०३२ बलस्तुतिः

Book III : Aranya Kanda - The Forest Trek

The pomp and pageantry of Ravana is portrayed along with his idiosyncrasy and individuality, his triumphs and victories, his jalousies and covetousness. Shuurpanakha approaches him to inform of her fate at the hand of Lakshmana.

स्रोतः: valmikiramayan.net

32. शूर्पणखाका लंकामें रावणके पास जाना

ततः शूर्पणखा दृष्ट्वा सहस्राणि चतुर्दश ।
हतान्येकेन रामेण रक्षसां भीमकर्मणाम् ॥ १ ॥
दूषणं च खरं चैव हतं त्रिशिरसं रणे ।
दृष्ट्वा पुनर्महानादान् ननाद जलदोपमा ॥ २ ॥

ततः शूर्पणखा दृष्ट्वा सहस्राणि चतुर्दश । हतानि एकेन रामेण रक्षसाम् भीम कर्मणाम् ॥ ३-३२-१ दूषणम् च खरम् चैव हतम् त्रिशिरसम् रणे । दृष्ट्वा पुनर् महानादम् ननाद जलद उपमा ॥ ३-३२-२

उधर शूर्पणखाने जब देखा कि श्रीरामने भयंकर कर्म करनेवाले चौदह हजार राक्षसोंको अकेले ही मार गिराया तथा युद्धके मैदानमें दूषण, खर और त्रिशिराको भी मौतके घाट उतार दिया, तब वह शोकके कारण मेघ-गर्जनाके समान पुनः बड़े जोर-जोरसे घोर चीत्कार करने लगी ॥ १-२ ॥

श्रीरामनु भयङ्कर कर्म माडुव हदिनाल्कु साविर राक्षसरन्नु ऒब्बण्टिगनागि कॊन्दु कळॆदु, खर-दूषण मत्तु त्रिशिररन्नु युद्धदल्लि संहार माडिदुदन्नु नोडिदाग शूर्पणखियु शोकदिन्द मेघगळन्तॆ गर्जिसुत्ता पुनः जोरागि किरुच तॊडगिदळु.॥1-2॥

पदच्छेदः

1, 2. tataH = then; shuurpaNakhaa = Shuurpanakha; ekena raameNa = by lone, Rama; bhiima karmaNaam rakSasaam catur dasha sahasraaNi = of heinous, acts - crimes, demons, four, ten, thousand; hataani dR^iSTvaa = as exterminated, on seeing; trishirasam duuSaNam ca kharam caiva = Trishira, Duushana, also, Khara, also thus; raNe = in war; hatam dR^iSTvaa = killed, on seeing; punaH = again; jala da upamaa = water, giver [cloud,] in simile; mahaa naadam nanaada = great, blare, blared.

अनुवादः

On seeing the fourteen thousands demons of heinous crimes, and even on seeing Trishira, Duushana, and even Khara, who are all exterminated by lone Rama, then Shuurpanakha emitted a thunderous blare like a thundercloud. [3-32-1, 2]

स्रोतः: valmikiramayan.net

सा दृष्ट्वा कर्म रामस्य कृतमन्यैः सुदुष्करम् ।
जगाम परमोद्विग्ना लङ्कां रावणपालिताम् ॥ ३ ॥

सा दृष्ट्वा कर्म रामस्य कृतम् अन्यैः सुदुष्करम् । जगाम परम उद्विग्ना लंकाम् रावण पालिताम् ॥ ३-३२-३

श्रीरामने वह कर्म कर दिखाया, जो दूसरोंके लिये अत्यन्त दुष्कर है; यह अपनी आँखों देखकर वह अत्यन्त उद्विग्न हो उठी और रावणद्वारा सुरक्षित लंकापुरीको गयी ॥ ३ ॥

इतररिगॆ अत्यन्त दुष्करवाद कार्यवन्नु श्रीरामनु माडि तोरिदुदन्नु नोडि, अवळु अत्यन्त उद्विग्नळागि रावणनिन्द रक्षितवाद लङ्कापुरिगॆ होदळु.॥3॥

पदच्छेदः

3. saa = she; anyaiH su duS karam = to others, highly, not, possible; raamasya kR^itam karma = what Rama, has done, the deed; dR^iSTvaa = having seen; parama udvignaa = highly, agitated; raavaNa paalitaam lankaam jagaama = by Ravana, ruled, to Lanka, she hurried to.

अनुवादः

Highly agitated to witness the deed done by Rama, which deed is highly impossible for others, she hurried Lanka ruled by Ravana. [3-32-3]

स्रोतः: valmikiramayan.net

सा ददर्श विमानाग्रे रावणं दीप्ततेजसम् ।
उपोपविष्टं सचिवैर्मरुद्भिरिव वासवम् ॥ ४ ॥

सा ददर्श विमान अग्रे रावणम् दीप्त तेजसम् । उपोपविष्टम् सचिवैः मरुद्भिः इव वासवम् ॥ ३-३२-४

वहाँ पहुँचकर उसने देखा, रावण पुष्पक विमान (या सतमहले मकान) के ऊपरी भागमें बैठा हुआ है । उसका राजोचित तेज उद्दीप्त हो रहा है तथा मरुद‍्गणोंसे घिरे हुए इन्द्रकी भाँति वह आस-पास बैठे हुए मन्त्रियोंसे घिरा है ॥ ४ ॥

अल्लिगॆ होगि रावणनु एळु अन्तस्तिन मेलिन भागदल्लि कुळितिरुवुदन्नु नोडिदळु. अवन राजोचित तेज उद्दीप्तवागित्तु, मरुद्गणरिन्द सेवित इन्द्रनन्तॆ अवनु मन्त्रिगळिन्द सुत्तुवरिदु कुळितिद्दनु.॥4॥

पदच्छेदः

4. saa = she; marudbhiH vaasavam iva = with Wind-gods, Indra, as with; sacivaiH = with ministers; upa upa viSTam = nearly, nearby, seated; diipta tejasam = fulgent, with his own radiance; raavaNam = at Ravana; vimaana agre = in aircraft [divine aircraft named Pushpaka,] midst of, or, on the top of a skyscraper; dadarsha = she saw.

