Sri Valmiki Ramayanam - Ayodhya Kanda (Book 2) Sarga 93 to 102

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] 93

Introduction

Travelling for a long time, Bharata and his army reach Chitrakuta mountain. Bharata Chitrakuta mountain. Bharata appreciates the beauty of that place and identifies it as an abode of ascetics. He instructs his soldiers to explore the woods and find out where Rama and Lakshmana are living. Valiant men penetrate into the forest and pursuing their search, they observe a plume of smoke rising at some distance and concluding the site to be the hermitage of Rama. Bharata commands his army to halt and decides to walk with Sumantra and Dhriti his spiritual preceptor to Rama's hermitage.

tayaa mahatyaa yaayinyaa dhvajinyaa vana vaasinaH |
arditaa yuuthapaa mattaaH sayuuthaaH sampradudruvuH || 2-93-1

1. tayaa mahatyaa dhvajinyaa= By that large army; yaayinyaa= on the march; mattaaH= the intoxicated; yuuthapaaH= leaders of the herds of beasts; vanavaasinaH= the denizens of the woods; ardhitaaH= were frightened; sampradudruvuH= and ran away together; sayuuthaaH= with their troops.

Seeing that large army on the march, the herds of beasts with their leaders, the denizens of the woods were frightened and ran away together.

R^ikShaaH pR^iShata samghaaH ca ruravaH ca samantataH |
dR^ishyante vana raajiiShu giriShu api nadiiShu ca || 2-93-2

2. R^ikSaaH= bears; pR^iSatasaN^ghaashcha= dappled deer; ruravashcha= and antelopes; dR^ishyante= could be seen; samantataH= everywhere; vana raajiiSu= on the tracks of the forest; giriSvapi= on the hills; nadiiSu= and by the rivers.

Bears, dappled deer and antelopes could be seen every where, on the tracks of the forest, on the hills and by the rivers.

sa sampratasthe dharma aatmaa priito dasharatha aatmajaH |
vR^ito mahatyaa naadinyaa senayaa catur angayaa || 2-93-3

3. saH= that; dharmaatmaa= pious minded; dasharathaatmajaH= Bharata; priitaH= greacefully; sampratastha= marched ahead; vR^itaH= surrounded; naadinyaa= by the clamorous; mahatyaa= large; senayaa= army; ChaturaN^gayaa= of four divisions.

That pious minded Bharata gracefully marched ahead, surrounded by that clamorous army of four divisions.

saagara ogha nibhaa senaa bharatasya mahaatmanaH |
mahiim samchaadayaam aasa praavR^iShi dyaam iva ambudaH || 2-93-4

4. senaa= the army; mahaatmanaH= of the magnanimous; bharatasya= Bharata; saagraughanibha= which resembled the high tide of an ocean; samchhaadayaamaasa= covered; mahiim= the earth; ambudaH iva= as clouds; dyaam= the sky; praavR^iSi= in a rainy season.

The army, of the magnanimous Bharata, which resembled the high tide of an ocean, covered the earth as clouds cover the sky in a rainy season.

turamga oghair avatataa vaaraNaiH ca mahaa javaiH |
anaalakShyaa ciram kaalam tasmin kaale babhuuva bhuuH || 2-93-5

5. avatataa= Submerged; turaNgoghaiH= by the waves of horses; vaaraNaishcha= and elephants; mahaajavaiH= of great speed; tasminkaale= at that time; bhuuH= the earth; babhuuva= became; anaalakSyaa= invisible; Chirakaalam= for a long time.

Submerged by the waves of horses and elephants of great speed at that time, the earth became invisible for a long time.

sa yaatvaa duuram adhvaanam suparishraanta vaahanaH |
uvaaca bharataH shriimaan vasiShTham mantriNaam varam || 2-93-6

6. yaatvaa= Having travelled; duuram= for a long adhvaanam= distance; sah= that shriimaan= glorious; bhaarataH= Bharata; suparishraanta vaahanaH= whose animals were fully exhausted; uvaacha= said; vasiSTham= to Vasishta; varam= the most segacious; mantriNaam= of his counsellors.

Having travelled for a long distance, that glorious Bharata, whose animals were now fully exhausted, said to Vasishta, the most segaceios of his counsellors (as follows)

yaadR^isham lakShyate ruupam yathaa caiva shrutam mayaa |
vyaktam praaptaaH sma tam desham bharadvaajo yam abraviit || 2-93-7

7. yaadR^isham= Whatever; ruupam= feature; lakSyate= is observed; yathaa= and from what; shrutamchaiva= has been heard; mayaa= by me; yam= about which area; bharadvaajaH= Bharadwaja; abraviit= spoke; vyaktam= it is clear; praaptaaH sma= we reached; desham= that area.

"Looking at the features of the pace and from what has been heard by me, it is clear that we reached that area of which Bharadwaja spoke."

ayam giriH citra kuuTaH tathaa mandaakinii nadii |
etat prakaashate duuraan niila megha nibham vanam || 2-93-8

8. ayam= this; giriH= mountain; chitrakuuTaH= is Chitrakuta; iyam nadii= this river; mandaakinii= is Mandakini; etat= this; vanam= forest; prakaashate= is appearing; niila meghanibham= like a blue cloud; duuraat= from a distance.

"This mountain is Chitrakuta. This river is Mandakini. This forest is appearing like a blue cloud from a distance."

gireH saanuuni ramyaaNi citra kuuTasya samprati |
vaaraNair avamR^idyante maamakaiH parvata upamaiH || 2-93-9

9. samprati= Now; maamakaiH vaaraNaiH= by my elephants; parvatopamaiH= appearing like mountains; ramyaaNi= the lovely; saanuuni= peaks; gireH= of the moutain; chitrakuuTasya= Chitrakuta; avamR^idyante= are being trampled.

"By my elephants appearing themselves like mountains, the lovely peaks of Chitrakuta mountain are being trampled."

muncanti kusumaany ete nagaaH parvata saanuShu |
niilaa iva aatapa apaaye toyam toya dharaa ghanaaH || 2-93-10

10. ete= these; nagaaH= trees; parvata saanuSu= on the peaks of the mountain; muN^chaanti= are showering; kusumaani= flowers; iva= like; niilaa= black; ghanaaH= and intense; toyadharaaH= clouds; toyam iva= (Pour) water; aatapaapaaye= in a rainy season.

"These trees on the peaks of the mountain are shedding flowers, as black and intense clouds shower water in a rainy season."

kinnara aacarita uddesham pashya shatrughna parvatam |
hayaiH samantaad aakiirNam makarair iva saagaram || 2-93-11

11. pashya= Behold; shatraghna= O, Shatraghna!; parvatam= (this) mountain; kinnaraacharitam= frequented by Kinnaras; aakiirNam= teaming with; hayaiH= horses; samantaat= on every side; saagaram iva= as a sea; (is infested); makaraiH= by allegators.

"Behold, O Shatrughna, this mountain, (hitherto) frequented by Kinnaras, now teaming with horses on every side, as a sea is infested by allegators."

ete mR^iga gaNaa bhaanti shiighra vegaaH pracoditaaH |
vaayu praviddhaaH sharadi megha raajya iva ambare || 2-93-12

12. ete= these; mR^igagaNaaH= herds of antelopes; shiighravegaaH= having a rapid speed; prachoditaaH= as incited(by the troops); bhaanti= appear; megharaajiriva= like a mass of clouds; vaayupraviddhaa= driven before the wind; ambare= in the sky; sharadi= in autumn.

"These herds of antelopes, having a rapid speed, as urged forward (by the troops) appear like a mass of clouds driven by the wind in the sky in antumn."

kurvanti kusuma aapiiDaan shirahsu surabhiin amii |
megha prakaashaiH phalakair daakShiNaatyaa yathaa naraaH || 2-93-13

13. amii= these trees; phalakaiH= with their leaves; megha prakaashaiH= in multitude dazzling; shirassu= crowned; surabhiin= with fragrant; kusuma piiDaan= Chaplets of flowers; naraaH yathaa= resemble the people; daakSinaatyaaH= of the south.

"Those tree, with their leaves in multitude dazzling, crowned with fragrant chaplets of flowers, resemble the people of the south."

niShkuujam iva bhuutvaa idam vanam ghora pradarshanam |
ayodhyaa iva jana aakiirNaa samprati pratibhaati maa || 2-93-14

14. idam vanam= this forest; bhuutvaa= which was niSkuujaniva= silent; ghora pradarshanam= and wore a terrifying look (till now); samprati= now; pratibhaati= appears; me= to me; ayodhyeva= like Ayodhya; janaakiirNaa= swarming with people.

"This forest, which was silent and wore a terrifying look till now, appears to me like Ayodhya, swarning with people."

khurair udiirito reNur divam pragcCaadya tiShThati |
tam vahaty anilaH shiighram kurvann iva mama priyam || 2-93-15

15. reNuH= the dust; udiiritaH= raised; khuraiH= from the hooves of the horses; prachchhaadya tiSThati= blots out; divam= the heavens; anilah= but the winds; tam vahati= carries it away; shiighram= immediately; kurvam iva= as if to give; mama= me; priyam= pleasure.

"The dust raised from the hooves of the horses blots out the heavens, but the wind carries it away immediately as if to give me pleasure."

syandanaamH turaga upetaan suuta mukhyair adhiShThitaan |
etaan sampatataH shiighram pashya shatrughna kaanane || 2-93-16

16. pashya= Behold; shatrughna= O, Shatrughna!; etaan= these; syandanaan= chariots; turagopetaan= yoked with horses; adhiSThitaan= and mounted; suutamukhyaiH= by the chief charioteers; sampatataH= are rushing together; shiighram= rapidly; kaanane= in the forest.

"Behold, O Shatrughna, these chariots yoked with horses and mounted by the chief charioteers are rushing together rapidly in the forest."

etaan vitraasitaan pashya barhiNaH priya darshanaan |
etam aavishataH shailam adhivaasam patatriNaam || 2-93-17

17. pashya= behold; etaan= these; barhiNaH= peacocks; patatriNaH= and birds; priya darshanaan= which are pleasant to the sight; vitraasitaan= are frightedned; aavishataH= and are entering; etam= these; adhivaasam= dwelling places; shiighram= hastily.

"Behold these peacocks and birds, which are pleasant to the sight, are frightened and are entering their dwelling places hastily."

atimaatram ayam desho manojnaH pratibhaati maa |
taapasaanaam nivaaso ayam vyaktam svarga patho yathaa || 2-93-18

18. ayam deshaH= this place; pratibhaati= is appearing; atimaatram= very much; manojN^aH= beautiful; me= to me; svarga pathoyathaa= Resembling in every way like a threshold of heaven; ayam= it; vyaktam= is clearly; niraasaH= an abode; taapasaanaam= of asceics.

"This place to me is appearing very much lovely. Resembling in every way like a threshold of heaven, it is clearly an abode of ascetics."

mR^igaa mR^igiibhiH sahitaa bahavaH pR^iShataa vane |
manojna ruupaa lakShyante kusumair iva citritaH || 2-93-19

19. vane= In this forest; bahavaH= many; vR^iSataaH= dappled; mR^igaaH= deer; sahitaaH= with; mR^igiibhiH= their hinds; manojJNaruupaaH= endowed with enchanting forms; lakSyante= are seen; chitritaa iva= as if studded; kusumaiH= with flowers.

"In this forest, many dappled deer with their hinds, endowed with enchanting forms, are seen as if studded with flowers."

saadhu sainyaaH pratiShThantaam vicinvantu ca kaananam |
yathaa tau puruSha vyaaghrau dR^ishyete raama lakShmaNau || 2-93-20

20. sainyaaH= (Let) the soldiers; pratiSThantaam= proceed; saadhu= well; yathaa= as; vichinvantu cha= to explore; kaanane= the woods; dR^ishyate= to find; tau puruSa vyaaghrau= those tigers among men; raamalakSmaNau= Rama and Lakshmana.

"Let the soldiers proceed quickly to explore the woods to find those tigers among men, Rama and Lakshamana."

bharatasya vacaH shrutvaa puruShaaH shastra paaNayaH |
vivishuH tad vanam shuuraa dhuumam ca dadR^ishuH tataH || 2-93-21

21. shrutvaa= hearing; vachaH= the words; bharatasya= of Bharata; shuuraaH= valiant; puruSaaH= men; shastra paaNayaH= wearing weapons in their hands; vivishuH= entered; tat= that; vanam= forest; tataH= and then; dadhR^ishushcha= also saw; dhuumam= and smoke.

Hearing the words of Bharata, valiant men wearing weapons in their hands, penetrated into the forest suddenly they observed a plume of smoke rising.

te samaalokya dhuuma agram uucur bharatam aagataaH |
na amanuShye bhavaty agnir vyaktam atra eva raaghavau || 2-93-22

22. samaalokya= seeing; dhuumaagram= that spiral of smoke; te= they; aagataaH= returned; bharatam= to Bharata; uuchuH= and said; na bhavati= there can be no; agniH= fire; amanuSye= in a deserted place; vyaktam= Assuredly; raaghavau= Rama and Lakshmana; atraiva= are there.

Seeing that spiral of smoke, they returned to bharata and said; "There can be no fire in a deserted place. Assuredly, Rama and Lakshmana are there."

atha na atra nara vyaaghrau raaja putrau param tapau |
anye raama upamaaH santi vyaktam atra tapasvinaH || 2-93-23

23. atha= If it be; na= not; naravyaaghrau= those two tigers among men; raajaputrau= the two princes; paramtapau= the scourges of their foes; atra= here; vyaktam= obviously; samti= there are; anye= other; tapasvinaH= ascetics; raamopamaaH= like Rama; atra= here.

"If it be not those two tigers among men, the two princes, the scourger of their foes here, obviously there are other ascetics like Rama here."

tat shrutvaa bharataH teShaam vacanam saadhu sammatam |
sainyaan uvaaca sarvaamH taan amitra bala mardanaH || 2-93-24

24. shrttvaa= hearing; tat vachanam= those words; saadhu sammatam= concurred even by pious men; bharataH= Bharata; amitra bala mardanaH= the destroyer of enemy's forces; uvaacha= spoke; taan= sarvaan sainyaan= to that entire army (as follows)

Hearing those words concurred even by pious men, Bharata the destroyer of enemy's forces, spoke to the entire army (as follows)

yat taa bhavantaH tiShThantu na ito gantavyam agrataH |
aham eva gamiShyaami sumantro gurur eva ca || 2-93-25

25. 25. tiSThantu= stay(here); bhavantaH= you; yathaaH= vigilantly; na gantavyam= do no proceed; agrataH= any further; itaH= from here; aharneva= I alone; gamiSyaami= will go; sumantraH= (along with) Sumantra; dhR^itrireva cha= and also my spiritual preceptor, Driti.

"You stay here vigilantly. Do no proceed any further. I alone will go along with Sumantra and also Dhriti, my spiritual preceptor."

evam uktaaH tataH sarve tatra tasthuH samantataH |
bharato yatra dhuuma agram tatra dR^iShTim samaadadhat || 2-93-26

26. uktaaH= spoken; evam= thus; sarve= all of them; tasthuH= stayed; tatra= there; tataH= then; (and); bharataH= Bharata; dR^iSTim= his gaze; samaadadhaat= fixed; tatra= there; yatra= where; dhuumaagram= there is column of smoke.

On this command, all the troops halted there and Bharat with his gaze fixed on the column of smoke, went forward.

vyavasthitaa yaa bharatena saa camuur |
niriikShamaaNaa api ca dhuumam agrataH |
babhuuva hR^iShTaa nacireNa jaanatii |
priyasya raamasya samaagamam tadaa || 2-93-27

27. chaamuH= the army; yaa= which; vyaavasthitaa= was ordered to remain(there); bharatena= by Bharata; niriikSa maaNaapi= even though perceiving bhuumi= the place; agrataH= before them; babhuuva= felt; tadaa= then; hR^iSTaa= rejoiced; jaanatii= in the thought; samaagamam= of return; priyasya raamasya= of their beloved Rama; nachireNa= soon.

The army, which was held up there by Bharata, eventhough perceiving the place ahead, felt rejoiced in the thought of meeting their beloved Rama soon.

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe trinavatitamaH sargaH

Thus completes 93rd 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] 94

Introduction

Rama describes the beauty of Chitrakuta mountain to Seetha. He delightfully shows her the various colourful minerals, several kinds of birds and animals, several type of trees with flowers and fruit, as also the enchanting springs and Cascades in the mountain. Thus, he also diverts his own mind in seeing that captivating scenery.

diirgha kaala uShitaH tasmin girau giri vana priyaH |
videhyaaH priyamaakaankShan svam ca cittam vilobhayan || 2-94-1
atha daasharathiH citram citra kuuTam adarshayat |
bhaaryaam amara samkaashaH shaciim iva puram daraH || 2-94-2

1-2. tataH= thereafter; daasharathiH= Rama; amara samkaashaH= who resembled a God; girivana priyaH= who liked mountains and groves; diirgha kaalositaH= having dwelt for sometime; tasmin= on that; girau= mountain; aakaaN^kSan= who desired; vaidehyaaH= Seetha's; priyam= happiness; vilobhayan= delightful; svam= to his own; chittam= mind; adarshayat= began to point out; chitra kuuTam= of Citrakuta; bhaaryaam= to his consort; puramdaraH iva= as Indra the god of celestials; (converses); shachiimiva= with Shachi the wife of Indra (saying:)

Having dwelt for some time in that mountain, Rama, who resembled God, who liked mountains and groves, who desired Seetha's happiness and himself delightful in his mind, began to point out the beauty of Chitrakuta to his consort, as Indra the god of celestials converses with Shachi the wife of Indra, saying:

na raajyaad bhramshanam bhadre na suhR^idbhir vinaa bhavaH |
mano me baadhate dR^iShTvaa ramaNiiyam imam girim || 2-94-3

3. oh bhadre= O, my good lady!; dR^iSTvaa= by seeing; imam= this; ramaNiiyam= beautiful, girim= mountain; na= neither; bhramshanam= the loss; raajyaat= of the kingdom; na= nor; suhR^idbhirvineabhavaH= the non-existence of friends; baadhate= distresses; memanaH= my mind.

"O, my good lady! By seeing this beautiful mountain, neither the loss of kingdom nor the non-existence of friends distresses my mind."

pashya imam acalam bhadre naanaa dvija gaNa aayutam |
shikharaiH kham iva udviddhair dhaatumadbhir vibhuuShitam || 2-94-4

4. bhadre= O, my good lady!; pashya= Behold; imam achalam= this mountain; naanaa dvijagaNaayutam= abounding with flocks of birds of every kind; dhaatumadbhiH= where minerals lie; vibhuuSitam= crowned; shikharaiH= with peaks; udviddhairiva= that seem to project upwards; kham= to the sky.

"O, my good lady! Behold this mountain, abounding with flocks of birds of every kind where minerals lie and crowned with peaks that seem to project upwards to the sky."

kecid rajata samkaashaaH kecit kShataja samnibhaaH |
piita maajjistha varnaaH ca kecin mani vara prabhaaH || 2-94-5
puShya arka ketuka aabhaaH ca kecij jyotii rasa prabhaaH |
viraajante acala indrasya deshaa dhaatu vibhuuShitaaH || 2-94-6

5-6. kechit= some; deshaaH= areas; achalendrasya= of the mountain; dhaatu vibhuuSitaaH= are crowned with minerals; rajata samkaashaaH= having appearance of silver, kechit= some; kSata sannibhaaH= resembling blood; piitamaaNjiSTa varNaashcha= some yellowish, some red as madder in colour; kechit= some; maNivara prabhaaH= sparkle like precious stones; puSpaarka ketakaabhaashcha= some possessing the luster of topaz and crystal and the hue of Ketaka flower; kechit viraajante= and some sparkle; jyotirasaprabhaaH= with the splendour of a kind of gem called Jyotirasa.

"Some areas of the mountain are encrusted with minerals, having appearance of silver, some resembling blood, some yellowish, some red as madder, some sparkle like precious stones, some possessing, the luster of topaz and crystal and a hue of Ketaka flower and some sparkle with the splendour of a kind of gem called Jyotirasa."

nanaa mR^iga gaNa dviipi tarakShu R^ikSha gaNair vR^itaH |
aduShTair bhaaty ayam shailo bahu pakShi samaakulaH || 2-94-7

7. ayam= shailaH= this mountain; vR^itaH= is filled with; aduSTaiH= tame; naana mR^igagaNa= beasts of every kind; dviipitarakSvR^ikSagaNaiH= tigers, panthers and bears; bhaati= and is enlivened; bahu pakSi samaayutaH= by a flock of many birds.

"The mountain is filled with tame beasts of every kind, tigers, panthers and bears, and is enlivened by a flock of many birds."

aamra jambu asanair lodhraiH priyaalaiH panasair dhavaiH |
ankolair bhavya tinishair bliva tinduka veNubhiH || 2-94-8
kaashmary ariShTa varaNair madhuukaiH tilakaiH tathaa |
badary aamalakair niipair vetra dhanvana biijakaiH || 2-94-9
puShpavadbhiH phala upetaiH chaayaavadbhir mano ramaiH |
evam aadibhir aakiirNaH shriyam puShyaty ayam giriH || 2-94-10

8-10. ayam giriH= this mountain; aakirNaH= abounds with; evam aadibhiH= such type of trees as; aamra jambvasanaiH= laden with flowers; phalopetaiH= and fruits; chaayaavadbhiH= affording magnificent shade; manoramaiH- and pleasing to the mind; lodhraiH= Lodhras; priyaalaiH= Priyalas (commonly called Payals); panasaiH= bread-fruit trees; dhavaiH= Dhavas; ankolaiH= Ankolas; bhavyatinishaiH= Bhavyas and Tinisas; bilva tinduka veNubiH= Bilvas (Bel trees)Tindukas and bamboos; kaashmaryaariSTa varuNaiH= Kasmaris, margosas and Varanas; tathaa= and ; madhuukaiH= Madhukas; tilakaiH= Tilakas; badaryaamalakaiH= Jujube trees; embolic myrobalans; niipaiH= Kadambas; vetra dhanvana biijakaiH= cane; Dhanvanas and pomegranates; puSNaati=enhancing; shriyam= its beauty.

"This mountain abounds with such type of trees as mangoes, rose-apples and Asanas laden with flowers and fruits, affording magnificient shade, and pleasing to the mind, Lodhras, Priyalas (commonly called Payals), bread-fruit trees, Dhavas, Ankolas, Bhavyas and Tinisas, Bilvas (Bel trees), Tindukas and bamboos, Kashmaris, margosas and Varaas, Madhukas; Tilaks, jujube trees, emblic myrobalans, Kadamoos, came, Dhanvanas and pomegranates, enhancing its beauty."

shaila prastheShu ramyeShu pashya imaan kaama harShaNaan |
kinnaraan dvamdvasho bhadre ramamaaNaan manasvinaH || 2-94-11

11. bhadre= O, my good lady!; pashya= see; imaam= these; kinnaraan= Kinnaras; romaharSaNaan= thrilling to be looked at; manasvinaH= in high spirits; ramamaaNaan= who are wandering; dvandvashaH= in comples; ramyeSu= in lovely; shaila prastheSu= mountain-plains.

