The Valmiki Ramayana

by Amish Tripathi

  113 Trijata.

  114 Chariots, elephants, horses and infantry.

  115 Meaning that the hidden treasures have been dug up and are no longer there.

  116 Dasharatha.

  117 Four sages who were created through Brahma’s (Prajapati’s) mental powers—Sanatkumara, Sanaka, Sanatana and Sanandana. They took Brahma’s permission to go to the forest and practise austerities.

  118 The Critical Edition excises some shlokas and this breaks the continuity. This is Dasharatha replying.

  119 Rama.

  120 The word used is nivritti, which therefore has the implied sense of withdrawal from the senses and objects of pleasure.

  121 Dasharatha.

  122 Rama.

  123 One as an upper garment, the second as a lower.

  124 Dasharatha.

  125 Kousalya and Sita respectively.

  126 The stepmothers.

  127 Meaning Rama.

  128 Indra’s charioteer.

  129 Sumantra was caught in two minds about whom to obey. This is a rare instance of Rama asking someone to lie.

  130 Obviously, they couldn’t do it physically.

  131 Brihaspati is Jupiter and Budha is Mercury. In this context, Trishanku means the Trishanku nakshatra, identified as the Southern Cross.

  132 Dasharatha. The dust raised by Rama’s chariot.

  133 That is, Dasharatha does not want Bharata to perform funeral oblations for him.

  134 To the city.

  135 The sun.

  136 Meaning death and the bath that one takes before entering the house after a funeral ceremony.

  137 Garuda.

  138 In the dual, including Lakshmana.

  139 The imagery is of rains, specifically, three consecutive years of good rainfall.

  140 In an earlier life.

  141 Lakshmana’s conduct will bring benefits to Rama.

  142 Timidhvaja is Shambara, whom Dasharatha fought against. Shambara’s son is Subahu, killed by Rama. The brahmana who gave the weapons is Vishvamitra.

  143 The earth, Sita and prosperity.

  144 Probably meaning that an autumn cloud rains little.

  145 Dasharatha.

  146 Because of their age, they couldn’t follow.

  147 The brahmanas.

  148 Brahmanas who officiate at vajapeya sacrifices are given white umbrellas, normally the exclusive right of kings.

  149 Of the sun.

  150 When the brahmanas prostrated themselves and begged him to return.

  151 The citizens of Ayodhya who were still with them.

  152 The god of dharma.

  153 The wives.

  154 Yoga has several meanings. In this context, it means getting objectives that one aspires for, but doesn’t yet possess. In contrast, kshema means protecting and preserving what one already possesses.

  155 Addressing the men.

  156 Agastya’s direction is the south. Rama crossed Tamasa and headed north. When he reached Vedashruti (which is difficult to identify), he turned south.

  157 Balanites roxburghii.

  158 Architect or builder is the natural translation, but this can also be translated as king.

  159 Because of Rama’s exile.

  160 The four types of food are those that are chewed (charvya), sucked (choshya or chushya), licked (lehya) and drunk (peya). Bhakshya is the same as charvya and bhojya is the same as choshya.

  161 Rama.

  162 This could mean Guha, but Lakshmana is more likely.

  163 Lakshmana.

  164 The word used is tata. While this does mean father or son, it is affectionately used for anyone who is senior or junior. While there are no indications as to whether Guha would address Lakshmana as a senior or a junior, senior seems more likely.

  165 Figuratively, since the king is the lord of the earth.

  166 The word used is tata.

  167 Were the king to die.

  168 Probably meaning Dasharatha, but could mean Rama too.

  169 The word used is tata.

  170 The word used is tata. Because of the affection, son seems more appropriate than father.

  171 The Indian fig tree.

  172 The Critical Edition has excised some shlokas towards the beginning of this chapter, telling us that Guha had readied the boat.

  173 To ferry them across.

  174 The ocean.

  175 Rama and Lakshmana slew a varaha (this can mean boar or ram), rishya (antelope), prishata (spotted antelope) and maharuru (another kind of antelope). The word mriga means deer, but also means animal. They probably killed four kinds of deer. But it can also mean that they killed three kinds of deer and a boar.

  176 Evening.

  177 A sarika bird is a kind of thrush, Turdus salica, a talking bird kept as a pet. Kousalya had a sarika bird as a pet. But a shuka is a parrot, though the two words are being used synonymously. A female parrot is sometimes referred to as a sarika.

  178 The confluence of Ganga and Yamuna, today’s Allahabad.

  179 Bharadvaja.

  180 The text uses the word ga, Bharadvaja offered Rama ga. This is interpreted in translations as madhuparka, a mixture of milk and honey offered to a guest. However, a cow was also offered to a guest as a gift. Ga means cow and there is no reason why Bharadvaja shouldn’t have symbolically offered a cow. The madhuparka interpretation is possible, but is unnecessary.

  181 The word used is tata.

  182 This has a bearing on Chitrakuta and where it was, Madhya Pradesh or Uttar Pradesh. One krosha is two miles and ten kroshas make it twenty miles from Prayaga. However, the definition of krosha was not standardized.

