Kishkindha Kanda, Sarga 1
स तां पुष्करिणीं गत्वा पद्मोत्पलझषाकुलाम्। रामः सौमित्रिसहितो विललापाकुलेन्द्रियः॥ १॥
Meaning
Reaching alongwith Lakṣmaṇa (son of Sumitrā) the aforesaid pond abounding in lotuses, lilies and fishes, Śrī Rāma, whose mind was troubled, burst into a wail. (1)
तत्र दृष्ट्वैव तां हर्षादिन्द्रियाणि चकम्पिरे। स कामवशमापन्नः सौमित्रिमिदमब्रवीत्॥ २॥
Meaning
Immediately on seeing the pond there the senses of Śrī Rāma felt excited through delight. Fallen a prey to love, he spoke as follows to Lakṣmaṇa (son of Sumitrā) : (2)
सौमित्रे शोभते पम्पा वैदूर्यविमलोदका। फुल्लपद्मोत्पलवती शोभिता विविधैर्द्रुमैः॥ ३॥
Meaning
“Containing full-blown lotuses and lilies and adorned with trees of every description, and with its water transparent as a cat’s-eye gem, O Lakṣmaṇa (son of Sumitrā), Pampā looks charming. (3)
सौमित्रे पश्य पम्पायाः काननं शुभदर्शनम्। यत्र राजन्ति शैला वा द्रुमाः सशिखरा इव॥ ४॥
Meaning
“Behold, O Lakṣmaṇa (son of Sumitrā), the woodland surrounding Pampā, so pleasant to the sight, the trees looking as though crested with their towering boughs, spread their charm like mountains. (4)
मां तु शोकाभिसंतप्तमाधयः पीडयन्ति वै। भरतस्य च दुःखेन वैदेह्या हरणेन च॥ ५॥
Meaning
“Agonies of various kinds for their part undoubtedly afflict me, sore-stricken as I already am with grief caused by Bharata’s sad plight and the abduction of Sītā, a princess of the Videha territory. (5)
शोकार्तस्यापि मे पम्पा शोभते चित्रकानना। व्यवकीर्णा बहुविधैः पुष्पैः शीतोदका शिवा॥ ६॥
Meaning
“The delightful Pampā, which is lined by a picturesque woodland and interspersed with flowers of various kinds and is known for its cool water, fascinates me, stricken though I am with grief. (6)
नलिनैरपि संछन्ना ह्यत्यर्थशुभदर्शना। सर्पव्यालानुचरिता मृगद्विजसमाकुला॥ ७॥
Meaning
“Though thickly covered with lotuses, infested with serpents and beasts of prey and surrounded by deer and birds, it actually wears an exceedingly pleasant aspect. (7)
अधिकं प्रविभात्येतन्नीलपीतं तु शाद्वलम्। द्रुमाणां विविधैः पुष्पैः परिस्तोमैरिवार्पितम्॥ ८॥
Meaning
“Scattered with blossoms of various kinds dropped from trees, this turf, which presents a blue and yellow hue, looks extremely charming, overspread, as it were, with carpets. (8)
पुष्पभारसमृद्धानि शिखराणि समन्ततः। लताभिः पुष्पिताग्राभिरुपगूढानि सर्वतः॥ ९॥
Meaning
“Enriched by loads of flowers on all sides, the tree-tops stand entwined all-round by climbers with blossomed ends. (9)
सुखानिलोऽयं सौमित्रे कालः प्रचुरमन्मथः। गन्धवान् सुरभिर्मासो जातपुष्पफलद्रुमः॥ १०॥
Meaning
“This month of Caitra (the first month of the vernal season, roughly corresponding to the month of March), O Lakṣmaṇa, represents a period of agreeable breezes, awakening deep love and full of pride (on this achievement), when trees blossom and bear fruit. (10)
पश्य रूपाणि सौमित्रे वनानां पुष्पशालिनाम्। सृजतां पुष्पवर्षाणि वर्षं तोयमुचामिव॥ ११॥
Meaning
“Behold, O Lakṣmaṇa (son of Sumitrā), the scenery of these woods adorned with flowers and raining volumes of flowers like clouds discharging showers. (11)
प्रस्तरेषु च रम्येषु विविधाः काननद्रुमाः। वायुवेगप्रचलिताः पुष्पैरवकिरन्ति गाम्॥ १२॥
Meaning
“Nay, shaken by the tempo of blasts, forest trees of every description standing in the midst of pleasing flat rocks cover the ground with flowers. (12)
पतितैः पतमानैश्च पादपस्थैश्च मारुतः। कुसुमैः पश्य सौमित्रे क्रीडतीव समन्ततः॥ १३॥
Meaning
“See how the breeze is sporting as it were on all sides with the flowers that have fallen, are falling and are still on the trees, O Lakṣmaṇa ! (13)
विक्षिपन् विविधाः शाखां नगानां कुसुमोत्कटाः। मारुतश्चलितस्थानैः षट्पदैरनुगीयते॥ १४॥
Meaning
“Violently shaking the various branches, richly endowed with blossom of trees, the breeze is being celebrated in song by black bees which have shifted from their position (on the flowers, dislodged as they were by the breeze). (14)
मत्तकोकिलसंनादैर्नर्तयन्निव पादपान्। शैलकंदरनिष्क्रान्तः प्रगीत इव चानिलः॥ १५॥
Meaning
“Emerging from mountain-caves and as though making the trees dance by the dulcet notes of cuckoos in heat, the breeze has started singing, as it were. (15)
तेन विक्षिपतात्यर्थं पवनेन समन्ततः। अमी संसक्तशाखाग्रा ग्रथिता इव पादपाः॥ १६॥
Meaning
“With the tips of their branches united on all sides by the aforesaid breeze, which was violently shaking them, those trees appear as though strung together. (16)
स एव सुखसंस्पर्शो वाति चन्दनशीतलः। गन्धमभ्यवहन् पुण्यं श्रमापनयनोऽनिलः॥ १७॥
