Introduction
On one day before the sunrise Rama proceeds to River Godavari for daily bath along with Seetha and Lakshmana. On the way looking at the nature around Lakshmana eulogises winter season. In doing so he casts aspersions on queen Kaikeyi, and Rama reproves it.
वसतः तस्य तु सुखम् राघवस्य महात्मनः |
शरद् व्यपाये हेमंतऋतुर् इष्टः प्रवर्तत || ४-१६-१
sharad vyapaaye hema.ntaR^itur iShTaH pravartata || 3-16-1
ॐ
Show Description: Sloka 3.16.1
Pleasant hemantha R^itu , pre-winter season has set in after the passage of sharat R^itu, post-rainy season at Panchavati where the noble souled Rama is staying comfortably. [3-16-1] .
स कदाचित् प्रभातायाम् शर्वर्याम् रघुनंदनः |
प्रययाव अभिषेकार्थम् रम्यम् गोदावरीम् नदीम् || ४-१६-२
prayayaava abhiShekaartham ramyam godaavariim nadiim || 3-16-2
ॐ
Show Description: Sloka 3.16.2
On some day when night faded into dawn Rama started for the delightful River Godavari for a bath. [3-16-2] .
प्रह्वः कलश हसतः तम् सीतया सह वीर्यवान् |
पृष्ठतो अनुव्रजन् भ्राता सौमित्रिर् इदम् अब्रवीत् || ४-१६-३
pR^iShThato anuvrajan bhraataa saumitrir idam abraviit || 3-16-3
ॐ
Show Description: Sloka 3.16.3
His valorous brother Saumitri following him humbly with a handy vessel, along with Seetha, spoke this to Rama. [3-16-3] .
अयम् स कालः संप्राप्तः प्रियो यः ते प्रियंवद |
अलंकृत इव आभाति येन संवत्सरः शुभः || ४-१६-४
alaMkR^ita iva aabhaati yena saMvatsaraH shubhaH || 3-16-4
ॐ
Show Description: Sloka 3.16.4
“Adorned by which season the promising year will be bright, oh, pleasant conversationalist, and which season will also be pleasant to you, that hemanta season has set in. [3-16-4] .
नीहार परुषो लोकः पृथिवी सस्य मालिनी |
जलानि अनुपभोग्यानि सुभगो हव्य वाहनः || ४-१६-५
jalaani anupabhogyaani subhago havya vaahanaH || 3-16-5
ॐ
Show Description: Sloka 3.16.5
“These days the dew is harsh to the bodies of people, earth is overlaid with crops, water is unenjoyable, but fire is delightful. [3-16-5] .
नव आग्रयण पूजाभिर् अभ्यर्च्य पितृ देवताः |
कृत आग्रयणकाः काले सन्तो विगत कल्मषाः || ४-१६-६
kR^ita aagrayaNakaaH kaale santo vigata kalmaShaaH || 3-16-6
ॐ
Show Description: Sloka 3.16.6
“On appeasing manes with worships during northern solstice and even on performing solstitial rituals in time, the righteous people are becoming free from evils. [3-16-6]
The ritual agraayaNa is a havis , oblation performed after the arrival of harvest at home from fields and before the start of its usage. Usually this is the time of Makara Sankranti, the starting day of northern solstice. na anviShTa aagraayaNe na aahitaagni navasya ashniiyaat vriihiinaam yavaanaam shyaamakaanaam iti agra paakasya yajeta — aapasthamba suutra .
प्राज्यकामा जनपदाः संपन्नतर गो रसाः |
विचरन्ति महीपाला यात्र अर्थम् विजिगीषवः || ४-१६-७
vicaranti mahiipaalaa yaatra artham vijigiiShavaH || 3-16-7
ॐ
Show Description: Sloka 3.16.7
“Amply fulfilled are the desires of the villagers with the affluence of milch cows and dairy, and the vanquishing kings are make moves for the purposes of their further vanquishes. [3-16-7] .
