Introduction
Rama, Seetha, and Lakshmana enter the great forest called Dandaka Forest and adore the eminent sages, who are in penance and hermitages in that forest. This canto is named as Aranya Kanda not just to show that Rama roved over just forests. The forests, as per Indian tradition, are the treasure houses of knowledge, and they are the ultimate in Vedic culture.
Thus, until Ayodhya Kanda Rama’s exile is in aaryavarta , the place of noblemen, from River Ganges to Greece. Now Rama is stepping into an area called janasthana,meaning people’s place. This janasthana is the place where Rama eradicated certain negative aspects of the then anarchic individualised dominions where jungle law was the only recourse and brought all of them under one roof. Though people lived there about along with sages and demons as well, demonic influence is said to be predominant, as per Ramayana or other Purana-s. These demons are narrated to be man-eaters, but not cannibals who eat their own tribesmen.Recent discoveries revealed that the first humans were cannibals.
The Science magazine reported about the excavations at Neanderthals Neander Valley, Germany. In the words of Alban Defleur of the Universite de la Mediterranee at Masrseilles, France, “The finding allows us for the first time to demonstrate the existence of the practice of cannibalism by European eanderthals.” It is not clear from the excavations of Neanderthals, whether the cannibalism was practised for survival or as a ritual.And even at Alveston in the western English country of Gloucestershire, recently found are such human thighbones, which had been split down the middle to remove marrow. Archaeologists of Bristol University are saying that the evidence indicated the victims could have been disabled and deformed people in society. They have been murdered and eaten, and the radiocarbon dating suggests these finds are about 2000 years ago. This practice is attributed to some underworld cults during the later Iron Age. That being the situation in Europe, in the knowable history, in Ramayana that has happened in an unknown era, the rakshasa-s are narrated to be man-eaters, but not as cannibals.But the accounts given in Aranya Kanda and elsewhere, in ancient India the rakshasa-s ate up humans neither for their own survival nor for ritual but to exhibit their tyranny and their barbaric supremacy. They never reported to have eaten their own clansmen, but have a palate for other breed. Hence it is not exactly cannibalism, but a barbaric act to exert savage scare. This is what the sages advise Rama, Seetha and Lakshmana when departing towards Dandaka Aranya, and indirectly suggest eradicating such a savage atmosphere in peaceful forests.
When it comes to isms , it is said that the whole clash is between Vaishnavaites and Shaivites or Shaaktaites , because the raakshasa-s are invariably Shiva worshippers, where Vaishnavism is a later development. All the raakshasa-s or demons [in fact the term ‘demon’ do not suit them,] portrayed hereafter, are ardent worshippers of Shiva, and have every blessing from Shiva or Brahma. It is an ethnicity of its own which lived rich lives, pompous in attributes, wielded magical powers, and unabatedly performed anything that is beneficial for them.Their riches and glory will be reflected in Sundara Kanda, which will be burnt down by Hanuma, humbling this deleterious ethnicity, even before Rama’s war with Ravana. Such an ethnic culture will be portrayed hereafter, in constant conflict with Rama, and Rama eradicating each and every member of such ethnicity that goes against any civility.
It is said that Rama performed diina jana rakshana in this Aranya Kaanda, Miserable People’s Protection and mitra jana rakshana in the next canto Kishkindha Kaanda, i.e., Friendly People’s Protection. The janasthana is the unexplored area by the then people of aaryavarta, where the raakshasa ethnicity prevailed and which certainly resisted any outside influences or culture, and which is why they are called raakshasa-s. The word raksha means protection, and they protect their own culture and ethnicity, and if any outsiders to join them, they shall be subservient.For e.g., Ravana does not tolerate the insult meted out by his sister Shuurpanakha at the hands of Lakshmana.Ravana, though persuaded by Maareecha not to encounter Rama, does not listen to any advises but wished to abduct Seetha, because he wanted to possess that beautiful woman, like all other beautiful, pompous objects like Kubera’s wealth, Lanka, the golden city and Pushpaka aircraft etc. Ravana even baits Seetha with queen-hood, if only she subjugates to him, and all these dictatorial aspects reveal the pride and vanity of Rakshasa culture. But the term ‘demon’ used in paucity of equivalent term may not be taken to mean just as a wicked demon or a devil, but a powerful antagonistic culture or ethnic dominions of Rakshasas, in Janasthana.
