Kabandha captures Rama and Lakshmana while they are searching forests for Seetha. In the meantime, a demoness named Ayomukhi wanted to romance with Lakshmana, but Lakshmana cuts her ear and nose and chases away. The episode of Kabandha has a turning point in the epic.
kṛtvā evam udakam tasmai prasthitau rāghavau tadā |
avekṣantau vane sītām jagmatuḥ paścimām diśam || 3-69-1
1. evam = in this way; raaghavau = Raghava-s; tasmai udakam kR^itvaa = to him - to Jataayu, water [oblations,] on making [on offering]; prasthitau = [again] started; tadaa = then; pashcimaam disham = westerly, direction [south-westward]; vane = in forest; siitaam avekSantau = for Seetha, looking for; jagmatuH = proceeded.
In this way, Raghava-s on offering water oblations to Jataayu went southwestward in the forest and proceeded looking around for Seetha. [3-69-1]
They firstly have to go westward in order to go south as said by Jataayu, and as continued in next verse onwards.
tām diśam dakṣiṇām gatvā śara cāpa asi dhāriṇau |
aviprahatam aikṣvākau panthānam pratipedatuḥ || 3-69-2
2. shara caapa asi dhaariNau = arrows, bows, swords, handling [wielding ones]; aikSvaakau = two Ikshvaku-s; taam disham dakSiNaam = in that, direction, southern; gatvaa = on going; a vi pra hatam = not, verily, regularly, beaten [off the beaten track]; panthaanam = a pathway; pratipedatuH = came about.
On going in southwest direction, both the Ikshvaku-s wielding bows, arrows, and swords, have come about a pathway which is an off the beaten track. [3-69-2]
gulmaiḥ vṛkṣaiḥ ca bahubhiḥ latābhiḥ ca praveṣṭitam |
āvṛtam sarvato durgam gahanam ghora darśanam || 3-69-3
3. bahubhiH = with numerous; gulmaiH vR^ikSaiH ca [panthaa] = with hedgerows, trees, also [that pathway]; lataabhiH ca = with climber plants; pra veSTitam = thickly wrapped; sarvataH aavR^itam = all over, penned in; dur gam = impossible, to tread [blocked]; gahanam = jammed; ghora darshanam = horrid, in appearance - such a pathways they have seen.
That pathway is thickly wrapped in and penned up with numerous trees, climber plants, and hedgerows from all over, thus that is jammed, blocked and horrid in its appearance. [3-69-3]
vyatikramya tu vegena gṛhītvā dakṣiṇām diśam |
su bhīmam tan mahāaraṇyam vyatiyātau mahābalau || 3-69-4
4. mahaabalau = spryly energetic twosome [bothers]; gR^ihiitvaa dakSiNaam disham = on taking up, southern, direction; su bhiimam tat mahaa araNyam = highly horrendous, that, thick, forest; vegena = speedily; vyatikramya [vi ati kram = verily, over, crossed] tu = crossed over, but; vyatiyaatau [vi ati yaatau = really, ahead, moved] = crossed over.
On taking up the southern direction, and on crossing over that highly horrendous and thick of the forest, both those spryly energetic brothers moved ahead, speedily. [3-69-4]
tataḥ param janasthānāt tri krośam gamya rāghavau |
krauṃca araṇyam viviśatuḥ gahanam tau mahaujasau || 3-69-5
5. tataH param = there, after; mahaa ojasau tau raaghavau = highly, vigorous, those two, Raghava-s; janasthaanaat = from Janasthaana; tri krosham = three, krosa-s; gamya = on going; gahanam kraunca araNyam vivishatuH = impassable, Kraunca, forest, entered.
Thereafter, both the highly vigorous Raghava-s have entered the impassable Kraunca forest, on going three krosa-s from Janasthaana. [3-69-5]
The Ancient Indian measures for distance, as per Kautilya's Artha Shaastra, a republication of Penguin are: 1 angula = 3/4 of present day inch; 4 angula-s = dharnugraha [bow grip]= 3 in; 8 angula-s = 1 dhanurmuSTi [fist with thumb raised]= 6 in; 12 angula-s = 1 vitasta [span-distance of stretched out palm between the tips of a person's thumb and little finger]= 9 in; 4 vitasta-s = 1 aratni / hasta [cubit]= 18 in; 4 aratni-s = 1 danDa / dhanus [bow]= 6 ft; 10 danDa-s = 1 rajju = 60 ft; 2 rajju-s = 1 paridesha = 120 ft; 2000 dhanus-s = 1 krosa / goruTa = 4000 yards or 2 1/4 miles, nearly 3.66 km; 4 krosa-s = 1 yojana = 9 miles, nearly 15 km; and this being so, the British revenue measured a yojana as a 5 mile distance and Chambers and Oxfords has this 5 mile figure in their dictionaries, while traditionally a yojana is said as a distance of 10 miles.
