Sri Valmiki Ramayanam - Ayodhya Kanda (Book 2) Sarga 53 to 62

Sree MadValmiki Ramayanam

( Translation and Commentary by Scholar,   

 Sreeman Brahmasree Desiraju Hanumantharao ji

and  Sreeman Brahmasree K M K Murthy ji )

Sree MadValmiki Ramayanam

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 53

Introduction

Rama tries to send Lakshmana back to Ayodhya, apprehending trouble for Kousalya and others in the hands of Kaikeyi. Lakshmana however refuses to return to Ayodhya, pleasing his inability to survive in the absence of Rama. Rama thereafter agrees again for Lakshmana’s stay in the forest with him.

sa tam vR^ikSam samaasaadya samdhyaam anvaasya pashcimaam |
raamaH ramayataam shreSThaiti ha uvaaca lakSmaNam || 2-53-1

1. raamaH= Rama; shreshhTaH= the foremost; ramayataam= of these affording happiness to others; samasaadya= reached; tam vR^ikshham= the aforesaid tree; anvaasya= worshipped; pashchimaam= the western; sandhyaam= twilight; uvaacha ha= and spoke; iti= thus; lakshhmaNam= to Lakshmana:

Rama, the foremost of those affording happiness to others, reached the aforesaid tree, worshipped the western twilight and spoke to Lakshmana as follows:

adya iyam prathamaa raatrir yaataa jana padaat bahiH |
yaa sumantreNa rahitaa taam na utkaNThitum arhasi || 2-53-2

2. iyam= “This; raatriH= night; yaa= which; yaatraa= has got past (us); apya= today; bahiH= outside; janapadaat= the inhabited territory; prathamaa= is the first one; rahitaa= without; sumantreNa= Sumantra. naarahasi= You ought not; utkaN^Thitum= repent; taam= over it.”

“This might which has got past us today outside the inhabited territory is the first night which has passed without Sumantra. You ought not repent over it.”

jaagartavyam atandribhyaam adya prabhR^iti raatriSu |
yoga kSemaH hi siitaayaa vartate lakSmaNa aavayoh || 2-53-3

3. lakshhmaNaH= “Oh, Lakshmana! atandribhyaam= Remaining free from lassitude; jaagartavyam= (we must both) keep awake; raatrishhu= during nights; adya prabhR^iti= from today. yoga kshhemou= The gain and security; siitaayaaH= of Sita; vartate hi= indeed depend; aavayoH= on us two.”

“Remaining free from lassitude, we must both keep awake during nights, from today Lakshmana! The safety and welfare of Sita indeed depend on us two.”

raatrim kathamcit eva imaam saumitre vartayaamahe |
upaavartaamahe bhuumaav aastiirya svayam aarjitaiH || 2-53-4

4. vartayaamahe= “Let us pass; imaam raatrim= this night; kathamchideva= any how; soumitre= Lakshmana! upaavartaamahe= Let us lie down; bhuumou= on the ground;aastiirya= covering it; aarjitaiH= (by things ) procured; svayam= by our own(hands).”

“Let us pass this night anyhow, Lakshmana! Let us lie down on the ground, covering it by straw, leaves and so on, procured by our own hands.”

sa tu samvishya medinyaam mahaa arha shayana ucitaH |
imaaH saumitraye raamaH vyaajahaara kathaaH shubhaaH || 2-53-5

5. samvishya= Streching himself; madinyaam= on the ground; saH= Rama; mahaarha shayanochitaH= who was accustomed to a luxurious coach; vyaajahaara= uttered; imaaH= these; shubhaaH= suitable; kathaaH= words; soumitraye= to Lakshmana:

Streching himself on the bare ground, Rama, who was accustomed to a luxurious coach, uttered the following suitable words to Lakshmana:

dhruvam adya mahaa raajo duhkham svapiti lakSmaNa |
kR^ita kaamaa tu kaikeyii tuSTaa bhavitum arhati || 2-53-6

6. dhruvam= “assuredly; mahaaraajaH= the emperor; svapiti= is sleeping; duHkham= badly; adya= to-night; kaikeyiitu= while Kaikeyi; kR^takaamaa= having realized her ambitions; arhati= ought; bhavitum= to feel; tushhTaa= satisfied.”

“Assuredly the emperor is sleeping badly tonight, while Kaikeyi, having realized her ambitions, ought to feel satisfied.”

saa hi devii mahaa raajam kaikeyii raajya kaaraNaat |
api na cyaavayet praaNaan dR^iSTvaa bharatam aagatam || 2-53-7

7. dR^ishhTvaa= “seeing; bharatam= Bharata; aagatam= returned; saa= that; devii= queen; kaikeyii= Kaikeyi; na chyaavayedapi= (I am afraid) may not expel; praaNaan= the lives; mahaaraajam= of the emperor; raajya kaaraNaat= hi indeed for the sake of kingdom.”

“Seeing Bharata returned, queen Kaikeyi, I am afraid, may not expel the lives of the emperor for the sake of kingdom.”

anaathaH caiva vR^iddhaH ca mayaa caiva vinaakR^itaH |
kim kariSyati kaama aatmaa kaikeyyaa vasham aagataH || 2-53-8

8. vR^iddhascha= “aged; anaathashcha= (and therefore) helpless; mayaarinaacha= deprived of my presence; kim karishhyati= what will he do; kR^itaH= dominated as he is; kaamaatmaa= by his passion (for Kaikeyi); aagataH= and who has fallen; kaikeyiivasham= into clutches of Kaikeyi.”

“Aged and (therefore) helpless, deprived of my presence, what will he do, dominated as he is by his passion for Kaikeyi and who has fallen into the clutches of Kaikeyi.”

idam vyasanam aalokya raaj~naH ca mati vibhramam |
kaamaeva ardha dharmaabhyaam gariiyaan iti me matiH || 2-53-9

9. aalokya= “reflecting on; idam=this; vyasanam= misfortune; raaG^yaH=of the king; mativibhramamcha= and his mental derangement; me= my; matiH= belief; iti= (is) that; kaama eva= passion alone; gariiyaan= is stronger; artha dharmaabhyaam= than earthly gain and religious merit.”

“Reflecting on this misfortune of the king and his mental derangement, I deem that passion alone is greater than early gain and religious merit.”

ko hi avidvaan api pumaan pramadaayaaH kR^ite tyajet |
chanda anuvartinam putram taataH maam iva lakSmaNa || 2-53-10

10. kaH pumaan= “what man; avidyaanapi= however deluded; tataH= (what) father; pramadaayaaH kR^ite=on account of a woman; chandaamvartinam= at his own will and pleasure; tyajet= abandon; putram= a son; maamiva= like myself?”

“what man however deluded, what father on account of a woman, at his own will and pleasure, abandon a son like myself?

sukhii bata sabhaaryaH ca bharataH kekayii sutaH |
muditaan kosalaan eko yo bhokSyati adhiraajavat || 2-53-11

11. bataH= “Alas, kaikeyiisutaH=Kaikeyi’s son; bharataH= Bharata; ekaH= alone; sukhii= is happy; sa bhaaryaH= along with his wife; yaH= who; adhiraajavat= like an overlord; bhokshhyati= will enjoy; muditaan= the prosperous; kosalaan= kingdom of Kosala.”

“Alas, Kaikeyi’s son Bharata (alone) is happy along with his wife. Like an overlord, he is going to enjoy the prosperous kingdom of Kosala.”

sa hi sarvasya raajyasya mukham ekam bhaviSyati |
taate ca vayasaa atiite mayi ca araNyam aashrite || 2-53-12

12. taate= “father; vayasaa atiite= is superannuated. Mayicha =I; aasthite= am staying; areNyam= in the forest. saH= Bharata; bhavishhyanti= will become; ekam= the prime; mukham= head; sarvasya= for the entire; raajyasya= kingdom.”

“Father is superannuated. I am staying in the forest. Bharata will become the prime head for the entire kingdom.”

artha dharmau parityajya yaH kaamam anuvartate |
evam aapadyate kSipram raajaa dasharatho yathaa || 2-53-13

13. yaH= “he who; anuvartate= persues; kaamam= sensuous pleasures; parityajya= neglecting; artha dharmou= his real interests and discipline; kshhipram= soon; aapadyate= comes to distress; evam= in the same way; raaja dasharatho yathaa= as king Dasaratha has.”

“He who pursues sensuous pleasures neglecting his real interests and discipline soon comes to distress; in the same way as king Dasaratha has.”

manye dasharatha antaaya mama pravraajanaaya ca |
kaikeyii saumya sampraaptaa raajyaaya bharatasya ca || 2-53-14

14. soumya= “Oh,good brother; manye= I think; kaikeyii-= that Kaikeyi; sampraaptaa= came (into our house); dasharathaantaaya= to bring about an end to Dasaratha, mama pravraajanaayacha= to send me into exile; raajyaayacha= (and to secure) kingship; bharatasya= for Bharata.”

“It seems that Kaikeyi came into our house, oh good brother, to bring about an end to Dasaratha, to send me into exile and to secure kingship for Bharata.”

api idaaniim na kaikeyii saubhaagya mada mohitaa |
kausalyaam ca sumitraam ca samprabaadheta mat kR^ite || 2-53-15

15. soubhaagya mada mohitaa= “blinded by pride of good fortune; kaikeyii= will Kaikeyi; api idaaniim= even now; na samprabaadheta= not persecute; kausalyaamcha= and Sumitra; matkR^ite= because of their relationship with me.”

“Blinded by pride of good fortune, Kaikeyi may even now persecute Kausalya and Sumitra because of their relationship with me.”

maa sma mat kaaraNaat devii sumitraa duhkham aavaset |
ayodhyaam itaeva tvam kaale pravisha lakSmaNa || 2-53-16

16. devii= “queen; sumitraa= Sumitra; maa aavaset sma= will she not dwell; duHkham= with hardship; matkaaraNaat= because of her affinity to me? tvam =You; pravisha= enter; ayodhyaam= Ayodhya; ita eva= from this very place; kaalye= next morning; lakshhmaNa= oh, Lakshmana!”

“Queen Sumitra is likely to suffer hardship because of her affinity to us. From this very place, you proceed to Ayodhya next morning, oh, Lakshmana!”

aham eko gamiSyaami siitayaa saha daNDakaan |
anaathaayaa hi naathaH tvam kausalyaayaa bhaviSyasi || 2-53-17

17. aham=”I; ekaH= alone; gamishhyaami= will go; siitayaa saha= along with Sita; daNdakaan= to Dandaka forest. tvam= You; bhavishhyasi= become; naathaH= protector; kausalyaa= to Kausalya; anaathaayaaH= the supportless.”

“I shall proceed to Dandaka forest alone with Sita, while you will be the protector for Kausalya, who has no defender.”

kSudra karmaa hi kaikeyii dveSaat anyaayyam aacaret |
paridadyaa hi dharmaj~ne bharate mama maataram || 2-53-18

18. kaikeyii= “Kaikeyi; kshhudra karmaa= of base deeds; aacharet= may resort to; anyaayyam= unjustified means; dveshhyam= to be disliked. paridadyaHhi= Give(for protection); mama= my; maataram= mother; bharate=to Bharata; dharmaG^ye= oh, virtuous prince!”

“Kaikeyi of base deeds may resort to unjustified means to be disliked. Give (for protection) my mother to Bharata, oh virtuous Prince!”

nuunam jaati antare kasmims striyaH putraiH viyojitaaH |
jananyaa mama saumitre tat api etat upasthitam || 2-53-19

19. kasmin jaatyantare= “In some other birth; soumitre= Oh, Lakshmana; striyaH= women; viyojitaaH= must have been deprived; putraiH= of their sons; mama jananyaa= by my mother. Tasmaat= For that reason; etat= this upasthitam= has arisen; nuunam= certainly.”

“In some other (past) birth, women must have been deprived of their sons by my mother (Kausalya), oh, Lakshmana! For that reason this has arisen certainly.”

mayaa hi cira puSTena duhkha samvardhitena ca |
vipraayujyata kausalyaa phala kaale dhig astu maam || 2-53-20

20. phala kale= “At a time when benefit is to be obtained; mayaa= by me; kausalyaa= Kausalya; vipraayujyata= has been deprived of my company by me, chirapushhTena= who was nurtured up with great pains; astu= Let it be; dhik= woe; maam= to me.”

“At a time when Kausalya should have obtained benefits for her labors repaid by me, she has been deprived of my company by me, who was nurtured by her for a long time and brought up with great pains. Woe to me.”

maa sma siimantinii kaacij janayet putram iidR^isham |
saumitre yo aham ambaayaa dadmi shokam anantakam || 2-53-21

21. maasma kaachit siimantinii= “Let no woman ever; janayet= give birth; iidR^isham= to such; putram= a son; yaH= as; aham= myself; dadmii= who has given; ananthakam= endless; shokam= sorrow; ambaayaaH=to my mother; soumitre= oh, Lakshmana!”

“Let no woman ever give birth to such a son as myself, who have caused perpetual grief to my mother, oh, Lakshmana!”

manye priiti vishiSTaa saa mattaH lakSmaNa saarikaa |
yasyaaH tat shruuyate vaakyam shuka paadam arer dasha || 2-53-22

22. manye= “I think; saa shaarikaa= that myna (which is kept as a pet by mother Kausalya); priitivishishhTaa= is more affectionate; mattaH= than I; yasyaaH= (since)her; shruuyate= are heard; tat vaakyam= the words; dasha= “Bite ; shuka= oh, parrot; paadam= the foot; areH= of the enemy’; lakshhmaNa = oh, Lakshmana!”

“Oh, Lakshmana! I think that myna (which is kept as a pet by mother Kausalya) is more affectionate than I, since her are heard the words, “Bite, oh parrot, the foot of the enemy.”

shocantyaaH ca alpa bhaagyaayaa na kimcit upakurvataa |
purtreNa kim aputraayaa mayaa kaaryam arim dama || 2-53-23

23. kim= “what; kaaryam= can be done; mayaa= by me; putreNa= her son; nopakurvataa= who cannot go to her aid; kamchit= even a little(to her); shochantyaaH= who is weeping; alpa bhaagyaayaaH= who is unfortunate; aputraayaaH= and who has no son; arindama= oh, conqueror of foes!”

“What can be done by me, her son, who cannot go to her aid even a little to her, my mother, who is weeping, who is unfortunate and who has no son, oh conqueror of foes?”

alpa bhaagyaa hi me maataa kausalyaa rahitaa mayaa |
shete parama duhkha aartaa patitaa shoka saagare || 2-53-24

24. kausalyaa= “Kausalya; me maataa= my mother; alpabhaagyaa hi= of poor luck indeed; rahitaa= bereft; mayaa= of me; parama duhkhaartaaH= is stricken with great melancholy; shate= and lies; patitaa= fallen; shoka saagare= in a sea of grief.”

“Kausalya my mother of poor luck indeed, bereft of me, is stricken with great melancholy and lies plunged in a sea of grief”

eko hi aham ayodhyaam ca pR^ithiviim ca api lakSmaNa |
tareyam iSubhiH kruddho nanu viiryam akaaraNam || 2-53-25

25. kruddhaH= “Enraged; aham= I; tareyam= can subdue; ishhubhiH= with my arrows; ekaH= single-handed; ayodhyaamcha= not only Ayodhya; pR^ithiviimchaapi= but also earth; lakshhmaNa= oh Lakshmana! viiryam= Valor; akaaraNam nam= is not the cause, not at all”

“Enraged, I can subdue with my arrows single handed not only Ayodhya but also the earth. But it is not a question of valor here.”

adharma bhaya bhiitaH ca para lokasya ca anagha |
tena lakSmaNa na adya aham aatmaanam abhiSecaye || 2-53-26

26. anagha= “Oh, the sinless Lakshmana! aham=I; adharma bhaya bhiitashcha= am terribly concerned of doing wrong; paralokasyacha= and(of ruining my prospects) in the other world. tena= For that reason; aatmaanam= I do not allow myself; naabhishhechaye= to be crowned”

“Oh, the sinless Lakshmana! I am terribly concerned of doing wrong and of ruining my prospects in the other world. Hence, I do not allow myself to be crowned.”

etat anyac ca karuNam vilapya vijane bahu |
ashru puurNa mukho raamaH nishi tuuSNiim upaavishat || 2-53-27

27. raamaH= Rama; nishi= during the night; vijane= in the lonely forest; vilapya= wailed; karuNam= piteously; etat= thus; anyashcha= and in other ways; upaavishat= sat; tushhN^iim= quite; ashrupuurNa mukhaH= his face full of tears.

Rama during the night in that lonely forest, wailed piteously thus and in so many other ways and sat quite, his face full of tears.

vilapya uparatam raamam gata arciSam iva analam |
samudram iva nirvegam aashvaasayata lakSmaNaH || 2-53-28

28. ayodhyaa purii= “the city of Ayodhya; adya= now; tvayi= you; nishhkraante= have come away from it; dhruvam = has certainly; nishhprabhaa= been divested of its splendor; sharvariiva= and resembles a night; gatachandraa= without the moon; raajan= Oh, king; vara= the jewel; aayudhinaam= among armed warriors!”

“The city of Ayodhya, now that you have come away from it, has certainly been divested of its splendor and resembles a night without the moon, Oh, Rama the jewel among armed warriors!”

dhruvam adya purii raamaayodhyaa yudhinaam vara |
niSprabhaa tvayi niSkraante gata candraa iva sharvarii || 2-53-29

29. ayodhyaa purii= “the city of Ayodhya; adya= now; tvayi= you; nishhkraante= have come away from it; dhruvam = has certainly; nishhprabhaa= been divested of its splendor; sharvariiva= and resembles a night; gatachandraa= without the moon; raajan= Oh, king; vara= the jewel; aayudhinaam= among armed warriors!”

“The city of Ayodhya, now that you have come away from it, has certainly been divested of its splendor and resembles a night without the moon, Oh, Rama the jewel among armed warriors!”

na etat aupayikam raama yad idam paritapyase |
viSaadayasi siitaam ca maam caiva puruSa R^iSabha || 2-53-30

30. etat= “this; na= is not; oupayikam= proper; raama= oh Rama; yat paritapyate= that you should grieve; idam= in the manner. vishhaadayasi= You cause distress; siitamcha= to Sita; maamchaiva= and me too; purushharshhabha= oh jewel among men!”

“It is not proper, oh Rama, that you should grieve in this way. You cause distress to Sita and me too, oh jewel among men!”

na ca siitaa tvayaa hiinaa na ca aham api raaghava |
muhuurtam api jiivaavo jalaan matsyaav iva uddhR^itau || 2-53-31

31. raaghava= “Oh, Rama! hiinaa= Bereft; tvayaa= of you; siitaa= Sita; na= will not survive. ahamapi = I also; na jiivaavaH= We shall not survive; muhuurtamapi= even for a moment; matsyaaviva= like fishes; uddhR^iton= pulled out of water.”

“Oh, Rama! Bereft of you , neither Sita nor I will not survive even for a moment, like fish pulled out of water.”

na hi taatam na shatrughnam na sumitraam param tapa |
draSTum iccheyam adya aham svargam vaa api tvayaa vinaa || 2-53-32

32. paramtapa= “Oh, Rama causing pain to the foes! Tvayaa vinaa= without you; aham= I; na hi ichchheyam= do not wish; drashhTum =to see either; taatam= our father; na = nor; shatrughnam=Satrughna; sumitraam= Sumitra; svargamvaapi= nor even heaven.”

“Oh, Rama causing pain to the foes! Without you, I do not wish to see either our father or Satrughna or Sumitra or even the heaven.”

tatastatra sukhaasiine naatiduure niriikshya taam |
nyagrodhe sukR^itaam shayyaam bhejaate dharmavatsalau || 2-53-33

33. tataH= then; dharmavatsalou= Rama and Lakshmana, the lovers of piety; sukhasiinou= sitting comfortably; tatra= there; niriikshhya= (and) seeing; taam shayyaam= that bed; sukR^itaam= well arranged; nyagrodha= under a banyan tree; bhejate= sought (for the bed).”

Then Rama and Lakshmana the lovers of piety, sitting comfortably there and on seeing a bed well- prepared under a banyan tree, sought for the bed.

sa lakSmaNasya uttama puSkalam vaco |
nishamya ca evam vana vaasam aadaraat |
samaaH samastaa vidadhe param tapaH |
prapadya dharmam suciraaya raaghavaH || 2-53-34

34. saH raaghavaH= that Rama; paramtapaH= the terminator of foes; aadaraat= attentively; nishamya= hearing; lakshhmaNasya= Lakshmana’s; vachaH= words; uttama pushhkalam= which were excellent and holistic; prapadya= and adopting; suchiraaya= for a fairly long period; dharmam= the course of conduct prescribed for hermits; vidadhe= resolved; samastaaH= (to stand) all; samaaH= the years; vanavaasam= in exile(with Lakshmana).

Attentively hearing Lakshmana’s words which were excellent and wholistic and adopting for a fairly long period the course of conduct prescribed for hermits, Rama resolved to spend all the fourteen years in exile with Lakshmana.

tatastu tasmin vijane vane tadaa |
mahaabalau raaghavavamshavardhanau |
na tau bhayam sambhramamabhyupeyatu |
ryathaiva simhau girisaanugocharau || 2-53-35

35. tataH tadaa= thence forward; tasmin vane= in that forest; vijane= which was lonely; tou= those; mahaabalou raaghava vamsha vardhanon= (two) powerful offspring of the Raghu race; na abhyupeyatuH= did not admit; bhayam= fear; sambhramam= or agitation; simhou yathaiva= like unto two lions; girisaanu gocharon= dwelling on the slopes of a mountain.

Thence forward, those two powerful offspring of the Raghu race (Rama and Lakshmana) never admitted fear or agitation (while dwelling) in that vast and lonely forest any more than a couple of lions on the slopes of a mountain.

iti vaalmiiki raamaayaNe aadi kaavye ayodhya kaaNDe tripaJNchashaH sargaH

Thus completes canto fifty-three of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 54

Introduction

Rama, Seetha and Lakshmana reach the hermitage of Bharadwaja, situated a the confluence of Ganga and Yamuna rivers. The sage Bharadwaja extends hospitality to them and recommends Chitrakuta as the fittest place for them to sojourn in. Spending the night in discourses on various matters with him, the sage grants him leave early next morning to depart for Chitrakuta.

te tu tasmin mahaa vR^ikSauSitvaa rajaniim shivaam |
vimale abhyudite suurye tasmaat deshaat pratasthire || 2-54-1

1. uSTvaa= having spent; shivaam= the beautiful; rajaniim= night; tasmin mahaa vR^ikSe= under that big tree; te= they (Rama, Seetha and Lakshmana); pratasthire= started; tasmaat deshaat= from that place; suurye= (when the) sun; vimale abhyndite= had clearly risen.

Having spent the beautiful night under the big tree, Rama, Seetha and Lakshmana started from that place when the immaculate sun had risen.

yatra bhaagiirathii gangaa yamunaam abhivartate |
jagmus tam desham uddishya vigaahya sumahad vanam || 2-54-2
te bhuumim aagaan vividhaan deshaamH ca api mano ramaan |
adR^iSTa puurvaan pashyantaH tatra tatra yashasvinaH || 2-54-3

2,3. vigaahya= having entered deeply into; sumahat= a fairly extensive; vanam= forest; te= they; yashasvinaH= the illustrious trios; pashyantaH= seeing; vividhaan= many; bhuumibhaagaan= stretches of land; tatra tatra= and at some places; manoramaan= attractive; deshaamshchaapi= spots; adR^iSTa puurvaan= never seen before; jagmuH= went; uddishya= in the; direction; tam desham= of that region; yatra= where; yamunaa= the River Yamuna; abhipravartate= was flowing forth; gaNgaam= towards River Ganga; bhagiirathiim= associated with name of Emperor Bhagiratha.

Having penetrated into a deep forest, they the illustrious trios, while seeing many stretches of land and at some places, attractive scenery never seen before, proceeded in the direction of that region where river Yamuna was flowing forth towards river Ganga, associated with the name of Emperor Bhagiratha.

Comment: Emperor Bhagiratha had the credit of bringing down the stream to the terrestrial plane by dint of his devotion and austerities in order to purify the ashes of his departed grand uncles.

yathaa kSemeNa gacchan sa pashyamH ca vividhaan drumaan |
nivR^itta maatre divase raamaH saumitrim abraviit || 2-54-4

4. pashyamshcha= observing; vividhaan= various; drumaan= trees; gachchaan= while walking; yathaakshhemena= at ease; saH raamaH= that Rama; abraviit= spoke; saumitram= to lakshmaNa; divase= (when) the day; nivR^ittamaatre= had just receded.

Observing various trees while walking at ease, Rama spoke to Lakshmana (as follows) when the day had just receded.

prayaagam abhitaH pashya saumitre dhuumam unnatam |
agner bhagavataH ketum manye samnihitaH muniH || 2-54-5

5. pashya= perceive; saumitra= Oh, Lakshmana; dhuumaam= the smoke; unnatam= (looking) prominent; ketum= as a sign; bhagavataH= of the glorious god; agneH= of fire; prayaagam abhitaH= near Prayaga (the confluence of the holy Ganga and Yamuna rivers); manye= I think; muniH= the sage (Bharadwaja); sannihitaH= (is staying0 nearby.

