Kabandha captures Rama and Lakshmana while they are searching forests for Seetha. In the meantime, a demoness named Ayomukhi wanted to romance with Lakshmana, but Lakshmana cuts her ear and nose and chases away. The episode of Kabandha has a turning point in the epic.
कृत्वा एवम् उदकम् तस्मै प्रस्थितौ राघवौ तदा |
अवेक्षन्तौ वने सीताम् जग्मतुः पश्चिमाम् दिशम् || ३-६९-१
avekShantau vane siitaam jagmatuH pashcimaam disham || 3-69-1
In this way, Raghava-s on offering water oblations to Jataayu went southwestward in the forest and proceeded looking around for Seetha. [3-69-1]
They firstly have to go westward in order to go south as said by Jataayu, and as continued in next verse onwards. .
ताम् दिशम् दक्षिणाम् गत्वा शर चाप असि धारिणौ |
अविप्रहतम् ऐक्ष्वाकौ पन्थानम् प्रतिपेदतुः || ३-६९-२
aviprahatam aikShvaakau panthaanam pratipedatuH || 3-69-2
On going in southwest direction, both the Ikshvaku-s wielding bows, arrows, and swords, have come about a pathway which is an off the beaten track. [3-69-2] .
गुल्मैः वृक्षैः च बहुभिः लताभिः च प्रवेष्टितम् |
आवृतम् सर्वतो दुर्गम् गहनम् घोर दर्शनम् || ३-६९-३
aavR^itam sarvato durgam gahanam ghora darshanam || 3-69-3
That pathway is thickly wrapped in and penned up with numerous trees, climber plants, and hedgerows from all over, thus that is jammed, blocked and horrid in its appearance. [3-69-3] .
व्यतिक्रम्य तु वेगेन गृहीत्वा दक्षिणाम् दिशम् |
सु भीमम् तन् महाअरण्यम् व्यतियातौ महाबलौ || ३-६९-४
su bhiimam tan mahaaaraNyam vyatiyaatau mahaabalau || 3-69-4
On taking up the southern direction, and on crossing over that highly horrendous and thick of the forest, both those spryly energetic brothers moved ahead, speedily. [3-69-4] .
ततः परम् जनस्थानात् त्रि क्रोशम् गम्य राघवौ |
क्रौंच अरण्यम् विविशतुः गहनम् तौ महौजसौ || ३-६९-५
krau.nca araNyam vivishatuH gahanam tau mahaujasau || 3-69-5
Thereafter, both the highly vigorous Raghava-s have entered the impassable Kraunca forest, on going three krosa-s from Janasthaana. [3-69-5]
The Ancient Indian measures for distance, as per Kautilya’s Artha Shaastra, a republication of Penguin are: 1 angula = 3/4 of present day inch; 4 angula-s = dharnugraha [bow grip]= 3 in; 8 angula-s = 1 dhanurmuSTi [fist with thumb raised]= 6 in; 12 angula-s = 1 vitasta [span-distance of stretched out palm between the tips of a person’s thumb and little finger]= 9 in; 4 vitasta-s = 1 aratni / hasta [cubit]= 18 in; 4 aratni-s = 1 danDa / dhanus [bow]= 6 ft; 10 danDa-s = 1 rajju = 60 ft; 2 rajju-s = 1 paridesha = 120 ft; 2000 dhanus-s = 1 krosa / goruTa = 4000 yards or 2 1/4 miles, nearly 3.66 km; 4 krosa-s = 1 yojana = 9 miles, nearly 15 km; and this being so, the British revenue measured a yojana as a 5 mile distance and Chambers and Oxfords has this 5 mile figure in their dictionaries, while traditionally a yojana is said as a distance of 10 miles. .
