daśanās tava, viśāle vimale netre raktānte kr̥ṣṇatārake/
viśālaṁ jaghanaṁ pīnam ūrū karikaropamau, etāv upacitau vr̥ttau sahitau saṁpragalbhitau/
pīnonnatamukhau kāntau snigdhatālaphalopamau, maṇipravekābharaṇau rucirau te payodharau/
cārusmite cārudati cārunetre vilāsini,mano harasi me rāme nadīkūlam ivāmbhasā/ karāntamitamadhyāsi
sukeśī saṁhatastanī, naiva devī na gandharvī na yakṣī na ca kiṁnarī/ naivaṁrūpā mayā nārī dr̥ṣṭapūrvā
mahītale, iha vāsaś ca kāntāre cittam unmāthayanti me/ sā pratikrāma bhadraṁ te na tvaṁ vastum
ihārhasi, rākṣasānām ayaṁ vāso ghorāṇāṁ kāmarūpiṇām/ prāsādāgryāṇi ramyāṇi nagaropavanāni ca,
saṁpannāni sugandhīni yuktāny ācarituṁ tvayā/ varaṁ mālyaṁ varaṁ pānaṁ varaṁ vastraṁ ca
śobhane, bhartāraṁ ca varaṁ manye tvadyuktam asitekṣaṇe/ kā tvaṁ bhavasi rudrāṇāṁ marutāṁ vā
śucismite, vasūnāṁ vā varārohe devatā pratibhāsi me/ neha gacchantī gandharvā na devā na ca
kiṁnarāḥ, rākṣasānām ayaṁ vāsaḥ kathaṁ nu tvam ihāgatā/iha śākhāmr̥gāḥ siṁhā dvīpivyāghramr̥gās
tathā, r̥kṣās tarakṣavaḥ kaṅkāḥ kathaṁ tebhyo na bibhyase/ madānvitānāṁ ghorāṇāṁ kuñjarāṇāṁ
tarasvinām, katham ekā mahāraṇye na bibheṣi vanānane/ kāsi kasya kutaś ca tvaṁ kiṁnimittaṁ ca
daṇḍakān, ekā carasi kalyāṇi ghorān rākṣasasevitān/ iti praśastā vaidehī rāvaṇena durātmanā,
dvijātiveṣeṇa hi taṁ dr̥ṣṭvā rāvaṇam āgatam, sarvair atithisatkāraiḥ pūjayām āsa maithilī/ upānīyāsanaṁ
pūrvaṁ pādyenābhinimantrya ca, abravīt siddham ity eva tadā taṁ saumyadarśanam/ dvijātiveṣeṇa
samīkṣya maithilī; tam āgataṁ pātrakusumbhadhāriṇam/ Aśakyam uddveṣṭum upāyadarśanān;
nyamantrayad brāhmaṇavad yathāgatam/ iyaṁ br̥sī brāhmaṇa kāmam āsyatām; idaṁ ca pādyaṁ
pratigr̥hyatām iti, idaṁ ca siddhaṁ vanajātam uttamaṁ; tvadartham avyagram ihopabhujyatām/
nimantryamāṇaḥ pratipūrṇabhāṣiṇīṁ; narendrapatnīṁ prasamīkṣya maithilīm, prahasya tasyā haraṇe

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dhr̥taṁ manaḥ; samarpayām āsa vadhāya rāvaṇaḥ/ tataḥ suveṣaṁ mr̥gayā gataṁ patiṁ; pratīkṣamāṇā
sahalakṣmaṇaṁ tadā, nirīkṣamāṇā haritaṁ dadarśa tan; mahad vanaṁ naiva tu rāmalakṣmaṇau/

As Sita spoke to Lakshmana hurtingly and was forced to leave on hearing the false desperations imitating
Rama, Ravanasura appeared on the garb of a Sanyasi with clean robes, and an umbrella in hands.Just as at
dusk time when neither Surya nor Chandra were not prominent , Sita came out to respond the entry at the
door of the ashram as Devi Rohini peeped out at the sight of Mangala or Shani planets when Chandra
disappeared.As Sita came out, it looked that the movement of wind got stopped and she like the ever
Godavari river got momentarily stilled and the gushing flow of waves was stilled for a while. rāmasya tv
antaraṁ prepsur daśagrīvas tadantare, upatasthe ca vaidehīṁ bhikṣurūpeṇa rāvaṇaḥ/ abhavyo
bhavyarūpeṇa bhartāram anuśocatīm, abhyavartata vaidehīṁ citrām iva śanaiścaraḥ/ Being saturated by
vengencene against Rama, Dasamukha arrived at the door of Sita’s door step just as Shanaischara saw
Devi Chitra and was stitlled at Sita’s visage. It was then Sita was terribly agitated at the welfare of Rama.
Ravana continued to stare at Sita as though the sight Purnachandra in a state of shock. As though Ravana
was pained is this heart by the arrows of Manmatha, he admired and felt that Sita was strikingly beautiful
with perfect set of sparkling teeth and like a full moon facecut. Triloka sundari Sita was like a lotus seated
Lakshmi Devi and Ravana could not resist but describe : Devi! who are you! Your face, eyes, hands, and
feet are just like that of a lotus as a Padmini stree is sporting a floral garland. hrīḥ śrīḥ kīrtiḥ śubhā
lakṣmīr apsarā vā śubhānane, bhūtir vā tvaṁ varārohe ratir vā svairacāriṇī/ Shubhaanane! Are you not
Shri-hree-keerti-Shubha swarupa Lakshmi herself or Rati Devi the wife of Manmadha Deva himself
enjoying a free stroll! Your teeth set is glittering, your eyes are glistening and transparent, your ‘kati
pradesha’ is slim and ‘jaghana’ like the trunks of an elephant. Your breasts are solid, well formed, and
round; you are wearing most precious ornaments. cārusmite cārudati cārunetre vilāsini,mano harasi me
rāme nadīkūlam ivāmbhasā/ Your smile with the dazzling teeth and a pair of alluring eyes would steal
away any onlooker’s heart like the ever sliding banks of a river flows. Are you a devata, gandharva stree,
or yaksha- kinnara female! naivaṁrūpā mayā nārī dr̥ṣṭapūrvā mahītale, iha vāsaś ca kāntāre cittam
unmāthayanti me/ sā pratikrāma bhadraṁ te na tvaṁ vastum ihārhasi, rākṣasānām ayaṁ vāso ghorāṇāṁ
kāmarūpiṇām/ On this entire earth, I never ever visioned a more charming woman like you and even in
trilokas too you are a rarity; why indeed you are staying in the most detestable dandakaranya instead of
freely moving about a flowery garden! This horrible place is where ‘maayaavi rakshasaas’ roam about
freely as they please! Who are you indeed! You appear like a Rudrani, Marudvati,or Vasumati! Is this a
place where Gandharva-Devata-Kinnaras move and roam about freely! This ‘mahaaranya’ is the thick
forests where vaanara-simha-vyaghra-mrigas and owls-and vultures abound! kāsi kasya kutaś ca tvaṁ
kiṁnimittaṁ ca daṇḍakān, ekā carasi kalyāṇi ghorān rākṣasasevitān/ Varaanane! In this frighteningly
horrid ‘dandakaranya’, who are you, what for you are here lonely!’ Then Devi Sita replied:
Brahmanottama! I shall explain to you, but do please let me offer to you the normal duty by way of ‘atithi
satkaara’ first with flowers and fruits and ‘paadya paaneedyas’ foremost.

Sarga Forty Seven

Devi Sita introduces herself as the daughter of King Janaka and the husband of the valiant Shri Rama and
the cause of their arrival; Ravana proposes to Sita as a co-wife and the latter reacts haughtily

Rāvaṇena tu vaidehī tadā pr̥ṣṭā jihīrṣuṇā, parivrājakarūpeṇa śaśaṁsātmānam ātmanā/ brāhmaṇaś

cātithiś caiṣa anukto hi śapeta mām, iti dhyātvā muhūrtaṁ tu sītā vacanam abravīt/ duhitā
janakasyāhaṁ maithilasya mahātmanaḥ, sītā nāmnāsmi bhadraṁ te rāmabhāryā dvijottama/
saṁvatsaraṁ cādhyuṣitā rāghavasya niveśane, bhuñjānā mānuṣān bhogān sarvakāmasamr̥ddhinī/
tataḥ saṁvatsarād ūrdhvaṁ samamanyata me patim, abhiṣecayituṁ rāmaṁ sameto rājamantribhiḥ/
tasmin saṁbhriyamāṇe tu rāghavasyābhiṣecane, kaikeyī nāma bhartāraṁ mamāryā yācate varam/
pratigr̥hya tu kaikeyī śvaśuraṁ sukr̥tena me, mama pravrājanaṁ bhartur bharatasyābhiṣecanam, dvāv
ayācata bhartāraṁ satyasaṁdhaṁ nr̥pottamam/ nādya bhokṣye na ca svapsye na pāsye ’haṁ kadā cana,

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eṣa me jīvitasyānto rāmo yady abhiṣicyate/ iti bruvāṇāṁ kaikeyīṁ śvaśuro me sa mānadaḥ, ayācatārthair
anvarthair na ca yācñāṁ cakāra sā/ mama bhartā mahātejā vayasā pañcaviṁśakaḥ, rāmeti prathito loke
guṇavān satyavāk śuciḥ, viśālākṣo mahābāhuḥ sarvabhūtahite rataḥ/ abhiṣekāya tu pituḥ samīpaṁ
rāmam āgatam, kaikeyī mama bhartāram ity uvāca drutaṁ vacaḥ/ tava pitrā samājñaptaṁ mamedaṁ
śr̥ṇu rāghava, bharatāya pradātavyam idaṁ rājyam akaṇṭakam/ tvayā tu khalu vastavyaṁ nava varṣāṇi
pañca ca, vane pravraja kākutstha pitaraṁ mocayānr̥tāt/tathety uvāca tāṁ rāmaḥ kaikeyīm akutobhayaḥ,
cakāra tadvacas tasyā mama bhartā dr̥ḍhavrataḥ/ dadyān na pratigr̥hṇīyāt satyabrūyān na cānr̥tam, etad
brāhmaṇa rāmasya vrataṁ dhruvam anuttamam/ tasya bhrātā tu vaimātro lakṣmaṇo nāma vīryavān,
rāmasya puruṣavyāghraḥ sahāyaḥ samare ’rihā/ sa bhrātā lakṣmaṇo nāma dharmacārī dr̥ḍhavrataḥ,
anvagacchad dhanuṣpāṇiḥ pravrajantaṁ mayā saha/ te vayaṁ pracyutā rājyāt kaileyyās tu kr̥te trayaḥ,
vicarāma dvijaśreṣṭha vanaṁ gambhīram ojasā/ samāśvasa muhūrtaṁ tu śakyaṁ vastum iha tvayā,
āgamiṣyati me bhartā vanyam ādāya puṣkalam/ sa tvaṁ nāma ca gotraṁ ca kulam ācakṣva tattvataḥ,
ekaś ca daṇḍakāraṇye kimarthaṁ carasi dvija/ evaṁ bruvatyāṁ sītāyāṁ rāmapatnyāṁ mahābalaḥ,
pratyuvācottaraṁ tīvraṁ rāvaṇo rākṣasādhipaḥ/ yena vitrāsitā lokāḥ sadevāsurapannagāḥ, ahaṁ sa
rāvaṇo nāma sīte rakṣogaṇeśvaraḥ/ tvāṁ tu kāñcanavarṇābhāṁ dr̥ṣṭvā kauśeyavāsinīm, ratiṁ svakeṣu
dāreṣu nādhigacchāmy anindite/ bahvīnām uttamastrīṇām āhr̥tānām itas tataḥ, sarvāsām eva bhadraṁ te
mamāgramahiṣī bhava/ laṅkā nāma samudrasya madhye mama mahāpurī, sāgareṇa parikṣiptā niviṣṭā
girimūrdhani/ tatra sīte mayā sārdhaṁ vaneṣu vicariṣyasi, na cāsyāraṇyavāsasya spr̥hayiṣyasi bhāmini/
pañcadāsyaḥ sahasrāṇi sarvābharaṇabhūṣitāḥ, sīte paricariṣyanti bhāryā bhavasi me yadi/
rāvaṇenaivam uktā tu kupitā janakātmajā, pratyuvācānavadyāṅgī tam anādr̥tya rākṣasaṁ/ mahāgirim
ivākampyaṁ mahendrasadr̥śaṁ patim, mahodadhim ivākṣobhyam ahaṁ rāmam anuvratā/ mahābāhuṁ
mahoraskaṁ siṁhavikrāntagāminam, nr̥siṁhaṁ siṁhasaṁkāśam ahaṁ rāmam anuvratā/
pūrṇacandrānanaṁ vīraṁ rājavatsaṁ jitendriyam, pr̥thukīrtiṁ mahābāhum ahaṁ rāmam anuvratā/ tvaṁ
punar jambukaḥ siṁhīṁ mām ihecchasi durlabhām, nāhaṁ śakyā tvayā spraṣṭum ādityasya prabhā
yathā/ pādapān kāñcanān nūnaṁ bahūn paśyasi mandabhāk, rāghavasya priyāṁ bhāryāṁ yas tvam
icchasi rāvaṇa/ kṣudhitasya ca siṁhasya mr̥gaśatros tarasvinaḥ, āśīviṣasya vadanād daṁṣṭrām ādātum
icchasi/ mandaraṁ parvataśreṣṭhaṁ pāṇinā hartum icchasi, kālakūṭaṁ viṣaṁ pītvā svastimān gantum
icchasi/ akṣisūcyā pramr̥jasi jihvayā leḍhi ca kṣuram, rāghavasya priyāṁ bhāryām adhigantuṁ tvam
icchasi/ avasajya śilāṁ kaṇṭhe samudraṁ tartum icchasi, sūryā candramasau cobhau prāṇibhyāṁ
hartum icchasi, yo rāmasya priyāṁ bhāryāṁ pradharṣayitum icchasi/ agniṁ prajvalitaṁ dr̥ṣṭvā
vastreṇāhartum icchasi, kalyāṇa vr̥ttāṁ rāmasya yo bhāryāṁ hartum icchasi/ ayomukhānāṁ śūlānām
agre caritum icchasi, d antaraṁ siṁhaśr̥gālayor vane; yad antaraṁ syandanikāsamudrayoḥ,
surāgryasauvīrakayor yad antaraṁ; tad antaraṁ dāśarathes tavaiva ca/ yad antaraṁ
kāñcanasīsalohayor; yad antaraṁ candanavāripaṅkayoḥ, yad antaraṁ hastibiḍālayor vane; tad antaraṁ
daśarathes tavaiva ca/ yad antaraṁ vāyasavainateyayor; yad antaraṁ madgumayūrayor api, yad
antaraṁ sārasagr̥dhrayor vane; tad antaraṁ dāśarathes tavaiva ca/ tasmin sahasrākṣasamaprabhāve;
rāme sthite kārmukabāṇapāṇau, hr̥tāpi te ’haṁ na jarāṁ gamiṣye; vajraṁ yathā makṣikayāvagīrṇam/
itīva tad vākyam aduṣṭabhāvā; sudr̥ṣṭam uktvā rajanīcaraṁ tam, gātraprakampād vyathitā babhūva;
vātoddhatā sā kadalīva tanvī/ tāṁ vepamānām upalakṣya sītāṁ; sa rāvaṇo mr̥tyusamaprabhāvaḥ, kulaṁ
balaṁ nāma ca karma cātmanaḥ; samācacakṣe bhayakāraṇārtham/

With the single evil motive of forcibly taking away Devi Sita, Ravanasura on the guise of a Sanyasi asked
about her antecedents and giving due consideration to a sanyasi, Sita having initially hesitated initially
with an apprehension of being cursed with a ‘shaapa’ replied that her name was Sita, her father was King
Janaka, and the dear wife of Shri Rama the valiant. After twelve years of lovable and conjugal life in
King Dashratha’s house, she lived happily and by the thirteenth year there was a proposal to make Rama
the Yuvaraja and initiate celebrations, but there was a twist of destiny and the youngest beloved wife of
the King named Devi Kaikeyi influenced and pressurised the King and demanded that my husband Rama
should leave for vana vasa for fourteen years and Rama’s younger brother Bhatata be made the Yuvaraja;
Kaikeyi threatened to kill herself otherwise and therefore the father in law had to yield, especially since in
the past at the time of Deva Danava battle the King was accompanied by Kaikeyi saved the father in law’s

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life and was bestowed two boons; these were availed of by Kaikeyi on the eve of the Rama’s coronation
joys of the public! As a gesture of Pitru vaakya paripaanana, Shri Rama had atonce agreed to move to
forest with valkala vastra dharana as the dress code. dadyān na pratigr̥hṇīyāt satyabrūyān na cānr̥tam,
etad brāhmaṇa rāmasya vrataṁ dhruvam anuttamam/ tasya bhrātā tu vaimātro lakṣmaṇo nāma vīryavān,
rāmasya puruṣavyāghraḥ sahāyaḥ samare ’rihā/ sa bhrātā lakṣmaṇo nāma dharmacārī dr̥ḍhavrataḥ,
anvagacchad dhanuṣpāṇiḥ pravrajantaṁ mayā saha/Shri Rama is always in the habit of giving away but
never recieves; his is satya vaadi ever speaks the truth and undeterred by the principles of truthfulness
always. Along with him is accompanied by his own brother Lakshmana and both the brothers are truthful
and valiant too. I am too accompanying them. You may rest for a while and they ought be be returning
soon as they have gone to collect fruits and roots and as such you may like to rest for a while.
Brahmanottama! Then the Maayavi Ravana in the form of Brahmanottama asserted in very pungent tone
suddenly: Sitey! I am that Rakshasa Raja Ravanasura who is dreaded by Devas - Asuras- and of course
human beings as well.Ananya Sundari! I am totally impressed by your outstanding beauty and physical
grace draped in an alluring dress and I should never ever would approach another female excepting you
and you alone. I have had collected in my haraem numberless females from everywhere but you are par
excellence! You should now me my Prime Queen of my celebrity and rejoice the sweet fruits and juices
of life. I shall provide you joy rides in glorius gardens of the universe and by your slave! Devi Sita raised
her voice and talked harsh as never before: mahāgirim ivākampyaṁ mahendrasadr̥śaṁ patim,
mahodadhim ivākṣobhyam ahaṁ rāmam anuvratā/ mahābāhuṁ mahoraskaṁ siṁhavikrāntagāminam,
nr̥siṁhaṁ siṁhasaṁkāśam ahaṁ rāmam anuvratā/ Ravana! You are never heard before the mountain like
and never shaken personality of Shri Rama with Devedra like courage and bravery yet deep and ever
restrained Great Oceans and I am the ever following Pativrata by body-mind and Soul. Rama’s younger
brother is an able supporter of Rama in intrepidity and dauntlessness. I am under the safe care and shade
of the huge banyan trees and how stupid of you to ever imagine of an arrogant, shameless and worthless
creature like you! mahābāhuṁ mahoraskaṁ siṁhavikrāntagāminam, nr̥siṁhaṁ siṁha -saṁkāśam ahaṁ
rāmam anuvratā/ Shri Rama’s shoulders are broad and strong, his chest is wide and firm; he moves about
like a lion with pride and is of uaparalleled courage and confidence. I am his unqualified devotee like
nobody else. His visage is like a readily arresting full moon; he is a ‘jitendriya’ with body and mind and
my confidence in him is none else on the face of earth than that of mine.Sinful nishachara! If you consider
your self as a Lion, be it well digested that I am a lioness too and you are by all means of threats and
manipulations, you could never achieve me or my physique, far less my thoughts or mind. You better be
aware that you could hold never touch even a fringe of me as the globe of Surya as that would burn and
become suicidal for you. Misfortunate Rakshasa! How dare you to attempt and abduct me and tempt me
as you are certainly inviting death with mercilessness! You wish to dare and touch me then a running
‘mriga’ gets tempted seeing a bright golden tree, would dash right in to the mouth of a hungry lion! You
would like to pull out the teeth of a huge serpent, or uproot and lift up Mandara mountain or firm up a
boulder around your neck and swim and cross the maha samudra!You seek to take Surya and Chandra
into your hands! Yo Raamasya priyaam bhaaryaam pradharṣayitum icchasi/ He how ever wish to do
‘balaatkara’ to Shri Rama’s darling wife could ever be born on the face of the earth! If ever you try to do
so out of ego, then I should look at flames and jump with clothes tied up thereinto! Are you not aware of a
domesticated and a wild , ferocious deep forest lion which is the wide gap of you and Dasharathanandana
Shri Rama! The comparison is obvious between molten gold and brass, water saturated in chandana and
earthen mud and Shri Rama and the perilous yourself! There is an obvious difference between Garuda
Deva and a low flying kite!’ So asserting the enraged Sita with a body quiver, shouted at Ravanasura.

Sarga Forty Eighty

Ravanasura explains his own background and valor and Devi Sita ignores and discounts

Evaṁ bruvatyāṁ sītāyāṁ saṁrabdhaḥ paruṣākṣaram, lalāṭe bhrukuṭīṁ kr̥tvā rāvaṇaḥ pratyuvāca ha/
bhrātā vaiśravaṇasyāhaṁ sāpatnyo varavarṇini, rāvaṇo nāma bhadraṁ te daśagrīvaḥ pratāpavān/ yasya

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devāḥ sagandharvāḥ piśācapatagoragāḥ, vidravanti bhayād bhītā mr̥tyor iva sadā prajāḥ/ yena
vaiśravaṇo bhrātā vaimātraḥ kāraṇāntare, dvandvam āsāditaḥ krodhād raṇe vikramya nirjitaḥ/
madbhayārtaḥ parityajya svam adhiṣṭhānam r̥ddhimat, kailāsaṁ parvataśreṣṭham adhyāste naravāhanaḥ/
yasya tat puṣpakaṁ nāma vimānaṁ kāmagaṁ śubham, vīryād āvarjitaṁ bhadre yena yāmi vihāyasaṁ/
mama saṁjātaroṣasya mukhaṁ dr̥ṣṭvaiva maithili, vidravanti paritrastāḥ surāḥ śakrapurogamāḥ/ yatra
tiṣṭhāmy ahaṁ tatra māruto vāti śaṅkitaḥ, tīvrāṁśuḥ śiśirāṁśuś ca bhayāt saṁpadyate raviḥ/
niṣkampapatrās taravo nadyaś ca stimitodakāḥ, bhavanti yatra yatrāhaṁ tiṣṭhāmi ca carāmi ca/ mama
pāre samudrasya laṅkā nāma purī śubhā, saṁpūrṇā rākṣasair ghorair yathendrasyāmarāvatī/ prākāreṇa
parikṣiptā pāṇḍureṇa virājitā, hemakakṣyā purī ramyā vaidūryamaya toraṇā/ hastyaśvarathasaṁbhādhā
tūryanādavināditā, sarvakāmaphalair vr̥kṣaiḥ saṁkulodyānaśobhitā/ tatra tvaṁ vasatī sīte rājaputri
mayā saha, na sramiṣyasi nārīṇāṁ mānuṣīṇāṁ manasvini/ bhuñjānā mānuṣān bhogān divyāṁś ca
varavarṇini, na smariṣyasi rāmasya mānuṣasya gatāyuṣaḥ/ sthāpayitvā priyaṁ putraṁ rājñā
daśarathena yaḥ, mandavīryaḥ suto jyeṣṭhas tataḥ prasthāpito vanam/ tena kiṁ bhraṣṭarājyena rāmeṇa
gatacetasā, kariṣyasi viśālākṣi tāpasena tapasvinā/ sarvarākṣasabhartāraṁ kāmāt svayam ihāgatam, na
manmathaśarāviṣṭaṁ pratyākhyātuṁ tvam arhasi/ pratyākhyāya hi māṁ bhīru paritāpaṁ gamiṣyasi,
caraṇenābhihatyeva purūravasam urvaśī/ evam uktā tu vaidehī kruddhā saṁraktalocanā, abravīt
paruṣaṁ vākyaṁ rahite rākṣasādhipam/ kathaṁ vaiśravaṇaṁ devaṁ sarvabhūtanamaskr̥tam, bhrātaraṁ
vyapadiśya tvam aśubhaṁ kartum icchasi/ avaśyaṁ vinaśiṣyanti sarve rāvaṇa rākṣasāḥ, yeṣāṁ tvaṁ
karkaśo rājā durbuddhir ajitendriyaḥ/ apahr̥tya śacīṁ bhāryāṁ śakyam indrasya jīvitum, na tu rāmasya
bhāryāṁ mām apanīyāsti jīvitam, jīvec ciraṁ vajradharasya hastāc; chacīṁ pradhr̥ṣyāpratirūparūpām,
na mādr̥śīṁ rākṣasadharṣayitvā; pītāmr̥tasyāpi tavāsti mokṣaḥ/

As Devi Sita shouted on Ravanaasura as described, Ravana was provoked to the core and screemed in
response! ‘Sundari! I am the first cousin of Kubera, the ten headed Ravana. All the Beings in creation are
dreaded by me with trembling shudder including Devata,Gandharva, Pishacha, Pakshi, and Nagas and
that was how challenged Kubera too and defeated him on a one-to-one battle and thus he ran away under
the refuge of Kailaasa mountain. Kubera was flying by the air borne vimana but now it is my possession
now and use it freely and take to bhu-bhramana for fun as a pastime! Mithileshwari! Whenever I am
incensed with anger, Indra and the follower Devatas seek to hide themselves with my shivering face. As
and when I take to ‘bhu bhramana’, even the tree leaves stop their movement, let alone the trees and
plants and the waves of rivers get stilled with my fear too! On the other side of the ocean here, is Lanka
which is comparable with Amaravati the capital of Devatas. Lankapuri the magnificent capital city has
four popular ‘dwaaraas’ and is a planned and constructed city Ravana Sena. Its halls are gigantic and the
doors and windows are made of vaidurya manis. The well planned streets of Lankapuri are flooded with
elephants, camels, horses, and chariots, while the populace is ever bristing with activities, sky raised
noises and earthly sounds of musical instruments of ever fine music.The halls of Lankapuri are well
planned and executed to perfection with public amenities. tatra tvaṁ vasatī sīte rājaputri mayā saha, na
sramiṣyasi nārīṇāṁ mānuṣīṇāṁ manasvini/ bhuñjānā mānuṣān bhogān divyāṁś ca varavarṇini, na
smariṣyasi rāmasya mānuṣasya gatāyuṣaḥ/ Rajakumari Sitey, If only you live with me floating in
luxuries, then in no time you should forget Rama the mere human being whose life span is closing up
soon any way! King Dasharatha the clever manipulator had placed his second son Bharata on the throne
and sent away the eldest son Rama to the forest like, and the non existent, dim-witted, thick headed Rama
is practising tapasya under the spell of ‘Pitru vaakya paripaanana’! Devi! I am the King of Rakshasaas
and as ravished by your beauty and grace, have arrived volantarily at your door step; protect me from the
flowery arrows of Manmadha; and do please come into my embrace at once.’ That was how, Ravanaasura
begged of Devi Sita as the latter shouted in red anger as follows: ‘ Arre Ravana! Bhagavan Kubera is
worthy of veneration even by Devas, let alone the human beings. You name him and shamelessly call him
as his brother and resort to downright detestable and heinous activities! Ravana! It is most certain that a
characterless, selfish, cruel, and wicked Rakashasa King like you is ripe for a disaster in the very near
future. In the annals of history, it might have been possible that Indra kidnapped Shachi Devi and wedded

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but a Ravana could never happen in the reverse again as Ravana is drawing his doom in a matter of weeks
and days!’

[Vishleshana on Shachi Devi and Indra:

Shachi Devi was the daughter of the Asura King Pouloma who was no doubt religious but of negative
abhichara mantras under the tutelage of Shukraacharya. Prajapati Visvakarma, the famed Architect of
Devas, had a son named Trisira or the three headed Brahmana boy who used to practise ascetism with one
head, drink wine with another and look around in all directions with the third. Being an ardent student of
Vedas, he was always engaged in severe Tapasya, especially ‘Panchagni Sadhana’ hanging upside down a
tree branch exposed to Summer Sun, winter cold and heavy rainy season without food conquering worldly
desires. Being highly suspicious of the intentions of Trisira who might pose problem his own throne,
Indra despatched Apsarasas to disturb Trisira’s rigorous meditation but to no avail. Indra thus killed him
even when he was in meditation, even as he knew that killing a pious Brahmana in meditation was the
highest possible sin. Furious with Indra’s dreadful deed, Visvakarma performed an inexorable Sacrifice
by ‘Abhichara’ process (taking revenge) reciting Atharva Veda Mantras, created a mountain like and
ferocious boy with the sole objective of killng Indra.The huge boy was named Vritra or who could save
his father as Vrinjina. Visvakarma equipped him with all kinds of war tactics and divine armoury
including a swift and sturdy Chariot, a ‘Sudarshan’ like Disc, and a‘Trisula’ like spear. As Vritra grew,
Indra was getting nervous and approached Deva Guru to prevent any risk from the Demon. Brihaspati
warned Indra that he should better be prepared for a Big Battle as the forebodings were not conducive, as
after all Indra had committed a heinous crime of killing a Brahmana out of pride and fear.Vritrasura was
the abled commander in chief and desired to marry Shachi Devi, but Shachi did not rfeciprocate as she
felt that he was a servant of her father. As insulted Vritraasura decided to take revenge by marrying her.
Meanwhile Indra begged of Maha Muni Dadheechi to spare his backbone and with the skills of
Vishvakarma made Vajrayudha the thunderbolt with which Vritrasura was killed and as an act of
vengence married Shachi Devi whom Vritraasura was madly in love with. Under such circumstances,
Shachi Devi readily consented to marry as Indra’s ‘Patta Mahishi’ or the Prime Queen . But smitten by
the sin of ‘brahmana hatya’, Indra hid himself in a lotus stem in a pond at Manasasarovara and the title of
Indratva was rewarded by King Nahusha. Nahusha claimed Shachi Devi too. Assited by Vishvakarma as
prompted by Devi Bhagavati, Shachi Devi helped recover Indra from the lotus stem and Indra got
reappointed by Brahma Deva since the brahma hatya dosha was negatived due to long penance in the
lotus stem. Nahusha got punished due to his audacity of claiming Shachi Devi and became a brahma
rakshasa till the times of Maha Bharata in dwapara yuga.]

Sarga Forty Nine

Ravanasura forcibly abducts Devi Sita who cries away helplessly but Maha Grudhra Jataayu seeks to help

Sītāyā vacanaṁ śrutvā daśagrīvaḥ pratāpavān, haste hastaṁ samāhatya cakāra sumahad vapuḥ/ sa
maithilīṁ punar vākyaṁ babhāṣe ca tato bhr̥śam,nonmattayā śrutau manye mamavīrya
parākramau/Udvaheyaṁ bhujābhyāṁ tu medinīm ambare sthitaḥ, āpibeyaṁ samudraṁ ca mr̥tyuṁ
hanyāṁ raṇe sthitaḥ/ arkaṁ rundhyāṁ śarais tīkṣṇair vibhindyāṁ hi mahītalam, kāmarūpiṇam unmatte
paśya māṁ kāmadaṁ patim/ evam uktavatas tasya rāvaṇasya śikhiprabhe, kruddhasya hariparyante
rakte netre babhūvatuḥ/ sadyaḥ saumyaṁ parityajya bhikṣurūpaṁ sa rāvaṇaḥ, svaṁ rūpaṁ
kālarūpābhaṁ bheje vaiśravaṇānujaḥ/ saṁraktanayanaḥ śrīmāṁs taptakāñcanakuṇḍalaḥ, daśāsyaḥ
kārmukī bāṇī babhūva kṣaṇadācaraḥ/ sa parivrājakacchadma mahākāyo vihāya tat, pratipede svakaṁ
rūpaṁ rāvaṇo rākṣasādhipaḥ/ saṁraktanayanaḥ krodhāj jīmūtanicayaprabhaḥ, raktāmbaradharas
tasthau strīratnaṁ prekṣya maithilīm/ sa tām asitakeśāntāṁ bhāskarasya prabhām iva, vasanābhara -
ṇopetāṁ maithilīṁ rāvaṇo ’bravīt/ triṣu lokeṣu vikhyātaṁ yadi bhartāram icchasi, mām āśraya varārohe

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tavāhaṁ sadr̥śaḥ patiḥ/ māṁ bhajasva cirāya tvam ahaṁ ślāghyas tava priyaḥ, naiva cāhaṁ kva cid
bhadre kariṣye tava vipriyam, tyajyatāṁ mānuṣo bhāvo mayi bhāvaḥ praṇīyatām/ rājyāc cyutam
asiddhārthaṁ rāmaṁ parimitāyuṣam, kair guṇair anuraktāsi mūḍhe paṇḍitamānini/ yaḥ striyā vacanād
rājyaṁ vihāya sasuhr̥jjanam, asmin vyālānucarite vane vasati durmatiḥ/ ity uktvā maithilīṁ vākyaṁ
priyārhāṁ priyavādinīm, jagrāha rāvaṇaḥ sītāṁ budhaḥ khe rohiṇīm iva/ vāmena sītāṁ padmākṣīṁ
mūrdhajeṣu kareṇa saḥ, ūrvos tu dakṣiṇenaiva parijagrāha pāṇinā/ taṁ dr̥ṣṭvā giriśr̥ṅgābhaṁ
tīkṣṇadaṁṣṭraṁ mahābhujam, prādravan mr̥tyusaṁkāśaṁ bhayārtā vanadevatāḥ/ sa ca māyāmayo
divyaḥ kharayuktaḥ kharasvanaḥ, pratyadr̥śyata hemāṅgo rāvaṇasya mahārathaḥ/ tatas tāṁ paruṣair
vākyair abhitarjya mahāsvanaḥ, aṅkenādāya vaidehīṁ ratham āropayat tadā/ sā gr̥hītāticukrośa
rāvaṇena yaśasvinī, rāmeti sītā duḥkhārtā rāmaṁ dūragataṁ vane/ tām akāmāṁ sa kāmārtaḥ
pannagendravadhūm iva, viveṣṭamānām ādāya utpapāthātha rāvaṇaḥ, tataḥ sā rākṣasendreṇa hriyamāṇā
vihāyasā, bhr̥śaṁ cukrośa matteva bhrāntacittā yathāturā/ hā lakṣmaṇa mahābāho gurucittaprasādaka,
hriyamāṇāṁ na jānīṣe rakṣasā kāmarūpiṇā/ jīvitaṁ sukham arthāṁś ca dharmahetoḥ parityajan,
hriyamāṇām adharmeṇa māṁ rāghava na paśyasi/ nanu nāmāvinītānāṁ vinetāsi paraṁtapa, katham
evaṁvidhaṁ pāpaṁ na tvaṁ śādhi hi rāvaṇam/ nanu sadyo ’vinītasya dr̥śyate karmaṇaḥ phalam, kālo ’py
aṅgī bhavaty atra sasyānām iva paktaye/ sa karma kr̥tavān etat kālopahatacetanaḥ, jīvitāntakaraṁ
ghoraṁ rāmād vyasanam āpnuhi/ hantedānīṁ sakāmā tu kaikeyī bāndhavaiḥ saha, hriyeyaṁ
dharmakāmasya dharmapatnī yaśasvinaḥ/ āmantraye janasthānaṁ karṇikārāṁś ca puṣpitān, kṣipraṁ
rāmāya śaṁsadhvaṁ sītāṁ harati rāvaṇaḥ/ mālyavantaṁ śikhariṇaṁ vande prasravaṇaṁ girim, kṣipraṁ
rāmāya śaṁsadhvaṁ sītāṁ harati rāvaṇaḥ/ haṁsasārasasaṁghuṣṭāṁ vande godāvarīṁ nadīm, kṣipraṁ
rāmāya śaṁsadhvaṁ sītāṁ harati rāvaṇaḥ/ daivatāni ca yānty asmin vane vividhapādape, namaskaromy
ahaṁ tebhyo bhartuḥ śaṁsata māṁ hr̥tām, yāni kāni cid apy atra sattvāni nivasanty uta, sarvāṇi
śaraṇaṁ yāmi mr̥gapakṣigaṇān api/ hriyamāṇāṁ priyāṁ bhartuḥ prāṇebhyo ’pi garīyasīm, vivaśāpahr̥tā
sītā rāvaṇeneti śaṁsata/ viditvā māṁ mahābāhur amutrāpi mahābalaḥ, āneṣyati parākramya
vaivasvatahr̥tām api/ rāmāya tu yathātattvaṁ jaṭāyo haraṇaṁ mama, lakṣmaṇāya ca tat sarvam
ākhyātavyam aśeṣataḥ/

As Devi Sita screamed in high pitch, Ravanasura expanded his original form and shouted : ‘ You have
now become mad and that is why you are not realising my gallantry and guts. If I expand my physique
and stand up sky high, my powerful arms could lift up the earth, drink up the waters of oceans, and in a
duel could destroy mrityu too! You mad woman! I could hurt and pierce through the globe of Surya with
my arrows and bring it down to earth. You foolish and crazy woman! Look at me and my burning looks
with fury and fire as the universal belief is that the seething anger of Ravana is beyond comprehension.’
Having shouted likewise, Ravana assumed the form of his natural swarupa like Kaala Deva as his eyes
were fuming with ten heads and as many fiery eyes and with twenty hands and gripped palms raised high
and threatening Sita! He screamed at her: triṣu lokeṣu vikhyātaṁ yadi bhartāram icchasi, mām āśraya
varārohe tavāhaṁ sadr̥śaḥ patiḥ/ māṁ bhajasva cirāya tvam ahaṁ ślāghyas tava priyaḥ, naiva cāhaṁ
kva cid bhadre kariṣye tava vipriyam, tyajyatāṁ mānuṣo bhāvo mayi bhāvaḥ praṇīyatām/ Even if you
explore and search trilokas, you would not find a more deserving husband than me; do believe me that I
should keep you on a high pedestal and never hurt you with affectionate obedience. I am aware that
among human beings, your passion for Rama is extraordinary but now that you have encounterd me, you
might as well forget and ignore him and his flimsy memories! Stupid and dim witted woman! Rama was
thrown out of a throne, and his aspirations to become a king were dashed down; his life span as a human
being is limited and precarious; how foolish are you not to discount these facts of existence.Do point out
one single reason to keep faith in him as he is in the clutch of a woman who tossed him to a frightful
dandakaranya infested with cruelty and mercilessness! Wake up even now as better late than never!
ity uktvā maithilīṁ vākyaṁ priyārhāṁ priyavādinīm, jagrāha rāvaṇaḥ sītāṁ budhaḥ khe rohiṇīm iva/
vāmena sītāṁ padmākṣīṁ mūrdhajeṣu kareṇa saḥ, ūrvos tu dakṣiṇenaiva parijagrāha pāṇinā/ So uttering
the shameless words out of passion held Devi Sita the mother figure’s right hand like Budha had
performed the act of inexcusable indiscretion of holding his most respectable worthy of his own mother
Devi Rohini. As this scene was witnessed, the ‘vana devatas’ got jolted and dispersed with fright. Then

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Ravana commanded the golden chariot of donkeys, even while shouting at Devi Sita and kept her slim
body on his strong laps and speeded away on the sky. As this rapid occurrence happened in split minutes,
Devi Sita raised the top of her voice and screemed ‘ hey Rama’. She made desperate efforts to loosen the
grip of Ravana’s powerful arms like a ‘naagini’ to slither but to vain. hā lakṣmaṇa mahābāho
gurucittaprasādaka, hriyamāṇāṁ na jānīṣe rakṣasā kāmarūpiṇā/ jīvitaṁ sukham arthāṁś ca
dharmahetoḥ parityajan, hriyamāṇām adharmeṇa māṁ rāghava na paśyasi/ She kept on shouting: ‘ haa
maha bahu Lakshmana!You do always keep attentive to the screams of desperation but now this rakshasa
Ravana is taking me away by coercion and cruelty. Ha Raghu nandana! You always stand for dharma and
have discarded the love for life, physical pleasures, and the magnificence of kingship. But this rakshasa
Ravana is abducting me by force and you are not able to see this inhuman brutality! Aryaputra! You
always keep punishing those who slip up dharma, but why are you not doing so to this treacherous and
terrifying Ravana!’ Then Devi Sita yelled at Ravana: ‘ your head is reeling around ‘mrityu’ as your
descretion is lost totally and your sinfulness is climatic.You ought to soon visualize the cruel chains of
death by the grace of Rama. hantedānīṁ sakāmā tu kaikeyī bāndhavaiḥ saha, hriyeyaṁ dharmakāmasya
dharmapatnī yaśasvinaḥ/ Hai! It is this time that Kaikeyi and her deceiptful advisors ( like Manthara)
have suceeded their crafty plan to torture me as Rama’s dharmapatni since I am right now kept under
hopeless duress! Now at this critical moment, I have only to pray the trees and bushes, the birds, and
forest animals, the swans and cranes to convey that this heartless Ravana is coercing me a helpless female
of innocence and purity. Mother Godavari! My desperate submissions to you to kindly convey to Shri
Rama the ‘atyaachaara’ by this villionous and most sinful Ravanaasura! Saa tadaakarunaa vaacho
vilapanti suduhkhitaa, vanaspati gatam gruddhram dadarshayitalochanaa/ Jataayo pashya maamaarya
hviyamaanaamanaathavat, anena raakshasendrenaakarunam paapa karmamaa/ Then Devi Sita having
stated with desperation was able to spot Grudhra Raja Jatayu seated on the branch of a huge tree and
shouted with her maximam screaming for help as follows: Arya Jataayo! Look at this ‘atyaachaara’ as the
wickedmost Ravanaasura is dragging me by force. Kindly inform Rama Lakshmanas to note this tragedy!

