Sri Valmiki Ramayanam - Ayodhya Kanda (Book 2) Sarga 103 to 112

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] 103

Introduction

Rama fainted away, after hearing the news of his father's death and is brought back to consciousness by Bharata and others who sprinkle water on him. Rama laments in various ways. Bharata consoles him. Rama in turn consoles Seetha who is weeping. Rama painfully reaches the River Mandakini, offers water and balls of food to the spirit of his departed father and returns to the hut. The crying sounds of those brothers mourning for their dad father with Seetha created and echo in the mountain. Hearing their cry of distress, the troops approach Rama, who receives them all with affection

taam shrutvaa karuNaaM vaachaM piturmaraNasaMhitaam |
raaghavo bharatenoktaaM babhuuva gatachetanaH || 2-103-1

1. shrutvaa= hearing; taam vaacham= those words; karuNaam= which were mournful; maraNa samhitaam= and relating to death; pituH= of his father; uktaam= spoken; bharatam= by Bharata; raaghavaH= Rama; babhuuva=became; gata chetanaH= deprived of consciousness.

Hearing those mournful words relating to the death of his father, spoken by Bharata, Rama fainted away.

taM tu vajramivotsR^iSTamaahave daanavaariNaa |
vaagvajraM bharatenoktamamanojJNaM paramtapaH || 2-103-2
pragR^ihya raamo baahuuvai puSitaagro yathaa drumaH |
vane parashunaa kR^ittastathaa bhuvi papaata ha || 2-103-3

2, 3. amanojNam= unpleasant; vaagvajram= thunder bolt of word; uktam= spoken; bharatena= by Bharata; vjramiva= like a thunderbolt; utkR^iSTam= released; daana vaariNaa= by Indra the Lord of celestials; aahave= in a battle; raamaH= Rama; paramtapaH= the tormentator of his enemies; pragR^ihya= stretched forth, baahuu= his hands; papaata ha= and fell; bhuvi= on the ground; yatha tathaa= in the same manner as; drumuH= a tree; puSpitaagraH= covered at extremities with blossoms; kR^ittaH= cut off; parashunaa= by an axe; vane= in the forest.

Hearing that unpleasant thunder bolt of words spoken by Bharata, like a thunderbolt released by Indra the Lord of celestials in a battle, Rama the tormentator of his enemies, stretched forth his hands and fell on the ground, in the same manner as a tree covered at extremities with blossoms was cut off by an axe in the forest.

tathaa nipatitaM raamaM jagatyaaM jagatiipatim |
kuulaghaataparishraantaM pasuptamiva kuJNjaram || 2-103-4
bhraataraste maheSvaasaM sarvataH shokakarshitam |
rudantaH saha vaidehyaa siSibhuH salilena vai || 2-103-5

4, 5. te= those; bhraataraH= brother; vaidehyaa saha= along with Seetha; sarvataH= reached from all sides; rudantaH= and weepingly; niSichuH vai= sprinkled; salilena= with water; raamam= on Rama; nipatitam= who fell; jagatyaam= on the ground; tathaa= thus; jayatiipatim= and who was the Lord of the world; kuNjaram iva= like an elephant; kuulaghaata parishraantam= crushed by a landslide on a bank; prasuptam= where he was sleeping; maheshvaasam= that great archer; shoka karshitam= who was stricken by grief.

Seeing Rama lying on the earth, has the lord of the earth, like an elephant crushed by a land slide on a bank where he was sleeping, those brother along with Seetha approached him from all sides and weepingly sprinkled water on him.

sa tu saMjJNaaM punarlabdhvaa netraabhyaamasramutsR^ijan |
upaakraamata kaakutthsaH kR^ipaNaM bahu bhaaSitum || 2-103-6

6.labdhvaa= gaining; samjNaam= consciousness; punaH= again; saH kaakutthsaH= that Rama; utsR^ijan= having poured out; asram= tears; upaakraamata= began; bhaaSitum= to speak; bahu= much; kR^ipaNam= plaintively.

Coming to his senses again and tears falling from his eyes, Rama began to speak much plaintively.

sa raamaH svargataM shrutvaa pitaram pR^ithiviipatim |
uvaacha bharataM vaakyaM dharmaatmaa dharmasaMhitam || 2-103-7

7. shrutvaa= hearing; pR^ithiviipatim= that the king; pitaram= and his father; svargatam= had ascended to heaven; saH ramaH= that Rama; dharmaatmaa= the virtuous man; uvaacha= spoke; dharma sahitam= consistent with righteousness; bharata= to Bharata.

Hearing that the King and his father had ascended to heaven, the virtuous. Rama spoke the following words, consistent with righteousness to Bharata.

kiM kariSyaamyayodhyaayaaM taate diSTaaM gatim gate |
kastaam raajavaraaddhiinaamayodhyaam paalayiSyati || 2-103-8

8. kim kariSyaami= what should I do; ayodhyaayaam= with Ayodhya; taate= that my father; gate= reached; diSTaam= gatim= the end of his life?; kaH= who; paalayiSyati= will rule; taam ayodhyaam= that Ayodhya; hiinaam= bereft; raajavaraat= of that excellent king?

"What should I do with Ayodhya, now that my father reached the end of his life? Who will rule that Ayodhya, which is bereft of that excellent king?

kim nu tasya mayaa kaaryaM durjaatena mahaatmanaH |
yo mR^ito mama shokena mayaa chaapi na saMskR^itaH || 2-103-9

9. durjaatena= In my misfortune; mayaa kimnukaaryam= what can I do; tasya= for that; mahaatmanaH= high souled one; yaH= who; mR^itaH= died; mama shokena= of grief on my account; na samskR^itashchaapi= and not even last rites were performed; mayaa= by me.

"In my misfortune, what can I do for that high-souled one? He died of grief on my account and I did not perform the last rites for him!"

ahoH bharata! siddhaartho yena raajaa tvayaanugha!|
shatrughnena cha sarveSu pretakR^ityeSu satkR^itaH || 2-103-10

10. bharata= O, Bharata; anagha= the faultless one!; aho= Alas!; siddhaarthaH= happy; tvayaa= are you; yena= by whom; shatrughnecha= as well as by Shatrughna; raajaa= the king; satkR^itaH= was honoured; sarveSu= by all; pretya kR^ityeSu= obsequies rites!

"O, Bharata the faultless one! Alas! Happy are you, by whom as well as by Shatrughna the king was honoured by all obsequial rites!"

niSpradhaanaa manekaagraaM narendreNa vinaa kR^itaam |
nivR^ittavanavaaso.api naayodhyaaM gantumutsahe || 2-103-11

11. nivR^tta vanavaso.api= even after the end of my exile; na utsahe= I do not wish; gantum= to go; ayodhyaam= to Ayodhya; anekaagraani= which is in a disarranged state; niSpradhaanaam= deprived of a chief; vinaakR^itaam= and bereft; narendreNa= of a king.

'Even after the end of my exile, I do not want to return to Ayodhya which is i a disarranged state, deprived of a chief and made bereft of a king."

samaaptavanavaasaM maamayodhyaayaam paramtapa |
ko.anu shaasiSyati punastate lokaantaraM gate || 2-103-12

12. paramtapa= O, Bharata the tormentator of enemies!; taate= (while) our father; gate= has gone; lokaantaram= to the other world; kaH= who; punaH anuShaasiSyati= will again advise; maam= me; samaapta vanavaasam= when my exile in the forest is over?

"O, Bharata the tormentator of foes While our father has gone to the other world, who will counsel me when my exile in the forest is over?"

puraa prekSya suvR^ittaM maam pitaa yaanyaaha saantvayan |
vaakyaani taani shroSyaami kutaH shrotasukhaanyaham || 2-103-13

13. prekSya= seeing; suvR^ittam= my good conduct; puraa= formerly; pitaa= our father; aaha= used to speak; yaani vaakyaani= which words; saantvayan= of appeasement; kutaH= from whom; shroSyaami= can I hear; taani= those words; shrotra sukhaani= which are delightful to the ears?

"Formerly, seeing my good conduct, our father used to address me in words of praise; from whom now shall I hear those words delightful to the ears?"

evamuktvaa sa bharataM bhaaryaamabhyetya raaghavaH |
uvaacha shokasamtaptaH puurNachandranibhaananaam || 2-103-14

14. uktvaa= having spoken; evam= thus; bharatam= to Bharata; saH raamaH= that Rama; abhyetya= approached; bhaaryaam= his wife; puurNa chndra nibhaananaam= whose face was like a full moon; soka samtaptaH= and stricken with grief; uvaacha= spoke (as follows)

Having spoken thus to Bharata, Rama went to seek out his consort, whose face resembled the full moon, and overwhelmed with grief, spoke to her as follows:-

siite mR^itaste shvashuraH pitraa hiino.asi lakSmaNa |
bharato kuHkhamaachaSTe svargataM pR^ithiviipatim || 2-103-15

15. siite= O, Seetha!; te shashuraH= Your father-in-law; mR^itaH= is dead; lakSmaNa= O, Lakshman!; asi= you have become; hiinaH= bereft; pitraa= of your father; bharataH= Bharata; aachaSTe= is telling; duHkham= a sorrowful news; pR^ithiviipatim= of the emperor; svargatam= being dead.

"O, Seetha! your father-in-law is dead. O, Lakshmana! You have become bereft of your father. Bharata is informing a sorrowful news of the emperor being dead.

tato bahuguNam teSaaM baaSpo netreSvajaayata |
tathaa bruvati kaakutthsa kumaaraaNaaM yashasvinaam || 2-103-16

16. kaakutthse= (while) Rama; bruvati= was speaking; tathaa= thus; bahuguNam= copious; baaSpaH= tears; ajaayata= caused to flow; tataH= then; teSaam kumaaraaNaam yashashivnaam netreSu= from the eyes of those illustrious sons of Dasaratha.

While Rama was uttering those words, copious tears caused to flow then from the eyes of those sons of Dasaratha.

tataste bhraatarassarve bhR^ishamaashvaasya raaghavam |
abruvan jagatiibhartuH kriyataamudakaM pituH || 2-103-17

17. tataH= then; te sarve= all those; bhraataraH= brothers; aashvaasya= consoled; raaghavam= Rama; bhR^isham= very much; abruvan= and said to him; kriyataam= let us offer libations; udakam= of water; pituH= for our father; jagatiibhartuH= the Lord of the earth.

Then, all those brothers consoled Rama very much and said to him, "Let us offer libations of water for our father, the Lord of the earth."

saa siitaa shvashuraM shrutvaa svargalokagatam nR^ipam |
netraabhyaamashrupuurNaabhyaamashakannekSituM patim || 2-103-18

18. shrutvaa= Hearing; nR^ipam= the king; shvashuram= her father-in-law; svargagatam= to have; ascended to heaven; saa siitaa= that Seetha; naashakata= was not able; iikSitum= to see; patim= her husband; netraabhyaam= with eyes; ashrupuurNaabhyaam= filled with tears.

Hearing that her father-in-law, that great monarch had ascended to heaven, Seetha was unable to see her husband through eyes filled with tears.

saantvayitvaa tu taaM raamo rudatiiM janakaatmajaam |
uvaacha lakSmaNam tatra duHkhito duHkhitam vachaH || 2-103-19

19. raamaH= Rama; saantvayitvaa= consoled; taam janakaatumajaam= that Seetha; rudatiim= who was weeping; duHkhitaH= and himself in grief; uvaacha= spoke; vachaH= those words; lakSmaNam= to Lakshmana; tatra= there; duHkhitam= who was lamenting.

Rama consoled that Seetha who was weeping and himself stricken with grief, spoke to the lamenting Lakshmana as follows:

aanayeN^gudipiNyaakaM chiiramaahara chottaram |
jalakriyaarthaM taatasya gamiSyaami mahaatmanaH || 2-103-20

20. aanaya= bring; iNgmdi piNyaakam= the crushed pulp of Ingudi Tree; aahara= and bring; chiiramcha= a piece of bark for being wrapped about my loins; uttaram= and another for being used as an upper garment; gamiSyaami= I shall go; jalakriyaartham= to offer libatiouns of water; taatasya= for our father; mahaatmanaH= the great souled.

"Bring the crushed pulp of Ingudi Tree and bring a piece of bark for being wrapped about my loins and another for being used as my loins and another for being used as an upper garment, so that we may proceed to offer libations of water for our magnanimous father."

siitaa purastaadrvajatu tvamenaamabhito vraja |
ahaM pashcaadgamiSyaami gati rhyeSaa sudaaruNaa || 2-103-21

21. siitaa= (Let) Seetha; vrajatu= walk; purastaat= in the front; tvam= you; vraja= walk; enaam abhitaH= after her nearby; aham= I; gamiSyaami= shall go; pashchaat= behind (you); eSaa= this; sudaaruNaahi= is indeed the most terrible; gatiH= procession.

"Let Seetha walk in the front and you follow after her nearby. I shall follow in the rear. This indeed is the most terrible procession.

tato nityaanugasteSaaM viditaatmaa mahaamatiH |
mR^idurdaantascha shaantashcha raame cha dR^iDhabhaktimaan || 2-103-22
sumantrastairnR^ipasutaiH saardhamaashvaasya raagavam |
aavaataarayadaalambya nadiim mandaakiniim shivaam || 2-103-23

22, 23. tataH= then; teSaam= their; nityaanugaH= faithful companion; sumantraH= Sumantra; viditaatmaa= versed in the spiritual science; mahaamatiH= endowed with great intelligence; mR^iduH= king; daantashcha= self-controlled; kaantashcha= glorious; dR^iDha bhaktimaan= and deeply devoted; raamecha= to Rama; aashvaasya= consoling; raaghavam= Rama; taiH nR^ipasutaiH saartham= and those princes; aalambya= took Rama by the hand; avaataarayat= helped him descend; shivam= to the auspicious; mandaakiniim naadiim= Mandakini River.

Then, their faithful companion Sumantra versed in the spiritual science, endowed with great intelligence, kind, self-controlled and glorious, and deeply devoted to Rama, consoling him and his brothers, took Rama by the hand and helped him descend to the auspicious River Mandakini.

te sutiirthaam tataH kR^ichchhraadupaagamya yashasvinaH |
nadiim mandaakiniim ramyaam sadaa puSpitakaananaam || 2-103-24
shiighrashrotasamaasaadya tiirtham shimamakardamam |
siSichustudakaM raajJNe taataitatte bhavatviti || 2-103-25

24, 25. tataH= then; te= they; yashasvinaH= the illustrious; upaagamya= reached; kR^ichchhaat= painfully; mandaakinii= nadii= the River Mandakini; sutiirthaam= that stream of sacred fords; ramyaam= the enchanting one; sadaa puSpitaakaananaam= always covered with flowers; aasaadya= coming; shivam tiirtham= a blessed; tiirthan= to ford; akardamam= free from mud; niSichuH= offered; udakam= (the lustral) water; raaj^Ne= to the king; iti= (seeing) thus; taata= father; etat= May this; bhavatu= prove agreeable; te= to you.

The illustrious Rama and others painfully reached the River Mandakini, that stream of sacred fords, the enchanting one always covered with flowers, coming to a blessed ford, free from mud and offered the lustrual water to the king, saying "Father! May this prove agreeable to you."

pragR^ihya cha mahiipaalo jalapuuritamaJNjalim |
disham yaamyaamabhimukho rudanvachanambraviit || 2-103-26

26. pragR^iya= holding together; aN^jalim= in the form of a hollow his palms; jalapuuritam= full of water; abhimukhaH= and turning his face turned towards; yaamyaam= disham= the southern quarter; rudam= weeping; mahiipataH= the great prince; abraviit= pronounced; vachanam= the traditional words, saying:

Holding together in the form of a hollow his palms full of water and turning his face turned towards the southern quarter and weeping the great prince pronounced the traditional words saying:

etatte raajashaarduula vimalaM toyamakSayam |
pitR^ilokagatasyaadya maddattamupatiSThatu || 2-103-27

27. raaja shaarduula= O, Tiger among men!; etat toyam= (May) this water; vimalam= without taint; akSayam= and incorruptible; adya= at the moment; maddattam= that I offer it; te= to you; upatiSThatu= reach you; pitR^ilokagatasya= in the region of your ancestors where you are.

O, Tiger among men! May this water without taint and incorruptible at the moment that I offer it to you, reach you in the region of your ancestors where you are."

tato mandaakiniitiiraatrpatyuttiirya sa raaghavaH |
pitushchakaara tejasvii nivaapaM braatR^ibhiH saha || 2-103-28

28. tataH= thereafter; tejasvii= the glorious; raaghavaH= Rama; pratyuttiirya= resending; mandaakinii tiiraat= the bank of Mandakini River; bhraatR^ibhiH saha= along with his brothers; chakaara= offered; nivaapam= balls of food; pituH= to his father.

