Rama comes across lake from which divine music is heard. Surprised at the musical notes from beneath the waters of the lake he enquires with the sage who is following, and that sage narrates the episode of Sage Mandakarni. Then Rama proceeds on wondering at that lake, and he visits all the hermitages about there and thus elapsed are ten years. Again Rama returns to the hermitage of Sage Suteekhsna, and after staying there for some time, takes leave of that sage and proceeds to see Sage Agastya. And on the way he visits the brother of Sage Agastya also. Rama, on the way narrates about the great deeds done by Sage Agastya in protecting humans from demons, and also depicts the propitious nature of Agastya's hermitage.
अग्रतः प्रययौ रामः सीता मध्ये सुशोभना |
पृष्ठतः तु धनुष्पाणिः लक्ष्मणः अनुजगाम ह || ४-११-१
1. agrataH prayayau raamaH = ahead, travelled, Rama; siitaa madhye su shobhanaa = Seetha, in middle, very, glorious one; pR^iSThataH tu dhanuS paaNiH = rear, lakSmaNaH Lakshmana, but, bow, wielding; anu jagaama ha = following on, journeyed, verily.
Rama travelled ahead while the glorious Seetha in middle, and wielding bow Lakshmana followed them on the rear. [4-11-1]
This verse is commented specially by the ancient narrators. It is said that Om, praNava is reflected in this verse. The Om is the compound of three letters a + u + ma, and the first letter in the verse is a , in a + grataH. The second letter of Om, i.e., u is u in su sobhanaa. Other versions may read this as su madhyamaa , even then this u is there. The letter before last word ha is ma , as in jagaa ma . These three letters put together are Om. So the three, Rama, Lakshmana, Seetha are compared with these three letters of Om.
akaarocyate vishNuH sarva lokaika naayakaH |
ukaareNa uccyate lakShmii makaaro daasa vaacakaH ||
Vishnu/Rama is in letter a and he is coursing ahead, agrartaH prayayau , followed by u, Lakshmi/Seetha, who is an embodiment of the Absolute's karuNa , benevolence, as said at lakshmyaa kaaruNya ruupayaa And she is the illusory aspect of that Absolute, Maya, yaamaa ye m� , and being so, she will be the veil in between that Absolute and Innate Soul. The last letter ma is makaaro jiiva vaacaka, makaaro daasa vaacaka, is the sign for the servitude of the Innate Soul to the Absolute. That is what Lakshmana is.
akaaro viShNurityukto makaaro jiiva vaacakaH |
tayoH tu nitya sambandha ukaareNa prakiirtitaH||
And anu jagaama means that which follows without any I-ness or Mine-ness as a total surrender, kainkarya . This agrataH prayayau raamaH is said to be the leadership quality of Soul, or Rama, where he does it himself without preaching, like Krishna. Previously when they entered forests, Lakshmana was leading and showing the way, as a dutiful servant. During next phase all three walked in line. Now, Rama wanted to wage war with demons, thus he leads the way, keeping Seetha in centre, followed and guarded by Lakshmana. This is the view point of the sages following them, for they the sages always meditate about that Absolute, in terms of Om, and these three appeared as the three letters of Om.
तौ पश्यमानौ विविधान् शैल प्रस्थान् वनानि च |
नदीः च विविधा रम्या जग्मतुः सह सीतया || ४-११-२
2. tau = those two, Rama and Lakshmana; vividhaan shaila prasthaan = diverse, mountain, terraces; vanaani ca = forests, also; vividhaa ramyaaH nadiiH ca = rivers, too; pashyamaanau = while seeing; siitayaa saha jagmatuH = Seetha, along with, they proceeded.
They proceeded while seeing diverse mountain terraces, forests, and diversely enchanting rivers too, along with Seetha. [4-11-2]
सारसान् चक्रवाकां च नदी पुलिन चारिणः |
सरांसि च सपद्मानि युतानि जलजैः खगैः || ४-११-३
3. nadii pulina caariNaH = on rivers, sandbanks, moving; saarasaan cakravaakaam ca = saarasa water-birds, chakrvaka water-birds, also; sa padmaani = with, lotuses; jala jaiH khagaiH yutaani = water, born, birds, having; saraamsi ca = lakes, also.
Beholding the rivers that have water-birds like saarasa, chakravaaka that move on their sandbanks, and also the lakes that contain lotuses and water born birds, they moved on. [4-11-3]
यूथ बद्धाम् च पृषतान् मद उन्मत्तान् विषाणिनः |
महिषाम् च वराहाम् च गजाम् च द्रुम वैरिणः || ४-११-४
4. yuutha baddhaam ca = in herds, banded, also; pR^iSataan = spotted deer; mada unmattaan = by virility, maddened; viSaaNinaH mahiSaam ca = large horned, buffaloes, also; varaahaam ca = wild boars; gajaam ca druma vairiNaH = elephants, too, that are trees', animals.
The moved on watching spotted deer banded in herds, the wild boars, large horned buffaloes maddened in virility, and the ruttish elephants rending trees like their enemies. [4-11-4]
ते गत्वा दूरम् अध्वानम् लंबमाने दिवाकरे |
ददृशुः सहिता रंयम् तटाकम् योजन आयुतम् || ४-११-५
पद्म
पुष्कर संबाधम् गज यूथैः अलंकृतम् |
सारसैः हंस कादम्बैः संकुलम् जल जातिभिः || ४-११-६
5. sahitaaH te duuram adhvaanam gatvaa = together, they, far way, on way, having gone; lambamaane divaakare = while dangling, sun [sun while hanging in western sky]; padma puSkara sam baadham = with red lotuses, white lotuses, fully, overloaded; gaja yuuthaiH alamkR^itam = with elephant, herds, bedecked [over-sported]; jala jaatibhiH = with other, water born birds; saarasaiH hamsa kaadambaiH samkulam = sarasa birds, swans, kaadamba water-fowls, flurried; yojana aayutam = one yojana, in width; ramyam taTaakam = charming, lake; dadR^ishuH = saw.
On going far on their way, and when the sun is dangling in the western skiy, together they saw a charming lake of one yojana width fully overloaded with red and white lotuses, overspread with sporting elephants, and over-flurried with waterfowls like saarasa birds, kaadamba birds, swans and with others kinds too. [4-11-5, 6]
प्रसन्न सलिले रम्ये तस्मिन् सरसि शुश्रुवे |
गीत वादित्र निर्घोषो न तु कश्चन दृश्यते || ४-११-७
7. prasanna salile ramye = tranquil, waters, enchanting ones; tasmin sarasi = in that, lake; giita vaaditra nirghoSaH = singing, instrumental, melodies; shushruve = became audible; na tu kashcana dR^ishyate = not, but, anyone, is visible.
Out of the tranquil and enchanting waters of that lake audible are the melodies of singing and musical instruments, but none is visible. [4-11-7]
ततः कौतूहलात् रामो लक्ष्मणः च महारथः |
मुनिम् धर्मभृतम् नाम प्रष्टुम् समुपचक्रमे || ४-११-८
8. tataH = then; raamaH = Rama; lakSmaNaH ca mahaa rathaH = Lakshmana, also, the great, charioteer; kautuuhalaat = then, inquisitively; dharmabhR^itam naama = Dharmabhrita, named; munim = to sage; praSTum sam upacakrame = to ask about, started to.
Then Rama and also Lakshmana, the great charioteer, inquisitively started to ask the Sage named Dharmabhrita about it. [4-11-8]
इदम् अत्यद्भुतम् श्रुत्वा सर्वेषाम् नो महामुने |
कौतूहलम् महत् जातम् किम् इदम् साधु कथ्यताम् || ४-११-९
9. mahaa mune = oh, great saint; idam ati adbhutam shrutvaa = this, greatly, amazing, on hearing; sarveSaam naH = for all of, us; kautuuhalam mahat jaatam = inquisitiveness, intense, is created; kim idam = why, this; saadhu kathyataam = clearly, tell us.
"On hearing this greatly amazing music from lake, oh, great saint, intensive inquisitiveness is created in all of us, why this, please tell us clearly about it." Thus Rama asked. [4-11-9]
तेन एवम् उक्तो धर्मात्मा राघवेण मुनिः तदा |
प्रभावम् सरसः क्षिप्रम् आख्यातुम् उपचक्रमे || ४-११-१०
10. tadaa tena raaghaveNa evam uktaH = then, by him, by Raghava, thus, said; dharmaatmaa muniH = virtuous, sage; sarasaH = of lake; pra bhaavam aakhyaatum = efficacy, to tell; kshipram upacakrame = quickly, started to.