नाना मेघ घन प्रख्यम् प्रहृष्टम् इव सर्वतः |
नाना वर्णैः शुभैः पुष्पैः मृग पक्षि गणैः युतम् || ३-६९-६
दिदृक्षमाणौ वैदेहीम् तत् वनम् तौ विचिक्यतुः |
तत्र तत्र अवतिष्ठन्तौ सीता हरण दुःखितौ || ३-६९-७
naanaa varNaiH shubhaiH puShpaiH mR^iga pakShi gaNaiH yutam || 3-69-6
didR^ikShamaaNau vaidehiim tat vanam tau vicikyatuH |
tatra tatra avatiShThantau siitaa haraNa duHkhitau || 3-69-7
Those two brothers who are disquieted by the abduction of Seetha are now agog to find her, and they intently explored that forest temporising there and there. That forest is evocative of a congeries of many a black-cloud, and it embodies numerous flowers on many a flowered tree, numerous flights of birds flitting over them, and numerous animals sprawling under them, and with them that forest is as though highly rejoiced everywhere. [3-69-6, 7] .
ततः पूर्वेण तौ गत्वा त्रि क्रोसम् भ्रातरु तदा |
क्रौंचारण्यम् अतिक्रम्य मातंग आश्रम अंतरा || ३-६९-८
दृष्टा तु तद् वनम् घोरम् बहु भीम मृग द्विजम् |
नाना वृक्ष समाकीर्णम् सर्वम् गहन पादपम् || ३-६९-९
ददृशाः ते गिरौ तत्र दरीम् डशरथ आत्मजौ |
पाताल सम गम्भीराम् तमसा नित्य संवृताम् || ३-६९-१०
krau.ncaaraNyam atikramya maata.nga aashrama a.ntaraa || 3-69-8
dR^iShTaa tu tad vanam ghoram bahu bhiima mR^iga dvijam |
naanaa vR^iksha samaakiirNam sarvam gahana paadapam || 3-69-9
dadR^ishaaH te girau tatra dariim Dasharatha aatmajau |
paataala sama gambhiiraam tamasaa nitya saMvR^itaam || 3-69-10
Then, both the brothers on passing over that Kraunca forest and on going from there eastwardly on a three-krosha route, those sons of Dasharatha have seen a horrendous forest in between Kraunca forest and Matanga hermitage, which is overspread with various thicketed and impassable trees, and over-sprawled by numerous gigantic predators and vulturine birds, and on scrutinising such a forest everywhere, there they saw a cave in a mountain, which is abyssal, equal to infernal region, and ever enshrouded by gloom. [3-69-8. 9, 10] .
आसाद्य च नरव्याघ्रौ दर्याः तस्या अविदूरतः |
ददर्श तु महारूपाम् रक्षसीम् विकृत आननाम् || ३-६९-११
dadarsha tu mahaaruupaam rakshasiim vikR^ita aananaam || 3-69-11
On getting at that cave those manly-tigers have seen a demoness nearby that cave, who is massive in shape and misshapen in her face. [3-69-11] .
भयदाम् अल्प सत्त्वानाम् भीभत्साम् रौद्र दर्शनाम् |
लंबोदरीम् तीक्ष्ण दंष्ट्राम् करालीम् परुष त्वचम् || ३-६९-१२
भक्षयन्तीम् मृगान् भीमान् विकटाम् मुक्त मूर्धजाम् |
अवैक्षताम् तु तौ तत्र भ्रातरौ राम लक्ष्मणौ || ३-६९-१३
laMbodariim tiikshNa daMShTraam karaaliim paruSha tvacam || 3-69-12
bhakshayantiim mR^igaan bhiimaan vikaTaam mukta muurdhajaam |
avaikshataam tu tau tatra bhraatarau raama lakshmaNau || 3-69-13
Both the brothers, Rama and Lakshmana, have seen a demoness there, who is an inducer of horror to the dunderheaded dullards, traumatic in her acts and truculent in her appearance, pot-bellied, pierce-fanged, overblown, pachydermatous, head hair shaggy, body shape lumpy-bumpy, and she is going on eating massive beasts. [3-69-12, 13] .
सा समासाद्य तौ वीरौ व्रजन्तम् भ्रातुः अग्रतः |
एहि रंस्यावहे इति उक्त्वा समालंबत लक्ष्मणम् || ३-६९-१४
ehi raMsyaavahe iti uktvaa samaalaMbata lakshmaNam || 3-69-14
Drawing nigh of those valorous brothers who are journeying on their way, that demoness actually clung onto Lakshmana who is going ahead of his elder brother, saying, “come… let’s romance…” [3-69-14] .