[ Ref Sarga Fourteen above detailing Jatayu]

Sarga Fifty

Jataayu warns Ravanasura to withdraw from the evil act of ‘Sitaapaharana’ and otherwise be ready for
encounter

Taṁ śabdam avasuptasya jaṭāyur atha śuśruve,niraikṣad rāvaṇaṁ kṣipraṁ vaidehīṁ ca dadarśa saḥ/
tataḥ parvatakūṭābhas tīkṣṇatuṇḍaḥ khagottamaḥ, vanaspatigataḥ śrīmān vyājahāra śubhāṁ giram/
daśagrīvasthito dharme purāṇe satyasaṁśrayaḥ, jaṭāyur nāma nāmnāhaṁ gr̥dhrarājo mahābalaḥ/ rājā
sarvasya lokasya mahendravaruṇopamaḥ, lokānāṁ ca hite yukto rāmo daśarathātmajaḥ/tasyaiṣā
lokanāthasya dharmapatnī yaśasvinī, sītā nāma varārohā yāṁ tvaṁ hartum ihecchasi/ kathaṁ rājā sthito
dharme paradārān parāmr̥śet, rakṣaṇīyā viśeṣeṇa rājadārā mahābalaḥ,nivartaya matiṁ nīcāṁ
paradārābhimarśanam/ na tat samācared dhīro yat paro ’sya vigarhayet, yathātmanas tathānyeṣāṁ dārā
rakṣyā vimarśanāt/ arthaṁ vā yadi vā kāmaṁ śiṣṭāḥ śāstreṣv anāgatam, vyavasyanty anu rājānaṁ
dharmaṁ paurastyanandana/ rājā dharmaś ca kāmaś ca dravyāṇāṁ cottamo nidhiḥ, dharmaḥ śubhaṁ
vā pāpaṁ vā rājamūlaṁ pravartate/ pāpasvabhāvaś capalaḥ kathaṁ tvaṁ rakṣasāṁ vara, aiśvaryam
abhisaṁprāpto vimānam iva duṣkr̥tī/ kāmasvabhāvo yo yasya na sa śakyaḥ pramārjitum, na hi
duṣṭātmanām ārya mā vasaty ālaye ciram/ viṣaye vā pure vā te yadā rāmo mahābalaḥ, nāparādhyati
dharmātmā kathaṁ tasyāparādhyasi/ yadi śūrpaṇakhāhetor janasthānagataḥ kharaḥ, ativr̥tto hataḥ
pūrvaṁ rāmeṇākliṣṭakarmaṇā/atra brūhi yathāsatyaṁ ko rāmasya vyatikramaḥ, yasya tvaṁ lokanāthasya
hr̥tvā bhāryāṁ gamiṣyasi/ kṣipraṁ visr̥ja vaidehīṁ mā tvā ghoreṇa cakṣuṣā, dahed dahana bhūtena
vr̥tram indrāśanir yathā/sarpam āśīviṣaṁ baddhvā vastrānte nāvabudhyase, grīvāyāṁ pratimuktaṁ ca
kālapāśaṁ na paśyasi/sa bhāraḥ saumya bhartavyo yo naraṁ nāvasādayet, tad annam upabhoktavyaṁ
jīryate yad anāmayam/ yat kr̥tvā na bhaved dharmo na kīrtir na yaśo bhuvi, śarīrasya bhavet khedaḥ kas

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tat karma samācaret/ ṣaṣṭivarṣasahasrāṇi mama jātasya rāvaṇa, pitr̥paitāmahaṁ rājyaṁ yathāvad
anutiṣṭhataḥ/ vr̥ddho ’haṁ tvaṁ yuvā dhanvī sarathaḥ kavacī śarī, tathāpy ādāya vaidehīṁ kuśalī na
gamiṣyasi/ na śaktas tvaṁ balād dhartuṁ vaidehīṁ mama paśyataḥ, hetubhir nyāyasaṁyuktair dhruvāṁ
vedaśrutīm iva/ yudhyasva yadi śūro ’si muhūrtaṁ tiṣṭha rāvaṇa, śayiṣyase hato bhūmau yathāpūrvaṁ
kharas tathā/ asakr̥t saṁyuge yena nihatā daityadānavāḥ, na cirāc cīravāsās tvāṁ rāmo yudhi vadhiṣyati/
kiṁ nu śakyaṁ mayā kartuṁ gatau dūraṁ nr̥pātmajau, kṣipraṁ tvaṁ naśyase nīca tayor bhīto na
saṁśayaḥ/ na hi me jīvamānasya nayiṣyasi śubhām imām, sītāṁ kamalapatrākṣīṁ rāmasya mahaṣīṁ
priyām/ avaśyaṁ tu mayā kāryaṁ priyaṁ tasya mahātmanaḥ, jīvitenāpi rāmasya tathā daśarathasya ca/
tiṣṭha tiṣṭha daśagrīva muhūrtaṁ paśya rāvaṇa, yuddhātithyaṁ pradāsyāmi yathāprāṇaṁ niśācara,
vr̥ntād iva phalaṁ tvāṁ tu pātayeyaṁ rathottamāt/

As Devi Sita was crying and shouted at Jatayu from the donkey chariot of Ravanasura, the great bird was
actually resting in sleep. As Jatayu of a mountain top like height of its body with sharp beak opened his
eyes and addressed Ravana with composure : Dashamukha Ravana! I am the grudhra raja Jatayu as
dedicated to dharma and nyaaya. Brother, please do not perform that act of abduction of Devi Sita the
pativrata of Shri Rama. Dasharatha nandana Rama is a unique personality of fame and follows virtue and
justice and what you are seeking to perform is most inappropriate. Could there be King like you stoop to
this kind of a detestable and disgusting act! Mahabali Ravana! Kings of your standing and fame are least
expected of you. Buddhimaan! Kings are expected to uphold the honour and dignity of women, but what
is now visible is quite contrary! Some one else’s wife is stated as a sister or mother and the path to the
contrary is a slippery leading to the proverbial narakas for award of retribution of natural justice. Pulastha
kula nandana! Please refrain from this act of passion and over indulgence. rājā dharmaś ca kāmaś ca
dravyāṇāṁ cottamo nidhiḥ, dharmaḥ śubhaṁ vā pāpaṁ vā rājamūlaṁ pravartate/ pāpasvabhāvaś
capalaḥ kathaṁ tvaṁ rakṣasāṁ vara, aiśvaryam abhisaṁprāpto vimānam iva duṣkr̥tī/ A king is expected
to be a repositor and enforcer of Dharma, Sadaachaara and contrarily of sinful mindedness. How could
you be an exception. Tell me if you seek revenge against what Surpanakha did and Khara and his
followers had deserved, is this act of timidity justified in Rama’s absence; what is expected is to fight
with Rama but not to kidnap his wife! Is this not shameful for a King of your stature! Ravana! Do leave
Devi Sita from this stage lest Rama gets provoked and uproot your existense and along with it the name
and fame of your vamsha too.Ravana! you seem to have been robed in clothes full of poison of snakes
and tied up your neck with chains of Mrityu and yet do not realise as to what you are heading to! Any
person of senses should lift up only that much of heavy weight to his capacity and likewise consume only
that much of food intake as per his maximum, lest he would lose balance or end up in ruinous indigestion.
yat kr̥tvā na bhaved dharmo na kīrtir na yaśo bhuvi, śarīrasya bhavet khedaḥ kas tat karma samācaret/
That specific task which seems reasonable and worthy of virtue and praiseworthy be resorted to but acts
of unjust violence be avoided at any cost. Ravana! If still you continue with your arrogance and stupidity,
then I should have no option but to face me to attack and then you should the ruinous path of your
destruction. Even in in case, you might survive in our mutual attack, let it be realise that most certainly,
Ramachandra who had only recently decimated Khara Dushanas would destroy you, your entire heros
behind you and the ‘vamsha naashana’ to re establish and vindicate ‘dharma and nyaya.’ As of now
unfortunately, the heros of invincibility are away as per your evil plan as of now, but dharma shall be
vindicated eventually.

Sarga Fifty One

Fierce battle between Jataayu and Ravanasura but Ravana kills Jatayu

Ity uktasya yathānyāyaṁ rāvaṇasya jaṭāyuṣā, kruddhasyāgninibhāḥ sarvā rejur viṁśatidr̥ṣṭayaḥ/

saṁraktanayanaḥ kopāt taptakāñcanakuṇḍalaḥ, rākṣasendro ’bhidudrāva patagendram amarṣaṇaḥ/ sa
saṁprahāras tumulas tayos tasmin mahāvane, babhūva vātoddhatayor meghayor gagane yathā/ tad

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babhūvādbhutaṁ yuddhaṁ gr̥dhrarākṣasayos tadā, sapakṣayor mālyavator mahāparvatayor iva/ tato
nālīkanārācais tīkṣṇāgraiś ca vikarṇibhiḥ, abhyavarṣan mahāghorair gr̥dhrarājaṁ mahābalaḥ/ sa tāni
śarajālāni gr̥dhraḥ patraratheśvaraḥ, jaṭāyuḥ pratijagrāha rāvaṇāstrāṇi saṁyuge/ tasya tīkṣṇanakhā -
bhyāṁ tu caraṇābhyāṁ mahābalaḥ, cakāra bahudhā gātre vraṇān patagasattamaḥ/ atha krodhād
daśagrīvo jagrāha daśamārgaṇān, mr̥tyudaṇḍanibhān ghorāñ śatrumardanakāṅkṣayā/ sa tair bāṇair
mahāvīryaḥ pūrṇamuktair ajihmagaiḥ, bibheda niśitais tīkṣṇair gr̥dhraṁ ghoraiḥ śilīmukhaiḥ/ sa
rākṣasarathe paśyañ jānakīṁ bāṣpalocanām, acintayitvā bāṇāṁs tān rākṣasaṁ samabhidravat/ tato ’sya
saśaraṁ cāpaṁ muktāmaṇivibhūṣitam, caraṇābhyāṁ mahātejā babhañja patageśvaraḥ/ tac
cāgnisadr̥śaṁ dīptaṁ rāvaṇasya śarāvaram, pakṣābhyāṁ ca mahātejā vyadhunot patageśvaraḥ/
kāñcanoraśchadān divyān piśācavadanān kharān, tāṁś cāsya javasaṁpannāñ jaghāna samare balī/
varaṁ triveṇusaṁpannaṁ kāmagaṁ pāvakārciṣam, maṇihemavicitrāṅgaṁ babhañja ca mahāratham,
pūrṇacandrapratīkāśaṁ chatraṁ ca vyajanaiḥ saha/ sa bhagnadhanvā viratho hatāśvo hatasārathiḥ,
aṅkenādāya vaidehīṁ papāta bhuvi rāvaṇaḥ/ dr̥ṣṭvā nipatitaṁ bhūmau rāvaṇaṁ bhagnavāhanam, sādhu
sādhv iti bhūtāni gr̥dhrarājam apūjayan/ pariśrāntaṁ tu taṁ dr̥ṣṭvā jarayā pakṣiyūthapam, utpapāta
punar hr̥ṣṭo maithilīṁ gr̥hya rāvaṇaḥ/ taṁ prahr̥ṣṭaṁ nidhāyāṅke gacchantaṁ janakātmajām,
gr̥dhrarājaḥ samutpatya jaṭāyur idam abravīt/ vajrasaṁsparśabāṇasya bhāryāṁ rāmasya rāvaṇa,
alpabuddhe harasy enāṁ vadhāya khalu rakṣasām/samitrabandhuḥ sāmātyaḥ sabalaḥ saparicchadaḥ,
viṣapānaṁ pibasy etat pipāsita ivodakam/ anubandham ajānantaḥ karmaṇām avicakṣaṇāḥ, śīghram eva
vinaśyanti yathā tvaṁ vinaśiṣyasi/ baddhas tvaṁ kālapāśena kva gatas tasya mokṣyase, vadhāya baḍiśaṁ
gr̥hya sāmiṣaṁ jalajo yathā/ na hi jātu durādharṣau kākutsthau tava rāvaṇa, dharṣaṇaṁ cāśramasyāsya
kṣamiṣyete tu rāghavau/ yathā tvayā kr̥taṁ karma bhīruṇā lokagarhitam, taskarācarito mārgo naiṣa
vīraniṣevitaḥ/ yudhyasva yadi śūro ’si muhūrtaṁ tiṣṭha rāvaṇa, śayiṣyase hato bhūmau yathā bhrātā
kharas tathā/ paretakāle puruṣo yat karma pratipadyate, vināśāyātmano ’dharmyaṁ pratipanno ’si
karma tat/ pāpānubandho vai yasya karmaṇaḥ ko nu tat pumān, kurvīta lokādhipatiḥ svayambhūr
bhagavān api/ evam uktvā śubhaṁ vākyaṁ jaṭāyus tasya rakṣasaḥ, nipapāta bhr̥śaṁ pr̥ṣṭhe daśagrīvasya
vīryavān/ taṁ gr̥hītvā nakhais tīkṣṇair virarāda samantataḥ, adhirūḍho gajārohi yathā syād
duṣṭavāraṇam/ virarāda nakhair asya tuṇḍaṁ pr̥ṣṭhe samarpayan, keśāṁś cotpāṭayām āsa
nakhapakṣamukhāyudhaḥ/sa tathā gr̥dhrarājena kliśyamāno muhur muhuḥ, amarṣasphuritauṣṭhaḥ san
prākampata sa rākṣasaḥ/ saṁpariṣvajya vaidehīṁ vāmenāṅkena rāvaṇaḥ, talenābhijaghānārto jaṭāyuṁ
krodhamūrchitaḥ/ jaṭāyus tam atikramya tuṇḍenāsya kharādhipaḥ, vāmabāhūn daśa tadā vyapāharad
ariṁdamaḥ/ tataḥ kruddho daśakrīvaḥ sītām utsr̥jya vīryavān, muṣṭibhyāṁ caraṇābhyāṁ ca gr̥dhrarājam
apothayat/ tato muhūrtaṁ saṁgrāmo babhūvātulavīryayoḥ, rākṣasānāṁ ca mukhyasya pakṣiṇāṁ
pravarasya ca/ tasya vyāyacchamānasya rāmasyārthe ’tha rāvaṇaḥ, pakṣau pādau ca pārśvau ca
khaḍgam uddhr̥tya so ’cchinat/ sa chinnapakṣaḥ sahasā rakṣasā raudrakarmaṇā, nipapāta hato gr̥dhro
dharaṇyām alpajīvitaḥ/ taṁ dr̥ṣṭvā patitaṁ bhūmau kṣatajārdraṁ jaṭāyuṣam, abhyadhāvata vaidehī
svabandhum iva duḥkhitā/ taṁ nīlajīmūtanikāśakalpaṁ; supāṇḍuroraskam udāravīryam, dadarśa
laṅkādhipatiḥ pr̥thivyāṁ; jaṭāyuṣaṁ śāntam ivāgnidāvam/ tatas tu taṁ patrarathaṁ mahītale; nipātitaṁ
rāvaṇavegamarditam, punaḥ pariṣvajya śaśiprabhānanā; ruroda sītā ,anakātmajā tadā/

Ravana was incensed with the ‘dharma pravachanas’ of Jatayu and chased the Giant Bird in the
encounter. Both of them attacked each other, like the enormous speed of the rushing winds. It appeared
that in this frightful battle, they seemed that each of them were tossing at each other the illustrious
Maalvayaan Parvatas.Then Ravana rushed arrows from his dhanush by way of ‘ bhayankara mantrika
astraas’such as Naaleeka-Naaraacha-and Vikeerna. While releasing the celestial arrows, Ravana’s ten
furious faces were distorted and ferocius akin to Kaala danda Yama Raja. Having survived the attacks of
the ‘mantrika baanaas’, Maha Bali Grudhra Raaja attacked Ravana’s ‘dasha mukhas’ with its powerful
and sharp nails like frightful swords and ‘trishulaas’ as the asura’s facial blood was like never ending
streams. Then Maha Parakrami Ravana drew his dhanush straight and high aimed at the huge sized
mountain like Jatayu with his fearfully raised shoulders and the twenty energetic hands had rained the
mantrik arrows in continous flows. The strong and firm feet of the Great Bird were pieced like minced
feet which disbaled it to fly here and there freely and the continous release of the arrows released by the

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Asura kept on smashing the wings, the beak and its huge mouth while the strong wings disallowed its
movement let alone the speed Ravana’s steel kavacha the body shield of solid steel was bright like red
fire. But in response Jatayu hit Ravana’s dhanush.Then the valiant Ravana riding the donkey chariot
sought to attack the disabled grudhra raaja but the latter lifted the sarathi up in the ferocious winds and
killed him by its fearful beak to pieces of flesh.Later on he lifted the chariot up by its beak and smashed
the wheels and the axises. sa bhagnadhanvā viratho hatāśvo hatasārathiḥ, aṅkenādāya vaidehīṁ papāta
bhuvi rāvaṇaḥ/ In this way, Ravana too was disabled with his dhanush broken, saradhi killed and horses
done to death, then he had to finally jumped out of the broken chariot with Devi Sita safe on his lap. The
onlooker Being on the earth kept on shouting ‘saadhu saadhu’ at that picturesque scene of the encounter.
Having taken Devi Sita on his lap, Ravana found himself disabled too yet, the dauntless Dashagreeva
lifted his sword out of its sheath jumped at the Giant Bird. With all its latent body strength, the wing less
Jatayu jumped high and shouted: vajrasaṁsparśabāṇasya bhāryāṁ rāmasya rāvaṇa, alpabuddhe harasy
enāṁ vadhāya khalu rakṣasām/samitrabandhuḥ sāmātyaḥ sabalaḥ saparicchadaḥ, viṣapānaṁ pibasy etat
pipāsita ivodakam/ ‘Manda buddhi Ravana! Most certainly, Shri Rama is going to chase you for your
unpardonable crime of ‘Sitaapaharana’ and destroy and devastate you.. Just as a person out of acute thirst
gulps waters, you are walloping poison. Along with you too, your friends, relatives, ministers, sena and
the entire associates. anubandham ajānantaḥ karmaṇām avicakṣaṇāḥ, śīghram eva vinaśyanti yathā tvaṁ
vinaśiṣyasi/ baddhas tvaṁ kālapāśena kva gatas tasya mokṣyase, vadhāya baḍiśaṁ gr̥hya sāmiṣaṁ jalajo
yathā/ Your ‘karma parinaama’ or what all you are practising now would end up in your doom very soon
and be disastrous. You are tied up tightly with your ‘kaala paasha’, or the noose of the time and would it
be ever possible to loosen its grip! Like the tasty piece of meat is attracted by a mighty fish in deep
waters, your shameless sin of ‘Sitaapaharana’ would tighten your noose. Ravana! Kakutstha kula
bhushana Shri Rama and his most able and everfaithful brother Lakshmana are peerless warriors and
would they ever spare you but with devastation for your disgraceful act! You are a coward and fearful; the
world would reject you as a thief. Even your brother Khara fought a valiant battle and fell attaining veera
sarga. But you are a mere ill famed common and mean trickster! paretakāle puruṣo yat karma
pratipadyate, vināśāyātmano ’dharmyaṁ pratipanno ’si karma tat/ pāpānubandho vai yasya karmaṇaḥ
ko nu tat pumān, kurvīta lokādhipatiḥ svayambhūr bhagavān api/ At the vinaasha kaala, a person resorts
to ill justified ways and means and you are only reiterating that age old truism. As the disaster at one’s
threshold, the inevitable temptation draws one attractively and that is indeed the truism of life and fate!’
Having screamed at Ravana likewise, Parakrami Jataayu flew on to the body of Ravana with hitting speed
and with its sharp beak grilled the asuras body like an ‘ankusha’ on an elephant head. Its beak, wings and
nails are the huge bird’s ‘aayudhaas’ or the peerless weapons. Then Ravana with enormous pain and
irritation hit the bird. In retaliation, Jatayu sought to severe his mighty hands even as Devi Sita was
relieved temporarily but the hands sprouted and reappeared repetitively. Thereafter, Ravana having lifted
his sword once again and severerd Jatayu’s wings as the illustious grudhra crumbled down dying, while
the latter and Devi Sita exchanged their glances; she with gratitude and he with his feeling of failed
valour and strong conviction that finally truth should triumph. And Ravana pulled Devi Sita back on to
his lap as the latter resumed her lamentations with no defence in sight.

Sarga Fifty Two

Thus Ravanasura finally concludes ‘Sitaapaharana’ as Devi Sita was kept under vigilant custody

Tam alpajīvitaṁ bhūmau sphurantaṁ rākṣasādhipaḥ,dadarśa gr̥dhraṁ patitaṁ samīpe rāghavāśramāt/

sā tu tārādhipamukhī rāvaṇena samīkṣya tam, gr̥dhrarājaṁ vinihataṁ vilalāpa suduḥkhitā/ nimittaṁ
lakṣaṇajñānaṁ śakunisvaradarśanam, avaśyaṁ sukhaduḥkheṣu narāṇāṁ pratidr̥śyate/ na nūnaṁ rāma
jānāsi mahad vyasanam ātmajaḥ, dhāvanti nūnaṁ kākutstha madarthaṁ mr̥gapakṣiṇaḥ/ trāhi mām adya
kākutstha lakṣmaṇeti varāṅganā, susaṁtrastā samākrandac chr̥ṇvatāṁ tu yathāntike/ tāṁ
kliṣṭamālyābharaṇāṁ vilapantīm anāthavat, abhyadhāvata vaidehīṁ rāvaṇo rākṣasādhipaḥ/ tāṁ latām
iva veṣṭantīm āliṅgantīṁ mahādrumān, muñca muñceti bahuśaḥ pravadan rākṣasādhipaḥ/ krośantīṁ

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rāma rāmeti rāmeṇa rahitāṁ vane, jīvitāntāya keśeṣu jagrāhāntakasaṁnibhaḥ/ pradharṣitāyāṁ
vaidehyāṁ babhūva sacarācaram, jagat sarvam amaryādaṁ tamasāndhena saṁvr̥tam/ dr̥ṣṭvā sītāṁ
parāmr̥ṣṭāṁ dīnāṁ divyena cakṣuṣā, kr̥taṁ kāryam iti śrīmān vyājahāra pitāmahaḥ/ prahr̥ṣṭā vyathitāś
cāsan sarve te paramarṣayaḥ, dr̥ṣṭvā sītāṁ parāmr̥ṣṭāṁ daṇḍakāraṇyavāsinaḥ/ sa tu tāṁ rāma rāmeti
rudantīṁ lakṣmaṇeti ca, jagāmākāśam ādāya rāvaṇo rākṣasādhipaḥ/ taptābharaṇasarvāṅgī
pītakauśeyavāsanī, rarāja rājaputrī tu vidyut saudāmanī yathā/ uddhūtena ca vastreṇa tasyāḥ pītena
rāvaṇaḥ, adhikaṁ paribabhrāja girir dīpa ivāgninā/ tasyāḥ paramakalyāṇyās tāmrāṇi surabhīṇi ca,
padmapatrāṇi vaidehyā abhyakīryanta rāvaṇam/ tasyāḥ kauśeyam uddhūtam ākāśe kanakaprabham,
babhau cādityarāgeṇa tāmram abhram ivātape/ tasyās tad vimalaṁ vaktram ākāśe rāvaṇāṅkagam, na
rarāja vinā rāmaṁ vinālam iva paṅkajam/ babhūva jaladaṁ nīlaṁ bhittvā candra ivoditaḥ, sulalāṭaṁ
sukeśāntaṁ padmagarbhābham avraṇam, śuklaiḥ suvimalair dantaiḥ prabhāvadbhir alaṁkr̥tam/ ruditaṁ
vyapamr̥ṣṭāstraṁ candravat priyadarśanam, sunāsaṁ cārutāmrauṣṭham ākāṣe hāṭakaprabham/
rākṣasendrasamādhūtaṁ tasyās tad vacanaṁ śubham, śuśubhe na vinā rāmaṁ divā candra ivoditaḥ/ sā
hemavarṇā nīlāṅgaṁ maithilī rākṣasādhipam, śuśubhe kāñcanī kāñcī nīlaṁ maṇim ivāśritā/ sā
padmagaurī hemābhā rāvaṇaṁ janakātmajā, vidyudghanam ivāviśya śuśubhe taptabhūṣaṇā/ tasyā
bhūṣaṇaghoṣeṇa vaidehyā rākṣasādhipaḥ, babhūva vimalo nīlaḥ saghoṣa iva toyadaḥ/ uttamāṅgacyutā
tasyāḥ puṣpavr̥ṣṭiḥ samantataḥ, sītāyā hriyamāṇāyāḥ papāta dharaṇītale/ sā tu rāvaṇavegena
puṣpavr̥ṣṭiḥ samantataḥ, samādhūtā daśagrīvaṁ punar evābhyavartata/ abhyavartata puṣpāṇāṁ dhārā
vaiśravaṇānujam, nakṣatramālāvimalā meruṁ nagam ivottamam/ caraṇān nūpuraṁ bhraṣṭaṁ vaidehyā
ratnabhūṣitam, vidyunmaṇḍalasaṁkāśaṁ papāta madhurasvanam/ tarupravālaraktā sā nīlāṅgaṁ
rākṣaseśvaram, prāśobhayata vaidehī gajaṁ kaṣyeva kāñcanī/ tāṁ maholkām ivākāśe dīpyamānāṁ
svatejasā, jahārākāśam āviśya sītāṁ vaiśravaṇānujaḥ/tasyās tāny agnivarṇāni bhūṣaṇāni mahītale,
saghoṣāṇy avakīryanta kṣīṇās tārā ivāmbarāt/ tasyāḥ stanāntarād bhraṣṭo hāras tārādhipadyutiḥ/
vaidehyā nipatan bhāti gaṅgeva gaganāc cyutā/ utpāta vātābhihatā nānādvija gaṇāyutāḥ, mā bhair iti
vidhūtāgrā vyājahrur iva pādapāḥ/ nalinyo dhvastakamalās trastamīnajale carāḥ, sakhīm iva gatotsāhāṁ
śocantīva sma maithilīm/ samantād abhisaṁpatya siṁhavyāghramr̥gadvijāḥ, anvadhāvaṁs tadā roṣāt
sītācchāyānugāminaḥ/ jalaprapātāsramukhāḥ śr̥ṅgair ucchritabāhavaḥ, sītāyāṁ hriyamāṇāyāṁ
vikrośantīva parvatāḥ/ hriyamāṇāṁ tu vaidehīṁ dr̥ṣṭvā dīno divākaraḥ, pravidhvastaprabhaḥ śrīmān āsīt
pāṇḍuramaṇḍalaḥ/ nāsti dharmaḥ kutaḥ satyaṁ nārjavaṁ nānr̥śaṁsatā, yatra rāmasya vaidehīṁ
bhāryāṁ harati rāvaṇaḥ/ iti sarvāṇi bhūtāni gaṇaśaḥ paryadevayan, vitrastakā dīnamukhā rurudur
mr̥gapotakāḥ/ udvīkṣyodvīkṣya nayanair āsrapātāvilekṣaṇāḥ, supravepitagātrāś ca babhūvur
vanadevatāḥ/ vikrośantīṁ dr̥ḍhaṁ sītāṁ dr̥ṣṭvā duḥkhaṁ tathā gatām, tāṁ tu lakṣmaṇa rāmeti krośantīṁ
madhurasvarām/ avekṣamāṇāṁ bahuṣo vaidehīṁ dharaṇītalam, sa tām ākulakeśāntāṁ
vipramr̥ṣṭaviśeṣakām, jahārātmavināśāya daśagrīvo manasvinām/ tatas tu sā cārudatī śucismitā; vinākr̥tā
bandhujanena maithilī, apaśyatī rāghavalakṣmaṇāv ubhau; vivarṇavaktrā bhayabhārapīḍitā/

Devi lamented with extraordinary grief stating that human beings do receive danger signals by way of bad
omens, dreams and strange voices of birds; such signals are not only for dangers but auspicious augaries
too. Then she in her interior thoughts as a soliloquy, she addressed Shri Rama: ‘Kakutstha kula bhushana!
I did notice the premonitions of inauspicius nature that deers and birds were running hither and thither in
opposite directions but those were ignored. I felt some relief when I sighted and screamed Pakshi Raja but
most unfortunately it was lying dead having done a valiant fight. Hey Rama! Hey Lakshmana! Save me
whereever you are! Hey, high trees, flowers and creepers, save me from this tense and dense condition.’
As Sita was continuosly uttering within herself ‘Rama Rama’, darkness commenced engulfing by the fall
of the day. Then the disgusting Rakshasa pulled her by her long and soft hairs, while it appeared that
Brahma felt now that her fate was be in action! Maharshis then anticipated that the last days of Ravana
commenced ticking by slowly and so does his fate getting sealed gradually. The hapless Sita kept on
uttering Ha Rama, Ha Rama repetitively; in sudden outbursts she was crying away incessantly. She was
then ornamented with molten gold and wearing a yellow saree and it was in that body form Ravana was
carrying her by his vimana. As she was seated on the lap of Ravana, it seemed that her innocent visage as
reflective of the yellowish Sun Set overcovered by the copperish cloud groupings. All of a sudden, she

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broke out like of cloud bursts. Deep within her heart, she addressed Shri Rama: ‘Purusha Simha! Bharata
must be by now performing tapasya, as he discarded kingship, self pride, comforts of life, and surely he
ought to attain swarga sukhas post life. He is ideal a son of King Dasharatha as against the most vicious
mother Kaikeyi is. It s her role that has an impact on me. Thinking of your brother Lakshmana, I do yearn
for some golden days in future; but Lakshmana! When would those auspicious days might arrive! When
indeed would it be possible as Rama Lakshmanas could join me in Godavari snaansa and tarpanas.
Would not such snaanaas be like Parameshvara and Devi Parvati in the company of Nandeeshwara!’ So
immersed in her musings, Devi Sita pursued her deep thoughts during her journey seated on Ravana’s lap
while riding the chariot of donkeys!

Sarga Fifty Three

Rattled and shocked Devi Sita shouts being highy critical of Ravana and his heinous actions

Kham utpatantaṁ taṁ dr̥ṣṭvā maithilī janakātmajā, duḥkhitā paramodvignā bhaye mahati vartinī/
roṣarodanatāmrākṣī bhīmākṣaṁ rākṣasādhipam, rudatī karuṇaṁ sītā hriyamāṇedam abravīt/ na
vyapatrapase nīca karmaṇānena rāvaṇa, jñātvā virahitāṁ yo māṁ corayitvā palāyase/ tvayaiva nūnaṁ
duṣṭātman bhīruṇā hartum icchatā, mamāpavāhito bhartā mr̥garūpeṇa māyayā, yo hi mām udyatas
trātuṁ so ’py ayaṁ vinipātitaḥ/ paramaṁ khalu te vīryaṁ dr̥śyate rākṣasādhama, viśrāvya nāmadheyaṁ
hi yuddhe nāsti jitā tvayā/ īdr̥śaṁ garhitaṁ karma kathaṁ kr̥tvā na lajjase, striyāś ca haraṇaṁ nīca
rahite ca parasya ca/ kathayiṣyanti lokeṣu puruṣāḥ karma kutsitam, sunr̥śaṁsam adharmiṣṭhaṁ tava
śauṇḍīryamāninaḥ/ dhik te śauryaṁ ca sattvaṁ ca yat tvayā kathitaṁ tadā, kulākrośakaraṁ loke dhik te
cāritram īdr̥śam/ kiṁ śakyaṁ kartum evaṁ hi yaj javenaiva dhāvasi, muhūrtam api tiṣṭhasva na jīvan
pratiyāsyasi/ na hi cakṣuḥpathaṁ prāpya tayoḥ pārthivaputrayoḥ, sasainyo ’pi samartaḥs tvaṁ
muhūrtam api jīvitum/ na tvaṁ tayoḥ śarasparśaṁ soḍhuṁ śaktaḥ kathaṁ cana, vane prajvalitasyeva
sparśam agner vihaṁgamaḥ/ sādhu kr̥tvātmanaḥ pathyaṁ sādhu māṁ muñca rāvaṇa,
matpradharṣaṇaruṣṭo hi bhrātrā saha patir mama, vidhāsyati vināśāya tvaṁ māṁ yadi na muñcasi/ yena
tvaṁ vyavasāyena balān māṁ hartum icchasi, vyavasāyaḥ sa te nīca bhaviṣyati nirarthakaḥ/ na hy ahaṁ
tam apaśyantī bhartāraṁ vibudhopamam, utsahe śatruvaśagā prāṇān dhārayituṁ ciram/ na nūnaṁ
cātmanaḥ śreyaḥ pathyaṁ vā samavekṣase, mr̥tyukāle yathā martyo viparītāni sevate/ mumūrṣūṇāṁ hi
sarveṣāṁ yat pathyaṁ tan na rocate, paśyāmīva hi kaṇṭhe tvāṁ kālapāśāvapāśitam/ yathā cāsmin
bhayasthāne na bibheṣe daśānana, vyaktaṁ hiraṇmayān hi tvaṁ saṁpaśyasi mahīruhān/ nadīṁ
vairataṇīṁ ghorāṁ rudhiraughanivāhinīm, khaḍgapatravanaṁ caiva bhīmaṁ paśyasi rāvaṇa/
taptakāñcanapuṣpāṁ ca vaidūryapravaracchadām,drakṣyase śālmalīṁ tīkṣṇām āyasaiḥ kaṇṭakaiś citām/
na hi tvam īdr̥śaṁ kr̥tvā tasyālīkaṁ mahātmanaḥ, dhārituṁ śakṣyasi ciraṁ viṣaṁ pītveva nirghr̥ṇaḥ/
baddhas tvaṁ kālapāśena durnivāreṇa rāvaṇa, kva gato lapsyase śarma bhartur mama mahātmanaḥ/
nimeṣāntaramātreṇa vinā bhrātaram āhave, rākṣasā nihatā yena sahasrāṇi caturdaśa/ sa kathaṁ
rāghavo vīraḥ sarvāstrakuśalo balī, na tvāṁ hanyāc charais tīkṣṇair iṣṭabhāryāpahāriṇam/ etac cānyac
ca paruṣaṁ vaidehī rāvaṇāṅkagā, bhayaśokasamāviṣṭā karuṇaṁ vilalāpa ha/ tathā bhr̥śārtāṁ bahu caiva
bhāṣiṇīṁ; vilalāpa pūrvaṁ karuṇaṁ ca bhāminīm, jahāra pāpas taruṇīṁ viveṣṭatīṁ; nr̥pātmajām
āgatagātravepathum/

As Ravana was forcibly abducting Devi Sita and flying off to Lanka by his donkey chariot,.she felt
disgusted and humiliated. While crying away she reddened her eyes with agony, partly appealing and
mostly criticising caustically she addresed the haughty and mighty Asura as follows: ‘ villianonous
Rashasa! Are you not ashamed of yourself when you are kidnapping me as I was alone and helpless when
my heroic husband was away. Dushtatma! You are a miserable timid being. Undoubtedly you schemed to
despatch the Maya Mriga Rakshasa to tempt me and distanced my dear husband away. You killed my
rescuer Jatayu the close friend of my father-in- law. paramaṁ khalu te vīryaṁ dr̥śyate rākṣasādhama,
viśrāvya nāmadheyaṁ hi yuddhe nāsti jitā tvayā/ īdr̥śaṁ garhitaṁ karma kathaṁ kr̥tvā na lajjase, striyāś

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ca haraṇaṁ nīca rahite ca parasya ca/ Degraded Rakshasa! You might have succeeded to defeat and kill
a Giant Bird, but by announcing your name and notoriety, you are incapable to face my heroic husband
Rama and his able brother Lakshmana in a face to face battle! You imagine that you are a warrior but
essentailly you are a downgraded and meserabled coward. Are you not ashamed of yourself to kidnap a
lonely and helpless woman! kathayiṣyanti lokeṣu puruṣāḥ karma kutsitam, sunr̥śaṁsam adharmiṣṭhaṁ
tava śauṇḍīryamāninaḥ/ dhik te śauryaṁ ca sattvaṁ ca yat tvayā kathitaṁ tadā, kulākrośakaraṁ loke
dhik te cāritram īdr̥śam/ You feel and claim that you are a renowned and peerless hero, but the world
knows that you are a mean, miserable, cruel and sinful specimen of God’s creation. You are the
blackmost blemish of your vamasha and the darkest spot of history of the past and the present age.Why
are you running away with timidity and fear of the public! Like a sky bound bird gets frightened with
earthly forest fires, you could never taste the deadly arrows of my husband and his brother. sādhu
kr̥tvātmanaḥ pathyaṁ sādhu māṁ muñca rāvaṇa, matpradharṣaṇaruṣṭo hi bhrātrā saha patir mama,
vidhāsyati vināśāya tvaṁ māṁ yadi na muñcasi/ yena tvaṁ vyavasāyena balān māṁ hartum icchasi,
vyavasāyaḥ sa te nīca bhaviṣyati nirarthakaḥ/ Ravana! If you donot leave me alone even now, my
vengence ought to lead you to devising ways and means of my husband, and brother in law to most
certainly hunt you like miserable preys to tigers. Neecha rakshasa! The manipulation and planning that
your evil mind had devised to kidnap me would not only be a miserable failure and a wasted effort! Do
note that if do not release me now, I would not live even to witness your certain death! Nishachara! I shall
therefore soon wait and witness the joyous scene of your tragic death at the earliest. Ravana! Most
certainly you are soon going to witness the sight of Golden Trees and the bloodful flows of Vaitarani as
the entry points of asipatra forests replete with gold like trees and flowers! [The details of the twenty one
hells are Taamishra, Lohashanku, Maha Niraya, Shalmali, Rourava, Kumbhala, Puti mrittika, Kaala Sutra,
Sanghata, Tohiloda, Savisha, Samprapaatana, Maha Naraka, Kaakola, Sanjeevana, Maha Patha, Aveechi,
Andhataamisra, Kumbheepaaka, Asipatravana, and Taapana.]. Nirdaya nishaachara! You are executing a
maha paataka against the celestial figure of Shri Rama and surely your serving up yourself the thickest
slow poison and would not survive for long! Indeed you are fastening and tightening yourself the ‘Kaala
Pasha’ voluntariy with neither brain nor brawn!.’ Thus Devi Sita counted as among the Maha Pativratas
broke down crying with ‘karunaa swara’ and with shaken tone.

