R – Ramacandra (6-13)
The most famous king in the Surya dynasty was Lord Ramacandra, who was ideal in all respects – as a king, as a son, as a husband and as a disciple. His glorious pastimes are recounted in the Ramayana, which has been recited for generations. Srimad-Bhagavatam summarises those extraordinary narrations: the alliance with Hanuman and the monkey army, the building of a bridge to Lanka, the rescue of Sitadevi from the clutches of Ravana, and the establishment of Rama-rajya (Rama’s ideal rulership), where every citizen had their material and spiritual needs perfectly catered for.
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R – Ramacandra (6-13)
R – Ramacandra (6-13)
The most famous king in the Surya dynasty was Lord Ramacandra, who was ideal in all respects – as a king, as a son, as a husband and as a disciple. His glorious pastimes are recounted in the Ramayana, which has been recited for generations. Srimad-Bhagavatam summarises those extraordinary narrations: the alliance with Hanuman and the monkey army, the building of a bridge to Lanka, the rescue of Sitadevi from the clutches of Ravana, and the establishment of Rama-rajya (Rama’s ideal rulership), where every citizen had their material and spiritual needs perfectly catered for.
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Dynasties of Iksvaku
R – Ramacandra (6-13)
Dynasties of Iksvaku
Chapter 12, 13
Sukadeva Goswami then described the dynasty of Kusa, Lord Rama’s son. He also elaborated on the dynasty of Nimi, who was another of Iksvaku’s sons.
When Nimi wanted to perform a sacrifice, he requested the presence of his spiritual master, Vasistha. Since Vasistha was engaged elsewhere, he instructed Nimi to wait for him to return. Nimi, however, considered that life was very short, so he went ahead anyway. When Vasistha discovered this, he cursed his disciple to die. Nimi then counter-cursed his spiritual master to suffer the same fate! Vasistha took birth again, but when the priests tried to revive Nimi he refused, not wanting to be materially encaged again. Instead, the sages churned Nimi’s body, and as a result, Janaka, father of Udavasu, was born.
Sukadeva Goswami then described the rest of the dynasty.
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Other Descendants
R – Ramacandra (6-13)
Other Descendants
Chapter 7, 8, 9
Sukadeva Goswami listed more descendants of King Mandhata, again pausing to elaborate on certain personalities.
Trisanku : Several generations after Mandhata came Trisanku, who kidnapped a lady who was soon to be married. For this act, his father angrily cursed him to become a dog-eater ( candala ). With Visvamitra’s help, however, Trisanku received elevation to the heavenly planets. Later, the demigods forced him to fall, and he thus began his descent, though Visvamitra’s powerful intervention meant he didn’t drop all the way down.
Hariscandra : After successfully worshipping Varuna to get a son, Hariscandra, Trisanku’s son, repeatedly avoided his promise to offer the son as a sacrifice in return. Hariscandra was then attacked by disease, though his son, Rohita, resolved the whole situation by purchasing another boy and offering him for the Varuna-yajna. Hariscandra was freed from his disease and ultimately freed from the entanglement of material life.
Bahuka : In the lineage of Rohita was Bahuka, who had adopted residence in the forest and eventually died there. Though his wife wanted to enter the funeral pyre with him, the sage Aurva forbade her since she was pregnant. The co-wives of Bahuka tried to poison her, but she nevertheless had a son named Sagara (“one born with poison”).
Sagara : Under his rulership many uncivilised clans were reformed. When he attempted to perform a horse sacrifice ( asvamedha yajna ), Indra stole the horse, and Sagara’s sons went looking for it. They dug up the earth and formed a trench which became known as the Sagara ocean. When they falsely accused Kapiladeva of stealing the horse, their offensive allegations caused them to be burned to ashes.
Amsuman : This grandson of Sagara was instructed in spiritual knowledge by Lord Kapiladeva and later retrieved the horse. Sagara then performed the sacrifices with that horse. Both Amsuman and Dilipa, his son, were unsuccessful in bringing the Ganges to the Earth.
Bhagiratha : Dilipa’s son underwent severe austerities to invite Ganga to the earth. When Gangadevi appeared, he humbly submitted his request. She agreed, but had some reservations. Bhagiratha mitigated them by convincing Siva to bear the force of her descent, and by arranging that pure devotees who enter the Ganga would remove all the stored sins of materialistic bathers. Later, the sons of Sagara, whose bodies had been burnt up, were elevated by being sprinkled with Ganges water.
Saudasa : In Bhagiratha’s line was Saudasa, who once killed a man-eater. Seeking revenge, the man-eater’s brother became the cook at Saudasa’s palace and served meat to Vasistha, the spiritual master of the King. Vasistha thus cursed Saudasa to become a man-eater, and in that life he indeed killed a brahmana who was about to impregnate his wife. Saudasa was thus cursed to die if he ever engaged in the sexual act. After being released from the Raksasa curse, he still couldn’t impregnate his wife, Madayanti, and thus allowed Vasistha Muni to give her a child.
Khatvanga : Further in the lineage came the great King Khatvanga. When he pleased the demigods by assisting them to defeat the demons, they offered him a benediction. He wisely enquired how long he would live for, and when he discovered he was on the brink of death, he fixed his mind on the Lord and attained perfection.
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Purusottama
R – Ramacandra (6-13)
Purusottama
“We should not accept any rascal as God or an incarnation of God, for God displays special features in His various activities. Therefore, the Lord Himself says in Bhagavad-gita ( 4.9 ): “One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.” The activities of the Lord are not common; they are all transcendentally wonderful and not able to be performed by any other living being. The symptoms of the Lord’s activities are all mentioned in the sastras, and after one understands them one can accept the Lord as He is.” ( SB 9.10.15 )
To prove His Supreme identity, Sri Chaitanya Mahaprabhu exhibited His six-armed form known as the Sadbhuja-rupa on multiple occasions. The form displays the two arms of Rama (holding the bow and arrow), the two arms of Krishna (holding the flute) and the two arms of Chaitanya Mahaprabhu (holding the staff and waterpot). The Supreme Person (Purusottama) thus assumes different identities, each with a specific purpose and mood.
Krishna is known as Lila-Purusottama – the form of the Lord who attracts the world by displaying profoundly sweet and intimate pastimes with His devotees. Sri Chaitanya Mahaprabhu is known as Prema-Purusottama - the form of the Lord who embodies and freely distributes the wonderful gift of pure love of Godhead to the entire world. Ramacandra is known as Maryada-Purusottama – the form of the Lord who establishes the ideal example for the world to follow. He was the ideal person, the ideal husband, the ideal ruler and the ideal follower of Vedic culture and etiquette in all respects.
In Canto Eleven, Narada Muni recites an exquisite verse which depicts the Sadbhuja-rupa. When translated in different ways, the Sanskrit text simultaneously describes Lord Rama, Lord Krishna and Sri Chaitanya Mahaprabhu:
tyaktva su-dustyaja-surepsita-rajya-laksmim
dharmistha arya-vacasa yad agad aranyam
maya-mrgam dayitayepsitam anvadhavad
vande maha-purusa te caranaravindam
( SB 11.5.34 )
Lord Krishna – “O Maha Purusa, you gave up the opulence of Mathura which is desired even by demigods. To obey the loving order of Vasudeva and Devaki, You went to the forest village of Vrindavana. Due to the inconceivable love of Srimati Radharani, You become easily controlled by Her just like ‘a toy animal.’ You run here and there in Vrindavana, protecting the cows, playing with your friends and engaging in countless intrigues of love with Srimati Radharani and the gopis, tightly under the control of their love.”
Lord Chaitanya – “O Maha Purusa, I worship Your lotus feet. You accepted sannyasa and gave up the association of the goddess of fortune and all her opulence, which is most difficult to renounce and is hankered after by even the great demigods. Being the most faithful follower of the path of religion, You thus left for the forest in obedience to a brahmana’s curse. Out of sheer mercifulness You chased after the fallen conditioned souls, who are always in pursuit of the false enjoyment of illusion, and at the same time engaged in searching out Your own desired object, Lord Syamasundara.”
Lord Ramacandra – “O Maha Purusa, you gave up the Kingdom of Ayodhya, which was very opulent, difficult to renounce and hankered after by even great demigods. By the order of Maharaja Dasaratha, who was just like Your guru, You gave up everything and went to the forest. There You exhibited Your great affection for mother Sita and chased after the golden deer, which was especially desired by Srimati Sitadevi.”
Rama demonstrated how to live according to dharma : right action or sacred duty according to one’s occupation and social situation. Indeed, His entire life was a demonstration of selflessness, nobility of spirit and being prepared to sacrifice one’s own comfort for a higher cause.
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Banishing Sita
R – Ramacandra (6-13)
Purusottama
Banishing Sita
Perhaps the most bewildering of Rama’s acts was to banish Sita after rescuing her from the grips of Ravana. If Lord Rama’s descent was to set the ideal example, how do we justify such a (seemingly) harsh, cruel and immoral act? Sitadevi was pure, chaste, untouched and completely innocent, and to exile her because of nonsensical rumours seems unforgivable. In order to understand this, we have to look at the practical reality, the principle involved and the deeper purpose of the Lord. [ 28 ]
Practical – Sitadevi wasn’t cruelly exiled with no means of survival, but rather given a suitable living situation where she would be fully protected. She was carefully placed under the care of Valmiki Rishi and female hermits within the kingdom of Ayodhya. But why was she banished from the palace?
Principle – while navigating life we are often confronted with a conflict of principles. It’s an art to expertly respond and resolve such dilemmas. As an ideal husband, Ramacandra had a duty to care for His chaste wife. As a king, Ramacandra had the responsibility of being spotless and free from any suspicion or character flaw. He expertly balanced both principles by ensuring Sita’s protection, and simultaneously exhibiting the detachment required of a king, thus setting the shining example for all future leaders. But why did the innocent Sita have to suffer?
Purpose – the profound purpose and inner meaning behind this episode is to facilitate and intensify the exchange of spiritual emotions between the Lord and His consort. Love is intensified in separation. We find this in the pastimes of Krishna, in the pastimes of Sri Chaitanya and here in the pastimes of Lord Rama. What externally looks like a hard-hearted act, is actually a trigger for invoking a deep, sweet internal yearning. The entire incident also highlights the incredible love of Sita, which was unfailing in all circumstances. Despite being rejected by her beloved, her faithfulness remained as strong as ever – love tested is love triumphant.
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Being Exemplary
R – Ramacandra (6-13)
Purusottama
Being Exemplary
Lord Rama’s life is detailed in the ancient Sanskrit epic, Ramayana. The history contains 24,000 verses, and fully describes the activities of Lord Rama and the lessons relevant for our lives today. The story is told in response to sage Valmiki’s question to Narada Muni: “Who is an ideal man?” Narada’s answer, a brief description of the life and qualities of Lord Rama, forms the basis for Valmiki’s much longer epic.
This beautiful teaching of being ideal and exemplary is central to the development of spirituality. When Srila Prabhupada was once asked, “How do you recognise a Vaisnava?” his answer was simple but profound: “A Vaisnava is a perfect gentleman.” Just as the Srimad-Bhagavatam is known as amala-purana , the spotless book, the true follower is known as amala-bhakta , the spotless devotee. One famous propagandist used to say that you can cheat some people for all time and you can cheat all people for some time, but you can’t cheat all people for all time. If one is lacking in integrity and character, sooner or later it will be exposed.
In the material world, people are remembered for what they do – their ground-breaking achievements, their high-ranking positions of responsibility and their impactful influence on the world. In spiritual circles, however, people are remembered for who they are . In some cases, the most outstanding spiritualists made a visible mark on the world and were famed for it, but in many cases they were quiet, simple, humble souls who went about their daily life with a deep sense of devotion, sensitivity and saintliness, their consciousness merged in transcendence. They were unassuming, and quite often went unnoticed.
The value system in spiritual circles is entirely different: it’s character over capability. The spotless and exemplary character of saintly personalities is an unending source of instruction and inspiration. They are never found to be duplicitous or superficial, but ever-preaching the highest ideals of human life and simultaneously walking the talk. A recent survey showed that over 70% of first- time attendants to a spiritual movement never return. Why? Primarily because they observe a huge gap between the ideals of the philosophy and the behaviour of its adherents. Thus, we may consider that being exemplary in conduct is a core aspect of any aspiring spiritualist’s life, and indeed a very special contribution to the world. Being exemplary is a service which is universal (everyone can do it), powerful (everyone will appreciate it), perpetual (can never be taken away by anyone) and flexible (can be done in any time, place or circumstance).
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Ramacandra’s Pastimes
R – Ramacandra (6-13)
Ramacandra’s Pastimes
Chapter 10
Sukadeva Goswami’s description of Iksvaku’s dynasty eventually reached Dasaratha, the father of Lord Rama. The great sage then narrated all the key events in Lord Rama’s life.
On the request of Visvamitra, Rama assisted in killing many demons even though He was still relatively young. Later, He won the hand of Sita in Mithila, doing what no other warrior could do. During the return journey, Ramacandra defeated the mighty Parasurama, who had annihilated the ksatriya race. Back in Ayodhya, everything was very auspicious, until the news arrived that Dasaratha had been asked to banish Rama from the kingdom. To honour his father, Rama readily agreed and left all opulence behind to accept a life of hardship in the forest.
While wandering in exile, Rama, Sita and Laksman encountered a variety of situations. When Ravana’s sister, Surpanakha, approached Rama with lusty desires, Laksman cut her nose off. This led to the killing of Khara and Dusana who had launched an attack in retaliation. Later, the tragic kidnapping of Sita took place, and the bravery of Jatayu was witnessed as he attempted to intercept the mighty Ravana, though he lost his life in the process.
To rescue his beloved consort, Rama established an alliance with the monkeys, who expertly tracked her down. In an epic scene, Rama and the monkey army built a bridge to Lanka and laid siege on the demons who had kidnapped the goddess of fortune. After a raging battle, Ravana was defeated and killed, and Sita was rescued from the Asoka grove. Rama installed the devoted Vibhisana as King of Lanka, while He himself returned to Ayodhya accompanied by His dearest associates.
Bharata, who had been ruling in His absence, heartily welcomed Rama, who was finally reunited with his mothers, family members and loyal subjects. Rama was duly coronated as the King, and His reign was celebrated as the ideal exhibition of royal rule ( rama-rajya ).
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Ramacandra’s Reign
R – Ramacandra (6-13)
Ramacandra’s Reign
Chapter 11
Ramacandra conducted His affairs with the highest principles, and thus there was incredible opulence and abundant prosperity in the kingdom. He would give personal time to the citizens and ensure all governmental affairs were concluded smoothly. Ramacandra would send spies around the capital and wander incognito Himself to gauge the impression the citizens had of Him. He wanted this feedback in order to maintain the love and trust of His subjects.
One night, He heard a man criticising Him for accepting Sitadevi back after she had been in another man’s house. Fearing the concerns and doubts that people may have about his character, He decided to leave His pregnant wife. Everyone was shocked and distraught! Sitadevi took shelter of Valmiki’s asrama , where she gave birth to Lava and Kusa. When Sitadevi eventually left the world, the aggrieved Rama performed austerities for 13,000 years. The Supreme Lord then wound up His pastimes and left the world.
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Saubhari Muni
R – Ramacandra (6-13)
Saubhari Muni
Chapter 6
Sukadeva Goswami described the descendants of Ambarish and then detailed the descendants of Iksvaku (another of Vaivasvata Manu’s sons) up to Mandhata, whose unique birth and powerful rulership was described. Mandhata’s fifty daughters were all married to Saubhari Muni, and Sukadeva Goswami thus narrated the sage’s history.
Once, while meditating in the waters of the Yamuna, Saubhari witnessed two fishes copulating. He became so sexually agitated that he desired to marry one of Mandhata’s daughters. He rejuvenated his body, after which all fifty daughters selected him as their husband. By dint of yogic power, the former ascetic provided all household opulence for his wives, had 100 children with each one and thus expanded his family network. He later reflected on how ephemeral sense gratification is, and how he had become entangled in a very mundane existence. Having reawakened his spiritual intelligence, he retired from family life ( vanaprastha ), practised austerities and subsequently attained perfection.
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śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī saidkhaṭvāṅgāt—from Mahārāja Khaṭvāṅgadīrghabāhuḥ—the son named Dīrghabāhuca—andraghuḥ tasmāt—from him Raghu was bornpṛthu-śravāḥ—saintly and celebratedajaḥ—the son named Ajatataḥ—from himmahā-rājaḥ—the great king called Mahārāja Daśarathatasmāt—from Ajadaśarathaḥ—by the name Daśarathaabhavat—was born.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
khaṭvāṅgād dīrghabāhuś ca
khaṭvāṅgāt
from Mahārāja Khaṭvāṅga
dīrghabāhuḥ
the son named Dīrghabāhu
ca
and
raghus tasmāt pṛthu-śravāḥ
raghuḥ tasmāt
from him Raghu was born
pṛthu-śravāḥ
saintly and celebrated
ajas tato mahā-rājas
ajaḥ
the son named Aja
tataḥ
from him
mahā-rājaḥ
the great king called Mahārāja Daśaratha
tasmād daśaratho ’bhavat
tasmāt
from Aja
daśarathaḥ
by the name Daśaratha
abhavat
was born.
Śukadeva Gosvāmī said: The son of Mahārāja Khaṭvāṅga was Dīrghabāhu, and his son was the celebrated Mahārāja Raghu. From Mahārāja Raghu came Aja, and from Aja was born the great personality Mahārāja Daśaratha.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Śukadeva Gosvāmī said: The son of Mahārāja Khaṭvāṅga was Dīrghabāhu and his son was the celebrated Mahārāja Raghu. From Mahārāja Raghu came Aja, and from Aja was born Mahārāja Daśaratha.
In the Tenth Chapter, Śukadeva makes all men drink the nectar of Rāma’s birth, actions and qualities.
tasya—of him, Mahārāja Daśarathaapi—alsobhagavān—the Supreme Personality of Godheadeṣaḥ—all of themsākṣāt—directlybrahma-mayaḥ—the Supreme Parabrahman, the Absolute Truthhariḥ—the Supreme Personality of Godheadaṁśa-aṁśena—by an expansion of a plenary portioncaturdhā—by fourfold expansionsagāt—acceptedputratvam—sonhoodprārthitaḥ—being prayed forsuraiḥ—by the demigodsrāma—Lord Rāmacandralakṣmaṇa—Lord Lakṣmaṇabharata—Lord Bharataśatrughnāḥ—and Lord Śatrughnaiti—thussaṁjṣayā—by different names.