सेवमाने दृढम् सूर्ये दिशम् अन्तक सेविताम् |
विहीन तिलका इव स्त्री न उत्तरा दिक् प्रकाशते || ४-१६-८
vihiina tilakaa iva strii na uttaraa dik prakaashate || 3-16-8
ॐ
Show Description: Sloka 3.16.8
“While the sun is steadfastly attending the direction of Time-god Yama, namely southern horizon, the northern direction is not brilliant like a woman who lost the vermilion mark on her forehead. [3-16-8]
The tilaka is the vermilion mark of sindur , vermilion-red powder specially made out of turmeric and limejuice and other ingredients and called as kunkuma . This is sacred and used in daily worships and applied as a mark on forehead at a place where the Third Eye, j~naana netra is said to exist. For the women this mark is for their glorification of womanhood by virtue of the existence of her husband. Should she become a widow this mark is made no more and her face will become dullish for she is without a husband. So also the sun is such a mark on the forehead of the woman called horizon. Without him no quarters glitter .
प्रकृत्या हिम कोश आढ्यो दूर सूर्याः च सांप्रतम् |
यथार्थ नामा सुव्यक्तम् हिमवान् हिमवान् गिरिः || ४-१६-९
yathaartha naamaa suvyak{}tam himavaan himavaan giriH || 3-16-9
ॐ
Show Description: Sloka 3.16.9
“By their very nature Himalayas are the depositories of snow, and presently distanced from the sun they are very obviously snowy true to their name. [3-16-9] .
अत्यन्त सुख संचारा मध्याह्ने स्पर्शतः सुखाः |
दिवसाः सुभग आदित्याअः छ्हाया सलिल दुर्भगाः || ४-१६-१०
divasaaH subhaga aadityaaaH chhhaayaa salila durbhagaaH || 3-16-10
ॐ
Show Description: Sloka 3.16.10
“By the way of touch the mid days are comfortable and in these days the daytime is very much comfortable for sauntering, thus the sun in daytimes is genial and ungenial are the shades and waters. [3-16-10] .
मृदु सूर्याः सनीहाराः पटु शीताः समारुताः |
शून्य अरण्या हिम ध्वस्ता दिवसा भान्ति सांप्रतम् || ४-१६-११
shuunya araNyaa hima dhvastaa divasaa bhaanti saaMpratam || 3-16-11
ॐ
Show Description: Sloka 3.16.11
“Overwhelmed by snow presently the noontimes are with soft sun, with bitter cold, with mists and wintry breezes, and with them the forests too are bleak in their sheen. [3-16-11] .
निवृत्त आकाश शयनाः पुष्यनीता हिम अरुणाः |
शीता वृद्धतर आयामः त्रि यामा यान्ति सांप्रतम् || ४-१६-१२
shiitaa vR^iddhatara aayaamaH tri yaamaa yaanti saaMpratam || 3-16-12
ॐ
Show Description: Sloka 3.16.12
“Precluded is the reclining under open sky as the nights are led by the Pushya constellation, they will now be with brownish-grey fog and chilly, and prolonged are the lengths of nights whereby the three watches of night will be quickly slipping away.
The three yaamaa-s or praharaH-s, are three hours or three watches, where each yaama, is three hours. The commentators said that nivR^itta aakaasha shayanaa : precluded are troubles to those that are reclining in heavens i.e., divine beings; vR^iddha tara tri yaamaa : prolonged are the nightly activities of demons. puSya aaniitaa , where puSya also means Kali, the doom, and the demons are brining it up. Thus Lakshmana is said to have reminded Rama about the purpose of his incarnation, where the gods are precluded from a restful reclining, the nightly activities of demons are on the increase, and the demons are bringing doom time, so Rama has to quicken their eradication .
रवि संक्रान्त सौभाग्यः तुषार अरुण मण्डलः |
निःश्वास अन्ध इव आदर्शाः चंद्रमा न प्रकाशते || ४-१६-१३
niHshvaasa andha iva aadarshaaH ca.ndramaa na prakaashate || 3-16-13
ॐ
Show Description: Sloka 3.16.13
“Transgressed is the destiny of moon by the sun as moon lost the chance of keeping people happy with his lustrousness in these days, thus the lustreless moon remained in a blushing sphere with fog, just like a mirror blinded by the fog of a suspire. [3-16-13] .