"Perceive, Oh Lakshmana, the smoke looking prominent as a sign of the glorious god of fire near Prayaga (the confluence of the holy Ganga and Yamuna rivers). I think that sage Bharadwaja is staying nearby."

nuunam praaptaaH sma sambhedam gangaa yamunayoH vayam |
tathaa hi shruuyate shambdo vaariNaa vaari ghaTTitaH || 2-54-6

6. sma= "Indeed; nuunam= certainly; vayam= we; praaptaaH= have reached; sambhedam= the confluence; gaN^gaayamunayoH= of rivers; Ganga and Yamuna; tathaa hi= yes; shabdaH= the noise; vaariNovaarighaTTitaH= produced by clashing of waters; shruuyate= is heard."

"We have certainly reached the confluence of rivers Ganga and Yamuna. Yes, the noise produced by clashing of waters is heard."

daaruuNi paribhinnaani vanajaiH upajiivibhiH |
bharadvaaja aashrame ca ete dR^ishyante vividhaa drumaaH || 2-54-7

7. daaruuNi= "Pieces of timber; paribhinnaani= split up; upajiivibhiH= by men dependent upon; vanajaiH= forest-products; ete drumaashcha= as also these trees; vividhaaH= of various kinds; dR^ishhyante= are seen; bharadvaajaashrame= in the hermitage of Bharadwaja."

"Pieces of timber split up by men who are dependent upon forest-products, as also these trees of various kinds are seen in the hermitage of Bharadwaja."

dhanvinau tau sukham gatvaa lambamaane divaa kare |
gangaa yamunayoh samdhau praapatur nilayam muneH || 2-54-8

8. gatvaa= having walked; sukham= comfortably; tau= Rama and Lakshmana; dhanvinau= wielding the bows; praapatuH= reached; nilayam= the abode; muneH= of the sage Bhardwaja; sandhuau= near the confluence of; gaN^gaayamunayoH= rivers Ganga and Yamuna; divaakare= (while) the Sun; lambamaane= was falling to the west.

Having walked comfortably, Rama and Lakshmana wielding their bows, reached the abode of the sage Bhardwaja, near the confluence of rivers Ganga and Yamuna, while the Sun was falling to the west.

raamaH tu aashramam aasaadya traasayan mR^iga pakSiNaH |
gatvaa muhuurtam adhvaanam bharadvaajam upaagamat || 2-54-9

9. aasaadya= having reached; aashramam= the hermitage; traasayan= and scaring; mR^iga pakshhiNaH= the beasts and birds(by his very appearance as a bowman); gatvaa= and having proceeded; adhvaanam= on the intervening path; muhuurtam= for a while; raamaH= Rama; upaagamat= approached; bharadvaajam= (the vicinity of) Bharadwaja.

Having reached the hermitage and scaring the beasts and birds (by his very appearance as a bowman) and having proceeded on the intervening path for a while, Rama approached the vicinity of Bharadwaja.

tataH tu aashramam aasaadya muner darshana kaankSiNau |
siitayaa anugatau viirau duuraat eva avatasthatuH || 2-54-10

10. aasaadya= having arrived; asshramam= at the hermitage; viirau= the two valiant princes; darshanakaaN^kshhiNau= who wished to see; muneH= the sage; amugatai= accompanied; siitayaa= by Seetha; tataH= then; avatasthatuH= stood off; duuraadeva= at some distance.

Arriving at the hermitage, the two valiant princes, who wished to see the sage, accompanied by Seetha, halted at first at some distance off.

sa pravishya mahaatmaanamR^ishhim shishhyagaNairvaR^itam |
samshitavratamekaagram tapasaa labdhachakshushham || 2-54-11
huta agni hotram dR^iSTvaa eva mahaa bhaagam kR^ita anjaliH |
raamaH saumitriNaa saardham siitayaa ca abhyavaadayat || 2-54-12

11,12. praveshya= entering; dR^ishhTvaiva= and; beholding= mahaatmaanam= the high-souled; R^ishhim= sage; samshitavaratam= of vivid vows; ekaagram= who had acquired undivided attention; chakshhushham= his glance; labdha= sharpened; tapasaa= through severe meditation; vR^itam= surrounded; shishhya; gaNaiH= by a group of disciples; hutaagnihotram= who had kindled; sacrificial fire; mahaabhaagam= the highly fortunate man; saH raamaH= that Rama; saumitriNaa saartham= together with Lakshmana; siitaayaacha= and Seetha; abhyavaadayat= greeted him with joined palms.

Entering the hermitage and beholding the high-souled sage who was austere and contemplative, his glance sharpened through severe meditation, surrounded by a group of disciples, who had kindled sacrificial fire, the highly fortunate man as he was, Rama together with Lakshmana and Seetha greeted him with joined palms.

nyavedayata ca aatmaanam tasmai lakSmaNa puurvajaH |
putrau dasharathasya aavaam bhagavan raama lakSmaNau || 2-54-13

13. lakshmaNapuurvajaH= Rama(the elder brother of Lakshmana); nyavedayata= introduced; aatmaanam= himself; tasmai= to the sage (as follows:); bhagavan= Oh, venerable sage! avaam= we both; raamalakshhmaNau= are Rama and Lakshmana; putrau= the sons; dasharathasya= of Dasharatha.

Rama (the elder brother of Lakshmana) introduced himself to the sage as follows: "Oh venerable sage! We both are Rama and Lakshmana the sons of Dasaratha."

bhaaryaa mama iyam vaidehii kalyaaNii janaka aatmajaa |
maam ca anuyaataa vijanam tapo vanam aninditaa || 2-54-14

14. iyam= "here is" mama= my; kalyaaNii= blessed; aninditaa= and irreproachable; bharyaa= wife; vaidehi= Seetha; janakaatmajaa= daughter of Janaka; anuyataa= who has accompanied; maam= me; vijanam= to the lonely; tapovanam= forest suitable for religious austerities"

"Here is my blessed and irreproachable wife Seetha, daughter of Janaka who has accompanied me to the lonely forest suitable for religious austerities."

pitraa pravraajyamaanam maam saumitrir anujaH priyaH |
ayam anvagamad bhraataa vanam eva dR^iDha vrataH || 2-54-15

15. pravraajyamaanam= "while I was being sent to exile; pitraa= by my father; ayam= this; priyaH= my beloved; anujaH= younger; bhraataa= brother; saumitriH= Lakshmana(son of Sumitra); dR^iDhavrataH= of firm vows; anvagamat= has(also) followed; maam= me; vanameva= to the forest."

"While I was being sent to exile by my father, my young and beloved brother Lakshmana (son of Sumitra) of firm vows has also followed me to the forest."

pitraa niyuktaa bhagavan praveSyaamaH tapo vanam |
dharmam eva aacariSyaamaH tatra muula phala ashanaaH || 2-54-16

16. bhagavan= "Oh, venerable sage! niyuktaaH= commanded; pitraa= by our father; pravekshhyaamaH= we shall enter; tapovanam= a forest suitable for austerities; tatra= there; charishhyaamaH= we shall practise; dharmameva= asceticism alone; muulaphalaashanaa= living on roots and fruits."

"Oh, Venerable sage! Commanded by our father, we are entering a lonely forest to practise asceticism, living on roots and fruits."

tasya tat vacanam shrutvaa raaja putrasya dhiimataH |
upaanayata dharma aatmaa gaam arghyam udakam tataH || 2-54-17

17. shrutvaa= hearing; tat vachanam= that word; tasya= of that, dhiimataH= virtuous; raajaputrasya= prince(Rama); dharmaatmaa= the pious minded Bharadwaja; tataH= then; upaanayata= offered; gaam= Madhuparka*; udakam= and water; arghyam= to wash his hands with.

Hearing the words of that virtuous prince (Rama), the pious minded sage Bharadwaja then offered Madhuparka* as well as water to wash his hands with.

Comment: Madhuparka is a traditional offering which consists of a mixture of curds, butter, honey and the milk of the coconut as a welcome-drink.

naanaavidhaanannarasaan vanyamuulaphalaashrayaan |
tebhyo dadau taptatapaa vaasam chaivaabhyakalpayat || 2-54-18

18. taptatapaaH= the sage, who had practiced austerities; dadau= gave; tebhyaH= them; annarasaan= delicacies; naanaavidhaan= of many kinds; vanyamuulaphalaashrayaan= prepared from wild roots and fruits; abhi akalpayat= (and) arranged for; vaasamchaiva= their accommodation.

The sage, who had practiced austerities, gave them various kinds of delicacies prepared from wild roots and fruits and also arranged accommodation for them.

mR^iga pakSibhir aasiino munibhiH ca samantataH |
raamam aagatam abhyarcya svaagatena aaha tam muniH || 2-54-19

19. abhyarchya= honouring; svaagatena= with words of welcome; muniH= the sage Bhardwaja; aasiinaH= seated; samantataH= being surrounded on all sides; mR^igapakshhibhiH= with beats, birds; munibhishcha= and hermits; aha= spoke; tam raamam= to that Rama (as follows)

Honouring with words of welcome, the sage Bharadwaja seated, being surrounded on all sides with beasts, birds and hermits, spoke thus to Rama.

pratigR^ihya ca taam arcaam upaviSTam sa raaghavam |
bharadvaajo abraviid vaakyam dharma yuktam idam tadaa || 2-54-20

20. saH bharadvaajaH= that Bharadwaja; abraviit= said; idam vaakyam= these words; dharmayuktam= endowed with righteousness; tadaa= then; raaghavam= to Rama; upavishhTam= who had since taken his seat; pratigR^ihya= after accepting; taam= that; archaam= hospitality.

Bharadwaja then said these endowed with righteousness to Rama, who had since taken his seat after accepting the aforesaid hospitality:

cirasya khalu kaakutstha pashyaami tvaam iha aagatam |
shrutam tava mayaa ca idam vivaasanam akaaraNam || 2-54-21

21. pashyaami khalu= "In fact, I am seeing; tvaam= you; aagatam= coming; iha= here; chirasya= after a long time; kaakutstha= Oh scion of Kakutstha! idam= this; tava= your; akaaraNam= needless; vivaasanam= exile; shrutam cha= has also been heard; mayor= by me."

"In fact, I am seeing you, arriving here after a long time, Oh scion of Kakutstha! And I have heard of your unjust banishment."

avakaasho viviktaH ayam mahaa nadyoh samaagame |
puNyaH ca ramaNiiyaH ca vasatu iha bhagaan sukham || 2-54-22

22. ayam= this; avakaashaH= place; samaagame= at the confluence; mahaanadyoH= of the two great rivers; viviktaH= is secluded; puNyashcha= sacred; ramaNiiyashcha= and delightful; bhavaan= you; vasatu= dwell; iha= here; sukham= comfortably."

"This holy place at the confluence of the two rivers is secluded and delightful. You stay here comfortably."

evam uktaH tu vacanam bharadvaajena raaghavaH |
pratyuvaaca shubham vaakyam raamaH sarva hite rataH || 2-54-23

23. vachanam= these words; uktam= having been spoken; evam= thus; bharadvaajena= by Bharadwaja; raamaH= Rama; raaghavaH= born in Raghu dynasty; rataH= interested; sarvahite= in the welfare of all; pratyuvaacha= replied; shubham= in these pleasant; vaakyam= words.

Addressed in these words by Bharadwaja, Rama, born in Raghu dynasty, for his part, interested in the welfare of all, replied in the following pleasant words.

bhagavann itaaasannaH paura jaanapado janaH |
sudarshamiha maam prekshya manye.aha mimamaashramam || 2-54-24
aagamiSyati vaidehiim maam ca api prekSako janaH |
anena kaaraNena aham iha vaasam na rocaye || 2-54-25

24,25. janaH= the people; paurajaanapadaH= of the city and the rural folk; bhagavan= Oh venerable sir; aasannaH= are nearer; iha= to this place prekshhya= finding; maam= me; sudarsham= easy to behold; iha= at this place,; janaH= people; prekshhakaH= keen to see; vaidehiim= Seetha; maam chapi= and myself; aham= I; manye= presume; aagamishhyati= will make their appearance; imam aashramam= at this hermitage.

"The people of the city and the rural folks Oh venerable sir, are nearer to this place. Finding me easy to see at this place, people keen to see Seetha and myself, I presume, will make their appearance at this hermitage. For this reason, I do not wish to stay here."

eka ante pashya bhagavann aashrama sthaanam uttamam |
ramate yatra vaidehii sukha arhaa janaka aatmajaa || 2-54-26

26. pashya= “See; uttamam= some excellent; aashramasthaanam= site for a hermitage; ekaante= in some lonely place; bhagavan= Oh venereal sir; yatra= where; vaidehii= Seetha; janakaatmajaa= daughter of Janaka; sukhaarhaa= who deserves comfort; rameta= may find delight.”

“See some excellent Seetha suitable for a hermitage in some lonely place, Oh venerable sir, where Seetha, the daughter of Janaka, who is worthy of every comfort, may find delight in it.”

etat shrutvaa shubham vaakyam bharadvaajo mahaa muniH |
raaghavasya tataH vaakyam artha graahakam abraviit || 2-54-27

27. shrutvaa= hearing; etat= these; shubham= auspicious; vaakyam= words; raaghavasya= of Rama; bharadvaajaH= Bharadwaja; mahaa muniH= the great sage; tataH= then; abraviit= spoke; arthagraahakam= suggestive; vaakyam= words.

Hearing these auspicious words of Rama, Bharadwaja the great sage then for his part spoke these suggestive words.

The said commentator. According to the latest measurements, the distance is calculated as eighty miles. Making allowance for the difference in the standard of measurement abtaining in those days the figure arrived at by the learned commentator appears to be fairly concet.

dasha kroshaitaH taata girir yasmin nivatsyasi |
maharSi sevitaH puNyaH sarvataH sukha darshanaH || 2-54-28
go laanguula anucaritaH vaanara R^iSka niSevitaH |
citra kuuTaiti khyaataH gandha maadana samnibhaH || 2-54-29

28,29. dashakroshe= sixty miles*; itaH= from here; taataH= dear son; puNyaH= (lies) a sacred; giriH= mountain; yatra= on which; nivatsyasi= you will take up your dwelling; maharshhi sevitaH= which region is inhabited by great sage; sukha darshanaH= is charming to look at; sarvataH= from all sides; ;golaaNgauulacharitaH= infested by the black species of monkeys with a long tail; vaanara rakshhanishhevitaH= haunted by apes and bears; khyaataH= known by the name; chitrakuutaH iti= of Chitrakuta; gandhamaadana sannibhaH= which closely resembles Gandhamadana mountain.

“Sixty miles from here, dear son, lies a sacred mountain on which you may takeup your dwelling, which region is inhabited by great sages, is charming to look at from all sides, infested by the black species of monkeys with a long tail, haunted by apes and bears, known by the name of Chitrakuta and which closely resembles Gandha maadana mountain.”

The author of commentary known by the name of ‘Ramayana Siromani’construes the word ‘ Dasha’ in the sense that it should be split up as ‘ Dasha cha, Dasha cha, Dasha cha(meaning three times then = thirty Kroshes) Since 1 krosh= 2 miles, 30 kroshes= 60 miles and thus approximate to the figure worked out by the said commentator. According to the latest measurements, the distance is calculated as eighty miles. Making allowance for the difference in the standard of measurement abtaining in those days the figure arrived at by the learned commentator appears to be fairly concet.

yaavataa citra kuuTasya naraH shR^ingaaNi avekSate |
kalyaaNaani samaadhatte na paape kurute manaH || 2-54-30

30. yaavataa= “ As long as naraH= a man; avekshhate= observes; shR^iNgaani= the peaks; chitrakuutasya= of Chitrakuta mountain; samaadhatte= he will perform; kalyaaNaani= virtuous acts; nakurute= and never sets; manaH= his mind; paape= on sin.”

“As long as a man observes the peaks of Chitrakuta mountain, he will perform virtuous deeds and will never set his mind on a sin.”

R^iSayaH tatra bahavo vihR^itya sharadaam shatam |
tapasaa divam aaruudhaaH kapaala shirasaa saha || 2-54-31

31. tatra= there( on that mountain); bhavaH= many; R^ishhayaH= sages; sharadaam shatam= (having spent) hundred winters; tapasaa= in austerities; vihR^itya= as though in sport; aaruudhaaH= ascended; divam= to heaven; kapaala shirasaa saha= in company of Shiva (attaining final emancipation)

“On that mountain, many sages having spent hundred years in austerities as though in sport , ascended to heaven, duly attaining their final emancipation.”

Kapaala Shiras is the name of Shiva which means happiness or final emancipation.

praviviktam aham manye tam vaasam bhavataH sukham |
iha vaa vana vaasaaya vasa raama mayaa saha || 2-54-32

32. aham= “I; manye= consider; tam vaasam= that abode(on the mountain) praviviktam= to be a very lonely; sukham= and comfortable one; bhavataH= for you; iha vaa= or here itself; vasa= stay; mayaa saha= with me; vanavaasaaya= for the period of exile; raama= Oh, Rama!’

“I consider that mountain to be a very lonely and comfortable place for you to live in. Orelse stay with m here itself, during the period of your exile, Oh Rama!”

sa raamam sarva kaamaiaH tam bharadvaajaH priya atithim |
sabhaaryam saha ca bhraatraa pratijagraaha dharmavit || 2-54-33

33. saH bharadvaajaH= that Bharadwaja; dharmavit= the pious man; pratijagraaha= entertained; priyaatithim= his beloved guest; tam raamam= that Rama; sa bhaaryam= with his consort; bhraatraa sahacha= and with his brother Lakshmana; sarvakaamaiH= with all desired objects.

The pious sage Bharadwaja fulfilled all desires of Rama; who was his beloved guest and who was accompanied by his consort, Seetha and his brother, Lakshmana.

tasya prayaage raamasya tam maharSim upeyuSaH |
prapannaa rajanii puNyaa citraaH kathayataH kathaaH || 2-54-34

34. tasya raamasya= (while) that Rama; upeynshhaH= having approached; tam maharshhim= that great sage; prayaage= at Prayaga(the confluence of Ganga and Yamuna); kathayataH= was talking; chitraah= on various; kathaaH= matters; puNyaa= the auspicious; rajanii= night; prasannaa= arrived.

While Rama, having approached that great sage at Prayaga(the confluence of Ganga and Yamuna), was discoursing on various topics, the auspicious night arrived.

siitaatR^itiiya kaakutsthah parishraantaH sukhochitaH |
bharadvaajaashrame ramye taam raatri mavastsukham || 2-54-35

35. parishraantaH= greatly fatigued; kaakutsthaH= Rama(scion of Kakutstha) siitaatR^itiiyaH= (accompanied by) Seetha as the third (Lakshmana being the second); sukhochitaH= and desered all comforts; suham= happily; avasat= spent; taam raatrim= that night; ramie= at the lovely; bhardvaajaashrame= hermitage of Bharadwaja.

Greatly fatigued, Rama(Scion of Kakutstha) accompanied by Seetha as the third (Lakshmana being the second) who was accustmed to all comforts, happily spent that night at the lovely hermitage of Bharadwaja.

prabhaataayaam rajanyaam tu bharadvaajam upaagamat |
uvaaca nara shaarduulo munim jvalita tejasam || 2-54-36

36. rajan yam= (when) the night; prabhaataayaam= was gleaming into a dawn; narashaarduulaH= Rama, the lion among men; upaagamat= approached; munim= the sage; bharadvaajam= Bharadwaja; jvalita tejasam= gleaming with resplendence, uvaacha= (and) spoke (as follows).

When the night was gleaming into a dawn, Rama the lion among men approached the sage Bharadwaja, who was gleaming with resplendence and spoke as follows:

sharvariim bhavanann adya satya shiila tava aashrame |
uSitaaH sma iha vasatim anujaanaatu no bhavaan || 2-54-37

ushhitaaH sma= “ we have stayed; iha tava aashrame= in this, you hermitage; sharvariim= for the night; bhagavan= Oh, venerable sir, satya shiila= practicing truthfulness ! adya= now; bhavaan= you; anujaanaatu= give permission; naH= to us; vasatim= for fixing our residence.”

“We have lodged in your hermitage tonight, Oh venerable sir! (Pray) you give us permission for fixing our residence now, Oh sage practicing truthfulness !”

raatryaam tu tasyaam vyuSTaayaam bharadvaajo abraviid idam |
madhu muula phala upetam citra kuuTam vraja iti ha || 2-54-38

38. tasyaam= that; raatryaam= night; vyushhTaayaam= having come to an end; bharadvaaja= Bhardwaja; abraviit= spoke; idam= these words; iti= thus; vraja= “proceed; chitrakuutam= to Chitrakuta; madhu muula phalopetam= rich in honey, tubers and fruits.”

That night having come to an end, Bharadwaja replied for his part, as follows: “Proced to Chitrakuta, rich in honey, tubers and fruits.”

vaasamaupayikam manye tava raama mahaabala |
naanaanagagaNopetaH kinnaroragasevitah || 2-54-39
mayuuranaadaabhiruto gajaraajanishhevitaH |
gamyataam bhavataa shailashchitrakuuTaH sa vishrutaH || 2-54-40
puNyashcha ramaNiiyashcha bahumuulaphalaayutaH |

39,40. manye= “I consider; vaasam= the abode(of Chitakuta); oupayikam= the right place; tava= for you; raama= Oh Rama; mahaa bala= possessed of great strength! Bhavataa= you; gamyataam= set off for; saH= that; vishrutaH= well known; puNyashcha= sacred; ramaNiiyashcha= and lovely; chitrakuuTa shailaH= mountain, Chitrakuta; naanaagagaNopetaH= which is adorned with clusters of trees of every description; kinnaroraga sevitaH= frequented by Kinnaras and Nagas; mayuura naadaabhirutaH= is rendered charming by the cries of peapcocks; gaja raja niveshhitaH= and infested with lordly elephants; bahumuula phalaayutaH= and bountiful with tubers and fruits.

“I consider the abode of Chitrakuta as the right place for you to stay, Oh Rama, possessed of great strength! You set off for that well-known, sacred and lovely mountain, Chitrakuta which is adoned with clusters of trees of every description, frequented by Kinnaras and Nagas, is rendered charming by the cried of peacocks and infested with lordly elephants and bountiful with tubers and fruits.”

tatra kunjara yuuthaani mR^iga yuuthaani ca abhitaH || 2-54-41
vicaranti vana anteSu taani drakSyasi raaghava |

41.kiNjarayuuthami= (since) herds of elephants; mR^igayuuthani= and troops of deer; vicharanti= wander; abhitaH= all around; vanaante= in the woodlands; tatra= there; drakshhyasi= you will visibly notice; taani= them; raaghava= Oh rama!

“Since herds of elephants and troops of deer wander all around in the woodlands there, you will visibly notice them Oh Rama!”

saritprasravaNaprasthaan dariikandharanirgharaan || 2-54-42
charataH siitayaa saardham nandishhyati manastava |

42. charataH= Roaming about; siitayaa saartham= with Seetha; tava= your; manaH= mind; nandishhyati= will be delighted(to see) saritprasravaNaprasthaan= rivers; cascades, peaks of mountains; dariikandara nirjharaan= fissures in rocks, caves and rivulets.

“Roaming about with Seetha, your mind will be delighted to see rivers, cascades, peaks of mountains, fissures in rocks, caves and rivulets.”

prahR^iSTa koyaSTika kokila svanaiH |
rvinaaditam tam vasudhaa dharam shivam |
mR^igaiH ca mattaiH bahubhiH ca kunjaraiH |
suramyam aasaadya samaavasa aashramam || 2-54-43

43. samavaasa= ‘Settle down; aashramam= in a hermitage; aasaadya= after reaching; shivam= the auspicious; suramyam= and absolutely beautiful; vasudhaadharam= Chitrakuta mountain; vinaaditam= reverberant in all directions; prahR^ishhTakoyashhTika kokila svanaiH= with the notes of small white craves and cuckoo birds; bahubhiH= and with many; mR^igaishcha= deer and; kuNjaraishcha= elephants; mattaiH= in rut.”

“After reaching the auspicious and absolutely beautiful Chitrakuta mountain, reveberant in all direction with the notes of small white cranes and cucukoo birds as well as with many kinds of deer and elephants in rut, settle down there in a hermitage.”

ityaarshhe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe chatuHpamchaashaH sargaH

Thus completes 54th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 55

Introduction

Sage Bharadwaja informs the route by which Rama and Lakshmana can reach Chitrakuta. They cross the River Yamuna by a raft prepared by themselves. Seetha prays the River Yamuna and a fig tree called Syama. The three of them traveled for a couple of miles along the bank of Yamuna, strolling in the charming forest and reach a leveled ground on the bank to take rest for the night.

ushhitvaa rajaniim tatra raajaputraavarimdamau |
maharshhimabhivaadyaatha jagmatustam girim prati || 2-55-1

1. ushhitvaa= having stayed; rajaniim= the night; tatra= there; raajaputrau= the princes; arindamau= the annihilators of enemies; atha= thereafter; abhivaadya= offered salutation; maharshhim= to the sage; jagmatuH= and proceeded; tamgirimprati= towards that mountain.