Blended reading (Sanskrit + English inline)
tasyāpi bhagavān eṣa
tasya
of him, Mahārāja Daśaratha
api
also
bhagavān
the Supreme Personality of Godhead
eṣaḥ
all of them
sākṣād brahmamayo hariḥ
sākṣāt
directly
brahma-mayaḥ
the Supreme Parabrahman, the Absolute Truth
hariḥ
the Supreme Personality of Godhead
aṁśāṁśena caturdhāgāt
aṁśa-aṁśena
by an expansion of a plenary portion
caturdhā
by fourfold expansions
agāt
accepted
putratvaṁ prārthitaḥ suraiḥ
putratvam
sonhood
prārthitaḥ
being prayed for
suraiḥ
by the demigods
rāma-lakṣmaṇa-bharata-
rāma
Lord Rāmacandra
lakṣmaṇa
Lord Lakṣmaṇa
bharata
Lord Bharata
śatrughnā iti saṁjṣayā
śatrughnāḥ
and Lord Śatrughna
iti
thus
saṁjṣayā
by different names.
Being prayed for by the demigods, the Supreme Personality of Godhead, the Absolute Truth Himself, directly appeared with His expansion and expansions of the expansion. Their holy names were Rāma, Lakṣmaṇa, Bharata and Śatrughna. These celebrated incarnations thus appeared in four forms as the sons of Mahārāja Daśaratha.
Purport
Lord Rāmacandra and His brothers, Lakṣmaṇa, Bharata and Śatrughna, are all viṣṇu-tattva, not jīva-tattva. The Supreme Personality of Godhead expands into many, many forms. Advaitam acyutam anādim ananta-rūpam . Although they are one and the same, viṣṇu-tattva has many forms and incarnations. As confirmed in the Brahma-saṁhitā (5.39) , rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan. The Lord is situated in many forms, such as Rāma, Lakṣmaṇa, Bharata and Śatrughna, and these forms may exist in any part of His creation. All these forms exist permanently, eternally, as individual Personalities of Godhead, and they resemble many candles, all equally powerful. Lord Rāmacandra, Lakṣmaṇa, Bharata and Śatrughna, who, being viṣṇu-tattva, are all equally powerful, became the sons of Mahārāja Daśaratha in response to prayers by the demigods.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The Lord who is Brahman, and whom you saw in the womb, on the request of the devatās, has appeared as sons taking four forms--Rāma, Lakṣmaṇa, Bharata and Śatrughna--as the totality of all forms and their expansions.
Eśaḥ indicates “that form which you saw in your mother’s womb.” Aṁśāṁśena means “as the totality of aṁśas and their aṁśas.”
tasya—of Him, the Supreme Personality of Godhead Lord Rāmacandra and His brothersanucaritam—transcendental activitiesrājan—O King (Mahārāja Parīkṣit)ṛṣibhiḥ—by great sages or saintly personstattva-darśibhiḥ—by persons who know the Absolute Truthśrutam—have all been heardhi—indeedvarṇitam—as they have been so nicely describedbhūri—manytvayā—by yousītā-pateḥ—of Lord Rāmacandra, the husband of mother Sītāmuhuḥ—more than often.
Blended reading (Sanskrit + English inline)
tasyānucaritaṁ rājann
tasya
of Him, the Supreme Personality of Godhead Lord Rāmacandra and His brothers
anucaritam
transcendental activities
rājan
O King (Mahārāja Parīkṣit)
ṛṣibhis tattva-darśibhiḥ
ṛṣibhiḥ
by great sages or saintly persons
tattva-darśibhiḥ
by persons who know the Absolute Truth
śrutaṁ hi varṇitaṁ bhūri
śrutam
have all been heard
hi
indeed
varṇitam
as they have been so nicely described
bhūri
many
tvayā sītā-pater muhuḥ
tvayā
by you
sītā-pateḥ
of Lord Rāmacandra, the husband of mother Sītā
muhuḥ
more than often.
O King Parīkṣit, the transcendental activities of Lord Rāmacandra have been described by great saintly persons who have seen the truth. Because you have heard again and again about Lord Rāmacandra, the husband of mother Sītā, I shall describe these activities only in brief. Please listen.
Purport
Modern Rākṣasas, posing as educationally advanced merely because they have doctorates, have tried to prove that Lord Rāmacandra is not the Supreme Personality of Godhead but an ordinary person. But those who are learned and spiritually advanced will never accept such notions; they will accept the descriptions of Lord Rāmacandra and His activities only as presented by tattva-darśīs, those who know the Absolute Truth. In Bhagavad-gītā (4.34) the Supreme Personality of Godhead advises:
tad viddhi praṇipātena paripraśnena sevayā upadekṣyanti te jṣānaṁ jṣāninas tattva-darśinaḥ
“Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.” Unless one is tattva-darśī, in complete knowledge of the Absolute Truth, one cannot describe the activities of the Personality of Godhead. Therefore although there are many so-called Rāmāyaṇas, or histories of Lord Rāmacandra’s activities, some of them are not actually authoritative. Sometimes Lord Rāmacandra’s activities are described in terms of one’s own imaginations, speculations or material sentiments. But the characteristics of Lord Rāmacandra should not be handled as something imaginary. While describing the history of Lord Rāmacandra, Śukadeva Gosvāmī told Mahārāja Parīkṣit, “You have already heard about the activities of Lord Rāmacandra.” Apparently, therefore, five thousand years ago there were many Rāmāyaṇas, or histories of Lord Rāmacandra’s activities, and there are many still. But we must select only those books written by tattva-darśīs ( jṣāninas tattva-darśinaḥ ), not the books of so-called scholars who claim knowledge only on the basis of a doctorate. This is a warning by Śukadeva Gosvāmī. Ṛṣibhis tattva-darśibhiḥ. Although the Rāmāyaṇa composed by Vālmīki is a huge literature, the same activities are summarized here by Śukadeva Gosvāmī in a few verses.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O King Parīkṣit! The transcendental activities of Rāmacandra have been described by great saintly persons who have seen the truth, and you have heard again and again about them.
The pastimes of Rāma which Śeṣa and Ganeśa cannot fully describe or record and which will be explained in two chapters are glorified in this verse.
guru-arthe—for the sake of keeping the promise of His fathertyakta-rājyaḥ—giving up the position of kingvyacarat—wanderedanuvanam—from one forest to anotherpadma-padbhyām—by His two lotus feetpriyāyāḥ—with His very dear wife, mother Sītāpāṇi-sparśa-akṣamābhyām—which were so delicate that they were unable to bear even the touch of Sītā’s palmmṛjita-patha-rujaḥ—whose fatigue due to walking on the street was diminishedyaḥ—the Lord whoharīndra-anujābhyām—accompanied by the king of the monkeys, Hanumān, and His younger brother Lakṣmaṇavairūpyāt—because of being disfiguredśūrpaṇakhyāḥ—of the Rākṣasī (demoness) named Śūrpaṇakhāpriya-viraha—being aggrieved by separation from His very dear wiferuṣā āropita-bhrū-vijṛmbha—by flickering of His raised eyebrows in angertrasta—fearingabdhiḥ—the oceanbaddha-setuḥ—one who constructed a bridge over the oceankhala-dava-dahanaḥ—killer of envious persons like Rāvaṇa, like a fire devouring a forestkosala-indraḥ—the King of Ayodhyāavatāt—be pleased to protectnaḥ—us.
being aggrieved by separation from His very dear wife
ruṣā āropita-bhrū-vijṛmbha
by flickering of His raised eyebrows in anger
trasta
fearing
abdhiḥ
the ocean
baddha-setuḥ
one who constructed a bridge over the ocean
khala-dava-dahanaḥ
killer of envious persons like Rāvaṇa, like a fire devouring a forest
kosala-indraḥ
the King of Ayodhyā
avatāt
be pleased to protect
naḥ
us.
To keep the promise of His father intact, Lord Rāmacandra immediately gave up the position of king and, accompanied by His wife, mother Sītā, wandered from one forest to another on His lotus feet, which were so delicate that they were unable to bear even the touch of Sītā’s palms. The Lord was also accompanied by Hanumān [or by another monkey, Sugrīva], king of the monkeys, and by His own younger brother Lord Lakṣmaṇa, both of whom gave Him relief from the fatigue of wandering in the forest. Having cut off the nose and ears of Śūrpaṇakhā, thus disfiguring her, the Lord was separated from mother Sītā. He therefore became angry, moving His eyebrows and thus frightening the ocean, who then allowed the Lord to construct a bridge to cross the ocean. Subsequently, the Lord entered the kingdom of Rāvaṇa to kill him, like a fire devouring a forest. May that Supreme Lord, Rāmacandra, give us all protection.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Rāmacandra, King of Kosala, gave up the kingdom to keep his father’s promise and walked from forest to forest on his lotus feet which were so delicate they could not tolerate the touch of Sitā’s hand. His fatigue while walking was relieved by Hanumān and Lakṣmaṇa. He created fear in the ocean by moving his eyebrow in anger caused by separation from Sitā due his severing Sūrpaṇakha’s nose and ear, and built a bridge over the ocean. May Rāmacandra, who burned the forest of demons, protect us!
He gave up the kingdom to keep the promise of his father (guru), walking from forest to forest by his two feet soft as lotuses. Those feet were so soft that they could not tolerate the touch of Śīta’s hands, which were most soft. His fatigue from walking on the road was removed by Hanumān or Sugrīva and Lakṣmaṇa. Angered by separation from his dear wife because she was stolen by Rāvaṇa because his sister Sūrpaṇakha had her ear and nose cut off, he instilled fear in the ocean by moving his eyebrow. He burned the forest of demons such as Rāvaṇa.
viśvāmitra-adhvare—in the sacrificial arena of the great sage Viśvāmitrayena—by whom (Lord Rāmacandra)mārīca-ādyāḥ—headed by Mārīcaniśā-carāḥ—the uncivilized persons wandering at night in the darkness of ignorancepaśyataḥ lakṣmaṇasya—being seen by Lakṣmaṇaeva—indeedhatāḥ—were killednairṛta-puṅgavāḥ—the great chiefs of the Rākṣasas.
Blended reading (Sanskrit + English inline)
viśvāmitrādhvare yena
viśvāmitra-adhvare
in the sacrificial arena of the great sage Viśvāmitra
yena
by whom (Lord Rāmacandra)
mārīcādyā niśā-carāḥ
mārīca-ādyāḥ
headed by Mārīca
niśā-carāḥ
the uncivilized persons wandering at night in the darkness of ignorance
paśyato lakṣmaṇasyaiva
paśyataḥ lakṣmaṇasya
being seen by Lakṣmaṇa
eva
indeed
hatā nairṛta-puṅgavāḥ
hatāḥ
were killed
nairṛta-puṅgavāḥ
the great chiefs of the Rākṣasas.
In the arena of the sacrifice performed by Viśvāmitra, Lord Rāmacandra, the King of Ayodhyā, killed many demons, Rākṣasas and uncivilized men who wandered at night in the mode of darkness. May Lord Rāmacandra, who killed these demons in the presence of Lakṣmaṇa, be kind enough to give us protection.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
In the arena of the sacrifice performed by Viśvāmitra, in the presence of Lakṣmaṇa, Rāmacandra killed the best of demons such as Mārīca who acted in ignorance.
The pastimes which were summarized in the previous verse are now explained in more detail in two chapters. Niśā-carāḥ means “persons who act in ignorance.” Nairṛta-puṅgavāḥ means “the best of the demons.”
yaḥ—Lord Rāmacandra wholoka-vīra-samitau—in the society or in the midst of many heroes of this worlddhanuḥ—the bowaiśam—of Lord Śivaugram—very fiercesītā-svayaṁvara-gṛhe—in the hall where mother Sītā stood to select her husbandtriśata-upanītam—the bow carried by three hundred menādāya—taking (that bow)bāla-gaja-līlaḥ—acting like a baby elephant in a forest of sugarcaneiva—like thatikṣu-yaṣṭim—a stick of sugarcanesajjyī-kṛtam—fastened the string of the bownṛpa—O Kingvikṛṣya—by bendingbabhaṣja—broke itmadhye—in the middlejitvā—gaining by victoryanurūpa—just befitting His position and beautyguṇa—qualitiesśīla—behaviorvayaḥ—ageaṅga—bodyrūpām—beautysītā-abhidhām—the girl named Sītāśriyam—the goddess of fortuneurasi—on the chestabhilabdhamānām—had gotten her previouslymārge—on the wayvrajan—while walkingbhṛgupateḥ—of Bhṛgupativyanayat—destroyedprarūḍham—rooted very deepdarpam—pridemahīm—the earthakṛta—finishedyaḥ—one whotriḥ—three times (seven)arāja—without a royal dynastybījām—seed.
Blended reading (Sanskrit + English inline)
yo loka-vīra-samitau dhanur aiśam ugraṁ
sītā-svayaṁvara-gṛhe triśatopanītam
yaḥ
Lord Rāmacandra who
loka-vīra-samitau
in the society or in the midst of many heroes of this world
ādāya bāla-gaja-līla ivekṣu-yaṣṭiṁ
sajjyī-kṛtaṁ nṛpa vikṛṣya babhaṣja madhye
dhanuḥ
the bow
aiśam
of Lord Śiva
ugram
very fierce
jitvānurūpa-guṇa-śīla-vayo ’ṅga-rūpāṁ
sītā-svayaṁvara-gṛhe
in the hall where mother Sītā stood to select her husband
sītābhidhāṁ śriyam urasy abhilabdhamānām
mārge vrajan bhṛgupater vyanayat prarūḍhaṁ
darpaṁ mahīm akṛta yas trir arāja-bījām
triśata-upanītam
the bow carried by three hundred men
ādāya
taking (that bow)
bāla-gaja-līlaḥ
acting like a baby elephant in a forest of sugarcane
iva
like that
ikṣu-yaṣṭim
a stick of sugarcane
sajjyī-kṛtam
fastened the string of the bow
nṛpa
O King
vikṛṣya
by bending
babhaṣja
broke it
madhye
in the middle
jitvā
gaining by victory
anurūpa
just befitting His position and beauty
guṇa
qualities
śīla
behavior
vayaḥ
age
aṅga
body
rūpām
beauty
sītā-abhidhām
the girl named Sītā
śriyam
the goddess of fortune
urasi
on the chest
abhilabdhamānām
had gotten her previously
mārge
on the way
vrajan
while walking
bhṛgupateḥ
of Bhṛgupati
vyanayat
destroyed
prarūḍham
rooted very deep
darpam
pride
mahīm
the earth
akṛta
finished
yaḥ
one who
triḥ
three times (seven)
arāja
without a royal dynasty
bījām
seed.
O King, the pastimes of Lord Rāmacandra were wonderful, like those of a baby elephant. In the assembly where mother Sītā was to choose her husband, in the midst of the heroes of this world, He broke the bow belonging to Lord Śiva. This bow was so heavy that it was carried by three hundred men, but Lord Rāmacandra bent and strung it and broke it in the middle, just as a baby elephant breaks a stick of sugarcane. Thus the Lord achieved the hand of mother Sītā, who was equally as endowed with transcendental qualities of form, beauty, behavior, age and nature. Indeed, she was the goddess of fortune who constantly rests on the chest of the Lord. While returning from Sītā’s home after gaining her at the assembly of competitors, Lord Rāmacandra met Paraśurāma. Although Paraśurāma was very proud, having rid the earth of the royal order twenty-one times, he was defeated by the Lord, who appeared to be a kṣatriya of the royal order.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
During Sītā’s selection of a groom, Rāma casually took the bow of Śiva, carried by three hundred men, just as a baby elephant takes a piece of sugar cane, strung it, bent it, and broke it in the middle amidst the heroes of the world, and having attained Sītā, who had previously gained respect on his chest as Lakṣmī, destroyed the profound pride of Paraśurāma who had made the earth vacant of the seed of kings twenty-one times while he traveled on the road.
In the society of heroes of the world, he took the bow of Śiva casually like a piece of sugar cane, which was carried by three hundred men, strung it, bent it and broke it in the middle. Having obtained Sītā who had previously gained respect on his chest, he extinguished the pride of Paraśurāma, who had destroyed the seed of kings twenty-one times.
య: సత్యపాశపరివీతపితుర్నిదేశం
స్త్రైణస్య చాపి శిరసా జగృహే సభార్య: ।
రాజ్యం శ్రియం ప్రణయిన: సుహృదో నివాసం
త్యక్త్వా యయౌ వనమసూనివ ముక్తసఙ్గ: ॥ ౮ ॥
yaḥ satya-pāśa-parivīta-pitur nideśaṁ
[yah satya-paasha-pariveeta-pitur nidesham]
straiṇasya cāpi śirasā jagṛhe sabhāryaḥ
[strainasya chaapi shirasaa jagrihe sabhaaryah]
rājyaṁ śriyaṁ praṇayinaḥ suhṛdo nivāsaṁ
[raajyam shriyam pranayinah suhrido nivaasam]
tyaktvā yayau vanam asūn iva mukta-saṅgaḥ
[tyaktvaa yayau vanam asoon iva mukta-sangah]
Word-for-word
yaḥ—Lord Rāmacandra whosatya-pāśa-parivīta-pituḥ—of His father, who was bound by the promise to his wifenideśam—the orderstraiṇasya—of the father who was very much attached to his wifeca—alsoapi—indeedśirasā—on His headjagṛhe—acceptedsa-bhāryaḥ—with His wiferājyam—the kingdomśriyam—opulencepraṇayinaḥ—relativessuhṛdaḥ—friendsnivāsam—residencetyaktvā—giving upyayau—wentvanam—to the forestasūn—lifeiva—likemukta-saṅgaḥ—a liberated soul.
Blended reading (Sanskrit + English inline)
yaḥ satya-pāśa-parivīta-pitur nideśaṁ
yaḥ
Lord Rāmacandra who
satya-pāśa-parivīta-pituḥ
of His father, who was bound by the promise to his wife
nideśam
the order
straiṇasya cāpi śirasā jagṛhe sabhāryaḥ
straiṇasya
of the father who was very much attached to his wife
ca
also
api
indeed
śirasā
on His head
jagṛhe
accepted
sa-bhāryaḥ
with His wife
rājyaṁ śriyaṁ praṇayinaḥ suhṛdo nivāsaṁ
rājyam
the kingdom
śriyam
opulence
praṇayinaḥ
relatives
suhṛdaḥ
friends
nivāsam
residence
tyaktvā yayau vanam asūn iva mukta-saṅgaḥ
tyaktvā
giving up
yayau
went
vanam
to the forest
asūn
life
iva
like
mukta-saṅgaḥ
a liberated soul.
Carrying out the order of His father, who was bound by a promise to his wife, Lord Rāmacandra left behind His kingdom, opulence, friends, well-wishers, residence and everything else, just as a liberated soul gives up his life, and went to the forest with Sītā.