"O, my good lady! See these Kinnaras, thrilling to be looked at, in their high spirits, wandering in couples in these lovely mountain-plains."

shaakhaa avasaktaan khaDgaamH ca pravaraaNy ambaraaNi ca |
pashya vidyaadhara striiNaam kriiDed deshaan mano ramaan || 2-94-12

12. pashya= behold; khaDgaamshcha= their swords; shaakhaavasaktaan= hanging on the trees; pravaraaNi= their excellent; ambaraaNicha= clothes; manoharaan= and the charming; kriiDoddeshaan= retreats.

"Behold their swords hanging on the trees, their excellent swords and the charming retreats, where vidyadharas and their women sport."

jala prapaatair udbhedair niShyandaiH ca kvacit kvacit |
sravadbhir bhaaty ayam shailaH sravan mada iva dvipaH || 2-94-13

13. ayam= this; shailaH= mountain; bhaati= shines; dvivaH iva= like an elephant; sravanmadaH= with ichors flowing from its forehead; udbhedaiH= as from its crevices; niSpandaishcha= springs; jalapravaahaiH= and cascades; sravidbhiH= flow; kvachit kvachit= here and there.

"This mountain resembles an elephant with ichors flowing from its forehead, as from its crevices, springs and cascades flow here and there."

guhaa samiiraNo gandhaan naanaa puShpa bhavaan vahan |
ghraaNa tarpaNam abhyetya kam naram na praharShayet || 2-94-14

14. kam naram= what sort of man; na praharSayet= would not be filled with delight; guhaasami karaNaH= by these glades; gandhaan= (from which) fragrance; naanaa puSpa bhavaan= of many flowers; vahan= issues; ghraaNatarpaNam= pleasing to the senses?

"Who would not be filled with delight, by these glades from which fragrance of various flowers issues, pleasing to the senses?"

yadi iha sharado anekaaH tvayaa saardham anindite |
lakShmaNena ca vatsyaami na maam shokaH pradhakShyati || 2-94-15

15. anindite= O, irreproachable lady!; vatsyaani yadi= If I am to live; tvayaa saardham= with you; lakSmaNecha= and Lakshmana; anakaaH= for many; sharadaH= autumns; iha= here; shokaH= grief; na pradhakSyati= will not get the upper hand over; maam= me.

"O, irreproachable lay! If I am live with you and Lakshmana for many autumns here, grief will not overpower me."

bahu puShpa phale ramye naanaa dvija gaNa aayute |
vicitra shikhare hy asmin ratavaan asmi bhaamini || 2-94-16

16. bhaamini= O, Seetha!; asmin= this mountain; bahu puSpa phale= laden with many flowers and fruit; ramye= the enchanting; naanaa dvijagaNaayute= resort of flocks of birds; vichitra shikhare= with its ravishing peaks; asmin hi= I am indeed; ratavaan= captivated.

"O, Seetha! Seeing this mountain laden with many flowers and fruit, the enchanting resort of flocks of birds as also the ravishing peaks of the mountain, I am really captivated."

anena vana vaasena mayaa praaptam phala dvayam |
pituH ca anR^iNataa dharme bharatasya priyam tathaa || 2-94-17

17. anena= vana vaasena= by residing in the forest; phala dvayam= a two-fold advantage; praaptam= is secured; mayaa= by me; anR^iNataa= freedom from debt; pituH= with my father; dharme= in regards my duty; tathaa= and; bharatasya= Bharata's; priyam= happiness.

"By residing in the forest, a two-fold advantage is secured by me; freedom from debt to my father in regards my duty and Bharata's happiness."

vaidehi ramase kaccic citra kuuTe mayaa saha |
pashyantii vividhaan bhaavaan mano vaak kaaya samyataan || 2-94-18

18. he vaidehi= O, Seetha!; ramase kachchit= are you happy; mayaa saha= with me; chitrakuuTe= on this Chitrakuta mountain; pashyantii= seeing; vividhaan= various; bhaavaan= objects; mano vaakkaaya sammataan= agreeable to your thought, word and temperament?

"O, Seetha! Are you happy with me on this Chitrakuta mountain, seeing various objects agreeable to your thought word and temperament?"

idam eva amR^itam praahuu raajnaam raaja R^iShayaH pare |
vana vaasam bhava arthaaya pretya me prapitaamahaaH || 2-94-19

19. pare= the ancient; raajarSayaH= royal sages; me= my; prapitaamahaaH= paternal great grand-fathers; praahuH= say (that); raaj^Ni= for a king; bhavaarthaaya= to obtain liberation; pretya= after death; idam= this; vanavaasameva= residence as such in the forest; amR^itam= is nectar-like.

"My paternal great grand fathers the ancient royal sages have said that for a king to obtain liberation after death, such a residence in the forest is nectar like."

shilaaH shailasya shobhante vishaalaaH shatasho abhitaH |
bahulaa bahulair varNair niila piita sita aruNaiH || 2-94-20

20. shatashaH= hundreds; shilaaH= of rocks; bahulaah= in multitude; vishaalaaH shailasya= of this extensive mountain; shobhante= are shining; abhitaH= around; bahulaiH= in many; varNaiH= colours; mila piita sitaaruNaiH= like blue, yellow, white and red.

"Hundreds and multitude of rocks of this extensive mountain are shining around in multifarious colours like blue, yellow, white and red."

nishi bhaanty acala indrasya huta ashana shikhaa iva |
oShadhyaH svaprabhaa lakShmyaa bhraajamaanaaH sahasrashaH || 2-94-21

21. sahasrashaH= thousands of; auSadhyaH= herbs; achalendrasya= of this Chitrakuta mountain; bhraajamaanaaH= glittering svaprabhaalakSmyaa= with their lovely light; bhaanti= are sparkiling; hutaashana shikhaa iva= like points of fire.

"Thousands of herbs of this Chitrakuta mountain, glittering with their lovely light, are sparkling like points of fire."

kecit kShaya nibhaa deshaaH kecid udyaana samnibhaaH |
kecid eka shilaa bhaanti parvatasya asya bhaamini || 2-94-22

22. bhamini= O, Seeta!; kechit= Some; deshaaH= parts; asya= of this; parvatasya= mountain; kSaya nibhaaH= resemble mansions; kechit= some; udyaana sannibhaah= look like parks; kechit= and some; bhaanti= appear; ekashilaaH= like a single pile.

"O, Seetha! Some parts of this mountain resemble mansions, some look like parks and some others appear like a single pile."

bhittvaa iva vasudhaam bhaati citra kuuTaH samutthitaH |
citra kuuTasya kuuTo asau dR^ishyate sarvataH shubhaH || 2-94-23

23. chitrakuuTaH= chitrakuta; samutthitaH iva= (appears) as though emerged; bhittvaa= having split; vasudhaam= earth; asau= this; kuuTaH= summit; chitrakuuTasya= of Chitrakuta; dR^ishyate= appears; shubhaH= charming; sarvataH= on all sides.

"Chitrakuta appears as though emerged, having split the earth. This summit of Chitrakuta appears charming on all sides."

kuShTha pumnaaga tagara bhuurja patra uttarac chadaan |
kaaminaam svaastaraan pashya kusheshaya dala aayutaan || 2-94-24

24. pashya= see; kuSTha sthagara punnaaga bhuurja patrottarachchhadaan= how the leaves of lilies, sthagara trees, Punnaga trees and Bhurja trees; kusheshaya dalaayutaan= heaped with flowers of water-lilies; svaastaraan= form the cozy beds; kaaminaam= of voluptuaries.

"See the leaves of lilies, Sthagara trees, Punnaga trees and Bhurja trees heaped with flowers of water-lilies form the cozy beds of voluptuaries."

mR^iditaaH ca apaviddhaaH ca dR^ishyante kamala srajaH |
kaamibhir vanite pashya phalaani vividhaani ca || 2-94-25

25. vanite= O, Seetha!; pashya= look at; kamala srajaH= the garlands of lotus-flowers; mR^idi taashcha= Crushed; apaviddhaashcha= and thrown aside; kaamibhiH= by voluptuaries; phalaanicha= and (also) fruits; vividhaani= of every kind; dR^ishyante= being seen.

"O, Seetha! Look at the garlands of lotus-flowers crushed and thrown aside by voluptuaries as also fruits of every kind that have been tasted."

vasvauka saaraam naliniim atyeti iva uttaraan kuruun |
parvataH citra kuuTo asau bahu muula phala udakaH || 2-94-26

26. asau= this; chitra kuuTaH parvataH= mountain of Chitrakuta; bahumuula phalodakaH= with its abundance of roots fruits and water; atyetiiva= is more beautiful; vasvaukasaaraam= Kubera's capital(Alaka) then Vasvaukasara; naliniim= Nalini the capital of Indra better known as Amaravati; uttaraan kuruun= and uttara kuru the country of Eternal Beatitude.

"This mountain f Chitrakuta with its abundance of roots fruits and water is more beautiful than Vasvankasara better known as Alaka the capital of Kubera the Lord of Riches, Nalini the capital of Indra (the God of celestials) better known as Amaravati and Uttarakuru the country of Eternal Beatitude."

imam tu kaalam vanite vijahnivaamH |
tvayaa ca siite saha lakShmaNena ca |
ratim prapatsye kula dharma vardhiniim |
sataam pathi svair niyamaiH paraiH sthitaH || 2-94-27

27. vanite= O, beloed; siite= Seetha; vijahrivaan= Strolling; tvayaa saha= with you; lakSmaNenacha= and Lakshman; imam kaalam= during this period; sthitaH= established; pathi= in the path; sataam- of the pious; paraiH= in highest; niyamaiH= salutary practices; prapatsye= I shall obtain; ratim= joy; kula dharma vardhiniim= enhancing the piety of my race.

"O, Seetha! Strolling with you and Lakshmana during this period of exile, on my part established in the path of the pious, following the highest salutary practices, I shall obtain joy, enhancing the piety of my race."

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe chaturnavatitamaH sargaH

Thus completes 94th 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] 95

Introduction

Rama describes to Seetha the beauty of Mandakini River with its multi-coloured beaches, swans, geese, deer and flowery trees on its banks. He shows some sages taking dip in the river and herds of elephants and monkeys coming for a drink there. Thus Rama and Seetha spend some of their time in enjoying the charms of Chitrakuta mountain.

atha shailaad viniShkramya maithiliim kosala iishvaraH |
adarshayat shubha jalaam ramyaam mandaakiniim nadiim || 2-95-1

1. atha= thereafter; viniSkramya= turning away; shailaat= from the mountain; kosaleshvaraH= Rama, the prospective ruler of Kosala; adarshayat= showed; maithiliim= to Seetha, the daughter of the King of Mithila; ramyaam= the beautiful; mandaakiniim nadiim= river of Mandakini; shubhajalaam= with its splendid waters.

Then, turning away from the mountain, Rama (The prospective ruler of Kosala) showed Seetha (the daughter of the King of Mithila) the beautiful river of Mandakini carrying splendid waters.

abraviic ca vara aarohaam caaru candra nibha aananaam |
videha raajasya sutaam raamo raajiiva locanaH || 2-95-2

2. raamaH= Rama; raajiiva lochanaH= having lotus-eyes; abraviit= spoke; sutaam= to the daughter; videharaajasya= of the king of Videha (Janaka); varaarohaam= having elegant waist; chaaruchandra nibhaananaam= whose face resembled the moon.

The lotus-eyed Rama spoke to Seetha, (the daughter of Janaka) who was having an elegant waist and whose face resembled the moon:

vicitra pulinaam ramyaam hamsa saarasa sevitaam |
kusumair upasampannaam pashya mandaakiniim nadiim || 2-95-3

3. pashya= behold; ramyaam= this charming; mandaakiniim nadiim= river of Mandakini; vichitra pulinaam= with its multi-coloured sandy beaches; hamsa saarasaa sevitaam= frequented by swans and geese; upasampannaam= and laden; kusumaiH= with flowers.

"Behold this charming river of Mandakini, with its multi-coloured sandy beaches, frequented by swans and geese and laden with flowers."

naanaa vidhaiH tiira ruhair vR^itaam puShpa phala drumaiH |
raajantiim raaja raajasya naliniim iva sarvataH || 2-95-4

4. (Behold this river); vR^itaam= hedged; sarvataH= on all sides; naanaavidhaiH= with various kinds; puSpa phaladrumaiH= of flowers and fruits; tiiraruhaiH= growing on its banks; raajantiim= and enhance its loveliness; aliniim iva= like the lake (sangandhika); raajaraajasya= of Kubera (the ruler of Yakshas).

"Behold this river, hedged on all sides with various kinds of flowers and fruits, growing on its banks and enhance its loveliness like the lake (Sangadhika) of Kubera (the ruler of Yakshas)"

mR^iga yuutha nipiitaani kaluSha ambhaamsi saampratam |
tiirthaani ramaNiiyaani ratim samjanayanti me || 2-95-5

5. saampratam= at this moment; ramaNiiyaani= its pleasant; tiirthaani= fords; mR^igayuuthanipiitaani= where herds of deer drink; kaluSaambaasi= and make the waters turbid; saN^janayanti= create; ratim= ecstasy; me= in me.

"At this moment, its pleasant fords, where herds of deer drink and make the waters turbid, create ecstasy in me."

jaTaa ajina dharaaH kaale valkala uttara vaasasaH |
R^iShayaH tu avagaahante nadiim mandaakiniim priye || 2-95-6

6. priye= O, beloved Seetha!; R^iSayaH= sages; jaTaajinadharaaH= with matted locks and wearing antelope-skings; valkalottara vaasasaH= and having bark of trees for their upper garment; avagaahante= take a dip; mandaakiniim nadiim= in the River Mandakini; kaale= at the appointed hour.

"O, beloved Seetha! Sages with matted locks and wearing antelope-skins and having bark of trees for their upper garment, take a dip in the River Mandakini, at the appointed hour."

aadityam upatiShThante niyamaad uurdhva baahavaH |
ete apare vishaala akShi munayaH samshita vrataaH || 2-95-7

7. vishalaakSi= O, Lady of wide eyes!; ete= here; pare= some other; munaayaH= sages; samshita vrataaH= of austere vows; niyamaat= according to the scriptual injunctions; upateSThante= worship; aadityam= the sun; uurdhva baahavaH= with uplifted arms.

"O, Lady of wide eyes! Here are some other sages of austere vows, worshipping the sun with uplifted arms; as per the scriptural injunctions."

maaruta uddhuuta shikharaiH pranR^itta iva parvataH |
paadapaiH patra puShpaaNi sR^ijadbhir abhito nadiim || 2-95-8

8. paadapaiH= the trees; maarutodduuta shikharaiH= their crowns agitated by the breeze; sR^ijadbhiH= that shower down; patra puSpaaNi= leaves and flowers; nadiim abhitaH= on both sides of the river; parvataH= (cause) the mountain; pranR^itta iva= to appear as though it were dancing.

"The trees, their crowns agitated by the breeze, that shower down leaves and flowers on both sides of the river cause the mountain to appear as though it were dancing!"

kaccin maNi nikaasha udaam kaccit pulina shaaliniim |
kaccit siddha jana aakiirNaam pashya mandaakiniim nadiim || 2-95-9

9. pashya= see; mandaakinii nadiim= this River Mandakinii; maNinikaashodaam= with its crystal-like clear water; kvachit= at some places; pulina shaalinim= with its shining sand-dunes; kvachit= at some places; siddha janaakiirNaam= filled with Siddhas (who are bathing); kvachit= at some places.

"See this River Mandakini with its crystal-like clear water at some places, with its shining sand-dunes at some places and crowded with Siddhas who are bathing at some other places."

Siddha: A class of semi-divine beings endowed with mystic powers.

nirdhuutaan vaayunaa pashya vitataan puShpa samcayaan |
popluuyamaanaan aparaan pashya tvam jala madhyagaan || 2-95-10

10. pashya= behold; tvam= you; puSpa saN^chayaan= heaps of flowers; nirdhuutaan= shaken down; vaayunaa= by the wind; vitataan= and scattered; pashya= (and) see; aparaan= some other heaps of flowers; popluuyamaanaan= floating; tanu madhyame= O, lady iwth slender waist.

"Behold you, heaps of flowers shaken down by the wind and shattered. See some other heaps of flowers floating, O lady with slender waist!"

taamH ca ativalgu vacaso ratha anga aahvayanaa dvijaaH |
adhirohanti kalyaaNi niShkuujantaH shubhaaH giraH || 2-95-11

11. kalyaaNi= O, Kalyani!; (Behold); valguvachanaH= the sweet-voiced; rathaaN^gahvayanaaH dvijaaH= the ruddy geese; adhirohanti= ascending; taan= the banks; vikuujantaH= utteing; shubhaaH= harmonious; giraH= tones.

"O, Kalyani! Behold the sweet-voiced ruddy geese, ascending the banks uttering harmonious tones."

darshanam citra kuuTasya mandaakinyaaH ca shobhane |
adhikam pura vaasaac ca manye ca tava darshanaat || 2-95-12

12. manye= I consider; darshanam= this sight; mandaakinyaashcha= of Mandakini River; chitrakuuTasya- and of Chitratua; tava= particularly at your; darshanaat= sight; adhikam= to be more delightful; puravaasaashcha= than dwelling in the city of Ayodhya; shobhane= O, lovely woman!.

"I consider this sight of Mandakini River and of Chitrakuta, particularly at your sight, to be more delightful than dwelling in the City of Ayodhya, O, lovely woman!"

vidhuuta kaluShaiH siddhaiH tapo dama shama anvitaiH |
nitya vikShobhita jalaam vihaahasva mayaa saha || 2-95-13

13. (Here); siddhaiH= Siddhas, vidhuuta kaluSaiH= free from taints; tapodama shamaanvitaiH= rich in asceticism and control of senses and the mind; nitya vikSobhita jalaam= perpetually stir the waters; vigaahasva= you too should enter; mayaa saha= with me;

Here are Siddhas (semi-divine beings endowed with mystic powers), free from impurities and rich in asceticism, with their senses and mind under control, who perpetually stir the waters. You too should take a dip in the river along with me."

sakhiivac ca vigaahasva siite mandakiniim imaam |
kamalaany avamajjantii puShkaraaNi ca bhaamini || 2-95-14

14. vigaahasva= enter; mandaakiniim nadiim= the river Mandakini; shakhiivat= as a friend; avamajjantii= submerging; kamalaani= the red; puSkaraaNi= and white lotuses; bhaamini siite= O, Lovely Seetha!.

"Enter the Mandakini River, as on the breast of a friend, submerging the red and white lotuses in it- O, Lovely Seetha!"

tvam paura janavad vyaalaan ayodhyaam iva parvatam |
manyasva vanite nityam sarayuuvad imaam nadiim || 2-95-15

15. vanite= My darling!; tvam= you; nityam= always; manyasva= think; vyaalaan= of the wild beasts; paura janavat= as inhabitants of the city; parvatam= the mountain of Chitrakuta; ayodhyaamiva= as the city of Ayodhya; imaam= and this; nadiim= river; sarayuuvat= as the Sarayu.

"My darling! Think of the wild beasts as inhabitants of the city of Ayodhya, this mountain of Chitrakuta as the city of Ayodhya and this river as the Sarayu from now on!"

lakShmaNaH caiva dharma aatmaa man nideshe vyavasthitaH |
tvam ca anukuulaa vaidehi priitim janayatho mama || 2-95-16

16. vaidehi= O, Seetha!; dharmaatmaa= the virtuous; lakSmaNashchaapi= Lakshmana; vyavasthitaH= is obeying; mannideshe= my commands; tvam cha= you too; anukuulaa= are well-disposed; janayathaH= causing, priitim= delight; mama= to me.

"O, Seetha!; The virtuous Lakshmana is obeying my commands and you too are well-disposed, causing delight to me."

upaspR^ishamH tri ShavaNam madhu muula phala ashanaH |
na ayodhyaayai na raajyaaya spR^ihaye adya tvayaa saha || 2-95-17

17. upaspR^ishan= bathing; triSa vaNam= three times a day (in the river); madhumuula phalaashanaH= living on honey, roots and fruits; tvayaa saha= along with you; na= I do not desire; raajyaaya= the kingdom; na spR^ihaye= nor do I long; ayodhyaayai= for Ayodhya; adya= now.

"Bathing three times a day in the river and living on honey, roots and fruits in your company, I do not desire for the kingdom nor do I long for Ayodhya now."

imaam hi ramyaam gaja yuutha lolitaam |
nipiita toyaam gaja simha vaanaraiH |
supuShpitaiH puShpa dharair alamkR^itaam |
na so asti yaH syaan na gata kramaH sukhii || 2-95-18

18. naasti saH= there is non in the world; yaH na syaat= who would not be; gata klamaH= relieved of his fatigue; sukhii= and feel refreshed; imaam= on the banks of this river; ramyaam= enchanting; gaja yuutha lo Ditaam= frequented by herds of elephants; gaja simha vaanaraiH= who with lions and monkeys; nipiita toyaam= come here to drink; alamkR^itaam= and which is adorned; puSpabharaiH= with innumerable flowers; supuSpitaam= in full bloom.

"There is none in the world, who would not be relieved of his fatigue and feel refreshed on the banks of this enchanting river, frequented by herds of elephants, who with lions and monkeys, come here to drink and which is adorned with innumerable flowers in full bloom."

iti iva raamo bahu samgatam vacaH |
priyaa sahaayaH saritam prati bruvan |
cacaara ramyam nayana anjana prabham |
sa citra kuuTam raghu vamsha vardhanaH || 2-95-19

19. bruvan= speaking; bahu= many; samgatam= suitable; vachaH= words; itiiva= thus; saritamprati= about Mandakini River; saH raamaH= that Rama; raghuvamsha vardhanaH= who bestows delight to Raghu dynasty; chachara= strolled; ramyam= in the beautiful; chitrakuuTam= mountian of Chitrakuta; nayanaanjana prabham= with the radiance of a piece of collieries.

Describing the varied beauties of the Mandakini River, Rama the bestower of delight to Raghu dynasty with his beloved consort as a companion, strolled in the lovely mountain of Chitrakuta which was shining like a piece of collieries."

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaMDe paMchanavatitamaH sargaH

Thus completes 95th 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] 96

Introduction

Rama hears a gigantic clamour of an army nearby and asks Lakshmana to find out what it is. Lakshmana ascends a tree and informs Rama that Bharata's army is approaching towards their hermitage. Lakshmana expresses his apprehension to Rama, saying that Bharata's army may be coming there in order to kill both of them. An enraged Lakshmana says that he will kill both Bharata and Kaikeyi together with the army

taaM tathaa darshayitvaa tu maithiliiM girinimnagaam |
niSasaada giriprasthe siitaaM maaMsena chandayan || 2-96-1

1. tathaa= thus; darshayitvaa= having shown; girinimnagaam= the mountaneous river Mandakini; taam siitaam= to that Seetha; maithiliim= the daughter of the king of Mithila; niSasaada= sat; giriprashthe= on the hill side; chhandayan= in order to gratify her appetite; maamsena= with flesh.

Having shown Mandakini River in that manner to Seetha, the daughter of Mithila, Rama set on the hill-side in order to gratify her appetite with a piece of flesh.

idaM medhyamidaM svaadu niSTaptamidamagninaa |
evamaaste sa dharmaatmaa siitayaa saha raaghavaH || 2-96-2

2. saH raaghavaH= that Rama; dharmaatmaa= of righteousness; aaste= stayed; siitayaa sha= with Seetha; evam= thus speaking; idam= this meat; madhyam= is fresh; idam= this; niSTaptam= was roasted; agninaa= in the fire.