Meaning
“Delightful to the touch and rendered cool by the touch of sandalwood and hence relieving fatigue, and wafting its pleasing fragrance, the aforesaid breeze moves along. (17)
अमी पवनविक्षिप्ता विनदन्तीव पादपाः। षट्पदैरनुकूजद्भिर्वनेषु मधुगन्धिषु॥ १८॥
Meaning
“Violently shaken by the blast, those trees in the groves, fragrant with honey, are singing as it were through the black bees continuously humming. (18)
गिरिप्रस्थेषु रम्येषु पुष्पवद्भिर्मनोरमैः। संसक्तशिखराः शैला विराजन्ति महाद्रुमैः॥ १९॥
Meaning
“The mountains look exceptionally charming with their peaks joined together by large trees laden with blossom and hence pleasing to the mind, standing on their lovely plateaus. (19)
पुष्पसंछन्नशिखरा मारुतोत्क्षेपचञ्चलाः। अमी मधुकरोत्तंसाः प्रगीता इव पादपाः॥ २०॥
Meaning
“With their tops thickly covered with blossom, the yonder trees, unsteady due to the shaking given by the wind and crested with black bees, are singing, as it were. (20)
सुपुष्पितांस्तु पश्यैतान् कर्णिकारान् समन्ततः। हाटकप्रतिसंछन्नान् नरान् पीताम्बरानिव॥ २१॥
Meaning
“Behold these Karṇikāra trees laden with flowers on all sides and looking like men heavily adorned with gold ornaments and clad in yellow. (21)
अयं वसन्तः सौमित्रे नानाविहगनादितः। सीतया विप्रहीणस्य शोकसंदीपनो मम॥ २२॥
Meaning
“Made noisy by birds of different species, this vernal season, O Lakṣmaṇa (son of Sumitrā), fully awakens my grief, disunited as I am once for all from Sītā. (22)
मां हि शोकसमाक्रान्तं संतापयति मन्मथः। हृष्टं प्रवदमानश्च समाह्वयति कोकिलः॥ २३॥
Meaning
“Indeed love torments me, overwhelmed as I am with grief; and engaging in a quarrel (with me), the cuckoo merrily challenges me. (23)
एष दात्यूहको हृष्टो रम्ये मां वननिर्झरे। प्रणदन्मन्मथाविष्टं शोचयिष्यति लक्ष्मण॥ २४॥
Meaning
“Joyously cackling near the wild lovely cascade, O Lakṣmaṇa, this water-fowl fills me with grief, possessed as I am with love, O Lakṣmaṇa ! (24)
श्रुत्वैतस्य पुरा शब्दमाश्रमस्था मम प्रिया। मामाहूय प्रमुदिताः परमं प्रत्यनन्दत॥ २५॥
Meaning
“Overjoyed to hear its cry in the past, and calling me, my darling Sītā, when present in the hermitage, hailed me with excessive joy. (25)
एवं विचित्राः पतगा नानारावविराविणः। वृक्षगुल्मलताः पश्य सम्पतन्ति समन्ततः॥ २६॥
Meaning
“See how, uttering notes of various kinds, birds of every description descend on trees, bushes and climbers on all sides. (26)
विमिश्रा विहगाः पुंभिरात्मव्यूहाभिनन्दिताः। भृङ्गराजप्रमुदिताः सौमित्रे मधुरस्वराः॥ २७॥
Meaning
“When united with male birds, female birds, feeling rejoiced in the midst of their own kind, and female bees too are uttering sweet notes, overjoyed as they are at the sight of drones, O Lakṣmaṇa ! (27)
अस्याः कूले प्रमुदिताः सङ्घशः शकुनास्त्विह। दात्यूहरतिविक्रन्दैः पुंस्कोकिलरुतैरपि॥ २८॥ स्वनन्ति पादपाश्चेमे ममानङ्गप्रदीपकाः। अशोकस्तबकाङ्गारः षट्पदस्वननिःस्वनः॥ २९॥ मां हि पल्लवताम्रार्चिर्वसन्ताग्निः प्रधक्ष्यति। नहि तां सूक्ष्मपक्ष्माक्षीं सुकेशीं मृदुभाषिणीम्॥ ३०॥ अपश्यतो मे सौमित्रे जीवितेऽस्ति प्रयोजनम्। अयं हि रुचिरस्तस्याः कालो रुचिरकाननः॥ ३१॥ कोकिलाकुलसीमान्तो दयिताया ममानघ। मन्मथायाससम्भूतो वसन्तगुणवर्धितः॥ ३२॥ अयं मां धक्ष्यति क्षिप्रं शोकाग्निर्नचिरादिव। अपश्यतस्तां वनितां पश्यतो रुचिरान् द्रुमान्॥ ३३॥ ममायमात्मप्रभवो भूयस्त्वमुपयास्यति। अदृश्यमाना वैदेही शोकं वर्धयतीह मे॥ ३४॥ दृश्यमानो वसन्तश्च स्वेदसंसर्गदूषकः। मां हि सा मृगशावाक्षी चिन्ताशोकबलात्कृतम्॥ ३५॥ संतापयति सौमित्रे क्रूरश्चैत्रवनानिलः। अमी मयूराः शोभन्ते प्रनृत्यन्तस्ततस्ततः॥ ३६॥ स्वैः पक्षैः पवनोद्धूतैर्गवाक्षैः स्फाटिकैरिव। शिखिनीभिः परिवृतास्त एते मदमूर्च्छिताः॥ ३७॥ मन्मथाभिपरीतस्य मम मन्मथवर्धनाः। पश्य लक्ष्मण नृत्यन्तं मयूरमुपनृत्यति॥ ३८॥ शिखिनी मन्मथार्तैषा भर्तारं गिरिसानुनि। तामेव मनसा रामां मयूरोऽप्यनुधावति॥ ३९॥ वितत्य रुचिरौ पक्षौ रुतैरुपहसन्निव। मयूरस्य वने नूनं रक्षसा न हृता प्रिया॥ ४०॥
Meaning
