०४३ स्वर्णमृगग्रहणर्थं रामगमनम्

Book III : Aranya Kanda - The Forest Trek

On spotting the deer Seetha calls Rama and Lakshmana to have sight of it. Lakshmana immediately concludes it to be Maareecha, but Seetha, keeping his observation aside asks Rama to fetch it. Rama is also fascinated when he looked at that deer and he explains to Lakshmana as to why that particular deer is to be hunted down.

स्रोतः: valmikiramayan.net

43. कपटमृगको देखकर लक्ष्मणका संदेह, सीताका उस मृगको जीवित या मृत अवस्थामें भी ले आनेके लिये श्रीरामको प्रेरित करना तथा श्रीरामका लक्ष्मणको समझा-बुझाकर सीताकी रक्षाका भार सौंपकर उस मृगको मारनेके लिये जाना

सा तं सम्प्रेक्ष्य सुश्रोणी कुसुमानि विचिन्वती ।
हेमराजतवर्णाभ्यां पार्श्वाभ्यामुपशोभितम् ॥ १ ॥
प्रहृष्टा चानवद्याङ्गी मृष्टहाटकवर्णिनी ।
भर्तारमपि चक्रन्द लक्ष्मणं चैव सायुधम् ॥ २ ॥

सा तम् संप्रेक्ष्य सुश्रोणी कुसुमानि विचिन्वती । हेम राजत वर्णाभ्याम् पार्श्वाभ्याम् उपशोभितम् ॥ ३-४३-१ प्रहृष्टा च अनवद्यान्गी मृष्ट हाटक वर्णिनी । भर्तारम् अपि च आक्रन्द लक्ष्मणम् चैव सायुधम् ॥ ३-४३-२

वह मृग सोने और चाँदीके समान कान्तिवाले पार्श्व-भागोंसे सुशोभित था । शुद्ध सुवर्णके समान कान्ति तथा निर्दोष अङ्गोंवाली सुन्दरी सीता फूल चुनते-चुनते ही उस मृगको देखकर मन-ही-मन बहुत प्रसन्न हुईं और अपने पति श्रीराम तथा देवर लक्ष्मणको हथियार लेकर आनेके लिये पुकारने लगीं ॥ १-२ ॥

आ मृगद पार्श्वभागवु चिन्न-बॆळ्ळियन्तॆ कान्तियिन्द सुशोभितवागित्तु. शुद्ध सुवर्ण वर्णदन्तह कान्तियिन्द हागू निर्दोष सुन्दरी सीतॆयु हूवुगळन्नु बिडिसुत्ता आ मृगवन्नु नोडि मनस्सिनल्ले बहळ प्रसन्नळागि, तन्न पति श्रीराम हागू मैदुन लक्ष्मणरिगॆ आयुधगळन्नु हिडिदुकॊण्डु बन्नि ऎन्दु कूगिदळु.॥1-2॥

पदच्छेदः

1. su shroNii = slender, waisted one; anavadya angii = flawlessly, limbed; mR^iSTa haaTaka varNinii = purified, gold, one in colour of - complexioned one; kusumaani vicinvatii = flowers, while culling; saa = she - Seetha; hema raajata varNaabhyaam paarshvaabhyaam = with golden, silver, tinged, with flanks; upashobhitam = brightened with; tam = that; [mR^igam = deer]; sam prekSya = on observing; pra hR^iSTaa ca = well, gladdened, also; bhartaaram api = at husband, even; sa aayudham lakSmaNam ca eva = [who is] with, weapon, at Lakshmana, also thus; aakranda = shouted, exclaimed.

अनुवादः

That slender-waisted Seetha whose limbs are flawless, whose complexion is like purified gold, and who is presently culling flowers is highly gladdened to observe the Golden Deer that is brightened in one flank with the colour of gold and the other is silvery, and she shouted for attention of her husband, and even that of Lakshmana who is presently weaponed. [3-43-1, 2]

स्रोतः: valmikiramayan.net

आहूयाहूय च पुनस्तं मृगं साधु वीक्षते ।
आगच्छागच्छ शीघ्रं वै आर्यपुत्र सहानुज ॥ ३ ॥

आहूय आहूय च पुनः तम् मृगम् साधु वीक्षते । आगच्छ आगच्छ शीघ्रम् वै आर्यपुत्र सह अनुज ॥ ३-४३-३

वे बार-बार उन्हें पुकारतीं और फिर उस मृगको अच्छी तरह देखने लगती थीं । वे बोलीं, ‘आर्यपुत्र! अपने भाईके साथ आइये, शीघ्र आइये’ ॥ ३ ॥

अवळु पदेपदे अवरन्नु करॆयुत्ता, मत्तॆ आ मृगवन्नु चॆन्नागि नोडतॊडगिदळु. अवळु हेळिदळु आर्यपुत्रने! सहोदरनॊडनॆ बेगने बन्नि-बेग बन्निरि.॥3॥

पदच्छेदः

3. aarya putra = oh, nobleman’s, son - Rama; aagacCha = come here; saha anuja shiighram aagacCha vai = with, younger brother, quickly, come here, really; [iti = this way]; aahuuya aahuuya = calling, calling; punaH tam mR^igam saadhu viikshate = again [oftentimes,] at that, deer, fondly, gazing.

अनुवादः

“Oh, noble prince, come here,” thus she called her husband and peered at the deer, and again she called, “really come with your younger brother quickly,” and again gazed at the deer, and thus she oftentimes called and oftentimes saw the deer fondly. [3-43-3]

स्रोतः: valmikiramayan.net

तावाहूतौ नरव्याघ्रौ वैदेह्या रामलक्ष्मणौ ।
वीक्षमाणौ तु तं देशं तदा ददृशतुर्मृगम् ॥ ४ ॥

तया आहूतौ नरव्याघ्रौ वैदेह्या राम लक्ष्मणौ । वीक्षमाणौ तु तम् देशम् तदा ददृशतुः मृगम् ॥ ३-४३-४

विदेहकुमारी सीताके द्वारा पुकारे जानेपर नरश्रेष्ठ श्रीराम और लक्ष्मण वहाँ आये और उस स्थानपर सब ओर दृष्टि डालते हुए उन्होंने उस समय उस मृगको देखा ॥ ४ ॥

विदेह कुमारियु करॆयुत्तिरुवाग नरश्रेष्ठ श्रीराम मत्तु लक्ष्मणरु अल्लिगॆ बन्दु, ऎल्लॆडॆ कण्णु हायिसिदाग अवरु आ मृगवन्नु नोडिदरु.॥4॥

पदच्छेदः

4. tayaa vaidehyaa aahuutau = by her, by Vaidehi, bidden; nara vyaaghrau = bidden, manly, lions [vyaahra also means lion]; raama lakSmaNau = Rama, Lakshmana; tam desham viikSamaaNau [aayaatau] = that, place, on exploring [having come]; tadaa mR^igam dadR^ishatuH = then, Golden Deer, they saw.

अनुवादः

Those manly lions Rama and Lakshmana thus bidden by Vaidehi came there exploring that place and then they saw that Golden Deer. [3-43-4]

स्रोतः: valmikiramayan.net

शङ्कमानस्तु तं दृष्ट्वा लक्ष्मणो वाक्यमब्रवीत् ।
तमेवैनमहं मन्ये मारीचं राक्षसं मृगम् ॥ ५ ॥

शंकमानः तु तम् दृष्ट्वा लक्ष्मणो रामम् अब्रवीत् । तम् एव एनम् अहम् मन्ये मारीचम् राक्षसम् मृगम् ॥ ३-४३-५

उसे देखकर लक्ष्मणके मनमें संदेह हुआ और वे बोले—‘भैया! मैं तो समझता हूँ कि इस मृगके रूपमें वह मारीच नामका राक्षस ही आया है ॥ ५ ॥

अदन्नु नोडि लक्ष्मणन मनस्सिनल्लि सन्देह उण्टायितु. हागू हेळिदनु- अण्णा! ई मृगद रूपदल्लि आ मारीचनॆम्ब राक्षसने बन्दिरुवन्तॆ नानु तिळियुत्तेनॆ.॥5॥

पदच्छेदः

5. tam dR^iSTvaa = at it, on seeing; shankamaanaH lakSmaNaH tu = becoming incredulous, Lakshmana, on his part; raamam abraviit = to Rama, said; aham enam mR^igam = I, this, deer; tam raakSasam maariicam eva manye = him, as Maareecha, demon, alone, I believe.

अनुवादः

But Lakshmana became incredulous on seeing it and said to Rama, “I believe this deer to be that Maareecha, the demon.” [3-43-5]

स्रोतः: valmikiramayan.net

चरन्तो मृगयां हृष्टाः पापेनोपाधिना वने ।
अनेन निहता राम राजानः कामरूपिणा ॥ ६ ॥

चरन्तो मृगयाम् हृष्टाः पापेन उपाधिना वने । अनेन निहता राम राजानः काम रूपिणा ॥ ३-४३-६

‘श्रीराम! स्वेच्छानुसार रूप धारण करनेवाले इस पापीने कपट-वेष बनाकर वनमें शिकार खेलनेके लिये आये हुए कितने ही हर्षोत्फुल्ल नरेशोंका वध किया है ॥

श्रीरामा! स्वेच्छानुसार रूप धरिसुव ई पापियु कपट वेषधरिसि काडिगॆ बेटॆगागि बन्दिरुव ऎष्टो हर्षोत्पुल्ल नरेशरन्नु वधिसिबिट्टिरुवनु.॥6॥

पदच्छेदः

6. raama = oh, Rama; hR^iSTaaH mR^igayaam carantaH raajaanaH = delightedly, in game of hunting, who are moving around, kings; kaama ruupiNaa = by wish, guise-changer; anena paapena = by this, sinner - sinister; vane = in forest; upaadhinaa = [by his resorting to] disguises; nihataa = are killed.

अनुवादः

“Oh, Rama, when kings engaged in hunting games were delightedly moving in the forest, this Maareecha killed many of them resorting to many disguises, for he is a guise-changer by his wish. [3-43-6]

स्रोतः: valmikiramayan.net

अस्य मायाविदो माया मृगरूपमिदं कृतम् ।
भानुमत् पुरुषव्याघ्र गन्धर्वपुरसन्निभम् ॥ ७ ॥

अस्य मायाविदो माया मृग रूपम् इदम् कृतम् । भानुमत् पुरुषव्याघ्र गन्धर्व पुर संनिभम् ॥ ३-४३-७

‘पुरुषसिंह! यह अनेक प्रकारकी मायाएँ जानता है । इसकी जो माया सुनी गयी है, वही इस प्रकाशमान मृगरूपमें परिणत हो गयी है । यह गन्धर्व-नगरके समान देखनेभरके लिये ही है (इसमें वास्तविकता नहीं है) ॥

पुरुषसिंहने! इवनु अनेक प्रकारद मायॆयन्नु तिळिदिरुवनु. इवन मायॆये ई मृगरूपदिन्द परिणतवागिदॆ. इदु गन्धर्व नगरदन्तॆ नोडलु मात्र इदॆ. इदरल्लि वास्तविकतॆ इल्ल.॥7॥

पदच्छेदः

7. puruSavyaaghra = oh, man, the lion; maayaa vidaH = wiles, expert in; asya = his - Maareecha’s; bhaanumat = having scintillation; gandharva pura sannibham = gandharva, [wilily] city, similar in shine; idam maayaa mR^iga ruupam kR^itam = this, wily, Golden-Deer, form, is made - he assumed.

अनुवादः

“Maareecha is an expert in many wiles and he has now assumed the form of this Golden-Deer, oh, manly lion, which is not more than the scintillating city of Gandharva-s, a city of wiles, which any trickster can create to make-believe. [3-43-7]

टिप्पनी

The ‘Gandharva-city’ is the name given to a make-believe formation of a city-like structure in skies by magicians, and presently the magicians world over are making the apparent structures to disappear, rather than constructing one which is un-manifest.