अनुवादः

She saw Ravana who is fulgent with his own radiance, seated with ministers at his nearby in the midst of the divine aircraft Pushpaka, as with Indra who will be sitting amidst wind-gods. [3-32-4]

टिप्पनी

The place where Ravana is sitting can be said as ‘at the top floor of a multi-storeyed building…’ as the word vimaana means ‘atop…’ of a house, temple-towers etc. But it can also be said Pushpaka aircraft as said in Dharmaakuutam: tatra ca vicitra vimaana madhyage kaancana maya aasane - -

टिप्पनी

The words upa upa viSTa ’the ministers are sitting near him, and are in attendance upon him…’ by the use of extra preposition upa, but in the course of time the idea of ’nearness or proximity’ are lost and it came be used as just ‘sitting…’ Thus, the tautological tendencies were influencing Sanskrit’

• Pt. Satya Vrat in Ramayana - A Linguistic Study.

स्रोतः: valmikiramayan.net

आसीनं सूर्यसङ्काशे काञ्चने परमासने ।
रुक्मवेदिगतं प्राज्यं ज्वलन्तमिव पावकम् ॥ ५ ॥

आसीनम् सूर्य संकाशे कांचने परमासने । रुक्म वेदि गतम् प्राज्यम् ज्वलंतम् इव पावकम् ॥ ३-३२-५

रावण जिस उत्तम सुवर्णमय सिंहासनपर विराजमान था, वह सूर्यके समान जगमगा रहा था । जैसे सोनेकी ईंटोंसे बनी हुई वेदीपर स्थापित अग्निदेव घीकी अधिक आहुति पाकर प्रज्वलित हो उठे हों, उसी प्रकार उस स्वर्णसिंहासनपर रावण शोभा पा रहा था ॥ ५ ॥

रावणनु विराजिसुत्तिद्द सिंहासनवु सूर्यनन्तॆ हॊळॆयुत्तित्तु. चिन्नद इट्टिगॆगळिन्द माडिद वेदियल्लि स्थापितवाद अग्नियु तुप्पद आहुतिगळिन्द धग-धगनॆ प्रज्वलिसुवन्तॆ आ स्वर्ण सिंहासनदल्लि रावणनु शोभिसुत्तिद्दनु.॥5॥

पदच्छेदः

5. suurya samkaashe = to Sun, who is similar to - Ravana; kaancane parama aasane = golden, supreme, on a throne; thus who is like; rukma vedi gatam = with golden, Fire-altar, going in - available in that Altar; pra ajyam = plentifully, drenched with ghee - clarified butter; jvalantam = flaring up; paavakam iva = Ritual-fire, as with; aasiinam = who is seated; Shuurpanakha saw.

अनुवादः

Seated similar to the Sun in firmament on a supreme golden throne, which resembles a golden Altar of Fire, and he himself resembling the blazing Ritual-fire spurting out of it when that Golden-Fire-Altar is drenched with plentiful ghee, she saw such a Ravana. [3-32-5]

टिप्पनी

Ravana is seated similar to the Sun in firmament on a supreme golden throne, which resembles a golden Fire-altar, laid with golden bricks. Mud-bricks will be used in Vedic-rituals in ordinary fashion, while he is a special fire in a special golden altar. When much ghee is poured into that Golden-Fire-Altar continually, it is natural for the fire to blurt up, so also Ravana is flaring up when his needs are oblated in that fire, and his glow is heightening with every pour of ghee-oblation, rather fulfilment of each need.

टिप्पनी

On conquering all the worlds Ravana assumed* indratva* ‘Indra-hood.’ So all the oblations in rituals shall belong to Ravana. Any ritual other than this variety will be hindered or spoiled by this demon group. This is the real problem of all the celestials, as they are not getting their due of oblations through Vedic-rituals. Ravana’s throne, rather the seat of authority, itself is the Golden-Ritual-Altar of its kind, and every praise, or extolment of Ravana is a hymn in his eulogy, and any offering made anywhere in his jurisdiction is an offering made into that Ravana-Fire-Altar. That absolute power of Ravana is making him to glow to the bedazzlement of all the worlds. And how he got that Indrahood is said next.

स्रोतः: valmikiramayan.net

देवगन्धर्वभूतानामृषीणां च महात्मनाम् ।
अजेयं समरे घोरं व्यात्ताननमिवान्तकम् ॥ ६ ॥
देवासुरविमर्देषु वज्राशनिकृतव्रणम् ।
ऐरावतविषाणाग्रैरुत्कृष्टकिणवक्षसम् ॥ ७ ॥

देव गन्धर्व भूतानाम् ऋषीणाम् च महात्मनाम् । अजेयम् समरे घोरम् व्यात्त आननम् इव अन्तकम् ॥ ३-३२-६ देव असुर विमर्देषु वज्र अशनि कृत व्रणम् । ऐरावत विषाण अग्रैः उत्कृष्ट किण वक्षसम् ॥ ३-३२-७

देवता, गन्धर्व, भूत और महात्मा ऋषि भी उसे जीतनेमें असमर्थ थे । समरभूमिमें वह मुँह फैलाकर खड़े हुए यमराजकी भाँति भयानक जान पड़ता था । देवताओं और असुरोंके संग्रामके अवसरोंपर उसके शरीरमें वज्र और अशनिके जो घाव हुए थे, उनके चिह्न अबतक विद्यमान थे । उसकी छातीमें ऐरावत हाथीने जो अपने दाँत गड़ाये थे, उसके निशान अब भी दिखायी देते थे ॥

देवतॆगळु, गन्धर्वरु, भूतरु, महात्मा ऋषिगळू अवनन्नु गॆल्ललु असमर्थरागिद्दरु. समराङ्गणदल्लि बायन्नु अगलिसि निन्तिरुव यमनन्तॆ अवनु भयानकवागि काणुत्तिद्दनु. देवतॆगळ मत्तु असुरर सङ्ग्रामद सन्दर्भदल्लि अवन शरीरदल्लाद वज्र मत्तु शस्त्रास्त्रगळ गायगळ चिह्नॆगळु स्पष्टवागिद्दवु. ऐरावतवु अवन ऎदॆगॆ दन्तदिन्द तिविद गुरुतु इन्नू कण्डुबरुत्तित्तु.॥6-7॥

पदच्छेदः

6. deva gandharva bhuutaanaam = by gods, by gandharva-s, by [other] beings; mahaa aatmanaam R^iSiiNaam ca = by exalted, souls, sages, also; samare a jeyam = in war, not, conquerable one - Ravana; ghoram = catastrophic in look; he is like; vyaatta [vi aatta] aananam antakam iva = verily, gaping, mouth, Terminator, as with.