“Living in flocks, birds for their part feel highly rejoiced on this strand of Pampā. Nay, through the notes of the water-fowls uttered during their amorous sports as well as through the shrill notes of male cuckoos these trees themselves sing, fully kindling (the fire of) love in me. Fire in the shape of the vernal season, which has bunches of crimson flowers of Aśoka trees for its live embers, the humming of bees for its crackle and the fresh leaves for its coppery tongues will undoubtedly consume me. Surely there is no purpose in my surviving, O Lakṣmaṇa, unable as I am to see that lady, Sītā, with lovely locks, eyes having fine eye-lashes and gentle speech. Surely the present season, in which woodlands look charming and their boundaries are thronged with cuckoos, was delightful to that darling of mine, O sinless one! This fire of grief, which has its source in the pangs of love and has been augmented by the charms of Spring will forthwith consume me without delay, as it were. This longing of my heart to meet her will reach its climax even as I am unable to perceive that beloved one and look on the charming trees. Being out of sight, Sītā, a princess of the Videha territory, intensifies my grief in this forest, and so does Spring, which is discernible at present and shuts out all contact with sweat due to cool and delightful breezes. That fawn-eyed lady, O Lakṣmaṇa (son of Sumitrā), unquestionably torments me, overpowered as I already am by worry and grief, and so does the cruel breeze from the woods characteristic of the month of Caitra. Dancing here and there with their wings, resembling crystal windows, shaken by the wind, the yonder peacocks spread their charm. Surrounded by peahens and intoxicated with joy, these peacocks intensify my longing to meet Sītā, overwhelmed as I already am with love. Behold, O Lakṣmaṇa, how this love-lorn peahen is dancing by the side of her mate, the dancing peacock, on the top of the hill. Spreading his charming wings and mocking me, as it were, by his cries, the peacock too is mentally following the aforesaid beloved one. Surely the beloved of the peacock has not been stolen away by a demon in the forest. (28—40)
तस्मान्नृत्यति रम्येषु वनेषु सह कान्तया। मम त्वयं विना वासः पुष्पमासे सुदुःसहः॥ ४१॥
Meaning
“Hence it is that he is dancing with his beloved peahen in the delightful groves. For me, however, it is most unbearable to live in desolation in this vernal month of abundant flowers. (41)
पश्य लक्ष्मण संरागस्तिर्यग्योनिगतेष्वपि। यदेषा शिखिनी कामाद् भर्तारमभिवर्तते॥ ४२॥
Meaning
“See, O Lakṣmaṇa, how intense love is found even among those belonging to the sub-human creation, as is clear from the fact that this peahen approaches her mate through love. (42)
ममाप्येवं विशालाक्षी जानकी जातसम्भ्रमा। मदनेनाभिवर्तेत यदि नापहृता भवेत्॥ ४३॥
Meaning
“The large-eyed Sītā (daughter of Janaka) too would approach me through love in a flurry, had she not been borne away by the demon. (43)
पश्य लक्ष्मण पुष्पाणि निष्फलानि भवन्ति मे। पुष्पभारसमृद्धानां वनानां शिशिरात्यये॥ ४४॥
Meaning
“See, O Lakṣmaṇa, how the blossoms of the forests, rich in their load of flowers, are proving of no use to me in the absence of Sītā, at the close of winter. (44)
रुचिराण्यपि पुष्पाणि पादपानामतिश्रिया। निष्फलानि महीं यान्ति समं मधुकरोत्करैः॥ ४५॥
Meaning
“The blossom of the trees, though lovely due to their surpassing charm, fall to the ground alongwith the swarms of black bees, being of no use to me. (45)
नदन्ति कामं शकुना मुदिताः सङ्घशः कलम्। आह्वयन्त इवान्योन्यं कामोन्मादकरा मम॥ ४६॥
Meaning
“Full of joy the birds carol at will in flocks, calling to one another, as it were, and intoxicating me with love. (46)
वसन्तो यदि तत्रापि यत्र मे वसति प्रिया। नूनं परवशा सीता सापि शोचत्यहं यथा॥ ४७॥
Meaning
“If spring has set in even in that region where my darling, Sītā is living, fallen as she is under the sway of others, undoubtedly she too is pining as I do. (47)
नूनं न तु वसन्तस्तं देशं स्पृशति यत्र सा। कथं ह्यसितपद्माक्षी वर्तयेत् सा मया विना॥ ४८॥
Meaning
“Surely Spring will never touch the fringe of that region where Sītā dwells. Even then how can that lady with dark lotus-like eyes survive without me? (48)
अथवा वर्तते तत्र वसन्तो यत्र मे प्रिया। किं करिष्यति सुश्रोणी सा तु निर्भर्त्सिता परैः॥ ४९॥
Meaning
“Or, Spring does prevail where my darling dwells. But, scolded, as she is, by enemies, what will that fair-limbed lady do?(49)
श्यामा पद्मपलाशाक्षी मृदुभाषा च मे प्रिया। नूनं वसन्तमासाद्य परित्यक्ष्यति जीवितम्॥ ५०॥
Meaning
“Surely on crossing the threshold of Spring my juvenescent darling, who has eyes resembling lotus petals and is gentle of speech, will forthwith give up the ghost. (50)
दृढं हि हृदये बुद्धिर्मम सम्परिवर्तते। नालं वर्तयितुं सीता साध्वी मद्विरहं गता॥ ५१॥
Meaning
“The thought steadily revolves in my heart that, having fallen a prey to separation from me, the virtuous Sītā is unable to survive. (51)
मयि भावो हि वैदेह्यास्तत्त्वतो विनिवेशितः। ममापि भावः सीतायां सर्वथा विनिवेशितः॥ ५२॥
Meaning