Having stayed that night there, those princes the annihilators of enemies, thereafter offered salutation to the sage Bharadwaja and proceeded towards that mountain of Chitrakuta.

teshhaam chaiva svastyayanam maharshhiH sa chakaara ha |
prasthitaamshchaiva taan prekshyapitaa putraanivaanvagaat || 2-55-2

2. saH maharshhiH= that great sage; chakaaraha= performed; svastyanam= a religious; rite ensuring a safe journey; teshhaam= for them; prekshhya= seeing; taan= them; prasthitaan= setting out; anvagaat cha= (the sage) followed them for a distance; putraaniva= like his own sons (and daughter-in-law) pita= by a father.

That great sage Bharadwaja performed a religious rite ensuring a sage journey (scattering boiled rice on the ground and invoking blessing through the repetition of certain sacred texts0 for them. Perceiving them setting out for the journey, the sage accompanied them for a distance, as a father would do for his sons (and daughter-in-law).

tataH prachakrame vaktum vachanam sa mahaamuniH |
bhardvaajo mahaatejaa raamam satyaparaakramam || 2-55-3

3. tataH= thereafter; saH bharadvaajaH= that Bharadwaja; mahaamuniH= the great sage; mahaatejaaH= with a remarkable splendour; prachakrame= began; vaktum= to speak; vachanam= (these) words; raamam= to Rama; satya paraakramam= the truly brave man.

Bharadwaja the great sage with a remarkable splendour began to speak the following words to Rama the truly brave man.

gaN^gaayamunayoH sandhimaasaadya manujarshhabhau |
kaaLindiimanugacchhetaam nadiim pashchaanmukhaashritaam || 2-55-4

4. gatvaa= “After approaching; sandhim= the confluence; gaN^gaa yamunayoH= of Ganga and Yamuna; manujarshhabhau= Oh the best of men! anugachchhetaam= follow; kaaLindiinadiim= the River Yamuna; pashchaanmukhaashritaam= which takes to the direction of west.”

“After approaching Oh, the best of men! The confluence of Ganga and Yamuna, follow the river Yamuna which takes to the direction of west.”

athaasaadya tu kaaLinndhiim shiighrasrotasamaapagaam |
tasyaastiirtham pracharitam puraaNam prekshya raaghavau || 2-55-5
tatra yuuyam plavam kR^itvaa tarataamshumatiim nadiim |

5. aasaadya= “reaching; atha= then; aapagaam= the River; kaaLindiim= Yamuna; puraaNam= belonging to olden times; shiighra srotasam= with a rapid stream; prekshhya= and perceiving(in it) tasyaaH tiirtham= the passage for descent into the river; pracharitam= which is too much frequented; raaghava= Oh, Rama! yuunam= you; tarata= cross; nadiim= the river; amshumatiim= Yamuna (the daughter of the sun-god) kR^itvaa= by preparing; plavam=a raft; tatra= there.”

“Reaching the River Yamuna belonging to olden times, having a rapid stream and perceiving in it a passage for descent into the river, which is too much frequented the river, which is too much frequented, you cross the River Yamuna (the daughter of the sun-god) by preparing a raft there, Oh Rama!”

tato nyagrodhamaasaadya mahaantam haritachchhadam || 2-55-6
vivR^iddham bahubhirvaR^ikshaih shyaamam siddhopasevitam |
tasmai siitaaJNjalim kR^itvaa prayuJNjiitaashiSaH shivaaH || 2-55-7

6,7. tataH= “Thereafte (After crossing the River Yamuna); aasaadya= approaching; mahaantam= a large; nyagrodham= banyan tree; shyaamam= named Syama(dark-green); haritachchhadam= growing; bahubhiH= among many; vR^ikshhaiH= trees; siddhopa sevitam= and visited by Siddhas; siitaa= Seetha should; kR^itvaa aJNjlim,= joining her palms; pryuNjita= recite; shivaaH= auspicious; aashishhaH= prayers; tasmai= to the tree.”

After crossing the river Yamuna and approaching a large banyan tree named Syama (dark-green) having green leaves surrounded by many tress and visited by Siddhas, Seetha should, joining her palms, recite her auspicious prayers to the tree.”

samaasaadya tu tam vR^iksham vasedvaatikrameta vaa |
kroshamaatram tato gatvaa niilam drakshyatha kaananam || 2-55-8
palaashabadariimishram ramyam vamshaishcha yaamunaiH |

8. samaasaadya= “Having approached; tam vR^ikshham= that tree; vasedvaa= you can stay there; atikrameta vaa= or go beyond it; gatvaa= after going; kroshamaatram= only for 2 miles; tataH= from there; drakshhyatha= you will see; ramyam= a beautiful; kaananam= forest; niilam= blue in colour; vamshaiH cha= with bamboo trees; yaamunaiH= touching upon Yamuna river; palaashabadariimishram= interspersed with Sallaka and jujube trees.”

“Having approached that tree, you can stay there or go beyond it. After going only for two miles from there, you will see a beautiful forest blue in colour with bamboo trees touching upon Yamuna river and interspersed with Sallaka and jujube trees.”

sa panthaashchitrakuuTasya gataH subahusho mayaa || 2-55-9
ramye maardavayuktashcha vanadaavairviparjitaH |

9. saH= It; paNthaaH= (is) the way; chitrakuutaasya= to Chitrakuta; gataH= it was gone; mayaa= by me; bhuLaH= many times; ramyaH= It is beautiful; maardavayuktashcha= Is endowed with serenity; vivarjitaH= I is free from; vanadaavaiH= forest-fire.

“It is the way to Chitrakuta. I visited that place many times. It is beautiful, endowed with serenity and free from forest-fire.”

iti panthaanamaavedya maharshhH sa nyavartata || 2-55-10
abhivaadya tathetyuktvaa raameNa vinivartitaH |

10. saH maharshhiH= that great sage; aavedya= having informed; paNthaanam= the way; iti= in this manner; tatheti= ‘so be it’; uktvaa= answered; raameNa= by Rama; abhivaadya= paying obeisance to the sage; nyavartata= who returned; vinivartitaH= being urged (by Rama) to return.

Having thus informed the way and ebbing urged by Rama to return after he had paid obeisance to the sage and Rama having replied ‘so be it’, the great sage Bharadwaja returned.

upaavR^itte munau tasmin raamo lakshmaNamabraviit || 2-55-11
kR^itapuNyaaH sma saumitre muniryanno.anukampate |

11. tasmin= that; munau= sage; upaavR^itte= having returned; raamaH= Rama; abraviit= spoke; lakshmaNam= to Lakshmana; saumitre= “Oh, Lakshmana! Sma= we are; kR^ita puNyaaH= accomplished of religious merit; yat= for which reason; muniH= the sage; anukampate shows compassion; naH= towards us.

That sage having returned, Rama spoke to Lakshmana as follows: “Oh Lakshmana! We are fortunate that the sage has shown compassion towards us.”

iti tau puruSavyaaghrau mantrayitvaa manasvinau || 2-55-12
siitaamevaagrataH kR^itvaa kaaLindiim jagmaturnadiim |

12. mantrayitvaa= iscussing; iti= thus; tau= those; purushhavyaaghrau= tigers among men; manasvinau= who were highly wise; jagmatuH= headed for; kaaLindiim= the river Yamuna; kR^itvaa= guarding; siitaam= Seetha; agrataH eva= still in front.

Deliberating thus, Rama and Lakshmana the tigers among men who were highly intelligent, headed for the river Yamuna guarding Seetha still in front.

athaa saadya tu kaaLindiim shiighrasrotovahaam nadiim || 2-55-13
cintaamaapedire sarve nadiijalatitiirSavaH

13. aasaadya= having reached; kaaLindiim nadiim= the River Yamuna; shiighasrotovahaam= running with rapid stream; sarve= all of them; atha= then; aapedire= got chintaam= a thought; nadiijala titiirshhavaH= desirous of crossing the river-waters.

Having reached the River Yamuna, running with rapid stream, all of them then plunged into a thought of how to cross those river-waters.

tau kaaSThasamghaatamatho chakratustu mahaaplavam || 2-55-14
shuSkairvamshaiH samaastiirNamuLiiraishcha samaavR^itam |

14. athau= then; tau= Rama and Lakshmana; chakratuH= made; mahaaplavam= a big raft; kaashhTasamghaatam= with pieces of timber fastened together; samvR^itam= covered; ushhiiraiH= with a kind of grass; samaastiirNam= and spread over with shushhkaiH= dry; vamshaiH= bamboo canes.

Then, Rama and Lakshmana prepared a big raft with pieces of timber fastened together, covered with a kind of grass and spread over with dry bamboo canes.

tato vetasashaakhaashcha jambuushaakhaashcha viiryavaan || 2-55-15
chakaara lakshmaNashchhitvaa siitaayaaH sukhamaasanam |

15. tataH= thereafter viiryavaan= the valiant; lakshmaNaH= Lakshmana; chakaara= made; siitaayaaH= for Seetha; sukham= a comfortable; aasanam= seat; chittvaa= after chopping vetasshaakshaashcha= branches of reeds; jambushaakshaashcha= and branches of rose apple tree.

Thereafter, the valiant Lakshmana made for Seetha a comfortable seat, after chopping branches of reeds and of rose apple tree.

tatra shriyamivaachintyaam raamo daasharathiH priyaam || 2-55-16
iiStsankahhanaabaan taanagtaarioatat plavam |

16. tatra= the; raamaH= Rama; daasharathiH= the son of Dasaratha; aadhyaaropayate= helped to mount; plavam= the raft; taam priyam= that beloved Seetha; samlajjamaanaam= who was feeling shy; iishhat= a little; achintyaam= and who was inconceivable; shriyamiva= like the goddess of fortune.

Then Rama the son of Dasaratha helped Seetha his beloved consort who was unimaginable like the goddess of fortune and who was feeling shy a little- to mount the raft.

paarshve cha tatra vaidehyaa vasane chuuSNaani cha || 2-55-17
plave kaThinakaajam cha raamashchakre sahaayudhaiH |

17. raamaH= Rama; chakre= kept; vasane= the two robes; bhushhaNaani cha= the jewellery; kaThinakaajam cha= shovel and a basket; paarshve= by the side; vaidehyaa= of Seetha; plave= in the raft; tatra= there; sahaayudhaiH= along with weapons.

Rama kept the two robes the jewellery, a shovel and a basket by the side of Seetha in the raft there, along with weapons.

aaropya prathamam siitaam samghaaTam pratigR^ihya tau || 2-55-18
tataH prateraturya ttau viirau dasharathaatmajau |

18. tau= those; viirau= valiant; dasharathaatmajau= sons of Dasaratha; pratigR^ighya= firmly held; samghaaTam=that raft; prathamam= firstly; siitaam aaropya= helped Seetha to ascend (it); tataH= and then; prateratuH= ferried over; yattau= watchfully.

Those valiant sons of Dasaratha firmly held that raft, firstly helped Seetha to ascend it and then ferried across the river watchfully.

kaaLindiimadhyamaayaataa siitaa tvenaamavandata || 2-55-19
svasti devi taraami tvaam paaryenme patirvatam |
yakshye tvaam gonahasreNa suraaghaTashatena cha || 2-55-20
svasti pratyaagate raame puriimikshvaakupaalitaam |

19-20. aayaataa= having arrived; kaaLindiimadhyam= at the middle of Yamuna River; siitaa= Seetha; avandata= offered salutation; enaam= to this river (and prayed a follows; devi= “Oh, goddess of Yamuna! taraami= I am crossing; tvaam= you; svasti= Adieu! Me= (May) my; patiH= husband; paarayet= complete; vratam= his vow; raame= (when) Rama; svasti= safely; pratyaagate= comes back again; puriim= towards the city of; ikshvaaku paalitaam= ruled by the kings of Ikshvaku; gosahasreNa= with thousand cows; suraaghaTashatena= and a hundred drinking vessels.

Having arrived at the middle of Yamuna river, Seetha offered salutation to the river and prayed as follows: “Oh, goddess of Yamuna! Adieu! I am crossing you! May my husband complete his vow! When Rama safely comes back again towards the city of Ayodhya, ruled by Ikshvaku kings I shall propitiate you by offering a thousand cows and a hundred drinking vessels.”

kaaLindiimatha siitaa tu yaacamaanaa kR^itaaJNjaliH || 2-55-21
tiiramevaabhisampraaptaa dakshiNam varavarNinii |

21. siitaa= Seetha; vara varNinii= of excellent complexion; yaachamaanaa= (thus) praying; kR^itaaNjaliH= with joined palms; kaaLindiim= to Yamuna River; atha= forthwith; abhisampraaptaa= reached; dakshhiNam tiirameva= the bank on the southern side.

Seetha of excellent complexion thus praying with joined palms to Yamuna River, forthwith reached the southern side of the river.

tataH plavenaamshumatiim shiighragaamuurmimaaliniim || 2-55-22
tiirajairbahubhirvR^ikshaiH samteruryamunaam nadiim |

22. tataH= thus; plavena= by the raft; samteruH= they crossed; yamunaam nadiim= Yamuna River; shiighragaam= which flows briskly; uurmi maaliniim= wreathed with waves; bahubhiH= with many; vR^ikshhaiH= trees; tiirajaiH= born on its bank; amshumatiim= having rays for its reflection.

Thus, by the raft, Seetha Rama and lakshmaNa crossed the River Yamuna, which flows briskly, wreathed with waves, with many trees born on its bank and having rays for it reflection.

te tiirNaaH plavamutsR^ijya prasthaaya yamunaavanaat || 2-55-23
shyaamam nyagrodhamaaseduH shiitalam haritachchhadam |

23. te= they; tiirNaaH= who have crossed; utsR^ijya= having abandoned; plavam= the raft; prasthaaya= marched through; yamunaavanaat= the river-forest of Yamuna; aaseduH= and reached; shiitalam= a cool; shyaamam nyagrodham= banyan tree called Syama; haritachchhadam= having green leaves.

They, who have crossed the river, abandoned the raft and march through the river-forest of Yamuna and reached a cool banyan tree called Syama having green leaves.

nygrodham tamupaagamya vaidehi vaakyamabraviit || 2-55-24
namaste.antu mahaavR^iksha paarayenme patirvatam |
kausalyaam caiva pashyeyam sumitraam ca yashasviniim || 2-55-25
iti siitaaJNjalim kR^itvaa paryagachchhadvanaspatim |

24,25. upaagamya= having approached; tam nyagrodham= that banyan tree; vaidehii= Seetha; abraviit= spoke; vaakyam= these words; mahaavR^ikshha= “Oh, great tree! Me patiH= let my husband; paarayet= complete; vratam= his vow! pashyeyam= let me see again; kausalyaam cha= Kausalya and; yashasviniim= the illustrious; sumitraam cha= Sumitra; siitaa= Seetha; iti= thus speaking; paryagachchhat= circumambulated; vanaspatim= that tree; aJNjalim kR^itvaa= with joined palms.

Having approached that banyan tree, Seetha spoke these words, “Oh, great tree! Obeisance to you! Let my husband complete his vow! Let me see again Kausalya and the illustrious Sumitra.” Thus speaking, Seetha circumambulated that tree with joined palms.

avalokya tataH siitaamaayaacantiimaninditaam || 2-55-26
dayitaam ca vidheyam ca raamo lakshmaNamabraviit |

26. tataH= then; raamaH= Rama; avalokya= seeing; siitaam= Seetha; ayaachantiim= who was thus praying; aninditaam= who was beloved; vidheyaameha= and who was obedient; abraviit= spoke; lakshhmaNam= to Lakshmana.

Seeing the irreproachable Seetha, who was beloved and obedient to him thus praying, Rama spoke to Lakshmana as follows:

siitaamaadaaya gachchha tvamagrato bharataanuja || 2-55-27
pR^iSThato.aham gamiSyaami saayudho dvipadaam vara |

27. bharatanuja= “Oh, Lakshmana; vara= the best; dvipadaam= among men! Tvam= you; aadaaya= take; siitaam= Seetha; gachchha= and proceed; agrataH= in front; aham= I; saayudhaH= along with weapons; gamishhyaami= will move; pR^ishhTataH= behind.”

“Oh, Lakshmana, the excellent of men! You take Seetha and proceed in the front. I, along with weapons, will follow you behind.”

yadyatphalam praarthayate puSpam vaa janakaatmajaa || 2-55-28
tattatpradadyaa vaidehyaa yatraasya ramate manaH |

28. pradadyaaH= “Give; janakaatmajaa= to Seetha; yadyat= whatever; phalam= fruit; pushhpamvaa= or flower; praarthayate= she desires; tattat= it; yatra= and wherever; asyaaH= this; vaidehyaaH= Seetha’s; manaH= mind; raamate= finds delight.”

“Give to Seetha whatever fruit or flower she desires it and wherever this Seetha’s mind finds delight.”

gachchatostu tayormadhye babhuuva janakaatmajaa || 2-55-29
maataN^gayormadyagataa shubhaa naagavadhuuriva |

29. janakaatmajaa= Seetha; gachchhate= who was walking; madhyagataa= in the middle; taayoH= of both of them; babhuuva= was; shubhaa naaga vadhuuriva= like an auspicious female elephant; madhyagataa= in the middle; maataNgayoH= of two elephants.

Seetha who was walking in the middle of both of them was like an auspicious female elephant in the middle of two elephants.

ekaikam paadapam gulmam lataam vaa puSpashaaliniim || 2-55-30
adR^iSTapuurvaam pashyantii raamam paprachchha saa.abalaa |

30. saa abalaa= that Seetha; paprachchha= asked; raamam= Rama; pashyantii= whenever she saw; ekaikam= the one or the other; paadapam= tree; gulmam= or a bush; lataam vaa= or a creeper, pushhpashaliniim= shining with flowers; adR^ishhTapuurvaam= which was not seen earlier.

That Seetha asked Rama whenever she saw the one or the other tree or a bush or a creeper shining with flowers which was not seen earlier.

ramaNiiyaan bahuvidhaan paadapaan kusumotkaTaan || 2-55-31
siitaavachanasamrabda anayaamaasa laksmaNaH |

31. siitaarachanasamrabdhaH= grasping Seetha’s words; lakshmaNaH= Lakshmana; aanayaamaasa= brought; bahuvidhaan= many kinds; ramaNiiyaan= of beautiful twigs; paadapaan= of tress; kusumotkaTaan= filled with flowers.

Duly grasping Seetha’s words; Lakshmana brought to her many kinds of beautiful twigs of trees, full of flowers.

vicitravaalukajalaam hasasaarasanaaditaam || 2-55-32
reme janakaraajasya tadaa prekshya sutaa nadiim |

32. tadaa= then; janakaraajasya sutaa= Seetha the daughter of King Janaka; reme= was please; prekshhya= to see; nadiim= the River Yamuna; vichitravaalukajalam= with wonderful sands and waters; hamsa saarasa naaditaam= re-echoing to the cry of swans and cranes.

Then Seetha the daughter of King Janaka was please to see the River Yamuna with wonderful sands and waters re-echoing to the cry of swans and cranes.

kroshamaatram tato gatvaa bhraatarau raamalakshmanau || 2-55-33
bahuunmedhyaan mR^igaan hatvaa ceraturyamunaavane |

33. tataH= thereafter; gatvaa= having travelled; kroshamaatram= only a couple of miles; bhraatarau= the two brothers; raamalakshhmaNau= Rama and Lakshmana; hatvaa= killed; bahuun= many; medhyaan= consecrated; mR^igaan= deer; cheratuH= and ate; yamunaavane= in the river-forest of Yamuna.

Thereafter having travelled only a couple of miles the two brothers Rama and Lakshmana killed many consecrated deer and ate in the river-forest of Yamuna.

vihR^itya te barhiNapuuganaadite |
shubhe vane vaanaravaaraNaayute |
samam nadiivapramupetya sammatam |
nivaasamaajagmu radiinadarshanaaH || || 2-55-34

34. te= they; nadiinadarshanaaH= wearing an undejected look; vihR^itya= having strolled; shubhe vane= in the charming forest; barhiNa puuganaadite= where a number of peacocks called; vaanara vaaraNaayute= and which was inhabited by elephants and monkeys; upetya= reached; sammatam= an agreeable; sumam= level ground; nadiipavram= at the bank of the river; aajagmatuH= and sought for; nivaasam= an abode.

Having strolled in the charming forest, mad noisy by a number of peacocks and which was inhabited by elephants and monkeys and reaching an agreeable level ground at the bank of the river wearing an undejected look finally sought for an abode for the night.

ityaarSe shrimadraamaayaNe aadikaavye ayodhyakaande paJNcaashaH sargaH

Thus completes 55th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 56

Introduction

Seetha, Rama and Lakshmana reach the mountain of Chitrakuta, beholding and showing one another the grandeur of the woods there. They visit the hermitage of sage Valmiki. Lakshmana builds a leaf-hut upon instructions from Rama. All of them enter the hut, after performing purification ceremony

atha raatryaam vyatiitaayaam avasuptam anantaram |
prabodhayaam aasa shanaiH lakSmaNam raghu nandanaH || 2-56-1

1. atha= Then; raghu nandanaH= Rama; shanaiH= gently; prabodhayaam aasa= woke up; lakshmaNami= Lakshmana; avasuptam= who was sleeping; anantaram= uninterruptedly; raatryaam= (even when) the night; atiitaayaam= was passing away.

Then, Rama gently woke up Lakshmana, who was sleeping without break, even when the night was passing away.

saumitre shR^iNu vanyaanaam valgu vyaaharataam svanam |
sampratiSThaamahe kaalaH prasthaanasya param tapa || 2-56-2

2. saumitre= Oh, Lakshmana! shR^iNu= hear; svanam the sound; vanyaanaam= of the wild animals; vyaaharataam= resounding; valgu= beautifully; kaalaH= (It is) time; prasthaanasya= for the journey; sampratiSThaamahe= let us start.

“Oh, Lakshmana! Hear the sound of wild animals, resounding beautifully. It is time for our journey. Let us start.”

sa suptaH samaye bhraatraa lakSmaNaH pratibodhitaH |
jahau nidraam ca tandriim ca prasaktam ca pathi shramam || 2-56-3

3. saH lakshmaNaH= that Lakshmana; suptaH= who was sleeping; pratibodhitaH= being woken up; bhraatraa= by his brother; samaye= at the right time; jahau= relinquished; nidraam cha= sleep; tandriim cha= sloth; shramam cha= and strain; prasaktam= resulted; pathi= on the way.

That Lakshmana who was sleeping, being woken up by his brother at the right moment, had relinquished sleep, sloth and strain which resulted on the way.

tatautthaaya te sarve spR^iSTvaa nadyaaH shivam jalam |
panthaanam R^iSiNaa uddiSTam citra kuuTasya tam yayuH || 2-56-4

4. tataH= thereafter; te sarve= all of them; utthaaya= raised up; spR^iSTvaa= touched; shivam= the auspicious; jalam= water; nadyaaH= of the river; yayuH= and proceeded towards; tam= that; chitra kuuTasya panthaanam= path leading to Chitrakuta; aadishhTam= as suggested; R^ishhiNaa= by the sage Bharadwaja.

Thereafter, all of them raised up touched the auspicious water (took bath) in the river and proceeded towards the path leading to Chitrakuta mountain, as suggested by the sage Bharadwaja.

tataH samprasthitaH kaale raamaH saumitriNaa saha |
siitaam kamala patra akSiim idam vacanam abraviit || 2-56-5

5. tataH= then; raamaH= Rama; samprasthitaH= who set out; saumitriNaa saha= along with Lakshmana; kaale= at the dawn; abraviit= spoke; idam= these words; siitaam= to Seetha; kamala patra akSiim= whose eyes looked like lotus leaves.

Rama who set out along with Lakshmana at that dawn, spoke as follows to Seetha whose eyes looked like lotus leaves.

aadiiptaan iva vaidehi sarvataH puSpitaan nagaan |
svaiH puSpaiH kimshukaan pashya maalinaH shishira atyaye || 2-56-6

6. vaidehi= Oh, Seetha! Pashya= behold; kimshukaan nagaan= Kimshuka trees; svaiH maalinaH= with their diadem; puSpaiH= of flowers; sarvataH= all over; puSpitaan= blossoming; shishira atmaye= in this winter; aadiiptaan iva= as if they are blazing up.

“Oh, Seetha! Behold Kimshuka trees with their diadem of flower blossoming all over, as if they are blazing up, in this winter.”

pashya bhallaatakaan phullaan naraiH anupasevitaan |
phala patraiH avanataan nuunam shakSyaami jiivitum || 2-56-7

7. pashya= Let at; bhallaatakaan= these Bhallaataka; phullaan= abounding in flowers (cashew nut) trees; avanataan= bent down; phala patraiH= with fruits and leaves; anupasevitaan= unplucked; naraiH by men; shakSyaami= we can; nuunam= certainly; jiivitum= live (here).

“Look at these Bhallataka (cashew nut) trees, abounding in flowers and bent down with fruits and leaves, all unplucked by men. We can certainly live here.”

pashya droNa pramaaNaani lambamaanaani lakSmaNa |
madhuuni madhu kaariibhiH sambhR^itaani nage nage || 2-56-8

8. lakshmaNa= Oh, Lakshmana! Pashya= behold; nage nage= in every tree; lambamaanaani= the hanging; madhuuni= honey-combs; droNa pramaaNaani= with sizes of a water-trough; sambhR^itaani= gathered; madhu kaariibhiH= by honey-bees.