nānā megha ghana prakhyam prahṛṣṭam iva sarvataḥ |
nānā varṇaiḥ śubhaiḥ puṣpaiḥ mṛga pakṣi gaṇaiḥ yutam || 3-69-6
didṛkṣamāṇau vaidehīm tat vanam tau vicikyatuḥ |
tatra tatra avatiṣṭhantau sītā haraṇa duḥkhitau || 3-69-7
6-7. siitaa haraNa duHkhitau = by Seetha's, stealing, disquieted ones; tau = those two [brothers]; vaidehiim = for Vaidehi; didR^ikSamaaNau = agog to find; tatra tatra = there, there; ava tiSThantau = back, standing [temporizing]; naanaa megha ghana prakhyam = many, black-cloud, congeries, known to be [evocative of]; sarvataH = everywhere; pra hR^iSTam iva = highly, rejoiced, as though - forest, it is happy for being a secluded forest; naanaa varNaiH shubhaiH = numerous, colourful, auspicious ones; puSpaiH = with flowers; pakSi gaNaiH = with birds, flights of; mR^iga = animals; yutam = having [inclusive of]; tat vanam = that, forest; vi cikyatuH = intently, explored.
Those two brothers who are disquieted by the abduction of Seetha are now agog to find her, and they intently explored that forest temporising there and there. That forest is evocative of a congeries of many a black-cloud, and it embodies numerous flowers on many a flowered tree, numerous flights of birds flitting over them, and numerous animals sprawling under them, and with them that forest is as though highly rejoiced everywhere. [3-69-6, 7]
tataḥ pūrveṇa tau gatvā tri krosam bhrātaru tadā |
krauṃcāraṇyam atikramya mātaṃga āśrama aṃtarā || 3-69-8
dṛṣṭā tu tad vanam ghoram bahu bhīma mṛga dvijam |
nānā vṛkṣa samākīrṇam sarvam gahana pādapam || 3-69-9
dadṛśāḥ te girau tatra darīm ḍaśaratha ātmajau |
pātāla sama gambhīrām tamasā nitya saṃvṛtām || 3-69-10
8, 9, 10. tadaa = then; bhraataru = both brothers; tau = those two; dasharratha aatmajau = Dasharatha's sons; tataH = therefrom; puurveNa = eastward; tri krosam = three, krosha-s [route]; gatvaa = on going; kraunca araNyam atikramya = Kraunca, forest, on passing over; maatanga aashrama antaraa = Matanga, hermitage, in between; ghoram = horrendous; bahu = numerous; bhiima mR^iga dvijam = gigantic, predators, vulturine birds [sprawling]; naanaa vR^iksha sam aakiirNam = with various, trees, overspread; gahana paadapam = impassable, by its [thicketed] trees; sarvam = everywhere; tat vanam = that, forest; dR^iSTaa = on seeing [on scrutinising]; tatra = there; girau = in a mountain; paataala sama = infernal region, equal to; gambhiiraam = abyssal; tamasaa nitya samvR^itaam = by gloom, ever, enshrouded; dariim = at a cave; dadR^ishaaH te = saw, they.
Then, both the brothers on passing over that Kraunca forest and on going from there eastwardly on a three-krosha route, those sons of Dasharatha have seen a horrendous forest in between Kraunca forest and Matanga hermitage, which is overspread with various thicketed and impassable trees, and over-sprawled by numerous gigantic predators and vulturine birds, and on scrutinising such a forest everywhere, there they saw a cave in a mountain, which is abyssal, equal to infernal region, and ever enshrouded by gloom. [3-69-8. 9, 10]
āsādya ca naravyāghrau daryāḥ tasyā avidūrataḥ |
dadarśa tu mahārūpām rakṣasīm vikṛta ānanām || 3-69-11
11. naravyaaghrau = manly-tigers; aasaadya = on getting at; tasyaaH daryaaH = of that, cave; a vi duurataH = not, very, far from it [nearby]; mahaa ruupaam = with massive, in shape; vi kR^ita aananaam = anti, made, faced [misshapen faced]; rakshasiim = at a demoness; dadarsha = they have seen.
On getting at that cave those manly-tigers have seen a demoness nearby that cave, who is massive in shape and misshapen in her face. [3-69-11]
bhayadām alpa sattvānām bhībhatsām raudra darśanām |
laṃbodarīm tīkṣṇa daṃṣṭrām karālīm paruṣa tvacam || 3-69-12
bhakṣayantīm mṛgān bhīmān vikaṭām mukta mūrdhajām |
avaikṣatām tu tau tatra bhrātarau rāma lakṣmaṇau || 3-69-13
12-13. tataH = then; bhraatarau tau raama lakshmaNau = brothers, those, Rama, Lakshmana; alpa sattvaanaam bhaya daam = to less, courageous ones [dunderheaded dullards,] horror, giver [inducer]; bhiibhatsaam = traumatic [in her acts]; raudra darshanaam = truculent, in appearance; lamba udariim = long, stomach [paunchy, pot-bellied]; tiikshNa damSTraam = pierce, fanged; karaaliim = huge [overblown, i.e., of a woman's beauty etc., past its prime, an oldie]; paruSa tvacam = thick, skinned [pachydermatous]; bhiimaan mR^igaan bhakshayantiim = massive, beasts, she who is going on eating; vi kaTaam = disfigured, waisted [lumpy-bumpy in body shape]; mukta muurdha jam = release, head, born [head hair shaggy]; such a demoness; tatra = there; avaikshataam = they have seen.