Thus said by that Raghava then that virtuous sage quickly started to tell about the efficacy of that lake. [4-11-10]
इदम् पंच अप्सरो नाम तटाकम् सार्व कालिकम् |
निर्मितम् तपसा राम मुनिना माण्डकर्णिना || ४-११-११
11. raama = Rama; idam maaNDakarNinaa = this one, by Mandakarni; muninaa = by sage; tapasaa nirmitam = by ascetic power, built; saarva kaalikam = an all-time lake; panca apsaraH naama taTaakam = this one is, five apsara, named, lake.
"Oh, Rama, this is an all-time lake built by the ascetic power of the sage Mandakarni, known as Five Apsara Lake. [4-11-11]
स हि तेपे तपः तीव्रम् माण्डकर्णिः महामुनिः |
दश वर्ष सहस्राणि वायु भक्षो जलाशये || ४-११-१२
12. mahaamuniH saH maaNDakarNiH = great saint, he that, Mandakarni; vaayu bhakSaH jala aashaye = air, while consuming, in lake; dasha varSa sahasraaNi = ten, years, thousands; tiivram tapaH tepe hi = rigorously, ascesis, he practiced, indeed.
"He that great saint Mandakarni practiced rigorous ascesis for ten thousand years staying in the waters of the lake, and consuming air alone. [4-11-12]
ततः प्रव्यथिताः सर्वे देवाः स अग्नि पुरोगमाः |
अब्रुवन् वचनम् सर्वे परस्पर समागताः || ४-११-१३
13. tataH pra vyathitaaH = then, verily, worried; sarve devaaH = all, gods; paraspara samaagataaH = together, meeting; sa agni purogamaaH = with, Fire, at helm of affairs; abruvan vacanam sarve = conversed, words, all of them.
"Then all the gods are worried and met together with Fire-god at the helm of affairs, and they all conversed among themselves. [4-11-13]
अस्मकम् कस्यचित् स्थानम् एष प्रार्थयते मुनिः |
इति संविग्न मनसः सर्वे तत्र दिवौकसः || ४-११-१४
14. eSa muniH = this, sage is; asmakam kasyacit sthaanam praarthayate = among us, someone's, place, he is praying for; iti- = thus; sarve divaukasaH tatra samvigna manasaH = all, heaven-dwellers, in that matter, are perturbed, at heart.
"This sage is praying for someone's place among us," thus all of those heaven-dwellers are perturbed at heart. [4-11-14]
ततः कर्तुम् तपो विघ्नम् सर्व देवैः नियोजिताः |
प्रधान अप्सरसः पंच विद्युत् चलित वर्चसः || ४-११-१५
15. sarva devaiH = by all, gods; tataH = then; kartum tapaH vighnam = to effectuate, in ascesis, hindrance; vidyut calita varcasaH = lighting like, sprint, in shine; pradhaana apsarasaH panca = important, apsarasa-s, five of them; niyojitaaH = are assigned.
"Then all gods assigned five important Apsara-s, the celestial courtesans, whose shine is like the sprint of the lightning, to effectuate hindrance in that sage's ascesis. [4-11-15]
अप्सरोभिः ततः ताभिः मुनिः दृष्ट परावरः |
नीतो मदन वश्यत्वम् देवानाम् कार्य सिद्धये || ४-११-१६
16. tataH = then; dR^iSTa para avaraH muniH = sage, who discerned, other, and this world [knows worldly and heavenly matters,] sage; taabhiH apsarobhiH = by them, by five of the celestials; devaanaam kaarya siddhaye = for gods', function, to achieve; madana vashyatvam = towards love's, restraint; niitaH = he is led on.
Then those five celestial beauties have led that sage astray who discerned the nature of this and the other world, or good and bad, or the nature of Absolute-Soul and Body- bound Soul, towards the passional restraint by, as though to achieve god's task.
ताः चैव अप्सरसः पंच मुनेः पत्नीत्वम् आगताः |
तटाके निर्मितम् तासाम् तस्मिन् अन्तर्हितम् गृहम् ||
४-११-१७
17. taaH caiva panca apsarasaH = they, also thus, five of them, celestials; muneH patniitvam aagataaH = sage's, wifehood, came about; taasaam gR^iham = for them, house; tasmin taTaake antar hitam nirmitam = in there, in lake, inside concealed, is built.
"Also thus, those five celestial apsara-s attained wifehood of that sage, and for them he built a house in there, concealed inside that lake. [4-11-17]
तत्र एव अप्सरसः पंच निवसन्त्यो यथा सुखम् |
रमयन्ति तपोयोगात् मुनिम् यौवनम् आस्थितम् || ४-११-१८
18. tatra eva apsarasaH panca = there, alone, apsara-s, five of them; nivasantyaH = while living in; tapo yogaat = by asceticism's, power; yauvanam aasthitam = youthfulness, which has come upon; munim = the sage is; yathaa sukham ramayanti = as for, his delight, they are gratifying.
"While those five celestial apsara-s are living in there, they are gratifying that sage according to his delight as youthfulness came upon that sage owing to his power of asceticism. [4-11-18]
तासाम् संक्रीड मानानाम् एष वादित्र निःस्वनः |
श्रूयते भूषण उन्मिश्रः गीत शब्दः मनोहरः || ४-११-१९
19. sam kriiDa maanaanaam = while they are reveling; taasaam eSa vaaditra niHsvanaH = their, playing instruments, sounds they are; bhuuSaNa unmishraH = with ornaments' [tinkling,] mingled with; manoharaH giita shabdaH shruuyate = delightful, singing, of melodies, being heard.
"These musical sounds we hear are emerging out as played on their instruments, mingled with the tinkling of their ornaments, and mixed with their delightful singing of melodies." So said sage Dharmabhrita to Rama. [4-11-19]
आश्चर्यम् इति तस्य एतद् वचनम् भावितात्मनः |
राघवः प्रतिजग्राह सह भ्रात्रा महा यशाः || ४-११-२०
20. mahaa yashaaH raaghavaH = of highly renown, Raghava; saha bhraatraa = with, brother; bhaavita a atmanaH = of that contemplative soul [sage Dharmabhrita's]; tasya etat vacanam = his [sage's,] that, word; aashcharyam iti = amazing, is this saying; prati jagraaha = received [exclaimed.]
That highly renowned Raghava together with his brother acknowledged the sage Dharmabhrita's account, exclaiming it as "amazing is this..." [4-11-20]
एवम् कथयमानः स ददर्श आश्रम मण्डलम् |
कुश चीर परिक्षिप्तम् ब्राह्म्या लक्ष्म्या समावृतम् || ४-११-२१
प्रविश्य सह वैदेह्या लक्ष्मणेन च राघवः |
21, 22a. evam kathayamaanaH = thus, saying Rama; kusha ciira parikSiptam = sacred grass, jute cloths, encircled with; braahmyaa lakshmyaa sam aavR^itam = Brahma's [Vedic,] solemness, well, encompassing; aashrama maNDalam = hermitages, cluster of;. sa Raghava; dadarsha = he, that Raghava, having seen; pravishya saha vaidehyaa lakSmaNena ca = entered, with Vaidehi, Lakshmana, also,
While saying thus Raghava has seen a cluster of hermitages nearby, encircled with sacred grass, jute cloths, and even encompassed with Vedic solemness, and he entered that hermitage along with Seetha and Lakshmana. [4-11-21, 22a]
तदा तस्मिन् स काकुत्स्थः श्रीमति आश्रम मण्डले || ४-११-२२
उषित्वा स सुखम् तत्र पूर्ज्यमानो महर्षिभिः
|
जगाम च आश्रमान् तेषाम् पर्यायेण तपस्विनाम् |४-११-२३
येषाम् उषितवान् पूर्वम् सकाशे स महास्त्रवित्
|
22b, 23, 24a. saH kaakutsthaH = he, that Rama; tadaa tasmin shriimati aashrama maNDale = then, in that august, hermitage's, cluster of; uSitvaa sa sukham = resided, with, happiness; tatra puurjyamaanaH maharSibhiH = there, venerated by, great saints; mahaa astra vit = great, missiles, expert of - Rama; saH = he; puurvam yeSaam sakaashe uSitavaan = earlier, with whom, in nearness, he resided; teSaam tapasvinaam aashramaan = to their, sages', to hermitages; paryaayeNa jagaama = for another round, he went.