“Oh, Lakshmana! Behold in every tree the hanging honey-combs, with sizes of a water-trough, gathered by honey-bees.

eSa kroshati natyuuhaH tam shikhii pratikuujati |
ramaNiiye vana uddeshe puSpa samstara samkaTe || 2-56-9

9. eSaH= (In) this; ramaNiiye= beautiful; vana uddeshe= forest-region; puSpa samstara samkaTe= dense with a scattered mass of flowers, natyuuha= a Chataka bird; kroshati= is crying; shikhii= (and) a peacock; pratikuushati= is responding; tam= to it.

In this beautiful forest-region, dense with a scattered mass of flowers, a Chataka bird is crying and a peacock is responding to it.”

maatamga yuutha anusR^itam pakSi samgha anunaaditam |
citra kuuTam imam pashya pravR^iddha shikharam girim || 2-56-10

10. pashya= see; idam= this; chitra kuuTam girim= with a number of elephants wide-spread; pakSi samgha anunaaditam = (and) made to resound by a congregation of birds.

“See this Chitrakuta mountain with a high and mighty peak, wide-spread with a multitude of elephants and made to resound by a congregation of birds.”

samabhuumitale ramye drumairbahubhiraavR^ite |
puNye ramsyaamahe taata citrakuuTasya kaanane || 2-56-11

11. taata= Oh, brother! ramsyaamahe= we shall sport; kaanana= in this forest; chitrakuuTasya= of Chitrakuta; sambhuumitale= having a level-ground; ramyet= lovely; aavR^ite= extensive with; bahubhiH= many; drumaaH= trees; puNye= (and) is pure.

“Oh, brother! We shall sport in this forest of Chitrakuta, having a level-ground beautifully extensive with many trees and is pure.”

tataH tau paada caareNa gacchantau saha siitayaa |
ramyam aasedatuH shailam citra kuuTam mano ramam || 2-56-12

12. tataH= thereafter; tau= Rama and Lakshmana; siitayaa saha= along with Seetha; gachchhaantau= traveling; chaareNa= on foot; aasedatuH= approached; chitra kuuTam shailam= the mountain of Chitrakuta; ramyam= beautiful; mano ramam= and (and) pleasant.

Thereafter, Rama and Lakshmana along with Seetha traveling on foot, approached the mountain of Chitrakuta, which was pleasant and lovely.

tam tu parvatam aasaadya naanaa pakSi gaNa aayutam |
bahumuulaphalam ramyam sampannam sarasodakam || 2-56-13

13. aasaadya= reaching; tam parvatam= that mountain; naanaa pakSi gaNa aayutam= with various flocks of birds; bahumuulaphalam= with many roots and fruits; ramyam= lovely; sampannam= rich; sarasodakam= in flowing water; (Rama said to Lakshmana as follows)

Reaching that mountain, with various flocks of birds, with many roots and fruits, lovely and rich in streaming water, Rama said to Lakshmana as follows:

manojJno.ayam tiriH saumya naanaadrumalataayatah |
bahumuulaphalo ramyaH svaajiivaH pratibhaati me || 2-56-14

14. pratibhaati= It is appearing; me= to me; ayam giriH= (that) this mountain; svaajiivaH= yields an easy sustenance; manojJNaH= which is charming; naanaadrumalataayutaH= filled with various kinds of trees and creepers; bahumuulaphalaH= with various roots and fruits; ramyaH= (and) beautiful; saumya= Oh, Lakshmana!

“It is appearing to me that this beautiful Chitrakuta mountain yields an easy sustenance, for, it is charmingly filled with various kinds of trees and creepers with different kinds of roots and fruits.”

manayashcha mahaatmaano vasantya shilochchaye |
ayam vaaso bhavet taavad atra saumya ramemahi || 2-56-15

15. saumya= Oh, gentle brother! mahaatmaanaH= high-souled; munayashcha= sages also; vasanti= are staying; asmin shilochchaye= on this mountain; ayam bhavet taavat= let this become; vaasaH= the dwelling; ramemahi= let us have a pleasant resort; atra= here.

“Oh, gentle brother! High souled sages are also staying on this mountain. Let this become the dwelling. Let us have a pleasant resort here.”

iti siitaa ca raamashcha lakshmaNashcha kR^itaaJNjaliH |
abhigamyaashramam sarve vaalmiiki mabhivaadayan || 2-56-16

16. iti= after deciding thus; siitaa cha= Seetha; raamashcha= Rama; lakshhmaNashcha= and Lakshmana; sarve= all; kR^itaaJNjaliH= with joined palms; abhigamya= approached; aashramam= the hermitage; abhivaadayan= and offered salutation; vaalmiikim= to the sage Valmiki.

After deciding thus Seetha, Rama and Lakshmana all with joined palms approached the hermitage and offered salutation to the sage Valmiki.

taanmaharSiH pramuditaH puujayaamaasa dharmavit |
aasyataamiti covaaca svaagatam tu nivedya ca || 2-56-17

17. maharshhiH= the great sage Valmiki; dharmavit= who knew what is right; pramuditaH= full of delight; puujayaamaasa= honoured; taan= them; nivedya= offered; svaagatam= cordial welcome; uvaacha= and requested (them); aasyataam iti= to sit.

The great sage Valmiki, who knew what is right, full of delight, treated them with honour, offered cordial welcome and requested them to sit.

tato.abraviinmahaabaahurlakamaNam lakshmaNaagrajaH |
samnivedya yathaanyaaya maatmaanamR^iSye prabhuH || 2-56-18

18. tataH= then; lakshmaNaagrajaH= Rama; prabhuH= the lord; mahaabaahuH= with mighty arms; yathaanyaayam= in accord with tradition; samnivedya= report; R^ishhaye= to the ascetic; aatmaanaam= all that concerned them; abraviit= spoke; lakshmaNam= to Lakshmana (as follows)

Then Rama, the lord with mighty arms, in accord with tradition, reported to the ascetic all that concerned them and spoke to Lakshmana as follows:

lakSmaNa aanaya daaruuNi dR^iDhaani ca varaaNi ca |
kuruSva aavasatham saumya vaase me abhiratam manaH || 2-56-19

19. lakshmaNa= Lakshmana; saumya= the gentle brother! aanaya= bring; dR^iDhaani= strong; varaaNi cha= selected; daaruuNi= timber; kuruSva= (and) construct; aavasatham= a dwelling; me manaH= my mind; abhiratam= is fascinated; vaase= in dwelling (here)

Lakshmana, my gentle brother! Bring strong and choicest timber and construct a dwelling. My mind is fascinated in dwelling here.”

tasya tat vacanam shrutvaa saumitrir vividhaan drumaan |
aajahaara tataH cakre parNa shaalaam arim dama || 2-56-20

20. shrutvaa= hearing; tat vachanam= those words tasya= of Rama; saumitriH= lakshmaNa; aajahaara= brought; vividhaan= various kinds; drumaan= of trees; tataH= thereafter; arimdhaan= he, the annihilator of enemies; cakre= constructed; parNa shaalaam= a leaf-hut.

Hearing those words of Rama, Lakshmana brought various kinds of trees. Thereafter, he the annihilator of enemies, constructed a leaf-hut.

taam niSThataam baddhakaTaam dR^iSTvaa ramaH sudarshanaam |
shushruuSamaaNam eka agram idam vacanam abraviit || 2-56-21

21. dR^iSTvaa= seeing; taam= that hut; niSThitaam= which was firmly built; baddhakaTaam= and thatched; sudarshanaam= and beautiful to look at; raamaH= Rama; abraviit= spoke; idam vachanam= these words (to Lakshmana) shushruuSamaaNam= who listened to the command; eka agram= and closely attentive.

Seeing that hut, which was firmly built and thatched as well as beautiful to look at, Rama spoke the following words to Lakshmana who listened to his command and who was closely attentive to him:

aiNeyam maamsam aahR^itya shaalaam yakSyaamahe vayam |
kartvyam vaastushamanam saumitre cirajiivabhiH || 2-56-22

22. saumitre= Oh, Lakshmana!; aahR^itya= being; aiNeyam maamsam= bring meat of the antelope; vayam= we; yakshyaamahe= shall worship; shaalaam= (this) leaf-hut; vaastushamanam= purifactory ceremony on entering the house; kartavyam= on entering the; chirajiivibhiH= by those who wish to live long.

“Oh, Lakshmana! Bring the meat of an antelope. We shall perform a purifactory ceremony while entering the house. Which is to be done by those who wish to live long.”

mR^igam hatvaa.a.anaya kshipram lakshmaNeha shubhekshaNa
kartavyaH shaastradR^iSTo hi vidhirdarmamanusmara || 2-56-23

23. shubhekshaNa= Oh, large-eyed; lakshmaNa= Lakshmana!; hatvaa= killing; mR^igam= the antelope; kshhipram= quickly; anaya= bring; iha= here; vidhiH= the prescribed rite; shaastra dR^iSTaH= according to scriptural point of view; kartavyaH hi= indeed is to be done; anusmara= keep in mind; dharmam= the sacred obligation.”

“Oh, large-eyed Lakshmana! Killing the antelope quickly, bring it here. The prescribed rite according to scriptural point of view indeed is to be performed. Keep in mind the sacred obligation.”

bhraaturvachana maajJNaaya lakshmaNaH paraviirahaa |
cakaara sa yathoktam ca tam raamaH punarabraviit || 2-56-24

24. saH lakshmaNaH= that Lakshmana; paraviirahaa= the slayer of enemies; aaJNaaya= understanding; bhraatruH= his brother’s; vachanam= words; chakaara= acted; yathoktamcha= as instructed; raamaH= Rama; abraviit= spoke; punaH= again; tam= to him (as follows).

Lakshmana the slayer of enemies, understanding his brother’s words, acted as instructed. Rama spoke again to Lakshmana as follows.

iNeyam shrapayasvaitachcchaalaam yakshyamahe vayam |
tvarasaumya muhuurto.ayam dhruvashcha divaso.apyayam || 2-56-25

25. saumya= Oh, great brother!; shrapayasva= boil; etat= this; aiNeyam= antelope’s meat; vayam= we; yakshyaamahe= shall worship; shaalaam= the leaf-hut; ayam= this; divasaH= day; ayam= (and) this; muhuurtaH api= instant also; dhruvaH= are of a distinctive character; tvara= be quick.

“Oh, gentle brother! Boil this antelope’s meat. We shall worship the leaf-hut. This day and this instant also are of a distinctive character. Be quick.”

sa lakSmaNaH kR^iSNa mR^igam hatvaa medhyam pataapavaan |
atha cikSepa saumitriH samiddhe jaata vedasi || 2-56-26

atha= then; saH lakshmaNaH= that Lakshmana; prataapavaan= the strong man; saumitriH= and son of Sumitra; hatvaa= killing; medhyam= the holy; kR^iSNa mR^igam= black antelope; chikSepa= tossed; jaata vedasi= in a fire; samiddhe= ignited.

Then, Lakshmana the strong man and son of Sumitra, killing a holy back antelope, tossed it in an ignited fire.

tam tu pakvam samaaj~naaya niSTaptam chinna shoNitam |
lakSmaNaH puruSa vyaaghram atha raaghavam abraviit || 2-56-27

27. parijJNaaya= feeling certain; pakvam= it is cooked; niSTaptam= and heated thoroughly; chinna shoNitam= with no blood remaining; lakshmaNaH= Lakshmana; atha= thereafter; abraviit= spoke; raaghavam= to Rama; puruSa vyaaghram= the lion among men (as follows).

Feeling certain that it is cooked and heated thoroughly with no blood remaining, Lakshmana spoke to Rama the lion among man as follows:

ayam kR^iSNaH samaapta angaH shR^itaH kR^iSNa mR^igo yathaa |
devataa deva samkaasha yajasva kushalo hi asi || 2-56-28

28. ayam= this; kR^iSNaH mR^igo= black antelope; samaapta angaH= with its complete limbs; shR^itaH= has been cooked; sarvaH= completely; mayaa= by me; deva damkaasha= Oh Rama, remsembling god!; yajasva= worship; devataaH= the deities; asi ahi= you are indeed; kushalaH= skilled (in such act)

“This black antelope, with its complete limbs, has been cooked completely by me. Oh, Rama resembling God! Worship the concerned deity, as you are skilled in that act.”

raamaH snaatvaa tu niyataH guNavaan japya kovidaH |
samgraheNaakarotsarvaan mantran satraavasaanikaan || 2-56-29

29. raamaH= Rama; guNavaan= the virtuous man; japyakovidaH= and the learned man in chanting of prayers; snaatvaa= after taking bath; niyataH= with subdned mind; samgraheNa= briefly; akarot= chanted; sarvaan= all; mantran= the sacred scripts; satraavasaanikaan= which are to be chanted at the end of a purifactory ceremony.

Rama, the virtuous man and the learned man in chanting of sacred spells, after taking bath and with subdued mind, briefly chanted all the sacred scripts to be chanted at the end of a purifactory ceremony.

iSTvaa devagaNaan sarvaan viveshaavasatham shuciH |
babhuuva ca manohlaado raamasyaamitatejasaH || 2-56-30

30. iSTvaa= worshipping; sarvaan= all; devataagaNaan= classes of deities; shuchiH= and getting purified; vivesha= (Rama) entered; aavasatham= the house; babhuuva cha= there was; manohlaadaH= a heartful joy; raamasya= in Rama; amita tejasaH= with a limitless splendour.

Worshipping all classes of deities and getting himself purified, Rama entered the house. There was a heartful joy in rama, with his limitless splendour.

vaishvadevabalim kR^itvaa raudram vaiSNavameva ca |
vaastusamshamaniiyaani maN^gaLaani pravartayan || 2-56-31
japam ca nyaayataH kR^itvaa snaatvaa nadyaam yathaavidhi |
paapa samshamanam raamaH cakaara balim uttamam || 2-56-32

31-32. kR^itvaa= after offering oblations; raudram= to lord Rudra; vaishhNavamevacha= and lord Vishnu; raamaH= rama; vaishvadevabalim= offered tribute to Vaishvadeva; pravartayan= (and) performed; maN^gaLaani= benedictions; vaastu samshamaniiyani= relating to purification of house; kR^itvaa= performing; japamcha= a silent prayer; nyaayataH= as per prescribed rites; snaatvaa= taking bath; nadyaam- in the river; yathaavidhi= as prescribed; chakaara= (and) offered; uttamam balim= excellent tribute; paapa samshamanam= for removing sins.

Having taken bath in the river as prescribed Rama offered oblations to Lord Rudra and Lord Vishnu after offereing tributes to Vaisvadeva. He performed benedictions relating to the purification of house and also a silent prayer as per prescribed rites. He finally offered excellent tributes to the deities, for removing sins.

Comment. Vaishvadeva: A religious ceremony which is to be performed every morning and evening and especially before the mid-day meal, followed by offering of food to the gods especially the god of fire.

vedisthalavidhaanaani caityaanyaayatanaani ca |
aashramasyaanuruupaaNi sthaapayaamaasa raaghavaH || 2-56-33

33. raaghavaH= Lakshmana; sthaapayaamaasa= erected; vedisthala vidhaanaani= altars in all the quarters; aashramasya= of the hemitage; anuruupaaNi= as was fitting; chaityaani= chaityas (places for worship of lord Ganesha and others); aayatanaanicha= ayatanas (places for worship of Vishnu and others)

Lakshmana erected altars in all the quarters of the hermitage as was fitting, Chaityas (places for worship of Lord Ganesha and others) and Ayatanas (places for worship of Vishnu and others)

vanyairmaalyaiH phalairmuulaiH pakvairmaamsairyathaavidhi |
adbharjapaishcha vedoktai rdharbhaishca sasamitkushaiH || 2-56-34
tau tarpayitvaa bhuutaani raaghavau saha siitayaa |
tadaa vivishatuH shaalaam sushubhaam shubhalakshaNau || 2-56-35

34,35. raaghavau= Rama and Lakshmana; saha siitauyaa= along with Seetha; shubha lakshhmaNau= having auspicious characterstics; tarpayitvaa= satisfied; bhuutaani= the spirits; maalyaiH= by crowns of flowers; vanyaiH= obtained in the forest; phalaiH= by fruits; mulaiH= by roots; pakvaiH= by cooked; maamsaiH= meat; abdhiH= by water; japaishcha= by prayers; vedoktaiH= as uttered in sacred texts (Vedas); darbhaishcha= by sacred grass; sasmitkuchaiH= by fuel and Kusa grass; tadaa= then; vivishatuH= entered; sushubhaam= the auspicious; shaalaam= leaf-hut.

Rama and Lakshmana along with Seetha, having auspicious characteristics, satisfied the sirits by crowns of flowers obtained in the forest, by fruits roots and cooked meat, by water, by prayers as uttered in the sacred texts (Vedas), by sacred grass, by fuel and Kusa grass and then entered the auspicious leaf-hut.

taam vR^ikSa parNac chadanaam manoj~naam |
yathaa pradesham sukR^itaam nivaataam |
vaasaaya sarve vivishuH sametaaH |
sabhaam yathaa deva gaNaaH sudharmaam || 2-56-36

36. sarve= all of them (Seetha, Rama and Lakshmana); sametaaH= together; vaasaaya= for residential purpose; vivishuH= entered; taam= that hut; vR^ikSa parNachchhadanaam= thatched with the leaves of trees; manoj~Naam= which was beautiful; sukR^itaam= well-constructed; yathaapradesham= at a suitable place; vivaataam= and protexted from winds; sabhaam yathaa= as entereing an assembly-hall; sudharmaam= called sudharma (in heaven); devagaNaaH= by a group of celestials.

All of them (Seetha, Rama and Lakshmana) together for residential purpose, entered that hut, thatched with leaves of trees, looking beautiful, well-constructed at a suitable site and protected from winds, as if entering an assembly-hall called Sudharma (in heavn) by a group of celestials.

aneka naanaa mR^iga pakSi samkule |
vicitra puSpa stabalaiH drumaiH yute |
vana uttame vyaala mR^iga anunaadite |
tathaa vijahruH susukham jita indriyaaH || 2-56-37

37. tadaa= then; jitendriyaaH= Seetha, Rama and Lakshmana who subdued their senses; susukham= very happily; vijahruH= strolled; vanottame= in that excellent forest; anekanaanaamR^iga pakshhisamkule= filled with many classes and multitude of beasts and birds; vR^ite= filled; drumaiH= with trees; vichitra pushhpastabakaih= having multi-colored crowns of flowers; vyaaLamR^igaanunaadite= and resonating; with sounds of elephants in rut and of antelopes.

Seetha, Rama and Lakshmana who subdued their senses, very happily strolled in that excellent forest, filled with many classes and multitude of beasts and birds, trees having multi-coloured crowns of flowers, and resonating with sounds of elephants in rut and of antelopes.

suramyam aasaadya tu citra kuuTam |
nadiim ca taam maalyavatiim sutiirthaam |
nananda hR^iSTaH mR^iga pakSi juSTaam |
jahau ca duhkham pura vipravaasaat || 2-56-38

38. hR6ishhTaH= delighted; nanandaH= and joyful; aasaadya= to reach; suramyam= the lovely; chitrakuTam= Chitrakuta mountain; taam= (and) that; maalyaavatim nadiimcha= river; Malyavati; sutiirthaam= provided with good descents; mR^igapakshhijushhTaam= frequented by birds and beasts; jahaucha= shed too; duHkaham= the agony; puravipravaasaat= caused by exile from Ayodhya city.

Delighted and joyful to reach the lovely Chitrakuta mountain and the river Malyavati, provided with good descents and frequented by birds and beasts, Seetha, Rama and Lakshmana shed the agony caused by their exile from the City of Ayodhya.

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe SaTpaJNcaashaH sargaH

Thus completes 56th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 57

Introduction

Sumantra takes leave from Guha, who learns from his spies that Rama departed for Chitrakuta. Sumantra drives back to Ayodhya. Entering the royal gynaeceum, he submits to the emperor what he earlier reported to the citizens who followed his chariot. Dasaratha and Kausalya fall into a faint to hear about Rama’s departure for Chitrakuta. All the inmates of gynaeceum weep loudly in anguish

kathayitvaa suduhkha aartaH sumantreNa ciram saha |
raame dakSiNa kuulasthe jagaama sva gR^iham guhaH || 2-57-1

1. raame= (when) Rama; dakshhiNa kuulasthe= landed upon the southern shore; guhaH= Guha; kathayitvaa= talked; chiram= for a long time; sumantreNa saha= with Sumantra; suduHkhaartaH= and with much distress; jagaama= went; svagR^iham= to his house.

While Rama landed upon the southern shore, Guha conversed for a long time with Sumantra and with much distress, went to his house.

bharadvaajaabhigamanam prayaage ca sahaasanam |
aagirergamanam teSaam tatrasthairabhilakshitam || 2-57-2

2. abhilakshhitam= It was gathered; tatrasthaiH= by those (Guha and others) who were there; teshhaam= about their; bharadvaajaagamanam= coming to sage Bharadwaja; sahaasanam= about staying with him; prayaage= in Prayaga; gamanam= and about their going; agire= to Chitrakuta mountain.

It was gathered by those who were there (Guha and others) about Seetha, Rama and Lakshmana coming to sage Bharadwaja, their staying with him in Prayaga and their departure to Chitrakuta Mountain.

anuj~naataH sumantraH atha yojayitvaa haya uttamaan |
ayodhyaam eva nagariim prayayau gaaDha durmanaaH || 2-57-3

3. atha= then; sumantraH= Sumantra; anuj~naataH = allowed to depart by Rama; yojayitvaa= tied; haya uttamaan = the excellent horses (to the chariot); gaaDha durmanaaH= and with intense anguish; prayayau= rode towards; ayodhyaam nagariim eva= the very city of Ayodhya.

Sumantra, being allowed to depart by Rama, tied excellent horses to the chariot and with intense anguish, rode towards the very city of Ayodhya.

sa vanaani sugandhiini saritaH ca saraamsi ca |
pashyann atiyayau shiighram graamaaNi nagaraaNi ca || 2-57-4

4. saH= He; pashyan= seeing; sugandhiini= the sweet smelling vanaani= woods; saritaH cha= rivers; saraamsi cha= lakes; graamaaNi= villages; nagaraaNi= (and) towns; atiyayau= crossed (them) shiighram= quickly.

Sumantra, seeing the sweet-smelling woods, rivers, lakes, villages and towns on the way, soon crossed them.

tataH saaya ahna samaye tR^itiiye ahani saarathiH |
ayodhyaam samanupraapya niraanandaam dadarsha ha || 2-57-5

5. tataH= thereafter; samanupraapya= reaching; ayodhyaam= Ayodhya; saaya ahna samaye= in the evening-time; tR^itiiye ahani= of the third day; saarathiH= the charioteer; dadarsha ha= saw (it); niraanandaam= joyless.

Reaching Ayodhya in the evening time of the third day Sumantra saw that city, joyless.

sa shuunyaam iva nihshabdaam dR^iSTvaa parama durmanaaH |
sumantraH cintayaam aasa shoka vega samaahataH || 2-57-6

6. dR^ishhTvaa= beholding; shuunyaam iva= Ayodhya as deserted; nishshabdaam= in silence; sumantraH= Sumantra; parama durmanaaH= becoming very much distressed in mind; shoka vega samaahataH= and having afflicted with intense anguish; chintayaamaasa= surmised (as follows).

Beholding Ayodhya as if deserted in silence, Sumantra becoming very much distressed in mind and having afflicted with intense anguish, surmised as follows:

kaccin na sagajaa saashvaa sajanaa sajana adhipaa |
raama samtaapa duhkhena dagdhaa shoka agninaa purii || 2-57-7

7. purii kaccin na= was not the city; sagajaa= with elephants; saashvaa= with horses; sajanaa= with people; sajana adhipaa= and with kings; dagdhaa= burnt away; raama samtaapa duHkhena= by blazing grief towards Rama; shoka agninaa= and the fire of sorrow?

“I hope the city of Ayodhya with its elephants, horses, people and the kings was not burnt away by a fire of sorrow and blazing grief towards Rama.

iti cintaa paraH suutaH vaajibhiH shriighrapaatibhiH |
nagaradvaaramaasaadya tvaritaH pravivesha ha || 2-57-8

8. suutaH= the charioteer; iti= thus; cintaa paraH= lost in thought; aasaadya= reaching; nagaradvaaram= the city-gate; shiighrapaatibhiH= by the fast-running; vaajibhiH= horses; praviveshaha= entered (the city) tvaritaaH= quickly.

Sumantra, thus lost in thought, reaching the city-gate through the fast-running horses, entered the city quickly.

sumantram abhiyaantam tam shatasho atha sahasrashaH |
kva raamaiti pR^icchantaH suutam abhyadravan naraaH || 2-57-9

9. atha= thereafter, (seeing) tam= that; sumantram= Sumantra; suutam= the charioteer; abhiyaantam= approaching; shatashaH= hundreds; sahasrashaH= and thousands; naraaH= of people; abhyadravan= ran towards him; pR^icchantaH= asking; iti= thus; kva= where is; raamaH= Rama?