Rama, whose mind was devoted to righteousness stayed there with Seetha, saying; "This meat is fresh, this is savoury and roasted in the fire."

tathaa tatra aasataH tasya bharatasya upayaayinaH |
sainya reNuH ca shabdaH ca praadur aastaam nabhaH spR^ishau || 2-96-3

3. tasya= (While) that Rama; aasataH= was sitting; tatra= there; tathaa= in that way; reNushcha= the dust; shabdashcha= and clamour; bharatasya sainyam= Bharata's army; upayaayinaH= which was approaching; praaduraastaam= ascended; nabhaspR^ishau= touching the sky.

While Rama was thus sitting there the dust and clamour of Bharata's army, which was approaching, ascended into the sky.

etasminn antare trastaaH shabdena mahataa tataH |
arditaa yuuthapaa mattaaH sayuuthaa dudruvur dishaH || 2-96-4

4. etasmin antare= meanwhile; trastaaH= frightened; mahataa shabdena= by the great clamour; yuuthapaaH= leaders of animal troops; mattaaH= in rut; arditaa= were tormented; dudruvuH= fled; dishaH= (in different) directions; tataH= from there.

Meanwhile, frightened by that gigantic clamour, the leaders of elephants and other animal - troops, in rut, were tormented and fled in different directions from there.

sa tam sainya samudbhuutam shabdam shushrava raaghavaH |
taamH ca vipradrutaan sarvaan yuuthapaan anvavaikShata || 2-96-5

5. saH raaghavaH= Rama; shushruuva= heard; tam shabdam= that sound; sainya samuddhuutam= generated from the army; anvavaikSatea= and saw; sarvaan= all; taan= those; yuuthapaan cha= leaders of the animal flock; vipradrutaan= running away.

Rama heard that sound generated from the army and also saw all those leaders of the animal-flock, running away from there.

taamH ca vidravato dR^iShTvaa tam ca shrutvaa sa nihsvanam |
uvaaca raamaH saumitrim lakShmaNam diipta tejasam || 2-96-6

6. dR^iSTvaa= seeing; taan= those animals; vidravataH= running away; shrutvaa= and hearing; tam= that; nisvanam cha= sound; raamaH= Rama; uvaacha= spoke; lakSmaNam= to Lakshman; saumitrim= the son of Sumitra; diipta tejasam= of burning courage.

Seeing those animals running away and hearing that clamour, Rama spoke to Lakshmana (son of Sumitra) of burning courage as follows:

hanta lakShmaNa pashya iha sumitraa suprajaaH tvayaa |
bhiima stanita gambhhiraH tumulaH shruuyate svanaH || 2-96-7

7. hanta= Alas!; lakSmaNa= O, Lakshmana; sumitraa= sumitra; suprajaaH= is blessed with a noble son; tvayaa= in you; iha= here; shruuyate= is heard; tumulaH= a tumultuous; svanaH= sound; bhiimastanitagambhiiraH= as terrific as that of a roaring cloud; pashya= see (what it is).

"Alas! O, Lakshmana! Sumitra is blessed with a noble son in you. Here is heard a tumultuous sound as terrific as that of a roaring cloud. See what it is."

gajayuuthaani vaaraNye mahiSaa vaa mahaavane |
vitraasitaa mR^igaah siMhaiH sahasaa pradrutaa dishaH 2-96-8

8. gajayuuthaani= The lordly elephants; araNye= in the forest; mahiSaaHvaa= the buffaloes; mahaavane= in the great woods; mR^igaaH= and the wild beasts; vitraasitaaH= frightened; simhaiH= by lions; sahasaa= are suddenly; pradrutaaH= running away; dishaH= in various directions.

"The lordly elephants in the forest, the buffaloes in the great woods and the wild beasts frightened by lions are suddenly running away in various directions."

raajaa vaa raaja maatro vaa mR^igayaam aTate vane |
anyad vaa shvaa padam kimcit saumitre jnaatum arhasi || 2-96-9

9. saumitre= O, Lakshmana!; arhasi= you ought to; j^Naatum= know; (whether); raajaa vaa= a king; raaja putrovaa= or a prince; mR^igayaam aTate= in roaming for a hunt; vaa= or; anyat= any other; kiNchit= somewhat; shvaapadam= savage beast.

"O, Lakshmana! You ought to find out whether it is a king or a prince roaming for a hunt or some other savage beast."

sudushcharo girishchaayaM pakSiNaamapi lakSmaNa |
sarvam etad yathaa tattvam aciraaj jnaatum arhasi || 2-96-10

10. lakSmaNa= O, Lakshmana!; giriH= mountain; ayam= this; sudushcharaH= is difficult of access; pakSiNaamapi= even to birds; arhasi= you ought; J^Naatum= to find out; achiraat= soon; etat sarvam= all this; yathaa tattvam= accurately.

"O, Lakshmana! This mountain is difficult of access even to birds. You ought to find out soon, all this in an accurate manner."

sa lakShmaNaH samtvaritaH saalam aaruhya puShpitam |
prekShamaaNo dishaH sarvaaH puurvaam disham avaikShata || 2-96-11

11. saH lakSmaNaH= that Lakshmana; samtvaritaH= quickly; aaruhya= ascended; saalam= a Sala tree; puSpitam= in flowering; prekSamaaNaH= and looking; sarvaaH= in all; dishaH= directions; udaikSata= saw; puurvaam disham= towards eastern side.

Lakshmana quickly ascended a Sala tree in flowering and looking towards all directions, saw towards eastern side.

udan mukhaH prekShamaaNo dadarsha mahatiim camuum |
ratha ashva gaja sambaadhaam yattair yuktaam padaatibhiH || 2-96-12

12. prekSamaaNaH= looking; udaN^gumukhaH= towards norhern direction; dadarsha= (Lakshmana) saw; mahatiim= a huge; chamuum= army; rathaashva gaja sambaadhaam= full of chariots, steeds and elephants; yuktaam= accompanied by; yataiH= smart; padaatibhiH= foot-soldiers.

Looking in northern direction, Lakshmana saw a huge army, full of chariots, steeds and elephants accompanied by smart foot-soldiers.

taam ashva gaja sampuurNaam ratha dhvaja vibhuuShitaam |
shashamsa senaam raamaaya vacanam ca idam abraviit || 2-96-13

13. shashamsa= (Lakshmana) informed; raamaaya= Rama; taam senaam= about that army; ashvagaja sampuurNaam= full of horses, elephants; ratha dhvaja vibhuuSitaam= and chariots decorated with flags; abraviit= and spoke; idam= these; vachanamcha= words also.

Lakshmana informed Rama about that army which was full of horses, elephants and chariots decorated with flags and spoke the following words also.

agnim samshamayatu aaryaH siitaa ca bhajataam guhaam |
sajyam kuruShva caapam ca sharaamH ca kavacam tathaa || 2-96-14

14. aaryaH= O, honourable brother!; samshamayatu= extinguish; agnim= the fire; siitaacha= let Seetha also; bhajataam= occupy; guhaam= a hiding place; kuruSva= Make; chaapam= your bow; sajyam= ready with a bow-string; tathaa= and; sharaamshcha= arrows; kavacham= (wear) an armour.

"O, honourable brother! Extinguish the fire. Let Seetha occupy a hiding place. Make your bow ready with a bow-string and arrows. Wear an armour."

tam raamaH puruSha vyaaghro lakShmaNam pratyuvaaca ha |
anga avekShasva saumitre kasya etaam manyase camuum || 2-96-15

15. raamaH= Rama; puruSavyaaghraH= the tiger among men; pratyuvaacha La= replied; tam lakSmaNam= to that Lakshmana; anga saumitre= O, Lakshmana!; avekSasya= see; kasya= whose; chamuum= army; manyase= your think; imaam= is this?.

Rama the tiger among men replied to Lakshmana, saying: "O, Lakshmana! See, whose army do you think is this?"

evam ukktaH tu raameNa lakShmaaNo vaakyam abraviit |
didhakShann iva taam senaam ruShitaH paavako yathaa || 2-96-16

16. evam= thus; uktaH= spoken; raameNa= by Rama; lakSmaNaH= Lakshmana; ruSitaH= was irritated paavako yathaa= like a fire; abraviit= and spoke; vaakyam= the following words; didhakSanniva= as though wishing to scorch; taam senaam= that army.

Hearing Rama's words, Lakshmana was irritated like a fire and spoke the following words, as though he was wishing to scorch the army.

sampannam raajyam igcCamH tu vyaktam praapya abhiShecanam |
aavaam hantum samabhyeti kaikeyyaa bharataH sutaH || 2-96-17

17. bharataH= Bharata; kaikeyyaaH= Kaikeyi's; sutaH= son; praapya= having obtained; abhiSechanam= coronation; ichhan= and desirous; raajyam= (of making) the kingdom; sampannam= a perfect one; samabhyati= is coming; hantum= to kill; aavaam= both of us; vyaktam= It is clear.

"Bharata, Kaikeyi's son, having obtained coronation and desirous of making the kingdom free of enemies, is coming here to kill both of us. It is clear."

eSha vai sumahaan shriimaan viTapii samprakaashate |
viraajaty udgata skandhaH kovidaara dhvajo rathe || 2-96-18

18. eSaH= this; sumahaani= very big; shriimaan= and glorious; ujvala skandhaH= with superb branches; samprakaashate= is shining; kovidaara dhvajaH= the ensign bearing the device of a Kovidara (pomegranate) tree; viraajati= is shining; rathe= on that chariot.

"The gigantic and glorious tree with superb branches is shining over there prominently. The ensign bearing the device of a kovidara (pomegranate) tree is shining on that chariot."

bhajanty ete yathaa kaamam ashvaan aaruhya shiighragaan |
ete bhraajanti samhR^iShTaa jagaan aaruhya saadinaH || 2-96-19

19. ete= they; bhajanti= are cavorting; aaruhya= mounted; yathaakaamam= comfortably; shiighragaan= on their swift; ashvaan= horses; ete= these; saadinaH= seated on elephants; bhraajanti= are bearing; samhR^iSTaaH= delightedly; aaruhya= mounted; gajaan= on their elephants.

Among the cavalry, some are cavorting merrily on their swift horses, while others are beaming with delight, mounted on their elephants.

gR^ihiita dhanuShau ca aavaam girim viira shrayaavahe |
athavehaiva tiSThaavaH sannaddhaavudyataayudhau 2-96-20

20. viiraH= O, warrior!; aavaam= let us; gR^ihiita dhanuSau= take up our bows; shrayaavahai= and take refuge; girim= in the mountain; athavaa= or; tiSThaavaH= let us stay; ihaiva= here itself; sannaddhau= fully prepared; udyataayudhau= with our weapons in our hands.

"O, warrior! Let us take up our bows and ascend the mountain or let us stay here itself, fully prepared with our weapons in our hands."

api nau vasham aagagcCet kovidaara dhvajo raNe |
api drakShyaami bharatam yat kR^ite vyasanam mahat || 2-96-21
tvayaa raaghava sampraaptam siitayaa ca mayaa tathaa |

21. raaghavaH= O, Rama!; kovidaaradhvajaH= will this flag with the insignia of a Kovidara tree; apyaagachchhet= come into our; vasham= subjugation?; apidrakSyaami= Can we see; bharatam= Bharata; yatkR^ite= because of whom; mahat vyasanam= a great misfortune; sampraaptam= is obtained; tvayaa= by you; siitayaa= by Seetha; tathaa= and; mayaa cha= by me.

"O, Rama! Will that flag with the insignia of a Kovidara tree come into our subjugation? Can we see Bharata, because of whom a great misfortune has occurred to you, to Seetha and to me?"

yan nimittam bhavaan raajyaac cyuto raaghava shaashvatiim |
sampraapto ayam arir viira bharato vadhya eva me || 2-96-22

22. he viiraH= O, Warrior!; raaghava= O, Rama!; yannimittam= by the reason of whom; bhavaan= you; chyutaH= were deprived; shaashvataat= of an eternal; raajyaat= kingdom; ayam= such; ariH= an enemy; bharataH= Bharata; sampraapataH= who came here; vadhya eva= is to be slain; me= by me.

"O, Rama the warrior! By the reason of whom you were deprived of an eternal kingdom, such Bharata as a foe who is coming here, deserves to be slain by me."

bharatasya vadhe doSham na aham pashyaami raaghava |
puurva apakaariNam hatvaa na hyadharmeNa yujyate || 2-96-23

23. raaghava= O, Rama!; aham= I; napashyaami= do not see; doSam= a mistake; vadhe= in the slaying; bharatasya= of Bharata; hatvaa= by killing; puurvaapikaariNam= the one who has hurt another before; na yujyate= non is charged adharmaNa= with unlawfulness.

"O, Rama! I see no sin in slaying Bharata. None is charged with unlawfulness, if one strikes down an aggressor."

puurvaapakaarii bharatasytaktadharmashcha raaghava |
etasminn nihate kR^itsnaam anushaadhi vasumdharaam || 2-96-24

24. raaghava= O, Rama!; bharataH= Bharate; puurvaapakaarii= has hurt you before; tyaktadharmashcha= and his death is legitimate; etasmin= (while) he; nihate= is slain; anushaadhi= rule; kR^itsnaam= the entire; vasundharaam= earth.

"Bharata is the assailant and his death is legitimate. He being dead, you will rule the entire earth."

adya putram hatam samkhye kaikeyii raajya kaamukaa |
mayaa pashyet suduhkha aartaa hasti bhagnam iva drumam || 2-96-25

25. kaikeyii= (Let) Kaikeyi; raajya kaakukaa= who is craving for the kingdom; pashet= see; suduHkhaartaa= with great sorrow; adya= today; putram= her son; hatam= slain; mayaa= by me; samkhye= in battle; drumam iva= as a tree; hasti bhagnam= is crushed down by an elephant.

"Let Kaikeyi, who is craving for the kingdom see, with great sorrow, her son slain by me today in battle, as a tree is crushed down by an elephant."

kaikeyiim ca vadhiShyaami saanubandhaam sabaandhavaam |
kaluSheNa adya mahataa medinii parimucyataam || 2-96-26

26. vadjoSyaami= I shall kill; kaikeyiim cha= Kaikeyi too; sabaandhavaan= along with her friend the hunch-back; saanubandhaam= and other accomplices madinii= Le the earth; adya= today; parimuchyataam= be relieved; mahataa= of a great; kaluSeNa= sinner.

"I shall kill Kaikeyi too along with her friend the hunch-back and other accomplices. Let the earth today be relieved of a great sinner."

adya imam samyatam krodham asatkaaram ca maanada |
mokShyaami shatru sainyeShu kakSheShu iva huta ashanam || 2-96-27

27. maanada= O, warrior bestowing an honour!; adya= today; samyatam= in the concentrated; krodham= fury; imam= this; asatkaaram cha= injustice; (has kindled); mokSyaami= I shall scatter; shatru sainyeSu= the enemy- battalions; hutaashanam iva= as a fire (consumes); kakSeSu= the dry wood.

"O, warrior bestowing an honour! Today in the concentrated fury that injustice has kindled I shall scatter the enemy - battalions as a fire consumes the dry wood."

adya etac citra kuuTasya kaananam nishitaiH sharaiH |
chindan shatru shariiraaNi kariShye shoNita ukShitam || 2-96-28

28. adya= today; nishitaiH= with my sharpeed; sharaiH= arrows; chhindam= I shall slay; shatru shariiraaNi= the bodies of my foes; kariSye= and make; etat kaananam= this forest; chitra kuuTasya= of Chitrakuta; shoNitokSitam= overflow with blood.

"Today, with my sharpened arrows, I shall slay the bodies of my foes and make this forest of Chitrakuta overflow with blood."

sharair nirbhinna hR^idayaan kunjaraamH turagaamH tathaa |
shvaapadaaH parikarShantu naraaH ca nihataan mayaa || 2-96-29

29. kuNjaraan= the elephants; tathaa= and turagaan= the horses; nirbhinna hR^idayaan= whose breasts were laid open; sharaiH= with my darts; naraamshcha= and the men; nihataan= struck down; mayaa= by me; parikarSantu= be dragged about; shvaapadaaH= by savage beasts.

"The elephants and horses whose breasts were laid open with my darts and the men too struck down by me, be dragged about by savage beasts."

sharaaNaam dhanuShaH ca aham anR^iNo asmi mahaa vane |
sasainyam bharatam hatvaa bhaviShyaami na samshayaH || 2-96-30

30. hatvaa= by killing; bharatam= Bharata; sa sainyam= together with his army; asmin= in this; mahaavane= great forest; bhaviSyaami= I shall; anR^iNaH= discharge my debt; sharaaNaam= to my arows; dhanuSashcha= and my bow.

"By killing Bharata together with his army in this great forest, I shall discharge my debt to my bow and arrows."

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe SaNNavatitamaH sargaH

Thus completes 96th 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] 97

Introduction

Rama pacifies Lakshmana, saying that Bharata, due to his affection towards his brothers and due to the distress that troubles his mind after hearing of the news of their exile, he came to the forest and not with any other motive. Ashamed of himself to hear the opinion of Rama about Bharata, and descending the

tree, Lakshmana hides his abashment by changing the topic. Commanded by Bharata that no disturbance should be caused to the hermitage occupied by Rama, the army encamps around the edge of the mountain, chitrakuta.

susamrabdham tu saumitrim lakShmaNam krodha muurchitam |
raamaH tu parisaantvya atha vacanam ca idam abraviit || 2-97-1

1. atha= then; raamstu= Rama on the other hand; parisaantvya= pacifying; lakSmaNam= Lakshmana; saumitrim= son of sumitra; susuamrabdham= who was very much agitated; krodhamuurchhitam= and infatuated with anger; abraviit= and spoke; idam= these; vachanam cha= words.

Rama on the other hand, pacifying Lakshmana (son of Sumitra), who was very much agitated and infatuated with anger, spoke the following words:

kim atra dhanuShaa kaaryam asinaa vaa sacarmaNaa |
mahaa iShvaase mahaa praajne bharate svayam aagate || 2-97-2

2. mahesvaase= wielding a great bow; mahaapraaj^Ne= and highly wise man; svayam= himself; aagate= is coming; atra= here; kim kaaryam= what is the use; dhanuSara= or a sword; sacharmaNaa= with a shield?

"While Bharata, wieldin a bow and highly wise-man himself is coming here, what is the use of a bow or sword with a shield?"

pitussatyaM pratishrutya hatvaa bharatamaagatam |
kim kariSyaami raajyena saapavaadena lakSmaNa || 2-97-3

3. kim kariSyaami= what shall I do; raajyena= with the kingdom; saapavaadena= by acquiring ill-fame; hatvaa= killing; bharatum= Bharata; aagatam= who came (to see me); pratishrutya= having promised to make; pituH= our father's word; satyam= a reality; lakSmaNa= O, !;

"O, Lakshmana! Having promised to make our father's wish a reality. What shall I do with the kingdom by acquiring an ill-fame in killing Bharata who came here to see me?"

yaddravyaM baandavaanaaM vaa mitraaNaaM vaakSaye bhavat |
naahaM taptpratigR^ihNiiyaaM bhakSaanviSakR^itaaniva 2-97-4

4. yat dravyam= which wealth; bhavat= will come into existence; kSaye= in destroying; baandhavaanaam vaa= the relatives; mitraaNaam vaa= or companions; aham= I; na pratigR^ihNiiyaam= will not partake; tat= it; viSakR^itaan iva= like poisoned; bhakSaan= food.

"I should not enjoy the spoils obtained by slaying a relative or friend, like the partaking of a poisoned food."

dharmamarthaM cha kaamaM cha pR^ithiviiM chaapi lakSaNa |
ichchhaami bhavataamarthe etat pratishR^iNomi te || 2-97-5

5. lakSmaNa= O, Lakshmana!; bhavataam= arthe= It is for your sake; ichchhaami= I desire; dharmam= virue; artham cha= (legitimately acquired) wealth; kaamam cha= and pleasure; pR^ithiviimchaapi= or even earth itself; pratishR^iNomi= I promise; etat= this; te= to you.

"O, Lakshmana! It is for your sake I desire virtue, legitimately acquired wealth and pleasure or even the earth itself. I promise this to you."

bhraatR^iiNaaM saMgrahaarthaM cha sukhaarthaM chaapi lakSmaNa |
raajyamapyahamichchhaami satyenaayudhamaalabhe || 2-97-6

6. lakSmaNa= O, Lashmana; aham= I; ichchhami= desire; raajyamapi= the throne only; samgrahaartham= for the protection; sukhaartham chaapi= and happiness; bhraatR^iiNaam= of my brothers; aalabhe= I touch; satyma= in vow; aayudham= my weapon.

"O, Lakshmana! I desire the throne only for the protection and happiness of my brothers. I touch my weapon and swear this fact."

neyaM mama mahii saumya durlabhaa saagaraambaraa |
na hiichchheyamadharmeNa shakratvamapi lakSmaNa || 2-97-7

7. iyam= this earth; saagaraambaraa= bounded by the sea; na= is not; mama= to me; durlabhaa= hard to obtain; lakSmaNa= O, Lakshmana; saumya= the excellent man!; na ichchheyam hi= I do not indeed desire; shakratvamapi= even the position of Indra; adharmeNa= by unrighteousness.

"This earth, bounded by the sea is not hard to obtain for me, O the excellent man! I do not indeed wish even the position of Indra by unrighteousness."

yadvinaa bharataM tvaaM cha shatrughnaM chaapi maanada |
bhavenmama sukhaM kiMchidbhasma tatkurutaaM shikhii || 2-97-8

8. yat tat= If there be; kimchit sukham= and happiness; mama bhavet= that I could obtain; vinaa bharatam= without Bharata; tvaam cha= or you; shatrughnam chaapi= or without Shatrughna; tat kurutaam= may it be made; bhasma= to ashes; shikhii= by fire; maanada= O, Lakshamana the honour-giver!

"If there be happiness that I could enjoy without Bharata or you or without Shatrughna, may it be without Shatrughna, may it be burnt to ashes by fire, O the honour-giver!"

manye.ahamaagato.ayedhyaaM bharato bhraatR^ivatsalaH |
mama praaNaatrpiyataraH kuladharmamanusmaran || 2-97-9
shrutvaa pravraajitaM maaM hi jaTaavalkaladhaariNam |
jaanakyaasahitaM viira tvayaa cha puruSarSabha || 2-97-10
snehenaakraantahR^idayaH shikenaakulitendriyaH |
draSTumabhyaagato hyeSa bharato naanyatha.a.agataH || 2-97-11

9,10,11. aham= I;manye= think; bharataH= Bharata; aagataH= returned; ayodhyaam= to Ayodhya; bhratR^ivatsalaH= full of affection for his brothers; priyataraH= he is dearer; mama= to me; praaNaat= than my life; anusmaram= he who is mindful; kuladharmam= of the duties of his race; shrutvaa= hearing; pravraajitam= of my exile; jaTaavalkala dhaariNam= and that I was weraing matted locks and the antelope skin; sahitam= accompanied; jaanakyaa= by Janaki; tvayaacha= and you; viira= O, valiant; puruSarSabha= the most excellent among men!, snehena= in his companionship towards me; shokena= and by the distress; aakraanta hR^idayaH= that troubles his mind; akulitendriyaH= and with perplexed senses; eSaH= his; bharataH = Bharata; abhyaagataH= has come; draSTum= to see; (me); na aagataH= he has not come; anyathaa= for any other purpose.

