०७४ शबरीकथा

Book III : Aranya Kanda - The Forest Trek

Shabari is emancipated from mortality after her showing Matanga hermitage to Rama. Both the brothers approach Shabari as said by Kabandha and she adores them on their seeking her presence. She honours them as visitant guests and expresses her desire to depart to the spheres where her teachers are. Rama gives consent to it, on which she offers herself into fire and emerges as a divine angel, to ascend to heaven.

स्रोतः: valmikiramayan.net

74. श्रीराम और लक्ष्मणका पम्पासरोवरके तटपर मतङ्गवनमें शबरीके आश्रमपर जाना, उसका सत्कार ग्रहण करना और उसके साथ मतङ्गवनको देखना, शबरीका अपने शरीरकी आहुति दे दिव्यधामको प्रस्थान करना

तौ कबन्धेन तं मार्गं पम्पाया दर्शितं वने ।
आतस्थतुर्दिशं गृह्य प्रतीचीं नृवरात्मजौ ॥ १ ॥

तौ कबन्धेन तं मार्गं पम्पाया दर्शितं वने ।
प्रतस्थतुर्दिशं गृह्य प्रतीचीं नृवरात्मजौ ॥

तौ कबन्धेन तम् मार्गम् पम्पाया दर्शितम् वने । आतस्थतुः दिशम् गृह्य प्रतीचीम् नृ वर आत्मजौ ॥ ३-७४-१

तदनन्तर राजकुमार श्रीराम और लक्ष्मण कबन्धके बताये हुए पम्पासरोवरके मार्गका आश्रय ले पश्चिम दिशाकी ओर चल दिये ॥ १ ॥

अनन्तर राजकुमार श्रीराम-लक्ष्मणरु कबन्धनु तिळिसिद पम्पा सरोवरद मार्गवन्नु हिडिदु पश्चिमद दिक्किनॆडॆगॆ हॊरटरु.॥1॥

पदच्छेदः

1. tau = both; nR^i vara aatmajau = king, best one, sons of; vane pratiiciim disham gR^ihya = in forest, west, side, on taking up; kabandhena darshitam = by Kabandha, shown; tam pampaayaa maargam = that, Pampa’s, passage to; aatasthatuH = travelled on.

अनुवादः

Both the sons of that best king Dasharatha, on taking up westerly path in that forest travelled on the passage to Pampa as shown by Kabandha. [3-74-1]

स्रोतः: valmikiramayan.net

तौ शैलेष्वाचितानेकान् क्षौद्रपुष्पफलद्रुमान् ।
वीक्षन्तौ जग्मतुर्द्रष्टुं सुग्रीवं रामलक्ष्मणौ ॥ २ ॥

तौ शैलेषु आचित अनेकान् क्षौद्र कल्प फल द्रुमान् । वीक्षन्तौ जग्मतुः द्रष्टुम् सुग्रीवम् राम लक्ष्मणौ ॥ ३-७४-२

दोनों भाई श्रीराम और लक्ष्मण पर्वतोंपर फैले हुए बहुत-से वृक्षोंको, जो फूल, फल और मधुसे सम्पन्न थे, देखते हुए सुग्रीवसे मिलनेके लिये आगे बढ़े ॥ २ ॥

श्रीराम-लक्ष्मण सोदररिब्बरू पर्वतगळ मेलॆ इरुव फल-पुष्प, जेनिनिन्द सम्पन्नवाद वृक्षगळन्नु नोडुत्ता सुग्रीवनन्नु सन्धिसलु मुन्दुवरिदरु.॥2॥

पदच्छेदः

2. tau = those two; raama lakSmaNau = Rama, Lakshmana; shaileSu = on mountains; aacitan = studded [thicketed]; an ekaan = not, one [several]; kSaudra kalpa phala drumaan = nectar, similar, fruits having, at trees; viikSantau = while seeing; sugriivam draSTum jagmatuH = Sugreeva, to see, moved forward.

अनुवादः

Those two, Rama and Lakshmana, while seeing several of the ticketed trees on mountains which have nectarous fruits on them moved forward to see Sugreeva. [3-74-2]

स्रोतः: valmikiramayan.net

कृत्वा तु शैलपृष्ठे तु तौ वासं रघुनन्दनौ ।
पम्पायाः पश्चिमं तीरं राघवावुपतस्थतुः ॥ ३ ॥

कृत्वा च शैल पृष्ठे तु तौ वासम् रघु नन्दनौ । पंपायाः पश्चिमम् तीरम् राघवौ उपतस्थतुः ॥ ३-७४-३

रातमें एक पर्वत-शिखरपर निवास करके रघुकुलका आनन्द बढ़ानेवाले वे दोनों रघुवंशी बन्धु पम्पासरोवरके पश्चिम तटपर जा पहुँचे ॥ ३ ॥

रात्रॆयल्लि ऒन्दु पर्वत शिखरदल्लि तङ्गिद्दु रघुकुलद आनन्दवन्नु हॆच्चिसुव आ इब्बरू रघुवंशी सोदररु पम्पा सरोवरद पश्चिम तीरक्कॆ तलुपिदरु.॥3॥

पदच्छेदः

3. tau = those two; raghu nandanau = Raghu’s, legatees; raaghavau = Raghava-s; shaila pR^iSThe vaasam kR^itvaa = mountain, on top, sojourn, on making; pampaayaaH pashcimam tiiram = Pampa’s, westward, bank’s moorland; upatasthatuH = drew nigh of.

अनुवादः

Those two legatees of Raghu on making a sojourn on the mountaintop, they the Raghava-s drew nigh of the moorland on the westward of Pampa Lake. [3-74-3]

स्रोतः: valmikiramayan.net

तौ पुष्करिण्याः पम्पायास्तीरमासाद्य पश्चिमम् ।
अपश्यतां ततस्तत्र शबर्या रम्यमाश्रमम् ॥ ४ ॥

तौ पुष्करिण्याः पंपायाः तीरम् आसाद्य पश्चिमम् । अपश्यताम् ततः तत्र शबर्या रम्यम् आश्रमम् ॥ ३-७४-४

पम्पानामक पुष्करिणीके पश्चिम तटपर पहुँचकर उन दोनों भाइयोंने वहाँ शबरीका रमणीय आश्रम देखा ॥

पम्पा पुष्करिणिय पश्चिम तीरक्कॆ होगि अवरिब्बरू सोदररु अल्लि शबरिय आश्रमवन्नु नोडिदरु.॥4॥

पदच्छेदः

4. tataH = then; tau = those two; pampaayaaH puSkariNyaaH = of Pampa, of lotus lake; pashcimam tiiram aasaadya = westward, moorland, on getting at; tatra shabaryaa ramyam aashramam = there, Shabari’s, idyllic, hermitage; apashyataam = they have seen [spotted.]

अनुवादः

Then on getting at the westward moorland of that lotus-lake Pampa, there those two have spotted the idyllic hermitage of Shabari. [3-74-4]

स्रोतः: valmikiramayan.net

तौ तमाश्रममासाद्य द्रुमैर्बहुभिरावृतम् ।
सुरम्यमभिवीक्षन्तौ शबरीमभ्युपेयतुः ॥ ५ ॥

तौ तम् आश्रमम् आसाद्य द्रुमैः बहुभिः आवृतम् । सु रम्यम् अभिवीक्षन्तौ शबरीम् अभ्युपेयतुः ॥ ३-७४-५

उसकी शोभा निहारते हुए वे दोनों भाई बहुसंख्यक वृक्षोंसे घिरे हुए उस सुरम्य आश्रमपर जाकर शबरीसे मिले ॥ ५ ॥

अदर शोभॆयन्नु निरीक्षिसुत्ता आ इब्बरू सोदररु अनेक रीतिय वृक्षगळिन्द सुत्तुवरिद आ सुरम्य आश्रमक्कॆ होगि शबरियन्नु सन्दर्शिसिदरु.॥5॥

पदच्छेदः

5. tau = those two; tam aashramam aasaadya = that, hermitage, on getting at; bahubhiH drumaiH aavR^itam = with several, trees, wreathed round; su ramyam = highly, picturesque [environ]; abhi viikSantau = on perusing; shabariim abhyupeyatuH [abhi upa eyuH] = of Shabari, came nigh.

