--- title: "Aranya Kanda, Sarga 65" canonical: "https://ramayana.com/valmiki-ramayana/aranya-kanda/sarga-65" lang: "en" --- # Aranya Kanda, Sarga 65 > स दीनो दीनया वाचा लक्ष्मणं वाक्यमब्रवीत्। > शीघ्रं लक्ष्मण जानीहि गत्वा गोदावरीं नदीम्॥ १॥ > अपि गोदावरीं सीता पद्मान्यानयितुं गता। > एवमुक्तस्तु रामेण लक्ष्मणः पुनरेव हि॥ २॥ > नदीं गोदावरीं रम्यां जगाम लघुविक्रमः। > तां लक्ष्मणस्तीर्थवतीं विचित्वा राममब्रवीत्॥ ३॥ Feeling miserable, Śrī Rāma in piteous accents spoke as follows to Lakṣmaṇa : “Proceeding apace to the Godāvarī river, O Lakṣmaṇa, find out if Sītā has repaired to the Godāvarī to gather lotuses.” Commanded thus by Śrī Rāma, Lakṣmaṇa for his part readily sought with quick paces once more the delightful Godāvarī river. Having explored the river, provided with many excellent descents, Lakṣmaṇa submitted as follows to Śrī Rāma : (1—3) > नैनां पश्यामि तीर्थेषु क्रोशतो न शृणोति मे। > कं नु सा देशमापन्ना वैदेही क्लेशनाशिनी॥ ४॥ “I did not find her at any of the many descents nor did she hear my crying even as I called her out by name. I wonder to what region Sītā (a princess of the Videha territory), who used to drive away all agony by her very presence, has gone. (4) > नहि तं वेद्मि वै राम यत्र सा तनुमध्यमा। > लक्ष्मणस्य वचः श्रुत्वा दीनः संतापमोहितः॥ ५॥ > रामः समभिचक्राम स्वयं गोदावरीं नदीम्। > स तामुपस्थितो रामः क्व सीतेत्येवमब्रवीत्॥ ६॥ “I have no knowledge whatever of the region where that lady of slender waist may be, O Rāma.” Distressed to hear the report of Lakṣmaṇa, Śrī Rāma, who felt distracted through agony, himself sallied forth towards the Godāvarī river. Having reached the river, Śrī Rāma spoke to her as follows : “Where is Sītā?” (5-6) > भूतानि राक्षसेन्द्रेण वधार्हेण हृतामपि। > न तां शशंसू रामाय तथा गोदावरी नदी॥ ७॥ Even living beings (questioned by him before) did not report to Śrī Rāma about her having been borne away by Rāvaṇa, the king of ogres, who deserved death at his hands and so the river Godāvarī too kept mum on the point. (7) > ततः प्रचोदिता भूतैः शंस चास्मै प्रियामिति। > न च सा ह्यवदत् सीतां पृष्टा रामेण शोचता॥ ८॥ Thereupon the river was requested by the elements in the following words: “Pray, give him news about his beloved spouse.” Even though questioned by the grieving Śrī Rāma, the river, however, did not say anything about Sītā. (8) > रावणस्य च तद्रूपं कर्मापि च दुरात्मनः। > ध्यात्वा भयात् तु वैदेहीं सा नदी न शशंस ह॥ ९॥ Nay, recollecting that terrible form as well as the deed of the evil-minded Rāvaṇa, the said river for her part did not speak about Sītā (a princess of the Videha territory) for fear of Rāvaṇa : so the tradition goes.(9) > निराशस्तु तया नद्या सीताया दर्शने कृतः। > उवाच रामः सौमित्रिं सीतादर्शनकर्शितः॥ १०॥ Disappointed by that river with regard to the sight of Sītā, Śrī Rāma for his part, who looked emaciated due to the disappearance of Sītā, spoke as follows to Lakṣmaṇa (son of Sumitrā) : (10) > एषा गोदावरी सौम्य किंचिन्न प्रतिभाषते। > किं नु लक्ष्मण वक्ष्यामि समेत्य जनकं वचः॥ ११॥ > मातरं चैव वैदेह्या विना तामहमप्रियम्। > या मे राज्यविहीनस्य वने वन्येन जीवतः॥ १२॥ > सर्वं व्यपानयच्छोकं वैदेही क्व नु सा गता। > ज्ञातिवर्गविहीनस्य वैदेहीमप्यपश्यतः॥ १३॥ > मन्ये दीर्घा भविष्यन्ति रात्रयो मम जाग्रतः। > मन्दाकिनीं जनस्थानमिमं प्रस्रवणं गिरिम्॥ १४॥ > सर्वाण्यनुचरिष्यामि यदि सीता हि लभ्यते। > एते महामृगा वीर मामीक्षन्ते पुनः पुनः॥ १५॥ > वक्तुकामा इह हि मे इङ्गितान्युपलक्षये। > तांस्तु दृष्ट्वा नरव्याघ्रो राघवः प्रत्युवाच ह॥ १६॥ > क्व सीतेति निरीक्षन् वै बाष्पसंरुद्धया गिरा। > एवमुक्ता नरेन्द्रेण ते मृगाः सहसोत्थिताः॥ १७॥ > दक्षिणाभिमुखाः सर्वे दर्शयन्तो नभःस्थलम्। > मैथिली ह्रियमाणा सा दिशं यामभ्यपद्यत॥ १८॥ > तेन मार्गेण गच्छन्तो निरीक्षन्ते नराधिपम्। > येन मार्गं च भूमिं च निरीक्षन्ते स्म ते मृगाः॥ १९॥ > पुनर्नदन्तो गच्छन्ति लक्ष्मणेनोपलक्षिताः। > तेषां वचनसर्वस्वं लक्षयामास चेङ्गितम्॥ २०॥ “This Godāvarī does not (choose to) make any reply to me, O gentle brother ! I wonder how I shall be able to break, O Lakṣmaṇa, the unpalatable news of Sītā’s death to King Janaka (my father in-law) on meeting him as well as the mother of Sītā (a Princess of the Videha kingdom), without Sītā? I wonder where has that princess of the Videha territory gone, who beguiled all my grief, deprived as I was of sovereignty and was living in the forest on the produce of the forest. I presume nights will be unusually long for me as I shall have to keep awake (during them) due to my not being able to see Sītā (a princess of the Videha kingdom) apart from the fact that I was already bereft of all my kinsfolk. Indeed, I shall attend (as a servant) on the Mandākinī, a river of that name in Janasthāna, on the tract known by the name of Janasthāna as well as on this Prasravaṇa hill if Sītā is found in any of these places. Actually desirous of speaking to me, these large deer, O heroic Lakṣmaṇa, look at me again and again on this spot. I observe indications to this effect in their glances.” Perceiving them eager to speak, Śrī Rāma (a scion of Raghu), a tiger among men, for his part, said to them, they say, in a voice choked with tears, “Where is Sītā?” and kept looking intently with a view to reading their mind through their eyes. Questioned thus by Śrī Rāma (a ruler of men), the aforesaid deer sprang on their feet all of a sudden and, pointing towards the vault of heaven with their eyes, all turned their heads towards the south thereby indicating that the princess had been borne away in a southerly direction by air. Moving in the direction in which the aforesaid Sītā (a princess of Mithilā) had left while being carried away by Rāvaṇa, they continued to look at Śrī Rāma (the suzerain lord of men). Since they cast their eyes towards the aerial route as also towards the ground, and then moved along lowing, they were correctly understood by Lakṣmaṇa. The latter also understood their gesture, which conveyed everything that words could express. (11—20) > उवाच लक्ष्मणो धीमान् ज्येष्ठं भ्रातरमार्तवत्। > क्व सीतेति त्वया पृष्टा यथेमे सहसोत्थिताः॥ २१॥ > दर्शयन्ति क्षितिं चैव दक्षिणां च दिशं मृगाः। > साधु गच्छावहे देव दिशमेतां च नैर्ऋतीम्॥ २२॥ Like one distressed, the wise Lakṣmaṇa submitted to his eldest brother, Śrī Rāma, as follows : “Inasmuch as, having sprung on their feet all at once when accosted by you in the words : ‘Where is Sītā?’ These deer pointed to the vault of heaven as well as to the southern quarter, we had better move in this south-westerly direction, which is presided over by ogres headed by Nirṛti, my lord ! (21-22) > यदि तस्यागमः कश्चिदार्या वा साथ लक्ष्यते। > बाढमित्येव काकुत्स्थः प्रस्थितो दक्षिणां दिशम्॥ २३॥ > लक्ष्मणानुगतः श्रीमान् वीक्षमाणो वसुंधराम्। > एवं सम्भाषमाणौ तावन्योन्यं भ्रातरावुभौ॥ २४॥ > वसुंधरायां पतितपुष्पमार्गमपश्यताम्। > पुष्पवृष्टिं निपतितां दृष्ट्वा रामो महीतले॥ २५॥ > उवाच लक्ष्मणं वीरो दुःखितो दुःखितं वचः। > अभिजानामि पुष्पाणि तानीमानीह लक्ष्मण॥ २६॥ > अपिनद्धानि वैदेह्या मया दत्तानि कानने। > मन्ये सूर्यश्च वायुश्च मेदिनी च यशस्विनी॥ २७॥ > अभिरक्षन्ति पुष्पाणि प्रकुर्वन्तो मम प्रियम्। > एवमुक्त्वा महाबाहुर्लक्ष्मणं पुरुषर्षभम्॥ २८॥ > उवाच रामो धर्मात्मा गिरिं प्रस्रवणाकुलम्। > कच्चित् क्षितिभृतां नाथ दृष्टा सर्वाङ्गसुन्दरी॥ २९॥ > रामा रम्ये वनोद्देशे मया विरहिता त्वया। > क्रुद्धोऽब्रवीद् गिरिं तत्र सिंहः क्षुद्रमृगं यथा॥ ३०॥ > तां हेमवर्णां हेमाङ्गीं सीतां दर्शय पर्वत। > यावत् सानूनि सर्वाणि न ते विध्वंसयाम्यहम्॥ ३१॥ “Perchance some trace of Sītā may be found or that noble lady herself may come to our view.” Saying “All right !” and nothing more and gazing on the earth, the glorious Śrī Rāma (a scion of Kakutstha), followed by Lakṣmaṇa, set out in a southerly direction. Conversing with each other as aforesaid, both those brothers saw a track on the earth with flowers scattered on it. Seeing a shower of flowers fallen on the earth’s surface, the heroic Śrī Rāma, who was full of agony, spoke as follows to the afflicted Lakṣmaṇa : “I recognize these flowers. The flowers lying here, O Lakṣmaṇa, were given by me in the forest to Sītā (a princess of the Videha territory) and tied by her on her hair. I believe the sun-god and the wind-god as well as the illustrious Mother Earth preserved the flowers from decay in order kindly to do what is pleasing to me.” Having spoken as aforesaid to Lakṣmaṇa; the flower of men, the mighty-armed Śrī Rāma, whose mind was set on virtue, accosted the mountain, which was full of cascades (and hence known by the name of Prasravaṇa), as follows : “Was a young lady comely of every limb, bereft of me, seen by you in a delightful part of this forest, O lord of mountains?” Provoked to anger (on not getting an answer) Śrī Rāma on that spot challenged the mountain (in the following words) as a lion would a petty deer : “Show to me Sītā, possessing a golden hue and endowed with golden limbs, before I shatter all your crests, O mountain !” (23—31) > एवमुक्तस्तु रामेण पर्वतो मैथिलीं प्रति। > दर्शयन्निव तां सीतां नादर्शयत राघवे॥ ३२॥ Though seeming to reveal that princess of Mithilā (in the shape of some tokens) when threatened as aforesaid by Śrī Rāma, the mountain for its part did not actually show Sītā to Śrī Rāma (a scion of Raghu). (32) > ततो दाशरथी राम उवाच च शिलोच्चयम्। > मम बाणाग्निनिर्दग्धो भस्मीभूतो भविष्यसि॥ ३३॥ Thereupon Śrī Rāma (son of Daśaratha) once more said to the rocky mass, “Consumed by the fire of my shafts you will be reduced to ashes in no time. (33) > असेव्यः सर्वतश्चैव निस्तृणद्रुमपल्लवः। > इमां वा सरितं चाद्य शोषयिष्यामि लक्ष्मण॥ ३४॥ > यदि नाख्याति मे सीतामद्य चन्द्रनिभाननाम्। > एवं प्ररुषितो रामो दिधक्षन्निव चक्षुषा॥ ३५॥ “Nay, stripped of all grass, trees and leaves, you will become uninhabitable on all sides. Turning to Lakṣmaṇa, he continued: Nay, I shall even dry up this Godāvarī river today, O Lakṣmaṇa, if it does not tell me the whereabouts of Sītā of moon-like countenance.” Thus enraged Śrī Rāma looked at the river as though he would consume it with his fiery eye. (34-35) > ददर्श भूमौ निष्क्रान्तं राक्षसस्य पदं महत्। > त्रस्ताया रामकांक्षिण्याः प्रधावन्त्या इतस्ततः॥ ३६॥ > राक्षसेनानुसृप्ताया वैदेह्याश्च पदानि तु। > स समीक्ष्य परिक्रान्तं सीताया राक्षसस्य च॥ ३७॥ > भग्नं धनुश्च तूणी च विकीर्णं बहुधा रथम्। > सम्भ्रान्तहृदयो रामः शशंस भ्रातरं प्रियम्॥ ३८॥ In the meantime he saw imprinted on the ground the enormous foot of an ogre. Nay, he also beheld the footprints of Sītā (a princess of the Videha territory) running fast terrified hither and thither, when chased by the ogre, and longing to meet Śrī Rāma. Perplexed at heart to observe the foot-prints of Sītā as well as of an ogre as also a shattered bow and a quiver and a chariot thrown about in parts, Śrī Rāma spoke as follows to his beloved brother, Lakṣmaṇa: (36—38) > पश्य लक्ष्मण वैदेह्या कीर्णाः कनकबिन्दवः। > भूषणानां हि सौमित्रे माल्यानि विविधानि च॥ ३९॥ “See, O Lakṣmaṇa, that particles of gold forming parts of ornaments of Sītā (a princess of the Videha kingdom) as also flowers of various kinds are lying scattered on the ground, O son of Sumitrā ! (39) > तप्तबिन्दुनिकाशैश्च चित्रैः क्षतजबिन्दुभिः। > आवृतं पश्य सौमित्रे सर्वतो धरणीतलम्॥ ४०॥ “Also behold, O darling of Sumitrā, the earth’s surface covered on all sides with drops of blood of a varying size, shining brightly like particles of gold. (40) > मन्ये लक्ष्मण वैदेही राक्षसैः कामरूपिभिः। > भित्त्वा भित्त्वा विभक्ता वा भक्षिता वा भविष्यति॥ ४१॥ “I presume, O Lakṣmaṇa, that Sītā, a princess of the Videha territory, was divided among themselves at this place by ogres capable of assuming any form at will after splitting her into pieces, and then devoured. (41) > तस्या निमित्तं सीताया द्वयोर्विवदमानयोः। > बभूव युद्धं सौमित्रे घोरं राक्षसयोरिह॥ ४२॥ “At this place, O darling of Sumitrā, has ensued a terrible conflict between two ogres contending for the sake of the aforesaid Sītā. (42) > मुक्तामणिचितं चेदं रमणीयं विभूषितम्। > धरण्यां पतितं सौम्य कस्य भग्नं महद् धनुः॥ ४३॥ “Here lies broken and fallen on the ground this lovely and large bow encrusted with pearls and gems and richly adorned, O gentle brother ! Whose may this be? (43) > राक्षसानामिदं वत्स सुराणामथवापि वा। > तरुणादित्यसंकाशं वैदूर्यगुलिकाचितम्॥ ४४॥ > विशीर्णं पतितं भूमौ कवचं कस्य काञ्चनम्। > छत्रं शतशलाकं च दिव्यमाल्योपशोभितम्॥ ४५॥ > भग्नदण्डमिदं सौम्य भूमौ कस्य निपातितम्। > काञ्चनोरश्छदाश्चेमे पिशाचवदनाः खराः॥ ४६॥ > भीमरूपा महाकायाः कस्य वा निहता रणे। > दीप्तपावकसंकाशो द्युतिमान् समरध्वजः॥ ४७॥ > अपविद्धश्च भग्नश्च कस्य साङ्ग्रामिको रथः। > रथाक्षमात्रा विशिखास्तपनीयविभूषणाः॥ ४८॥ > कस्येमे निहता बाणाः प्रकीर्णा घोरदर्शनाः। > शरावरौ शरैः पूर्णौ विध्वस्तौ पश्य लक्ष्मण॥ ४९॥ “This belongs either to ogres or to gods, my darling ! Whose is this armour of gold, shining brightly as the morning sun and encrusted with cats’-eye gems and lying shattered on the ground? Again, whose is this canopy spread on a hundred ribs and adorned with celestial wreaths and dashed to the ground with its handle broken, O gentle brother? Nay, whose are these mules of grim aspect and gigantic bodies endowed with the heads of goblins and provided with breastplates of gold, lying slain on the battlefield? Whose may be this brilliant chariot of war, shining brightly as a flame and bearing a distinct ensign on the field of battle, lying overturned and broken? Whose are these shafts of terrifying appearance, thick and long as the axle of a chariot, lying broken and scattered with their heads detached? Also behold, O Lakṣmaṇa, a pair of quivers full of arrows lying smashed. (44—49) > प्रतोदाभीषुहस्तोऽयं कस्य वा सारथिर्हतः। > पदवी पुरुषस्यैषा व्यक्तं कस्यापि रक्षसः॥ ५०॥ “And whose is this charioteer lying slain with the lash and reins still in his hands? Clearly these are the footprints of some male ogre. (50) > वैरं शतगुणं पश्य मम तैर्जीवितान्तकम्। > सुघोरहृदयैः सौम्य राक्षसैः कामरूपिभिः॥ ५१॥ “Know that my enmity with these ogres possessed of fierce heart and capable of assuming any form at will has been intensified a hundredfold and will end with their life only, O gentle brother ! (51) > हृता मृता वा वैदेही भक्षिता वा तपस्विनी। > न धर्मस्त्रायते सीतां ह्रियमाणां महावने॥ ५२॥ “Poor Sītā (a princess of the Videha territory) has been killed or devoured by ogres or is dead through agony of separation from me. Even virtue was not able to protect Sītā while she was being carried away by ogres in the great forest ! (52) > भक्षितायां हि वैदेह्यां हृतायामपि लक्ष्मण। > के हि लोके प्रियं कर्तुं शक्ताः सौम्य ममेश्वराः॥ ५३॥ “When even Sītā (a princess of the Videha kingdom) has been devoured or borne away for that matter, what powerful beings in this world are really capable of rendering good offices to me, O gentle Lakṣmaṇa? (53) > कर्तारमपि लोकानां शूरं करुणवेदिनम्। > अज्ञानादवमन्येरन् सर्वभूतानि लक्ष्मण॥ ५४॥ “All living beings, O Lakṣmaṇa, would through ignorance of His power hold in contempt even Lord Śiva, the maker, protector and destroyer of the worlds, though valiant in the extreme, if He remains looking on with compassion without meddling with the affairs of the world. (54) > मृदुं लोकहिते युक्तं दान्तं करुणवेदिनम्। > निर्वीर्य इति मन्यन्ते नूनं मां त्रिदशेश्वराः॥ ५५॥ “Surely the rulers of gods (such as Brahmā and Indra) take me—mild, intent on the welfare of the world, disciplined and compassionate of outlook as I am—to be powerless. (55) > मां प्राप्य हि गुणो दोषः संवृत्तः पश्य लक्ष्मण। > अद्यैव सर्वभूतानां रक्षसामभवाय च॥ ५६॥ > संहृत्यैव शशिज्योत्स्नां महान् सूर्य इवोदितः। > संहृत्यैव गुणान् सर्वान् मम तेजः प्रकाशते॥ ५७॥ “See, O Lakṣmaṇa, how the aforesaid virtues have turned into vices on reaching me and how, having definitely thrown into the background all the aforesaid virtues, my glory shines forth this very day for the annihilation of all living beings including ogres, even as the exceptionally glorious sun risen at the time of universal dessolution blazes forth, decidedly eclipsing the moonshine. (56-57) > नैव यक्षा न गन्धर्वा न पिशाचा न राक्षसाः। > किं नरा वा मनुष्या वा सुखं प्राप्स्यन्ति लक्ष्मण॥ ५८॥ “Neither Yakṣas nor Gandharvas nor fiends nor ogres nor Kinnaras nor human beings will find happiness any longer, O Lakṣmaṇa ! (58) > ममास्त्रबाणसम्पूर्णमाकाशं पश्य लक्ष्मण। > असम्पातं करिष्यामि ह्यद्य त्रैलोक्यचारिणाम्॥ ५९॥ “Behold, O Lakṣmaṇa, the space filled before long with mystic missiles and arrows discharged by me. Today by filling the space with my arrows I will arrest the motion of all those moving about in all the three worlds. (59) > संनिरुद्धग्रहगणमावारितनिशाकरम्। > विप्रणष्टानलमरुद्भास्करद्युतिसंवृतम् ॥ ६०॥ > विनिर्मथितशैलाग्रं शुष्यमाणजलाशयम्। > ध्वस्तद्रुमलतागुल्मं विप्रणाशितसागरम्॥ ६१॥ > त्रैलोक्यं तु करिष्यामि संयुक्तं कालकर्मणा। > न ते कुशलिनीं सीतां प्रदास्यन्ति ममेश्वराः॥ ६२॥ > अस्मिन् मुहूर्ते सौमित्रे मम द्रक्ष्यन्ति विक्रमम्। > नाकाशमुत्पतिष्यन्ति सर्वभूतानि लक्ष्मण॥ ६३॥ > मम चापगुणोन्मुक्तैर्बाणजालैर्निरन्तरम्। > मर्दितं मम नाराचैर्ध्वस्तभ्रान्तमृगद्विजम्॥ ६४॥ > समाकुलममर्यादं जगत् पश्याद्य लक्ष्मण। > आकर्णपूर्णैरिषुभिर्जीवलोकदुरावरैः ॥ ६५॥ > करिष्ये मैथिलीहेतोरपिशाचमराक्षसम्। > मम रोषप्रयुक्तानां विशिखानां बलं सुराः॥ ६६॥ > द्रक्ष्यन्त्यद्य विमुक्तानाममर्षाद् दूरगामिनाम्। > नैव देवा न दैतेया न पिशाचा न राक्षसाः॥ ६७॥ > भविष्यन्ति मम क्रोधात् त्रैलोक्ये विप्रणाशिते। > देवदानवयक्षाणां लोका ये रक्षसामपि॥ ६८॥ > बहुधा निपतिष्यन्ति बाणौघैः शकलीकृताः। > निर्मर्यादानिमाँल्लोकान् करिष्याम्यद्य सायकैः॥ ६९॥ > हृतां मृतां वा सौमित्रे न दास्यन्ति ममेश्वराः। > तथारूपां हि वैदेहीं न दास्यन्ति यदि प्रियाम्॥ ७०॥ > नाशयामि जगत् सर्वं त्रैलोक्यं सचराचरम्। > यावद् दर्शनमस्या वै तापयामि च सायकैः॥ ७१॥ “I will subject the three worlds (viz., heaven, earth and the intermediate region) to annihilation (the work of the Time-Spirit) with the result that the planets will be completely brought to a standstill, the moon will be veiled, the elements of fire and air will be annihilated and the brightness of the sun obscured; the crests of the mountains will be crushed, the seats of water (lakes and ponds etc.,) will get dry, trees, creepers and shrubs will be uprooted and the oceans drained. If those in authority, viz., gods, due to whose negligence my consort has been carried away by ogres, do not restore Sītā intact to me, they will witness my prowess this very hour, O darling of Sumitrā ! All feathered creatures, O Lakṣmaṇa, will no longer be able to fly in air-space, which will be rendered compact with the network of arrows shot from the string of my bow, O Lakṣmaṇa ! Behold the world crushed today, O Lakṣmaṇa, by my steel arrows and consequently greatly perplexed with all the bounds of propriety gone and all the beasts and birds destroyed or gone astray. With my arrows loosed from the sides of the ear with full force and as such difficult for the world of mortals to ward off, I shall rid the world of fiends and ogres for Sītā’s sake. The gods will witness today the power of my headless shafts