Both the brothers, Rama and Lakshmana, have seen a demoness there, who is an inducer of horror to the dunderheaded dullards, traumatic in her acts and truculent in her appearance, pot-bellied, pierce-fanged, overblown, pachydermatous, head hair shaggy, body shape lumpy-bumpy, and she is going on eating massive beasts. [3-69-12, 13]
sā samāsādya tau vīrau vrajantam bhrātuḥ agrataḥ |
ehi raṃsyāvahe iti uktvā samālaṃbata lakṣmaṇam || 3-69-14
14. saa = she; viirau tau = valorous duo, them; samaasaadya = on coming nigh of; ehi ramsyaavahe = come, let us romance; iti uktvaa = thus, on saying; bhraatuH agrataH vrajantam = [elder] brother, ahead of, who is going; lakshmaNam = onto Lakshmana; sam aalambata = well, clung - to him.
Drawing nigh of those valorous brothers who are journeying on their way, that demoness actually clung onto Lakshmana who is going ahead of his elder brother, saying, "come... let's romance..." [3-69-14]
uvāca ca enam vacanam saumitrim upaguhya sā |
aham tu ayomukhī nāma lābhaḥ te tvam asi priyaḥ || 3-69-15
nātha parvata durgeṣu nadīnām pulineṣu ca |
āyuḥ ciram idam vīra tvam mayā saha raṃsyase || 3-69-16
15-16. saa = she; saumitrim = Soumitri is; upa guhya = nearly, concealed [on completely closeting him in her embrace]; enam = to him; vacanam uvaaca ca = sentence, told, also; aham tu ayomukhii naama = I am, on my part, Ayomukhi, named one; te laabhaH = by you, I am gained [won]; tvam priyaH asi = you [alone,] [my] lover, you are; viira = oh, hero; naatha = oh, [my] husband; tvam maya saha = you, me, along with; idam aayuH ciram = this, life, long [till the end of this life]; parvata durgeSu = on mountain, tops; nadiinaam = in rivers; pulineSu ca = in sandy isles / banks, also; ramsyase = you romance.
Closeting Soumitri in her embrace she told him this sentence, "I am Ayomukhi, by my name... you won me by your heroic personality, by that way, none can win me over... thus, you alone are my lover... oh, hero, oh, my husband... you will romance with me on mountaintops, in rivers, and on sandy isles, till the end of this life..." So is the love prattle of that demoness Ayomukhi. [3-69-15, 16]
evam uktaḥ tu kupitaḥ khaḍagam uddhṛtya lakṣmaṇaḥ |
karṇa nāsa stanam tasyā nicakartā arisūdanaḥ || 3-69-17
17. evam uktaH tu = that way, when he is said to; arisuudanaH = enemy-suppressor; lakshmaNaH = Lakshmana; kupitaH = he became furious; khaDagam ud dhR^itya = sword, on upraising; tasyaaH = her; karNa naasa stanam = one ear, nose, one breast; nicakartaa = sheared off.
When said that way that enemy-suppressor Lakshmana became furious, and upraising his sword he sheared off her nose, one ear, and one of her breasts. [3-69-17]
karṇa nāse nikṛtte tu visvaram vinanāda sā |
yathā āgatam pradudrāva rākṣasī ghora darśanā || 3-69-18
18. ghora darshanaa saa raakshasii = hideous, in mien, she, that demoness; karNa naase nikR^itte = ear, nose, when cut off; vi svaram = with high, voice; vi nanaada = highly, yelled; yathaa aagatam = as is, arrival [rushed at]; pra dudraava = verily, ran back [rushed off.]
When her nose and ear are cut off that demoness of hideous mien yelled highly in a high voice, and she rushed off as she had rushed in at Lakshmana. [3-69-18]
tasyām gatāyām gahanam vrajantau vanam ojasā |
āsedatuḥ ari mitra ghnau bhrātarau rāma lakṣmaṇau || 3-69-19
19. tasyaam gataayaam = of her, when she fled; vrajantau bhraatarau = who are travelling, brothers; ari mitra ghnau = enemy's, friends, eliminators of; raama lakshmaNau = Rama, Lakshmana; ojasaa = by spiritedness; gahanam vanam aasedatuH = dense [area of that,] forest, arrived in - entered into.
When she fled those two brothers who are the eliminators of the friends of their enemies, have travelled further into the forest and entered a dense area of that forest, with their spiritedness as their guiding force. [3-69-19]
lakṣmaṇaḥ tu mahātejāḥ sattvavān śīlavān śuciḥ |
abravīt prāṃjaliḥ vākyam bhrātaram dīpta tejasam || 3-69-20
20. mahaa tejaaH = highly-fulgent one; sattvavaan shiilavaan shuciH = one with preparedness, properness, pureness; such; lakSmaNaH tu = Lakshmana, on his part; praanjaliH = with palm-fold [prayfully]; diipta tejasam = [one with am- radiantly fulgorous [anima]; bhraataram = to brother Rama; vaakyam abraviit = sentence, said.