अनुवादः

An invincible one either for gods or gandharva-s, or to sages with exalted souls, or even to any other entity worth its name, whose appearance itself is catastrophic, and who is sitting identical to the Terminator, as though that Terminator himself is sitting with a wide gaped mouth, at such a Ravana Shuurpanakha saw. [3-32-6]

स्रोतः: valmikiramayan.net

पदच्छेदः

7. deva asura vi mardeSu = in gods, demons, highly trampling down - in many combats; vajra ashani kR^ita [su bahusho] vraNam = Vajra weapon of Indra, by Thunderbolt, made, [very many,] bruises; airaavata viSaaNa agraiH = Airavata - elephant of Indra, with tusks, prongs of; utkR^iSTa kiNa vakSasam = when gored, blotched, chest.

अनुवादः

One who is severally bruised in several combats of gods and demons with the thunderbolts from the Vajra weapon of Indra, and one who is severally blotched on his chest when the prongs of the tusks of Airavata, the lordly elephant of Indra, gored his chest, at such a Ravana Shuurpanakha saw. [3-32-7]

स्रोतः: valmikiramayan.net

विंशद्भुजं दशग्रीवं दर्शनीयपरिच्छदम् ।
विशालवक्षसं वीरं राजलक्षणलक्षितम् ॥ ८ ॥
नद्धवैदूर्यसङ्काशं तप्तकाञ्चनभूषणम् ।
सुभुजं शुक्लदशनं महास्यं पर्वतोपमम् ॥ ९ ॥

विंशद्भुजं दशग्रीवं दर्शनीयपरिच्छदम् ।
विशालवक्षसं वीरं राजलक्षणलक्षितम् ॥ नद्ध्धवैडूर्यसङ्काशं तप्तकाञ्चन भूषणम् ।
सुभुजं शुक्लवदनं महास्यं पर्वतोपमम् ॥

विंशत् भुजम् दश ग्रीवम् दर्शनीय परिच्छदम् । विशाल वक्षसम् वीरम् राज लक्ष्मण लक्षितम् ॥ ३-३२-८ नद्ध वैदूर्य संकाशम् तप्त कान्चन कुण्डलम् । सुभुजम् शुक्ल दशनम् महा आस्यम् पर्वतोपमम् ॥ ३-३२-९

उसके बीस भुजाएँ और दस मस्तक थे । उसके छत्र, चँवर और आभूषण आदि उपकरण देखने ही योग्य थे । वक्षःस्थल विशाल था । वह वीर राजोचित लक्षणोंसे सम्पन्न दिखायी देता था । वह अपने शरीरमें जो वैदूर्यमणि (नीलम) का आभूषण पहने हुए था, उसके समान ही उसके शरीरकी कान्ति भी थी । उसने तपाये हुए सोनेके आभूषण भी पहन रखे थे । उसकी भुजाएँ सुन्दर, दाँत सफेद, मुँह बहुत बड़ा और शरीर पर्वतके समान विशाल था ॥ ८-९ ॥

अवनिगॆ इप्पत्तु भुजगळु, हत्तु तलॆगळिद्दवु. अवन छत्र-चामर, आभूषणादि उपकरणगळु नोडलु योग्यवागिद्दवु. वक्षस्थलवु विशालवागित्तु. वीर राजोचित लक्षणगळिन्द सम्पन्ननाद अवनु शरीरदल्लि नीलमणिय ऒडवॆगळन्नु धरिसिद्दनु. पुटक्किट्ट चिन्नद आभरणगळन्नु तॊट्टिद्दनु. अवनु सुन्दरवाद भुजगळिन्द, बॆळ्ळगिन दन्तपङ्क्तियिन्द, विशालवाद मुखगळिन्द, पर्वतदन्तह शरीरदिन्द शोभिसुत्तिद्दनु.॥8-9॥

पदच्छेदः

8. vimshat bhujam = having twenty, arms; dasha griivam = having ten, throats [faces]; darshaniiya paricChadam = one with conspicuous, white parasol, [white fans etc., meaning that he has all regalia of Indra]; vishaala vakSasam = one with broad, chest; viiram = at brave one; raaja lakSmaNa lakSitam = one with kingly, attributes, attributed with.

अनुवादः

One who has twenty arms, ten faces and a broad chest, and a possessor of all regalia of Indra like white parasol, white fanning instruments, colours and the like insigne, and at that brave one who is attributed with all of the kingly attributes, Shuurpanakha saw. [3-32-8]

टिप्पनी

Ravana is said to have four legs also in *naaradiiya jaimini Ramayana: dasha aasyam viMshati bhujam bhinna anjana cayamopamam | paadaiH catur ati ugram taamroSTam *11 chapter, 75 verse. In Raghuvamsha in 18th chapter bhujamuurthoru baahulyaa dekopidhana daanuja etc., but not vividly portrayed elsewhere.

स्रोतः: valmikiramayan.net

पदच्छेदः

9. naddha vaiduurya sankaasham = studded, vaiduurya gems [Lapis, cats-eye gems,] one gleaming alike; tapta kaancana kuNDalam = one with burnt [refined,] gold, ear-knobs; su bhujam = with robust, arms; shukla dashanam = with whitely, teeth; mahaa aasyam = wide, mouthed; parvata upamam = mountain, in simile to.