ज्योत्स्ना तुषार मलिना पौर्णमास्याम् न राजते |
सीता इव च आतप श्यामा लक्ष्यते न तु शोभते || ४-१६-१४
siitaa iva ca aatapa shyaamaa lakShyate na tu shobhate || 3-16-14
ॐ
Show Description: Sloka 3.16.14
“Even on a full moon day the moonlight is unbright blemished by mist, and it is appearing like brightly Seetha becoming swarthy by sun’s heat, but not brightly. [3-16-14] .
प्रकृत्या शीतल स्पर्शो हिम विद्धाः च सांप्रतम् |
प्रवाति पश्चिमो वायुः काले द्वि गुण शीतलः || ४-१६-१५
pravaati pashcimo vaayuH kaale dvi guNa shiitalaH || 3-16-15
ॐ
Show Description: Sloka 3.16.15
“The western breeze by itself will be cool to touch, but presently charged with snow it is wafting doubly chilly in the early hours. [3-16-15]
The vernal breeze will be cool by its nature and so is the Omnipotent. Now the snowy dew enriches the breeze’s coolness. So also the Omnipotent, namely Rama, is doubly cool by the coolness of the prayers of divinities and the sages as well. Govindaraja .
बाष्प च्छ्हन्नानि अरण्यानि यव गोधूमवंति च |
शोभन्ते अभ्युदिते सूर्ये नदद्भिः क्रौन्च सारसैः || ४-१६-१६
shobhante abhyudite suurye nadadbhiH kraunca saarasaiH || 3-16-16
ॐ
Show Description: Sloka 3.16.16
“Covered with the dew the forests that already covered with crop fields of barley and wheat are beaming forth, together with the callings of waterfowls, at the rise of the sun. [3-16-16]
The sun now risen is Rama. The word baaSpa also means tears. The fertile lands are shedding tears in fear of Ravana. Again baaSpaH is vapour that spreads. Rama’s benevolence is spreading like vapour. The forests are with full crops. The lands are full with asceticism and Vedic practices to receive the mercy of Rama. The birds’ callings are the echoing of Vedic sonority. Govindaraja. The yava grains are not exactly western barley grains as usually shown in lexicons. It is called locally as jov dhaan and is used in fire oblations, . It is a dietary prescription to diabetics nowadays. .
खर्जूर पुष्प आकृतिभिः शिरोभिः पूर्ण तण्डुलैः |
शोभन्ते किंचिद् आलंबाः शालयः कनक प्रभाः || ४-१६-१७
shobhante kiMcid aalaMbaaH shaalayaH kanaka prabhaaH || 3-16-17
ॐ
Show Description: Sloka 3.16.17
“The paddy crops in fields are gleaming forth with golden lustre, and their heads full with grain and a little bent down are shapely like the flowers of date-fruit. [3-16-17]
The heads of crops are a little bent down by weight of corn, like the heads of sages who bow down with the weight of knowledge before the Absolute. Thus their age-old golden hair is gleaming at the first rays of sun. Govindaraja.
मयूखैः उपसर्पद्भिः हिम नीहार संवृतैः |
दूरम् अभ्युदितः सूर्यः शशांक इव लक्ष्यते || ४-१६-१८
duuram abhyuditaH suuryaH shashaa.nka iva lakShyate || 3-16-18
ॐ
Show Description: Sloka 3.16.18
“Though he came up long back, and though his beams are spreading around, besieged by snowy mist the sun is appearing as moon. [3-16-18]
The sun again is Rama. ‘Though you have risen in the vast of forests long back and avowed to eradicate demons, has your radiance decreased like the vernal sun, while the demons are still radiant by their activities…’ is the question of Lakshmana. Govindaraja.
अग्राह्य वीर्यः पूर्वाह्णे मध्याह्ने स्पर्शतः सुखः |
संरक्तः किंचिद् आपाण्डुः आतपः शोभते क्षितौ || ४-१६-१९
saMrak{}taH kiMcid aapaaNDuH aatapaH shobhate kShitau || 3-16-19
ॐ
Show Description: Sloka 3.16.19
Inappreciable is the warmth of sun in the mornings, but comfortable for touch at noontimes, since the reddish but a little palish sunshine is radiating on earth. [3-16-19]
The warmth of the sun is his valour which is usurped by the snowy mist. Rama’s valour is usurped or inappreciable by his taciturnity. Then Lakshmana is deemed to have said, ‘The demons are dominating the nature with their cold-blooded activities like coldish snow, oh, Rama, sustaining them with kind of cool profile of yours is inapt of you…’ Govindaraja.