Rama does much good in jansthana in wiping out those cultures of greedily dictatorial, magically overpowering, and ruinous to other forms of civility. In fact this Aranya Kanda is not explained in vivid terms by the ancient commentators, and if things are probed deeper in this book, Aranya Kanda, Rama did more social work than miracles.Hence much can be explored into this Aranya Kaanda, the Book of Forest, in terms of sociological, demographically and ethnological pursuits of Rama to establish one great orderly civil empire under one emperor, that is what we call Rama Raajya. Further, it will be narrated that Rama killed these Rakshasas in thousands, which is objected by materialists as how can an archer eliminate so many thousands of Rakshasas, with just a bow and arrows.It may be remembered that Sage Viswamitra accords many kinds of missiles to Rama, after the killing of Tataka, the demoness, in Bala Kanda.It may not be surprising for this generation to know that a single trigger can create havoc of Hiroshima or Nagasaki, and then in all its probability Rama also might have triggered in the same way, with the missiles endowed by Sage Viswamitra.
ॐ शान्ति शान्ति शान्तिः
Verse 1
प्रविश्य तु महारण्यं दण्डकारण्यमात्मवान् |
रामो ददर्श दुर्धर्षस्तापसाश्रममण्डलम् || ३-१-१
On entering the impenetrable Dandaka forest that courageous and unassailable Rama saw a clusters of hermitages of sages. [3-1-1]
1. aatmavaan = courageous one; durdharSa = unassailable one; raamaH = Rama; maha araNyam danDaka araNyam = impenetrable, forest, Dandaka forest; pravishya = having entered; taapasa aashrama maNDalam = hermits’, hermitages, clusters; dadarsha = seen.
Verse 2
कुशचीरपरिक्षिप्तं ब्राह्म्यां लक्ष्यासमावृतम् |
यथा प्रदीप्तं दुर्दर्शं गगने सूर्यमण्डलम् || ३-१-२
Overspread with Darbha, the sacred grass, and jute clothing, well pervaded with Vedic splendour and well glowing like the un-seeable solar arena in the sky, with naked eye. [3-1-2]
2. kusha chiira parikshiptam = darbha, [sacred grass,] jute cloths, overspread with; braahmyaa lakshmyaa samaavritam = by brahminic [Vedic,] splendour, pervading; yathaa = like; pradiiptam = well, glowing; durdarsham = not, seeable; gagane suurya maNDalam = in sky, solar, arena.
Verse 3
शरण्यं सर्वभूतानां सुसंमृष्टाजिरं सद |
मृगैर्बहुभिराकीर्णं पक्षिसंमैः समातम् || ३-१-३
Those hermitages have well-tidied thresholds on all sides, dense with many deer and teemed with many groups of birds, and they are the recourse for all living beings. [3-1-3]
3. sharaNyam sarva bhuutaanaam = recourse, for all, living beings; su sam mR^iSTa = well, all over, tidied; ajiram = thresholds [of hermitages]; sadaa = always; mR^igaiH bahubhiH aakiirNam = with deer, many, dense with; pakshi sanghaiH = bird, groups; sama aavritam = well, teemed with.
Verse 4 & 5
पूजितं चोपनृत्तं च नित्यमप्सरसाम् गणैः |
विशालैरग्निशरणैः स्रुग्भाण्डैरजिनैः कुशैः || ३-१-४
समिद्भिस्तोयकलशैः फलमूलश्च शोभितम् |
आरण्यैः च महा वृक्षैः पुण्यैः स्वादु फलैर् वृतम् || ३-१-५
Those hermitages are always adored by groups of apsarasa-s with their continued dancing, their Holy Fireplaces are very broad, and are with oblation items, vessels, deerskins and sacred grass, and they are beaming forth with gigantic trees that yield sacred and palatable fruits, and with ritual fuels, and water vessels, tubers and fruits. [3-1-4, 5]
4. apsarasam gaNaiH = with apsarasa [celestial dancers,] groups of; puujitam cha = it is adored also; nityam always [continued]; upanR^ittam cha = they are dancing near by, also; vishaalaiH agni sharaNaiH = with broad, Holy Fire, places; sruk bhaaNDaiH = with oblation items, vessels; ajinaiH = with deerskins; kushaiH samidbhiH toya kalashaiH = with sacred grass, ritual fuels, water, vessels; phala muulaiH cha = with fruits, tubers, also; shobhitam = beaming forth; araNyaiH puNyaiH svaadu phalaiH = of forests, sacred, palatable, with fruits; mahaa vR^ikshaiH vR^itam = with giant, trees, surrounding; [those hermitages are]; upashobhitam = enriched with.