Meanwhile, seeing Sumantra the charioteer approaching, hundreds and thousands of people ran towards him asking, “Where is Rama?”

teSaam shashamsa gaN^gaayaam aham aapR^icchya raaghavam |
anuj~naataH nivR^ittaH asmi dhaarmikeNa mahaatmanaa || 2-57-10

10. shashamsa= he replied; teshhaam= them; aapR^ichchhya= bidding farewell; raaghavam= to Rama; gaN^gaayaam= (at the shore) of Ganga; anuj~NaataH= when sent back; dhaarmikeNa= by that virtuous; mahaatmanaH= and high-souled Rama; aham= I; nivR^ittaH asmi= returned.

He replied them thus: “Bidding farewell to Rama at the shore of Ganga when sent back by that virtuous and high-souled Rama, I returned here.”

te tiirNaaiti vij~naaya baaSpa puurNa mukhaa janaaH |
aho dhig iti nishshvasya haa raama iti ca cukrushuH || 2-57-11

11. vij~Naaya= knowing; te= (that) Seetha Rama and Lakshmana; tiirNaaH iti= had crossed (Ganga); janaH= the people; baashhpapuurNamukhaaH= with their faces filled with tears; nishshvasya= sighed; iti= thus; aho= Oh, dhik= fie upon us! cukrushuH cha= and cried aloud; haa raama iti= thus= “Alas! Rama!

Hearing that Seetha, Rama and Lakshmana had crossed River Ganga, the people with their faces filled with tears sighed, “Oh, fie upon us! And cried aloud, “Alas, Rama!”

shushraava ca vacaH teSaam bR^indam bR^indam ca tiSThataam |
hataaH sma khalu ye na iha pashyaamaiti raaghavam || 2-57-12

12. shushraava cha= (Sumantra) also heard; vachaH= words; teshhaam= of those people; tiSThataam= standing; bR^indam bR^idam= in groups; iti= and telling thus; hataaH sma khalu= lost indeed are we; ye= who; na pashyaamaH= do not see; raaghavam= Rama; iha= here!

Sumantra also heard the words of those people standing in groups and telling, “Lost indeed are we, who do not see Rama here!”

daana yaj~na vivaaheSu samaajeSu mahatsu ca |
na drakSyaamaH punar jaatu dhaarmikam raamam antaraa || 2-57-13

13. najaatu= never; punaH= again; drakshhyaamaH= we can see; dhaarmikam= the pious; raamam= Rama; antaraa= on the occasions of; daana yaj~na vivaaheSu = bestowing gifts, sacrificial performances and marriages; mahatsu= large; samaajeshhu cha= meetings.

“Never again can we see the pious Rama on the occasions of bestowing gifts, sacrificial performances or marriages or in large meetings.

kim samartham janasya asya kim priyam kim sukha aavaham |
iti raameNa nagaram pitR^ivat paripaalitam || 2-57-14

14. nagaram= the city of Ayodhya; paripaalitam= was protected; raameNa= by Rama; pitR^ivat= as by a father; iti= in this manner; kim= what was; samartham= appropriate; asya janasya= to these people; kim= what was; priyam= congenial; kim= what; sukhaavaham= brought happiness.

The city of Ayodhya was protected by Rama, as by a father, with due regard to what was appropriate, what was congenial and what brought happiness to its people.

vaata ayana gataanaam ca striiNaam anvantara aapaNam |
raama shoka abhitaptaanaam shushraava paridevanam || 2-57-15

15. anvantara aapaNam= while driving through bazaars; shushraava= (Sumantra) hard; paridevanam= the lamentation; striiNaam= of women; vaata ayana gataanaam= coming forth from windows; raama shoka abhitaptaanaam= consumed by anguish on account of Rama’s exile.

While driving through bazaars, Sumantra heard the sounds of lamentation of women, coming forth from windows, consumed by anguish on account of Rama’s exile.

sa raaja maarga madhyena sumantraH pihita aananaH |
yatra raajaa dasharathaH tat eva upayayau gR^iham || 2-57-16

16. saH sumantraH= That Sumantra; pihita aananaH= by covering his face; upayayau= reached; tat= that; gR^iham eva= house; yatra= where; raajaa= king; dasharathaH= Dasaratha (was there); raaja maarga madhyena= going through the middle of the royal highway.

Going through the middle of the royal highway, Sumantra by covering his face, reached the house of Dasaratha.

so avatiirya rathaat shiighram raaja veshma pravishya ca |
kakSyaaH sapta abhicakraama mahaa jana samaakulaaH || 2-57-17

17. saH= He; avatiirya= descended; rathaat= from the chariot; pravishya cha= entered; shiighram= quickly; raaja veshma= the royal palace; abhicakraama= and traversed; sapta= the seven; kakSyaaH= inner apartments of the palace; mahaa jana samaakulaaH= filled with a large number of people.

Sumantra descended from the chariot, entered quickly the royal palace and traversed the seven inner apartments of the palace, filled with a large number of people.

harmyairvimaanaiH praasaadairavekshyaatha samaagatam |
haahaakaarakR^itaa naaryo raamadarshanakarshitaaH || 2-57-18

18. atha= then; avekshhya= seeing; samaagatam= (Sumantra) coming; naaryaH= the women; harmaiH= from large mansions; vimaanaiH= from seven-storied buildings; praasaadaiH= and from royal palaces; raamadarshanakarshitaaH= who had been emaciated in not seeing Rama; haahaakaarakR^itaH= cried “Alas! Alas”

Then, finding the forthcoming Sumantra from their large mansions, from seven-storied buildings and from royal palaces, the women who had been emaciated in not being able to see Rama, cried “Alas! Alas”.

aayatairvimalairnetrairashruvegapariplutaiH |
anyonyamabhiviikshante.avyaktamaartataraaH striiyaH || 2-57-19

19. striyaH= the women; aartataraaH= extremely confounded with grief; netraiH= with eyes; aayataiH= bright; ashruvegapariplutaiH= filled with a stream of tears; abhiviikshhante= looked at; anyoyam= each other; avyaktam= imperceptibly.

Those women, extremely confounded with grief with their long and bright eyes filled with a stream of tears, looked at each other imperceptibly.

tataH dasharatha striiNaam praasaadebhyaH tataH tataH |
raama shoka abhitaptaanaam mandam shushraava jalpitam || 2-57-20

20. tataH= then; shushraava= (Sumantra) heard; mandam= the feeble; jalpitam= conversation; Dasharatha striiNaam= of Dasaratha’s wives; raama shoka abhitaptaanam= absorbed of anguish on account of Rama’s exile; tataH tatatH= from their respective; praasaadebhyaH= inner apartments.

Sumantra also heard the feeble conversation of Dasaratha’s wives absorbed in anguish on account of Rama’s exile, from their respective inner apartments.

saha raameNa niryaataH vinaa raamam iha aagataH |
suutaH kim naama kausalyaam shocantiim prati vakSyati || 2-57-21

21. kim naama= what; suutaH= Sumantra; prati vakshhyati= will reply; kausalyaam= to Kausalya; shocantiim= who is lamenting; niryaataH= (when he) went out; raameNa saha= with Rama; aagataH= and returned; iha= here; vinaa raamam= without Rama?

“What Sumantra will reply to the lamenting Kausalya, when he now returns here without Rama while he formerly went out with Rama?”

yathaa ca manye durjiivam evam na sukaram dhruvam |
aacchidya putre niryaate kausalyaa yatra jiivati || 2-57-22

22. yathaa= In which manner; kausalyaa= Kausalya; yatra jiivati= survives wherever, aachchhidya= in spite of; putre= her son (Rama); niryaate= having left; manye= I think that; dhruvam= surely; na= it is not; sukaram= easy; evam= thus; durjiivitam= a difficult living.

“In spite of her son (Rama) having left Ayodhya, Kausalya continues to survive. I think that surely it is difficult thus to live and it is not so easy to preserve it too!”

satya ruupam tu tat vaakyam raaj~naH striiNaam nishaamayan |
pradiiptam iva shokena vivesha sahasaa gR^iham || 2-57-23

23. nishaamayan= reaching to; tat vaakyam= those words; satya ruupam= so credible; raaj~naH= of king Dasaratha’s; striiNaam= wives; sahasaa= (Sumantra) quickly; vivesha= entered; gR^iham= the house; pradiiptim iva= appeared like burning; shokena= with grief.

Hearing those credible words of Dasaratha’s wives, Sumantra all at once entered the house, that appeared to be set ablaze with grief.

sa pravishya aSTamiim kakSyaam raajaanam diinam aatulam |
putra shoka parimlaanam apashyat paaNDure gR^ihe || 2-57-24

24. saH= that Sumantra; pravishya= entered; aSTamiim= the eighth; kakSyaam= inner apartment; apashyat= (and) saw; raajaanam= king Dasaratha; diinaam= the miserable; aatulam= the sick; putra shoka parimlaanam= and the exhausted man; due to grief for his son; paaNDure= in that white; gR^ihe= house.

Sumantra entered the eighth inner apartment and saw in that white house, King Dasaratha the miserable the sick and the exhausted man on account of the exhausted man on account of the grief for his son.

abhigamya tam aasiinam nara indram abhivaadya ca |
sumantraH raama vacanam yathaa uktam pratyavedayat || 2-57-25

25. sumantraH= Sumantra; abhigamya= approached; tam narendram= the distressed king; aasiinam= who was seated; abhivaadya cha= offered his salutation; pratyavedayat= and presented; raamavachanam= Rama’s message; yathoktam= as told.

Sumantra approached that king who was seated, offered his salutation and presented Rama’s message as told.

sa tuuSNiim eva tat shrutvaa raajaa vibhraanta cetanaH |
muurchitaH nyapatat bhuumau raama shoka abhipiiDitaH || 2-57-26

26. saH raajaa= that king; shrutvaa= heard; tuushhNiim eva= silently; tat= that message of Rama, vibhraanta chetasaH= was afflicted by grief for his son; muurchitaH= became fainted; nyapatat= and fell; bhuumau= on the ground.

That king heard silently the message of Rama, was bewildered, afflicted by grief, for his son, became fainted and fell on the ground.

tataH antaH puram aaviddham muurchite pR^ithivii patau |
uddhR^itya baahuu cukrosha nR^ipatau patite kSitau || 2-57-27

27. tataH= then; pR^ithivii patau= the king; muurcchite= having fainted; antaHpuram= the gynaeceum; aviddham= was hurt; nR^ipatau= (while) the king; patite= was falling; kshhitau= on the ground; chukrosha= (the inmates of gynaeceum) wept; uddhR^itya= raising; baahuu= their hands.

The king thus having fainted, the gynaeceum was hurt. While the king was falling on the ground, the inmates of gynaeceum wept, raising their hands in distress.

sumitrayaa tu sahitaa kausalyaa patitam patim |
utthaapayaam aasa tadaa vacanam ca idam abraviit || 2-57-28

28. tadaa= then; kausalyaa= Kausalya; sumitrayaa sahitaa= along with Sumitra; utthaapayaam aasa= lifted up; patim= their husband; patitam= who fell (on the ground); abraviit ca= and (Kausalya) also spoke; idam= these; vachanam= words.

Kausalya along with Sumitra lifted up their husband, who fell on the ground. Kausalya also spoke these words to Dasaratha.

imam tasya mahaa bhaaga duutam duSkara kaariNaH |
vana vaasaat anupraaptam kasmaan na pratibhaaSase || 2-57-29

29. mahaabhaagam= Oh, illustrious king! Kasmaat= why; na pratibhaashhase= are you not speaking; imam= to this; tasya= Rama’s duutam= messenger; anupraaptam= dushhkara kaariNaH= and who has done difficult things?

“Oh, illustrious king! Why are you not speaking to this Rama’s messenger who came from the forest and who has done difficult things?”

adya imam anayam kR^itvaa vyapatrapasi raaghava |
uttiSTha sukR^itam te astu shoke na syaat sahaayataa || 2-57-30

30. raaghava= Oh, Dasaratha! kR^itvaa= after doing; anayam= an evil act; adya= now; vyapatrapasi= you are feeling shameful; uttishhTha= raise up!; astu= let it be; sukR^itam= a meritorious act; te= for you; sahaayataa= help; na syaat= cannot be obtained; shoke= in grief.

“Oh, Dasaratha! After doing an evil act, you are now feeling shameful. Rise up! Let it be a meritorious act for you. You cannot get a help, when you weep like this.”

deva yasyaa bhayaat raamam na anupR^icchasi saarathim |
na iha tiSThati kaikeyii vishrabdham pratibhaaSyataam || 2-57-31

31. deva= Oh, king!; yasyaaH= on whose; bhayaat; fear; na anupR^icchasi= you are not enquiring; raamam= about Rama; saarathim= with the; charioteer; kaikeyii= that Kaikeyi; na tishhThet= is not; iha= here; pratibhaashhyataam= speak; visrabdham= fearlessly.

“Oh, king! On whose fear, you are not enquiring with Sumantra about the welfare of Rama, that Kaikeyi is not here. Speak fearlessly.”

saa tathaa uktvaa mahaa raajam kausalyaa shoka laalasaa |
dharaNyaam nipapaata aashu baaSpa vipluta bhaaSiNii || 2-57-32

32. saa kausalyaa= that Kausalya; baashhpa vipluta bhaashhiNii= speaking excitedly in tears; shoka laalasaa= and entirely given up to uttered; uktvaa= uttered; tathaa= thus; mahaa raajam= to the monarch; aashu= and soon; nipapaata= fell; dharaNyaam= on the ground.

Kausalya, speaking excitedly in tears and entirely given up to anguish uttered thus to the monarch and soon fell to the ground.

evam vilapatiim dR^iSTvaa kausalyaam patitaam bhuvi |
patim ca avekSya taaH sarvaaH susvaram ruruduH striyaH || 2-57-33

33. sarvaaH= all; taaH striyaH= those woman; ruruduH= cried; susvaram= loud voice; dR^ishhTvaa= seeing; kausalyaam= Kausalya; evam= thus; vilapatiim= weeping; bhuvipatitaam= fallen on the ground; avekshhya= and seeing; patim cha= the husband too.

All those women cried in loud voice, seeing Kausalya fallen on the ground weeping as aforesaid and gazing their husband too (lying unconscious).

tataH tam antaH pura naadam utthitam |
samiikSya vR^iddhaaH taruNaaH ca maanavaaH |
striyaH ca sarvaa ruruduH samantataH |
puram tadaa aasiit punar eva samkulam || 2-57-34

34. tataH= thereafter; samiikshya= seeing; tam= that; antaH pura naadam= noise in gynaeceum; maanavaaH= persons; vR^iddhaaH= aged; taruNaaH cha= and young; sarvaaH= all; striyaH cha= the women; samantataH= on all sides; ruruduH= cried; tadaa= then; puram= the city; punar eva= again; aasiit= became; samkulam= agitated.

Hearing that crying sound raised in gynaeceum, all aged and young men and women on all sides gathered around weeping. The city then again became disturbed.

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe saptapaJNchashaH sargaH

Thus completes 57th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 58

Introduction

As per the orders of king Dasaratha, Sumantra delivers the parting messages of Rama and Lakshmana

Rama sends positive messages to Kausalya and Bharata but Lakshmana sends angry messages to Dasaratha.

pratyaashvastaH yadaa raajaa mohaat pratyaagataH punaH |
thaajuhaava tam suutam raama vR^itta anta kaaraNaat || 2-58-1

1. atha= thereafter; raajaa= the king; yadaa= when; pratyaashvastaH= recovered; mohaat= from loss of consciousness; punaH= and again; pratyaagataH= returned to his breath, (then) aajuhaava= called; tam suutam= that charioteer; raama vR^ittantaa kaaraNaat= for the purpose of getting the report on Rama.

Thereafter, the king when recovered from loss of consciousness and again returned to his breath, he called that charioteer for the purpose of getting the report on Rama.

tadaa suuto mahaaraaja kR^itaaJNjalirupasthitaH|
raamameva anushocantaM duHkhashokasamanvitam || 2-58-2
vR^iddham parama samtaptam nava graham iva dvipam |
viniHshvasantam dhyaayantam asvastham iva kunjaram || 2-58-3

2-3. atha= then; suutaH= sumantra; kR^itaaJNjaliH= who joined his palms in reverence; upasthitaH= approached; mahaaraaja= the monarch; anushochantam= who was repenting; raamameva= about Rama alone; duhkha shoka samanvitam= filled with pain and sorrow; vR^iddham= who was advanced in age; parama samtaptam= who was greatly anguished; vinihshvasantam= who was sighing; dvipam iva= like an elephant; nava graham= which was newly caught; dhyaayantam= who was thinking something; kunjaram iva= like an elephant; asvastham= which is sick.

Then, Sumantra, who joined his palms in reverence, approached the monarch who was repenting about Rama alone, filled with pain and sorrow, advanced in age, greatly anguished, sighing like a newly caught elephant and reflecting on something as a sick elephant.

raajaa tu rajasaa suutam dhvasta aN^gam samupasthitam |
ashru puurNa mukham diinam uvaaca parama aartavat || 2-58-4

4. raajaa= the king; parama aartavat= having great distress; uvaacha= spoke; suutam= to Sumantra; dhvasta aN^gam= whose body was covered; rajasaa= with dust; ashru puurNa mukham= whose face was filled with tears; diinam= who was miserable; samupasthitam= and who approached near him.

The king, having great distress, spoke to Sumantra, whose body was covered with dust, his face filled with tears, who was miserable and who approached near him (as follows):

kva nu vatsyati dharma aatmaa vR^ikSa muulam upaashritaH |
so atyanta sukhitaH suuta kim ashiSyati raaghavaH || 2-58-5

5. suuta= Oh, Sumantra; kva nu= where; dharmaatmaa= can Rama the virtuous man; vatsyati= reside; upaashritaH= taking refuge; vR^ikSa muulam= at the root of a tree? Kim= what; saH raaghavaH= that Rama; atyanta sukhitaH= who enjoyed very many comforts; ashiSyati= can eat?

“Oh, Sumantra! Where can Rama the virtuous man abide, taking refuge at the root of a tree? What that Rama, who enjoyed very many pleasantries, can eat now?”

duHkhasyaanucito duHkham sumantra shayanocitaH |
bhuumi paala aatmajo bhuumau shete katham anaathavat || 2-58-6

6. sumantra= Oh Sumantra; katham= how can; bhuumi paala aatmajo= Rama the prince; shayanochitaH= who was habituated to good beds; shete= sleep; duHkham= with discomfort; bhuumau= on a floor; anaathavat= like an orphan?

“Oh, Sumantra! How can Rama the prince, who was habituated to good beds, sleep with such discomfort on a floor like an orphan?”

yam yaantam anuyaanti sma padaati ratha kuNJjaraaH |
sa vatsyati katham raamaH vijanam vanam aashritaH || 2-58-7

7. yam= with whom; yaantam= while journeying; padaati ratha kuNJjaraaH= foot-soldiers, chariots and elephants; anuyaanti sma= sued to follow; katham= how; saH raamaH= that Rama; aashritaH= can take shelter; vatsyati= and stay; vijanam= in a deserted; vanam= forest?

“Foot soldiers, Chariots and elephants used to follows whenever Rama was marching ahead. How such a man can take shelter and stay in a forest devoid of people?”

vyaaLaiH mR^igaiH aacaritam kR^iSNa sarpa niSevitam |
katham kumaarau vaidehyaa saardham vanam upasthitau || 2-58-8

8. katham= how; kumaarau= Rama and Lakshmana; vaidehyaa saardham= along with Seetha; upasthitau=reached; vanam= the forest; aacaritam= being frequented by; vyaaLaiH= wild; mR^igaiH= animals; kR^iSNa sarpa niSevitam= and haunted by black snakes?

“How Seetha Rama and Lakshmana entered forest filled with wild animals and black snakes?”

sukumaaryaa tapasvinyaa sumantra saha siitayaa |
raaja putrau katham paadaiH avaruhya rathaat gatau || 2-58-9

9. sumantra= Oh Sumantra! Katham= how; raajaputrau= those princes; siitayaa saha= with Seetha; sukumaaryaa= the delicate; tapasvinyaa= and the poor lady; gatau= went; paadaiH= on foot; avaruhya= after descending; rathaat= from the chariot?

“Oh, Sumantra! How those princes with Seetha the delicate and the poor lady went on foot, after descending from the chariot?”

siddha arthaH khalu suuta tvam yena dR^iSTau mama aatmajau |
vana antam pravishantau taav ashvinaav iva mandaram || 2-58-10

10. suuta= Oh, Sumantra! Ye=by you; mama= my; aatmajau= sons; dR^iSTau= have been seen; pravishantau= entering; vana antam= the boundary of the forest; mandaram iva= as (entering) the region of Mandara mountain; ashvinaav= by the two divinities of Aswini; tvam= you; siddha arthaH khalu= are indeed accomplished.

“Oh, Sumantra! You have seen my sons entering the forest, as though divinities of Aswini had entered the Mountain-range of Mandara. You are indeed lucky.”

kim uvaaca vaco raamaH kim uvaaca ca lakSmaNaH |
sumantra vanam aasaadya kim uvaaca ca maithilii || 2-58-11

11. sumantra= Oh, Sumantra! Aasaadya= after reaching; vanam= the forest; kim= what; vachaH= words; raamaH= (did) Rama; uvaacha= speak; kim= what did; lakSmaNaH= Lakshmana; uvaacha= speak; kim cha= and what; maithilii= (did) Seetha; uvaacha= speak?

“Oh, Sumantra! After reaching the forest, what words did Rama speak? What did Lakshmana speak? What did Seetha speak?”

aasitam shayitam bhuktam suuta raamasya kiirtaya |
jiivishhyaamyahametena yayaatiriva saadhuSu || 2-58-12

12. suuta= Oh, charioteer; kiirtaya= tell (me); asitam= about sitting; shayitam= sleeping; bhuktam= and eating; raamasya= of Rama; etena= by this; aham= I; jiivishhyaami= shall survive; saadhushhu iva= as among saints; yayaatiH= Yayati (lived).

“Oh, charioteer! Tell me where Rama sat, slept and took food. By hearing these things, I shall survive, as Yayati survived in the company of saints.”

Comment: King Yayati, when doomed to fall from heaven requested Indra to cast his lot with saints. He was accordingly sent down to a spot on the earth, where four ascetics- Astaka Pratardana, Vasuman and King Sibi had been practicing austerities, and had discourse with them- Mahabharata, Adi Parva.

iti suutaH nara indreNa coditaH sajjamaanayaa |
uvaaca vaacaa raajaanam sa baaSpa parirbaddhayaa || 2-58-13

13. choditaH= as asked; iti= thus; narendreNa= by the king; saH suutaH= that charioteer; uvaacha= spoke; raajaanam= to the emperor; vaachaa= in a voice; sajjamaanayaa= quivering; baaSpa paribaddhayaa= and choked with tears.

As asked thus by the king, Sumantra spoke to the emperor in a voice quivering and choked with tears (as follows).

abraviin maam mahaa raaja dharmam eva anupaalayan |
anjalim raaghavaH kR^itvaa shirasaa abhipraNamya ca || 2-58-14

14. mahaaraaja= Oh, emperor; raaghavaH= Rama; anupaalayan= keeping up; dharmameva= the prescribed course of conduct; kR^itvaa= making; anjalim= salutation with joined palms; abhipraNamya cha= and bowing in reverence; shirasaa= with his head (to you); abraviit= spoke; maam= to me.

“Oh, emperor! Rama, keeping up the prescribed course of conduct, making salutation with joined palms and bowing his head in reverence to you, spoke to me as follows:”

suuta madvacanaat tasya taatasya vidita aatmanaH |
shirasaa vandaniiyasya vandyau paadau mahaatmanaH || 2-58-15

15. suuta= Oh, charioteer; paadau= the feet; tasya taatasya= of my father; vidita aatmanaH= one with remarkable intellect; mahaatmanaH= one with mighty soul; vandaniiyasya= and one to be respectfully greeted; vandyau= are to be saluted; shirasaa= with my head; madvacanaat= through my words.

“Oh, charioteer! Tell my salutations to my father, the one with a remarkable intellect, a mighty soul and the one to be respectfully greeted.”

sarvam antaH puram vaacyam suuta madvacanaattvayaa |
aarogyam avisheSeNa yathaa arham ca abhivaadanam || 2-58-16

16. suuta= Oh, Charioteer; vaachyam= It is to be spoken; tvayaa= by you; madvachanaat= as my word; sarvam= to the entire; antaH puram= gynaeceum; avisheSeNa= without any disparity; aarogyam= about their health; yathaarham= and appropriate; abhivaadanam ca=salutations too.

Oh, charioteer! Enquire about the health of all the people in the gynaeceum without any disparity and offer my appropriate salutations to them.

maataa ca mama kausalyaa kushalam ca abhivaadanam |
apramaadam ca vaktavyaa bruuyaashcaimidam vacaH || 2-58-17

17. mama= my; maataa= Kausalya; vaktavyaa= is to be told; kushalam= about my welfare; abhivaadanam ca= about my salutations; apramaadam ca= and about my alertness; bruuyaaH= tell; idam= these; vachashcha= words also.