उवाच च एनम् वचनम् सौमित्रिम् उपगुह्य सा |
अहम् तु अयोमुखी नाम लाभः ते त्वम् असि प्रियः || ३-६९-१५
नाथ पर्वत दुर्गेषु नदीनाम् पुलिनेषु च |
आयुः चिरम् इदम् वीर त्वम् मया सह रंस्यसे || ३-६९-१६
aham tu ayomukhii naama laabhaH te tvam asi priyaH || 3-69-15
naatha parvata durgeShu nadiinaam pulineShu ca |
aayuH ciram idam viira tvam mayaa saha raMsyase || 3-69-16
Closeting Soumitri in her embrace she told him this sentence, “I am Ayomukhi, by my name… you won me by your heroic personality, by that way, none can win me over… thus, you alone are my lover… oh, hero, oh, my husband… you will romance with me on mountaintops, in rivers, and on sandy isles, till the end of this life…” So is the love prattle of that demoness Ayomukhi. [3-69-15, 16] .
एवम् उक्तः तु कुपितः खडगम् उद्धृत्य लक्ष्मणः |
कर्ण नास स्तनम् तस्या निचकर्ता अरिसूदनः || ३-६९-१७
karNa naasa stanam tasyaa nicakartaa arisuudanaH || 3-69-17
When said that way that enemy-suppressor Lakshmana became furious, and upraising his sword he sheared off her nose, one ear, and one of her breasts. [3-69-17] .
कर्ण नासे निकृत्ते तु विस्वरम् विननाद सा |
यथा आगतम् प्रदुद्राव राक्षसी घोर दर्शना || ३-६९-१८
yathaa aagatam pradudraava raakshasii ghora darshanaa || 3-69-18
When her nose and ear are cut off that demoness of hideous mien yelled highly in a high voice, and she rushed off as she had rushed in at Lakshmana. [3-69-18] .
तस्याम् गतायाम् गहनम् व्रजन्तौ वनम् ओजसा |
आसेदतुः अरि मित्र घ्नौ भ्रातरौ राम लक्ष्मणौ || ३-६९-१९
aasedatuH ari mitra ghnau bhraatarau raama lakshmaNau || 3-69-19
When she fled those two brothers who are the eliminators of the friends of their enemies, have travelled further into the forest and entered a dense area of that forest, with their spiritedness as their guiding force. [3-69-19] .
लक्ष्मणः तु महातेजाः सत्त्ववान् शीलवान् शुचिः |
अब्रवीत् प्रांजलिः वाक्यम् भ्रातरम् दीप्त तेजसम् || ३-६९-२०
abraviit praa.njaliH vaakyam bhraataram diipta tejasam || 3-69-20
Though Lakshmana is the one with preparedness, properness, and pureness and thus a highly fulgent one by his persona, he prayfully said this sentence to his brother Rama whose anima is radiantly fulgorous. [3-69-20] .
स्पंदन्ते मे दृढम् बाहुः उद्विग्नम् इव मे मनः |
प्रायशः च अपि अनिष्टानि निमित्तानि उपलक्षये || ३-६९-२१
praayashaH ca api aniShTaani nimittaani upalakShaye || 3-69-21
“My left arm is strongly shuddering and my heart is as though distraught… and even undesirable forebodings are also bidding fair… [3-69-21] .
तस्मात् सज्जी भव आर्य त्वम् कुरुष्व वचनम् हितम् |
मम एव हि निमित्तानि सद्यः शंसन्ति संभ्रमम् || ३-६९-२२
mama eva hi nimittaani sadyaH shaMsanti saMbhramam || 3-69-22
“Oh, exalted brother, thereby you be at the ready by paying attention to my expedient words… these forebodings are indeed portending to me as if some hazard is immediately ensuing… [3-69-22] .