अनुवादः

On getting at that hermitage and on perusing at that picturesque environ that is wreathed round with several picturesque trees, those two came nigh of Shabari. [3-74-5]

स्रोतः: valmikiramayan.net

तौ दृष्ट्वा तु तदा सिद्धा समुत्थाय कृताञ्जलिः ।
पादौ जग्राह रामस्य लक्ष्मणस्य च धीमतः ॥ ६ ॥

शबरी सिद्ध तपस्विनी थी । उन दोनों भाइयोंको आश्रमपर आया देख वह हाथ जोड़कर खड़ी हो गयी तथा उसने बुद्धिमान् श्रीराम और लक्ष्मणके चरणोंमें प्रणाम किया ॥ ६ ॥

शबरियु सिद्ध तपस्विनियागिद्दळु. आ इब्बरु सोदररु आश्रमक्कॆ बन्दिरुवुदन्नु नोडि अवळु कैमुगिदुकॊण्डु निन्तुकॊण्डळु. मत्तु श्रीराम-लक्ष्मणर चरणगळिगॆ नमस्करिसिदळु.॥6॥

पदच्छेदः

6. tadaa = then; siddhaa = sublimated [by yogic practices, Shabari]; tau dR^iSTvaa tu = them, on seeing, but; kR^ita anjaliH = making, palm-fold; samutthaaya = on getting up; raamasya = of Rama; dhiimataH lakSmaNasya ca = sagacious, of Lakshmana, even; paadau jagraaha = feet, taken [braced.]

अनुवादः

On seeing them that sublimated yogi Shabari instinctively made palm-fold, got up imperatively, and then she braced the feet of Rama, and even that of sagacious Lakshmana, impressively. [3-74-6]

स्रोतः: valmikiramayan.net

पाद्यमाचमनीयं च सर्वं प्रादाद् यथाविधि ।
तामुवाच ततो रामः श्रमणीं धर्मसंस्थिताम् ॥ ७ ॥

पाद्यमाचमनीयं च सर्वं प्रादाद्यथाविधि ।
तामुवाच ततो रामः श्रमणीं शंसितव्रताम् ॥

पाद्यम् आचमनीयम् च सर्वम् प्रददात् यथा विधि । ताम् उवाच ततो रामः श्रमणीम् धर्म संस्थिताम् ॥ ३-७४-७

फिर पाद्य, अर्घ्य और आचमनीय आदि सब सामग्री समर्पित की और विधिवत् उनका सत्कार किया । तत्पश्चात् श्रीरामचन्द्रजी उस धर्मपरायणा तपस्विनीसे बोले— ॥ ७ ॥

मत्तॆ पाद्य, अर्घ्य, आचमनादि ऎल्ल सामग्रिगळन्नु समर्पिसि विधिवत्तागि अवरन्नु सत्करिसिदळु. अनन्तर श्रीरामचन्द्रनु आ धर्मात्मळाद तपस्विनिय बळियल्लि इन्तॆन्दनु.॥7॥

पदच्छेदः

7. paadyam aacamaniiyam ca = water for feet-wash, mouthwash, also; sarvam yathaa vidhi pradadaat = all [viands for the visitants,] as per, custom, she gave; tataH = then; dharma sam sthitaam = in duty [not virtue etc.,] well [unflinchingly,] one abiding in; * taam shramaNiim* = to her, that anchoress; raamaH uvaaca = Rama, spoke - asked after her.

अनुवादः

She gave them water for feet-wash and mouthwash, and other viands customarily affordable to visitants, and then Rama asked after that anchoress who is unflinchingly abiding in her duty. [3-74-7]

स्रोतः: valmikiramayan.net

कच्चित्ते निर्जिता विघ्नाः कच्चित्ते वर्धते तपः ।
कच्चित्ते नियतः कोप आहारश्च तपोधने ॥ ८ ॥

कच्चित् ते निर्जिता विघ्नाः कच्चित् ते वर्धते तपः । कच्चित् ते नियतः कोप आहारः च तपोधने ॥ ३-७४-८

‘तपोधने! क्या तुमने सारे विघ्नोंपर विजय पा ली? क्या तुम्हारी तपस्या बढ़ रही है? क्या तुमने क्रोध और आहारको काबूमें कर लिया है? ॥ ८ ॥

तपोधनळे! नीनु निन्न ऎल्ल विघ्नगळन्नु जयिसिरुवॆया? निन्न तपस्सु बॆळॆयुत्तिदॆयल्ल? नीनु क्रोध मत्तु आहारवन्नु हतोटियल्लिरिसि कॊण्डिरुवॆयल्ल.॥8॥

पदच्छेदः

8. tapaH dhane = oh, [lady with] ascesis, as wealth; te vighnaaH = your, deterrents; nir jitaa = completely conquered [overcome]; kaccit = isn’t it [somehow]; te tapaH vardhate kaccit = your, acetic practises, culminating, isn’t it [someway]; te kopa = your, annoyance; aahaaraH ca = ailment, also; niyataH kaccit = regulated [adjusted,] isn’t it [somewhat.]

अनुवादः

“Oh, ascetically wealthy lady, perchance your deterrents in ascesis are completely overcome, somehow… your ascetic practises culminating, someway… your annoyances and ailments are adjusted, somewhat… isn’t it! [3-74-8]

टिप्पनी

The word kaccit is a phatic expression like ‘isn’t it?’ but without question mark, as a statement of reasoning out as in hai naa, hai kyaa…/ illeyaa…/ kadaa… But it had to be said here in a roundabout way. The detrimental factors for loosing balance of mind, as asked by Rama, are * kaama, krodha, lobha: tri vidham narakasya idam dvaaram naashanam aatmanaH | kaamaH krodhaH tathaa lobhaH tasmaat etat trayam tyajet ||* 16-21 Gita. The Doors of Hell / Are threefold, whereby men to ruin pass,- / The door of Lust, the door of Wrath, the door / Of Avarice. Let a man shun those three! - Sir E. Arnold.

स्रोतः: valmikiramayan.net

कच्चित्ते नियमाः प्राप्ताः कच्चित्ते मनसः सुखम् ।
कच्चित्ते गुरुशुश्रूषा सफला चारुभाषिणि ॥ ९ ॥

‘तुमने जिन नियमोंको स्वीकार किया है, वे निभ तो जाते हैं न? तुम्हारे मनमें सुख और शान्ति है न? चारुभाषिणि! तुमने जो गुरुजनोंकी सेवा की है, वह पूर्णरूपसे सफल हो गयी है न?’ ॥ ९ ॥

नीनु स्वीकरिसिद नियमगळन्नु निभायिसुत्तिरुवॆयल्ल? निन्न मनस्सिनल्लि सुख-शान्ति नॆलॆसिदॆ तानॆ? चारुभाषिणि! नीनु माडिद गुरुगळ सेवॆ पूर्णवागि सफलवागिदॆ तानॆ.॥9॥

पदच्छेदः

9. caaru bhaaSiNi = oh, suave, speaker; te niyamaaH praaptaaH kaccit = your, commitments [to certain pledges, like caandraayaNaadi vrata-s,] achieved, anywise; te manasaH sukham kaccit = your, self, appeased, anyway; te guru shushruuSaa = your, mentors, subservience to, sa phalaa = with, fruit [brought to fruition]; kaccit = isn’t it!

अनुवादः

“Oh, suave speaker, mayhap your sacred commitments are achieved, anywise… appeased is your self, anyway… and your subservience to your mentors brought to fruition, perchance… isn’t it!” Thus Rama enquired with Shabari. [3-74-9]

स्रोतः: valmikiramayan.net

रामेण तापसी पृष्टा सा सिद्धा सिद्धसम्मता ।
शशंस शबरी वृद्धा रामाय प्रत्यवस्थिता ॥ १० ॥

रामेण तापसी पृष्टा सा सिद्धा सिद्धसम्मता ।
शशंस शबरी वृद्धा रामाय प्रत्युपस्थिता ॥

रामेण तापसी पृष्ठा सा सिद्धा सिद्ध सम्मता । शशंस शबरी वृद्धा रामाय प्रति अवस्थिता ॥ ३-७४-१०

श्रीरामचन्द्रजीके इस प्रकार पूछनेपर वह सिद्ध तपस्विनी बूढ़ी शबरी, जो सिद्धोंके द्वारा सम्मानित थी, उनके सामने खड़ी होकर बोली— ॥ १० ॥

श्रीरामचन्द्रनु हीगॆ केळिदाग सिद्दरिन्द सव्मानितळाद आ सिद्द, वृद्धॆ तपस्विनि शबरियु अवर मुन्दॆ निन्तुकॊण्डु हेळिदळु.॥10॥

पदच्छेदः

10. raameNa pR^iSThaa = by Rama, she who is asked thus; siddha = sublimated yogin; siddha sammataa = to sublimated yogis, adherent to; taapasii = anchoress; vR^iddhaa = senescent lady; saa shabarii = she, that Shabari; prati avasthitaa = afore, remaining

• en face Rama; raamaaya shashamsa = to Rama, she informed.