स्रोतः: valmikiramayan.net

मृगो ह्येवंविधो रत्नविचित्रो नास्ति राघव ।
जगत्यां जगतीनाथ मायैषा हि न संशयः ॥ ८ ॥

मृगो हि एवम् विधो रत्न विचित्रो न अस्ति राघव । जगत्याम् जगतीनाथ माया एषा हि न संशयः ॥ ३-४३-८

‘रघुनन्दन! पृथ्वीनाथ! इस भूतलपर कहीं भी ऐसा विचित्र रत्नमय मृग नहीं है; अतः निःसंदेह यह माया ही है’ ॥ ८ ॥

रघुनन्दन! पृथ्विनाथनॆ! ई भूतळदल्लि ऎल्लियू इन्तह विचित्र रत्नमय मृगविल्ल. आद्दरिन्द खण्डितवागियू इदु मायॆये आगिदॆ.॥8॥

पदच्छेदः

8. jagatii naatha raaghava = oh, world/earth, lord of, [such a] Raghava; evam vidhaH = this, kind of; mR^igaH = animal/deer; ratna = gemmed, gem studded; vi citraH [citritaH ] = verily, amazing [or, amazingly dappled animal]; jagatyaam na asti hi = in world, non, existent, isn’t it; eSaa maayaa hi = this is, phantasm, truly; na samshayaH = no, doubt.

अनुवादः

“Oh, Raghava, this kind of amazing animal with gemlike dapples is nonexistent in the world, isn’t it. Hence, oh, lord of the world, this is truly a phantasm. No doubt about it.” So said Lakshmana to Rama. [3-43-8]

टिप्पनी

Here the timely provision of data by Lakshmana may be noticed. Rama is also aware of it, but Lakshmana is reminding him. Lakshmana cites even the name of Maareecha and by this, we can infer as to why Ravana chose Maareecha for this particular purpose. Because Maareecha has that extraordinary ability to lure and has a good record of wily accomplishments, Ravana chose him. Lakshmana has done his duty in presenting expedient data and it is up to Rama to analyse it. Rama argues on this point later in the chapter.

स्रोतः: valmikiramayan.net

एवं ब्रुवाणं काकुत्स्थं प्रतिवार्य शुचिस्मिता ।
उवाच सीता संहृष्टा छद्मना हृतचेतना ॥ ९ ॥

एवम् ब्रुवाणम् काकुत्स्थम् प्रतिवार्य शुचि स्मिता । उवाच सीता संहृष्टा चद्मना हृत चेतना ॥ ३-४३-९

मारीचके छलसे जिनकी विचारशक्ति हर ली गयी थी, उन पवित्र मुसकानवाली सीताने उपर्युक्त बातें कहते हुए लक्ष्मणको रोककर स्वयं ही बड़े हर्षके साथ कहा—

मारीचन कपटदिन्द विचारशक्ति कळॆदुकॊण्डिद्द पवित्र नगुवुळ्ळ सीतॆयु मेलिनन्तॆ नुडियुत्तिरुव लक्ष्मणनन्नु तडॆदु बहळ हर्षदिन्द हेळिदळु.॥9॥

पदच्छेदः

9. shuci smitaa = one with whitely, smile - with a toothy smile; chadmanaa [carmaNaa] hR^ita cetanaa = by cozenage, [by deerskin,] conjured, heart; sam hR^iSTaa = self-satisfied [with her own thinking]; siitaa = such a Seetha; evam bruvaaNam kaakutstham = this way, who is speaking, Kakutstha Lakshmana; prati vaarya = in turn, on forestalling - on deterring; uvaaca = spoke.

अनुवादः

While Lakshmana of Kakutstha-s is speaking thus, she who is self-satisfied as her heart is conjured by the cozenage, such a Seetha of a toothy smile deterred him and spoke. [3-43-9]

स्रोतः: valmikiramayan.net

आर्यपुत्राभिरामोऽसौ मृगो हरति मे मनः ।
आनयैनं महाबाहो क्रीडार्थं नो भविष्यति ॥ १० ॥

आर्यपुत्रापाभिरामोऽसौ मृगो हरति मे मनः ।
आनयैनं महाबाहो क्रीडार्थं नो भविष्यति ॥

आर्यपुत्र अभिरामो असौ मृगो हरति मे मनः । आनय एनम् महाबाहो क्रीडार्थम् नः भविष्यति ॥ ३-४३-१०

‘आर्यपुत्र! यह मृग बड़ा ही सुन्दर है । इसने मेरे मनको हर लिया है । महाबाहो! इसे ले आइये । यह हमलोगोंके मन-बहलावके लिये रहेगा ॥ १० ॥

आर्यपुत्र! ई मृगवु बहळ सुन्दरवागिदॆ. इदु नन्न मनस्सन्नु आवरिसिबिट्टिदॆ. महाबाहो! इदन्नु तन्दुकॊडिरि. इदु ननगॆ आटवाडिकॊण्डिरलु सहायवागबहुद.॥10॥

पदच्छेदः

10. aarya putra = oh, son of noble; abhiraamaH asau mR^igaH = delightful, that, deer; me manaH harati = my, heart, stealing; mahaabaahuH = oh, dextrous one; enam aanaya = that one [deer,] bring round; naH kriiDa artham [kriiDanakaH, kriiDanakam] bhaviSyati = for us, for playing, [a plaything,] it will become.

अनुवादः

“Oh, nobleman’s son, that delightful deer is stealing my heart, oh, dextrous one, bring it round, it will be our plaything. [3-43-10]

स्रोतः: valmikiramayan.net

इहाश्रमपदेऽस्माकं बहवः पुण्यदर्शनाः ।
मृगाश्चरन्ति सहिताश्चमराः सृमरास्तथा ॥ ११ ॥
ऋक्षाः पृषतसङ्घाश्च वानराः किन्नरास्तथा ।
विहरन्ति महाबाहो रूपश्रेष्ठा महाबलाः ॥ १२ ॥
न चान्यः सदृशो राजन् दृष्टः पूर्वं मृगो मया ।
तेजसा क्षमया दीप्त्या यथायं मृगसत्तमः ॥ १३ ॥

इहाश्रमपदेऽस्माकं बहवः पुण्यदर्शनाः ।
मृगाश्चरन्ति सहिताश्चमराः सृमरास्तथा ॥ ऋक्षाः पृषतसङ्घाश्च वानराः किन्नरास्तथा ।
विचरन्ति महाबाहो रूपश्रेष्ठा महाबलाः ॥ न चान्यः सदृशो राजन् दृष्टः पूर्वं मृगोमया ।
तेजसा क्षमया दीप्त्या यथायं मृगसत्तमः ॥

इह आश्रम पदे अस्माकम् बहवः पुण्य दर्शनाः । मृगाः चरन्ति सहिताः चमराः सृमराः तथा ॥ ३-४३-११ ऋक्षाः पृषत संघाः च वानराः किनराः तथा । विचरन्ति महाबाहो रूप श्रेष्ठा महाबलाः ॥ ३-४३-१२ न च अस्य सदृशो राजन् दृष्ट पूर्वो मृगः मया । तेजसा क्षमया दीप्त्या यथा अयम् मृग सत्तमः ॥ ३-४३-१३

‘राजन्! महाबाहो! यद्यपि हमारे इस आश्रमपर बहुत-से पवित्र एवं दर्शनीय मृग एक साथ आकर चरते हैं तथा सृमर (काली पूँछवाली चवँरी गाय), चमर (सफेद पूँछवाली चवँरी गाय), रीछ, चितकबरे मृगोंके झुंड, वानर तथा सुन्दर रूपवाले महाबली किन्नर भी विचरण करते हैं, तथापि आजके पहले मैंने दूसरा कोई ऐसा तेजस्वी, सौम्य और दीप्तिमान् मृग नहीं देखा था, जैसा कि यह श्रेष्ठ मृग दिखायी दे रहा है ॥ ११—१३ ॥

पदच्छेदः

11. asmaakam iha aashrama pade = of ours, here, in hermitage’s, threshold; puNya darshanaaH = adorable [deer,] in manifestation; bahavaH = many; mR^igaaH = animals; sR^imaraaH tathaa camaraaH = Srimara deer, like that, Caamara-s; sahitaaH caranti = collectively

• in flocks and herds, move about.

अनुवादः

“Here in the threshold of our hermitage many animals with adorable manifestation are moving about in flocks and herds, say Caamara deer, like that Srimara deer. [3-43-11]

टिप्पनी

The chaamara is the kind of deer of species Bos grunniens and shrimara is a larger variety than chaamara.

स्रोतः: valmikiramayan.net

महाबाहु! राजा! नम्म ई आश्रयदल्लि अनेक पवित्र हागू सुन्दर मृगगळु ऒट्टिगॆ बन्दु मेयुत्तिवॆ मत्तु समर (कप्पु बालवुळ्ळ चमरी हसु) चमर (बिळिय बालवुळ्ळ चमरी हसु) करडिगळु, चुक्कॆगळुळ्ळ जिङ्कॆगळ गुम्पु, वानररु, सुन्दर रूपवुळ्ळ किन्नररू सञ्चरिसुत्तिवॆ. हीगिद्दरू इन्दिनिन्द मॊदलु नानु बेरॆ यावुदे ई श्रेष्ठमृगवु काणुवन्तॆ तेजस्वी, सौम्य, प्रकाशमान मृगवन्नु नोडिरलिल्ल.॥11-13॥

पदच्छेदः

12. mahaabaahuH = oh, dextrous one; ruupa shreSThaa = in form, excellent ones; * vaanaraaH* = monkeys; tathaa kinaraaH = likewise, Kinnara deer; pR^iSata sanghaaH ca = spotted-deer, herds of, also; mahaabalaaH R^ikSaaH = great-mighty, bears; vi caranti = freely, moving.

अनुवादः

“Also the animals that are excellent in their form, say monkeys, are moving here. Likewise herds of Kinnara deer, spotted-deer, and even bears of great-might are freely moving here. [3-43-12]

टिप्पनी

Here the Kinnaraa-s are another kind of deer and not to be confounded with yaksha, gandharva, kinnaraa celestials.

स्रोतः: valmikiramayan.net

पदच्छेदः

13. raajan = oh, king; ayam mR^iga sattamaH = this, deer, the extraordinary one; yathaa = as to how it is appearing; tejasaa kSamayaa diiptyaa = by brilliance, by meekness [tameness,] by lustre [of skin]; asya sadR^ishaH mR^igaH = its, coequal, deer; * mayaa na dR^iSTa puurvaH* = by me, not seen, earlier - so far.

अनुवादः

“As to how this extraordinary deer is appearing, oh, king, by way of its brilliance, tameness, or by the lustre of its skin, I have not so far seen any coequal to this. [3-43-13]

स्रोतः: valmikiramayan.net

नानावर्णविचित्राङ्गो रत्नभूतो ममाग्रतः ।
द्योतयन् वनमव्यग्रं शोभते शशिसन्निभः ॥ १४ ॥

नाना वर्ण विचित्र अंगो रत्न भूतो मम अग्रतः । द्योतयन् वनम् अव्यग्रम् शोभते शशि संनिभः ॥ ३-४३-१४

‘नाना प्रकारके रंगोंसे युक्त होनेके कारण इसके अङ्ग विचित्र जान पड़ते हैं । ऐसा प्रतीत होता है मानो यह अङ्गोंका ही बना हुआ हो । मेरे आगे निर्भय एवं शान्तभावसे स्थित होकर इस वनको प्रकाशित करता हुआ यह चन्द्रमाके समान शोभा पा रहा है ॥ १४ ॥

नाना प्रकारद बण्णगळिन्द कूडिद्दरिन्द इदर मै विचित्रवागि काणुत्तदॆ नन्न मुन्दॆ निर्भयवागि, शान्तभावदिन्द निन्तुकॊण्डु ई वनवन्नु प्रकाशिसुत्ता इदु चन्द्रनन्तॆ शोभिसुत्तिदॆ.॥14॥

पदच्छेदः

14. naanaa varNa vicitra angaH = diversely, coloured, amazingly, limbed; ratna bindu samaacitaH = gemlike, dapples, dappled with; ratna bhuutaH = gemmed, completely; shashi sannibhaH = moon, like - in shine; a vyagram = not, hurriedly - nonchalantly; vanam dyotayan = forest, livening up; mama agrataH = my, before; shobhate = shining forth.