एष वंजुलको नाम पक्षी परम दारुणः |
आवयोः विजयम् युद्धे शंसन् इव विनर्दति || ३-६९-२३
aavayoH vijayam yuddhe shaMsan iva vinar.hdati || 3-69-23
“This eerily dreadful bird known to be Vanjulaka is loudly ululating as though presaging our triumph in any given conflict that may ensue…” So said Lakshmana to Rama. [3-69-23] .
तयोः अन्वेषतोः एवम् सर्वम् तत् वनम् ओजसा |
संजज्ञे विपुलः शब्दः प्रभंजन् इव तत् वनम् || ३-६९-२४
saMjaGYe vipulaH shabdaH prabha.njan iva tat vanam || 3-69-24
When those two brothers are searching entire forest for Seetha in that way, they heard a boisterous brouhaha emanated as though to completely shatter down that forest. [3-69-24] .
संवेष्टितम् इव अत्यर्थम् गहनम् मातरिश्वना |
वनस्य तस्य शब्दो अभूत् दिवम् आपूरयन् इव || ३-६९-२५
vanasya tasya shabdo abhuut divam aapuurayan iva || 3-69-25
As though an unbearable windstorm muffles up the forest, that forest’s cacophony appeared to be unbearably filling up that forest.
As though an unbearable windstorm muffles up the sky, that forest’s cacophony appeared to be unbearably filling up that forest. [3-69-25] .
तम् शब्दम् कांक्षमाणः तु रामः खड्गी सह अनुजः |
ददर्श सु महा कायम् राक्षसम् विपुल उरसम् || ३-६९-२६
dadarsha su mahaa kaayam raakShasam vipula urasam || 3-69-26
But desiring to know the source of that noise that sword-wielder Rama has seen a gigantically giant-bodied and gigantesque-chested demon in a section of brushwood along with his younger brother Lakshmana. [3-69-26] .
आसेदतुः च तत् रक्षः तौ उभौ प्रमुखे स्थितम् |
विवृद्धम् अ-शिरो ग्रीवम् कबंधम् उदरे मुखम् || ३-६९-२७
vivR^iddham a-shiro griivam kaba.ndham udare mukham || 3-69-27
Then they both had to drew nigh of a waylaying demon Kabandha, who is situated frontally with an overgrown body, which is neckless, ergo headless, ergo mouth in paunch. [3-69-27] .
रोमभिर्निश्चितैस्तीक्ष्णैर्महागिरिमिवोच्छ्रितम् – यद्वा –
रोमभिः निचितैः तीक्ष्णैः महागिरिम् इव उच्छ्रितम् |
नील मेघ निभम् रौद्रम् मेघ स्तनित निःस्वनम् || ३-६९-२८
romabhiH nicitaiH tiikShNaiH mahaagirim iva ucchhritam |
niila megha nibham raudram megha stanita niHsvanam || 3-69-28
That diabolical demon is peaking like a huge mountain, his hair is horripilate and thickset, and his gleam is like a dark cloud, and his sounding is like a thunder. [3-69-28] .
अग्नि ज्वाल निकाशेन ललाटस्थेन दीप्यता |
महापक्षेण पिंगेन विपुलेन आयतेन च || ३-६९-२९
एकेन उरसि घोरेण नयनेन आशु दर्शिना |
महा दंष्ट्र उपपन्नम् तम् लेलिहानम् महा मुखम् || ३-६९-३०
mahaapakSheNa pi.ngena vipulena aayatena ca || 3-69-29
ekena urasi ghoreNa nayanena aashu darshinaa |
mahaa da.nShTra upapannam tam lelihaanam mahaa mukham || 3-69-30
Only one ochry eye blazing like the tongue of an inferno is there on his forehead, which forehead situated on his chest. That single eye with incisive and sharp-sight is broad beaming and wide angling, on which there are winglike eyelids. That monster is now licking his giant mouth that is stuffed with spearhead like fangs, as he has just finished a gobble, and the brothers had to drew nigh of such a demon. [3-69-29, 30] .