Thereafter, the glorious Rama, resending the bank of Mandakini River along with his brothers, offered balls of food to his father.

aiN^gudam badariimishram piNyaakam darbhasamstare |
nyasya raamassa duHkhaarto rudanvachanamabraviit || 2-103-29

29. saH raamaH= that Rama; nyasya= placed; piN^yaakam aingudam= the pulp of the Ingudi tree; badarii mishram= mixed with (the pulp of) plums; darbha samstare= on a mat of kusa grass; duHkhaartaH= and overcome with sadness; rudan= weeping; abraviit= spoke; vachanam= these words.

Rama placed the pulp of the Ingudi tree mixed with the pulp of plums on a mat of Kusa grass and overcome with sadness, weeping, spoke the following words:

idambhuN^kSva mahaaraaja priito yadashanaa vayam |
yadannaH puruSo bhavati tadannaa stasya devataaH || 2-103-30

30. mahaaraaja= O, Great King!; priitaH= be pleased; bhuN^jva= to partake; idam= of this; vayam yadashchanaaH= which we eat; yadannaH puruSaH= for, that which man eats, tadannaah= is also consumed; tasya= by his; devataaH= gods.

"O, Great King! Be pleased to partake of this, which we eat for, that which man eats, is also consumed by his gods."

tatastenaiva maargeNa pratyuttiirya nadiitaTaat |
aaruroha naravyaaghro ramyasaanuM mahidharam || 2-103-31

31. tataH= then; naravyaaghraH= Rama the tiger among men; pratyuttiirya= re-ascending; tena maargeNaiva= by the same path; nadii taTaat= on the banks of the river; aaruroha= rose up; ramyasaanum= the charming summit; mahiidharam= of (Chirakuta) mountain.

Rama the tiger among men then re-ascending by the same path on the banks of the river reached the charming summit of Chitrakuta mountain.

tataH parNakuTiidvaaramaasaadya jagatiipatiH |
parijagraaha baahubhyaamubhau bharatalakSmaNau || 2-103-32

32. jagatiipatiH= Rama the Lord of the earth; tataH= then; aasaadya= gaining; parNakuTiira dvaaram= the door of his leafy hut; parijagraaha= embraced; ubhau= both; bharata lakSmanau= Bharata and Lakshmana; baahubhyaam= with his arms.

Gaining the door of his leafy hut, Rama the Lord of the earth then embraced Bharata and Lakshmana with his arms.

teSaaM tu rudataaM shabdaatpratishrutko.abhavadgirau |
bhraatR^uu saha vaidehyaa siMhaanaamiva nardhataam || 2-103-33

33. shabdaat= from the sound; rudataam= of the cry; teSaam bhraatR^iiNaam= of those brothers; vaidehyaa saha= with Seetha; shabdaat= which sounded; nardataam simhaanaamiva= like the roaring of lions; abhavat= created; pratishrutkaH= and echo; giron= in the mountain.

From the sound of the cry of those brothers with Seetha, which resembled like the roaring of lions rose an echo in the mountain.

mahaabalaanaam rudataaaM kurvataamudakaM pituH |
vijJNaaya tumulaM shabdam trastaa bharatasainikaaH || 2-103-34

34. viJ^Naaya= hearing; tumulam= the tumultuous; shabdam= clamour; mahaabalaanaam= by those mighty heroes; rudataam= as, weeping; kurvataam= they completed; udakam= the libations of water; putuH= for their father; bharata sainikaaH= Bharata's army; trastaaH= got alarmed.

Hearing the tumultuous clamour by those mighty heroes as, weeping they completed the libations of water to their father, Bharata's army got alarmed.

aabruvaMshchaapi raameNa bharatassaMgato dhruvam |
teSaameva mahaashabdaH shochataaM pitaraM mR^itam || 2-103-35

35. abruvancha api= (hose troops of Bharata) also said; dhruvam= Assuredly; bharataH= Bharata; samgataH= has joined; raameNa= with Rama; mahaan= (this is) a great; shabdaH= sound; teSaameva= only of their; shochataam= wailing; mR^itam= for their dead; pitaram= father.

Those troops of Bharata also said, "Assuredly, Bharata has joined Rama and this is a great sound only of their wailing, as they mourn for their dead father."

atha vaasaanparityajya taM sarve.abhimukhaaH svanam |
a pyekamanaso jagmuryathaasthaanam pradhaavitaaH || 2-103-36

36. atha= then; parityajya= leaving; vaasaan= their tents; sarve= all of them; eka manasaH api= having but one thought; jagmuH= went; pradhaavitaaH= running ; abhimukhaah= in the direction of; tam svanam= that sound; yathaasthaanam= instantly.

Leaving their tents all of them having but one thought, went running in the direction of that sound instantly.

hayairanye gajairanye rathairanye svalamkR^itaiH |
sukumaaraastathaivaanye padbhireva naraa yayaH || 2-103-37

37. anye= some; hayaiH= on their horses; anye= some others; gajaiH= on their elephants; anye= some; rathaiH= in their chariots; svalankR^itaiH= covered with ornaments; sukumaaraaH= (while) the youthful; naraaH= people; yayuH= went; padbhideva= on foot.

Some went on their horses, some others on their elephants, some in their chariots covered with ornaments while the youthful people went on foot.

achiraproSitam raamam chiraviproSitaM yathaa |
draSTukaamo janassarvo jagaama sahasaashramam || 2-103-38

38. draSTukaamaH= In their longing to see; raamaam= Rama; achira proSitam= whose absence though recent; chira proSitam= seemed so long for them; sarvaH= the whole; janaH= people; sahasaa jagaama= ran; aashramam= towards the hermitage.

In their longing to see Rama, whose absence though recent, seemed so long a period for them, the whole people ran towards the hermitage.

bhraatRuuNaaM tvaritaastatra draSTukaamaassamaagamam |
yuyurbahuvidhairyaanaiH kharanevisvanaakulaiH || 2-103-39

39. draSTukaamaaH= eager to see; bhraatR^iiNaam= those brothers; samaagamam= re united; tatra= there; yayuH= they went; tvaritaaH= hastily; bhuvidhaiH= by various means; yaanaiH= of transport; khura namisvanaakulaiH= like hoofed animals and wheeled vehicles.

Eager to see those brothers re-united there, they went hastily by various means of transport, either by hoofed animals or by wheeled vehicles.

saa bhuumirbahubhiryaanai kharanemisamrahataa |
mumocha tumulaM shabdaM dyaurivaabhrasamaagame || 2-103-40

40. samaahataa= trodden; bahubhiH= by many; yaanaiH= vehicles; khuranemi= beasts and chariots; saa bhuumiH= that land; mumocha= emitted; tumulam= a tumultuous; shabdam= noise; dyouriva= as sky; abhra samaagame= during the conjunction of clouds.

Trodden by many vehicles, beasts and chariots, that land emitted a tumultuous noise, as a sky during the conjunction of clouds.

tena vitraasitaa naagaaH kareNuparivaaritaaH |
aavaasayanto gandhena jagmuranyadvanam tataH || 2-103-41

41. vitraasitaaH= frightened; ena= by that noise; naagaaH= the wild elephants; kareNu parivaaritaaH= surrounded by female elephants; aavaasayantaH= perfuming the quarters; gandhena= with the scent of their ichor; jagmuH= went; anyat vanam- to another wood; tataH= from there.

Frightened by that noise, the wild elephants, surrounded by female elephants, perfuming the quarters with teh scent of their ichor, went to another wood from there.

varaahavR^ikasamghaashcha siMhaashcha mahiSaaH sarpavaanaraaH |
vyaaghragokarNagavayaaH vitresuH pR^iSataissaha || 2-103-42

42. varaaha vR^ika simhaashcha= Boars, wolves and lions; mahiSaaH= buffaloes; sarpa vaanaraaH= snakes, monkeys, vyaaghra gokarNa gavayaaH= tigers, Gokarnas and Gavayas (two distinctive species of deer); vR^iSataiH saha= along with spotted deer; vitresuH= felt frightened.

Boars, wolves and lions, buffaloes, snakes, monkeys, tigers, Gokarnas and Gavayas (two distinctive species of deer) along with spotted deer felt frightened.

rathaaN^gasaahvaa natyuuha haMsaaH kaaraNDavaaH plavaaH |
tathaa pumskokolaaH krauJNcha visamjJNaa bhejire dishaH || 2-103-43

43. rathaaN^gasaahvaaH= the ruddy gooses; natyuuhaaH= water-fowls; hamsaaH= swans; kaarN^DavaaH= karandavas (a sort of ducks); plavaaH= herons; tathaa= and; pumskokilaah= male cuckoos; krouN^chaah= and cranes; bhejire= made it; dishaH= to various; directions; visaN^JNaaH= utterly confused.

The ruddy gooses, water-fowls, swans, Karandavas ( a sort of ducks), herons, male cuckoos and cranes, utterly confused made it to various directions.

tena shabdena vitrastairaakaasaM pakSibhirvaR^itam |
manuSyairaavR^itaa bhuumirubhayam prababhau ta daa || 2-103-44

44. aakaasham= the sky; vR^itam= filled; pakSibhiH= with birds; vitrastaiH= that had been frightened; tena shabdena= by that noise; bhuumiH= and the earth; aavR^itaaH= covered; manuSaiH= with men; ubhayam= both; tadaa= then; prababhau= looked beautiful.

The sky filled with birds that had been frightened by that noise and the earth covered with men, both looked beautiful at that moment.

tattastaM puruSavyaaghram yashasvina makiilamSam |
aasiinaM sthaNDile raamam dadarsha sahasaa janaH || 2-103-45

45. sahasaa= suddenly; janaH= the people; tataH= then; dadarsha= beheld; yashasvinam= the illustrious; raamam= akalamSam= and the sinless; raamam= Rama; aasiinam= sitting; sthaN^Dile= on the bare earth.

Suddenly then, the people beheld the illustrious and the sinless Rama, sitting on the bare earth.

vigarhamaaNaH kaikeyiiM mantharaasahitaamapi |
abhigamya jano raamam baaSpapuurNamukho.abhavat || 2-103-46

46. vigarhamaaNaH= Abusing; kaikeyiim= Kaikeyi; mantharaa sahitam api= along with even Manthara; janaH= those people; abhavet= turned up; baaSpa puurNa mukhaH= with their faces bathed in tears; abhigamya= (while) approaching; raamam= Rama.

Abusing Kaikeyi and Manthara, those people turned up with their faces bathed in tears. while approaching Rama.

taannaraan baaSpapuurNaakSaan samiikSyatha suduHkhitaan |
paryaSvajata dharmajJNaH pitR^ivanmaatR^ivachcha naH || 2-103-47

47. saH= that Rama; dharmajN^aH= knowing what was right; atha= then; samiikSya= seeing; taan maraan= those people; suduHkhitaan= thus deeply afflicted; baaSpa puurnaakSaan= their eyes suffused with tears; pariSvajata= embraced them; pitR^ivat= like their father; maatR^ivachcha= and mother.

Seeing those people thus deeply afflicted their eyes suffused with tears, Rama knowing what was right, embraced them like their father and mother.

sa tatra kaaMshchit pariSanvaje naraan |
naraashcha kechittu tamabhyavaadayan |
chakaara sarvaan savayasyabaandhavaan |
yathaarha maasaadya tadaa nR^ipaatmajaH || 2-103-48

48. saH= that Rama; pariSvaje= embraced; kaamshchit= some; maraan= men; tatra= there; kechit ta= while some other; naraashcha= men; abhyavaadan= offered salutations; tam= to him; yathaarham= and as each merited it; sah= that nR^ipaatmajaH= king's son; tadaa= then; chakaara= received; sarvaan= all of them; vayasya baandhavaan= including his friends and companions; aasaadya= duly approaching them.

Rama embraced some men there, while some others offered salutations to him. Approaching them on that occasion, the king's son received them all including his friends and companions.

sa tatra teSaam rudataaM mahaatmanaaM |
bhuvam ba kham chaashuninaadayan svanaH |
guha giriiNaam cha dishshcha santataM |
mR^idaN^gaghoSapratimaH prashushruve || 2-103-49

49. saH= that; svanaH= tumult; teSaam mahaatmanaam= of those magnanimous persons; rudataam= lamenting; tatra= there; anuninaadayan= resounded; bhuvamcha= over the earth; kamcha= and in the sky; giriiNaam guhaashcha= (reverberating) through the mountain caves; dishashcha= and in all quarters; prashrushruve= heard; santatam pratimaH= like the continuous; mR^idaN^ga ghoSa= beating of drums.

The tumult of those magnanimous persons lamenting, resounded over the earth and in the sky, reverberating through the mountain caves and in all quarters like the continuous beating of drums.

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe tryuttarashatatamaH sargaH

Thus completes 103rd 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] 104

Introduction

Preceded by Dasaratha's wives and others, Vasishta advances to the hermitage of Rama. Kausalya, on the way, shows to her co-wives the balls of Ingudi fruit-pulp offered to the spirits of Dasaratha by Rama on blades of Dabha grass, the raised spikes of which pointed towards the south; along the bank of Mandakini River. Kausalya was stricken with anguish for her deceased husband. Reaching the hermitage, both Rama and Lakshmana hold the feet of the Queens in salutation. Kausalya feels sad at the fate of Seetha in the forest, when the latter touches her feet. Rama holds the feet of his preceptor and takes his seat. Accompanied by his ministers, Bharata also sits nearby.

vasiSThaH purataH kR^itvaa daaraan dasharathasya cha |
abhichakraama taM deshaM raamadarshanatarSitaH || 2-104-1

1. raamadarshana tarSitaH= eagerly desirous of seeing Rama; vasiSThaH= Vasishta; abhichakraama= walked over; tam desham= to that place; kR^itvaa= protecting; dasharathasya= Dasaratha's; daarvaan= wives; purataH= in front.

Eager to see Rama again, Vasishta approached that place, preceded by Dasaratha's wives.

raajapatnyashcha gachchhantyo mandaM mandaakiniim prati |
dadR^ishustatra tattiirthaM raamalakSmaNasevitam || 2-104-2

2. raaja patnyashcha= the king's wives; gachchharityaH= while moving; mandam= slowly; mandaakiniim prati= towards River mandakini; dadR^ishuH= saw; tat tiirtham= that ford; tatra= there; raama lakSmaNa sevitam= being frequented by Rama and Lakshmana.

The king's wives, while moving slowly towards River Mandakini, saw the ford there, being frequented by Rama and Lakshmana.

kausalyaa baaSpapuurNena mukhena parishuSyataa |
sumitraamabraviiddiinaa yaashchaanyaa raajayoSitaH || 2-104-3

3. mukhena= with a face; parishuSyataa= emaciated; diinaa= sad; baaSpa puurNena= and filled with tears; kausalyaa= Kausalya; abraviit= spoke; sumitraam= to Sumitra; yaaH= and whoever; anyaaH= other; raajayoSitaH= royal women (were there).

With a gloomy and emaciated face, filled with tears, Kausalya spoke to Sumitra and other royal women (as follows):

idam teSaamanaathaanaam kliSTamakliSTakarmaNaam |
vane praakkalanamtiirtham ye te nirviSayiikR^itaaH || 2-104-4

4. idam= this; tiirtham= is the ford; praakkaalanam= located in the eastern quarter; vane= in the forest; ye te= (frequented) by them; nirviSayii kR^itaaH= banished from the kingdom; teSaam= those; kliSTam= unfortunate persons; akliSTa karmaNaam= of illustrious exploits; anaathaanaam= who have no country.

"This is the ford, located in the eastern region of the forest, frequented by Seetha, Rama and Lakshmana, banished from the kingdom; those unfortunate persons of illustrious exploits who have no country."

itassumitre putraste sadaa jalamatandritaH |
svayaM harati saumitrirmama putrasya kaaraNaat || 2-104-5

5. sumitre= O, Sumitra!; saumitriH= Lakshman; te putraH= your son; harati= draws; jalam= water; svayam= himself; sadaa= forever; atandritaH= unwearyingly; itaH= from here; kaaraNaat= for the sake; mama putrasya= of my son.

"O, Sumitra! Lakshmana, your son always draws water himself from here unwearyingly for the sake of my son."

jaghanyamapi te putraH kR^itavaanna tu garhitaH |
bhraaturyadarthasahitaM sarvaM tadvihitam guNaiH || 2-104-6

6. kR^itavaan api= though a doer; jaghanyam= of an inferior act; te putraH= your son; na= is not; garhitaH tu= to be censured; yat= that which; arhthasahitam= is useful; bhraatuH= to his brother; tat sarvam= all that; vishitam= is enjoined; guNaih= with virtues.