अनुवादः

“Diversely coloured, amazingly limbed, and spotted with gemlike dapples it is shining forth like a deer that is completely gemmy, and while nonchalantly moving before me it is enlivening the forest like the moon. [3-43-14]

स्रोतः: valmikiramayan.net

अहो रूपमहो लक्ष्मीः स्वरसम्पच्च शोभना ।
मृगोऽद्भुतो विचित्राङ्गो हृदयं हरतीव मे ॥ १५ ॥

अहो रूपम् अहो लक्ष्मीः स्वर संपत् च शोभना । मृगो अद्भुतो विचित्रांगो हृदयम् हरति इव मे ॥ ३-४३-१५

‘इसका रूप अद्भुत है । इसकी शोभा अवर्णनीय है । इसकी स्वरसम्पत्ति (बोली) बड़ी सुन्दर है । विचित्र अङ्गोंसे सुशोभित यह अद्भुत मृग मेरे मनको मोहे लेता है ॥ १५ ॥

इदर रूप अद्भुतवागिदॆ. इदर शोभॆ अवर्णनीयवागिदॆ. इदर स्वरवू सुन्दरवागिदॆ. चित्रित अङ्गगळिन्द सुशोभित ई अद्भुत मृगवु नन्न मनस्सन्नु मोहिसिबिट्टिदॆ.॥15॥

पदच्छेदः

15. aho ruupam aho lakSmiiH = ah, [what a] form, ah, [what a] brilliance; svara sampat ca shobhanaa = tonal, quality [bleat,] also, is beautiful; adbhutaH = wonderful; vicitra angaH mR^igaH = amazingly, limbed, deer; me hR^idayam harati iva = my, heart, stealing, as it were.

अनुवादः

“Ah, what a form, ah, what a brilliance, what a beautiful bleat! This amazingly limbed deer is wonderful, and this is stealing my heart, as it were. [3-43-15]

स्रोतः: valmikiramayan.net

यदि ग्रहणमभ्येति जीवन् नेव मृगस्तव ।
आश्चर्यभूतं भवति विस्मयं जनयिष्यति ॥ १६ ॥

यदि ग्रहणम् अभ्येति जीवन् एव मृगः तव । आश्चर्य भूतम् भवति विस्मयम् जनयिष्यति ॥ ३-४३-१६

‘यदि यह मृग जीते-जी ही आपकी पकड़में आ जाय तो एक आश्चर्यकी वस्तु होगा और सबके हृदयमें विस्मय उत्पन्न कर देगा ॥ १६ ॥

ई मृगवु जीवन्तवागि निम्म हिडितदल्लि बन्दरॆ ऒन्दु आश्चर्यद वस्तु आगुवुदु मत्तु ऎल्लर मनस्सिनल्लि विस्मय उण्टु माडबहुदु.॥16॥

पदच्छेदः

16. mR^igaH = deer; jiivan eva = while living [alive and well]; tava grahaNam abhyeti yadi = your, capture, draws in, if; aashcarya bhuutam bhavati = surprise, causing, it will be; vismayam janayiSyati = astonishment, creates.

अनुवादः

“It will be surprising if this deer draws into your capture alive and well, as it creates astonishment to one and all. [3-43-16]

स्रोतः: valmikiramayan.net

समाप्तवनवासानां राज्यस्थानां च नः पुनः ।
अन्तःपुरे विभूषार्थो मृग एष भविष्यति ॥ १७ ॥

समाप्तवनवासानां राज्यस्थानां च नः पुनः ।
अंःपुरॆविभूषार्थो मृग एष भविष्यति ॥

‘जब हमारे वनवासकी अवधि पूरी हो जायगी और हम पुनः अपना राज्य पा लेंगे, उस समय यह मृग हमारे अन्तःपुरकी शोभा बढ़ायेगा ॥ १७ ॥

नम्म वनवासद अवधि पूर्णवागि मुगिसि नावु पुनः नम्म राज्यवन्नु पडॆदाग, ई मृगवु नम्म अन्तःपुरद शोभॆ हॆच्चिसुवुदु.॥17॥

पदच्छेदः

17. eSa mR^igaH = this, deer; samaapta vana vaasaanaam = for us - on completing, forest, dwelling; punaH raajya sthaanaam ca = again, in kingdom, when [we will be] staying, also; naH = for us; antaHpure vibhuuSa arthaH = in palace-chambers, decoration, for the sake of - as a masterpiece; bhaviSyati = it becomes.

अनुवादः

“When we return to kingdom on completing our dwelling in forest this deer becomes a masterpiece in palace-chambers for us. [3-43-17]

स्रोतः: valmikiramayan.net

भरतस्यार्यपुत्रस्य श्वश्रूणां मम च प्रभो ।
मृगरूपमिदं दिव्यं विस्मयं जनयिष्यति ॥ १८ ॥

भरतस्य आर्यपुत्रस्य श्वश्रूणाम् मम च प्रभो । मृग रूपम् इदम् दिव्यम् विस्मयम् जनयिष्यति ॥ ३-४३-१८

‘प्रभो! इस मृगका यह दिव्य रूप भरतके, आपके, मेरी सासुओंके और मेरे लिये भी विस्मयजनक होगा ॥

प्रभुवे! मृगद ई दिव्यरूपवु भरतनिगॆ, निमगॆ, नन्न अत्तॆयरिगॆ मत्तु ननगू विस्मयजनकवागबहुदु.॥18॥

पदच्छेदः

18. prabho = oh, lord; idam mR^iga ruupam = this, deer’s, form; bharatasya = to Bharata; aaryaputrasya = to son of nobleman [you, Rama]; shvashruuNaam = to mothers-in-law; mama ca = to me, also; divyam vismayam janayiSyati = excellent, astonishment [jubilation,] creates.

अनुवादः

“Oh, lord, the form of this deer creates an excellent jubilation to Bharata, to you the son of the nobleman, to my mothers-in-law, and also to me in palace-chambers. [3-43-18]

स्रोतः: valmikiramayan.net

जीवन्न यदि तेऽभ्येति ग्रहणं मृगसत्तमः ।
अजिनं नरशार्दूल रुचिरं तु भविष्यति ॥ १९ ॥

जिवन्न यदि तेऽभ्येति ग्रहणं मृगसत्तमः ।
अजिनं नरशार्दूल रुचिरं तु भविष्यति ॥

जीवन् न यदि ते अभ्येति ग्रहणम् मृग सत्तमः । अजिनम् नरशार्दूल रुचिरम् तु भविष्यति ॥ ३-४३-१९

‘पुरुषसिंह! यदि कदाचित् यह श्रेष्ठ मृग जीते-जी पकड़ा न जा सके तो इसका चमड़ा ही बहुत सुन्दर होगा ॥ १९ ॥

पुरुषसिंह! ऒन्दॊम्मॆ ई श्रेष्ठमृगवु जीवन्तवागि हिडियलागदिद्दरू, इदर चर्मवू बहळ सुन्दरवागिदॆ.॥19॥

पदच्छेदः

19. nara shaarduula = oh, tigerly-man; mR^iga sattamaH = deer, the best; jiivan = while living; te grahaNam na abhyeti yadi = into your, capture, no, comes into, else if; ruciram ajinam tu bhaviSyati = beautiful, deerskin, on its part, will be there - will be remnant with us.

अनुवादः

“Else if that best deer does not come into you capture while alive, oh tigerly-man, at the least its gorgeous deerskin will be remnant of it. [3-43-19]

स्रोतः: valmikiramayan.net

निहतस्यास्य सत्त्वस्य जाम्बूनदमयत्वचि ।
शष्पबृस्यां विनीतायामिच्छाम्यहमुपासितुम् ॥ २० ॥

निहतस्य अस्य सत्त्वस्य जांबूनदमय त्वचि । शष्प बृस्याम् विनीतायाम् इच्छामि अहम् उपासितुम् ॥ ३-४३-२०

‘घास-फूसकी बनी हुई चटाईपर इस मरे हुए मृगका सुवर्णमय चमड़ा बिछाकर मैं इसपर आपके साथ बैठना चाहती हूँ ॥ २० ॥

हुल्लिन चापॆय मेलॆ ई सत्तिरुव मृगद सुवर्णमय चर्मवन्नु हासि नानु निम्मॊन्दिगॆ कुळितुकॊळ्ळलु बयसुत्तिरुवॆनु.॥20॥

पदच्छेदः

20. shaSpa bR^isyaam = tender darbha grass-blades, on seat of; viniitaayaam = overlaid; nihatasya asya sattvasya = killed, that, being’s - of that killed deer; jaambuunadamaya tvaci = in golden, skin - on the deerskin; upa aasitum = nearby [along with you,] to sit; aham icChaami = I, wish to.

अनुवादः

“I wish to sit along with you on its golden deerskin, overlaying it on a seat of tender darbha grass-blades, in case the deer is felled. [3-43-20]

टिप्पनी

The seat of those that are under a vow is called bR^isii, vratiinaam aasanam bR^isii, ajina, carma, kR^ittiH : amara kosha ‘A seat covered with darbha, the sacred grass, [and if available] a deerskin thereon.’

स्रोतः: valmikiramayan.net

कामवृत्तमिदं रौद्रं स्त्रीणामसदृशं मतम् ।
वपुषा त्वस्य सत्त्वस्य विस्मयो जनितो मम ॥ २१ ॥

कामवृत्तम् इदम् रौद्रम् स्त्रीणाम् असदृशम् मतम् । वपुषा तु अस्य सत्त्वस्य विस्मयो जनितो मम ॥ ३-४३-२१

‘यद्यपि स्वेच्छासे प्रेरित होकर अपने पतिको ऐसे काममें लगाना यह भयंकर स्वेच्छाचार है और साध्वी स्त्रियोंके लिये उचित नहीं माना गया है तथापि इस जन्तुके शरीरने मेरे हृदयमें विस्मय उत्पन्न कर दिया है (इसीलिये मैं इसको पकड़ लानेके लिये अनुरोध करती हूँ)’ ॥ २१ ॥

स्वॆच्छॆयिन्द प्रेरितवागि तन्न पतियन्नु इन्तह कॆलसदल्लि तॊडगिसुवुदु भयङ्कर स्वेच्छाचारवागिदॆ. मत्तु साध्वि स्त्रीयरिगागि उचितवल्लदिद्दरू, ई प्राणियिन्दागि नन्न हृदयदल्लि विस्मवन्नुण्टुमाडिबिट्टिदॆ. (अदक्कागि नानु इदन्नु हिडिदुतरलु ऒत्तायिसुत्ता इद्देनॆ.॥21॥

पदच्छेदः

21. raudram = unruly [nagging]; idam kaama vR^ittam = this sort of, independent behaviour

• self-seeking; striiNaam = to women; a sadR^isham = not, befitting; matam = tradition says so; tu = but; asya sattvasya = its, that being’s; vapuSaa = by beautiful body; mama vismayaH janitaH = to me, astonishment - curiosity, is induced.

अनुवादः

“Tradition says that this sort of unruly self-seeking is unbefitting to women, yet that deer’s beautiful body is inducing curiosity in me.” Seetha said so to Rama and remained waiting for his reply. [3-43-21]

टिप्पनी

Seetha talked only this much and left the fulfilment of her indent to the discretion of Rama. There is neither demand nor compulsion to bring the deer in her talk. But we usually hear the telltale stories, bringing from some other texts, which say that Seetha pestered, nagged, and harassed Rama to get this deer. But nothing of that sort is evident from the dialogue given to her by Valmiki. She started to ask Rama with a suchiH smitaH ‘a white smile, i.e., a toothy smile or a simpering smile’ that too to deride the security guard, namely Lakshmana. These security personnel all over the world and in all situations and always forewarn the secured, and on the other hand, it is customary to the secured person to jump off the cordon of security, disdainful of the security measures. After all, human nature wants a free living. Thus, when Seetha is trying to jump off the cordon of security laid by Lakshmana, commentators say that she is said to have smiled scornfully. lakshmaNa vaakya shravaNa janita kopaa siitaa raamam eva aaha - dk ‘with the anger generated on listening Lakshmana’s words, Seetha spoke to Rama,’ Whether Seetha is with kopa ‘anger’ or not, it is unsaid in the text.