अनुवादः

Blent with the gleam of Lapis gems studded in his ornaments his glisten is alike that gem, while his ear-knobs are made out of refined gold, and his arms strongish, teeth whitish, mouth widish and he is mountainous, and Shuurpanakha saw such a Ravana. [3-32-9]

स्रोतः: valmikiramayan.net

विष्णुचक्रनिपातैश्च शतशो देवसंयुगे ।
अन्यैः शस्त्रैः प्रहारैश्च महायुद्धेषु ताडितम् ॥ १० ॥

विष्णुचक्रनिपातैश्च शतशो देवसंयुगे ।
अन्यैः शस्तैःप्रहारैश्च महायुद्धेषु ताडितम् ॥

विष्णु चक्र निपातैः च शतशो देव संयुगे । अन्यैः शस्त्रैः प्रहारैः च महायुद्धेषु ताडितम् ॥ ३-३२-१०

देवताओंके साथ युद्ध करते समय उसके अङ्गोंपर सैकड़ों बार भगवान् विष्णुके चक्रका प्रहार हुआ था । बड़े-बड़े युद्धोंमें अन्यान्य अस्त्र-शस्त्रोंकी भी उसपर मार पड़ी थी (उन सबके चिह्न दृष्टिगोचर होते थे) ॥

देवतॆगळॊन्दिगॆ नडॆद युद्धदल्लि अवन शरीरदल्लि नूरारुबारि भगवान् विष्णुविन चक्रद प्रहारवागित्तु. दॊड्ड-दॊड्ड युद्धगळल्लियू इतर अस्त्र-शस्त्रगळ एटुगळू बिद्दिद्दवु. (अवुगळ गुरुतु गळू कण्डु बरुत्तिद्दवु.॥10॥

पदच्छेदः

10. deva samyuge = gods, in war with; shatashaH = hundreds [of times]; viSNu cakra nipaataiH ca = Vishnu’s, disc, with assaults of, also; [anyaiH ] mahaa yuddheSu = in [other,] great wars - gruesome wars; anyaiH shastraiH prahaaraiH ca = with other, missile, by assaults of, also; [shatashaH] taaDitam = he is assaulted - assaults known through scars on body.

अनुवादः

His body bears hundreds of welts caused when assaulted with Vishnu-disc for hundreds of times in wars with gods, and when assaulted for hundreds of times with the other assaults-missiles in other gruesome wars as well, and Shuurpanakha saw at such a Ravana. [3-32-10]

टिप्पनी

The disc of Vishnu here does not mean the sudarshana cakra of Vishnu. This is yet another missile which is one among many given to Rama by Vishvamitra. This sudarshana cakra is a ’thought of Vishnu to eliminate the vice…’ *sankalpa, a conceptually symbolic missile in one of his hands. But in the core of its essence it is no disc with any sprockets and central thumb-hole etc. praaNo mayaa kriyaa shaktiH | bhaava unmeSha udyamaH | sudarshanam ca saNkalpaH | shabdaa paryaaya vaacakaaH – ahirbujna vaakya ‘sudarshana is my causative thinking, words are just alternatives – * ahirbudhnya aphorisms. This narration is to portray that Ravana has war-wounds on all over his limbs. Though hit by Thunderbolts or missiles for umpteen times, he is just wounded but not dead and he is on such a winning spree, ineradicably.

स्रोतः: valmikiramayan.net

अहताङ्गैः समस्तैस्तं देवप्रहरणैस्तदा ।
अक्षोभ्याणां समुद्राणां क्षोभणं क्षिप्रकारिणम् ॥ ११ ॥

आहत अंगम् समस्तैः च देव प्रहरणैः तथा । अक्षोभ्याणाम् समुद्राणाम् क्षोभणम् क्षिप्र कारिणम् ॥ ३-३२-११

देवताओंके समस्त आयुधोंके प्रहारोंसे भी जो खण्डित न हो सके थे, उन्हीं अङ्गोंसे वह अक्षोभ्य समुद्रोंमें भी क्षोभ (हलचल) पैदा कर देता था । वह सभी कार्य बड़ी शीघ्रतासे करता था ॥ ११ ॥

देवतॆगळ समस्त आयुधगळ प्रहारदिन्दलू भङ्गवागद अङ्गगळिन्दले अवनु अक्षोभ्य समुद्रगळल्लियू क्षोभॆयन्नुण्टुमाडुत्तिद्दनु. अवनु ऎल्ल कार्यगळन्नु शीघ्रवागि माडि मुगिसुत्तिद्दनु.॥11॥

पदच्छेदः

11. tathaa = likewise; samastaiH deva praharaNaiH = with all of the, gods, hacking [missilery]; aahata angam ca = hacked, limbs, even having; a kSobhyaaNaam samudraaNaam = not, perturbable, oceans; for them; kSobhaNam = who can roil, agitator; kSipra kaariNam = a swift, perpetrator.

अनुवादः

Likewise, whose limbs are thrashed with thrashing missilery of all gods, whereby his body and soul have become harsh, thus he can perpetrate anything swiftly at his will, and he who can capably roil an un-perturbable ocean at his wish, at such Ravana Shuurpanakha saw. [3-32-11]

स्रोतः: valmikiramayan.net

क्षेप्तारं पर्वताग्राणां सुराणां च प्रमर्दनम् ।
उच्छेत्तारं च धर्माणां परदाराभिमर्शनम् ॥ १२ ॥

क्षेप्तारम् पर्वत अग्राणाम् सुराणाम् च प्रमर्दनम् । उच्छेत्तारम् च धर्माणाम् पर दार अभिमर्शनम् ॥ ३-३२-१२

पर्वतशिखरोंको भी तोड़कर फेंक देता था,देवताओंको भी रौंद डालता था । धर्मकी तो वह जड़ ही काट देता था और परायी स्त्रियोंके सतीत्वका नाश करनेवाला था ॥

पर्वत शिखरगळन्नु कित्तु ऎसॆयुत्तिद्दनु. देवतॆगळन्नू हॊसकि हाकुत्तिद्दनु. अवनु धर्मद बेरुगळन्ने तुण्डरिसि बिडुत्तिद्दु, परस्त्रीयर सतीत्ववन्नु नाशमाडुवन्तहवनागिद्दनु.॥12॥

पदच्छेदः

12. parvata agraaNaam = to [of] mountain, peaks; kSeptaaram = volleyer of; suraaNaam ca pra mardanam = of gods, even, extreme, represser of; dharmaaNaam ca ucChettaaram = ethical values, even, an extirpator of; para daara abhimarshanam = other’s, wives, [touches] molester.