Rama happily stayed in that august cluster of hermitages duly venerated by those great saints for sometime, and then that expert in great missiles Rama went to the hermitages of those sages with whom he stayed earlier, for another round. [4-11-22, 23, 24a]
क्वचित् परिदशान् मासान् एक संवत्सरम् क्वचित् || ४-११-२४
क्वचित् च चतुरो मासान् पंच षट् च परान् क्वचित्
|
अपरत्र अधिकान् मासान् अध्यर्धम् अधिकम् क्वचित् || ४-११-२५
त्रीन् मासान् अष्ट मासान् च राघवो
न्यवसत् सुखम् |
24b, 25, 26a. raaghavaH = Raghava; kvacit pari dashaan maasaan maasaan = in some [hermitages,]; nearly, ten, months; kvacit eka saMvatsaram = elsewhere, one, year; kvacit caturaH maasaan = at some place, also, four months; kvacit panca aparaan = somewhere, five months, some more; SaT ca aparaatra = six, also, at other where; maasaat api adhikam kvacit = more than month, much time, somewhere else; adhi ardham adhikaan triin maasaan = one and half, more than, three, months; aSTa maasaan ca = eight, months, also; = nyavasat sukham = lived, comfortably.
Rama stayed there for nearly ten months at some place, elsewhere for one year, at somewhere else for four months, and for five, and six months at elsewhere, even at somewhere else for more than a month, and for more than one and half months elsewhere. [4-11-24, 25, 26a]
तत्र संवसतः तस्य मुनीनाम् आश्रमेषु वै || ४-११-२६
रमतः च आनुकूल्येन ययुः संवत्सरा दश |
26b, 27a. tatra sam vasataH = there, verily staying; tasya muniinaam aashrameSu vai = of them, the sages, hermitages, indeed; ramataH = when taking delight; aanukuulyena yayuH samvatsaraa dasha = smoothly, elapsed, years, ten.
While Raghava stayed comfortably taking delight in those hermitages of sages, indeed ten years have smoothly elapsed. [4-11-26b, 27a]
As per the above the counof monthst comes to sixty months, i.e., five years. But it is said that ten years are elapsed comfortably. There are a good number of arguments counting the months said above and the point of ten years, said finally. Dharmaakuutam puts it as ten years only: tataH paryaayeNa nikhila muni jana nilayeShu niitvaa dasha samvatsaraan punaraagamya tiikShNatapasaH sutiikShNam|| Thus ten full years are spent only in around these hermitages, peregrinating from one to the other. The total period of exile is fourteen years. Here it is said that ten years are completed. In Chitrakuta two years are spent. Then the search for Seetha and final war should happen in two year span.
परिसृत्य च धर्मज्ञः राघवः सह सीतया || ४-११-२७
सुतीक्ष्णस्य आश्रमम् श्रीमान् पुनर् एव आजगाम ह |
27b, 28a. dharmaj~naH shriimaan raaghavaH = virtue-knower, glorious one, Raghava; siitayaa saha pari sR^itya = along with, Seetha, on going around; punaH eva = again, thus; sutiikSNasya aashramam aajagaama ha = to sage Suteekshna's, hermitage, went to, indeed.
Thus that virtue-knowing glorious Rama on going around those hermitages along with Seetha indeed went to the hermitage of Sage Suteekshna again. [4-11-27b, 28a]
स तम् आश्रमम् आगम्य मुनिभिः परिपूजितः || ४-११-२८
तत्र अपि न्यवसत् रामः कंचित् कालम् अरिन्दमः |
28b, 29a. arindamaH saH raamaH = enemy-destroyer, he, that Rama; tam aashramam aagamya = at that, hermitage, on coming; munibhiH pari puujitaH = by sages, verily, adored; tatra api kamcit kaalam nyavasat = there, even, for some time, resided.
On coming at that hermitage that enemy destroyer is adored by sages, and he resided there for some time. [4-11-28b, 29a]
अथ आश्रमस्थो विनयात् कदाचित् तम् महामुनिम् || ४-११-२९
उपासीनः स काकुत्स्थः सुतीक्ष्णम् इदम् अब्रवीत्
|
29b, 30a. atha aashrama sthaH kaakutsthaH = then, in hermitage, while staying, Rama; idam abraviit = this, said vinayaat = submissively; kadaacit = on one day; tam mahaa munim sutiikSNam upaasiinaH = to that, great, saint, to Suteekshna, who is sitting nearby.
Then on one day while staying in that hermitage Rama submissively said this to that sage Suteekshna who is sitting nearby. [4-11-29b, 30a]
अस्मिन् अरण्ये भगवन् अगस्त्यो मुनिसत्तमः || ४-११-३०
वसति इति मया नित्यम् कथाः कथयताम् श्रुतम् |
30b, 31a. bhagavan muni sattamaH agastyaH = godly, saint the eminent, Agastya; asmin araNye vasati iti = in this, forest, lives, thus as; nityam kathaaH kathayataam = always, narratives, narrated [about him, thus]; mayaa = by me; shrutam = heard.
"I have always heard through the narratives narrated by other sages that the godly and eminent sage Agastya is residing in this forest. [4-11-30b, 31a]
न तु जानामि तम् देशम् वनस्य अस्य महत्तया || ४-११-३१
कुत्र आश्रम पदम् पुण्यम् महर्षेः तस्य धीमतः |
31b, 32a. tu = but; asya vanasya mahattayaa = this, forest's, extensive area; tam desham na jaanaami = that, place, not, I know; dhiimataH tasya maharSeH = that astute one's, of that, sage; puNyam aashrama padam kutra = pious, hermitage, where is.
"But due to the vastness of this forest I have not known that place, where is the pious hermitage of that astute sage? [4-11-31b, 32a]
प्रसाद अर्थम् भगवतः सानुजः सह सीतया || ४-११-३२
अगस्त्यम् अभिगच्छ्हेयम् अभिवादयितुम् मुनिम् |
32b, 33a. prasaada artham bhagavataH = graciousness, desiring, of that godly sage; sa anujaH saha siitayaa = with, brother, along with Seetha; munim agastyam abhivaadayitum abhi gacCheyam = that sage, to Agastya, to venerate, I wish to approach.
"I wish to approach that sage seeking that godly sage's graciousness, along with my brother and Seetha to venerate him. [4-11-32b, 33a]
मनोरथो महान् एष हृदि परिवर्तते || ४-११-३३
यदि अहम् तम् मुनिवरम् शुश्रूषेयम् अपि स्वयम् |
33b, 34a. tam muni varam = that, sage, supreme; svayam aham = personally, I will [can I]; shushruuSeyam api yadi = can I propitiate; eSa mahaan manorathaH = this, high, ambition; me hR^idi pari vartate = in my, heart, it is recurring.
"Can I personally propitiate that supreme sage -- is my high ambition, and it is recurrent in my heart." So said Rama to Suteekshna. [4-11-33b, 34a]
इति रामस्य स मुनिः श्रुत्वा धर्मात्मनो वचः || ४-११-३४
सुतीक्ष्णः प्रत्युवाच इदम् प्रीतो दशरथात्मजम्
|
34b, 35a. saH muniH sutiikSNaH = he that, sage Suteekshna; dharma atmanaH raamasya = virtue-minded one, Rama's; iti vacaH shrutvaa = this kind of, words [that particular request of Rama,] on hearing; priitaH = is gladdened; dasharatha atmajam = to Dasharatha's, son; idam uvaaca = this, said.
Sage Suteekshna on hearing that particular request of that virtue-minded Rama is gladdened and said this to him. [4-11-34b, 35a]
अहम् अपि एतद् एव त्वाम् वक्तु कामः स लक्ष्मणम् || ४-१-३५
अगस्त्यम् अभिगच्छ्ह इति सीतया सह राघव |
35b, 36b. raaghava = Raghava; aham api = I, even; tvaam sa lakSmaNam saha siitayaa = to you, with Lakshmana, with Seetha; agastyam abhigacCha iti = to Agastya, approach, thus; etat eva = that, only; vaktu kaamaH = to say, wished to.
"Oh, Raghava, even I wished to say this to you, that you may approach Agastya along with Lakshmana and Seetha. [4-1-35b, 36a]
दिष्ट्या तु इदानीम् अर्थे अस्मिन् स्वयम् एव ब्रवीषि माम् || ४-११-३६
अयम् आख्यामि ते राम यत्र अगस्त्यो
महामुनिः |
36b, 37a. diSTyaa tu = providentially, but; idaaniim asmin arthe = now, in this, import / topic; svayam eva maam braviiSi = yourself, alone, to me, you are speaking; Rama; yatra mahaamuniH agastyaH = = where, Agastya, great sage is there; ayam te aakhyaami = that, I tell, you.