अवश्याय निपातेन किंचित् प्रक्लिन्न शाद्वला |
वनानाम् शोभते भूमिर् निविष्ट तरुण आतपा || ४-१६-२०
vanaanaam shobhate bhuumir niviShTa taruNa aatapaa || 3-16-20
ॐ
Show Description: Sloka 3.16.20
“The pasturelands are a little moistened with the fall of dewdrops, but the fields of forest are enlivened by the radiance of tender sun’s warmth. [3-16-20]
The pastureland are like the serene sages who are wetting their faces with droplets of merciful tears by the activities of the demons. And now the warmth of the tender sun / valour of Rama, is radiating on the countenances of pasturelands/sages which will be furious henceforth. Govindaraja.
स्पृशन् तु सुविपुलम् शीतम् उदकम् द्विरदः सुखम् |
अत्यन्त तृषितो वन्यः प्रतिसंहरते करम् || ४-१६-२१
atyanta tR^iShito vanyaH pratisaMharate karam || 3-16-21
ॐ
Show Description: Sloka 3.16.21
“On easily touching very clear and cold water with its very broad trunk that intensely thirsty wild elephant is backing away its trunk for the water is that cold. [3-16-21]
Gods are withdrawing to touch pleasurable items that are usually enjoyable to them, fearing Ravana. Govindaraja .
एते हि समुपासीना विहगा जलचारिणः |
न अवगाहन्ति सलिलम् अप्रगल्भा इव आवहम् || ४-१६-२२
na avagaahanti salilam apragalbhaa iva aavaham || 3-16-22
ॐ
Show Description: Sloka 3.16.22
“These waterfowls that are sitting nearby are not entering into waters like cowards not entering battlefields. [3-16-22]
The waterfowls are compared with the sages. The sages though staying nearby asceticism, like birds sitting on riverbanks, are not able to enter into its enjoyable main realm, namely samaadhi, concentration. Another way is ‘oh Rama, though you are an expert in warfare why you are backing away for a war with demons? Why not jump to it? Are you like these fearing waterfowls?’ .
अवश्याय तमो नद्धा नीहार तमसा आवृताः |
प्रसुप्ता इव लक्ष्यन्ते विपुष्पा वन राजयः || ४-१६-२३
prasuptaa iva lakShyante vipuShpaa vana raajayaH || 3-16-23
ॐ
Show Description: Sloka 3.16.23
“Subdued by snowy darkness, enclosed in misty gloom, and reft of flowers these forest ranges appear like those that are asleep. [3-16-23]
Mantled by darkness and dewdrops dribbling, the leaves and leaflets are crouched and look like sleeping ones. Further blanketed by the mist they are appearing as those that are sleeping covering a blanket. Flowers are not blooming like the closed eyes of a sleeper. Thus the woodlands are asleep. Govindaraja.
For those who are asleep it is a double darkness. One is the darkness of sleep, while the other is the darkness of night. They not only crouch in themselves with the inner darkness, but as they are also enfolded by the external darkness of night, they further crouch in. Maheshvara Tiirtha. By this sleep attribute, the dormant disposition of sages is made evident.
बाष्प संचन्न सलिला रुत विज्ञेय सारसाः |
हिमाअर्द्र वालुकैः तीरैः सरितो भान्ति सांप्रतम् || ४-१६-२४
himaaardra vaalukaiH tiiraiH sarito bhaanti saaMpratam || 3-16-24
ॐ
Show Description: Sloka 3.16.24
“Now the rivers are imperceptible as their water is overspread with dewdrops, but their water-birds are perceptible only by their callings, thus making that river perceptible, and such rivers are now glistening with moist sandbanks and shores. [3-16-24]
By rivers the sages are denominated and they are all enshrouded by the mist called the fear of demons, and they are perceptible just by their groaning. They are unable to come out of that misty climate, as good as waterfowls dependent on rivers.