"I think Bharata was back to Ayodhya, with full of affection for his brothers. He is dearer to me than my life- he who is mindful of the duties of his race. Hearing of my exile and that I was wearing matted locks and the antelope skin, accompanied by Seetha and you, O most valiant of warriors, in his devotion towards me and due to the distress that troubles his mind, Bharata has come to see me. He has not come with any other motive."

ambaaaM cha kaikayiiM ruSya paruSaM chaapriyaM vadan |
prasaadya pitaraM sriimaan raajyaM me daatumaagataH || 2-97-12

12. shriimaan= the glorious Bharata; ruSya= enraged; ambaam= with his mother; kaikeyaam= Kaikeyi; vadan= speaking paruSam= harshly; apriyamcha= and unkindly; prasaadya= got cleared; pitaram= by our father; aagataH= and came; daatum= to bestow; raajyam= kingdom; me= to me.

"Getting angry with Kaikeyi his mother and speaking unkind and harsh words to her, the glorious Bharata after getting permission from our further, came here to bestow kingdom to me."

praapta kaalam yad eSho asmaan bharato draShTum igcCati |
asmaasu manasaa apy eSha na ahitam kimcid aacaret || 2-97-13

13. praapta kaalam= this is the proper time; eSaH bharataH= for this Bharata; yat draSTum= ichchhati= to wish to see; asmaan= us; naacharet= he does not behave; manasena api= or even think; kimchit= even a little; apriyam= unkindly; asmaasu= towards us.

"This is the proper time for Bharata to come here and see us. He does not behave or even think unkindly towards us."

vipriyam kR^ita puurvam te bharatena kadaa na kim |
iidR^isham vaa bhayam te adya bharatam yo atra shankase || 2-97-14

14. kim= whether; vipriyam= (any) harm or; iidR^isham= such; bhayam vaa= a frightful thing; kR^ita puurvam- was done previously; bharatena= by Bharata; kadaa= at any time; te yaH= that you; shaNkase= are apprehending; bhaatam= about Bharata; adya= now; atra= here.

"Has Bharata at any time done any harm to you previously? What so the reason for you to be so apprehensive of Bharata now?"

na hi te niShThuram vaacyo bharato na apriyam vacaH |
aham hy apriyam uktaH syaam bharatasya apriye kR^ite || 2-97-15

15. te= for you; bharataH= Bharata; na vaachya= is not to be spoken of; niSThuram= harshly; na= nor; apriyam= a disagreeble; vachaH= word; kR^ite apriyam= If an affront is offered; bharatasya= to bharata; aham= I (myself); syaam hi= will become; uktaH= spoken; apriyum= of unpleasantness.

"Indeed, Bharata must not hear harsh or disagreeable word from your lips. If an affront is offered to him, it is offered to me!"

katham nu putraaH pitaram hanyuH kasyaamcid aapadi |
bhraataa vaa bhraataram hanyaat saumitre praaNam aatmanaH || 2-97-16

16. saumitra= O, Lakshma!; katham nu= How should; putraaH= sons; hamyuH= strike; pitaram= their father; kasyaam chit aapadi= (even) in anydistress; bhraataaraa= or a brother; hanyaat= strike; bhraataram= a brother; aatmanaH praaNam= who is as dear to him as his life?

"O, Lakshmana! How should a son strike his father, even in a distress or a brother strike a brother who is as dear to him as his life?"

yadi raajyasya hetoH tvam imaam vaacam prabhaaShase |
vakShyaami bharatam dR^iShTvaa raajyam asmai pradiiyataam || 2-97-17

17. tvam prabhaase yadi= If you are speaking; imaam vaacham= these words; raajyasya heto= for the sake of the kingdom; dR^iSTvaa= after seeing; bharatam= Bharata; vakSyaami= I shall tell; asai= him; pradiiyataam= to give; raajyam= the kingdom.

"If you are uttering these words for the sake of the kingdom, I shall tell Bharata to give the kingdom to you, when I see him."

ucyamaano hi bharato mayaa lakShmaNa tattvataH |
raajyam asmai prayagcCa iti baaDham ity eva vakShyati || 2-97-18

18. lakSmaNa= O, Lakshmana!; uchyamaanaH= after being told; iti= that; prayachchha= to give; raajyam= the kingdom; asmai= to him; tattvataH= really; vakSyati= he will say; baaDham ityeva= "So be it".

"O, Lakshmana! When Bharata receives this command from me, "Cede the empire to him", he will answer, So, be it."

tathaa ukto dharma shiilena bhraatraa tasya hite rataH |
lakShmaNaH pravivesha iva svaani gaatraaNi lajjayaa || 2-97-19

19. tathaa= thus; uktaH= spoken; dharma shiilena= by his honourable; bhraatraa= brother; tsya= to whom; hite rataaH= he was devoted; lakSmaNa= ; lajjayaa= abashed; pravivesheva= as though sinking; svaam= into his; gaatraaNi= limbs.

At these words spoken by his honourable brother, to whom he was devoted, abashed, shrank into himself.

tadvaakyaM lakSmaNaH shrutvaa vriishitaH pratyuvaacha ha |
tva manye draSTumaayaataH pitaa dasharathaH svayam || 2-97-20

20. shrutvaa= listening; tadvaakyam= to these words; lakSmaNaH= Lakshman; vriiLitaH= ashamed; pratyuvaacha ha= answered; manye= i think; pitaa= that our father; dasharathaH= Dasaratha; aayataH= came; draSTum= to see; tvaa= you; svayam= himself.

Listening to these words ashamed, answered: "I think that our father Dasaratha came here to see you himself."

vriiDitam lakShmaNam dR^iShTvaa raaghavaH pratyuvaaca ha |
eSha manye mahaa baahur iha asmaan draShTum aagataH || 2-97-21

21. dR^iSTvaa= observing; vriiDitam= the emberassed; lakSmaNam= lakshman; raaghavaH= Rama; pratyuvaacha ha= replied; manye= I think; mahaabaahuH= the mighty armed; eSaH= Dasaratha; aagataH= came; iham= here; draSTum= to see; asmaan= us.

Observing the emberassed , Rama said, "I think the mighty armed Dasaratha came here to see us."

athavaa nau dhruvaM manye manyamaanaH sukhochitau |
vana vaasam anudhyaaya gR^ihaaya pratineShyati || 2-97-22

22. athavaa= or rather; manye dhruam= i think surely; manyamaanaH= as he knows; nau= that we; sukhochitau= have been accustomed to comfort; anudhyaaya= reflecting; vanavaasam= that we are dwelling in the forest; pratineSyati= he wishes to bring us; gR^ihaaya= home.

"Or rather, to my mind, as he knows that we have been accustomed to comfort, reflecting that we are dwelling in the forest, he wishes to take us home."

imaam vaa apy esha vaidehiim atyanta sukha seviniim |
etau tau samprakaashete gotravantau mano ramau || 2-97-23

23. shriimaan= the glorious; eSaH raaghavaH= Dasaratha; me pitaa= my father; yaasyati= will go; aadaaya= taking back; imaam= this; vaidehiim vaa= Seetha possibly; vanaat= from the forest; atyanta sukha seviniim= she who has ever lived in the heart of prosperity.

"The glorious Dasaratha, my father possibly will take back Seetha from the forest, she who has ever lived in the heart of prosperity."

etau tau saMprakaashete gotravantau manoramau |
vaayu vega samau viira javanau turaga uttamau || 2-97-24

24. viira= O, warrior!; tau= those two; etau= this; turagothamau= excellent horses; gotravantau= of noble breed; manoramau= attractively; vaayuvega samsu= vying with the wind; jananau= in swiftness.

"O, warrior! See those two excellent horses of noble breed, shining attractively and vying with the wind in swiftness."

sa eSha sumahaa kaayaH kampate vaahinii mukhe |
naagaH shatrumjayo naama vR^iddhaH taatasya dhiimataH || 2-97-25

25. eSaH= here is; saH= that; mahaakaayaH= colossal; naagaH= elephant; kampate= who is moving; vaahiniimukhe= at the head of the army; shatruNjayo naama= called Shatrumjaya; vR^iddhaH= the aged; (companion); dhiimataH= of our sagacious; taatasya= father.

"Here is that colossal elephant who is moving at the head of the army called Shatrunjaya, the aged companion of our sagacious father."

na tu pashyaami tachchhatraM paaNDaraM lokasatkR^iam |
piturdivyaM mahaabaaho saMshayo bhavatiiha me 2-97-26

26. mahaa baaho= O, the mighty armed !; na pashyaami= I do not see; tat chhatramtu= paaNDaram= that white canopy; divyam= the heavenly one; loka satkR^itam= well-known in the world; me= to me; samshayaH= an apprehension; iha= on this point; bhavati= is created.

"O, the mighty armed! But I do not see that white heavenly canopy of our father, well known insignia in the world. An apprehension on this point is created in my mind."

vR^ikSaagraadavaroha tvaM kuru lakSmmaNa madvachaH |
itiiva raamo dharmaatmaa saumitriM tamuvaacha ha || 2-97-27

27. lakSmaNa= O, Lakshmana !; tvam= you; avaroha= get down; vR^ikSaagraat= from the top of the tree; kuru= act; madvachaH= on my word; itiiva= thus; uvaacha ha= spoke; dharmaatmaa= the virtuous; raamaH= Rama; tam saumitraim= to that .

"O, Lakshmana! You get down from the top of the tree. Act on my word." Thus spoke the virtuous Rama to that Lakshmana.

avatiirya tu saala agraat tasmaat sa samitim jayaH |
lakShmaNaH praanjalir bhuutvaa tasthau raamasya paarshvataH || 2-97-28

28. avatiirya desending; tasmaat= fromt hat; saalaagraat= top of Sala tree; saH lakSmanaH= that ; samitinjayaH= the victorious in battle; bhuutvaa= becoming; praaNjaliH= one with joined palms; tasthau= stood; paarshvataH= by the side; raamasya= of Rama.

Descending from the top of that Sala tree, Lakshmana the victorious in battle, with joined palms, stood by the side of Rama.

bharatena atha samdiShTaa sammardo na bhaved iti |
samantaat tasya shailasya senaa vaasam akalpayat || 2-97-29

29. samdiSTaa= commanded; bharatenaapi= by Bharata; iti= that; na sammardaH= no trampling; bhavet= should be made; (in the hermitage of Rama); senaa= by the army; akalpayat aavaasam= which encamped; samantaat= round; tasya shailasya= that mountain.

Commanded by Bharata that no trampling of army should be made in the hermitage of Rama, the army was encamped round the mountain.

adhyardham iShkvaaku camuur yojanam parvatasya saa |
paarshve nyavishad aavR^itya gaja vaaji ratha aakulaa || 2-97-30

30. saa= that; ikSvaakuchamuuH= royal army of Ikshvaku race; gaja vaaji rathaakulaa= crowded iwth elephants, horses and chariots; nyavishat= was encamped; aavR^itya= around; paarshve= the edge; parvatasya= of the mountain; adhyardham youjanam= occupying; an area of one Yojana and a half.

That royal army of Ikshvaku race, crowded with elephants horses and chariots was encamped around the edge of the mountain occupying an area of one Yojana and a half.

saa citra kuuTe bharatena senaa |
dharmam puraH kR^itya vidhuuya darpam |
prasaadana artham raghu nandanasya |
virocate niitimataa praNiitaa || 2-97-31

31. saa senaa= that army; praNiitaa= brought; bharatena= by Bharata; niitimatena= the virtuous; vidhuuya= having laid aside; darpam= his arrogance; puraskR^itya= placing in forefront; dharmam= the righteousness; prasanaartham= in order to propitiate; raghunandanasya= Rama; viraajite= showed itself to be disciplined; chitrakuuTe= in the vicinity of Chitrakuta.

Brought by the virtuous Bharata, who laid aside his arrogance, placing the righteousness in forefront in order to propitiate Rama, that army showed itself to be disciplined in the vicinity of Chitrakuta.

ityaarSe shriimadraamaayane aadikaave ayodhyaakaaNDe saptanavatitamaH sargaH

Thus completes 97th 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] 98

Introduction

Bharata instructs Shatrughna and Guha along with some troops each to search for Rama and Lakshmana in the forest. Bharata, personally, along with his ministers citizens and priests, proceed on foot to some other side of the forest for the search. He goes through the forest for some time. Climbing up a sala tree, Bharata observes a plume of smoke at a distance and conjectures that place as Rama's hermitage. Bharata quickly proceeds with quick steps, along with Guha, to see Rama.

niveshya senaam tu vibhuH padbhyaam paadavataam varaH |
abhigantum sa kaakutstham iyeSha guru vartakam || 2-98-1

1. saH= that Bharata, vibhuH= the mighty; varaH= and the excellent; paadavataam= among men (those having feet); niveshya= (after) encamping; senaam= the army; iyeshha= sought; abhigantum= to approach; kaakutthsam= Rama; guruvartakam= who was abiding his; padbhyaam= by foot.

After encamping the army, the mighty Bharata the excellent among men, sought to approach on foot, Rama who was complying with the words of his father.

niviShTa maatre sainye tu yathaa uddesham viniitavat |
bharato bhraataram vaakyam shatrughnam idam abraviit || 2-98-2

2. niviSTa maatre= Soon after encamping; sainye= the army; viniitavat= in a well-behaved manner; yathoddesham= according to the guidelines; bharataH= Bharata; abraviit= spoke; idam= these words; shatrughnam= to Shatrughna.

Soon after encamping the army in a well-behaved manner per the guidelines, Bharata spoke the following words to Shatrughna:

kShipram vanam idam saumya nara samghaiH samantataH |
lubdhaiH ca sahitair ebhiH tvam anveShitum arhasi || 2-98-3

3. saumyaH= O, gentle brother!; tvam= you; narasaN^ghaiH= along with a troop of men; lubdhaishcha sahitaiH= and along with trackers; arhasi= ought; anveSitum= to search; samantataH= on all sides; idam anam= of this forest.

"O, gentle brother! You, along with a troop of men and trackers, ought to search on all sides of this forest."

guho jJNaatisahasreNa sharachaapaasidhaariNaa |
samanveSatu kaakutthsamasmin parivR^itaH svayam || 2-98-4

4. guhaH= (Let) Guha; svayam= himself; samanveSutu= search; kaakutthsau= for Rama and Lakshmana; asmin= in this forest; parivR^itaH= accompanied; j^Naati sahasreNa= by his multitude of kinsmen; shara chaapaasi dhaariNaa= wielding arrows, bows and swords.

"Let Guha search for Rama and Lakshmana in this forest, himself accompanied by a multitude of his kinsmen, duly wielding their bows, arrows and swords."

amaatyaiH saha pauraishcha gurubhishcha dvijaatibhiH |
vanaM sarvaM chariSyaami padbhyaaM parivR^itaH svayam || 2-98-5

5. svayam= I, too; parivR^itaH= encircled; amaatyaiH saha= along with ministers; parveshcha= citizens; gurubhishcha= priests; dvijaatibhiH= and Brahmanas; chariSyaami= shall move; padbhyaam= by foot; sarvam= in the entire; vanam= forest.

"I too, surrounded by the ministers, citizens, priests and Brahmanas; shall personally go round the entire forest on foot.

yaavan na raamam drakShyaami lakShmaNam vaa mahaa balam |
vaidehiim vaa mahaa bhaagaam na me shaantir bhaviShyati || 2-98-6

6. shaantiH= peace; na bhaviSyati= will not come; me= to me; yaavat= until which time; na drakSyaami= I do not see; raamam= Rama; mahaabalam= the immensely strong; lakSmaNam vaa= Lakshmana or; mahaabhaagam= the illustrious; vaidehiim vaa= Seetha.

"Peace will not be with me until I do not see Rama or the very mighty Lakshmana or the illustrious Seetha."

yaavan na candra samkaasham drakShyaami shubham aananam |
bhraatuH padma palaasha akSham na me shaantir bhaviShyati || 2-98-7

7. shaantiH= peace; na bhaviSyati= will not be; me= with me; yaavat= until which time; na drakSyaami= I do not see; shubham= the auspicious; aananam= face; bhraatuH= of my elder brother; chandra samkaasham= resembling the moon; padma palaashakSam= having eyes like lotus= leaves.

"Peace will not be with me until I do not see the auspicious face of my elder brother, resembling the moon and having eyes bearing resemblance to lotus-leaves.

yaavan na caraNau bhraatuH paarthiva vyanjana anvitau |
shirasaa dhaarayiShyaami na me shaantir bhaviShyati || 2-98-8

8. shaantiH= peace; na bhaviSyati= will not be; me= with me; yaavat= until which time; na dhaarayiSyaami= I do not hold; shirasaa= on my head; charaNau= the soles; bhraatuH= of my elder brother; paarthiva vyaN^janaanvitau= bearubg ritak ubsugbua,

"Peace will nt be with me until I do not hold firmly on my head, the soles of my elder brother, bearing royal insignia.

yaavan raajye raajya arhaH pitR^i paitaamahe sthitaH |
abhiSheka jala klinno na me shaantir bhaviShyati || 2-98-9

9. shaantiH= peace; na bhaviSyati= will not be; me= with me; yaavat= until which time; raajyaarhaH= my elder brother eligible for the crown; na sthitaH= is not installed; raajya= in the kingdom; pitR^ipaitaamahe= which was derived from father and grandfather; abhiSeka jalaklinnaH= and consecrated by sprinkling water (on his head).

"Peace will not come to me until my elder brother, who is eligible for the crown, is not installed in the kingdom of Ayodhya, which was derived from our father and grand father and consecrated by sprinkling water on his head (as a symbol of crowing the kingdom)."

siddhaarthaH khalu saumitriryashchandravimalovamam |
mukhaM pashyati raamasya raajiivaakSaM mahaadyuti || 2-98-10

10. saumitriH= Lakshmana; yaH= who; pashyati= is seeing; mukham= the face; raamasya= of Rama; mahaa dyuti= having a great luminance; chandra vimalopamam= resembling the bright moon; raajiivakSam= and having lotus= eyes; siddhaarthaH khalu= is indeed an accomplished man.

"Lakshmana, who is seeing regularly the face of Rama having a great luminance resembling the bright moon and having lotus eyes, is indeed an accomplished man."

kR^ita kR^ityaa mahaa bhaagaa vaidehii janaka aatmajaa |
bhartaaram saagara antaayaaH pR^ithivyaa yaa anugagcCati || 2-98-11

11. mahaabhaagaa= the illustrious; vaidehii= Seetha; janakaatmajaa= the daughter of Janaka; yaa= who; anugachchhati= is following; (Rama); bhartaaram= the Lord; pR^ithivyaaH= of the earth, saagaraantayaaH= extending to the sea; kR^ita kR^ityaa= has fulfilled her object.

"Seetha, the illustrious daughter of Janaka, who is following the steps of Rama the Lord of the earth extending to the sea, has fulfilled her object."

subhagaH citra kuuTo asau giri raaja upamo giriH |
yasmin vasati kaakutsthaH kubera iva nandane || 2-98-12

12. asau= that; subhagaH= enchanting; chitrakuuTaH giriH= mountain of Chitrakuta; giriraajopamaH= resembles the King of mountains; yasmin= on which; kaakutthsaH= Rama; vasati= is residing; kuberaH iva= as Kubera the Lord of riches; nanadane= is living in the garden of nandana."

"That enchanting mountain of Chitrakuta resembles the King of Mountains on which Rama is residing, as Kubera the Lord of riches is living in the garden of Nandana."

kR^ita kaaryam idam durgam vanam vyaala niShevitam |
yad adhyaaste mahaa tejaa raamaH shastrabhR^itaam varaH || 2-98-13

13. kR^itakaaryam= Blessed; idam= is this; durgam= dense; vanam= forest; vyaala niSevitam= inhabited by wild animals; yat= where; mahaatejaaH= the great warrior; varaH= the excellent; shastrabhR^itaam= among the wielders of raamaH= Rama; adhyaaste= dwells;

"Blessed is this dense forest, inhabited by wild animals, where Rama, the great warrior and the excellent man among the wielders of weapons, dwells."

ityaarSe shriimadraamaayaNe aadikaavye ayodhyakaaNDe aSTanavatitamaH sargaH

Thus completes 98th 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] 99

Introduction

Bharata observes various signs, proving Rama's hermitage in the vicinity of his place of search. After proceeding for a distance, Bharata beholds Rama's hermitage and Rama too seated in the hut, wearing matted locks. Bharata laments on Rama's misfortune of living as an ascetic Bharata and Shatrughna throw themselves on Rama's feet in salutation. Rama embraces them both

niviShTaayaam tu senaayaam utsuko bharataH tadaa |
jagaama bhraataram draShTum shatrughnam anudarshayan || 2-99-1

1. tadaa= then; niviSTaayaam= having stationed; senaayaam= his forces; bharataH= Bharata; jagaama= set out; utsukaH= eagerly; draSTum= to see; bhraataram= his brother; anudarshayan= pointing out (the sign of Rama's habitation); shatrughnam= to Shatrughna.

Having stationed his forces, Bharata set out eagerly to see his brother, pointing out the sign of Rama's habitation to Shatrughna.

R^iShim vasiShTham samdishya maatR^iR^ir me shiighram aanaya |
iti taritam agre sa jaagama guru vatsalaH || 2-99-2

2. saH= Bharata; guruvatsalaH= who was affectionate towards the elders; samdishya= informed; R^iSim= the sage; vasiSTam= Vasishta; iti= thus; aanaya= bring; me= my; maatR^iiH= mothers; shiighram= soon; jagaama= (and) went; agre= ahead; tvaritam= quickly.

Bharata, who was affectionate towards the elders, asked the sage Vasishta to bring his mothers soon thereafter and went ahead quickly.

sumantraH tu api shatughnam aduuraad anvapadyata |
raama daarshanajaH tarSho bharatasya iva tasya ca || 2-99-3

3. sumantrastvapi= Sumantra also; anvapadyata= followed; aduuraat= at a little distance; shatrughnam= after Shatrughna; tarSaH= an eager desire; raama darshanajaH= connected with seeing of Rama; bharatasyeva= like in Bharata; tasya cha= was there in him also.

Sumantra also, equally desirous of seeing Rama; followed Shatrughna at a little distance.

gagcCann eva atha bharataH taapasa aalaya samsthitaam |
bhraatuH parNa kuTiim shriimaan uTajam ca dadarsha ha || 2-99-4

4. atha= threafter; shriimaan= (While) the illustrious; bharataH= Bharata; gachchhanneva= passed on; dadarsha ha= (he) observed; parNakuTiim= a leafy hut; bhraatuH= of his brother; uTajam cha= and a (small) hut made of leaves nearby; taapasaalaya samsthitaan= situated in that wood of ascestics.

While the illustrious Bharata passed on, he observed in that wood of ascetics, a leafy hut of his brother together with a small hut made of leaves, nearby.

shaalaayaaH tu agrataH tasyaa dadarsha bharataH tadaa |
kaaShTaani ca avabhagnaani puShpaaNy avacitaani ca || 2-99-5

5. tadaa= then; bharataH= Bharata; dadarsha= beheld; kaaSThaami= wood; avabhagnaami= that had been broken up; puSpaaNicha= and flowers; apachitaani= gathered; agrataH= in front; tasyaaH= shaalaayaaH= of that hermitage.