Though Lakshmana is the one with preparedness, properness, and pureness and thus a highly fulgent one by his persona, he prayfully said this sentence to his brother Rama whose anima is radiantly fulgorous. [3-69-20]
spaṃdante me dṛḍham bāhuḥ udvignam iva me manaḥ |
prāyaśaḥ ca api aniṣṭāni nimittāni upalakṣaye || 3-69-21
21. me baahuH dR^iDham spandante = my, [left] arm, strongly, shuddering; me manaH udvignam iva = my, heart, distraught, as though; praayashaH ca api = manifoldly, also, even; an iSTaani nimittaani = un, desirable, forebodings; upalakSaye = bidding fair.
"My left arm is strongly shuddering and my heart is as though distraught... and even undesirable forebodings are also bidding fair... [3-69-21]
tasmāt sajjī bhava ārya tvam kuruṣva vacanam hitam |
mama eva hi nimittāni sadyaḥ śaṃsanti saṃbhramam || 3-69-22
22. aarya = oh, exalted brother; tasmaat = thereby; tvam sajjii bhaava = you, at ready, you be; hitam vacanam kuruSva = expedient ones, my words, you make happen - mind my words; nimittaani = forebodings; sadyaH = immediately ensuing; sambhramam = [some] hazard; mama shamsanti iva hi = to me, portending, as if, indeed.
"Oh, exalted brother, thereby you be at the ready by paying attention to my expedient words... these forebodings are indeed portending to me as if some hazard is immediately ensuing... [3-69-22]
eṣa vaṃjulako nāma pakṣī parama dāruṇaḥ |
āvayoḥ vijayam yuddhe śaṃsan iva vinardati || 3-69-23
23. parama daaruNaH = eerily, dreadful one; vanjulakaH naama = Vanjulaka, known as; eSa pakSii = this, bird; yuddhe = in [any given] conflict; aavayoH = to us; vijayam = triumph; shamsan iva = presaging, as though; vi nardati = loudly, ululating.
"This eerily dreadful bird known to be Vanjulaka is loudly ululating as though presaging our triumph in any given conflict that may ensue..." So said Lakshmana to Rama. [3-69-23]
tayoḥ anveṣatoḥ evam sarvam tat vanam ojasā |
saṃjajñe vipulaḥ śabdaḥ prabhaṃjan iva tat vanam || 3-69-24
24. tayoH = by them; evam = that way; sarvam tat vanam = in entirety, that, forest; ojasaa = steadfastly; anveSatoH = when they are searching [for Seetha]; tat vanam = that, forest; pra bhanjan iva = to completely, shatter down, as though; vipulaH shabdaH = broad [boisterous,] brouhaha; sam jaGYe = they clearly, noticed.
When those two brothers are searching entire forest for Seetha in that way, they heard a boisterous brouhaha emanated as though to completely shatter down that forest. [3-69-24]
saṃveṣṭitam iva atyartham gahanam mātariśvanā |
vanasya tasya śabdo abhūt divam āpūrayan iva || 3-69-25
25. gahanam [gaganam] = forest [sky]; ati artham = too, much [unbearable] ; maatarishvanaa = by wind [storm]; samveSTitam iva = muffle up, as though; tasya vanasya shabdaH = that, forest's, sound [cacophony]; vanam [divam] = forest [sky]; [ati artham = unbearably;] aapuurayan iva abhuut = filling up, as though, became [appeared to be.]
As though an unbearable windstorm muffles up the forest, that forest's cacophony appeared to be unbearably filling up that forest.
As though an unbearable windstorm muffles up the sky, that forest's cacophony appeared to be unbearably filling up that forest. [3-69-25]
tam śabdam kāṃkṣamāṇaḥ tu rāmaḥ khaḍgī saha anujaḥ |
dadarśa su mahā kāyam rākṣasam vipula urasam || 3-69-26
26. tam shabdam = that, noise; kaankSamaaNaH tu = desiring [to know its source,] buit; saha anujaH = with, younger brother; raamaH = Rama; khaDgii = wielding sword; [kakshe = in a section of forest - a brushwood]; su mahaa kaayam = gigantically, giant, bodied one; raakSasam = demon; vipula urasam = gigantesque, chested onel dadarsha = has seen.
But desiring to know the source of that noise that sword-wielder Rama has seen a gigantically giant-bodied and gigantesque-chested demon in a section of brushwood along with his younger brother Lakshmana. [3-69-26]
āsedatuḥ ca tat rakṣaḥ tau ubhau pramukhe sthitam |
vivṛddham a-śiro grīvam kabaṃdham udare mukham || 3-69-27
27. tataH = then; tau ubhau = they, both; tatra = there; sthitam = frontally, situated; tat rakshaH = that, demon; pramukhe vi vR^iddham = with overly, grown [body]; a shiraH griivam = without, head, neck - who has no neck, no head; udare mukham = in paunch, who has mouth; kabandham = at Kabandha; aasedatuH = reached - they had to drew nigh of hum because he is waylaying.