"But providentially you alone raised this topic with me, Rama, I will tell you where that great sage Agastya is. [4-11-36b, 37a]
योजनानि आश्रमात् तात याहि चत्वारि वै ततः |
दक्षिणेन महान् श्रीमान् अगस्त्य भ्रातुर् आश्रमः || ४-११-३७
37b, c. aashramaat catvaari yojanaani yaahi = from this hermitage, four, yojana-s, you go; taata = oh, dear one; tataH dakSiNena agastya bhraatuH mahaan shriimaan aashramaH = then on west side, Agastya, brother's, great, glorious, hermitage [is there.]
"On your going four yojana-s from this hermitage, oh, dear Rama, there is the great and glorious hermitage of Agastya's brother on the southern side. [4-11-37b, c]
स्थली प्राय वनोद्देशे पिप्पली वन शोभिते |
बहु पुष्प फले रम्ये नाना विहग नादिते || ४-११-३८
38. pippalii vana shobhite = pippali = with trees [long pepper,] thickets, adorned with; bahu puSpa phale = with many, flowers, fruits; ramye = spectacular; naanaa vihaga naadite = with various, birds, reechoed; sthalii praaya = land, high [plateau]; vanaat deshe = in forest, place [that hermitage is there.]
"That hermitage is there on a plateau in a spectacular place of that forest which is adorned with many flowers and fruits, thickets of long pepper, and reechoed with the callings of various birds. [4-11-38]
पद्मिन्यो विविधाः तत्र प्रसन्न सलिल आशयाः |
हंस कारण्डव आकीर्णाः चक्रवाक उपशोभिताः || ४-११-३९
तत्र एकाम् रजनीम् व्युष्य प्रभाते राम गम्यताम् |
39, 40a. tatra = there are; prasanna salila aashayaaH = with tranquil, waters, receptacles; hamsa kaaraNDava aakiirNaaH = with swans, francolin partridges, teeming with; cakravaaka upa shobhitaaH = with ruddy gees, beautified with; vividhaaH padminyaH = diverse, lakes [will be there]; raama = Rama; tatra ekaam rajaniim vyuSya = there, one, night, staying; prabhaate = in morning; gamyataam = be gone.
"There are diverse lakes that are receptacles for tranquil waters, that are teeming with swans and partridges, beautified with ruddy geese, and Rama staying there for a night you may proceed in the next morning. [4-11-39, 40a]
दक्षिणाम् दिशम् आस्थाय वन षण्डस्य पार्श्वतः || ४-११-४०
तत्र अगस्त्य आश्रम पदम् गत्वा योजनम् अन्तरम्
|
40b, 41a. vana SaNDasya paarshvataH = forest's, clump, on side of; dakSiNaam disham aasthaaya = southern, direction, on taking course; yojanam antaram gatvaa = one yojana, afterward - beyond, on going; tatra agastya aashrama padam = there, Agastya's, hermitage, [you will find.]
"On going one yojana beyond, taking the southward course on the side of the forest clump you will find Agastya's hermitage. [4-11-40b, 41a]
रमणीये वनोद्देशे बहु पादप शोभिते || ४-११-४१
रंस्यते तत्र वैदेही लक्ष्मणः च त्वया सह |
स हि रम्यो
वनौद्देशो बहु पादप संयुतः || ४-११-४२
41b, 42. ramaNiiye bahu paadapa shobhite = pleasant, with divers, trees, adorned with; tatra vanoddeshe vaidehii lakSmaNaH ca tvayaa saha ramsyate = in that, woodlands, Vaidehi, Lakshmana, also, you, along with, will enjoy; bahu paadapa sam yutaH = with divers, trees, abounding in; saH vanouddeshaH ramyaH hi = that, woodland, is delightful, isn't it.
"Seetha and Lakshmana will enjoy those woodlands adorned with diverse pleasant trees, as the woodlands abounding with diverse trees will naturally be delightful, isn't it. [4-11-41b, 42]
यदि बुद्धिः कृता द्रष्टुम् अगस्त्यम् तम् महामुनिम् |
अद्य एव गमने बुद्धिम् रोचयस्व महामते || ४-११-४३
43. mahaa mate = oh, great, ingenious Rama; yadi buddhiH kR^itaa = if, mind, is made up; draSTum agastyam tam mahaamunim = to see, Agastya, that, great sage; adya eva gamane = today, only, in going; buddhim rocayasva = thinking, resolve.
"If your mind is made up to see that great sage Agastya, oh, great ingenious Rama, resolve your thinking in going only today." So said Sage Suteekshna to Rama. [4-11-43]
इति रामो मुनेः श्रुत्वा सह भ्रात्रा अभिवाद्य च |
प्रतस्थे अगस्त्यम् उद्दिश्य सानुगः सह सीतया || ४-११-४४
44. raamaH = thus, Rama; muneH iti shrutvaa = of sage, that is said, on listening; saha bhraatraa abhivaadya ca = with, brother, reverenced, also; sa anu gaH saha siitayaa = with, follower [Lakshmana,] with Seetha; pratasthe agastyam uddishya = journeyed, Agastya, aiming at.
On listening that which is said by the sage, Rama revered that sage along with his brother, and then he journeyed with Seetha and his follower Lakshmana aiming to reach Agastya. [4-11-44]
पश्यन् वनानि चित्राणि पर्वतां च अभ्र संनिभान् |
सरांसि सरितः चैव पथि मार्ग वश अनुगतान् || ४-११-४५
सुतीक्ष्णेन उपदिष्टेन गत्वा तेन पथा सुखम् |
इदम् परम संहृष्टो वाक्यम् लक्ष्मणम् अब्रवीत् || ४-११-४६
45, 46. pashyan = on viewing; citraaNi vanaani = beautiful, forests; abhra samnibhaan parvataam ca = to clouds, similar, mountains, also; saraamsi = lakes; saritaH ca eva = rivers, also, thus; pathi = on pathway; maarga vasha anu gataan = walkway, along, following -- that are flowing; sutiikSNena upadiSTena = by Suteekshna, indicated; tena pathaa = by that, path; sukham gatvaa = happily, on going; parama sam hR^iSTaH = very highly gladdened; lakSmaNam idam vaakyam abraviit = to Lakshmana, this, sentence, spoke.
While viewing beautiful forests, cloud-like mountains, lakes, and rivers that are flowing following the pathways, Rama happily journeyed on the pathway indicated by sage Suteekshna, then he gladly spoke this sentence to Lakshmana. [4-11-45, 46]
एतद् एव आश्रम पदम् नूनम् तस्य महात्मनः |
अगस्त्यस्य मुनेर् भ्रातुर् दृश्यते पुण्य कर्मणः || ४-११-४७
47. etat eva = this, alone is; mahaa aatmanaH puNya karmaNaH = of great souled one, with pious deeds; agastyasya bhraatuH = of Agastya's, brother; tasya muneH aashrama padam = of that, sage, hermitage; dR^ishyate = that apears; nuunam = must be.
"Definitely this alone appears to be the hermitage of Sage Agastya's brother, one with great soul and pious deeds. [4-11-47]
यथा हि इमे वनस्य अस्य ज्ञाताः पथि सहस्रशः |
संनताः फल भरेण पुष्प भारेण च द्रुमाः || ४-११-४८
48. pathi phala bhareNa puSpa bhaareNa ca = on way, by fruit's, weight, by flower's, weight, too; sam nataaH = much, bowed; drumaaH = of trees; sahasrashaH = in thousands; asya vanasya = of this, forest; yathaa hi ime = as to how, to me; j~naataaH = known [seen]
"As how thousands of trees are bowing under the weight of flowers and fruit on the pathway, thereby I perceive it to be the hermitage of Agastya's bother. [4-11-48]
पिप्पलीनाम् च पक्वानाम् वनाद् अस्माद् उपागतः |
गन्धो अयम् पवन उत्क्षिप्तः सहसा कटुकोदयः || ४-११-४९
49. sahasaa = suddenly; pavana ut kSiptaH = by wind, upraised; kaTukodayaH = sour-smell; pakvaanaam = ripened; pippaliinaam = of pippali fruits; ayam gandhaH = this, aroma; asmaat vanaat upa agataH = from this, forest, came closer.
"Upraised by the wind the sour-smell of pippali fruits is suddenly coming closer from the forest. [4-11-49]
तत्र तत्र च दृश्यन्ते संक्षिप्ताः काष्ठ संचयाः |
लूनाः च परिदृश्यन्ते दर्भा वैदूर्य वर्चसः || ४-११-५०
50. tatra tatra = there, there; sam kSiptaaH kaaSTha samcayaaH = heaped up, firewood, heaps; dR^ishyante = are visible; luunaaH = snipped; vaiduurya varcasaH = Lapis Lazuli-like [gemlike,] in tinge; darbhaa = sacred grass; pari dR^ishyante = all over, can be seen.