अनुवादः

When Rama asked her in this way she that Shabari who is a senescent anchoress, sublimated yogin and an adherent to the sublimated yogis of higher rank, informed Rama remaining in his vis-�-vis. [3-74-10]

स्रोतः: valmikiramayan.net

अद्य प्राप्ता तपःसिद्धिस्तव सन्दर्शनान्मया ।
अद्य मे सफलं जन्म गुरवश्च सुपूजिताः ॥ ११ ॥

अद्य प्राप्ता तपः सिद्धिः तव संदर्शनात् मया । अद्य मे सफलम् जन्म गुरवः च सुपूजिताः ॥ ३-७४-११

‘रघुनन्दन! आज आपका दर्शन मिलनेसे ही मुझे अपनी तपस्यामें सिद्धि प्राप्त हुई है । आज मेरा जन्म सफल हुआ और गुरुजनोंकी उत्तम पूजा भी सार्थक हो गयी ॥ ११ ॥

रघुनन्दन! इन्दु निन्न दर्शनदिन्दले ननगॆ नन्न तपस्सिनल्लि सिद्धि प्राप्तवायितु. इन्दु नन्न जन्म सफलवागि, गुरुगळ उत्तम पूजॆयू सार्थकवायितु.॥11॥

पदच्छेदः

11. adya = just now / today; tava sam darshanaat = by your, pleasing appearance - manifestation; maya = by me; tapaH siddhiH praaptaa = ascesis, accomplishment, is achieved; adya = now only / today; me janma sa phalam = my, birth, with, fruit - fructified; guravaH ca su puujitaaH = to mentors [my subservience,] also, well, hallowed.

अनुवादः

“Just now, on your pleasing manifestation before me my ascesis is accomplished, and now only my birth is fructified, and now only my subservience to my mentors is well hallowed… [3-74-11]

टिप्पनी

Annex: ‘My dear boy, you are so late… having come too lately how is that you ask whether everything is sanctified or beatified long back and there is nothing for you to do… here I am too bored to stay in this withered body and I am longing to go to my gurus’ place to serve them… not that they are in need of any maidservant, but I need much to be in their presence as a maidservant… whether you are god or no god… that is not my concern… my teachers told me to stay here until your arrival… and you have arrived now, so fructified is my teachers’ saying… what is the result of subservience to teachers… release, deliverance, etc., thus my teachers said… so I got it just now… that way, what is it a commoner birthed on earth wishes… an emancipation from the cycle of births and deaths… so my teachers said… thus I got it just now… on envisioning you… I know that you are unknowable, thus said my teachers, but I have known you, because I have seen you… hence I am redeemed by my gurus… this is the resultant factor of my unswerving servitude to my teachers… by the way, my teachers used to say about it quoting from some sweta Upanishad… now I am unable to recollect it… Lakshmana, can you recite it for me…’ Lakshmana: yasya deve paraa bhaktiH yathaa deve tathaa gurau | tasya ete kathitaa hi arthaaH prakaashante mahaatmaaH |prakaashante mahaatmana iti | shvetaashvataropanishad 6-23 ‘for a noble soul who reposes devotion in god, and an equal devotion in his teacher, to such a noble soul all truths manifests themselves… to such a noble soul all truths manifests themselves…’ Shabari: Yes, yes, so also I stand ennobled after envisaging you, just now…’

स्रोतः: valmikiramayan.net

अद्य मे सफलं तप्तं स्वर्गश्चैव भविष्यति ।
त्वयि देववरे राम पूजिते पुरुषर्षभ ॥ १२ ॥

अद्य मे सफलम् तप्तम् स्वर्गः चैव भविष्यति । त्वयि देव वरे राम पूजिते पुरुषर्षभ ॥ ३-७४-१२

‘पुरुषप्रवर श्रीराम! आप देवेश्वरका यहाँ सत्कार हुआ, इससे मेरी तपस्या सफल हो गयी और अब मुझे आपके दिव्य धामकी प्राप्ति भी होगी ही ॥ १२ ॥

पुरुष श्रेष्ठ श्रीरामा! देवेश्वरनाद निन्न सत्कार इल्लि आयितु, आद्दरिन्द नन्न तपस्सु सफलवायितु. इन्नु ननगॆ निन्न दिव्यधामद प्राप्तियू आगबहुदु.॥12॥

पदच्छेदः

12. puruSarSabha = oh, best one among men; deva vare = gods, among best; tvayi puujite = in you [now,] when worshipped; raama = oh, Rama; adya me taptam saphalam = now, mine, whatever ascesis I practised, is fruited; svargaH caiva bhaviSyati = heaven, also thus, will be there.

अनुवादः

“Oh, best one among men, now all my ascesis is fructified when I personally worshiped you, who are none other than the best god among gods, thus the heaven will also be there for me… [3-74-12]

टिप्पनी

Annex: ’thus my teachers were discussing about you when you were in Chitrakuta… but I have no knowledge about you or your Being… as said by my teachers you have come, thus my teachers’ words came true… then you must be that ‘Being’ according to my feminine logic… and I could personally see you with theses hazy, foggy mortal eyes, which my teachers could not… am I to self-ascertain that I edge over my teachers, though I have not performed any rituals or ceremonies, which my decrepit and doddering teachers painfully did… not so, it is their way of knowing you and this my way of reaching you… they also said that there is a returnless sphere, apart from brahma loka, indra loka… ‘abode of Brahma or paradise of Indra…’ and when I was saying ‘heaven to me…’ I intended that returnless ‘heaven…’ to where my teachers have gone, as they did not wish to go to Indra’s paradise to enjoy the dance programs of Rambha or Tilottama, as said by Gita 8-16: aabrahma bhuvana lokaaH punar aavartino arjuna | maam upetya tu kaunteya punar janma na vidyate || The worlds, Arjuna!- even Brahma’s world- / Roll back again from Death to Life’s unrest; / But they, O Kunti’s Son! that reach to Me, / Taste birth no more. - Sir E. Arnold.

स्रोतः: valmikiramayan.net

तवाहं चक्षुषा सौम्य पूता सौम्येन मानद ।
गमिष्याम्यक्षयांल्लोकांस्त्वत्प्रसादादरिन्दम ॥ १३ ॥

चक्षुषा तवाहं सौम्य पूतासौम्येन मानद ।
गमिष्याम्यक्षयाल्लोकांस्त्वत्प्रसादादरिन्दम ॥

तव अहम् चक्षुषा सौम्य पूता सौम्येन मानद । गमिष्याम्यक्षयांलोकांस्वत्प्रसादादरिन्दम - यद्वा - गमिष्यामि अक्षयान् लोकान् त्वत् प्रसादात् अरिंदम ॥ ३-७४-१३

‘सौम्य! मानद! आपकी सौम्य दृष्टि पड़नेसे मैं परम पवित्र हो गयी । शत्रुदमन! आपके प्रसादसे ही अब मैं अक्षय लोकोंमें जाऊँगी ॥ १३ ॥

वानद! सौम्य! निन्न सौम्य दृष्टि बिद्दिद्दरिन्द नानु परमपवित्रळादॆनु. शत्रुसूदन! निन्न प्रसाददिन्दले ईग नानु अक्षय लोकक्कॆ होगुवॆनु.॥13॥

पदच्छेदः

13. saumya = oh, kind one; tava = by your; saumyena cakshuSaa = with kind, eyes; aham puutaa = I am, sanctified; maana da = respect, endower of; tvat prasaadaat = by your, beneficence; a kshayaan = un, diminishing [returnless]; lokaan = worlds; gamiSyaami = I wish to go; arin dama = oh, enemy, subjugator.

अनुवादः

“Oh, kind one, your blessed sight has sanctified me… and oh, endower of respect, by your beneficence I wish to go to those returnless worlds because I have subjugated those enemies of yours, viz., ari SaD varga-s in me, and I think my prayer to you is justified because you are a subjugator of such enemies… [3-74-13]

टिप्पनी

Annex: ‘Now that you have come I conclude you to be that “Absolute’ and I repose the same faith and confidence in you which I have for my mentors… hence give me the worlds of no return, to where my preceptors went…’ ‘Or, tava saumyena cakshuSaa by your magnanimous visual acuity, gratis visualis, puutaa asmi I am depurated of all of my three fates, sancita, aagaami, praarabdha karma-s, hence, oh, enemy subjugator, subdue all enemies in me, ari SaD varga - kaama, krodha, lobha, moha, mada, maastarya, even the present lobha, moha for a returnless world, and then tvat prasaadaat by your grace; nirhetuka dayaa kaTaaksha prasaadaat, your unconditional salvation, salvas gratis, grant me those returnless worlds…’ Govindaraja. Ravana’s ten heads are identified with the above six negativities plus four more as - kama lust; krodha anger; lobha greed; moha delusion; mada * pride; maatsarya* : envy; manas : mind; buddhi intellect; *chitta * will; ahamkara ego.