"Through engaged in an inferior act (of carrying water), your son is not to be censured because all that service rendered to his brother is enjoined with virtues."

adyaayamapi te putraH kleshaanaamatathochitaH |
niichaanarthasamaachaaraM sajjaM karma pramuJNchatu || 2-104-7

7. ayam= this; te putraH api= your son too; atathochitaH= who is not deserved of such, kleshaanaam= pains; adya= now; pramuNchatu= will indeed be relieved; sajjam= of this laborious; karma= act; niichaanarthasamaachaaram= which is mean and wretched.

"Your son too, who is not accustomed to such pains, will indeed be relived now of this mean, wretched and laborious task."

dakSiNaagreSu darbheSu saa dadarsha mahiitale |
pituriN^gudipiNyaakam vyastamaayatalochanaa || 2-104-8

8. aayata lochanaaH= the large-eyed; saa kausalya; dadarsha= observed; iNgudi piNyaakam= a ball make of Indugi pulp; nyastam= which was placed (by Rama); pituH= (in honour of his) father; mahiitale= on the ground; darbheSu= on a heap of Darbha grass; dakSiNaagreSu= the raised spiked of which pointed towards the south.

The large-eyed Kausalya observed a ball made of Ingudi pulp, which was placed by Rama in honour of his father on the ground, on aheap of Darbha grass, the raised spikes of which pointed towards the south.

taM bhuumau pituraartena nyastaM raameNa viikSyasaa |
uvaacha deviii kausalyaa sarvaa dasharathastriyaH || 2-104-9

9. viikSya= seeing; tam= that ball; nyastam= placed; bhuumau= on the gorund; aartena raameNa= by the unfortunate Rama; pituH= for his father; saa kausalyaa= that Kausalya; devii= the Queen; uvaacha= spoke; sarvaaH= to all; dasharatha striyaH= the wives of Dasaratha (as follows):

Seeing that ball of food placed on the ground by the unfortunate Rama for his father, the Queen Kausalya spoke to all those wives of Dasaratha (as follows):

idamikSvaakunaathasya raaghavasya mahaaatmanaH |
raaghaveNa piturdattam pashyatai tadyathaavidhi || 2-104-10

10. pashyata= see; idam= this ball of food; dattam= offered; yathaavidhi= as per tradition; raaghaveNa= by Rama; raaghavasya= for Dasaratha; ikSvaaku naathesya= the Lord of Ikshvaku race; mahaatmanaH= high-souled; pituH= father.

"See this ball of food offered traditionally by Rama in honour of his father, the high-souled Dasaratha the Lord of Ikshvaku race."

tasya devasamaanasya paarthivasya mahaatmanaH |
naitadaupayikam manye bhuktabhogasya bhojanam || 2-104-11

11. na manye= I do not consider; etat= this; bhojanam= food; oupayikam= as befitting; tasya paarthivasya= for that king; deva samaan asya= like unto a God; bhukta bhogasya= who lived amidst every pleasure; mahaatmanaH= and a great souled.

"I do not consider this offering as befitting for that great-souled king, who was like unto a God and who lived amidst every pleasure."

chaturntaam mahiim bhuktvaa mahendrasadR^isho vibhuH |
kathamiN^gudipiNyaakam sa bhuN^tke vasudhaadipaH || 2-104-12

12. katham= how; saH vasudhaadhipaH= can that Lord of the earth; mahendra sadR^ishaH= resembling the Lord of celestials; vibhuH= and the mighty man; bhuktvaa= having enjoyed; mahiim= the earth; chaturantaam= with four ends; bhuN^kte= eat; iN^gudipiNyaakaM= a cake of Ingudi pulp?

"How can that Lord of the earth, Dasartha, equal to the Lord of celestials and a mighty man, having enjoyed the earth with its four quarters, the boundaries of which are the oceans, eat a cake of Ingudi pulp?"

ato duHkhataram loke na kiMJNchitpratibhaati maa |
yatra raamaH piturdadyaadiN^gudikSodamR^iddhimaan || 2-104-13

13. maa na pratipaati= I do not consider; kiJNchit= anything; duHkhataram= more painful; loke= on eart; ataH= then; yatra= when; raamaH= Rama; R^iddhimaan= the man of fortuen; dadyaat= offered; putuH= to his father; iN^gudi kSodam= a cake of Ingudi pulp.

"I do not consider any thing painful to me on earth than when Rama the man of fortune offering a cake of Ingudi pulp to his father."

raameNeN^gudipiNyaakaM pitturdattaM samiikSya me |
kathaM duHkhena hR^idayam na spoTati sahasradhaa || 2-104-14

14. samiikSya= seeing; dattam= this offering; iN^gudipiNyaakam= a cake of Ingudi pulp; raameNa= by Rama; pituH= to his father; katham= why; me hR^idayam na sphoTati= does my heart not break; sahasradhaa= into a thousand pieces; duhkhena= with anguish?

"Seeing this offering, a cake of Ingudi pulp, of Rama to his father, why does my heart not break into a thousand pieces with anguish?"

shrutistu khalviyaM satya laukikii pratibhaati maa |
yadannaH puruSo bhavati tadannaastasya devataaH || 2-104-15

15. pratibhaati khalu= It indeed occurs; maa= to me; iyam= (that) this; shrutistu= saying; laukikii= among men; yadannaH= that the food; (eaten by); puruSaH= man; bhavati= becomes; tadannaaH= the same food; (eaten by); tasya= his; devataaH= Gods; satyaa= is true.

"It indeed occurs to me that the saying among men that the food eaten by man is also consumed by his Gods is true."

evamaartaaM sapatnyastaa jagmuraashvaasya taaM tadaa |
dadR^ishushchashrame raamaM svargachyutamivaamaram || 2-104-16

16. aashvaasya= consoling; taam= Kausalya; evam= thus; aartaam= afflicted with grief; taaH sapatnyaH= Kausalya's companions; tadaa= then; jagmuH= proceeded; dadR^ishushcha= and saw; raamam= Rama; aashrame= in the hermitage; amaramiva= who resembled an Immortal; svargachyutam= driven out of Paradise.

Consoling Kausalya thus afflicted by grief, Kausalya's companions then proceeded further and saw Rama in his hermitage, who resembled an Immortal driven out of Paradise.

sarvabhogaiH parityaktaM raamaM samprekSya maataraH |
aarta mumuchurashruNi sasvaraM shokakarshataaH || 2-104-17

17. samprekSya= Beholding; raamam= Rama; parityaktam= bereft; sarva bhogaiH= of all enjoyments; maataraH= his mothers; shokakarshitaaH= agnised with grief; aartaaH= and in deep distress; mumuchuH= emitted; ashruuNi= tears; sasvaram= with cries.

Beholding Rama bereft of all enjoyments, his mothers agonized as they were with grief, emitted cries and allowed tears to flow.

taasaaM raamaH samutthaaya jagraha charaNaan shubhaan |
maatR^iiNaaM manujavyaaghraH sarvaasaaM satyasaMgaraH || 2-104-18

18. raamaH= Rama; manujavyaaghraH= the tiger among men; satya sangaraH= true to his promise; samutthaaya= raised up; jagraaha= and took hold; shubhaan charaNaan= of the auspicious feet; sarvaa saam= of all; taasaam maatR^iiNaam= those mothers.

Rama, the tiger among men, true to his promise raised up and took hold of the auspicious feet of all his mothers.

taah paaNibhiH sukhassarshaidvaN^gulitalaishshubhaiH |
pramamaarjuu rajaH pR^iSThaadraamasyaayatalochanaaH || 2-104-19

19. taaH= those; aayata lochanaaH= large-eyed Queens; sukha sparashaiH= by means of their pleasant= touching; mR^idvaN^gulitalaiH= and soft fingers and palms; shubhaiH= and charming; paaNibhiH= hands; pramamaarjuH= wiped; rajaH= the dust; raamasya= from Rama's pR^iSThaat= back.

Those large-eyed Queens, by means of their pleasantly touching soft fingers and palms as well as charming hands, wiped the dust from Rama's back.

saumitrirapi taaH sarvaa maatR^iiiH samprekshya duHkhitaH |
aabhyaavaadayadaasaktaM shanairaamaadanantaram || 2-104-20

20. samprekSya= seeing; sarvaaH= all; taah maatR^iiH= those mothers; saumitrirapi= lakSmana too; duHkhitaH= being sorrowful; shanaiH= slowly; abhyavaadayat= paid obeisance; aasaktam= devotedly; raamaat anantaram= immediately offer Rama.

Seeing all those mothers, the wailing Lakshmana too slowly paid obeisance devotedly to them all by bowing to each in turn, immediately after Rama.

yathaa raame tathaa tasmin sarvaa vavR^itire striyaH |
vR^ittim dasharathaajjaate lakSmaNe shubhalakSaNe || 2-104-21

21. sarvaaH= all; striyaH= Dasaratha's wives; tasmin lakSmaNe= in the case of Lakshmana; jaate= born; dasharathaat= of Dasaratha; shubha lakSaNe= and exceedingly handsome, vavR^itire= showed; vR^ittim= affection; tathaa= in the same way; raame yathaa= as towards Rama.

All Dasaratha's wives manifested the same affection towards Lakshmana, who was born of Dasaratha and exceedingly handsome, as they did to Rama.

siitaapi charaNaamstasaamupasamgR^ihya duH khitaa |
shvashruuNaamashrupuurNaakShi saa babhuuvaagrataH sthitaa || 2-104-22

22. saa siitaapi= even that Seetha; duHkhitaa= with distress; upasamgR^ihya= took hold charaNaan= of the feet; shvashruuNaam= of her mothers-in-law; babhuuva= and became; sthitaa= standing; agrataH= in their front; ashrupuurNaakSii= with her eyes filled with tears.

Then, the grief-stricken Seetha, her eyes filed with tears, also touched the feet of her mothers-in-laws and stood before them.

taaM pariSvajya duHkhaartaaM maataa duhitaram yathaa |
vanavaasakR^ishaaM diinaaM kausalyaa vaakyamabraviit || 2-104-23

23. maataayathaa= as a mother; duhitaram= as her daughter; pariSvajya= embracing; taam= that Seetha; duHkhaartaam= who was afflicted with grief; vana vaasakR^ishaam= emaciated because of her stay in the forest; diinaam= and miserable; kausalyaa= Kausalya; abraviit= spoke; vaakyam= (the following) words:

Kausalya embraced the miserable Seetha as a mother her daughter, she who was emaciated because of her stay in the forest and afflicted with grief, and spoke the following words:

videharaajasya sutaa snuSaa dasharathasya cha |
raamapatnii kathaM duHkhaM sampraaptaa nirjane vane || 2-104-24

24. katham= how; raamapatnii= Seetha, Rama's wife; sutaa= the daughter; videharaajasya= of king Janaka; snuSaa= and the duaghter-in law; dasharathasya= of Dasaratha; sampraapto= has met with; duHkham= this plight; nirjane vane= in the desolate forest?

"How has the daughter of King Janaka, the daughter-in-law of King Dasaratha and Rama's wife, fallen into such a wretched plight that she is living in a desolate forest?"

padmamaatapasantaptaM parikliSTamivotpalam |
kaaJNchanaM rajasaa dhvastam ksliSTaM chandramivaambudaiH || 2-104-25
mukham te prekSya maam shoko dahatyagnirivaashrayam |
bhR^isham manasi vaidehi vyasanaaraNisambhavaH || 2-104-26

25, 26. vaidehi= O, Seetha!; prekSya= seeing; te mukham= your face; padmam iva= like lotus; aatapasantaptam= withered with heat parikliSTam= or a faded; utalamiva= water-lily; kaaNchanam= or like gold; dhvastam= defiled; rajasaa= with dust; chandram iva= or a moon; kliSTam= hidden; ambudaiH= by the clouds; agniH= the fire; shokaH= of grief; vyasanaaraNisambhavaH iva= produced like by the fire wood of adversity; aashrayam maam manasi= and existing in my mind; ddahati= burns (me); bhR^isham= severely.

"O, Seetha! Seeing your face, like a lotus withered with heart or a faded lily or gold defiled with dust or a moon hidden by the clouds, the fire of grief produced by the firewood of adversity and existing in my mind burns me severely."

bruvantyamevamaartaayaaM jananyaaM bharataagrajaH |
paadaavaasaadya jagraaha vasiSTasya cha raaghavaH || 2-104-27

27. aartaayaam= (While) the afflicted; jananyaam= mother; bruvantyaam= was speaking; evam= thus; raaghavaH= Rama; bharataagrajaH= the elder brother of Bharata; aasaadya= approached; jagraaha= and took hold; paadau= of his feet; vasiSThasya= of Vasishta.

While the sorrowful mother was speaking thus, Rama the elder brother of Bharata approached Vasishta and took hold of his feet in salutation.

purohitasyagni samasya vai tadaa |
bR^ihaspaterindramivaamaraadhipaH |
pragR^ihya paadau susamR^iddhatejasaH |
sahaiva tenopanivesha raaghavaH || 2-104-28

28. tadaa= then; raaghavaH= Rama; pragR^ihya= holding; paadau= the feet; purohitasya= of that priest; agnisamasya vai= who was truly resembling a fire; susamR^iddha tejasaH= and possessed of very great splendour; indraH iva= even as Indra; amaraadhipaH= the Lord of celestials; (would clasp the feet); bR^ihaspate= of Brihaspati; upavivesha= sat down; tena sahaiva= by his side.

Then, Rama holding the feet of that priest, who was equal of Agni the fire and endowed with very great splendour, even as Indra the Lord of celestials would clasp the feet of Brihaspati, sat down by his side.

tato jaghanyaM sahitaiH samantribhiH |
purapradhaanaishcha sahaiva sainikaiH |
janena dharmajJNatamena dharmavaa |
nupopaviSTo bharatastadaagrajam || 2-104-29

29. tadaa= then; tataH jaghanyam= after they sat; saH bharataH= that Bharata; dharmavaan= the pious man; sahitaiH= along with; mantribhiH= his counsellors; pura pradhanai shcha= the leading citizens; sainikaissahaiva= with warriors; dharmajJNa ta mana= and virtuous janena= people; upopaviSTaH= approached and sat near; agrajam= his elder brother.

Then, after Rama and Vasishta sat, Bharata the pious man along with his counsellors, the leading citizens, warriors and virtuous people seated himself at a lowel level at a proximity to Rama.

upopaviSTastu tadaa sa viiryavaaM |
stapasviveSeNa samiikSya raaghavam |
shriyaa jvalantaM bharataH kR^itaaJNjali |
ryathaa mahendraH prayataH prajaapatim || 2-104-30

30. samiikSya= seeing; raaghavam= Rama; tapasviveSeNa= in the garb of an ascetic; jvalantam= radiant; shriyaa= in majesty; viiryavaan= the extremely powerful; saH bharataH= Bharata; kR^itaaNjaliH= paying obeisance to him with joined palms; tadaa= then; upopaviSTaH tu= took his place in his presence; prayataH mahendraH yathaa= as the devoted Indra the Lord of celestials; prajaapatim= before Brahma the Lord of creation.

Seeing Rama in the garb of an ascetic, radiant in majesty, the extremely powerful Bharata, paying obeisance to him with joined palms, then took his place in his presence, as the devoted Indra the Lord of celestials sits before Brahma the Lord of creation.

kimeSa vaakyam bharato.dya raaghavaM |
praNamya stkR^itya cha saadhu vakSyati |
itiiva tasyaaryajanasya tattvato |
babhuuva kautuuhalamuttamam tadaa || 2-104-31

31. uttamam= a highest; kantuhalam= curiasity; babhuva= arose; tadaa= then; tattvataH= in the minds; tasya= of those; aaryajanasya= worthy men; itiiva kim saadhu vaakyan= as to what good words; eSaH= this; bharataH= Bharata; adya= at this moment; vakSyati= would utter; (while addressing); raaghavam= Rama; praNamya= having offered salutation; satkR^itya cha= and paid homage (to him).