“The affection of Sītā (a princess of the Videha territory) is undoubtedly and truly riveted on me and my affection too is riveted wholly on Sītā. (52)
एष पुष्पवहो वायुः सुखस्पर्शो हिमावहः। तां विचिन्तयतः कान्तां पावकप्रतिमो मम॥ ५३॥
Meaning
“This breeze carrying the fragrance of flowers, which is delightful to the touch and brings coolness to the body, is like fire to me even as I think deeply of my darling. (53)
सदा सुखमहं मन्ये यं पुरा सह सीतया। मारुतः स विना सीतां शोकसंजननो मम॥ ५४॥
Meaning
“The selfsame breeze which I considered as ever agreeable at one time in the company of Sītā is causing grief to me, bereft, as I am, of Sītā. (54)
तां विनाथ विहङ्गोऽसौ पक्षी प्रणदितस्तदा। वायसः पादपगतः प्रहृष्टमभिकूजति॥ ५५॥
Meaning
“In the past the yonder bird (which is a crow) emitted a hoarse cry while flying through the air (thereby foreboding the abduction of Sītā). Now, in the absence of Sītā, the crow is crying most delightfully while remaining perched on the tree (thereby predicting her return). (55)
एष वै तत्र वैदेह्या विहगः प्रतिहारकः। पक्षी मां तु विशालाक्ष्याः समीपमुपनेष्यति॥ ५६॥
Meaning
“While this bird, viz.,a crow, proved at that time (viz., during the presence of Sītā) instrumental (by foreboding evil) in bringing about the abduction of Sītā (a princess of the Videha territory), the bird will this time lead me to the presence of Sītā, a lady with large eyes. (56)
पश्य लक्ष्मण संनादं वने मदविवर्धनम्। पुष्पिताग्रेषु वृक्षेषु द्विजानामवकूजताम्॥ ५७॥
Meaning
“Know the chorus in the forest of the birds warbling on the trees crested with flowers to be instrumental in heightening my joy beyond measure, O Lakṣmaṇa ! (57)
विक्षिप्तां पवनेनैतामसौ तिलकमञ्जरीम्। षट्पदः सहसाभ्येति मदोद्धूतामिव प्रियाम्॥ ५८॥
Meaning
“The yonder bee suddenly approaches this flower-stalk of a Tilaka tree, shaken by the wind, even as a lover would approach his loved one thrilled with joy. (58)
कामिनामयमत्यन्तमशोकः शोकवर्धनः। स्तबकैः पवनोत्क्षिप्तैस्तर्जयन्निव मां स्थितः॥ ५९॥
Meaning
“Accentuating beyond measure the grief of lovers, this Aśoka tree (which is supposed to rid those who approach it of their grief) stands threatening me, as it were, through its plumes of flowers shaken by the wind. (59)
अमी लक्ष्मण दृश्यन्ते चूताः कुसुमशालिनः। विभ्रमोत्सिक्तमनसः साङ्गरागा नरा इव॥ ६०॥
Meaning
“Adorned with blossom, the yonder mango trees, O Lakṣmaṇa, look like human beings anointed with cosmetics, their mind distracted through love. (60)
सौमित्रे पश्य पम्पायाश्चित्रासु वनराजिषु। किंनरा नरशार्दूल विचरन्ति यतस्ततः॥ ६१॥
Meaning
“See, O Lakṣmaṇa (son of Sumitrā), how Kinnaras (a species of demigods) range hither and thither through the picturesque rows of forest trees standing on the brink of Pampā, O tiger among men ! (61)
इमानि शुभगन्धीनि पश्य लक्ष्मण सर्वशः। नलिनानि प्रकाशन्ते जले तरुणसूर्यवत्॥ ६२॥
Meaning
“Behold, O Lakṣmaṇa, how these fragrant red lotuses shine on all sides on the water like the rising sun reflected in every ripple of the Pampā. (62)
एषा प्रसन्नसलिला पद्मनीलोत्पलायुता। हंसकारण्डवाकीर्णा पम्पा सौगन्धिकायुता॥ ६३॥
Meaning
“Here is Pampā distinguished by its placid water, nay covered all over with lotuses and blue water-lilies, thronged with swans and water-fowl and overspread with Saugandhika flowers (a species of Kalhāra). (63)
जले तरुणसूर्याभैः षट्पदाहतकेसरैः। पङ्कजैः शोभते पम्पा समन्तादभिसंवृता॥ ६४॥
Meaning
“Covered on all sides with lotuses shining like the rising sun reflected in water, their pollen having been scattered by black bees, Pampā spreads its charm. (64)
चक्रवाकयुता नित्यं चित्रप्रस्थवनान्तरा। मातङ्गमृगयूथैश्च शोभते सलिलार्थिभिः॥ ६५॥
Meaning
“Inhabited by Cakravākas (ruddy geese) all the year, the woodlands about it consisting of wonderful glades, the lake looks charming with herds of elephants and deer seeking its water. (65)
पवनाहतवेगाभिरूर्मिभिर्विमलेऽम्भसि। पङ्कजानि विराजन्ते ताड्यमानानि लक्ष्मण॥ ६६॥
Meaning
“Being lashed, O Lakṣmaṇa, by the waves which have gained velocity through the impact of winds, the lotuses shine brightly on the limpid water of the lake. (66)
पद्मपत्रविशालाक्षीं सततं प्रियपङ्कजाम्। अपश्यतो मे वैदेहीं जीवितं नाभिरोचते॥ ६७॥
Meaning
“Life no longer attracts me, unable as I am to see Sītā (a princess of the Videha territory), who has eyes large as lotus petals and who is ever fond of lotuses. (67)
अहो कामस्य वामत्वं यो गतामपि दुर्लभाम्। स्मारयिष्यति कल्याणीं कल्याणतरवादिनीम्॥ ६८॥
Meaning