Purport
Mahārāja Daśaratha had three wives. One of them, Kaikeyī, served him very pleasingly, and he therefore wanted to give her a benediction. Kaikeyī, however, said that she would ask for the benediction when it was necessary. At the time of the coronation of Prince Rāmacandra, Kaikeyī requested her husband to enthrone her son Bharata and send Rāmacandra to the forest. Mahārāja Daśaratha, being bound by his promise, ordered Rāmacandra to go to the forest, according to the dictation of his beloved. And the Lord, as an obedient son, accepted the order immediately. He left everything without hesitation, just as a liberated soul or great yogī gives up his life without material attraction.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Carrying on his head the order of his father, who was bound by a promise and controlled by Kaikeyī, Rāmacandra left behind his kingdom, wealth, friends, well-wishers and residence, and just as a liberated soul joyfully gives up his life airs, he joyfully went to the forest with Sītā.
Pleased with her, the king had previously promised to Kaikeyī that he would give her whatever she desired. When Rāma was to be enthroned as the king, she asked that Rāma be banished to the forest and Bharata be made the king. Along with his wife, Rāma carried the order on his head because the King was bound by the ropes of truth to his wife--- the King had to keep his promise to Kaikeyā (straiṇasya). Though normal people fined the pleasures difficult to give up, Rāma gave up all the pleasures of the kingdom with joy, like a yogī who gives up his life airs with joy.
rakṣaḥ-svasuḥ—of Śūrpaṇakhā, the sister of the Rākṣasa (Rāvaṇa)vyakṛta—(Lord Rāma) deformedrūpam—the formaśuddha-buddheḥ—because her intelligence was polluted by lusty desirestasyāḥ—of herkhara-triśira-dūṣaṇa-mukhya-bandhūn—many friends, headed by Khara, Triśira and Dūṣaṇajaghne—He (Lord Rāmacandra) killedcaturdaśa-sahasram—fourteen thousandapāraṇīya—invinciblekodaṇḍa—bows and arrowspāṇiḥ—in His handaṭamānaḥ—wandering in the forestuvāsa—lived therekṛcchram—with great difficulties.
Blended reading (Sanskrit + English inline)
rakṣaḥ-svasur vyakṛta rūpam aśuddha-buddhes
rakṣaḥ-svasuḥ
of Śūrpaṇakhā, the sister of the Rākṣasa (Rāvaṇa)
vyakṛta
(Lord Rāma) deformed
rūpam
the form
aśuddha-buddheḥ
because her intelligence was polluted by lusty desires
tasyāḥ khara-triśira-dūṣaṇa-mukhya-bandhūn
tasyāḥ
of her
khara-triśira-dūṣaṇa-mukhya-bandhūn
many friends, headed by Khara, Triśira and Dūṣaṇa
jaghne caturdaśa-sahasram apāraṇīya-
jaghne
He (Lord Rāmacandra) killed
caturdaśa-sahasram
fourteen thousand
apāraṇīya
invincible
kodaṇḍa-pāṇir aṭamāna uvāsa kṛcchram
kodaṇḍa
bows and arrows
pāṇiḥ
in His hand
aṭamānaḥ
wandering in the forest
uvāsa
lived there
kṛcchram
with great difficulties.
While wandering in the forest, where He accepted a life of hardship, carrying His invincible bow and arrows in His hand, Lord Rāmacandra deformed Rāvaṇa’s sister, who was polluted with lusty desires, by cutting off her nose and ears. He also killed her fourteen thousand Rākṣasa friends, headed by Khara, Triśira and Dūṣaṇa.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Rāmacandra disfigured Rāvaṇa's sister, who was polluted with lusty desires, by cutting off her nose and ears. Carrying his invincible bow and arrows in his hand, he also killed her fourteen thousand Rākṣasa friends headed by Khara, Triśira and Dūṣaṇa. While wandering in the forest, he accepted a life of hardship.
He disfigured the sister of Rāvaṇa, Sūrpaṇakha, by cutting off her nose and ears, and, holding his bow which was unendurable by others, killed her friends. Wandering in the forest, he lived in hardship.
sītā-kathā—topics about Sītādevīśravaṇa—by hearingdīpita—agitatedhṛt-śayena—lusty desires within the mind of Rāvaṇasṛṣṭam—createdvilokya—seeing thatnṛpate—O King Parīkṣitdaśa-kandhareṇa—by Rāvaṇa, who had ten headsjaghne—the Lord killedadbhuta-eṇa-vapuṣā—by a deer made of goldāśramataḥ—from His residenceapakṛṣṭaḥ—distracted to a distancemārīcam—the demon Mārīca, who assumed the form of a golden deerāśu—immediatelyviśikhena—by a sharp arrowyathā—askam—Dakṣaugraḥ—Lord Śiva.
Blended reading (Sanskrit + English inline)
sītā-kathā-śravaṇa-dīpita-hṛc-chayena
sītā-kathā
topics about Sītādevī
śravaṇa
by hearing
dīpita
agitated
hṛt-śayena
lusty desires within the mind of Rāvaṇa
sṛṣṭaṁ vilokya nṛpate daśa-kandhareṇa
sṛṣṭam
created
vilokya
seeing that
nṛpate
O King Parīkṣit
daśa-kandhareṇa
by Rāvaṇa, who had ten heads
jaghne ’dbhutaiṇa-vapuṣāśramato ’pakṛṣṭo
jaghne
the Lord killed
adbhuta-eṇa-vapuṣā
by a deer made of gold
āśramataḥ
from His residence
apakṛṣṭaḥ
distracted to a distance
mārīcam āśu viśikhena yathā kam ugraḥ
mārīcam
the demon Mārīca, who assumed the form of a golden deer
āśu
immediately
viśikhena
by a sharp arrow
yathā
as
kam
Dakṣa
ugraḥ
Lord Śiva.
O King Parīkṣit, when Rāvaṇa, who had ten heads on his shoulders, heard about the beautiful and attractive features of Sītā, his mind was agitated by lusty desires, and he went to kidnap her. To distract Lord Rāmacandra from His āśrama, Rāvaṇa sent Mārīca in the form of a golden deer, and when Lord Rāmacandra saw that wonderful deer, He left His residence and followed it and finally killed it with a sharp arrow, just as Lord Śiva killed Dakṣa.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O King! Seeing the deer who was actually Mārīca in disguise send by Rāvaṇa, who was enflamed with desire on hearing about Sītā, Rama was lured away from the hermitage by the deer’s fabulous golden body, and killed the deer with his sharp arrow just as Śiva killed Dakṣa.
Then, on seeing Mārīca in the form of a deer sent by Rāvaṇa (who thought of stealing her on hearing about her from Sūrpaṇakha), which was a ploy to lure Rāma from the hermitage, Rāma, lured far away from the hermitage by the astonishing golden deer, killed Mārīca just as Śiva killed Dakṣa (kam).
rakṣaḥ-adhamena—by the most wicked among Rākṣasas, Rāvaṇavṛka-vat—like a tigervipine—in the forestasamakṣam—unprotectedvaideha-rāja-duhitari—by this condition of mother Sītā, the daughter of the King of Videhaapayāpitāyām—having been kidnappedbhrātrā—with His brothervane—in the forestkṛpaṇa-vat—as if a very distressed personpriyayā—by his dear wifeviyuktaḥ—separatedstrī-saṅginām—of persons attracted to or connected with womengatim—destinationiti—thusprathayan—giving an examplecacāra—wandered.
Blended reading (Sanskrit + English inline)
rakṣo-’dhamena vṛkavad vipine ’samakṣaṁ
rakṣaḥ-adhamena
by the most wicked among Rākṣasas, Rāvaṇa
vṛka-vat
like a tiger
vipine
in the forest
asamakṣam
unprotected
vaideha-rāja-duhitary apayāpitāyām
vaideha-rāja-duhitari
by this condition of mother Sītā, the daughter of the King of Videha
apayāpitāyām
having been kidnapped
bhrātrā vane kṛpaṇavat priyayā viyuktaḥ
bhrātrā
with His brother
vane
in the forest
kṛpaṇa-vat
as if a very distressed person
priyayā
by his dear wife
viyuktaḥ
separated
strī-saṅgināṁ gatim iti prathayaṁś cacāra
strī-saṅginām
of persons attracted to or connected with women
gatim
destination
iti
thus
prathayan
giving an example
cacāra
wandered.
When Rāmacandra entered the forest and Lakṣmaṇa was also absent, the worst of the Rākṣasas, Rāvaṇa, kidnapped Sītādevī, the daughter of the King of Videha, just as a tiger seizes unprotected sheep when the shepherd is absent. Then Lord Rāmacandra wandered in the forest with His brother Lakṣmaṇa as if very much distressed due to separation from His wife. Thus He showed by His personal example the condition of a person attached to women.
Purport
In this verse the words strī-saṅgināṁ gatim iti indicate that the condition of a person attached to women was shown by the Lord Himself. According to moral instructions, gṛhe nārīṁ vivarjayet: when one goes on a tour, one should not bring his wife. Formerly men used to travel without conveyances, but still, as far as possible, when one leaves home one should not take his wife with him, especially if one is in such a condition as Lord Rāmacandra when banished by the order of His father. Whether in the forest or at home, if one is attached to women this attachment is always troublesome, as shown by the Supreme Personality of Godhead by His personal example.
Of course, this is the material side of strī-saṅgī, but the situation of Lord Rāmacandra is spiritual, for He does not belong to the material world. Nārāyaṇaḥ paro ’vyaktāt: Nārāyaṇa is beyond the material creation. Because He is the creator of the material world, He is not subject to the conditions of the material world. The separation of Lord Rāmacandra from Sītā is spiritually understood as vipralambha, which is an activity of the hlādinī potency of the Supreme Personality of Godhead belonging to the śṛṅgāra-rasa, the mellow of conjugal love in the spiritual world. In the spiritual world the Supreme Personality of Godhead has all the dealings of love, displaying the symptoms called sāttvika, saṣcārī, vilāpa, mūrcchā and unmāda. Thus when Lord Rāmacandra was separated from Sītā, all these spiritual symptoms were manifested. The Lord is neither impersonal nor impotent. Rather, He is sac-cid-ānanda-vigraha, the eternal form of knowledge and bliss. Thus He has all the symptoms of spiritual bliss. Feeling separation from one’s beloved is also an item of spiritual bliss. As explained by Śrīla Svarūpa Dāmodara Gosvāmī, rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktiḥ: the dealings of love between Rādhā and Kṛṣṇa are displayed as the pleasure potency of the Lord. The Lord is the original source of all pleasure, the reservoir of all pleasure. Lord Rāmacandra, therefore, manifested the truth both spiritually and materially. Materially those who are attached to women suffer, but spiritually when there are feelings of separation between the Lord and His pleasure potency the spiritual bliss of the Lord increases. This is further explained in Bhagavad-gītā (9.11) :
One who does not know the spiritual potency of the Supreme Personality of Godhead thinks of the Lord as an ordinary human being. But the Lord’s mind, intelligence and senses can never be affected by material conditions. This fact is further explained in the Skanda Purāṇa, as quoted by Madhvācārya:
nitya-pūrṇa-sukha-jṣāna- svarūpo ’sau yato vibhuḥ ato ’sya rāma ity ākhyā tasya duḥkhaṁ kuto ’ṇv api
rāmo rāmo rāma iti sarveṣām abhavat tadā sarvoramamayo loko yadā rāmas tv apālayat
It was actually impossible for Rāvaṇa to take away Sītā. The form of Sītā taken by Rāvaṇa was an illusory representation of mother Sītā — māyā-sītā . When Sītā was tested in the fire, this māyā-sītā was burnt, and the real Sītā came out of the fire.
A further understanding to be derived from this example is that a woman, however powerful she may be in the material world, must be given protection, for as soon as she is unprotected she will be exploited by Rākṣasas like Rāvaṇa. Here the words vaideha-rāja-duhitari indicate that before mother Sītā was married to Lord Rāmacandra she was protected by her father, Vaideha-rāja. And when she was married she was protected by her husband. Therefore the conclusion is that a woman should always be protected. According to the Vedic rule, there is no scope for a woman’s being independent ( asamakṣam ), for a woman cannot protect herself independently.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
When Sītā was stolen by wolf-like Rāvaṇa in the forest in Rāma’s absence, Rāma, feeling separation from his wife like a suffering man, wandered in the forest with his brother, announcing to the world the result of association with women.
When Sītā was stolen by Rāvaṇa (adhamena) who was like a wolf, when others were not looking (asamakṣyam), Rāma experienced separation known as vipralambha from Sītā. Rāma is the āśraya ālambana for śṛṇgāra-rasa. Rāma relished vipralambha or separation as part of rasa, and displayed anubhāvas, sattvika-bhāvas, and saṣcāri-bhāvas such as lamentation, fainting and madness. Why did he do this? He showed to material men the unhappy consequence of association with women. It was a show only and not actual. However, persons with spiritual vision know that it is impossible for the Lord who is param brahman, whose mind, intelligence and senses are fully spiritual, to experience material suffering. This is against the scripture and is understood by śruti and the discussion on Rāma in the Fifth Canto concerning his form in Kimpuruṣa-varṣa. Rāma-tāpanī Upaniṣad says cinmaye ’smin mahāviṣṇau jāte dāśarathe harau: Rāma, born to Daśaratha, is the Supreme Lord, completely spiritual.
dagdhvā—by burningātma-kṛtya-hata-kṛtyam—after performing religious rituals required after the death of Jaṭāyu, who died for the Lord’s causeahan—killedkabandham—the demon Kabandhasakhyam—friendshipvidhāya—after creatingkapibhiḥ—with the monkey chiefsdayitā-gatim—the arrangement for delivering Sītātaiḥ—by thembuddhvā—knowingatha—thereaftervālini hate—when Vāli had been killedplavaga-indra-sainyaiḥ—with the help of the soldiers of the monkeysvelām—to the beach of the oceanagāt—wentsaḥ—He, Lord Rāmacandramanu-jaḥ—appearing as a human beingaja—by Lord Brahmābhava—and by Lord Śivaarcita-aṅghriḥ—whose lotus feet are worshiped.
Blended reading (Sanskrit + English inline)
dagdhvātma-kṛtya-hata-kṛtyam ahan kabandhaṁ
dagdhvā
by burning
ātma-kṛtya-hata-kṛtyam
after performing religious rituals required after the death of Jaṭāyu, who died for the Lord’s cause
ahan
killed
kabandham
the demon Kabandha
sakhyaṁ vidhāya kapibhir dayitā-gatiṁ taiḥ
sakhyam
friendship
vidhāya
after creating
kapibhiḥ
with the monkey chiefs
dayitā-gatim
the arrangement for delivering Sītā
taiḥ
by them
buddhvātha vālini hate plavagendra-sainyair
buddhvā
knowing
atha
thereafter
vālini hate
when Vāli had been killed
plavaga-indra-sainyaiḥ
with the help of the soldiers of the monkeys
velām agāt sa manujo ’ja-bhavārcitāṅghriḥ
velām
to the beach of the ocean
agāt
went
saḥ
He, Lord Rāmacandra
manu-jaḥ
appearing as a human being
aja
by Lord Brahmā
bhava
and by Lord Śiva
arcita-aṅghriḥ
whose lotus feet are worshiped.
Lord Rāmacandra, whose lotus feet are worshiped by Lord Brahmā and Lord Śiva, had assumed the form of a human being. Thus He performed the funeral ceremony of Jaṭāyu, who was killed by Rāvaṇa. The Lord then killed the demon named Kabandha, and after making friends with the monkey chiefs, killing Vāli and arranging for the deliverance of mother Sītā, He went to the beach of the ocean.
Purport
When Rāvaṇa kidnapped Sītā, he was obstructed on the way by Jaṭāyu, a large bird. But the powerful Rāvaṇa defeated Jaṭāyu in the fight and cut his wing. When Rāmacandra was searching for Sītā, He found Jaṭāyu almost dead and was informed that Sītā has been carried off by Rāvaṇa. When Jaṭāyu died, Lord Rāmacandra did the duty of a son by performing the funeral ceremony, and then He made friends with the monkeys to deliver Sītādevī.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
After performing the last rites for Jatāyu who acted on Rāma’s behalf, killing the demon Kabandha, making friends with the monkeys, killing Vāli, and understanding where Sītā was from the monkeys, Rāma, whose feet are worshipped by Brahmā and Śiva, went to the shore of the ocean.
Rāma performed rites according to scripture for Jatāyu who was killed fighting Rāvaṇa, while acting for Rāma’s cause. He cremated Jatāyu as he would his own son. He killed Kabandha who spread his arms to capture Rāma. After killing Vāli and understanding from the monkeys where Sītā was, he (manujaḥ) went to the shore of the ocean.
yat-roṣa—whose angervibhrama—induced byvivṛtta—turnedkaṭākṣa-pāta—by the glancesambhrānta—agitatednakra—crocodilesmakaraḥ—and sharksbhaya-gīrṇa-ghoṣaḥ—whose loud sound was silenced through fearsindhuḥ—the oceanśirasi—on his headarhaṇam—all paraphernalia for worshiping the Lordparigṛhya—carryingrūpī—taking formpāda-aravindam—the lotus feet of the Lordupagamya—reachingbabhāṣa—saidetat—the following.
Blended reading (Sanskrit + English inline)
yad-roṣa-vibhrama-vivṛtta-kaṭākṣa-pāta-
yat-roṣa
whose anger
vibhrama
induced by
vivṛtta
turned
kaṭākṣa-pāta
by the glance
sambhrānta-nakra-makaro bhaya-gīrṇa-ghoṣaḥ
sambhrānta
agitated
nakra
crocodiles
makaraḥ
and sharks
bhaya-gīrṇa-ghoṣaḥ
whose loud sound was silenced through fear
sindhuḥ śirasy arhaṇaṁ parigṛhya rūpī
sindhuḥ
the ocean
śirasi
on his head
arhaṇam
all paraphernalia for worshiping the Lord
parigṛhya
carrying
rūpī
taking form
pādāravindam upagamya babhāṣa etat
pāda-aravindam
the lotus feet of the Lord
upagamya
reaching
babhāṣa
said
etat
the following.
After reaching the beach, Lord Rāmacandra fasted for three days, awaiting the arrival of the ocean personified. When the ocean did not come, the Lord exhibited His pastimes of anger, and simply by His glancing over the ocean, all the living entities within it, including the crocodiles and sharks, were agitated by fear. Then the personified ocean fearfully approached Lord Rāmacandra, taking all paraphernalia to worship Him. Falling at the Lord’s lotus feet, the personified ocean spoke as follows.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Simply by his frowning glance cast over the ocean, all the living entities within it, including the crocodiles and sharks, were agitated by fear. Then the personified ocean, stopping its roaring sound out of fear and holding all paraphernalia to worship him on his head, approached the Lord's lotus feet and spoke as follows.
Though Rāma fasted and waited for three days, the ocean did not come. Then he remembered his powers. The crocodiles and makaras became disturbed by his frowning (vivṛtta) glance manifested through anger. The ocean stopped its sound out of fear. The ocean, bringing arghya and other ingredients of worship, approached his feet.