स्रोतः: valmikiramayan.net

तेन काञ्चनरोम्णा तु मणिप्रवरशृङ्गिणा ।
तरुणादित्यवर्णेन नक्षत्रपथवर्चसा ॥ २२ ॥
बभूव राघवस्यापि मनो विस्मयमागतम् ।
इति सीतावचः श्रुत्वा दृष्ट्वा च मृगमद्भुतम् ॥ २३ ॥
लोभितस्तेन रूपेण सीतया च प्रचोदितः ।
उवाच राघवो हृष्टो भ्रातरं लक्ष्मणं वचः ॥ २४ ॥

तेन कांचन रोम्णा तु मणि प्रवर शृंगिणा । तरुण आदित्य वर्णेन नक्षत्र पथ वर्चसा ॥ ३-४३-२२ बभूव राघवस्य अपि मनो विस्मयम् आगतम् । एवम् सीता वचः श्रुत्वा दृष्ट्वा च मृगम् अद्भुतम् ॥ ३-४३-२३ लोबितः तेन रूपेण सीताया च प्रचोदितः । उवाच राघवो हृष्टो भ्रातरम् लक्ष्मणम् वचः ॥ ३-४३-२४

सुनहरी रोमावली, इन्द्रनील मणिके समान सींग, उदयकालके सूर्यकी-सी कान्ति तथा नक्षत्रलोककी भाँति विन्दुयुक्त तेजसे सुशोभित उस मृगको देखकर श्रीरामचन्द्रजीका मन भी विस्मित हो उठा । सीताकी पूर्वोक्त बातको सुनकर, उस मृगके अद्भुत रूपको देखकर, उसके उस रूपपर लुभाकर और सीतासे प्रेरित होकर हर्षसे भरे हुए श्रीरामने अपने भाई लक्ष्मणसे कहा— ॥ २२—२४ ॥

बङ्गारदन्तह रोमराजि, इन्द्रनील मणियन्तह कॊम्बुगळु, उदयकालद सूर्यनन्तह शान्ति हागू नक्षत्रलोकदन्तॆ चुक्कॆगळ तेजदिन्द सुशोभित मृगवन्नु नोडि श्रीरामचन्द्रन मनस्सू कूड विस्मयवायितु. सीतॆयु हिन्दॆ हेळिद मातन्नु केळि, आ मृगद अद्भुत रूपवन्नु नोडि अदर रूपक्कॆ मारु होगि, सीतॆयिन्द प्रेरितनागि हर्षगॊण्डु श्रीरामनु तम्मनाद लक्ष्मणनल्लि हेळिदनु.॥22-24॥

पदच्छेदः

22, 23a. kaancana romNaa [ruupeNa] = by its, golden, hair [golden coat]; maNi pravara shR^ingiNaa = which has - sapphirine, excellent, horns; taruNa aaditya varNena = tender, sun, in hue - complexion; nakSatra patha varcasaa = stars, pathway [milky way,] having resplendence - ambience; tena tu = by that reason, on its part; raaghavasya manaH api = Raghava’s, heart, even; vismayam aagatam babhuuva = awe, came over [struck,] it became.

अनुवादः

As for that deer’s horns they vie with excellent sapphires, its golden coat with the glitter of tender sun, and its ambience with silver spots on coat with a milk way containing twinkling stars, and by that reason even Raghava’s heart is awestruck when he saw it. [3-43-22, 23a]

टिप्पनी

According to this original text, Rama is more lured by the Golden Deer than Seetha, whereas later legends made Seetha a scapegoat. Rama too did not fancifully come under the lure but he got his own logistics to fall after the deer, which we come across in the following speeches of Rama. The word api ’even,’ is a normal metrical filler at most times, but assumes importance at times. Here Rama is the all knowing and all deciding personality as depicted until now, and ’even’ he is lured by the deer, say Maareecha’s supernal trickery.

स्रोतः: valmikiramayan.net

पदच्छेदः

23b, 24. raaghavaH = Raghava; evam siitaa vacaH shrutvaa = in this way, Seetha’s, words, on hearing; adbhutam [tam] mR^igam dR^iSTvaa ca = wondrous one, [that] deer, having observed, also; tena ruupeNa lobitaH = by its, form, lured - amused; siitaayaaH ca pracoditaH = by Seetha, even, motivated; hR^iSTaH = delightedly; bhraataram lakSmaNam vacaH uvaaca = to brother, Lakshmana, word, spoke.

अनुवादः

In this way, hearing the words of Seetha and observing that wondrous deer Raghava is also amused by its form, and even motivated by Seetha in fetching it, he delightedly spoke this word to his brother Lakshmana. [3-43-23b, 24]

टिप्पनी

When Seetha placed her indent before Rama, Rama is speaking to Lakshmana, only to allow us to listen his strategy in going after the deer. *atra mR^igayaa vyasana doShaan jaanan api raamo - lobhitaH ten ruupeNa - iti anayo uktayaa mahaa purusaanatra mR^igayaa vyasana doSaan jaanan api raamo - lobhitaH ten ruupeNa - iti anayo uktayaa mahaa puru//saanaam api bhavati vyasana anuruupatayaa buddhi vyaamoho bhavati iti suucitam - dk - *

टिप्पनी

• *‘here knowing well about the blemishes of hunting games, Rama is lured, ambitioned, hankered after etc. By these words it is suggested that even great people are beguiled for their inclination in such matters - Dharmaakuutam;

टिप्पनी

asambhave hemamayasya jantoH tathaa api raamo lulubhe mR^igaaya | sabhaa parva - bhaarata - raamo hema mR^igam na vetti - - - dyuute bhraatR^i catuSTayam ca mahiSiim dharmaatmajo dattavaan | praayaH sat puruSo hi anartha samaye buddhyaa parityajyate - - praaciinaa

टिप्पनी

’even if it is impossible to have a golden deer, Rama is lured by it for his hunting game’ Maha Bharata, sabhaa parva ; ‘Rama, unable to distinguish illusory deer [went after it…] Yudhistar staked all his four brothers and his queen [in dice game…] thus even great people at inopportune times loose their brains,’ an ancient saying.

स्रोतः: valmikiramayan.net

पश्य लक्ष्मण वैदेह्याः स्पृहामुल्लसितामिमाम् ।
रूपश्रेष्ठतया ह्येष मृगोऽद्य न भविष्यति ॥ २५ ॥

‘लक्ष्मण! देखो तो सही, विदेहनन्दिनी सीताके मनमें इस मृगको पानेके लिये कितनी प्रबल इच्छा जाग उठी है? वास्तवमें इसका रूप है भी बहुत ही सुन्दर । अपने रूपकी इस श्रेष्ठताके कारण ही यह मृग आज जीवित नहीं रह सकेगा ॥ २५ ॥

लक्ष्मण! नोडल्लि विदेहनन्दिनी सीतॆय मनस्सिनल्लि ई मृगवन्नु पडॆयलु ऎष्टु प्रबल इच्छॆ उण्टागिदॆ? वास्तववागि इदर रूपवू बहळ सुन्दरवागिदॆ. तन्न रूपद ई श्रेष्ठतॆय कारणदिन्दले ई मृगवु इन्दु जीवितवागि इरलारदु.॥25॥

न वने नन्दनोद्देशे न चैत्ररथसंश्रये ।
कुतः पृथिव्यां सौमित्रे योऽस्य कश्चित् समो मृगः ॥ २६ ॥

न वने नन्दनोद्दॆशे न चैत्ररथसंश्रये ।
कुतः पृथिव्यां सौमित्रे योऽस्य कश्चित्समो मृगः ॥

‘सुमित्रानन्दन! देवराज इन्द्रके नन्दनवनमें और कुबेरके चैत्ररथवनमें भी कोई ऐसा मृग नहीं होगा, जो इसकी समानता कर सके । फिर पृथ्वीपर तो हो ही कहाँसे सकता है ॥ २६ ॥

सुमित्रानन्दन! देवेन्द्रन नन्दनवनदल्लि मत्तु कुबेरन चैत्ररथ वनदल्लियू इदक्कॆ समानवाद यावुदे मृगवु इरलारदु. हागिरुवाग भूमियल्लि हेगॆ इरबल्लदु.॥26॥

पदच्छेदः

25. lakSmaNa = Lakshmana; vaidehyaaH ullasitaam imaam spR^ihaam pashya = Vaidehi’s, enthused, this, delight, you see; saumitre = oh, Soumitri; adya ruupa shreSThatayaa hi = presently, by form’s, by excellence, for sure; eSaH mR^igaH = such a sort of, [other] deer; vane = forest; na bhaviSyati = does not, exist; nandana uddeshe = in Nandana, places [gardens of Indra]; na = will not be there; caitraratha samshraye = in Caitraratha, adjoins of [of Kubera]; na = will not be there; yaH asya samaH = which, to it, similar

• deer; kashcit mR^igaH = some, deer; pR^ithivyaam kutaH = on earth, how - how can there be.

अनुवादः

“Lakshmana, behold this enthusiastic delight of Vaidehi. Oh, Soumitri, presently no other deer indeed with such an excellent form exists in this forest. Or else, does it exist in Nandana Gardens of Indra

• no, it cannot be there; in the adjoins of Caitraratha Gardens of Kubera - no, it will not be there, then how can there be some deer on earth which is similar to this! [3-43-25, 26]

स्रोतः: valmikiramayan.net

प्रतिलोमानुलोमाश्च रुचिरा रोमराजयः ।
शोभन्ते मृगमाश्रित्य चित्राः कनकबिन्दुभिः ॥ २७ ॥

प्रतिलोमानलोमाश्च रुचिरा रोमराजयः ।
शोभन्ते मृगमाश्रित्य चित्राः कनकबिन्दुभिः ॥

प्रतिलोम अनुलोमाः च रुचिरा रोम राजयः । शोभन्ते मृगम् आश्रित्य चित्राः कनक बिन्दुभिः ॥ ३-४३-२७

‘टेढ़ी और सीधी रुचिर रोमावलियाँ इस मृगके शरीरका आश्रय ले सुनहरे विन्दुओंसे चित्रित हो बड़ी शोभा पा रही हैं ॥ २७ ॥

कॆलवॆडॆ बागिद, कॆलवॆडॆ निमिरि निन्त सुन्दर रोमराजिगळु ई मृगद शरीरवन्नु आश्रयिसि, स्वर्णबिन्दुगळिन्द चित्रितवागि बहळ शोभिसुत्तिदॆ.॥27॥

पदच्छेदः

27. prati loma = upturned, hair; anu lomaaH ca = down-turned, hair, also; ruciraaH kanaka bindubhiH = with charming, golden, spots; citraaH roma raajayaH = amazing, hair, lines; mR^igam aashritya shobhante = deer, abiding - embedded [on coat of deer,] are glittery.