Bharata then beheld wood that had been broken up and heaps of flowers gathered in front of that hermitage.

sa lakshmaNasya raamasya dadarshaashramamiiyuSaH |
kR^itaM vR^ikSeSvabhijJNaanaM kushachiiraiH kvachit kvachit || 2-99-6

6. abhi^Naanam= as signs serving as a proper direction to their hermitage; kR^itam= were tied; vR^ikSeSu= to the trees; kusha chiiraiH= tufts of Kusha grass and strips of bark; kvachit kvachit= here and there; raamasya= lakSmaNasya= by Rama and Lakshmana; saH= (which) Bharata; dadarsha= saw; iiyuSaH= while coming; aashramam= to the hermitage.

While coming to the hermitage, Bharata saw some signs here and there serving as a proper direction to that hermitage, tufts of Kusha grass and strips of bark tied to the trees by Rama and Lakshmana.

sa dadarsha vane tasmin mahataH samcayaan kR^itaan |
mR^igaaNaam mahiShaaNaam ca kariiShaiH shiita kaaraNaat || 2-99-7

7. saH= He; dadarsha= (also) saw; mahataH= great; samchayaan= heaps; kariiSaiH= of deers; mahiSaaNaamcha= and buffaloes; tasmin vane= in that abode; kR^itaan= made ready; shiitakaaraNaat= for protection against cold.

Bharata also saw in the vicinity great heaps of dried dung of deers and buffaloes, kept ready for protection against cold.

gagcCan eva mahaa baahur dyutimaan bharataH tadaa |
shatrughnam ca abraviidd hR^iShTaH taan amaatyaamH ca sarvashaH || 2-99-8

8. tadaa= then; gachchhanneva= proceeding further; dyutimaan= the valiant; mahaabaahuH= and the mighty armed; bharataH= Bharata; abraviit; spoke; shatrughnam cha= to Shatrughna; hR^iSTaH= in joy; taan= and those; amaatyaamshcha= ministers; sarvashaH= (who surrounded him) on every side.

Then, proceeding further, the valiant and the mighty armed Bharata spoke to Shatrughna in joy, as also those ministers who surrounded him.

manye praaptaaH sma tam desham bharadvaajo yam abraviit |
na atiduure hi manye aham nadiim mandaakiniim itaH || 2-99-9

9. manye= I think; praaptaaH sma= we have reached; tam desham= that place; yam= about which; bharadvaajaH= Bharadwaja; abraviit= told (us); aham= I; manye= believe; mandaakiniim nadiim= Mandakini River; naati duure= is not so far; itaH= from here.

"I think we have reached the place about which Bharadwaja directed us. I believe Mandakini River is not far from here."

uccair baddhaani ciiraaNi lakShmaNena bhaved ayam |
abhijnaana kR^itaH panthaa vikaale gantum igcCataa || 2-99-10

10. chiiraaNi= these pieces of bark; baddhaami= have been tied up; uchchaiH= from above; ayam= this; bhavet= may be; panthaaH= the path; abhij^Naana kR^itaH= provided as signs; lakSmaNena= by Lakshmana; ichchhataa= desiring; gantum= to find his way back; akaale= in odd hours (of darkness).

"These pieces of bark have been tied up from above. This may be the path provided as signs by Lakshmana in order to find his way back in odd hours of darkness."

idam ca udaatta dantaanaam kunjaraaNaam tarasvinaam |
shaila paarshve parikraantam anyonyam abhigarjataam || 2-99-11

11. shailapaarshve= at the side of the mountain; idam= this; parikraantam= is a roaming place; kuN^jaraaNaam= of elephants; udaatta dantaanaam= having huge teeth; tarasvinaam= violent; abhigarjataam= ferociously roaring at; anyauyam= each other.

"At the side of the mountain, this is a roaming place of elephants, having huge teeth, violent as they are and ferociously roaring at each other."

yam eva aadhaatum igcCanti taapasaaH satatam vane |
tasya asau dR^ishyate dhuumaH samkulaH kR^iShTa vartmanaH || 2-99-12

12. asau= this; samkulaH= is an intense; dhuumaH= smoke; dR^ishyate= being seen; tasya krishNa vartmanaH= from that fire; yameva= which; taapasaaH= the sages; vane= in the forest; satatam= always; ichchhanti= desire; aadhaatum= to keep.

"See this intense smoke coming from that fire which the sages in the forest always desire to keep in their hermitages."

atra aham puruSha vyaaghram guru satkaara kaariNam |
aaryam drakShyaami samhR^iShTo maharShim iva raaghavam || 2-99-13

13. atra= here; aham= I; drakSyaami= can see; samhR^ishTaH= joyfully; raaghavam= Rama; puruSavyaaghram= the tiger among men; gurusatkaarakaariNam= who gives respect to elders; aaryam= as venerable a man; maharSimiva= as a sage.

"Here, I can see joyfully Rama, the tiger among men, who gives respect to elders and is as venerable as a sage."

atha gatvaa muhuurtam tu citra kuuTam sa raaghavaH |
mandaakiniim anupraaptaH tam janam ca idam abraviit || 2-99-14

14. atha= thereafter; gatvaa= proceeding; muhuurtam= for a while ; chitrakuuTam= on Chitrakuta mountain; anupraaptaH= and reaching mandaakiniim= the River Mandakini; sah raaghavaH= that Bharata; abraviit= spoke; idam= these words; tam janam= to those people (his ministers and others).

Proceeding for a while on Chitrakuta mountain and reaching the River Mandakini, that Bharata said to his ministers and others as follows:

jagatyaam puruSha vyaaghra aaste viira aasane rataH |
jana indro nirjanam praapya dhin me janma sajiivitam || 2-99-15

15. puruSa vyaaghraH= the foremost of men; janendraH= and the Lord of the people; praapya= having sought, nirjanam= seclusion; aaste= sat; jagatyaam= on the floor; rataH= delighted; viiraasane= in the posture of a hero (with his left foot placed on his right knee); dhik= O fie; me= unto my; janma= birth; sajiivitam= and life!.

"The foremost of men and the Lord of the people, having sought seclusion, sat on the floor, delighted as he was in the posture of a hero (with his left foot placed on his right knee). O Fie unto my birth and life!"

at kR^ite vyasanam praapto loka naatho mahaa dyutiH |
sarvaan kaamaan parityajya vane vasati raaghavaH || 2-99-16

16. raaghavaH= Rama; lokanaathaH= the Lord of Men; mahaadyutiH= with great lustre; praaptaH= has been overtaken vyasanam= by this msfortune; matkR^ite= because of me; parityajya= and leaving; sarvaan= all; kaamaan= enjoyments; vasati= is residing; vane= in the forest.

"Rama the Lord of Men with great luster, has been overtaken by this misfortune because of me and leaving all enjoyments, is living in the forest."

iti loka samaakruShTaH paadeShu adya prasaadayan |
raamasya nipatiShyaami siitaayaaH ca punaH punaH || 2-99-17

17. iti= thus; lokasamaakruSTaH= abhored by the world, (I will); adya= today; nipatiSyaami= fall; paadeSu= on the feet; raamasya= of Rama; siitaayaaH= Seetha; lakSmaNasya cha= and Lakshmana; prasaadayam= and seek to regain (Rama's) grace.

"Thus abhhored by the world, I will fall on the feet of Rama, Seetha and Lakshmana and seek to regain Rama's grace."

evam sa vilapamH tasmin vane dasharatha aatmajaH |
dadarsha mahatiim puNyaam parNa shaalaam mano ramaam || 2-99-18
saala taala ashva karNaanaam parNair bahubhir aavR^itaam |
vishaalaam mR^idubhiH tiirNaam kushair vedim iva adhvare || 2-99-19
shakra aayudha nikaashaiH ca kaarmukair bhaara saadhanaiH |
rukma pR^iShThair mahaa saaraiH shobhitaam shatru baadhakaiH || 2-99-20
arka rashmi pratiikaashair ghoraiH tuuNii gataiH sharaiH |
shobhitaam diipta vadanaiH sarpair bhogavatiim iva || 2-99-21
mahaa rajata vaasobhyaam asibhyaam ca viraajitaam |
rukma bindu vicitraabhyaam carmabhyaam ca api shobhitaam || 2-99-22
godhaa angulitrair aasaaktaiH citraiH kaancana bhuuShitaiH |
ari samghair anaadhR^iShyaam mR^igaiH simha guhaam iva || 2-99-23

18,19,20,21,22,23. dasharathaatmajaH= (As) Bharata; samvilapam= was lamenting; evam= thus; dadarsha= (he) beheld; tasmin vane= in that forest; parNashaalaam= a leafy hut; mahatiim= splendid; puNyam= sacred; manoramaam= and charming; aavR^itam= which was covered; bahubhiH= with many; mR^idubhiH= soft; parNaiH= leaves; saala taalaashvakarNaanaam= of Sala, Tala and Ashvakarna trees; tiirNaam= and overspread; kushaiH= with blades of Kusa grass; adhvare= in a sacrificial performance; vishaalam vedimiva= appearing like an extensive altar; shobhitaam= and it was adorned; kaarmukaiH= with bows; rukmapR^iSThaiH= plated with gold; shakraayudhanikaashaiH= like unto the weapons of Indra the Lord of celestials; bhaara saadhanaiH= constructed for heroic exploits; mahaa saaraiH= having great power; shatru baadhakaiH= the torments of their foes; shobhitaam= graced; ghoraiH= with fearful; sharaiH= arrows; tuuNiigataiH= in their quivers; arkarashmi pratiikaashaiH= like unto the rays of the sun (bright); sarpaiH= as serpants; diipta vadanaiH= with shining hoods; bhogavatiim iva= in the same way of Bhogavati (the realm of Nagas); viraajitaam= decked; asibhyaam= with a couple of swords; mahaa rajatavaasobhyaam= encased in sheaths of gold; shobhitaam= and adorned; charmabhyaam= with two shields; rukmabindu vichitraabhyaam= decorated with flowers of gold; godhaaN^gulitraiH= finger-guards; kaaNchana bhuuSitaiH= embroidered with gold; chitraiH= in different colours; aasaktaiH= suspened on walls; anaadhR^iSTyaam= which hut was unassailable; arisamghaiH= by hordes of enemies; simhaagnhamiva= as is a lion's cave; mR^igaiH= to deer.

As Bharata was lamenting thus, he beheld in that forest, a splendid and sacred leafy hut, which was covered with many soft leaves of Sala, Tala and Asvakarna trees, overspread with blades of Kusa grass in a sacrificial performance, appearing like an extensive altar and it was adorned with bows plated with gold, like unto the weapons of Indra the Lord of celestials, constructed for heroic exploits, having great power, the torments of their foes, graced with fearful arrows in their quivers, like unto the rays of the sun, bright as serpents with shining hoods, in the same way of Bhagavati (the realm of Nagas), decked with a couple of swords encased in sheaths of gold, adorned with two shields decorated with flowers of gold, finger-guards embroidered with gold and in different colours suspended on walls and which hut was unassailable by hordes of enemies as is a lion's cave to deer.

praag udak sravaNaam vedim vishaalaam diipta paavakaam |
dadarsha bharataH tatra puNyaam raama niveshane || 2-99-24

24. bharataH= Bharata; dadarsha= saw; tatra= there; vedim= a sacrificial altar; praagudakpravaNaam= in the north-east corner, having a steep descent; vishaalaam= extensive; diipta paavakaam= and having a burned fire; puNyaam= and sacred; raamaniveshane= in the hermitage of Rama.

Bharata saw a sacrificial altar in the north-east corner having a steep descent, extensive in area and having a sacred fire burned in the hermitage of Rama.

niriikShya sa muhuurtam tu dadarsha bharato gurum |
uTaje raamam aasiinaam jaTaa maNDala dhaariNam || 2-99-25

25.niriikSya= looking around; muhuurtam= for a moment; saH bharataH= that Bharata; dadarsha= beheld; gurm= his elder brother; raamam= Rama; aasiinam= seated; uTaje= in the hut; jaTaamaN^Dala dhaariNam= wearing matted locks.

Looking around for a moment, Bharata beheld his elder brother, Rama himself seated in the hut, wearing matted locks.

tam tu kR^iShNa ajina dharam ciira valkala vaasasam |
dadarsha raamam aasiinam abhitaH paavaka upamam || 2-99-26
simha skandham mahaa baahum puNDariika nibha iikShaNam |
pR^ithivyaaH sagara antaayaa bhartaaram dharma caariNam || 2-99-27
upaviShTam mahaa baahum brahmaaNam iva shaashvatam |
sthaNDile darbha sasmtiirNe siitayaa lakShmaNena ca || 2-99-28

26, 27, 28. dadarsha= (Bharata) saw; tam raamam= that Rama; kR^iSnaajinadharam= clad in an antelope-skin; chiira valkala vaasanam= and robes of bark; aasiinam= seated closely; paavakopamam= resembling a fire (in brilliance); simha skandham= with the neck and shoulders of a lion; mahaa baahum= mighty arms; puN^DariikanibhekSaNam= and eyes resembling the lotus; dharmachaariNam= the very virtuous; bhartaaram= lord; pR^ithivyaaH= of the Earth; saagaraantaayaaH= extending upto the ocean; shaashvatam= the eternal, brahmaaNamiva= Brahma; upaviSTam= and seated; sthaNNile= on the ground; darbhasamstiirNe= spread with Darbha grass; siitayaa lakSmaNena cha= with Seetha and Lakshman.

Bharata saw that Rama clad in an antelope-skin and robes of bark, seated close by, resembling a fire (in brilliance), with the neck and shoulders of a lion, mighty arms and eyes resembling the lotus, the very virtuous Lord of the Earth extending upto the ocean, the Eternal Brahma, and seated on the ground spread with Darbha grass, with Seetha and Lakshmana.

tam dR^iShTvaa bharataH shriimaan duhkha moha pariplutaH |
abhyadhaavata dharma aatmaa bharataH kaikayii sutaH || 2-99-29

29. dR^iSTvaa= beholding; tam= him; shriimaan= the illustrious; dharmaatmaa= and the high-souled; bharataH= Bharata; kaikayiisutaH= the son of Kaikeyi; duHkha shoka pariplutaH= distraught by the grief that passessed him; abhyadhaavata= rushed towards Rama.

Beholding him, the illustrious and the high-souled Bharata the son of Kaikeyim distraught by the grief that possessed him, rushed towards Rama.

dR^iShTvaa ca vilalaapa aarto baaShpa samdigdhayaa giraa |
ashaknuvan dhaarayitum dhairyaad vacanam abraviit || 2-99-30

30. dR^iSTvaiva= on seeing (his brother); (Bharata) vilalaapa arto= broke into lamentations; giraa= and in a voice; baaSpa samdigdhayaa= strangled with sobs; ashaknuan= unable; dhaarayitum- to restrain his agony; dhairyaat= with firmness; abraviit= spoke; vachanam= (those) words.

On seeing his brother, Bharata broke into lamentations and in a voice strangled with sobs unable to restrain his agony with firmness spoke those words.

yaH samsadi prakR^itibhir bhaved yukta upaasitum |
vanyair mR^igair upaasiinaH so ayam aaste mama agrajaH || 2-99-31

31.mama agrajaH= my elder brother; yaH= who; bhavet= becomes; yuktaH= eligible; upaasitum= to be honoured; samsadi= in an assembly; prakR^itibhiH= by the body of ministers; ayam= this; saH= he as such; aaste= is; upaasinaH= being served; mR^igaiH= by wild beasts; vanyaiH= in the jungle.

"My elder brother who is fit to be honoured in an assembly by a body of ministers around him, is now being served by a body of wild beasts around him in this jungle."

vaasobhir bahu saahasrair yo mahaatmaa pura ucitaH |
mR^iga ajine so ayam iha pravaste dharmam aacaran || 2-99-32

32. saH= that; mahaatmaa= magnanimous hero; ayam= this one; yaH= who; puraa= formerly; aacharan= used; uchitaH= to have fit; bahusaharaiH= and countless; vaasobhiH= articles of apparel; aacharan= and following; dharmam= pravaste= is wearing (now); mR^igaajine= two antelope skins.

"That magnanimous hero, who formerly used to possess countless articles of apparel is now wearing two antelope-skins, following ascetic righteousness.

adhaarayad yo vividhaaH citraaH sumanasaH tadaa |
so ayam jaTaa bhaaram imam sahate raaghavaH katham || 2-99-33

33. katham= how; ayam raaghavaH= this Rama; yaH= who; tadaa= then; aadhaarayat= donned; vividhaaH= various kinds; chitraaH= of colourful; sumanasaH= flowers; saH= he; sahate= bears; imam jaTaabhaaram= this burden of matted locks?

"How this Rama, who used to wear various kinds of colourful flowers, is bearing this burden of matted locks now?"

yasya yajnair yathaa aadiShTair yukto dharmasya samcayaH |
shariira klesha sambhuutam sa dharmam parimaargate || 2-99-34

34. yasya= for whom; yuktaH= is appropriate; samchayaH= an affluence; dharmasya= of righteousness; yaj^NaiH= obtained by sacrificial rites; yathaadiSTaiH= performed according to the prescribed injunctions; saH= that Rama; parimaargate= is striving after; dharmam= a righteousness; shariirakleshasambhuutam= obtained from bodily suffering.

"He who acquired merit through countless sacrifices performed according to the prescribed injunctions, now follows the path of righteousness through asceticism!"

candanena mahaa arheNa yasya angam upasevitam |
malena tasya angam idam katham aaryasya sevyate || 2-99-35

35. yasya tasya= He whose; aN^gam= body; (was formerly); upasevitam= rendered fragrant; chandanena= by sandal paste; mahaarham= the white one; katham= how; idam aNgam= this body; aaryasya= of the venerable elder brother; sevyate= is smeared; malena= with dust?

"He whose body was formerly rendered fragrant by white sandal paste, has only dust with which to smear the limbs of this venerable elder brother!"

man nimittam idam duhkham praapto raamaH sukha ucitaH |
dhig jiivitam nR^ishamsasya mama loka vigarhitam || 2-99-36

36. raamaH= Rama; sukhochitaH= who used to have comfort; praaptaH= has got; idam duHkham= this unpleasantness; mannimittam= because of me; dhik= cursed be; mama= my; nR^ishamsam= reprechensible; jiivitam= existence; lokavigarhitam= that the whole world condemns!

"Rama who used to have happiness, has fallen into this misfortune, because of me cursed be my reprehensive existence that the whole world condemns!"

ity evam vilapan diinaH prasvinna mukha pankajaH |
paadaau apraapya raamasya papaata bharato rudan || 2-99-37

37. ityevam= thus; (did); diinaH= the pitiable; bharataH= Bharata; vilapan= lament; prasvinnamukha paNkajaH= perspiration be-dewing his lotus-like countenance; apraapya= and without touching; raamasya= Rama's; paadau= feet; papaata= fell down; rudam= groaming.

Thus did that pitiable Bharata lament, perspiration be-dewing his lotus-like countenance and, without touching Rama's feet, fell down grooming.

duhkha abhitapto bharato raaja putro mahaa balaH |
uktvaa aarya iti sakR^id diinam punar na uvaaca kimcana || 2-99-38

38. duHkhaabhitaptaH= overcome with grief; mahaabalaH= the highly valiant; raajaputraH= prince; bharataH= Bharata; uktvaa= cried out; aarya iti= O Noble one"; sakR^it= once; diinam= and in his distress; novaacha= was unable to speak; kimchana= a little; punaH= further.

Overcome with grief, the highly valiant prince Bharata cried out "O, Noble One!" once and in his distress, was unable to speak anything further.

baaShpa apihita kaNThaH ca prekShya raamam yashasvinam |
aarya ity eva abhisamkrushya vyaahartum na ashakat tataH || 2-99-39

39. samkR^ishya= crying at the top of his voice; aaryetyeva= "O Noble One" only; prekSya= on seeing; yashasvinam= the illustrious; raamam= Rama; naashakat= he was unable; vyaahartum= to speak; tadaa= then; atha= further; baaSpaabhihata kaNThashcha= his throat choked with tears.

Crying at the top of his voice, "O, Noble One" only, on seeing the illustrious Rama, he was unable to speak further, his throat choked with tears.

shatrughnaH ca api raamasya vavande caraNau rudan |
taau ubhau sa samaalingya raamo apy ashruuNy avartayat || 2-99-40

40. shatrughnashchaapi= Shatrughna too; rudan= weaping; vavande= throw himself; raamasya= at Rama's; charaNau= feet; saH raamashcha= and that Rama too; samaaliN^gya= embracing; tau ubhau= them both; avartayat= could not restrain; ashruuNi= his tears.

Shatrughna too, weeping, threw himself at Rama's feet and Rama too, embracing them both, allowed his tears to fall.

tataH sumantreNa guhena caiva |
samiiyatuu raaja sutaau araNye |
divaa karaH caiva nishaa karaH ca |
yathaa ambare shukra bR^ihaspatibhyaam || 2-99-41

41. tataH= then; araNye= in that forest; raajasutau= the princes Rama and Lakshmana; samiiyataH= were seen; sumantreNa= by Sumantra; guhena chaiva= and Guha; yathaa= as; ambare= in the sky; divaakarashchaiva= the sun; nishaakarashcha= and the moon (are seen in conjunction); shukra bR^ihaspatibhyaam= with Venus and Jupiter.

Then, in that forest, the princes Rama and Lakshmana were seen by Sumantra and Guha, as in the sky, the sun and the moon are seen in conjunction with Venus and Jupiter.

taan paarthivaan vaaraNa yuuthapa aabhaan |
samaagataamH tatra mahaty araNye |
vana okasaH te api samiikShya sarve apy |
ashruuNy amuncan pravihaaya harSham || 2-99-42

42. sarve= all; te= those; vanaukasaH= dwellers in the woods; samiikSya= seeing; taan paarthivaan= those princes; vaaraNayuuthapaabhaan= resembling the leaders of elephant-herbs; samaagataan= meeting together; tatra= there; mahati= in that great; araNye= forest; pravihaaya= losing; harSam= their cheerfulness; aasmuNahan= shed; ashruuNi= tears.

All those dwellers in the woods, seeing those princes resembling leaders of elephant-herbs meeting together there in that great forest, losing their cheerfulness, began to shed tears.

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe ekonashatatamaH sargaH

Thus completes 99th 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] 100

Introduction

Rama gives instruction to Bharata as regards the duties of a king and the polity under an ideal monarchy under the pretext of enquiring about the welfare of his father and others.

jaTilaM chiiravasanaM praaJNjaliM patitaM bhuvi |
dadarsha raamo durdarshaM yugaante bhaaskaraM yathaa || 2-100-1

1. raamaH= Rama; dadarsha= saw; (Bharata); jaTilam= with matted locks; chiiravasanam= wearing bark-robes; praaN^jalim= and with joined palms; patitam= lying; bhuvi= on the ground; durdarsham= incapable of being seen; bhaaskaram yathaa= as the sun; yugaante= at the end of the world-period.

Rama saw Bharata, with matted locks, wearing bark-robes and, with joined palms, lying on the ground, incapable of being seen as the sun at the time of the dissolution of the world.

kathaM chidabhivijJNaaya vivarNavadanaM kR^isham |
bhraataraM bharataM raamaH parijagraaha baahunaa || 2-100-2

2. raamaH= Rama; katham chit= with some difficulty; abhiJ^Naaya= recognized; bharatam= Bharata; vivarNa vadanam= whose face became pale; kR^isham= who was emaciated; parijagraaha= and took; bhraataram= his brother; baahunaa= by the arm.