A highest curiosity arose in the minds of those worthy men (assembled there) as to what persuasive words Bharata at that moment would utter, while addressing Rama, having offered salutation and homage to him.

sa raaghavaH satyadhR^itishcha lakSmaNo |
mahaanubhaavo bharatashcha dhaarmikaH |
vR^itaaH suhR^idbhishcha virejuradhvare |
yathaa sadsyaH sahitaastrayo.agnayaH || 2-104-32

32. saH raaghavashcha= that Rama; satya dhR^itiH= possessed of truth and forbearance; lakSmaNaH= with Lakshmana; mahaanubhaavaH= who was endowed with magnanimity; dhaarmikaH= and the pious; bharatashcha= Bharata; vR^itaaH= surrounded; suhR^idbhiH= by his companions; virejuH= were as resplendent; trayaH= agnayaH yathaa= as the three sacrificial fires; (known by the names of Garhapatya, Ahavaniya and Dakshina), sahitaaH= accompanied by; adhvare sadasyaiH= the superintending priests.

That Rama endowed with truth and forbearance with Lakshmana who was bestowed with magnanimity and the pious Bharata, surrounded by his companions, were as resplendent as the three sacrificial Fires (known by the names of Garhapatya, Ahavamiya and Dakshina), accompanied by the superintending priests.

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe chaturuttarashatatamaH sargaH

Thus completes 104th 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] 105

Introduction

Bharata requests Rama to oblige him by accepting the kingdom of Ayodhya, being offered by him back to Rama with the concurrence of Kaikeyi, eventhough bestowed on him by their deceased father. Rama consoles Bharata, saying that death is inevitable for living beings and they should not grieve for their deceased father. Rama asks Bharata to control his grief and go back to Ayodhya to shoulder the burden of rulership there in order to the command of their deceased father and that Rama himself would obey his father's command by staying back in the forest

tataH puruSha simhaanaam vR^itaanaam taiH suhR^id gaNaiH |
shocataam eva rajanii duhkhena vyatyavartata || 2-105-1

1. tataH= then; taiH= (while) those; puruSa simhaanaam= lions among men; vR^itaanaam= surrounded; suhR^idgaNaiH= by a host of friends; shochataameva= were still lamenting; rajanii= (that) night; vyatyavartata= elapsed; duHkhena= with a much difficulty.

While those lions among men amidst a host of friends were lamenting, that night elapsed with a much difficulty.

rajanyaam suprabhaataayaam bhraataraH te suhR^id vR^itaaH |
mandaakinyaam hutam japyam kR^itvaa raamam upaagaman || 2-105-2

2. suprabhaataayaam= at the beautiful day-break; rajanyaam= of the night, te bhraataraH= those brothers; suhR^idvR^itaaH= along with their friends; kR^itvaa= having made; hutam= offering; japyam= and muttered prayer; mandaakinyaam= in the River Mandakini; upaagamam= and approached; raamam= Rama.

When the beautiful dawn broke, Rama's brothers along with their companions, having made their offerings and recited their prayers on the banks of River Madakini, approached Rama.

tuuShNiim te samupaasiinaa na kashcit kimcid abraviit |
bharataH tu suhR^in madhye raama vacanam abraviit || 2-105-3

3. te= they; samupaasinaaH= sat; tuSniim= silently; na kashchit= no one; kimchit= whatsover; bharatastu= Bharata, however; abraviit= spoke; vachanam= (the following) words; raamam= to Rama; suhR^inmadhye= amidst those companions.

Sitting in silence, no one uttered a word. Bharata, on his part, amidst his companions, addressed Rama as follows:

saantvitaa maamikaa maataa dattam raajyam idam mama |
tad dadaami tava eva aham bhunkShva raajyam akaNTakam || 2-105-4

4. maamikaa= my; maataa= mother; saantvitaa= has been restored, harmony; idam= this; raajyam= kingdom; dattam= was given; mama= to me; aham= I; dadaami= am giving; tat= that kingdom; tavaiva= to you indeed; bhuuNkSva= enjoy; raajyam= the kingdom; akaNTakam= without hindrance.

"My mother has been consoled (by you) by giving this kingdom to me. I am giving back that kingdom to you. Enjoy it without hindrance!"

mahataa iva ambu vegena bhinnaH setur jala aagame |
duraavaaram tvad anyena raajya khaNDam idam mahat || 2-105-5

5. idam= this; mahat= great; raajyakhaN^Dam= continent of kingdom; setuH iva= as a dam; bhinnaH= breached; mahataa= by a great; ambuvegena= on rush of water; jalaagame= during a rainy season; (cannot be repaired); duraavaaram= cannot be defended; tvadanyena= by any one other than you.

"As a dam breached by a great on-rush of water during a rainy season cannot be repaired so easily, this great continent cannot be defended by any one other than you."

gatim khara iva ashvasya taarkShyasya iva patatriNaH |
anugantum na shaktir me gatim tava mahii pate || 2-105-6

6. na= there is no; shaktiH= capability; me= for me; anugantam= to follow; tava gatim= your path; khara iva= as a donkey; gatim= the tempo; ashvasya= of a horse; patattrNaH iva= or an ordinary bird; taarkSyasya= the movement of Garuda, a kind of falcon; mahiipate= O, lord of the world!.

"As a donkey cannot emulate the tempo of a horse, or an ordinary bird the movement of Garuda (a kind of falcon), neither can I follow in your footsteps, O, Lord of the world!"

sujiivam nityashaH tasya yaH parair upajiivyate |
raama tena tu durjiivam yaH paraan upajiivati || 2-105-7

7. raama= O, Rama!; tasya= his; sujiivam= is a good life; yaH= who; nityashaH= upajiivyate= is relied upon; paraiH= by others; yaH= whoever; upajiivati= is dependent on; paraan= others; tenatu= however; durjiivam= (leads) a difficult life.

"O, Rama! Know his life to be blessed forever, on whom others depend Life is, however, difficult for him who depends on others for this life."

yathaa tu ropito vR^ikShaH puruSheNa vivardhitaH |
hrasvakena duraaroho ruuDha skandho mahaa drumaH || 2-105-8
sa yadaa puShpito bhuutvaa phalaani na vidarshayet |
sa taam na anubhavet priitim yasya hetoH prabhaavitaH || 2-105-9
eShaa upamaa mahaa baaho tvam artham vettum arhasi |
yadi tvam asmaan R^iShabho bhartaa bhR^ityaan na shaadhi hi || 2-105-10

8, 9, 10. yathaa= as; vR^ikSaH= a tree; ropitaH= planted; puruSeNa= by a man; vivardhitaH= and grown; mahaa drumaH= as a great tree; ruuDha shandhaH= with an immense trunk; duraarohaH= became inaccessible; hrasvakena= to a dwarf; yadaa= when; vR^ikSaH= the tree; bhuutvaa= came to; puSpitaH= be flowered; yathaa= for instance; na vidarshayet= does not bear; phalaani= fruits; saH= he; naanubhavet= doest not experience; taam priitim= that pleasure; yasyaaH hetoH= for which purpose; praropitaH= it was planted; mahaabaaho= O, mighty armed!; arhasi= you ought; vettum= to understand; tam artham= that import; eSaa= of this; upamaa= simile; vR^iSabhaH= (and being) the distinguished; bhartaa= Lord (of all); na- should not; tvam= you; shaadhihi= guide; asmaan= us; bhR^ityaan= your servants.

"As a tree planted by a man may grow and with its great branches and immense trunk, become inaccessible to a dwarf, yet though it may come to flowering, does not bear fruit, it yeilds no pleasure for him. O, mighty armed! You ought to understand the import of theis simile and being the distinguished Lord of all, may you guide us, your sevants!"

shreNayaH tvaam mahaa raaja pashyantu agryaaH ca sarvashaH |
pratapantam iva aadityam raajye sthitam arim damam || 2-105-11

11. mahaaraaja= O, emperor; arindamam= the conqueror of foes!; agrya= (May) the foremost; shreNayaH= series (of people); pashyantu= behold; tvaam= you; pratapantam= shining resplendent; sarvashaH= on all sides; aadityam iva= like the sun; sthitam= seated; raajye= on the throne!.

"O, emperor, the conqueror of foes! May all behold you, shining resplendent on all sides like the sun, seated on the throne!"

tava anuyaane kaakutShtha mattaa nardantu kuJNjaraaH |
antaH pura gataa naaryo nandantu susamaahitaaH || 2-105-12

12. kaakutthsa= O, Rama!; kuJNjaraaH= (May) the elephants; mattaaH= intoxicated with ichor; nardantu= be heard trumpeting; anuyaane= (on the highway) when you do return; naaryaH= and the women; antaHpuragataaH= of the inner apartments; nandantu= rejoice; susamaahitaaH= all happily joined together.

"O, Rama! May the elephants, intoxicated with ichor be heard trumpeting on the highway, when you do return and the women of the inner apartments rejoice, all happily joined together."

tasya saadhu ity amanyanta naagaraa vividhaa janaaH |
bharatasya vacaH shrutvaa raamam pratyanuyaacataH || 2-105-13

13. shrutvaa= hearing; vachaH= the words; tasya bharatasya= of that Bharata; anuyaachataH= who was (thus) appealing; raamam prati= to Rama; vividhaaH janaaH= the various people; naagaraaH= of the city; amanyanta= in approbation, said saadhu= iti; "Excellent! Well said!"

Hearing the words of Bharata, who was thus appealing to Rama, the various people of the city in approbation, said "Excellent! Well said!"

tam evam duhkhitam prekShya vilapantam yashasvinam |
raamaH kR^ita aatmaa bharatam samaashvaasayad aatmavaan || 2-105-14

14. raamaH= Rama; aatmavaan= the prudent man; kR^itaatmaa= whose spirit was disciplined; prekSya= on seeing; tam yashasvinam= that illustrious; duHkhitam= and sorrowful; bharatam= Bharata; vilapantam= lamenting; evam= thsu; samaashvaasayat= consoled (him as follows)

On seeing the illustrious and sorrowful Bharata thus lamenting, the prudent and self-conposed Rama began to console him as follows:

na aatmanaH kaama kaaro asti puruSho ayam aniishvaraH |
itaH ca itarataH ca enam kR^ita antaH parikarShati || 2-105-15

15. ayam= this; puruSaH= man; naasti= is not able; aatmanaH kaamakaaraH= to do what he wills; aniishvaraH= (he is) not the Master; kR^itaantaH= a fixed form or name; parikarSati= drives; enam= him; itashcha itaratashcha= hither and thither.

"Man is not able to do what he wills. He is not the Master A fixed form or name drives him hither and thither."

sarve kShaya antaa nicayaaH patana antaaH samugcCrayaaH |
samyogaa viprayoga antaa maraNa antam ca jiivitam || 2-105-16

16. sarve= all; nichayaaH= that is piled up; kSayaantaaH= is finally disbursed; samuchchhrayaaH= what rises; patanaantaaH= ends in a fall; samyogaaH= union; viprayogaantaaH= ends in separation; jiivitam= life; maraNaantam= ends in death.

"All that is piled up, is finally disbursed. What rises, ends in a fall. Unio ends in separation. Life ends in death."

yathaa phalaanam pakvaanaam na anyatra patanaad bhayam |
evam narasya jaatasya na anyatra maraNaad bhayam || 2-105-17

17. pakvaanaam= ripe; yathaa= how; phalaanaam= fruit; na= does not fear; anyatra= for anything other; patanaat= than falling; evam= so also; narasya= a man; jaatasya= once born; na= does not; bhayam= fear; anyatra= for anything other; maraNaat= than his death.

"How a ripe fruit does not fear for anything other than its falling, so also a man once born, does not fear for anything other than his death."

yathaa agaaram dR^iDha sthuuNam jiirNam bhuutvaa avasiidati |
tathaa avasiidanti naraa jaraa mR^ityu vasham gataaH || 2-105-18

18. yathaa= how; dR^iDhasthuuNam= (even) a stron-pillared; agaaram= house; jiirNam bhuutvaa= gets worn out; avasiidati= and decays; tathaiva= so also; naraaH= human beings; siidanti= perish; jaraa mR^ityu vashamgataaH= having been subjected to the old age and death.

"As a house that is solidly contructed ultimately falls into decay, human being too is subject to age and death."

atyeti rajanii yaa tu saa na pratinivartate |
yaatyeva yamunaa puurNaa samudramudakaakulam || 2-105-19

19. rajanii= the night; yaa= which; atyeti= has passed; saa= that; na pratinivartate= does not return; puurNaa= and the bountiful; yamunaa= River Yamuna; yaatyeva= just marches on; samudram= towards the ocean; udakaakulam= which is (again) full of water.

"The night that has passed, does not return and the buntiful River Yamuna just marches on towards the all-sufficient abounding in water."

aho raatraaNi gagcCanti sarveShaam praaNinaam iha |
aayuumShi kShapayanty aashu griiShme jalam iva amshavaH || 2-105-20

20. gachchhanti= the passing; ahoraatraaNi= days and nights; iha= in this world; aashu= quickly; kSapayanti= decrease; aayuumSi= the life-span; sarveSaam praaNinaam= of all living beings; griiSme iva= as in the summer; aamshavaH= the rays of the sun; (dry up); jalam= the water ( in a pool).

"The pasing days and nights in this world quickly decrease the life-span of all living being as in the summer, the rays of the sun dry up the water (in a pool)."

aatmaanam anushoca tvam kim anyam anushocasi |
aayuH te hiiyate yasya sthitasya ca gatasya ca || 2-105-21

21. sthitasycha= even while you stay (at home); gatasya cha= or departed (to another place); yasya= which; te= your; aayuH= life-span; hiiyate= gets shortened; tvam= you; anushocha= grieve; aatmaanam= for yourself; kim= why; anushochasi= do you grieve for; anyam= another?;

"You grieve for yourself. Why do you grieve for another? Even while you stay at home, or departed to another place, your life-span gets shortened."

saha eva mR^ityur vrajati saha mR^ityur niShiidati |
gatvaa sudiirgham adhvaanam saha mR^ityur nivartate || 2-105-22

22. mR^ityuH= Death; vrajati= walks; sahaiva= just with us; niSiidati= (we) sit; saha mR^ityuH= along with death; gatvaa= and having travelled; sudiirgham= a very long; adhvaanam= distance, nivartate= (we) return; saha mR^ityuH= along with death.

"Death walks just with us (as we walk) and sits with us (as we sit). Having travelled a very long distance (with us), death returns along with us (as we return)."

gaatreShu valayaH praaptaaH shvetaaH caiva shiro ruhaaH |
jarayaa puruSho jiirNaH kim hi kR^itvaa prabhaavayet || 2-105-23

23. valayaH= (When) folds; praaptaaH= have appeared; gaatreSu= on limbs; shiroruhaashchaiva= and even hari; shvetaaH= have turned grey; kim hi= on what expedient; puruSaH= can a man; kR^itvaa= having got; jiirNaH= decayed; jarayaa= with age; prabhaavayet= come to the original splendour?

"When folds have appeared on limbs and hair have turned grey; on what expedient can a man having got decayed with age, come back to the original splendour?"

nandanty udita aaditye nandanty astam ite ravau |
aatmano na avabudhyante manuShyaa jiivita kShayam || 2-105-24

24. manuSyaaH= people; nandanti= are delighted; aaditye= when the sun; udite= has risen; nandati= and delighted; ravon= when the sun, astamite= has set; naavabudhyante= and are not able to know; aatmanaH= their; jiivitakSayam= loss in life-span.

"People are deligted when the sun has risen and also when the day ends. But they are not able to perceive the waning in their life-span."

hR^iShyanty R^itu mukham dR^iShTvaa navam navam iha aagatam |
R^ituunaam parivartena praaNinaam praaNa samkShayaH || 2-105-25

25. dR^iSTvaa= seeing; R^itumukham= the onset of the season; hR^iSyanti= people rejoice; aagatam= as though it has come; navam navam= fresh and new; parivartena= but the succession; R^ituunaam= of the seasolns; praaNa samkSayaH= devours the life; praaNinaam= of living beings.

"Seeing the onset of season, people rejoice, as though it has come something newly. But the succession of the seasons devours the life of being."

yathaa kaaShTham ca kaaShTham ca sameyaataam mahaa arNave |
sametya ca vyapeyaataam kaalam aasaadya kamcana || 2-105-26
evam bhaaryaaH ca putraaH ca jnaatayaH ca vasuuni ca |
sametya vyavadhaavanti dhruvo hy eShaam vinaa bhavaH || 2-105-27

26, 27. yathaa= how; mahaarNave= in a great ocean; kaaSThamcha= a drift-wood; kaaSThamcha= and another drift-wood; sameyaataam= meet; sametya= together; aasaadya= getting; kamchana= a certain; kaalam= time; vyapeyaataamcha= and separate; evam- in the same manner; bhaaryaashcha= wives; putraashcha= children; jJNaatayashcha= relatives; dhanaanicha= and riches; sametya= come toghether; vyapadhaavanti= and separate; eSaam= their; vinaabhavaH= parting; dhruvohi= is indeed inevitable.