“Oh, the crookedness of Cupid, who puts me in mind of the blessed Sītā, who spoke highly agreeable words, nay, who has disappeared and is difficult to recover. (68)
शक्यो धारयितुं कामो भवेदभ्यागतो मया। यदि भूयो वसन्तो मां न हन्यात् पुष्पितद्रुमः॥ ६९॥
Meaning
“The longing to meet her that has appeared in me may yet be restrained by me if Spring, marked by blossomed trees, were not to smite me in addition. (69)
यानि स्म रमणीयानि तया सह भवन्ति मे। तान्येवारमणीयानि जायन्ते मे तया विना॥ ७०॥
Meaning
“Those very things which were delightful to me in her company have grown unattractive to me in her absence. (70)
पद्मकोशपलाशानि द्रष्टुं दृष्टिर्हि मन्यते। सीताया नेत्रकोशाभ्यां सदृशानीति लक्ष्मण॥ ७१॥
Meaning
“My eyes love to see the petals of lotus cups in that they are akin to Sītā’s bud-like eyes, O Lakṣmaṇa ! (71)
पद्मकेसरसंसृष्टो वृक्षान्तरविनिःसृतः। निःश्वास इव सीताया वाति वायुर्मनोहरः॥ ७२॥
Meaning
“The soul-ravishing breeze brought into contact with the filaments of lotuses and emerged through other trees blows like the breath of Sītā. (72)
सौमित्रे पश्य पम्पाया दक्षिणे गिरिसानुषु। पुष्पितां कर्णिकारस्य यष्टिं परमशोभिताम्॥ ७३॥
Meaning
“Behold, O Lakṣmaṇa (son of Sumitrā), the trunk of the blossomed Karṇikāra tree invested with supreme charm on the mountain-peaks to the south of Pampā. (73)
अधिकं शैलराजोऽयं धातुभिस्तु विभूषितः। विचित्रं सृजते रेणुं वायुवेगविघट्टितम्॥ ७४॥
Meaning
“Specially adorned in a large measure by minerals, this Ṛṣyamūka (a king of mountains) for its part is discharging a dust of various colours and odours wafted by force of winds. (74)
गिरिप्रस्थास्तु सौमित्रे सर्वतः सम्प्रपुष्पितैः। निष्पत्रैः सर्वतो रम्यैः प्रदीप्ता इव किंशुकैः॥ ७५॥
Meaning
“With their lovely Kiṁśuka trees richly endowed with flowers and shorn of leaves, the peaks of this mountain for their part, O Lakṣmaṇa (son of Sumitrā), appear ignited on all sides. (75)
पम्पातीररुहाश्चेमे संसिक्ता मधुगन्धिनः। मालतीमल्लिकापद्मकरवीराश्च पुष्पिताः॥ ७६॥
Meaning
“Here are Mālatī, Mallikā, Padma and Karavīra trees in blossom, that have grown on the edge of the Pampā and have been nurtured by it and emit a sweet aroma. (76)
केतक्यः सिन्दुवाराश्च वासन्त्यश्च सुपुष्पिताः। माधव्यो गन्धपूर्णाश्च कुन्दगुल्माश्च सर्वशः॥ ७७॥
Meaning
“There are Ketakī and Sinduvāra trees and climbers named Vāsantī in full blossom as also climbers named Mādhavī and jasmine shrubs, all full of fragrance on every side. (77)
चिरिबिल्वा मधूकाश्च वञ्जुला बकुलास्तथा। चम्पकास्तिलकाश्चैव नागवृक्षाश्च पुष्पिताः॥ ७८॥
Meaning
“Nay, here are Ciribilva and Madhūka, Vañjula, Bakula, Campaka and Tilaka as well as Nāga trees, all in blossom. (78)
पद्मकाश्चैव शोभन्ते नीलाशोकाश्च पुष्पिताः। लोध्राश्च गिरिपृष्ठेषु सिंहकेसरपिञ्जराः॥ ७९॥
Meaning
“On hill-tops Padmaka and blue Aśoka trees in blossom and also Lodhra trees, tawny as the manes of a lion, spread their charm. (79)
अङ्कोलाश्च कुरण्टाश्च चूर्णकाः पारिभद्रकाः। चूताः पाटलयश्चापि कोविदाराश्च पुष्पिताः॥ ८०॥ मुचुकुन्दार्जुनाश्चैव दृश्यन्ते गिरिसानुषु। केतकोद्दालकाश्चैव शिरीषाः शिंशपा धवाः॥ ८१॥ शाल्मल्यः किंशुकाश्चैव रक्ताः कुरवकास्तथा। तिनिशा नक्तमालाश्च चन्दनाः स्यन्दनास्तथा॥ ८२॥ हिन्तालास्तिलकाश्चैव नागवृक्षाश्च पुष्पिताः। पुष्पितान् पुष्पिताग्राभिर्लताभिः परिवेष्टितान्॥ ८३॥ द्रुमान् पश्येह सौमित्रे पम्पाया रुचिरान् बहून्। वातविक्षिप्तविटपान् यथासन्नान् द्रुमानिमान्॥ ८४॥ लताः समनुवर्तन्ते मत्ता इव वरस्त्रियः। पादपात् पादपं गच्छन् शैलाच्छैलं वनाद् वनम्॥ ८५॥ वाति नैकरसास्वादसम्मोदित इवानिलः। केचित् पर्याप्तकुसुमाः पादपा मधुगन्धिनः॥ ८६॥ केचिन्मुकुलसंवीताः श्यामवर्णा इवाबभुः। इदं मृष्टमिदं स्वादु प्रफुल्लमिदमित्यपि॥ ८७॥ रागरक्तो मधुकरः कुसुमेष्वेव लीयते। निलीय पुनरुत्पत्य सहसान्यत्र गच्छति। मधुलुब्धो मधुकरः पम्पातीरद्रुमेष्वसौ॥ ८८॥
Meaning
“Aṅkola, Kuraṇṭa, Cūrṇaka and Pāribhadraka trees, mango, Pāṭali and Kovidāra trees as also Mucukunda and Arjuna trees are seen in blossom on mountain-peaks. Here are Ketaka as also Uddālaka, Śirīṣa, Śiṁśapā, Dhava, Śālmalī and Kiṁśuka trees as well as red Kurabaka trees, Tiniśa and Naktamāla, sandalwood and Syandana, Hintāla and Tilaka as well as Nāga trees, all in blossom. Behold here, O Lakṣmaṇa (son of Sumitrā), the numerous lovely trees in blossom entwined by climbers crested with blossom on the edge of the Pampā. Like pretty women drunk with love, the climbers embrace these trees, whose branches are tossed by the wind and which are bent so low as to appear quite at hand. Passing from tree to tree, from crag to crag and from wood to wood, the wind blows gently as though enraptured by enjoying diverse tastes from diverse flowers. Some trees are in full blossom and emit the fragrance of honey; while others are covered all over with buds and appear dark-brown of hue because of these buds. ‘How sweet is this ! How delicious is that ! How full-blown is that (the other) !’ Reflecting thus, the black bee steeped in love for the flowers remains buried in flowers alone. Remaining hidden (in flowers for some time) and then flying off, the black bee, covetous of honey, suddenly moves to other trees on the margin of the Pampā. (80—88)