तुषार पतनात् चैव मृदुत्वात् भास्करस्य च |
शैत्यात् अग अग्रस्थम् अपि प्रायेण रसवत् जलम् || ४-१६-२५
shaityaat aga agrastham api praayeNa rasavat jalam || 3-16-25
ॐ
Show Description: Sloka 3.16.25
“Owing to the fall of snow, further owing to the softness and coldness of sun, the water deep down the wells is generally agreeable for drinking. [3-16-25]
This falling of the snow is indicative of the falling of demons upon sages, and sun’s softness is with the soft attitude of Rama. Tiirtha.
जरा जर्जरितैः पत्रैः शीर्ण केसर कर्णिकैः |
नाल शेषा हिम ध्वस्ता न भान्ति कमलाकराः || ४-१६-२६
naala sheShaa hima dhvastaa na bhaanti kamalaakaraaH || 3-16-26
ॐ
Show Description: Sloka 3.16.26
“Lotus lakes are left alone with stalks of lotuses as their petals are aged and withered, decrepit are the fibrils and carpels, thus impaired by cold they are ungracious in look. [3-16-26]
When the demons destroy the lake-like hermitages and their inmates, aged and withered sages and their lotus-petal like austerities are shattered by the hostilities of demons, and the remaining hermits are just like the stalks of lotuses left behind .
अस्मिन् तु पुरुषव्याघ्र काले दुःख समन्वितः |
तपश्चरति धर्मात्मा त्वत् भक्त्या भरतः पुरे || ४-१६-२७
tapashcarati dharmaatmaa tvat bhak{}tyaa bharataH pure || 3-16-27
ॐ
Show Description: Sloka 3.16.27
“But during this time, oh, manly-tiger, ushered by anguish that virtue souled one Bharata must be practising ascesis in city with adoration to you. [3-16-27] .
त्यक्त्वा राज्यम् च मानम् च भोगांश्च विविधान् बहून् |
तपस्वी नियताहारः शेते शीते महीतले || ४-१६-२८
tapasvii niyataahaaraH shete shiite mahiitale || 3-16-28
ॐ
Show Description: Sloka 3.16.28
“On forsaking kingdom and pride of becoming the king of Ayodhya as well, and varied and various pleasures too, he is in self-denial, and with his food regulated he sleeps on chilly surface of earth. [3-16-28]
So far Lakshmana spoke about spring season indicating the sufferings of saints and sages by the chill and icy effects of demons indirectly. Now his broodings are turning to Bharata, for Bharata is avowed to self-immolate if Rama were not to come after a fixed time, and Rama is lingering here.
सोऽपि वेलाम् इमाम् नूनम् अभिषेक अर्थम् उद्यतः |
वृतः प्रकृतिभिर् नित्यम् प्रयाति सरयूम् नदीम् || ४-१६-२९
vR^itaH prakR^itibhir nityam prayaati sarayuum nadiim || 3-16-29
ॐ
Show Description: Sloka 3.16.29
“Even he might always be getting up at this time of the day and proceeding to River Sarayu for a bath surrounded by ministers, definite is that. [3-16-29] .
अत्यन्त सुख संवृद्धः सुकुमारो हिमार्दितः |
कथम् तु अपर रात्रेषु सरयूम् अवगाहते || ४-१६-३०
katham tu apara raatreShu sarayuum avagaahate || 3-16-30
ॐ
Show Description: Sloka 3.16.30
“But how can he who is brought up in high comfort, a delicate one too, enter the cold-wet waters of River Sarayu, in these small hours. [3-16-30]
The compound atyanta sukha samvriddhaH brought up in comfort is but natural to a prince, but it is in its princely loftiness. But our father King Dasharatha has made it loftier. And you by your brotherly caring , you also looked Bharata. atyanata sukumaaraH –by his feelings he is a delicate one who cannot tolerate your absence’. In other mms it is sukhochita in place of hima aardra which means –one who is habituated to pleasures of a younger prince,’ but not to become a monk in these early years of his youth. So you should relieve him of his vow. This is the import of Lakshmana’s address to Rama .