Sarga Fifty Four

As Devi Sita sought to drop down her jewellery and dress to notify Rama Lakshmanas, Ravana kept
vigil by five monkeys, and at Lanka in antahpura by eight rakshasis.

Hriyamāṇā tu vaidehī kaṁ cin nātham apaśyatī, dadarśa giriśr̥ṅgasthān pañcavānarapuṁgavān/ teṣāṁ
madhye viśālākṣī kauśeyaṁ kanakaprabham, uttarīyaṁ varārohā śubhāny ābharaṇāni ca, mumoca yadi
rāmāya śaṁseyur iti maithilī/ vastram utsr̥jya tan madhye vinikṣiptaṁ sabhūṣaṇam, saṁbhramāt tu
daśagrīvas tat karma na ca buddhivān/ piṅgākṣās tāṁ viśālākṣīṁ netrair animiṣair iva/ vikrośantīṁ tadā
sītāṁ dadr̥śur vānararṣabhāḥ/ sa ca pampām atikramya laṅkām abhimukhaḥ purīm, jagāma rudatīṁ
gr̥hya maithilīṁ rākṣaseśvaraḥ/ tāṁ jahāra susaṁhr̥ṣṭo rāvaṇo mr̥tyum ātmanaḥ, utsaṅgenaiva bhujagīṁ
tīkṣṇadaṁṣṭrāṁ mahāviṣām/ vanāni saritaḥ śailān sarāṁsi ca vihāyasā, sa kṣipraṁ samatīyāya śaraś
cāpād iva cyutaḥ/ timinakraniketaṁ tu varuṇālayam akṣayam, saritāṁ śaraṇaṁ gatvā samatīyāya
sāgaram/ saṁbhramāt parivr̥ttormī ruddhamīnamahoragaḥ, vaidehyāṁ hriyamāṇāyāṁ babhūva
varuṇālayaḥ/ antarikṣagatā vācaḥ sasr̥juś cāraṇās tadā, etad anto daśagrīva iti siddhās tadābruvan/ sa
tu sītāṁ viveṣṭantīm aṅkenādāya rāvaṇaḥ, praviveśa purīṁ laṅkāṁ rūpiṇīṁ mr̥tyum ātmanaḥ/ so
’bhigamya purīṁ laṅkāṁ suvibhaktamahāpathām, saṁrūḍhakakṣyā bahulaṁ svam antaḥpuram āviśat/
tatra tām asitāpāṅgīṁ śokamohaparāyaṇām, nidadhe rāvaṇaḥ sītāṁ mayo māyām ivāsurīm/ abravīc ca
daśagrīvaḥ piśācīr ghoradarśanāḥ, yathā naināṁ pumān strī vā sītāṁ paśyaty asaṁmataḥ/ muktāmaṇi
suvarṇāni vastrāṇy ābharaṇāni ca, yad yad icchet tad evāsyā deyaṁ macchandato yathā/ yā ca vakṣyati
vaidehīṁ vacanaṁ kiṁ cid apriyam, ajñānād yadi vā jñānān na tasyā jīvitaṁ priyam/ tathoktvā rākṣasīs
tās tu rākṣasendraḥ pratāpavān, niṣkramyāntaḥpurāt tasmāt kiṁ kr̥tyam iti cintayan, dadarśāṣṭau

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mahāvīryān rākṣasān piśitāśanān/ sa tān dr̥ṣṭvā mahāvīryo varadānena mohitaḥ, uvācaitān idaṁ vākyaṁ
praśasya balavīryataḥ/ nānāpraharaṇāḥ kṣipram ito gacchata satvarāḥ, janasthānaṁ hatasthānaṁ
bhūtapūrvaṁ kharālayam/ tatroṣyatāṁ janasthāne śūnye nihatarākṣase, pauruṣaṁ balam āśritya trāsam
utsr̥jya dūrataḥ/ balaṁ hi sumahad yan me janasthāne niveśitam, sadūṣaṇakharaṁ yuddhe hataṁ tad
rāmasāyakaiḥ/ tataḥ krodho mamāpūrvo dhairyasyopari vardhate, vairaṁ ca sumahaj jātaṁ rāmaṁ prati
sudāruṇam/ niryātayitum icchāmi tac ca vairam ahaṁ ripoḥ, na hi lapsyāmy ahaṁ nidrām ahatvā
saṁyuge ripum/ taṁ tv idānīm ahaṁ hatvā kharadūṣaṇaghātinam, rāmaṁ śarmopalapsyāmi dhanaṁ
labdhveva nirdhanaḥ/ janasthāne vasadbhis tu bhavadbhī rāmam āśritā, pravr̥ttir upanetavyā kiṁ
karotīti tattvataḥ/ apramādāc ca gantavyaṁ sarvair eva niśācaraiḥ, kartavyaś ca sadā yatno rāghavasya
vadhaṁ prati/ yuṣmākaṁ hi balajño ’haṁ bahuśo raṇamūrdhani, ataś cāsmiñ janasthāne mayā yūyaṁ
niyojitāḥ/ tataḥ priyaṁ vākyam upetya rākṣasā; mahārtham aṣṭāv abhivādya rāvaṇa, vihāya laṅkāṁ
sahitāḥ pratasthire; yato janasthānam alakṣyadarśanāḥ/ tatas tu sītām upalabhya rāvaṇaḥ;
susaṁprahr̥ṣṭaḥ parigr̥hya maithilīm/ prasajya rāmeṇa ca vairam uttamaṁ; babhūva mohān muditaḥ sa
rākṣasaḥ/

As Devi Sita was feeling desperate and helpless, the donkey chariot reached the top of a mountain and
she found that there were five monkeys seated there in. She thought over a while and started discarding
her jewellery and silk robes apparently to draw the attention of the onlookers on the earth and possibly
Rama Lakshmanas. Ravana was confused at her intentions and actions while the female monkeys started
crying. Meanwhile the chariot crossed pampaa sarovara and dashed down at Lanka, even while Devi Sita
was crying away distressed frantically. Nishachara Ravana was thrilled having arrived at Lanka as he
placed Sita down from his strong grip on his lap as though a of a poisonous serpent. He felt relieved as if
a well streached arrow by crossing forests, rivers, and mountains had finally reached his destination.
Actually, while crossing the ‘varunalaya samudra’ nearing Lanka, he felt some itters that there might be
hurdles there like huge fishes or ‘maha naagas’ springing up and out from the mid sea. Then the Charana
Devatas on the high skies appeared to have exclaimed: ‘ now, the quizz of Ravana’s life time has
commenced the possibility in reverse path and the final solution has arrived in the form of Devi Sita!’.

[ Note: One version of Ramayana describes that Sita Devi entered Lankapuri was the Maya Sita as the
original was hiding in ‘Agni Jvaalaas’, who reappeared after Shri Rama’s agni pareeksha of the original
Devi Sita]

Devi Sita stared at the road network, entry-exit gates, and so on of Lankapuri. Then she was ushered into
the ‘antahpura’ the interiors of females. Then Dashagreeva Ravana commanded ten anaakaari female
‘pishaachas’ to guard her but with strict warning to speak or perfom any questionable misbehavior with
Devi Sita then their death would be certain. On exiting the ‘antahpura’ Ravana was then pondering over
as to what should be his next step. Then he came across eight ‘Nara maamsa aahaari Maha Rakshasaas’
greeted Ravana and having praised his outstanding abilities of his brawn and brain pointed out the
erstwhile residing place of the renowned Khara Rakshasa, the brother of King Ravana. The Maha
Rakshasaas stated regretfully: Bahu sainyam maha veeryam janasthaane niveshitam, sadushana kharam
yuddhe nihatam Raamaaayakaih/ One of the Maha Rakshasaas explained to Ravana that he had reserved
that nearby residence of maha parakrami Khara and his senapati Dushana but unfortunately one human
warrior named Rama killed them and his vast ‘sena’. The Maha Rakshasa then declared to King Ravana:
tataḥ krodho mamāpūrvo dhairyasyopari vardhate, vairaṁ ca sumahaj jātaṁ rāmaṁ prati sudāruṇam/
niryātayitum icchāmi tac ca vairam ahaṁ ripoḥ, na hi lapsyāmy ahaṁ nidrām ahatvā saṁyuge ripum/
It is that vengence and mighty anger with which I have therefore decided that Rama should be my arch
evemy to be killed! Unless and until Rama gets killed, my consciousness could be cooled down. Like a
pauper and beggar should ever aspire to be a highly rich and prosperous person, my sole objective and
motto of life would be to mercilessly kill Rama who killed giants like Khara Dushanas!’ As the Maha
Rakshasaas and their leader expressed their resolve, they were excitedly thrilled to realise that Ravanasura
had already launched the initial step of ‘Sitaapaharana’!

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Sarga Fifty Five

Ravanasura takes Devi Sita to his antahpura and seeks to pressurise her to become his queen

Saṁdiśya rākṣasān ghorān rāvaṇo ’ṣṭau mahābalān, ātmānaṁ buddhivaiklavyāt kr̥takr̥tyam amanyata/ sa
cintayāno vaidehīṁ kāmabāṇasamarpitaḥ, praviveśa gr̥haṁ ramyaṁ sītāṁ draṣṭum abhitvaran/ sa
praviśya tu tadveśma rāvaṇo rākṣasādhipaḥ, apaśyad rākṣasīmadhye sītāṁ śokaparāyaṇam/
aśrupūrṇamukhīṁ dīnāṁ śokabhārāvapīḍitām, vāyuvegair ivākrāntāṁ majjantīṁ nāvam arṇave/
mr̥gayūthaparibhraṣṭāṁ mr̥gīṁ śvabhir ivāvr̥tām, adhomukhamukhīṁ dīnām abhyetya ca niśācaraḥ/ tāṁ
tu śokavaśāṁ dīnām avaśāṁ rākṣasādhipaḥ, sa balād darśayām āsa gr̥haṁ devagr̥hopamam/
harmyaprāsādasaṁbadhaṁ strīsahasraniṣevitam,nānāpakṣigaṇair juṣṭaṁ nānāratnasamanvitam/
kāñcanais tāpanīyaiś ca sphāṭikai rājatais tathā, vajravaidūryacitraiś ca stambhair dr̥ṣṭimanohara/
divyadundubhinirhrādaṁ taptakāñcanatoraṇam, sopānaṁ kāñcanaṁ citram āruroha tayā saha/ dāntakā
rājatāś caiva gavākṣāḥ priyadarśanāḥ, hemajālāvr̥tāś cāsaṁs tatra prāsādapaṅktayaḥ/ sudhāmaṇi
vicitrāṇi bhūmibhāgāni sarvaśaḥ,daśagrīvaḥ svabhavane prādarśayata maithilīm/ dīrghikāḥ puṣkariṇyaś
ca nānāpuṣpasamāvr̥tāḥ, rāvaṇo darśayām āsa sītāṁ śokaparāyaṇām/ darśayitvā tu vaidehīṁ kr̥tsnaṁ
tad bhavanottamam, uvāca vākyaṁ pāpātmā rāvaṇo janakātmajām/ daśarākṣasakoṭyaś ca dvāviṁśatir
athāparāḥ, varjayitvā jarā vr̥ddhān bālāṁś ca rajanīcarān/ teṣāṁ prabhur ahaṁ sīte sarveṣāṁ
bhīmakarmaṇām, sahasram ekam ekasya mama kāryapuraḥsaram/ yad idaṁ rājyatantraṁ me tvayi
sarvaṁ pratiṣṭhitam, jīvitaṁ ca viśālākṣi tvaṁ me prāṇair garīyasī/ bahūnāṁ strīsahasrāṇāṁ mama yo
’sau parigrahaḥ, tāsāṁ tvam īśvarī sīte mama bhāryā bhava priye/ sādhu kiṁ te ’nyayā buddhyā
rocayasva vaco mama, bhajasva mābhitaptasya prasādaṁ kartum arhasi/ parikṣiptā samudreṇa
laṅkeyaṁ śatayojanā, neyaṁ dharṣayituṁ śakyā sendrair api surāsuraiḥ/ na deveṣu na yakṣeṣu na
gandharveṣu narṣiṣu, ahaṁ paśyāmi lokeṣu yo me vīryasamo bhavet/ rājyabhraṣṭena dīnena tāpasena
gatāyuṣā, kiṁ kariṣyasi rāmeṇa mānuṣeṇālpatejasā/ bhajasva sīte mām eva bhartāhaṁ sadr̥śas tava,
yauvanaṁ hy adhruvaṁ bhīru ramasveha mayā saha/ darśane mā kr̥thā buddhiṁ rāghavasya varānane,
kaassya śaktir ihāgantum api sīte manorathaiḥ/ na śakyo vāyur ākāśe pāśair baddhaṁ mahājavaḥ,
dīpyamānasya vāpy agner grahītuṁ vimalāṁ śikhām/ trayāṇām api lokānāṁ na taṁ paśyāmi śobhane,
vikrameṇa nayed yas tvāṁ madbāhuparipālitām/ laṅkāyāṁ sumahad rājyam idaṁ tvam anupālaya,
abhiṣekodakaklinnā tuṣṭā ca ramayasva mām/ duṣkr̥taṁ yat purā karma vanavāsena tad gatam, yaś ca te
sukr̥to dharmas tasyeha phalam āpnuhi/ iha sarvāṇi mālyāni divyagandhāni maithili, bhūṣaṇāni ca
mukhyāni tāni seva mayā saha/ puṣpakaṁ nāma suśroṇi bhrātur vaiśravaṇasya me, vimānaṁ ramaṇīyaṁ
ca tad vimānaṁ manojavam/ tatra sīte mayā sārdhaṁ viharasva yathāsukham, vadanaṁ
padmasaṁkāśaṁ vimalaṁ cārudarśanam/ śokārtaṁ tu varārohe na bhrājati varānane, alaṁ vrīḍena
vaidehi dharmalopa kr̥tena te/ ārṣo ’yaṁ daivaniṣyando yas tvām abhigamiṣyati, etau pādau mayā
snigdhau śirobhiḥ paripīḍitau/ prasādaṁ kuru me kṣipraṁ vaśyo dāso ’ham asmi te, nemāḥ śūnyā mayā
vācaḥ śuṣyamāṇena bhāṣitāḥ/ na cāpi rāvaṇaḥ kāṁ cin mūrdhnā strīṁ praṇameta ha, evam uktvā
daśagrīvo maithilīṁ janakātmajām, kr̥tāntavaśam āpanno mameyam iti manyate/

Having been puffed up and complemented by eight naramaamsa bhaksha Maha Rakshaas, Ravana entered
the luxurious ‘antahpura’ or the Queen Palace. Devi Sita at that time was surrounded by the rakshasis as
appointed by Ravana and was crying away in fits and starts like a sinking yet floating boat in the sea by
the force of fierce and strong winds. She was then like a ‘harini’ or a female deer surrounded by hunting
dogs at that time. Then he ushered her, albiet compulsively to tour around the ‘rani vaasa’ akin to his
‘puja griha’ the worship place. The pillars in the raani vaasa were made of e ivory, pure gold, silver, and
precious stones viz. diamonds, pearls, sapphires, corals, rubies, gomedha and vaidurya. In the ‘antahpura’
are the low sounds of dundhibhis, and Ravana then showed a strange pedestal led by stairs. He made her
seat on a cusioned comfort on which Devi Sita did rather awkwarldly on its edge with nervousness.

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Having shown the niceties and luxuries of the antahpura, Ravana addressed Devi Sita as follows: ‘ Site!
Under my authority, there are crores of rakshasaas get their livelihood including the old and the children.
Under my personal service I have a thousand fierce rakshasa attendants. Vishala lochane! My entire
kingdom rests at your tender feet; yad idaṁ rājyatantraṁ me tvayi sarvaṁ pratiṣṭhitam, jīvitaṁ ca
viśālākṣi tvaṁ me prāṇair garīyasī/ I am obsessed with your personality and am devoted to you with my
‘praana’ the vital energy. Sita Devi! I have a harem of countless sundaris or paragons of beauty and grace
at the nod of my head. Priye! Do consent to become my life partner. I am a tortured Soul awaiting your
hidden smile and be compassionate to me. You may like to realise that this kingdom under my control is
of hundred yojanas and even Devas headed by Indra would not dare to defy me, leave alone yaksha-
gandharvas and renowned Maharshis. rājyabhraṣṭena dīnena tāpasena gatāyuṣā, kiṁ kariṣyasi rāmeṇa
mānuṣeṇālpatejasā/ bhajasva sīte mām eva bhartāhaṁ sadr̥śas tava, yauvanaṁ hy adhruvaṁ bhīru
ramasveha mayā saha/ Rama is a ‘rajya bhrashta’ banished to eke out life in forests; he is miserable,
tapasvi, a walking human, and in all an aimless vagabond. Of what avail is he anyway! You do accept my
as I am a fitting and appropriate husband for you. Please leave this ill desreved concern for that dejected
and ever depressed human being. Enjoy your youthful life with this strong hero. I could forfestal and tie
up strongest winds into bundles. I could hold devouring flames in my fist. You could never spot in Tri
Lokas a better choice of a husnand like me! You could reign over this entire ‘saamrajya’ and I should be
at your service always. Your bad days of forest life and the enormity of tribulations should be terminated
forthwith, once you give your nod of head. Mithileshwari! As you remain with me as your life’s partner
you would enjoy your food, ornaments and luxuries of living. Do you realise that the Sun glow like
pushpaka vimana belonged to my brother Kubera the seat of wealth which was forcefully seized by me
and that would be at your disposal. Varaaroha sumukhi! Your face is like a placid lotus flower which
should never be spoilt with incessant cryings. As Ravana was talking away rubbhish, Devi Sita got further
agitated and while the intensity of her mental suffering got furthered, she veiled her face and intensified
her interior thoughts about the stage of Rama’s mental condition of his seperation from her. Imaah
shunyaa mayaa vaachah shushyamaanena bhaashitaah, na chaapi Ravanah kaanchin murthaa streem
pranameti ha/ Ravana further continued emphatically to Sita that she should not please conclude that
what all he was patiently explaining was not out of lust for her but no understand that a personality of the
stature of his would never kneel down at her feet! Evam uktvā daśagrīvo maithilīṁ janakātmajām,
kr̥tāntavaśam āpanno mameyam iti manyate/ Ravana thus felt satisfied that Devi Sita had indeed got
converted in her mental frame gradually!

Sarga Fifty Six

Having suffered Ravana’s entreaties, Sita intensified her thoughts on Shri Rama and praised him while
angry Ravana instructed rakshasis to take Sita away to Ashoka Vatika and frieghten her to surrender

Sā tathoktā tu vaidehī nirbhayā śokakarṣitā, tr̥ṇam antarataḥ kr̥tvā rāvaṇaṁ pratyabhāṣata/ rājā
daśaratho nāma dharmasetur ivācalaḥ, satyasandhaḥ parijñāto yasya putraḥ sa rāghavaḥ/ rāmo nāma sa
dharmātmā triṣu lokeṣu viśrutaḥ, dīrghabāhur viśālākṣo daivataṁ sa patir mama/ ikṣvākūṇāṁ kule jātaḥ
siṁhaskandho mahādyutiḥ, lakṣmaṇena saha bhrātrā yas te prāṇāṁ hariṣyati/ pratyakṣaṁ yady ahaṁ
tasya tvayā syāṁ dharṣitā balāt, śayitā tvaṁ hataḥ saṁkhye janasthāne yathā kharaḥ/ ya ete rākṣasāḥ
proktā ghorarūpā mahābalāḥ, rāghave nirviṣāḥ sarve suparṇe pannagā yathā/ tasya jyāvipramuktās te
śarāḥ kāñcanabhūṣaṇāḥ, śarīraṁ vidhamiṣyanti gaṅgākūlam ivormayaḥ/ asurair vā surair vā tvaṁ yady
avadho ’si rāvaṇa, utpādya sumahad vairaṁ jīvaṁs tasya na mokṣyase/ sa te jīvitaśeṣasya rāghavo
’ntakaro balī, paśor yūpagatasyeva jīvitaṁ tava durlabham/ yadi paśyet sa rāmas tvāṁ roṣadīptena

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cakṣuṣā, rakṣas tvam adya nirdagdho gaccheḥ sadyaḥ parābhavam/ yaś candraṁ nabhaso bhūmau
pātayen nāśayeta vā, sāgaraṁ śoṣayed vāpi sa sītāṁ mocayed iha/ gatāyus tvaṁ gataśrīko gatasattvo
gatendriyaḥ, laṅkā vaidhavyasaṁyuktā tvatkr̥tena bhaviṣyati/ na te pāpam idaṁ karma sukhodarkaṁ
bhaviṣyati, yāhaṁ nītā vinā bhāvaṁ patipārśvāt tvayā vanāt/ sa hi daivatasaṁyukto mama bhartā
mahādyutiḥ, nirbhayo vīryam āśritya śūnye vasati daṇḍake/ sa te darpaṁ balaṁ vīryam utsekaṁ ca
tathāvidham, apaneṣyati gātrebhyaḥ śaravarṣeṇa saṁyuge/ yadā vināśo bhūtānāṁ dr̥śyate
kālacoditaḥ,tadā kārye pramādyanti narāḥ kālavaśaṁ gatāḥ/ māṁ pradhr̥ṣya sa te kālaḥ prāpto ’yaṁ
rakṣasādhama, ātmano rākṣasānāṁ ca vadhāyāntaḥpurasya ca/ na śakyā yajñamadhyasthā vediḥ
srugbhāṇḍa maṇḍitā, dvijātimantrasaṁpūtā caṇḍālenāvamarditum/ idaṁ śarīraṁ niḥsaṁjñaṁ bandha vā
ghātayasva vā, nedaṁ śarīraṁ rakṣyaṁ me jīvitaṁ vāpi rākṣasa, na hi śakṣyāmy upakrośaṁ pr̥thivyāṁ
dātum ātmanaḥ/ evam uktvā tu vaidehī kroddhāt suparuṣaṁ vacaḥ, rāvaṇaṁ maithilī tatra punar novāca
kiṁ cana/ sītāyā vacanaṁ śrutvā paruṣaṁ romaharṣaṇam, pratyuvāca tataḥ sītāṁ bhayasaṁdarśanaṁ
vacaḥ/ śr̥ṇu maithili madvākyaṁ māsān dvādaśa bhāmini, kālenānena nābhyeṣi yadi māṁ cāruhāsini,
tatas tvāṁ prātarāśārthaṁ sūdāś chetsyanti leśaśaḥ/ity uktvā paruṣaṁ vākyaṁ rāvaṇaḥ śatrurāvaṇaḥ,
rākṣasīś ca tataḥ kruddha idaṁ vacanam abravīt/ śīghram evaṁ hi rākṣasyo vikr̥tā ghoradarśanāḥ,
darpam asyā vineṣyantu māṁsaśoṇitabhojanāḥ/ vacanād eva tās tasya vikr̥tā ghoradarśanāḥ,
kr̥taprāñjalayo bhūtvā maithilīṁ paryavārayan/ sa tāḥ provāca rājā tu rāvaṇo ghoradarśanaḥ, pracālya
caraṇotkarṣair dārayann iva medinīm/ aśokavanikāmadhye maithilī nīyatām iti, tatreyaṁ rakṣyatāṁ
gūḍham uṣmābhiḥ parivāritā/ tatraināṁ tarjanair ghoraiḥ punaḥ sāntvaiś ca maithilīm, ānayadhvaṁ
vaśaṁ sarvā vanyāṁ gajavadhūm iva/ iti pratisamādiṣṭā rākṣasyo rāvaṇena tāḥ, aśokavanikāṁ jagmur
maithilīṁ parigr̥hya tām/ sarvakāmaphalair vr̥kṣair nānāpuṣpaphalair vr̥tām, sarvakālamadaiś cāpi
dvijaiḥ samupasevitām/ sā tu śokaparītāṅgī maithilī janakātmajā, rākṣasī vaśam āpannā vyāghrīṇāṁ
hariṇī yathā/ na vindate tatra tu śarma maithilī; virūpanetrābhir atīva tarjitā, patiṁ smarantī dayitaṁ ca
devaraṁ; vicetanābhūd bhayaśokapīḍitā/

While Ravana felt that Devi Sita got somewhat reconciled to marry her, the latter twisted her lips and
firmly and even fearlessly replied. ‘ King Dasharatha was like a firm bridge on the ocean flows of
Dharma and known for his ‘Satya Pratigjna’ or a solid vow of Thuthfulness. Now his able son Shri Rama
is a worshipworthy Devata of a grand physical stature and menta resolve. Born in the illustrious family
lineage of Ikshvaaku, Rama with his high and powerful shoulders he is a purusha simha or a man-lion and
together with his follower brother Lakshmana ought to undoubtedly uproot you, your saamraajya and the
generation. If you think that you have successfully kidnapped me, then you too should receive the same
fate as your brother Khara. You had mentioned of your strength and backing of the cruelmost Raakshasa
Veeras but once they encounter Shri Rama, their poison would be drenched out like Maha Garuda facing
hissing cobras. Like the forceful waves of Ganga flush out your body ornamenents, Rama ‘dhanush
baanaas’would turn your physical parts to pieces. Ravana! You might brag that neither asuras nor
devataas could face your valor, but rest assured that Rama’s arrows would destroy you certainly as your
enemity with Rama should seal your fate as the rest of your life should get terminated soon like of yagjna
pashu tied to a pole awaiting sacrifice. Rakshasa! Even if Rama were to twist his angry looks on you then
like Bhagavan Shankara ashed down Manmatha’s body, you too have similar fate. yaś candraṁ nabhaso
bhūmau pātayen nāśayeta vā, sāgaraṁ śoṣayed vāpi sa sītāṁ mocayed iha/ gatāyus tvaṁ gataśrīko
gatasattvo gatendriyaḥ, laṅkā vaidhavyasaṁyuktā tvatkr̥tena bhaviṣyati/ Rest assured that Bhagavan
Rama once arrives here to relieve Sita from shackles, even if chandra falls down to earth or oceans get
dried up, I should be releived and the kingdom of Lanka should be widowed. Your sinfulness now to
separate me from Rama would soon end up in your sleepness nights. Remember that I have lived so far in
peace and contentment in dandakaranya safely with the confidence in the courage of my husband and
brother in law. They ought to arrrive here soon and make a fitting assessment of your valour, mental
agility and fate to dig up deep in your skin with sharp arrows. yadā vināśo bhūtānāṁ dr̥śyate
kālacoditaḥ,tadā kārye pramādyanti narāḥ kālavaśaṁ gatāḥ/ As and when the kaala chakra revolves and
points out one’s ‘vinaasha’ the tragic end, then each and every Being in Creation gets hooked to a
crashing iron nail to slow down and to a crash. Despicable Nishachara! Kaaala the Mrityu prompted your

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inner ego to kidnap me and lead you to a screeching halt to terminate you and your empire Do you not
realise that on a Yagjna Vedika, which the dwijas by means of mantras purify the shruk-shruva- yagjna
patras etc. and a chandala is prohibited to drag his feet and impurify the area; like wise I am the purified
dharma patni of Shri Rama wedded strongly to the principles of’ ‘paativratya’ and chandala like you
could even touch me. Be it made clear, ‘neecha rakshasa’, even this body of mine impurified by your
touch could as well be destroyed and sacrificed in flames; but could never ever be surrendered to you!’ As
Devi Sita responded haughtily and screemingly, Ravana had rather softly: śr̥ṇu maithili madvākyaṁ
māsān dvādaśa bhāmini, kālenānena nābhyeṣi yadi māṁ cāruhāsini, tatas tvāṁ prātarāśārthaṁ sūdāś
chetsyanti leśaśaḥ/ ‘ Oh, haasya bhamini! Mithileshwari! Your humorous action does impress your way
of dodging me. But mind you, I am granting you adequate notice period of twelve months and in case to
do still me weakened your psyche, then I should take you to the royal kitchen and mince your body to
pieces!’Then Ravana shouted yelling to the surroundig rakshasis: śīghram evaṁ hi rākṣasyo vikr̥tā
ghoradarśanāḥ, darpam asyā vineṣyantu māṁsaśoṇitabhojanāḥ/ You ferocius blood sucking flesh
swallowing Maha Rakshasis! You better bring down the ego and arrogance of this woman soon! Then
having moved forward by a few steps, returned and shouted: ‘ You better take her away and shift to
‘Ashoka vaatika’. Then Devi Sita got unnerved with fright and misery, fell down to earth crawling and
crying remembering Rama Lakshmanas out of desperation and extreme depression, even as the ferocius
Rakshasis forcibly dragged her to Ashoka vaatika.

Sarga Fifty Seven

Shri Rama having killed Maareecha returns while noticing bad omens gets concerned about Devi Sita

Rākṣasaṁ mr̥garūpeṇa carantaṁ kāmarūpiṇam, nihatya rāmo mārīcaṁ tūrṇaṁ pathi nyavartat/ tasya
saṁtvaramāṇasya draṣṭukāmasya maithilīm, krūrasvaro ’tha gomāyur vinanādāsya pr̥ṣṭhataḥ/ sa tasya
svaram ājñāya dāruṇaṁ romaharṣaṇam, cintayām āsa gomāyoḥ svareṇa pariśaṅkitaḥ/ aśubhaṁ bata
manye ’haṁ gomāyur vāśyate yathā, svasti syād api vaidehyā rākṣasair bhakṣaṇaṁ vinā/ mārīcena tu
vijñāya svaram ālakṣya māmakam, vikruṣṭaṁ mr̥garūpeṇa lakṣmaṇaḥ śr̥ṇuyād yadi/ sa saumitriḥ svaraṁ
śrutvā tāṁ ca hitvātha maithilīm, tayaiva prahitaḥ kṣipraṁ matsakāśam ihaiṣyati/ rākṣasaiḥ sahitair
nūnaṁ sītāyā īpsito vadhaḥ, kāñcanaś ca mr̥go bhūtvā vyapanīyāśramāt tu mām/ dūraṁ nītvā tu mārīco
rākṣaso ’bhūc charāhataḥ, hā lakṣmaṇa hato ’smīti yad vākyaṁ vyajahāra ha/ api svasti bhaved
dvābhyāṁ rahitābhyāṁ mayā vane, janasthānanimittaṁ hi kr̥tavairo ’smi rākṣasaiḥ, nimittāni ca ghorāṇi
dr̥śyante ’dya bahūni ca/ ity evaṁ cintayan rāmaḥ śrutvā gomāyuniḥsvanam, ātmanaś cāpanayanaṁ
mr̥garūpeṇa rakṣasā,ājagāma janasthānaṁ rāghavaḥ pariśaṅkitaḥ/ taṁ dīnamānasaṁ dīnam āsedur
mr̥gapakṣiṇaḥ, savyaṁ kr̥tvā mahātmānaṁ ghorāṁś ca sasr̥juḥ svarān/ tāni dr̥ṣṭvā nimittāni
mahāghorāṇi rāghavaḥ, tato lakṣaṇam āyāntaṁ dadarśa vigataprabham/ tato ’vidūre rāmeṇa samīyāya
sa lakṣmaṇaḥ, viṣaṇṇaḥ sa viṣaṇṇena duḥkhito duḥkhabhāginā/ saṁjagarhe ’tha taṁ bhrātā jeṣṭho
lakṣmaṇam āgatam, vihāya sītāṁ vijane vane rākṣasasevite/ gr̥hītvā ca karaṁ savyaṁ lakṣmaṇaṁ
raghunandanaḥ, uvāca madhurodarkam idaṁ paruṣam ārtavat/ aho lakṣmaṇa garhyaṁ te kr̥taṁ yat tvaṁ
vihāya tām, sītām ihāgataḥ saumya kaccit svasti bhaved iti/ na me ’sti saṁśayo vīra sarvathā
janakātmajā, vinaṣṭā bhakṣitā vāpa rākṣasair vanacāribhiḥ/ aśubhāny eva bhūyiṣṭhaṁ yathā
prādurbhavanti me, api lakṣmaṇa sītāyāḥ sāmagryaṁ prāpnuyāvahe/ idaṁ hi rakṣomr̥gasaṁnikāśaṁ;
pralobhya māṁ dūram anuprayātam, hataṁ kathaṁ cin mahatā śrameṇa; sa rākṣaso ’bhūn mriyamāṇa
eva/ manaś ca me dīnam ihāprahr̥ṣṭaṁ; cakṣuś ca savyaṁ kurute vikāram, asaṁśayaṁ lakṣmaṇa nāsti
sītā; hr̥tā mr̥tā vā pathi vartate vā/

Having killed Rakasha Maareecha who appeared like a Maya Mriga, Shri Rama wished to return back to
Panchavati his ashram. Then a loud sneeze was heard behind perhaps by an owl and Rama felt that it was
a bad omen. He was terribly worried that perhaps left Devi Sita alone as he heard the thunderous
reverberation of his own false ‘artanaada’ made by Mareecha stating ‘ haa Lakshmana, haa Sita I am
killed’.[Bad omens are loud sneezes, recall back from journeys, facing dry grass, cowdung, lunatic,

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chandala, a widow, ashes, bones, fall of umbrella on one’s head and such as per Agni Purana].Rama got
worried whether Lakshmana and Devi Sita heard the false ‘artanaadaas’ by Maareecha in the form of the
strange Maya Mriga as enamoured by Sita. Then Rama hurried back to the ashram. tato ’vidūre rāmeṇa
samīyāya sa lakṣmaṇaḥ, viṣaṇṇaḥ sa viṣaṇṇena duḥkhito duḥkhabhāginā/ saṁjagarhe ’tha taṁ bhrātā
jeṣṭho lakṣmaṇam āgatam, vihāya sītāṁ vijane vane rākṣasasevite/ Even then Rama found that
Lakshmana too was hurrying up running towards him and met him terribly worried and agitated as Devi
Sita was left lonely! He caught of Lashmana by his shoulder and shouted at once but subsequently stated:
aho lakṣmaṇa garhyaṁ te kr̥taṁ yat tvaṁ vihāya tām, sītām ihāgataḥ saumya kaccit svasti bhaved iti/ na
me ’sti saṁśayo vīra sarvathā janakātmajā, vinaṣṭā bhakṣitā vāpa rākṣasair vanacāribhiḥ/ Aho
Lakshmana! You have made a grave blunder and left Sita alone; trust she is safe!! Veera Lakshmana! I
am shaken to the core as the wicked Rakshasaas might have hurt and even swallowed up Devi Sita!!
aśubhāny eva bhūyiṣṭhaṁ yathā prādurbhavanti me, api lakṣmaṇa sītāyāḥ sāmagryaṁ prāpnuyāvahe/
Lakshmana! I have just encountered very bad omens; would we be able to ever find back the beloved
Janaka nandini Sita totally ‘svaastyhya-sakushala’or safe and sound! Mahabali Lakskmana! This crowd of
animals running amock from right to left and wild owls screeching away in groups helter skelter should
cause great concern down my spine; are these not definite evil omens! We hope against hope that Sita is
secure! manaś ca me dīnam ihāprahr̥ṣṭaṁ; cakṣuś ca savyaṁ kurute vikāram, asaṁśayaṁ lakṣmaṇa nāsti
sītā; hr̥tā mr̥tā vā pathi vartate vā/ Lakshmana! My mind and thoughts are in alarmed to my bottoms as
my left eyes are flapping with rapidity and my inner self is confirming that Devi Sita had disppeared from
the ashram either by kidnap or eaten away by Rakshasaas!