Verse 4 & 5
पूजितं चोपनृत्तं च नित्यमप्सरसाम् गणैः |
विशालैरग्निशरणैः स्रुग्भाण्डैरजिनैः कुशैः || ३-१-४
समिद्भिस्तोयकलशैः फलमूलश्च शोभितम् |
आरण्यैः च महा वृक्षैः पुण्यैः स्वादु फलैर् वृतम् || ३-१-५
Those hermitages are always adored by groups of apsarasa-s with their continued dancing, their Holy Fireplaces are very broad, and are with oblation items, vessels, deerskins and sacred grass, and they are beaming forth with gigantic trees that yield sacred and palatable fruits, and with ritual fuels, and water vessels, tubers and fruits. [3-1-4, 5]
4. apsarasam gaNaiH = with apsarasa [celestial dancers,] groups of; puujitam cha = it is adored also; nityam always [continued]; upanR^ittam cha = they are dancing near by, also; vishaalaiH agni sharaNaiH = with broad, Holy Fire, places; sruk bhaaNDaiH = with oblation items, vessels; ajinaiH = with deerskins; kushaiH samidbhiH toya kalashaiH = with sacred grass, ritual fuels, water, vessels; phala muulaiH cha = with fruits, tubers, also; shobhitam = beaming forth; araNyaiH puNyaiH svaadu phalaiH = of forests, sacred, palatable, with fruits; mahaa vR^ikshaiH vR^itam = with giant, trees, surrounding; [those hermitages are]; upashobhitam = enriched with.
Verse 6
बलिहोमार्चितं पुण्यं ब्रह्मघोषनिनादितम् |
पुष्पैश्चान्यैः परिक्षिप्तं पद्मिन्या च सपद्मया || ३-१-६
Those hermitages are sacrosanct for Ritual fire is being worshiped with fire-oblations and sacrifices to the reverberating Vedic sounds, and they are enwrapped with lotus ponds with lotuses, and even with flowers of forest. [3-1-6]
6. bali homa architam = sacrifice, fire-oblation, being worshipped; puNyam = sacrosanct; brahma ghoSa ninaaditam = Brahma’s, sounds [Vedic sounds,] reverberating with; sa padmayaa padminyaa = with, lotuses, lotus-ponds; vanyaiH cha puSpaiH parikshiptam = of forests, also, with flowers, enwrapped with.
Verse 7
फलमूलाशनैर्दान्तैस्चीरकृष्णाजिनाम्बरैः |
सूर्यवैश्वानराभश्च पुराणैर्मुनिभिर्युतम् || ३-१-७
They have age-old saints with controlled senses who are clad in jute cloths and deerskin, and who subsist on fruits and tubers alone, ye their resplendence is like that that of the Sun-god or the Fire-god. [3-1-7]
7. phala muula ashanaiH = fruit, tuber, feeding on; daanaiH = controlled senses; chiira = jute cloths; krishNa ajina = deerskin; ambaraiH = clothed with; suurya vaishvanara aabhaiH cha = Sun, Fire, in resplendence; puraaNaiH munibhiH yutam = age-old, saints, having in them [the hermitages.]
Verse 9
ब्रह्मविर्भिर्महाभागैर्ब्राह्मणैरुपशोभितम् |
तद्दृष्ट्वा राघवः श्रीमांस्तापसाश्रममण्डलम् || ३-१-९
अभ्यगच्छन्महातेजा विज्यं कृत्वा महद्धनुः |
That glorious and great resplendent Rama on seeing those precincts of hermitage that is graced with highly blest Brahmans, the knowers of Brahma, neared it, unstringing the bowstring of his great bow. [3-1-9-10a]
9-10a. brahma vidbhiH = with Brahma, knowers of; mahaa bhaagaiH braahmaNaiH upashobhitam = highly, blest ones, by Brahmans, graced with; tat taapasa aashrama mandalam = that, hermits, hermitage, precincts of; dR^iSTtvaa = on seeing; sriimaan mahaatejaa raaghavaH = glorious, great resplendent, Rama; maha dhannuH = great, bow; vi jyam kR^itvaa = without, bowstring, on making it; abhyagacChat = neared it [hermitage.]
Verse 10
दिव्यज्ञानोपपन्नास्ते रामं दृष्ःट्वा महर्षयः || ३-१-१०
अभिजग्मुस्तदा प्रीता वैदेहीं च यशस्विनीम् |
Those great sages, the possessors of divine knowledge, are gladdened on seeing Rama and illustrious Seetha, and they moved towards them welcomingly. [3-1-10-11a]
10b-11a. divya j~naana upapannaH = divine, knowledge, possessors of; te mahR^iSayaH = those, great saints; raamam = at Rama; vaidehiim cha yashashviniim = at Vaidehi [Seetha,] also, the illustrious one; dR^iSTvaa = on seeing; priitaa = gladdened; tadaa = then; adaaabhi jagmuH = towards, moved forward [welcomingly.]