"As pieces of drift-wood floating on the ocean coe toghether for a span, so wives, children, kinsmen wealth and property come together for a while and part with us. Their parting in deed inevitable."

na atra kashcid yathaa bhaavam praaNii samabhivartate |
tena tasmin na saamarthyam pretasya asty anushocataH || 2-105-28

28. atra= here; na kachchit praaNii= no being; samabhivartate= can escape; yathaabhaavam= its destiny (in the form of birth and death); tena= for that reason; saamarthyam= the power; tasmin= to avert his own death; naasti= does not ingrain; anushochataH= in a man mourning; pretasya= for a dead person.

"Here, no being can escape its destiny ( in the form of birth and death). For that reason, the power to avert his own death does not ingrain in a man mourning for a dead person."

yathaa hi saartham gagcCantam bruuyaat kashcit pathi sthitaH |
aham apy aagamiShyaami pR^iShThato bhavataam iti || 2-105-29
evam puurvair gato maargaH pitR^i paitaamaho dhruvaH |
tam aapannaH katham shoced yasya na asti vyatikramaH || 2-105-30

29, 30. yathaa saartham= as a caravan; gachchhantam= is passing; pathi= on a raod; sthitaH= one stationed at the way-side; iti bruuyaat= thus says; ahamapi= I too; aagamiSyaami= will come; pR^iSThataH= behind; bhavataam= you; evam= in the same manner; behind; bhavataam= you; evam= in the same manner; dhruvaH= (we should) inevitably (follow); maargaH= the path; gataH= taken; pitR^ipaitaamahaH= by fathers, grand fathers; puurvaiH= and ancestors; katham= why;shochet= distress; aapannaH= by the man who obtained; tam= that path; yasya= for which; naasti= then is no; vyatikramaH= return?

"As a caravan is passing on a road, one stationed at the way-side says, I too will come behind you. In the same manner, we should inevitably follow the path taken by fathers and fire fathers. Why a man who obtained that path, for which there is no return, distress himself.

vayasaH patamaanasya srotaso vaa anivartinaH |
aatmaa sukhe niyoktavyaH sukha bhaajaH prajaaH smR^itaaH || 2-105-31

31. vayasaH= (while) the age; patamaanasya= reshes on; anivartinaH= without return; srotasovaa= like a stream; aatmaa= one's self; niyoktavyaH= should be emplyoed; sukhe= in a pursuit leading to blessedness; smR^itaaH= It is said; prajaaH= that beings; sukhabhaajaH= are meant to be happy.

"While the age reshes on, without any return like a flowing river, one's self should be emplyoed in a pursuit leading to blessedness. It is said that beings are meant to be happy?"

dharma aatmaa sa shubhaiH kR^itsnaiH kratubhiH ca aapta dakShiNaiH |
dhuuta paapo gataH svargam pitaa naH pR^ithivii patiH || 2-105-32

32. saH= that; pR^ithiviipatiH= king; dasharathaH= Dasaratha; naH= our; dharmaatmaa= pious minded; pitaa= father; kR^itsnaiH= (performed) almost all; shubhaiH= auspicious; kratubhiH= sacrifices; aapta dakSiNaiH= and paid plentiful sacrificial fees (to the officiating priests and Brahmins); gataH= and went; svargam= to heaven.

"The king Dasaratha, our pious minded father performed almost all auspicious sacrifices and paid plentiful sacrificial fees (to the officitaing preists and Brahmins) and went to heaven."

bhR^ityaanaam bharaNaat samyak prajaanaam paripaalanaat |
artha aadaanaac ca dhaarmeNa pitaa naH tridivam gataH || 2-105-33

33. naH= our; pitaa= father; bharaNaat= for maintaining; bhR^ityaanaam= the servants; samyak= well ; paripaalanaat= for protecting; prajaanaam= the subjects; aadaanaat= and for realising; arthaanaam= the taxes; dhramena= in the manner prescribed by scriptures (from them); gataH= reached; tridivam= heaven.

"Our father reached heaven because he maintained his servants properly, protected his subjects and realised the taxes in the manner prescribed by scriptures from them."

karmabhistu shubhairiSTaiH kratubhishchaavtadakSiNaH |
svargaM dasharathaH praaptaH pitaa naH pR^ithiviipatiH || 2-105-34

34. naH= our; pitaa= father; pR^ithiviipatiH= the king; dasharathaH= Dasaratha; praaptaH= obtained; svargam= heaven; shubhaiH karmabhiH= because of his auspicious acts; iSTaiH kratubhishcha= and performing sacrifices; aapta dakSiNaiH= involving heavy sacrificial fees.

"Our father, the king Dasaratha obtained heaven because of his auspicious acts and perfoming sacrifices involving heavy sacrificial fees."

iShTvaa bahuvidhair yajnair bhogaamH ca avaapya puShkalaan |
uttamam ca aayur aasaadya svar gataH pR^ithivii patiH || 2-105-35

35. pR^ithiviipatiH= the king Dasaratha; iSTvaa= having performed; bahuvidhaiH= many types; yajJNaH= of sacrifices; avaapya= enjoying bhogaan= wordly pleasures; puSkalaan= abundantly; aasaadya= and having obtained; uttamam= a virtuous; aayushcha= long life; svargataH= reached heaven.

"Having perfomed many types of sacrifices, enjoying worldly pleasure abundantly and having obtained a long and virtuous life, king Dasaratha reached heaven."

aayuruttamamaasaadya bhogaanapi cha raaghavaH |
sa na shochyaH pitaa taata svargataH satkR^itaH sataam || 2-105-36

36. taata= O, dear brother!; pitaa= our father; sa raaghavaH= that King Dasartha; na shochya= is not to be pitied; satkR^itaH= who was treated with respect; sataam= by virtuous men; aasaadya= and got; uttamam= excellent; aayuH= life span; bhogaanapi= and enjoyments.

"O, dear brother! King Dasaratha, our father who was treated with respect by all virtuous men and who secured excellent life-span and enjoyments, is not to be pitied."

sa jiirNam maanuSham deham parityajya pitaa hi naH |
daiviim R^iddhim anupraapto brahma loka vihaariNiim || 2-105-37

37. naH= Our; pitaa= father; saH= that King Dasaratha; parityajya= having abandoned; jiirNam= his worn out; maanuSam deham= human body; anupraaptaH hi= indeed has attained daiviim= the celestial; R^iddhim= prosperous state; bhramaloka vihaariNiim= by which he can stroll in thre realm of Brahma ( the highest heaven).

"King Dasaratha, our father, having abandoned his worn-out human body, indeed has attained the celstial state, by which he can stroll in the realm of Brahma (the highest heaven).

tam tu na evam vidhaH kashcit praajnaH shocitum arhati |
tvad vidho yad vidhaH ca api shrutavaan buddhimattaraH || 2-105-38

38. na praajJNaH= now wise; shrutavaan= learned; buddhimattaraH= and exceptionally clever man; kashchit= whosoever; aarhati= ought; shochitum= to weep; evam vidhaH= in such a manner; madvidhashchaapi= such as I and; tvadvidhaH= you; tam= about the emperor.

"No wise, learned and exceptionally clever man, would weep in such a manner, such as I and you, about the emperor.

ete bahu vidhaaH shokaa vilaapa rudite tathaa |
varjaniiyaa hi dhiireNa sarva avasthaasu dhiimataa || 2-105-39

39. dhimataa= the wise; dhiireNa= who are steadfast; varjaniiyaaH hi= should indeed relinquish; ete= these; shokaaH= sorrows; tathaa= and; vilaapa rudite= lamentations; weepings; sarvaavasthaasu= and such states of miksery.

"The wise, who are steadfast, should indeed relinquish these sorrows, lamentatious, weepings and such other states of misery."

sa svastho bhava maa shoco yaatvaa ca aavasa taam puriim |
tathaa pitraa niyukto asi vashinaa vadataamu vara || 2-105-40

40. bhava= be; svasthaH= composed; saH= such of you; vara= the most; vadataam= eloquent of orators!; maa= do not; shokaH= lament; yaatvaa= go and; aavasa= take possession; taam puriim= of that city; asi= you were; niyuktaH= commanded; tathaa= thus; pitraa= by our father; vashinaa= the subduer of senses.

"Be composed, O Most eloquent of orators! Control your grief, return to the City of Ayodhya in order to obey the command of our father, the subduer of his senses."

yatra aham api tena eva niyuktaH puNya karmaNaa |
tatra eva aham kariShyaami pitur aaryasya shaasanam || 2-105-41

41. ahamapi= I also; kariSyaami= will fulfil; shaasanam= the command; pituH= of our father; aaryasya= the venerable man; tatraiva= in that very place; yatra= where; nuyuktaH= I have been ordered; (to stay); tenaiva= by the king Dasaratha, PuNya karmaNaa= of virtuous deeds.

"I also will fulfil the command of our father, the venrable man in that very place, whre I have been ordered to stay by that king Dasaratha of virtuous deeds."

na mayaa shaasanam tasya tyaktum nyaayyam arim dama |
tat tvayaa api sadaa maanyam sa vai bandhuH sa naH pitaa || 2-105-42

42. arindama= O, Bharata the Vanquisher of Foes! na nyaayyam= It is not justifiable; mayaa= for me; tyaktum= to give up; shaasanam= the command; tasya= of our father; tat= It; maanyam= is to be honoured; sadaa= forever; tvayaapi= by you too; saH= he; bandhuHvai= is the kin; naH= for us; saH= he; pitaa= is our father.

"O Bharata the Vanquisher of Foes! It is not justifiable for me to violate the command of our father. You also must honour it to the end, for it comes from our father, out own blood."

tadvachaH piturevaahaM sammatam dharmachaariNaH |
karmaNaa paalayiSyaami vanavaasena raaghava || 2-105-43

43. raaghava= O, Bharata!; tat= that is why; aham= I; paalayiSyaami= shall conform; sammatam vachaH eva= just to the honourable word; pituH= of our fahter; dharmachaariNaH= the practiser of virtue; karmaNaa= by the act; ranavaasena= of dwelling in the forest.

"O, Bharata! Hence, I shall conform to the honourable word of our father, the practiser of virtue, by my act of dwelling in the forest."

dhaarmikeNaanR^ishaMsena nareNa guruvartinaa |
bhavitavyaM naravyaaghram paralokaM jigiiSataa 2-105-44

44. naravyaaghra= O, Tiger among men!; dhaarmikeNa= who is pious; anR^ishamsena= who seeks to harm non; nareNa= by a man; jigiiSataa= who aspires to conquer; paralokam= the higher world; bhavitavyam= must act.

O, Tigher among men! Thus should a pious man act, who seeks to harm none, who is obedient to his elders and who aspires to conquer the higher world."

aatmaanamanutiSTha tvaM svabhaavena nararSabha |
nishaamya tu shubhaM vR^ittaM piturdasharathasya naH 2-105-45

45. nararSabha= O, excellent among men!; nishaamya= seeing; shubham= the virtuous; vR^ittam= conduct; pituH= of our father; dasharathasya= Dasaratha; anutiSTha= act in conformity to; aatmaanam= your own; svabhaavena= nature.

"O, excellent among men! perceiving the virutous conduct of our father, the King Dasaratha, act in conformity to your own nature."

ityevamuktvaa vachanam mahaatmaa|
piturnideshapratipaalanaartham |
yuviiyasam bhraataramarthavachcha |
prabhurmuhuurtaadviraraama raamaH || 2-105-46

46. uktvaa= having uttered; muhuurtaat= in about an hour; arthavat= these meaningful; vachanam= words; ityevam= in this manner; yaviiyasam= to his younger; bhraataram= brother; pituH nideshaparipaalanaartham= ont he need of obedience to his father's will; mahaatmaa= the magnanimous; prabhuH= and mighty; raamaH= Rama; viraaraama= became silent.

Having uttered in about an hour, these meaningful words in this manner to his younger brother on the need of abedience to his father's will, the magnamous and the mighty Rama became silent.

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe paJNchottarashatatamaH sargaH

Thus completes 105th 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] 106

Introduction

Bharata requests Rama, giving various reasons, to accept the throne of Ayodhya. He abuses his deceased father for having transgressed the righteousness merely for a fear of wrath from Kaikeyi and requests Rama to reverse that transgression of righteousness. Bharata takes a vow not to return to Ayodhya but to continue to stay in the forest in case Rama did not heed to his request. Rama's mothers also join Bharata and urge Rama to grant his request, when they find Rama lukewarm in the matter and insistent on implementing the words of his deceased father.

evam uktvaa tu virate raame vacanam arthavat |
tato mandaakiniitiire raamam prakR^itivatsalam || 2-106-1
uvaaca bharataH citram dhaarmiko dhaarmikam vacaH |

1. raame= Rama; virate= having kept silent; evam= thus; uktvaa= (after) uttering; arthavat= (those) meaningful; vachanam= words; bharataH= Bharata; dhaarmikaH= the pious man; tataH= then; uvaacha= spoke; vachaH= (the following) words; dhaarmikam= conformable to justice; chitram= and wonderful; raamam= to Rama; prakR^itivatsalam= who was affectionate by nature; dhaarmikam= and virtuous; mandaakiniitiire= at the banks of that River Mandakini.

When Rama thus kept silent after uttering those meaningful words as aforesaid, the pious Bharata for his part addressed to virtuous Rama who was fond of people conformable to justice at the banks of that River Mandakini.

ko hi syaad iidR^isho loke yaadR^ishaH tvam arim dama || 2-106-2
na tvaam pravyathayed duhkham priitir vaa na praharShayet |
sammataH ca asi vR^iddhaanaam taamH ca pR^igcCasi samshayaan || 2-106-3

2, 3. arindama= O, annihilator of enemies!; duHkham= sorrow; na pravyathayet= does not disturb; tvaam= you; na vaa priitiH= nor pleasure; praharSayet= enraptures (you); kohi= who; syaat= is there; yaadR^ishaH= anybody whatsoever; loke= in this world; iidR^ishaH= endowed with such qualities like; tvam= you? sammataH asi= you are highly honoured by; vR^iddhaanaam= elders; pR^ichchhasi= you ask; taamshcha= them; samshayaan= you doubts;

"Who, in this world, is endowed with such qualities like you, O annihilator of enemies! Neither does sorrow disturb you nor does joy enrapture you. You are highly honoured by elders and you clarify your doubts from them.

yathaa mR^itaH tathaa jiivan yathaa asati tathaa sati |
yasya eSha budhdi laabhaH syaat paritapyeta kena saH || 2-106-4

4. kena= by what; saH paritapyeta= should he be moved; yasya= for whom; eSaH= this; buddhilaabhaH= benefit of intellect; syaat= is there; (who looks); mR^itah= the dead; jiivan= and the living; yathaa tathaa= in the same way; asati= the misfortune; sati= and the prosperity; yathaa tathaa= in the same way.

"By what should he be moved, who looks on life and death, misfortune or prosperity with an equal eye?"

paraavarajJNo yashcha syaat yathaa tvaM manujaadhipa |
sa evam vyasanam praapya na viShiiditum arhati || 2-106-5

5. manujaadhipa= O, king!; yaH= he who; paraavarajJNo= knows the totality of time; tvam yathaa= as you do; saH= such a man; na arhati= ought not; viSiiditum= to feel despndent; praapya= (even) on meeting; enam= this vyasanam= adversity.

"O, King! He who knows the totality of time as you do, ought not to feel despondent even on meeting with adversity."

amara upama sattvaH tvam mahaatmaa satya samgaraH |
sarvajnaH sarva darshii ca buddhimaamH ca asi raaghava || 2-106-6

6. mahaatmaa= O, the magnaimous; raaghava= Rama!; tvam= you; asi= are amaropama settvaH= equally strong as celestials; satyasangaraH= true to your promise; sarvajJNaH= all knowing; sarvadarshiicha= all-viewing; buddhimaamshcha= and endowed with understanding.

"O, the magnanimous Rama! you are equally strong as celestials. You are true to your promise, all-knowing, all-viewing and endowed with understanding."

na tvaam evam guNair yuktam prabhava abhava kovidam |
aviShahyatamam duhkham aasaadayitum arhati || 2-106-7

7. aviSahyatamam= the most fearful; duHkham= calamity; naarhati= ought not; aasaadayitum= to overcome; tvaam= you; yuktam= with evam guNaiH= such; attributes; prabhavaabhava kovidam= and recognizing the birth and end of all things.