Sarga Fifty Eight

On a run back to the Ashram, Rama Lakshmanas were subject to innumerable kinds of doubts and
reaching there were not able to see Devi Sita and got stunned and terrified

Sa dr̥ṣṭvā lakṣmaṇaṁ dīnaṁ śūnye daśarathātmajaḥ, paryapr̥cchata dharmātmā vaidehīm āgataṁ vinā/
prasthitaṁ daṇḍakāraṇyaṁ yā mām anujagāma ha, kva sā lakṣmaṇa vaidehī yāṁ hitvā tvam ihāgataḥ/
rājyabhraṣṭasya dīnasya daṇḍakān paridhāvataḥ, kva sā duḥkhasahāyā me vaidehī tanumadhyamā/ yāṁ
vinā notsahe vīra muhūrtam api jīvitum, kva sā prāṇasahāyā me sītā surasutopamā/ patitvam amarāṇāṁ
vā pr̥thivyāś cāpi lakṣmaṇa, vinā tāṁ tapanīyābhāṁ neccheyaṁ janakātmajām/ kaccij jīvati vaidehī
prāṇaiḥ priyatarā mama, kaccit pravrājanaṁ saumya na me mithyā bhaviṣyati/ sītānimittaṁ saumitre
mr̥te mayi gate tvayi, kaccit sakāmā sukhitā kaikeyī sā bhaviṣyati/ saputrarājyāṁ siddhārthāṁ mr̥taputrā
tapasvinī, upasthāsyati kausalyā kaccin saumya na kaikayīm/ yadi jīvati vaidehī gamiṣyāmy āśramaṁ
punaḥ, suvr̥ttā yadi vr̥ttā sā prāṇāṁs tyakṣyāmi lakṣmaṇa/ yadi mām āśramagataṁ vaidehī nābhibhāṣate,
punaḥ prahasitā sītā vinaśiṣyāmi lakṣmaṇa/ brūhi lakṣmaṇa vaidehī yadi jīvati vā na vā, tvayi pramatte
rakṣobhir bhakṣitā vā tapasvinī/ sukumārī ca bālā ca nityaṁ cāduḥkhadarśinī, madviyogena vaidehī
vyaktaṁ śocati durmanāḥ/ sarvathā rakṣasā tena jihmena sudurātmanā, vadatā lakṣmaṇety uccais tavāpi
janitaṁ bhayama/ śrutaś ca śaṅke vaidehyā sa svaraḥ sadr̥śo mama, trastayā preṣitas tvaṁ ca draṣṭuṁ
māṁ śīghram āgataḥ/sarvathā tu kr̥taṁ kaṣṭaṁ sītām utsr̥jatā vane, pratikartuṁ nr̥śaṁsānāṁ rakṣasāṁ
dattam antaram/ duḥkhitāḥ kharaghātena rākṣasāḥ piśitāśanāḥ, taiḥ sītā nihatā ghorair bhaviṣyati na
saṁśayaḥ/ aho ’smi vyasane magnaḥ sarvathā ripunāśana, kiṁ tv idānīṁ kariṣyāmi śaṅke prāptavyam
īdr̥śam/ iti sītāṁ varārohāṁ cintayann eva rāghavaḥ,ājagāma janasthānaṁ tvarayā sahalakṣmaṇaḥ/
vigarhamāṇo ’nujam ārtarūpaṁ; kṣudhā śramāc caiva pipāsayā ca, viniḥśvasañ śuṣkamukho viṣaṇṇaḥ;
pratiśrayaṁ prāpya samīkṣya śūnyam/ svam āśramaṁ saṁpravigāhya vīro; vihāradeśān anusr̥tya kāṁś
cit, etat tad ity eva nivāsabhūmau; prahr̥ṣṭaromā vyathito babhūva/

Rama asked Lakshmana: Where indeed is Devi Sita who left Ayodhya and accompanied me to
dandadakaranya at this time. As I was thrown out of the Kingdom and am aimlessly moving about, she
extended my complete solace and had been my source of strengh all along but where is now. I would not
be able to survive this shock as my ‘saha dharma chaarini’ who is my celestial angel if not visible now,

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what should happen to me! Lakshmana! In case my molten gold like Janaka nandini is not visible, who
cares for universal emporership and heavenly Indratva! Veera! would videha rajakumari my dearest
darling Sita be suriving now. If she were not to survive now, could Rama live any further and if both of us
are non existent, then you would have to return to Ayodydha and then mother Kaikeyi might continue to
be happy and contented. As I the only son named Rama were not to survive the shock of Sita’s absence,
should not my mother be Kaikeyi’s slave and suffer thereafter! yadi jīvati vaidehī gamiṣyāmy āśramaṁ
punaḥ, suvr̥ttā yadi vr̥ttā sā prāṇāṁs tyakṣyāmi lakṣmaṇa/ yadi mām āśramagataṁ vaidehī nābhibhāṣate,
punaḥ prahasitā sītā vinaśiṣyāmi lakṣmaṇa/ Lakshmana! I resolve to enter the ashram only in case
Vaidehi Sita were alive and if her demise is confirmed, then I need not have to survive. Tell me dear
brother, is she alive or not! Most certainly she ought be crying away for me in case she were alive. The
most obnoxius rakshasa Maareecha yelled ‘Oh Laksmnana, oh Sita’ and obviously she was rattled and
pressurised you to leave her. Sarvathaa tu kritam kashtam Sitaamumutsrujataa vane, pratikartum
nrushamsaanaam rakshasaam dattamantaram/ In any case, your leaving Sita alone had caused the
impact and the cruel rakshasaas must have mercilessly killed Sita undoubtedly. Shatru naashana
Lakshmana, now I am drowned in a sea at this testing time! Indeed, in this hopeless situation what is it
that I could do!’ Having thus stated Rama Lakjshmanas entered with a ray of hope but Devi Sita was not
present therein. Both the brothers were bewildered and lost their consciousness for some time!

Sarga Fifty Nine

Rama Lakshmans recalled the events before the latter left for Rama at the false shouts of the dying
Maareesha and Rama was truly upset by Lakshmana’s grave indescretion

Aāśramād upāvr̥ttam antarā raghunandanaḥ, paripapraccha saumitriṁ rāmo duḥkhārditaḥ punaḥ/ tam
uvāca kimarthaṁ tvam āgato ’pāsya maithilīm, yadā sā tava viśvāsād vane viharitā mayā/
dr̥ṣṭvaivābhyāgataṁ tvāṁ me maithilīṁ tyajya lakṣmaṇa, śaṅkamānaṁ mahat pāpaṁ yat satyaṁ
vyathitaṁ manaḥ/ sphurate nayanaṁ savyaṁ bāhuś ca hr̥dayaṁ ca me, dr̥ṣṭvā lakṣmaṇa dūre tvāṁ
sītāvirahitaṁ pathi/ evam uktas tu saumitrir lakṣmaṇaḥ śubhalakṣaṇaḥ, bhūyo duḥkhasamāviṣṭo
duḥkhitaṁ rāmam abravīt/ na svayaṁ kāmakāreṇa tāṁ tyaktvāham ihāgataḥ, pracoditas tayaivograis
tvatsakāśam ihāgataḥ/ āryeṇeva parikruṣṭaṁ hā sīte lakṣmaṇeti ca, paritrāhīti yad vākyaṁ maithilyās tac
chrutiṁ gatam/ sā tam ārtasvaraṁ śrutvā tava snehena maithilī, gaccha gaccheti mām āha rudantī
bhayavihvalā/ pracodyamānena mayā gaccheti bahuśas tayā, pratyuktā maithilī vākyam idaṁ
tvatpratyayānvitam/ na tat paśyāmy ahaṁ rakṣo yad asya bhayam āvahet, nirvr̥tā bhava nāsty etat
kenāpy evam udāhr̥tam/ vigarhitaṁ ca nīcaṁ ca katham āryo ’bhidhāsyati, trāhīti vacanaṁ sīte yas trāyet
tridaśān api/ kiṁnimittaṁ tu kenāpi bhrātur ālambya me svaram, visvaraṁ vyāhr̥taṁ vākyaṁ lakṣmaṇa
trāhi mām iti, na bhavatyā vyathā kāryā kunārījanasevitā/ alaṁ vaiklavyam ālambya svasthā bhava
nirutsukā, na cāsti triṣu lokeṣu pumān yo rāghavaṁ raṇe, jāto vā jāyamāno vā saṁyuge yaḥ parājayet/
evam uktā tu vaidehī parimohitacetanā, uvācāśrūṇi muñcantī dāruṇaṁ mām idaṁ vacaḥ/ bhāvo mayi
tavātyarthaṁ pāpa eva niveśitaḥ, vinaṣṭe bhrātari prāpte na ca tvaṁ mām avāpsyasi/ saṁketād
bharatena tvaṁ rāmaṁ samanugacchasi, krośantaṁ hi yathātyarthaṁ nainam abhyavapadyase/ ripuḥ
pracchannacārī tvaṁ madartham anugacchasi, rāghavasyāntaraprepsus tathainaṁ nābhipadyase/ evam
ukto hi vaidehyā saṁrabdho raktalocanaḥ, krodhāt prasphuramāṇauṣṭha āśramād abhinirgataḥ/ evaṁ
bruvāṇaṁ saumitriṁ rāmaḥ saṁtāpamohitaḥ, abravīd duṣkr̥taṁ saumya tāṁ vinā yat tvam āgataḥ/
jānann api samarthaṁ māṁ rakṣasāṁ vinivāraṇe, anena krodhavākyena maithilyā niḥsr̥to bhavān/ na hi
te parituṣyāmi tyaktvā yad yāsi maithilīm, kruddhāyāḥ paruṣaṁ śrutvā striyā yat tvam ihāgataḥ/ sarvathā
tv apanītaṁ te sītayā yat pracoditaḥ, krodhasya vaśam āgamya nākaroḥ śāsanaṁ mama/ asau hi
rākṣasaḥ śete śareṇābhihato mayā, mr̥garūpeṇa yenāham āśramād apavāditaḥ/ vikr̥ṣya cāpaṁ paridhāya
sāyakaṁ; salīla bāṇena ca tāḍito mayā, mārgīṁ tanuṁ tyajya ca viklavasvaro; babhūva keyūradharaḥ sa
rākṣasaḥ/ śarāhatenaiva tadārtayā girā; svaraṁ mamālambya sudūrasaṁśravam, udāhr̥taṁ tad vacanaṁ
sudāruṇaṁ; tvam āgato yena vihāya maithilīm/

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On way to the panchavati ashram itself, Rama Lakskmanas were reviewing the previous happenings.
Rama asked Lakshmana cryingly: Lakshmana! Are you sure that when you left for me, Sita was alone,
but why did you leave her alone! Even as you must have been leaving Sita alone, I started experiencing
bad omens and started realising the forewarnings. My left eye flaps were trembling and the left shoulder
too. As you might have been leaving Sita alone, my heart beat was faltering . Then Lakshmana said:
brother! I was not ready to leave on my own, but Devi Sita pressurised me with all types of very harsh
and cruel words, and with extreme patience I maintained silence but certain acute and very upsetting
words of hers had literally forced me to leave most reluctantly. The false and desperaate shoutings of
Mareecha were no doubt recognised by me and explained to Sita but she was too desperate as she was
trembling with fear and inexplicable anxiety and begged of me to leave the spot. Even so I made my
earnest appeal to her and clarified: na tat paśyāmy ahaṁ rakṣo yad asya bhayam āvahet, nirvr̥tā bhava
nāsty etat kenāpy evam udāhr̥tam/ vigarhitaṁ ca nīcaṁ ca katham āryo ’bhidhāsyati, trāhīti vacanaṁ sīte
yas trāyet tridaśān api/ ‘Devi! In my entire life time and experience, I had never faced any Rakshasa
whom Rama could have got jitters about with fear and timidity. Kindly be peaceful and totally reject the
falsity and apprehension of Rama encountering a risk of his life. This voice of desperation was most
ceratainly not that of Rama and could a personality of his stature who could save Devatas from most
criticlal and dangerous crises ever get down to the meanest level of repeatedly shouting for help so
timidly!’ ‘Rama! I had even explaned Devi Sita further:Raakshaseneritam vaakyam traasaat traaheeti
Shobhane, na bhavyathaa kaaryaam kunaaree jana sevitaa/ Shobhane! That Rakshasa out of sheer fright
of your arrows and distess of facing death should have yelled and this should not be a cause of concern
for a famed lady of your stature and thus ignore the shout as dismissed. Rama! I pacified Devi Sita
further: Alam viplavataam gantum swasthyaa bhava nitrutsukaa, na chaasti trishu loleshu pumaan yo
Raghavam rane/ Jaatovaa jaayamaanol vaa samyuge yah paraajayet,ajeyo Raghavo yuddhe Devaih
Shakra purogamaih/ I appealed to Devi Sita not to get flustered but keep her cool and self controlled
without agitation and assured her that in trilokas no personality of his stature and bravery was ever born
yet who could encounter Raghu Rama; even Lord Indra and any other devas would acceed to that reality.
Even so, Shri Rama! Devi Sita took to extreme accusations against me: bhāvo mayi tavātyarthaṁ pāpa
eva niveśitaḥ, vinaṣṭe bhrātari prāpte na ca tvaṁ mām avāpsyasi/ saṁketād bharatena tvaṁ rāmaṁ
samanugacchasi, krośantaṁ hi yathātyarthaṁ nainam abhyavapadyase/ ripuḥ pracchannacārī tvaṁ
madartham anugacchasi, rāghavasyāntaraprepsus tathainaṁ nābhipadyase/ ‘ Lakshmana! It appears that
in your interior feelings, you appear to have retained sinful and evil designs on me! You seem to be
planning that at the death of your brother, you have a nasty feeling to secure me! But that should never be.
Out of your jealousy for Bharata, you are pretentious and keep following Shri Rama. Rama is crying hard
for your help, screeming by your own name which you are deaf all about. You are a secretive enemy of
your brother. That is why you seem to await an opportunity of Rama’s critical time and thus avoiding to
help him at the apt situation like this’. ‘Dearmost brother! As Vaidehakumari insinuated me thus, I was
accused of my feigned sincerity and opportunism, I was hurt to the core, my looks were reddened and lips
were quivering and in that critical stage of sub consciousness , I was forced to leave the ashram’. But
Rama’s reaction was still not convincing; he told Lakshmana: na hi te parituṣyāmi tyaktvā yad yāsi
maithilīm, kruddhāyāḥ paruṣaṁ śrutvā striyā yat tvam ihāgataḥ/ sarvathā tv apanītaṁ te sītayā yat
pracoditaḥ, krodhasya vaśam āgamya nākaroḥ śāsanaṁ mama/ Lakshmana! You became a victim of an
angry and extremely agitated woman and over crossed my strict instruction which has proved to be an
avoidable disaster now and am amazed at your indescretion which is truly unpardonable and never
expected of you. śarāhatenaiva tadārtayā girā; svaraṁ mamālambya sudūrasaṁśravam, udāhr̥taṁ tad
vacanaṁ sudāruṇaṁ; tvam āgato yena vihāya maithilīm/ As my arrows decimated the Rakshasa, and his
false shouts and screams imitating my voice were heard, you left Sita alone despite my strict instructions!

Sarga Sixty

Shri Rama’s deep distress at Devi Sita’s disappearance- desperate search for her even addressing animals
and vegetation around the ashram in frustration.

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Bhr̥śam āvrajamānasya tasyādhovāmalocanam, prāsphurac cāskhalad rāmo vepathuś cāsya jāyate/
upālakṣya nimittāni so ’śubhāni muhur muhuḥ, api kṣemaṁ tu sītāyā iti vai vyājahāra ha/ tvaramāṇo
jagāmātha sītādarśanalālasaḥ, śūnyam āvasathaṁ dr̥ṣṭvā babhūvodvignamānasaḥ/ udbhramann iva
vegena vikṣipan raghunandanaḥ, tatra tatroṭajasthānam abhivīkṣya samantataḥ/ dadarśa parṇaśālāṁ ca
rahitāṁ sītayā tadā, śriyā virahitāṁ dhvastāṁ hemante padminīm iva/ rudantam iva vr̥kṣaiś ca
mlānapuṣpamr̥gadvijam, śriyā vihīnaṁ vidhvastaṁ saṁtyaktavanadaivatam/ viprakīrṇājinakuśaṁ
vipraviddhabr̥sīkaṭam, dr̥ṣṭvā śūnyoṭajasthānaṁ vilalāpa punaḥ punaḥ/ hr̥tā mr̥tā vā naṣṭā vā bhakṣitā vā
bhaviṣyati, nilīnāpy atha vā bhīrur atha vā vanam āśritāa/ gatā vicetuṁ puṣpāṇi phalāny api ca vā
punaḥ, atha vā padminīṁ yātā jalārthaṁ vā nadīṁ gatā/ yatnān mr̥gayamāṇas tu nāsasāda vane priyām,
śokaraktekṣaṇaḥ śokād unmatta iva lakṣyate/ vr̥kṣād vr̥kṣaṁ pradhāvan sa girīṁś cāpi nadīn nadīm,
babhūva vilapan rāmaḥ śokapaṅkārṇavaplutaḥ/ asti kaccit tvayā dr̥ṣṭā sā kadambapriyā priyā, kadamba
yadi jānīṣe śaṁsa sītāṁ śubhānanām/nigdhapallavasaṁkāśāṁ pītakauśeyavāsinīm, śaṁsasva yadi vā
dr̥ṣṭā bilva bilvopamastanī/ atha vārjuna śaṁsa tvaṁ priyāṁ tām arjunapriyām, janakasya sutā bhīrur
yadi jīvati vā na vā/ kakubhaḥ kakubhoruṁ tāṁ vyaktaṁ jānāti maithilīm, latāpallavapuṣpāḍhyo bhāti hy
eṣa vanaspatiḥ/bhramarair upagītaś ca yathā drumavaro hy ayam, eṣa vyaktaṁ vijānāti tilakas
tilakapriyām/ aśokaśo kāpanuda śokopahatacetasaṁ, tvannāmānaṁ kuru kṣipraṁ priyāsaṁdarśanena
mām/ yadi tāla tvayā dr̥ṣṭā pakvatālaphalastanī,kathayasva varārohāṁ kāruṣyaṁ yadi te mayi/ yadi dr̥ṣṭā
tvayā sītā jambujāmbūnadaprabhā, priyāṁ yadi vijānīṣe niḥśaṅkaṁ kathayasva me/ atha vā
mr̥gaśāvākṣīṁ mr̥ga jānāsi maithilīm, mr̥gaviprekṣaṇī kāntā mr̥gībhiḥ sahitā bhavet/ gaja sā gajanāsorur
yadi dr̥ṣṭā tvayā bhavet, tāṁ manye viditāṁ tubhyam ākhyāhi varavāraṇa/ śārdūla yadi sā dr̥ṣṭā priyā
candranibhānanā, maithilī mama visrabdhaḥ kathayasva na te bhayam/ kiṁ dhāvasi priye nūnaṁ dr̥ṣṭāsi
kamalekṣaṇe, vr̥kṣeṇācchādya cātmānaṁ kiṁ māṁ na pratibhāṣase/ tiṣṭha tiṣṭha varārohe na te ’sti
karuṇā mayi, nātyarthaṁ hāsyaśīlāsi kimarthaṁ mām upekṣase/ pītakauśeyakenāsi sūcitā varavarṇini,
dhāvanty api mayā dr̥ṣṭā tiṣṭha yady asti sauhr̥dam/ naiva sā nūnam atha vā hiṁsitā cāruhāsinī, kr̥cchraṁ
prāptaṁ hi māṁ nūnaṁ yathopekṣitum arhati/ vyaktaṁ sā bhakṣitā bālā rākṣasaiḥ piśitāśanaiḥ,
vibhajyāṅgāni sarvāṇi mayā virahitā priyā/ nūnaṁ tac chubhadantauṣṭhaṁ mukhaṁ niṣprabhatāṁ
gatam, sā hi campakavarṇābhā grīvā graiveya śobhitā/ komalā vilapantyās tu kāntāyā bhakṣitā śubhā,
nūnaṁ vikṣipyamāṇau tau bāhū pallavakomalau/ bhakṣitau vepamānāgrau sahastābharaṇāṅgadau, mayā
virahitā bālā rakṣasāṁ bhakṣaṇāya vai/ sārtheneva parityaktā bhakṣitā bahubāndhavā, hā lakṣmaṇa
mahābāho paśyasi tvaṁ priyāṁ kva cit/ hā priye kva gatā bhadre hā sīteti punaḥ punaḥ, ity evaṁ vilapan
rāmaḥ paridhāvan vanād vanam/ kva cid udbhramate vegāt kva cid vibhramate balāt, kva cin matta
ivābhāti kāntān veṣaṇatatparaḥ/ sa vanāni nadīḥ śailān giriprasravaṇāni ca, kānanāni ca vegena
bhramaty aparisaṁsthitaḥ/ tathā sa gatvā vipulaṁ mahad vanaṁ; parītya sarvaṁ tv atha maithilīṁ prati,
aniṣṭhitāśaḥ sa cakāra mārgaṇe; punaḥ priyāyāḥ paramaṁ pariśramam/

As Sri Rama left the ashram in vaccum without Devi Sita, his left eyes flapped violently, and he came out
totteringly and the huge question looming large on his mental screen was whether Sita was safe. He
entered the ashram the trepidation and he was blank with confused silence. He started moving about
haltingly now and with great speed of anxiety then with hands in restless shake. Again he looked up
suddenly searching the nooks and corners. But the quiet Parnashala looked blank and soundless except the
echos of his own voice.Just outside, he made a systematic search of each tree and surrounding bushes
which were unclean and dusty and dilapidated. The ‘mriga charmas’ and heaps of kushagraas pieces
added to the confusion and stage of helter skelter dirt and disorder. hr̥tā mr̥tā vā naṣṭā vā bhakṣitā vā
bhaviṣyati, nilīnāpy atha vā bhīrur atha vā vanam āśritāa/ Rama exclaimed: Hai! Sita appears to have
been kidnapped! Trust not that she was not subjected to Mrityu! Or lost her way! Or a rakshasa had eaten
her away! Or gone to fectch a flower or a fruit or out of thirst left near a water body or a river. yatnān
mr̥gayamāṇas tu nāsasāda vane priyām, śokaraktekṣaṇaḥ śokād unmatta iva lakṣyate/ vr̥kṣād vr̥kṣaṁ
pradhāvan sa girīṁś cāpi nadīn nadīm, babhūva vilapan rāmaḥ śokapaṅkārṇavaplutaḥ/ Shri Rama -
chandra with the strength of his all our efforts started then a systematic search in the forest gardens all
around. Anxiously running around the groups of trees and bushes, mountains, rivers and their banks,

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Rama took to monologues: ‘ hey Kadamba! My beloved Sita is fond of your flowers; has she arrived
here! have you seen her! She has soft skin, wears yellow colour sarees and is appropriatly scented! Bilva!
My darling’s breasts are soft yet firm; have you seen her! Arjuna tree! Devi Sita adores the intoxicating
odour of your flowers; by chance have you seen her passing by. Kukubha! You are an illustrious vriksha
raaja! That Devi Sita of my darling wife is like a female bee collecting honey from flower to flower; have
you noticed! Alas! none of you trees, or fruits or flowrs is responding about my Sita’s whereabouts!
Tilaka vriksha, Sita is a ever fond of you as her ‘vishala phaala’ the broad forehead of hers is ever
adorned.’ Like wise the trees of jaamun-mango and such other trees of the forest nearby were searched
again and again as the most illustrious Shri Rama the ever invincible and unique example of human
incarnation of dharama and nyaya. The highly disturbed Rama who turned semi crazy had then crossed
animals like elephants, tigers and deers as also vanya pakshis like parrots, cranes, crows and sky high
garudas besides water borne swans all of which attracted the attraction and admiration of Devi Sita
during her prolonged association of her forest life. Further, Rama in fits of imaginations broke down as a
semi lunatic started chasing shadows of Devi Sita: tiṣṭha tiṣṭha varārohe na te ’sti karuṇā mayi,
nātyarthaṁ hāsyaśīlāsi kimarthaṁ mām upekṣase/ pītakauśeyakenāsi sūcitā varavarṇini, dhāvanty api
mayā dr̥ṣṭā tiṣṭha yady asti sauhr̥dam/ ‘ Varaaroha Devi Sita! Please wait, wait! Don’t you show me
mercy. Your nature is ceratainly not to tease and tempt me as you are a mature female; then why are you
runningaway from me! Sundari! I have certainly identified you wearing a fascinating yellow silk dress.
As you are surely affectionate for me, I would not see you properly’. Then the half deranged Shri Rama
stated: hā priye kva gatā bhadre hā sīteti punaḥ punaḥ, ity evaṁ vilapan rāmaḥ paridhāvan vanād
vanam/ kva cid udbhramate vegāt kva cid vibhramate balāt, kva cin matta ivābhāti kāntān
veṣaṇatatparaḥ/ sa vanāni nadīḥ śailān giriprasravaṇāni ca, kānanāni ca vegena bhramaty
aparisaṁsthitaḥ/ Ha priye! Ha Bhadre! Ha Site! Where have you disappeared!’ So shouting, Rama ran all
over the forest, stopped over, ran again, crying and crying again and again!

Sarga Sixty One

Shri Rama and Lakshmanas got intensely frustrated with their extensive search for Devi Sita

Dr̥ṣṭāśramapadaṁ śūnyaṁ rāmo daśarathātmajaḥ, rahitāṁ parṇaśālāṁ ca vidhvastāny āsanāni ca/

adr̥ṣṭvā tatra vaidehīṁ saṁnirīkṣya ca sarvaśaḥ,uvāca rāmaḥ prākruśya pragr̥hya rucirau bhujau/ kva nu
lakṣmaṇa vaidehī kaṁ vā deśam ito gatā, kenāhr̥tā vā saumitre bhakṣitā kena vā priyā/ vr̥ṣkeṇāvārya yadi
māṁ sīte hasitum icchasi, alaṁ te hasitenādya māṁ bhajasva suduḥkhitam/ yaiḥ saha krīḍase sīte
viśvastair mr̥gapotakaiḥ, ete hīnās tvayā saumye dhyāyanty asrāvilekṣaṇāḥ/ mr̥taṁ śokena mahatā
sītāharaṇajena mām, paraloke mahārājo nūnaṁ drakṣyati me pitā/ kathaṁ pratijñāṁ saṁśrutya mayā
tvam abhiyojitaḥ, apūrayitvā taṁ kālaṁ matsakāśam ihāgataḥ/ kāmavr̥ttam anāryaṁ māṁ mr̥ṣāvādinam
eva ca, dhik tvām iti pare loke vyaktaṁ vakṣyati me pitā/ vivaśaṁ śokasaṁtaptaṁ dīnaṁ bhagna
manoratham, mām ihotsr̥jya karuṇaṁ kīrtir naram ivānr̥jum/ kva gacchasi varārohe mām utsr̥jya
sumadhyame, tvayā virahitaś cāhaṁ mokṣye jīvitam ātmanaḥ/ itīva vilapan rāmaḥ sītādarśanalālasaḥ, na
dadarśa suduḥkhārto rāghavo janakātmajām/ anāsādayamānaṁ taṁ sītāṁ daśarathātmajam, paṅkam
āsādya vipulaṁ sīdantam iva kuñjaram, lakṣmaṇo rāmam atyartham uvāca hitakāmyayā/ mā viṣādaṁ
mahābāho kuru yatnaṁ mayā saha, idaṁ ca hi vanaṁ śūra bahukandaraśobhitam/ priyakānanasaṁcārā
vanonmattā ca maithilī, sā vanaṁ vā praviṣṭā syān nalinīṁ vā supuṣpitām/ saritaṁ vāpi saṁprāptā
mīnavañjurasevitām, vitrāsayitukāmā vā līnā syāt kānane kva cit, jijñāsamānā vaidehī tvāṁ māṁ ca
puruṣarṣabha/ tasyā hy anveṣaṇe śrīman kṣipram eva yatāvahe, vanaṁ sarvaṁ vicinuvo yatra sā
janakātmajā, manyase yadi kākutstha mā sma śoke manaḥ kr̥thāḥ/ evam uktas tu sauhārdāl lakṣmaṇena
samāhitaḥ, saha saumitriṇā rāmo vicetum upacakrame, tau vanāni girīṁś caiva saritaś ca sarāṁsi ca/
nikhilena vicinvantau sītāṁ daśarathātmajau, tasya śailasya sānūni guhāś ca śikharāṇi ca/ nikhilena
vicinvantau naiva tām abhijagmatuḥ, vicitya sarvataḥ śailaṁ rāmo lakṣmaṇam abravīt/ neha paśyāmi
saumitre vaidehīṁ parvate śubhe, tato duḥkhābhisaṁtapto lakṣmaṇo vākyam abravīt/ vicaran
daṇḍakāraṇyaṁ bhrātaraṁ dīptatejasaṁ, prāpsyasi tvaṁ mahāprājña maithilīṁ janakātmajām/ yathā

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viṣṇur mahābāhur baliṁ baddhvā mahīm imām, evam uktas tu vīreṇa lakṣmaṇena sa rāghavaḥ/ uvāca
dīnayā vācā duḥkhābhihatacetanaḥ, vanaṁ sarvaṁ suvicitaṁ padminyaḥ phullapaṅkajāḥ/ giriś cāyaṁ
mahāprājña bahukandaranirjharaḥ, na hi paśyāmi vaidehīṁ prāṇebhyo ’pi garīyasīm/ evaṁ sa vilapan
rāmaḥ sītāharaṇakarśitaḥ, dīnaḥ śokasamāviṣṭo muhūrtaṁ vihvalo ’bhavat/ sa vihvalitasarvāṅgo
gatabuddhir vicetanaḥ, viṣasādāturo dīno niḥśvasyāśītam āyatam/ bahuśaḥ sa tu niḥśvasya rāmo
rājīvalocanaḥ, hā priyeti vicukrośa bahuśo bāṣpagadgadaḥ/ taṁ sāntvayām āsa tato lakṣmaṇaḥ
priyabāndhavaḥ, bahuprakāraṁ dharmajñaḥ praśritaḥ praśritāñjaliḥ/ anādr̥tya tu tad vākyaṁ
lakṣmaṇauṣṭhapuṭacyutam, apaśyaṁs tāṁ priyāṁ sītāṁ prākrośat sa punaḥ punaḥ/

Intermittently addressing the patyakska Lakashmana and paroksha Sita, Shri Rama the fatigued had
addressed: ‘Dear Lakshmana! Where indeed is Videha Rajakumiri, to which place and kingdom has she
disappeared right now! Had somebody taken her away forcefully! Who has kidnapped her! Or has some
rakshasa eaten her away! Site! In case your are playing mischievous play with me, it is high time to
appear before me at once. I am flustered and seriously agitated with any of your prank of hide and
seek.You the self opinianated and moody Sundari, if you are as accustomed in the past several times
playing with deers and such domesticated animals, you may padon me and appear before me at once as
my eyes are tearful as never.Lakshmana!Sitaayaa rahitoham vai nahi jeevaami Lakshmana! mr̥taṁ
śokena mahatā sītāharaṇajena mām, paraloke mahārājo nūnaṁ drakṣyati me pitā/ kathaṁ pratijñāṁ
saṁśrutya mayā tvam abhiyojitaḥ, apūrayitvā taṁ kālaṁ matsakāśam ihāgataḥ/I would not be alive any
further without the hope of Devi Sita’s existence. I am srrrounded by the ‘Sitaaharana janita shoka’ or the
extreme harassment of losing Sita and certainly as I reach the ‘paraloka’ or post existence of mine, King
Dasharatha our revered father would resent my presence there scolding me to my premature end without
fulfilling my ‘pratigjna’ and obligation of completing ‘vana vaasa’ for fourteen years.! vivaśaṁ
śokasaṁtaptaṁ dīnaṁ bhagna manoratham, mām ihotsr̥jya karuṇaṁ kīrtir naram ivānr̥jum/ kva gacchasi
varārohe mām utsr̥jya sumadhyame, tvayā virahitaś cāhaṁ mokṣye jīvitam ātmanaḥ/ Varaaroha Site! I
am forlorn and desperate, pitiable and dejected as you have rejected me. Please do not leave me alone. In
this state of consciousness, I should have to perform ‘praana thyaga’ or self immolation as Raghukula
Nandana Shri Rama has no other alternative in the absence of Janana nandini Sita. Like a huge elephant is
sunk in a deep marshy quagmire I am the absence of Janaka nandini!’ Then Lakshmana sought to
assuage Shri Rama’s tormented psyche: mā viṣādaṁ mahābāho kuru yatnaṁ mayā saha, idaṁ ca hi
vanaṁ śūra bahukandaraśobhitam/ priyakānanasaṁcārā vanonmattā ca maithilī, sā vanaṁ vā praviṣṭā
syān nalinīṁ vā supuṣpitām/ Mahamate Rama! Cry not timidly! We should and definitely would try our
very best to locate Janaki Devi. Veeravara! Look at this high mountain with several caves. Mithileshwari
Sita is fond of the play of hide and seek and might be freely moving among these or else she might have
got enticed with the play of catching lotus flowers or enjoying herself on the cool banks of a sarovara
attracted by jumping color ful fishes. For sure she is playing pranks with us.tasyā hy anveṣaṇe śrīman
kṣipram eva yatāvahe, vanaṁ sarvaṁ vicinuvo yatra sā janakātmajā, manyase yadi kākutstha mā sma
śoke manaḥ kr̥thāḥ/ In any case, we should search all the possible anternative places soon instead of
brooding and wasting our time here. Raghunandana! In case, you feel as to what I have detailed, let us
proceed.’ Having thus resloved, Rama Lakasmaas tried their very best in exploring forests, mountains,
lakes, and various water bodies and so on but in vain. But Lakshmana was still hopeful; he exclaimed:
vicaran daṇḍakāraṇyaṁ bhrātaraṁ dīptatejasaṁ, prāpsyasi tvaṁ mahāprājña maithilīṁ janakātmajām/
yathā viṣṇur mahābāhur baliṁ baddhvā mahīm imām, evam uktas tu vīreṇa lakṣmaṇena sa rāghavaḥ/
Mahamate Rama! Just as Maha Vishnu having incarnated as Vamana Deva tied down earth and
accomplished trilokas, in the same manner, we ought to discover Mithileshwara Janaki.

[Vishleshana on Vamana Deva and Bali Charavarti for ready reference vide Essence of Valmiki Baala
Ramayana:

As Vamana Deva arrived at the Yagna shaala, Bali welcomed him, offered ‘Arghya’, ‘Aasana’, Puja and
offered him limitless gold, jewellery, elephants, horses, cows, women, clothes, bunches of villages or

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townships or whatever would be his wish! Vamana Deva replied smilingly: Mamagnisharanaarthaaya
dehi Rajan Padatrayam, Suvarnagraamaratnaadi tadarthibhyah pradeeyataam/ (Raja! Please provide
to me three feet of land to enable me to set up an Agni- Shaala). Bali said that after all three feet would be
nothing as he could ask for a lakh of feet which could be given away, but Vamana Deva replied that he
was indeed satisfied with that much of Bhumi and if the King were to offer more he might as well provide
to the other needy! Bali Chakravarti readily agreed not understanding the implication and as the deed of
Daana was being executed and Vamana Deva extended his hand to the King and expanded his Vamana
Rupa gradually.Instantly, Vamana Murti displayed his Virat Swarupa: Chandra and Surya were his two
Eyes,Shy was his head, Prithvi his feet, Pishachaas were his foot-fingers, Gruhyakaas were his hand
fingers, Vishwa Deva Ganaas were in his jaanus /knees,Sadhyas were his janghaas, Yakshaas were his
nails, Apsarsaas were his palm lines, Nakshatras were his Eye sight, Surya kiranas were his hairs, Stars
were his body hairs, Maharshiganaas were in the hair roots, Vidishas were his hands, Dishaas were his
ears, Ashwini Kumars were his faculty of hearing, Vayu was his nose, Chandra Deva was his joking
faculty, Dharma Deva was his thinking capacity, Satya was his voice and Saraswati was his tongue, Deva
Mata Aditi was his neck, Vidya was his valiyaas or long poles; Pushas were his eye brows, Swarga dwar
was his anus, Vaishvanara his face, Prajapati his vrushanaas, Param Brahma was his heart, Kashyapa
Muni was his Pumstwa,Vasu Devata was his back, Marutganaas were his Sandhis, Rudra was his
Vakshasthala, Mahaarnavaa was his Dhairya, Gangharvas were in his stomach; Lakshmi, Medha, Dhruti,
Kaanti and all Vidyaas were in his ‘Kati Pradesha’; the luster and radiance in the total Universe as also
the Tapo teja or the power of meditation was the reflection of the magnificence of Natayana; Vedas and
Sciptures and the huge Yagnaas and the Sacred Deeds of the Virtuous like Maharshis and Brahmanas
were all inside in his ‘kukshi’ or belly. On viewing the Paramatma’s ‘Virat Swarupa’, the so called
‘Mahaasuraas’ referred to earlier in ignorance by Chakravarti Bali before Prahlada’s curse to him got
burnt off like flies before a gigantic out berak of Fire! Having thus occupied the Universe in totality
including the sub-terrain Sapta Paatalaas, Vamana Deva stated that since Bali took the water in his hand
and donated the THREE FEET of Land, and blessed him to be the King of the Sapta Paatalaas and
granted him long life till the and of Manvantara of the on-going Vaisawata Manu.]