पद्मपत्रेक्षणः श्यामः श्रीमान् निरुदरो महान् |
धर्मज्ञः सत्यवादी च ह्री निषेधो जितेन्द्रियः || ४-१६-३१
प्रियाभिभाषी मधुरो दीर्घबाहुः अरिन्दमः |
संत्यज्य विविधान् भोगान् आर्यम् सर्वात्मना आश्रितः || ४-१६-३२
dharmaj~naH satyavaadii ca hrii niShedho jitendriyaH || 3-16-31
priyaabhibhaaShii madhuro diirghabaahuH arindamaH |
saMtyajya vividhaan bhogaan aaryam sarvaatmanaa aashritaH || 3-16-32
ॐ
Show Description: Sloka 3.16.31, 3.16.32
“That lotus-petal eyed one with blue-black complexion is an imposing one with lion-like waist, being the noblest he is knower of dharma thus an advocate of truth, and thus intolerant of ignominy, and as a self-restrained one he talks dearly and sweetly, and he is dextrous and an enemy-destroyer, such as he is, that Bharata on forgoing all of his various pleasures he is devoted to you, as you alone are his adorable brother. [3-16-31, 32]
Stomachless is not to say that Bharata is without a stomach but has a palm-like concave stomach, but not a potbelly to stomach the kingdom of Ayodhya that is easily usurped through his mother Kaika.
जितः स्वर्गः तव भ्रात्रा भरतेन महात्मना |
वनस्थम् अपि तापस्ये यः त्वाम् अनुविधीयते || ४-१६-३३
vanastham api taapasye yaH tvaam anuvidhiiyate || 3-16-33
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Show Description: Sloka 3.16.33
“Even though you are in forests far away from him, he is following you in the practise of austerities, and such a brother of yours, that great-souled Bharata has refused ascent to heaven. [3-16-33]
Bharata though staying in kingdom he is observing asceticism following the trend of Rama. By grief Bharata might have been dead, like King Dasharatha, and ascended to heavens. But Bharata’s going to heavens is a hindrance in getting a glimpse of Rama after return from exile. So Bharata’s refusing the heavens is said to be his conquering heavens. Lakshmana is quickening Rama’s thinking to take some action to complete his mission in eradicating the demonic atrocities and quickly return to Ayodhya, lest time slips by and Bharata may self-immolate. After these many thoughts, now Lakshmana starts to move the eye of the needle towards Kaikeyi, the root cause for all miseries .
न पित्र्यम् अनुवर्न्तन्ते मातृकम् द्विपदा इति |
ख्यातो लोक प्रवादो अयम् भरतेन अन्यथा कृतः || ४-१६-३४
khyaato loka pravaado ayam bharatena anyathaa kR^itaH || 3-16-34
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Show Description: Sloka 3.16.34
” –Humans do not derive father’s attitude but they take of their mothers’ is the well-know maxim in the world, but Bharata rendered it otherwise. [3-16-34]
This is a proverbial saying that humans inherit mother’s characteristics but not father’s. But Bharata renders it otherwise for he has not inherited the mean and sordid nature of Kaikeyi. This proverbial saying is still in use in all languages in India, with a little change. In Marathi it is khaanaa tashii maatii va jaatii tashii potii’ after Dr. Satya Vrat. This stems up from the Sanskrit dhanyaa pitR^i mukhii kanyaa dhanyaa maatR^i mukhaH sutaH ‘Blest is father-like daughter, blest is mother-like son.’ .
भर्ता दशरथो यस्याः साधुः च भरतः सुतः |
कथम् नु सा अम्बा कैकेयी तादृशी क्रूरदर्शिनी || ४-१६-३५
katham nu saa ambaa kaikeyii taadR^ishii kruuradarshinii || 3-16-35
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Show Description: Sloka 3.16.35
“Whose husband is Dasharatha and whose son is gentle Bharata, how then can she, our mother Kaikeyi, is with this sort of cruel disposition, indeed–” Thus Lakshmana spoke to Rama on their way to River Godavari. [3-16-35]
Rama uses the same wording for Kaikeyi as –our middle mother’ at 3-2-19b-20 .