अनुवादः

At him who is a volleyer of mountain peaks, a represser of gods, an extirpator of ethical values, and a molester of others wives, Shuurpanakha saw. [3-32-12]

स्रोतः: valmikiramayan.net

सर्वदिव्यास्त्रयोक्तारं यज्ञविघ्नकरं सदा ।
पुरीं भोगवतीं गत्वा पराजित्य च वासुकिम् ॥ १३ ॥
तक्षकस्य प्रियां भार्यां पराजित्य जहार यः ।

सर्व दिव्य अस्त्र योक्तारम् यज्ञ विघ्न करम् सदा । पुरीम् भोगवतीम् गत्वा पराजित्य च वासुकिम् ॥ ३-३२-१३ तक्षकस्य प्रियाम् भार्याम् पराजित्य जहार यः ।

वह सब प्रकारके दिव्यास्त्रोंका प्रयोग करनेवाला और सदा यज्ञोंमें विघ्न डालनेवाला था । एक समय पातालकी भोगवती पुरीमें जाकर नागराज वासुकिको परास्त करके तक्षकको भी हराकर उसकी प्यारी पत्नीको वह हर ले आया था ॥ १३ १/२ ॥

अवनु ऎल्ल रीतिय दिव्यास्त्रगळन्नु प्रयोगिसुववनागिद्दु, सदा यज्ञगळल्लि, विघ्नगळन्नॊड्डुत्तिद्दनु. ऒम्मॆ पाताळद भोगवती पुरिगॆ होगि नागराज वासुकियन्नु सोलिसि, तक्षकनन्नु गॆद्दु अवन प्रिय पत्नियन्नु कद्दुतन्दिद्दनु.॥13½॥

पदच्छेदः

13, 14a. sarva divya astra yoktaaram = every, divine, missile, marksman of; sadaa yaj~na vighna karam = always, Vedic-rituals, obstacles, causer [interdictor]; such a Ravana she saw; yaH = who; bhogavatiim puriim gatvaa = Bhogavati, to city, on going; vaasukim paraajitya ca = Vaasuki [the King of Serpents,] on defeating, also; takSakasya priyaam bhaaryaam = Taksha’s, dear, wife; paraajitya jahaara = on defeating [molesting,] abducted.

अनुवादः

He who is a marksman of every divine missile, and an ever interdictor of Vedic-rituals, and who on going to the city named Bhogavati, the capital of Naga-s, and on defeating Vaasuki, the King of Serpents, has abducted the dear wife of Taksha on molesting her, and Shuurpanakha saw such a molester of others wives. [3-32-13, 14a]

स्रोतः: valmikiramayan.net

कैलासं पर्वतं गत्वा विजित्य नरवाहनम् ॥ १४ ॥
विमानं पुष्पकं तस्य कामगं वै जहार यः ।

इसी तरह कैलास पर्वतपर जाकर कुबेरको युद्धमें पराजित करके उसने उनके इच्छानुसार चलनेवाले पुष्पकविमानको अपने अधिकारमें कर लिया ॥ १४ १/२ ॥

हीगॆये कैलास पर्वतक्कॆ होगि कुबेरनन्नु युद्धदल्लि सोलिसि अवनु कुबेरन इच्छानुसार सञ्चरिसुव पुष्पक विमानवन्नु, तन्न अधिकारदल्लि इरिसिकॊण्डिद्दनु.॥14½॥

पदच्छेदः

14b, 15a. yaH = who - Ravana; kailaasam parvatam gatvaa = to Kailash, mountain, on going; nara vaahanam = humans, as vehicle - one who has, Kubera; vijitya = on defeating; tasya kaama gam = his, by wish, transiting; puSpakam vimaanam = Pushpaka, aircraft; jahaara vai snatched away, indeed.

अनुवादः

On going to Mt. Kailash he who has defeated the god who uses humans as his vehicle, namely Kubera, and snatched away his aircraft, namely Pushpaka, which aircraft transits at the wish of its steersman, and Shuurpanakha saw such a grabber of others possessions. [3-32-14b, 15a]

स्रोतः: valmikiramayan.net

वनं चैत्ररथं दिव्यं नलिनीं नन्दनं वनम् ॥ १५ ॥
विनाशयति यः क्रोधाद् देवोद्यानानि वीर्यवान् ।

वनम् चैत्ररथम् दिव्यम् नलिनीम् नंदनम् वनम् ॥ ३-३२-१५ विनाशयति यः क्रोधात् देव उद्यानानि वीर्यवान् ।

वह पराक्रमी निशाचर क्रोधपूर्वक कुबेरके दिव्य चैत्ररथ वनको, सौगन्धिक कमलोंसे युक्त नलिनी नामवाली पुष्करिणीको, इन्द्रके नन्दनवनको तथा देवताओंके दूसरे-दूसरे उद्यानोंको नष्ट करता रहता था ॥ १५ १/२ ॥

आ पराक्रमी निशाचरनु क्रोधदिन्द कुबेरन चैत्ररथवनवन्नु हागू देवतॆगळ बेरॆ-बेरॆ उद्यान वनगळन्नु नाशमाडुत्तिद्दनु.॥15½॥

पदच्छेदः

15b, 16a. viiryavaan = valiant one [Ravana]; divyam caitraratham vanam = divine, Caitraratha named, garden; naliniim = lotus-lake - puSkariNi; nandanam vanam = Nandana named, garden; deva udyaanaani = of gods, [paradisiacal] gardens; yaH = who; krodhaat vinaashayati = with enviousness, devastated.