स्रोतः: valmikiramayan.net

चित्रकूटं त्वयि प्राप्ते विमानैरतुलप्रभैः ।
इतस्ते दिवमारूढा यानहं पर्यचारिषम् ॥ १४ ॥

चित्रकूटम् त्वयि प्राप्ते विमानैः अतुल प्रभैः । इतः ते दिवम् आरूढा यान् अहम् पर्यचारिषम् ॥ ३-७४-१४

‘जब आप चित्रकूट पर्वतपर पधारे थे, उसी समय मेरे गुरुजन, जिनकी मैं सदा सेवा किया करती थी, अतुल कान्तिमान् विमानपर बैठकर यहाँसे दिव्य-लोकको चले गये ॥ १४ ॥

तैश्चाहमुक्ता धर्मज्ञैर्महाभागैर्महर्षिभिः ।
आगमिष्यति ते रामः सुपुण्यमिममाश्रमम् ॥ १५ ॥
स ते प्रतिग्रहीतव्यः सौमित्रिसहितोऽतिथिः ।
तं च दृष्ट्वा वरांल्लोकानक्षयांस्त्वं गमिष्यसि ॥ १६ ॥

तैः च अहम् उक्ता धर्म ज्ञैः महाभागैः महर्षिभिः । आगमिष्यति ते रामः सु पुण्यम् इमम् आश्रमम् ॥ ३-७४-१५ स ते प्रतिग्रहीतव्यः सौमित्रि सहितो अतिथिः । तम् च दृष्ट्वा वरान् लोकान् अक्षयान् त्वम् गमिष्यसि ॥ ३-७४-१६

‘उन धर्मज्ञ महाभाग महर्षियोंने जाते समय मुझसे कहा था कि तेरे इस परम पवित्र आश्रमपर श्रीरामचन्द्रजी पधारेंगे और लक्ष्मणके साथ तेरे अतिथि होंगे । तुम उनका यथावत् सत्कार करना । उनका दर्शन करके तू श्रेष्ठ एवं अक्षय लोकोंमें जायगी ॥ १५-१६ ॥

आ धर्मज्ञ महाभाग महर्षिगळु होगुवाग नन्नल्लि ‘निन्न ई पवित्र आश्रमक्कॆ श्रीरामनु लक्ष्मणनॊन्दिगॆ आगमिसुवनु नीनु अवरन्नु यथावत् सत्करिसु. अवरन्नु दर्शिसिद मेलॆ नीनु श्रेष्ठ हागू अक्षय लोकगळिगॆ होगुवॆ’ ऎन्दु हेळिद्दरु.॥15-16॥

पदच्छेदः

14. aham yaan paryacaariSam = I, whom, I was in tendance of; te = those sages [disciples of Matanga]; tvayi citrakuuTam praapte = on your, Chitrakuta, arriving at; atula prabhaiH vimaanaiH = by unequalled, in refulgence, by divine aircrafts; itaH divam aaruuDhaa = from here, to welkin, lifted up.

अनुवादः

“Divine aircrafts of unequalled refulgence have lifted those disciples of Sage Matanga in whose tendance I was, to welkin on your arriving at Chitrakuta… [3-74-14]

स्रोतः: valmikiramayan.net

नीनु चित्रकूटक्कॆ आगमिसिदाग नानु सदा सेविसुत्तिद्द नन्न गुरुगळु अतुल कान्तियुक्त विमानदल्लि कुळितु इल्लिन्द दिव्यलोकक्कॆ तॆरळिदरु.॥14॥

पदच्छेदः

15. dharma GYaiH = probity, knowers of; mahaabhaagaiH ca = highly providential ones, also; taiH maharSibhiH aham uktaa = by those, eminent-saints, I was, told; raamaH = Rama; te su puNyam = your, highly, blest; imam aashramam aagamiSyati = to this, hermitage, will come; saumitri sahitaH = Soumitri, along with; saH te atithiH = he is, your, guest; prati grahiitavyaH = he is to be cordially welcomed; tam dR^iSTvaa = him, on seeing; tvam varaan lokaan = you, to best, worlds; a kSayaan = un, diminishing [in merit]; gamiSyasi = will go.

अनुवादः

“Those knowers of probity, highly providential, and eminent-saints have told me, ‘Rama will come to this highly blest hermitage of yours along with Soumitri… and you have to cordially welcome them as your guests, and on your seeing him you will go to best worlds, where merit remains undiminished…’ [3-74-15, 16]

टिप्पनी

This suggests that subservience to preceptors will generate the merit that causes deliverance to the student or servant by the active participation of the deliverer. The best world or sphere, or state attainable by soul-searching individuals is kaivalya whereas seeing that deliverer with one’s own eyes bhagavad avalokana, is far beyond these worlds or states with nomenclature, and it is mukti, salvation from life cycles. Govindaraja

स्रोतः: valmikiramayan.net

एवमुक्ता महाभागैस्तदाहं पुरुषर्षभ ।
मया तु सञ्चितं वन्यं विविधं पुरुषर्षभ ॥ १७ ॥
तवार्थे पुरुषव्याघ्र पम्पायास्तीरसम्भवम् ।

एवम् उक्ता महाभागैः तदा अहम् पुरुषर्षभ । मया तु विविधम् वन्यम् संचितम् पुरुषर्षभ ॥ ३-७४-१७ तव अर्थे पुरुषव्याघ्र पम्पायाः तीर संभवम् ।

‘पुरुषप्रवर! उन महाभाग महात्माओंने मुझसे उस समय ऐसी बात कही थी । अतः पुरुषसिंह! मैंने आपके लिये पम्पातटपर उत्पन्न होनेवाले नाना प्रकारके जंगली फल-मूलोंका संचय किया है’ ॥ १७ १/२ ॥

पुरुष प्रवरने! आ महाभाग महात्मरु नन्नल्लि आग हीगॆ हेळिद्दरु. आद्दरिन्द पुरुषसिंहने! नानु निनगागि पम्पातीरदल्लि बॆळॆद नाना प्रकारद काडिन फल-मूलगळन्नु सङ्ग्रहिसिट्टिरुवॆनु.॥17½॥

पदच्छेदः

17. puruSarSabha = oh, man the best; mahaabhaagaiH aham evam uktaa = by highly providential sages thus, I, in this way, was told,; tadaa = then onwards; = puruSavyaaghra = oh, manly tiger; puruSarSabha = oh, best of the men; mayaa tu = by me, on my part; tava arthe = for your, sake; pampaayaaH tiira sambhavam = of Pampa Lake, moorlands, occurring on; * vividham vanyam samcitam* = various, forest [fruits and eatables,] are gleaned.

अनुवादः

“Oh, best one among men Rama, thus I was told by those highly providential sages, oh, best one among men, oh, manly tiger, and I have gleaned various forest fruits and eatables that occur on the moorlands of Pampa Lake for your sake…” So said Shabari to Rama. [3-74-17]

टिप्पनी

Out of the three epithets for Rama, the twice-repeated epithet is puruSarSabha has two different meanings in vernacular translations. One is the usual intensifier puruSa R^iSabha ‘bull among men…’ where The Bull is the bull from the zodiacal sign or constellation Taurus to that of stock exchanges. And it is Latin bulla ‘rounded object’, in medieval Latin ‘seal’ or Latin bullire ’to bubble’, from bulla ‘bubble’ etc., where Rama is the rounded off seal for kingship, and even known for his bubbly fermentation to deal with atrocities. The other is puruSa tilaka ’the vermilion mark one the forehead of mankind…’ rather the husband of mankind, or the husbandman for mankind who cultivates good on the earth as a farmer, after weeding out the weeds called evils. The version of Gita Press has this as the ‘flower of humanity…’

टिप्पनी

And then it is said in vernacular translations as a ‘bullish man’ is for his impetuousness and aggressiveness towards evil called Ravana, when he started from Ayodhya. The second is to tell that he is a yeoman, a man holding and cultivating a small landed estate, taking care of every weed or withering plant, as he has come to see Shabari, and Shabari like an old plant did not stir out. The third is puruSa vyaaghra ‘manly tiger…’ but this is actually ‘man, the lion…’ and if a lion sets out he will not take a back step until his pursuit is fulfilled. Thus Shabari is given the lines with three epithets to Rama, as she is already in the know of this Rama, and now on seeing him personally, some divine wisdom dawned and she is able to foresee what this man, rather this lion, is going to achieve at end point. We glean these meanings, one, or two, and we appeal to Sanskrit pundits to derive which epithet is used with which purpose, once again.