My mother Kausalya is to be told about my welfare, about my offering salutations to her and about my meticulousness.

dharmanityaa yathaakaalamagnyagaaraparaa bhava |
devi devasya paadau ca devavat paripaalaya || 2-58-18

18. devii= Oh, godly lady; bhava= be; dharmanityaa= righteous always; agnyagaaraparaa= and be interested in offering sacrifices in the house of fire-worship; yathaa kaalam= as per the prescribed timings; paripaalaya= nurture; paadau ca= the feet; devasya= of the King Dasaratha; devavat= like with a god.

“Oh, godly lady! Be always righteous and be interested in offering worship and sacrifices as per the prescribed timings in the House of Fire worship. Nurture the feet of the Lord Dasaratha, like with a god.”

abhimaanam ca maanam ca tyaktvaa vartasva maatR^iSu |
anu raajaana maaryaam ca kaikeyiimamba kaaraya || 2-58-19

19. amba= Oh, mother; vartasva= behave; maatR^iSu= towards other mothers; tyaktvaa= abounding; abhimaanam ca= self-conceit; maanam ca= and indignation; kaaraya= make; aaryaam= the venerable; kaikeyiim= Kiakeyi; raajaanam anu= agreeable to the king.

“Oh, mother! Behave towards my other mothers, abandoning self-conceit and indignation. Make the venerable Kaikeyi, agreeable to the king.”

kumaare bharate vR^ittirvartitavyaaca raajavat |
arthajyeSThaa hi raajaano raajadharmamanusmara || 2-58-20

20. bharate= in respect of Bharata; kumaare= your son; vartitavyaa= follow; vR^ittiH= a respectable behaviour; raajavat= as with a king; raajaanaH= kings; artha jyeSThaaH hi= are indeed sovereign in substance; anusmara= remember; raajadharmam= the rules; relating to kings.

“In respect of Bharata your son, follow a respectable behaviour as with a king. Kings are indeed sovereign in substance. Remember the rules relating to kings.”

bharataH kushalam vaacyo vaacyo mad vacanena ca |
sarvaasva eva yathaa nyaayam vR^ittim vartasva maatR^iSu || 2-58-21

21. bharataH= Bharata; vaacyaH= is to be asked; kushalam= about his well-being; vaacyaH ca= It is to be told also; madvachanena= as my word; vartasva= follow; vR^ittim= good behaviour; eva= indeed; yathaanyaayam= judiciously; sarvaasu= towards all; maatR^iSu= mothers.

“Bharata is to be enquired about his well-being and he is also to be informed as follows: “Follow good behaviour indeed judiciously towards all your mothers.”

vaktavyaH ca mahaa baahur ikSvaaku kula nandanaH |
pitaram yauvaraajyastho raajyastham anupaalaya || 2-58-22

22. mahaabaahuH= the mighty armed Bharata; ikSvaaku kula nandanaH= the son of Ikshvaku race; vaktavyaH ca= is to be told (as follows) yauvaraajyasthaH= being installed in the office of prince Regent.

“The mighty armed Bharata the son of Ikshvaku race, is to be told as follows: ‘Being installed in the office of Prince Regent, attend to your father who still stays in the throne’.”

atikraantavayaa raajaa maasmainam vyavarorudhaH |
kumaararaajye jiiva tvam tasyaivaajJNpravartanaam || 2-58-23

23. raajaa= the King; atikraantavayaaH= has crossed his age; maasmainam vyavarorudhaH= do not depose; enam= him; aaJNaapravartanaat= by proceeding according to the orders; tasyaiva= of the king; tvam= of; jiiva= live; kumaara raajye= as a prince.”

“The king has crossed his age. But do not depose him on that score. By proceeding according to the orders of the king, you live as a prince.”

abraviicchaapi maam bhuuyo bhR^ishamashruuNi vartayan |
maateva mama maataa te draSTavyaa putragardhinii || 2-58-24

24. vartayan= shedding; ashruuNi= tears; bhR^isham= profusely; bhuuyaH= (he) again; abraviicchaapi= spoke; maam= to me (as follows); maam maataa= my mother; putragardhinii= who is very much longing her son; draSTavyaa= is to be looked after; te= by you; maateva= as your mother.

“Shedding tears profusely, Rama again spoke to me as follows : ‘My mother, who is very much longing her son, is to be looked after by you as if she is your mother’.”

iti evam maam mahaaraaja bR^ivann eva mahaa yashaaH |
raamaH raajiiva taamra akSo bhR^isham ashruuNi avartayat || 2-58-25

25. mahaaraja= Oh, emperor; raamaH= Rama; mahaayashaaH= of most beautiful appearance; raajiiva taamraakshhaH= with red eyes resembling red lotus flowers; bruvanneva= while even uttering; ityeva= thus; maam= to me; bhR^isham= amply; avartata= shed; ashruuNi= tears.

“Oh, emperor! Rama of the most beautiful appearance with red eyes resembling red lotus flowers, while even uttering these words to me profusely shed tears.”

lakSmaNaH tu susamkruddho nihshvasan vaakyam abraviit |
kena ayam aparaadhena raaja putraH vivaasitaH || 2-58-26

26. lakshmaNastu= but Lakshmana; susamkruddhaH= was very angry; nishshvasan= and breathing a sigh, abraviit= spoke; vaakyam= (these) words; kena= on which; aparedhena= offence; ayam= this; raajaputraH= prince; vivaasitaH= was expelled from his home’”

“But Lakshmana was very angry and breathing a sigh, spoke to me as follows: ‘On which offence this prince was expelled from home?’”

raajJNaa tu khalu kaikeyyaa laghu tvaashritya shaasanam |
kR^itam kaaryamakaaryam vaa vayam yenaabhipiiDitaaH || 2-58-27

27. raajJNaa tu= the king even; aashritya= took shelter under; laghu= the wretched; shaasanam= decree; kaikeyyaaH= of Kaikeyi; kR^itam= and did; akaaryam= an act not to be done; kaaryam= as though it is a proper act; yena= by which; vayam= we; abhipiiDitaH= are tormented.

“The king even took shelter under a wretched decree of Kaikeyi and performed an act not to be done, as though it is a proper deed, for which we are now tormented.”

yadi pravraajitaH raamaH lobha kaaraNa kaaritam |
vara daana nimittam vaa sarvathaa duSkR^itam kR^itam || 2-58-28

28. lobha kaaraNa kaaritam= either instigated by passion; vara daana nimittam vaa= or with the intention of giving boons; raamaH= Rama; pravraajitaH yadi= was sent to exile; dushhkR^itam= an infamous deed; kR^itam= was done; sarvathaa= by all means.”

“Even if this was done for the good pleasure of the king or through the will of God, I do not see any justification for Rama’s abandonment.”

idam taavadyathaakaamamiishvarasya kR^ite kR^itam |
raamasya tu parityaage na hetum upalakSaye || 2-58-29

29. idam taavat= even if this; kR^itam= was done; yathaakaamam= for the good pleasure of the kin, iishvarasya kR^ita= or through the will of god; na upalakshhye= I do not see; hetum= any justification; raamasya= for Rama’s parityaage= abandonment.

“Even if this was done for the good pleasure of the king or through the will of god, I do not see any justification for Rama’s abandonment.”

asamiikSya samaarabdham viruddham buddhi laaghavaat |
janayiSyati samkrosham raaghavasya vivaasanam || 2-58-30

30. raaghavasya= Rama’s; vivaasam= exile; viruddham= an illegal decision; samaarabdham= undertaken; buddhi laaghavaat= whether due to levity of judgment; asamiikshhya= or due to lack of reflection; janayishhyati= will raise; samkrosham= intensive anguish.

“Rama’s exile, an illegal decision undertaken whether due to levity of judgment or due to lack of reflection, will raise countless protests.”

aham taavan mahaa raaje pitR^itvam na upalakSaye |
bhraataa bhartaa ca bandhuH ca pitaa ca mama raaghavaH || 2-58-31

31. aham= I; na upalakshhaye= do not see; pitR^itvam= father-hood; mahaaraaja= in the emperor; mama= for me; raaghavaH= Rama; bhraataa ca= is brother; bhartaa ca= lord; bandhuH ca= relative and; pitaa= father.

“I do not consider the emperor as my father. For me, Rama is the brother, lord, relative and my father.”

sarva loka priyam tyaktvaa sarva loka hite ratam |
sarva loko anurajyeta katham tvaa anena karmaNaa || 2-58-32

32. tyaktvaa= leaving; sarva loka priyam= (Rama) the beloved of all people; ratam= and who is interested; sarva lokahite= in the welfare of all mankind; katham= how would; sarva lokaH= all the people; anurajyeta= be interested; tvam= in you; anena karmaNaa= by this act?

“Leaving Rama the beloved of all people and who is interested in the welfare of all human beings, how would all these people would be interested in you by this act of yours?”

sarvaprajaabhiraamam hi raamam pravraajya dhaarmikam |
sarvalokam virudhyemam katham raajaa bhaviSyasi || 2-58-33

33. pravraajya= by banishing; raamam= Rama; sarvaprajaabhiraamam= who is delightful to entire people; dhaarmikam= and virtuous; virudhya= and opposing; imam sarva lokam= all this entire world; katham= how; bhavishhyasi= will you stay; raajaa= as a king?

“By banishing Rama who is delightful to entire people and who is a virtuous man and by opposing all this entire world, how will you stay as a king?”

jaanakii tu mahaa raaja niHshvasantii tapasvinii |
bhuuta upahata cittaa iva viSThitaa vR^iSmR^itaa sthitaa || 2-58-34

34. mahaaraaja= “Oh king; tapasvinii= the wise; jaanakii tu= Seetha for her part; niHshvasantii= stood sighing; bhuuta upahata cittaa= with mind like one possessed; vR^iSmR^itaa sthitaa= forgetting her own existence there; viSThitaa= stood motionless.

“Oh, King! The wise Seetha for her part with her mind like one possessed and forgetting her own existence, stood sighing and static.

adR^iSTa puurva vyasanaa raaja putrii yashasvinii |
tena duhkhena rudatii na eva maam kimcit abraviit || 2-58-35

35. raaja putrii= that princess Seetha; yashasvinii= the illustrious one; adR^iSTa puurva vyasanaa= having not seen such misfortune earlier; na eva abraviit= could not even tell; kimcit= anything; maam= to me; rudatii= weeping (as she was); tena duHkhena= with that unpleasantness.

“The illustrious Seetha having not seen such misfortune earlier, could not even to speak me anything, weeping as she was with that uneasiness.”

udviikSamaaNaa bhartaaram mukhena parishuSyataa |
mumoca sahasaa baaSpam maam prayaantam udiikSya saa || 2-58-36

36. udiikSya= seeing; maam= me; parishuSyataa= with emaciated; mukhena= face; udviikSamaaNaa= perceiving; bhartaaram= her husband; sahasaa= soon; mumoca= shed down; baaSpam= tears.

“Seeing me going back, Seetha with emaciated face, perceiving her husband, soon shed down tears.”

tathaiva raamaH ashru mukhaH kR^ita anjaliH |
sthitaH abhaval lakSmaNa baahu paalitaH sthitaH |
tathaiva siitaa rudatii tapasvinii |
niriikSate raaja ratham tathaiva maam || 2-58-37

37. tathaiva= In the same way; raamaH= Rama; ashru mukhaH= with tears on his face; kR^ita anjaliH= and with joined palms; sthitaH abhaval= stood; lakSmaNa baahu paalitaH= shielded by the arms of Lakshmana; tathaiva= In the same way; tapasvinii= the miserable; siitaa= Seetha; rudatii= weeping, niriikSate= was seeing; raaja ratham= the royal chariot; tathaiva= and; maam= me.”

“In the same way, Rama with tears on his face and with joined palms, stood being shielded by the arms of Lakshmana. The miserable Seetha in the same manner was weeping and seeing the royal chariot and me.”

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe aSTapaJNcaashaH sargaH

Thus completes 58th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 59

Introduction

Sumantra narrates the ghastly fate of Ayodhya, both its animate and inanimate beings. Dasaratha laments

and soon falls unconscious.

mama tu ashvaa nivR^ittasya na praavartanta vartmani |
uSNam ashru vimuncantaH raame samprasthite vanam || 2-59-1

1.raame= Rama; samprasthite= having departed; vanam= to the forest; nivR^ittasya= the returning; ashvaaH tu= horses, however; mama= of mine; pramuNcantaH shedding; uSNam= warm; ashru= tears; na praavartanta= did not proceed; vartmani= on the way.

“Rama having departed to the forest, horses on the return path however, shedding warm tears, did not proceed further on the way.”

ubhaabhyaam raaja putraabhyaam atha kR^itvaa aham j~nalim |
prasthitaH ratham aasthaaya tat duhkham api dhaarayan || 2-59-2

2. atha= thereafter; aham= I; kR^itvaa= offering (salutation); aJNjalim= with joined palms; ubhaabhyaam= to both; raaja putraabhyaam= the princes; dhaarayan= keeping back; tat= that; duHkham api= grief; aasthaaya= ascended; ratham= the chariot; prasthitaH= and moved on.

“I, on my part, offering salutation with joined palms to both the princes and keeping back from that grief, ascended the chariot and moved on.”

guhaa iva saardham tatra eva sthitaH asmi divasaan bahuun |
aashayaa yadi maam raamaH punaH shabdaapayed iti || 2-59-3

3. aashayaa= with the hope; iti= that; shabdaapayed dyadi= I shall be called; punaH= again; raamaH- (by) Rama; sthitaH asmi= I stayed; tatraiva= there only; guhena saartham= along with Guha; bahuun= for many (three); divasaan= days.

“With the hope that I shall be called again by Rama, I stayed there along with Guha for three days.”

viSaye te mahaa raaja maama vyasana karshitaaH |
api vR^ikSaaH parimlaanaH sapuSpa ankura korakaaH || 2-59-4

4. mahaaraaja= Oh, emperor; vR^iSaaH api= even trees; te viSaye= in your domain; parimlaanaH= have withered; sa puSpa ankura korakaaH= without flowers, sprouts and buds; raama vyasana karshitaaH= having emaciated due to Rama’s separation.

“Oh, emperor! Even trees in your domain have withered, without giving flowers sprouts and buds, having emaciated due to Rama’s separation.”

upataptodakaa nadyaH palvalaani saraamsi ca |
pariSkupalaashaani vanaanyupavanaani ca || 2-59-5

5. nadyaH= rivers; palvalaani= pools; saraamsi ca= lakes; upataptodakaaH= were with lot water; vanaani= groves; upavanaani cha= and gardens; pariSkupalaashaani= were with their leaves, parched up.

“Rivers, pools and lakes were with hot water. Groves and gardens were with their leaves, parched up.”

na ca sarpanti sattvaani vyaalaa na prasaranti ca |
raama shoka abhibhuutam tan niSkuujam abhavad vanam || 2-59-6

6. sattvaani= Living beings; na ca sarpanti= are not moving; vyaalaaH ca= wild animals too; na prasaranti= are not roaming around; tat vanam= that forest; abhavad= became; niSkuujam= silent; raama shoka abhibhuutam= predominated by grief towards Rama

“Living beings are not moving. Wild animals too are not roaming around. That forest became silent, predominated by grief towards Rama.”

liina puSkara patraaH ca nara indra kaluSa udakaaH |
samtapta padmaaH padminyo liina miina vihamgamaaH || 2-59-7

7. narendram= Oh, emperor; padminyaH= lotus-lakes (were); liina puSkara patraaH ca= with lotus-leaves hiding under water; having pressed themselves closely together; kaluSa udakaaH= with muddy waters; samtapta padmaaH= with parched lotus-flowers; liina miina vihamgamaaH= and in which fish and water-fowls having disappeared.

“Oh, emperor! Lotus-lakes were with lotus-leaves hiding under water pressing themselves closely together, with muddy waters, with parched lotus-flowers and in which fish and water fowls have completely disappeared.”

jalajaani ca puSpaaNi maalyaani sthalajaani ca |
na adya bhaanti alpa gandhiini phalaani ca yathaa puram || 2-59-8

8. jalajaani= water-born; puSpaaNi= flowers; maalyaani= flowers; sthalajaani= living on dry land; adya= now; alpa gandhiini= giving very little fragrance; phalaani ca= and fruits; na bhaanti= do not have luscious look; yathaa puram= as before.

“Water-born flowers and flowers living on dry lands now give very little fragrance and fruits do not have a luscious look as before.”

atrodyaanaani shuunyaani praliinavihagaani ca |
na caabhiraamaanaaraamaan pashyaami manujarSabha || 2-59-9

9. manujarSabha= Oh, best of men; udyaanaani= the gardens; atra= here; shuunyaani= are empty of men; praliina vihagaani ca= and the birds have vanished; na pashyaami= I am not seeing; aaraamaan= the gardens; abhiraaman= as charming.

“Oh, best of men! The gardens here are empty of men and the birds have vanished. I am not seeing the gardens as charming (as before).”

pravishantam ayodhyaam maam na kashcit abhinandati |
naraa raamam apashyantaH nihshvasanti muhur muhuH || 2-59-10

10. na kashchit= nobody; abhinandati= greeted me; pravishantam= entering; ayodhyaayaam= into Ayodhya City; apashyantaH= having not seen; raamam= Rama; naraaH= the people; nishvasanti= are breathing; muhur muhuH= again and again.

“Nobody greeted me, entering into Ayodhya City. Having not seen Rama, the people are breathing their sigh of lamentation again and again.”

deva raajaratham dR^iSTvaa vinaa raamamihaagatam |
duHkhaadashrumukhaH sarvo raajamaargagato janaH || 2-59-11

11. deva= Oh emperor; dR^iSTvaa= seeing; raajaratham= the royal chariot; aagatam= coming; iha= here; ninaa raamam= without Rama; sarvaH= all; janaH= the people; raajamarga gataH= going along the royal high-way; ashrumukhaH= are having their faces filled with tears; duHkhaat= by grief.

“Oh, emperor! Seeing the royal chariot returning here without Rama, all the people along the royal high-way are shedding tears with grief.”

harmyaiH vimaanaiH praasaadaiH avekSya ratham aagatam |
haahaa kaara kR^itaa naaryo raama adarshana karshitaaH || 2-59-12

12. aavekSya= seeing; ratham= the chariot; aagatam= coming; naaryaH= women; harmyaiH= from mansions; vimaanaiH= seven-storied buildings; praasaadaiH= and royal palaces; haahaakarakR^itaH= are crying ‘ha ha!’; raamadarshanakarshitaaH= being troubled by non-appearance of Rama.”

“Seeing the returned chariot, women from mansions, seven-storied buildings and royal palaces are crying ‘ha ha!’, being troubled by the non-appearance of Rama.”

aayataiH vimalaiH netraiH ashru vega pariplutaiH |
anyonyam abhiviikSante vyaktam aartataraaH striyaH || 2-59-13

13. striyaH= women; aartataraaH= being more sorrowful; abhiviikSante= are looking at; anyonyam= each other; avyaktam= indistinctly; aayataiH= with their long; vimalaiH= bright; netraiH= eyes; ashru vega pariplutaiH= overwhelmed with a flood of tears.

“Women, being more sorrowful, are looking at each other indistinctly with their long bright eyes overwhelmed with a flood of tears.”

na amitraaNaam na mitraaNaam udaasiina janasya ca |
aham aartatayaa kamcit visheSam na upalakSaye || 2-59-14

14. aham= I; na upalakSaye= do not see; kimchit= any; visheSam= distinction; aartatayaa= in their agony; amitraaNaam= in non-friends; mitraaNaam= friends; udaasiina janasya= and neutral people.

“I do not see any distinction in their agony, whether they are non-friends, friends or neutral people.”

aprahR^iSTa manuSyaa ca diina naaga turamgamaa |
aarta svara parimlaanaa vinihshvasita nihsvanaa || 2-59-15
niraanandaa mahaa raaja raama pravraajana aatulaa |
kausalyaa putra hiinaa ivaayodhyaa pratibhaati maa maa || 2-59-16

15-16. mahaaraja= Oh, emperor; ayodhyaa= the city of Ayodhya; aprahR^iSTa manuSyaa cha= with joyless people; diina naaga turamgamaa= with elephants and horses looking miserable; aarta svara parimlaanaa= with sighing exhaustion to cries of pain; vinihshvasita nihsvanaa= filled with sounds of moaning; niraanandaa= cheerless; raama pravraajana aatulaa= anguish due to Rama’s exile; pratibhaati= as Kausalya; putra hiinaa= without her son.

“Oh, emperor! The city of Ayodhya with its joy-less people, with its elephants and horses looking miserable, with sighing exhaustion due to cries of pain, filled with sounds of moaning, cheerless and feeling anguish due to Rama’s exile, appears to me, like Queen Kausalya without her son.”

suutasya vacanam shrutvaa vaacaa parama diinayaa |
baaSpa upahatayaa raajaa tam suutam idam abraviit || 2-59-17

17. raajaa= the king; shrutvaa= hearing; suutasya= Sumantra’s; vachanam= words; abraviit= spoke; idam= this; tam suutam= to that charioteer; vaacaa= in a voice; baaSpa upahatayaa= choked with tears; parama diinayaa= and very much woeful.

Hearing Sumantra’s words, the king in a voice choked with tears and very much woeful, spoke to that charioteer as follows:

kaikeyyaa viniyuktena paapa abhijana bhaavayaa |
mayaa na mantra kushalaiH vR^iddhaiH saha samarthitam || 2-59-18

18. viniyuktena= enjoined; kaikeyyaa= by Kaikeyi; paapa abhijana bhaavayaa= with sinful birth and intention, na samarthitam= it was not deliberated; mayaa= by me; mantra kushalaiH= with people experienced in counsel; vR^iddhaiH saha= and with elders.

“Enjoined by Kaikeyi with her sinful birth and intention, I could not deliberate with people experienced in counsel or with elders beforehand.”

na suhR^idbhir na ca amaatyaiH mantrayitvaa na naigamaiH |
mayaa ayam arthaH sammohaat strii hetoh sahasaa kR^itaH || 2-59-19

19. ayam= this; arthaH= act; kR^itaH= has been done; mayaa= by me; sahasaa= in haste; sammohaat= due to infatuation; strii hetoH= for the sake of a woman; na mantrayitvaa= without consulting; suhR^idbhiH= with friends; na mantrayitvaa= nor by consulting; amaatyaiH= with ministers; naigamaiH ca= or with interpreters of sacred texts.

“This act has been done by me in haste due to infatuation for the sake of a woman, without consulting with friends or ministers or with interpreters of sacred texts."

bhavitavyatayaa nuunam idam vaa vyasanam mahat |
kulasya asya vinaashaaya praaptam suuta yadR^icchayaa || 2-59-20

20. suuta= Oh, Sumantra; idam= this; mahat= great; vyasanam= calamity; nuunam= surely; praaptam= has come; bhavitavyatayaa= as an inevitable consequence; vaa= r; vinaashaaya= for the ruin; asya= of this; kulasya= race; yadR^icchayaa= or accidentally.

“Oh, Sumantra! This great calamity, surely, has come as an inevitable consequence or for the ruin of this race or accidentally.”

suuta yady asti te kimcin mayaa api sukR^itam kR^itam |
tvam praapaya aashu maam raamam praaNaaH samtvarayanti maam || 2-59-21

21. suuta= Oh, Sumantra; asti yadi= If at all; kimchit= any; sukR^itam= favour; kR^itam= has been done; te= to you; mayaa= by me; tvam= you; praapaya= lead; maam= me; aashu= fast; raamam= to Rama; praaNaaH= (my) vital spirits; samtvarayanti= are hastening; maam= me.

Oh, sumantra! If at all I have done any favour to you, lead me fast to Rama. My vital spirits are hastening me.”

yad yad yaa api mama eva aaj~naa nivartayatu raaghavam |
na shakSyaami vinaa raama muhuurtam api jiivitum || 2-59-22

22. yadyat aaj~naa= if there is the same unlimited authority; mama= of mine; yaa api= even now; raaghavam nivartayatu= let Rama be brought back; na shakSyaami= I cannot; jiivitum= survive; raamam vinaa= without Rama; muhuurtam api= even for a moment.

“If there is the same unlimited authority of mine even now, let Rama be brought back to Ayodhya. I cannot survive without Rama even for a moment.”

athavaa api mahaa baahur gataH duuram bhaviSyati |
maam eva ratham aaropya shiighram raamaaya darshaya || 2-59-23

23. athavaa= or perhaps; mahaa baahuH= Rama the mighty armed; gataH bhaviSyati= might have gone; duuram= along way; aaropya maam eva= make me to ascend; ratham= the chariot; shiighram= quickly; darshaya= and show (me); raamaaya= to Rama.

“Or perhaps Rama the mighty-armed might have gone a long way. Make me to ascend the chariot and quickly show me to Rama.”

vR^itta damSTraH mahaa iSvaasaH kva asau lakSmaNa puurvajaH |
yadi jiivaami saadhv enam pashyeyam saha siitayaa || 2-59-24

24. kva= where is; asau= that; lakSmaNa puurvajaH= Rama; vR^itta damSTro= having round teeth; mahaa iSvaasaH= and wearing a large bow? Pashyeyam yadi= If I can see; enam= him; saadhu= well; siitayaa saha= with Seetha; jiivaami= I can survive.