"Here and there visible are the well heaped heaps of firewood, and all over appearing is the sacred grass snipped at its top and gemlike in its tinge. [4-11-50]
एतत् च वन मध्यस्थम् कृष्ण अभ्र शिखर उपमम् |
पावकस्य आश्रमस्थस्य धूमाग्रम् संप्रदृश्यते || ४-११-५१
51. aashramasthasya = inside hermitage; paavakasya = ritual fire's; kR^iSNa abhra shikhara upamam = black, cloud, vertex, in similarity; vana madhyastham = forest's, in midst of; etat dhuuma agram = this, smoke's, vertex; sam pra dR^ishyate = very, clearly, visible.
"From inside the hermitage in the midst of this forest the vertex of smoke from ritual fire is clearly visible as high as the vertex of a black rainy cloud. [4-11-51]
विविक्तेषु च तीर्थेषु कृत स्नाना द्विजातयः |
पुष्प उपहारम् कुर्वन्ति कुसुमैः स्वयम् आर्जितैः || ४-११-५२
52. vivikteSu tiirtheSu = sacred, also, in streams; kR^ita snaanaa dvijaatayaH = on performing, bath, twice-born ones [Brahmans]; svayam aarjitaiH kusumaiH = personally, collected, with flowers; puSpa upahaaram kurvanti = flower, offering, making.
"On performing bathing in sacred streams the Brahmans are making flower offerings to gods, called puSpa bali, with the flowers that are personally collected by them. [4-11-52]
If flowers for worship are taken from someone else, half of the merit of that worship goes to the one who gave those flowers. Hence the flowers are to be plucked by the worshipper alone, that too from his flower garden. They are not to be stolen, begged, carried in palms, or in upper cloth, but to be carried in a big size leaf.
uttamam svaarjitam puShpam madhyamam vanyam ucyate |
adhamam tu kraya kriitam paarakyam tu adhamaadhamam
||
"Best are the flowers brought personally, medium is the forest-born, purchased are the worse, and those that are brought by others, the worst."
ततः सुतीक्ष्णस्य वचनम् यथा सौम्य मया श्रुतम् |
अगस्त्यस्य आश्रमो भ्रातुर् नूनम् एष भविष्यति || ४-११-५३
53. saumya = oh, gentle Lakshmana; tataH sutiikSNasya vacanam = thus, by Suteekshna's, words; yathaa mayaa shrutam = as, by me, heard; eSa nuunam agastyasya bhraatuH aashramaH = this, definitely, Agastya's, brother's, hermitage; bhaviSyati = shall be.
"Thus by the words of Sage Suteekshna as I have heard, oh, gentle Lakshmana, this hermitage shall definitely be that of Sage Agastya's brother. [4-11-53]
निगृह्य तरसा मृत्युम् लोकानाम् हित काम्यया |
यस्य भ्रात्रा कृता इयम् दिक् शरण्या पुण्य कर्मणा ||
४-११-५४
54. yasya bhraatraa = whose, brother is; puNya karmaNaa = of meritorious deeds -- of Agastya; lokaanaam hita kaamyayaa = for world, well-being, wishing for; tarasaa nigR^ihya mR^ityum = by his efficacy, controlling, death; iyam dik sharaNyaa = this, region, liveable; kR^itaa = is made.
"Whose brother is Sage Agastya with meritorious deeds, who wishing well-being of the world controlled death by his efficacy, and who made this southern region a liveable region, this must be the hermitage of such a sage, such Agatya's brother. [4-11-54]
इह एकदा किल क्रूरो वातापिः अपि च इल्वलः |
भ्रातरौ सहितौ आस्ताम् ब्राह्मणघ्नौ महा असुरौ || ४-११-५५
55. ekadaa iha braahmaNa ghnau = once, here, Brahmans, killers of; kruuraH vaataapiH api ca ilvalaH = cruel ones, Vaataapi, even, also, Ilvala; bhraatarau mahaa asurau sahitau aastaam kila = brothers, dreadful demons, together, they were here, they say.
"Once upon a time verily cruel demon brothers Vaataapi and Ilvala were here together, and they the dreadful demons, they say, used to be Bhraman-killers. [4-11-55]
धारयन् ब्राह्मणम् रूपम् इल्वलः संस्कृतम् वदन् |
आमंत्रयति विप्रान् स श्राद्धम् उद्दिश्य निर्घृणः
|| ४-११-५६
56. dhaarayan braahmaNam ruupam = disguising, Bhraman's, semblance; ilvalaH = Ilvala; sam skR^itam vadan = sophisticatedly, speaking; aamantrayati vipraan = invite, Brahman; sa shraaddham uddishya = obsequial ceremony, purpose of; nir ghR^iNaH = pitiless ones.
"Disguising in Bhraman's semblance and speaking sophisticatedly that Ilvala used to invite Brahmans for the purpose of obsequial ceremonies, where Brahman are fed after usual ceremony to appeases their manes. [4-11-56]
Here the word sam skR^ita is another point for discussion for commentators saying that the demon Ilvala used to speak in chaste Sanskrit. This is one version. The other is as above speaking sophisticatedly. But as could be seen all the raakshasa-s are Vedic pundits and thus there is no oddity in their speaking chaste Sanskrit. Hence their luring or sophisticated talk to entice Brahmans is taken valid. The following verse also has the same word, meaning refinement.
भ्रातरम् संस्कृतम् कृत्वा ततः तम् मेष रूपिणम् |
तान् द्विजान् भोजयामास श्राद्ध दृष्टेन कर्मणा ||
४-११-५७
57. tataH = then; meSa ruupiNam = in ram's, form; tam bhraataram = that, brother [Vaataapi,] is; sam skR^itam kR^itvaa = perfecting, made to [cooked deliciously]; tataH shraaddha dR^iSTena karmaNaa = then, according to obsequial rites, and deeds; taan dvijaan bhojayaamaasa = them, Brahman, he was feeding.
Then Ilvala used to make his brother Vaataapi into a ram, perfect that ram's meat into deliciously cooked food, and used to feed Brahmans according to obsequial rites and deeds. [4-11-57]
ततो भुक्तवताम् तेषाम् विप्राणाम् इल्वलो अब्रवीत् |
वातापे निष्क्रमस्व इति स्वरेण महता वदन् || ४-११-५८
58. tataH teSaam vipraaNaam bhuktavataam = then, those, Brahmans, when surfeited; ilvalaH mahataa svareNa vadan = Ilvala, with loud voice, shouting; vaataape niS kramasva iti abraviit = oh, Vaataapi, you exit, thus, he said [use to say]
"When those Brahmans are surfeited with that ram's meat, then Ilvala used to shout loudly, "oh, Vaataapi, you may come out." [4-11-58]
ततो भ्रातुर् वचः श्रुत्वा वातापिः मेषवत् नदन् |
भित्त्वा भित्वा शरीराणि ब्राह्मणानाम् विनिष्पतत्
|| ४-११-५९
59. tataH vaataapiH bhraatuH vacaH shrutvaa = then, Vaataapi, brother's, words, on listening; nadan meSa vat = bleating, like, a ram; bhittvaa bhitvaa = tearing, tearing; shariiraaNi braahmaNaanaam = bodies, of Brahman; vi niS patat = used to lunge out.
"Then on listening his brother's words Vaataapi used to lunge out bleating like a ram, tearing and rending the bodies of those Brahmans. [4-11-59]
ब्राह्मणानाम् सहस्राणि तैः एवम् काम रूपिभिः |
विनाशितानि संहत्य नित्यशः पिशित अशनैः || ४-११-६०
60. taiH [taabhyaam] = by those two brothers; pishita ashanaiH = raw meat, eaters kaama ruupibhiH = them, thus, guise-changers; [or, pishita aashayaa = for flesh, greedy ones]; braahmaNaanaam sahasraaNi = Brahman, thousands; evam vi naashitaani samhatya nityashaH = this way, are ruined, together, always.
"This way they the guise changing demons always ruined thousands of Brahmans together, greedy for raw-flesh as they are. [4-11-60]
Some say that the wording taiH they, is plural ad it is not accommodative, and some ancient text of unknown reference contained these words, taabhyaam evam paramtapa pishita ashayaa by them two, that way, Lakshmana, for pishita aashayaa raw meat, avaricious as they are, they used to kill.
अगस्त्येन तदा देवैः प्रार्थितेन महर्षिणा |
अनुभूय किल श्राद्धे भक्षितः स महा असुरः || ४-११-६१
61. tadaa = then; devaiH praarthitena = by gods, one who is prayed; maharSiNaa agastyena = by great sage, Agastya; shraaddhe anubhuuya = in obsequial rites, having relished; saH mahaa asuraH bhakSitaH kila = that, fiendish demon, is devoured, they say so.