  183 Shiva.

  184 Inexplicably, the Critical Edition excises a shloka which mentions their sleeping happily during the night. Hence, there is a break in continuity.

  185 The Yamuna.

  186 Another name for the Yamuna. Yamuna was the daughter of the sun god and Amshumati means Amshumat’s (the sun god’s) daughter.

  187 Because the Critical Edition excises the relevant shloka, reeds is left implicit. Lakshmana severed reeds and branches.

  188 Some animals were not permitted to be killed.

  189 For the night.

  190 Because of the red blossoms.

  191 Cashew nut.

  192 Drona has different meanings. Here, it is a measure of capacity.

  193 In English, the sentence is without a subject, but it is Rama speaking.

  194 Lakshmana.

  195 Rama.

  196 Sudharma is the assembly hall of the gods.

  197 This river is also known as Mandakinee.

  198 By Rama, not by Guha.

  199 The residents.

  200 That is, Dasharatha.

  201 Dasharatha.

  202 Implying a wild elephant.

  203 This message is meant to be relayed by Sumantra to Dasharatha and the respect is also being shown to Dasharatha.

  204 This contradicts what has been said earlier.

  205 Than the men.

  206 This is addressed to Kousalya. Since the Critical Edition has excised some shlokas, there is a break in continuity.

  207 The text uses the word shatapatra. This means something with one hundred petals, that is, a lotus.

  208 Alakta is a red juice obtained from resin and is used to colour the soles of the feet.

  209 We have deliberately not translated shyama. Usually, this means dark. But shyama also means a woman who has not had children and it is this second meaning that is intended here.

  210 Rama.

  211 A kind of tree.

  212 Dvija means twice-born, a reference to the sacred thread ceremony, a kind of second birth. Though dvija often means brahmana, the three superior varnas were all entitled to sacred thread ceremonies and were therefore dvijas.

  213 Bharata and Kaikeyee respectively.

  214 This will be explained subsequently.

  215 From a shower.

  216 Rahu, responsible for an ec
lipse.

  217 Palasha trees have lovely flowers and no fruit, it being the reverse for mangoes.

  218 Without visually seeing the target.

  219 One who can strike at the sound.

  220 To go on a hunt.

  221 Though not explicitly stated, this seems to imply that the sun had moved to dakshinayana, the southern solstice. In today’s terms, this would mean the month of July. Dakshinayana is associated with the pitris, the ancestors. With this interpretation, ‘others’ would mean the ancestors. However, the south is also regarded as inauspicious, associated with death, ghosts and spirits. ‘Others’ might also mean that.

  222 Saranga, this can also mean a type of bird.

  223 To drink water.

  224 The staff used for chastisement or punishment.

  225 Having intercourse with the preceptor’s wife.

  226 Since my father has not obtained fruits that lead to such insight.

  227 Killing a brahmana would have been a terrible crime.

  228 Of their son returning. A considerable amount of time has elapsed. Dasharatha struck the young ascetic in the middle of the night. In non-Critical versions, Dasharatha waits out the night before he discovers the young ascetic in the morning. The Critical text excises these shlokas, so that the discovery seems to be immediate. These incidents are actually happening next morning.

  229 Literally, in words that lacked the appropriate consonants.

  230 Indra.

  231 A conscious act would have destroyed the entire lineage.

  232 The lord of dharma, Yama.

  233 This suggests that it is still night.

  234 Yama.

  235 There could have been a different Janamejaya. But otherwise, Janamejaya does not belong in this list. Nor for that matter does Shaibya.

  236 Such as through prayopavesa, voluntary fasting to death, adopted by someone who has no worldly desires left.

  237 The Critical text excises shlokas where the aged parents immolate themselves in a fire.

  238 The moon.

  239 Venus.

  240 The Critical text excises part of a shloka, telling us that Kousalya and Sumitra were present then. Because of what we are told in the next chapter, Dasharatha seems to have died alone, in the sense that Kousalya and Sumitra were deep in slumber.

  241 To bathe the king.

  242 This reference to Dasharatha as the Indra of Kosala is odd. Perhaps Kousalya’s Indra is meant.

  243 However, it has just been said that the crossroads were empty.

  244 The area around Kurukshetra.

  245 Literally, a river that had many clumps of reeds. Identification of these geographical places is difficult and a lot has been speculatively written on these. We are deliberately avoiding any such references, because they are inherently speculative.

  246 Because prayers made before the tree came true.

  247 The capital of Kekaya.

  248 Vasishtha.

  249 Now meaning Dasharatha.

  250 It is believed that dreams seen at dawn turn out to be true.

  251 The direction of death.

  252 Yudhajit, the son of Ashvapati, the king of Kekaya. However, the way the sentence is structured, ‘prince’ could also mean Bharata.