discharged in indignation and impelled by anger and covering a long range. “When all the three worlds are annihilated through my anger, neither gods nor demons (the son of Diti) nor goblins nor ogres will survive. Torn to a number of pieces by the volley of my arrows, the worlds of gods, demons and Yakṣas as also those which are inhabited by ogres will collapse. With my arrows I will reduce these worlds to a state of utter confusion today if those in authority, viz., the gods in power, do not restore Sītā to me, no matter if she has been killed or is dead. If they do not hand over my beloved Sītā (a princess of the Videha territory) in that very condition (to which she may have been reduced), I will annihilate the entire universe consisting of the three worlds and comprising both the animate and inanimate creation, and shall continue to scorch them with my arrows till I am able to see her.” (60—71) > इत्युक्त्वा क्रोधताम्राक्षः स्फुरमाणोष्ठसम्पुटः। > वल्कलाजिनमाबद्ध्य जटाभारमबन्धयत्॥ ७२॥ Having spoken thus and tightened his robes of the bark of trees and deerskin, Śrī Rāma knotted his head of matted hair, his eyes rendered coppery through anger and both his lips compressed and trembling. (72) > तस्य क्रुद्धस्य रामस्य तथाभूतस्य धीमतः। > त्रिपुरं जघ्नुषः पूर्वं रुद्रस्येव बभौ तनुः॥ ७३॥ The personality of the aforesaid Śrī Rāma, who, though full of wisdom, looked so terrible, enraged as he was, shone like that of Lord Rudra, the god of destruction, bent upon in the former times on the destruction of the three cities (of gold, silver and steel in the sky, air and earth, built by the demon Maya). (73) > लक्ष्मणादथ चादाय रामो निष्पीड्य कार्मुकम्। > शरमादाय संदीप्तं घोरमाशीविषोपमम्॥ ७४॥ > संदधे धनुषि श्रीमान् रामः परपुरञ्जयः। > युगान्ताग्निरिव क्रुद्ध इदं वचनमब्रवीत्॥ ७५॥ Then, taking his bow from Lakṣmaṇa and holding it tightly with his fist and snatching from his quiver a dreadful and blazing shaft resembling a venomous serpent, the glorious Rāma, the conqueror of the enemies’ stronghold, put it to his bow and, provoked to anger like the fire flaring up at the time of universal destruction, spoke as follows to Lakṣmaṇa : (74-75) > यथा जरा यथा मृत्युर्यथा कालो यथा विधिः। > नित्यं न प्रतिहन्यन्ते सर्वभूतेषु लक्ष्मण। > तथाहं क्रोधसंयुक्तो न निवार्योऽस्म्यसंशयम्॥ ७६॥ “Even as old age, death, the Time-Spirit and destiny assailing all created beings cannot be warded off, O Lakṣmaṇa, so I, when filled with wrath am without doubt incapable of being repelled. (76) > पुरेव मे चारुदतीमनिन्दितां > दिशन्ति सीतां यदि नाद्य मैथिलीम्। > सदेवगन्धर्वमनुष्यपन्नगं > जगत् सशैलं परिवर्तयाम्यहम्॥ ७७॥ “If gods do not restore to me this very day Sītā, the princess of Mithilā, who is possessed of charming teeth and is beyond reproach, as she was before, I will upset the whole world consisting of gods, Gandharvas, human beings and Nāgas, inclusive of mountains. (77) Book: https://ramayana.com/valmiki-ramayana --- Source: Gita Press, Gorakhpur editions. Buy the book: https://gitapress.org/product/sri-ramcharitmanas-special-edition Ramayana.com, a free, ad-free project of Ved Vyas Foundation.