Stanza 27 continued: As Veera Lakshmana affirmed quoting Vamana Deva’s example for seeking three
feet of earth and enveloping trilokas, provided extraordinary confidence to even search the universe but
accomplish Devi Sita where ever she might be. But at the moment, Shri Rama was in a totally depressed
crisis. sa vihvalitasarvāṅgo gatabuddhir vicetanaḥ, viṣasādāturo dīno niḥśvasyāśītam āyatam/ bahuśaḥ
sa tu niḥśvasya rāmo rājīvalocanaḥ, hā priyeti vicukrośa bahuśo bāṣpagadgadaḥ/ Rama’s state of
present condition was dimmed gradually, his awareness was blank, physical movement was stilled, was
breathing heavily and heated up with sped and was truly sunk in the deep waters of ocean like distress.

Sarga Sixty Two

Rama’s anguish - his sustained efforts with Lakshmna- following Maya Mriga’s southern direction-
recognising fallen Sitas’s dried up flowers and ornaments- and signs of a recently fought battle!

Sa dīno dīnayā vācā lakṣmaṇaṁ vākyam abravīt, śīghraṁ lakṣmaṇa jānīhi gatvā godāvarīṁ nadīm, api
godāvarīṁ sītā padmāny ānayituṁ gatā/ evam uktas tu rāmeṇa lakṣmaṇaḥ punar eva hi, nadīṁ
godāvarīṁ ramyāṁ jagāma laghuvikramaḥ/ tāṁ lakṣmaṇas tīrthavatīṁ vicitvā rāmam abravīt, naināṁ
paśyāmi tīrtheṣu krośato na śr̥ṇoti me/ kaṁ nu sā deśam āpannā vaidehī kleśanāśinī, na hi taṁ vedmi vai
rāma yatra sā tanumadhyamā/ lakṣmaṇasya vacaḥ śrutvā dīnaḥ saṁtāpa mohitaḥ, rāmaḥ
samabhicakrāma svayaṁ godāvarīṁ nadīm/ sa tām upasthito rāmaḥ kva sītety evam abravīt/ bhūtāni
rākṣasendreṇa vadhārheṇa hr̥tām api, na tāṁ śaśaṁsū rāmāya tathā godāvarī nadī/ tataḥ pracoditā
bhūtaiḥ śaṁsāsmai tāṁ priyām iti, na ca sābhyavadat sītāṁ pr̥ṣṭā rāmeṇa śocitā/ rāvaṇasya ca tad
rūpaṁ karmāṇi ca durātmanaḥ, dhyātvā bhayāt tu vaidehīṁ sā nadī na śaśaṁsa tām/ nirāśas tu tayā
nadyā sītāyā darśane kr̥taḥ, uvāca rāmaḥ saumitriṁ sītādarśanakarśitaḥ/ kiṁ nu lakṣmaṇa vakṣyāmi

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sametya janakaṁ vacaḥ, mātaraṁ caiva vaidehyā vinā tām aham apriyam/ yā me rājyavihīnasya vane
vanyena jīvataḥ, sarvaṁ vyapanayac chokaṁ vaidehī kva nu sā gatā/ jñātipakṣavihīnasya rājaputrīm
apaśyataḥ, manye dīrghā bhaviṣyanti rātrayo mama jāgrataḥ/ godāvarīṁ janasthānam imaṁ
prasravaṇaṁ girim, sarvāṇy anucariṣyāmi yadi sītā hi dr̥śyate/ evaṁ saṁbhāṣamāṇau tāv anyonyaṁ
bhrātarāv ubhau, vasuṁdharāyāṁ patitaṁ puṣpamārgam apaśyatām/ tāṁ puṣpavr̥ṣṭiṁ patitāṁ dr̥ṣṭvā
rāmo mahītale, uvāca lakṣmaṇaṁ vīro duḥkhito duḥkhitaṁ vacaḥ/ abhijānāmi puṣpāṇi tānīmāmīha
lakṣmaṇa, apinaddhāni vaidehyā mayā dattāni kānane/ evam uktvā mahābāhur lakṣmaṇaṁ
puruṣarṣabham, kruddho ’bravīd giriṁ tatra siṁhaḥ kṣudramr̥gaṁ yathā/ tāṁ hemavarṇāṁ hemābhāṁ
sītāṁ darśaya parvata, yāvat sānūni sarvāṇi na te vidhvaṁsayāmy aham/ mama bāṇāgninirdagdho
bhasmībhūto bhaviṣyasi, asevyaḥ satataṁ caiva nistr̥ṇadrumapallavaḥ/ imāṁ vā saritaṁ cādya
śoṣayiṣyāmi lakṣmaṇa, yadi nākhyāti me sītām adya candranibhānanām/ evaṁ sa ruṣito rāmo didhakṣann
iva cakṣuṣā, dadarśa bhūmau niṣkrāntaṁ rākṣasasya padaṁ mahat/ sa samīkṣya parikrāntaṁ sītāyā
rākṣasasya ca,saṁbhrāntahr̥dayo rāmaḥ śaśaṁsa bhrātaraṁ priyam/ paśya lakṣmaṇa vaidehyāḥ śīrṇāḥ/
.kanakabindavaḥ, bhūṣaṇānāṁ hi saumitre mālyāni vividhāni ca/ taptabindunikāśaiś ca citraiḥ
kṣatajabindubhiḥ, āvr̥taṁ paśya saumitre sarvato dharaṇītalam/ manye lakṣmaṇa vaidehī rākṣasaiḥ
kāmarūpibhiḥ, bhittvā bhittvā vibhaktā vā bhakṣitā vā bhaviṣyati tasya nimittaṁ vaidehyā dvayor
vivadamānayoḥ, babhūva yuddhaṁ saumitre ghoraṁ rākṣasayor iha/ muktāmaṇicitaṁ cedaṁ
tapanīyavibhūṣitam, dharaṇyāṁ patitaṁ saumya kasya bhagnaṁ mahad dhanuḥ/ taruṇādityasaṁkāśaṁ
vaidūryagulikācitam, viśīrṇaṁ patitaṁ bhūmau kavacaṁ kasya kāñcanam/ chatraṁ śataśalākaṁ ca
divyamālyopaśobhitam, bhagnadaṇḍam idaṁ kasya bhūmau saumya nipātitam/ kāñcanoraśchadāś ceme
piśācavadanāḥ kharāḥ, bhīmarūpā mahākāyāḥ kasya vā nihatā raṇe/ dīptapāvakasaṁkāśo dyutimān
samaradhvajaḥ, apaviddhaś ca bhagnaś ca kasya sāṁgrāmiko rathaḥ/ rathākṣamātrā viśikhās
tapanīyavibhūṣaṇāḥ, kasyeme ’bhihatā bāṇāḥ prakīrṇā ghorakarmaṇaḥ/ vairaṁ śataguṇaṁ paśya
mamedaṁ jīvitāntakam, sughorahr̥dayaiḥ saumya rākṣasaiḥ kāmarūpibhiḥ/ hr̥tā mr̥tā vā sītā hi bhakṣitā
vā tapasvinī, na dharmas trāyate sītāṁ hriyamāṇāṁ mahāvane/ bhakṣitāyāṁ hi vaidehyāṁ hr̥tāyām api
lakṣmaṇa, ke hi loke priyaṁ kartuṁ śaktāḥ saumya mameśvarāḥ/ kartāram api lokānāṁ śūraṁ
karuṇavedinam, ajñānād avamanyeran sarvabhūtāni lakṣmaṇa/ mr̥duṁ lokahite yuktaṁ dāntaṁ
karuṇavedinam, nirvīrya iti manyante nūnaṁ māṁ tridaśeśvarāḥ/ māṁ prāpya hi guṇo doṣaḥ saṁvr̥ttaḥ
paśya lakṣmaṇa, adyaiva sarvabhūtānāṁ rakṣasām abhavāya ca, saṁhr̥tyaiva śaśijyotsnāṁ mahān sūrya
ivoditaḥ/ naiva yakṣā na gandharvā na piśācā na rākṣasāḥ, kiṁnarā vā manuṣyā vā sukhaṁ prāpsyanti
lakṣmaṇa/ mamāstrabāṇasaṁpūrṇam ākāśaṁ paśya lakṣmaṇa, niḥsaṁpātaṁ kariṣyāmi hy adya
trailokyacāriṇām/ saṁniruddhagrahagaṇam āvāritaniśākaram, vipranaṣṭānalamarud bhāskaradyut
isaṁvr̥tam/ vinirmathitaśailāgraṁ śuṣyamāṇajalāśayam, dhvastadrumalatāgulmaṁ vipraṇāśitasāgaram/
na tāṁ kuśalinīṁ sītāṁ pradāsyanti mameśvarāḥ, asmin muhūrte saumitre mama drakṣyanti vikramam/
nākāśam utpatiṣyanti sarvabhūtāni lakṣmaṇa, mama cāpaguṇān muktair bāṇajālair nirantaram/ arditaṁ
mama nārācair dhvastabhrāntamr̥gadvijam, samākulam amaryādaṁ jagat paśyādya lakṣmaṇa/ ākarṇa
pūrṇair iṣubhir jīvalokaṁ durāvaraiḥ, kariṣye maithilīhetor apiśācam arākṣasaṁ/ mama
roṣaprayuktānāṁ sāyakānāṁ balaṁ surāḥ, drakṣyanty adya vimuktānām amarṣād dūragāminām/ naiva
devā na daiteyā na piśācā na rākṣasāḥ, bhaviṣyanti mama krodhāt trailokye vipraṇāśite/ devadānava
yakṣāṇāṁ lokā ye rakṣasām api, bahudhā nipatiṣyanti bāṇaughaiḥ śakulīkr̥tāḥ, nirmaryādān imām̐l lokān
kariṣyāmy adya sāyakaiḥ/ yathā jarā yathā mr̥tyur yathākālo yathāvidhiḥ, nityaṁ na pratihanyante
sarvabhūteṣu lakṣmaṇa, tathāhaṁ krodhasaṁyukto na nivāryo ’smy asaṁśayam/ pureva me cārudatīm
aninditāṁ; diśanti sītāṁ yadi nādya maithilīm, sadevagandharvamanuṣya pannagaṁ; jagat saśailaṁ
parivartayāmy aham/

Then Shri Rama even as he was deeply anguished by Devi Sita’s absence instructed to make an intensive
and thorough search for her on the banks of the Sacred River itself. Then Lakshmana having searched the
river banks even by shouting her name in high pitch, returned blank. He was disheartened but he himself
visited the place himself. He then addressed Lakshmana: ‘even mother Godavari had not responded and
what should I inform King Janaka as to what had happened to his dear daughter! Truly, I am forlorn.
Having lost my kingship, I have been already distressed while eking my existence by eating leaves and

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fruits some how, and now I have lost my dearest wife too. Now, I should perhaps only one alternative to
make a thorough of the banks of Mandakini, the ashram surroundings and the Prasravana Mountain and
hopefully I might get a clue of her where abouts! Yete mahamrigaa veera maameekshante punah punah,
vaktukaama iha hi me eengitaanyupalakshaye/ Veera Lakshmana! That mayaavi rakshasa in the form of a
deer was flapping its shining eyes; perhaps from its looks might give us a clue.! Uvaacha lakshmano
dheemaam jyeshtam bhraataramaavratat,kka sitena tvayaa prushthaa yatheme saha sotyithaah/
Darshayanti kshitim chaiva dakshinaam cha dishaam mrigaah,saadhu gacchhaavahe deva dishametaam
cha nairruteem, yadi tasyaagamah kaschidaaryaa vaa saath laksyate/ Buddhimaan Lakshmana then
shouted excitedly to Arya Shri Rama: As we are concerned about the whereabouts of Devi Sita, I suspect
that she might have turned towards the south east direction and as such we must concentrate our
searchings in that direction to provide a clue. Most possibly, having arrived here she was most probably,
She might have been engrossed looking in that direction only! Then Rama stared in that particular
direction. evaṁ saṁbhāṣamāṇau tāv anyonyaṁ bhrātarāv ubhau, vasuṁdharāyāṁ patitaṁ puṣpamārgam
apaśyatām/ tāṁ puṣpavr̥ṣṭiṁ patitāṁ dr̥ṣṭvā rāmo mahītale, uvāca lakṣmaṇaṁ vīro duḥkhito duḥkhitaṁ
vacaḥ/ abhijānāmi puṣpāṇi tānīmāmīha lakṣmaṇa, apinaddhāni vaidehyā mayā dattāni kānane/ As both
the brothers were intently examining at that area they saw at a specifice spot and wondered there were a
few flowers fallen; they examined the fallen flowers as a group as though showered. Rama was excited
and addressed Lakshmana at once: Lakshmana! I can recognise these flowers as certainly of Sita’s head
hairs. I must realise that Surya, Vayu and the famed mother Prithvi have kept these flowers in tact and
semi fresh Then he complemned the Prasravana Parvata and said with excitement: Parvata Raja! how
indeed you helped me to identify these flowers safe and in a lot to give me a leading clue to reach my
darling Sita finally! But in a fit of feighned consternation, Rama said that he ought to discover Devi Sita,
lest the Parvata Raja shikharas should be destroyed till Devi Sita’s exact location is known to him. Then
Lakshmana too was excited and shouted: Parvata Raja! I am too prepared to let the Parvata shikharas
harmed till they confess about her location! Apparently both Rama Lakshmanas having secured a definite
clue of Sita were truly excited. dadarśa bhūmau niṣkrāntaṁ rākṣasasya padaṁ mahat/ Then
they discovered the huge foot prints of a Rakshasa. Further the chain of Rama Lakshmana’s guess
thoughts was as follows: Trastaayaa raama kaanchinyaah pradhaavantyaa itastatah,
raakshaseaanusrutpaayaa vaodeheescha padaani tu/ The rakshasaa having realised Ravana’s interest
might have run away hither and thither, and Devi Sita’s footprins too were recognisable. sa sameekshya
pari -kraantam Sitaayaa raakshasasya cha, bhagnam dhanuscha toonee cha vikeernam bahudhaa
ratham, sabhramaanta hridayo Raamah shashamsa bhraataram priyam/Sita and Rakshasaa’s footprints,
broken down dhanush and the arrow container remains and the chariot were the definit clues that the cruel
Ravana mnust have kidnapped Devi Sita. Then there was a further proof of the kidnap.
paśya lakṣmaṇa vaidehyāḥ śīrṇāḥ kanakabindavaḥ, bhūṣaṇānāṁ hi saumitre mālyāni vividhāni ca/
Lashmana! See the further proof of the kidnap: Devi Sita’s golden jewellery is visible thrown here and
there on earth but smeared with blood. Then there was a twist in the probability of the guesswork: Rama
addressed Lakshmana! My feeling is that a raakshasas who could change their forms might have sliced
off Devi Sita’s body and distributed and devoured and in the process might have fought aming them
selves. And there could be seen a huge and well jewelled dhanush too is visible on the ground
but whose such dhanush could that be! This dhanush appears to be of some devatas fallen down. Further,
there is also a glittering ‘kavacha’, a ‘dhvaja’ of a ‘ratha’ too! Most interestingly Lakshmana!
kāñcanoraśchadāś ceme piśācavadanāḥ kharāḥ, bhīmarūpā mahākāyāḥ kasya vā nihatā raṇe/
dīptapāvakasaṁkāśo dyutimān samaradhvajaḥ, apaviddhaś ca bhagnaś ca kasya sāṁgrāmiko rathaḥ/
Look at this! This fearful and disgusting dead body of a huge donkey like a pishacha which too was
wearing a body kavacha made of bright gold is lying dead to pieces! Whose chariot driven by donkeys
that could be! Lashmana look at this: sharvaras or arrow resters had fallen off with possibly the dead body
of rakshasa looking like a charioteer! hr̥tā mr̥tā vā sītā hi bhakṣitā vā tapasvinī, na dharmas trāyate sītāṁ
hriyamāṇāṁ mahāvane/ bhakṣitāyāṁ hi vaidehyāṁ hr̥tāyām api lakṣmaṇa, ke hi loke priyaṁ kartuṁ
śaktāḥ saumya mameśvarāḥ/ Soumya! most certainly a Rakshasa king appears to have either killed or
kidnapped tapasvini Vaidehi and in this dandakaranya the procection of her and much less of dharma

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could be vindicated ever! Who indeed that kind of a mighty rakshasa king who could have eaten or
mercilessly taken away my darling Sita! kartāram api lokānāṁ śūraṁ karuṇavedinam, ajñānād
avamanyeran sarvabhūtāni lakṣmaṇa/ Lashmana! The common public on earth gets disbelieving even
Maheshwara famed for ‘Tripuraasura Vijaya’ keeps silent at times even being the unique emblem of
virtue and natural justice!

Vishleshana on Tripuraasura Vijaya from i) Linga Purana-ii) Ganesha Purana

i ) Linga Purana:

As Devas and Vishnu visioned ‘Trishulapaani Shankar’ relaxing with Devi Parvati and Mahatma Nandi,
they saw that ‘Bhuta bhavishya Swami’whose eyes were red like ‘Agni kundas’and physique was
shimmering with thousand Suns with a pleasant countenance ornamented with a Bala Purna Chandra.
Having pleased Parama Shiva, Devas explained the gravity and seriousness of the crisis created by the
Tripura Daityas who not only unseated and tormented Devas and Celestial Entities but were also sending
shock-waves all over the Universe, humiliating Sages, frightening women and children, making mass-
scale carnage and blood bath of humanity and uprooting Dharma and age-old Values and Principles.
Parameshwara infused confidence into the demoralised Devas and asked them to construct an exceptional
chariot with unique specifications: Prithvi as the Ratha / Chariot, Meru and Mandara Mountains as axles,
Surya and Chandra as Chakras made of gold and silver respectively, the Four Vedas of Ruk-Yajur-Sama
and Atharva acted as the horses; Shukra, Brihaspati, Budha, Mangal, and Shanaischara seated on the
Ratha ready to charge; the famous serpents viz. Takshaka, Karkotaka, Dhanajaya and Padmadwaya acted
as the strings which were tied to the horses; most poisonous snakes like Surasa, Devashuni, Sarama,
Kadru, Vinata, Shuchi, Trusha, and Bubhuksha were used as arrows; Mrutyu, Brahmahatya, Gohatya,
Balahatya and Prajaabhaya were loaded on the Chariot so that they get activised as maces; Omkara and
Vashatkara were the symbols on the Ratha; Sinivali, Kuhu, Raaka and Anumati - the ‘Adhishtana’/ in
charge Deities of Chaturdashi, Amavasya, Suddha Purnima, Pratipadika Purnima respectively were used
as auxiliary strings to the horses; the dhanush made of six ‘ritus’/ seasons which is safeguarded by Devi
Ambika herself never to be broken; the specific arrow with which to kill the Tripurasura was strengthened
by Vishnu, Soma and Agni and its head propelled by Agni and Chandra by its rear and Vishnu Maya
smeared all over; and the extreme poison of Nagaraja Vasuki was loaded to ensure stability and speed of
the arrow; Vayu was made in charge of the high velocity of the Chariot and finally Brahma was the
Charioteer and Sesha Naag was made in charge of the personal security of Brahma as also of the Chariot.
Yama Raja with his buffalo, Kubera on his serpent, Indra on Iravata, Ganeswara by his Mushika Vahana,
Karikeya on his Peacock, Nandeshwara with his Shula running behind and sides of the Ratha were in full
preparedness. Maharshis Bhrigu, Bharadwaja, Vasishtha, Goutama, Kratu, Pulastya, Pulaha, Marichi,
Atri, Angira, Parashara, and Agastya were there too at the kick-start of the Battle to recite Veda Vachanas
and Shiv Stutis. The Pramatha ganas were ready to charge as the army against the opponents- all swarmed
around the Rath. Meanwhile, Sage Narada reached the Tripuras and tried his best to mend his ways, give
back Indrapuri to Devas and avoid the worst ever battle in which the indestructible Tripuras would be
destroyed along with the Three Demons as Maha Deva himself was approaching these Places with full
preparation. Instead of talking peace, the Demons alerted their vast armies, and prepared for turning their
defensive positions to that of an offence. On the instruction of Shankara Deva, Indra took his enormous
army and attacked Tripura. As the Deva Sena made a highly offensive assault in full force, what with the
revenge and frustration experienced by them for long as they were out of power as also owing to the
excellent backing of Maheswara, they seized the best part of Tripuras. While quite a few Danavas sought
to escape for their lives through the exit gates of Tripuras, Pramatha ganas calculated that the enemies
would try to sneek out at those points and buchered thousands of Danavas.The remaining Danavas inside
the Trinagaris were utterly confused by contradictoy shouts that Taraka died or Shiva was defeated. In
that melee, a strong contingent of Danavas quickly regrouped their men and material to make offensive

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attacks under the leadership of Vidyunmali and Maya. Ganeswara divided Tripuras in three regions as
Nandeswara was attacking Vidyunmali, while he was in position against Maya. Meanwhile, Vidyunmali
threw a ‘Parigha’ on Nandi who was hurt and the enraged three ‘Parshadaganas’ named Ghantaakarna,
Shankukarna and Mahakaal retaliated; they assumed the Forms of Ganeswara and assailed Vidyunmali by
making the roars of lions. Even while the Parswaganas were about to leap on Vidyunmali, the hurt
Nandikeswara hurled a Rudra Shakti on the demon who fell down like a mountain. There was utter
silence among Danavas who were stunned and retreated. But, the highly cunning and crafty Mayasura
chased the Ganas of Ganeshwara to divert attention of his own men from the fallen Vidyunmali to the
Ganesha ganas. Mayasura created rains of Agni, crocodiles, snakes, huge mountains, lions, tigers, trees,
black deers, eight-legged ‘Sharabhas’/ a species of oversized deer, torrential rain and powerful sand
storms. As Taraka came into the battle field, Devas too appeared in full force, including Yamaraja,
Varuna, Bhaskara, Kartikeya heading a Deva Sena of a Crore, with Indra, Shanaishchara, Chandra, and
Rudras. The ‘Maayavi’ Mayaasura created several Wells full of herbal juices for envigoration and
Danavas were in high spirits as their body strength increased manifold. But Keshava took the form of
‘Vrishabha’and drank up the juice along with Devas and dried up the wells and Devas occupied the
Tripuras finally. Mayasura and other Daityas were forced to hide in the Sea. That was the decisive
moment when there was an all-out battle on the seashores. Shankara divided the ‘Tridevamaya’ arrow
into three parts and released it at the Pushya Yoga time when Tripuras were destroyed in one go. Devas
then went ecsatic and the huge shouts of Victory to Maha Deva resounded across the Sky from where
Gandharvas and Kinnaras sang hymns of praises, Apsaras danced and Maharshis recited Vedas and Shiva
Stotras. Brahma praised Parama Shiva in a chorus.

ii) Ganesha Purana:

Tripurasura performs severe tapasya to Brahma Deva who directed to invoke Ganesha- The pleased
Ganesha and grants ability to control three lokas, Brahma-Vishnu- Shiva Lokas too. Brahma directed
Tripurasura to construct a Ganesha Temple by installing a Ganesha Pratima made of Kashmira stones.
The Asura then built Ganeshapura in the state of Assam in Bharata Desha and picked up popularity as
Tripura sthaana. The Asura then invoked Ganesha with Veda Mantras, as the Lord was pleased with the
unpecedented devotion of Tripurasura and granted the boon of Trailokyaadhipatya as also the control of
Brahma Loka- Vaikuntha and even of Kailasa! Having instantly occupied Bhuloka with no resistence,
imprisoned all the Tapasvis, spread hatred for Svaahaakara-Svadhaakaara- Vashtkaara, Vedaadhyayana
and Sadaachaara; he appointed Bhimakaaya Daitya as the Governer in Bhu loka. He brought Pataladi
Seven Lokas of Atala-Vitala-Sutala-Rasaatala-Talaatala-Mahatala and Patala too, bodily enjoyed Naga
kanyas ; he appointed Vajradanta daitya as the Governor for local administration. Then he attacked
Svarga loka and subued Indra. Tripusaasura then proceeded to Brahma Loka and even before his
awareness, Brahma hid himself insider the lotus stalk that emerged from the Vishnu naabhi and having
imprisoned Tapasvis. Vaikuntha was the next target where Vishnu Deva who was conveniently absent
there. Tripurasura then appointed Chanda and Prachanda- his manasa putras as his chiefs in Brahma and
Vishnu Lokas respectively.He proceeded to Kailasa Mountain and by the his own ‘baahu bala’ or the
strength of his own hands shook the mountain and made it moblle! Devi Parvati embraced Lord Shiva out
of awe and wonder . Shiva confronted the asura and asked as to what would he like to do. The Asura
asked Shiva to donate the Kailasa Mountain so that he would be free for riding the mountain’; Maha Deva
smiled and thought that after all the Asura was short lived and agreed and as such moved out of the
Mountain along with Pramadha Ganas , Devi Parvati and the Temple there atop too.Then Maha Ganesha
assumed the form of a Dvija named Kalaadhara and comlplimented Tripuraasura for his magnificent
accomplishments of life which never heard of in the past-present or future! The Asura enquired of the
Vidvan as what was his specialisation since he called himself a vidvan. Kaladhara replied: Pareshaam
sampadam drushtvaa kim syaattama Suradvisha, vinaayaatte prasannoham kalayaa te dadaami vai/
Kaancham raajatam loham Tripuram shara samdhitam, rama tatra sthirayo Daitya chirakaalam yathaa
sukham/ Abhedayam devagandharvairmaanushairuragairapi, kalpitaarthapradam tattai kaamagam

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kaamadam shubham/ Asura! Of what avail could be the wealth of Lokas and their temporary
commandership. I am offering you three permanent Tri Puras made of gold-silver and steel. This should
bestow permanent Lordship to the three puras for lasting sukha prapti for your total content-ment. These
Three Puras are indestructible by Deva-Gandharva-Manushyas and as such your life as also that of your
followers ought to be a lasting sailing on the flows of bliss! So asserting and handing over the three
arrows with which to attack even Parama Shiva while utilising three arrows! Tripurasura was fully
submerged in Ganesha Maya thus! Then Tripurasura then gave return gifts to Kaladhara viz. ten villages,
cows, high value vastras, and jewellery. As Kaladhara left for his ashram, Tripurasara still felt that the
gifts given to the Brahmana notwithstanding, a more precious gift ought to be given to him for the
Tripuras made of gold-silver-metal with which to attack even Paramashiva. He declared to the Brahmana:
Shankaram kinkaram manye na cha devataah, aanayitvaa pradasyaami taam Murtim dvijapungava/
Brahmanaagra! I am of the strong faith and belief that Shankara is the singular Parama Deva unparalleled.
And I shall soon gift you such a Chintamani Ganesha Murti which Shiva himself had been venerating!As
Brahmana Kaladhara, as Ganesah himself in the form of left the fortress of Tripurasura, the Asura sent his
‘chaturangani’ soldiers by walk-horsebacks-elephants and warring -fit chariots to bring the idol of
Chintamani Ganesha from Kailasa. There followed a severe battle of the Asura sena with Pramatha ganas
of Shiva sena. As the asurasena was unable to resist the defence of Shiva ganas, Tripuraasura himself
reached and challenged Shiva himself. Even as the soldiers of Tripura were shattered, the asura utilised
vaarunastra and Shiva retaliated by using vaayavyaastra; in further relalliation the asura made the prayoga
of agneyaastra while Shiva utilised parjanyaastra but as a result of the preceeding agneyastras emerged a
sky high vikruta svarupa purusha and Shiva sena fled away out of fright for life. Meanwhile Devi Parvati
who was closely following the proceedings of the battle got worried and left for the solace of her father
Himavanta. Kartikeya who accompanied Shiva to the battle front as well as Shiva himself were worried
about the safety of Devi Parvati and thus concluded the battle. Meanwhile instead of chasing Shiva sena
got wise and decided to somehow steal theIdol of Chintaamani Ganesha from the Temple and retreated.

A brooding Parama Shiva looked back at the just concluded high drama and the resultant loss of
Chintamani Ganesha idol which was worshipped by the self, Brahmarshi Narada appeared on the scene
and Shiva gave a review of the just concluded events.Narada warmed up Maha Deva by revealing the
magnificence of the former: Maha Deva! You are Sarvgjna, Sarva Vidya Swaami, Sarveshvara,
Sarvakarta, Sarvamukha swarupi, Sarvaharta, Sarva niyanta, Sarva samardha, Shadaishvarya sampanna [
viz. Yuddha praveenata, Sarva netra, Trupti, Adyantarahita, Aluptashakti, Swatantrata, and Ananta Shakti
are the Shadaishwaryas as given in Shiva and Kurma Puranas]. Yet, You had not performed Ganesha Puja
formally and hence this present defeat with Tripurasura! If only you disallow the free movement of
Tripuraasura among the three cities of TRI PURA by using a single arrow unified into one single arrow,
Mahishasura’s extermination would be possible and you should win the battle hands down! As advised
as per Narada, Maheshwara meditated Ganesha for hundred years and the laatter responded with his
darshan with Pancha Mukhas representing Pancha Bhutas of Bhumi-Water-Agni-Air-and Sky as also
Pancha Tanmatras of Rasa-Rupa- Gandha- Sparsha-Shabdas, Pancha Jnaanendriyas and Pancha
Karmendriyas besides the creation of Gandharva-Yaksha-Pitara-Manushya-Devarshi- Deva Gana-
Brahma-Indra-Rudra- Vasu-Sadhya and Charaachara Jeevas, besides Trigunas of Satvika-Raajasika-
Taamasika gunas and Srishthi- Sthiti-Samhaara-Tirodhaanas of Kaala maana! Maha Ganesha was pleased
and bestowed the Maha Mantra ‘GA’ to Shiva ; He assured that with this Maha Mantra, Shiva should be
able to destroy the Tripuraasura! ]

Stanza 62 onward continued: mr̥duṁ lokahite yuktaṁ dāntaṁ karuṇavedinam, nirvīrya iti manyante
nūnaṁ māṁ tridaśeśvarāḥ/ māṁ prāpya hi guṇo doṣaḥ saṁvr̥ttaḥ paśya lakṣmaṇa, adyaiva
sarvabhūtānāṁ rakṣasām abhavāya ca, saṁhr̥tyaiva śaśijyotsnāṁ mahān sūrya ivoditaḥ/ naiva yakṣā na
gandharvā na piśācā na rākṣasāḥ, kiṁnarā vā manuṣyā vā sukhaṁ prāpsyanti lakṣmaṇa/ Lakshmana! I
have so far been following the golden principles of soft, virtuous, self controlled, peaceful traits and Indra
and Devatas might have felt and convinced of my ineffective and weak nature not to have been able to

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save Devi Sita from her misery, possibly verging even on lifelessless. But most definitely, my another
form of courage, intrepedity, invincibility, and an open challenge to vindicate my inner strength needs to
be surely declared to the universe about my determination to fulfil my aspirations of purushrthaas of
dharma-kaama- artha-mokshas definitely asserted. Lakshmana! From now onward, I resolve to let not
Yaksha, Gandharva, Pishacha, Rakshasa, Kinnara, Manushyas too preserve and sustain their
consciousness against my daring attacks of ‘maya’- make beliefs- pretensions and cut throat treacheries!
Sumitra nadana! Be it universally declared and trust me: I shall overshadow the high sky line with my
powerful arrows and triloka pranis are tied together tied to stirlessness and surrender! The nava grahas
might lose their course, Chandra might be hidden behind clouds, Surya might lose his heat and brightness,
and the entire universe filled with darkness and gloom, parvata shikharas tumble down to earth and rivers
and water bodies get dry down, and even oceans might turn likedwise. I shall initiate the process of the
Great Annihilation! nākāśam utpatiṣyanti sarvabhūtāni lakṣmaṇa, mama cāpaguṇān muktair bāṇajālair
nirantaram/ arditaṁ mama nārācair dhvastabhrāntamr̥gadvijam, samākulam amaryādaṁ jagat paśyādya
lakṣmaṇa/ Lakshmana! My arrows aimed at the high skies with my total consciousness and total
dedication should spare no being on earth! Tasyaa rupaam hi vaideheem na daasyanti yadi priyam,
naashayaami jagat sarvam trailokyam sacharaacharam yaavad darshanamasyaa vai taapayaami cha
saayakaih/ In case my beloved Videha R aja kumari in not gicen back to me in tact, I should with the
assistance of my supporters I would bring the universe to doom.

Sargas Sixty Three and Sixty Four

Lakshmana seeks to cool down the unbelievable rage and anger and recounts the fundamenatal features of
self restraint while getting ready to display his outstanding bravery in human like and Gods like battle!

Tapyamānaṁ tathā rāmaṁ sītāharaṇakarśitam, lokānām abhave yuktaṁ sāmvartakam ivānalam/

vīkṣamāṇaṁ dhanuḥ sajyaṁ niḥśvasantaṁ muhur muhuḥ, hantukāmaṁ paśuṁ rudraṁ kruddhaṁ
dakṣakratau yathā/ adr̥ṣṭapūrvaṁ saṁkruddhaṁ dr̥ṣṭvā rāmaṁ sa lakṣmaṇaḥ abravīt, prāñjalir vākyaṁ
mukhena pariśuṣyatā/ purā bhūtvā mr̥dur dāntaḥ sarvabhūtahite rataḥ, na krodhavaśam āpannaḥ
prakr̥tiṁ hātum arhasi/ candre lakṣṇīḥ prabhā sūrye gatir vāyau bhuvi kṣamā, etac ca niyataṁ sarvaṁ
tvayi cānuttamaṁ yaśaḥ/ na tu jānāmi kasyāyaṁ bhagnaḥ sāṁgrāmiko rathaḥ, kena vā kasya vā hetoḥ
sāyudhaḥ saparicchadaḥ/ khuranemikṣataś cāyaṁ sikto rudhirabindubhiḥ, deśo nivr̥ttasaṁgrāmaḥ
sughoraḥ pārthivātmaja/ ekasya tu vimardo ’yaṁ na dvayor vadatāṁ vara, na hi vr̥ttaṁ hi paśyāmi
balasya mahataḥ padam/ naikasya tu kr̥te lokān vināśayitum arhasi, yuktadaṇḍā hi mr̥davaḥ praśāntā
vasudhādhipāḥ/ sadā tvaṁ sarvabhūtānāṁ śaraṇyaḥ paramā gatiḥ, ko nu dārapraṇāśaṁ te sādhu
manyeta rāghava/ saritaḥ sāgarāḥ śailā devagandharvadānavāḥ, nālaṁ te vipriyaṁ kartuṁ dīkṣitasyeva
sādhavaḥ/ yena rājan hr̥tā sītā tam anveṣitum arhasi, maddvitīyo dhanuṣpāṇiḥ sahāyaiḥ paramarṣibhiḥ/
samudraṁ ca viceṣyāmaḥ parvatāṁś ca vanāni ca, guhāś ca vividhā ghorā nalinīḥ pārvatīś ca ha/
devagandharvalokāṁś ca viceṣyāmaḥ samāhitāḥ, yāvan nādhigamiṣyāmas tava bhāryāpahāriṇam/ na cet
sāmnā pradāsyanti patnīṁ te tridaśeśvarāḥ, kosalendra tataḥ paścāt prāptakālaṁ kariṣyasi/ śīlena sāmnā
vinayena sītāṁ; nayena na prāpsyasi cen narendra, tataḥ samutsādaya hemapuṅkhair; mahendravajra
pratimaiḥ śaraughaiḥ/

Taṁ tathā śokasaṁtaptaṁ vilapantam anāthavat, mohena mahatāviṣṭaṁ paridyūnam acetanam/tataḥ

saumitrir āśvāsya muhūrtād iva lakṣmaṇaḥ, rāmaṁ saṁbodhayām āsa caraṇau cābhipīḍayan/ mahatā
tapasā rāma mahatā cāpi karmaṇā, rājñā daśarathenāsīl labdho ’mr̥tam ivāmaraiḥ/ tava caiva guṇair
baddhas tvadviyogān mahīpatiḥ, rājā devatvam āpanno bharatasya yathā śrutam/ yadi duḥkham idaṁ
prāptaṁ kākutstha na sahiṣyase, prākr̥taś cālpasattvaś ca itaraḥ kaḥ sahiṣyati/ duḥkhito hi bhavām̐l
lokāṁs tejasā yadi dhakṣyate, ārtāḥ prajā naravyāghra kva nu yāsyanti nirvr̥tim/ lokasvabhāva evaiṣa
yayātir nahuṣātmajaḥ, gataḥ śakreṇa sālokyam anayas taṁ samaspr̥śat/ maharṣayo vasiṣṭhas tu yaḥ pitur
naḥ purohitaḥ, ahnā putraśataṁ jajñe tathaivāsya punar hatam/ yā ceyaṁ jagato mātā devī

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lokanamaskr̥tā, asyāś ca calanaṁ bhūmer dr̥śyate satyasaṁśrava/ yau cemau jagatāṁ netre yatra sarvaṁ
pratiṣṭhitam, ādityacandrau grahaṇam abhyupetau mahābalau/ sumahānty api bhūtāni devāś ca
puruṣarṣabha, na daivasya pramuñcanti sarvabhūtāni dehinaḥ/ śakrādiṣv api deveṣu vartamānau
nayānayau, śrūyete naraśārdūla na tvaṁ vyathitum arhasi/ naṣṭāyām api vaidehyāṁ hr̥tāyām api
cānagha, śocituṁ nārhase vīra yathānyaḥ prākr̥tas tathā/ tvadvidhā hi na śocanti satataṁ satyadarśinaḥ,
sumahatsv api kr̥cchreṣu rāmānirviṇṇadarśaṇāḥ/ tattvato hi naraśreṣṭha buddhyā samanucintaya,
buddhyā yuktā mahāprājñā vijānanti śubhāśubhe/ adr̥ṣṭaguṇadoṣāṇām adhr̥tānāṁ ca karmaṇām,
nāntareṇa kriyāṁ teṣāṁ phalam iṣṭaṁ pravartate/mām eva hi purā vīra tvam eva bahuṣo ’nvaśāḥ/
anuśiṣyād dhi ko nu tvām api sākṣād br̥haspatiḥ/ buddhiś ca te mahāprājña devair api duranvayā,
śokenābhiprasuptaṁ te jñānaṁ saṁbodhayāmy aham/ divyaṁ ca mānuṣaṁ caivam ātmanaś ca
parākramam, ikṣvākuvr̥ṣabhāvekṣya yatasva dviṣatāṁ badhe/ kiṁ te sarvavināśena kr̥tena puruṣarṣabha,
tam eva tu ripuṁ pāpaṁ vijñāyoddhartum arhasi/

As Shri Rama was extremely agitated with the disappearance of his beloved Devi Sita and as was being
realised that even Gods were not reacting positively to help him in his vexatious searchings to trace her
where abouts he got exausted physically and exasperated psychologically, he resolved to devastate the
delinquent Rakshasaas and as also the non -proactive and non coperative involvement of celestials like
Deva-Gandharvas. He picked up his dhanush aimed at ever irrevocable arrows ready to act like
Kalpaantakaala Rudra Deva to burn off the universe. The most frightened Lakshmana like bhakta
Prahlada at the appearance of Bhagavan Narasimha made all out endeavors to cool down Shri Rama. He
said: Arya! Essentially you are ever peaceful and kind by nature with enormous self control and I have
had never seen you in this disposition. This no doubt is an hour of distress but do therefore discard your
tranquil demeanor. candre lakṣṇīḥ prabhā sūrye gatir vāyau bhuvi kṣamā, etac ca niyataṁ sarvaṁ tvayi
cānuttamaṁ yaśaḥ/ Chadra is known for his tranquility, Surya for his radiance, Vaayu for his speed and
Prithvi for her endurance. In the similar way, Shri Rama for his fame and glory. Woud you wish to
devastate the trilokas for a single mishap in your life! May I seek an answer to this question of this broken
down but battle worthy chariot of global renown! Instead of repairing this chariot would it be worthy of
destroying it! For a single mistake in life would it be worthwhile to seek to destroy trilokas! yuktadaṇḍā
hi mr̥davaḥ praśāntā vasudhādhipāḥ, sadā tvaṁ sarvabhūtānāṁ śaraṇyaḥ paramā gatiḥ, ko nu
dārapraṇāśaṁ te sādhu manyeta rāghava/ saritaḥ sāgarāḥ śailā devagandharvadānavāḥ, nālaṁ te
vipriyaṁ kartuṁ dīkṣitasyeva sādhavaḥ/ Is it not characteristic of Kings to prescribe punishments as per
the crime, but they are essentially of kind and ever coperative and placid nature but do they treat the entire
public to harassment! Ramachandra! Are not the last refuge of all the persons irrespective of their
misdemeanors and crimes! Raghunandana! It is true that your sorrow of your dear wife’s absence
becomes unbearable and none else could ever assess except by yourself. Just as in a sacred yagjna, the
role of a ritvik is defined to be sincere and truthful, but even by a far stretch of imagination how indeed
saritaas, samudras, parvatas, devatas, gandharvas and such become punishment worthy! yena rājan hr̥tā
sītā tam anveṣitum arhasi, maddvitīyo dhanuṣpāṇiḥ sahāyaiḥ paramarṣibhiḥ/ Rajan! Whosoever has
kidnapped Devi Sita be concentrated upon with our ‘dhanush baanaas’ on hand, may be with our
wellwishers including Maharshis. Narendra! In case we are peaceful, self controlled and righteous, we
ought to trace Devi Sita and then take to battle even as Indra uses his vajraayudha and then our victory is
most certain!Shri Rama Chandra’s relentless sorrow as of a helpless child had made him weak and timid
with wavering mind and tottering body. Lakshmana assuaged his erupting emotions and said: brother!
Our revered father King Dasharadha had executed Putra Kamekshi Maha Yagjna and secured ‘amrita
tulya paayasa’. As informed by brother Bharata He reached swarga loka out of the despair of your
‘viyoga’. Kakutsa kula bhushana! yadi duḥkham idaṁ prāptaṁ kākutstha na sahiṣyase, prākr̥taś
cālpasattvaś ca itaraḥ kaḥ sahiṣyati/ duḥkhito hi bhavām̐l lokāṁs tejasā yadi dhakṣyate, ārtāḥ prajā
naravyāghra kva nu yāsyanti nirvr̥tim/ If you yourself are unable to withstand the probable temporary
absence of Devi Sita from you, who on earth could bear it! Nara shreshtha! You should have to be brave;
even a burning of your skin might cause distress but would that be everlasting! Purusha Simha! In case
that out of your distress, you seek to burn off the worlds, would not the Beings cry desperately and run

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helter skelter seeking solace and asylum and then you become overjoyed! lokasvabhāva evaiṣa yayātir
nahuṣātmajaḥ, gataḥ śakreṇa sālokyam anayas taṁ samaspr̥śat/ It is a very common universal realism
that every living being on earth is subjected to ups and downs of existence; did not Nahusha’s son Yayati
accomplish Indratva and still was subjected to irreversible agony thereafter!