Then they both had to drew nigh of a waylaying demon Kabandha, who is situated frontally with an overgrown body, which is neckless, ergo headless, ergo mouth in paunch. [3-69-27]
romabhirniścitaistīkṣṇairmahāgirimivocchritam - yadvā -
romabhiḥ nicitaiḥ tīkṣṇaiḥ mahāgirim iva ucchritam |
nīla megha nibham raudram megha stanita niḥsvanam || 3-69-28
28. nicitaiH tiikSNaiH romabhiH = with thickset, horripilate, hairs; ucChritam mahaagirim iva = peaking, huge mountain, as with - who is like; niila megha nibham = dark, cloudlike, in gleam; raudram = diabolical; megha stanita [stana antara stanayitnu] = in cloud's, heart [that which is contained in the heart of a cloud, namely the thunder, suchlike]; niH svanam = out, sounding.
That diabolical demon is peaking like a huge mountain, his hair is horripilate and thickset, and his gleam is like a dark cloud, and his sounding is like a thunder. [3-69-28]
agni jvāla nikāśena lalāṭasthena dīpyatā |
mahāpakṣeṇa piṃgena vipulena āyatena ca || 3-69-29
ekena urasi ghoreṇa nayanena āśu darśinā |
mahā daṃṣṭra upapannam tam lelihānam mahā mukham || 3-69-30
29. agni jvaala nikaashena = inferno, tongue of, similar to; lalaaTasthena = situated on forehead; diipyataa = blazing [eye]; mahaa pakSeNa [pakshmeNa] = large, with [winglike] eyelids; pingena vipulena aayatena ca = ochry, broad [beaming,] wide [angled,] also; aashu darshinaa = sharp, sighted; ghoreNa = incisive [sight]; urasi = in chest; ekena = only one; nayanena = with eye; mahaa danSTra upapannam = great [spearhead like,] fangs; lelihaanam = licking [with tongue]; mahaa mukham = with giant, mouth; tam = at him - that demon; [tau ubhau = they, both; aasedatuH = drew nigh of.]
Only one ochry eye blazing like the tongue of an inferno is there on his forehead, which forehead situated on his chest. That single eye with incisive and sharp-sight is broad beaming and wide angling, on which there are winglike eyelids. That monster is now licking his giant mouth that is stuffed with spearhead like fangs, as he has just finished a gobble, and the brothers had to drew nigh of such a demon. [3-69-29, 30]
bhakṣayaṃtam mahā ghorān ṛkṣa simha mṛga dvipān |
ghorau bhujau vikurvāṇam ubhau yojanam āyatau || 3-69-31
31. mahaa ghoraan = highly, brutal; R^ikSa simha mR^iga dvipaan = bears, lions, predators, elephants; bhakSayantam = one who is eating; yojanam aayatau = yojana [distance,] long [stretchable for a yojana]; ghorau ubhau bhujau = with deadly, both, shoulders [arms up to shoulders]; vi kurvaaNam = who is out, making [outstretching his arms]; they neared such a demon.
He is eating the highly brutal bears, lions, predators, and elephants, and he is outstretching both of his deadly arms, each of which is stretchable to a yojana distance, and the bothers neared such a demon. [3-69-31]
karābhyām vividhān gṛhya ṛkṣān pakṣi gaṇān mṛgān |
ākarṣantam vikarṣantam anekān mṛga yūthapān || 3-69-32
sthitam āvṛtya panthānam tayoḥ bhrātroḥ prapannayoḥ |
33, 34a. R^ikshaan = bears; vividhaan = divers; pakSi gaNaan = bird, flights of; mR^igaan = animals; an ekaan = not, one [numerous]; mR^iga yuuthapaan = animals, [choicest in those and those] herds; karaabhyaam gR^ihya = by both hands, on gripping; aa karSantam = in, pulling [catching in]; vi karSantam = without, pulling [hauling, or dropping them off]; prapannayoH tayoH bhraatroH = [two brothers] who chanced there, of both of those, of brothers; panthaanam aavR^itya sthitam = pathway, besieging staying [waylaying]; those two brothers reached.
That demon stayed waylaying the pathway of both the brothers who chanced there, while he is catching bears, divers flights of birds, and numerous choicest animals of those and those herds, gripping them with both of his long-reaching hands and hauling towards his mouth at his paunch, or dropping them off if they are unpalatable, and the brothers reached nearby of such a demon. [3-69-32, 33a]
atha tam samatikramya krośa mātram dadarśatuḥ || 3-69-33
mahāntam dāruṇam bhīmam kabaṃdham bhuja saṃvṛtam |
kabaṃdham iva saṃsthānat ati ghora pradaśanam || 3-69-34
33b, 34. atha = then; sam ati kramya = well, over, treading [travelling over]; krosha maatram = krosha [2 1/4 miles,] just [before]; mahaantam = colossal bodied; daaruNam = heinous; bhiimam = hideous; bhuja samvR^itam = by shoulders [and arms,] enclosed [fenced]; samsthaanat = by his physique itself; kabandham iva = a trunk, torso, like; ati ghora pradashanam = very, deadly, in appearance; tam = him; kabandham = at Kabandha; dadarshatuH = they saw.