इयं कुसुमसंघातैरुपस्तीर्णा सुखाकृता। स्वयं निपतितैर्भूमिः शयनप्रस्तरैरिव॥ ८९॥
Meaning
“Strewn with heaps of flowers, fallen off themselves, this plot looks as if made smug by bedsheets. (89)
विविधा विविधैः पुष्पैस्तैरेव नगसानुषु। विस्तीर्णाः पीतरक्ताभाः सौमित्रे प्रस्तराः कृताः॥ ९०॥
Meaning
“Extensive beds of a mixed yellow and red colour and of various sizes and designs have been made, as it were, with those flowers of different kinds on tops of the mountain, O Lakṣmaṇa (son of Sumitrā). (90)
हिमान्ते पश्य सौमित्रे वृक्षाणां पुष्पसम्भवम्। पुष्पमासे हि तरवः संघर्षादिव पुष्पिताः॥ ९१॥
Meaning
“Behold the wealth of flowers on the trees at the close of winter, O Lakṣmaṇa (son of Sumitrā) ! Indeed in the month of Caitra (a month of flowers) the trees stand clothed with blossom as if in a spirit of rivalry. (91)
आह्वयन्त इवान्योन्यं नगाः षट्पदनादिताः। कुसुमोत्तंसविटपाः शोभन्ते बहु लक्ष्मण॥ ९२॥
Meaning
“Rendered noisy by the humming of bees and as such challenging one another as it were, and their boughs crowned with flowers, the trees, O Lakṣmaṇa, look very charming. (92)
एष कारण्डवः पक्षी विगाह्य सलिलं शुभम्। रमते कान्तया सार्धं काममुद्दीपयन्निव॥ ९३॥
Meaning
“Diving into the limpid water this bird of the Kāraṇḍava species (a kind of water-fowl) is sporting with its beloved mate, thereby inspiring love as it were (in me, who have been torn away from my beloved). (93)
मन्दाकिन्यास्तु यदिदं रूपमेतन्मनोरमम्। स्थाने जगति विख्याता गुणास्तस्या मनोरमाः॥ ९४॥
Meaning
“Since this beauty of Pampā, which looks like the Mandākinī, is so soul-ravishing, it is but proper that its soul-enchanting excellences are famed throughout the world. (94)
यदि दृश्येत सा साध्वी यदि चेह वसेमहि। स्पृहयेयं न शक्राय नायोध्यायै रघूत्तम॥ ९५॥
Meaning
“If that pious lady comes to view and if we live in this forest, I shall not look with envy on Indra, the ruler of gods, nor long to be at Ayodhyā, O jewel among the Raghus ! (95)
न ह्येवं रमणीयेषु शाद्वलेषु तया सह। रमतो मे भवेच्चिन्ता न स्पृहान्येषु वा भवेत्॥ ९६॥
Meaning
“If I sport with her on such lovely lawns, no worry will ever seize me, nor any craving for other pleasures. (96)
अमी हि विविधैः पुष्पैस्तरवो विविधच्छदाः। काननेऽस्मिन् विना कान्तां चिन्तामुत्पादयन्ति मे॥ ९७॥
Meaning
“Clothed with leaves of various kinds and laden with flowers of every description, the yonder trees in this forest cause worry to Me, bereft as I am of Sītā. (97)
पश्य शीतजलां चेमां सौमित्रे पुष्करायुताम्। चक्रवाकानुचरितां कारण्डवनिषेविताम्॥ ९८॥ प्लवैः क्रौञ्चैश्च सम्पूर्णां महामृगनिषेविताम्। अधिकं शोभते पम्पा विकूजद्भिर्विहंगमैः॥ ९९॥
Meaning
“Behold, O Lakṣmaṇa (son of Sumitrā), this lake full of cool water, covered all over with lotuses, frequented by Cakravākas (red geese), nay, inhabited by water-fowls, teeming with ducks and herons and visited by large deer. Pampā looks very charming with birds singing melodiously. (98-99)
दीपयन्तीव मे कामं विविधा मुदिता द्विजाः। श्यामां चन्द्रमुखीं स्मृत्वा प्रियां पद्मनिभेक्षणाम्॥ १००॥
Meaning
“Putting me in mind of my youthful darling, whose countenance resembles the full moon and who has lotus-like eyes, the merry birds of different species intensely inflame my love, as it were. (100)
पश्य सानुषु चित्रेषु मृगीभिः सहितान् मृगान्। मां पुनर्मृगशावाक्ष्या वैदेह्या विरहीकृतम्। व्यथयन्तीव मे चित्तं संचरन्तस्ततस्ततः॥ १०१॥
Meaning
“Behold, on the one hand, the deer O Lakṣmaṇa, accompanied by female deer, on the picturesque peaks and on the other hand, myself, who stand disunited from the fawn-eyed Sītā (a princess of the Videha territory); moving freely here and there they afflict my mind, as it were. (101)
अस्मिन् सानुनि रम्ये हि मत्तद्विजगणाकुले। पश्येयं यदि तां कान्तां ततः स्वस्ति भवेन्मम॥ १०२॥
Meaning
“Happiness will come to me then only if I am able to behold that beloved one on this delightful peak thronged with flocks of birds in heat. (102)