"Then by Sage Agastya, whom gods have prayed to end this demonic menace, and whom demon Ilvala invited to feast during obsequial rites, he that Agastya having relished the fiendish demon in the form of ram, they say, had finished him off. [4-11-61]
ततः संपन्नम् इति उक्त्वा दत्त्वा हस्ते अवनेजनम् |
भ्रातरम् निष्क्रमस्व इति च इल्वलः समभाषत || ४-११-६२
62. tataH = then; ilvalaH = Ilvala; sampannam iti ukvaa = whether [ obsequial rites are] fulfilled?, thus, when asked; haste ava nejanam dattvaa = in palms, lateral, hand-wash, having given; niS kramasva iti = come out, thus; bhraataram samabhaaSata = with brother, conversed.
"Then Ilvala while giving lateral hand wash into the palms of Agastya entered in the routine conversation of obsequies asking, "Is this rite fulfilled..." and he furthered it in calling his brother to come out. [4-11-62]
स तदा भाषमाणम् तु भ्रातरम् विप्र घातिनम् |
अब्रवीत् प्रहसन् धीमान् अगस्त्यो मुनि सत्तमः || ४-११-६३
63. dhiimaan muni sattamaH agastyaH = wise one, sage, the eminent, Agastya; bhraataram tadaa bhaaSamaaNam tu = with brother, that way, one who is conversing, but; vipra ghaatinam saH abraviit prahasan = to Brahman, killer, to that Ilvala, spoke, mockingly.
Then that wise and eminent sage Agastya spoke mockingly to Ilvala who is conversing that way to his brother to come out. [4-11-63]
कुतो निष्क्रमितुम् शक्तिर् मया जीर्णस्य रक्षसः |
भ्रातुः ते मेष रूपस्य गतस्य यम सादनम् || ४-११-६४
64. mayaa jiirNasya meSa ruupasya rakSasaH = by me, digested, in ram's, form, demon is; gatasya yama saadanam = one who has gone [sent to,] to Terminator's, residence; te bhraatuH = to your, brother; kutaH shaktiH niSkramitum = where is, energy, to come out.
"Where is the energy for that ram shaped demon brother of yours to come out as I digested and sent him to the hellish residence of Terminator. [4-11-64]
This saying of Agastya has remained as an epigram till date. That demon Ilvala called out, "Vaataapi..." for which Agastya replied jiirNam 'digested...' and after repeating this exchange for some time, these questions and answers are combined to form this sentence: jiirNam jiirNam vaataapi jiirNam meaning that 'Vaataapi is digested...' In traditional upbringing, mothers used to say after feeding babies with milk or other nourishments, giving a mild exercise, jiirNam jiirNam Vaataapi jiirNam for many times. It means that mothers wished their babies should digest any indigestible or food ruinous to health, as has been digested by Sage Agastya. It is said Agastya prohibited any kind of meat to Brahmans, as meat food will be shearing their stomachs with it ram's horns from then on. He is also said to have cursed Brahmans to be diverse, braahmaNaanaam anekatvam as none will concur with the other.
अथ तस्य वचः श्रुत्वा भ्रातुर् निधन संश्रितम् |
प्रधर्षयितुम् आरेभे मुनिम् क्रोधात् निशा चरः || ४-११-६५
65. atha = then; bhraatuH nidhana sam shritam = brother's, demise, affirming; tasya vacaH shrutvaa = his [sage's,] words, on hearing; krodhaat nishaa caraH = in fury, night-walker; munim pra dharSayitum aarebhe = at the sage, to assault, commenced to.
"Then on hearing the words of sage Agastya affirming brother's demise, that night-walking demon furiously commenced to assault the sage. [4-11-65]
सो अभ्यद्रवत् द्विजेंद्रम् तम् मुनिना दीप्त तेजसा |
चक्षुषा अनल कल्पेन निर्दग्धो निधनम् गतः || ४-११-६६
66. saH = he [demon]; dvij indram abhya dravat = to Bhraman, the best, towards, rushed [attempted to kill]; tam muninaa diipta tejasaa = by him, by the sage, glowing, by his refulgence; cakSuSaa anala kalpena nir dagdhaH = with eyes, fire, equalling, fully, burnt down; nidhanam gataH = doom, went into.
"When that demon rushed towards that best Bhraman to kill, he that sage glowing with his own refulgence burnt him down just by his flame-like eyes and doomed him to death. [4-11-66]
तस्य अयम् आश्रमो भ्रातुः तटाक वन शोभितः |
विप्र अनुकंपया येन कर्म इदम् दुष्करम् कृतम् || ४-११-६७
67. taTaaka vana shobhitaH = with, lakes, woods, embellishing with; ayam = this - hermitage; yena = by whom; vipra anu kampayaa = on Brahmans, with compassion; idam duS karam kR^itam = feat, this, impossible, deed, is done; tasya bhraatuH aashramaH = his, brother's, hermitage is this.
"This hermitage embellishing with lake and woods belongs to the brother of Sage Agastya who has done this impossible deed just by his compassion towards Brahmans." So said Rama to Lakshmana and Seetha about Agastya. [4-11-67]
एवम् कथयमानस्य तस्य सौमित्रिणा सह |
रामस्य अस्तम् गतः सूर्यः संध्या कालो अभ्यवर्तत || ४-११-६८
68. tasya raamasya = to that, Rama; saumitriNaa saha = Lakshmana, with; evam kathayamaanasya = that way, while narrating; suuryaH astam gataH = sun, to dusk, went; sandhyaa kaalaH abhya vartata = vesperal, time, came close of.
While Rama narrated that way to Lakshmana sun went into dusk and the vesperal time came close of him. [4-11-68]
उपास्य पश्चिमाम् संध्याम् सह भ्रात्रा यथा विधि |
प्रविवेश आश्रम पदम् तम् ऋषिम् च अभ्यवादयत् || ४-११-६९
69. saH = he that Rama; saha bhraatraa = with brother; yathaa vidhi = as per, custom; upaasya pashcimaam sandhyaam = worshipping, western, sunset; pravivesha aashrama padam = entered, hermitage's, threshold; tam R^iSim ca abhyavaadayat = that, sage is, also, greeted.
Worshipping sunset along with brother as per custom, Rama entered that hermitage and greeted that sage. [4-11-69]
सम्यक् प्रतिगृहीतः तु मुनिना तेन राघवः |
न्यवसत् ताम् निशाम् एकाम् प्राश्य मूल फलानि च || ४-११-७०
70. raaghavaH = Raghava is; tena muninaa samyak prati gR^ihiitaH = by him, by sage, duly, well received; praashya muula phalaani = on dining, tubers, fruits; taam ekaam nishaam nyavasat = that, one night, [there] he spent.
Raghava spent one night there when that sage received him well and when they dined on tubers and fruits. [4-11-70]
तस्याम् रात्र्याम् व्यतीतायाम् उदिते रवि मण्डले |
भ्रातरम् तम् अगस्त्यस्य आमंत्रयत राघवः || ४-११-७१
71. tasyaam raatryaam vyatiitaayaam = that, night, on passing by; udite ravi maNDale = risen, is Sun, in solar orbit; raaghavaH = Raghava; bhraataram tam agastyasya = brother, that one, of Agastya; aamantrayata = took leave of.
Raghava spent that night there and when sun rose in solar orbit he took leave of the brother of Sage Agastya saying the following. [4-11-71]
अभिवादये त्वाम् भगवन् सुखम् स्म उष्यतो निशाम् |
आमंत्रये त्वाम् गच्छ्हामि गुरुम् ते द्रष्टुम् अग्रजम्
|| ४-११-७२
72. bhagavan = oh, godly sage; nishaam sukham uSyataH sma = night, comfortably, stayed, we have; abhivaadaye tvaam = I make an obeisance, to you; aamantraye tvaam = I bid farewell, to you; te gurum agrajam draSTum gacChaami = your, mentor, elder brother, to see, I proceed.
"Oh, godly sage, we stayed in the night comfortably, I now make an obeisance and bid farewell to you, as I wish to proceed to see your mentor and elder brother Agastya. [4-11-72]
गम्यताम् इति तेन उक्तो जगाम रघु नन्दनः |
यथा उद्दिष्टेन मार्गेण वनम् तत् च अवलोकयन् || ४-११-७३
73. gamyataam iti tena uktaH = you may go, thus, by him, one who is said; raghu nandanaH = Raghu's, such legatee Rama; tat vanam avalokayan = that, forest, on observing; yathaa uddiSTena maargeNa = as, directed, of way; jagaama = he journeyed on.