On travelling just a krosha distance, then they have seen Kabandha, whose body is colossal, and who is heinous and hideous, and who is like living trunk fenced by its shoulders and arms, and who by his physique is very deadly in appearance. [3-69-33b, 34]
Earlier it is said that they saw Kabandha in brushwood and now they are seeing him alone at a distance of 2 1/4 miles away from them. Their seeing him is continuous and thereby the height of Kabandha is established and he can be seen from a distance, as with a hillock. Their pathway is this only and it is waylaid by this demon.
sa mahā bāhuḥ atyartham prasārya vipulau bhujau |
jagrāha sahitau eva rāghavau pīḍayan balāt || 3-69-35
35. mahaa baahuH saH = overlong, armed, he - that Kabandha; vipulau bhujau = broad, shouldered [arms]; atyartham prasaarya = overlong, outstretching; sahitau eva raaghavau = [keeping them in his fists] side by side, thus, Raghava-s; balaat piiDayan jagraaha = by might, by wringing, snatched them.
He that overlong-armed Kabandha outstretching his overlong arms snatched both of the Raghava-s, keeping them side-by-side in his fists, and wringing them with his might. [3-69-35]
Though both the arms of the demon came to these brothers apart and aside, he snatched them and kept his closed fists together, in which they are wrung, so that he can examine them clearly with his single eye. This also gave a chance for the conversation between the brothers. Otherwise, if one arm goes one way and the other in another way, there will be a gap of 2 yojana-s, as each arm can stretch to a yojana distance.
khaḍginau dṛḍha dhanvānau tigma tejau mahā bhujau |
bhrātarau vivaśam prāptau kṛṣyamāṇau mahā balau || 3-69-36
36. khaDginau = twosome with swords [though grapplers of]; dR^iDha dhanvaanau = having firm [unerring,] bows [though brandishers of]; tigma tejau = having outblazing, pneuma; mahaa bhujau = great [outstanding,] armed one [dextrous ones]; mahaa balau = great, mighty ones; bhraatarau = both brothers; kR^iSyamaaNau = while dragged; vi vasham = without, control [on themselves, yielded to demon]; praaptau = they obtained.
Though they are the grapplers with swords and brandishers of unerring bows, and though outblazing is their pneuma and outstanding is their dexterity, both of those great mighty brothers lost control and had to yield themselves to that demon when he captured and dragged them. [3-69-36]
tatra dhairyāt ca śūrāḥ tu rāghavo na eva vivyadhe |
bālyāt anāśrayatvāt ca eva lakṣmaṇaḥ tu ativivyadhe || 3-69-37
uvāca ca viṣaṇṇam san rāghavam rāghava anujaḥ |
37, 38a. tatra = in that [situation]; shuuraaH raaghavaH = valiant, Rama; dhairyaat na eva vi vyadhe = by courage, not, that way, verily, anguished; lakshmaNaH tu = Lakshmana, on his part; baalyaat = by boyishness [callowly]; an aashrayatvaat ca = un, sheltered - by such a state, also; ati vi vyadhe = very, much, anguished; raaghava anujaH = Raghava's, later born - younger brother - Lakshmana; viSaNNam san = dejectedness, he is in; raaghavam uvaaca = to Raghava, said.
In that situation, that valiant Rama, the legatee of Raghava-s, is not verily anguished owing to his courage, but Lakshmana is very much anguished, as if he is callow and in an unsheltered state, and he that younger brother of Raghava, namely Lakshmana, also dejectedly said this to Rama, the legatee of Raghava-s. [3-69-37, 38a]
The expression of 'unsheltered one' of Lakshmana is found as a self-sympathetic and unbefitting to him in a crisis. But, when read with the following dialogue of Lakshmana it is correct. He wanted to edge over Jataayu in self-sacrifice for the sake of brotherhood. And the boyish callowness is to tell that Lakshmana has not recollected for a while, as to how they have handled Viradha, in the opening chapters of this canto. His overalled thinking is that his brother should be safe, at the cost of his own self, if that comes to that.
paśya mām vivaśam vīra rākṣasasya vaśam gatam || 3-69-38
mayā ekana tu niryuktaḥ parimucyasva rāghava |
38b-39a. viira = oh, valiant brother; vi vasham = one without, inner-self-control; raakshasasya vasham gatam = demon's, control, gone into; maam pashya = me, you see; Raaghava = oh, Raghava; ekana mayaa tu = by one, me, but; nir yuktaH = without, having; pari mucyasva = completely, release yourself [by me left, I will leave you, or, you leave me to get yourself released.]