अनुवादः

“Amazing are its hairlines with hair upturned at some places and down-turned at other, and the golden spots embedded on the coat of the deer are glittery. [3-43-27]

स्रोतः: valmikiramayan.net

पश्यास्य जृम्भमाणस्य दीप्तामग्निशिखोपमाम् ।
जिह्वां मुखान्निःसरन्तीं मेघादिव शतह्रदाम् ॥ २८ ॥

पश्य अस्य जृंभमाणस्य दीप्ताम् अग्नि शिखोपमाम् । जिह्वाम् मुखात् निःसरंतीम् मेघात् इव शत ह्रदाम् ॥ ३-४३-२८

‘देखो न, जब यह जँभाई लेता है, तब इसके मुखसे प्रज्वलित अग्निशिखाके समान दमकती हुई जिह्वा बाहर निकल आती है और मेघसे प्रकट हुई बिजलीके समान चमकने लगती है ॥ २८ ॥

नोडु, नोडु! इदु आकळिसिदाग इदॆ बायियिन्द उरियुव बॆङ्किय ज्वालॆयन्तॆ नालिगॆ हॊरगॆ चाचिकॊळ्ळुत्तदॆ मत्तु मेघगळिन्द प्रकटवाद मिञ्चिनन्तॆ हॊळॆयतॊडगुत्तदॆ.॥28॥

पदच्छेदः

28. jR^imbhamaaNasya asya mukhaat = while yawning, from its, from mouth; niH sarantiim = from mouth, out, flowing - exserting; diiptaam agni shikha upamaam jihvaam = flaring, fire, crests - tongue of fire, similar, at tongue; meghaat = from cloud; shata hradaam = in hundred ways, which is flowing - lightning; iva = as with; pashya = you see.

अनुवादः

“See at its tongue that is exserting from its mouth while it is yawning, which is similar to the flaring tongue of fire and to the lightning from a cloud. [3-43-28]

स्रोतः: valmikiramayan.net

मसारगल्वर्कमुखः शङ्खमुक्तानिभोदरः ।
कस्य नामानिरूप्योऽसौ न मनो लोभयेन्मृगः ॥ २९ ॥

मसार गल्वर्क मुखः शंख मुक्ता निभ उदरः । कस्य नाम अनिरूप्यः असौ न मनो लोभयेत् मृगः ॥ ३-४३-२९

‘इसका मुख-सम्पुट इन्द्रनीलमणिके बने हुए चषक (पानपात्र) के समान जान पड़ता है, उदर शङ्ख और मोतीके समान सफेद है । यह अवर्णनीय मृग किसके मनको नहीं लुभा लेगा ॥ २९ ॥

इदर मुख-सम्पुटवु इन्द्रनीलमणियिन्द माडिद पानपात्रॆयन्तॆ अनिसुत्तिदॆ. उदरवु शङ्ख मत्तु मुत्तिनन्तॆ बॆळ्ळगिदॆ. ई अवर्णनीय मृगवन्नु नोडि यार मनस्सु ताने मारुहोगदु.॥29॥

पदच्छेदः

29. masaaraH = sapphirine; gallarkaH = caSaka = mug-like, beaker-like; mukhaH = face; shankha muktaa nibha udaraH = conch, pearl, in shine, paunch; a niruupyaH = not, demonstrable inexplicable [its beauty]; asau mR^igaH = that, deer; kasya naama manaH na lobhayet = whose, in name, heart, not, lures.

अनुवादः

“Its face is like a mug made up of sapphires, its paunch is pearly and conchoidal, and whose heart is it that will not lured for this deer with an inexplicable beauty. [3-43-29]

स्रोतः: valmikiramayan.net

कस्य रूपमिदं दृष्ट्वा जाम्बूनदमयप्रभम् ।
नानारत्नमयं दिव्यं न मनो विस्मयं व्रजेत् ॥ ३० ॥

कस्य रूपम् इदम् दृष्ट्वा जांबूनदमय प्रभम् । नाना रत्नमयम् दिव्यम् न मनो विस्मयम् व्रजेत् ॥ ३-४३-३०

‘नाना प्रकारके रत्नोंसे विभूषित इसके सुनहरी प्रभावाले दिव्य रूपको देखकर किसके मनमें विस्मय नहीं होगा ॥

नाना प्रकारद रत्नगळिन्द विभूषित इदर बङ्गारदन्तह प्रभॆयुळ्ळ दिव्य रूपवन्नु नोडि यार मनस्सिनल्लि ताने विस्मयवागलारदु.॥30॥

पदच्छेदः

30. jaambuu nadamaya prabham = golden, in glitter; naanaa ratnamayam = numerously, bejewelled - as it were; divyam = astounding; idam ruupam dR^iSTvaa = this, look, on seeing; kasya manaH vismayam na vrajet = whose, mind, into astonishment, not, transported.

अनुवादः

“On seeing at this astounding look of the deer which is golden in glitter and bejewelled numerously as it were, whose heart is it that will not be transported into astonishment. [3-43-30]

स्रोतः: valmikiramayan.net

मांसहेतोरपि मृगान् विहारार्थं च धन्विनः ।
घ्नन्ति लक्ष्मण राजानो मृगयायां महावने ॥ ३१ ॥

मांस हेतोः अपि मृगान् विहारार्थम् च धन्विनः । घ्नन्ति लक्ष्मण राजानो मृगयायाम् महावने ॥ ३-४३-३१

‘लक्ष्मण! राजालोग बड़े-बड़े वनोंमें मृगया खेलते समय मांस (मृगचर्म) के लिये और शिकार खेलनेका शौक पूरा करनेके लिये भी धनुष हाथमें लेकर मृगोंको मारते हैं ॥ ३१ ॥

लक्ष्मण! राजरुगळु दॊड्ड-दॊड्ड वनगळल्लि बेटॆयाडुत्ता मृगचर्मक्कागि हागू बेटॆय व्यसनक्कागि कैयल्लि धनुस्सन्नु हिडिदुकॊण्डु मृगगळन्नु कॊल्लुतारॆ.॥31॥

पदच्छेदः

31. lakSmaNa = oh, Lakshmana; raajaanaH mahaa vane mR^igayaayaam = kings, in great, forests, in games of hunting; maamsa hetoH api = flesh, for the sake of, even; dhanvinaH [dhanvanaH] = archers [of bows, or, to use bows in sport, archery]; vihaara artham ca = sporting, for purpose of, also; mR^igaan ghnanti = deer, they kill.

अनुवादः

“Kings pursuing games of hunting in great forests, oh, Lakshmana, will be felling deer either for the sake of flesh, or just for the purpose of sporting archery. [3-43-31]

स्रोतः: valmikiramayan.net

धनानि व्यवसायेन विचीयन्ते महावने ।
धातवो विविधाश्चापि मणिरत्नसुवर्णिनः ॥ ३२ ॥

धनानि व्यवसायेन विचीयन्ते महावने । धातवो विविधाः च अपि मणि रत्न सुवर्णिनः ॥ ३-४३-३२

‘मृगयाके उद्योगसे ही राजालोग विशाल वनमें धनका भी संग्रह करते हैं; क्योंकि वहाँ मणि, रत्न और सुवर्ण आदिसे युक्त नाना प्रकारकी धातुएँ उपलब्ध होती हैं ॥ ३२ ॥

बेटॆय उद्योगदिन्दले राजरु विशालवनदल्लि धनवन्नू सङ्ग्रहिसुत्तारॆ. एकॆन्दरॆ अल्लि मणिगळु रत्नगळु, सुवर्णादिगळिन्द कूडिद नाना प्रकारद धातुगळु दॊरॆयुत्तवॆ.॥32॥

पदच्छेदः

32. mahaavane = in great-forests; vyavasaayena = exerting themselves; dhanaani = riches [forest produce]; maNi ratna suvarNinaH = jewels, gemstones, gold containing [gold gravel]; vividhaaH dhaatavaH ca api = ores, many, also, even; vi ciiyante = by far, they will be amassing.

अनुवादः

“And exerting themselves in great forests they by far amass forest produce, ores, jewels, gemstones and the gravel of gold. [3-43-32]

टिप्पनी

‘And this deer is also the produce of this forest, as such hunting this for taming or tanning is befitting to us, as we are princes.’ One should not ’exert oneself,’ or ‘amass’ forest produce even if he is a king, but collect it casually without looting it.

स्रोतः: valmikiramayan.net

तत् सारमखिलं नॄणां धनं निचयवर्धनम् ।
मनसा चिन्तितं सर्वं यथा शुक्रस्य लक्ष्मण ॥ ३३ ॥

तत्सारमखिलं नृणां धनं निचयवर्धनम् ।
मनसा चिन्तितं सर्वं यथा शुक्रस्य लक्ष्मण ॥

तत् सारम् अखिलम् नॄणाम् धनम् निचय वर्धनम् । मनसा चिन्तितम् सर्वम् यथा शुक्रस्य लक्ष्मण ॥ ३-४३-३३

‘लक्ष्मण! कोशकी वृद्धि करनेवाला वह वन्य धन मनुष्योंके लिये अत्यन्त उत्कृष्ट होता है । ठीक उसी तरह, जैसे ब्रह्मभावको प्राप्त हुए पुरुषके लिये मनके चिन्तनमात्रसे प्राप्त हुई सारी वस्तुएँ अत्यन्त उत्तम बतायी गयी हैं ॥ ३३ ॥

लक्ष्मण! कोशवन्नु वृद्धिपडिसुव वन्यधनवु मनुष्यनिगॆ अत्यन्त उत्तमवागिदॆ हागॆये ब्रह्मभाववन्नु पडॆदिरुव मनुष्यनिगॆ मनस्सिन चिन्तन मात्रदिन्द दॊरॆत ऎल्ल वस्तुगळु अत्यन्त उत्तमवॆन्दु हेळलागिदॆ.॥33॥

पदच्छेदः

33. lakSmaNa = oh, Lakshmana; akhilam tat saaram = all, that, the best; dhanam = wealth [forest produce]; nR^INaam = for humanly kings; manasaa cintitam = in mind, that which is thought; sarvam = everything; shukrasya yathaa = Shukra’s, as with; nicaya vardhanam = treasury-filling.

अनुवादः

“Everything of that wealth from forest produce will be filling the treasuries of kings, like the speculated objects filling the entire treasury of Shukra just by his thinking of them in his mind. [3-43-33]

टिप्पनी

Whatever object Shukra thinks wilfully, it becomes a reality, filling his treasury. So also, whatever objects the kings desire they come to reality through forest produce. This is a puranic/ legendary saying which Rama is quoting.

टिप्पनी

Or, as contained in Maha Bharata, Udyoga Parva, Suparna-Narada discourse: manuShyebhya samaadatte shukraH cintaa aarjitam dhanam ’the pipedreams, [the unattainable or fanciful hopes or schemes,] of people fill up the coffers of Shukra.’

टिप्पनी

Or, dhaninaam kosha vardhanam dhanam saaram ‘for rich people [like kings, merchants,] coffer, filling, wealth, i.e., the forest produce is the best.’ ‘The forest produce is the best wealth for enriching the coffers of the kings for maintenance of kingdom, and for other rich people it is for trade etc.’ Hence, this deer, or its deerskin is saaram ‘an excellent gift’ to be taken to Ayodhya on our return.’ Rama’s saying is interpreted in this way giving a high priority to forest produce.

स्रोतः: valmikiramayan.net

अर्थी येनार्थकृत्येन संव्रजत्यविचारयन् ।
तमर्थमर्थशास्त्रज्ञाः प्राहुरर्थ्याः सुलक्ष्मण ॥ ३४ ॥

अर्थी येन अर्थ कृत्येन संव्रजति अविचारयन् । तम् अर्थम् अर्थ शास्त्रज्ञः प्राहुः अर्थ्याः च लक्ष्मण ॥ ३-४३-३४

‘लक्ष्मण! अर्थी मनुष्य जिस अर्थ (प्रयोजन) का सम्पादन करनेके लिये उसके प्रति आकृष्ट हो बिना विचारे ही चल देता है, उस अत्यन्त आवश्यक प्रयोजनको ही अर्थसाधनमें चतुर एवं अर्थशास्त्रके ज्ञाता विद्वान् ‘अर्थ’ कहते हैं ॥ ३४ ॥

लक्ष्मणने! अर्थी मनुष्य याव अर्थ (प्रयोजन) वन्नु सम्पादिसलु अदर कुरितु आकृष्टनागि विचार माडदॆये हॊरटु बिडुत्तानो, आ अत्यन्त आवश्यक प्रयोजनवन्ने अर्थ साधनॆयल्लि चतुर हागू अर्थशास्त्रद विद्वांसरु ‘अर्थ’ ऎन्दु हेळुत्तारॆ.॥34॥

पदच्छेदः

34. lakSmaNa = oh, Lakshmana; arthii = an aspirant; yena artha kR^ityena = by which, aspirational, activity; a vicaarayan = without, discrimination [unhesitatingly]; sam vrajati = verily, scurries for; tam = that alone - that target; artha shaastraGYaH = finance, science, knowers of - financial experts; arthyaaH = who have reaped riches, financially-well people; ca = they too; artham = that is the worthwhile - wealth; pra ahuH = they - well, say, well-said - lauded by them.