“Where is that Rama having pearl-like teeth and wearing a large bow? If only I can see him well with Seetha, I can survive.”

lohita akSam mahaa baahum aamukta maNi kuNDalam |
raamam yadi na pashyaami gamiSyaami yama kSayam || 2-59-25

25. na pashyeyam yadi= if I cannot see; raamam= Rama; lohita akSam= having red eyes; mahaa baahum= mighty arms; aamukta maNi kuNDalam=with ear-rings made of gems; gamiSyaami= I shall proceed; yam kSayam= to the world of death.

“If I cannot see Rama having red eyes, mighty arms and with ear-rings made of gems, I shall proceed to the world of Death.”

ataH nu kim duhkhataram yo aham ikSvaaku nandanam |
imaam avasthaam aapanno na iha pashyaami raaghavam || 2-59-26

26. kim nu= what is; duhkhataram= more distressing; ataH= than; saH aham= that I; aapannaH= who has got into; imaam= this; avasthaam= condition; na pashyaami= am not seeing; raaghavam= Rama; ikSvaaku kula nandanam= who is a delight to Ikshvaku dynasty; iha= here?

“What is more distressing to me after getting into this condition, in not seeing here, Rama who is a delight to Ikshvaku dynasty?”

haa raama raama anuja haa haa vaidehi tapasvinii |
na maam jaaniita duhkhena mriyamaaNam anaathavat || 2-59-27

27. haa raama= Oh, Rama; haa raamaanuja= Oh, younger brother of Rama; tapasvinii= unfortunate; haa vaidehi= Oh, Seetha; na jaaniita= you do not know; maam= me; mriyamaaNam= as dying; duHkena= with grief; anaathavat= like one abandoned.

“Oh, Rama! Oh, Younger Brother of Rama! Oh, unfortunate Seetha! You do not know that I am dying with grief, like one abandoned.”

sa tena raajaa duHkhena bhR^ishamarpitacetanaH |
avagaaDhaH suduSpaaram shokasaagamabraviit || 2-59-28

28. saH raajaa= that Dasaratha; arpitachetasaH= his mind despaired; bhR^iSam= very much; duHkena= with grief; avagaaDhaH= plunged; shoka saagaram= in an ocean of sorrow; suduSpaaram= which is very difficult to be crossed; abraviit= spoke (as follows)

King Dasaratha, his mind very much despaired with grief and plunged in an ocean of sorrow, very difficult to be crossed, spoke (as follows)

raamashokamahaabhogaH siitaavirahapaaragaH |
shvasitormimahaavarto baaSpaphenajalaavilaH || 2-59-29
baahuvikshepamiinaugho vikranditamahaasvanaH |
prakiirNakeshashaivaalaH kaikeyiibaDabaamukhaH || 2-59-30
mamaashruvegaprabhavaH kubjaavaakyamahaagrahaH |
varavelo nR^ishamsaayaa raamapravraajanaayataH || 2-59-31
yasmin bata nimagno.aham kausalye raaghavam vinaa |
dustaraH jiivataa devi mayaa ayam shoka saagaraH || 2-59-32

33-36. deevii= Oh, queen; kausalye= Kausalya; yasmin= In which; aham= I; nimagnaH= am plunged; asau= in this; shoka saagaraH= ocean of grief; raamashokamahaabhogaH= its area of sorrow is for Rama; siitaavirahapaaragaH= its shore is Seetha’s separation; shvasitormimahaavartaH= its waves and huge whirl-pools are sighs of anguish; baaSpaphenajalaavilaH= It is agitated with water and foam as tears; baahuvikshhepamiinaughaH= throwing away of arms is the swarm of fishes; vikranditamahaasvanaH= its great sounds are cries of lamentation; prakiirNakeshashaivaalaH= the scattered hair is its duck-weed. kaikeyiibaDabaamukhaH= Kaikeyi is its submarine fire; mamaashruvegaprabhavaH= which is the cause for the rust in my tears; kubjaavaakyamahaagrahaH= the words of the hump-backed are its huge crocodiles; varavelaH= with shores as boons; nR^ishamsaayaaH= of the cruel Kaikeyi; raamapravraajanaayataH= its long stretch is due to sending of Rama to a far way place; dustaraH= It cannot be crossed jiivitaa= alive; mayaa= by me; raaghavam vinaa= without Rama.

“Oh, Queen Kausalya! I am plunged in this ocean of grief. Its area of sorrow is for Rama. its other shore is Seetha’s separation. Its waves and huge whirlpools are sighs of anguish. It is agitated with water and foam as tears. Throwing away of arms is the swarm of fishes. Its great sounds are cries of lamentation. The scattered hari is its duck-week. Kaikeyi is its submarine fire. Which is the cause for the rush in my tears. The words of the hum-backed are its huge crocodiles. Its shores are the boons asked by the cruel Kaikeyi. Its long stretch is due to sending of Rama to far away place. I cannot cross this ocean alive, without Rama. What a pity!”

ashobhanam yo aham iha adya raaghavam |
didR^ikSamaaNo na labhe salakSmaNam
iti iva raajaa vilapan mahaa yahaashaH
papaata tuurNam shayane sa muurchitaH || 2-59-33

33. saH raajaa= that king; mahaayashaaH= of great renown; vilapan= lamenting; itiiva= in the manner; yaH aham= which I; didR^ikSamaaNaH= want to see; adya= now; raaghavam= Rama; salakSmaNam= along with Lakshmana; na labhe= (I am) not able to obtain; iha= here; ashobhanam= It is very bad; muurchitaH= became unconscious; tuurNam= soon; papaata= and fell; shayane= on his couch.

“Though I want to see Rama and Lakshmana now, I am not able to see them here. It is very bad.” – thus lamenting, the king of great renown soon became unconscious and fell down on his couch.

iti vilapati paarthive pranaSTe |
karuNataram dviguNam ca raama hetoH |
vacanam anunishamya tasya devii |
bhayam agamat punar eva raama maataa || 2-59-34

34. anunishamya= hearing; tasya= his; vachanam= words; vilapati= lamenting; dviguNam ca= as much as twice; karuNataram= more pitiably; raama hetoH= for Rama; paarthive= and the king; pranaSTe= having fallen unconscious; devii= Kausalya; agamat= got; bhayam= fear; punareva= once again.

Hearing his words lamenting as much as twice more pitiably for Rama and the king having fallen unconscious, Kausalya was alarmed once again.

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe ekonaSaSTitamaH sargaH

Thus completes 59th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 60

Introduction

Sumantra was unable to console Kausalya, who lied on the floor due to her extreme grief over her separation from Rama, even though he tries to avert her grief by telling her that Rama can reside in the forest delightfully, by warding off his agony.

tataH bhuuta upasR^iSTaa iva vepamaanaa punaH punaH |
dharaNyaam gata sattvaa iva kausalyaa suutam abraviit || 2-60-1

1. tataH= then; kausalyaa= Kausalya; vepamaanaa= trembling; punaH punaH= again and again; bhuuta upasR^iSTaa iva= as though possessed by a spirit; dharaNyaam= and lying on the floor; gata sattvaa iva= without proper disposition of mind; abraviit= spoke; suutam= to Sumantra (as follows)

Then, Kausalya, trembling again and again, as though possessed by a spirit, and lying on the floor without proper disposition of mind, spoke to Sumantra as follows:

naya maam yatra kaakutsthaH siitaa yatra ca lakSmaNaH |
taan vinaa kSaNam api atra jiivitum na utsahe hi aham || 2-60-2

2. yatra= wherever are; kaakutsthaH= Rama; siitaa ca= and Seetha; yatra= wherever is; lakSmaNaH= Lakshmana; naya= take; maam= me; tatra= there; taan vinaa= without them; aham= I; na utsahe= do not cherish; jiivitum= to live; atra= here; kSaNam api= even for a moment.

“Wherever Rama, Seetha and Lakshmana are there, take me to them. Without them, I do not cherish to live here even for a moment.”

nivartaya ratham shiighram daNDakaan naya maam api |
atha taan na anugacchaami gamiSyaami yama kSayam || 2-60-3

3. nivartaya= turn back; ratham= the chariot; shiighram= quickly; naya= take; maam api= me also; daNDakaan= to the forest of Dandaka; atha= now; na anugacchaami= if I do not go after; taan= them; gamiSyaami= I shall enter; yama kSayam= the death’s abode.

“Turn back the chariot quickly. Take also myself to the forest of Dandaka. Now, if I do not go after them, I shall enter the Death’s abode.”

baaSpa vegaupahatayaa sa vaacaa sajjamaanayaa |
idam aashvaasayan deviim suutaH praanjalir abraviit || 2-60-4

4. suutaH= Sumantra; vaacaa= with a voice; baaSpa vegaupahatayaa= choked with tears; sajjamaanayaa= in faint accents; praanjaliH= with joined palms; aashvaasayan= consoling; deviim= Kausalya; abraviit= spoke; idam= these words (to her).

Sumantra with joined palms and with a voice choked with tears and in faint accents, consoling Kausalya, spoke these words to her.

tyaja shokam ca moham ca sambhramam duhkhajam tathaa |
vyavadhuuya ca samtaapam vane vatsyati raaghavaH || 2-60-5

5. tyaja= abandon; shokam= grief; moham= delusion; tathaa= and; sambhramam ca= heaste; duhkhajam= born of affliction; raaghavaH= Rama; vatsyati= can reside; vane= in the forest; vyavadhuuya= warding off; samtaapam= anguish.

“Abandon grief, delusion and haste born of affliction. Rama, can reside in the forest, warding off anguish.”

lakSmaNaH ca api raamasya paadau paricaran vane |
aaraadhayati dharmaj~naH para lokam jita indriyaH || 2-60-6

6. lakSmaNaH ca api= Lakshmana too; dharmaj~naH= knowing about righteous conduct; jitendriyaaH= having subdued his senses; paricaran= serving; paadau= the feet; raamasya= of Rama; vane= in the forest; aaraadhayati= is propitiating; para lokam= the other world.

“Lakshmana too, knowing about a righteous conduct, having subdued his senses and serving the feet of Rama in the forest, is propitiating the other world.”

vijane api vane siitaa vaasam praapya gR^iheSv iva |
visrambham labhate abhiitaa raame samnyasta maanasaa || 2-60-7

7. siitaa= Seetha; praapya= getting; vaasam= a dwelling place; gR^iheSva iva= resembling a house; vijane vane api = even in a lonely forest; samnyasta maanasaa= her mind being encamped; raame= in Rama; abhiitaa= being fearless; labhate= and acquiring; visrambham= confidence.

“Seetha, getting a dwelling place resembling a house even in a lonely forest, her mind encamped in Rama and being fearless, is acquiring confidence.

na asyaa dainyam kR^itam kimcit susuukSmam api lakSaye |
ucitaa iva pravaasaanaam vaidehii pratibhaati maa || 2-60-8

8. na susuukSmam api= not even very minute; dainyam= depression; kimchit= even a little; lakSate= is seen; kR^itam= developed; asyaaH= in Seetha; maa pratibhaati= It appears to me; vaidehii= (that) Seetha; ucitaa iva= is as though accustomed; pravaasaanaam= to so many exiles.

“Not even very minute depression, even a little, is seen developed in Seetha. It appears to me as though Seetha is accustomed to so many exiles.”

nagara upavanam gatvaa yathaa sma ramate puraa |
tathaiva ramate siitaa nirjaneSu vaneSv api || 2-60-9

9. yathaa= how; siitaa= Seetha; ramate sma= was rejoicing; puraa= earlier; gatvaa= going; nagara upavanam= to gardens I the city; tathaiva= in the same manner; ramate= (She) is taking delight; vaneSva api= in forests also; nirjaneSu= which are desolate.

“Seetha is taking delight in the desolate forests in the same manner as she was earlier enjoying in visiting gardens in the city.”

baalaa iva ramate siitaa baala candra nibha aananaa |
raamaa raame hi adiina aatmaa vijane api vane satii || 2-60-10

10. siitaa= Seetha; raamaa= a charming woman; bala candra nibhaananaaH= having her face resembling a full moon; adiina atmaa= her mind settled; raame= in Rama; satii api= even though staying; vijane= in a lonely; vane= forest; ramate= is enjoying it; baalaa iva= like a little girl.

“Seetha, a charming woman with her face resembling a full moon and with her mind absorbed in Rama, even though staying in a lonely forest, is enjoying it like a little girl.”

tat gatam hR^idayam hi asyaaH tat adhiinam ca jiivitam |
ayodhyaa api bhavet tasyaa raama hiinaa tathaa vanam || 2-60-11

11. asyaaH= Her; hR^idayam= heart; tat gatam= is directed towards Rama; jiivitam ca= her life also; tat adhiinam= is resting on him; ayodhyaa api= even if Ayodhya; raama hiinaa= is without Rama; bhavet= it becomes; vanam= a forest; tasyaaH= to her; tadaa= then.

“Seetha’s heart is directed towards Rama. Her life also is dependent on him. Even if Ayodhya is without Rama, then it becomes a forest to her.”

pari pR^icchati vaidehii graamaamH ca nagaraaNi ca |
gatim dR^iSTvaa nadiinaam ca paadapaan vividhaan api || 2-60-12
raamam hi lakSmanam vaapi pR^iSTvaa jaanaati jaanatii |
ayodhyaakroshamaatre tu vihaaramiva samshritaa || 2-60-13

12-13. ayodhyaakroshamaatre= As if only a couple of miles away from Ayodhya; samshritaa iva= and as being in; vihaaram= a garden (there); vaidehii= Seetha; dR^iSTvaa= seeing; graamaamH ca= villages; nagaraaNi ca= towns; gatim ca= the movement; nadiinaam= of rivers; vividhaan= various types; paadapaan api= of trees also; pari pR^icchati= and enquires; raamam= Rama; pR^iSTvaa lakSmaNam vaapi= or by enquiring Lakshmana; jaanatii= and knows about them.

“As if only a couple of miles away from Ayodhya and as being in a garden there, Seetha on seeing villages, towns, movement of rivers, and various types of trees, enquires with Rama or Lakshmana and Knows well about them.”

idameva smaraamyasyaaH sahasaivopajalpitam |
kaikeyiisamshritam vaakyam nedaaniim pratibhaati maam || 2-60-14

14. smaraam= I am remembering; idameva= this only; asyaaH= of her; na pratibhaati= it does not flash; maa= to me; idaaniim= now; vaakyam= of the words; sahasaiva= hurriedly; upajalpitam= spoken (by Seetha); kaikeyiisamshritam= about Kaikeyi.

“I am remembering only these incidents about Seetha. It does not flash to my mind now of the words hurriedly spoken of by Seetha about Kaikeyi.”

dhvamsayitvaa tu tadvaakyam pramaadaatparyupasthitam |
hladanam vacanam suuto devyaa madhuramabraviit || 2-60-15

15. dhvamsayitvaa= expunging; tadvaakyam= those words (spoken by Seetha about Kaikeyi); paryupasthitam= coming near (to his lips); pramaadaat= by inadvertence; suutaH= Sumantra; abraviit= spoke; hladanam= delightful; madhuram= and sweet; vachanam= words; devyaaH= to Kausalya.

Expunging the remarks spoken by Seetha about Kaikeyi coming almost nearer to his lips by inadvertence, Sumantra spoke only delightful and sweet words to Kausalya.

adhvanaa vaata vegena sambhrameNa aatapena ca |
na hi gacchati vaidehyaaH candra amshu sadR^ishii prabhaa || 2-60-16

16. vaidehyaaH= Seetha’s; prabhaa= radiance; candra amshu sadR^ishii= equivalent to moon’s rays; na hi gacchati= does not disappear; adhvanaa= due to travel; vaata vegena= or for velocity of wind; sambhrameNa= or bewilderment; aatapena ca= or due to heat of the sun.

“Seetha’s radiance resembling a moon’s gleam is not fading away due to her travel in the forest or due to the velocity of wind or because of her bewilderment or due to heat of the sun.”

sadR^isham shata patrasya puurNa candra upama prabham |
vadanam tat vadaanyaayaa vaidehyaa na vikampate || 2-60-17

17. tat vadanam= that face; vaidehyaaH= of Seetha; vadaanyaayaaH= which is altruistic; sadR^isham= is similar; shata patrasya= to a lotus; puurNa candra upama prabham= whose lustre is similar to that of a full moon; na vikampate= did not become changed.”

“That face of altruistic Seetha resembling a lotus flower, whose lustre is similar to that of a full moon, did not become changed.”

alakta rasa rakta abhaav alakta rasa varjitau |
adya api caraNau tasyaaH padma kosha sama prabhau || 2-60-18

18. tasyaaH= Her; caraNau= feet; alakta rasa varjitau= which even though no longer painted with vermilion; adya api= still; alakta rasa rakta abhaava= looks red as Alakta (red juice obtained from resin of certain trees); padma kosha sama prabhau= with a lustre equal to that of red lotus buds.

“Her feet, which even though no longer painted with vermilion, still looks red as Alakta (red juice obtained from resin of certain trees), with lustre equal to that of red lotus buds.”

nuupura udghuSTa helaa iva khelam gacchati bhaaminii |
idaaniim api vaidehii tat raagaa nyasta bhuuSaNaa || 2-60-19

19. bhaaminii= Seetha; nuupura udghuSTa helaa= sporting her tinkling anklets; khelam= playfully; gacchati= walks; vaidehii= Seetha; idaaniim api= even now; nyasta bhuuSaNaa= is donned with her ornaments; tat raagaa= as a mark of passion towards Rama.

“Seetha, sporting her tinkling anklets, walks playfully. Even now, Seetha dons her ornaments, as a mark of Her passion towards Rama.”

gajam vaa viikSya simham vaa vyaaghram vaa vanam aashritaa |
na aahaarayati samtraasam baahuu raamasya samshritaa || 2-60-20

20. aashritaa= Seetha who stays; vanam= in the forest; samshritaa= takes refuge; baahuu= in the arms; raamasya= of Rama; na aahaarayati= (and hence) does not give herself; samtraasam= to fear; viikSya= by seeing; gajam vaa= an elephant; simham vaa= or a lion; vyaaghram vaa= or a tiger.

“Seetha who stays in the forest, takes refuge in the arms of Rama and hence does not give Herself to fear, even by seeing an elephant or a lion or a tiger.”

na shocyaaH te na ca aatmaa te shocyo na api jana adhipaH |
idam hi caritam loke pratiSThaasyati shaashvatam || 2-60-21

21. na shocyaaH= there is no need to pity; na= nor; aatmaa na ca= us; na= nor; jana adhipaH api= the king also; idam= this; caritam= story; pratiSThaasyati= will thrive; loke= in the world; shaashvatam= forever.

“There is no need to pity them nor us nor the king too. This story will thrive in the world forever.”

vidhuuya shokam parihR^iSTa maanasaa |
maharSi yaate pathi suvyavasthitaaH |
vane rataa vanya phala ashanaaH pituH |
shubhaam pratij~naam paripaalayanti te || 2-60-22

te= they; vidhuuya= abandoning; shokam= grief; parihR^iSTa maanasaaH= having cheerful minds; suvyavasthitaaH= well settled; pathi= in the path; maharSi yaate= followed by great sages; rataaH= delighting in; vane= forest; vanya phala ashanaaH= eating fruits obtained in the forest; paripaalayanti= are keeping up; shubhaam= the auspicious; pratij~naam= promise; pituH= given to their father.

“Abandoning grief, possessing cheerful minds, settling well in the path followed by great sages, delighting in the forest-life and eating fruits of the forest, they are keeping up the promise given to their father.”

tathaa api suutena suyukta vaadinaa |
nivaaryamaaNaa suta shoka karshitaa |
na caiva devii viraraama kuujitaat |
priya iti putra iti ca raaghava iti ca || 2-60-23

23. nivaaryamaaNaa api= even if averted; tathaa= thus; suutena= by Sumantra; suyukta vaadinaa= who is speaking suitably well; devii= Kausalya; suta shoka karshitaa= being emaciated by the sorrow for her son; na caiva viraraama= could not stop; kuujitaat= crying; priyeti= as dear; putra iti= as son; raaghava iti= as Rama.

Even if averted thus by Sumantra, who is speaking appropriately well, being emaciated by sorrow for her son, could not stop crying, “O, my dear son Rama!”

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe SSTitamaH sargaH

Thus completes 60th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 61

Introduction

Kausalya, while weeping, rebukes Dasaratha for his evil act of sending Rama to exile. She explains various difficulties being faced by Rama, Lakshmana and Seetha in their forest-life. She says that even if Rama returns to Ayodhya in the fifteenth year, he may not accept the kingdom since enjoyed by Bharata

vanam gate dharma pare raame ramayataam vare |
kausalyaa rudatii svaartaa bhartaaram idam abraviit || 2-61-1

1. raame= (When) Rama; dharma vare= excellent in virtue; vare= excellent; ramayataam= among those causing delight; gate= having gone; vanam= to the forest; kausalyaa= Kausalya; svaartaa= herself pained; rudatii= (and) weeping; abraviit= spoke; idam= these words; bhartaaram= to her husband.

When Rama, who is excellent in virtue and outstanding among those causing delight, having left for the forest, Kausalya who was feeling pained, spoke, weeping to her husband as follows:

yadyapi triSu lokeSu prathitam te mayad yashaH |
saanukrosho vadaanyaH ca priya vaadii ca raaghavaH || 2-61-2
katham nara vara shreSTha putrau tau saha siitayaa |
duhkhitau sukha samvR^iddhau vane duhkham sahiSyataH || 2-61-3

2-3. prathitam yadyapi= despite the fame; triSu lokeSu= in the three worlds; te= of your; mahat= great; yashaH= glory; raaghavaH= (that) Dasaratha; saanukroshaH= is compassionate; vadaanyaH ca= bountiful; priya vaadii ca= and kind in his words; katham= how; tau putrau= your two sons; siitayaa saha= along with Seetha; sukha samvR^iddhau= who grew comfortably; sahiSyataH= can bear; duHkham= suffering; vane= in the forest; duHkhitau= when faced with hardships; nara vara shreSTha= O, the best among the foremost of men!

“Despite the fame in the three worlds of your great glory that Dasaratha is compassionate, bountiful and kind in his words, how your two sons along with Seetha who grew comfortably can bear suffering in the forest when faced with hardships, O the best among the foremost of men!”

saa nuunam taruNii shyaamaa sukumaarii sukha ucitaa |
katham uSNam ca shiitam ca maithilii prasahiSyate || 2-61-4

4. saa maithilii= that Seetha; taruNii= who is a young lady; shyaamaa= in the prime of Her youth; sukumaarii= and very delicate; katham= how prasahiSyate= (She) can tolerate; nuunam= really; uSNam ca= heat; shiitam ca= and cold?

“That Seetha, who is a young lady in the prime of her youth and very delicate, can really tolerate heat and cold?”

bhuktvaa ashanam vishaala akSii suupa damsha anvitam shubham |
vanyam naivaaram aahaaram katham siitaa upabhokSyate || 2-61-5

5. katham= how; siitaa= Seetha; vishaala akSii= the large-eyed; upabhokSyate= can eat; aahaaram= a good; vanyam naivaaram= prepared with wild rice; bhuktvaa= having eaten; shubham= a good; ashanam= food; suupa damsha anvitam= containing soups and snacks?

“How the large-eyed Seetha can eat a food prepared with wild rice, she having eaten here a good food containing soups and snacks?”

giita vaaditra nirghoSam shrutvaa shubham aninditaa |
katham kravya ada simhaanaam shabdam shroSyati ashobhanam || 2-61-6

6. katham; how; aninditaa=the irreproachable Seetha; shroSyati= can hear; ashobhanam= the bad; shabdam= sounds; kravya ada simhaanaam= of cruel animals and lions; shrutvaa= after hearing; shubham= the auspicious; giita vaaditra nirghoSam= sounds of singing and music?

“How that irreproachable Seetha can hear the horrid sounds of cruel animals and lions, after hearing the auspicious sounds of singing and music here?”

mahaa indra dhvaja samkaashaH kva nu shete mahaa bhujaH |
bhujam parigha samkaasham upadhaaya mahaa balaH || 2-61-7

7. kva= where; mahaabalaH= the mighty hero Rama; mahendra dhvaja samkaashaH= resplendent as Mahendra’s standard; mahaabhujaH= and the mighty armed; shete nu= is sleeping indeed; bhujam= with his arm; upadhaaya= as a pillow?

Where Rama the mighty hero, resplendent as Mahendra’s standard and the mighty armed is sleeping indeed with his arm as a pillow?”

padma varNam sukesha antam padma nihshvaasam uttamam |
kadaa drakSyaami raamasya vadanam puSkara iikSaNam || 2-61-8

8. kadaa= when; drakSyaami= shall I see; vadanam= the face; raamasya= of Rama; padma varNam= with the colour of a lotus; sukesha antam= framed with marvelous locks; padma niHshvaasam= of lotus-perfume; puSkara iikSaNam= with eyes resembling lotus-petals; uttamam= and excellent?