"Oh, valiant brother, see me, who am out of control on my inner-self, and gone into the control of the demon... oh, Raghava, you leave me and get yourself released from the grip of the demon... [3-69-38b, 39a]
mām hi bhūta balim dattvā palāsva yathā sukham || 3-69-39
adhigaṃtā asi vaidehīm acireṇa iti me matiḥ |
39b, 40a. maam = me; bhuuta balim dattvaa hi = to [this] quiddity, as offering, on offering, indeed; yathaa sukham = as per, your pleasure; palaayasva = seek safety; vaidehiim = at Vaidehi; a cireNa = not, long after [shortly]; adhigantaa asi = reach out, you will; iti me matiH = this, my, belief.
"Indeed offer me as an offering to this quiddity, and you seek safety at your pleasure... and you will reach Vaidehi shortly... this is my belief... [3-69-39b, 40a]
prati labhya ca kākutstha pitṝ paitāmaham mahīm || 3-69-40
tatra mām rāma rājyasthaḥ smartum arhasi sarvadā |
40b, 41. kaakutstha = oh, Kakutstha; raama = oh, Rama; pitR^i paitaamaham mahiim = father's, forefather's, [father] land [kingdom]; prati labhya ca = in turn, on gaining, also; tatra raajyasthaH = there, established in kingdom [enthroned]; sarvadaa = always; maam smartum arhasi = me, to think of, apt of you.
"Oh, Kakutstha, on regaining the kingdom of our father and forefathers, and when enthroned, oh, Rama, it will be apt of you to reminisce me always..." So said Lakshmana to Rama. [3-69-40b, 41a]
lakṣmaṇena evam uktaḥ tu rāmaḥ saumitrim abravīt || 3-69-41
mā sma trāsam vṛthā vīra na hi tvā dṛk viṣīdati |
41b, 42a. lakshmaNena evam uktaH = by Lakshmana, that way, said; raamaH saumitrim abraviit = Rama, to Soumitri, said; viira = oh, brave one; vR^ithaa = futilely; traasam maa sma = fretful, let not, you be - don't fear; tvaa dR^ik = your, sort [of a person]; na viSiidati hi = not, gets dismayed, indeed.
But when Lakshmana said that way, Rama said to Soumitri, "Fret not thyself, futilely... oh, brave one, your king of persons will not get dismayed, futilely... [3-69-41b, 42a]
etasmin antare krūro bhrātarau rāma lakṣmaṇau || 3-69-42
tau uvāca mahābāhuḥ kabandho dānava uttamaḥ |
42a, 43b. etasmin antare = in this, meantime; kruuraH daanava uttamaH mahaa baahuH kabandhaH = ruthless, demon, best [fiercest one,] long-armed, Kabandha; bhraatarau tau raama lakshmaNau = to brothers, to them, to Rama, Lakshmana; [ghana nirghoSaH = having thunderous voice]; uvaaca = said [asked after.]
In the meantime, that ruthless, log-armed, fiercest demon Kabandha thunderously asked those brothers, Rama and Lakshmana. [3-69-42b, 43a]
kau yuvām vṛṣabha skandhau mahā khaḍga dhanur dharau || 3-69-43
ghoram deśam imam prāptau daivena mama cākṣuṣau |
43b, 44a. vR^iSabha skandhau = bullish [nape of neck - like that of bull,] shouldered; mahaa = broad / long; khaDga dhanuH dharau = sword, bow, handling [brandishing]; ghoram imam desham praaptau = deadly, province, this one, who came across; yuvaam kau = you two are, who; daivena mama caakshuSau = for god's sake, by my, eyes front; [Chaukambha Version: bhakshau anuttamau = food, unexcelled - most dainty morsel; Eastern Version: bhakshaa upasthitau = as food, staying before; as readymade food.]
"Who are you two? Your shoulders are akin to the bull-humps, and you are shouldering longbows and brandishing broad swords, how have you come about this province? For god's sake, I come across my most dainty morsel... [3-69-43b, 44a]
The last compound has different compositions in different mms. It is taken here, as 'dainty morsel' as the 'eyes' is ill fitting in the compound, as this demon has only one eye.
vadatam kāryam iha vām kim artham ca āgatau yuvām || 3-69-44
imam deśam anuprāptau kṣudhā ārtasya iha tiṣṭhataḥ |
44b, 45a. iha vaam [kim,] kaaryam = here, to you, [what,] business; vadatam = that may be said; yuvaam kim artham aagatau = you, for what, reason, arrived; kSudhaa aartasya = by hunger [ravenously,] painful; iha tiSThataH = here, sitting; for me; imam desham anupraaptau = to this, province, you chanced.
"What business you have here, and for which reason you have come here... you chanced for me who am sitting here and painfully ravenous... [3-69-44b, 45a]
sa bāṇa cāpa khaḍgau ca tīkṣṇa śṛṃgau iva ṛṣabhau || 3-69-45
mama tūrṇam upasaṃprāptau durlabham jīvitam vām |
45b, 46a. sa baaNa caapa khaDgau ca = with, arrows, bows, swords, also; tiikSNa shR^ingau R^iSabhau iva = sharp, horned, bulls like[you are like bulls with sharp horns]; mama = my; upa sam praaptau = to nigh, well, on reaching; vaam jiivitam = to you, life; tuurNam dur labham = readily, [became] un, gainful.