अनुवादः

“The financial experts and the other financially well-off people say that with which aspirational activity an aspirant unhesitatingly scurries and achieves it, that achieved target alone is lauded to be worthwhile, or, as real wealth. [3-43-34]

टिप्पनी

To support his argument that bringing the Golden Deer shall not become a pipedream but it shall occur in reality, Rama is substantiating with this statement. This is called apuurva vastu sekaraNa ‘collection of valuable objects’ which is a fashion to anyone, especially to kings. Then Lakshmana may further insist ’even then you shall not go, it is a fanciful deer/demon,’ for which Rama is saying ‘getting the un-gettable itself is worthwhile.’

स्रोतः: valmikiramayan.net

एतस्य मृगरत्नस्य परार्घ्ये काञ्चनत्वचि ।
उपवेक्ष्यति वैदेही मया सह सुमध्यमा ॥ ३५ ॥

एतस्य मृगरत्नस्य परार्ध्ये काञ्चनत्वचि ।
उपवेक्ष्यति वैदेही मया सह सुमध्यमा ॥

‘इस रत्नस्वरूप श्रेष्ठ मृगके बहुमूल्य सुनहरे चमड़ेपर सुन्दरी विदेहराजनन्दिनी सीता मेरे साथ बैठेगी ॥ ३५ ॥

ई रत्नप्राय श्रेष्ठ मृगद अमूल्य चिन्नदन्तह तॊगलिन मेलॆ सुन्दरि विदेहनन्दिनि सीतॆयु नन्नॊन्दिगॆ कुळितुकॊळ्ळुवळु.॥35॥

पदच्छेदः

35. su madhyamaa = well, waisted one - comely Seetha; vaidehii = Vaidehi; etasya mR^iga ratnasya = that this [such a,], deer, gem of a; paraardhye kaancana tvaci = on invaluable, golden, skin; mayaa saha = me, along with; upa vekSyati [upa vishST] = nearby, will be sitting.

अनुवादः

“This comely Vaidehi will be sitting on that invaluable golden skin of that gem of a deer along with me. [3-43-35]

टिप्पनी

Rama is not primarily bothered to tame the Golden Deer by declaring about its skin and its usage at this juncture. This skin alone is the ’laudable wealth’ ‘worthwhile object’ and a ‘masterpiece.’

स्रोतः: valmikiramayan.net

न कादली न प्रियकी न प्रवेणी न चाविकी ।
भवेदेतस्य सदृशी स्पर्शेऽनेनेति मे मतिः ॥ ३६ ॥

न कादली न प्रियकी न प्रवेणी न चाविकी ।
भवेदेतस्य सदृशी स्पर्शऽनेनेति मे मतिः ॥

न कादली न प्रियकी न प्रवेणी न च अविकी । भवेत् एतस्य सदृशी स्पर्शनेन इति मे मतिः ॥ ३-४३-३६

‘कदली (कोमल ऊँचे चितकबरे और नीलाग्ररोमवाले मृगविशेष), प्रियक (कोमल ऊँचे चिकने और घने रोमवाले मृगविशेष), प्रवेण (विशेष प्रकारके बकरे) और अवि (भेड़) की त्वचा भी स्पर्श करनेमें इस काञ्चन मृगके छालेके समान कोमल एवं सुखद नहीं हो सकती, ऐसा मेरा विश्वास है ॥ ३६ ॥

कदली (कॊमल ऎत्तरवाद चुक्कॆगळिरुव, नीलाग्ररोमवुळ्ळ मृग विशेष), प्रियक (स्निग्धवाद उद्दवाद, दट्टवागि रोमवुळ्ळ मृगविशेष), प्रवेण (विशेष प्रकारद आडु) अवि(कुरि)य त्वचॆयू स्पर्शवू ई काञ्चन मृगद चर्मक्कॆ सरियागि कोमल हागू सुखकरवागलारदु ऎन्दे नन्न विश्वासवागिदॆ.॥36॥

पदच्छेदः

36. sparshanena = by way of [soft-] touch of skin - now assessed by seeing; kaadalii = Kadali’s skin - variety of deer; etasya sadR^ishii na bhavet = to this, matching, not, it becomes; priyakii = Priyaki’s skin; na = not; praveNii = Praveni’s skin; na = not; avikii = Avi’s skin -a breed of sheep; na = not; iti me matiH = thus, is my, thinking.

अनुवादः

“I think the skin of Kadali deer, or of Priyaki deer, or of Praveni deer, or as a matter of fact the skins of best breed of deer or sheep will not be match to the deerskin of this deer, insofar as the soft-touch is concerned. [3-43-36]

टिप्पनी

Kadali, Priaki and Avi are the names of breed of deer that yield best deerskins. It is said in amara kosha: kadalii kandalii ciinaH ca camuuru priyakaH; amii ajina yonayaH; avayaH shaila meSa arka Kadali is the deer with white stripes on its neck that lives in a big burrows. Priyaki will have thick brown and black hair and these yield the best and soft deerskin for sitting. AviH is the sheep in breed. The word Praveni may perhaps not of a breed of deer as said in amara kosha: aiNeya meNyaaH carmaadyameNaH aiNam ubhe triSu Thus it conveys the meaning aiNeya, the best deer belonging to doe, and aiNa, belonging to buck. Some take this praveNi as a separate breed whose dictionary meaning is completely different than that of deer.

स्रोतः: valmikiramayan.net

एष चैव मृगः श्रीमान् यश्च दिव्यो नभश्चरः ।
उभावेतौ मृगौ दिव्यौ तारामृगमहीमृगौ ॥ ३७ ॥

एष चैव मृगः श्रीमान् यः च दिव्यो नभः चरः । उभौ एतौ मृगौ दिव्यौ तारामृग महीमृगौ ॥ ३-४३-३७

‘यह सुन्दर मृग और वह जो दिव्य आकाशचारी मृग (मृगशिरा नक्षत्र) है, ये दोनों ही दिव्य मृग हैं । इनमेंसे एक तारामृग१ और दूसरा महीमृग२ है ॥ ३७ ॥

१. नक्षत्रलोकमें विचरनेवाला मृग (मृगशिरा नक्षत्र) । २. दूसरा पृथ्वीपर विचरनेवाला काञ्चन मृग ।

(ई सुन्दरमृग मत्तु आ दिव्य आकाशचारी मृगवु मृगशिरा नक्षत्र) इवॆरडू दिव्य मृगगळागिवॆ. इवुगळल्लि ऒन्दु तारामृग मत्तु इन्नॊन्दु महीमृगवागिदॆ, (नक्षत्र लोकदल्लि सञ्चरिसुव मृग (मृगशिरा नक्षत्र) इन्नॊन्दु पृथिवियल्लि सञ्चरिसुव काञ्चन मृग.॥37॥

पदच्छेदः

37. shriimaan eSa mR^igaH ca eva = magnificent one, this, deer, also, thus; nabhaH caraH = in sky, moving [deer]; yaH ca divyaH = which, also, best one; is there, that one; divyau etau = divine, these two; taaraa mR^iga = in stars, deer - in stellar region, i.e., in Orion or in moon; mahii mR^igau = on earth, deer; ubhau mR^igau = [only these] two, [are the divine] deer.

अनुवादः

“Only two divine deer are there, this magnificent deer on earth, and the other that moves in skies remaining in stellar region. [3-43-37]

टिप्पनी

The deer in skies is taken in two ways; one, the deer in the moon and the other, the Orion constellation, mR^iga shiirSa, mR^iga shira ‘deer, as its head,’ i.e., the deer-like stars in the head of Orion, where East takes this Orion as the ‘hunted’ and West takes it as the ‘hunter’, in which ‘hunting’ is common. And Rama wants to hunt down the reality of the deer. But Lakshmana may still insist saying, ‘maybe, only these two deer are the unavailable objects. We cannot leap up to skies to catch hold of those deer-like stars, or the deer in the moon. Equally this tricky deer on earth is uncatchable. Thereby getting its skin is also that dreamy.’ For this Rama explains his duty in his next course of action, viz., killing the demon.

स्रोतः: valmikiramayan.net

यदि वायं तथा यन्मां भवेद् वदसि लक्ष्मण ।
मायैषा राक्षसस्येति कर्तव्योऽस्य वधो मया ॥ ३८ ॥

यदि वा अयम् तथा यत् माम् भवेत् वदसि लक्ष्मण । माया एषा राक्षसस्य इति कर्तव्यो अस्य वधो मया ॥ ३-४३-३८

‘लक्ष्मण! तुम मुझसे जैसा कह रहे हो यदि वैसा ही यह मृग हो, यदि यह राक्षसकी माया ही हो तो भी मुझे उसका वध करना ही चाहिये ॥ ३८ ॥

लक्ष्मण! नीनु नन्नल्लि हेळिदन्तॆ इदु मृगवादरू, इदु राक्षसन मायॆये आगिद्दरू नानु इदन्नु वधिसलेबेकु.॥38॥

पदच्छेदः

38. lakSmaNa = oh, Lakshmana; eSaa raakSasasya maayaa iti = this is, demon’s, wizardry, thus; maam yat vadasi = to me, what, you told; tathaa ayam bhavet = that way, this, results in, [wizardry of demon]; yadi vaa = if, else - even then - if he is a demon; mayaa asya vadhaH kartavyaH [bhavet] = by me, its [deer/ demon’s,] killing, is the duty [that results in; ellipses : if this deer happens to be Maareecha, he is eliminable, from verse 40.

अनुवादः

“You are telling me that ’this is the wizardry of the demon.’ Even then, Lakshmana, if this results in that way as a demon’s wizardry, my duty also results in the elimination of that deer. [3-43-38]

स्रोतः: valmikiramayan.net

एतेन हि नृशंसेन मारीचेनाकृतात्मना ।
वने विचरता पूर्वं हिंसिता मुनिपुङ्गवाः ॥ ३९ ॥

एतेन हि नृशंसेन मारीचेन अकृत आत्मना । वने विचरता पूर्वम् हिंसिता मुनि पुंगवाः ॥ ३-४३-३९

‘क्योंकि अपवित्र (दुष्ट) चित्तवाले इस क्रूरकर्मा मारीचने वनमें विचरते समय पहले अनेकानेक श्रेष्ठ मुनियोंकी हत्या की है ॥ ३९ ॥

एकॆन्दरॆ अपवित्र (दुष्ट) चित्तवुळ्ळ ई क्रूर कर्मा मारीचनु वनदल्लि तिरुगाडुत्तिरुवाग मॊदलु अनेकानेक श्रेष्ठमुनिगळ हत्यॆ माडिरुवनु.॥39॥

पदच्छेदः

39. [yadi = if this is Maareecha, by him]; nR^ishamsena = by heinous one; akR^ita aatmanaa hi = by vicious, souled one, indeed; vane vicarataa = in forest, on the prowl; etena maariicena = by such, Maareecha; puurvam muni pungavaaH himsitaaH = earlier, sages, eminent, are tortured.