भक्षयंतम् महा घोरान् ऋक्ष सिम्ह मृग द्विपान् |
घोरौ भुजौ विकुर्वाणम् उभौ योजनम् आयतौ || ३-६९-३१
ghorau bhujau vikurvaaNam ubhau yojanam aayatau || 3-69-31
He is eating the highly brutal bears, lions, predators, and elephants, and he is outstretching both of his deadly arms, each of which is stretchable to a yojana distance, and the bothers neared such a demon. [3-69-31] .
कराभ्याम् विविधान् गृह्य ऋक्षान् पक्षि गणान् मृगान् |
आकर्षन्तम् विकर्षन्तम् अनेकान् मृग यूथपान् || ३-६९-३२
स्थितम् आवृत्य पन्थानम् तयोः भ्रात्रोः प्रपन्नयोः |
aakarShantam vikarShantam anekaan mR^iga yuuthapaan || 3-69-32
sthitam aavR^itya panthaanam tayoH bhraatroH prapannayoH |
That demon stayed waylaying the pathway of both the brothers who chanced there, while he is catching bears, divers flights of birds, and numerous choicest animals of those and those herds, gripping them with both of his long-reaching hands and hauling towards his mouth at his paunch, or dropping them off if they are unpalatable, and the brothers reached nearby of such a demon. [3-69-32, 33a] .
अथ तम् समतिक्रम्य क्रोश मात्रम् ददर्शतुः || ३-६९-३३
महान्तम् दारुणम् भीमम् कबंधम् भुज संवृतम् |
कबंधम् इव संस्थानत् अति घोर प्रदशनम् || ३-६९-३४
mahaantam daaruNam bhiimam kaba.ndham bhuja saMvR^itam |
kaba.ndham iva saMsthaanat ati ghora pradashanam || 3-69-34
On travelling just a krosha distance, then they have seen Kabandha, whose body is colossal, and who is heinous and hideous, and who is like living trunk fenced by its shoulders and arms, and who by his physique is very deadly in appearance. [3-69-33b, 34]
Earlier it is said that they saw Kabandha in brushwood and now they are seeing him alone at a distance of 2 1/4 miles away from them. Their seeing him is continuous and thereby the height of Kabandha is established and he can be seen from a distance, as with a hillock. Their pathway is this only and it is waylaid by this demon..
स महा बाहुः अत्यर्थम् प्रसार्य विपुलौ भुजौ |
जग्राह सहितौ एव राघवौ पीडयन् बलात् || ३-६९-३५
jagraaha sahitau eva raaghavau piiDayan balaat || 3-69-35
He that overlong-armed Kabandha outstretching his overlong arms snatched both of the Raghava-s, keeping them side-by-side in his fists, and wringing them with his might. [3-69-35]
Though both the arms of the demon came to these brothers apart and aside, he snatched them and kept his closed fists together, in which they are wrung, so that he can examine them clearly with his single eye. This also gave a chance for the conversation between the brothers. Otherwise, if one arm goes one way and the other in another way, there will be a gap of 2 yojana-s, as each arm can stretch to a yojana distance.
खड्गिनौ दृढ धन्वानौ तिग्म तेजौ महा भुजौ |
भ्रातरौ विवशम् प्राप्तौ कृष्यमाणौ महा बलौ || ३-६९-३६
bhraatarau vivasham praaptau kR^iShyamaaNau mahaa balau || 3-69-36
Though they are the grapplers with swords and brandishers of unerring bows, and though outblazing is their pneuma and outstanding is their dexterity, both of those great mighty brothers lost control and had to yield themselves to that demon when he captured and dragged them. [3-69-36] .