इति एवम् लक्ष्मणे वाक्यम् स्नेहात् वदति धर्मिके |
परिवादम् जनन्यः तम् असहन् राघवो अब्रवीत् || ४-१६-३६
parivaadam jananyaH tam asahan raaghavo abraviit || 3-16-36
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Show Description: Sloka 3.16.36
When that upright Lakshmana is speaking those words that way out of his fondness towards Rama, Raghava spoke to Lakshmana, intolerant of that slanderous talk about their mother. [3-16-36] .
न ते अम्बा मध्यमा तात गर्हितव्या कथंचन |
ताम् एव इक्ष्वाकु नाथस्य भरतस्य कथाम् कुरु || ४-१६-३७
taam eva ikShvaaku naathasya bharatasya kathaam kuru || 3-16-37
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Show Description: Sloka 3.16.37
“In any way, dear Lakshmana, you are not supposed to deplore another mother of ours, but you go on telling the topics of Bharata, the king of Ikshvaku-s. [3-16-37] .
निश्चिता एव हि मे बुद्धिः वन वासे दृढ व्रता |
भरत स्नेह संतप्ता बालिशी क्रियते पुनः || ४-१६-३८
bharata sneha saMtaptaa baalishii kriyate punaH || 3-16-38
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Show Description: Sloka 3.16.38
“My mind is indeed set to dwell only in forest, and it is firmly avowed, but while yearning for Bharata’s fellowship my fascination to reunite with him is recurring again. [3-16-38] .
संस्मरामि अस्य वाक्यानि प्रियाणि मधुराणि च |
हृद्यानि अमृत कल्पानि मनः प्रह्लादानि च || ४-१६-३९
hR^idyaani amR^ita kalpaani manaH prahlaadaani ca || 3-16-39
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Show Description: Sloka 3.16.39
“I reminisce his words well, that are genial, sweet, heartily, ambrosial and that will gladden the heart. [3-16-39] .
कदा हि अहम् समेष्यामि भरतेन महात्मना |
शत्रुघ्नेन च वीरेण त्वया च रघुनंदन || ४-१६-४०
shatrughnena ca viireNa tvayaa ca raghuna.ndana || 3-16-40
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Show Description: Sloka 3.16.40
“When can I really reunite, oh, Lakshmana, with great-souled Bharata, valorous Shatrughna, and with you and Seetha.” Thus said Rama to Lakshmana. [3-16-40]
Usually the word ca means ‘also, and.’ In compound tvayaa ca raghunandana it is said to indicate Seetha .
इति एवम् विलपन् तत्र प्राप्य गोदावरीम् नदीम् |
चक्रे अभिषेकम् काकुत्स्थः सानुजः सह सीतया || ४-१६-४१
cakre abhiShekam kaakutsthaH saanujaH saha siitayaa || 3-16-41
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Show Description: Sloka 3.16.41
Thus worrying that way while proceeding, there Rama reached River Godavari and performed bathing with his younger brother Lakshmana and along with Seetha. [3-16-41] .
तर्पयित्वा अथ सलिलैः तैः पितॄन् दैवतानि च |
स्तुवन्ति स्म उदितम् सूर्यम् देवताअः च तथा अनघाः|| ४-१६-४२
stuvanti sma uditam suuryam devataaaH ca tathaa anaghaaH|| 3-16-42
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Show Description: Sloka 3.16.42
Then on offering water oblations to manes and gods that impeccant trinity extolled the rising sun and gods likewise. [3-16-42] .
कृताभिषेकः स रराज रामः
सीता द्वितीयः सह लक्ष्मणेन |
कृत अभिषेको तु अग राज पुत्र्या
रुद्रः स नन्दिः भगवान् इव ईशः || ४-१६-४३
siitaa dvitiiyaH saha lakShmaNena |
kR^ita abhiSheko tu aga raaja putryaa
rudraH sa nandiH bhagavaan iva iishaH || 3-16-43
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Show Description: Sloka 3.16.43
On taking bath in the river along with Seetha and Lakshmana, Rama shone forth like All-controlling god Rudra, who will be radiant on taking bath along with his consort Paarvati and with his follower Nandi, the Holy Bull. [3-16-43]
The similitude between Rama and Shiva suggests that Rama is about to start destruction of demons.
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