Aranya Kanda, Sarga 6

Meaning

Śarabhaṅga having risen to heaven, the hosts of sages assembled there approached Kākutstha Rāma of burning lustre. (1)

Meaning

The Vaikhānasas (a class of ascetics born of the nails of Brahmā), the Vālakhilyas (another class of sages born of Brahmā’s hair), sages who washed the utensils after their meals (keeping nothing for another time), those who lived on the sun’s or moon’s rays, those who powdered grains by stones, many ascetics living on leaves, those using teeth as the mortar and pestle, others doing penance in neck-deep water, those using limbs of the body alone for bed, those without bed, those enjoying no respite from their religious observances, sages living on water alone, others on air alone, those having sky as the only roof, those sleeping on the alter, those dwelling on high altitudes, those who controlled their senses, those who used to wear wet clothes, those doing Japa, those devoted to penance, those doing the penance of sitting in the middle of four fires, with the sun (the fifth) overhead, all possessed of Brahmic lustre, and with their mind concentrated through steadfast practice of yoga—these ascetics approached Rāma in the hermitage of Śarabhaṅga. (2—6)

Meaning

Having approached him, the assembled hosts of sages—the knowers of Dharma—said to Rāma, the best amongst the upholders of Dharma and the supreme knower of Dharma : (7)

Meaning

“You are a great car-warrior and the principal personality and master of this Ikṣwāku dynasty as well as of the earth, as Indra is of gods. (8)

Meaning

“You are well-known in the three worlds by virtue of your fame and valour. In you abide filial devotion, truth and abundant virtue. (9)

Meaning

“Having met you, the magnanimous knower of Dharma and lover of righteousness, we shall speak like a petitioner. You may please forgive us for this encroachment, O lord ! (10)

Meaning

“It would be a great Adharma (failure in duty), O master, on the part of that king who would just take away the sixth part by way of land revenue and not protect his subjects like his own children. (11)

Meaning

“Always attentively protecting all the people dwelling within the kingdom like his own life or like the sons who are dearer than life, keeping himself engaged, he attains, O Rāma, continuous fame lasting for many years and, having reached the realm of Brahmā, is honoured even there. (12-13)

Meaning

“Whatever great Dharma a sage living on roots and fruits does, the fourth part of it goes to the king, who protects the people with Dharma. (14)

Meaning

“This great multitude of forest-dwellers, mainly consisting of Brāhmaṇas and having you as their master, O Rāma, is being killed like the forlorn in large numbers by the ogres. (15)

Meaning

“Come, see the bodies of many pure minded sages killed by the terrible ogres in several ways in the forest. (16)

Meaning

“A great destruction is being wrought of the sages living along the Pampā river, and by the side of Mandākinī and also of those having their residence on Citrakūṭa. (17)

Meaning

“Thus we cannot brook the awful persecution to which ascetics in the forest are being subjected by the ogres of fierce activities. (18)

Meaning

“Hence we have come to you, who are a fit resort, for protection. Rāma, protect us; we are being killed by the ogres, the night-stalkers. (19)

Meaning

“O brave prince, there can be no better help on earth than you. Protect us all from the ogres.” (20)

Meaning

Hearing this from the ascetic sages, the righteous Kākutstha for his part addressed all the ascetics as follows: (21)

Meaning

“You should not pray to me thus. I am at the service of the ascetics. I have to enter the forest not only for my own business, it is to stop this persecution of yours by the ogres that I have entered this forest in obedience to the command of my father. (22-23)

Meaning

“By chance, I have come here to achieve your purpose. Thus getting the opportunity, this stay of mine in the forest is going to yield great results. (24)

Meaning

“I desire to kill ogres, the enemies of ascetics, on the battlefield. Let the ascetic sages see my valour together with my brother’s.” (25)

Meaning

Giving an assurance to the ascetics, the righteous-minded hero, Śrī Rāma, the bestower of noble gifts, proceeded towards Sutīkṣṇa alone, together with Lakṣmaṇa (and Sītā) as well as with all the ascetics. (26)