Aranya Kanda, Sarga 38

Meaning

“Once while I was ranging this earth through pride of valour, looking like a mountain and possessing the might of a thousand elephants and the hue of a dark blue cloud, adorned with ear-rings of refined gold with a diadem on my head and an iron club in my hand, I roamed about in the Daṇḍaka forest eating the flesh of Ṛṣis (seers of Vedic Mantras) and causing terror in the hearts of men. Personally approaching Daśaratha, the great Sage Viśwāmitra, whose mind was set on righteousness, and who was greatly afraid of me, spoke to the king as follows: ‘Let this Rāma protect me at the time of a sacrifice, remaining vigilant all the time. (1—4)

Meaning

“ ‘A terrible calamity has arisen before me through Mārīca, O ruler of men !’ Solicited in the above words, on that occasion, King Daśaratha, whose mind was set on piety, replied as follows to the eminent and highly blessed Sage Viśwāmitra : ‘This scion of Raghu is less than twelve* years of age and has not yet practised archery. (5-6)

Meaning

“ ‘My distinguished army will no doubt gladly go with you. Personally reaching with my army consisting of four limbs (viz., elephants, cavalry, chariots and foot soldiers), I shall make short work of your enemy, the night-stalker, as desired by you, O jewel among ascetics !’ Reassured in these words, the aforesaid sage for his part replied to the king as follows: (7-8)

Meaning

“ ‘No power in the world other than Śrī Rāma is adequate to meet that ogre, even though you have been the protector even of gods on the fields of battle. (9)

Meaning

“ ‘The feat accomplished by you is known through all the three worlds, O protector of men ! Even though there is a great army with you, let it remain here, O scorcher of your enemy ! (10)

Meaning

“ ‘Though still a boy, Śrī Rāma is endowed with great energy and is capable of subduing the ogre. I shall, therefore, depart taking him with me. May all be well with you, O tormentor of foes !’ (11)

Meaning

Saying so and taking the aforesaid prince with him, Viśwāmitra returned to his own hermitage, supremely gratified. (12)

Meaning

“Twanging his wonderful bow, Śrī Rāma stood by the side of the sage, consecrated for a sacrifice in the Daṇḍaka forest as prearranged. (13)

Meaning

“Illumining the Daṇḍaka forest with his refulgent splendour, the glorious Rāma—who was still a boy, in whom the marks of manhood (in the shape of moustaches etc.) had not yet appeared, dark-brown of complexion, with charming eyes and a single cloth wrapped about his loins as a token of celibacy, wielding a bow and wearing a tuft of hair on the crown of his head and adorned with a string of gold—looked at that time like the new moon just risen. (14-15)

Meaning

“At that time I—who looked like a cloud, and was adorned with ear-rings of refined gold, full of might and puffed up with arrogance, a boon having been conferred on me by Brahmā—reached the heart of the hermitage. (16)

Meaning

“The moment I entered the hermitage I was espied by him. Having suddenly lifted up his weapon on seeing me, he strung his bow calmly indeed. (17)

Meaning

“Disregarding Rāma (a scion of Raghu) through ignorance, thinking that he was a mere boy, I rushed with speed towards the well-known altar occupied by Viśwāmitra. (18)

Meaning

“By him was discharged at that time a sharp arrow capable of destroying the enemy. Struck by it I was cast into the sea which was a hundred Yojanas (800 miles) long. (19)

Meaning

“Spared on that occasion by the hero, who did not want to kill me, O dear one, and flung by the impetus of Rāma’s arrow at that moment, I was hurled by him into the deep waters, rendered unconscious. Regaining consciousness after a long time, I proceeded towards the city of Laṅkā, O dear one ! (20-21)

Meaning

“In this way I was let go at that time, while my well-known companions were slain by the child Rāma of unwearied action, who had not yet practised archery. (22)

Meaning

“If, therefore, you enter into hostilities with Rāma, though being dissuaded by me, you will soon meet with a terrible catastrophe, and shall not survive. (23)

Meaning

“Nay, you will also bring suffering and doom to the ogres, who know the technique of sports and enjoyment and are fond of enjoying social festivities. (24)

Meaning

“You will see the city of Laṅkā, thick with mansions and palaces and adorned with jewels of every description, laid waste on account of Sītā, the princess of Mithilā. (25)

Meaning

“Though not committing sins themselves, even innocent people perish because of others’ sins through contact with the sinful, even like the fish living in a snake-infested lake. (26)

Meaning

“You will see ogres with their bodies besmeared with celestial sandal-paste as well as those adorned with heavenly ornaments, lying killed on the ground for your fault. (27)

Meaning

“You will also see night-stalkers, other than those killed in action, fleeing without a protector in all directions, their wives having been borne away, and others with their wives. (28)

Meaning

“You will without doubt see Laṅkā screened with a network of arrows and surrounded with flames with its houses (consequently) reduced to ashes. (29)

Meaning

“Surely there is no greater sin than consorting with another’s wife. There are thousands of young ladies in your gynaeceum, O king ! (30)

Meaning

“Remain devoted to your own wives and preserve your race, as well as the ogres, as also your honour, prosperity, kingdom and your dear life. (31)

Meaning

“Nay, if you wish to enjoy for long your charming wives as also the company of your friends, do not give offence to Rāma. (32)

Meaning

“If you forcibly take away Sītā, in spite of being repeatedly dissuaded by me—your disinterested friend—you will reach the abode of Death together with your kith and kin, your army being destroyed and your life being brought to an end by the arrows of Rāma. (33)