“When can I see the face of Rama with the colour of a lotus, framed with marvelous locks of lotus-perfume, with eyes resembling lotus-petals and excellent?”

vajra saaramayam nuunam hR^idayam me na samshayaH |
apashyantyaa na tam yad vai phalati idam sahasradhaa || 2-61-9

9. me hR^idayam= my heart; nuunam= is surely; vajra saaramayam= made fully of the solid-interior of diamond; na= no; samshayaH= doubt; yat= for which; reason; idam= this heart; na phalati vai= is not split; sahasradhaa= into thousand pieces; apashyantaaH= even in my not seeing; tam= that Rama.

There is no doubt that my heart is fully made of the solid-interior of a diamond, for which reason this heart is not shattered into a thousand pieces, even in my not seeing of that Rama.”

yattvayaa karuNam karma vyapohya mama baandhavaaH |
nirastaa paridhaavanti sukhaarhaH kR^ipaNaa vane || 2-61-10

10. vyapohya= having abandoned; karuNam= kindly; karma= action; tvayaa= by you; mana baandhavaaH= my kith and kin; sukhaarhaaH= worthy of comforts; nirastaaH= have been banished; yat= for which reason; paridhaavanti= they are wandering around; vane= the forest; kR^ipaNaaH= miserably.”

“It was not a kindly act by you that you banished my kith and kin, who were worthy of comforts to wander around in the forest in such a miserable condition.”

yadi paJNcadashe varSe raaghavaH punareSyati |
jahyaadraajyam ca kosham ca bharato nopalskhyate || 2-61-11

11. raaghavaH punareSyati yadi= even if Rama comes back; paNcadashevarshhe= in the fifteenth year; nopalakshhyete= it cannot be inferred; bharataH= that Bharata; jayaat= will abandon; raajyam ca= the kingdom and; kosham ca= the treasury.”

“Even if Rama comes back in the fifteenth year, it cannot be inferred that Bharata will abandon the kingdom and the treasury.”

bhojayanti kila shraaddhe kecitsvaneva baandhavaan |
tataH pashcaatsamiikshante kR^itakaaryaa dvijarSabhaan || 2-61-12

12. kechit= some; shraadhhe= in a ceremony in honour of dead relative; bhojayanti kila= indeed feed; svaan= their won; baandhavaan iva= relatives only; kR^itakaaryaaH= having completed the ceremony; tataH pashchaat= thereafter; samiikSante= they look for; dvijarshhabhaan= the illustrious Twice-born.

“There are those who in a ceremony in hour of dead relatives, first feed their relatives and thereafter, to fulfill their duty, remember to invite the illustrious Twice-born.

tatra ye guNavantashca vidvaamsashca dvijaatayaH |
na pashcaatte.abhimanyante sudhaamapi suropamaaH || 2-61-13

13. tatra= there; ye= which; guNavantashca= the virtuous; vidvaamsashca= and the learned dvija tayaH= Brahmanas; suropamaaH= who are like unto gods; te= they; na abhimanyante= do not accept; pashcaatt= afterwards; sudhaamapi= even ambrosia.

“The virtuous and the learned Brahmins, who are like unto gods, do not accept afterwards even food as delicious as ambrosia.”

braahmaNeSvapi tR^ipteSu pashcaadbhoktum dvijarSabhaaH |
naabhyupaitumalam praajJNaaH shR^iN^gacchedamivarSbhaaH || 2-61-14

14. tR^ipteSu= the contented; braahmaNeSvapi= even if they are Brahmanas; praaJNaaH= wise; dvijarSabhaaH= and the best of Brahmanas; naabhyupaitumalam= cannot agree; bhoktum= to eat; pashcaat= afterwards; shR^iN^gacchedamiva= as splitting of thorns; R^iSabhaaH= of a bull.

“The best of Brahmins in their wisdom, will not accept what remains of the food of which other Brahmins have partaken, regarding it as a bull shorn of its horns.”

evam kaniiyasaa bhraatraa bhuktam raajyam vishaam pate |
bhraataa jyeSThaa variSThaaH ca kim artham na avamamsyate || 2-61-15

15. viSaampate= O, King! Nakimartham= why not; jyeSThaaH= the eldest; variSThashca= and the best; bhraataa= brother; avamamsyate= refuse; raajyam= the kingdom; bhuktam= enjoyed; kaniiyasaa= by younger; bhraatraa= brother?”

“O, king! Why not the eldest and the best brother refuse to accept the kingdom enjoyed by the younger brother?”

na pareNa aahR^itam bhakSyam vyaaghraH khaaditum icchati |
evam eva nara vyaaghraH para liiDham na mamsyate || 2-61-16

16. vyaaghraH= a tiger; necchati= does not wish; khaaditum= to eat; bhakSyam= a food; ashitam= eaten; vareNa= by another animal; evam eva= in the same manner; naravyaaghraH= a tiger among men; na manyate= does not accept; paraliiDham= that which has been enjoyed by another.

“A tiger does not wish to share a part of food eaten by another animal. In the same manner, Rama the tiger among men may not accept that which has been enjoyed by another.”

havir aajyam puroDaashaaH kushaa yuupaaH ca khaadiraaH |
na etaani yaata yaamaani kurvanti punar adhvare || 2-61-17

17. haviH= oblations; aajyam= clarified butter; puroDaashaaH= leaving of an offering in a sacrifice; kushaaH= sacred grass; yuupaashcha= sacrificial posts; khaadiraaH= made of trunk of Khadira tree; yaatayaamaani= used once; etaani= these; na kurvanti= are not used; punaH= again; adhvare= in a sacrifice.

“Oblations, clarified butter, leavings of an offering, sacred grass and sacrificial posts made of trunk of Khadira tree, once used, are not put to use again in a sacrifice.”

tathaa hi aattam idam raajyam hR^ita saaraam suraam iva |
na abhimantum alam raamaH naSTa somam iva adhvaram || 2-61-18

18. tathaa= thus; raamaH= Rama; naalam= cannot; abhimantum= accept; idam raajyam= this kingdom; attam= taken away by others; suraamiva= as an ambrosia; hR^itasaaram= whose essence has been taken away; adhvaramiva= and as in a sacrifice; naSTa somam= when the stalks of Soma plant (from which a beverage called Soma is prepared) are lost.

“Thus, Rama cannot accept the kingdom taken away by other, as those not accepting an ambrosia whose essence has been taken away or as in a sacrifice, stalks of Soma plant (from which a beverage called Soma is prepared) are lost.”

na evam vidham asatkaaram raaghavo marSayiSyati |
balavaan iva shaarduulo baaladher abhimarshanam || 2-61-19

19. raaghavaH= Rama; na marSayiSyati= will not go through; evam vidham= such a type; astakaaram= of dishonour; avamarshanam iva= as touching; vaaladhe= of the tail; balavaan= by a strong; shaarduulaH= tiger.

“Rama will not go through such a type of dishonour, as a strong tiger does not endure even touching of its tail.”

naitasya sahitaa lokaa bhayam kuryurmahaamR^idhe |
adharmam tviha dharmaatmaa lokam dharmeNa yojayet || 2-61-20

20. lokaaH = even if the worlds; sahitaaH= get together; mahaa mR^idhe= in a great battle; nakuryuH= they cannot stir up; bhayam= fear; etasya= in him; dharmaatma= the virtuous minded Rama; yojayat= will provide; dharmeNa= righteousness; lokam= to people; adharmam=with unrighteousness.

“Even if all the worlds combine together in a great battle, they cannot stir up fear in him. The virtuous minded Rama will provide righteousness to the people with unrighteousness.”

nanvasau kaaJNcanairbaaNairmahaaviiryo mahaabhujaH |
yugaanta iva bhuutaani saagaraanapi nirdahet || 2-61-21

21. asau= this Rama; mahaaviiryaH= with great prowess; mahaabhujaH= and with mighty arms; nanu nirdahet= can surely burn up; bhuutaani= all beigns; saagaraanapi= and even the ocean; kaancanaiH baaNaiH= like at the time of destruction of the world.

“Rama with great prowess and with his mighty arms can surely burn up all beings and even the ocean itself by his golden arrows; like at the time of destruction of the world.”

sa taadR^ishaH simha balo vR^iSabha akSo nara R^iSabhaH |
svayam eva hataH pitraa jalajena aatmajo yathaa || 2-61-22

22. saH naraSabhaH= that excellent man; taadR^iS\shaH= of such; simhabalaH= strength of a lion; vR^iSabhaakSaH= and with eyes like those of a bull; hataH= was mined; pitraa iva= indeed by father; svayam= of his own; aatmajoyathaa= like (killing) its child; jalajena= by a fish.

“That excellent man with such a lion’s strength and with eyes like those of a bull was ruined indeed by his own father, like killing its child-fish by an adult fish.”

dvijaati caritaH dharmaH shaastra dR^iSTaH sanaatanaH |
yadi te dharma nirate tvayaa putre vivaasite || 2-61-23

23. putre= a son; dharma nirate= who is devoted to righteousness; nirvaasite= being sent to exile; tvayaa= by you; dharmaH yadi= is it a right thing; shaasradR^iSTah= as seen by scriptures; te= for you; sanaatanaH= or an eternal thing; dvijaaticaritaH= practised by the Twice born?

“A son, who is devoted to righteousness, has been sent to exile by you. Is it a right thing for you, as seen by scriptures or is it an eternal conduct as practiced by the Twice born?”

gatir evaak patir naaryaa dvitiiyaa gatir aatmajaH |
tR^itiiyaa j~naatayo raajamH caturthii na iha vidyate || 2-61-24

24. raajan= O, king; patiH= husband; ekaa= is a chief; gatiH= refuge; naaryaaH= for a womn; dvitiiyaa gatiH= her second refuge; aatmajaH= is a son; tR^iiyaa= the third refuge; j~naatayH= is a near relative; na vidyate= there is no; chaturdhii= fourth one; iha= here.

“O, king! A husband is a chief refuge for a woman. Her second refuge is a son. The third refuge is her near-relative. There is no fourth one here.”

tatra tvam caiva me na asti raamaH ca vanam aashritaH |
na vanam gantum icchaami sarvathaa hi hataa tvayaa || 2-61-25

25. tatra= in those three refuges; tvam= you; naiva asi= do not indeed exist; raamastu= Rama on his part; aashritaH= took refuge; vanam= in a forest; na icchaami= I do not wish; gantum= to go; vanam= to the forest; nihataa= I have been mined; sarvathaa= in all ways; tvayaa= b you.

“Among those three refuges, you do not indeed exist. Rama on his part took refuge in a forest and I do not wish to go there. Thus, I have been ruined in all ways, by you.”

hatam tvayaa raajyam idam saraaSTram |
hataH tathaa aatmaa saha mantribhiH ca |
hataa saputraa asmi hataaH ca pauraaH |
sutaH ca bhaaryaa ca tava prahR^iSTau || 2-61-26

26. idam= this; raajyam= kingdom; saraaSTram= along with neighbouring states; hatam= have been ruined; tvayaa= by you; tathaa= and; aatmaa= you yourself; mantribhiH saha= along with ministers; hataaH= have been ruined; saputraasmi= I along with my son; hataa= are ruined; puraashcha= citizens too; hataaH= have got ruined; tavaa= your; sutashcha= son and; bhaaryaa= your wife Kaikeyi= prahR^iSTaa= delight.

“This kingdom along with neighboring states has been ruined by you. You yourself along with ministers have been ruined. I along with my son are ruined. Citizens too are ruined. Your son Bharata and your wife Kaikeyi only are delighted.”

imaam giram daaruNa shabda samshritaam |
nishamya raajaa api mumoha duhkhitaH |
tataH sa shokam pravivesha paarthivaH |
svaduSkR^itam ca api punaH tadaa asmarat || 2-61-27

27. nishamya= hearing; imaam= this; giram= voice; daaruNa shabda samshritaam= consisting of cruel words; raajaapi= the king also; duhkhitaH= being distress; mumoha= became; disillusioned; tataH= thereafter; paarthivaH= the king; tadaa= then; s,ara,= remembering; smaraH= again; svaduSkR^itam= his own evil act; pravivesha= was entangled in; shokam= grief.

Hearing the aforesaid voice of Kausalya, consisting of her cruel words, the king also being distressed, became disillusioned. Thereafter, the king then looking back on his own evil act, was entangled in grief

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe ekaSaSTitamaH sargaH

Thus completes 61st Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 62

Introduction

After hearing harsh words from Kausalya, king Dasaratha loses consciousness and restores it after a long time. Afterwards, Kausalya repents for her mistake of speaking such crude words and consoles the king with her reconciliatory words. Overcome by grief, Dasaratha fell into the grip, Dasaratha fell into the grip of slumber as the night prevailed.

evam tu kruddhayaa raajaa raama maatraa sashokayaa |
shraavitaH paruSam vaakyam cintayaam aasa duhkhitaH || 2-62-1

1. paruSam= (when) harsh; vaakyam= words; kruddhayaa= with anger; evam= in this manner; sashokayaa= (by) the grief-stricken; raama maatraa= Kausalya, Rama’s mother; shravitaH= were heard; raajaa= king Dasaratha; duhkhitaH= felt depressed; chintayaamaasa= and thought upon them.

When harsh words with anger in this manner by the grief-stricken Kausalya, Rama’s mother were heard, king Dasaratha felt depressed and reflected upon them.

cintayitvaa sa ca nR^ipo mumoha vyaakulendriyaH |
atha diirgheNa kaalena samjJNaamaapa paratapaH || 2-62-2

2. saH= that; nR^ipaH= king; cintyitvaa= (thus) thought over; vyaakulendriyaH= perplexed in mind; mumoha= and lost his consciousness; atha= thereafter; paramtapaH= that king who scorches the enemies; aapa= regained; samj~aam= his; consciousness; diirgheNa= after a long; kaalena= time.

The king fell brooding thus perplexed as he was in his mind and lost his consciousness. Thereafter, that king who torments the enemies regained his consciousness after a long time.

sa samjJNaaamupalabyaiva diirghamuSNam ca niHsasan |
kausalyaam paarshvato dR^iSTvaa tatashcintaamupaagamat || 2-62-3

3. upalabhyaiva= after obtaining; samJNaam= consciousness; saH= he; nihshvasan= breathing his sigh; diirgham= long; uSNam ca= and hot; dR^iSTvaa= and seeing; kausalyaam= Kausalya; paarshvataH= by his side; upaagamat= got; chintaam= to worry; tataH= consequently.

After restoring his consciousness he, breathing a long and hot sigh and seeing Kausalya by his side, began to worry again.

tasya cintayamaanasya pratyabhaat karma duSkR^itam |
yad anena kR^itam puurvam aj~naanaat shabda vedhinaa || 2-62-4

4. cintayamaanasya= as he brooded over; duSkR^itam= the sinful; karma= deed; yat= that; kR^itam= was done; anena= by him; aJNaanaat= out of ignorance; puurvam= long ago; shabda vidhinaa= by shooting with an arrow an unseen object, the sound of which is only heard; pratyabhaat= was recalled in his mind.

As he thus brooded over, he recalled in his mind, a sinful deed that was done by him out of ignorance long ago, by shooting with an arrow an unseen object, the sound of which was only heard.

amanaaH tena shokena raama shokena ca prabhuH |
dvaabhyaamapi mahaaraajaH shokaabyaamabhitapyato || 2-62-5

5. prabhuH= the mighty; mahaaraajaH= emperor; tena shokena= by that agony; amanaaH= and low spirited; raama shokena= by the agony for Rama; anvatapyata= felt tormented; advabhyaam= by duel; shokaabhyaam api= grief.

The mighty emperor felt distressed through agony caused by that sinful dead and as also through agony caused by separation from Rama and was tormented by the dual grief.

dahyamaanaH tu shokaabhyaam kausalyaam aaha bhuu patiH |
vepamaano.aJNjalim kR^itvaa prasaadartamavaaN^mukhaH || 2-62-6

6. saH bhuupatiH= that king; dahyamaanaH= afflicted; shokaabhyaam= by the miseries; vepamaanaH= bent his head down; avaan^mukhaH= joined; baddhvaa= joined; aNjalim= his palms together in salutation; prasaadaartham= desirous of getting her grace; aaha= spoke; kausalyaam= to Kausalya.

That king, tormented by the afflictions, was trembling, bent his head down, joined his palms in salutation, desirous of getting her grace and spoke to Kausalya as follows:

prasaadaye tvaam kausalye racitaH ayam mayaa anjaliH |
vatsalaa ca aanR^ishamsaa ca tvam hi nityam pareSv api || 2-62-7

7. Kausalyaa= O Kausalya; tvaam prasaadaye= I seek your grace; ayam= this; anjaliH= joining of palms; rachiteH= is set out; mayaa= by me; tvam= you; nityam= are always; vatshalaa= affectionate; pareSvapi= and even towards others; anR^ishamsaaca hi= and even indeed king.

“O, Kausalya! I seek your grace. This joining of palms is set out by me. You are always affectionate even towards others and even indeed kind.”

bhartaa tu khalu naariiNaam guNavaan nirguNo api vaa |
dharmam vimR^ishamaanaanaam pratyakSam devi daivatam || 2-62-8

8. devi= O, queen; naariNaam= for women; vimR^ishamaanaanaam= reflecting; dharmam= on righteousness; bhartaa= the husband; guNavaan= either virtuous; nirguNo.apivaa= or worthless; pratyakSam= is visible; daivatam khalu= god indeed.

“O, queen! For women reflecting on righteousness, a husband whether he is virtuous or worthless, is a visible god indeed.”

saa tvam dharma paraa nityam dR^iSTa loka para avara |
na arhase vipriyam vaktum duhkhitaa api suduhkhitam || 2-62-9

9. saa tvam= you as such; nityam dharmaparaa= who is ever intent on virtue; dR^iSTa loka paraavaraa= who has understood good and evil fortunes in the world; duHkhita.api= even if grief-stricken; naarhasi= ought not; vaktum= to speak; vipriyam= unpleasant words; suduHkhitam= to me, who is too much in distress.

“You as such, who is ever intent on virtue, who has understood good and evil fortunes in the world, even if grief-stricken, ought not to have spoken unpleasant words to me, who is too much in distress.”

tat vaakyam karuNam raaj~naH shrutvaa diinasya bhaaSitam |
kausalyaa vyasR^ijad baaSpam praNaalii iva nava udakam || 2-62-10

10. shrutvaa= hearing; tatvaakyam= those words; karuNam= which were miserable; bhaaSitam= spoken; diinasya= by the depressed; rajaJNaH= king; kausalyaa= Kausalya; vyasR^ijat= shed; baaSpam= tears; navodakam iva= like new rain water; praNaalii= from a channel.

Hearing those miserable words spoken by the distressed king, Kausalya shed tears, akin to new rain water flowing from channel.

sa muudrhni baddhvaa rudatii raaj~naH padmam iva anjalim |
sambhramaat abraviit trastaa tvaramaaNa akSaram vacaH || 2-62-11

11. baddhvaa= capturing; muurdhni= on her own head; raajaJNaH= the king’s; aNjalim= palms joined; padmamiva= in the form of a lotus; saa= Kausalya; trastaa= was scared; abraviit= and spoke; rudatii= weeping; tvaramaaNaakSaram= in hurriedly; lettered vachaH= words; sambhramaat= in eagerness.

Capturing on her own head, the king’s palms joined in the form of a lotus, Kausalya was scared and spoke weeping in hurriedly lettered words in eagerness.

prasiida shirasaa yaace bhuumau nitatitaa asmi te |
yaacitaa asmi hataa deva hantavyaa aham na hi tvayaa || 2-62-12

12. deva= O, king; yaa ca= I appeal; te= to you; shirasaa= with bowed head; nivataa asmi= I lie prostrate; bhuumau= on the floor; hataa asmi= I am ruined; aham= I; kSantavyaahi= an not indeed to be forgiven; tvayaa= by you.

“O, king! I appeal to you with my bowed head. I lie prostrate on the floor. I am ruined. I am not to be forgiven indeed by you.”

na eSaa hi saa strii bhavati shlaaghaniiyena dhiimataa |
ubhayoH lokayoH viira patyaa yaa samprasaadyate || 2-62-13

13. viira= O valiant man; yaa= which woman; samprasaadyate= being propitiated; patyaa= by her husband; shlaaghaniiyena= who is worthy of praise; dhiimataa= and possing good disposition; saa eSaa= such of this; strii= woman; na bhavati hi= is ill- becoming; ubhayoH= in both; lokayoH= the worlds.

“O, Valiant man! In both the worlds, it is ill-becoming of a woman, being propitiated by her husband, who is praise worthy and possessing good disposition.”

jaanaami dharmam dharmaj~na tvaam jaane satyavaadinam |
putra shoka aartayaa tat tu mayaa kim api bhaaSitam || 2-62-14

14. dharmaJNa= O, king who knows righteousness; jaanaami= I understand; dharmam= righteousness; jaane= I know; tvaam= you; satya vaadinam= to be speaking truly; tu= but; tat= that; kim api= something; unseemly; bhaaSitam= was spoken; mayaa= by me; putrashokaartayaa= while afflicted of grief for my son.

“O, valiant man! In both the worlds, it of a woman, being propitiated by her husband, who is praise worthy and possessing good disposition.”

shoko naashayate dhairyam shoko naashayate shrutam |
shoko naashayate sarvam na asti shoka samaH ripuH || 2-62-15

15. shokaH= grief; naashayate= ruins; dairyam= courage; shokaH= grief; naashayate= ruins; shrutam= sacred learning; shokaH= all; naasti= there is not; ripuH= enemy; shokasamaH= like grief.

“Grief ruins courage. Grief ruins sacred learning, grief ruins all. There is no enemy like grief.”

shakyam aapatitaH soDhum praharaH ripu hastataH |
soDhum aapatitaH shokaH susuukSmaH api na shakyate || 2-62-16

16. prahaaraH= A hitting; aapatitaH= that; descended; ripuhastataH= from the hands of an enemy; shakyaH= is possible to be; soDhum= tolerated; shokaH= the grief; su suukSmo.api= even if so small; aapatitaH= suddenly; na shakyate= is not possible to; soDhum= tolerated.

“A hitting that descended from the hands of an enemy is possible to be tolerated. But, the grief suddenly descended, even if so small, is not possible to be tolerated.”

darmajJNaaH shrutimanto.api chinnadharmaarthasamshayaaH |
yatayo viira muhyanti shokasammuuDhacetasaH || 2-62-17

17. viira= O, valiant man; yatayaH.api= even ascetis; dharmaJNaaH= who know righteousness; shrutimantaH= who have learnt sacred texts; chinna dharmaartha samshayaaH= who have retn asunder doubts relating to religious merit and wealth; muhyanti= go astray; shoka sammuuDha cetasaH= having their minds infatuated with grief.

“O, valiant man! Even ascetics, who know righteousness, who have learnt sacred texts and who have rent asunder doubts relating to religious merit and wealth, go astray having their minds infatuated with grief.”

vana vaasaaya raamasya panca raatraH adya gaNyate |
yaH shoka hata harSaayaaH panca varSa upamaH mama || 2-62-18

18. gaNyate= it is counted; adya= today; paNcaraatraH= as five days; raamasya= since Rama; vanavaasaaya= has gone to exile; yaH= which; mama= for me; shoka hata harSayaaH= whose happiness is mined by grief; paNcavarSopamaH= equal to five years.

“Today it is counted as five days since Rama has gone to exile. It is equal to five years for me, since grief has ruined my happiness.”

tam hi cintayamaanaayaaH shoko ayam hR^idi vardhate |
adiinaam iva vegena samudra salilam mahat || 2-62-19

19. cintayamaanaayaaH= while I think; tam= of Rama; ayam= this; shokaH= grief; hR^idi= in my heart; vardhate= is growing; mahat samudra salilamiva= like water in the great ocean; (increasing); vegena= with the streaming fast; nadiinaam= of rivers.

“While I think of Rama, this grief in my heart is increasing, like water in a great ocean increases with the fast streaming of rivers.

evam hi kathayantyaaH tu kausalyaayaaH shubham vacaH |
manda rashmir abhuut suryo rajanii ca abhyavartata || 2-62-20

20. kausalyaaH= Kausalya; kathayantyaaH= while telling; shubhamhi= indeed auspicious; vacaH= words; evam= in this way; suuryaH= the sun; abhuut= became; manda rashmiH= feeble= rayed; abhyavartata= turned towards; rajaniica= night too.

While Kausalya was telling auspicious words indeed as aforesaid the sun became feeble and turned towards night too.

tatha prahlaaditaH vaakyaiH devyaa kausalyayaa nR^ipaH |
shokena ca samaakraantaH nidraayaa vasham eyivaan || 2-62-21

21. nR^ipaH= the king; tathaa= thus; prasaaditaH= cheered up; devyaa= by the queen; kausalyayaa= Kausalya; eyivaan= got; vasham= subjected; nidraayaaH= to sleep; samaakraantaH ca= after having been overcome; shokena= be grief.

The king, thus cheered up by the queen Kausalya, got subjected to slumber, after having been overcome by grief.

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe dviSaSTitamaH sargaH

Thus completes 62nd Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.

Sree Valmiki Ramayana

courtesy from

Sree Brahmasri Desiraju Hanumanta Rao ji

and  Sreeman Brahmasri K M K Murthy ji

                                   I Humbly bow to the  lotus feet of both of them for the collection