Yuddha Kanda, Sarga 101

Meaning

Beholding the heroic Lakṣmaṇa soaked in a stream of blood, when struck down in combat with a javelin by the exceedingly mighty Rāvaṇa, and having offered a fierce combat to the evil-minded Rāvaṇa, Śrī Rāma spoke as follows to the monkey chief, Suṣeṇa, even while discharging streams of shafts at his mighty opponent: (1-2)

Meaning

“Fallen on the ground yielding to the prowess of Rāvaṇa, here is the gallant Lakṣmaṇa writhing like a serpent and causing grief to me. (3)

Meaning

“My strength to fight is failing even as I behold this hero, who is dearer to me than life itself, drenched with blood, my mind being greatly agitated. (4)

Meaning

“If, God forbid, this well-known brother of mine, who is endowed with auspicious bodily marks and always speaks highly of war, meets with his death, of what use is life or happiness to me? (5)

Meaning

“My valour is feeling shy, as it were; my bow seems to slip from my hand; arrows are dropping down and my vision has been overpowered by tears. (6)

Meaning

“My limbs are failing even like those of men in sleep; my acute anxiety is growing and I even wish to die on seeing my younger brother, who has been struck down by the evil-minded Rāvaṇa, seriously wounded in his vital parts, stricken with agony and groaning.” (7-8)

Meaning

Seeing his beloved younger brother, who was his very life-breath moving outside, as it were, Śrī Rāma (a scion of Raghu), who was seized with great agony, gave himself up to anxiety and grief. (9)

Meaning

Beholding Lakṣmaṇa lying wounded in the dust of the battlefield, he fell a prey to extreme despondency and lamented as follows, distracted in mind as he was: (10)

Meaning

“Even victory, O hero, will not really conduce to my pleasure. What delight will the moon afford if it appears before a man who has lost his vision? (11)

Meaning

“What purpose of mine will be served by fighting or even by life? I have no use for the war as a result of which Lakṣmaṇa lies killed in the forefront of battle here? (12)

Meaning

“Even as Lakṣmaṇa, who is endowed with extraordinary splendour, followed me when I retired to the forest, I, too, shall likewise follow him to the abode of Death.(13)

Meaning

“Alas! Lakṣmaṇa, who always loved his kinsfolk like me and was ever devoted to me, has been led to this pass by the ogres, who are given to treacherous warfare. (14)

Meaning

“Wives may be found everywhere and kinsmen too can be had everywhere. I, however, see no place where a uterine (real) brother could be had. (15)

Meaning

“What object of mine on earth will be achieved by sovereignty without Lakṣmaṇa, who was difficult to overpower? What shall I actually say to mother Sumitrā, who is so fond of her son? (16)

Meaning

“I shall not be able to endure the reproach which will be levelled at me by Sumitrā. Oh, what on earth shall I say to mother Kausalyā and what shall I say to Kaikeyī? (17)

Meaning

“Again, what shall I say to Bharata as well as to Śatrughna, who are endowed with extraordinary might, when they ask me, how I came back without Lakṣmaṇa even though I retired to the forest alongwith him? (18)

Meaning

“It is better to give up the ghost at this very place rather than hear the reproaches of one’s own people. What sinful deed was perpetrated by me in a former existence, due to which my pious younger brother lies killed before me? O my powerful brother, the foremost of men and the prince of heroes, how are you actually departing to the other world alone, deserting me? Nay, why don’t you actually speak to me, even though I am lamenting, O brother? Rise and look around? Why are you lying down? (19—21)

Meaning

“Look at me with your own eyes, miserable as I am. You have been my comforter, whenever stricken with grief, I roamed listlessly amidst the mountains and woods or felt despondent, O mighty-armed one!” Comforting Śrī Rāma, who was wailing as aforesaid, his mind distracted with grief, Suṣeṇa for his part addressed the following excellent words: “Give up this idea which causes affliction to you, this anxiety, which gives rise to grief and is as piercing as shafts in the forefront of battle, O tiger among men! Surely Lakṣmaṇa, the enhancer of prosperity, has not met his death (lit., returned to the five elements); for his features have not changed, nor have they grown dark. His countenance may yet be seen very bright and cheerful. (22—26)

Meaning

“The palms of his hands still resemble the petals of a lotus and his eyes are very bright. The appearance of those whose life has departed is not observed to be such, O ruler of the people! (27)

Meaning

“Do not give way to despondency, O hero ! He is still alive, O tamer of your enemies! The repeatedly throbbing heart of Lakṣmaṇa, who is lying on the earth’s surface fast asleep with his limbs relaxed, proclaims him to be living, O gallant prince!” Having addressed the foregoing words to Śrī Rāma (a scion of Raghu), the highly sagacious Suṣeṇa spoke as follows to the great monkey, Hanumān, who stood near: “Bounding with all speed from this place, O gentle one, to the Mahodaya mountain, the one which has already been made fully known to you by Jāmbavān, O gallant one, bring here the valuable herb, which has sprung up on its southern peak. (28—31)