"Even the most fearful calamity ought not to attack you, endowed as you are, with such attributes; and recognising the birth and end of all beings."

proShite mayi yat paapam maatraa mat kaaraNaat kR^itam |
kShudrayaa tad aniShTam me prasiidatu bhavaan mama || 2-106-8

8. yat= paapam= which sinful deed; kR^itam= was committed; kSudrayaa maataa= by my mean mother; matkaaraNaat= for my sake; mayi proSite= during my absence; tat= that; aniSTam= was not to the liking; me= of me; bhavaan prasiidatu= be gracious; mama= to me.

"The sinful deed, committed by my mean mother for my sake during my absence, was not to my liking. (Hence) be gracious to me."

dharma bandhena baddho asmi tena imaam na iha maataram |
hanmi tiivreNa daNDena daNDa arhaam paapa kaariNiim || 2-106-9

9. baddhaH asmi= I am bound; dharmabandhena= by the chains of morality; tena= for that reason; na hanmi= I do not kill; tiivreNa= with a severe; daNDena= punishment; imaam maataram= this mother; daN^Daarham= worthy of retribution; iha= now; paapakaariNiim= and who was perverse conduct.

"I am bound by the chanins of morality. For that reason, I do not kill iwth a severe punishment, my mother who was of perverse conduct and worthy of retribution."

katham dasharathaaj jaataH shuddha abhijana karmaNaH |
jaanan dharmam adharmiShTham kuryaam karma jugupsitam || 2-106-10

10. dasharathaajjaataH= born of Dasaratha; shuddhaabhijanakarmaNaH= of noble birth and deeds; jaanan= and conversant; dharmam= of right; adharmiSTham= and wrong; (can I); kuryaam= do; jugupsitam= a horrible; karma= deed; aadharmiSTham= the most wicked one?

"How can I, born of Dasaratha of noble birth and deeds and conversant of right and wrong, do the most wicked and horrible act?"

guruH kriyaavaan vR^iddhaH ca raajaa pretaH pitaa iti ca |
taatam na parigarheyam daivatam ca iti samsadi || 2-106-11

11. raajaa= the king Dasaratha; guruH= was my preceptor; kriyaavaan= had (several) sacrificial performances to his credit; vR^iddhashcha= aged man; pitaa= my father; daivatamcheti= and equal to a celestial; pretaH= and is dead (now); iti cha= for this reason; na parigarheyam= I do not abuse; taatam= my father; samsadi= in an assembly.

"The King Dasaratha was my preceptor, had several sacrificial performances to his credit was aged, was my father, equal to a deity and is now dead. Hence, I cannot reproach him in an open assembly."

ko hi dharma arthayor hiinam iidR^isham karma kilbiSham |
striyaaH priya cikiirShuH san kuryaad dharmajna dharmavit || 2-106-12

12. dharmajJNa= O, Rama the knower of piety!; kohi= who; dharmavit= a knower of righteousness; kuryaat= would commit; iidR^isham= such; karma= and act; hiinam= bereft; dharmaarthayoH= of duty and one's interest; kulbiSam= and improper; priyam chikiirSaH san= in order to please; striyaaH= a woman?

"O Rama the knower of piety! What man who knows the principles of righteousness, would commit such an improper act, bereft of one's interest and duty, in order just to please a woman?"

anta kaale hi bhuutaani muhyanti iti puraa shrutiH |
raajnaa evam kurvataa loke pratyakShaa saa shrutiH kR^itaa || 2-106-13

13. puraashrutiH= there is an ancient saying; iti= that; antakaale= at the time of death; bhuutaani= beings; muhyanti= lose their judgment; kurvataa= by acting; evam= in this manner; raajNaa= by the king; saa shrutiH= that saying; kR^itaa= is made; pratyakSaa= real; loke= (in the eyes) of the world.

"There is an ancient saying that at the time of death, beings lose their judgment. The king, acting as he did, has made this saying indeed true in the eyes of the world."

saadhu artham abhisamdhaaya krodhaan mohaac ca saahasaat |
taatasya yad atikraantam pratyaaharatu tad bhavaan || 2-106-14

14. atikraantam= this transgression (of righteousness); yat= which was done; taatasya= by our father; krodhaat= because of anger; mohaat= or infatuation; saahasaat= or over-haste; bhavaan= you; abhisandhaaya= keep in view; saadhu= the noble; artham= purpose; pratyaaharatu= and reverse; tat= that transgression.

"This transgression of righteousness was done by our father for fear of anger (of kaikeyi) or through infatuation and over-haste. You do keep in view a noble purpose and reverse that transgression."

pitur hi samatikraantam putro yaH saadhu manyate |
tad apatyam matam loke vipariitam ato anyathaa || 2-106-15

15. yaH putraH= which son; manyate= honours; saadhu= a good; samtikraantam= deviation; pituH= of a father; tat= that son alone; matam= is accepted; apatyam= as a son; loke= in this world; anyathaa= (He who acts) otherwise; ataH= than this; vipariitam= is quite reverse.

"A son who honours only a good deviation (from righteousness) of a father is accepted as a real son in this world. He who acts otherwise than this would be facing a quite reverse situation."

tad apatyam bhavaan astu maa bhavaan duShkR^itam pituH |
abhipat tat kR^itam karma loke dhiira vigarhitam || 2-106-16

16. bhavaan= you; astu= be; tat= that; apatyam= son; bhavaan= you; maastu= do not; abhipattaa= lend yourself; duSkR^itam= to the infamous; karma= act; kR^itam= committed; pituH= by our father; loke= (which) in this world; dhiiravigarhita= confident men freely condemn.

"You be that real son. Do not lend yourself to the infamous act, committed by our father, which in this world, confident men freely condemn."

kaikeyiim maam ca taatam ca suhR^ido baandhavaamH ca naH |
paura jaanapadaan sarvaamH traatu sarvam idam bhavaan || 2-106-17

17. bhavaan= you; traatu= save; kaikeyiim= Kaikeyi; maamcha= and me; taatamcha= our father; naH= our; suhR^idaH= friends; baandhavaamshcha= our relatives; sarvaan= all; paurajaanapadaan= the urbanites and the villagers; sarvam= and the entire; idam= this kingdom.

"Save Kaikeyi and me, our father, our friends, our relatives, all the urbanites and the villagers as well as the entire kingdom."

va ca araNyam kva ca kShaatram kva jaTaaH kva ca paalanam |
iidR^isham vyaahatam karma na bhavaan kartum arhati || 2-106-18

18. kva= where is; araNyamcha= the forest and; kva= where is; kSaatram cha= the princely dignity?; kva= where is jaTaaH= the matted hair; kva= where is paalanamcha= the protection of a kingdom? bhavaan= you; na arhati= ought not; kartum= to do; iidR^isham= such; vyaahatam= a contradictory; karma= act.

"Where is the forest and where is the princely dignity? Where is the matted hair and where is the protection of a kingdom? You ought not to do such a contradictory act."

eSa hi prathamo dharmaH kSatriyasyaabhiSechanam |
yena shakyam mahaapraajJN prajaanaaM paripaalanam 2-106-19

19. mahaapraaajJNu= O, the highly enlightened hero!; eSaH hi= this indeed is; prathamaH= the first; dharmaH= duty; kSatriyasya= of a warrior; abhiSechanam= is to be crowned; yeSaH= by which; eSaH paripaalanam= this protection; prajaanaam= of the subjects; shakyam= is possible.

"O, the highly enlightened hero! The first duty of a warrior is indeed to get crowned, so that he may then protect his subjects."

kashcha pratyakSamutsR^ijya saMshayasthamalakSaNam |
aayatisthaM chareddharmam kSatrabandhuranishchitam 2-106-20

20. kaH= which; kSatra bandhuH= man of warrior-caste; utsR^ijya= setting aside; pratyakSam= his manifest duty; samshayastham= that is doubtful; alakSaNam= which does not promise happiness; aayatistham= which has a mental restraint; anishchitam= and which is uncertain?

"Which man of warrior-caste would set aside his manifest duty and prctise a virtue that gives doubtful result, which does not promise happiness, which has a mental restraint and which is uncertain?"

atha kleshajam eva tvam dharmam caritum igcCasi |
dharmeNa caturo varNaan paalayan klesham aapnuhi || 2-106-21

21.atha= or; tvam ichchhasi yadi= if you desire; charitum= to fulfil; dharmameva= the duty alone; kleshajam= (even though) born of pain; aapnuhi= take; klesham= pain; paalayan= in protecting; chaturaH= the four; varNaan= castes; dhameNa= as per tradition.

"If you desire to pursue a virtue alone; although born of pain, then take pains while protecting the four castes as per tradition, by recourse to righteousness."

caturNaam aashramaaNaam hi gaarhasthyam shreShTham aashramam |
paahur dharmajna dharmajnaaH tam katham tyaktum arhasi || 2-106-22

22. dharmajJNa= O, Rama the knower of righteousness!; dharmajJNaaH= the knower of what is right; praahuH hi= tell indeed (that); gaarhasthyam= the life of a house- holder; shreSTham= is the noblest; chaturNaam= of the four; aashramaaNaam= stages of life; katham= how; arhasi= can you; tyaktum= leave; tam= it?

"O, Rama the knower of righteousness! The knower of what is right indeed tell that the life of a house-holder is the noblest of all the four* stages of life. How can you abandon it?"

*Four Stages of life Brahmacherya (student-life); Garhasthya (life of a house-holder); Vanaprastha (life of a hermit); Sannyaasa (Life of an ascetic).

shrutena baalaH sthaanena janmanaa bhavato hy aham |
sa katham paalayiShyaami bhuumim bhavati tiShThati || 2-106-23

23. aham= I; baalaH hi= am indeed younger; bhavataH= than you; shrutena= in learning; sthaanena= Situation; janmanaa= and by birth; katham= how; saH paalayiSyaami= should I that very person rule; bhuumim= the earth; bhavati= (while) you; tiSThati= are still living.

"I am indeed junior to you in the point of learning, situation and by birth. How should I rule the earth, while still you are living?"

hiina buddhi guNo baalo hiinaH sthaanena ca apy aham |
bhavataa ca vinaa bhuuto na vartayitum utsahe || 2-106-24

24. aham= I; baalaH= a mere child; hiina buddhiguNaH= who am devoid of intelligence and virtuers hiinaH api= and even in an inferior; sthaanena cha= position; na utsahe= would not be able; vartayitum= to exist; vinaabhuutaH= without; bhavataa= you.

"I, a mere child, who am devoted of intelligence and virtues besides placed in an inferior position, cannot even live without you."

idam nikhilam avyagram pitryam raajyam akaNTakam |
anushaadhi svadharmeNa dharmajna saha baandhavaiH || 2-106-25

25. dharmaJNa= O, Rama the knower of righteousness!; anushaadhi= rule; idam- this; nikhilam= entire; raajyam= kingdom; pitrayam= belonging to your father; avagryam= without any distraction; akaN^Takam= without hindrance; svadharmeNa= according to the code of conduct prescribed for you; baandhavaiH saha= along with your relatives.

"O, Rama the knower of righteousness! Rule this entire kingdom belonging to your father, without distraction, without hindrance and as per the conduct prescribed for you along with your relatives."

iha eva tvaa abhiShincantu dharmajna saha baandhavaiH |
R^itvijaH savasiShThaaH ca mantravan mantra kovidaaH || 2-106-26

26. sarvaaH= (Let) all; prakR^itayaH= the Kings's ministers; savasiSThaaH= along with Vasishta; saha= with; R^itvijashcha= the priests; mantrakovidaaH= well-versed in sacred formulas; ihaiva= here itself; abhiSiN^chastu= crown; tvaa= you; mantravat= the knower of sacred texts.

"Let all the king's ministers along with Vasishta and other priests well-versed in sacred formulas, crown you, the knower of sacred texts, here itself."

abhiShiktaH tvam asmaabhir ayodhyaam paalane vraja |
vijitya tarasaa lokaan marudbhir iva vaasavaH || 2-106-27

27. tvam= you; abhiSiktaH= having been crowned; vraja= proceed; ayodhyaam= to Ayodhya; asmaabhiH= along with us; paalane= to rule it; vaasavaH iva= like Indra the Lord of celestials; vijitya= having conquered; lokaan= the worlds; tarasaa= by his night; marudbhirava= along with celestials.

"You, having been crowned thus, may proceed to Ayodhya along with us to rule it, like Indra the Lord of celestials, having conquered all the worlds with his might, proceeds to his kingdom along with celestials."

R^iNaani triiNy apaakurvan durhR^idaH saadhu nirdahan |
suhR^idaH tarpayan kaamaiH tvam eva atra anushaadhi maam || 2-106-28

28. apaakurvan= you shall discharge; triiNi= the three; R^iNaani= obligations; nirdahan= subdue; saadhu= well; durhR^idaH= the enemies; tarpayan= gratify; kaamaiH= the wishes; suhR^idaH= of your friends; tvameva= and you alone; anushaadhi= rule; maam= me; atra= in Ayodhya.

"You shall discharge the three obligations subdue all the enemies, gratify the wishes of all your friends and you alone rule me in Ayodhya."

Three obligations to the Gods, the Ancestors and Brahmins.

adya aarya muditaaH santu suhR^idaH te abhiShecane |
adya bhiitaaH paalayantaam durhR^idaH te disho dasha || 2-106-29

29. aarya= O noble brother!; te= (May) your; suhR^idaH= friends; santu= be; muditaaH= rejoiced; adya= today; abhiSechane= at your enthronement; te durhR^idaH= (May) your enemies; bhiitaaH= full of terror; palaayantaam= flee; dasha dishaH= to ten quarters; adya= today.

"O, noble brother! May your friends rejoice today at your enthronement. May your enemies, full of terror, flee today to the ten quarters."

aakrosham mama maatuH ca pramR^ijya puruSha R^iShabha |
adya tatra bhavantam ca pitaram rakSha kilbiShaat || 2-106-30

30. puruSarSabha= O, excellent among men!; pramR^ijya= wipe off; mama= my; maatuH= mother's; aakrosham= curse; adya= today; rakSa= and protect; tatrabhavantam= our venerable; pitaramcha= father; klbiSaat= from his sin.

"O, excellent among men! Wipe off my mother's curse today and protect our venerable father from his sin."

shirasaa tvaa abhiyaace aham kuruShva karuNaam mayi |
baandhaveShu ca sarveShu bhuuteShu iva mahaa iishvaraH || 2-106-31

31. aham= I; abhiyaache= request; tvaa= you; shirasaa= (by bowing) my head; kuruSva= show; karuNaam= compassion; mayi= me; sarveSu= all; baandhaveSu= our relatives; maheshvaraH iva= as Lord shiva ( the supreme Deity); bhuuteSu= on all beings.

"I request you by bowing my head before you. Show compassion on me and on all our relatives as Lord Shiva ( the Supreme Deity) on all beings."

atha vaa pR^iShThataH kR^itvaa vanam eva bhavaan itaH |
gamiShyati gamiShyaami bhavataa saardham apy aham || 2-106-32

32. atha= else if; bhavaan= you; pR^iSThataH kR^itvaa= disregard; etat= my entire request; gamiSyati= and move; vanameva= to the forest only; itaH= from here; ahamapi= I also; gamiSyaami= shall go; bhavataa saardham= along with you.

"Else if you disregard my entire request and move again into the forest form here, I too will go along with you."

tathaapi raamo bharatena taamyata |
prasaadyamaanaH shirasaa mahii patiH |
na caiva cakre gamanaaya sattvavaan |
matim pituH tad vacane pratiShThitaH || 2-106-33

33. prasaadyamaanaH= (Even while) being propitiated; bharatena= by Bharata; tahtaa= as above; shirasaa= by bowing his head; taamyataa= sinking in his spirit; raamaH= Rama; sattvavaan= the illustrious; mahiipatiH= Lord of the earth; pratiSThitaH= was abiding; tadvachane= in those words; pituH= of his father; na chakre= and did not fee; matim= inclined; gamanaaya= to return (to Ayodhya).

Even while being propitiated by Bharata as above, by bowing his head duly sinking in his spirit, the illustrious Rama, the Lord of the earth was still abiding in the words of his father and did not feel inclined to return to Ayodhya.

tad adbhutam sthairyam avekShya raaghave |
samam jano harSham avaapa duhkhitaH |
na yaaty ayodhyaam iti duhkhito abhavat |
sthira pratijnatvam avekShya harShitaH || 2-106-34

34. avekSye= seeing; adbhutam= the wonderful; tat sthairyam= that firmness; raaghave= in Rama; janaH= the people (of Ayodhya); duHkhitaH= felt sorrowful; samam= and at the same time; avaapa= experienced; harSam= joy; abhavat= (they) became; duHkhitah= distress; iti= that; nayaati= he was not going; ayodhyaam= to Ayodhya; harSitaH= and felt rejoiced; avekSya= to see; sthira pratijJNatvam= his firmness of resolve.