[ Ref Essence of Valmiki Ayodhya Ramayana-Sarga Twelve: Yayati, the son of Nahusha and his wife
Viraja, was a famed Emperor who defeated all the Kings of the World and married Devayani the daughter
of Asura Guru Shukracharya, besides Sharmishtha the daughter of Vishvaparva, a Rakshasa King. Indra
was pleased to gift Yayati a Divine Chariot with seven powerful horses with which he traversed the
world and divided his Empire into seven divisions to distribute it among five of his sons. A Maharshi
gave a boon that if any of his sons could agree to exchange their youth to his old age then he could secure
a fresh lease of youth. His eldest son Yadu from Devayani refused and so did others excepting
Sharmishtha’s son Puru who readily agreed. Yayati took over Puru’s youth and enabled him travel
around to unravel earthly pleasures for long. But finally returned discovering that the ephemeral joys of
the world were endless like Agni in a Homa kunda assuming larger and larger proportions as long as ghee
is served and no human would be satisfied with food, gold, ornaments or women. By so realising, he
returned his youth to Puru and took to Vanaprastha or retirement. That was how he slipped down from
the experiences of swarga but descended down into the company of ‘Saadhu Pungavas’ or of Groups of
Virtue and Enlightment! ]

Maharṣayo vasiṣṭhas tu yaḥ pitur naḥ purohitaḥ, ahnā putraśataṁ jajñe tathaivāsya punar hatam/ Rama!
Did not our dear late father’s Kula Purohita Maharshi Vasishtha had lost his hundred sons in the hands of
Brahmarshi Vishvamitra!

[ Ref Essence of Valmiki Bala Ramayana Sargas Fifty Nine and Sixty as follows:
Shatananda Maharshi addressing Rama Lakshmanas continued that Vishvamitra took pity on the King
Trishanku in the form of chandala and gave an assurance that he should most certainly reach swarga with
his mortal body.Then he instructed his disciples to collect and arrange for the required material for yagjna
kaarya. He further asked them to invite co-brahmanas to join the yagjna including Vasishtha kumaras who
heckled Trishanku and cursed him to become a chandala. Vishvamitra shisyaas likewise invited all, but
Vasishtha Sishyaas were reported to have stated angrily as follows: kṣatriyo yājako yasya caṇḍālasya
viśeṣataḥ, kathaṁ sadasi bhoktāro havis tasya surarṣayaḥ/ brāhmaṇā vā mahātmāno bhuktvā
caṇḍālabhojanam, kathaṁ svargaṁ gamiṣyanti viśvāmitreṇa pālitāḥ/ ‘A Chandala desires to perform the
yagjna and a Kshatriya would be the Aacharya. In such yagjna, how could pure brahmanas consume the
‘havishaanna’! Be that as it may, how indeed a kshatriya turned chandala be despatched to swarga by
another kshatriya turned brahmana, that too with the chandaala’s mortal body’!’ Having heard this
insinuating remarks of Vasishtha Kumaras, Vishvamitra fumed like fire and declared: yad dūṣayanty
aduṣṭaṁ māṁ tapa ugraṁ samāsthitam, bhasmībhūtā durātmāno bhaviṣyanti na saṁśayaḥ/ I am right
now in severe tapasya and am expected to be peaceful without anger and such mental aberrations; yet I
am constrained to say that whosoever evil minded invitees to my yagnja talked disparagingly about me
and the yagjna being proposed be surely be converted as heaps of human ash sooner or later; further in
their following births, they should be born as chandalas and roam around begging with frightening forms.
Having stated thus Vishvamitra could state nothing more and kept quiet!
Shatananda Muni continued his narration to Rama Lakshmanas about the subdued anger against
Vasishtha Kumaras and addressed on his introductory speech to the Sages who arrived in response to his
yagjnya karya with the express objective of despatching Ikshvaku Raja Trishanku to swarga with the
latter’s mortal body. Then the Munis at the conference grouped together that Maharshi Vishvamitra was
a known and learned Sage but a highly volatile and angry person and hence what ever he directed by
dutifully executed without doubls and hesitations. Thereafter the yagna commenced and Vishvamitra was
the ‘Atharvyu’ the pricipal initiator-conductor of the yagjna. As the ‘havishaanna’ was offered to
respective Devatas, none of the Devas turned up to accept. Then the fuming Vishvamitra yelled in great

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anger: paśya me tapaso vīryaṁ svārjitasya nareśvara, eṣa tvāṁ svaśarīreṇa nayāmi svargam ojasā/
duṣprāpaṁ svaśarīreṇa divaṁ gaccha narādhipa, svārjitaṁ kiṁ cid apy asti mayā hi tapasaḥ phalam,
rājaṁs tvaṁ tejasā tasya saśarīro divaṁ vraja/ Nareshvara Trishanku! Now you must vision the mighty
outcome of my life long tapasya and now get ready to leave for swarga with your mortal body! Then
Shatananda exclaimed to Rama Lakshmanas that King Trishanku had actually reached swarga with his
mortal body! devalokagataṁ dr̥ṣṭvā triśaṅkuṁ pākaśāsanaḥ,saha sarvaiḥ suragaṇair idaṁ vacanam
abravīt/ triśaṅko gaccha bhūyas tvaṁ nāsi svargakr̥tālayaḥ, guruśāpahato mūḍha pata bhūmim
avākśirāḥ/ evam ukto mahendreṇa triśaṅkur apatat punaḥ,vikrośamānas trāhīti viśvāmitraṁ
tapodhanam/ tac chrutvā vacanaṁ tasya krośamānasya kauśikaḥ, roṣam āhārayat tīvraṁ tiṣṭha tiṣṭheti
cābravīt/ As Trishanku had literally reached swarga, he visioned Mahendra seated along with various
Devatas. Indra got shocked and furious shouting that there would never ever be a place in swarga and
kicked him down. Trishanku yelled ‘ traahi traahi’ in utter desperation while rapidly slipping down the
thick clouds. Vishvamitra shouted at Trishanku with hysterics and commanded him to stay pur right there.
The Vishvamitra looked up at the Rishimandala on the high skies and materialised Sapta Rishis and brand
new nakshatras and declared angrily: Anyamindram karishyaami loko vaayasyaadanindrakah,
daivataanyami sa krodhaat srashtam samupachakrame/’ I will rather create another Indra or a new
swarga loka without Indra! So saying with assertion Vishmamitra manifested fresh devataas! As the Maha
Muni so decided: down on earth, samasta deva-asura-rishi groups made an appeal politely: ayaṁ rājā
mahābhāga guruśāpaparikṣataḥ, saśarīro divaṁ yātuṁ nārhaty eva tapodhana/ Maharshi Vishwamitra!
King Trishanku was cursed by Guru Putras to assume ‘chandalatva’ and as such not qualified to attain
swarga as a mortal.Vishvamitra retalliated to say that his statements and decisions should not be falsified
ever! Therefore: Maha Raja Trishanku should hereafter enjoy the pleasures of swarga loka for ever; I
have already manifested fresh nakshatra mandali for ever till pralaya; like wise the totality of divine
material elsewhere too would exist in tact. May this parallel arrangement be in position without
disturbance.!’ The Munis collected at the Visvhamitra Yagjna was greatly surprised at the unforgettable
happenings and truly admired the outstanding ability in creating a new swarga itself on the mid skies!]

Stanzas 10 onward of Sarga Sixty Four continued: yā ceyaṁ jagato mātā devī lokanamaskr̥tā, asyāś ca
calanaṁ bhūmer dr̥śyate satyasaṁśrava/ yau cemau jagatāṁ netre yatra sarvaṁ pratiṣṭhitam,
ādityacandrau grahaṇam abhyupetau mahābalau/ Lakshmana continued addressing Shri Rama:
Kosaleshwara! This sarva vandita Mother Earth too witnesses earth quakes.Even the universally
venerated Surya Chandras are subjected to Rahu Ketu Grahanaas. Purusha pravara! Basic Elements or the
Prithivi-Aapas-Tejas-Vayu-Akashas are indeed liable at the Time of Maha Pralaya the Great Dissolution!
Of what avail is of common humans! Veera Raghu nandana: May God forbid, even is Devi Sita were to
be no more, you being self restrained shoud not cry like a commoner. Narasheshtha: tattvato hi
naraśreṣṭha buddhyā samanucintaya, buddhyā yuktā mahāprājñā vijānanti śubhāśubhe/ Do please recall
the characteristics of ‘dharma tatwa’and try to analyse the ingredients of ‘uchita-anuchita’ or appropriate
and inappropriate dos and dont’s.

[ Vishleshana vide Bhagavad Gita is quoted in this context:

Duhkeshvanudvignamanaah sukheshu vigataspruhah, veetaraaga bhaya krodhah sthitadheer-

muniruchyate/ Getting terribly agitated while facing insurmountable impediments and getting extremely
overjoyed by very joyous experiences is the negation of an equanimous mind and the ability to neutralise
the emotions. One’s capacity to neutralise the inner emotions of pleasures and pains alike is the State of
‘Sthitapagjnantva’! Sorrows and joys are the consequences of discontent and of success. The vicious
circle of discontentment leads to disappointment which itches on the fear of failure. This creates
irritability, fear, anguish, anger, and back to dissatisfaction of life. Sadhakas realise that without Shiva’s
approval even an ant or insect would not do harm. And ‘Shivaagjna’ is on account of one’s own doings of
the previous births and of the ongoing one, besides the estimated future foretellings too. The Karma Sutra
explains: Avashyamanubhoktavyam sthitam karma shubhamashubham/ or our own ‘karma phala’ or the

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sweetness or sourness of the fruit is reciprocated.That firm belief of hope or disappointment as the case
that may be, is the ‘Atma Swarupa’ which certainly not is the body but the Self Consciouness of the
concerned body which is clean and transparent and indestructible and eternal. Dhaayato Vishayaan
Pumsah sangasteshoopajaayate, sangaatsanjaayate kaamah kaamaat krodhobhi jaayate,
sangaatsanjaayate kaamah kaamaat krodhobhijaayate/ Krodhaadbhavati sammohah sammohat smriti
vibhramah, smriti bhramshaah buddhi naashah buddhi naashaat pranashyati/ Every human being is
subject to desires; if the desires are not fulfilled, there would be disappointment and eventual frustration;
the resultant grief develops anguish and instability of mind ; this further shapes up as anger coupled with
wrong judgment and discretion which results in further failures! Such is the impact of the proverbial
‘arishad vargas’ or the six ememies of human beings viz. Kaama krodha lobha moha mada matsaras or
excessive desires, anger, selfishness and avarice, infatuation, ego and jealousy. Raaga dvesha niyuktaistu
vishaanindriyaischaran, aatmavashyarvidheyaatmaa prasaadamadhigacchati/ Prasaade sarva
duhkhaanaam haani rasyopajaayate, prasanna chetasohyaashu buddhih parya patishthate/ If one is able
to control desires and dislikes, then there can be regulation of mind and least disturbance of peace. [
Kathopanishad vide I.iii.3-4 states: Aatmaanam rathinam vidhuh, shareeram rathameva tu , buddhim tu
saarathim viddhi, manah pragrahamevacha/ Indriyaani hayaanaahu vishaayamsteshu gocharam,
ateendriya mano yuktam bhokteetyaahur maneeshinaam/ This Individual Self is denoted as the Master of
the Chariot, body is the chariot, charioteer is the ‘buddhi’ or the Intellect / Mind the bridle. The Pancha
Indriyas are the horses viz. the Pancha Karmendriyas ie.the eyes-ears- mouth-nose-reproductive cum
excretionary organs and Pancha Jnenendriyas of seeing-hearing-eating- breathing and the concerned of
the last afore said. Besides, material objects are the roads as countless. Those who understand these
details are called the Self and the latter has the body adjuncts and the mind)] Prasaade sarva
duhkhaanaam haanirasyopajaayate prasanna chetasohyaashu buddhih paryapatishthate/ Peace of Mind
could be routinised even as one goes on a feee spree of fulfilling desires of life yet within one’s mental
control. But once ‘chitta shuddhi’ or the purity of conscience is tarnished and ‘ indriya nigraha’ or control
of senses is lost then the mental bridle gets tilted off.]

Sarga Sixty Four stanzas 20 and 21 concluded:

divyaṁ ca mānuṣaṁ caivam ātmanaś ca parākramam, ikṣvākuvr̥ṣabhāvekṣya yatasva dviṣatāṁ badhe/

kiṁ te sarvavināśena kr̥tena puruṣarṣabha, tam eva tu ripuṁ pāpaṁ vijñāyoddhartum arhasi/ Shri
Rama! Ikshvaaku kula shiromani! Get ready to display your outstanding and well composed courage like
the best of humanity and divinity alike! Purusha pravara! Of which avail is to seek to resort to universal
destruction. Lift up your enemies and mince them to pieces!

Sarga Sixty Five

Rama Lakshmanas witnessed the grievously hurt Maha Grudhra Jataayu who fought for Devi Sita being
kidnapped Mahaasura Ravana the Lankeshwara

Pūrvajo ’py uktamātras tu lakṣmaṇena subhāṣitam, sāragrāhī mahāsāraṁ pratijagrāha rāghavaḥ/

saṁnigr̥hya mahābāhuḥ pravr̥ddhaṁ kopam ātmanaḥ, avashthabhya dhanuś citraṁ rāmo lakṣmaṇam
abravīt/ kiṁ kariṣyāvahe vatsa kva vā gacchāva lakṣmaṇa, kenopāyena paśyeyaṁ sītām iti vicintaya/ taṁ
tathā paritāpārtaṁ lakṣmaṇo rāmam abravīt, idam eva janasthānaṁ tvam anveṣitum arhasi/ rākṣasair
bahubhiḥ kīrṇaṁ nānādrumalatāyutam, santīha giridurgāṇi nirdarāḥ kandarāṇi ca/ guhāś ca vividhā
ghorā nānāmr̥gagaṇākulāḥ, āvāsāḥ kiṁnarāṇāṁ ca gandharvabhavanāni ca/ tāni yukto mayā sārdhaṁ
tvam anveṣitum arhasi, tvadvidho buddhisaṁpannā māhātmāno nararṣabha/ āpatsu na prakampante
vāyuvegair ivācalāḥ, ity uktas tad vanaṁ sarvaṁ vicacāra salakṣmaṇaḥ/ kruddho rāmaḥ śaraṁ ghoraṁ
saṁdhāya dhanuṣi kṣuram, tataḥ parvatakūṭābhaṁ mahābhāgaṁ dvijottamam/ dadarśa patitaṁ bhūmau
kṣatajārdraṁ jaṭāyuṣam, taṁ dr̥ṣṭvā giriśr̥ṅgābhaṁ rāmo lakṣmaṇam abravīt, anena sītā vaidehī bhakṣitā
nātra saṁśayaḥ/ gr̥dhrarūpam idaṁ vyaktaṁ rakṣo bhramati kānanam, bhakṣayitvā viśālākṣīm āste sītāṁ

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yathāsukham, enaṁ vadhiṣye dīptāgrair ghorair bāṇair ajihmagaiḥ/ ity uktvābhyapatad gr̥dhraṁ
saṁdhāya dhanuṣi kṣuram, kruddho rāmaḥ samudrāntāṁ cālayann iva medinīm/ taṁ dīnadīnayā vācā
saphenaṁ rudhiraṁ vaman, abhyabhāṣata pakṣī tu rāmaṁ daśarathātmajam/ yām oṣadhim ivāyuṣmann
anveṣasi mahāvane, sā devī mama ca prāṇā rāvaṇenobhayaṁ hr̥tam/ tvayā virahitā devī lakṣmaṇena ca
rāghava, hriyamāṇā mayā dr̥ṣṭā rāvaṇena balīyasā/ sītām abhyavapan no ’haṁ rāvaṇaś ca raṇe mayā,
vidhvaṁsitarathacchatraḥ pātito dharaṇītale/ etad asya dhanur bhagnam etad asya śarāvaram, ayam
asya raṇe rāma bhagnaḥ sāṁgrāmiko rathaḥ/ pariśrāntasya me pakṣau chittvā khaḍgena rāvaṇaḥ, sītām
ādāya vaidehīm utpapāta vihāyasaṁ, rakṣasā nihataṁ pūrvma na māṁ hantuṁ tvam arhasi/ rāmas tasya
tu vijñāya sītāsaktāṁ priyāṁ kathām, gr̥dhrarājaṁ pariṣvajya ruroda sahalakṣmaṇaḥ/ ekam ekāyane
durge niḥśvasantaṁ kathaṁ cana, samīkṣya duḥkhito rāmaḥ saumitrim idam abravīt/ rājyād bhraṁśo
vane vāsaḥ sītā naṣṭā hato dvijaḥ, īdr̥śīyaṁ mamālakṣmīr nirdahed api pāvakam/ saṁpūrṇam api ced
adya pratareyaṁ mahodadhim, so ’pi nūnaṁ mamālakṣmyā viśuṣyet saritāṁ patiḥ/ nāsty abhāgyataro
loke matto ’smin sacarācare, yeneyaṁ mahatī prāptā mayā vyasanavāgurā/ ayaṁ pitr̥vayasyo me
gr̥dhrarājo jarānvitaḥ, śete vinihato bhūmau mama bhāgyaviparyayāt/ ity evam uktvā bahuśo rāghavaḥ
sahalakṣmaṇaḥ, jaṭāyuṣaṁ ca pasparśa pitr̥snehaṁ nidarśayan/ nikr̥ttapakṣaṁ rudhirāvasiktaṁ; taṁ
gr̥dhrarājaṁ parirabhya rāmaḥ, kva maithili prāṇasamā mameti; vimucya vācaṁ nipapāta bhūmau/

As Shri Rama reacted to the highly provocative concluding remarks by brother Lakshmana took up by his
powerful forearms his ‘dhanush baanas’ with anger and anguish alike and proceeded to the out skirt
surroundings of his ashram resuming their search of Devi Sita once again towards the mountain top not
too far. Encountering broken boulders and frightening caves the ‘parvata shikharaas’, Rama Lakshmanas
made a systematic search for traces of Devi Sita as dead or alive. dadarśa patitaṁ bhūmau kṣatajārdraṁ
jaṭāyuṣam, taṁ dr̥ṣṭvā giriśr̥ṅgābhaṁ rāmo lakṣmaṇam abravīt, anena sītā vaidehī bhakṣitā nātra
saṁśayaḥ/ gr̥dhrarūpam idaṁ vyaktaṁ rakṣo bhramati kānanam, bhakṣayitvā viśālākṣīm āste sītāṁ
yathāsukham, enaṁ vadhiṣye dīptāgrair ghorair bāṇair ajihmagaiḥ/ Then in the nearby distance a huge
Pakshi was lying hurt with streams of blood oozing out and fell almost dead. Lakshmana then suspected a
huge rakshasa was lying there having eaten off Devi Sita’s flesh and blood. Rama with ready ferocity
shouted at Lakshmana that he should kill the rakshasa at once and instantly raised his ‘dhanur baanaas’.
On their stepping forward, they heard the pitiable and extremely low voice of Jatayu: yām oṣadhim
ivāyuṣmann anveṣasi mahāvane, sā devī mama ca prāṇā rāvaṇenobhayaṁ hr̥tam/ tvayā virahitā devī
lakṣmaṇena ca rāghava, hriyamāṇā mayā dr̥ṣṭā rāvaṇena balīyasā/ sītām abhyavapan no ’haṁ rāvaṇaś
ca raṇe mayā, vidhvaṁsitarathacchatraḥ pātito dharaṇītale/ ‘Aayushmaan! What ever you both are
keenly searching the most precious ‘oushadhi’ or the herbal medicine Devi Sita was being forcibly
abducted by Mahaasura Ravana and instantly I recognised her and ran after his ‘vimana’ and attacked his
chariot at once. I succeeded in destroying his chariot, its ‘dhwaja’and hurt the charioteer mercilessly too.
In fact, the charioteer attacked my wings but I had cut off his head rolling down. Yet Ravana flew in air
holding Devi Sita in his tight grip of his arms and sliced of my both wings and ran away on high skies.’
On hearing this sordid narration of Jatayu while breathing last, Rama put down his ‘dhanur banas’ and so
did Lakshmana. But Rama fell down on his knees and cried away: rājyād bhraṁśo vane vāsaḥ sītā naṣṭā
hato dvijaḥ, īdr̥śīyaṁ mamālakṣmīr nirdahed api pāvakam/ saṁpūrṇam api ced adya pratareyaṁ
mahodadhim, so ’pi nūnaṁ mamālakṣmyā viśuṣyet saritāṁ patiḥ/ nāsty abhāgyataro loke matto ’smin
sacarācare, yeneyaṁ mahatī prāptā mayā vyasanavāgurā/ Lakshmana! I am shorn of kingdom, thrown
off to forests, and Devi Sita has now learnt as has been forcibly abducted and even the kindest Pakshi
Raja Jataayu is dead! What kind of the series of my misfortunes are faced by me as burnt off in devouring
flames! If I seek to swim in a maha samudra, then that huge ocean too should get dried up as a cemetery!
In this ‘charaachara jajat’, could there be a worse and most unfortunate human like me sinking away
deeply and rapidly! ayaṁ pitr̥vayasyo me gr̥dhrarājo jarānvitaḥ, śete vinihato bhūmau mama
bhāgyaviparyayāt/ Even this gigantic Grudhraa Raja the dearmost friend of my father is now lying dead
due entirely my personal misfortune’. So crying away, Shri Rama knelt down and fell on ground
heartbroken.

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Sarga Sixty Six

Shri Rama performs the ‘dahana samskaara’ of the Maha Gruddhra Jatayu

Rāmaḥ prekṣya tu taṁ gr̥dhraṁ bhuvi raudreṇa pātitam, saumitriṁ mitrasaṁpannam idaṁ vacanam
abravīt/ mamāyaṁ nūnam artheṣu yatamāno vihaṁgamaḥ, rākṣasena hataḥ saṁkhye prāṇāṁs tyajati
dustyajān/ ayam asya śarīre ’smin prāṇo lakṣmaṇa vidyate, tathā svaravihīno ’yaṁ viklavaṁ
samudīkṣate/ jaṭāyo yadi śaknoṣi vākyaṁ vyāharituṁ punaḥ, sītām ākhyāhi bhadraṁ te vadham ākhyāhi
cātmanaḥ/ kiṁnimitto ’harat sītāṁ rāvaṇas tasya kiṁ mayā, aparāddhaṁ tu yaṁ dr̥ṣṭvā rāvaṇena hr̥tā
priyā/ kathaṁ tac candrasaṁkāśaṁ mukham āsīn manoharam, sītayā kāni coktāni tasmin kāle
dvijottama/ kathaṁvīryaḥ kathaṁrūpaḥ kiṁkarmā sa ca rākṣasaḥ, kva cāsya bhavanaṁ tāta brūhi me
paripr̥cchataḥ/ tam udvīkṣyātha dīnātmā vilapantam anantaram, vācātisannayā rāmaṁ jaṭāyur idam
abravīt/ sā hr̥tā rākṣasendreṇa rāvaṇena vihāyasā, māyām āsthāya vipulāṁ vātadurdinasaṁkulām/
pariśrāntasya me tāta pakṣau chittvā niśācaraḥ, sītām ādāya vaidehīṁ prayāto dakṣiṇā mukhaḥ/
uparudhyanti me prāṇā dr̥ṣṭir bhramati rāghava, paśyāmi vr̥kṣān sauvarṇān uśīrakr̥tamūrdhajān/ yena
yāti muhūrtena sītām ādāya rāvaṇaḥ, vipranaṣṭaṁ dhanaṁ kṣipraṁ tat svāmipratipadyate/ vindo nāma
muhūrto ’sau sa ca kākutstha nābudhatc jhaṣavad baḍiśaṁ gr̥hya kṣipram eva vinaśyati/ na ca tvayā
vyathā kāryā janakasya sutāṁ prati, vaidehyā raṁsyase kṣipraṁ hatvā taṁ rākṣasaṁ raṇe/
asaṁmūḍhasya gr̥dhrasya rāmaṁ pratyanubhāṣataḥ, āsyāt susrāva rudhiraṁ mriyamāṇasya sāmiṣam/
putro viśravasaḥ sākṣād bhrātā vaiśravaṇasya ca, ity uktvā durlabhān prāṇān mumoca patageśvaraḥ/
brūhi brūhīti rāmasya bruvāṇasya kr̥tāñjaleḥ, tyaktvā śarīraṁ gr̥dhrasya jagmuḥ prāṇā vihāyasaṁ/ sa
nikṣipya śiro bhūmau prasārya caraṇau tadā, vikṣipya ca śarīraṁ svaṁ papāta dharaṇītale/ taṁ gr̥dhraṁ
prekṣya tāmrākṣaṁ gatāsum acalopamam, rāmaḥ subahubhir duḥkhair dīnaḥ saumitrim abravīt/ bahūni
rakṣasāṁ vāse varṣāṇi vasatā sukham, anena daṇḍakāraṇye vicīrṇam iha pakṣiṇā/ anekavārṣiko yas tu
cirakālaṁ samutthitaḥ, so ’yam adya hataḥ śete kālo hi duratikramaḥ/ paśya lakṣmaṇa gr̥dhro ’yam
upakārī hataś ca me, sītām abhyavapan no vai rāvaṇena balīyasā/ gr̥dhrarājyaṁ parityajya
pitr̥paitāmahaṁ mahat, mama hetor ayaṁ prāṇān mumoca patageśvaraḥ/ sarvatra khalu dr̥śyante
sādhavo dharmacāriṇaḥ, śūrāḥ śaraṇyāḥ saumitre tiryagyonigateṣv api/ sītāharaṇajaṁ duḥkhaṁ na me
saumya tathāgatam, yathā vināśo gr̥dhrasya matkr̥te ca paraṁtapa/ rājā daśarathaḥ śrīmān yathā mama
mayā yaśāḥ, pūjanīyaś ca mānyaś ca tathāyaṁ patageśvaraḥ/saumitre hara kāṣṭhāni nirmathiṣyāmi
pāvakam, gr̥dhrarājaṁ didhakṣāmi matkr̥te nidhanaṁ gatam/ nāthaṁ patagalokasya citām āropayāmy
aham, imaṁ dhakṣyāmi saumitre hataṁ raudreṇa rakṣasā/ yā gatir yajñaśīlānām āhitāgneś ca yā gatiḥ,
aparāvartināṁ yā ca yā ca bhūmipradāyinām/ mayā tvaṁ samanujñāto gaccha lokān anuttamān,
gr̥dhrarāja mahāsattva saṁskr̥taś ca mayā vraja/ evam uktvā citāṁ dīptām āropya patageśvaram, dadāha
rāmo dharmātmā svabandhum iva duḥkhitaḥ/ rāmo ’tha sahasaumitrir vanaṁ yātvā sa vīryavān, sthūlān
hatvā mahārohīn anu tastāra taṁ dvijam/ rohimāṁsāni coddhr̥tya peśīkr̥tvā mahāyaśāḥ, śakunāya dadau
rāmo ramye haritaśādvale/ yat tat pretasya martyasya kathayanti dvijātayaḥ, tat svargagamanaṁ tasya
kṣipraṁ rāmo jajāpa ha/ tato godāvarīṁ gatvā nadīṁ naravarātmajau/ udakaṁ cakratus tasmai
gr̥dhrarājāya tāv ubhau/ sa gr̥dhrarājaḥ kr̥tavān yaśaskaraṁ; suduṣkaraṁ karma raṇe nipātitaḥ,
maharṣikalpena ca saṁskr̥tas tadā; jagāma puṇyāṁ gatim ātmanaḥ śubhām/ ayaṁ pitr̥vayasyo me
gr̥dhrarājo jarānvitaḥ, śete vinihato bhūmau mama bhāgyaviparyayāt/

As maha rakshasa Ravana felled Jataayu to earth, Shri Rama addressed Lakshkmana recalled Jataayu’s
offer of any help: ‘ tasmāj jāto ’ham aruṇāt saṁpātiś ca mamāgrajaḥ, jaṭāyur iti māṁ viddhi śyenīputram
ariṁdama/ so ’haṁ vāsasahāyas te bhaviṣyāmi yadīcchasi, sītāṁ ca tāta rakṣiṣye tvayi yāte salakṣmaṇe/
jaṭāyuṣaṁ tu pratipūjya rāghavo; mudā pariṣvajya ca saṁnato ’bhavat; pitur hi śuśrāva sakhitvam
ātmavāñ; jaṭāyuṣā saṁkathitaṁ punaḥ punaḥ/ Raghuveera! From that Vinataanandana Aruna, I was
born and so did my elder brother Sampaati and in short my name is Jataayu! I am the son of Shyenka.
May I be of any help in creating an ashram for you or to protect Devi Sita in the absence of you and
Lakshmana!’ So saying Jatayu offered any kind of service to Ramas wholeheartedly’.[ Ref the previous
Sarga Fourteen] Rama further stated: mamāyaṁ nūnam artheṣu yatamāno vihaṁgamaḥ, rākṣasena hataḥ

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saṁkhye prāṇāṁs tyajati dustyajān/ Brother Lakshmana!This Maha Garuda Pakshi has certainly risked
its life as of his own responsibility on my behalf. Its breathing is halting and is precariouly critical. Then
Rama addressed Jatayu: If only you could even whisper to me, what is Sita’s condition and why did he
decide to forcibly kidnap her! What was the cruel form of the Rakshasa and where is his place of
residence! Please reply! Then Jatayu replied in almost inaudible and low voice: sā hr̥tā rākṣasendreṇa
rāvaṇena vihāyasā, māyām āsthāya vipulāṁ vātadurdinasaṁkulām/ pariśrāntasya me tāta pakṣau chittvā
niśācaraḥ, sītām ādāya vaidehīṁ prayāto dakṣiṇā mukhaḥ/ Raghu nandana: Duratma Rakshasa Raja
Ravana assumed the ‘maya’- mesmorism-and created a sweep of sand-dune and escaped with Devi Sita
even as he was in a state of frenzy. I resisted his effort relentlessly fighting and forcibly taken her away
towards the southern direction. Raghu Nandana! My vital energies are closing to tick any further and my
eye’s vision is blurring. But Rama! na ca tvayā vyathā kāryā janakasya sutāṁ prati, vaidehyā raṁsyase
kṣipraṁ hatvā taṁ rākṣasaṁ raṇe/ asaṁmūḍhasya gr̥dhrasya rāmaṁ pratyanubhāṣataḥ, āsyāt susrāva
rudhiraṁ mriyamāṇasya sāmiṣam/ putro viśravasaḥ sākṣād bhrātā vaiśravaṇasya ca, ity uktvā durlabhān
prāṇān mumoca patageśvaraḥ/ never worry about the welfare of Janka nandini Devi Sita. You should
soon secure her most certainly and spend happy times soon enough in green flowery gardens’ Even while
dying Jatayu’s voice though in hushed tone was clear enough as though her throat was stuck with a piece
of meat and he further whispered: ‘ Ravana is the son of Visravas and the own brother of Kubera the
Yaksha Raja!’ Then Shri Rama desired to secure further information from Jatayu, but by then his head
dropped down to earth and then the gigantic bird beathed its last. Then Rama addressed Lakshmana! This
ever grateful Pakjshi Raja appears to have lived in this dandakaranya for several years now despite the
pressure of Rakshasaas and had his glorious death. paśya lakṣmaṇa gr̥dhro ’yam upakārī hataś ca me,
sītām abhyavapan no vai rāvaṇena balīyasā/ gr̥dhrarājyaṁ parityajya pitr̥paitāmahaṁ mahat, mama
hetor ayaṁ prāṇān mumoca patageśvaraḥ/ Dear brother! Do please note that this Jatayu is so ever
grateful worthy friend- philosopher- and guide literally. This Maha Veera had waged such a desperate
battle against a Maha Rakshasa Ravana and sacrificed life for my sake. sarvatra khalu dr̥śyante sādhavo
dharmacāriṇaḥ, śūrāḥ śaraṇyāḥ saumitre tiryagyonigateṣv api/ sītāharaṇajaṁ duḥkhaṁ na me saumya
tathāgatam, yathā vināśo gr̥dhrasya matkr̥te ca paraṁtapa/ Please note that brave, courageous,
sharanaagata- dharma parayanas are born in all the species in creation even born to pashu pakshis too
daring to sacrifice their very existence! Believe me! at this moment of life, I feel as much distressed by
Jatayu’s tragic end as that of missing Devi Sita. Do trust me that my gratitued for Jatayu is comparable to
my love for King Dasharatha. Sumitra nandana! Please fetch me dried tree roots and keeping a fire pot on
my head I shall perform dahana samskara to the body of this glorious Gruddhra Raja! Having stated
tearfully, Rama addressed the body of Jatayu: yā gatir yajñaśīlānām āhitāgneś ca yā gatiḥ,
aparāvartināṁ yā ca yā ca bhūmipradāyinām/ mayā tvaṁ samanujñāto gaccha lokān anuttamān,
gr̥dhrarāja mahāsattva saṁskr̥taś ca mayā vraja/ Maha balashaali Grudhra Raja! As those who are of the
status of relentlessly executing yagjna karmas, regular Agnihotris, great warriers who never displayed
their backs on battle fields and performers of bhu-go-daana kartas do always may await the ready opening
gates of veera swargas. Mahatma Jatayu by this daaha samskaara to attain the well deserved sadgati
praapti.’