న త్వాం వయం జడధియో ను విదామ భూమన్
కూటస్థమాదిపురుషం జగతామధీశమ్ ।
యత్సత్త్వత: సురగణా రజస: ప్రజేశా
మన్యోశ్చ భూతపతయ: స భవాన్ గుణేశ: ॥ ౧౪ ॥
na tvāṁ vayaṁ jaḍa-dhiyo nu vidāma bhūman
[na tvaam vayam jada-dhiyo nu vidaama bhooman]
kūṭa-stham ādi-puruṣaṁ jagatām adhīśam
[koota-stham aadi-purusham jagataam adheesham]
yat-sattvataḥ sura-gaṇā rajasaḥ prajeśā
[yat-sattvatah sura-ganaa rajasah prajeshaa]
manyoś ca bhūta-patayaḥ sa bhavān guṇeśaḥ
[manyosh cha bhoota-patayah sa bhavaan guneshah]
Word-for-word
na—nottvām—Your Lordshipvayam—wejaḍa-dhiyaḥ—dull-minded, possessing blunt intelligencenu—indeedvidāmaḥ—can knowbhūman—O Supremekūṭa-stham—within the core of the heartādi-puruṣam—the original Personality of Godheadjagatām—of the universes, which progressively go onadhīśam—the supreme masteryat—fixed under Your directionsattvataḥ—infatuated with sattva-guṇasura-gaṇāḥ—such demigodsrajasaḥ—infatuated with rajo-guṇaprajā-īśāḥ—the Prajāpatismanyoḥ—influenced by tamo-guṇaca—andbhūta-patayaḥ—rulers of ghostssaḥ—such a personalitybhavān—Your Lordshipguṇa-īśaḥ—the master of all three modes of material nature.
Blended reading (Sanskrit + English inline)
na tvāṁ vayaṁ jaḍa-dhiyo nu vidāma bhūman
na
not
tvām
Your Lordship
vayam
we
jaḍa-dhiyaḥ
dull-minded, possessing blunt intelligence
nu
indeed
vidāmaḥ
can know
bhūman
O Supreme
kūṭa-stham ādi-puruṣaṁ jagatām adhīśam
kūṭa-stham
within the core of the heart
ādi-puruṣam
the original Personality of Godhead
jagatām
of the universes, which progressively go on
adhīśam
the supreme master
yat-sattvataḥ sura-gaṇā rajasaḥ prajeśā
yat
fixed under Your direction
sattvataḥ
infatuated with sattva-guṇa
sura-gaṇāḥ
such demigods
rajasaḥ
infatuated with rajo-guṇa
prajā-īśāḥ
the Prajāpatis
manyoś ca bhūta-patayaḥ sa bhavān guṇeśaḥ
manyoḥ
influenced by tamo-guṇa
ca
and
bhūta-patayaḥ
rulers of ghosts
saḥ
such a personality
bhavān
Your Lordship
guṇa-īśaḥ
the master of all three modes of material nature.
O all-pervading Supreme Person, we are dull-minded and did not understand who You are, but now we understand that You are the Supreme Person, the master of the entire universe, the unchanging and original Personality of Godhead. The demigods are infatuated with the mode of goodness, the Prajāpatis with the mode of passion, and the lord of ghosts with the mode of ignorance, but You are the master of all these qualities.
Purport
The word jaḍa-dhiyaḥ refers to intelligence like that of an animal. A person with such intelligence cannot understand the Supreme Personality of Godhead. Without being beaten, an animal cannot understand the purpose of a man. Similarly, those who are dull-minded cannot understand the Supreme Personality of Godhead, but when punished severely by the modes of material nature, they begin to understand Him. A Hindi poet has said:
duḥkha se saba hari bhaje sukha se bhaje koī sukha se agar hari bhaje duḥkha kāthāṅ se haya
When one is distressed he goes to the church or temple to worship the Lord, but when opulent he forgets the Lord. Therefore, punishment by the Lord through material nature is necessary in human society, for without it men forget the supremacy of the Lord due to their dull, blunt intelligence.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Being fools, we do not understand you, with fixed form, the original person, controller of the universe. You are the controller of prakṛti, from whose sattva-guṇa arise the devatās, from whose rajoguṇa arise the Prajāpatis and from whose tamoguṇa arise the Rudras.
I am ignorant since I am grossly material and unconscious. Without your punishment I cannot understand you, just as animals do not respect humans if they are not beaten with a stick. “But now you understand me.” No, none of us can understand you since we are under the guṇas. The word yad (from whom) should be added to each phrase. Manyoḥ means from tamas. You are the controller of pradhāna, the guṇas personified.
kāmam—as You likeprayāhi—You may go over my waterjahi—just conquerviśravasaḥ—of Viśravā Muniavameham—pollution, like urinetrailokya—for the three worldsrāvaṇam—the person known as Rāvaṇa, the cause of weepingavāpnuhi—regainvīra—O great heropatnīm—Your wifebadhnīhi—just constructsetum—a bridgeiha—here (on this water)te—of Your good selfyaśasaḥ—famevitatyai—to expandgāyanti—will glorifydik-vijayinaḥ—great heroes who have conquered all directionsyam—which (bridge)upetya—coming nearbhūpāḥ—great kings.
Blended reading (Sanskrit + English inline)
kāmaṁ prayāhi jahi viśravaso ’vamehaṁ
kāmam
as You like
prayāhi
You may go over my water
jahi
just conquer
viśravasaḥ
of Viśravā Muni
trailokya-rāvaṇam avāpnuhi vīra patnīm
avameham
pollution, like urine
trailokya
for the three worlds
rāvaṇam
the person known as Rāvaṇa, the cause of weeping
avāpnuhi
regain
badhnīhi setum iha te yaśaso vitatyai
vīra
O great hero
gāyanti dig-vijayino yam upetya bhūpāḥ
patnīm
Your wife
badhnīhi
just construct
setum
a bridge
iha
here (on this water)
te
of Your good self
yaśasaḥ
fame
vitatyai
to expand
gāyanti
will glorify
dik-vijayinaḥ
great heroes who have conquered all directions
yam
which (bridge)
upetya
coming near
bhūpāḥ
great kings.
My Lord, You may use my water as You like. Indeed, You may cross it and go to the abode of Rāvaṇa, who is the great source of disturbance and crying for the three worlds. He is the son of Viśravā, but is condemned like urine. Please go kill him and thus regain Your wife, Sītādevī. O great hero, although my water presents no impediment to Your going to Laṅkā, please construct a bridge over it to spread Your transcendental fame. Upon seeing this wonderfully uncommon deed of Your Lordship, all the great heroes and kings in the future will glorify You.
Purport
It is said that a son and urine emanate from the same source — the genitals. When a son is a devotee or a great learned person, the seminal discharge for begetting a son is successful, but if the son is unqualified and brings no glory to his family, he is no better than urine. Here Rāvaṇa is compared to urine because he was a cause of disturbances to the three worlds. Thus the ocean personified wanted him killed by Lord Rāmacandra.
One feature of the Supreme Personality of Godhead Lord Rāmacandra is omnipotence. The Lord can act without regard to material impediments or inconveniences, but to prove that He is the Supreme Personality of Godhead and was not merely advertised as Godhead or elected by popular vote, He constructed a wonderful bridge over the ocean. Nowadays it has become fashionable to create some artificial God who performs no uncommon activities; a little magic will bewilder a foolish person into selecting an artificial God because he does not understand how powerful God is. Lord Rāmacandra, however, constructed a bridge over the water with stone by making the stone float. This is proof of God’s uncommonly wonderful power. Why should someone be accepted as God without displaying extraordinary potency by doing something never to be done by any common man? We accept Lord Rāmacandra as the Supreme Personality of Godhead because He constructed this bridge, and we accept Lord Kṛṣṇa as the Supreme Personality of Godhead because He lifted Govardhana Hill when He was only seven years old. We should not accept any rascal as God or an incarnation of God, for God displays special features in His various activities. Therefore, the Lord Himself says in Bhagavad-gītā (4.9) :
janma karma ca me divyam evaṁ yo vetti tattvataḥ tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna
“One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.” The activities of the Lord are not common; they are all transcendentally wonderful and not able to be performed by any other living being. The symptoms of the Lord’s activities are all mentioned in the śāstras, and after one understands them one can accept the Lord as He is.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
At your will, cross the ocean. Conquer Rāvaṇa, who makes the three worlds cry, who is the urine of his father Viśravā. O hero! Regain your wife. For spreading your fame, construct a bridge here. Approaching that bridge, the great heroes and kings will glorify your fame.
Rāvaṇa, who made the three worlds cry, was like the urine of Viśravā his father. Approaching that bridge, great heroes and kings will glorify your fame.
baddhvā—after constructingudadhau—in the water of the oceanraghu-patiḥ—Lord Rāmacandravividha—varieties ofadri-kūṭaiḥ—with peaks of great mountainssetum—a bridgekapi-indra—of powerful monkeyskara-kampita—moved by the great handsbhūruha-aṅgaiḥ—with the trees and plantssugrīva—Sugrīvanīla—Nīlahanumat—Hanumānpramukhaiḥ—led byanīkaiḥ—with such soldierslaṅkām—Laṅkā, the kingdom of Rāvaṇavibhīṣaṇa-dṛśā—by the direction of Vibhīṣaṇa, the brother of Rāvaṇaāviśat—enteredagra-dagdhām—which was previously burnt (by the monkey soldier Hanumān).
Blended reading (Sanskrit + English inline)
baddhvodadhau raghu-patir vividhādri-kūṭaiḥ
baddhvā
after constructing
udadhau
in the water of the ocean
raghu-patiḥ
Lord Rāmacandra
vividha
varieties of
adri-kūṭaiḥ
with peaks of great mountains
setuṁ kapīndra-kara-kampita-bhūruhāṅgaiḥ
setum
a bridge
kapi-indra
of powerful monkeys
kara-kampita
moved by the great hands
bhūruha-aṅgaiḥ
with the trees and plants
sugrīva-nīla-hanumat-pramukhair anīkair
sugrīva
Sugrīva
nīla
Nīla
hanumat
Hanumān
pramukhaiḥ
led by
anīkaiḥ
with such soldiers
laṅkāṁ vibhīṣaṇa-dṛśāviśad agra-dagdhām
laṅkām
Laṅkā, the kingdom of Rāvaṇa
vibhīṣaṇa-dṛśā
by the direction of Vibhīṣaṇa, the brother of Rāvaṇa
āviśat
entered
agra-dagdhām
which was previously burnt (by the monkey soldier Hanumān).
Śukadeva Gosvāmī said: After constructing a bridge over the ocean by throwing into the water the peaks of mountains whose trees and other vegetation had been shaken by the hands of great monkeys, Lord Rāmacandra went to Laṅkā to release Sītādevī from the clutches of Rāvaṇa. With the direction and help of Vibhīṣaṇa, Rāvaṇa’s brother, the Lord, along with the monkey soldiers, headed by Sugrīva, Nīla and Hanumān, entered Rāvaṇa’s kingdom, Laṅkā, which had previously been burnt by Hanumān.
Purport
Great mountain peaks covered with trees and plants were thrown into the sea by the monkey soldiers and began to float by the supreme will of the Lord. By the supreme will of the Lord, many great planets float weightlessly in space like swabs of cotton. If this is possible, why should great mountain peaks not be able to float on water? This is the omnipotence of the Supreme Personality of Godhead. He can do anything and everything He likes, because He is not under the control of the material nature; indeed, material nature is controlled by Him. Mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram: only under His direction does prakṛti, or material nature, work. Similar information is given in the Brahma-saṁhitā (5.52) :
yasyājṣayā bhramati sambhṛta-kāla-cakro govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Describing how material nature works, the Brahma-saṁhitā says that the sun moves as desired by the Supreme Personality of Godhead. Consequently, for Lord Rāmacandra to construct a bridge over the Indian Ocean with the help of monkey soldiers who threw great mountain peaks into the water is not at all wonderful; it is wonderful only in the sense that it has kept the name and fame of Lord Rāmacandra eternally celebrated.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
After constructing a bridge over the ocean by throwing into the water the peaks of mountains whose trees and other vegetation had been shaken by the hands of great monkeys, with the help of Vibhīṣaṇa, the Lord, along with the monkey soldiers, headed by Sugrīva, Nīla and Hanumān, entered Laṅkā, which had previously been burnt by Hanumān.
He built the bridge with mountain peaks, having branches of trees shaken by the hands of monkeys. By the intelligence (dṛśā) of Vibhīṣaṇa, he entered Laṅkā.
sā—the place known as Laṅkāvānara-indra—of the great chiefs of the monkeysbala—by the strengthruddha—stopped, encircledvihāra—pleasure houseskoṣṭha—the places where food grains were stockedśrī—the treasury housesdvāra—the doors of palacesgopura—the gates of the citysadaḥ—the assembly housesvalabhī—the frontage of great palacesviṭaṅkā—the rest houses for the pigeonsnirbhajyamāna—in the process of being dismantleddhiṣaṇa—platformsdhvaja—the flagshema-kumbha—golden waterpots on the domesśṛṅgāṭakā—and the crossroadsgaja-kulaiḥ—by herds of elephantshradinī—a riveriva—likeghūrṇā—agitated.
Blended reading (Sanskrit + English inline)
sā vānarendra-bala-ruddha-vihāra-koṣṭha-
sā
the place known as Laṅkā
vānara-indra
of the great chiefs of the monkeys
bala
by the strength
ruddha
stopped, encircled
vihāra
pleasure houses
koṣṭha
the places where food grains were stocked
śrī-dvāra-gopura-sado-valabhī-viṭaṅkā
śrī
the treasury houses
dvāra
the doors of palaces
gopura
the gates of the city
sadaḥ
the assembly houses
valabhī
the frontage of great palaces
viṭaṅkā
the rest houses for the pigeons
nirbhajyamāna-dhiṣaṇa-dhvaja-hema-kumbha-
nirbhajyamāna
in the process of being dismantled
dhiṣaṇa
platforms
dhvaja
the flags
hema-kumbha
golden waterpots on the domes
śṛṅgāṭakā gaja-kulair hradinīva ghūrṇā
śṛṅgāṭakā
and the crossroads
gaja-kulaiḥ
by herds of elephants
hradinī
a river
iva
like
ghūrṇā
agitated.
After entering Laṅkā, the monkey soldiers, led by chiefs like Sugrīva, Nīla and Hanumān, occupied all the sporting houses, granaries, treasuries, palace doorways, city gates, assembly houses, palace frontages and even the resting houses of the pigeons. When the city’s crossroads, platforms, flags and golden waterpots on its domes were all destroyed, the entire city of Laṅkā appeared like a river disturbed by a herd of elephants.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The monkey soldiers occupied all the sporting grounds, granaries, treasuries, doors, city gates, assembly houses, palace turrets and even the resting houses of the pigeons. When the city's crossroads, platforms, flags and golden waterpots on its domes were all destroyed, the entire city of Laṅkā appeared like a river disturbed by a herd of elephants.
The city’s playgrounds, granaries, treasuries, doors, city gates, assembly houses, turrets (balabhī) and pigeon houses (viṭāṅgkāh) were occupied by the monkeys. The platforms and crossroads (śṛṇgāṭakāḥ) were broken, like a river agitated by elephants.
rakṣaḥ-patiḥ—the master of the Rākṣasas (Rāvaṇa)tat—such disturbancesavalokya—after seeingnikumbha—Nikumbhakumbha—Kumbhadhūmrākṣa—Dhūmrākṣadurmukha—Durmukhasurāntaka—Surāntakanarāntaka—Narāntakaādīn—all of them togetherputram—his son, Indrajitprahastam—Prahastaatikāya—Atikāyavikampana—Vikampanaādīn—all of them togethersarva-anugān—all followers of Rāvaṇasamahinot—ordered (to fight with the enemies)atha—at lastkumbhakarṇam—Kumbhakarṇa, the most important brother.
Blended reading (Sanskrit + English inline)
rakṣaḥ-patis tad avalokya nikumbha-kumbha-
rakṣaḥ-patiḥ
the master of the Rākṣasas (Rāvaṇa)
tat
such disturbances
avalokya
after seeing
nikumbha
Nikumbha
kumbha
Kumbha
dhūmrākṣa-durmukha-surāntaka-narāntakādīn
dhūmrākṣa
Dhūmrākṣa
durmukha
Durmukha
surāntaka
Surāntaka
narāntaka
Narāntaka
ādīn
all of them together
putraṁ prahastam atikāya-vikampanādīn
putram
his son, Indrajit
prahastam
Prahasta
atikāya
Atikāya
vikampana
Vikampana
ādīn
all of them together
sarvānugān samahinod atha kumbhakarṇam
sarva-anugān
all followers of Rāvaṇa
samahinot
ordered (to fight with the enemies)
atha
at last
kumbhakarṇam
Kumbhakarṇa, the most important brother.
When Rāvaṇa, the master of the Rākṣasas, saw the disturbances created by the monkey soldiers, he called for Nikumbha, Kumbha, Dhūmrākṣa, Durmukha, Surāntaka, Narāntaka and other Rākṣasas and also his son Indrajit. Thereafter he called for Prahasta, Atikāya, Vikampana and finally Kumbhakarṇa. Then he induced all his followers to fight against the enemies.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
When Rāvaṇa, the master of the Rākṣasas, saw the disturbances created by the monkey soldiers, he called Nikumbha, Kumbha, Dhūmrākṣa, Durmukha, Surāntaka, Narāntaka and other Rākṣasas, his son Indrajit, Prahasta, Atikāya, Vikampana and finally Kumbhakarṇa and engaged them in fighting.
His son was Indrajit. He called them all in order to fight.
tām—all of themyātudhāna-pṛtanām—the soldiers of the Rākṣasasasi—by swordsśūla—by lancescāpa—by bowsprāsa-ṛṣṭi—prāsa weapons and ṛṣṭi weaponsśakti-śara—śakti arrowstomara—tomara weaponskhaḍga—by a type of sworddurgām—all invinciblesugrīva—by the monkey named Sugrīvalakṣmaṇa—by Lord Rāmacandra’s younger brothermarut-suta—by Hanumāngandhamāda—by Gandhamāda, another monkeynīla—by the monkey named Nīlaaṅgada—Aṅgadaṛkṣa—Ṛkṣapanasa—Panasaādibhiḥ—and by other soldiersanvitaḥ—being surrounded, Lord Rāmacandraagāt—came in front of (for the sake of fighting).