Seeing that wonderful staunchness in Rama, the people of Ayodhya felt sorrowful and at the same time, experienced joy. They became distressed that he was not going to Ayodhya and felt rejoiced to see his firmness of resolve.

tam R^itvijo naigama yuutha vallabhaaH |
tathaa visamjnaa ashru kalaaH ca maataraH |tathaa bruvaaNam bharatam pratuShTuvuH |
praNamya raamam ca yayaacire saha || 2-106-35

35. R^itvijaH= the priests; naigama yuuthavallabhaaH= Citizens and elders of that multitude; maataraH= as well as the mothers; visamjNaashrukalaaH= distracted and weeping bitterly; pratuSTuvuH= acclaimed; tam bharatam= that Bharata; bruvaaNum= who was speaking; tadaa= then; tathaa= thus; praNamya= and prostrating himself; raamam= before Rama; saha= and added; yayaa chire cha= their supllikcations to his.

The priests, citizens and elders of that multitude as well as Queens, distracted and weeping bitterly, acclaimed Bharat who was then speaking thus, duly prostrating himself before Rama and added theri supplications to Rama.

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe SaDuttarashatatamaH sargaH

Thus completes 106th 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] 107

Introduction

Rama reveals to Bharata that Kaikey's marriage, stating that Dasaratha would confer the kingdom as a marriage-dowry. Rama also adds that Kaikeyi also received the promise of two boons from Dasaratha as a token of his pleasure and gratitude for the help Kaikeyi rendered during the conflict long ago between gods and demons. Rama further informs Bharata that according to that promise, Kaikeyi asked for the two boons, one for Bharata's throne and another for his own exile to the forest. Rama requests Bharata to make Dasaratha's promises true and asks him to return to Ayodhya and assume its rulership

punar evam bruvaaNam tu bharatam lakShmaNa agrajaH |
pratyuvaca tataH shriimaan jnaati madhye atisatkR^itaH || 2-107-1

1. tataH= thereafter; shriimaan= the illustrious; abhisatkR^itaH= pratyuvaacha= replied (as follows); bharatam= to Bharata; evam= who was thus; bruvaaNam= speaking; jJNaatimadhye= among their relatives.

Thereafter, the illustrious Rama, highly respected among his fraternity, (as follows) to Bharata who was speaking as aforesaid among his relatives.

upapannam idam vaakyam yat tvam evam abhaaShathaaH |
jaataH putro dasharathaat kaikeyyaam raaja sattamaat || 2-107-2

2. idam= these; vaakyam= words; yat= which; abhyabhaaSathaaH= were spoken; evam= thus; tvam= by you; jaataH= born; putraH= as a son; kaikeyyaam= in Kaikeyi, dasharathaat= through Dasartha; raajasattamaat= the excellent king; upapannam= are suited for the occasion.

"These words, which you have spoken are worthy of you, the son of Dasaratha the excellent king, born through Kaikeyi."

puraa bhraataH pitaa naH sa maataram te samudvahan |
maataamahe samaashrauShiid raajya shulkam anuttamam || 2-107-3

3. bhraataH= O, My brother!; puraa= long ago; samudvahan= while marrying; te maataram= your mother; saH= that; naH pitaa= our father; samaashrouSiit= promised; anuttamam= an exceptional; raajyashulkam= marriage dowry in the form of our kingdom; maataamahe= to you maternal grandfather.

"O, My brother! Long ago, when our father married your mother, he promised your maternal grandfather that he would confer his kingdom as an exceptional marriage-dowry"

deva asure ca samgraame jananyai tava paarthivaH |
samprahR^iShTo dadau raajaa varam aaraadhitaH prabhuH || 2-107-4

4. prabhuH= the efficient; paarthivaH= lord of the earth; raajaa= King Dasaratha; dadau= bestowed; varamcha= a boon; tava jananyai= to your mother; samprahR^iSTaH= he having been overjoyed; aaraadhitaH= by your mother's service; samgraame= in a conflict; daivaasure= between Gods and demons.

"Thereafter, in a conflict between Gods and demons, your mother received the promise of two boons from the efficient lord of the earth, King Dasartha, as a token of his joy and gratitude."

tataH saa sampratishraavya tava maataa yashasvinii |
ayaacata nara shreShTham dvau varau vara varNinii || 2-107-5
tava raajyam nara vyaaghra mama pravraajanam tathaa |
tac ca raajaa tathaa tasyai niyuktaH pradadau varau || 2-107-6

5, 6. naravyaaghraH= O, Tiger among men!; tataH= then; tava maataa= your mother; yashasvinii= the illustrious woman; vara varNinii= with a beautiful complexion; sampratishraavya= having been made a promise; narashreSTam= by Dasaratha the chief of men; ayaachata= asked; dvau= two; varau= boons; raajyam= (one for giving) kingdom; tava= to you; tathaa= and; pravraajanam= (the other) the exile; mama= for me; tadaa= then; niyuktaH= the enjoined; raajaacha= king also; pradadau= gave; tau varau= those boons.

"O, Tiger among men! Your illustrious mother of beautiful complexion consequently demanded these two boons from that cheif of men, for you the throne and for me the exile to the forest."

tena pitraa aham apy atra niyuktaH puruSha R^iShabha |
caturdasha vane vaasam varShaaNi varadaanikam || 2-107-7

7. puruSarSabha= O, excellent among men!; ahamapi= I too; niyuktaH= have been enjoined; tena pitraa= by our aforesaid father; vaasam= to live; atra= in this; vane= forest; chaturdasha vaSaaNi= for fourteen years; varadaanikam= in accord with the granting of boon.

"O, excellent among men! I too, have been enjoined by our aforesaid father to live here in the forest for fourteen years, in accord iwth granting of boon."

so aham vanam idam praapto nirjanam lakShmaNa anvitaH |
shiitayaa ca apratidvandvaH satya vaade sthitaH pituH || 2-107-8

8. saH aham= I as such; apratidvandvaH= without any rival; idam= nirjanam= to this lonely; vanam= forest; lakSmaNaanvitaH= accompanied by Lakshmana; siitayaa cha= and Seeta; sthitaH= standing firm; satya vaade= with the promise gien; pituH= by our father.

"I as such, without any rival, have come to this lonely forest accompanied by Lakshmana and Seetha in order to carry out the promise given by our father."

bhavaan api tathaa ity eva pitaram satya vaadinam |
kartum arhati raaja indram kShipram eva abhiShecanaat || 2-107-9

9. bhavaanapi= you too; arhati= ought; tathetyeva= likewise; kartum= to make; pitaram= our father; satyavaadinam= as a person having given a true promise; raajendra= O, Indra the Lord of celestials among Kings!; abhiSechanaat= by getting anointed to the crown; kSiprameva= without delay.

"You too ought, likewise, to make our father, as a person having given a true promise, O Indra (the Lord of Celestials) among kings, by getting yourself anointed to the crown without any delay.

R^iNaan mocaya raajaanam mat kR^ite bharata prabhum |
pitaram traahi dharmajna maataram ca abhinandaya || 2-107-10

10. bharata= O, Bharata; matkR^ite= for my sake; mochaya= relive; prabhum= the mighty; raajaanam= king; R^iNaat= from the debt; abhinandaya pitaram chappi maataram cha= make our father and happy mother.

"O, Bharata! For my sake relieve the mighty king from his vow and make both our mother and fahter happy."

shruuyate hi puraa taata shrutir giitaa yashasvinii |
gayena yajamaanena gayeShu eva pitR^iR^in prati || 2-107-11

11. taata= my dear brother!; puraa= formerly; yashasvinaa= by an illustrious king; gayena= named Gaya; yajamaanena= while performing a sacrifice; gayeSvena= in a place called Gaya; pitR^iin prati= in honour of his ancestors; shrutiH= a verse; giitaa= was changed; shruuyate hi= and indeed heard (as follows)

"My dear brother! Formerly, an illustrious king named Gaya, while perfoming a sacrifice in a place called Gaya in honour of his ancestors, chanted the following verse:

pum naamnaa narakaad yasmaat pitaram traayate sutaH |
tasmaat putra iti proktaH pitR^iR^in yat paati vaa sutaH || 2-107-12

12. yasmaat= since; sutaH= a son; traayate= delivers; pitaram= his father; narakaat= from a place of torment; punnaamaH= called 'Put'; tasmaat= for that reason; protaH= (he) is named; pitra iti= as "Putra"; yaH= he who; paati= delivers; pitR^iin= his ancestors; sarvataH= from all (dangers).

"Since a son delivers his father from a place of torment (hell) called 'Put', he is named as 'Putra'- 'he who delivers his ancestors from all dangers'"

eShTavyaa bahavaH putraa guNavanto bahu shrutaaH |
teShaam vai samavetaanaam api kashcid gayaam vrajet || 2-107-13

13. bahavaH= many; yuNavantaH= viruous; bahushrutaaH= and very learned; putraH= sons; eSTavyaaH= are to be desired; teSaam= In them; kashchidapi= at lease one; samavetaanaam= who is intimately related; vrajet= may go; gayaam= to Gaya (to perform a sacrifice)

"To have many virtuous and learned sons is to be desired, since one, atleast among them, who is intimately connected will ocme to Gaya to perform a sacrifice."

evam raaja R^iShayaH sarve pratiitaa raaja nandana |
tasmaat traahi nara shreShTha pitaram narakaat prabho || 2-107-14

14. raaja nandan= O, Prince!; sarve= all; raajarSayaH= the royal sages; pratiitaaH= the royal sages; pratiitaaH= are convinced; evam= in this narashreSTa= and the excellent among men!; tasmaat= for that reason; traahi= save; pitaram= our father; narakaat= from hell.

"O, prince! This is the conviction of all the royal sages. O, the efficient and the excellent of men! Therefore, save our father from hell.

ayodhyaam gagcCa bharata prakR^itiir anuranjaya |
shatrughna sahito viira saha sarvair dvijaatibhiH || 2-107-15

15. viiraH= O, the valiant; bharataH= Bharata!; gachchha= go; ayodhyaam= to Ayodhya; shatrughna sahitaH= along with Shatrughna; sarvaiH= and all; dvijaatibhiH saha= the brahmanas; anuraNjaya= and give joy; prakR^itiiH= the people.

"O, the valiant Bharata! Go to Ayodhya along with Shatrughna and all the Brahmanas and give joy to the people there."

pravekShye daNDaka araNyam aham apy avilambayan |
aabhyaam tu sahito raajan vaidehyaa lakShmaNena ca || 2-107-16

16. raajan= O, King!; ahamapi= I too; avilambayan= without delay; pravekSe= shall enter; daNDakaaraNyam= the forest of Dandaka; sahitaH= along with; abhyaam= this; vaidehyaa= Seetha; lakSmaNena= and Lakshmana.

"O, King! I too, without delay, will proceed to Dandaka forest along with Seetha and Lakshaman."

tvam raajaa bhava bharata svayam naraaNaam |
vanyaanaam aham api raaja raaN mR^igaaNaam |
gagcCa tvam pura varam adya samprahR^iShTaH |
samhR^iShTaH tu aham api daNDakaan pravekShye || 2-107-17

17. bharata= O, Bharata!; tvam= you; svayam= yourself; bhava= become; raajaa= the Lord; naraaNaam= of men; ahamapi= I too; raajaraaT= (will become) the great Lord; mR^igaaNaam= of the wild beasts; vanyaanaam= in this forest; tvam= you; gachchha= proceed; puravaram= to the excellent city of Ayodhya; adya= now; samprahR^iSTaH= with joy; ahampai= I also; pravekSye= shall enter; daN^Dakaan; Dandaka forest; sampraR^iSTaH= with joy.

"O, Bharata! You become the Lord of men. I will become the emperor of the wild beasts of the forest! Return now to the excellent city of Ayodhya full of joy and I also full of joy will enter Dankada Forest!"

chaayaam te dina kara bhaaH prabaadhamaanam |
varShatram bharata karotu muurdhni shiitaam |
eteShaam aham api kaanana drumaaNaam |
chaayaam taam atishayiniim sukham shrayiShye || 2-107-18

18. bharata= O, Bharata!; varSatram= (Let) the umbrella; karotu= make; shiitaam= a coo; chhaayaam= shadow; te muurdhni= for your head; prabaadhamaanam= which is affected; dinakarabhaaH= by sunlight; ahamapi= I too; sukhii= comfortably; shrayiSye= shall take; shelter; taam= under that; atishayaniim= abundant; chhaayaam= shadow; kaanana drumaaNaam= of forest-trees.

"O, Bharata! Let the (royal) white umbrella provide a cool shadow for your head, repulsing the rays of sunlight. I will take shelter comoftably under the abundant shadow of these forest-trees."

shatrughnaH kushala matiH tu te sahaayaH |
saumitrir mama viditaH pradhaana mitram |
catvaaraH tanaya varaa vayam nara indram |
satyastham bharata caraama maa viShaadam || 2-107-19

19. bharata= O, Bharata!; kushalamatiH= the intelligent; shatrughnaH= Shatrughna; sahaayaH= is helpful; te= to you; saumitriH= Lakshmana; viditaH= is known; pradhaana mitram= to be a cheif companion; mama= for me; vayam= we ; chatvaaraH= the four; tanayavaraaH= excellent sons; charaama= will make; narendram= the king; satyastham= true to his promise; maa viSiida= do not grieve.

"O, Bharata! The wise Shatrughna is helpful to you. Lakshmana is known to be an outstanding friend for me. We, the four excellent sons, will ultimately make the king true to his promise. Do not get disappointed."

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe saptottarashatatamaH sargaH

Thus completes 107th 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] 108

Introduction

A Brahmana named Jabali tries to persuade Rama to accept the kingdom by advocating the theory of Nastikas (non-believers), saying that he need not get attached to his father's words and remain in the troublesome forest. Jabali requests Rama to enjoy the royal luxuries, by accepting the crown

aashvaasayantam bharatam jaabaalir braahmaNa uttamaH |
uvaaca raamam dharmajnam dharma apetam idam vacaH || 2-108-1

1. brahmaNottamaH= A Brahmana; jaabaaliH= named Jabali; uvaacha= spoke; idam= the following; dharmaapetam= unrighteous; vachaH= words; raamam= to Rama; dharmajJNam= who knew righteousness; aashvaasayantam= and who was assuaging; bharatam= Bharata.

A brahmana called Jabali spoke the following unrighteous words to Rama, who knew righteousness and who was assuaging Bharata as aforesaid

saadhu raaghava maa bhuut te buddhir evam nirarthakaa |
praakR^itasya narasya iva aarya buddheH tapasvinaH || 2-108-2

2. raaghava= O, Rama!; saadhu= well!; maabhuut= Let not; buddhiH= your wisdom; nivarthikaa= be rendered void; narasyeva= like a common man; te= you; aarya buddheH= who are distinguished for your intelligence; manasvinaH= and virtue.

"Enough, O Rama! Let not your wisdom be rendered void like a common man, you who are distinguished for your intelligence and virtue."

kaH kasya puruSho bandhuH kim aapyam kasya kenacit |
yad eko jaayate jantur eka eva vinashyati || 2-108-3

3. kaH puruSaH= which person; bandhuH= is a relative; kasya= to whom?; kim= what; aapyam= can be obtained; kena chit= from whom; kasya= by whom? yat= because; jantuH= a living; being; jaayate= is born; ekaH= alone; vinashyati= and dies; eka eva= alone.

"Who is related to whom? What is there to be obtained by anything and by whom? Every creature is born alone and dies alone."

tasmaan maataa pitaa ca iti raama sajjeta yo naraH |
unmatta iva sa jneyo na asti kaacidd hi kasyacit || 2-108-4

4. raama= O, Rama!; Tasmaat= hence; yaH naraH= which person; sajjeta= clings to another (saying); pitaa cheti= 'this is my father; maataa= this is my mother; saH= he; vijJNeya= should be known; unmatta iva= as one who has lost his wits; naasti hi= there is none; kashchit= whosoever; (who belongs); kasya chit= to another.