Verse 11 & 12
ते तु सोममिवोद्यन्तं द्इष्ट्वा वै धर्मचारिणम् || ३-१-११
लक्ष्मणं चैव दृष्ट्वातु वैदेहीं च यशस्विनीम् |
मङ्गलानि प्रयञ्जानाः प्रत्यगृह्णान् दृढव्रताः || ३-१-१२
But those sages who are austerely committed to vows, on their seeing Rama, the treader on the path of rectitude, and who is now arising like moon, and at Lakshmana and at glorious Seetha as well, rendered Vedic blessings and welcomed the trio. [3-1-11a-12]
11a-12. te = those sages; dhR^iDha vrataaH = austerely, committed vows; udyantam iva somam = arising, like, moon; dharma chaariNam = at that righteous, path treader – Rama; dR^iSTvaa tu = having seen, but; lakshmanam cha eva = Lakshmana, also, like that; yashashviniim cha vaidehiim = glorious one, also, at Seetha; mangalaani pra yu~njaanaaH = Vedic Blessings, rendered; pratyagR^ihNan = welcomed [the trio.]
Verse 13
रूपसंहननं लक्ष्मीं सौकुमार्यं सुवेषताम् |
ददृशुर्विस्मिताकारा रामस्य वनवासिनः || ३-१-१३
Those forest-dwelling sages saw the physical built, its augustness and gracefulness, and his fine attire remaining in astonished postures. [3-1-13]
13. vana vaasinaH = forest, dwelling sages; dadR^ishuH = saw; raamasya = of Rama; ruupa samhananam = physical built; akshmiim = its augustness; saukumaaryam = gracefulness; su veSataam = finely attired one; vismita aakaaraa = with astonished, postures.
Verse 14
वैदेहीं लक्ष्मणं रामं नेत्रैरनिमिषैरिव |
आश्चरभूतान् ददृशुः सर्वे ते पनवासिनः || ३-१-१४
The forest-dwellers saw Seetha, Lakshmana and Rama, without a wink on their own eyes, as that trio is causing surprise with their arrival.
14. sarve te vana vaasinaH = all, those, forest-dwellers; aashcharya bhuutaan = surprise, causers of [they cause surprise with their unannounced arrival]; vaidehiim Lakshmanam raamam = at Vaidehi, Lakshmana, Rama; a nimiSaiH = without, a wink [or, those that do not wink – the gods; iva = like, as though they are; netraiH with eyes; dadarshuH = saw.
Verse 15
आत्रैनं हि महाभागाः सर्वभूतहिते रताः |
अतिथिं पर्णशालायां राघवं संन्यवेशयन् || ३-१-१५
Those august sages that are interested in the well being of all beings have indeed accommodated Rama in that hermitage, as Rama is their guest a priori. [3-1-15]
15. sarva bhuuta hite rataH = in all, beings’, welfare, interested; mahaa bhaagaaH = august sages; atra parNa shaalaayaam = into, hermitage; atithim = being the guest [guest a priori]; enam raaghavam = him, that Rama; samnyveshayan hi = accommodated, indeed.
Verse 16
ततो रामस्य सत्कृत्य विधिना पावकोपमाः |
अजह्रुस्ते महाभागाः सलिलं धर्मचारिणः || ३-१-१६
Then those august sages who are similar to sacred fire in glow have procedurally accorded guestship to Rama, and fetched water for him. [3-1-17]
16. tataH = then; paavaka upamaa = sacred fire, similar to; mahaabhaagaa = august ones; te dharma chaariNaH = they, the virtue, practisers -sages; vidhinaa satkR^itya = procedurally, according guestship; raamasya salilam ajahruH = for Rama, water, they fetched.
Verse 17 & 18a
मङ्गलानि प्रयुञ्जना मुदा परमया युताः |
मूलं पुष्पं फलं सर्वमाश्रमं च महात्मनः || ३-१-१७
निवेदयित्वा ध्र्मज्ञास्ते तु प्राञ्जलयोऽब्रुवन् |
On sounding out Vedic blessings those virtuous sages have offered flowers, fruits and tubers, and even the entire hermitage to that great soul Rama, and then with their palms adjoined. [3-1-17-18a]
17-18a. mangalaani prayu~njaanaa = Vedic Blessings, chanting; te tu = they, but; dharmaj~naH = virtuous ones; paramayaa mudaa yutaa = with great, delightedness, having; muulam puShpam phalam = tubers, flowers, fruits; sarvam aashramam ca = entire, the hermitage, too; mahaatmanaH = to that great soul Rama; nivedayitvaa = on offering; praa~njalaH abruvan = with adjoined palms, spoke.