टिप्पनी

By the way, where is the scene of Rama eating fruits and eatables bitten and tasted by Shabari? Has this old woman not offered the fruits to the guests, or just said that they are available? We listen many stories and see many pictures telling that she gave many fruits after biting them with her own teeth to test the taste. All that is not in Valmiki Ramayana. This amplification is from Padma Purana. phalaani ca supakvaani muulaani madhuraaNi ca | svayam aasaadya maadhuryam pariikShya paribhakShya ca | pashcaat nivedayaamaasa raaghaabhyaam dhR^iDhvrataa |

स्रोतः: valmikiramayan.net

एवमुक्तः स धर्मात्मा शबर्या शबरीमिदम् ॥ १८ ॥
राघवः प्राह विज्ञाने तां नित्यमबहिष्कृताम् ।

एवम् उक्तः स धर्मात्मा शबर्या शबरीम् इदम् ॥ ३-७४-१८ राघवः प्राह विज्ञाने ताम् नित्यम् अबहिष्कृताम् ।

शबरी (जातिसे वर्णबाह्य होनेपर भी) विज्ञानमें बहिष्कृत नहीं थी—उसे परमात्माके तत्त्वका नित्य ज्ञान प्राप्त था । उसकी पूर्वोक्त बातें सुनकर धर्मात्मा श्रीरामने उससे कहा— ॥ १८ १/२ ॥

जातिवर्णदिन्द बाह्यळागिद्दरू शबरियु विज्ञानदल्लि बहिष्कृतळागिरलिल्ल. आकॆगॆ परमात्मन तत्वद नित्य ज्ञान प्राप्तवागित्तु. हिन्दिन आकॆय मातु केळि धर्मात्मा श्रीरामनु आकॆयल्लि हेळिदनु-॥18½॥

पदच्छेदः

18b, 19a. shabaryaa evam uktaH = by Shabari, that way, one who is = addressed - Rama; dharmaatmaa = graceful souled one; saH raaghavaH = he that, Raghava; nityam = ever vi GYaane = from clearly, knowing - from gnosis, from esoteric knowledge; a bahiSkR^itaam = not, debarred lady - Shabari; taam shabariim = to her, to such Shabari; idam pra aaha = this, clearly [enquiringly,] said.

अनुवादः

When that graceful souled Rama is addressed thus by Shabari, he that Raghava enquiringly said this to that Shabari who is never ever debarred from esoteric knowledge and gnosis. [3-74-18b, 19a]

टिप्पनी

’though ignoble by birth…’ is the assumed finishing line. There are many exclamations and arguments for and against this caste oriented banalities. So taking by those days we may find the characters of this Shabari, tribal king Guha, Dasharatha’s minister Sumantra, and the like and then we may examine how much the so-called outcaste is cared for or sought after. They may be ineligible to perform ritual deeds but none is barred from esoteric knowledge.

स्रोतः: valmikiramayan.net

दनोः सकाशात् तत्त्वेन प्रभावं ते महात्मनाम् ॥ १९ ॥
श्रुतं प्रत्यक्षमिच्छामि सन्द्रष्टुं यदि मन्यसे ।

दनोः सकाशात् तत्त्वेन प्रभावम् ते महात्मनः ॥ ३-७४-१९ श्रुतम् प्रत्यक्षम् इच्छामि संद्रष्टुम् यदि मन्यसे ।

‘तपोधने! मैंने कबन्धके मुखसे तुम्हारे महात्मा गुरुजनोंका यथार्थ प्रभाव सुना है । यदि तुम स्वीकार करो तो मैं उनके उस प्रभावको प्रत्यक्ष देखना चाहता हूँ’ ॥ १९ १/२ ॥

तपोधने! नानु कबन्धनिन्द निन्न महात्मा गुरुगळ यथार्थ प्रभाववन्नु केळिरुवॆ. नीनु ऒप्पुवुदादरॆ नानु अवर आ प्रभाववन्नु प्रत्यक्ष नोडलु बयसुत्तिरुवॆनु.॥19½॥

पदच्छेदः

19b, 20a. mahaatmanaH danoH sakaashaat = great souled, son of Danu’s, presence [from the wraith of]; tattvena shrutam = in nutshell, what is heard; te prabhaavam = your, [and your preceptors’] effectiveness; manyase yadi = you feel like, if; pratyakSam samdraSTum icChaami = personally, to clearly see, I wish.

अनुवादः

“Your and your preceptors’ effectiveness is heard in effect from the wraith of the great souled Danu’s son, Kabandha, and if you feel showing it like I wish to clearly see it, personally…” Thus Rama asked her to show hermitage. [3-74-19b, 20a]

टिप्पनी

He is rather showing that hermitage to us in order to emphasise the path followed by the disciples of Matanga, whom this Shabari served that laboriously.

स्रोतः: valmikiramayan.net

एतत्तु वचनं श्रुत्वा रामवक्त्रविनिःसृतम् ॥ २० ॥
शबरी दर्शयामास तावुभौ तद्वनं महत् ।

एतत्तु वचनं श्रुत्वा रामवक्त्राद्विनिःसृतम् ॥
शबरी दर्शयामास तावुभौ तद्वनं महत् ।

एतत् तु वचनम् श्रुत्वा राम वक्त्रात् विनिःसृतम् ॥ ३-७४-२० शबरी दर्शयामास तौ उभौ तत् वनम् महत् ।

श्रीरामके मुखसे निकले हुए इस वचनको सुनकर शबरीने उन दोनों भाइयोंको उस महान् वनका दर्शन कराते हुए कहा— ॥ २० १/२ ॥

श्रीरामनु नुडिद मातन्नु केळि शबरियु अवरिब्बरू सहोदररिगॆ आ महा वनवन्नु तोरिसुत्ता हेळिदळु.॥20½॥

पदच्छेदः

20b, 21a. shabarii = Shabari; raama vaktraat viniHsR^itam = from Rama’s, guttural, emerged from [worded gutturally]; etat vacanam shrutvaa = all that, but, sentence [wording,] on hearing; tau ubhau = to, both of them; mahat tat vanam darshayaamaasa = unique one, that, woodland, started to show.

अनुवादः

On hearing those words voiced by Rama, Shabari started to show that unique woodland to both of them. [3-74-20]

स्रोतः: valmikiramayan.net

पश्य मेघघनप्रख्यं मृगपक्षिसमाकुलम् ॥ २१ ॥
मतङ्गवनमित्येव विश्रुतं रघुनन्दन ।

‘रघुनन्दन! मेघोंकी घटाके समान श्याम और नाना प्रकारके पशु-पक्षियोंसे भरे हुए इस वनकी ओर दृष्टिपात कीजिये । यह मतंगवनके नामसे ही विख्यात है ॥ २१ १/२ ॥

रघुनन्दन! दट्टवाद मोडगळन्तॆ श्यामल मत्तु नाना प्रकारद पशु-पक्षिगळिन्द तुम्बिरुव ई वनद कडॆगॆ दृष्टि बीरु. इदु मतङ्गवन ऎन्दु विख्यातवागिदॆ.॥21½॥

इह ते भावितात्मानो गुरवो मे महाद्युते ।
जुहवाञ्चक्रिरे नीडं मन्त्रवन्मन्त्रपूजितम् ॥ २२ ॥

‘महातेजस्वी श्रीराम! यहीं वे मेरे भावितात्मा (शुद्ध अन्तःकरणवाले एवं परमात्मचिन्तनपरायण) गुरुजन निवास करते थे । इसी स्थानपर उन्होंने गायत्रीमन्त्रके जपसे विशुद्ध हुए अपने देहरूपी पञ्जरको मन्त्रोच्चारणपूर्वक अग्निमें होम दिया था ॥ २२ ॥

महातेजस्वी रामा! इल्लॆ नन्न भावितात्मा (शुद्ध अन्तःकरणवुळ्ळ परमात्म चिन्तन परायण) गुरुगळु वासिसुत्तिद्दरु. इदे स्थानदल्लि अवरु गायत्रि मन्त्रद जपदिन्द विशुद्धवाद तन्न देहरूपी गूडन्नु मन्त्रोच्छारपूर्वक अग्नियल्लि होममाडिदरु.॥22॥

पदच्छेदः

21b-22. raghunandana = oh, delight of Raghu-s lineage, Rama; megha ghana prakhyam = clouds, crammed, comparable; mR^iga pakSi samaakulam = animals, birds, compacted with; matanga vanam iti eva vishrutam = Matanga, woodland, that way, well known; pashya = you see; mahaa dyute = oh, highly, resplendent Rama; bhaavita aatmaanaH = contemplative, souls; me guravaH = my, teachers; iha = here; mantravat = hymn oriented; mantra puujitam = with hymns, worshipped; niiDam = nest, snuggery; te juhavaan cakrire = they, activities of fire [Ritual-fire oblations,] conducted.