Blended reading (Sanskrit + English inline)
tāṁ yātudhāna-pṛtanām asi-śūla-cāpa-
tām
all of them
yātudhāna-pṛtanām
the soldiers of the Rākṣasas
asi
by swords
śūla
by lances
cāpa
by bows
prāsarṣṭi-śaktiśara-tomara-khaḍga-durgām
prāsa-ṛṣṭi
prāsa weapons and ṛṣṭi weapons
śakti-śara
śakti arrows
tomara
tomara weapons
khaḍga
by a type of sword
durgām
all invincible
sugrīva-lakṣmaṇa-marutsuta-gandhamāda-
sugrīva
by the monkey named Sugrīva
lakṣmaṇa
by Lord Rāmacandra’s younger brother
marut-suta
by Hanumān
gandhamāda
by Gandhamāda, another monkey
nīlāṅgadarkṣa-panasādibhir anvito ’gāt
nīla
by the monkey named Nīla
aṅgada
Aṅgada
ṛkṣa
Ṛkṣa
panasa
Panasa
ādibhiḥ
and by other soldiers
anvitaḥ
being surrounded, Lord Rāmacandra
agāt
came in front of (for the sake of fighting).
Lord Rāmacandra, surrounded by Lakṣmaṇa and monkey soldiers like Sugrīva, Hanumān, Gandhamāda, Nīla, Aṅgada, Jāmbavān and Panasa, attacked the soldiers of the Rākṣasas, who were fully equipped with various invincible weapons like swords, lances, bows, prāsas, ṛṣṭis, śakti arrows, khaḍgas and tomaras.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Rāmacandra, surrounded by Lakṣmaṇa and monkey soldiers like Sugrīva, Hanumān, Gandhamāda, Nīla, Aṅgada, Jāmbavān and Panasa, attacked the soldiers of the Rākṣasas, who were equipped with invincible weapons like swords, lances, bows, missiles, spears, pikes, arrows, knives and javelins.
Anvitaḥ means Rāma, surrounded by the others.
te—all of themanīka-pāḥ—the commanders of the soldiersraghupateḥ—of Lord Śrī Rāmacandraabhipatya—chasing the enemysarve—all of themdvandvam—fightingvarūtham—the soldiers of Rāvaṇaibha—by elephantspatti—by infantryratha—by chariotsaśva—by horsesyodhaiḥ—by such warriorsjaghnuḥ—killed themdrumaiḥ—by throwing big treesgiri—by peaks of mountainsgadā—by clubsiṣubhiḥ—by arrowsaṅgada-ādyāḥ—all the soldiers of Lord Rāmacandra, headed by Aṅgada and otherssītā—of mother Sītāabhimarṣa—by the angerhata—had been condemnedmaṅgala—whose auspiciousnessrāvaṇa-īśān—the followers or dependents of Rāvaṇa.
Blended reading (Sanskrit + English inline)
te ’nīkapā raghupater abhipatya sarve
te
all of them
dvandvaṁ varūtham ibha-patti-rathāśva-yodhaiḥ
anīka-pāḥ
the commanders of the soldiers
raghupateḥ
of Lord Śrī Rāmacandra
jaghnur drumair giri-gadeṣubhir aṅgadādyāḥ
sītābhimarṣa-hata-maṅgala-rāvaṇeśān
abhipatya
chasing the enemy
sarve
all of them
dvandvam
fighting
varūtham
the soldiers of Rāvaṇa
ibha
by elephants
patti
by infantry
ratha
by chariots
aśva
by horses
yodhaiḥ
by such warriors
jaghnuḥ
killed them
drumaiḥ
by throwing big trees
giri
by peaks of mountains
gadā
by clubs
iṣubhiḥ
by arrows
aṅgada-ādyāḥ
all the soldiers of Lord Rāmacandra, headed by Aṅgada and others
sītā
of mother Sītā
abhimarṣa
by the anger
hata
had been condemned
maṅgala
whose auspiciousness
rāvaṇa-īśān
the followers or dependents of Rāvaṇa.
Aṅgada and the other commanders of the soldiers of Rāmacandra faced the elephants, infantry, horses and chariots of the enemy and hurled against them big trees, mountain peaks, clubs and arrows. Thus the soldiers of Lord Rāmacandra killed Rāvaṇa’s soldiers, who had lost all good fortune because Rāvaṇa had been condemned by the anger of mother Sītā.
Purport
The soldiers Lord Rāmacandra recruited in the jungle were all monkeys and did not have proper equipment with which to fight the soldiers of Rāvaṇa, for Rāvaṇa’s soldiers were equipped with weapons of modern warfare whereas the monkeys could only throw stones, mountain peaks and trees. It was only Lord Rāmacandra and Lakṣmaṇa who shot some arrows. But because the soldiers of Rāvaṇa were condemned by the curse of mother Sītā, the monkeys were able to kill them simply by throwing stones and trees. There are two kinds of strength — daiva and puruṣākāra. Daiva refers to the strength achieved from the Transcendence, and puruṣākāra refers to the strength organized by one’s own intelligence and power. Transcendental power is always superior to the power of the materialist. Depending on the mercy of the Supreme Lord, one must fight one’s enemies even though one may not be equipped with modern weapons. Therefore Kṛṣṇa instructed Arjuna, mām anusmara yudhya ca: “Think of Me and fight.” We should fight our enemy to the best of our ability, but for victory we must depend on the mercy of the Supreme Personality of Godhead.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Aṅgada and the other commanders of the soldiers of Rāmacandra met enemy troops equipped with elephants, infantry, horses and chariots, whose leader had lost all fortune because of stealing Sītā, and attacked them with trees, mountain peaks, clubs and arrows.
The troops of Rāma, headed by Aṅgada and others met in combat (dvandvam) with the troops and attacked them with trees and mountains. Their leader Rāvaṇa had lost all good fortune because he had stolen Sītā.
rakṣaḥ-patiḥ—the leader of the Rākṣasas, Rāvaṇasva-bala-naṣṭim—the destruction of his own soldiersavekṣya—after observingruṣṭaḥ—became very angryāruhya—riding onyānakam—his beautiful airplane decorated with flowersatha—thereafterabhisasāra—proceeded towardrāmam—Lord Rāmacandrasvaḥ-syandane—in the celestial chariot of Indradyumati—glitteringmātalinā—by Mātali, the chariot driver of Indraupanīte—having been broughtvibhrājamānam—Lord Rāmacandra, as if brilliantly illuminatingahanat—Rāvaṇa struck himniśitaiḥ—very sharpkṣurapraiḥ—with arrows.
Blended reading (Sanskrit + English inline)
rakṣaḥ-patiḥ sva-bala-naṣṭim avekṣya ruṣṭa
rakṣaḥ-patiḥ
the leader of the Rākṣasas, Rāvaṇa
sva-bala-naṣṭim
the destruction of his own soldiers
avekṣya
after observing
ruṣṭaḥ
became very angry
āruhya yānakam athābhisasāra rāmam
āruhya
riding on
yānakam
his beautiful airplane decorated with flowers
atha
thereafter
abhisasāra
proceeded toward
rāmam
Lord Rāmacandra
svaḥ-syandane dyumati mātalinopanīte
svaḥ-syandane
in the celestial chariot of Indra
dyumati
glittering
mātalinā
by Mātali, the chariot driver of Indra
upanīte
having been brought
vibhrājamānam ahanan niśitaiḥ kṣurapraiḥ
vibhrājamānam
Lord Rāmacandra, as if brilliantly illuminating
ahanat
Rāvaṇa struck him
niśitaiḥ
very sharp
kṣurapraiḥ
with arrows.
Thereafter, when Rāvaṇa, the king of the Rākṣasas, observed that his soldiers had been lost, he was extremely angry. Thus he mounted his airplane, which was decorated with flowers, and proceeded toward Lord Rāmacandra, who sat on the effulgent chariot brought by Mātali, the chariot driver of Indra. Then Rāvaṇa struck Lord Rāmacandra with sharp arrows.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Thereafter, when Rāvaṇa, the king of the Rākṣasas, observed that his soldiers had been destroyed, he was extremely angry. He mounted his airplane and preceded toward Rāmacandra, who sat on the effulgent, heavenly chariot brought by Mātali, the chariot driver of Indra. Then Rāvaṇa struck Lord Rāmacandra with sharp arrows.
Yānakam means a pleasure vehicle or chariot. He attacked Rāma who was shining in an effulgent, heavenly chariot brought by the charioteer of Indra.
rāmaḥ—Lord Rāmacandratam—unto him, Rāvaṇaāha—saidpuruṣa-ada-purīṣa—you are the stool of the man-eaters (Rākṣasas)yat—becausenaḥ—Mykāntā—wifeasamakṣam—helpless because of My absenceasatā—by you, the most sinfulapahṛtā—was kidnappedśva-vat—like a dog who takes food from the kitchen in the absence of the proprietorte—of youtyakta-trapasya—because you are shamelessphalam adya—I shall give you the result todayjugupsitasya—of you, the most abominableyacchāmi—I shall punish youkālaḥ iva—like deathkartuḥ—of you, who are the performer of all sinful activitiesalaṅghya-vīryaḥ—but I, being omnipotent, never fail in My attempt.
Blended reading (Sanskrit + English inline)
rāmas tam āha puruṣāda-purīṣa yan naḥ
rāmaḥ
Lord Rāmacandra
tam
unto him, Rāvaṇa
āha
said
puruṣa-ada-purīṣa
you are the stool of the man-eaters (Rākṣasas)
yat
because
naḥ
My
kāntāsamakṣam asatāpahṛtā śvavat te
kāntā
wife
asamakṣam
helpless because of My absence
asatā
by you, the most sinful
apahṛtā
was kidnapped
śva-vat
like a dog who takes food from the kitchen in the absence of the proprietor
te
of you
tyakta-trapasya phalam adya jugupsitasya
tyakta-trapasya
because you are shameless
phalam adya
I shall give you the result today
jugupsitasya
of you, the most abominable
yacchāmi kāla iva kartur alaṅghya-vīryaḥ
yacchāmi
I shall punish you
kālaḥ iva
like death
kartuḥ
of you, who are the performer of all sinful activities
alaṅghya-vīryaḥ
but I, being omnipotent, never fail in My attempt.
Lord Rāmacandra said to Rāvaṇa: You are the most abominable of the man-eaters. Indeed, you are like their stool. You resemble a dog, for as a dog steals eatables from the kitchen in the absence of the householder, in My absence you kidnapped My wife, Sītādevī. Therefore as Yamarāja punishes sinful men, I shall also punish you. You are most abominable, sinful and shameless. Today, therefore, I, whose attempt never fails, shall punish you.
Purport
Na ca daivāt paraṁ balam: no one can surpass the strength of the Transcendence. Rāvaṇa was so sinful and shameless that he did not know what the result would be of kidnapping mother Sītā, the pleasure potency of Rāmacandra. This is the disqualification of the Rākṣasas. Asatyam apratiṣṭhaṁ te jagad āhur anīśvaram. The Rākṣasas are unaware that the Supreme Lord is the ruler of the creation. They think that everything has come about by chance or accident and that there is no ruler, king or controller. Therefore the Rākṣasas act independently, as they like, going even so far as to kidnap the goddess of fortune. This policy of Rāvaṇa’s is extremely dangerous for the materialist; indeed, it brings ruin to the materialistic civilization. Nonetheless, because atheists are Rākṣasas, they dare to do things that are most abominable, and thus they are punished without fail. Religion consists of the orders of the Supreme Lord, and one who carries out these orders is religious. One who fails to carry out the Lord’s orders is irreligious, and he is to be punished.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Rāmacandra said to Rāvaṇa: You are the stool of a Rākṣaṣa. Like a dog, you kidnapped my wife in my absence. Therefore, just as Yamarāja punishes sinful men, I, whose attempt never fails, shall today punish you, performer of actions most abominable and shameless.
O stool of a Rākṣaṣa! You are foul because you stole my wife. You are like a dog who enters the house when no one is there and steals ghee. Today, I, like Yamarāja, will give the results of your sin to you who have performed condemned actions.
evam—in this waykṣipan—chastising (Rāvaṇa)dhanuṣi—on the bowsandhitam—fixed an arrowutsasarja—released (toward him)bāṇam—the arrowsaḥ—that arrowvajram iva—like a thunderbolttat-hṛdayam—the heart of Rāvaṇabibheda—piercedsaḥ—he, Rāvaṇaasṛk—bloodvaman—vomitingdaśa-mukhaiḥ—through the ten mouthsnyapatat—fell downvimānāt—from his airplanehāhā—alas, what happenediti—thusjalpati—roaringjane—when all the people present theresukṛtī iva—like a pious manriktaḥ—when the results of his pious activities are finished.
Blended reading (Sanskrit + English inline)
evaṁ kṣipan dhanuṣi sandhitam utsasarja
evam
in this way
kṣipan
chastising (Rāvaṇa)
dhanuṣi
on the bow
sandhitam
fixed an arrow
utsasarja
released (toward him)
bāṇaṁ sa vajram iva tad-dhṛdayaṁ bibheda
bāṇam
the arrow
saḥ
that arrow
vajram iva
like a thunderbolt
tat-hṛdayam
the heart of Rāvaṇa
bibheda
pierced
so ’sṛg vaman daśa-mukhair nyapatad vimānād
saḥ
he, Rāvaṇa
asṛk
blood
dhāheti jalpati jane sukṛtīva riktaḥ
vaman
vomiting
daśa-mukhaiḥ
through the ten mouths
nyapatat
fell down
vimānāt
from his airplane
hāhā
alas, what happened
iti
thus
jalpati
roaring
jane
when all the people present there
sukṛtī iva
like a pious man
riktaḥ
when the results of his pious activities are finished.
After thus rebuking Rāvaṇa, Lord Rāmacandra fixed an arrow to His bow, aimed at Rāvaṇa, and released the arrow, which pierced Rāvaṇa’s heart like a thunderbolt. Upon seeing this, Rāvaṇa’s followers raised a tumultuous sound, crying, “Alas! Alas! What has happened? What has happened?” as Rāvaṇa, vomiting blood from his ten mouths, fell from his airplane, just as a pious man falls to earth from the heavenly planets when the results of his pious activities are exhausted.
Purport
In Bhagavad-gītā (9.21) it is said, kṣīṇe puṇye martya-lokaṁ viśanti: “When the results of their pious activities are exhausted, those who have enjoyed in the heavenly planets fall again to earth.” The fruitive activities of this material world are such that whether one acts piously or impiously one must remain within the material world according to different conditions, for neither pious nor impious actions can relieve one from māyā’s clutches of repeated birth and death. Somehow or other, Rāvaṇa was raised to an exalted position as the king of a great kingdom with all material opulences, but because of his sinful act of kidnapping mother Sītā, all the results of his pious activities were destroyed. If one offends an exalted personality, especially the Supreme Personality of Godhead, one certainly becomes most abominable; bereft of the results of pious activities, one must fall down like Rāvaṇa and other demons. It is therefore advised that one transcend both pious and impious activities and remain in the pure state of freedom from all designations ( sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam ). When one is fixed in devotional service, he is above the material platform. On the material platform there are higher and lower positions, but when one is above the material platform he is always fixed in a spiritual position ( sa guṇān samatītyaitān brahma-bhūyāya kalpate ). Rāvaṇa or those like him may be very powerful and opulent in this material world, but theirs is not a secure position, because, after all, they are bound by the results of their karma ( karmaṇā daiva-netreṇa ). We should not forget that we are completely dependent on the laws of nature.
“The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself the doer of activities that are in actuality carried out by nature.” ( Bg. 3.27 ) One should not be proud of one’s exalted position and act like Rāvaṇa, thinking oneself independent of material nature’s laws.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
After thus rebuking Rāvaṇa, Rāmacandra fixed an arrow to his bow and released it. The arrow pierced Rāvaṇa's heart like a thunderbolt and Rāvaṇa fell from his plane, vomiting blood from his ten mouths, just as a pious man falls to earth from the heavenly planets after exhausting his pious activities. Onlookers exclaimed “Alas! Alas!”
The arrow (saḥ) pierced Rāvaṇa’s heart. He fell from his airplane just as a pious man falls from Svarga after exhausting his pious acts.
tataḥ—thereafterniṣkramya—coming outlaṅkāyāḥ—from Laṅkāyātudhānyaḥ—the wives of the Rākṣasassahasraśaḥ—by thousands and thousandsmandodaryā—headed by Mandodarī, the wife of Rāvaṇasamam—withtatra—thereprarudantyaḥ—crying in lamentationupādravan—came near (their dead husbands).
Blended reading (Sanskrit + English inline)
tato niṣkramya laṅkāyā
tataḥ
thereafter
niṣkramya
coming out
laṅkāyāḥ
from Laṅkā
yātudhānyaḥ sahasraśaḥ
yātudhānyaḥ
the wives of the Rākṣasas
sahasraśaḥ
by thousands and thousands
mandodaryā samaṁ tatra
mandodaryā
headed by Mandodarī, the wife of Rāvaṇa
samam
with
tatra
there
prarudantya upādravan
prarudantyaḥ
crying in lamentation
upādravan
came near (their dead husbands).
Thereafter, all the women whose husbands had fallen in the battle, headed by Mandodarī, the wife of Rāvaṇa, came out of Laṅkā. Continuously crying, they approached the dead bodies of Rāvaṇa and the other Rākṣasas.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Thereafter, thousands of women whose husbands had fallen in the battle, headed by Mandodarī, the wife of Rāvaṇa, came out of Laṅkā. Continuously crying, they approached the dead bodies of Rāvaṇa and the other Rākṣasas.
Mandodarī was the wife of Rāvaṇa.
svān svān—their own respective husbandsbandhūn—friendspariṣvajya—embracinglakṣmaṇa-iṣubhiḥ—by the arrows of Lakṣmaṇaarditān—who were killedruruduḥ—all the wives cried piteouslysu-svaram—it was very sweet to heardīnāḥ—very poorghnantyaḥ—strikingātmānam—their breastsātmanā—by themselves.
Blended reading (Sanskrit + English inline)
svān svān bandhūn pariṣvajya
svān svān
their own respective husbands
bandhūn
friends
pariṣvajya
embracing
lakṣmaṇeṣubhir arditān
lakṣmaṇa-iṣubhiḥ
by the arrows of Lakṣmaṇa
arditān
who were killed
ruruduḥ susvaraṁ dīnā
ruruduḥ
all the wives cried piteously
su-svaram
it was very sweet to hear
dīnāḥ
very poor
ghnantya ātmānam ātmanā
ghnantyaḥ
striking
ātmānam
their breasts
ātmanā
by themselves.
Striking their breasts in affliction because their husbands had been killed by the arrows of Lakṣmaṇa, the women embraced their respective husbands and cried piteously in voices appealing to everyone.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Striking their breasts in affliction, the miserable women embraced their husbands who had been killed by the arrows of Lakṣmaṇa and cried piteously.
hā—alashatāḥ—killedsma—in the pastvayam—all of usnātha—O protectorloka-rāvaṇa—O husband, who created the crying of so many other peoplerāvaṇa—O Rāvaṇa, one who can cause crying of otherskam—unto whomyāyāt—will gośaraṇam—shelterlaṅkā—the state of Laṅkātvat-vihīnā—being bereft of your good selfpara-arditā—being defeated by the enemies.