तत्र धैर्यात् च शूराः तु राघवो न एव विव्यधे |
बाल्यात् अनाश्रयत्वात् च एव लक्ष्मणः तु अतिविव्यधे || ३-६९-३७
उवाच च विषण्णम् सन् राघवम् राघव अनुजः |
baalyaat anaashrayatvaat ca eva lakshmaNaH tu ativivyadhe || 3-69-37
uvaaca ca viShaNNam san raaghavam raaghava anujaH |
In that situation, that valiant Rama, the legatee of Raghava-s, is not verily anguished owing to his courage, but Lakshmana is very much anguished, as if he is callow and in an unsheltered state, and he that younger brother of Raghava, namely Lakshmana, also dejectedly said this to Rama, the legatee of Raghava-s. [3-69-37, 38a]
The expression of ‘unsheltered one’ of Lakshmana is found as a self-sympathetic and unbefitting to him in a crisis. But, when read with the following dialogue of Lakshmana it is correct. He wanted to edge over Jataayu in self-sacrifice for the sake of brotherhood. And the boyish callowness is to tell that Lakshmana has not recollected for a while, as to how they have handled Viradha, in the opening chapters of this canto. His overalled thinking is that his brother should be safe, at the cost of his own self, if that comes to that. .
पश्य माम् विवशम् वीर राक्षसस्य वशम् गतम् || ३-६९-३८
मया एकन तु निर्युक्तः परिमुच्यस्व राघव |
mayaa ekana tu niryuktaH parimucyasva raaghava |
“Oh, valiant brother, see me, who am out of control on my inner-self, and gone into the control of the demon… oh, Raghava, you leave me and get yourself released from the grip of the demon… [3-69-38b, 39a] .
माम् हि भूत बलिम् दत्त्वा पलास्व यथा सुखम् || ३-६९-३९
अधिगंता असि वैदेहीम् अचिरेण इति मे मतिः |
adhiga.ntaa asi vaidehiim acireNa iti me matiH |
“Indeed offer me as an offering to this quiddity, and you seek safety at your pleasure… and you will reach Vaidehi shortly… this is my belief… [3-69-39b, 40a] .
प्रति लभ्य च काकुत्स्थ पितॄ पैतामहम् महीम् || ३-६९-४०
तत्र माम् राम राज्यस्थः स्मर्तुम् अर्हसि सर्वदा |
tatra maam raama raajyasthaH smartum ar.hhasi sarvadaa |
“Oh, Kakutstha, on regaining the kingdom of our father and forefathers, and when enthroned, oh, Rama, it will be apt of you to reminisce me always…” So said Lakshmana to Rama. [3-69-40b, 41a] .
लक्ष्मणेन एवम् उक्तः तु रामः सौमित्रिम् अब्रवीत् || ३-६९-४१
मा स्म त्रासम् वृथा वीर न हि त्वा दृक् विषीदति |
maa sma traasam vR^ithaa viira na hi tvaa dR^ik viShiidati |
But when Lakshmana said that way, Rama said to Soumitri, “Fret not thyself, futilely… oh, brave one, your king of persons will not get dismayed, futilely… [3-69-41b, 42a] .
एतस्मिन् अन्तरे क्रूरो भ्रातरौ राम लक्ष्मणौ || ३-६९-४२
तौ उवाच महाबाहुः कबन्धो दानव उत्तमः |
tau uvaaca mahaabaahuH kabandho daanava uttamaH |
In the meantime, that ruthless, log-armed, fiercest demon Kabandha thunderously asked those brothers, Rama and Lakshmana. [3-69-42b, 43a] .
कौ युवाम् वृषभ स्कन्धौ महा खड्ग धनुर् धरौ || ३-६९-४३
घोरम् देशम् इमम् प्राप्तौ दैवेन मम चाक्षुषौ |
ghoram desham imam praaptau daivena mama caakshuShau |
“Who are you two? Your shoulders are akin to the bull-humps, and you are shouldering longbows and brandishing broad swords, how have you come about this province? For god’s sake, I come across my most dainty morsel… [3-69-43b, 44a]
The last compound has different compositions in different mms. It is taken here, as ‘dainty morsel’ as the ‘eyes’ is ill fitting in the compound, as this demon has only one eye. .
वदतम् कार्यम् इह वाम् किम् अर्थम् च आगतौ युवाम् || ३-६९-४४
इमम् देशम् अनुप्राप्तौ क्षुधा आर्तस्य इह तिष्ठतः |
imam desham anupraaptau kShudhaa aartasya iha tiShThataH |
“What business you have here, and for which reason you have come here… you chanced for me who am sitting here and painfully ravenous… [3-69-44b, 45a] .