अनुवादः

He who enviously devastated the divine gardens of Kubera, called Caitraratha, along with a divine Lake of Lotuses pertaining to the same Kubera, called Pushkarini, and the gardens of Indra, called Nandana, along with other paradisiacal gardens of gods, Shuurpanakha saw such an envious demon. [3-32-15b, 16a]

स्रोतः: valmikiramayan.net

चन्द्रसूर्यौ महाभागावुत्तिष्ठन्तौ परन्तपौ ॥ १६ ॥
निवारयति बाहुभ्यां यः शैलशिखरोपमः ।

चन्द्र सूर्यौ महा भागौ उत्तिष्ठन्तौ परंतपौ ॥ ३-३२-१६ निवारयति बाहुभ्याम् यः शैल शिखरोपमः ।

वह पर्वत-शिखरके समान आकार धारण करके शत्रुओंको संताप देनेवाले महाभाग चन्द्रमा और सूर्यको उनके उदयकालमें अपने हाथोंसे रोक देता था ॥ १६ १/२ ॥

पर्वत शिखरदन्तॆ आकार हॊन्दि शत्रुगळिगॆ सन्ताप कॊडुव आतनु महाभाग चन्द्र-सूर्यरन्नु उदयकालदल्लि तन्न कैगळिन्द तडॆदुबिडुत्तिद्दनु.॥16½॥

पदच्छेदः

16b, 17a. shaila shikhara upamaH = mountain’s, pinnacle, in simile; he; yaH = who is - Ravana; uttiSThantau mahaa bhaagau = while rising [when they tend to rise,] highly, propitious ones [sun and moon; paran tapau = enemy-stiflers - sun and moon, or, paran tapaH = enemy-stifler

• Ravana; candra suuryau = Moon, Sun are; baahubhyaam nivaarayati = with two arms, forestalls.

अनुवादः

Shuurpanakha saw him who is similar to the pinnacle of a mountain, and who with his two hands forestalls the highly propitious ones that are the stiflers of their enemies, namely the Sun and Moon, when they tend to rise. [3-32-16b, 17a]

टिप्पनी

Tall as a hill that cleaves the sky, / He raised his mighty arms on high / To check the blessed moon, and stay / The rising of the Lord of Day. - Griffith.

स्रोतः: valmikiramayan.net

दशवर्षसहस्राणि तपस्तप्त्वा महावने ॥ १७ ॥
पुरा स्वयम्भुवे धीरः शिरांस्युपजहार यः ।

दश वर्ष सहस्राणि तपः तप्त्वा महावने ॥ ३-३२-१७ पुरा स्वयंभुवे धीरः शिरांसि उपजहार यः ।

उस धीर स्वभाववाले रावणने पूर्वकालमें एक विशाल वनके भीतर दस हजार वर्षोंतक घोर तपस्या करके ब्रह्माजीको अपने मस्तकोंकी बलि दे दी थी ॥ १७ १/२ ॥

आ धीर स्वभावद रावणनु हिन्दॆ ऒन्दु विशाल वनदल्लि हत्तुसाविर वर्ष घोर तपस्सु माडि ब्रह्मदेवरिगॆ तन्न तलॆगळन्ने बलिकॊट्टिद्दनु.॥17½॥

पदच्छेदः

17b, 18a. dhiiraH yaH = courageous one, which Ravana; puraa mahaa vane = earlier, in great, forest; dasha varSa sahasraaNi = ten, years, thousand; tapaH taptvaa = asceticism, on accomplishing; svayam bhuve = from the self, created divinity [to Brahma]; shiraamsi upajahaara = heads [his ten heads,] dedicated [to Brahma.]

अनुवादः

That courageous one who in early times has practised ascesis for ten thousand years in a great-forest, and who on accomplishing it has dedicated ten of his heads to the Self-Created Brahma, she saw such a Ravana with such ten heads. [3-32-17b, 18a]

स्रोतः: valmikiramayan.net

देवदानवगन्धर्वपिशाचपतगोरगैः ॥ १८ ॥
अभयं यस्य सङ्ग्रामे मृत्युतो मानुषादृते ।

देव दानव गधर्व पिशाच पतग उरगैः ॥ ३-३२-१८ अभयम् यस्य संग्रामे मृत्युतो मानुषाद् ऋते ।

उसके प्रभावसे उसे देवता, दानव, गन्धर्व, पिशाच, पक्षी और सर्पोंसे भी संग्राममें अभय प्राप्त हो गया था । मनुष्यके सिवा और किसीके हाथसे उसे मृत्युका भय नहीं था ॥ १८ १/२ ॥

अदर प्रभावदिन्द देवतॆगळिन्द दानवरिन्द, गन्धर्व, पिशाच, पक्षि मत्तु सर्पगळिन्दलू सङ्ग्रामदल्लि अवनिगॆ अभय प्राप्तवागित्तु. मनुष्यरल्लदॆ बेरॆयारिन्दलू अवनिगॆ मृत्युभय इरलिल्ल.॥18½॥

पदच्छेदः

18b, 19a. yasya sangraame = to whom, in war; maanuSaat R^ite = from humans, excepting; deva daanava gadharva pishaaca pataga uragaiH = from gods, demons, gandharva-s, devils, birds, reptiles; mR^ityutaH = from death; a bhayam = no, fear - indemnity - is given by Brahma.

अनुवादः

Whereby, to whom there is an indemnity against death in war at the hand of gods, demons, gandharva-s, devils, birds, or reptiles, excepting humans, and Shuurpanakha saw such an unimperilled Ravana. [3-32-18b, 19a]

स्रोतः: valmikiramayan.net

मन्त्रैरभिष्टुतं पुण्यमध्वरेषु द्विजातिभिः ॥ १९ ॥
हविर्धानेषु यः सोममुपहन्ति महाबलः ।

मन्त्रैः अभितुष्टम् पुण्यम् अध्वरेषु द्विजातिभिः ॥ ३-३२-१९ हविर्धानेषु यः सोमम् उपहन्ति महाबलः ।

वह महाबली राक्षस सोमसवनकर्मविशिष्ट यज्ञोंमें द्विजातियोंद्वारा वेदमन्त्रोंके उच्चारणपूर्वक निकाले गये तथा वैदिक मन्त्रोंसे ही सुसंस्कृत एवं स्तुत हुए पवित्र सोमरसको वहाँ पहुँचकर नष्ट कर देता था ॥ १९ १/२ ॥

आ महाबलि राक्षसनु सोमसवन यज्ञगळल्लि द्विजातिगळिन्द वेदमन्त्रोच्छारपूर्वक तॆगॆद वैदिक मन्त्रगळिन्द सुसङ्क्कृतवाद पवित्र सोमरसवन्नु अल्लिगॆ होगि नाशमाडुत्तिद्दनु.॥19½॥

पदच्छेदः

19b, 20a. mahaabalaH = great-mighty- extreme-ultraist; yaH = which Ravana; adhvareSu in Vedic-rituals; [havirdhaaneSu = in oblation-vessels]; dvi jaatibhiH by twice, born - by Brahmans; abhituSTam = kept separately; mantraiH puNyam = with hymns, blest; somam upahanti = Soma-juice-oblation, expropriates,