Blended reading (Sanskrit + English inline)
hā hatāḥ sma vayaṁ nātha
hā
alas
hatāḥ
killed
sma
in the past
vayam
all of us
nātha
O protector
loka-rāvaṇa rāvaṇa
loka-rāvaṇa
O husband, who created the crying of so many other people
rāvaṇa
O Rāvaṇa, one who can cause crying of others
kaṁ yāyāc charaṇaṁ laṅkā
kam
unto whom
yāyāt
will go
śaraṇam
shelter
laṅkā
the state of Laṅkā
tvad-vihīnā parārditā
tvat-vihīnā
being bereft of your good self
para-arditā
being defeated by the enemies.
O my lord, O master! You epitomized trouble for others, and therefore you were called Rāvaṇa. But now that you have been defeated, we also are defeated, for without you the state of Laṅkā has been conquered by the enemy. To whom will it go for shelter?
Purport
Rāvaṇa’s wife Mandodarī and the other wives knew very well how cruel a person Rāvaṇa was. The very word “Rāvaṇa” means “one who causes crying for others.” Rāvaṇa continuously caused trouble for others, but when his sinful activities culminated in giving trouble to Sītādevī, he was killed by Lord Rāmacandra.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O my lord, O Rāvaṇa who made others cry! We are all vanquished. Without you, who will be the protector of Laṅkā, defeated by the enemy?
న వై వేద మహాభాగ భవాన్ కామవశం గత: ।
తేజోఽనుభావం సీతాయా యేన నీతో దశామిమామ్ ॥ ౨౭ ॥
na vai veda mahā-bhāga
[na vai veda mahaa-bhaaga]
bhavān kāma-vaśaṁ gataḥ
[bhavaan kaama-vasham gatah]
tejo ’nubhāvaṁ sītāyā
[tejo ’nubhaavam seetaayaa]
yena nīto daśām imām
[yena neeto dashaam imaam]
Word-for-word
na—notvai—indeedveda—did knowmahā-bhāga—O greatly fortunate onebhavān—yourselfkāma-vaśam—influenced by lusty desiresgataḥ—having becometejaḥ—by influenceanubhāvam—as a result of such influencesītāyāḥ—of mother Sītāyena—by whichnītaḥ—brought intodaśām—conditionimām—like this (destruction).
Blended reading (Sanskrit + English inline)
na vai veda mahā-bhāga
na
not
vai
indeed
veda
did know
mahā-bhāga
O greatly fortunate one
bhavān
yourself
bhavān kāma-vaśaṁ gataḥ
kāma-vaśam
influenced by lusty desires
gataḥ
having become
tejo ’nubhāvaṁ sītāyā
tejaḥ
by influence
yena nīto daśām imām
anubhāvam
as a result of such influence
sītāyāḥ
of mother Sītā
yena
by which
nītaḥ
brought into
daśām
condition
imām
like this (destruction).
O greatly fortunate one, you came under the influence of lusty desires, and therefore you could not understand the influence of mother Sītā. Now, because of her curse, you have been reduced to this state, having been killed by Lord Rāmacandra.
Purport
Not only was mother Sītā powerful, but any woman who follows in the footsteps of mother Sītā can also become similarly powerful. There are many instances of this in the history of Vedic literature. Whenever we find a description of ideal chaste women, mother Sītā is among them. Mandodarī, the wife of Rāvaṇa, was also very chaste. Similarly, Draupadī was one of five exalted chaste women. As a man must follow great personalities like Brahmā and Nārada, a woman must follow the path of such ideal women as Sītā, Mandodarī and Draupadī. By staying chaste and faithful to her husband, a woman enriches herself with supernatural power. It is a moral principle that one should not be influenced by lusty desires for another’s wife. Mātṛvat para-dāreṣu: an intelligent person must look upon another’s wife as being like his mother. This is a moral injunction from Cāṇakya-śloka (10).
mātṛvat para-dāreṣu para-dravyeṣu loṣṭravat ātmavat sarva-bhūteṣu yaḥ paśyati sa paṇḍitaḥ
“One who considers another’s wife as his mother, another’s possessions as a lump of dirt and treats all other living beings as he would himself, is considered to be learned.” Thus Rāvaṇa was condemned not only by Lord Rāmacandra but even by his own wife, Mandodarī. Because she was a chaste woman, she knew the power of another chaste woman, especially such a wife as mother Sītādevī.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O greatly fortunate one! Under the influence of lust, you could not understand the influence of mother Sītā, which has brought about this condition.
kṛtā—made by youeṣā—all of thisvidhavā—without a protectorlaṅkā—the state of Laṅkāvayam ca—and uskula-nandana—O pleasure of the Rākṣasasdehaḥ—the bodykṛtaḥ—made by youannam—eatablegṛdhrāṇām—of the vulturesātmā—and your soulnaraka-hetave—for going to hell.
Blended reading (Sanskrit + English inline)
kṛtaiṣā vidhavā laṅkā
kṛtā
made by you
eṣā
all of this
vidhavā
without a protector
laṅkā
the state of Laṅkā
vayaṁ ca kula-nandana
vayam ca
and us
kula-nandana
O pleasure of the Rākṣasas
dehaḥ kṛto ’nnaṁ gṛdhrāṇām
dehaḥ
the body
kṛtaḥ
made by you
annam
eatable
gṛdhrāṇām
of the vultures
ātmā naraka-hetave
ātmā
and your soul
naraka-hetave
for going to hell.
O pleasure of the Rākṣasa dynasty, because of you the state of Laṅkā and also we ourselves now have no protector. By your deeds you have made your body fit to be eaten by vultures and your soul fit to go to hell.
Purport
One who follows the path of Rāvaṇa is condemned in two ways: his body is fit to be eaten by dogs and vultures, and the soul goes to hell. As stated by the Lord Himself in Bhagavad-gītā (16.19) :
“Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life.” Thus the destination of godless atheists such as Rāvaṇa, Hiraṇyakaśipu, Kaṁsa and Dantavakra is a hellish condition of life. Mandodarī, the wife of Rāvaṇa, could understand all this because she was a chaste woman. Although lamenting for the death of her husband, she knew what would happen to his body and soul, for although one cannot see directly with one’s material eyes, one can see with eyes of knowledge ( paśyanti jṣāna-cakṣuṣaḥ ). In Vedic history there are many instances of how one becomes godless and is condemned by the laws of nature.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O pleasure of the Rākṣaṣa dynasty, because of you the state of Laṅkā and also we ourselves now have no protector. By your deeds you have made your body fit to be eaten by vultures and your soul fit to go to hell.
You have made your body food to be eaten by vultures, and your soul fit for experiencing hell.
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī saidsvānām—of his own family membersvibhīṣaṇaḥ—Vibhīṣaṇa, the brother of Rāvaṇa and devotee of Lord Rāmacandracakre—executedkosala-indra-anumoditaḥ—approved by the King of Kosala, Lord Rāmacandrapitṛ-medha-vidhānena—by the funeral ceremony performed by the son after the death of his father or some family memberyat uktam—which have been prescribedsāmparāyikam—duties to be performed after a person’s death to save him from the path to hell.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
svānāṁ vibhīṣaṇaś cakre
svānām
of his own family members
vibhīṣaṇaḥ
Vibhīṣaṇa, the brother of Rāvaṇa and devotee of Lord Rāmacandra
cakre
executed
kosalendrānumoditaḥ
kosala-indra-anumoditaḥ
approved by the King of Kosala, Lord Rāmacandra
pitṛ-medha-vidhānena
pitṛ-medha-vidhānena
by the funeral ceremony performed by the son after the death of his father or some family member
yad uktaṁ sāmparāyikam
yat uktam
which have been prescribed
sāmparāyikam
duties to be performed after a person’s death to save him from the path to hell.
Śrī Śukadeva Gosvāmī said: Vibhīṣaṇa, the pious brother of Rāvaṇa and devotee of Lord Rāmacandra, received approval from Lord Rāmacandra, the King of Kosala. Then he performed the prescribed funeral ceremonies for his family members to save them from the path to hell.
Purport
After giving up the body, one is transferred to another body, but sometimes, if one is too sinful, he is checked from transmigrating to another body, and thus he becomes a ghost. To save a diseased person from ghostly life, the funeral ceremony, or śrāddha ceremony, as prescribed in authorized śāstra, must be performed. Rāvaṇa was killed by Lord Rāmacandra and was destined for hellish life, but by Lord Rāmacandra’s advice, Vibhīṣaṇa, Rāvaṇa’s brother, performed all the duties prescribed in relation to the dead. Thus Lord Rāmacandra was kind to Rāvaṇa even after Rāvaṇa’s death.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Śukadeva Gosvāmī said: Vibhīṣaṇa, with the approval from Rāmacandra, performed the prescribed funeral ceremonies for his family members with oblations to the Pitṛs.
Sāmparāyikam means death rites.
tataḥ—thereafterdadarśa—sawbhagavān—the Supreme Personality of Godheadaśoka-vanika-āśrame—in a small cottage in the forest of Aśoka treeskṣāmām—very lean and thinsva-viraha-vyādhim—suffering from the disease of separation from Lord Rāmacandraśiṁśapā—of the tree known as Siṁśapāmūlam—the rootāśritām—taking shelter of.
Blended reading (Sanskrit + English inline)
tato dadarśa bhagavān
tataḥ
thereafter
dadarśa
saw
bhagavān
the Supreme Personality of Godhead
aśoka-vanikāśrame
aśoka-vanika-āśrame
in a small cottage in the forest of Aśoka trees
kṣāmāṁ sva-viraha-vyādhiṁ
kṣāmām
very lean and thin
sva-viraha-vyādhim
suffering from the disease of separation from Lord Rāmacandra
śiṁśapā-mūlam-āśritām
śiṁśapā
of the tree known as Siṁśapā
mūlam
the root
āśritām
taking shelter of.
Thereafter, Lord Rāmacandra found Sītādevī sitting in a small cottage beneath the tree named Siṁśapā in a forest of Aśoka trees. She was lean and thin, being aggrieved because of separation from Him.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Thereafter, Rāmacandra saw Sītā sitting in a small cottage beneath a śiṁśapa tree in a forest of Aśoka trees. She was thin, aggrieved because of separation from Rāma.
rāmaḥ—Lord Rāmacandrapriya-tamām—upon His dearmostbhāryām—wifedīnām—so poorly situatedvīkṣya—lookinganvakampata—became very compassionateātma-sandarśana—when one sees his belovedāhlāda—an ecstasy of joyful lifevikasat—manifestingmukha—mouthpaṅkajām—like a lotus.
Blended reading (Sanskrit + English inline)
rāmaḥ priyatamāṁ bhāryāṁ
rāmaḥ
Lord Rāmacandra
priya-tamām
upon His dearmost
bhāryām
wife
dīnāṁ vīkṣyānvakampata
dīnām
so poorly situated
vīkṣya
looking
anvakampata
became very compassionate
ātma-sandarśanāhlāda-
ātma-sandarśana
when one sees his beloved
āhlāda
an ecstasy of joyful life
vikasan-mukha-paṅkajām
vikasat
manifesting
mukha
mouth
paṅkajām
like a lotus.
Seeing His wife in that condition, Lord Rāmacandra was very compassionate. When Rāmacandra came before her, she was exceedingly happy to see her beloved, and her lotuslike mouth showed her joy.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Seeing his dear wife in misery, Rāmacandra was very compassionate. When Rāmacandra came before her, her face blossomed like a lotus in joy.
āropya—keeping or placingāruruhe—got upyānam—on the airplanebhrātṛbhyām—with His brother Lakṣmaṇa and the commander Sugrīvahanumat-yutaḥ—accompanied by Hanumānvibhīṣaṇāya—unto Vibhīṣaṇa, the brother of Rāvaṇabhagavān—the Lorddattvā—gave chargerakṣaḥ-gaṇa-īśatām—the power to rule over the Rākṣasa population of Laṅkālaṅkām—the state of Laṅkāāyuḥ ca—and the duration of lifekalpa-antam—for many, many years, until the end of one kalpayayau—returned homecīrṇa-vrataḥ—finishing the duration of time living in the forestpurīm—to Ayodhyā-purī.
Blended reading (Sanskrit + English inline)
āropyāruruhe yānaṁ
āropya
keeping or placing
āruruhe
got up
yānam
on the airplane
bhrātṛbhyāṁ hanumad-yutaḥ
bhrātṛbhyām
with His brother Lakṣmaṇa and the commander Sugrīva
hanumat-yutaḥ
accompanied by Hanumān
vibhīṣaṇāya bhagavān
vibhīṣaṇāya
unto Vibhīṣaṇa, the brother of Rāvaṇa
bhagavān
the Lord
dattvā rakṣo-gaṇeśatām
dattvā
gave charge
rakṣaḥ-gaṇa-īśatām
the power to rule over the Rākṣasa population of Laṅkā
laṅkām āyuś ca kalpāntaṁ
laṅkām
the state of Laṅkā
āyuḥ ca
and the duration of life
kalpa-antam
for many, many years, until the end of one kalpa
yayau cīrṇa-vrataḥ purīm
yayau
returned home
cīrṇa-vrataḥ
finishing the duration of time living in the forest
purīm
to Ayodhyā-purī.
After giving Vibhīṣaṇa the power to rule the Rākṣasa population of Laṅkā for the duration of one kalpa, Lord Rāmacandra, the Supreme Personality of Godhead [Bhagavān], placed Sītādevī on an airplane decorated with flowers and then got on the plane Himself. The period for His living in the forest having ended, the Lord returned to Ayodhyā, accompanied by Hanumān, Sugrīva and His brother Lakṣmaṇa.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
After giving Vibhīṣaṇa the power to rule the Rākṣasa population of Laṅkā for the duration of one kalpa, Rāmacandra placed Sītā on an airplane and then ascended the plane with Sugrīva and Lakṣmaṇa, along with Hanumān. The period for his living in the forest having ended, the Lord returned to Ayodhyā.
Putting Sītā on the airplane, Rāma ascended with the two brothers, Sugrīva and Lakṣmaṇa. Hanumad yutaḥ means “with Hanumān.”
avakīryamāṇaḥ—being overfloodedsu-kusumaiḥ—by fragrant and beautiful flowersloka-pāla-arpitaiḥ—offered by the princely orderpathi—on the roadupagīyamāna-caritaḥ—being glorified for His uncommon activitiesśatadhṛti-ādibhiḥ—by personalities like Lord Brahmā and other demigodsmudā—with great jubilation.
Blended reading (Sanskrit + English inline)
avakīryamāṇaḥ sukusumair
avakīryamāṇaḥ
being overflooded
su-kusumaiḥ
by fragrant and beautiful flowers
lokapālārpitaiḥ pathi
loka-pāla-arpitaiḥ
offered by the princely order
pathi
on the road
upagīyamāna-caritaḥ
upagīyamāna-caritaḥ
being glorified for His uncommon activities
śatadhṛty-ādibhir mudā
śatadhṛti-ādibhiḥ
by personalities like Lord Brahmā and other demigods
mudā
with great jubilation.
When Lord Rāmacandra returned to His capital, Ayodhyā, He was greeted on the road by the princely order, who showered His body with beautiful, fragrant flowers, while great personalities like Lord Brahmā and other demigods glorified the activities of the Lord in great jubilation.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
He was showered with flowers by the devatās on the way and praised by persons like Brahmā in joy.
go-mūtra-yāvakam—eating barley boiled in the urine of a cowśrutvā—hearingbhrātaram—His brother Bharatavalkala-ambaram—covered with the bark of treesmahā-kāruṇikaḥ—the supremely merciful Lord Rāmacandraatapyat—lamented very muchjaṭilam—wearing matted locks of hairsthaṇḍile-śayam—lying down on a grass mattress, or kuśāsana..
Blended reading (Sanskrit + English inline)
go-mūtra-yāvakaṁ śrutvā
go-mūtra-yāvakam
eating barley boiled in the urine of a cow
śrutvā
hearing
bhrātaraṁ valkalāmbaram
bhrātaram
His brother Bharata
valkala-ambaram
covered with the bark of trees
mahā-kāruṇiko ’tapyaj
mahā-kāruṇikaḥ
the supremely merciful Lord Rāmacandra
jaṭilaṁ sthaṇḍile-śayam
atapyat
lamented very much
jaṭilam
wearing matted locks of hair
sthaṇḍile-śayam
lying down on a grass mattress, or kuśāsana..
Upon reaching Ayodhyā, Lord Rāmacandra heard that in His absence His brother Bharata was eating barley cooked in the urine of a cow, covering His body with the bark of trees, wearing matted locks of hair, and lying on a mattress of kuśa. The most merciful Lord very much lamented this.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Rāmacandra heard that, in his absence, his brother Bharata was eating barley cooked in the urine of a cow, covering his body with the bark of trees, wearing matted locks of hair, and lying on a mattress of kuśa. The most merciful Lord lamented this.
Go-mūtra-yāvakam means “barley cooked in cow urine.”
bharataḥ—Lord Bharataprāptam—coming back homeākarṇya—hearingpaura—all kinds of citizensamātya—all the ministerspurohitaiḥ—accompanied by all the priestspāduke—the two wooden shoesśirasi—on the headnyasya—keepingrāmam—unto Lord Rāmacandrapratyudyataḥ—going forward to receiveagrajam—His eldest brothernandigrāmāt—from His residence, known as Nandigrāmasva-śibirāt—from His own campgīta-vāditra—songs and vibrations of drums and other musical instrumentsniḥsvanaiḥ—accompanied by such soundsbrahma-ghoṣeṇa—by the sound of chanting of Vedic mantrasca—andmuhuḥ—alwayspaṭhadbhiḥ—reciting from the Vedasbrahma-vādibhiḥ—by first-class brāhmaṇassvarṇa-kakṣa-patākābhiḥ—decorated with flags with golden embroideryhaimaiḥ—goldencitra-dhvajaiḥ—with decorated flagsrathaiḥ—with chariotssat-aśvaiḥ—having very beautiful horsesrukma—goldensannāhaiḥ—with harnessesbhaṭaiḥ—by soldierspuraṭa-varmabhiḥ—covered with armor made of goldśreṇībhiḥ—by such a line or processionvāra-mukhyābhiḥ—accompanied by beautiful, well-dressed prostitutesbhṛtyaiḥ—by servantsca—alsoeva—indeedpada-anugaiḥ—by infantrypārameṣṭhyāni—other paraphernalia befitting a royal receptionupādāya—taking all togetherpaṇyāni—valuable jewels, etc.ucca-avacāni—of different valuesca—alsopādayoḥ—at the lotus feet of the Lordnyapatat—fell downpremṇā—in ecstatic lovepraklinna—softened, moistenedhṛdaya—the core of the heartīkṣaṇaḥ—whose eyes.