Meaning

“Bring you for restoring the heroic Lakṣmaṇa to consciousness the precious herb Viśalyakaraṇī by name, Sāvarṇyakaraṇī, Saṁjīvakaraṇī,3 and the precious herb, Saṁdhānī,§4 gallant one!” Springing to the said mountain, rich in herbs, when spoken to as aforesaid, the glorious Hanumān became thoughtful, unable as he was to recognize those valuable herbs. (32-33)

Meaning

The thought came to that son of the wind-god, whose strength was immeasurable, ‘I shall go back taking this mountain peak itself. (34)

Meaning

‘By recourse to reasoning I conclude that curative herb to be growing on this peak alone; for Suṣeṇa has said so. (35)

Meaning

‘If I return without taking the herb Viśalyakaraṇī, harm may come to Lakṣmaṇa, through passage of time and a great perplexity may arise.’ (36)

Meaning

Reflecting thus, and moving rapidly and reaching the Mahodaya, the foremost of the mountains, nay, violently shaking thrice the mountain-peak, which was clothed with multitudinous trees in flower, and breaking it up and holding it in his two hands, Hanumān, a tiger among monkeys, who was endowed with extraordinary might, balanced it. (37-38)

Meaning

Seizing hold of the mountain-peak, which resembled a dark rainy cloud, the said Hanumān for his part bounded from the earth’s surface in the airspace. (39)

Meaning

Approaching Suṣeṇa, nay, setting down the mountain-peak and resting awhile, Hanumān, who was endowed with extraordinary swiftness, spoke as follows: (40)

Meaning

“Since I did not identify those herbs, O bull among monkeys, here is a whole summit of that mountain brought by me in consequence.” (41)

Meaning

Applauding Hanumān (sprung from the loins of the wind-god), who was speaking as aforesaid, and pulling out the herbs, Suṣeṇa, the foremost of monkeys, for his part took hold of them. (42)

Meaning

All those bulls among monkeys, who were present there, for their part were amazed to witness the feat of Hanumān, which was really most difficult to perform even for gods. (43)

Meaning

Crushing that herb, Suṣeṇa, the foremost of monkeys, who was endowed with exceptional splendour, thereupon administered it to Lakṣmaṇa through his nostrils. (44)

Meaning

Duly inhaling it, Lakṣmaṇa, the destroyer of hostile champions, who still retained the javelin in his body, instantly rose from the earth’s surface, rid as he was of the javelin as also of his pain. (45)

Meaning

Overjoyed to perceive the aforesaid Lakṣmaṇa, who was endowed with auspicious marks, risen from the earth’s surface, the monkeys for their part applauded him, saying “Excellent! Excellent!!” (46)

Meaning

Śrī Rāma, the destroyer of hostile heroes, said to Lakṣmaṇa, “Come, come.” Nay, tightly folding him in his arms, he pressed him to his bosom, his eyes bedimmed with tears. (47)

Meaning

Nay, after embracing Lakṣmaṇa (son of Sumitrā), Śrī Rāma, a scion of Raghu, then said to him, “Luckily enough, O gallant one, I see you returned from the jaws of Death. (48)

Meaning

“Indeed, no purpose of mine would have been be served by my own life, nor by Sītā, nor by victory. What end of mine would be achieved by my survival had you returned to the five elements?” (49)

Meaning

Pained by the irresolute talk of the high-souled Śrī Rāma (a scion of Raghu), who was speaking in this strain, Lakṣmaṇa submitted as follows: (50)

Meaning

“Having solemnly taken that pledge of killing Rāvaṇa and crowning Vibhīṣaṇa on the throne of Laṅkā before, O prince of unfailing prowess, you ought not to speak as you have done like a weak and spiritless man. (51)

Meaning

“Those who always speak the truth never render their vow futile; for the fulfilment of one’s vow is the mark of greatness. (52)

Meaning

“Moreover, it is not becoming of you to give way to despair on my account, O sinless one! Pray, redeem your pledge by killing Rāvaṇa today. (53)

Meaning

“Fallen a victim to your shafts, your adversary cannot escape alive any more than an elephant fallen in the clutches of a roaring lion, possessing sharp teeth. (54)

Meaning

“I, for my part, wish to see this evil-minded fellow die quickly before the yonder sun sinks below the horizon, its task (of going round the sky) accomplished. (55)

Meaning

“If you seek to kill Rāvaṇa on the field of battle and if you wish to fulfil the vow actually taken by you and there is a longing in you for the daughter of Janaka, O worthy hero, pray, do what I tell you without delay.” (56)