[Vishleshana on Dahana samskara for human beings is vividly explained vide Sarga Seventy Six of
Essence of Valmiki Ayodhya Ramayana: ‘You the Pretaatma’ as enclosed with the ‘kavacha’ or the
shield of Agni Deva who is merely turning only your body parts to ashes but not your true self whish
indeed is everlasting. Hence Agni is merely clearing the mess of your body! Agni Deva! you may
consume the deadbody along with his heart, pancha koshas or Five Sheaths of the body called
Annamaya (Physical Energy), Praanamaya (Vital Energy), Manomaya (Mental Faculty), Vigyanamaya
(Buddhi or Sharpness of Discrimination) and Ananda maya (Bliss) only but thereafter kindly despatch the
‘Jeevatma’- Inner Being- safely to the Loka of His forefathers the Pitru Loka. Agni Deva, when you
render the jeevatma fully rid of the memories of the erstwhile life, then That becomes rendered fit with a
fresh form subject to the will of Devas. Preta swarupa! Let your vision see Surya Deva, your breath to
Vayu Deva! As per your destiny and the fund of your ‘sukrita phala’, you may reach swarga, or back to

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earth or waters.In case you are destined to return as vegetation, then you shall do precisely the same
swarupa once again.- Rig Veda 10-16.-3. Referring to the stanza : Suryam chakshurgacchatu
vaatamaatmaa, dyocha gaccha prithiveem cha dharmanaa, apo vaa gaccha yaditram te hitam,
oushadheeshu pratrim tishthaa shareerereh/ as explained , Chhandogya Upanishad 5.10.6 explains:
Abhram bhutwaa megho bhavati megho bhutwaa pravarshati taiha veehiyavaa oshadhivanaspatyah tila-
maasha iti jaayant, ato vai khalu durnispra pataram, yo yohyannam atti yo retaah sinchati, tad bhuya eva
bhavati/(In the further travel of the Soul from white clouds to thick black clouds to rains, the same is born
as paddy, barley, herbs, sesmum, black pulses and so on. Now, the release of the concerned paddy or
pulse is also destined as per the time of its release from the shell to kernel; similarly the cycle of food
intake from an insect to a bird or to a reptile to an animal or human being is destined likewise). The next
stanzas 6.1.22 -23: Ajobhaaga stapasa tam tapasva-- and Ayam vai tvamsmaadabhi/ are as addressed to
Jaataveda: ‘ Agni Deva! having burnt off the body totally, may the physical aspects of the human being
been burnt off totally, may the subtle body as the Jeevatma be carried to the wide world of the Devas of
virtue]

There after the dahana samskaara, the Rama brothers had faithfully covered dried leave heaps and having
dug up earth deep placed the body remains and provided a neat covering paved the area. There after, they
had sincerely performed pinda daana by reciting the appropriate mantras besides executed jalaanjali
tarpanas in favour of the peaceful soul. There after Rama Lakshmanas stepped forward for
‘Sitaanveshana’ in all earnestness.

Sarga Sixty Seven

Nasty encounter with Athomukha and blind Rakshasi Kabandha who caught Rama Lakshmanas by its
long and surrounding arms within a huge embrace seeking to eat their flesh

Kr̥tvaivam udakaṁ tasmai prasthitau rāghavau tadā, avekṣantau vane sītāṁ paścimāṁ jagmatur diśam/
tāṁ diśaṁ dakṣiṇāṁ gatvā śaracāpāsidhāriṇau, aviprahatam aikṣvākau panthānaṁ pratipedatuḥ/
gulmair vr̥kṣaiś ca bahubhir latābhiś ca praveṣṭitam, āvr̥taṁ sarvato durgaṁ gahanaṁ ghoradarśanam/
vyatikramya tu vegena gr̥hītvā dakṣiṇāṁ diśam, subhīmaṁ tan mahāraṇyaṁ vyatiyātau mahābalau/ tataḥ
paraṁ janasthānāt trikrośaṁ gamya rāghavau, krauñcāraṇyaṁ viviśatur gahanaṁ tau mahaujasau/
nānāmeghaghanaprakhyaṁ prahr̥ṣṭam iva sarvataḥ, nānāvarṇaiḥ śubhaiḥ puṣpair mr̥gapakṣigaṇair
yutam/ didr̥kṣamāṇau vaidehīṁ tad vanaṁ tau vicikyatuḥ, tatra tatrāvatiṣṭhantau sītāharaṇakarśitau/
lakṣmaṇas tu mahātejāḥ sattvavāñ śīlavāñ śuciḥ, abravīt prāñjalir vākyaṁ bhrātaraṁ dīptatejasaṁ/
spandate me dr̥ḍhaṁ bāhur udvignam iva me manaḥ, prāyaśaś cāpy aniṣṭāni nimittāny upalakṣaye/
tasmāt sajjībhavārya tvaṁ kuruṣva vacanaṁ hitam, mamaiva hi nimittāni sadyaḥ śaṁsanti saṁbhramam/
eṣa vañculako nāma pakṣī paramadāruṇaḥ, āvayor vijayaṁ yuddhe śaṁsann iva vinardati/ tayor
anveṣator evaṁ sarvaṁ tad vanam ojasā, saṁjajñe vipulaḥ śabdaḥ prabhañjann iva tad vanam/
saṁveṣṭitam ivātyarthaṁ gahanaṁ mātariśvanā, vanasya tasya śabdo ’bhūd divam āpūrayann iva/ taṁ
śabdaṁ kāṅkṣamāṇas tu rāmaḥ kakṣe sahānujaḥ, dadarśa sumahākāyaṁ rākṣasaṁ vipulorasaṁ/
āsedatus tatas tatra tāv ubhau pramukhe sthitam, vivr̥ddham aśirogrīvaṁ kabandham udare mukham/
romabhir nicitais tīkṣṇair mahāgirim ivocchritam, nīlameghanibhaṁ raudraṁ meghastanitaniḥsvanam/
mahāpakṣmeṇa piṅgena vipulenāyatena ca, ekenorasi ghoreṇa nayanenāśudarśinā/ mahādaṁṣṭropa -
pannaṁ taṁ lelihānaṁ mahāmukham, bhakṣayantaṁ mahāghorān r̥kṣasiṁhamr̥gadvipān/ ghorau bhujau
vikurvāṇam ubhau yojanam āyatau, karābhyāṁ vividhān gr̥hya r̥ṣkān pakṣigaṇān mr̥gāna/ ākarṣantaṁ
vikarṣantam anekān mr̥gayūthapān, sthitam āvr̥tya panthānaṁ tayor bhrātroḥ prapannayoḥ/ atha tau
samatikramya krośamātre dadarśatuḥ, mahāntaṁ dāruṇaṁ bhīmaṁ kabandhaṁ bhujasaṁvr̥tam/ sa
mahābāhur atyarthaṁ prasārya vipulau bhujau, jagrāha sahitāv eva rāghavau pīḍayan balāt/ khaḍginau
dr̥ḍhadhanvānau tigmatejau mahābhujau, bhrātarau vivaśaṁ prāptau kr̥ṣyamāṇau mahābalau/ tāv uvāca
mahābāhuḥ kabandho dānavottamaḥ, kau yuvāṁ vr̥ṣabhaskandhau mahākhaḍgadhanurdharau/ ghoraṁ
deśam imaṁ prāptau mama bhakṣāv upasthitau, vadataṁ kāryam iha vāṁ kimarthaṁ cāgatau yuvām/

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imaṁ deśam anuprāptau kṣudhārtasyeha tiṣṭhataḥ, sabāṇacāpakhaḍgau ca tīkṣṇaśr̥ṅgāv ivarṣabhau,
mamāsyam anusaṁprāptau durlabhaṁ jīvitaṁ punaḥ/ tasya tadvacanaṁ śrutvā kabandhasya
durātmanaḥ, uvāca lakṣmaṇaṁ rāmo mukhena pariśuṣyatā/ kr̥cchrāt kr̥cchrataraṁ prāpya dāruṇaṁ
satyavikrama, vyasanaṁ jīvitāntāya prāptam aprāpya tāṁ priyām/ kālasya sumahad vīryaṁ sarvabhūteṣu
lakṣmaṇa, tvāṁ ca māṁ ca naravyāghra vyasanaiḥ paśya mohitau, nātibhāro ’sti daivasya sarvabhuteṣu
lakṣmaṇa/ śūrāś ca balavantaś ca kr̥tāstrāś ca raṇājire, kālābhipannāḥ sīdanti yathā vālukasetavaḥ/ iti
bruvāṇo dr̥ḍhasatyavikramo; mahāyaśā dāśarathiḥ pratāpavān, avekṣya saumitrim udagravikramaṁ;
sthirāṁ tadā svāṁ matim ātmanākarot/

As Rama Lakashmanas duly performed Maha Gruddhhra Jataayu, Rama Lakshmanas proceeded with
dhanush-baana-khadgaas towards south western direction based maha- aranyas where no normal beings
including even wild and fierce animals could ever dare to enter. Speedily seeking to cross then specific
part of the thick inaccessible jungle, named as ‘kounchaaranya’, still brooding the irreparable loss of Devi
Sita from the cruel clutches of Ravanasura, they came across a dark and unentereble deep cave full of
pitch darkness and winessed a strange and readily frightening species of creation. .Bhayadaam
alpasatvaanaam bheebhatsaam roudradarshanaam, lambodareem trrkshna damshtraam karaaleem
purushatvacham/Bhakyanteem mrigaan bheemaan vikataam muktamoordhajaam, avaiksataam tu tou
tatra bhraatarou Rama Lakshmanou/ That bizzare and wierd specimen of creation with fiery looks and
terrifying roars was of huge and protruded belly and thick body hides . It appears to draw frightful wild
beasts and push them right inside its stomach. The animal having sensed two humans outside its cave and
addressed Rama Lakshmanas and shrieked roaringly and signalled with its glances indicating: ‘ come let
us play’! Having come nearer, the human formed beast drew Lakshmana nearer and held his hand with a
tight and powerful grip roared : Aham tvayomukhi naama laabhaste tvayaamasi priyah, naatha parvata
durgeshu nadeenaam pulineshu cha,aayuscharamidam veera tvam mayaa saha ramyase/ ‘My name is
Athomukhi! You may consider me as your wife and play with me the game of love all over these water
falls and forests nearby.’ Evamastu kupitah khadghamududdhrastya Lakshmanah, karna naasa stanam
tasyaa nichakartaaririsudanah/As the rakshasi stated thus, Lakshmana was enraged fiercefully and
having lifted his sword into his potent grip severed the rakshasi’s ears, nose and breasts. Then the rakshasi
screamed with pain loudly and ran helter skelter. Then Rama Lakshmanas were defensive too and hid
themselves inside the deep forests. But: Lakshmana realised that there was a very tight grip his left wrist
and screamed with writhing pain and shouted at Rama loudly. ‘Brother! I am literally frightened and
visualise extremely evil bad omens right now as a bird named Vanjul has started squeaking. Then arrived
a huge sand storm making thunderouds gales. Rama raised his sword and expanded his broad chest. taṁ
śabdaṁ kāṅkṣamāṇas tu rāmaḥ kakṣe sahānujaḥ, dadarśa sumahākāyaṁ rākṣasaṁ vipulorasaṁ/
āsedatus tatas tatra tāv ubhau pramukhe sthitam, vivr̥ddham aśirogrīvaṁ kabandham udare mukham/As
there was a thud like sound and they discovered a gigantic rakshasa standing before them. His body frame
was collosal no doubt but has niether a head nor a throat. Kabandha was like a huge pot and his mouth
inside his stomach! He was like a huge mountain with body hairs were like tall trees. His body colour was
like thick black clouds and his sounds were like roaring cloud bursts.. mahāpakṣmeṇa piṅgena
vipulenāyatena ca, ekenorasi ghoreṇa nayanenāśudarśinā/ mahādaṁṣṭropa -pannaṁ taṁ lelihānaṁ
mahāmukham, bhakṣayantaṁ mahāghorān r̥kṣasiṁhamr̥gadvipān/ ghorau bhujau vikurvāṇam ubhau
yojanam āyatau, karābhyāṁ vividhān gr̥hya r̥ṣkān pakṣigaṇān mr̥gāna/On his huge chest itself was his
face and like looming and flashing flames were his eyes with piercing looks. This mountanous rakshasa’s
food intake was of cattle, wild boars, huge birds, and a variety of jungle animals drawn near into his
stomach directly since his mouth-tongue and face were non existent. But the Rakshasa’s hand reach was
enormous nearing very long distances of miles. This Rakshasa was known as Kabandha as his stomach
was shaped like an enormous pot. The Rakshasa approached Rama Lakshmanas and blocked their way.
sa mahābāhur atyarthaṁ prasārya vipulau bhujau, jagrāha sahitāv eva rāghavau pīḍayan balāt/
khaḍginau dr̥ḍhadhanvānau tigmatejau mahābhujau, bhrātarau vivaśaṁ prāptau kr̥ṣyamāṇau
mahābalau/ At that time, the Maha Baahu Rakshasa had stopped the movement of Rama Lakshmanas by
extending his enormous hand reach and encircled them drawing them towards his gigantic pot like belly

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by vigourous force and strength. Both Rama Lakshmanas was nodoubt were equipped with long, strong
and mighty swords on their strong arms. Maha bali Lakshmana was however appeared to have somewhy
slipped his grip of the sword and shouted Rama for help desparately/ Uvaachah vishannah san raghavam
Raghavaanujah, pasyamaam vivasham veera raakshasaya vashamgatam/Mayaikena tu niryuktah
parimucchyasva raghava, maam hi bhutabalim datvaa palaayasva yathaasukham/ Rama’s youngr brother
Lakshmana got really concerned then that he was slipping his grip away under the control of the rakshasa.
Raghunandana! Do please help me from the strong and tight grip of the rakshasa ; lest I might be a
casuality and sacrifice to this bhuta rakshasa. Then Shri Rama had Lakshmana cooled down and assured
that due to small and momentary slip of Lakshmana’s brave and heavy grip could never witness a defeat
for a great veera like him! Then Kabandha them both heckled both thunderously: ‘you foolish ‘ manavas’!
Who are you both! I am fortunate to spot both of you standing like great heros with ‘dhanush baanaas’
and playfull swords! Worry not, I would relish you both of you! I am extremely hungry too.’ As
Kabandha said so, Shri Rama addressed Lakshmana: ‘we have passed through the hardest lives so far and
faced several upheavals and now the absence of Devi Sita has capped up all these crises of existence; are
you noticing that ‘kaala chakra’ has been constantly hounding us with the upheavals and visissitudes.
Now it is becoming more and more impossible to resist the flow of misfortunes.’ Having thus yielded to
the pull of ‘kaala maana’, Rama Lashmanas by them selves straightened and pulled up their grit and inner
selves once again with extraordinary willpower!

Sarga Sixty Eight

By the enormous force of their sheer grit and decisiveness and of mutual consultations, Rama
Lakshmanas severed both the mighty shoulders of Kabandha

Tau tu tatra sthitau dr̥ṣṭvā bhrātarau rāmalakṣmaṇau, bāhupāśaparikṣiptau kabandho vākyam abravīt/
tiṣṭhataḥ kiṁ nu māṁ dr̥ṣṭvā kṣudhārtaṁ kṣatriyarṣabhau, āhārārthaṁ tu saṁdiṣṭau daivena gatacetasau/
tac chrutvā lakṣmaṇo vākyaṁ prāptakālaṁ hitaṁ tadā, uvācārtisamāpanno vikrame kr̥taniścayaḥ/ tvāṁ
ca māṁ ca purā tūrṇam ādatte rākṣasādhamaḥ, tasmād asibhyām asyāśu bāhū chindāvahe gurū/ tatas
tau deśakālajñau khaḍgābhyām eva rāghavau, acchindatāṁ susaṁhr̥ṣṭau bāhū tasyāṁsadeśayoḥ/
dakṣiṇo dakṣiṇaṁ bāhum asaktam asinā tataḥ, ciccheda rāmo vegena savyaṁ vīras tu lakṣmaṇaḥ/ sa
papāta mahābāhuś chinnabāhur mahāsvanaḥ, khaṁ ca gāṁ ca diśaś caiva nādayañ jalado yathā/ sa
nikr̥ttau bhujau dr̥ṣṭvā śoṇitaughapariplutaḥ, dīnaḥ papraccha tau vīrau kau yuvām iti dānavaḥ/ iti tasya
bruvāṇasya lakṣmaṇaḥ śubhalakṣaṇaḥ, śaśaṁsa tasya kākutsthaṁ kabandhasya mahābalaḥ/ ayam
ikṣvākudāyādo rāmo nāma janaiḥ śrutaḥ, asyaivāvarajaṁ viddhi bhrātaraṁ māṁ ca lakṣmaṇam/ asya
devaprabhāvasya vasato vijane vane, rakṣasāpahr̥tā bhāryā yām icchantāv ihāgatau/ tvaṁ tu ko vā
kimarthaṁ vā kabandha sadr̥śo vane, āsyenorasi dīptena bhagnajaṅgho viceṣṭase/ evam uktaḥ kabandhas
tu lakṣmaṇenottaraṁ vacaḥ, uvāca paramaprītas tad indravacanaṁ smaran/ svāgataṁ vāṁ
naravyāghrau diṣṭyā paśyāmi cāpy aham, diṣṭyā cemau nikr̥ttau me yuvābhyāṁ bāhubandhanau/ virūpaṁ
yac ca me rūpaṁ prāptaṁ hy avinayād yathā, tan me śr̥ṇu naravyāghra tattvataḥ śaṁsatas tava/

Having noticed that both Rama Lakshmanas were miseralby caught in his long and strong hands,
Rakshasa Kabandha tauntingly heckled the brothers: ‘ Kshatriya shiromani Rajakumaras! As I am hungry
you are awaiting my green signal to die now for me! Come near to my mouth as you have been finally
despatched by Gods and your intelligence has failed! Most suddenly Rama sprang a surprise to
Lakshmana silently and hinted: Nishchestaanaam vadhyo Rajan kutsito jagateepateh, kratumadhyopa
neeti naam pashunaamiva Raghava/ Raghu nandana: in the yagjnas, the ‘nischeshta praanis’ or suddenly
surprised cattle get their feet sliced off but not killed out right! The obvious hint is: ‘ brother! do severe
the shoulders of the Rakashasa with a severe shot each but spare his life yet! sa papāta mahābāhuś
chinnabāhur mahāsvanaḥ, khaṁ ca gāṁ ca diśaś caiva nādayañ jalado yathā/ As both the shoulders of
Kabandha Rakshasa were suddenly severed, he shouted at high pitch as though there were sudden cloud
bursts reverberating the ‘dasha dishaas’ or ten directions of the universe. Then as the Rakshasa fell down

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to earth, even he was bleeding excessively and suffering excruciating pain, he enquired of Rama
Lakshmanas: ‘Maha Veeraas!who are you both! Then Lakshmana introduced Shri Rama as the great son
of King Dasharatha and that that he was his faithful younger brother. Mother and the dearmost queen
Devi Kaikeyi stalled Shri Rama’s rajyabhishaka and as per our father’s directive, he had been undergoing
forest life and his wife Devi Sita too accompanied her husband. Unfortunately a Maha Asura had
succeeded in abducting Devi Sita a maha pativrata. Now you Rakshasa! Who are you! How is it that
your stomach is hanging above your face and thighs! Despite the pain of his severed shoulders, the
Rakshasa was reminded of Indra’s curse and replied: Purusha simhaas! My shoulders were my unusual
hindrances and fotunately they have just fallen to dust! Nara shreshtha Shri Rama! I should now describe
as to how had I my vikrita swarupa or the strange body formation had occurred!

Sarga Sixty Nine

Tormented by Sthula Rishi, Karbandha got ‘vikrita rupa’ but he performed tapsya to Brahma for
deerghaayu, attacked Indra and vajraayudha’s hit raised his stomach over body, now relieved by Rama
Lakshmanas.

Purā rāma mahābāho mahābalaparākrama, rūpam āsīn mamācintyaṁ triṣu lokeṣu viśrutam, yathā
somasya śakrasya sūryasya ca yathā vapuḥ/ so ’haṁ rūpam idaṁ kr̥tvā lokavitrāsanaṁ mahat, r̥ṣīn
vanagatān rāma trāsayāmi tatas tataḥ/ tataḥ sthūlaśirā nāma maharṣiḥ kopito mayā, saṁcinvan vividhaṁ
vanyaṁ rūpeṇānena dharṣitaḥ/ tenāham uktaḥ prekṣyaivaṁ ghoraśāpābhidhāyinā, etad eva nr̥śaṁsaṁ te
rūpam astu vigarhitam/ sa mayā yācitaḥ kruddhaḥ śāpasyānto bhaved iti, abhiśāpakr̥tasyeti tenedaṁ
bhāṣitaṁ vacaḥ/ yadā chittvā bhujau rāmas tvāṁ dahed vijane vane, tadā tvaṁ prāpsyase rūpaṁ svam
eva vipulaṁ śubham/ śriyā virājitaṁ putraṁ danos tvaṁ viddhi lakṣmaṇa, indrakopād idaṁ rūpaṁ
prāptam evaṁ raṇājire/ ahaṁ hi tapasogreṇa pitāmaham atoṣayam, dīrgham āyuḥ sa me prādāt tato
māṁ vibhramo ’spr̥śat/ dīrgham āyur mayā prāptaṁ kiṁ me śakraḥ kariṣyati, ity evaṁ buddhim āsthāya
raṇe śakram adharṣayam/ tasya bāhupramuktena vajreṇa śataparvaṇā, sakthinī ca śiraś caiva śarīre
saṁpraveśitam/ sa mayā yācyamānaḥ sann ānayad yamasādanam, pitāmahavacaḥ satyaṁ tad astv iti
mamābravīt/ anāhāraḥ kathaṁ śakto bhagnasakthiśiromukhaḥ, vajreṇābhihataḥ kālaṁ sudīrgham api
jīvitum/ evam uktas tu me śakro bāhū yojanam āyatau, prādād āsyaṁ ca me kukṣau tīkṣṇadaṁṣṭram
akalpayat/ so ’haṁ bhujābhyāṁ dīrghābhyāṁ samākr̥ṣya vanecarān, siṁhadvipamr̥gavyāghrān
bhakṣayāmi samantataḥ/ sa tu mām abravīd indro yadā rāmaḥ salakṣmaṇaḥ, chetsyate samare bāhū tadā
svargaṁ gamiṣyasi/ sa tvaṁ rāmo ’si bhadraṁ te nāham anyena rāghava, śakyo hantuṁ yathātattvam
evam uktaṁ maharṣiṇā/ ahaṁ hi matisācivyaṁ kariṣyāmi nararṣabha, mitraṁ caivopadekṣyāmi
yuvābhyāṁ saṁskr̥to ’gninā/ evam uktas tu dharmātmā danunā tena rāghavaḥ, idaṁ jagāda vacanaṁ
lakṣmaṇasyopaśr̥ṇvataḥ/ rāvaṇena hr̥tā sītā mama bhāryā yaśasvinī, niṣkrāntasya janasthānāt saha
bhrātrā yathāsukham/ nāmamātraṁ tu jānāmi na rūpaṁ tasya rakṣasaḥ, nivāsaṁ vā prabhāvaṁ vā
vayaṁ tasya na vidmahe/ śokārtānām anāthānām evaṁ viparidhāvatām, kāruṇyaṁ sadr̥śaṁ kartum
upakāre ca vartatām/ kāṣṭhāny ānīya śuṣkāṇi kāle bhagnāni kuñjaraiḥ, bhakṣyāmas tvāṁ vayaṁ vīra
śvabhre mahati kalpite/ sa tvaṁ sītāṁ samācakṣva yena vā yatra vā hr̥tā, kuru kalyāṇam atyarthaṁ yadi
jānāsi tattvataḥ/ evam uktas tu rāmeṇa vākyaṁ danur anuttamam, provāca kuśalo vaktuṁ vaktāram api
rāghavam/ divyam asti na me jñānaṁ nābhijānāmi maithilīm, yas tāṁ jñāsyati taṁ vakṣye dagdhaḥ svaṁ
rūpam āsthitaḥ/ adagdhasya hi vijñātuṁ śaktir asti na me prabho, rākṣasaṁ taṁ mahāvīryaṁ sītā yena
hr̥tā tava/ vijñānaṁ hi mahad bhraṣṭaṁ śāpadoṣeṇa rāghava, svakr̥tena mayā prāptaṁ rūpaṁ
lokavigarhitam/ kiṁ tu yāvan na yāty astaṁ savitā śrāntavāhanaḥ, tāvan mām avaṭe kṣiptvā daha rāma
yathāvidhi/ dagdhas tvayāham avaṭe nyāyena raghunandana, vakṣyāmi tam ahaṁ vīra yas taṁ jñāsyati
rākṣasaṁ/ tena sakhyaṁ ca kartavyaṁ nyāyyavr̥ttena rāghava, kalpayiṣyati te prītaḥ sāhāyyaṁ
laghuvikramaḥ/ na hi tasyāsty avijñātaṁ triṣu lokeṣu rāghava, sarvān parisr̥to lokān purā vai
kāraṇāntare/

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Kabandha narrates his ‘atma katha’ the autobiography to Rama Lakshmanas stating that in the distant past
he was a Maha Rakshasa of notoriety terrifying Maharshis. As the Rakshasa assumed a huge and
intolerable form, sought to terrify a Rishi named Sthulashira, the Rishi was angry and cursed him to
assume that hideous form for ever: tenāham uktaḥ prekṣyaivaṁ ghoraśāpābhidhāyinā, etad eva
nr̥śaṁsaṁ te rūpam astu vigarhitam/ sa mayā yācitaḥ kruddhaḥ śāpasyānto bhaved iti, abhiśāpakr̥tasyeti
tenedaṁ bhāṣitaṁ vacaḥ/ yadā chittvā bhujau rāmas tvāṁ dahed vijane vane, tadā tvaṁ prāpsyase rūpaṁ
svam eva vipulaṁ śubham/ ‘Rakshasa! You continue this very nasty swarupa for ever till you die.Then
Kabandha was afraid of the consequent form and requested for relief and then the Rishi forevisioned to
say that only when Rama Lakshmanas the epic heros should get caught by you and then finally slice off
both of your shoulders, then you would attain ‘mukti’. As Kabandha since became the vikrita swarupa as
a result of the Maha Munis’s ‘shaapa’, the Rakshasa was mellowed down and undertook severest possible
tapasya to Brahma Deva. In turn, Brahma was pleased and granted the Rakshasa’s wish for longevity.
indrakopād idaṁ rūpaṁ prāptam evaṁ raṇājire/ ahaṁ hi tapasogreṇa pitāmaham atoṣayam, dīrgham
āyuḥ sa me prādāt tato māṁ vibhramo ’spr̥śat/ dīrgham āyur mayā prāptaṁ kiṁ me śakraḥ kariṣyati, ity
evaṁ buddhim āsthāya raṇe śakram adharṣayam/ Then Kabandha having secured Brahma Deva’s
blessing for longevity, his demonic instinct was puffed up and attacked Lord Devendra himself. Tasya
baahu pramukttena vajrena Shataparnaa,savuthnee cha shiraschaiva shareere sampaveshitam/ Devendra
then threw away his peerless ‘vajraayudha’ and as a result, Maha Rakshasa Kabandha’s lower body
portion got upside down! anāhāraḥ kathaṁ śakto bhagnasakthiśiromukhaḥ, vajreṇābhihataḥ kālaṁ
sudīrgham api jīvitum/ evam uktas tu me śakro bāhū yojanam āyatau, prādād āsyaṁ ca me kukṣau
tīkṣṇadaṁṣṭram akalpayat/ Then I asked Indra: Deva Raja! You had utilised your invincible
‘vajyayutha’and consequently, my very physical form changed transformed; how could I survive without
food while Brahma blessed me with longevity. so ’haṁ bhujābhyāṁ dīrghābhyāṁ samākr̥ṣya vanecarān,
siṁhadvipamr̥gavyāghrān bhakṣayāmi samantataḥ/Then Indra Deva helped me to extend my both the
arms by a yojana each so that the streach of the hands could be conveniently extended so that the food
could reach right into the mouth! sa tu mām abravīd indro yadā/ rāmaḥ salakṣmaṇaḥ, chetsyate samare
bāhū tadā svargaṁ gamiṣyasi/ Indra further fore visioned that Rama Lakshmana’s would get caught in
the grip of the rakshasa but theywould severe the Rakshasa’s shouldersand get relieved for mukti.
Having thus narrated his ‘atma katha’, Kabandha then requested Rama Lakshmanas’s to help him with
‘daaha samskaara’ as he was dying of his toture of broken shoulders. He further assured to help him with
signifiant clues in their further missions of life. Then Shri Rama informed Kabandha: rāvaṇena hr̥tā sītā
mama bhāryā yaśasvinī, niṣkrāntasya janasthānāt saha bhrātrā yathāsukham/ nāmamātraṁ tu jānāmi na
rūpaṁ tasya rakṣasaḥ, nivāsaṁ vā prabhāvaṁ vā vayaṁ tasya na vidmahe/ śokārtānām anāthānām evaṁ
viparidhāvatām, kāruṇyaṁ sadr̥śaṁ kartum upakāre ca vartatām/ Kabandha! Ravanasura had forcibly
abducted my wife Devi Sita an ideal pativrata. He decieved Lakshmana by hoax cries imitating my voice.
I have never seen nor encountered him. Where does he live is not yet known to me. But Devi Sita must be
harassed by that maha rakshasa. If you could provide some clues about him, we should be thankful to
you. As you are now dying away out of toture of broken shoulders, be reat assured that we should
perform fitting cremation to let your body be laid and Soul be peaceful properly. sa tvaṁ sītāṁ
samācakṣva yena vā yatra vā hr̥tā, kuru kalyāṇam atyarthaṁ yadi jānāsi tattvataḥ/ ‘But now tell us if you
could tell us if you could provide any information about Devi Sita or the villian Ravanasura’.Then the
dying and soon disappearing Soul of Kabandha seemed to have commented: divyam asti na me jñānaṁ
nābhijānāmi maithilīm, yas tāṁ jñāsyati taṁ vakṣye dagdhaḥ svaṁ rūpam āsthitaḥ/ adagdhasya hi
vijñātuṁ śaktir asti na me prabho, rākṣasaṁ taṁ mahāvīryaṁ sītā yena hr̥tā tava/ Shri Rama; at this very
moment, my awareness of Devi Sita and of Ravana remains hiddden; once, my dead body is rested in
flames, then only my ‘anratatma’ could reveal all the details!

Sarga Seventy

As Kabandha Rakshas’s mortal remains secured ‘daah samskara’ by Rama Lakshmanas, his celestial form
reveals details of Ravana vs Sita and advises Rama’s friendship with the exiled Vaanara King Sugriva

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Evam uktau tu tau vīrau kabandhena nareśvarau, giripradaram āsādya pāvakaṁ visasarjatuḥ/ lakṣmaṇas
tu maholkābhir jvalitābhiḥ samantataḥ, citām ādīpayām āsa sā prajajvāla sarvataḥ/ tac charīraṁ
kabandhasya ghr̥tapiṇḍopamaṁ mahat, medasā pacyamānasya mandaṁ dahati pāvaka/ sa vidhūya citām
āśu vidhūmo ’gnir ivotthitaḥ, araje vāsasī vibhran mālāṁ divyāṁ mahābalaḥ/ tataś citāyā vegena
bhāsvaro virajāmbaraḥ, utpapātāśu saṁhr̥ṣṭaḥ sarvapratyaṅgabhūṣaṇaḥ/ vimāne bhāsvare tiṣṭhan
haṁsayukte yaśaskare, prabhayā ca mahātejā diśo daśa virājayan/ so ’ntarikṣagato rāmaṁ kabandho
vākyam abravīt, śr̥ṇu rāghava tattvena yathā sīmām avāpsyasi/ rāma ṣaḍ yuktayo loke yābhiḥ sarvaṁ
vimr̥śyate, parimr̥ṣṭo daśāntena daśābhāgena sevyate/ daśābhāgagato hīnas tvaṁ rāma sahalakṣmaṇaḥ,
yat kr̥te vyasanaṁ prāptaṁ tvayā dārapradharṣaṇam/ tad avaśyaṁ tvayā kāryaḥ sa suhr̥t suhr̥dāṁ vara,
akr̥tvā na hi te siddhim ahaṁ paśyāmi cintayan/ śrūyatāṁ rāma vakṣyāmi sugrīvo nāma vānaraḥ, bhrātrā
nirastaḥ kruddhena vālinā śakrasūnunā/ r̥ṣyamūke girivare pampāparyantaśobhite, nivasaty ātmavān
vīraś caturbhiḥ saha vānaraiḥ/ vayasyaṁ taṁ kuru kṣipram ito gatvādya rāghava,adrohāya samāgamya
dīpyamāne vibhāvasau/ na ca te so ’vamantavyaḥ sugrīvo vānarādhipaḥ, kr̥tajñaḥ kāmarūpī ca
sahāyārthī ca vīryavān/ śaktau hy adya yuvāṁ kartuṁ kāryaṁ tasya cikīrṣitam, kr̥tārtho vākr̥tārtho vā
kr̥tyaṁ tava kariṣyati/ sa r̥kṣarajasaḥ putraḥ pampām aṭati śaṅkitaḥ, bhāskarasyaurasaḥ putro vālinā
kr̥takilbiṣaḥ/ saṁnidhāyāyudhaṁ kṣipram r̥ṣyamūkālayaṁ kapim, kuru rāghava satyena vayasyaṁ
vanacāriṇam/ sa hi sthānāni sarvāṇi kārtsnyena kapikuñjaraḥ, naramāṁsāśināṁ loke naipuṇyād
adhigacchati/ na tasyāviditaṁ loke kiṁ cid asti hi rāghava, yāvat sūryaḥ pratapati sahasrāṁśur
ariṁdama/ sa nadīr vipulāñ śailān giridurgāṇi kandarān, anviṣya vānaraiḥ sārdhaṁ patnīṁ te
’dhigamiṣyati/ vānarāṁś ca mahākāyān preṣayiṣyati rāghava, diśo vicetuṁ tāṁ sītāṁ tvadviyogena
śocatīm/ sa meruśr̥ṅgāgragatām aninditāṁ; praviśya pātālatale ’pi vāśritām, plavaṁgamānāṁ pravaras
tava priyāṁ; nihatya rakṣāṁsi punaḥ pradāsyati/

As declared that Kabandha finally collapsed dead, a huge ditch was dug up, placed the gigantic body and
burnt off the mortal remains to flames peacefully. sa vidhūya citām āśu vidhūmo ’gnir ivotthitaḥ, araje
vāsasī vibhran mālāṁ divyāṁ mahābalaḥ/ tataś citāyā vegena bhāsvaro virajāmbaraḥ, utpapātāśu
saṁhr̥ṣṭaḥ sarvapratyaṅgabhūṣaṇaḥ/ vimāne bhāsvare tiṣṭhan haṁsayukte yaśaskare, prabhayā ca
mahātejā diśo daśa virājayan/ Then Mahabali Kabandha shook off the ashes of the totally burnt off body
and was visioned to have alighted a celestial vimana with clean robes smilingly and addressed Raghu
nandana and declared: rāma ṣaḍ yuktayo loke yābhiḥ sarvaṁ vimr̥śyate, parimr̥ṣṭo daśāntena
daśābhāgena sevyate/ Shri Rama! Listen to me carefully: there are six ways and means of accomplishing
Six ‘Neeti Chandrikas’ viz. Sandhi-Vigraha-Yaana-Aasana-Dwidhi bhaava-and samaashraya. Sandhi
denotes the Principle of Truce, Tolerance and Coexistene. Vigraha refers to conflict of similar forces
leading to balance of power. Yaana suggests travel or momement of forces for attaack-aasana or tishtha
the waiting period-dwividha of bheda bhaava or break up of friendship by similar forces of the enemies
and finally ‘samashraya’ or the celebrations of victory of togetherness.

[Vishleshana on Neeti Chandrika in Telugu language as transated into English as the Essence of Neeti
Chandrika vide the website of kamakoti.org . It affirms : Mitra Laabha, Mitra Bheda, Vigrah and Sandhi
which reflects the behavioural patterns of various Beings, be they humans, animals, birds, or insects. Yet,
the cart of their lives is drawn by two ‘chakras’ or wheels of. various shades and intensities of Dharma
and Adharma or Virtue and Vice, pulling each other in opposite directions and this precisely is Life all
about! The contents in the context of animals are as follows: ‘Mitra Laabha’-Achievement of Ideal
Friendship’: Laghupatanaka the Crow warns pigeons of human trap - Hiranyaka the mouse saves the
pigeons- Old blind vulture killed by wily fox out of misleading trust- Fox misleading deer and gets killed
as retribution- Mouse Hiranyaka and Crow Laghupatanaka argue and finalise about their friendship-
Mandhara the tortise puts the mouse and crow wiser from the lure of lucre- Excessive saving and
avaricious planning is self-disastrous- Chitranga the deer runs for refuge from the attack of a hunter- Lack
of foresight lands in unanticipated disasters!- Devasharma’s foolishness climaxing in lack of foresight
and thoughtless killing of domestic mongoose- Despite warnings an obstinate tortoise faces death but

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saved by trusted friends-‘Mitra Bheda-Break up of Friendship due to Evil Forces’: Huge sound in a
forest paves way of friendship to two wily foxes with Lion King- Monkey’s unwanted meddling
resulting in hanging by a wooden girdle to death- Donkey seeking to assume a dog’s responsibility ending
up in one’s own disaster - Prince marries a Vidyadharini damsel but his minor indiscresion ruins his
happy life- Deceitful sanyasi outwitted by an equally dishonest follower- A vengeful crow succeeds in
killing a cobra- Action plan of ‘Mitra bheda’: Karataka and Damanaka approach Lion King, carry tales
against Sanjivika- Karataka Damanakas having diluted Pingala’s trust hasten Sanjivika’s destruction and
death-‘Vigraha’ or conflict of similar forces leading to Balance of Power’ : Swan King Hiranyagarbha of
Karpura dwipa and Chitravarna the King of Peacocks of Jambu dwipa- Crane Deerghakarna’s report of
his visit to the Peacock Kingdom- Parrot arrives in the Swan Kingdom for mediation and aftermath-
Crane Saarasa selected as Commander but Crow Meghavarna of enemy camp was suspicious!- Mediation
address of Parrot in the court of the swan king’s court-‘Bhedopaaya’ by way of mutual quarrels of
disguised devils as thieves help a good Brahmana- Veeravara employed as King Sudraka’s bodyguard
sacrifices the self instead of that of the Prince-Mismatch of views of SwanKing and Minister- Battle at
fortress gates of Swan Kingdom, deceipt by the traitor Crow and excellence of Crane Saarasa- Evil
desires lead to destruction but for mental alertness exemplified by a crab to a crane.‘Sandhi’ or the
Principles of Truce, Tolerance and Co-existence . Aftermath of the defeat of Swan King due mainly to the
traitorship of Meghavarna the crow- A tortoise ignores the advice of swans; the story of three fishes,
possibilities turn against hazards- Peacock King appoints traitor Crow as in charge of Karpura Dwipa but
Vulture Minister warns against- Sage converts mouse as tiger but reverses; mouse turns as dame but
reverses for want of alliance- Kapinjala bird and a hare seek mediation of a wily cat which kills both as
expected of a traitor of faith- Evil desires always lead to destruction but for alertness of mind as
exemplified by a crab to a crane- Timely alert byVulture Minister to Peacok King and plea for truce with
Swan Kingdom- Foolish crocodile seeking to attain a monkey’s heart to please wife but oversmarted by
the monkey- Donkey dies as misled by a fox twice over as narrated by Vulture Minister to victorious
Peacock King- Moves and counter moves by both the Swan and Peacock kingdoms and mutual parleys
towards truce- Brahmana cheated a goat for a dog; camel fooled to death by offering self as planned by
tricksters- Crow cites example of serpent and frog to vindicate Swami Seva- Simhala King Saarasa
surrounds Peacock kingdom suddenly and the latter offers truce to Swan King- Minister of Swan
Kingdom replies wisely, while King of Swans commends Truce without strings- Truce of Swan and
Peacock Kings forged, Saarasa King withdraws forces and Peace prevails.]