Blended reading (Sanskrit + English inline)
bharataḥ prāptam ākarṇya
bharataḥ
Lord Bharata
prāptam
coming back home
ākarṇya
hearing
paurāmātya-purohitaiḥ
paura
all kinds of citizens
amātya
all the ministers
purohitaiḥ
accompanied by all the priests
pāduke śirasi nyasya
pāduke
the two wooden shoes
śirasi
on the head
nyasya
keeping
rāmaṁ pratyudyato ’grajam
rāmam
unto Lord Rāmacandra
pratyudyataḥ
going forward to receive
nandigrāmāt sva-śibirād
gīta-vāditra-niḥsvanaiḥ
brahma-ghoṣeṇa ca muhuḥ
agrajam
His eldest brother
nandigrāmāt
from His residence, known as Nandigrāma
paṭhadbhir brahmavādibhiḥ
svarṇa-kakṣa-patākābhir
sva-śibirāt
from His own camp
gīta-vāditra
songs and vibrations of drums and other musical instruments
haimaiś citra-dhvajai rathaiḥ
sad-aśvai rukma-sannāhair
bhaṭaiḥ puraṭa-varmabhiḥ
śreṇībhir vāra-mukhyābhir
niḥsvanaiḥ
accompanied by such sounds
brahma-ghoṣeṇa
by the sound of chanting of Vedic mantras
bhṛtyaiś caiva padānugaiḥ
ca
and
muhuḥ
always
paṭhadbhiḥ
reciting from the Vedas
brahma-vādibhiḥ
by first-class brāhmaṇas
svarṇa-kakṣa-patākābhiḥ
decorated with flags with golden embroidery
haimaiḥ
golden
citra-dhvajaiḥ
with decorated flags
pārameṣṭhyāny upādāya
rathaiḥ
with chariots
paṇyāny uccāvacāni ca
pādayor nyapatat premṇā
praklinna-hṛdayekṣaṇaḥ
sat-aśvaiḥ
having very beautiful horses
rukma
golden
sannāhaiḥ
with harnesses
bhaṭaiḥ
by soldiers
puraṭa-varmabhiḥ
covered with armor made of gold
śreṇībhiḥ
by such a line or procession
vāra-mukhyābhiḥ
accompanied by beautiful, well-dressed prostitutes
bhṛtyaiḥ
by servants
ca
also
eva
indeed
pada-anugaiḥ
by infantry
pārameṣṭhyāni
other paraphernalia befitting a royal reception
upādāya
taking all together
paṇyāni
valuable jewels, etc.
ucca-avacāni
of different values
ca
also
pādayoḥ
at the lotus feet of the Lord
nyapatat
fell down
premṇā
in ecstatic love
praklinna
softened, moistened
hṛdaya
the core of the heart
īkṣaṇaḥ
whose eyes.
When Lord Bharata understood that Lord Rāmacandra was returning to the capital, Ayodhyā, He immediately took upon His own head Lord Rāmacandra’s wooden shoes and came out from His camp at Nandigrāma. Lord Bharata was accompanied by ministers, priests and other respectable citizens, by professional musicians vibrating pleasing musical sounds, and by learned brāhmaṇas loudly chanting Vedic hymns. Following in the procession were chariots drawn by beautiful horses with harnesses of golden rope. These chariots were decorated by flags with golden embroidery and by other flags of various sizes and patterns. There were soldiers bedecked with golden armor, servants bearing betel nut, and many well-known and beautiful prostitutes. Many servants followed on foot, bearing an umbrella, whisks, different grades of precious jewels, and other paraphernalia befitting a royal reception. Accompanied in this way, Lord Bharata, His heart softened in ecstasy and His eyes full of tears, approached Lord Rāmacandra and fell at His lotus feet with great ecstatic love.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
When Bharata understood that Rāmacandra was returning to the capital, he immediately took upon his head Rāmacandra's wooden shoes and came out from his camp at Nandigrāma with ministers, priests and citizens. With the sound of instruments, brāhmaṇas loudly chanting Vedic hymns, with a procession of chariots decorated by flags with golden embroidery and by other flags of various sizes and patterns and drawn by beautiful horses with harnesses of golden rope, with soldiers bedecked in golden armor, with servants walking on foot, and beautiful women bearing valuable umbrellas, whisks, and other paraphernalia befitting a royal reception, Bharata, his heart softened in ecstasy and his eyes full of tears, fell at the feet of Rāmacandra.
Sva-śivairāt means “from his military camp.” He was accompanied by brāhmaṇas chanting of the Vedas loudly, along with instrumental music. The chariots had flags whose edges were embellished with gold. The soldiers had gold armor. The women carried item like umbrellas and cāmaras, symbols of royalty. Panyāni means valuable.
pāduke—the two wooden shoesnyasya—after placingpurataḥ—before Lord Rāmacandraprāṣjaliḥ—with folded handsbāṣpa-locanaḥ—with tears in the eyestam—unto Him, Bharataāśliṣya—embracingciram—for a long timedorbhyām—with His two armssnāpayan—bathingnetra-jaiḥ—coming from His eyesjalaiḥ—with the waterrāmaḥ—Lord Rāmacandralakṣmaṇa-sītābhyām—with Lakṣmaṇa and mother Sītāviprebhyaḥ—unto the learned brāhmaṇasye—also others whoarha-sattamāḥ—worthy of being worshipedtebhyaḥ—unto themsvayam—personallynamaḥ-cakre—offered respectful obeisancesprajābhiḥ—by the citizensca—andnamaḥ-kṛtaḥ—was offered obeisances.
Blended reading (Sanskrit + English inline)
pāduke nyasya purataḥ
pāduke
the two wooden shoes
nyasya
after placing
purataḥ
before Lord Rāmacandra
prāṣjalir bāṣpa-locanaḥ
prāṣjaliḥ
with folded hands
bāṣpa-locanaḥ
with tears in the eyes
tam āśliṣya ciraṁ dorbhyāṁ
tam
unto Him, Bharata
āśliṣya
embracing
ciram
for a long time
dorbhyām
with His two arms
snāpayan netrajair jalaiḥ
snāpayan
bathing
netra-jaiḥ
coming from His eyes
jalaiḥ
with the water
rāmo lakṣmaṇa-sītābhyāṁ
rāmaḥ
Lord Rāmacandra
lakṣmaṇa-sītābhyām
with Lakṣmaṇa and mother Sītā
viprebhyo ye ’rha-sattamāḥ
viprebhyaḥ
unto the learned brāhmaṇas
ye
also others who
arha-sattamāḥ
worthy of being worshiped
tebhyaḥ svayaṁ namaścakre
tebhyaḥ
unto them
svayam
personally
namaḥ-cakre
offered respectful obeisances
prajābhiś ca namaskṛtaḥ
prajābhiḥ
by the citizens
ca
and
namaḥ-kṛtaḥ
was offered obeisances.
After offering the wooden shoes before Lord Rāmacandra, Lord Bharata stood with folded hands, His eyes full of tears, and Lord Rāmacandra bathed Bharata with tears while embracing Him with both arms for a long time. Accompanied by mother Sītā and Lakṣmaṇa, Lord Rāmacandra then offered His respectful obeisances unto the learned brāhmaṇas and the elderly persons in the family, and all the citizens of Ayodhyā offered their respectful obeisances unto the Lord.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
After placing the wooden shoes before Rāmacandra, Bharata stood with folded hands, his eyes full of tears, and Rāmacandra bathed Bharata with tears while embracing him with both arms for a long time. Accompanied by Sītā and Lakṣmaṇa, Rāmacandra then offered his respectful obeisances to the learned brāhmaṇas, who were most respectable. The citizens of Ayodhyā offered their respectful obeisances to the Lord.
dhunvantaḥ—wavinguttara-āsaṅgān—the upper cloths covering the bodypatim—the Lordvīkṣya—seeingcira-āgatam—returned after many years of banishmentuttarāḥ kosalāḥ—the citizens of Ayodhyāmālyaiḥ kirantaḥ—offering Him garlandsnanṛtuḥ—began to dancemudā—in great jubilation.
Blended reading (Sanskrit + English inline)
dhunvanta uttarāsaṅgān
dhunvantaḥ
waving
uttara-āsaṅgān
the upper cloths covering the body
patiṁ vīkṣya cirāgatam
patim
the Lord
vīkṣya
seeing
cira-āgatam
returned after many years of banishment
uttarāḥ kosalā mālyaiḥ
uttarāḥ kosalāḥ
the citizens of Ayodhyā
mālyaiḥ kirantaḥ
offering Him garlands
kiranto nanṛtur mudā
nanṛtuḥ
began to dance
mudā
in great jubilation.
The citizens of Ayodhyā, upon seeing their King return after a long absence, offered Him flower garlands, waved their upper cloths, and danced in great jubilation.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The citizens of Ayodhyā, upon seeing their King return after a long absence, showered him with flower garlands, waved their upper cloths, and danced in great jubilation.
Uttarāḥ kosalāḥ means the citizens of Ayodhyā. They waved their upper cloths and danced.
pāduke—the two wooden shoesbharataḥ—Lord Bharataagṛhṇāt—carriedcāmara—whiskvyajana—fanuttame—very opulentvibhīṣaṇaḥ—the brother of Rāvaṇasa-sugrīvaḥ—with Sugrīvaśveta-chatram—a white umbrellamarut-sutaḥ—Hanumān, the son of the wind-goddhanuḥ—the bowniṣaṅgān—with two quiversśatrughnaḥ—one of the brothers of Lord Rāmacandrasītā—mother Sītātīrtha-kamaṇḍalum—the waterpot filled with water from holy placesabibhrat—carriedaṅgadaḥ—the monkey commander named Aṅgadakhaḍgam—the swordhaimam—made of goldcarma—shieldṛkṣa-rāṭ—the King of the Ṛkṣas, Jāmbavānnṛpa—O King.
Blended reading (Sanskrit + English inline)
pāduke bharato ’gṛhṇāc
pāduke
the two wooden shoes
bharataḥ
Lord Bharata
agṛhṇāt
carried
cāmara-vyajanottame
cāmara
whisk
vyajana
fan
vibhīṣaṇaḥ sasugrīvaḥ
śveta-cchatraṁ marut-sutaḥ
uttame
very opulent
vibhīṣaṇaḥ
the brother of Rāvaṇa
dhanur-niṣaṅgāṣ chatrughnaḥ
sa-sugrīvaḥ
with Sugrīva
śveta-chatram
a white umbrella
sītā tīrtha-kamaṇḍalum
marut-sutaḥ
Hanumān, the son of the wind-god
dhanuḥ
the bow
niṣaṅgān
with two quivers
abibhrad aṅgadaḥ khaḍgaṁ
haimaṁ carmarkṣa-rāṇ nṛpa
śatrughnaḥ
one of the brothers of Lord Rāmacandra
sītā
mother Sītā
tīrtha-kamaṇḍalum
the waterpot filled with water from holy places
abibhrat
carried
aṅgadaḥ
the monkey commander named Aṅgada
khaḍgam
the sword
haimam
made of gold
carma
shield
ṛkṣa-rāṭ
the King of the Ṛkṣas, Jāmbavān
nṛpa
O King.
O King, Lord Bharata carried Lord Rāmacandra’s wooden shoes, Sugrīva and Vibhīṣaṇa carried a whisk and an excellent fan, Hanumān carried a white umbrella, Śatrughna carried a bow and two quivers, and Sītādevī carried a waterpot filled with water from holy places. Aṅgada carried a sword, and Jāmbavān, King of the Ṛkṣas, carried a golden shield.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O King! Bharata carried Lord Rāmacandra's wooden shoes, Sugrīva and Vibhīṣaṇa carried a whisk and an excellent fan, Hanumān carried a white umbrella, Śatrughna carried a bow and two quivers, and Sītādevī carried a pot filled with water from holy places. Aṅgada carried a sword, and Jāmbavān, King of the bears, carried a golden shield.
This verse describes how they entered the city of Ayodhyā. Bharata was in front, carrying the shoes. Vibhīṣaṇa and Sugrīva were on the sides, carrying cāmara and fan. Hanumān followed behind holding an umbrella.
puṣpaka-sthaḥ—seated on the airplane made of flowersnutaḥ—worshipedstrībhiḥ—by the womenstūyamānaḥ—being offered prayersca—andvandibhiḥ—by the recitersvireje—beautifiedbhagavān—the Supreme Personality of Godhead, Lord Rāmacandrarājan—O King Parīkṣitgrahaiḥ—among the planetscandraḥ—the mooniva—likeuditaḥ—risen.
Blended reading (Sanskrit + English inline)
puṣpaka-stho nutaḥ strībhiḥ
puṣpaka-sthaḥ
seated on the airplane made of flowers
nutaḥ
worshiped
strībhiḥ
by the women
stūyamānaś ca vandibhiḥ
stūyamānaḥ
being offered prayers
ca
and
vandibhiḥ
by the reciters
vireje bhagavān rājan
vireje
beautified
bhagavān
the Supreme Personality of Godhead, Lord Rāmacandra
rājan
O King Parīkṣit
grahaiś candra ivoditaḥ
grahaiḥ
among the planets
candraḥ
the moon
iva
like
uditaḥ
risen.
O King Parīkṣit, as the Lord sat on His airplane of flowers, with women offering Him prayers and reciters chanting about His characteristics, He appeared like the moon with the stars and planets.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O King Parīkṣit! As the Lord sat on his airplane of flowers, praised by women and reciters, he appeared like the moon with the stars and planets.
bhrātrā—by His brother (Bharata)abhinanditaḥ—being welcomed properlysaḥ—He, Lord Rāmacandraatha—thereaftersa-utsavām—in the midst of a festivalprāviśat—enteredpurīm—the city of Ayodhyāpraviśya—after enteringrāja-bhavanam—the royal palaceguru-patnīḥ—Kaikeyī and other stepmotherssva-mātaram—His own mother (Kauśalyā)gurūn—the spiritual masters (Śrī Vasiṣṭha and others)vayasya—unto friends of the same ageavara-jān—and those who were younger than Hepūjitaḥ—being worshiped by thempratyapūjayat—He returned the obeisancesvaidehī—mother Sītālakṣmaṇaḥ—Lakṣmaṇaca eva—andyathā-vat—in a befitting waysamupeyatuḥ—being welcomed, entered the palace.
Blended reading (Sanskrit + English inline)
bhrātrābhinanditaḥ so ’tha
bhrātrā
by His brother (Bharata)
abhinanditaḥ
being welcomed properly
sotsavāṁ prāviśat purīm
saḥ
He, Lord Rāmacandra
atha
thereafter
praviśya rāja-bhavanaṁ
guru-patnīḥ sva-mātaram
gurūn vayasyāvarajān
pūjitaḥ pratyapūjayat
vaidehī lakṣmaṇaś caiva
yathāvat samupeyatuḥ
sa-utsavām
in the midst of a festival
prāviśat
entered
purīm
the city of Ayodhyā
praviśya
after entering
rāja-bhavanam
the royal palace
guru-patnīḥ
Kaikeyī and other stepmothers
sva-mātaram
His own mother (Kauśalyā)
gurūn
the spiritual masters (Śrī Vasiṣṭha and others)
vayasya
unto friends of the same age
avara-jān
and those who were younger than He
pūjitaḥ
being worshiped by them
pratyapūjayat
He returned the obeisances
vaidehī
mother Sītā
lakṣmaṇaḥ
Lakṣmaṇa
ca eva
and
yathā-vat
in a befitting way
samupeyatuḥ
being welcomed, entered the palace.
Thereafter, having been welcomed by His brother Bharata, Lord Rāmacandra entered the city of Ayodhyā in the midst of a festival. When He entered the palace, He offered obeisances to all the mothers, including Kaikeyī and the other wives of Mahārāja Daśaratha, and especially His own mother, Kauśalyā. He also offered obeisances to the spiritual preceptors, such as Vasiṣṭha. Friends of His own age and younger friends worshiped Him, and He returned their respectful obeisances, as did Lakṣmaṇa and mother Sītā. In this way they all entered the palace.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Having been welcomed by Bharata, Rāmacandra entered the city of Ayodhyā in the midst of a festival. When he entered the palace, he offered obeisances to all the mothers, including Kaikeyī and his own mother, Kauśalyā. He also offered obeisances to the gurus such as Vasiṣṭha. Friends of his own age and younger friends worshiped him. Lakṣmaṇa and mother Sītā also offered suitable respects.
Guru-patnīḥ means Kaikeyi and others. Svātaram means Kauśalyā. He offered respects to his gurus also. He was worshipped by those of his own age and those younger. Lakṣmaṇa and Sītā offered suitable respects as well by bowing down.
putrān—the sonssva-mātaraḥ—Their motherstāḥ—they, headed by Kauśalyā and Kaikeyītu—butprāṇān—lifetanvaḥ—bodiesiva—likeutthitāḥ—arisenāropya—keepingaṅke—on the lapabhiṣiṣcantyaḥ—moistening (the bodies of their sons)bāṣpa—by tearsoghaiḥ—continuously pouringvijahuḥ—gave upśucaḥ—lamentation due to separation from their sons.
Blended reading (Sanskrit + English inline)
putrān sva-mātaras tās tu
putrān
the sons
sva-mātaraḥ
Their mothers
tāḥ
they, headed by Kauśalyā and Kaikeyī
tu
but
prāṇāṁs tanva ivotthitāḥ
prāṇān
life
tanvaḥ
bodies
iva
like
utthitāḥ
arisen
āropyāṅke ’bhiṣiṣcantyo
āropya
keeping
aṅke
on the lap
abhiṣiṣcantyaḥ
moistening (the bodies of their sons)
bāṣpaughair vijahuḥ śucaḥ
bāṣpa
by tears
oghaiḥ
continuously pouring
vijahuḥ
gave up
śucaḥ
lamentation due to separation from their sons.
Upon seeing their sons, the mothers of Rāma, Lakṣmaṇa, Bharata and Śatrughna immediately arose, like unconscious bodies returning to consciousness. The mothers placed their sons on their laps and bathed Them with tears, thus relieving themselves of the grief of long separation.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Upon seeing their sons, the mothers of Rāma, Lakṣmaṇa, Bharata and Śatrughna immediately arose, like unconscious bodies returning to consciousness. The mothers placed their sons on their laps and bathed them with tears, thus relieving themselves of the grief of long separation.
jaṭāḥ—the matted locks of hair on the headnirmucya—shaving cleanvidhi-vat—according to regulative principleskula-vṛddhaiḥ—the elderly persons in the familysamam—withguruḥ—the family priest or spiritual master, Vasiṣṭhaabhyaṣiṣcat—performed the abhiṣeka ceremony of Lord Rāmacandrayathā—aseva—likeindram—unto King Indracatuḥ-sindhu-jala—with the water of the four oceansādibhiḥ—and with other paraphernalia for bathing.