जीवेयं खलु सौमित्रे मया सह सुमध्यमा। सेवेत यदि वैदेही पम्पायाः पवनं शुभम्॥ १०३॥
Meaning
“I should certainly survive, O Lakṣmaṇa, if Sītā (a princess of the Videha territory) of charming limbs enjoys with me the pleasant breeze coming from the Pampā. (103)
पद्मसौगन्धिकवहं शिवं शोकविनाशनम्। धन्या लक्ष्मण सेवन्ते पम्पाया वनमारुतम्॥ १०४॥
Meaning
“Only blessed souls drink, O Lakṣmaṇa, the delightful breeze from the woodlands surrounding Pampā, carrying as it does the fragrance of lotuses and Saugandhika flowers (the white water-lilies) and uprooting all grief. (104)
श्यामा पद्मपलाशाक्षी प्रिया विरहिता मया। कथं धारयति प्राणान् विवशा जनकात्मजा॥ १०५॥
Meaning
“How, I wonder, does the beloved and youthful Sītā (Janaka’s daughter), who has eyes resembling lotus petals, preserve her life, disunited as she is from me and helpless as such? (105)
किं नु वक्ष्यामि धर्मज्ञं राजानं सत्यवादिनम्। जनकं पृष्टसीतं तं कुशलं जनसंसदि॥ १०६॥
Meaning
“How, I wonder, shall I tell the celebrated King Janaka, who knows what is right and always speaks the truth, when he asks me about Sītā in an assemblage of men, that all is well with her? (106)
या मामनुगता मन्दं पित्रा प्रस्थापितं वनम्। सीता धर्मं समास्थाय क्व नु सा वर्तते प्रिया॥ १०७॥
Meaning
“Where on earth is that beloved Sītā, who, clinging fast as she did to the principles of virtue, followed me when I was exiled to the forest by my father, unlucky as I was? (107)
तया विहीनः कृपणः कथं लक्ष्मण धारये। या मामनुगता राज्याद् भ्रष्टं विहतचेतसम्॥ १०८॥
Meaning
“How, O Lakṣmaṇa, shall I survive, miserable as I am because bereft of Sītā, who followed me even when I was deprived of my sovereignty and dispirited? (108)
तच्चार्वाञ्चितपद्माक्षं सुगन्धि शुभमव्रणम्। अपश्यतो मुखं तस्याः सीदतीव मतिर्मम॥ १०९॥
Meaning
“My mind is indeed troubled as I fail to behold her comely and bright face with graceful lotus-like eyes, free from scars and emitting a sweet fragrance. (109)
स्मितहास्यान्तरयुतं गुणवन्मधुरं हितम्। वैदेह्या वाक्यमतुलं कदा श्रोष्यामि लक्ष्मण॥ ११०॥
Meaning
When shall I hear, O Lakṣmaṇa, the incomparable speech of Sītā (a princess of the Videha territory), excellent, sweet and wholesome and interspersed with smiles and fun? (110)
प्राप्य दुःखं वने श्यामा मां मन्मथविकर्शितम्। नष्टदुःखेव हृष्टेव साध्वी साध्वभ्यभाषत॥ १११॥
Meaning
“Even though undergoing suffering in the forest, the youthful and virtuous lady spoke lovingly to me, sore stricken as I was with love, as though she were happy and as though she had no suffering. (111)
किं नु वक्ष्याम्ययोध्यायां कौसल्यां हि नृपात्मज। क्व सा स्नुषेति पृच्छन्तीं कथं चापि मनस्विनीम्॥ ११२॥
Meaning
“What on earth shall I actually tell the lofty-minded Kausalyā (my mother) when she puts the following question to me in Ayodhyā (on my return from exile): ‘Where and also how is that princess, my daughter-in-law?’ (112)
गच्छ लक्ष्मण पश्य त्वं भरतं भ्रातृवत्सलम्। नह्यहं जीवितुं शक्तस्तामृते जनकात्मजाम्॥ ११३॥
Meaning
“Depart, O Lakṣmaṇa, and see you Bharata, who is so fond of his brothers; for I am no longer able to survive without the said daughter of Janaka.” (113)
इति रामं महात्मानं विलपन्तमनाथवत्। उवाच लक्ष्मणो भ्राता वचनं युक्तमव्ययम्॥ ११४॥
Meaning
Brother Lakṣmaṇa made the following judicious and flawless reply to the high-souled Śrī Rāma, who was lamenting like a forlorn creature : (114)
संस्तम्भ राम भद्रं ते मा शुचः पुरुषोत्तम। नेदृशानां मतिर्मन्दा भवत्यकलुषात्मनाम्॥ ११५॥
Meaning
“Have fortitude, O Rāma! May prosperity attend on you. Pray, do not grieve, O jewel among men ! The intellect of such people as you, whose mind is free from sin, never gets languid. (115)
स्मृत्वा वियोगजं दुःखं त्यज स्नेहं प्रिये जने। अतिस्नेहपरिष्वङ्गाद् वर्तिरार्द्रापि दह्यते॥ ११६॥
Meaning
“Bearing in mind the grief born of desolation, give up your fondness for the beloved ones. Even a wet wick begins to burn through contact with excessive oil (the word used here to denote oil is ‘Sneha’, which also means love). (116)
यदि गच्छति पातालं ततोऽभ्यधिकमेव वा। सर्वथा रावणस्तात न भविष्यति राघव॥ ११७॥
Meaning
“Rāvaṇa, O dear brother, will not survive at all even if he descends into Pātāla (the nethermost subterranean region) or a still darker region than that, O scion of Raghu. (117)
प्रवृत्तिर्लभ्यतां तावत् तस्य पापस्य रक्षसः। ततो हास्यति वा सीतां निधनं वा गमिष्यति॥ ११८॥
Meaning
“Let the whereabouts of that sinful ogre be ascertained first. He will then either yield up Sītā or meet his end. (118)