Rama recognized with some difficulty his brother Bharata, whose face became pale and who was emaciated, and took him by the arm.

aaghraaya raamaH tam muurdhni pariShvajya ca raaghavaH |
anke bharatam aaropya paryapR^igcCat samaahitaH || 2-100-3

3. aaghraaya= smelling; muurdhni= the crown of his head; aaropya= placing him; an^ke= on his lap; raamaH= Rama; raaghavaH= born in Raghu dynasty; pariSvajya cha= embraced; tam bharatam= that Bharata; paryapR^ichchhat= and enquired (as follows); samaahitaH= with an absorbent mind.

Smelling the crown of his head, placing him on his lap, Rama who was born in Raghu dynasty embraced Bharata and with an absorbent mind, enquired of him as follows:

kva nu te abhuut pitaa taata yad araNyam tvam aagataH |
na hi tvam jiivataH tasya vanam aagantum arhasi || 2-100-4

4. taata= my darling!; kvam= where; abhuut= is; te pitaa= your father; yat tvam= (that) you; aagataH= have come; araNyam= to the forest?; tasya= He; jiivitaH= being alive; tvam= you; na arhasi hi= ought not have; aagatum= to come; vanam= to the forest.

"My darling! Where is our father, that you have come to the forest? He, being alive, you ought not have to come to the forest."

cirasya bata pashyaami duuraad bharatam aagatam |
duShpratiikam araNye asmin kim taata vanam aagataH || 2-100-5

5. pashyaami= I see; bharatam= Bharata; chirasya= after a long time; aagatam= who comes; duuraat= from a far-off distance; duSpratiikam= wearing a mournful face; asmin araNye= into this forest; bata= Alas!; taata= My darling!; kim= why; aagataH= have you come; vanam= to the forest?.

"I see you after a long time, coming from a far-off distance, wearing a mournful face into this forest Alas! Why have you come to the forest, my darling?"

kachchiddhaarayae taata raajaa yattvamihaagataH |
kachchinna diinaH sahasaa raajaa lokaantaraM gataH || 2-100-6

6. taata= my dear brother!; kachchiddhaarayate raajaa= Is the king alive? yat tvam= (that) you; aagataH= have come; iha= here?; diinaH raajaa= (I hope) the miserable king; na gataH kachchit= has not indeed departed; lokaantaram= to the other world; sahasaa= all of a sudden.

"My dear brother! Is the king alive, that you have come here? I hope the miserable king has not indeed departed to the other world, all of a sudden."

kachchitsaumya nate raajyaM bhraSThaM baalasya shaashvatam |
kachchichhushruuSase taata pitaraM satyavikramam || 2-100-7

7. saumya= O, gentle brother!; (I hope); shaashvatam= the permanent; raajyam= kingdom; na bhraSTam kachchit= has in no way suffered; te= from your; baalasya= youthful inexperience; taata= My darling!; shushruuSate kachchit= Are you rendering service; pitaram= to our father; satyavikramam= who is truly valiant?

"O, gentle brother! I hope the eternal kingdom has in a no way suffered from your youthful experience. My darling! Are you rendering service to our father, who is truly valiant?"

kaccid dasharatho raajaa kushalii satya samgaraH |
raaja suuya ashva medhaanaam aahartaa dharma nishcayaH || 2-100-8

8. kachchit= I hope that; raajaa dasharathaH= the king Dasaratha, kushalii= is well; satyasangaraH= he who is true to his promise; aahartaa raaja suuyaashva medhaanaam= he who performs Rajasuya and Ashvamedha sacrifices; dharma nishchayaH= and he who has a righteous resolve.

"I hope that the King Dasaratha is well, he who is true to his promise, he who performs Rajasuya and Ashvamedha Sacrifices and he who has a righteous resolve."

sa kaccid braahmaNo vidvaan dharma nityo mahaa dyutiH |
ikShvaakuuNaam upaadhyaayo yathaavat taata puujyate || 2-100-9

9. taata= My darling! puujyate kachchit= are you treating respectfully; yathaavat= as before; saH= that; upaadhyaayaH= preceptor; ikSvaakuuNaam= of the Ikshvakus; braahmaNaH= the one who knows the sacred scriptures; vidvaan= the learned; dhamanityaH= who constantly keeps up the virtues; mahaadyutiH= and who has a great splendour.

"My darling! Are you treating respectfully as before that preceptor of the Ikshvakus, the one who knows the sacred scriptures, the one who knows the sacred scriptures, the learned who constantly keep up the virtues and he who has a great splendour?"

saa taata kaccic ca kausalyaa sumitraa ca prajaavatii |
sukhinii kaccid aaryaa ca devii nandati kaikayii || 2-100-10

10. taata= My darling!; kachchit= I hope; saa kausalyaa= that Kausalya; sumitraacha= and Sumitra; prajaaratii= having good offspring; sukhinii= are happy; kachchit= I hope; aaryaa= the venerable; devii= queen; kaikeyii= Kaikeyi; nandati= is rejoicing.

"My darling! I hope that Kausalya and Sumitra having good offspring are happy. I hope the venerable queen Kaikeyi is rejoicing."

kaccid vinaya sampannaH kula putro bahu shrutaH |
anasuuyur anudraShTaa satkR^itaH te purohitaH || 2-100-11

11. kachchit= I hope that; purohitaH= the preceptor; vinayasampannaH= who is rich in humility; kulaputraH= a son of a noble family; bahushrutaH= who has a knowledge of many scriptures; anasuuyuH= an unenvious person; anudraSTaa= and full of insight; satkR^itaH= is duly honoured; te= by you.

"I hope that the preceptor (Suyajgna the son of Vasishta); who is rich in humility, a son of a noble family, who has a knowledge of many scriptures an unenvious person and who is full of insight, is duly honoured by you."

kaccid agniShu te yukto vidhijno matimaan R^ijuH |
hutam ca hoShyamaaNam ca kaale vedayate sadaa || 2-100-12

12. kachchit= I hope that; vidhijN^aH= a brahmin who is versed in the traditions; matimaan= who is intelligent; R^iyuH= and just; yuktaH= employed; te= in your; agniSu= sacred fires; sadaa= always; vedayate= informs you; kaale= in time; hutamcha= and about a sacred fire having been; hoSyamaaNamcha= or going to be fed with oblations.

"I hope that a brahmin who is versed in the traditions, who is intelligent and just, employed in your sacred fires, always informs you in time, about a sacrificial fire having been or going to be fed with oblations."

kachchiddevaan pitR^uun bhR^itvaanguruun pitR^isamaanapi |
vR^iddhaaMshcha taata vaidyaaMshcha braahmaNaaMshchaabhimanyase || 2-100-13

13. taata= My darling!; kachchit= I hope that; abhimanyase= you are holding in high esteem; devaan= the gods; pitR^iin= your ancestors; bhR^ityaan= dependents; guruun= and teachers; vR^iddhamshcha= who are aged; pitR^isamaan api= as your father too; vaidyaamshcha= the doctors; braahmanaamshcha= and the brahmins.

"My darling! I hope that you are holding in high esteem the gods, your ancestors, dependents and teachers of your father's age the doctors and the brahmins."

iShu astra vara sampannam artha shaastra vishaaradam |
sudhanvaanam upaadhyaayam kaccit tvam taata manyase || 2-100-14

14. taata= O, my darling!; kacchit= I hope that; tvam= you; manyase= treat with due respect; (in archery); upaadhyaayam= your teacher; sudhanvaanam= Sudhanva; ishhvastra vara sampannam= who is furnished with the most excellent arrows and darts; artha shaastra vishaaradam= well-versed in political economy.

"O, my darling! I hope that you treat with due respect; Sudhanva, your teacher in archery, who is furnished with the most excellent arrows and darts and well-versed in political economy."

kaccid aatma samaaH shuuraaH shrutavanto jita indriyaaH |
kuliinaaH ca ingitajnaaH ca kR^itaaH te taata mantriNaH || 2-100-15

15. kachchit= I hope that; mantriNaH= ministers; shuuraaH= who are valiant; aatma samaaH= like you; shrutavantaH= learned; jitendriyaaH= masters of their senses, kuliinaashcha= of noble birth; iN^gitaj^Naashcha= and and skilled in interpreting internal sentiments by external gesture; kR^itaaH= are assigned; te= to you.

"I hope that ministers who are valiant like you, learned, masters of their senses of noble birth and skilled interpreting internal sentiments by external gesture, are assigned to you."

mantro vijaya muulam hi raajnaam bhavati raaghava |
susamvR^ito mantra dharair amaatyaiH shaastra kovidaiH || 2-100-16

16. vijaya muulan= the source of victory; raaj^Naam= for kings; bhavatihihi= in deed coures; samvR^itaH= from a concealed; mantraH= counsel; amaatyaiH= by ministers; shaastra kovidaiH= well-versed in political sciences; mantradharaiH= and who can conceal their thoughts within themselves; raaghava= O, Bharata!.

"The source of victory for kings indeed comes from a concealed counsel by ministers, who are well-versed in political sciences and who can hide their thoughts within themselves."

kaccin nidraa vasham na eShi kaccit kaale vibudhyase |
kaccin ca apara raatriShu cintayasy artha naipuNam || 2-100-17

17. naiSii kashchit= I hope you do not; nidraa vasham= fall a prey to excess of sleep; prabhudhyase kachchit= and wake-up; kaale= at appropriate time; chintayati kachchit= i hope you contemplate; apara raatreSu= during the later half of the night; arthanaipuNam= adroitness of an action.

"I hope you do not fall a prey to excess of sleep and do wake up at appropriate time. I hope you contemplate during the later half of the night, about the adroitness of an action."

kaccin mantrayase na ekaH kaccin na bahubhiH saha |
kaccit te mantrito mantro raaShTram na paridhaavati || 2-100-18

18. kachchit= I hope that; na mantrayase= you do not deliberate; ekaH= alone; na kachchit= nor indeed; bahubhissaha= together with= numerous men; kachchit= I hope; te mantraH= your decision; mantritaH= arrived at by you through deliberation; na paridhaavati= does not flow; raaSTram= to the public.

"I hope that you do not deliberate alone nor indeed with numerous men. I hope your decision arrived at by you through such deliberation does not flow to the public (even before it is carried out)".

kaccid artham vinishcitya laghu muulam mahaa udayam |
kShipram aarabhase kartum na diirghayasi raaghava || 2-100-19

19. raaghava= O, Bharata!; kachchit= I hope that; aarabhase= you launch; kartam= to excente; kSipram= soon; vinishchitya= considering your interest; artham= an undertaking; mahodayam= which has great benefit; laghumuulam= with least cost; na diirghayasi= and do not delay it.

"O, Bharata! I hope considering your interest fully, you lanuch an undertaking, which has maximum benefit with minimum coast and indeed do not delay it further."

kaccit tu sukR^itaany eva kR^ita ruupaaNi vaa punaH |
viduH te sarva kaaryaaNi na kartavyaani paarthivaaH || 2-100-20

20. kachhit= I hope that; paarthivaa= other kings; viduH= know; te= your; sarva kaaryaaNi= entire undertaking; sukR^itaanyeva= only after they have been successfully completed; punah= and; kR^ita ruupaani vaa= which have taken shape; na= and do not get to know; kartavyaani= your proposed undertakings.

"I hope the other kings know your entire undertakings only after they have been successfully completed as well as those which have taken a shape, but not your proposed undertakings."

kaccin na tarkair yuktvaa vaa ye ca apy aparikiirtitaaH |
tvayaa vaa tava vaa amaatyair budhyate taata mantritam || 2-100-21

21. taataH= My darling!; kachchit= I hope that; na budhyate= it is not known (by others); antritam= the discussion; yuktyaavaa= by a strategem; tarkaiH= or by enquiry; ye chaapi= or by any other strategies; aparikiirtitaa= no mentioned; tvayaa raa= by you; tava amaatyairvaa= or by your ministers.

"My darling! I hope that others are not knowing, by their enquiries or strategies or by any other approaches not mentioned, the details of discussions you make with your ministers."

kaccit sahasraan muurkhaaNaam ekam igcCasi paNDitam |
paNDito hy artha kR^igcCreShu kuryaan nihshreyasam mahat || 2-100-22

22. kachchit= I hope; ichhasi= you solicit for; ekam= one; paN^Ditam= wise man; sahasraat= rather than for a thousand; muurkhaanaam= stupids; (for); paN^DitaH= a wise man; kuryaat= can do; mahat= a great; nishreyasam= advantageous thing; artha kR^ichchhreSu= in difficult matters.

"I hope you solicit for one wise man rather than for a thousand stupids for, a wise man can be of a great help to you in difficult matters."

sahasraaNy api muurkhaaNaam yady upaaste mahii patiH |
atha vaa apy ayutaany eva na asti teShu sahaayataa || 2-100-23

23. yadyapi= even if; mahiipatiH= a king; upaaste= employs; sahasraaNi= thousands; athavaa= or; aayutaanyeva= tens of thousands; muurkhaaNaam= of fools; na asti= there is no; sahaayataa= helpfulness; teSu= in them.

"Even if a king employs thousands or tens of thousands of fools, they will not be helpful to him."

eko apy amaatyo medhaavii shuuro dakSho vicakShaNaH |
raajaanam raaja maatram vaa praapayen mahatiim shriyam || 2-100-24

24. ekaH amaatyo. api= even one minister; medhaavii= who is wise; shuuraH= valiant; dakSaH= efficient; vichakSaNaH= and sagacious; praapayet= causes to secure; mahatiim= a great; shriyam= prosperity; raajaanam= to the king; raajamaatram vaa= or to one who enjoys royal authority.

"Even one wise, valiant sagacious and efficient minister alone can cause to secure a great prosperity to the king or to one who enjoys royal authority."

kaccin mukhyaa mahatsu eva madhyameShu ca madhyamaaH |
jaghanyaaH ca jaghanyeShu bhR^ityaaH karmasu yojitaaH || 2-100-25

25. kachchit= I hope that; mukhyaaH= superior; bhR^ityaaH= servants; yojitaaH= are assigned; mahatsu= superior; karmasu eva= works only; madhyamaaH= mediocre servants; madhyameSu cha= in mediocre works; jaghanyaaH tu= and inferior servants; jaghanyeSu= in inferior works.

"I hope that superior servants are assigned superior works only, mediocre servants in mediocre works and inferior servants in inferior works."

amaatyaan upadhaa atiitaan pitR^i paitaamahaan shuciin |
shreShThaan shreShTheShu kaccit tvam niyojayasi karmasu || 2-100-26

26. achchit= i hope; tvam= you; niyojayasi= are appointing; amaatyaan= (those) ministers; upadhaatiitaan= who are incorruptible; pitR^ipaitaamahaan= born of the fathers and forbears of good family; shuchiin= who are full of integrity; shreSThaan= and eminent ones; karmasu= in matters; shreSThesu= of great importance.

"I hope you are appointing those ministers, who are eminent incorruptible, born of the fathers and for bears of good family and who are full of integrity in matters of great importance."

kaccinnogreNa daNDena bhR^ishamudvejitaprajam |
raajyaM tavaanujaananti mantriNaH kaikayiisuta || 2-100-27

27. kaikeyii suta= o, Bharata!; kachhit= I hope; tava= your; mantriNaH= ministers; naanujaananti= do not watch as mere witnesses; bR^isham udvejita prajam= (while) your subjects tremble with great fear; raajyam= (in your) kingdom; ugre Na daN^Dena= by your stern scepter.

"O, Bharata! I hope your ministers do not watch as mere witnesses, while your subjects in the kingdom wielding tremble with great fear, under your inflexible wielding of the scepter."

kaccit tvaam na avajaananti yaajakaaH patitam yathaa |
ugra pratigrahiitaaram kaamayaanam iva striyaH || 2-100-28

28. kachchit= I hope; yaajakaah= those who perform the sacrifice; naavajaananti= do not hold you in contempt; ugra pratigrahiitaaram= as one who accepts terrible gifts; patitam yathaa= as one who is fallen; striiyaH iva= as women; (hold); kaamayaanam= of those lustful men.

"I hope those who perform the sacrifice do not hold you in contempt, as one who accepts terrible gifts; as one who is fallen, as women hold in contempt of those highly lustful men."

upaaya kushalam vaidyam bhR^itya samduuShaNe ratam |
shuuram aishvarya kaamam ca yo na hanti sa vadhyate || 2-100-29

29. yaH= he who; na hanti= does not slay; vaidyam= a physician; upaaya kushalam= skilled in ways and means of aggravating a disease; bhR^ityu samduuSaNe ratam= a servant intent on bringing disgrace; shuuram= and a valiant warrior; aishvarya kaamam cha= seeking kingly power; saH= he (himself); hanyate= is slain.

"He, who does not slay a physician skilled in ways and means of aggravating a disease, a servant intent on bringing disgrace and a valiant warrior seeking kingly power, is *himself) slain by them."

kaccidd hR^iShTaH ca shuuraH ca dhR^itimaan matimaan shuciH |
kuliinaH ca anuraktaH ca dakShaH senaa patiH kR^itaH || 2-100-30

30. kachchit= I hope; senaapatiH= an army-chief; hR^iSTashcha= who is happy man; shuurashcha= a valiant man; matimaan= a wise man; dhR^itimaan= a courageous man; shuchiH= of good conduct; kuliinashcha= one who is born in a good family; anuraktashcha= who is beloved by his subordinates; dakSaH= and one who is efficient; kR^itaH= is selected.

"I hope an army-chief, who is cheerful, wise, courageous, valiant, well-behaved, born in a good family, who is beloved by his subordinates and efficient, is selected by you."

balavantaH ca kaccit te mukhyaa yuddha vishaaradaaH |
dR^iShTa apadaanaa vikraantaaH tvayaa satkR^itya maanitaaH || 2-100-31

31. kachchit= I hope; te= those; mukhyaaH= important warriors; belaventaH= who are exceedingly strong; yuddhavishaaradaaH= skilled in war-fare; dR^iSTaapadaanaa= whose excellent actions were seen before; vikraantaaH= and the most courageous men honoured; maanitaaH= and respected; tvayaa= by you.

"I hope those warriors, who are excellent strong, skilled in war-face, whose excellent actions were seen before and the most courageous ones are duly honoured and respected by you."

kacid balasya bhaktam ca vetanam ca yathaa ucitam |
sampraapta kaalam daatavyam dadaasi na vilambase || 2-100-32

32. kachchit= I hope; sampraapta kaalam= at the proper time; dadaasi= you are giving; balasya= your army; bhaktam cha= the daily provisions; daatavyam= to be given; yathochitam= and suitable; vetanamcha= salary; na vilambase= without any delay.

"I hope you are regularly giving your army, the daily provisions and the suitable salary to them, without any delay."

kaala atikramaNe hy eva bhakta vetanayor bhR^itaaH |
bhartuH kupyanti duShyanti so anarthaH sumahaan smR^itaH || 2-100-33

33. kaalaatikramaNaat= (when) there is delay; bhaktavetanayoH= in giving bread and wages; bhR^itaaH= the servants; kupyanti= become incensed; bhartuH= against their master; duSyanti= and become corrupt; saH= (and) that; smR^itaaH= is said to be; sumahaan= a great; anarthaH= unfortunate occurrence.

"When there is delay in giving bread and wages, the servants become incensed against their master and become corrupt; and that is said to be a great unfortunate occurrence."

kaccit sarve anuraktaaH tvaam kula putraaH pradhaanataH |
kaccit praaNaamH tava artheShu samtyajanti samaahitaaH || 2-100-34

34. kachchit= I hope; sarve= all; pradhaanataH= the foremost; kulaputraaH= descendents of your race (kshatriyas); anuraktaaH= are devoted; tvaam= to you; kachchit santyajanti= (and) do they lay down; praaNaan= their lives; tava artheSu= for your sake; samaahitaaH= steadfastly?

"I hope all the foremost descendents of your race (kshatriyas) are devoted to you and do they lay down their lives steadfastly for your sake?"

kaccij jaanapado vidvaan dakShiNaH pratibhaanavaan |
yathaa ukta vaadii duutaH te kR^ito bharata paNDitaH || 2-100-35

35. bharata= O, Bharata!; kachchit= I hope that; paN^DitaH= a knowledgeable man; jaanapadaH= living in the country; vidvaan= a wise man; dakSiNaH= a skilled person; pratibhaanavaan= endowed with presence of mind; yathoktavaadii= the one who knows how to speak to the point; kR^itaH= is selected; duutaH= ad an ambassador; te= by you.

"I hope that a knowledgeable man, living in your own country, a wise man a skilled person endowed with presence of mind and the one who knows how to speak to the point, is selected as an ambassador by you."

kaccid aShTaadashaany eShu sva pakShe dasha panca ca |
tribhiH tribhir avijnaatair vetsi tiirthaani caarakaiH || 2-100-36

36. vetsi katsit= do you get to know; tribhiH tribhiH= through three; chaarakaiH= spies; avij^NaataiH= each unacquainted with each other; aSTaadasha= the eighteen*; tiirthaani= functionaries; anyeSu= of the enemies; dasha paN^cha cha= and the fifteen functionaries; svapakSe= of your own side?

"Do you get to know throught three spies, each unacquainted with each other, about the eighteen* functionaries of the enemies and the fifteen functionaries of your own side?"

*They are: 1)the chief minister; 2) the king's family priest; 3)the crown prince; 4)the leader of the army; 5) the chief warder; 6) the chamberlain (antaHpuraaH adhyaksha); 7)the superintendent of gails (kaaraagaara adhyaksha); 8) the chancellor of the exchequer; 9)the herald; 10)the government advocate; 11) the judge; 12)the assessor; 13) the officer disbursing salaries to army men; 14) the officer drawing money from the state exchequer to disburse the workmen's wages; 15) the superintended of public works; 16) the protector of the borders of a kingdom, who also performed the duties of a forester; 17) the magistrate; 18) the officer entrusted with conservation of waters; hills, forests and tracts difficult of access.: The fifteen functionaries of one's own side are the last fifteen of this very list, omitting the first three; viz; the chief ministers, the family priest and the crown prince.

kaccid vyapaastaan ahitaan pratiyaataamH ca sarvadaa |
durbalaan anavajnaaya vartase ripu suudana || 2-100-37

37. ripusuudada= O, slayer of your Foes!; kachchit= I hope; vartase= you stay; sarvadaa= forever; anavajNaaya= not thinking lightly; ahitaan= of your foes; durbalaan= who are weak; vyapaastaan= and having been expelled; pratiyaataamshcha= return again to revenge.

"O, slayer of your Foes! I hope you do not forever think lightly of your foes, who are weak and having been expelled, return again."

kaccin na lokaayatikaan braahmaNaamH taata sevase |
anartha kushalaa hy ete baalaaH paNDita maaninaH || 2-100-38

38. kachchit= I hope; no sevasa= you are not honouring; lokaayatikaan= the materialistic; braahmaNaan= brahmins; taata= my darling!; ete= these men; anarthakushalaaH hi= are skilled in perverting the mind; baalaaH= ignorant; paN^Dita maaninaH= and thinking themselves to be learned.

I hope are not honouring the materialistic brahmins, My dear brother! These men are skilled in perverting the mind, ignorant as they are and thinking themselves to be learned."

dharma shaastreShu mukhyeShu vidyamaaneShu durbudhaaH |
buddhimaan viikShikiim praapya nirartham pravadanti te || 2-100-39

39. praapya= reaching to; anviikSakiim= their logical; buddhim= aeumen; durbudhaaH= these men of perverted intellect; pravadanti= speak; nirartham= bereft of meaning; vidyamaaneSu= in the presence of; mukhyeSu= eminent; dharma shaastreSu= books on righteousness.