Blended reading (Sanskrit + English inline)
jaṭā nirmucya vidhivat
jaṭāḥ
the matted locks of hair on the head
nirmucya
shaving clean
vidhi-vat
according to regulative principles
kula-vṛddhaiḥ samaṁ guruḥ
kula-vṛddhaiḥ
the elderly persons in the family
samam
with
guruḥ
the family priest or spiritual master, Vasiṣṭha
abhyaṣiṣcad yathaivendraṁ
abhyaṣiṣcat
performed the abhiṣeka ceremony of Lord Rāmacandra
yathā
as
eva
like
catuḥ-sindhu-jalādibhiḥ
indram
unto King Indra
catuḥ-sindhu-jala
with the water of the four oceans
ādibhiḥ
and with other paraphernalia for bathing.
The family priest or spiritual master, Vasiṣṭha, had Lord Rāmacandra cleanly shaved, freeing Him from His matted locks of hair. Then, with the cooperation of the elderly members of the family, he performed the bathing ceremony [abhiṣeka] for Lord Rāmacandra with the water of the four seas and with other substances, just as it was performed for King Indra.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
The family priest Vasiṣṭha had Rāmacandra cleanly shave off his matted locks. Then, with the cooperation of the elderly members of the family, he performed the bathing ceremony for Rāmacandra with the water of the four seas and other substances, just as it was performed for King Indra.
evam—thuskṛta-śiraḥ-snānaḥ—having completely bathed, washing the headsu-vāsāḥ—being nicely dressedsragvi-alaṅkṛtaḥ—being decorated with a garlandsu-alaṅkṛtaiḥ—decorated nicelysu-vāsobhiḥ—dressed nicelybhrātṛbhiḥ—with His brothersbhāryayā—and with His wife, Sītābabhau—the Lord became very brilliant.
Blended reading (Sanskrit + English inline)
evaṁ kṛta-śiraḥ-snānaḥ
evam
thus
kṛta-śiraḥ-snānaḥ
having completely bathed, washing the head
suvāsāḥ sragvy-alaṅkṛtaḥ
su-vāsāḥ
being nicely dressed
sragvi-alaṅkṛtaḥ
being decorated with a garland
svalaṅkṛtaiḥ suvāsobhir
su-alaṅkṛtaiḥ
decorated nicely
su-vāsobhiḥ
dressed nicely
bhrātṛbhiḥ
with His brothers
bhrātṛbhir bhāryayā babhau
bhāryayā
and with His wife, Sītā
babhau
the Lord became very brilliant.
Lord Rāmacandra, fully bathed and His head clean-shaven, dressed Himself very nicely and was decorated with a garland and ornaments. Thus He shone brightly, surrounded by His brothers and wife, who were similarly dressed and ornamented.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Rāmacandra, fully bathed and his head clean-shaven, dressed himself nicely and was decorated with a garland and ornaments. Thus he shone brightly, surrounded by his brothers and wife, who were similarly dressed and ornamented.
agrahīt—acceptedāsanam—the throne of the statebhrātrā—by His brother (Bharata)praṇipatya—after fully surrendering unto Himprasāditaḥ—having been pleasedprajāḥ—and the citizenssva-dharma-niratāḥ—fully engaged in their respective occupational dutiesvarṇāśrama—according to the system of varṇa and āśramaguṇa-anvitāḥ—all of them being qualified in that processjugopa—the Lord protected thempitṛ-vat—exactly like a fatherrāmaḥ—Lord Rāmacandramenire—they consideredpitaram—exactly like a fatherca—alsotam—Him, Lord Rāmacandra.
Blended reading (Sanskrit + English inline)
agrahīd āsanaṁ bhrātrā
agrahīt
accepted
āsanam
the throne of the state
bhrātrā
by His brother (Bharata)
praṇipatya prasāditaḥ
praṇipatya
after fully surrendering unto Him
prasāditaḥ
having been pleased
prajāḥ sva-dharma-niratā
prajāḥ
and the citizens
sva-dharma-niratāḥ
fully engaged in their respective occupational duties
varṇāśrama-guṇānvitāḥ
varṇāśrama
according to the system of varṇa and āśrama
guṇa-anvitāḥ
all of them being qualified in that process
jugopa pitṛvad rāmo
jugopa
the Lord protected them
pitṛ-vat
exactly like a father
rāmaḥ
Lord Rāmacandra
menire pitaraṁ ca tam
menire
they considered
pitaram
exactly like a father
ca
also
tam
Him, Lord Rāmacandra.
Being pleased by the full surrender and submission of Lord Bharata, Lord Rāmacandra then accepted the throne of the state. He cared for the citizens exactly like a father, and the citizens, being fully engaged in their occupational duties of varṇa and āśrama, accepted Him as their father.
Purport
People are very fond of the pattern of Rāma-rājya, and even today politicians sometimes form a party called Rāma-rājya, but unfortunately they have no obedience to Lord Rāma. It is sometimes said that people want the kingdom of God without God. Such an aspiration, however, is never to be fulfilled. Good government can exist when the relationship between the citizens and the government is like that exemplified by Lord Rāmacandra and His citizens. Lord Rāmacandra ruled His kingdom exactly as a father takes care of his children, and the citizens, being obliged to the good government of Lord Rāmacandra, accepted the Lord as their father. Thus the relationship between the citizens and the government should be exactly like that between father and son. When the sons in a family are well trained, they are obedient to the father and mother, and when the father is well qualified, he takes good care of the children. As indicated here by the words sva-dharma-niratā varṇāśrama-guṇān-vitāḥ, the people were good citizens because they accepted the institution of varṇa and āśrama, which arranges society in the varṇa divisions of brāhmaṇa, kṣatriya, vaiśya and śūdra and the āśrama divisions of brahmacarya, gṛhastha, vānaprastha and sannyāsa. This is actual human civilization. People must be trained according to the different varṇāśrama occupational duties. As confirmed in Bhagavad-gītā (4.13) , cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: the four varṇas must be established according to varying qualities and work. The first principle for good government is that it must institute this varṇāśrama system. The purpose of varṇāśrama is to enable people to become God conscious. Varṇāśramācāravatā puruṣeṇa paraḥ pumān viṣṇur ārādhyate . The entire varṇāśrama scheme is intended to enable people to become Vaiṣṇavas. Viṣṇur asya devatā. When people worship Lord Viṣṇu as the Supreme Lord, they become Vaiṣṇavas. Thus people should be trained to become Vaiṣṇavas through the system of varṇa and āśrama, as they were during the reign of Lord Rāmacandra, when everyone was fully trained to follow the varṇāśrama principles.
Simply enforcing laws and ordinances cannot make the citizens obedient and lawful. That is impossible. Throughout the entire world there are so many states, legislative assemblies and parliaments, but still the citizens are rogues and thieves. Good citizenship, therefore, cannot be enforced; the citizens must be trained. As there are schools and colleges to train students to become chemical engineers, lawyers or specialists in many other departments of knowledge, there must be schools and colleges to train students to become brāhmaṇas, kṣatriyas, vaiśyas, śūdras, brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs. This will provide the preliminary condition for good citizenship ( varṇāśrama-guṇān-vitāḥ ). Generally speaking, if the king or president is a rājarṣi, the relationship between the citizens and the chief executive will be clear, and there will be no possibility of disruption in the state, because the number of thieves and rogues will decrease. In Kali-yuga, however, because the varṇāśrama system is neglected, people are generally thieves and rogues. In the system of democracy, such thieves and rogues naturally collect money from other thieves and rogues, and thus there is chaos in every government, and no one is happy. But here the example of good government is to be found in the reign of Lord Rāmacandra. If people follow this example, there will be good government all over the world.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Being pleased by the full surrender of Bharata, Rāmacandra then accepted the throne of the state. He cared for the citizens exactly like a father, and the citizens, engaged in their occupational duties of varṇa and āśrama, accepted him as their father.
tretāyām—in the Tretā-yugavartamānāyām—although situated in that periodkālaḥ—the periodkṛta—with Satya-yugasamaḥ—equalabhavat—it so becamerāme—because of Lord Rāmacandra’s being presentrājani—as the ruling kingdharma-jṣe—because He was fully religioussarva-bhūta—of all living entitiessukha-āvahe—giving full happiness.
Blended reading (Sanskrit + English inline)
tretāyāṁ vartamānāyāṁ
tretāyām
in the Tretā-yuga
vartamānāyām
although situated in that period
kālaḥ kṛta-samo ’bhavat
kālaḥ
the period
kṛta
with Satya-yuga
samaḥ
equal
rāme rājani dharma-jṣe
sarva-bhūta-sukhāvahe
abhavat
it so became
rāme
because of Lord Rāmacandra’s being present
rājani
as the ruling king
dharma-jṣe
because He was fully religious
sarva-bhūta
of all living entities
sukha-āvahe
giving full happiness.
Lord Rāmacandra became King during Tretā-yuga, but because of His good government, the age was like Satya-yuga. Everyone was religious and completely happy.
Purport
Among the four yugas — Satya, Tretā, Dvāpara and Kali — the Kali-yuga is the worst, but if the process of varṇāśrama-dharma is introduced, even in this Age of Kali, the situation of Satya-yuga can be invoked. The Hare Kṛṣṇa movement, or Kṛṣṇa consciousness movement, is meant for this purpose.
kaler doṣa-nidhe rājann asti hy eko mahān guṇaḥ kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet
“My dear King, although Kali-yuga is full of faults, there is still one good quality about this age: simply by chanting the Hare Kṛṣṇa mahā-mantra, one can become free from material bondage and be promoted to the transcendental kingdom.” ( Bhāg. 12.3.51 ) If people take to this saṅkīrtana movement of chanting Hare Kṛṣṇa, Hare Rāma, they will certainly be freed from the contamination of Kali-yuga, and the people of this age will be happy, as people were in Satya-yuga, the golden age. Anyone, anywhere, can easily take to this Hare Kṛṣṇa movement; one need only chant the Hare Kṛṣṇa mahā-mantra, observe the rules and regulations, and stay free from the contamination of sinful life. Even if one is sinful and cannot give up sinful life immediately, if he chants the Hare Kṛṣṇa mahā-mantra with devotion and faith he will certainly be freed from all sinful activities, and his life will be successful. Paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam . This is the blessing of Lord Rāmacandra, who has appeared in this Age of Kali as Lord Gaurasundara.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Rāmacandra became King during Tretā-yuga, [Note: This Tretā-yuga was in the twenty-fourth cycle of yugas of Vaivasvata Manu. The present cycle is the twenty-eighth. ] but the age was like Satya-yuga since Rāma was knowledgeable of dharma and gave happiness to all beings.
vanāni—the forestsnadyaḥ—the riversgirayaḥ—the hills and mountainsvarṣāṇi—various parts of the states or divisions on the surface of the earthdvīpa—islandssindhavaḥ—the oceans and seassarve—all of themkāma-dughāḥ—full of their respective opulencesāsan—existed like thatprajānām—of all the living beingsbharata-ṛṣabha—O Mahārāja Parīkṣit, best of the Bharata dynasty.
Blended reading (Sanskrit + English inline)
vanāni nadyo girayo
vanāni
the forests
nadyaḥ
the rivers
girayaḥ
the hills and mountains
varṣāṇi dvīpa-sindhavaḥ
varṣāṇi
various parts of the states or divisions on the surface of the earth
dvīpa
islands
sindhavaḥ
the oceans and seas
sarve kāma-dughā āsan
sarve
all of them
kāma-dughāḥ
full of their respective opulences
āsan
existed like that
prajānāṁ bharatarṣabha
prajānām
of all the living beings
bharata-ṛṣabha
O Mahārāja Parīkṣit, best of the Bharata dynasty.
O Mahārāja Parīkṣit, best of the Bharata dynasty, during the reign of Lord Rāmacandra the forests, the rivers, the hills and mountains, the states, the seven islands and the seven seas were all favorable in supplying the necessities of life for all living beings.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
O best of the Bharata dynasty! During the reign of Rāmacandra the forests, the rivers, the hills and mountains, the states, the seven islands and the seven seas were all favorable in supplying the necessities of life for all living beings.
na—notādhi—adhyātmika, adhibhautika and adhidaivika sufferings (that is, sufferings from the body and mind, from other living entities and from nature)vyādhi—diseasesjarā—old ageglāni—bereavementduḥkha—griefśoka—lamentationbhaya—fearklamāḥ—and fatiguemṛtyuḥ—deathca—alsoanicchatām—of those who did not like itna āsīt—there was notrāme—during the rule of Lord Rāmacandrarājani—because of His being the kingadhokṣaje—the Supreme Personality of Godhead, who is beyond this material world.
Blended reading (Sanskrit + English inline)
nādhi-vyādhi-jarā-glāni-
na
not
ādhi
adhyātmika, adhibhautika and adhidaivika sufferings (that is, sufferings from the body and mind, from other living entities and from nature)
vyādhi
diseases
jarā
old age
glāni
bereavement
duḥkha-śoka-bhaya-klamāḥ
duḥkha
grief
śoka
lamentation
bhaya
fear
klamāḥ
and fatigue
mṛtyuś cānicchatāṁ nāsīd
mṛtyuḥ
death
ca
also
anicchatām
of those who did not like it
na āsīt
there was not
rāme rājany adhokṣaje
rāme
during the rule of Lord Rāmacandra
rājani
because of His being the king
adhokṣaje
the Supreme Personality of Godhead, who is beyond this material world.
When Lord Rāmacandra, the Supreme Personality of Godhead, was the King of this world, all bodily and mental suffering, disease, old age, bereavement, lamentation, distress, fear and fatigue were completely absent. There was even no death for those who did not want it.
Purport
All these facilities existed because of Lord Rāmacandra’s presence as the king of the entire world. A similar situation could be introduced immediately, even in this age called Kali, the worst of all ages. It is said, kali-kāle nāma-rūpe kṛṣṇa-avatāra: Kṛṣṇa descends in this Kali-yuga in the form of His holy name — Hare Kṛṣṇa, Hare Rāma. If we chant offenselessly, Rāma and Kṛṣṇa are still present in this age. The kingdom of Rāma was immensely popular and beneficial, and the spreading of this Hare Kṛṣṇa movement can immediately introduce a similar situation, even in this Kali-yuga.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
When Rāmacandra, Supreme Lord, was the king of this world, all bodily and mental suffering, disease, old age, debility, lamentation, distress, fear and fatigue and death were completely absent, if so desired.
eka-patnī-vrata-dharaḥ—taking a vow not to accept a second wife or to have any connection with any other womanrāja-ṛṣi—like a saintly kingcaritaḥ—whose characterśuciḥ—puresva-dharmam—one’s own occupational dutygṛha-medhīyam—especially of persons situated in household lifeśikṣayan—teaching (by personal behavior)svayam—personallyācarat—executed His duty.
Blended reading (Sanskrit + English inline)
eka-patnī-vrata-dharo
eka-patnī-vrata-dharaḥ
taking a vow not to accept a second wife or to have any connection with any other woman
rāja-ṛṣi
like a saintly king
rājarṣi-caritaḥ śuciḥ
caritaḥ
whose character
śuciḥ
pure
sva-dharmaṁ gṛha-medhīyaṁ
sva-dharmam
one’s own occupational duty
gṛha-medhīyam
especially of persons situated in household life
śikṣayan svayam ācarat
śikṣayan
teaching (by personal behavior)
svayam
personally
ācarat
executed His duty.
Lord Rāmacandra took a vow to accept only one wife and have no connection with any other women. He was a saintly king, and everything in His character was good, untinged by qualities like anger. He taught good behavior for everyone, especially for householders, in terms of varṇāśrama-dharma. Thus He taught the general public by His personal activities.
Purport
Eka-patnī-vrata, accepting only one wife, was the glorious example set by Lord Rāmacandra. One should not accept more than one wife. In those days, of course, people did marry more than one wife. Even Lord Rāmacandra’s father accepted more wives than one. But Lord Rāmacandra, as an ideal king, accepted only one wife, mother Sītā. When mother Sītā was kidnapped by Rāvaṇa and the Rākṣasas, Lord Rāmacandra, as the Supreme Personality of Godhead, could have married hundreds and thousands of Sītās, but to teach us how faithful He was to His wife, He fought with Rāvaṇa and finally killed him. The Lord punished Rāvaṇa and rescued His wife to instruct men to have only one wife. Lord Rāmacandra accepted only one wife and manifested sublime character, thus setting an example for householders. A householder should live according to the ideal of Lord Rāmacandra, who showed how to be a perfect person. Being a householder or living with a wife and children is never condemned, provided one lives according to the regulative principles of varṇāśrama-dharma. Those who live in accordance with these principles, whether as householders, brahmacārīs or vānaprasthas, are all equally important.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
Rāmacandra, a pure king of saintly character, with a vow of accepting only one wife, taught good behavior for householders by his personal activities.
premṇā anuvṛttyā—because of service rendered to the husband with love and faithśīlena—by such good characterpraśraya-avanatā—always very submissive and ready to satisfy the husbandsatī—chastebhiyā—by being afraidhriyā—by shynessca—alsobhāva-jṣā—understanding the attitude (of the husband)bhartuḥ—of her husband, Lord Rāmacandrasītā—mother Sītāaharat—simply captivatedmanaḥ—the mind.
Blended reading (Sanskrit + English inline)
premṇānuvṛttyā śīlena
premṇā anuvṛttyā
because of service rendered to the husband with love and faith
śīlena
by such good character
praśrayāvanatā satī
praśraya-avanatā
always very submissive and ready to satisfy the husband
satī
chaste
bhiyā hriyā ca bhāva-jṣā
bhiyā
by being afraid
hriyā
by shyness
ca
also
bhāva-jṣā
understanding the attitude (of the husband)
bhartuḥ sītāharan manaḥ
bhartuḥ
of her husband, Lord Rāmacandra
sītā
mother Sītā
aharat
simply captivated
manaḥ
the mind.
Mother Sītā was very submissive, faithful, shy and chaste, always understanding the attitude of her husband. Thus by her character and her love and service she completely attracted the mind of the Lord.
Purport
As Lord Rāmacandra is the ideal husband ( eka-patnī-vrata ), mother Sītā is the ideal wife. Such a combination makes family life very happy. Yad yad ācarati śreṣṭhas tat tad evetaro janaḥ: whatever example a great man sets, common people follow. If the kings, the leaders, and the brāhmaṇas, the teachers, would set forth the examples we receive from Vedic literature, the entire world would be heaven; indeed, there would no longer be hellish conditions within this material world.
Thus end the Bhaktivedanta purports of the Ninth Canto, Tenth Chapter, of the Śrīmad-Bhāgavatam, entitled “The Pastimes of the Supreme Lord, Rāmacandra.”
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
By her character and her love and service, by submissiveness, shyness and fear, understanding the love of her husband, Sītā attracted the mind of the Lord.
Thus ends the commentary on the Tenth Chapter of the Ninth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Chapter Eleven
Character of Rāma