यदि याति दितेर्गर्भं रावणं सह सीतया। तत्राप्येनं हनिष्यामि न चेद् दास्यति मैथिलीम्॥ ११९॥
Meaning
“If Rāvaṇa enters with Sītā the womb of Diti (the mother of the demon race), I shall kill him even there in case he refuses to yield up Sītā (a princess of Mithilā). (119)
स्वास्थ्यं भद्रं भजस्वार्य त्यज्यतां कृपणा मतिः। अर्थो हि नष्टकार्यार्थैरयत्नेनाधिगम्यते॥ १२०॥
Meaning
“Have recourse to blessed forbearance which is your normal state, O noble sir, and let the abject mentality of despondency be given up. For, the object of pursuit cannot be attained without exertion by those whose endeavour has been foiled and purpose thwarted. (120)
उत्साहो बलवानार्य नास्त्युत्साहात् परं बलम्। सोत्साहस्य हि लोकेषु न किंचिदपि दुर्लभम्॥ १२१॥
Meaning
“Strenuous effort alone is powerful, O worthy Sir ! There is no might greater than exertion. Indeed nothing whatsoever is difficult to attain in all the worlds for a man given to endeavour. (121)
उत्साहवन्तः पुरुषा नावसीदन्ति कर्मसु। उत्साहमात्रमाश्रित्य प्रतिलप्स्याम जानकीम्॥ १२२॥
Meaning
“Men of endeavour do not get disheartened when faced with hardest duties. Falling back upon bare exertion we shall be able to recover Sītā (Janaka’s daughter). (122)
त्यजतां कामवृत्तत्वं शोकं संन्यस्य पृष्ठतः। महात्मानं कृतात्मानमात्मानं नावबुध्यसे॥ १२३॥
Meaning
“Casting grief to the background, abandon the behaviour of one dominated by concupiscence. It is a pity you no longer recognize yourself to be an exalted soul who has disciplined his mind.” (123)
एवं सम्बोधितस्तेन शोकोपहतचेतनः। त्यज्य शोकं च मोहं च रामो धैर्यमुपागमत्॥ १२४॥
Meaning
Shaking off grief and infatuation too, when admonished thus by Lakṣmaṇa, Śrī Rāma, whose understanding had been clouded by grief, regained his firmness. (124)
सोऽभ्यतिक्रामदव्यग्रस्तामचिन्त्यपराक्रमः। रामः पम्पां सुरुचिरां रम्यां पारिप्लवद्रुमाम्॥ १२५॥
Meaning
The celebrated Śrī Rāma, who was possessed of inconceivable prowess and was now unruffled, passed clearly beyond the aforesaid Pampā, which was exceedingly charming and delightful and was hemmed on all sides with waving trees. (125)
निरीक्षमाणः सहसा महात्मा सर्वं वनं निर्झरकन्दरं च। उद्विग्नचेताः सह लक्ष्मणेन विचार्य दुःखोपहतः प्रतस्थे॥ १२६॥
Meaning
Having deliberated with Lakṣmaṇa and surveying the entire forest as well as the cascades and caves comprised in it, the exalted soul, who was feeling perturbed in mind and was overwhelmed with sorrow, precipitately sallied forth in quest of Sītā. (126)
तं मत्तमातङ्गविलासगामी गच्छन्तमव्यग्रमना महात्मा। स लक्ष्मणो राघवमिष्टचेष्टो ररक्ष धर्मेण बलेन चैव॥ १२७॥
Meaning
Walking with the sportful gait of an elephant in rut, the celebrated and high-souled Lakṣmaṇa, whose mind was unruffled and whose movements were agreeable to his eldest brother, protected Śrī Rāma (a scion of Raghu), who was walking ahead, by showing him his duty and describing his own might too. (127)
तावृष्यमूकस्य समीपचारी चरन् ददर्शाद्भुतदर्शनीयौ। शाखामृगाणामधिपस्तरस्वी वितत्रसे नैव विचेष्ट चेष्टाम्॥ १२८॥
Meaning
Moving about on the verge of Pampā, one day, the mighty Sugrīva (the overlord of monkeys), who used to ramble in the vicinity of Mount Ṛṣyamūka, espied the two princes, who were marvellously good-looking, and got so much frightened that he did not even move to take his food (which was coveted by him). (128)
स तौ महात्मा गजमन्दगामी शाखामृगस्तत्र चरंश्चरन्तौ। दृष्ट्वा विषादं परमं जगाम चिन्तापरीतो भयभारभग्नः॥ १२९॥
Meaning
Overwhelmed with anxiety and weighed down with a load of fear to see while rambling the two princes moving about in that area, that high-souled monkey, who walked with the slow gait of an elephant, fell a victim to supreme despondency. (129)
तमाश्रमं पुण्यसुखं शरण्यं सदैव शाखामृगसेवितान्तम्। त्रस्ताश्च दृष्ट्वा हरयोऽभिजग्मु- र्महौजसौ राघवलक्ष्मणौ तौ॥ १३०॥
Meaning
Frightened to see the aforesaid Śrī Rāma (a scion of Raghu) and Lakṣmaṇa, who were possessed of great bodily strength, and whom they suspected to be allies of Vālī, the other monkeys too, who had cast their lot with Sugrīva and lived with him, retired for safety to the hermitage, referred to above, (of Sage Mataṅga, which had been rendered a forbidden land for Vālī due to an imprecation uttered by the sage) and hence was capable of affording protection to them, nay, which was sacred and pleasant and whose interior was permanently inhabited by monkeys. (130)
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