When the brother of Agastya said, "you may go," Rama the legatee of Raghu journeyed on the pathways as directed by Suteekshna, and on observing those woodlands. [4-11-73]
The name of this brother of Agastya is Sudarshana. But none calls him by that name and he is just called agastya bhraata , Agastya's brother.
नीवारान् पनसान् सालान् वन्जुलान् तिनिशान् तथा |
चिरि बिल्वान् मधूकान् च बिल्वान् अथ च तिन्दुकान्
|| ४-११-७४
74. [avalokayan = on observing]; niivaaraan panasaan saalaan = wild grain grass, Jack-fruit trees [Artocarpus integrifolia,] sala [Pentapetra arjuna,] vanjulaan tinishaan tathaa = Asoka [Janosia asoka,] lemon trees [Dalbergia Oujeinensis]; ciri bilvaan = saplings of bilva [Eagle marmelos]; madhuukaan ca = Madhuuka [Bassia latifolia]; bilvaan atha ca = bilva trees, then, also; tindukaan = tinduka trees [Diospyros tomenfosa.]
On observing the wild grass that grows on its own giving wild grain, Jack-fruit trees, sala trees, Ashoka trees, lemons trees, saplings of bilva trees and also madhuka and bilva trees he journeyed. [4-11-74]
पुष्पितान् पुष्पित अग्राभिर् लताभिर् उपशोभितान् |
ददर्श रामः शतशः तत्र कान्तार पादपान् || ४-११-७५
हस्ति हस्तैः विमृदितान् वानरैः उपशोभितान् |
मत्तैः शकुनि संघैः च शतशः प्रति नादितान् || ४-११-७६
75, 76. raamaH = Rama; hasti hastaiH vi mR^iditaan = by elephant's, trunk, verily, battered; vaanaraiH upa shobhitaan = with monkeys, well, adorned; mattaiH shatashaH shakuni sanghaiH ca naaditaan = lusty, hundreds of, with birds, folks, also, reverberated; puSpitaan shatashaH kaantaara paadapaan = flowered, hundreds of, forest, trees; puSpita agraabhiH lataabhiH upa shobhitaan = flowered, with climbers, well, enriched by; [anuveSTitaan = whorling the trees]; dadarsha = he saw.
Rama has seen hundreds of flowered forest trees that are battered by the trunks of elephants, that are adorned with monkeys, reverberated by hundreds of lusty bird folks, and that are enriched by the flowered climbers whorled around them. [4-11-75, 76]
ततो अब्रवीत् समीपस्थम् रामो राजीव लोचनः |
पृष्ठतो अनुगतम् वीरम् लक्ष्मणम् लक्ष्मिवर्धनम् || ४-११-७७
77. tataH = then; raamaH raajiiva locanaH = Rama, the lotus-eyed one; pR^iSThataH anugatam = at behind, following; viiram lakSmi vardhanam = valiant one, glory-enriching one; samiipa stham lakSmaNam near, at hand, to Lakshmana, abraviit = said.
Then the lotus-eyed Rama said this to his follower Lakshmana who is a valiant and glory-enriching one and who is near at hand. [4-11-77]
स्निग्ध पत्रा यथा वृक्षा यथा क्षान्ता मृग द्विजाः |
आश्रमो न अतिदूरस्थो महर्षेर् भावित आत्मनः ||
४-११-७८
78. vR^ikSaa yathaa snigdha patraa = trees, as to how, have velvety, leaves; mR^iga dvijaaH yathaa kSaantaa = animals, birds, as how, unwearied; [gauging by this] bhaavita aatmanaH maharSeH = one with contemplative-soul, of great sage; aashramaH na ati duura sthaH = hermitage, not, very, far, it is situated.
"As to how the trees are appearing with velvety leaves, and as to how the animals and birds appear unwearied, thus gauging by this it appears that the hermitage of that contemplative soul Agastya is situated not very far from here. [4-11-78]
अगस्त्य इति विख्यातो लोके स्वेन एव कर्मणा |
आश्रमो दृश्यते तस्य परिश्रान्त श्रम अपहः || ४-११-७९
79. svena karmaNaa eva = by his own, deed, only; agastya iti = Agastya, thus; vikhyaataH loke = he who is renowned, in world; tasya pari shraanta shrama apahaH = his, wearied one's, weary, alleviates; aashramaH dR^ishyate = hermitage, it appears to be.
"He who by his own deed is renowned in the world as Agastya, the stopper of mountain, it appears to be his hermitage that alleviates the weary of wearied ones. [4-11-79]
The name Agastya is cleavable like aga+ stha mountain, who stayed, stopped from excessive growth.
प्राज्य धूम आकुल वनः चीर माला परिष्कृतः |
प्रशान्त मृग यूथः च नाना शकुनि नादितः || ४-११-८०
80. praajya dhuuma aakula vanaH = huge, with smoke, overrun by, forest [nearby hermitage]; ciira maalaa pariSkR^itaH = jute cloths, garlands, overstuffed with; prashaanta mR^iga yuuthaH ca = peaceful, deer, herds, also overcrowded with; naanaa shakuni naaditaH = divers, birds, sonority [overloaded with.]
"The forest nearby this hermitage is overrun by huge smoke from altars of fire, overstuffed with the garlands of jute cloth, overcrowded with the herds of peaceful deer, and also overloaded with sonority of the birds. [4-11-80]
निगृह्य तरसा मृत्युम् लोकानाम् हित काम्यया |
दक्षिणा दिक् कृता येन शरण्या पुण्य कर्मणा || ४-११-८१
81. nigR^ihya tarasaa mR^ityum = impeding, by might, death; lokaanaam hita kaamyayaa = for worlds, well-being, wishing; dakSiNaa dik = southern, extent; kR^itaa yena sharaNyaa = made, by whom, liveable; puNya karmaNaa = pious, deeds.
"He who impeding death by his yogic might and wishing well-being for worlds made this southern extent a liveable province by his pious deeds, his hermitage is this. [4-11-81]
There is some problem in copying. These stanzas of verse have already appeared above at 4-11-54.
तस्य इदम् आश्रम पदम् प्रभावाद् यस्य राक्षसैः |
दिक् इयम् दक्षिणा त्रासाद् दृश्यते न उपभुज्यते ||
४-११-८२
82. yasya = whose; prabhaavaat = by influence; raakSasaiH iyam dakSiNaa dik = by demons, this, southern, quarter; traasaat dR^ishyate = appallingly, is seen [behold]; na upa bhujyate = not, enjoyed [even they fear to live here]; idam tasya aashrama padam = this one, his Agastya's, hermitage.
"Under whose influence the demons behold this southern quarter appallingly, and they do not even venture to live here, such a sage Agastya's hermitage is this. [4-11-82]
यदा प्रभृति च आक्रान्ता दिग् इयम् पुण्य कर्मणा |
तदा प्रभृति निर् वैराः प्रशान्ता रजनी चराः || ४-११-८३
83. yadaa prabhR^iti = when, from; puNya karmaNaa = pious, deeded one iyam dik aakraantaa = this, quarter, is taken possession; tadaa prabhR^iti= from, then; rajanii caraaH nir vairaaH pra shaantaaH [abhavat] = night, walkers, without, feud, they calmed down.
"And from when that pious deeded Agastya took possession of this quarter, from then on the night walkers are calmed down and remained without feud. [4-11-83]
नाम्ना च इयम् भगवतो दक्षिणा दिक् प्रदक्षिणा |
प्रथिता त्रिषु लोकेषु दुर्धर्षा क्रूर कर्मभिः || ४-११-८४
84. pra dakSiNaa = verily, worthiest one [dakshiNa also means yogya, nipuNa, kushalii - expert, befitting one, dextrous one]; iyam dakSiNaa dik = this, southern, quarter; bhagavataH naamnaa = of godly-saint Agastya, in the name of; prathitaa triSu lokeSu = is known, in three, worlds; kruura karmabhiH = for those with cruel deeds; dur dharSaa = remained unattackable.