  253 The word used is tata.

  254 While Airavata is the name of Indra’s elephant, there were different species of elephants and Airavata was also one of these. Indrashira was a mountainous area in Kekaya. Kekaya was famous for its animals, elephants and horses included.

  255 As will become apparent, this route from Rajagriha to Ayodhya doesn’t seem to be quite the same as the route from Ayodhya to Rajagriha followed by the messengers. In addition, it is difficult to understand what some of the expressions mean.

  256 Dasharatha.

  257 Though it was morning when Bharata reached.

  258 Gate that signifies victory.

  259 Ashvapati’s father.

  260 Rama.

  261 Rama.

  262 The mother of cows and the cow of the gods.

  263 Shachi’s consort is Indra. As long as the festival is observed, Indra’s standard is raised. Thereafter, it is flung away.

  264 The one with the golden navel, Vishnu’s name. It is odd that Kousalya should use this expression.

  265 Krisara is a dish made out of sesamum and grain. The point is that shares must first be offered to gods and other seniors. Otherwise, it is abhorred food and any sacrificial food, not offered first to the gods, is a pointless sacrifice.

  266 Bharata.

  267 That is, they slept on the floor for ten days.

  268 This doesn’t convey the sense. He went to clean the cremation ground and collect the remaining bones.

  269 Shatrughna.

  270 Birth and death, joy and misery and heat and cold.

  271 To meet Rama.

  272 The word lakshmana means mark or sign.

  273 The ornaments looked like stars.

  274 The image is of a sacrifice performed outside a city, the sacrificial fire then brought back to the city.

  275 Lakshmi, also known as Shri, the goddess of wealth and prosperity. Since Lakshmi is seated on a lotus, she is also known as Padma.

  276 For levelling the ground.

  277 Nandimukha has different meanings. Here, it simply means joyous night. The word is also used for a special shraddha ceremony.

  278 The assembly hall of the gods.

  279 The word used is tata.

  280 The word used is kevala. It is not obvious that this refers to those from the east. Literally, the word would mean isolated countries.

  281 The ritual bath at the end of a period of studies.

  282 While Dileepa is from the solar dynasty, Nahusha is from the lunar dynasty.

  283 Bharata.

  284 Vasishtha.

  285 Bharata.

  286 Vrishala means shudra, but also outcast in general. Royalty obviously represents kshatriyas.

  287 Kaikeyee seems to have repented.

  288 Rama’s.

  289 Some time had been spent on the journey.

  290 Guha.

  291 Bharata’s standard was made out of kovidara (a kind of orchid tree).

  292 Sumantra.

  293 His mind was as clear as the sky.

  294 Bharata.

  295 Bharata.

  296 Shatrughna.

  297 The word used is tata. Guha would presumably address Lakshmana as a senior.

  298 Dasharatha’s.

  299 This is a description of Ayodhya.

  300 Rama.

  301 Bharata.

  302 A kshatriya should kill or collect his own food, not accept it from others as a gift.

  303 Inguda is a medicinal tree.

  304 Lakshmana.

  305 The palace.

  306 Instead of Rama, Bharata will dwell in the forest.

  307 Lakshmana.

  308 Rama.

  309 Camps of soldiers were burnt so that there were no signs for the enemy to follow.

  310 Empty of loads, they moved as quickly as toy boats.

  311 A muhurta is a measure of time, equal to forty-eight minutes. Some muhurtas are good, others bad, maitra being a good one. The precise timing of maitra muhurta varies from day to day, but is roughly one-and-a-half hours after sunrise.

  312 Vasishtha.

  313 Rama.

  314 Bharadvaja.

  315 The architect of the gods. Tvashtra/Tvashtri is sometimes equated with Vishvakarma and is the carpenter of the gods. Tvashtra is also one of the sun’s manifestations.

  316 Maireya is made from molasses or grain, while sura is a general term for liquor.

  317 Vishvavasu is the king of the gandharvas, Haha and Huhu are the names of specific gandharvas. Gandharvas are semi-divine species and celestial musicians, often described as Kubera’s companions. Apsaras are also semi-divine and celestial dancers. Ghritachee, Vishvachee, Mishrakeshee and Alambusa are the names of specific apsaras.

  3
18 Tumburu is the name of a gandharva, sometimes described as a teacher of singing and dancing. But since equipment is mentioned, one should mention tambura/tanpura, the stringed musical instrument, though neither tambura nor tanpura is a Sanskrit word.

  319 This means northern Kuru.

  320 Bilva is wood apple and a tree sacred to Shiva, kapittha is also a variety of wood apple, panasa is jackfruit, beejapuraka is a citrus tree, amalaka is myrobalan and chuta is mango.

  321 He did not occupy the royal throne.

  322 Indra’s pleasure garden.

  323 A type of myrobalan.

  324 Sarala is a species of pine, tala is a palm tree, tilaka is a tree with beautiful flowers and naktamalaka is a tree that flowers in the night. Kubja means hunchbacked and vamana means dwarf. However, these two words are probably being respectively used in the sense of female and male servants.