अनुवादः

“Oh, Rama the delight of Raghu’s lineage… this one comparable to a crammed cloud that would be ever ready to yield much cherished cloudbursts, and compacted with animals and birds that are ever ready to enjoy seasonable rains, is that hermitage to which you have come, that way this woodland is well known as Matanga, meaning a cloud, or an elephant, or an elephantine cloud that showers blessings on all… and oh, highly resplendent Rama, you may see this nest, snuggery, where those contemplative souls, my teachers, used to conduct oblations into the Ritual-fires, orienting and worshipping them with Vedic hymns… [3-74-21b, 22]

टिप्पनी

There is another shade with a little different wording cakruH analam mantravat mantra kovidaaH meaning mantra kovidaaH experts in hymns; mantravat hymn oriented; analam Ritual-fire; juhaavaan oblations in fire; cakruH conducted, worshipped.

स्रोतः: valmikiramayan.net

इयं प्रत्यक्स्थली वेदी यत्र ते मे सुसत्कृताः ।
पुष्पोपहारं कुर्वन्ति श्रमादुद्वेपिभिः करैः ॥ २३ ॥

इयं प्रत्यक्स्थली वेदी यत्र ते मे सुसत्कृताः ।
पुष्पोपहारं कुर्वन्ती श्रमादुद्वेपिभिः करैः ॥

इयम् प्रत्यक् स्थली वेदी यत्र ते मे सुसत्कृताः । पुष्प उपहारम् कुर्वन्ति श्रमात् उद् वेपिभिः करैः ॥ ३-७४-२३

‘यह प्रत्यक्स्थली नामवाली वेदी है, जहाँ मेरे द्वारा भलीभाँति पूजित हुए वे महर्षि वृद्धावस्थाके कारण श्रमसे काँपते हुए हाथोंद्वारा देवताओंको फूलोंकी बलि चढ़ाया करते थे ॥ २३ ॥

इदु प्रत्यक् स्थळी ऎम्ब वेदियागिदॆ, इल्लि नन्निन्द पूजितराद आ महर्षिगळु वृद्धाप्यद श्रमदिन्द नडुगुव कैगळिन्द देवतॆगळ पूजॆ माडुत्तिद्दरु.॥23॥

पदच्छेदः

23. me = my [by me]; su satkR^itaaH = highly revered; te = by those [great sages]; yatra = where; shramaat = arduously; ut vepibhiH karaiH = with extremely, doddery, hands; puSpa upahaaram = flower, submittal [worshipped the Altar of Fire]; kurvanti = they used to do; such a; pratyak sthalii vedii = westerly, raised, altar; iyam this = [alone.]

अनुवादः

“Where those great sages that are highly revered by me used to offer flowers with their extremely doddery hands in the worship the Altar of Fire, this alone is that Altar of Fire raised at western end… [3-74-23]

टिप्पनी

The Altar of Fire is the sanctum sanctorum of Vedic-ritual, like that of present day temples. It took some two hours for Rama to enter such a hermitage of Agastya, that too after Agastya’s permission. Now a so-called low-caste woman is able to detail about it, naming by their technical names as pratyak stalii vedi, praacii sthalii vedi, puSpopahaaram, and she is detailing their acts of doddery worship, sympathetically. Hence, she should be in proximity at those places when her preceptors actually worshipped the fire offerings. That way, she is a bahiSkR^itaam - api samiipaat ’ not, debarred lady, even, from the proximity’ of Vedic-rituals. These Vedic time yanGYa-s were more secular than the present day commercial temple complexes, cf., ashva medha yaGYa in Bala Kanda. Nobody debars any in such Vedic ceremonies, but some are not expected to perform them personally, again cf., Vishvamitra-Trishanku episodes. If everybody becomes a Bishop, who will be remaining for appointment as pastoral staff? The Reverend Bishop is the Bishop, but staffers are many.

स्रोतः: valmikiramayan.net

तेषां तपःप्रभावेण पश्याद्यापि रघूत्तम ।
द्योतयन्ती दिशः सर्वाः श्रिया वेद्यतुलप्रभा ॥ २४ ॥

तेषां तपःप्रभावेण पश्याद्यापि रघूत्तम ।
द्योतयन्ति दिशः सर्वाः श्रिया वेद्यतुलप्रभा ॥

तेषाम् तपः प्रभावेन पश्य अद्य अपि रघूत्तम । द्योतयन्ति दिशः सर्वाः श्रिया वेद्यः अतुल प्रभाः ॥ ३-७४-२४

‘रघुवंशशिरोमणे! देखिये, उनकी तपस्याके प्रभावसे आज भी यह वेदी अपने तेजके द्वारा सम्पूर्ण दिशाओंको प्रकाशित कर रही है । इस समय भी इसकी प्रभा अतुलनीय है ॥ २४ ॥

रघुवंश शिरोमणिये! नोडु अवर तपस्सिन प्रभावदिन्द इन्दू कूड ई वेदियु तन्न तेजदिन्द समस्त दिक्कुगळन्नु प्रकाशिसुत्तिदॆ. ईगलू अदर प्रभॆ अतुलनीयवागिदॆ.॥24॥

पदच्छेदः

24. raghuuttama = oh, best one from Raghu-s; teSaam tapaH prabhaavena = by their [my teachers,] ascesis, by efficacy; a tula = not, comparable; prabhaaH = in irradiance; vedyaH = Altars of Fire; shriyaa = with solemnity; adya api = now, even; sarvaaH dishaH dyotayanti = all, directions, irradiating; pashya = you see.

अनुवादः

“Oh, best one from Raghu-s, by the efficacy of the ascesis of my teachers these Altars of Fire are with incomparable irradiance, and even now they are irradiating all of the directions with solemnity… see them… [3-74-24]

स्रोतः: valmikiramayan.net

अशक्नुवद्भिस्तैर्गन्तुमुपवासश्रमालसैः ।
चिन्तितेनागतान् पश्य समेतान् सप्त सागरान् ॥ २५ ॥

अशक्नुवद्भिस्तैर्गन्तुमुपवासश्रमालसैः - यद्वा - अशक्नुवद्भिः तैः गन्तुम् उपवास श्रम आलसैः । चिन्तिते अभ्यागतान् पश्य समेतान् सप्त सागरान् ॥ ३-७४-२५

‘उपवास करनेसे दुर्बल होनेके कारण जब वे चलने-फिरनेमें असमर्थ हो गये, तब उनके चिन्तनमात्रसे वहाँ सात समुद्रोंका जल प्रकट हो गया । वह सप्तसागर तीर्थ आज भी मौजूद है । उसमें सातों समुद्रोंके जल मिले हुए हैं, उसे चलकर देखिये ॥ २५ ॥

उपवासदिन्द दुर्बलरागि अवरु नडॆदाडलु असमर्थरादाग अवर चिन्तन मात्रदिन्दले अल्लि एळु समुद्रगळ जल प्रकटवायितु आ सप्तसागर तीर्थवू इन्दू इल्ले इदॆ. अदरल्लि एळु समुद्रगळ नीरु सेरिदॆ. अदन्नु नोडिरि.॥25॥

पदच्छेदः

25. upavaasa = by dieting; shrama = by straining; aalasaiH = enervated; gantum = to go [to sea baths]; a shaknuvadbhiH = not, capable were they; taiH cintite = by their, thought process; abhyaagataan = to close by [oceans] came; sametaan = in coalescence; sapta saagaraan = [all of] seven, seas; pashya = see [them.]

अनुवादः

“Enervated by dieting and straining they were incapable to go for sea bathing, and just at their thought process all the seven seas came close by, in coalescence… see them… [3-74-25]

टिप्पनी

That is why Pampa Lake is held sacred. Instead of rivers going into sea, seas flowed back to form this lake for the sake of these old sages. Sea bathing is the best, river bathing is of medium merit, and bathing with well or vessel water is worst, in terms of holy baths.

स्रोतः: valmikiramayan.net

कृताभिषेकैस्तैर्न्यस्ता वल्कलाः पादपेष्विह ।
अद्यापि न विशुष्यन्ति प्रदेशे रघुनन्दन ॥ २६ ॥

कृत अभिषेकैः तैः न्यस्ता वल्कलाः पादपेषु इह । अद्य अपि न विशुष्यन्ति प्रदेशे रघुनंदन ॥ ३-७४-२६

‘रघुनन्दन! उसमें स्नान करके उन्होंने वृक्षोंपर जो वल्कल वस्त्र फैला दिये थे, वे इस प्रदेशमें अबतक सूखे नहीं हैं ॥ २६ ॥

रघुनन्दन! अवरल्लि स्नानमाडि अवरु मरगळल्लि वल्कलगळु आरलु ऒणहाकिद्दरु; अवु ई प्रदेशदल्लि इन्नू ऒणगले इल्ल.॥26॥

पदच्छेदः

26. raghunandana = oh, Raghu’s legatee; iha kR^ita abhiSekaiH = here, on performing, holy baths; taiH = by them [by sages]; pradeshe = in this place; paadapeSu = in tees - on trees; nyastaaH valkalaaH = kept [spread for drying,] jute-cloths; adya api = now, even; na vi shuSyanti = not, completely, dried.