"Though you are with arrows, bows and swords, and though you are like bulls with sharp horns ready to gore... but they are all a waste, as your life has readily become ungainful on reaching nigh of my sight and arms..." So said Kabandha, in his arrogant tone. [3-69-45b, 46a]
tasya tat vacanam śrutvā kabaṃdhasya durātmanaḥ || 3-69-46
uvāca lakṣmaṇam rāmo mukhena pariśuṣyatā |
46b, 47a. duraatmanaH tasya kabandhasya = vile-souled one, of that, Kabandha's; tat vacanam shrutvaa = his, that, sentence, on hearing; raamaH parishuSyataa mukhena = Rama, with a drying, face; lakSmaNam uvaaca = to Lakshmana, said [this.]
On hearing that sentence of that vile-souled Kabandha, Rama said this to Lakshmana with a wilted face. [3-69-46b, 47a]
kṛcchrāt kṛcchrataram prāpya dāruṇam satya vikrama || 3-69-47
vyasanam jīvita antāya prāptam aprāpya tām priyām |
47b, 48a. satya vikrama = oh, truth-valiant Lakshmana; kR^icChraat = catastrophe after; kR^icChra taram = catastrophe, worse; praapya = having obtained; priyaam taam = ladylove, her; a praapya = without, come across; jiivita antaaya = for life, ending; daaruNam = disastrous; vyasanam = despair; praaptam = came off.
"Oh, truth-valiant Lakshmana, now coming to pass is a worst catastrophe, after a worse catastrophe, after a catastrophe...namely, the expiration at the hands of this demon presently, and the expropriation of Seetha previously, and the expulsion from kingship, still previously... nonetheless, without coming across that ladylove, this disastrous despair of ending our lives is coming about... [3-69-47b, 48a]
kālasya sumahat vīryam sarva bhūteṣu lakṣmaṇa || 3-69-48
tvām ca mām ca naravyāghra vyasanaiḥ paśya mohitau |
48b, 49a. naravyaaghra = oh, manly-tiger; lakSmaNa = oh, Lakshmana; sarva bhuuteSu = among all, beings; kaalasya viiryam su mahat = Time's, efficacy, is pre, ponderant; vyasanaiH = by tangles [of life]; mohitau = who are entangled; tvaam ca = yourself, too; maam ca = myself, also; pashya = see [at ourselves.
"Oh, Lakshmana, the efficacy of Time is preponderant and proportional among all beings... oh, manly-tiger, why generalisation... see, as to how yourself and even myself are entangled in the tangles of life, even though we assert ourselves to be brave and best... [3-69-48b, 49a]
na hi bhāro asti daivasya sarva bhuteṣu lakṣmaṇa || 3-69-49
śūrāḥ ca balavaṃtaḥ ca kṛta astrāḥ ca raṇa ājire |
kāla abhipannāḥ sīdanti yathā vāluka setavaḥ || 3-69-50
49b, 50. lakSmaNa = oh, Lakshmana; [kaalasya] daivasya = [Time] for God; sarva bhuteSu = on all [each and every,] beings [to show its impact]; bhaaraH = encumbrance; na asti = not, there [unencumbered]; shuuraaH ca = brave ones, also; balavantaH ca = brawny one, also; raNa aajire = on battle, fields; kR^ita astraaH ca = those that have perfected, their missilery; kaala abhi pannaaH = Time, nigh, on chancing; siidanti = they founder; vaaluka setavaH yathaa = sand, levee, as with.
Oh, Lakshmana, to show its impact on each and every being Time, or God is unencumbered and unremitting... may he be a brave one or a brawny one... or, may they be those that have perfected their missilery... when Time chances their nigh, they have to founder... as with a sandy levee... [3-69-49b, 50]
The use of word God for Time is to say that time is a created phenomenon, and to say Absolute is beyond time and nature as said na vR^iksha kaalaa prakR^itbhiH yasmaat prapancam parivartae ayam...shvetaashvatara upanishat 6-6.
iti bruvāṇo dṛḍha satya vikramo
mahāyaśā dāśarathiḥ pratāpavān |
avekṣya saumitrim udagra vikramam
sthirām tadā svām matim ātmanā akarot || 3-69-51
51. dR^iDha satya vikramaH = firmly, factually, valorous Rama; mahaayashaa = [by which he earned] great renown; prataapavaan = indomitable one [for he is]; daasharathiH = Dasharatha's son; iti bruvaaNaH = thus, telling; udagra vikramam = uprisen [recalcitrantly] vengeful; saumitrim avekSya = at Soumitri, on looking over; tadaa svaam = then, his own; sthiraam matim = steadied, thinking; aatmanaa akarot = by himself, has done [he readied himself.]
Rama being the son of Dasharatha is an indomitable one, besides, a firmly and factually valorous one, by which he earned a great renown, and he on telling thus, and on looking over that recalcitrantly vengeful Soumitri, then Rama readied himself by his own steadied thinking. [3-69-51]
iti vālmīki rāmāyaṇe ādi kāvye araṇya kāṇḍe eko na saptatitamaḥ sargaḥ
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