अनुवादः

“If this deer is Maareecha, this heinous and vicious-souled demon has indeed tortured many eminent sages earlier when was on the prowl in the forests, thus he is eliminable. [3-43-39]

स्रोतः: valmikiramayan.net

उत्थाय बहवोऽनेन मृगयायां जनाधिपाः ।
निहताः परमेष्वासास्तस्माद् वध्यस्त्वयं मृगः ॥ ४० ॥

उत्थाय बहवोऽ न मृगयायां जनाधिपाः ।
निहताः परमेष्वासास्तस्माद् वध्यस्त्वयं मृगः ॥

उत्थाय बहवो अनेन मृगयायाम् जनाधिपाः । निहताः परम इष्वासाः तस्मात् वध्यः तु अयम् मृगः ॥ ३-४३-४०

‘इसने मृगयाके समय प्रकट होकर बहुत-से महाधनुर्धर नरेशोंका वध किया है, अतः इस मृगके रूपमें इसका भी वध अवश्य करनेयोग्य है ॥ ४० ॥

इवनु बेटॆय समय प्रकटनागि अनेक महाधनुर्धर राजरन्नु वधिसिरुवनु. आद्दरिन्द ई मृग रूपदल्लि इवन वधॆयु अवश्यवागि माडलु योग्यवागिदॆ.॥40॥

पदच्छेदः

40. anena = by him; utthaaya = uprising [rising against, rebelliously]; mR^igayaayaam = in game of hunting; bahavaH parama iSvaasaaH = many, excellent, bow wielders [archers]; janaadhipaaH = kings; nihataaH = were killed; tasmaat tu = for that reason, at least; ayam mR^igaH vadhyaH = this, deer/beast, is eradicable.

अनुवादः

“He rebelliously killed many kings who are excellent archers while they were in hunting games, at least for that reason this bestial monster is eradicable. [3-43-40]

टिप्पनी

The last word in second foot mR^iga is also identifiable with ‘beast’ thus a bestial monster.

स्रोतः: valmikiramayan.net

पुरस्तादिह वातापिः परिभूय तपस्विनः ।
उदरस्थो द्विजान् हन्ति स्वगर्भोऽश्वतरीमिव ॥ ४१ ॥

पुरस्तात् इह वातापिः परिभूय तपस्विनः । उदरस्थो द्विजान् हन्ति स्व गर्भो अश्वतरीम् इव ॥ ३-४३-४१

‘इसी वनमें पहले वातापि नामक राक्षस रहता था, जो तपस्वी महात्माओंका तिरस्कार करके कपटपूर्ण उपायसे उनके पेटमें पहुँच जाता और जैसे खच्चरीको अपने ही गर्भका बच्चा नष्ट कर देता है, उसी प्रकार उन ब्रह्मर्षियोंको नष्ट कर देता था ॥ ४१ ॥

इदे वनदल्लि मॊदलु वातापि ऎम्ब राक्षसनिद्दनु. अवनु तपस्वी महात्मरन्नु तिरस्करिसि कपट उपायदिन्द अवर हॊट्टॆयॊळगॆ होगि अनन्तर हॆसरगत्तॆय गर्भवु तायिय हॊट्टॆयन्ने सीळिकॊण्डु हॊरबरुवन्तॆ, आ ब्रह्मर्षिगळन्नु नाशमाडि बिडुत्तिद्दनु.॥41॥

पदच्छेदः

41. purastaat iha vaataapiH = earlier, here, Vaataapi [demon]; tapasvinaH paribhuuya = holding in contempt, ascetics; udara sthaH = in stomach, staying; ashvatariim = of a mare; sva garbhaH iva = one’s own, womb, [mother’s,] as with; dvijaan hanti = Brahmans, he used to kill.

अनुवादः

“Demon Vaataapi who held ascetics in contempt was here earlier, and staying in the stomachs of Brahmans he used to come out by ripping their stomachs open and thus he was killing Brahmans, like a mare-calf killing its own mother at its time of birth by ripping the womb of its own mother. [3-43-41]

टिप्पनी

The legend of Vaataapi is said in detail in chapter 11 of this Aranya Kanda when Rama and others were going to Agastya’s hermitage.

स्रोतः: valmikiramayan.net

स कदाचिच्चिराल्लोभादाससाद महामुनिम् ।
अगस्त्यं तेजसा युक्तं भक्ष्यस्तस्य बभूव ह ॥ ४२ ॥

स कदाचिच्चिराल्लोभादाससाद महामुनिम् ।
अगस्त्यन्तेजसा युक्तं भक्षस्तस्य बभूव ह ॥

स कदाचित् चिरात् लोभात् आससाद महामुनिम् । अगस्त्यम् तेजसा युक्तम् भक्ष्यः तस्य बभूव ह ॥ ३-४३-४२

‘वह वातापि एक दिन दीर्घकालके पश्चात् लोभवश तेजस्वी महामुनि अगस्त्यजीके पास जा पहुँचा और (श्राद्धकालमें) उनका आहार बन गया । उनके पेटमें पहुँच गया ॥ ४२ ॥

आ वातापियु ऒन्दु दिन बहुदिनगळ बळिक लोभवशनागि तेजस्वि महामुनी अगस्त्यर बळिगॆ होगि (श्राद्धकालदल्लि) अवर आहारवागि, अवर हॊट्टॆयॊळगॆ सेरिदनु.॥42॥

पदच्छेदः

42. saH = he Vaataapi; ciraat = after some time; kadaacit = on one occasion; lobhaat = avariciously; tejasaa yuktam = effulgence, one endowed with; mahaa munim agastyam = great-saint Agastya; aasasaada = obtained; tasya = to him, to Agastya; bhakSyaH babhuuva = an eatable, he became - demon became; ha = actually.

अनुवादः

“On one occasion after some time, that Vaataapi avariciously obtained that great-saint and the one who is endowed with effulgent, namely Agastya, as an eatable, but actually that demon has became an eatable to the sage. [3-43-42]

स्रोतः: valmikiramayan.net

समुत्थाने च तद्‍रूपं कर्तुकामं समीक्ष्य तम् ।
उत्स्मयित्वा तु भगवान् वातापिमिदमब्रवीत् ॥ ४३ ॥

समुत्थाने च तद्रूपं कर्तुकामं समीक्ष्यतम् ।
उत्स्म्मयित्वा तु भगवान् वातापिमिदमब्रवीत् ॥

समुत्थाने च तत् रूपम् कर्तु कामम् समीक्ष्य तम् । उत्स्मयित्वा तु भगवान् वातापिम् इदम् अब्रवीत् ॥ ३-४३-४३

‘श्राद्धके अन्तमें जब वह अपना राक्षसरूप प्रकट करनेकी इच्छा करने लगा—उनका पेट फाड़कर निकल आनेको उद्यत हुआ, तब उस वातापिको लक्ष्य करके भगवान् अगस्त्य मुसकराये और उससे इस प्रकार बोले— ॥ ४३ ॥

श्राद्धद कॊनॆगॆ अवनु तन्न राक्षसरूपवन्नु प्रकटिसलु इच्छिसिदाग - अवर हॊट्टॆयन्नु सीळि हॊर बरलु तॊडगिद्दाग आ वातापियन्नु उद्देशिसि भगवान् अगस्त्यरु मुगुळ्नक्कु अवनल्लि हीगॆ हेळिदरु.॥43॥

पदच्छेदः

43. sam utthaane = in the matter of getting up - demon’s coming out from the stomach of the sage; tat ruupam kartu kaamam = that, aspect, [demon’s aspect,] to make [when trying to renew demon’s form,] when demon was intending to; bhagavaan samiikSya = god - godly saint Agastya, on observing; tam utsmayitvaa tu = him [at demon,] [with a scornful] smile, but; vaataapim idam abraviit = to Vaataapi, this, spoke.

अनुवादः

“On observing the demon Vaataapi who is trying to assume his original form of demon in order to come out of his stomach, that godly saint Agastya spoke this to Vaataapi with a scornful smile. [3-43-43]

स्रोतः: valmikiramayan.net

त्वयाविगण्य वातापे परिभूताश्च तेजसा ।
जीवलोके द्विजश्रेष्ठास्तस्मादसि जरां गतः ॥ ४४ ॥

त्वया अविगण्य वातापे परिभूताः च तेजसा । जीव लोके द्विज श्रेष्ठाः तस्मात् असि जराम् गतः ॥ ३-४३-४४

‘वातापे! तुमने बिना सोचे-विचारे इस जीव-जगत् में बहुत-से श्रेष्ठ ब्राह्मणोंको अपने तेजसे तिरस्कृत किया है, उसी पापसे अब तुम पच गये’ ॥ ४४ ॥

वातापिये! नीनु योचिसदॆये ई जीव जगत्तिनल्लि बहळ श्रेष्ठराद ब्राह्मणरन्नु तन्न तेजदिन्द तिरस्करिसिरुवॆ, अदे पापदिन्द ईग नीनु जीर्णवागि होगुवॆ.॥44॥

पदच्छेदः

44. vaataape = oh, Vaataapi; jiiva loke = somatic, world - on earth, in this world; dvija shreSThaaH = in Brahmans, the best ones; tvayaa = by you; avigaNya = a vi gaNya = not, verily, counting - without taking into account - disregarding irreverently; * tejasaa ca* = by [your] might, also; pari bhuutaaH = insulted - blasphemed, killed; * tasmaat jaraam gataH asi* = therefore, into digestion, gone, you are you are digested by me.

अनुवादः

" ‘Oh, Vaataapi, you have irreverently eradicated the best Brahmans in this world owing to your might, therefore I have assimilated you.’ So said sage Agastya to Vaataapi. [3-43-44]

स्रोतः: valmikiramayan.net

तद् रक्षो न भवेदेव वातापिरिव लक्ष्मण ।
मद्विधं योऽतिमन्येत धर्मनित्यं जितेन्द्रियम् ॥ ४५ ॥

तत् एतत् न भवेत् रक्षो वातापिः इव लक्ष्मण । मत् विधम् यो अतिमन्येत धर्म नित्यम् जितेन्द्रियम् ॥ ३-४३-४५ भवेत् हतो अयम् वातापिः अगस्त्येन इव मा गतः ।

‘लक्ष्मण! जो सदा धर्ममें तत्पर रहनेवाले मुझ-जैसे जितेन्द्रिय पुरुषका भी अतिक्रमण करे, उस मारीच नामक राक्षसको भी वातापिके समान ही नष्ट हो जाना चाहिये ॥ ४५ ॥

लक्ष्मण! सदा धर्मदल्लि तत्परनागिरुव नन्नन्तह जितेन्द्रिय पुरुषनन्नु अतिक्रमण माडुव मारीचनॆम्ब राक्षसनू वातापियन्तॆये नाशवागिहोगुवनु.॥45॥

पदच्छेदः

45, 46a. lakSmaNa = oh, Lakshmana; vaataapiH iva = Vaataapi, as with; etat tat = this, that - such a; rakSaH = demon - Maareecha; na bhavet = not, will be there; yaH = which - demon; dharma nityam = righteousness, one who is always abiding; * jitendriyam* = self-controlled one; mat vidham = one who is of my, kind of; him; ati manyeta [ava manyeta] = lowly, regards - disregards; ayam maa gataH = he, me, on getting at [confronting, if he provokes]; agastyena vaataapiH iva = by Agastya, Vaataapi, as with; hataH bhavet = killed, he will be.

अनुवादः

“Lakshmana, such a demon who is like Vaataapi will not be there any more. He who disregards someone of my kind, who always abides in righteousness and who is self-controlled, such a demon will be eliminated as sage Agastya has eliminated demon Vaataapi, if that demon happens to get at me. [3-43-45, 46a]

स्रोतः: valmikiramayan.net

भवेद्धतोऽयं वातापिरगस्त्येनेव मा गतः ।
इह त्वं भव सन्नद्धो यन्त्रितो रक्ष मैथिलीम् ॥ ४६ ॥

इह त्वम् भव संनद्धो यंत्रितो रक्ष मैथिलीम् ॥ ३-४३-४६ अस्याम् आयत्तम् अस्माकम् यत् कृत्यम् रघुनंदन ।

‘जैसे वातापि अगस्त्यके द्वारा नष्ट हुआ, उसी प्रकार यह मारीच अब मेरे सामने आकर अवश्य ही मारा जायगा । तुम अस्त्र और कवच आदिसे सुसज्जित हो जाओ और यहाँ सावधानीके साथ मिथिलेशकुमारीकी रक्षा करो ॥ ४६ ॥

अगस्त्यरिन्द वातापियु नाशवादन्तॆये ई मारीचनु ईग नन्न ऎदुरिगॆ बन्दु अवश्यवागि सत्तुहोगुवनु. नीनु अस्त्र-कवचादिगळिन्द सुसज्जितनागि इल्लि ऎच्चरिकॆयिन्द मिथिलेश कुमारियन्नु रक्षिसु.॥46॥

पदच्छेदः

46b, 47a. raghunandana = oh, Raghu’s, descendent - Lakshmana; tvam iha sannaddhaH bhava = you, here, preparedly, you be [stay here]; yantritaH maithiliim rakSa = attentively, Maithili, you safeguard; asmaakam yat kR^ityam = = of our, which, enterprise is there; that is; asyaam aayattam = in her, founded.