अनुवादः

“On performing holy baths those sages have spread their jute cloths on those trees with their own doddering hands here at this place and oh, Raghu’s legatee, those cloths did not dry even now by the touch of their hands… [3-74-26]

स्रोतः: valmikiramayan.net

देवकार्याणि कुर्वद्भिर्यानीमानि कृतानि वै ।
पुष्पैः कुवलयैः सार्धं म्लानत्वं न तु यान्ति वै ॥ २७ ॥

देव कार्याणि कुर्वद्भिः यानि इमानि कृतानि वै । पुष्पैः कुवलयैः सार्थम् म्लानत्वम् न तु यान्ति वै ॥ ३-७४-२७

‘देवताओंकी पूजा करते हुए मेरे गुरुजनोंने कमलोंके साथ अन्य फूलोंकी जो मालाएँ बनायी थीं, वे आज भी मुरझायी नहीं हैं ॥ २७ ॥

देवतॆगळ पूजॆ माडुवाग नन्न गुरुगळु कमलगळ जॊतॆगॆ इतर हूवुगळिन्द माडिद मालॆगळु इन्दू बाडलिल्ल.॥27॥

पदच्छेदः

27. deva kaaryaaNi kurvadbhiH = for gods, rituals, while doing [while the sages were worshipping gods]; kuvalayaiH saartham puSpaiH = black-lotuses, along with, [other] flowers; yaani = which [garlands]; kR^itaani = were made [knotted together]; imaani = these - these are those garlands, and these are; mlaanatvam na yaanti vai = state of discolour, not, but, going in, indeed.

अनुवादः

“Which garlands they have knotted together with black-lotuses and other flowers while they were worshiping gods, these are really those garlands, and indeed there is no discolouration to them… [3-74-27]

स्रोतः: valmikiramayan.net

कृत्स्नं वनमिदं दृष्टं
श्रोतव्यं च श्रुतं त्वया ।
तद् इच्छाम्य् अभ्यनुज्ञाता
त्यक्ष्याम्य् एतत् कलेवरम् ॥ २८ ॥

कृत्स्नं वनमिदं दृष्टं श्रोतव्यं च श्रुतं त्वया ।
तदिच्छाम्यभ्यनुज्ञाता त्यक्ष्याम्येतत्कलेवरम् ॥

कृत्स्नम् वनम् इदम् दृष्टम् श्रोतव्यम् च श्रुतम् त्वया । तत् इच्छामि अभ्यनुज्ञाता त्यक्ष्यामि एतत् कलेवरम् ॥ ३-७४-२८

‘भगवन्! आपने सारा वन देख लिया और यहाँके सम्बन्धमें जो बातें सुननेयोग्य थीं, वे भी सुन लीं । अब मैं आपकी आज्ञा लेकर इस देहका परित्याग करना चाहती हूँ ॥ २८ ॥

भगवन्त! नीनु ऎल्ल वनवन्नु नोडिबिट्टॆ मत्तु इल्लिगॆ सम्बन्धिसिद केळलु योग्यवाद मातुगळन्नु केळिदॆ. ईग निन्न अप्पणॆ पडॆदु ई देहवन्नु त्याग माडलु बयसुत्तिरुवॆनु.॥28॥

पदच्छेदः

28. tvayaa = by you; kR^itsnam idam vanam dR^iSTam = in its entirety, this, woodland, is seen; shrotavyam ca shrutam = listenable, also, listened; tat = thereby; abhyanuGYaataa = to be a permittee [where you are my permitter]; etat = this one; kalevaram [kale aavaram = for aliveness, encasement, body of living being] = sheath, called body; tyakshyaami - tyaktum = to leave off; icChaami = I wish to.

अनुवादः

“You have seen what is seeable and you have listened what is listenable of this woodland in its entirety… thereby I wish to become a permittee, where you alone are my permitter, as I wish to castaway this sheathe of soul, called my body… to make that soul to move nigh of my teachers feet… [3-74-28]

स्रोतः: valmikiramayan.net

तेषामिच्छाम्यहं गन्तुं समीपं भावितात्मनाम् ।
मुनीनामाश्रमो येषामहं च परिचारिणी ॥ २९ ॥

तेषाम् इच्छामि अहम् गन्तुम् समीपम् भावित आत्मनाम् । मुनीनाम् आश्रमो येषाम् अहम् च परिचारिणी ॥ ३-७४-२९

‘जिनका यह आश्रम है और जिनके चरणोंकी मैं दासी रही हूँ, उन्हीं पवित्रात्मा महर्षियोंके समीप अब मैं जाना चाहती हूँ’ ॥ २९ ॥

ई आश्रम यारदागिदॆयो, यार चरणगळ नानु दासियागिद्देनो, आ पवित्रात्म महर्षिगळ बळिगॆ ईग नानु होगलु बयसुवॆनु.॥29॥

पदच्छेदः

29. aashramaH = [this] hermitage; yeSaam muniinaam = of which, sages - belonged to which sages; aham ca [yeSaam] paricaariNii = I, also, [whose,] maidservant; bhaavita aatmanaam = to contemplative, souled ones; teSaam = to their; samiipam = proximity; aham gantum icChaami = I, to go to, yearn [soulfully.]

अनुवादः

“Of which sages this hermitage is, and of which sages I am also a maidservant, I soulfully go the proximity of those contemplative souls…” Thus, she appealed to Rama. [3-74-29]

स्रोतः: valmikiramayan.net

धर्मिष्ठं तु वचः श्रुत्वा राघवः सहलक्ष्मणः ।
प्रहर्षमतुलं लेभे आश्चर्यमिति चाब्रवीत् ॥ ३० ॥

धर्मिष्ठम् तु वचः श्रुत्वा राघवः सह लक्ष्मणः । प्रहर्सम् अतुलम् लेभे आश्चर्यम् इदम् च अब्रवीत् ॥ ३-७४-३०

शबरीके धर्मयुक्त वचन सुनकर लक्ष्मणसहित श्रीरामको अनुपम प्रसन्नता प्राप्त हुई । उनके मुँहसे निकल पड़ा, ‘आश्चर्य है!’ ॥ ३० ॥

शबरिय धर्मयुक्त मातन्नु केळि लक्ष्मण सहित श्रीरामनिगॆ अनुपम सन्तोषवायितु. ‘आश्चर्य! आश्चर्य!’ ऎन्दु उद्गाग अवन बायिन्द हॊरटितु.॥30॥

पदच्छेदः

30. saha lakSmaNaH raaghavaH = along with, Lakshmana, Raghava; dharmiSTham vacaH shrutvaa = duty-congruent, [her] words, on hearing; aashcaryam idam [aashramam] = astonishing, is this [hermitage and its inmates]; [iti = thus]; abraviit = he said; atulam pra harsam lebhe = unique, high, rejoice, he obtained.

अनुवादः

Rama on hearing those duty-congruous words of Shabari along with Lakshmana, obtained a uniquely high rejoice and he also said, “astonishing is this…” [3-74-30]

टिप्पनी

Annex: ‘astonishing is this hermitage and its inmates… where the inmates praise their bygone masters, as said at gurum prakaashayet dhiimaan ‘gurus are to be extolled by true and wise disciples…’ and the masters made the environ blissfully livable, all this is without any maya or magic… so, fairness has its own place…’

स्रोतः: valmikiramayan.net

तामुवाच ततो रामः शबरीं संशितव्रताम् ।
अर्चितोऽहं त्वया भद्रे गच्छ कामं यथासुखम् ॥ ३१ ॥

ताम् उवाच ततो रामः शबरी संश्रित व्रताम् । अर्चितो अहम् त्वया भद्रे गच्छ कामम् यथा सुखम् ॥ ३-७४-३१

तदनन्तर श्रीरामने कठोर व्रतका पालन करनेवाली शबरीसे कहा—‘भद्रे! तुमने मेरा बड़ा सत्कार किया । अब तुम अपनी इच्छाके अनुसार आनन्दपूर्वक अभीष्ट लोककी यात्रा करो’ ॥ ३१ ॥

अनन्तर श्रीरामनु कठोर व्रतवन्नु पालिसुव शबरियल्लि हेळिदनु - भद्रॆ! नीनु ननगॆ बहळ सत्कार माडिदॆ. ईग नीनु निन्न इच्छॆयन्तॆ आनन्दवागि अभिष्ट लोकद यात्रॆ माडु.॥31॥

पदच्छेदः

31. tataH = then; raamaH = Rama; samshrita vrataam = one firmed up, in faith [towards her masters]; taam shabarii [shabariim] = to her, to Shabari; uvaaca = spoke; bhadre = oh, saintly lady; aham tvayaa arcitaH = I am, by you, treated with deference; kaamam = as you please; yathaa sukham = as per, your solace, [where you solace yourself with]; gacCha = you may go.

