Uttara Kanda, Sarga 31

Meaning

In surprise indeed Śrī Rāma, who was endowed with extraordinary energy, once more thereupon submissively addressed the following words to Agastya, the foremost of sages: (1)

Meaning

“Ever since, O revered sir, the cruel ogre, Rāvaṇa, ranged over the earth, were the people (on earth) devoid of manliness at that time, O jewel among the twiceborn? (2)

Meaning

“Was there no Kṣatriya king or non-Kṣatriya ruler at that time on the earth, since Rāvaṇa, the ruler of ogres, did not meet with any rebuff? (3)

Meaning

“Or, was it that the said rulers of the earth were lacking in manliness or that they were deprived of good weapons, so that many rulers of men were conquered by him?” (4)

Meaning

Hearing the question of Śrī Rāma (a scion of Raghu), the glorious Sage Agastya laughingly replied to Śrī Rāma even as Brahmā would to Lord Śiva: (5)

Meaning

“In this way, O jewel among the rulers of the earth, did Rāvaṇa range over the world harassing the kings, O lord of the earth! (6)

Meaning

“Thereupon he reached the city named Māhiṣmatī, which possessed the splendour of Amarāvatī (the city of Indra) where there was the constant presence of the god of fire. (7)

Meaning

“A king, Arjuna by name, who was a compeer of the god of fire in effulgence through the latter’s grace, ruled in that city, where the sacred fire remained ever enshrined in a pit covered with sacred Kuśa grass.” (8)

Meaning

“The same day Arjuna, that mighty and powerful lord of the Haihayas, had just gone to the Narmadā to sport with his womenfolk. (9)

Meaning

“The notorious Rāvaṇa arrived there that very day. Rāvaṇa, the ruler of ogres, for his part spoke to his (Arjuna’s) ministers as follows: (10)

Meaning

‘Where is king Arjuna? You ought to point this out accurately without delay. I, Rāvaṇa, have come seeking a trial of strength with Arjuna, the foremost of human kings. (11)

Meaning

“Let my arrival be duly made known to him in advance by you.’ Spoken to as aforesaid by Rāvaṇa, the said ministers (of Arjuna), who were all very wise, told the ruler of ogres of the king’s absence from the capital. Withdrawing from that place on hearing, from the mouth of the citizens, of Arjuna having left the city, Rāvaṇa (son of Viśravā) sought the Vindhya mountain, which closely resembled the Himālayas in height. “Rāvaṇa saw the Vindhya mountain which having penetrated into the clouds as it were and having as though burst forth from the earth, seemed to scrape the skies. It had thousands of peaks, and its caves were infested with lions. (12—15)

Meaning

“With cool waters fallen from the hills, it seemed to utter a horse-laugh. With gods, Dānavas and Gandharvas, accompanied by Apsarās (celestial nymphs) and Kinnaras, and sporting with their womenfolk, the mountain, which was exceptionally high, had turned into heaven. With its rivers carrying crystal-clear waters the mountain stood rooted like the serpent-god Śeṣa with his thousand hoods distinguished by restless tongues. Beholding the Vindhya mountain, which was moving upwards, as it were, which abounded in caves and closely resembled the Himalayan range, Rāvaṇa sought the holy river Narmadā, whose waters flowed over a bed of rocks and which ran towards the western sea. (16—19)

Meaning

“The ponds forming a part of the river were ruffled by buffaloes, young deer, lions, bears and lordly elephants scorched by heat, and seized with thirst and the river was thickly crowded with ruddy geese accompanied by wild ducks, swans and water-fowls as well as with cranes ever in heat and screaming. (20-21)

Meaning

“The river had trees in blossom for its diadem, a pair of Cakrawāka birds for its breasts, extensive sandy banks for its hips, rows of swans for its lovely girdle. (22)

Meaning

“It had its limbs powdered with the pollen of flowers, it had the foam for its immaculate robe; a dip into its waters constituted its thrilling contact and it had full-blown lotuses for its charming eyes. (23)

Meaning

“Quickly alighting from the Puṣpaka car, and taking a dip in the Narmadā, the foremost of rivers, which thus resembled an excellent and agreeable woman, that ten-headed bull among the ogres, sat down in the company of his ministers on its lovely bank, frequented by sages. (24-25)

Meaning

“Complimenting the Narmadā in the words ‘Here is the holy Gaṅgā,’ the notorious Rāvaṇa, that ten-headed monster, forthwith experienced delight at the sight of the Narmadā. (26)

Meaning

“He playfully said to his ministers, as well as to Śuka and Sāraṇa ‘Having turned the world golden-coloured as it were by its myriad rays, the yonder sun, the maker of the day, which should generate intense heat, its position being located in mid heavens, has grown cool as the moon merely on perceiving me seated on this spot. (27-28)

Meaning

“Cooled by its contact with the waters of the Narmadā, fragrant and relieving fatigue, this breeze is blowing softly indeed due to fear of me. (29)

Meaning

“Bearing crocodiles, fishes and birds on its waves, this Narmadā, the foremost of rivers, too, which heightens my merriment, looks like a timid girl. (30)

Meaning

“You stand pierced with weapons by kings vying with Indra on the field of battle and bathed in blood as though sprinkled all over with the sap of a red sandal tree. (31)

Meaning

“As such take you a dip in the lovely and delightful Narmadā even as huge elephants (guarding the quarters) in rut—Sārvabhauma and others—take a dip in the Gaṅgā. (32)

Meaning

“Bathing in this great river, you will be completely rid of your sin. I too shall presently offer flowers slowly to Lord Śiva (who wears matted locks on His head) on this sandy bank, shining like the autumnal moon.” Commanded in these words by Rāvaṇa, Prahasta, Śuka and Sāraṇa for their part, accompanied by Mahodara and Dhūmrākṣa, took a dip in the Narmadā. The river Narmadā for its part was ruffled by those elephants of Rāvaṇa (the ruler of ogres) even as the Gaṅgā by the mighty elephants (guarding the quarters), Vāmana, Añjana, Padma and others. Emerging after taking a dip in the Narmadā, these exceptionally mighty ogres for their part fetched flowers for Rāvaṇa’s worship of Lord Śiva. On the delightful sandy bank of the Narmadā, shining like a white cloud, a mountain of flowers was raised in less than an hour by the ogres. When flowers had been collected in this way, Rāvaṇa, the king of ogres, descended into the river to bathe even as a huge elephant would into the Gaṅgā. Having bathed in the river and muttered the most excellent text, the Gāyatrī Mantra, with due ceremony, the notorious Rāvaṇa came out of the well-known waters of the Narmadā. Then putting off the wet clothes, he was duly covered with a white robe. (33—40)

Meaning

Like incarnate mountains swayed by his motion, all the other ogres followed him even as he proceeded with joined palms to offer flowers to Lord Śiva. (41)

Meaning

Wherever Rāvaṇa, the ruler of ogres, went, a golden emblem of Lord Śiva was borne there. (42)

Meaning

Placing the said emblem in the middle of an altar of sand, Rāvaṇa for his part worshipped it with sandal-pastes (of various kinds) and flowers, of undying fragrance. (43)

Meaning

Having duly worshipped the supreme and most excellent Lord Śiva (who bears moonbeams on His head as an ornament), the reliever of the agony of the virtuous and the bestower of boons, the said ranger of the night sang and, stretching his arms gaily danced before Him. (44)