"Reaching to their logical acumen, these men of perverted intellect preach meaninglessly, in the presence of eminent books on righteousness."

viirair adhyuShitaam puurvam asmaakam taata puurvakaiH |
satya naamaam dR^iDha dvaaraam hasty ashva ratha samkulaam || 2-100-40
braahmaNaiH kShatriyair vaishyaiH sva karma nirataiH sadaa |
jita indriyair mahaa utsaahair vR^ita amaatyaiH sahasrashaH || 2-100-41
praasaadair vividha aakaarair vR^itaam vaidya jana aakulaam |
kaccit samuditaam sphiitaam ayodhyaam parirakShasi || 2-100-42

40, 41, 42. kachchit= I hope; parirakSasi= you preserve; ayodhyaam= the City of Ayodhya; samuditaam= furnished with everything; sphiitaam= and flourishing; puurvam= that was formerly; adhyuSitaam= inhabited; asmaakam= by our; viiraiH= heroic; puurvakaiH= ancestors; taata= O; my dear brother; satyanaanaam= that is worthy of its name; dR^iDha dvaaraam= with its fortified gates; hastvashva ratha sankulaam= its elephats, horses and chariots that fill it; vR^itaam= endowed with; braahmaNaiH= its brahmins; kSastriyaiH= warriors; vaishyaiH= and merchants; sahasrashaH= in thousands; sadaa= ever; svakarma nirataiH= engaged in their repective duties; aaryaiH= with engaged in thier respective duties; aaryaiH= with its noble citizens; jitendriyaiH= self- controlled; mahotsaahaiH= full of energy; vR^itaam= endowed iwth; praasaadaiH= its palaces; vividhaakaaraiH= in various shapes; vaidyajanaakulaam= and the learned who abound there.

"I hope you preserve the City of Ayodhya, furnished with everything and flourishing, that was formerly inhabited by our heroic ancestors, O my dear brother, that is worthy of its name, with its fortified gates, its elephant horses and chariots that fill it, with its brahmins, warriors and merchants in thousands, ever engaged in their respective duties, with its noble citizens self-controlled and full of energy, with its palaces in various shapes and the learned who abound there."

kaccic caitya shatair juShTaH suniviShTa jana aakulaH |
deva sthaanaiH prapaabhiH ca taDaagaiH ca upashobhitaH || 2-100-43
prahR^iShTa nara naariikaH samaaja utsava shobhitaH |
sukR^iShTa siimaa pashumaan himsaabhir abhivarjitaH || 2-100-44
adeva maatR^iko ramyaH shvaa padaiH parivarjitaH |
parityakto bhayaiH sarvaiH khanibhishchopashobhitaH 2-100-45
vivarjito naraiH paapairmama puurvaiH surakSitaH |
kaccij jana padaH sphiitaH sukham vasati raaghava || 2-100-46

43, 44, 45, 46, 47. kachchit= I hope that; janapadaH= the kingdom; juSTaH= adorned; chaitya shataiH= with hundreds of altars; suniviSTa janaakulaH= and abundantly filled with peaceful people; upashobhitaH= rich; devasthaanaiH= in temples; prapaabhishcha= with sheds where water is stocked for free distribution to passers-by and tanks; taTaakaishchaprahR^iSTa nara naariikaH= with happy men and women; samaajotsavashobhitaH= graced by social festivities; sukR^iSTa siimaa= with land well-tilled; pashumaan= abiding in cattle; parivarjitaH= which are totally free; himsaabhiH= from cruelties; adeva maatR^ikaH= (agricultural land) not exclusively fed by rain; ramyaH= which is beautiful; parivarjitaH= and is purged; shvaapadaiH= of beasts of prey; parityaktaH= which is rid; bhayaih= of fears; sarvaiH= completely; upashobhitaH= and is studded; khambhisheha= with mines; vivarjitaH= which is a destitute; paapaiH= of sinful; naraiH= men; surakSitaH= and well protected; purvaiH= by our forefathers; sphiitaH= is prosperous; vasati= and an abode; sukham= of happiness.

I hope that the kingdom, adorned with peaceful places rich in temples and sheds where water stored for distribution to passers-by in tanks, with happy men and women, graced by social festivities, with land well-tilled, abiding in cattle which are totally free from cruelties, the agricultural land not exclusively fed by rains, which is beautiful and is purged of beasts of prey, which is completely rid of fears, studded with mines, a destitute of sinful men, and well-protected by our fore-fathers, is prosperous and an abode of happiness.

kaccit te dayitaaH sarve kR^iShi go rakSha jiivinaH |
vaartaayaam samshritaH taata loko hi sukham edhate || 2-100-47

47. te dayitaaH kachchit= are you cherishing; sarve= all; kR^iSigorakSa jiivinaH= those who live by agriculture and cattle-rearing; taata= O, dear brother!; lokaH= the people; samshritaH= living; vaartaayaam= on agriculture and cattle-rearing; edhate hi= indeed prosper; sukham= well.

"Are you cherishing all those who live by agriculture and cattle-rearing, O, dear borhter! The people living on agriculture and cattle-rearing indeed prosper well."

teShaam gupti pariihaaraiH kaccit te bharaNam kR^itam |
rakShyaa hi raajnaa dharmeNa sarve viShaya vaasinaH || 2-100-48

48. kachchit= I hope; teSaam= their; bharaNam= maintenance; kR^itam= is being looked after; te= by you; bhukti pariihaaraiH= by providing what they need and eschewing what they fear; sarve= All ; viSaya raasinaH= the citizens; rakSyaaH hi= are indeed to be protected; dharmeNa= through righteousness; raajNaa= by a king.

"I hope their maintenance is being looked after by you, in providing what they need and eschewing what they fear. All the citizens are indeed to be protected by a king through his righteousness."

kaccit striyaH saantvayasi kaccit taaH ca surakShitaaH |
kaccin na shraddadhaasya aasaam kaccid guhyam na bhaaShase || 2-100-49

49. kachchit= I hope; saantvayasi= you are receiving well; striyaH= the women; te surakSitaaH kachchit= are they protected te= by you?; kachchit= I hope; na shraddhadhaasi= you are not believing; aasaam= the words of these women; na bhaaSase kachchit= and not telling; guhyam= secrets.

"I hope you are pacifying the women well. Are they protected by you? I hope you are not believing the words of these women and not telling them the secrets."

kaccinnaagavanaM guptaM kaccitte santi dhenukaaH |
kachinna gaNikaashvaanaaM kuJNjaraaNaaM cha tR^ipyasi || 2-100-50

50. guptam kachchit= are you supervising; naaga vanam= the woods inhabited by elephatns? kachchit= I hope; dhenukaaH= female elephants; santi= are there; te= to you; kachchit= I hope; na tR^ipyasi= you are not simply satisfied; gaNikaashvaanam+ with (the existing number) of female elephants, horses; kuNjaraaNaam cha= and male-elephants.

"Are you supervising the woods inhabited by elephants? I hope female elephants are there to you in good number. I hope you are not simply satisfied with the existing population of female elephants, horses and male-elephants."

kaccid darshayase nityam manuShyaaNaam vibhuuShitam |
utthaaya utthaaya puurva ahNe raaja putro mahaa pathe || 2-100-51

51. raajaputra= O, prince!; kachit= I hope you; vibhuuSitam= regally adorned; darshayate= appear; manuSaaNaam= before the people; utthaayotthaaya= on rising; nityam= everyday; puurvaahNe= in the forenoon; mahaapathe= on the great high way.

"O, Prince! Do you, regally adorned, appear before the people on rising each morning, on the great high way?"

kaccinna sarve karmaantaaH pratyakSaaste.avishaN^kayaa |
sarve vaa punarutsR^iSTaa madhyame vaatra kaaraNam 2-100-52

52. kachchit= I hope; sarve= all; karmantaaH= your servants; te pratyakSaaH= in your presence; na avishaNkayaa= do not adopt a disrespectful attitude; vaa punaH= or on the other hand; sarve= do all of them; utsR^iSTaaH= hasten away (on seeing you)? (of course); madhyameva= a middle course only; kaaraNam= the principle ; atra= in this matter.

"I hope that all your servants, in your presence, do not adopt a disrespectful attitude or on the other hand all of them do not hasten away on seeing you. Ofcourse, a middle course only in the principle to be followed in this matter."

kaccit sarvaaNi durgaaNi dhana dhaanya aayudha udakaiH |
yantraiH ca paripuurNaani tathaa shilpi dhanur dharaiH || 2-100-53

53. kachichit= I hope; sarvaaNi= the entire; durgaaNi= citadels; paripuurNaani= are quite full; dhana dhaanyaayudhodakaiH= of money, grain, weapon, water; yantraishcha= and mechanical countrivances; tathaa= as well as; shilpi dhanurdharaiH= artisans and archers.

"I hope all your citadels are quite full of money, grain, weapons, water and mechanical contrivances as well as artisans and archers."

aayaH te vipulaH kaccit kaccid alpataro vyayaH |
apaatreShu na te kaccit kosho gagcCati raaghava || 2-100-54

54. raaghava= O, Bharata! kachchit= I hope; te= your; aayaH= income; vipulaH= is abundant; kachchit= I hope; vyayaH= expenditure; alpataraH= is minimum; kachchit= I hope; te= your; koshaH= treasure; nagachchhati= does not reach; apaatreSu= undeserving people; raaghava= O, Bharata!

"I hope your income is abundant and expenditure, minimum. I hope your treasure does not reach undeserving people, O, Bharata!"

devataa arthe ca pitr arthe braahmaNa abhyaagateShu ca |
yodheShu mitra vargeShu kaccid gagcCati te vyayaH || 2-100-55

55. kachchit= I hope that; te= your; vyayaH= expenditure; gachchhati= goes; devataartha cha= for the cause of divinity; pitrarthe= for manes; brahmaNa abhyaagateSu cha= for brahmins and unexpected visitors; yodheSu= soldiers; mitra vargeSu= and hosts of friends.

"I hope that your expenditure goes for the cause of divinity, manes, brahmins, unexpected visitors, soldiers and hosts of friends."

kaccid aaryo vishuddha aatmaa kShaaritaH cora karmaNaa |
apR^iShTaH shaastra kushalair na lobhaad badhyate shuciH || 2-100-56

56. vishuddhaatmaa= despite his honesty; shuchiH= and integrity; kSaaritaH= is falsely accused; apakarmaNaa= of some offence; achchit= I hope; na vadhyate= he is not is killed lobhaat= impatiently; apR^iSTah= without enquiry; shaastra kushalaiH= by those well-versed in law-books.

"If one of noble work, despite his honesty and integrity, is falsely accused of some offence, I hope he is not killed impatiently, without enquiry by those well-versed in law-books."

gR^ihiitaH caiva pR^iShTaH ca kaale dR^iShTaH sakaaraNaH |
kaccin na mucyate coro dhana lobhaan nara R^iShabha || 2-100-57

57. nararSabha= O, foremost of men!; choraH= (If) a thief; dR^iSTaH= is seen; gR^ihiitashchaiva= and even caught; kaale= at the time of his act; sakaaraNaH= on sufficient ground; pR^iSTashcha= and interrogated; na muchyate kachchit= I hope he is not released; dhana lobhaat= from greed o wealth.

"O, foremost of men! If a thief is seen and even caught at the time of his act on sufficient ground and interrogated-I hope, he is not released from greed of wealth."

vyasane kaccid aaDhyasya dugatasya ca raaghava |
artham viraagaaH pashyanti tava amaatyaa bahu shrutaaH || 2-100-58

58. raaghava= O, Bharata!; kachichit= I hope that; tava= you; bahushrutaaH= well-educated; amaatyaaH= ministers; pashyanti= examine; artham= a case; viraagaaH= dispassionately; vyasane= in a contention; (occurs); aaDhyasya= between a rich man; durgatasya cha= and a poor man;

"O, Bharata! I hope that your well-educated ministers examine a case dispassionately when a contention occurs between a rich man and a poor man, after studying the situation carefully."

yaani mithyaa abhishastaanaam patanty asraaNi raaghava |
taani putra pashuun ghnanti priity artham anushaasataH || 2-100-59

59. ashruuNi= the tears; patanti= fallen; yaani= from those who; mithyaabhishastaanaam= are the victims of false accusations; raagha= O, Bharata; taani= they; ghnanti= destroy; putra pashuun= their sons and herds; anushaasataH= of those who are indifferent to justice; priityartham= merely for the sake of pleasure.

"The tears fallen from those who are the victims of false accusations, O Bharata, destroy their sons and herds of those who are indifferent to justice, merely for the sake of pleasure."

kaccid vR^idhaamH ca baalaamH ca vaidya mukhyaamH ca raaghava |
daanena manasaa vaacaa tribhir etair bubhuuShase || 2-100-60

60. kachchit= I hope that; bubhuuSate= you seek to conciliate; eteH= by the following; tribhiH= three means; daanena= by gifts; manasaa= a (loving) mind; vaachaa= and (polite) words; vR^iddhaamshcha= teh aged; baalamshcha= the children; vaidya mukhyaamshcha= and the foremost physicians.

"I hope that you seek to conciliate by the following three means, viz. gifts, a loving mind and polite words- the aged, the children and the foremost physicians."

kaccid guruumH ca vR^iddhaamH ca taapasaan devataa atithiin |
caityaamH ca sarvaan siddha arthaan braahmaNaamH ca namasyasi || 2-100-61

61. kachchit=I hope; mamasyasi= you greet; guruushcha= your teachers; vR^iddhaamshcha= the elderly; taapasaan= the ascetics; devataatithiin= the deities and unexpected visitors; chaityaamshcha= as well as the trees standing at cross roads; sarvaan= and all; braahmaNaamshcha= the brahmins; siddhaarthaan= of auspicious life and conduct.

"I hope you greet your teachers, the elderly, the ascetics, the deities; the unexpected visitors, the trees standing at cross roads and all the brahmins of auspicious life and conduct."

kaccid arthena vaa dharmam dharmam dharmeNa vaa punaH |
ubhau vaa priiti lobhena kaamena na vibaadhase || 2-100-62

62. kachchit= i hope; na baadhase= you do not abrogate; dharmam vaa= virtue; arthe= (by your excessive devotion) to wealth; arthamvaa punaH= or your earthly interests; dharmeNa= by (your over emphasis on) religion; ubhau= or both your religious and secular interests; priiti lobhena= by your self-indulgence in pleasure greed; kaamena= and gratification of the senses.

"I hope you do not abrogate virtue by your excessive devotion to wealth or your excessive devotion to wealth or your earthly interests by your over-emphasis on religion or both your religious and secular interests by your self-indulgence in pleasure, greed and gratification of the senses."

kaccid artham ca dharmam ca kaamam ca jayataam vara |
vibhajya kaale kaalajna sarvaan bharata sevase || 2-100-63

63. kachchit= I hope; sevasa= you pursue; artham cha= wealth; dharmam cha= religion; kaamamcha= and the delights of the sense; sarve= all; vibhajya= dividing them; kaale= according to time; vara= O, Jewel; jayataam= among the victorious!; kaalajNa= O, the one who is conversant with the proper time; varada= and O, the bestower of boons!.

"I hope your pursue wealth, religion and the delights of the sense dividing them all according to time, O Jewel among the victorious, the one who is conversant with the proper time and O, the bestower of boons!"

kaccit te braahmaNaaH sharma sarva shaastra artha kovidaH |
aashamsante mahaa praajna paura jaanapadaiH saha || 2-100-64

64. mahaa praajNa= O, the one who is endowed with great wisdom! braahmaNaaH kachchit= I hope that brahmins; sarva shaastraartha kovidaaH= versed in the tradition of all the scriptures; paura jaana padaissaha= and the inhabitants of town and country; aashansante= pray; te= for your; sharma= happiness.

"O, the one who is endowed with great wisdom! I hope that brahmins versed in the knowledge of the scriptures, the inhabitants of town and the country pray for your happiness."

naastikyam anR^itam krodham pramaadam diirgha suutrataam |
adarshanam jnaanavataam aalasyam panca vR^ittitaam || 2-100-65
eka cintanam arthaanaam anarthajnaiH ca mantraNam |
nishcitaanaam anaarambham mantrasya aparilakShaNam || 2-100-66
mangalasya aprayogam ca pratyutthaanam ca sarvashaH |
kaccit tvam varjayasy etaan raaja doShaamH catur dasha || 2-100-67

65, 66, 67. tvam varjayasi kachchit= do you eschew; etaan= the following; chaturdasha= fourteen; raaja doSaan= failings of kings; naastikyam= viz. atheism; anR^itam= falsehood; krodham= anger; pramaadam= carelessness; diirgha suutratam= procrastination; adarshanam= disregarrd; JNaanavataam= of the wise; aalashya= sloth; paNcha vR^ittitaam= bondage to the five senses; eka chintanam= devoting thought alone; arthaanaam= to the affairs of the state (without consulting the ministers); mantraNam= taking counsel; anarthajNaiH= with those of perverted insight; anaarambham= failure to launch; nischitaanaam= the projects already decided; aparirakSaNam= failure to keep; mantrasya= secrets; aprayogamcha= failure to utter; maNgaalasya= auspicious words; pratyutthaanamcha= an rising from one's seat (in discriminately); sarvataH= (to receive) all

Do you eschew the following fourteen for of kings -viz. atheism, falsehood, anger carelessness, procrastination, disregard of the wise, sloth, bondage to the five senses, himself alone devoting thought to the affairs of the state (without consulting the ministers); taking counsel with those of perverted insight; failure to undertake the projects already decided, failure to keep secrets, failure to utter auspicious words (at the beginning of an undertaking); and rising from one's seat (indiscriminately) to receive all.

dashapaMchachaturvargaan saptavargaM cha tattvataH |
aSTavargam trivargaM cha vidyaastisrashcha raaghava 2-100-68
indndriyaaNaaM jayaM buddhyaM SaaDguNyaM daivamaanuSam |
kR^ityaM viMshativargaM cha tathaa prakR^itimaNDalaM || 2-100-69
yaatraadaNDavidhaanaM cha dviyonii saMdhivigrahau |
kachchhidetaan mahaapraajJNa yathaavadanumanyase 2-100-70

68, 69, 70. mahaapraajNaH= O, the very wise; raaghavaH= Bharata!; buddhvaa kachchit= Have you understood; etaan= the following; anumanyasi= and do you deal them; yathaavat= properly; dasha= the ten evils; pancha= the five kinds of fortifications; four expedients, sapta vargamcha= the seven limbs of state; aSTavargam= the eight evils; trivargamcha= the three objects of human pursuit; trisraH= the three vidyaaH cha= branches of learning; jayam= subjugation; indriiyaaNaam= of the senses; SaaDguNyam= the six strategic expedients; kR^ityam= adversity brought about; daiva= by divine agencies; maanuSam= and by human agencies; vimshati vargamchaa= the twenty types of monarchs; tathaa= and; prakR^iti maNDalam= the entire population of kingdom, yaatraadaNDavidhaanamcha= setting forth on an expedition; drawing up an army in battle array; dviyonii= the two bases, sandhivigrahau= peace and war.

"O, the very wise Bharata! I hope you understand the following and deal them properly the ten evils(1); the five kinds of fortifications(2); the four expedients(3); the seven limbs of state(4); the eight evils (born of anger) the three objects of human pursuit(5); the three branches of learning(6) subjugation of the senses, the six strategic expedients(7); adversity brought about by divine agencies(8); and by human agencies(9); the twenty types of monarches(10); and the entire population of the kingdom, setting about an an expedition, drawing up an army in a battle-array and the two bases viz, peace and war.

(1). Ten evils attendant on royalty to be eschew. Hunting, gambling, sleeping during the day, lustfulness, inebriation, pride, calumny, lounging about idly or aimlessly, diversions such as singing and dancing. (2). Five kinds of fortifications: By moat, high bank, trees thickly planted, a space destitute of grain or provisions, the turning of waters. (3) Four expedients:- Making peace, liberality, sowing dissension, chastisement. (4) Seven limbs of state king, ministers, friends, treasure, territory, forts and an army. (5) Three objects of human pursuit: Religious merit, material wealth and sensuous enjoyment or the three kinds of power (viz. energy, power of dominion, power of counsel) (6) Three branches of learning: the three Vedas, the knowledge relating to agriculture, commerce and other vocational pursuits and political science. (7) Six strategic expedients: Coming to terms with the enemy, waging war against him, marching against him, biding one's time to seek a favourable opportunity, causing dissension in the enemy's ranks, seeking protection of a powerful ally. (8) Adversity brought about by divine agencies: Fire, water in the shape of excessive rains or floods, epidemic or endemic diseases, famine and pestulence, earthquakes and Tsunamis. (9) Adversity brought about by human agencies: officials, thieves, enemies, king's favourites and king himself, when acutated by greed. (10)Twenty types of monarchs (who are not worth-negotiating with):1. a king who is yet a child. 2. Aged. 3. Who has been ailing for a long time. 4. who has been ostracised by his own kith and kin. 5. ho is characterized by a cowardly attitude. 6. who is surrounded by cowards. 7. who is greedy. 8. has greedy associated. 9. who has estranged his ministers and others. 10. who confers with fickle-minded persons 11. who speaks ill of divine begins and brahmins; 12. who is extremely indulged in sensuous pleasures and luxuries; 13. who is ill-fated; 14. a fatalist (who believes that all things are pre-determined or subject to fate); 15. who is afflicted by famine and; 16. by military reverses; 17. who (mostly) remains away from home; 18. who has numerous enemies; 19. who is in the clutches of adverse times and; 20. who is not devoted to truth and piety.

mantribhistvaM yathoddiSTaishchaturbhistribhireva vaa |
kachchitsamastairvyastaishcha mantraM mantrayase mithaH || 2-100-71

71. kachchit= I hope that; tvam= you; mantrayate= consult with; chaturbhiH= four; tribhireva vaa= or three; mantribhiH= ministers; mantram= a proposal yathoddiSTaiH= as mentioned in scriptures; samastaiH= collectively; vyastaishcha= and singly; mithaH= in secret

"I hope that you consult with three or four ministers as mentioned in scriptures any proposal collectively and singly with each of them in secret."

kachchitte saphalaa vedaaH kachchitte saphalaaH kriyaaH |
kaccitte saphalaa daaraaH kachchitte saphalaM shrutam || 2-100-72

72. saphalaaH kachchit= do you find advantages; te= in you; vedaaH= study of Vedas?; kachchit te kriyaaH= are your acts; saphalaaH= productive of fair results?; saphalaaH kachchit= do you benefit; te daaraaH= from the company of your consorts?' te shrutam kachchit= Has your learning; saphalam= been fruitful?

"Do you find advantages in your study of Vedas? Are your acts, production of fair results? Do you benefit from the company of your consorts? Has your learning been fruitful?"

kachchideSaiva te buddhiryathoktaa mama raaghaa |
aayuSyaa cha yashasyaa cha dharmakaamaarthasaMhitaa || 2-100-73

73. raaghava= O, Bharata!; kachchit= I hope that; te buddhiH= your conviction; eSaiva= is the same; yathaa uktaa= as mentioned (in the foregoing verses) mama= by me; samhitaa= which is conducive; aayuSyaa= to long life; yashasyaacha= fame; dharma kaamaartha= religious merit, enjoyment and wealth.