"This very worthy southern quarter is known in the name of that godly saint Agastya and this remained unattackable to the demons with cruel deeds. [4-11-84]
मार्गम् निरोद्धुम् सततम् भास्करस्य अचल उत्तमः |
संदेशम् पालयन् तस्य विंध्य शैलो न वर्धते || ४-११-८५
अयम् दीर्घ आयुषः तस्य लोके विश्रुत कर्मणः |
अगस्त्यस्य आश्रमः श्रीमान् विनीत मृग सेवितः || ४-११-८६
85. shriimaan = glorious one; vi niita mR^iga [jana] sevitaH = well, behaved, by animals [by people,] adored by; ayam = this hermitage; bhaaskarasya maargam satatam niroddhum = sun's, path, always, to obstruct [wishing]; acala uttamaH vindhya shailaH = mountain, highest, Vindhya, mountain; yasya samdesham paalayan = whose, directive, complying; na vardhate = not, heightening; tasya = of his [of Agastya]; loke vi shruta karmaNaH = in world, one with renowned, deeds; diirgha aayuSaH = long, aged one's; [ayam = this one is ]; agastyasya aashramaH = Agastya's, hermitage.
"Complying which sage's directive Mt. Vindhya ceased to heighten in order not to obstruct the path of the sun, such sage's hermitage is this who is renowned in the world by his deeds and whose longevity is inestimable, hence this glorious hermitage is adored by well-behaved animals and humans as well. [4-11-85, 86]
The name Agastya is derived from a famous act of this Sage. Mt. Meru is the highest peak on earth. By its nature it grows day by day, and stands first to be saluted by the rising sun in east every day. Jealous of this Mt. Meru, Mt. Vindhya started to rise to exceed the height of Mt. Meru, thus obstructing the sun's path. Then the day changed for night and the travel of Sun and Moon, the performance of Vedic rituals, which are bound by the solar lunar movement, went topsy-turvy. Then the gods prayed Agastya to do something to decrease the height of Mt. Meru. Agastya and his wife then were coming to Mt. Vindhya and seeing its height, he requested Mt. Vindhya, "Oh, Mountain King Vindhya, myself and my wife are going southward, and we are not able to climb this much height... kindly lower yourself, so that we old people climb you and go to the other side..." Mt. Vindhya being an ardent worshipper of sages and saints immediately lowered his height to the ground level, so that the old couple need not climb but just walk over him. Agastya and his wife on coming to the southern side of the mountain again requested Mt. Vindhya to be at this height only, for they will be returning soon to north. Mt. Vindhya readily agreed for that also, and it is lying like that even today. Because Agastya did not return to north on coming to south Mt. Vindhya is still believed to be at ground level. Thus the solar and lunar movement, seasons' revolve, Vedic calendars etc. are again put to normalcy. Thus the name Agastya, aga stha mountain, stopper, agam sthaasyati or, stabhnaati iti agastyaH. He played an important role in uplifting southern regions of India, namely Dravidian cultures. Hid wife is Lopaamudra, the saintly lady will be quoted in Lalitha Sahasra Naamaavali. The thousand name of Mother Universe.
एष लोक अर्चितः साधुः हिते नित्यम् रतः सताम् |
अस्मान् अधिगतान् एष श्रेयसा योजयिष्यति || ४-११-८७
87. loka arcitaH = by world, esteemed; saadhuH = gentle one; eSa sataam hite nityam rataH = he, in respect of sagacious ones, always, interested; adhi gataan asmaan shreyasaa yoja yiSyati = when we go to him, for us, beneficence, he accords.
"He that gentle sage who is always interested in the respect of sagacious ones is thus an esteemed one in the world, and for us when we approach him he accords beneficence. [4-11-87]
आराधयिष्यामि अत्र अहम् अगस्त्यम् तम् महामुनिम् |
शेषम् च वन वासस्य सौम्य वत्स्यामि अहम् प्रभो ||
४-११-८८
88. prabho = oh, adept one Lakshmana; aham atra tam mahaa munim agastyam aaraadhayiSyaami = I, there, him, the great sage, Agastya, I wish to worship; saumya = oh, gentle one; vana vaasasya sheSam aham vatsyaami = forest, dwelling, remainder of, I, [here] will live.
"Oh, adept Lakshmana, I wish to worship that great saint Agastya therein that hermitage, and oh, gentle one, I think of living the remainder of forest living here only. [4-11-88]
अत्र देवाः सगन्धर्वाः सिद्धाः च परम ऋषयः |
अगस्त्यम् नियत आहाराः सततम् पर्युपासते || ४-११-८९
89. atra devaaH = there, gods; sa gandharvaaH siddhaaH ca = with, gandharva-s, siddha-s, also; parama R^iSayaH = exalt, sages; niyata aahaaraaH = controlled, dietary habits [by which he gained a regulatory self-discipline'; agastyam = at Agastya; satatam = always; pari upaasate = they worship.
"There gods with gandharva-s, siddha-s, exalted sages will be worshipping Agastya who is self-regulating self-disciplinary. [4-11-89]
न अत्र जीवेत् मृषावादी क्रूरो वा यदि वा शठः |
नृशंसः पाप वृत्तो वा मुनिः एष तथा विधः || ४-११-९०
90. mR^iSaa vaadii = lie, teller [liar]; kruuraH vaa = cruel one, either; yadi vaa = or, else; shaThaH = deceiver; nR^i shamsaH = man, torturer; papa vR^ittaH vaa = sinful, in behaviour, either; atra na jiivet = there, not, he will be able to live; eSa muniH tathaa vidhaH = this, sage is, of that, nature.
"There no liar can live, nor a savage, nor even a deceiver, nor a man-torturer, nor one with sinful behaviour, for that sage is of that nature. [4-11-90]
अत्र देवाः च यक्षाः च नागाः च पतगैः सह |
वसन्ति नियत आहारा धर्मम् आराधयिष्णवः || ४-११-९१
91. atra devaaH ca yakSaaH ca naagaaH ca patagaiH saha = there, gods, yaksha-s [celestials,] naagaa-s [reptiles,] pataga-s [birds,] together; vasanti = live; niyata aahaaraa = with controlled, dietary; dharmam = of dharma; aaraadha yiSNavaH = worship, wishing to.
"There the gods, celestials, reptiles, birds live together wishing to worship the Absolute with self-discipline. [4-11-91]
अत्र सिद्धा महात्मानो विमानैः सूर्य सन्निभैः |
त्यक्त्वा देहान् नवैर् देहैः स्वर् याताः परम ऋषयः
|| ४-११-९२
92. atra siddhaa mahaatmaanaH = there, accomplished, great souls; vimaanaiH suurya samnibhaiH = by aircrafts, sun, similar to; tyaktvaa dehaan = relinquishing, [mortal] bodies; navaiH dehaiH = with new, [celestial] bodies; svar yaataaH = to heavens, rode on; parama R^iSayaH = blest, sages.
"There the blest and great souls of accomplished ascesis rode to heavens by aircrafts similar to sun in resplendence, on relinquishing their mortal bodies here and on obtaining new bodies. [4-11-92]
यक्षत्वम् अमरत्वम् च राज्यानि विविधानि च |
अत्र देवाः प्रयच्छ्हन्ति भूतैः आराधिताः शुभैः || ४-११-९३
93. shubhaiH bhuutaiH atra aaraadhitaaH devaaH = by auspicious beings, there, worshipped, gods; yakSatvam = state of celestials; amaratvam ca = immortality; raajyaani vividhaani ca = realms, many a, also; pra yacChanti = they will endow.
"There gods will endow the state of celestials or immortals, or many realms of divine living to those auspicious beings that worship them. [4-11-93]
आगताः स्म आश्रम पदम् सौमित्रे प्रविश अग्रतः |
निवेदय इह माम् प्राप्तम् ऋषये सह सीतया || ४-११-९४
94. saumitre = oh, Soumitri; aagataaH sma aashrama padam = arrived at, we are, at hermitage's, threshold; pravisha agrataH = you enter, firstly; maam siitayaa saha iha praaptam = me, Seetha, along with, here, arrived; nivedaya = you submit; R^iSaye = to Sage;
"We arrived at the threshold of the hermitage, oh, Soumitri, you enter firstly and submit to Sage Agastya about my arrival at this place along with Seetha. [4-11-94]
This is an important point of Rama's speaking to Lakshmana for a protocol to enter the hermitage. Earlier all the three used to enter together, releasing bowstrings and in all their submissiveness. But here Rama wants to follow an imperial protocol to announce his arrival there. Rama is said to have asked Lakshmana to inform the sage that karta subject to eliminate - himself; and the object, or the instrument to eliminate Ravana, namely Seetha have come. Rama says in above verses that he would like to spend rest of the exile here in this hermitage. But Sage Agastya later asks him to proceed to Panchavati, i.e., towards the dominions of demons. For that and for keeping the sage informed about the arrival of time to eradicate Ravana, Rama seeks this protocol.
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इति वाल्मीकि रामायणे आदि काव्ये अरण्य काण्डे एकादशः सर्गः
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© 2001, Desiraju Hanumanta Rao, [Revised : March '04]