स बाण चाप खड्गौ च तीक्ष्ण शृंगौ इव ऋषभौ || ३-६९-४५
मम तूर्णम् उपसंप्राप्तौ दुर्लभम् जीवितम् वाम् |
mama tuurNam upasaMpraaptau durlabham jiivitam vaam |
“Though you are with arrows, bows and swords, and though you are like bulls with sharp horns ready to gore… but they are all a waste, as your life has readily become ungainful on reaching nigh of my sight and arms…” So said Kabandha, in his arrogant tone. [3-69-45b, 46a] .
तस्य तत् वचनम् श्रुत्वा कबंधस्य दुरात्मनः || ३-६९-४६
उवाच लक्ष्मणम् रामो मुखेन परिशुष्यता |
uvaaca lakShmaNam raamo mukhena parishuShyataa |
On hearing that sentence of that vile-souled Kabandha, Rama said this to Lakshmana with a wilted face. [3-69-46b, 47a] .
कृच्छ्रात् कृच्छ्रतरम् प्राप्य दारुणम् सत्य विक्रम || ३-६९-४७
व्यसनम् जीवित अन्ताय प्राप्तम् अप्राप्य ताम् प्रियाम् |
vyasanam jiivita antaaya praaptam apraapya taam priyaam |
“Oh, truth-valiant Lakshmana, now coming to pass is a worst catastrophe, after a worse catastrophe, after a catastrophe…namely, the expiration at the hands of this demon presently, and the expropriation of Seetha previously, and the expulsion from kingship, still previously… nonetheless, without coming across that ladylove, this disastrous despair of ending our lives is coming about… [3-69-47b, 48a] .
कालस्य सुमहत् वीर्यम् सर्व भूतेषु लक्ष्मण || ३-६९-४८
त्वाम् च माम् च नरव्याघ्र व्यसनैः पश्य मोहितौ |
tvaam ca maam ca naravyaaghra vyasanaiH pashya mohitau |
“Oh, Lakshmana, the efficacy of Time is preponderant and proportional among all beings… oh, manly-tiger, why generalisation… see, as to how yourself and even myself are entangled in the tangles of life, even though we assert ourselves to be brave and best… [3-69-48b, 49a] .
न हि भारो अस्ति दैवस्य सर्व भुतेषु लक्ष्मण || ३-६९-४९
शूराः च बलवंतः च कृत अस्त्राः च रण आजिरे |
काल अभिपन्नाः सीदन्ति यथा वालुक सेतवः || ३-६९-५०
shuuraaH ca balava.ntaH ca kR^ita astraaH ca raNa aajire |
kaala abhipannaaH siidanti yathaa vaaluka setavaH || 3-69-50
Oh, Lakshmana, to show its impact on each and every being Time, or God is unencumbered and unremitting… may he be a brave one or a brawny one… or, may they be those that have perfected their missilery… when Time chances their nigh, they have to founder… as with a sandy levee… [3-69-49b, 50]
The use of word God for Time is to say that time is a created phenomenon, and to say Absolute is beyond time and nature as said na vR^iksha kaalaa prakR^itbhiH yasmaat prapancam parivartae ayam… shvetaashvatara upanishat 6-6. .
इति ब्रुवाणो दृढ सत्य विक्रमो
महायशा दाशरथिः प्रतापवान् |
अवेक्ष्य सौमित्रिम् उदग्र विक्रमम्
स्थिराम् तदा स्वाम् मतिम् आत्मना अकरोत् || ३-६९-५१
mahaayashaa daasharathiH prataapavaan |
avekShya saumitrim udagra vikramam
sthiraam tadaa svaam matim aatmanaa akarot || 3-69-51
Rama being the son of Dasharatha is an indomitable one, besides, a firmly and factually valorous one, by which he earned a great renown, and he on telling thus, and on looking over that recalcitrantly vengeful Soumitri, then Rama readied himself by his own steadied thinking. [3-69-51] .