अनुवादः

“Oh, Lakshmana, the descendent of Raghu, you stay here in all preparedness and guard Maithili steadfastly, whatever enterprise of ours is there that is founded in her. [3-43-46b, 47a]

टिप्पनी

The first foot ‘she is the basis of our mission’ is a debated expression. Their mission is to eliminate Ravana. Seetha as Vedavati, an earlier incarnation of Goddess Lakshmi, vows to eliminate Ravana when she comes to earth as Seetha. Then Rama should have said ’look Lakshmana, our task is to kill Ravana, for that Ravana has to kidnap Seetha, and to make that kidnapping possible do not guard her.’ Can he say so? Neither Rama, nor any ordinary husband can say so. Then this predictive sentence becomes self-contrary. Contrariwise, taking some concessions of grammar, because most of Ramayana is un-Paninian, Rama is indirectly hinting Lakshmana that something is immanent, because ‘after the elimination of demons like Khara, Duushana nothing drastic has happened, but a queer deer has come, and thus something may now happen.’ Then, if this *asyaam *is given to *kartavyam *’the enterprise’ as tasmin then the connection is: *asmaakam yat kR^ityam asyaam [tasmin] aayattam asaama *‘for us, which, enterprise is there, in that, circumspect, we shall be’ ‘Which enterprise is there for us individually, in that we both shall conduct separately and circumspectly, and you do your job of guarding Seetha and I mine in bringing the deer or its skin, duly eliminating that conjuring demon.’ In such a case, the blemish soothsaying or prophesising will not occur to Rama, in saying ‘Seetha as the pivotal character is to be kidnapped by Ravana’ etc. In fact, Rama is the person who is more beguiled by the deer.

स्रोतः: valmikiramayan.net

अस्यामायत्तमस्माकं यत् कृत्यं रघुनन्दन ।
अहमेनं वधिष्यामि ग्रहीष्याम्यथवा मृगम् ॥ ४७ ॥

अहम् एनम् वधिष्यामि ग्रहीष्यामि अथवा मृगम् ॥ ३-४३-४७ यावत् गच्छामि सौमित्रे मृगम् आनयितुम् द्रुतम् ।

‘रघुनन्दन! हमलोगोंका जो आवश्यक कर्तव्य है, वह सीताकी रक्षाके ही अधीन है । मैं इस मृगको मार डालूँगा अथवा इसे जीता ही पकड़ लाऊँगा ॥ ४७ ॥

रघुनन्दन! नमगॆ अवश्यवागिरुव कर्तव्यवु सीतॆय रक्षणॆये आगिदॆ. नानु ई मृगवन्नु कॊन्दुहाकुवॆनु अथवा इदन्नु जीवन्तवागि हिडिदुतरुवॆनु.॥47॥

पदच्छेदः

47b, 48a. saumitre = oh, Soumitri; aham enam mR^igam grahiiSyaami = I wish to catch, I, this, deer, athavaa = if not; vadhiSyaami = wish to kill; mR^igam aanayitum = deer, to fetch; drutam = forthwith; yaavat gacChaami = I will go.

अनुवादः

“I wish to catch this deer, Soumitri, if not I will kill it, and I will be going forthwith to fetch the deer. [3-43-47b, 48a]

स्रोतः: valmikiramayan.net

यावद् गच्छामि सौमित्रे मृगमानयितुं द्रुतम् ।
पश्य लक्ष्मण वैदेह्या मृगत्वचि गतां स्पृहाम् ॥ ४८ ॥

पश्य लक्ष्मण वैदेहीम् मृग त्वचि गताम् स्पृहाम् ॥ ३-४३-४८ त्वचा प्रधानया हि एष मृगो अद्य न भविष्यति ।

‘सुमित्राकुमार लक्ष्मण! देखो, इस मृगका चर्म हस्तगत करनेके लिये विदेहनन्दिनीको कितनी उत्कण्ठा हो रही है, इसलिये इस मृगको ले आनेके लिये मैं तुरंत ही जा रहा हूँ ॥ ४८ ॥

सुमित्रा कुमार लक्ष्मण! नोडु, ई मृगद चर्मवन्नु हस्तगतवागिसिकॊळ्ळलु विदेहनन्दिनिगॆ बहळ उत्कण्ठतॆ उण्टागिदॆ, अदक्कागि ई मृगवन्नु तरलु नानु ईगले होगुत्तिद्देनॆ.॥48॥

पदच्छेदः

48b, 49a. lakSmaNa = oh, Lakshmana; mR^iga tvaci gataam spR^ihaam = on deer, skin, reached [overtaken by,] one with such a percept; vaidehiim pashya = at Vaidehi; pradhaanayaa tvacaa hi = = by distinctiveness of [strangeness of,] deerskin, indeed; eSa mR^igaH adya na bhaviSyati = this, deer, now, not, will be there - survives.

अनुवादः

“Lakshmana, see how Vaidehi’s percept is overtaken by deerskin. Indeed by the strangeness of its skin that deer must be a mysterious being, hence, it will not survive now. [3-43-48]

स्रोतः: valmikiramayan.net

त्वचा प्रधानया ह्येष मृगोऽद्य न भविष्यति ।
अप्रमत्तेन ते भाव्यमाश्रमस्थेन सीतया ॥ ४९ ॥
यावत् पृषतमेकेन सायकेन निहन्म्यहम् ।
हत्वैतच्चर्म चादाय शीघ्रमेष्यामि लक्ष्मण ॥ ५० ॥

अप्रमत्तेन ते भाव्यम् आश्रमस्थेन सीतया ॥ ३-४३-४९ यावत् पृषतम् एकेन सायकेन निहन्मि अहम् । हत्वा एतत् चर्म च आदाय शीघ्रम् एष्यामि लक्ष्मण ॥ ३-४३-५०

‘इस मृगको मारनेका प्रधान हेतु है, इसके चमड़ेको प्राप्त करना । आज इसीके कारण यह मृग जीवित नहीं रह सकेगा । लक्ष्मण! तुम आश्रमपर रहकर सीताके साथ सावधान रहना—सावधानीके साथ तबतक इसकी रक्षा करना, जबतक कि मैं एक ही बाणसे इस चितकबरे मृगको मार नहीं डालता हूँ । मारनेके पश्चात् इसका चमड़ा लेकर मैं शीघ्र लौट आऊँगा ॥ ४९-५० ॥

ई मृगवन्नु कॊल्लुव मुख्य उद्देश इदर चर्मवन्नु पडॆयुवुदागिदॆ. इन्दु इदरिन्दले ई मृगवु जीवन्तवागिरलारदु. लक्ष्मण! नीनु आश्रमदल्ले इद्दु सीतॆय रक्षणॆयन्नु ऎच्चरवागि माडु. ऎच्चरिकॆयिन्द नानु ऒन्दे बाणदिन्द ई जिङ्कॆयन्नु कॊल्लुव तनक ईकॆयन्नु ऎच्चरिकॆयिन्द काय्दुकॊण्डिरु. कॊन्दु इदर चर्मवन्नु तॆगॆदुकॊण्डु नानु बेगने बन्दुबिडुवॆनु.॥49-50॥

पदच्छेदः

49b, 50. lakSmaNa = oh, Lakshmana; aashramasthena = staying in hermitage; te = to you [by you]; siitayaa = with Seetha; apramattena bhaavyam = vigilantly, think out - apply yourself; pR^iSatam = spotted deer; ekena saayakena = with one, arrow; aham yaavat nihanmi = I will, kill; hatvaa etat carma ca aadaaya = on killing, that, skin, also, on taking; [taavat] shiighram eSyaami = [so soon,] quickly, comeback.

अनुवादः

“Oh, Lakshmana, apply yourself vigilantly while staying in hermitage along with Seetha. So soon as I go I will be felling that spotted deer with one arrow and returning quickly. [3-43-49b, 50]

टिप्पनी

The ambiguity is whether Rama is going for the deer, or deerskin, or for the latent demon. He is going for the deer epically, for the memento of deerskin to Seetha as a hero of the epic, and for the demon in deer, according to mythology.

स्रोतः: valmikiramayan.net

प्रदक्षिणेनातिबलेन पक्षिणा
जटायुषा बुद्धिमता च लक्ष्मण ।
भवाप्रमत्तः प्रतिगृह्य मैथिलीं
प्रतिक्षणं सर्वत एव शङ्कितः ॥ ५१ ॥

प्रदक्षिणेनातिबलेन पक्षिणा
जटायुषा बुद्धिमता च लक्ष्मण ।
भवाप्रमत्तः प्रतिगृह्य मैथिलीं
प्रतिक्षणं सर्वत एव शङ्कितः तंः ॥

प्रदक्षिणेन अतिबलेन पक्षिणा जटायुषा बुद्धिमता च लक्ष्मण । भव अप्रमत्तः प्रतिगृह्य मैथिलीम् प्रति क्षणम् सर्वत एव शन्कितः ॥ ३-४३-५१

‘लक्ष्मण! बुद्धिमान् पक्षी गृध्रराज जटायु बड़े ही बलवान् और सामर्थ्यशाली हैं । उनके साथ ही यहाँ सदा सावधान रहना । मिथिलेशकुमारी सीताको अपने संरक्षणमें लेकर प्रतिक्षण सब दिशाओंमें रहनेवाले राक्षसोंकी ओरसे चौकन्ने रहना’ ॥ ५१ ॥

लक्ष्मण! बुद्धिवन्त गृध्रराज जटायु पक्षियु बहळ बलिष्ठनागिवागिदॆ मत्तु सामर्थ्यशालियागिदॆ. अदरॊन्दिगॆ इल्लि सदा ऎच्चरवागिरु. मिथिलेशकुमारि सीतॆयन्नु रक्षिसुत्ता प्रतिक्षणवू ऎल्ल दिक्कुगळल्लि इरुव राक्षसरिन्द जाग्रतनागिरबेकु.॥51॥

पदच्छेदः

51. lakSmaNa = oh, Lakshmana; maithiliim = Maithili; prati gR^ihya = well, taking - taking care for; prati kSaNam = every, spilt-second; sarvataH eva = from everywhere, thus; shankitaH = remaining suspicious; pradakSiNena atibalena pakSiNaa = forthright, formidable, with bird; buddhimataa jaTaayuSaa ca = with sagacious [fatherly bird,] with Jatayu, also; a pramattaH = without, laxity - watchfully; bhava = you shall be.

अनुवादः

“Oh, Lakshmana, you be here taking care of Maithili along with the forthright, formidable and fatherly bird Jatayu, and be watchful and suspicious from everywhere and every split-second.” Thus Rama spoke to Lakshmana and started to go after the deer [3-43-51]

स्रोतः: valmikiramayan.net

इत्यार्षे श्रीमद्रामायणे वाल्मीकीये आदिकाव्येऽरण्यकाण्डे त्रिचत्वारिंशः सर्गः ॥ ४३ ॥
इस प्रकार श्रीवाल्मीकिनिर्मित आर्षरामायण आदिकाव्यके अरण्यकाण्डमें तैंतालीसवाँ सर्ग पूरा हुआ ॥ ४३ ॥

श्री वाल्मीकिविरचित आर्षरामायण आदिकाव्यद अरण्यकाण्डदल्लि नलवत्तमूरनॆय सर्ग सम्पूर्णवायितु.॥43॥