"O, Bharata! I hope that your conviction, is the same as mentioned by me in the foregoing verses, which is conducive to long life, fame, religious merit, enjoyment and wealth."

yaaM vR^ittiM vartate raato yaaM chanaH prapitaamahaaH |
taaM vR^ittiM vartase kachchidyaacha satpathagaa shubhaa 2-100-74

74. vartase kachchit= Do you follow; taam= that; vR^ittam= common practice; yaam= which; taataH= our fore father; vartate= follows; yaam= and which; naH= our; prapitaamahaaH= forefathers observed; yaacha= and which; satpathagaa= is in accord with the path of the virtuous; shubhaa= and which is distinguished (in itself).

"Do you follow the common practice, which our fore fathers observed and which is in accord with the path of the virtuous and which is distinguished in itself."

kachchit svaadu kR^itaM bhojyameko naashnaasi raaghava |
kachchidaashaMsamaanebhyo mitrebhyaH samprayachchhasi 2-100-75

75. raaghava= O Bharata!; kachchit= I hope that; ekaH naashnaapi kaschit= you alone do not eat; svaadukR^itam= nicely made; bhojyam= eatable; samprayachchasi= and do you give (it); mitrebhyaH= to your friends; aasham samaanebhyaH= who wish to receive the same.

"I hope you do not eat by yourself nicely made eatable and do you share it with your friends, who seek it?"

avaapya kR^itsnaaM vasudhaaM yathaava |
ditashchhyutaH svargamupaiti vidvaan || 2-100-76

76. raajaatu= A king; mahaa matiH= who is very wise; vidvaan= and learned; avaapya= having obtained, kR^itsnaam= the entire; vasudhaam= earth; daN^DadharaH= a administering justice; prajaanaam= to the people; paalayitvaa= and having ruled; dharmeNa= by righteousness; yathaavat= properly; chyutaH= when detached; itaH= from this mortal body; upaitihi= and indeed obtains; svargam= heaven.

"A wise and learned king, having obtained and ruled the entire earth, properly by righteousness and by administering justice to the people, indeed ascends to heaven when detached from the mortal body."

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe shatatamaH sargaH

Thus completes 100th 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] 101

Introduction

Rama asks Bharata why he has come to the forest, wearing robes of bark and antelope skin, abandoning Ayodhya kingdom. Bharata informs Rama about Dasaratha's death and requests Rama to take over the kingdom, endowed to him as per succession. Rama says that since king Dasaratha allotted two different duties to the two of them one enjoining the exile of his elder brother being binding on him and the other bequeathing the kingdom to Bharata, they must be implicitly obeyed by both of them.

tam tu raamaH samaashvaasya bhraataram guru vatsalam |
lakShmaNena saha bhraatraa praShTum samupacakrame || 2-101-1

1. raamaH= rama; lakSmaNe saha= along with Lakshman; bhraatraa= his younger brother; samupachakrame= began; praSTum= to question; tam= that Bharata; bhraataram= his brother; guruvatsalam= who was devoted to his elders.

Rama along with Lakshmana, his younger brother, began to question Bharata, his brother who was devoted to elders (as follows):

kim etad igcCeyam aham shrotum pravyaahR^itam tvayaa |
yasmaat tvam aagato desham imam ciira jaTaa ajinii || 2-101-2

2. aham= I; ichchhayam= desire; shrotum= to hear; pravyaahR^itam= as said; tvayaa= by you; yasmaat= why; kim= and what; etat= in this manner; tvam= you; aagataH= have come; imam desham= to this place; chiira jaTaa jinaH= in robes of bark and an antelope-skin.

"I desire to hear from you, why you have come tot his place in robes of bark and an antelope-skin."

kim nimittam imam desham kR^iShNa ajina jaTaa dharaH |
hitvaa raajyam praviShTaH tvam tat sarvam vaktum arhasi || 2-101-3

3. arhasi= you ought; vaktum= to tell; sarvam= all; tat= that; kimnimittam= for what purpose; tvam= you; praviSTaH= entered; imam desham= this place; kR^iSNaajinajaTaadharaH= clad in deer-skin and matted hair; hitvaa= leaving; raajyam= the kingdom.

"You ought to tell me all about the purpose for which you entered this place, clad in deer-skin and matted hair, relinquishing the kingdom."

ity uktaH kekayii putraH kaakutsthena mahaatmanaa |
pragR^ihya balavad bhuuyaH praanjalir vaakyam abraviit || 2-101-4

4. iti= this; uktaH= spoken; kaakutthsena= by Rama; mahaatmanaa= the high souled; bhuuyaH= again; balavat= closely; pragR^ihya= embracing him; kaikeyiiputraH= Bharata; praaNjaliH= with joined palms; abraviit= spoke; vaakyam= (the following) words:

Thus questioned by the high souled Rama, by closely embracing him again, Bharata with joined palms answered as follows:

aaryam taataH parityajya kR^itvaa karma suduShkaram |
gataH svargam mahaa baahuH putra shoka abhipiiDitaH || 2-101-5

5. aaryam= my noble brother!; taataH= our father; mahaabaahuH= the mighty armed; kR^itvaa= after performing; karma= a deed; suduSkaram= most difficult to perform; parityajya= and having abandoned (us); gataH= has gone; svaragam= to divine region; putra shokaabhipiiDitaH= with grief caused by separation from him son.

"O, noble brother! Our father the mighty armed, after performing a deed must difficult to perform, and having abandoned us has gone the divine region; he died of grief on account of separation from his son."

striyaa niyuktaH kaikeyyaa mama maatraa param tapa |
cakaara sumahat paapam idam aatma yasho haram || 2-101-6

6. paramtapa= O, tormented of foes!; niyuktaH= as urged; striyaa= by his wife; mania= and my; maatvaa= mother; kaikeyyaa= Kaikeyi; chakaara= he made; idam= this; sumahat= great; paapam= sin; aatma yashokaram= that has taken away his own reputation.

"O, tormented of foes! As urged by his wife and my mother Kaikeyi;, our father committed this great sin that has taken away his own reputation."

saa raajya phalam apraapya vidhavaa shoka karshitaa |
patiShyati mahaa ghore niraye jananii mama || 2-101-7

7. apraapya= having not got; raajyaphalam= the fruit of the kingdom; vidhavaa= (but only) having become a widow; shika kashitaa= and emaciated by grief; mama= my; jananii= mother; saa= that kaikeyi; patiSyati= will fall; mahaaghore= in a highly terrible; neraye= hell.

"Without having plucked the fruit of kingdom, widowed and emaciated with grief my mother will fall into the most terrific hell."

tasya me daasa bhuutasya prasaadam kartum arhasi |
abhiShincasva ca adya eva raajyena maghavaan iva || 2-101-8

8. arhasi= you ought; kartum= to show; prasaadam= kindness; me= to me; daasa bhuutasya= a true servant; tasya= as such; abhiSiN^chasva= and get anointed; raajyena= in the kingdom; adyaiva= this very day; maghanaaniva= like Devendra the Lord of celestials.

"Grant me, who am your true servant, a favour! This very day, as Indra the Lord of celestials himself, receive the royal anointing!"

imaaH prakR^itayaH sarvaa vidhavaa maaturaH ca yaaH |
tvat sakaasham anupraaptaaH prasaadam kartum arhasi || 2-101-9

9. sarvaaH= all; imaaH= these; prakR^itayaH= people; vidhavaaH= the widowed; maatarashcha= mothers; anupraaptaaH= have reached; tvat sakaasham= your proximity; arhasi= you ought; kartum= to show; prasaadam= your kindness.

"Grant all these people and these widowed Queens, who have come here to see you, this felicity!"

tadaa aanupuurvyaa yuktam ca yuktam ca aatmani maanada |
raajyam praapnuhi dharmeNa sakaamaan suhR^idaH kuru || 2-101-10

10. maanada= O, proud Prince!; tat= for that reason; praapriuhi= accept indeed; raajyam= the kingdom; yuktam= that is befitting; aatmani= you; yuktam= and endowed to you; anupuurvyaa= as per succession; dharmeNa= and as per your right; kuru= and fulfill; sakaamaan= the desires; suhR^idaH= of your friends.

"O, Prince! For that reason, accept the throne that is befitting; endowed to you as per succession and that is yours by right fulfill, as your should, the desires of your friends."

bhavatu avidhavaa bhuumiH samagraa patinaa tvayaa |
shashinaa vimalena iva shaaradii rajanii yathaa || 2-101-11

11. samagraa= (Let) the entire; bhuumiH= world; bhavau= become; avidhavaa= bereft of widowhood; tvayaa= by you; patinaa= the Lord; vimalena iva= as the immaculate; shashinaa= moon; shaaradii= to the autumn; rajanii yathaa= night.

"Bring the widowhood of the entire world to an end by becoming her Lord, as does the immaculate moon to the autumn-night."

ebhiH ca sacivaiH saardham shirasaa yaacito mayaa |
bhraatuH shiShyasya daasasya prasaadam kartum arhasi || 2-101-12

12. arhasi= you ought; kartum= to grant; prasaadam= this grace; bhraatuH= to your brother; yaachitaH shivasaa= who prostratas at your feet; ebhiH sachivaiH saartham= with your ministers; mayaa= by me; shiSyasya= who is a discipline; daasasya= and a slave.

"Grant this grace to your brother, who prostrates at your feet along with your ministers is both your discipline and your slave."

tad idam shaashvatam pitryam sarvam saciva maNDalam |
puujitam puruSha vyaaghra na atikramitum utsahe || 2-101-13

13. puruSa vyaaghraH= O, Tiger among men!; naarhasi= you cannot; atikramitum= disregard; idam= this; prakR^itimaN^Dalam= unbroken kingdom; shaashvatam= which is eternal; pitryam= ancestral; puujitam= and honoured.

"O, Tiger among men! You cannot disregard this unbroken kingdom, which is eternal, ancestral and honoured."

evam uktvaa mahaa baahuH sabaaShpaH kekayii sutaH |
raamasya shirasaa paadau jagraaha bharataH punaH || 2-101-14

14. evam= Thus; uktvaa= speaking; mahaa baahuH= the mighty armed; kaikeyiisutaH= Bharata; sa baaSpaH= with tears; punaH= again; jagraha= seized raamasya= Rama's paadau= feet; shirasaa= in great honour; vidhivat= as per precept.

Thus speaking, the mighty armed Bharata, with tears, once again seized Rama's feet in great honour, as per precept.

tam mattam iva maatangam nihshvasantam punaH punaH |
bhraataram bharatam raamaH pariShvajya idam abraviit || 2-101-15

15. raamaH= Rama; pariSvjya= embraced; bhraataram= his brother; tam= bharata; that Bharata; niH shvasantam= who sighed; punaH punaH= again and again; maataN^gam iva= like an elephant; mattam= in rut; abraviit= and spoke; idam= these words.

Rama embraced his brother Bharata, who sighed again and again like an elephant in rut, and spoke as follows:-

kuliinaH sattva sampannaH tejasvii carita vrataH |
raajya hetoH katham paapam aacaret tvad vidho janaH || 2-101-16

16. katham= how; janaH= should a man; madvidhaH= like myself; kuliinaH= of noble birth; sattva sampannaH= rich in Sattva (goodness); tejasvii= dignified; charita vrataH= and who has observed sacred vows; aacharet= commit; paapam= sin; raajya hetoH= for the sake of a mere kingdom?

"How should a man of noble birth, rich in Sattva (goodness), dignified and who has observed sacred vows like myself, commit sin for the sake of a mere kingdom?"

na doSham tvayi pashyaami suukShmam apy ari suudana |
na ca api jananiim baalyaat tvam vigarhitum arhasi || 2-101-17

17. arisuudanaH= O, Bharata the annihilator of enemies!; na pashyaami= I do not see; suukSmamapi= even a little; doSam= of fault; tvayi= in you; naarhasi chaapi= you ought not even; vigarhitum= to abuse; jananiim= your mother; baalyaat= for a childish action.

"O, Bharata the annihilator of enemies! I do not see the slightest fault in you and you should not reproach your mother for a childish action."

kaamakaro mahaapraaajJNa guruuNaaM sarvadaanagha |
upapanneSu daareSu putreSu cha vidhiiyate || 2-101-18

18. mahaapraaj^Na= O, Bharata the highly intelligent!; anagha= and the faultless man!; vidhiiyate= It is incumbent; sarvadaa= always; guruuNaam= on the part of the elders; kaamakaaraH= to act freely; upapanneSu= with reference to their esteemed; daareSu= wife; putreSu aha= and progeny.

"O, Bharata the highly intelligent and the faultless man! It is incumbent always on the part of the elders to act freely with reference to their wives and progeny."

vayamasya yathaa loke saMkhyaataaH suamya saadhubhiH |
bhaaryaaH putraashcha shiSyaashchha tvamanujJNaatumarhasi || 2-101-19

19. saumya= O, gentle brother!; yathaa= In what manner; samkhyaataaH= it was said; saadhubhiH= by virtuous men; loke= in this world; (in the same manner); tvam= you; arhasi= ought; anj^Naatum= to know; (that); vayam= we; bhaaryaaH= the women; putraashcha= children; shiSyaashcha= and disciples; (obey); asya= our Lord.

"O, gentle brother! Since it was said thus by virtuous men in this world, we should all, women children and disciples, obey our Lord; this must be known to you."

vane vaa chiiravasanaM saumyakR^iSNaajinaambaram |
raajye vaapi mahaaraajo maaM vaasayitumiishvaraH || 2-101-20

20. mahaaraajaH= The great king; iishvaraH= is the master; vaasaye tum maam= who may either make me reside; vane vaa= in the forest; chiiravasanam= wearing bark robes; kR^iSNaajinaambaram= and a black antelope skin; raajye vaapi= or to sit on the throne; saumya= O gentle brother!.

"The great king is the master, who has a discretion either to make me reside in the forest, wearing bark robes and a black antelope skin or to sit on the throne, O gentle brother!"

yaavat pitari dharmajna gauravam loka satkR^ite |
taavad dharmabhR^itaam shreShTha jananyaam api gauravam || 2-101-21

21. shreSTha= O, excellent; dharma bhR^itaam= among the supporters of law!; djar,ak^Ne= and the virtuous!; taavat= the same degree; gouravam= of respect; jananyaamapi= is due to our mother; yaavat= as is due; pitari= to our fathrs; lokasatkR^itam= who was honoured by the world.

"O, excellent among the supporters of law and the virtuous! The same degree of respect is to be paid to our mother, as is due to our father, who is honoured by all."

etaabhyaam dharma shiilaabhyaam vanam gagcCa iti raaghava |
maataa pitR^ibhyaam ukto aham katham anyat samaacare || 2-101-22

22. katham= how; aham samaachare= can I do; anyat= otherwise; uktaH= while i was spoken; etaabhyaam maataa pitR^ibhyaam= by both my mother and father; dharmashiilaabhyaam= of virtuous nature; vanam gachchha iti= to go to the forest.

"How can I do otherwise, while both my parents of virtuous nature ask me to go to the forest?"

tvayaa raajyam ayodhyaayaam praaptavyam loka satkR^itam |
vastavyam daNDaka araNye mayaa valkala vaasasaa || 2-101-23

23. raajyam= The throne; ayodhyaam= in Ayodhya; loka satkR^itam= that the world reveres; praaptavyam= is to be occupied; tvayaa= by you, daN^DakaaraNye= and in the Dandaka forest; vastavyam= is to be occupied; mayaa= by me; valkalavaasasaa= wearing bark robes.

"It is for you to occupy the throne in Ayodhya that the world reveres and it is for me to occupy this Dandaka forest, wearing bark robes."

evam kR^itvaa mahaa raajo vibhaagam loka samnidhau |
vyaadishya ca mahaa tejaa divam dasharatho gataH || 2-101-24

24. vyaadishyacha= having commanded thus; mahaaraajaH= the great king; mahaatejaaH= with a great splendour; dasharathaH= Dasaratha; kR^itvaa= made; vibhaagam= the division of duties; evam= in this manner; loka sannidhau= in the presence of the people; gataH= and scended; divam= to heaven.

"Having commanded thus, the emperor Dasaratha with a great splendour, made the division of duties in this manner (for us two) in the presence of the people and then ascended to heaven."

sa ca pramaaNam dharma aatmaa raajaa loka guruH tava |
pitraa dattam yathaa bhaagam upabhoktum tvam arhasi || 2-101-25

25. saH raajaa= that king; dharmaatmaa= the pious souled; lokaguruH= and the preceptor of the world; pramaaNam= is the standard authority; tava= for you; tvam= you; arhasi= ought; upabhoktum= to enjoy; yathaablaagam= according to the share; dattam= given; pitraa= by our father.

"That pious souled king, the preceptor of the world is the standard authority for you and you have to enjoy the share given by our father accordingly."

caturdasha samaaH saumya daNDaka araNyam aashritaH |
upabhokShye tu aham dattam bhaagam pitraa mahaatmanaa || 2-101-26

26. aham tu= I, for my part; upabhokSye= souled; pitraa= father; chaturdasha= for fourteen; samaaH= years; aashritaH= taking my abode; daN^Dakaaranyam= in Dandaka forest; saumya= O, gentle brother.

"I, for my part, shall enjoy the share given to me by our high-souled father for fourteen years, taking my abode in Dandaka forest, O gentle brother!"

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe ekottarashatatamaH sargaH

Thus completes 101st 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] 102

Introducton

Bharata replies that it is an established practice for the eldest son to become a king and requests Rama to come to Ayodhya and get crowned in the kingdom for the welfare of Ikshvaku race. Bharata requests Rama to offer traditional libations of water to their deceased father, who died wtih the thought of Rama alone, absorbed in his mind.

raamasya vachanam shrutvaa bharataH pratyuvaacha ha |
kim me dharmaadvihiinasya raajadharmaH kariSyati || 2-102-1

1. shrutvaa= Hearing; raamasya= Rama's; vachanam= words; bharataH= Bharata; pratyuvaacha ha= replied (as follows); kim kariSyati raajadharma= "What will the discharge of royal duties amount; me= to me; vihiinasya= who is bereft; dharmaat= of that code.

Hearing Rama's words, Bharata replied as follows: "What will the discharge of royal duties amount to me, who is outside of that code?"

shaashvato.ayaM sadaa dhramaH sthito.asmaasu nararSabha |
jeSThaputre sthte raajan na kaniiyaan nR^ipo bhavet || 2-102-2

2. nararSabha= O, the foremost of men!; ayam= this one; sthitaH= is established; sadaa= forever; asmaasu= in us; shaashvataH= as an eternal; dharmaH= law; jyeSTha putre sthite= when the elder son is there; kaniiyaan= the younger son; na bhavet= cannot become; nR^ipaH= a king; raajan= O, Majesty!

"O, the foremost of men! O, Majesty! It has been ever the established tradition in us that while the elder son is there, the younger one cannot become a king."

sa samR^iddhaaM mayaa saardhamayodhyaaM gachchha raaghava |
abhiSechaya chaatmaanaM kulasyaasya bhavaaya naH ||2-102-3

3. raaghavaH= O, Rama!; saH= you, as such; gachchha= come; ayodhyaam= to Ayodhya; samR^iddhaam= of great prosperity; saardham= along with me; abhiSechaya= and get anointed in kingdom; aatmaanam= yourself; bhavaaya= for the welfare; asya kulasya= of this race; naH= of ours.

"O, Rama! Therefore, come to the prosperous Ayodhya along with me and get anointed in kingdom for the welfare of our race."

raajaanaM maanuSaM praahurdevatve sammato mama |
yasya dharmaarthasahitaM vR^ittamaahuramaanuSam || 2-102-4

4. raajaanam= the king; yasya= whom; praahuH= people speak of ; maanvSam= as a human being; vR^ittam= and whose conduct; dharmaarthasahitam= is in conformity with righteaousness and worldly prosperity; aahuH= they declare; amaanuSam= as super-human; sammataH= is conceded; mama= by me; devatve= as a godhead.

"The king, whom people speak of as a human being and whose conduct is in conformity with righteousness and worldly prosperity, they declare as super- human, is conceded by me as a god-head."

kekayasthe cha mayi tu tvayi chaaraNyamaashrite |
divamaaryo gato raajaa yaayajuukaH sataaM mataH || 2-102-5

5. mayi kekayasthe= while I was there in Kekaya kingdom; tvayi cha= and you; araNyam= to the forest; raajaa= the king Dasaratha; aaryaH= the revered one; yaayajuukaH= who was given to the performance of sacrifices; mataH= and was honoured; sataam= by the virtuous; gataH= has gone; divam= to heaven.

"While I was there in Kekaya kingdom and you had proceeded tot he forest, the king Dasaratha, the revered one who was given to the performance of sacrifices and was honoured by the virtuous, has gone to heaven."

niSkraantamaatre bhavati sahasiite salakshmaNe |
duHkhashokaabhibhuutastu raajaa tridivamabhyagaat || 2-102-6

6. bhavati niSkraanta maatre= hardly were you gone; saha siite= with Seetha; sa lakSmana= along with Lakshmana; raajaa= than the king; duHkha shokaabhibhuutaH= succumbed to misfortune and grief; abhyagaat= and ascended; tridivam= to the most sacred heaven."

"Hardly were you gone with Seetha and Lakshmana, than the king succumbed to misfortune and grief and ascended to the most sacred heaven."

uttiSTha puruSavyaaghra kriyataamudakaM pituH |
ahaM chaayaM cha shatrughnaH puurvameva kR^itodakau || 2-102-7

7. uttiSTha= arise; puruSa vyaaghraH= O, the tigr among men!; udakam kriyataam= let the traditonal libations of water be offered; pituH= to our father; aham= I and; ayam= this; shatrughnashcha= Shatrughna; puurvam eva= have previously; kR^itodakau= offered the tradiotnal libations of water.

"Arise, O the Tiger among men! Let the traditional libations of water be offered to our father. Shatrughna and I have previously done it."

priyeNa khalu dattaM hi pitR^ilokeSu raaghava |
akshayyaM bhavatiityaahurbhavaaMshchaiva pituH priyaH || 2-102-8

8. raaghavaH= O, Rama!; aahuH khalu= people indeed tell; iti= that; dattam= the one given; priyeNa= by an affectionate son; bhavati= becomes; akSayyam= measureless; bhavaamshchaiva= you alone; priyaH= are beloved; pituH= to our father.

"O, Rama! It is said that the one given by an affectionate son becomes measureless and you undoubtedly are beloved to our father."

tvaameva shochamstava darshanepsuH |
tvayeva saktaamanivartya buddhim |
tvayaa vihiinastava shokamagna |
stvaam saMsmarannastamitaH pitaa te || 2-102-9

9. vihiinaH= Entirely abandoned; tvayaa= by you; shchan= lamenting; tvaameva= about you; tava darshanepsu= desirous of beholding you; anivartya= not capable of turning away; buddhim= his mind; saktaam= appended; trayyeva= in you alone; shokamagnaH= and immersed in grief; tava= of you; te= your; pitaa= father; astamitaH= died; samsmaran= recollecting; tvaam= you.

"Entirely abandoned by you, lamenting about you, desirous of beholding you, being not able to turn away his mind absorbed in you alone, immersed in grief of you and recollecting you, your father died."

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe duvyttarashatatamaH sargaH

Thus completes 102nd 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