Verse 18b & 19a
धर्मपालो जनस्यास्य शरण्यश्च महायशाः || ३-१-१८
पूजनीयश्च मान्यश्च राजा दण्डधरो गुरुः |
“The king will have great renown for he is the ruler of the righteousness of these people, a protector, a respectable and adorable one, and as he wields the sceptre of justice, he is a revered one too… [3-1-18-19a]
18b-19a. raajaa mahaa yashaaH = king is, with great renown; asya janasya dharma paalaH = this, people’s, righteousness, ruler of; sharaNyaH ca = protector, also; maanyaH cha = respectable one, also; pujaniiyaH cha = adorable one, also; danDa dharaH = stick [sceptre,] wielding one; guruH = revered one.
Verse 19b & 20a
इन्द्रस्यव चतुर्भागः प्रजा रक्षति राघव || ३-१-१९
राजा तस्माद् वरान् भोगान् रम्यान् भुङ्कै नम |
“The fourth part of Indra is the protector of people, called the king, and hence Oh! Raghava, the king is hailed, and hence he enjoys best and delightful fortune… [3-1-19b-20a]
19b-20a. raaghava = oh, Raghava; indrasya eva chatur bhaaga = Indra’s, thus, fourth, part; prajaa rakshati = people, protecting; raajaa tasmaat namaskR^itaH = king, thereby, hailed; varaan ramyaan bhogaan bhunkte = best, delightful, fortune, he enjoys.
Verse 20b & c
ते वयं भवता रक्ष्या भवद्विषयवासिनः |
नगरस्थो वनस्थोवा त्वं नो राजा जनेश्वरः || ३-१-२०
“You alone have to protect us as we are the subjects living in your kingdom..May you be in the capital… or in the forest…you are our king… [3-1-20b,c]
20b-c. bahavat vishaya vaasinaH = your, in kingdom, dwellers; te vayam = they, what we are; bhavataa rakshyaa = by you, to be protected; tvam = you; nagarashtaH vaa vanasthaH = be in the capital, either, be in forests; naH raajaa = you are, our, king; jana iishvara = of people.
Verse 21
न्यस्तदण्डा वयं राजञ्जितक्रोधा जित्रेन्द्रियाः |
रक्षणीयास्त्वया श्श्वद्गर्भभूतास्तपोधनाः || ३-१-२१
“We gave-up punishments, either physically or by the power of curses, conquered are our anger and senses, and our ascesis is the only wealth of ours, thus oh! King, we are to be protected by you, like the foetus inside a womb… [3-1-21]
21. vayam = we are; nyasta danDaa = gave up, punishing; raajan = oh! King; jita krodhaa jita indriyaaH = conquered, anger, conquered, senses; tapodhanaaH = ascesis, the only wealth [to us]; rakshaNiiyaaH tvayaa = [we are to be] protected, by you; shashvat garbha bhuuta = [like] foetus, womb, inside.
Verse 22
एवमुक्त्वा फलैर्मुलैह् पुष्पैरन्यैश्च राघवम् |
वन्यैश्च विविधाहारैः सलक्ष्मणमपूजयन् || ३-१-२२
Thus saying they worshipped Raghava along with Lakshmana, on giving fruits, tubers, flowers and other varieties of forest foods. [3-1-22]
22. evam uktvaa = thus, saying; raaghavam = Raghava is; sa lakshmanam = along with, Lakshmana; phalaiH muulaiH puSpaiH anyaiH cha = with fruits, tubers, flowers, and others, also; vanayaiH cha = of forest, also; vividha aahaaraiH = variety of, foods; apuujayan = worshipped.
Verse 23
तथान्ये तापसाः सिद्धा रामं वैश्वानरोपमाः |
न्यायवृत्ता यथान्यायं तर्पयामासुरीश्वरम् || ३-१-२३
Thus other saints and sages who are the followers of the virtue, and similar to the Sacred Fire adored Rama, the king, according to the wont of custom. [3-1-23]
23. tathaa = thus; vaishvanaraH upamaa = Sacred Fire, similar to [the sages]; anye nyaaya = other, vR^ittaa = virtue, followers; taapasaaH siddhaaH = saints, sages; raamam = to Rama; yathaa nyaayam = as per, the wont of custom; iishvaram = the king is; tarpayaamaasuH = adored.