अनुवादः

He who is an extreme-ultraist that expropriates the Soma-juice-oblation form the vessels of oblation in Vedic-rituals, which Soma juice-oblation is blest with Vedic-hymns and kept separately by Vedic Brahmans, since it is intended and shall belong to Indra and other divinities, and she saw such a plunderer. [3-32-19b, 20a]

स्रोतः: valmikiramayan.net

प्राप्तयज्ञहरं दुष्टं ब्रह्मघ्नं क्रूरकारिणम् ॥ २० ॥
कर्कशं निरनुक्रोशं प्रजानामहिते रतम् ।

प्राप्त यज्ञ हरम् दुष्टम् ब्रह्म घ्नम् क्रूर कारिणम् ॥ ३-३२-२० कर्कशम् निरनुक्रोशम् प्रजानाम् अहिते रतम् ।

समाप्तिके निकट पहुँचे हुए यज्ञोंका विध्वंस करनेवाला वह दुष्ट निशाचर ब्राह्मणोंकी हत्या तथा दूसरे-दूसरे क्रूर कर्म करता था । वह बड़े ही रूखे स्वभावका और निर्दय था । सदा प्रजाजनोंके अहितमें ही लगा रहता था ॥ २० १/२ ॥

समाप्तिगॊळ्ळलिरुव यज्ञगळन्नु विध्वंसगॊळिसुव आ दुष्ट निशाचरनु ब्राह्मणर हत्यॆयन्नु हागू इतर क्रूरकर्मगळन्नु माडुत्तिद्दनु. अवनु बहळ शुष्क मत्तु निर्दय स्वभावदवनागिद्दनु. सदाकाल प्रजॆय अहितदल्ले तॊडगिरुत्तिद्दनु.॥20½॥

पदच्छेदः

20b, 21a. praapta yaj~na haram = received [culminated, ] Vedic-ritual, embezzler - Vedic ritual whose fruit is close at hand; duSTam = malicious one; kruura kaariNam = one with cruel, acts; brahma ghnam = Brahman, slayer - or, Vedic-ritual, hinderer of; karkasham = heartless one; nir anukrosham = without, goaded [rampant]; prajaanaam a hite ratam = to people, un, worthy [iniquity,] one who delights in.

अनुवादः

He who is such an embezzler of the Vedic-rituals at the time of their culmination, a malicious one, and one with cruel acts, a hinderer of Vedic-rituals, or, the slayer of those Brahmans that conduct Vedic-rituals contrary to his wishes, and one who is heartless and a rampant demon, who is a delighter in the iniquity to the people, at him Shuurpanakha saw. [3-32-20b, 21a]

टिप्पनी

The problem with Ravana is that nobody shall surpass him or his boons, by conducting various Vedic-rituals, appeasing various gods to get better boons, or say ‘a boon to kill Ravana’ itself. That being his preconceived fear he lets none to conduct any Vedic sacrifice. Secondly, he has became one with Indra with the boon of Brahma. So, any ritual should be centred on Ravana, not Indra. He is not a routine Brahman slayer as he has Brahmanic origin, and his teachers are Brahmans, and the like. But he goes against those Brahmans who dare to conduct rituals for Indra and other divinities.

स्रोतः: valmikiramayan.net

रावणं सर्वभूतानां सर्वलोकभयावहम् ॥ २१ ॥
राक्षसी भ्रातरं क्रूरं सा ददर्श महाबलम् ।

समस्त लोकोंको भय देनेवाले और सम्पूर्ण प्राणियोंको रुलानेवाले अपने इस महाबली क्रूर भाईको राक्षसी शूर्पणखाने उस समय देखा ॥ २१ १/२ ॥

समस्त लोकगळन्नु भयपडिसुव मत्तु सम्पूर्ण प्राणिगळन्नु अळुवन्तॆ माडुव ई महाबलि तन्न क्रूर अण्णनन्नु राक्षसी शूर्पणखियु आग नोडिदळु.॥21½॥

पदच्छेदः

21b, 22a. saa raakSasii = she, that demoness - Shuurpanakha; sarva bhuutaanaam raavaNam = for all, beings, one who makes them to wail; sarva loka bhayaavaham = for all, worlds, alarming one; kruuram = an atrocious one; mahaabalam = highly, formidable one; bhraataram dadarsha = at brother, she, saw.

अनुवादः

She that demoness Shuurpanakha saw her brother who makes all beings to wail, an alarming one to all the worlds, an atrocious one and highly formidable Ravana. [3-32-21b, 22a]

टिप्पनी

Ravana is the nickname of Dashagriiva, or Dashakantha, or Dashaanana, or Dashakandhara. When Ravana tried to lift up Mt. Kailash with his twenty hands, on which Shiva, Parvati, Nandi, and a host of pramatha gaNa-s are there, Shiva pressed down the Mt. Kailash with his big toe. Then Ravana’s twenty hands went under Mt. Kailash ehereby he started to yell in pain for a thousand years, terrifying all the worlds. Then, as advised by his ministers Ravana extols Shiva in a stotram, danDakam a rhythmical eulogy. That heavily worded eulogy is still available in the name of raavaNa kR^ita daNDaka. Then, Shiva releases Ravana’s hands from under Mt. Kailash and blesses him to be renowned as ‘Ravana’ then onward. This will be in the uttara ramayaNa seventh book. Thus, Ravana is the etymological derivation of the word from the root ru ’to make noise or weep…’

टिप्पनी

The mantra shastra says:–

raama patniim vanasthaam ninaaya - iti raavaNa ‘one who abducted Rama’s wife from woodlands…’ In another way it is raavaNasya apatyam pumaan raavaNaH ‘Ravana’s son is Raavana.’