Stanzas 9-10 continue: daśābhāgagato hīnas tvaṁ rāma sahalakṣmaṇaḥ, yat kr̥te vyasanaṁ prāptaṁ
tvayā dārapradharṣaṇam/ tad avaśyaṁ tvayā kāryaḥ sa suhr̥t suhr̥dāṁ vara, akr̥tvā na hi te siddhim
ahaṁ paśyāmi cintayan/ Shri Rama! You along with Lakshmana are following a misleading manner.That
was why you had lost your kingship too and your wife Devi Sita was kidnapped too for which your are
ceaselessly crying away! At least now follow the principles of ‘Raja Neeti’. The departed Soul of
Kabandha re-stressed to the unique Ramachandra that even after deliberating deep about the efforts being
made by him- even with or without the helping hand of the able and ever faithful Lakshmana would tend
to come to nought! But he is counselled to take the assistance of another personality. śrūyatāṁ rāma
vakṣyāmi sugrīvo nāma vānaraḥ, bhrātrā nirastaḥ kruddhena vālinā śakrasūnunā/ r̥ṣyamūke girivare
pampāparyantaśobhite, nivasaty ātmavān vīraś caturbhiḥ saha vānaraiḥ/ Shri Rama! Do listen to me
carefully; I am introducing another distinguished personality named Sugriva who is right now surrounded
by four other Vaanaras on the Rishyashringa Parvata, as situated near Pampaa sarovara. He is the
illustrious fugitive King of Vaanaraas who is at once a tejasvi-keertimaan-satyapratigjna-vinaya sheela-
dharya vaan-buddhhimaan-maha purusha- kaarya daksha-and deeptimaan of supreme courage and
bravery. Bhraata vivaasito veera rajya hetormahaatmanaa, sa te sahaayo mitram Sitaayaah pari -
maargane, bhavishyanti hi te Rama maa cha shoke manah krithaah/ Veera Shri Rama! Sugriva’s mighty
elder brother called Vaali had decided to retainthe total Vaanara Kingdom under his single authority and
had thus banished Sugriva from the kingdom; I would like to strongly suggest to make firm friendship
with him. Hence do get rid of your constant cryings from hereonwards and be resolute and mentally

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strengthened. Bhavishyatam hi tacchhaapi na tacchhakyamihanyathaa,kartrumikshvaaku shaardula kaalo
hi duritakramah/ Ikshvaaku vamsha veera Shri Rama! What all so far happened is simply not reversible.
The flows of kaala maana and the abberrations of fate are infringeable . Therefore do look forward and
seek solutions but never keep concerned and apprehensive in this way but seek possible solutions of the
Chatur Vidha Upaayas of or Means to an End viz. Saama-Daana-Bheda-Danda or Counselling- tempting
by benefits, divide and rule and final recourse is to punish! Gacchha sheeghramito veera Sugrivam tam
maha balam, vayasyam tam kuru kshipramito gatvaadya Raghava/ Adrohaaya samaagyam deeptamaane
vibhaavasou, nacha te sovamattaavyah Sugrivo Vaanaraadhipah/ Kritagjnah kaama rupeecha
sahaayaartheem cha veeryavaan, shaktou hyadya yuvaam katrum kaaryam tasya chikeershitam/ Veera
Raghu naadha! Kindly get moving very quickly seek to approach Sugriva and firm of close friendship. Do
firm up witness by the presence of ‘agni jvaalaas’ and your wish should be most certainly rewarded.
Be it however known that Vaali is Sugriva’s elder brother and is gifted as Riksha Raja Kshetrajna Putra
and Sugriva is a fugitive brother of Maha bali Vaali as one normally would confuse each other. Vaali is
the adopted son of Surya Deva himself.

[ Brief Vishleshana of Vaali-Sugrivas: Vaali had the distinction of defeating Ravanaasura besides the
latter’s son Meghanaada. Devi Tara married Vaali. The background was that the father of Vaali Sugrivas
was Vriksha Raja who once bathed in a nearby pond and was surpised himself to have a female form. At
the same time, Indra and Surya Deva got infatuated with her and Vaali was born of Indra and Sugriva of
Surya. Vaali made rigorous tapasya to Brahma and secured the boon of invincibility. Sugriva being very
scared of Vaali made sure in course of his friendship with Rama that Vaali did of piercing through a tree
from far distance in one shot but Rama broke seven such trees in a row.]

Last stanzas of the Sarga: na tasyāviditaṁ loke kiṁ cid asti hi rāghava, yāvat sūryaḥ pratapati
sahasrāṁśur ariṁdama/ sa nadīr vipulāñ śailān giridurgāṇi kandarān, anviṣya vānaraiḥ sārdhaṁ patnīṁ
te ’dhigamiṣyati/ vānarāṁś ca mahākāyān preṣayiṣyati rāghava, diśo vicetuṁ tāṁ sītāṁ tvadviyogena
śocatīm/ Rama! In the entire world, there might not be a place where Suryakiranas reach but so should
Sugriva and his Maha Vanaraas discover Devi Sita’s whereabouts most certainly.

Sarga Seventy One

Kabandha in his celestial form showed the way to reach Rishyamooka Parvata and Pampa Sarovara, as
also of Matanga Muni Ashrama

Nidarśayitvā rāmāya sītāyāḥ pratipādane, vākyam anvartham arthajñaḥ kabandhaḥ punar abravīt/ eṣa
rāma śivaḥ panthā yatraite puṣpitā drumāḥ, pratīcīṁ diśam āśritya prakāśante manoramāḥ/
jambūpriyālapanasāḥ plakṣanyagrodhatindukāḥ, aśvatthāḥ karṇikārāś ca cūtāś cānye ca pādapāḥ/ tān
āruhyāthavā bhūmau pātayitvā ca tān balāt, phalāny amr̥takalpāni bhakṣayantau gamiṣyathaḥ/
caṅkramantau varān deśāñ śailāc chailaṁ vanād vanam, tataḥ puṣkariṇīṁ vīrau pampāṁ nāma
gamiṣyathaḥ/ aśarkarām avibhraṁśāṁ samatīrtham aśaivalām, rāma saṁjātavālūkāṁ kamalotpala
śobhitām/ tatra haṁsāḥ plavāḥ krauñcāḥ kurarāś caiva rāghava, valgusvarā nikūjanti pampāsalila
gocarāḥ/ nodvijante narān dr̥ṣṭvā vadhasyākovidāḥ śubhāḥ, ghr̥tapiṇḍopamān sthūlāṁs tān dvijān
bhakṣayiṣyathaḥ/ rohitān vakratuṇḍāṁś ca nalamīnāṁś ca rāghava, pampāyām iṣubhir matsyāṁs tatra
rāma varān hatān/ nistvakpakṣān ayastaptān akr̥śān ekakaṇṭakān, tava bhaktyā samāyukto lakṣmaṇaḥ
saṁpradāsyati/ bhr̥śaṁ te khādato matsyān pampāyāḥ puṣpasaṁcaye, padmagandhi śivaṁ vāri
sukhaśītam anāmayam/ uddhr̥tya sa tadākliṣṭaṁ rūpyasphaṭikasaṁnibham, atha puṣkaraparṇena
lakṣmaṇaḥ pāyayiṣyati/ sthūlān giriguhāśayyān varāhān vanacāriṇaḥ, apāṁ lobhād upāvr̥ttān vr̥ṣabhān
iva nardataḥ, rūpānvitāṁś ca pampāyāṁ drakṣyasi tvaṁ narottama/ sāyāhne vicaran rāma viṭapī
mālyadhāriṇaḥ, śītodakaṁ ca pampāyāṁ dr̥ṣṭvā śokaṁ vihāsyasi/ sumanobhiś citāṁs tatra tilakān
naktamālakān, utpalāni ca phullāni paṅkajāni ca rāghava/ na tāni kaś cin mālyāni tatrāropayitā naraḥ,
mataṅgaśiṣyās tatrāsann r̥ṣayaḥ susamāhitaḥ/ teṣāṁ bhārābhitaptānāṁ vanyam āharatāṁ guroḥ, ye

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prapetur mahīṁ tūrṇaṁ śarīrāt svedabindavaḥ/ tāni mālyāni jātāni munīnāṁ tapasā tadā,
svedabindusamutthāni na vinaśyanti rāghava/ teṣām adyāpi tatraiva dr̥śyate paricāriṇī, śramaṇī śabarī
nāma kākutstha cirajīvinī/ tvāṁ tu dharme sthitā nityaṁ sarvabhūtanamaskr̥tam, dr̥ṣṭvā devopamaṁ
rāma svargalokaṁ gamiṣyati/ tatas tad rāma pampāyās tīram āśritya paścimam, āśramasthānam atulaṁ
guhyaṁ kākutstha paśyasi/ na tatrākramituṁ nāgāḥ śaknuvanti tam āśramam, r̥ṣes tasya mataṅgasya
vidhānāt tac ca kānanam/ tasmin nandanasaṁkāśe devāraṇyopame vane, nānāvihagasaṁkīrṇe raṁsyase
rāma nirvr̥taḥ/ r̥ṣyamūkas tu pampāyāḥ purastāt puṣpitadrumaḥ, suduḥkhārohaṇo nāma
śiśunāgābhirakṣitaḥ, udāro brahmaṇā caiva pūrvakāle vinirmitaḥ/ śayānaḥ puruṣo rāma tasya śailasya
mūrdhani, yat svapne labhate vittaṁ tat prabuddho ’dhigacchati/ na tv enaṁ viṣamācāraḥ
pāpakarmādhirohati,tatraiva praharanty enaṁ suptam ādāya rākṣasāḥ/ tato ’pi śiśunāgānām ākrandaḥ
śrūyate mahān, krīḍatāṁ rāma pampāyāṁ mataṅgāraṇyavāsinām/ siktā rudhiradhārābhiḥ saṁhatya
paramadvipāḥ, pracaranti pr̥thak kīrṇā meghavarṇās tarasvinaḥ/ te tatra pītvā pānīyaṁ vimalaṁ śītam
avyayam, nivr̥ttāḥ saṁvigāhante vanāni vanagocarāḥ/ rāma tasya tu śailasya mahatī śobhate guhā,
śilāpidhānā kākutstha duḥkhaṁ cāsyāḥ praveśanam/ tasyā guhāyāḥ prāgdvāre mahāñ śītodako hradaḥ,
bahumūlaphalo ramyo nānānagasamāvr̥taḥ/ tasyāṁ vasati sugrīvaś caturbhiḥ saha vānaraiḥ, kadā cic
chikhare tasya parvatasyāvatiṣṭhate/ kabandhas tv anuśāsyaivaṁ tāv ubhau rāmalakṣmaṇau, sragvī
bhāskaravarṇābhaḥ khe vyarocata vīryavān/ taṁ tu khasthaṁ mahābhāgaṁ kabandhaṁ rāmalakṣmaṇau,
prasthitau tvaṁ vrajasveti vākyam ūcatur antikāt/ gamyatāṁ kāryasiddhyartham iti tāv abravīc ca saḥ,
suprītau tāv anujñāpya kabandhaḥ prasthitas tadā/ sa tat kabandhaḥ pratipadya rūpaṁ; vr̥taḥ śriyā
bhāskaratulyadehaḥ,nidarśayan rāmam avekṣya khasthaḥ; sakhyaṁ kuruṣveti tadābhyuvāca

Assuring thus about the search of Devi Sita by approaching Maha Vanara Sugriva and his outstanding
Vaanara sena the great Monkey Brigade, the celestial voice of the departed Kabandha directed Rama
Lakshmanas to proceed westward and follow the pleasing sight of flowery trees and huge sturdy trees of
Jambu or rose apple, Panasa or Jack fruit, Mango, Kadali or Plantain, Tamala, Banyan,Plaksha, Rakta
chandana or Rosewood, Neem, Fig, Saal, Banyan, Coconut, Deodaar, Chinar, Sandalwood, Teak, Bael
and Ashvattha.While crossing the famed trees, they might enjoy the juicy fruits of the trees as well. Thus
enjoying the grand Prakriti soundarya and its bountiful nature, Rama Lakshmanas crossed one forest to
another reached Pampa’s illustrious banks called Pushkarini.Pampa sarovara is situated to the east of the
Matanga hill and to the west of the Rishyamukha hill and serves as a perennial source of water as the rain
waters falling on these hills flow down to the sarovara. The water thus collected is free from gravel
slippery slime and duck weeds. Thus, the water is crystal clear, sparkling, limpid, cool and delightful
scented with lotus fragrance. The environs of the sarovara abound in forests is rich in flora and fauna
includes Swans, Ducks, Kraunches, Ospreys and such other water birds. Fishes of rare variety like
Vakratunda, Rohita Nalameena are found in plenty in the sarovara. Rama Lakshmanas! When you seek to
catch the multi-coloured fishes, especially in the early evenings, the Sarovara gets profoundly fabulous of
sweet smells of joy, coolness, healthy, and heart filling. Nara shreshthaas! The musical sounds of monkey
group screeches get so pronounced as those of constant drubbings of ear drums. sāyāhne vicaran rāma
viṭapī mālyadhāriṇaḥ, śītodakaṁ ca pampāyāṁ dr̥ṣṭvā śokaṁ vihāsyasi/ sumanobhiś citāṁs tatra tilakān
naktamālakān, utpalāni ca phullāni paṅkajāni ca rāghava/ Shri Rama! In such glorious evenings when
you pass by the banks of Pushkarini and its truly hearty walks, you should forget the remote heart
beatings of Devi Sita viyoga even for a while. It is a local belief of pronouncement that the disciples of
Matanga Maharshi tend to surrender to silence and peaceful tranquility of the natural surroundings. As the
Matanga shishyaas collect flowers and fruits, then they get tired out and the sweating drops of their bodies
seem to instantly turn as fresh and sweet smell flowers by the miracle of the Maharshi.Having crossed
such spell binding occurances in the forth arriving Matanga ashram , one could also witness there ahead
the Punya Murti Tapasvini Shabari the embodiment of ‘dharmaanushthaana’. Rama! Maha Saadhvi
Shabari ought to be ever anxious for your darshana bhagya for a number of years now! Raghu nandana!
Once you pass by ahead the Matanga Vana and Shabari ashram, then you would reach the foothills of
Rishyamooka parvata: r̥ṣyamūkas tu pampāyāḥ purastāt puṣpitadrumaḥ, suduḥkhārohaṇo nāma
śiśunāgābhirakṣitaḥ, udāro brahmaṇā caiva pūrvakāle vinirmitaḥ/ The eastern side of Pampaa sarovara is

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situated the Rishyamooka Parvata foothills which around greenery of huge trees and plants fornming a
picturesque scene stated to have emerged by Lord Brahma’s generosity. śayānaḥ puruṣo rāma tasya
śailasya mūrdhani, yat svapne labhate vittaṁ tat prabuddho ’dhigacchati/ na tv enaṁ viṣamācāraḥ
pāpakarmādhirohati,tatraiva praharanty enaṁ suptam ādāya rākṣasāḥ/ Shri Rama! Those fortunate
persons who sleep atop the Rishymooka Parvata and dream, their dreams of attainment of fortune do
come true. But those who hatch plans for sinful acts get caught by blood sucking rakshasaas. rāma tasya
tu śailasya mahatī śobhate guhā, śilāpidhānā kākutstha duḥkhaṁ cāsyāḥ praveśanam/ tasyā guhāyāḥ
prāgdvāre mahāñ śītodako hradaḥ, bahumūlaphalo ramyo nānānagasamāvr̥taḥ/ tasyāṁ vasati sugrīvaś
caturbhiḥ saha vānaraiḥ, kadā cic chikhare tasya parvatasyāvatiṣṭhate/ Shri Rama! On the top of the
Rishyamooka Mountain, there exist deep and dark caves shut by boulders difficult to enter and if possible
to enter some how more difficult to get out. Such numberless caves are possessive of cold and clean
water falls and the adjacent natural gardens of sweet fruit bearing trees. Dharmatma Sugriva and his
enormous number of miracle monkey groups rests among such deep cave groups.’ This was how the
Celestial Figure of Maha Kabandha guided Rama Lakshmanas and assured them: kāryasiddhyartham iti
tāv abravīc ca saḥ, suprītau tāv anujñāpya kabandhaḥ prasthitas tadā/ sa tat kabandhaḥ pratipadya
rūpaṁ; vr̥taḥ śriyā bhāskaratulyadehaḥ,nidarśayan rāmam avekṣya khasthaḥ; sakhyaṁ kuruṣveti
tadābhyuvāca/ ‘ Both of you Rama Lakshmanas! May your evenful efforts and deeds be successeful and
auspicious and took a departure signal of greeting and parting, finall reminding them of their most
imminent act of making secure friendship with Sugriva Vanara King in exile.

Sarga Seventy Three

‘
Rama Lakshmanas proceed towards Matanga Vana and meet Tapasvini Shabari awaiting Shri Rama
Lakshmanas all along her life with indefinable devotion.

Tau kabandhena taṁ mārgaṁ pampāyā darśitaṁ vane, ātasthatur diśaṁ gr̥hya pratīcīṁ nr̥varātmajau/
tau śaileṣv ācitānekān kṣaudrakalpaphaladrumān, vīkṣantau jagmatur draṣṭuṁ sugrīvaṁ
rāmalakṣmaṇau/ kr̥tvā ca śailapr̥ṣṭhe tu tau vāsaṁ raghunandanau, pampāyāḥ paścimaṁ tīraṁ rāghavāv
upatasthatuḥ/ tau puṣkariṇyāḥ pampāyās tīram āsādya paścimam, apaśyatāṁ tatas tatra śabaryā
ramyam āśramam/ tau tam āśramam āsādya drumair bahubhir āvr̥tam, suramyam abhivīkṣantau śabarīm
abhyupeyatuḥ/ tau tu dr̥ṣṭvā tadā siddhā samutthāya kr̥tāñjaliḥ, pādau jagrāha rāmasya lakṣmaṇasya ca
dhīmataḥ/ tām uvāca tato rāmaḥ śramaṇīṁ saṁśitavratām, kaccit te nirjitā vighnāḥ kaccit te vardhate
tapaḥ/ kaccit te niyataḥ kopa āhāraś ca tapodhane, kaccit te niyamāḥ prāptāḥ kaccit te manasaḥ sukham,
kaccit te guruśuśrūṣā saphalā cārubhāṣiṇi/ rāmeṇa tāpasī pr̥ṣṭhā sā siddhā siddhasaṁmatā, śaśaṁsa
śabarī vr̥ddhā rāmāya pratyupasthitā/ citrakūṭaṁ tvayi prāpte vimānair atulaprabhaiḥ, itas te divam
ārūḍhā yān ahaṁ paryacāriṣam/ taiś cāham uktā dharmajñair mahābhāgair maharṣibhiḥ, āgamiṣyati te
rāmaḥ supuṇyam imam āśramam/ sa te pratigrahītavyaḥ saumitrisahito ’tithiḥ, taṁ ca dr̥ṣṭvā varām̐l
lokān akṣayāṁs tvaṁ gamiṣyasi/ mayā tu vividhaṁ vanyaṁ saṁcitaṁ puruṣarṣabha, tavārthe
puruṣavyāghra pampāyās tīrasaṁbhavam/ evam uktaḥ sa dharmātmā śabaryā śabarīm idam, rāghavaḥ
prāha vijñāne tāṁ nityam abahiṣkr̥tām/ danoḥ sakāśāt tattvena prabhāvaṁ te mahātmanaḥ, śrutaṁ
pratyakṣam icchāmi saṁdraṣṭuṁ yadi manyase/ etat tu vacanaṁ śrutvā rāmavaktrād viniḥsr̥tam, śabarī
darśayām āsa tāv ubhau tad vanaṁ mahat/ paśya meghaghanaprakhyaṁ mr̥gapakṣisamākulam,
mataṅgavanam ity eva viśrutaṁ raghunandana/ iha te bhāvitātmāno guravo me mahādyute, juhavāṁś
cakrire tīrthaṁ mantravan mantrapūjitam/ iyaṁ pratyak sthalī vedī yatra te me susatkr̥tāḥ, puṣpopa -
hāraṁ kurvanti śramād udvepibhiḥ karaiḥ/teṣāṁ tapaḥ prabhāvena paśyādyāpi raghūttamac dyotayanti
diśaḥ sarvāḥ śriyā vedyo ’tulaprabhāḥ/ aśaknuvadbhis tair gantum upavāsaśramālasaiḥ, cintite
’bhyāgatān paśya sametān sapta sāgarān/ kr̥tābhiṣekais tair nyastā valkalāḥ pādapeṣv iha, adyāpi na
viśuṣyanti pradeśe raghunandana/ kr̥tsnaṁ vanam idaṁ dr̥ṣṭaṁ śrotavyaṁ ca śrutaṁ tvayā, tad icchāmy
abhyanujñātā tyaktum etat kalevaram/ teṣām icchāmy ahaṁ gantuṁ samīpaṁ bhāvitātmanām, munīnām
āśraṁmo yeṣām ahaṁ ca paricāriṇī/ dharmiṣṭhaṁ tu vacaḥ śrutvā rāghavaḥ sahalakṣmaṇaḥ, anujānāmi

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gaccheti prahr̥ṣṭavadano ’bravīt/ anujñātā tu rāmeṇa hutvātmānaṁ hutāśane, jvalatpāvakasaṁkāśā
svargam eva jagāma sā/ yatra te sukr̥tātmāno viharanti maharṣayaḥ, tat puṇyaṁ śabarīsthānaṁ
jagāmātmasamādhinā/

As directed by the Divine Swarupa of the departed Kabandha, Rama Lakshmanas proceeded westward on
way to Rishyamooka Parvata to meet Sugreeva the exiled King of Vaanaras atop. On their way they
witnessed the ashram of Devi Shabari. tau tu dr̥ṣṭvā tadā siddhā samutthāya kr̥tāñjaliḥ, pādau jagrāha
rāmasya lakṣmaṇasya ca dhīmataḥ/ Shabari was a maha yogini and having thrilled of both Rama
Lakshmanas nearing her ashram she prostrated to both of them. Having offered Padya-arghya-adi
satkaaraas , Rama enquired: kaccit te nirjitā vighnāḥ kaccit te vardhate tapaḥ/ kaccit te niyataḥ kopa
āhāraś ca tapodhane, kaccit te niyamāḥ prāptāḥ kaccit te manasaḥ sukham, kaccit te guruśuśrūṣā
saphalā cārubhāṣiṇi/ ‘Tapasvini Shabari! Have you overcome all obtacles here and well settled for
serious tapasya! Have you overcome your hunger and controlled diet. Are you witnessing contentment
and fulfillment of life and are getting results of the yoman services to your gurus and marga darshis/’
Shabari replied: Adya praaptaa tapah siddhistva sandarshanaanmayaa, adya me saphalam janma
guracascha supujitaah/ Adya me saphalam taptam swargashaiva bhavishyati, tvayi Deva vare Rama
pujite purusharshabha/ Raghu nandana! As you have blessed me with your darshana, my tapasya is now
fulfilled and so is my devotion to my ‘guru janaas’. Purushapravara Shri Rama. You are my supreme
‘deveshvara’ and my ‘atithya’ or esteemed guestship of honour opens up swarga dwaaraas or celestial
gates.Tavaaham chakshushaa Soumya puutaa soumyena maanada, gamishyaamyakshashalokaam tvavad
prasadaadarindaa/ Soumya Shri Rama! Your soft and kind looks at me is enough for purifying me and
facilitates my achieving higher lokas. Some of the Maharshis did indicate to me that Rama Lakshmanas
should soon arrive and that I should offer you excellent hospitaltiy and as such I had been regularly
collecting selected fruits and roots to offer you.’ As she stated likewise, Rama who nodoubt reealised that
Shabari was of lower caste but still a tatwa jnaani, Rama explained that Kabandha Rakshasa who
encountered me initially was killed by me and Lakshmana. He had blessed us after his death provided us
a celestial vision and provided us the guidelines of how to search for Devi Sita his dear wife be secured
again from the grip of Ravanasura.Then the celestial vision further directed us to visit Shabari Ashram in
the way. Danoh sakaashaat tatvena prabhaavam te mahatmanaam, kshutam pratyaksham icchhaami
sandrushtam yadi manyase/ ‘Tapodhani Shabari! From the Celestial Kabandha himself, We decided to
meet you definitely.’ Then Shabari replied: ‘Maha tejasvi Shri Rama! Do see and feel this fantastic and
picturesque landscape popularly called ‘Matanga Vana’ where my ‘gurujanaas’ or groups of preceptors
reside who are Paramatmachinta paraayanas who had purified themselves as Gayatri Upasakas to the core
and are readied for ahutis. Shabari further described the most sacred ‘Vedi’ - raised platform named
‘Pratyakshthali’ where aged Maharshis do still Devataas with their own shaky and shivering hands. Do
you notice the tejas or brilliance of this Vedi that spreads all over where the tapasvis who are physically
weak yet by mere ‘smarana’ they could recall sapta samudras whose waters only are consumed and
survived by them; even now, Rama Lakshmanas! You could taste their waters available on the vedi!
To duly perform worship Devatas, the Guru janaas had kept garlands of flowers which keep fresh for days
together! kr̥tsnaṁ vanam idaṁ dr̥ṣṭaṁ śrotavyaṁ ca śrutaṁ tvayā, tad icchāmy abhyanujñātā tyaktum
etat kalevaram/ teṣām icchāmy ahaṁ gantuṁ samīpaṁ bhāvitātmanām, munīnām āśraṁmo yeṣām ahaṁ
ca paricāriṇī/ dharmiṣṭhaṁ tu vacaḥ śrutvā rāghavaḥ sahalakṣmaṇaḥ, anujānāmi gaccheti
prahr̥ṣṭavadano ’bravīt/ Finally Maha Yogini Shabari declared: Bbhagavan Rama! Having waited for you
for very very long, as you have been sensitised by me in detail about myself, my guru janas, this
magnificent Matanga Vana and its natural spledour, my illustrious gurus and also about my own pitiable
physical weakness, now may I seek your permission to leave and perform my ‘praana tyaga’. teṣām
icchāmy ahaṁ gantuṁ samīpaṁ bhāvitātmanām, munīnām āśraṁmo yeṣām ahaṁ ca paricāriṇī/
dharmiṣṭhaṁ tu vacaḥ śrutvā rāghavaḥ sahalakṣmaṇaḥ, anujānāmi gaccheti prahr̥ṣṭavadano ’bravīt/
Indeed, have been the ‘charana daasi’ of these illustrious Maharshis, and with them as my evidence and
gratitute, may I be allowed to collapse for far enticing paralokas welcomong me.’ As Shabari spoke
likewise,Rama Lakshmanas were stilled motionless and whispered: How thrilling this!! Tanu vaacha tato

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vaachah Shabareem shamshitavrataam,architoham tvayaa bhadreygacchha kaamam yathaa sukham/
‘Bhadre!You have given me unushal and memorable hospitality. Now, be blessed to reach higher lokaas
for ever at once’!

Vishleshana on Shabari:

Shabari was a tribal girl curious to know what ‘dharma’ was all about and approached Matanga Maharshi
at the foothills of Rishyamukha mountain; the Rishi accepted her as his student and eversince lived in his
ashram teaching her in his service. As years paassed by she became old walking with a stick and plucking
berry fruits from the gardens of the ashram; meanwhile Matanga Muni achieved ‘Maha Samaadhi’ in
‘padmaasana’ posture, while assuring her to awat the arrival of Shri Rama Lakshmanas. As the latter
finally did arrive, she brought basketful of berry fruits and after biting and tasting the fruits only offered
them to Rama and Lakshmana declaring to the world that sincere ‘bhakti’ would be the ‘moksha maarga’;
and thus the ‘Shabari Ramayana’ emphasizing Bhakti for Bliss. Rama gave the discourse to Shabari
aboudt the nine folded bhakti viz. ‘Satsang’ or affinity with followers of Truthful Virtue - ‘Shravana’ or
hearing all about Dharma- ‘Guru Seva’ or Service and Following of a Guide- ‘Japa’ or constant repetition
of the Sacred Name of Paramatma- ‘Bhajana’ or chorus singing in praise of the Lord as an expression in
the public and selfless service to the society- and finally ‘bhakti’ or intense devotion without expectation
recalling Bhagavad Gita’s : Karmanyevaadhikaaraste maa phaleshu kadaachana, maa karma
heturbhuuh maate sangostva karmani/ One has only the liberty to ‘do’ but never demand the return
fruits about which one has no control. Yet never abstain from the performance surely expected of the
person.you. ‘Karma Phala’ is as per the decision of the Almighty. What ever is decided as per destiny
shall doubtless be awarded to the person concerntd. Never hesitate to accept by way of self desire or by
the misleading advice of the public. The very feeling of disappointment creates suspicion and self
repudiation. This tends to lead to frustration which is the anti-thesis of contentment and thus further leads
to a string of inabilities for further successes! That situation is tantamount to ‘ jadatva’ or total lack of
initiative! ]

Sarga Seventy Four

Having witnessed the glorious departure of Maha Yogini to Bliss, Rama Lakshmanas proceeded along
with Pampasarovara in their ‘Sitaanveshana’towards Gandhamanana Mountain and meet Sugriva

Divaṁ tu tasyāṁ yātāyāṁ śabaryāṁ svena karmaṇā, lakṣmaṇena saha bhrātrā cintayām āsa rāghavaḥ/
cintayitvā tu dharmātmā prabhāvaṁ taṁ mahātmanām, hitakāriṇam ekāgraṁ lakṣmaṇaṁ rāghavo
’bravīt/ dr̥ṣṭo ’yam āśramaḥ saumya bahvāścaryaḥ kr̥tātmanām, viśvastamr̥gaśārdūlo nānāvihagasevitaḥ/
saptānāṁ ca samudrāṇām eṣu tīrtheṣu lakṣmaṇa, upaspr̥ṣṭaṁ ca vidhivat pitaraś cāpi tarpitāḥ/
pranaṣṭam aśubhaṁ yat tat kalyāṇaṁ samupasthitam, tena tv etat prahr̥ṣṭaṁ me mano lakṣmaṇa
saṁprati/ hr̥daye hi naravyāghra śubham āvirbhaviṣyati, tad āgaccha gamiṣyāvaḥ pampāṁ tāṁ
priyadarśanām/ r̥śyamūko girir yatra nātidūre prakāśate, yasmin vasati dharmātmā sugrīvo ’ṁśumataḥ
sutaḥ, nityaṁ vālibhayāt trastaś caturbhiḥ saha vānaraiḥ/ abhitvare ca taṁ draṣṭuṁ sugrīvaṁ
vānararṣabham, tadadhīnaṁ hi me saumya sītāyāḥ parimārgaṇam/ iti bruvāṇaṁ taṁ rāmaṁ saumitrir
idam abravīt, gacchāvas tvaritaṁ tatra mamāpi tvarate manaḥ/ āśramāt tu tatas tasmān niṣkramya sa
viśāṁ patiḥ, ājagāma tataḥ pampāṁ lakṣmaṇena sahābhibhūḥ, samīkṣamāṇaḥ puṣpāḍhyaṁ sarvato
vipuladrumam/ koyaṣṭibhiś cārjunakaiḥ śatapatraiś ca kīcakaiḥ, etaiś cānyaiś ca vividhair nāditaṁ tad
vanaṁ mahat/ sa rāmo vidhivān vr̥kṣān sarāṁsi vividhāni ca, paśyan kāmābhisaṁtapto jagāma paramaṁ
hradam/ sa tām āsādya vai rāmo dūrād udakavāhinīm, mataṅgasarasaṁ nāma hradaṁ samavagāhata/ sa
tu śokasamāviṣṭo rāmo daśarathātmajaḥ, viveśa nalinīṁ pampāṁ paṅkajaiś ca samāvr̥tām/ tilakāśoka

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puṁnāgabakuloddāla kāśinīm, ramyopavanasaṁbādhāṁ padmasaṁpīḍitodakām/ sphaṭikopamato -
yāḍhyāṁ ślakṣṇavālukasaṁtatām, matsyakacchapasaṁbādhāṁ tīrasthadrumaśobhitām/ sakhībhir iva
yuktābhir latābhir anuveṣṭitām, kiṁnaroragagandharvayakṣarākṣasasevitām,nānādrumalatākīrṇāṁ
śītavārinidhiṁ śubhām/ padmaiḥ saugandhikais tāmrāṁ śuklāṁ kumudamaṇḍalaiḥ, nīlāṁ
kuvalayoddhātair bahuvarṇāṁ kuthām iva/ aravindotpalavatīṁ padmasaugandhikāyutām, puṣpitām
ravaṇopetāṁ barhiṇodghuṣṭanāditām/ sa tāṁ dr̥ṣṭvā tataḥ pampāṁ rāmaḥ saumitriṇā saha, vilalāpa ca
tejasvī kāmād daśarathātmajaḥ/ tilakair bījapūraiś ca vaṭaiḥ śukladrumais tathā, puṣpitaiḥ karavīraiś ca
puṁnāgaiś ca supuṣpitaiḥ/ mālatīkundagulmaiś ca bhaṇḍīrair niculais tathā, aśokaiḥ saptaparṇaiś ca
ketakair atimuktakaiḥ, anyaiś ca vividhair vr̥kṣaiḥ pramadevopaśobhitām/ asyās tīre tu pūrvoktaḥ
parvato dhātumaṇḍitaḥ, r̥śyamūka iti khyātaś citrapuṣpitakānanaḥ/ harir r̥kṣarajo nāmnaḥ putras tasya
mahātmanaḥ, adhyāste taṁ mahāvīryaḥ sugrīva iti viśrutaḥ/ sugrīvam abhigaccha tvaṁ vānarendraṁ
nararṣabha, ity uvāca punar vākyaṁ lakṣmaṇaṁ satyavikramam/ sugrīvam abhigaccha tvaṁ
vānarendraṁ nararṣabha, ity uvāca punar vākyaṁ lakṣmaṇaṁ satyavikramam/ tato mahad vartma ca
dūrasaṁkramaṁ; krameṇa gatvā pravilokayan vanam, dadarśa pampāṁ śubhadarśa kānanām;
anekanānāvidhapakṣisaṁkulām/

Having experienced the divya loka praapti of Maha Tapaswini Shabari at the Maharshi’s pavitraashrama,
Rama felt that the kind of divine experience he had was akin to that of the Ashram’s Maharshis
commanding Sapta Samudra’s waters and performing to Deva Tarpanaas. Rama expressed to Lakshmana
that it led to purity of mind and it redoubled vigor and decisiveness in the mission of ‘Sitaanveshana’!
Nara shreshtha! With such resolved mind, let us proceed to reach Rishyamooka Mountain and meet
Sugreeva the Suryaamsha putra and his illustrious comrades. nityaṁ vālibhayāt trastaś caturbhiḥ saha
vānaraiḥ, abhitvare ca taṁ draṣṭuṁ sugrīvaṁ vānararṣabham, tadadhīnaṁ hi me saumya sītāyāḥ
parimārgaṇam/ ‘Merely out of fear of Vaali, Sugriva had thus been keeping himself along with four
mighty hero assistance. I am keen and anxious to meet and resolve true bonds of amity and close
friendship.’ There after,as Rama Lakshmanas moved farther and sighted ranges of trees, birds and flowers
with renewed and anticipation of discovering Devi Sita approached Pampaa Sarovara. They bathed in the
clear waters of Matanga Sarasa Kunda of the sarovara. Then both of them attained peace and sharp
concentration . sa tāṁ dr̥ṣṭvā tataḥ pampāṁ rāmaḥ saumitriṇā saha, vilalāpa ca tejasvī kāmād
daśarathātmajaḥ/ The outstanding scenic splendour of Pampa and its environs replete with heart rending
atmosphere of quiet, provoked the feelings of Devi Sita’s absence more intensely than ever inside Rama’s
inner consciouness. He then declared : sugrīvam abhigaccha tvaṁ vānarendraṁ nararṣabha, ity uvāca
punar vākyaṁ lakṣmaṇaṁ satyavikramam/ At that time,Satya paraakrami Shri Rama asserted: Nara
Shreshtha Lakshmana! Let us at once proceed further to Sugreeva as I would not be able bear the pangs of
Devi Sita’s separation any more.

[Shri Ramah sharanam samasta jagataam Ramam binaa kaa jagatee, Ramena pratihihanyate kalimalam
Ramaaya karyam namah/ Ramaat trishyati kaalabheema bhujago Ramasya sarvam veshe, Rama
bhaktirakhantitaa bhavatu me Rama tvamevaashrayah/]

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