अनुवादः

Then Rama spoke to that Shabari who is firmed up in her faith towards her masters, “oh, saintly lady, you treated me with deference… thus may go to your cherished worlds, where you can solace yourself with your masters… [3-74-31]

स्रोतः: valmikiramayan.net

इत्येवमुक्ता जटिला चीरकृष्णाजिनाम्बरा ।
अनुज्ञाता तु रामेण हुत्वाऽऽत्मानं हुताशने ॥ ३२ ॥
ज्वलत्पावकसङ्काशा स्वर्गमेव जगाम ह ।
दिव्याभरणसंयुक्ता दिव्यमाल्यानुलेपना ॥ ३३ ॥
दिव्याम्बरधरा तत्र बभूव प्रियदर्शना ।
विराजयन्ती तं देशं विद्युत्सौदामनी यथा ॥ ३४ ॥

इत्येमुक्ता जटिला चीरकृष्णाजिनाम्बरा ।
अनुज्ञाता तु रामेण हुत्वाऽऽत्मानं हुताशने ॥ ज्वलत्पावकसङ्काशा स्वर्गमेव जगाम ह ।
दिव्याभरणसंयुक्ता दिव्यमाल्यानुलेपना ॥ दिव्याम्बरधरा तत्र बभूव प्रियदर्शना ।
विराजयन्ती तं देशं विद्युत्सौदामनी यथा ॥

इति एवम् उक्ता जटिला चीर कृष्ण अजिन अंबरा । अनुज्ञाता तु रामेण हुत्वा आत्मानम् हुत अशने ॥ ३-७४-३२ ज्वलत् पावक संकाशा स्वर्गम् एव जगाम सा । दिव्यम् आभरण संयुक्ता दिव्य माल्य अनुलेपना ॥ ३-७४-३३ दिव्य अंबर धरा तत्र बभूव प्रिय दर्शन । विराजयन्ती तम् देशम् विद्युत् सौदामिनी यथा ॥ ३-७४-३४

श्रीरामचन्द्रजीके इस प्रकार आज्ञा देनेपर मस्तकपर जटा और शरीरपर चीर एवं काला मृगचर्म धारण करनेवाली शबरीने अपनेको आगमें होमकर प्रज्वलित अग्निके समान तेजस्वी शरीर प्राप्त किया । वह दिव्य वस्त्र, दिव्य आभूषण, दिव्य फूलोंकी माला और दिव्य अनुलेपन धारण किये बड़ी मनोहर दिखायी देने लगी तथा सुदाम पर्वतपर प्रकट होनेवाली बिजलीके समान उस प्रदेशको प्रकाशित करती हुई स्वर्ग (साकेत) लोकको ही चली गयी ॥ ३२—३४ ॥

श्रीराम चन्द्रनु हीगॆ अप्पणॆ कॊट्टाग तलॆयल्लि जटॆ, शरीरदल्लि नारुमडि हागू कृष्ण मृग चर्मवन्नु धरिसिद शबरियु तन्नन्नु अग्निगॆ अर्पिसिकॊण्डु प्रज्वलित अग्नियन्तॆ तेजस्वी शरीरवन्नु पडॆदुकॊण्डळु. अवळु दिव्य वस्त्राभरणगळन्नु, दिव्य हूमालॆयन्नु, दिव्य अनुलेपन धरिसि बहळ मनोहरवागि काणिस तॊडगिदळु. सुदामा पर्वतदल्लि प्रकटवागुव विद्युल्लतॆयन्तॆ आ प्रदेशवन्नु प्रकाशगोळिसुत्ता स्वर्गलोकक्कॆ तॆरळिदळु.॥32-34॥

पदच्छेदः

32, 33a. iti evam uktaa = thus, that way, said [by Rama]; jaTilaa = tufted hair wearing; ciira = jute-cloths; kR^iSNa ajina = deer, skin; ambaraa = having for dress; anuGYaataa raameNa = consented to, by Rama; aatmaanam = herself; huta ashane hutvaa = in char, eater [Ritual-fire,] offering as oblation; jvalat paavaka samkaashaa = flaring, fire, similar to; saa svargam eva jagaama = she, to heaven, alone, went to.

अनुवादः

Thus that way said by Rama in consent, she who is wearing tufty-matted hair, jute-cloths, and deerskin as her clothing, she offered herself as an oblation into Ritual-fire, and then like a flaring fire, she went to heaven alone. [3-74-32, 33a]

स्रोतः: valmikiramayan.net

पदच्छेदः

33b, 34. divyam aabharaNa samyuktaa = angelic, ornaments, joined with [bejewelled]; divya maalya anulepanaa = angelical, with flowery tassels, cosmetics; divya ambara dharaa = angle’s, wraparound, wearing; vidyut saudaaminii yathaa = electric [spark,] scintillations, as with; tam desham viraajayantii = that, province, scintillating; tatra priya darshana babhuuva = there, angel-like, for a sight, she became.

अनुवादः

Now she appeared as an angle bejewelled with angelic ornaments, wearing angle’s wraparound and angelical flowery tassels, and bedaubed with suchlike cosmetics, and as with the scintillations of electric sparks she scintillated that province. [3-74-33b, 34]

स्रोतः: valmikiramayan.net

यत्र ते सुकृतात्मानो विहरन्ति महर्षयः ।
तत् पुण्यं शबरी स्थानं जगामात्मसमाधिना ॥ ३५ ॥

यत्र ते सुकृतात्मनो विहरन्ति महर्षयः ।
तत् पुण्यं शबरी स्थानं जगामात्मसमाधिना ॥

यत्र ते सुकृत आत्मानो विहरन्ति महर्षयः । तत् पुण्यम् शबरी स्थानम् जगाम आत्म समाधिना ॥ ३-७४-३५

उसने अपने चित्तको एकाग्र करके उस पुण्यधामकी यात्रा की, जहाँ उसके वे गुरुजन पुण्यात्मा महर्षि विहार करते थे ॥ ३५ ॥

आकॆयु तन्न चित्तवन्नु एकाग्रगॊळिसि अवळ गुरुगळाद पुण्यात्म महर्षिगळु विहरिसुत्तिद्द पुण्यधामक्कॆ यात्रॆ माडिदळु.॥35॥

पदच्छेदः

35. shabarii = Shabari; aatma samaadhinaa = soul, by meditative concentration [for she is a yogin]; su kR^ita aatmaanaH = good, done, souls [blest souls for their good deeds]; te maharSayaH = those, sublime sages; yatra viharanti = where, they saunter; tat puNyam sthaanam = to that, sanctum, locus; jagaama = [she] went to.

अनुवादः

Shabari who is a perfect yogin with perfected meditative concentration, now went to that sanctum locus where the blest souls of those sublime sages, namely her masters, saunter. [3-74-35]

टिप्पनी

For this Dharmaakuutam says: tat udiiritam ati dharmiShTham vacanam aakarNya harSha nirbhara maanaso raameNa samauGYaataa shavarii bhujagii iva jiirNaam tvacaam tanum hutaashane nikShipya divya maalyaa ambara dharaa shirasaa raamam praNamya guru jana maNDala kR^itam puNya sthalam jagaama || dk She left her body as a female serpent does in its ecdysis. This metaphor of a snake shedding off skin is repeated time and again in Ramayana and here the commentator is using it. This is indicative of the thousand hooded serpent aadiseSa who guards Vishnu like a mosquito net. The fibre like sheath released by a snake will be beautiful for a look as it glitters with all the charms of a charming snake. The minute you finger it, of course when snake went a long way off, then that sheath splinters in hundreds of pieces. That is why this metaphor is used to suggest the world as viSNu maya, which remains beautiful and if touched shatters all misconceptions. Saint-singer Tyaagaraaya has a kR^iti on this pannagapu doma tera paikettavemayya… So Shabari is rid of that illusion, or maya…

स्रोतः: valmikiramayan.net

इत्यार्षे श्रीमद्रामायणे वाल्मीकीये आदिकाव्येऽरण्यकाण्डे चतुःसप्ततितमः सर्गः ॥ ७४ ॥
इस प्रकार श्रीवाल्मीकिनिर्मित आर्षरामायण आदिकाव्यके अरण्यकाण्डमें चौहत्तरवाँ सर्ग पूरा हुआ ॥ ७४ ॥

श्री वाल्मीकिविरचित आर्षरामायण आदिकाव्यद अरण्यकाण्डदल्लि ऎप्पत्तनाल्कनॆय सर्ग सम्पूर्णवायितु.॥74॥