स्रोतः: valmikiramayan.net

तं दिव्यवस्त्राभरणं दिव्यमाल्योपशोभितम् ॥ २२ ॥
आसने सूपविष्टं तं काले कालमिवोद्यतम् ।
राक्षसेन्द्रं महाभागं पौलस्त्यकुलनन्दनम् ॥ २३ ॥

आसने सूपविष्टं च काले कालमिवोद्यतम् । राक्षसेन्द्र महाभागं पौलस्त्यकुलनन्दनम् ।

वह दिव्य वस्त्रों और आभूषणोंसे विभूषित था । दिव्य पुष्पोंकी मालाएँ उसकी शोभा बढ़ा रही थीं । सिंहासनपर बैठा हुआ राक्षसराज पुलस्त्यकुलनन्दन महाभाग दशग्रीव प्रलयकालमें संहारके लिये उद्यत हुए महाकालके समान जान पड़ता था ॥ २२-२३ ॥

अवनु दिव्यवस्त्रगळिन्द मत्तु आभूषणगळिन्द विभूषितनागिद्दनु. दिव्यपुष्पगळ मालॆगळु अवन शोभॆयन्नु हॆच्चिसित्तु. सिंहासनदल्लि कुळित राक्षसराज पुलस्त्यनन्दन महाभाग दशग्रीवनु प्रळय कालदल्लि संहारक्कागि हॊरट महाकालनन्तॆ कण्डुबरुत्तिद्दनु.॥22-23॥

पदच्छेदः

22b, 23a. divya vastra aabharaNam = with excellent, attired, who is bejewelled; divya maalya upashobhitam = with marvellous, garlands, who is shining forth; aasane su upaviSTam = on throne, conspicuously, sitting; udyatam = on the rise; kaale kaalam iva = End-Time, for Time [himself]; tam = him - she saw.

अनुवादः

And at him who is conspicuously sitting on a throne, attired and bejewelled in excellent apparels and jewels, shining forth with marvellous garlands, and who is like the Ultimate-Time on the rise destined for the Eventual-Time. [3-32-22b, 23a]

स्रोतः: valmikiramayan.net

उपगम्याब्रवीद् वाक्यं राक्षसी भयविह्वला ।
रावणं शत्रुहन्तारं मन्त्रिभिः परिवारितम् ॥ २४ ॥

मन्त्रियोंसे घिरे हुए शत्रुहन्ता भाई रावणके पास जाकर भयसे विह्वल हुई वह राक्षसी कुछ कहनेको उद्यत हुई ॥ २४ ॥

मन्त्रिगळिन्द सुत्तुवरिद शत्रुहन्ता अण्णनाद रावणन बळिगॆ होगि भयदिन्द विह्वलळाद आ शूर्पणखियु एनो हेळलु मुन्दादळु.॥24॥

पदच्छेदः

23b, 24. raakshasii = demoness Shuurpanakha; bhaya vihvalaa = by fear, baffled; raakSasa indram mahaa bhaagam = demon’s, king, highly, fortunate one; paulastya kula nandanam = Sage Pulasta’s, dynasty’s, a felicity of; shatru hantaaram = enemy, destroyer; mantribhiH pari vaaritam = with ministers, surrounded by; raavaNam = to Ravana; upagamya vaakyam abraviit = nearing him, sentence, spoke.

अनुवादः

Demoness Shuurpanakha nearing Ravana, who is the highly fortunate king of demons, an enemy-destroyer and a felicity of the dynasty of Sage Pulasta, and who is now surrounded by his ministers, she spoke this sentence. [3-32-23b, 24]

स्रोतः: valmikiramayan.net

तमब्रवीद् दीप्तविशाललोचनं
प्रदर्शयित्वा भयलोभमोहिता ।
सुदारुणं वाक्यमभीतचारिणी
महात्मना शूर्पणखा विरूपिता ॥ २५ ॥

तम् अब्रवीत् दीप्त विशाल लोचनम् प्रदर्शयित्वा भय लोभ मोहिता । सुदारुणम् वाक्यम् अभीत चारिणी महात्मना शूर्पणखा विरूपिता ॥ ३-३२-२५

महात्मा लक्ष्मणने नाक-कान काटकर जिसे कुरूप कर दिया था तथा जो निर्भय विचरनेवाली थी, वह भय और लोभसे मोहित हुई शूर्पणखा बड़े-बड़े चमकीले नेत्रोंवाले अत्यन्त क्रूर रावणको अपनी दुर्दशा दिखाकर उससे बोली ॥ २५ ॥

महात्मा लक्ष्मणनु मूगु-किविगळन्नु कत्तरिसि यारन्नु विरूपगॊळिसिद्दनो, यारु निर्भयवागि सञ्चरिसुत्तिद्दळो, अवळु भय मत्तु लोभदिन्द मोहितळाद आ शूर्पणखियु हॊळॆयुव विशाल नेत्रवुळ्ळ अत्यन्त क्रूर रावणनिगॆ तन्न दुर्दशॆयन्नु तोरिसि अवनल्लि इन्तॆन्दळु.॥25॥

पदच्छेदः

25. a bhiita caariNii = not, fearing, in her movements - a fearless rover; mahaatmanaa viruupitaa = by great-souled one [Lakshmana,] defaced; such; shuurpaNakhaa = Shuurpanakha; bhaya lobha mohitaa = by fear [of Rama,] by craving [for Rama,] perplexed; pradarshayitvaa = on displaying [her misfortune]; diipta vishaala locanam = aglow, broad, eyed one; tam = to him [to Ravana]; su daaruNam vaakyam = very, caustic, sentence; abraviit = spoke.

अनुवादः

She who is disfigured by the high souled Lakshmana, and who is still perplexed with the fear of Lakshmana and her own craving for Rama as well, on displaying her misfortune to everybody that fearless rover Shuurpanakha spoke this very caustic sentence to Ravana, whose eyes are broad and burning. [3-32-25]

स्रोतः: valmikiramayan.net

इत्यार्षे श्रीमद्रामायणे वाल्मीकीये आदिकाव्येऽरण्यकाण्डे द्वात्रिंशः सर्गः ॥ ३२ ॥
इस प्रकार श्रीवाल्मीकिनिर्मित आर्षरामायण आदिकाव्यके अरण्यकाण्डमें बत्तीसवाँ सर्ग पूरा हुआ ॥ ३२ ॥

श्री वाल्मीकिविरचित आर्ष रामायण आदिकाव्यद अरण्यकाण्डदल्लि मूवत्तॆरडनॆय सर्ग सम्पूर्णवायितु.॥32॥