"O, Rama! He who clings to another, saying, 'This is my father, this is my mother, he should be known as one who has lost his wits. There is none who belongs to another."

yathaa graama antaram gagcCan naraH kashcid kvacid vaset |
utsR^ijya ca tam aavaasam pratiShTheta apare ahani || 2-108-5
evam eva manuShyaaNaam pitaa maataa gR^iham vasu |
aavaasa maatram kaakutstha sajjante na atra sajjanaaH || 2-108-6

5, 6. kaakutthsa= O, Rama!; yathaa= as; kashchit= a certain; naraH= person; gachchhan= who passes; graamantaram= through a strange village; vaset= spends the night; kvachit= at that certain place; apare ahami= and the next day; utsR^ijya= leaves; tam aavaasam= that place; pratiSTheta= and continues is journey; evameva= so are; pitaa= father; maataa= mother; gR^iham= home; vasu= and possessions; manuSyaaNaam= to men; aavaasamaatram= they are but a resting place; sajjanaaH= the wise; na sajjante= do not become attached; atra= in this.

"O, Rama! As one who passes the a strange village spends the night the and the next day leaves that place and continues his journey, so are mother, father, home and possessions to a man; they are but a resting place. The wise do not become attached to them".

pitryam raajyam samutsR^ijya sa na arhati nara uttama |
aasthaatum kaapatham duhkham viShamam bahu kaNTakam || 2-108-7

7. narottama= O, chief of men!; saH= you as such; naarhasi= ought not; parityajya= abandon; pitrayam= your father's; raajyam= kingdom; aasthaatum= in order to dwell; kaapatham= in a lonely forest; duHkham= that is painful; viSamam= hard to traverse; bahukaN^Takam= and full of thorny thickets.

"O, chief of men! You as such should not abandon your father's kingdom in order to dwell in a lonely forest, that is excruciating hard to traverse and full of thorny thickets."

samR^iddhaayaam ayodhyaayaam aatmaanam abhiShecaya |
eka veNii dharaa hi tvaam nagarii sampratiikShate || 2-108-8

8. aatmaanaam abhiSechaya= get yourself crowned; samR^iddhaayaam= in the prosperous; ayodhyaayaam= kingdom of Ayodhya; nagarii= that city; sampratiikSate= is waiting; tvaam= fro you; eka veNiidharaa= with your locks unfound.

"Get yourself crowned in the prosperous kingdom of Ayodhya. That city is waiting for you, with your locks duly unfound."

raaja bhogaan anubhavan mahaa arhaan paarthiva aatmaja |
vihara tvam ayodhyaayaam yathaa shakraH triviShTape || 2-108-9

9. paarthivaatmaja= O, prince! tvam= you; anubhavan= enjoy; raaja bhogaan= the royal luxuries; mahaarhaan= worthy of you; vihara move; ayodhyaayaam= in Ayodhya; shakraH yathaa= as Indra the Lord of Celestials; triviSTape (moves in) heaven!

"O, prince! Enjoy the royal luxuries worthy of you. Move around in Ayodhya as Indra the Lord of celestials does in heaven!"

na te kashcid dasharatahH tvam ca tasya na kashcana |
anyo raajaa tvam anyaH ca tasmaat kuru yad ucyate || 2-108-10

10. dasharathaH= Dasaratha; na kashchit= is none; te= to you; na= nor; tvam cha= you; kashcana= in anyway; tasya= to him; saH raaja= that king; anyaH= is another; tvam= and you; anyaH= are another; tasmaat= hence; kuru= do; yat= what is uchyate= told (by me).

"Dasaratha is none to you nor you in anyway to him. That king is another and your are another. Hence, do what is told by me?"

biijamaatram pitaa jantoH shuklaM rudhirameva cha |
saMyuktamR^itumanmaatraa puruSasyeha janma tat || 2-108-11

11. pitaa= the father; biija maatram= is only the seed; jantoH= of a being; shuklam= the sperm; rudhirameva cha\ and the ovum; samyuktam= blend; R^itumat= at the right time; maatraa= in the mother's womb; tat= so that; puruSasya= man; janma= is born; iha= in this world.

"The father is only the seed of a being. The sperm and the ovum blend at the right time in the mother's womb, so that a human being is born in this world."

gataH sa nR^ipatiH tatra gantavyam yatra tena vai |
pravR^ittir eShaa martyaanaam tvam tu mithyaa vihanyase || 2-108-12

12. saH nR^ipatiH= that king; gataH= has gone; yatra= where; tena= he; gantavyam= had to go; eSaa= this; pravR^ittiH= is the fate; martyaanaam= of (all) beings; mithyaa= unnecessarily; tvam tu= you are still; vihanyase= frustrated.

"The king has gone, where he had to go. This is the fate of all being unnecessarily, you are still frustrated over the matter."

artha dharma paraa ye ye taamH taan shocaami na itaraan |
te hi duhkham iha praapya vinaasham pretya bhejire || 2-108-13

13. shochaami= I pity; taamstaan= all those; ye ye= whosoever; artha dharmaparaaH= devoted to wealth and religious merit; na= not; itaraan= others (who are devoted to sense-enjoyment); te= for, they; praapya= having undergone; duHkham= suffering; iham= in this life; bhejire= they have met with; vinaasham= extermination; pretya= after death.

"I pity all those whosoever, devoted to wealth and religious merit, not other (who are devoted to sense-enjoyment), for, they, having undergone suffering in this life, have met with extermination after death."

aShTakaa pitR^i daivatyam ity ayam prasR^ito janaH |
annasya upadravam pashya mR^ito hi kim ashiShyati || 2-108-14

14. ayam= these; janaH= people; prasR^itaH= say; iti= that; aSTakaa= the eight day; pitR^idaivatyam= should be given up to sacrifices for the spirits of our ancestors; pashya= see; upadravam= the waste annasya= of food; kim= what; mR^itaH= (will) a dead man; ashiSyati= eat?

"These people say, 'The eighth day should be given up to sacrifices for the spirits of our ancestors.' See the waste of food. What will a dead man eat?"

yadi bhuktam iha anyena deham anyasya gagcCati |
dadyaat pravasataH shraaddham na tat pathy ashanam bhavet || 2-108-15

15. yadi bhuktam= If food eaten; anyena= by one; iha= here; gachchhati= reaches; anyasya= another's; deham= body; shraaddham= (then let) a sacrifice; dadyaat= be offered; pravasataH= for those who are setting out on a distant journey; tat na bhavet= will it not become; ashanam= a food; pathi= on their path?

"If food eaten by one here, reaches another's body, then let a sacrifice be offered for those who are setting out on a distant journey. Will it not become a food on their path?"

daana samvananaa hy ete granthaa medhaavibhiH kR^itaaH |
yajasva dehi diikShasva tapaH tapyasva samtyaja || 2-108-16

16. yajasva= perform sacrifices dehi= distribute gifts; diikSasva= consecrate yourselves; tapyasva= practise; tapaH= austerity; samtyaja= and renunciation; ete= there granthaaH= writings; kR^itaaH= are composed; medhaavibhiH= by learned men; daana samvananaaH= for the sake of inducing others to give.

"Perform sacrifices, distribute gifts, consecrate yourselves, practise ansterity and renunciation' - These writings are composed by learned men for the sake of inducing others to give."

sa na asti param ity eva kuru buddhim mahaa mate |
pratyakSham yat tad aatiShTha parokSham pR^iShThataH kuru || 2-108-17

17. mahaamate= O, the highly wise!; saH= you as such; kuru= arrive at; buddhim= a conclusion; naasti ityeva= that there is nothing; param= beyond this universe; aatiSTha= give precedence; tat= to that; yat= which; pratyakSam= meets the eye; pR^iSThataH kuru= and turn your back; parokSam= on what is beyond our knowledge.

"O, the highly wise! Arrive at a conclusion, therefore, that there is nothing beyond this Universe. Give precedence to that which meets the eye and turn your back on what is beyond our knowledge."

sataam buddhim puraH kR^itya sarva loka nidarshiniim |
raajyam tvam pratigR^ihNiiShva bharatena prasaaditaH || 2-108-18

18. puraskR^itya= honour; taam buddhim= that judgment of the wise; sarva loker nidarshiniim= and regarding that which is approved by all; pratigR^ihNiiSva= accept; raajyam= the kingdom; prasaaditaH= a propitiated; bharatena= by Bharata.

"Honour the judgment of the wise and regarding that which is approved by all, accept the kingdom as propitiated by Bharata."

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe aSTottarashatatamaH sargaH

Thus completes 108th 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] 109

Introduction

Rama refutes the atheistic arguments of Jabali and enunciates the importance of truthfulness. He states that truth is God and all virtues follow truthfulness. Rama further adds that there is nothing higher than truth. He announces that he wants to fulfil the command of is father, who was a devotee of truth and stay back in the forest. Jabali replies that just for the sake of convincing Rama to return to Ayodhya, he has spoken the words of a non-believer.

jaabaaleH tu vacaH shrutvaa raamaH satya aatmanaam varaH |
uvaaca parayaa yuktyaa sva buddhyaa ca avipannayaa || 2-109-1

1. shrutvaa= hearing; jaabaaleH= Jabali's; vachaH= words; raamaH= Rama; varaH= the best; satyaatmanaam= of virtuous and upright men; uvaacha= spoke; varayaa= with great; bhaktyaa= devotion; avipannayaa= and with an undisturbed; svabuddhyaa= mind of his own.

After hearing Jabali's words, Rama the best among virtuous and upright men spoke with a great devotion and with an undisturbed mind of his own (as follows);

bhavaan me priya kaama artham vacanam yad iha uktavaan |
akaaryam kaarya samkaasham apathyam pathya sammitam || 2-109-2

2. vachanam= the words; yat= which; bhavaan= you; uktavaan= spoke; iha= now; priyakaamaartham= wishing to please me; akaaryam= are impossible; kaarya saN^kaasham= which appears to be possible; apathyam= It is like a forbidden food; pathya sammatam= appearing to be an agreeable one.

"That which, in your desire to please me, you have counselled, is impossible though it appears to be possible. It is like a forbidden food, appearing to be an agreeable one."

nirmaryaadaH tu puruShaH paapa aacaara samanvitaH |
maanam na labhate satsu bhinna caaritra darshanaH || 2-109-3

3. puruSastu= A man; nirmaryaadaH= who is unruly; paapachaara samnvitaH= fully endowed with ill-conduct; bhinna chaaritra darshinaH= having a bad reputation and seeing differentiation in everything; na labhate= does not gain; maanam= respect; satsu= from honest men.

"He who is unruly, fully invested with ill-conduct, having a bad reputation and seeing differences in everything, does not gain respect from honest men."

kuliinam akuliinam vaa viiram puruSha maaninam |
caaritram eva vyaakhyaati shucim vaa yadi vaa ashucim || 2-109-4

4. chaaritrameva= One's conduct itself; vyaakhyaati= explains; kuliinam= whether one belongs to a good family; akuliinam vaa= or a bad family; viiram= a valiant man; viiram= a valiant man; puruSamaaninam= or an arrogant man; shuchim vaa= a chaste man; ashuchim= or an unchasti man.

"One's conduct itself explains whether one belongs to a good family or a bad family, valiant or arrogant and chaste or unchaste."

anaarayH tu aarya samkaashaH shaucaadd hiinaH tathaa shuciH |
lakShaNyavad alakShaNyo duhshiilaH shiilavaan iva || 2-109-5
adharmam dharma veSheNa yadi imam loka samkaram |
abhipatsye shubham hitvaa kriyaa vidhi vivarjitam || 2-109-6
kaH cetayaanaH puruShaH kaarya akaarya vicakShaNaH |
bahu mamsyati maam loke durvR^ittam loka duuShaNam || 2-109-7

5, 6, 7. kaH= chetayaanaH puruSaH= what sensible man; kaaryaakaarya vichakSaNaH= able to discern what is just and what is unjust; loke= in this world; bahumamsyati= would respect; maam= me; anaaryaH= who am ignoble; aaryasaNKaashaH= resembling as noble; hiinaH= bereft; shauchaat= of honesty; tathaa= and ashuchiH= also impure; alakSaNyaH= having no good qualities; lakSaNyavat= though appearing like one having good qualities; dushshiilah= ill-behaved; shiilavaaniva= though appearing as well-behaved; hitvaa= abndoning; shubham= righteousness; abhipatsye yadi= and getting hold of ;adharmam= unrighteousness; dharmaveSeNa= in the guise of piety; loka saN^karam= creating confusion in the world; kriyaa vidhivajitam= and disregarding rules of conduct.

"What sensible man, able to discern what is just and what is unjust, in this world, would respect me, if I am ignoble resembling as noble, bereft of honesty, impure, having no good qualities but appearing like the one having good qualities, ill-behaved but appearing as well-behaved abandoning righteousness and getting hold of unrighteousness in the guise of piety, creating confusion in the world and disregarding rules of conduct."

kasya yaasyaamy aham vR^ittam kena vaa svargam aapnuyaam |
anayaa vartamaano aham vR^ittyaa hiina pratijnayaa || 2-109-8

8. aham= (If) I; vartamaanaH= behave; anayaa= in this; vR^ittyaa= manner; hiina pratijJNayaa= faithlessly; kasya= to whom; daasyaami= can I give; vR^ittam= good conduct? kena= by which; aapruyaam= can I attain; svargam= heaven?

"If I behave in this manner faithlessly, to whom can I advise a prescribed conduct? How would I attain heaven?"

kaama vR^ittaH tu ayam lokaH kR^itsnaH samupavartate |
yad vR^ittaaH santi raajaanaH tad vR^ittaaH santi hi prajaaH || 2-109-9

9. ayam= this; kR^itsnaH= entire; lokaH= world; samupartate= would follow; kaama vR^ittaH= its own whims; yadvR^ittaaH= for whatever the conduct; raajaanaH= of the kings; santi hi= may be santi tadvR^ittaaH= such will be the conduct; prajaaH= of their subjects.

"This entire world would follow its own whims, for, whatever the conduct of the kings may be, such will be the coduct of their subjects."

satyam eva aanR^ishamsyam ca raaja vR^ittam sanaatanam |
tasmaat satya aatmakam raajyam satye lokaH pratiShThitaH || 2-109-10

10. sanaatanam= the eternal; raaja vR^ittam= royal governance; satyameva= is indeed an assemble of truth; anR^ishamsamcha= and not cruel; tasmaat= hence; raajyam- the kingship; satyaatmakam= has the truth as its essence; lokaH= the world; pratiSThitaH= is established; satye= in truth.

"The eternal royal governance is indeed an assemble of truth and not cruel. Hence, the kingship has the Truth as its essence. The world is established in Truth."

R^iShayaH caiva devaaH ca satyam eva hi menire |
satya vaadii hi loke asmin paramam gagcCati kShayam || 2-109-11

11. R^iSayashchaiva= even sages; devaashcha= and divine beings; satyamev= truthfulness alone; satyavaadii= the one who speaks truth; gachchhati= obtains; paramam= the highest; kSayam= position; asmin loke= in this world.

"Even sages and divine being have respected truthfulness alone. The one who speaks truth obtains the highest position in this world."

udvijante yathaa sarpaan naraad anR^ita vaadinaH |
dharmaH satyam paro loke muulam svargasya ca ucyate || 2-109-12

12. udvijante= (People) fear; naraat= of a person; anR^ita vaadinaH= who speaks untruth; sarpaat yathaa= as one fears a snake; satyam= truth; paraH= is the highest; dharmaH= virtue; uchyate= and stated; muulamcha= to be the origin; svargasya= of heaven.

"People fear of a person, who speaks untruth, as one fears a snake. Truth is the highest virtue and is stated to be the origin of heaven."

satyam eva iishvaro loke satyam padmaa samaashritaa |
satya muulaani sarvaaNi satyaan na asti param padam || 2-109-13

13. satyameva= truth alone; iishvaraH= i god loke= in this world; padmaa= the goddess of fortune; sadaa= always; aashritaa= attaches herself to; truth; sarvaani= All; satyamuulani= are rooted in truth; naasti= there is no; padam= position; param= higher; satyaat= then truth.

"Truth is god and all virtues follow truth. All are rooted in truth there is nothing higher than truth."

dattam iShTam hutam caiva taptaani ca tapaamsi ca |
vedaaH satya pratiShThaanaaH tasmaat satya paro bhavet || 2-109-14

14. dattam= gift; iSTamcha= sacrifice; hutam chaia= oblation; tapaamsiaha= austerities; taptaani= performed; vedaaH= and the scriptural texts; satya pratiSThaanaaH= have the foundation in Truth; tasmaat= hence; bhavet= one should; satya paraH= thoroughly surrender to truth.

"Gift sacrifice, oblation, austerities performed and the scriptural texts have the foundation in Truth. Hence, one should thoroughly surrender to truth.

ekaH paalayate lokam ekaH paalayate kulam |
majjaty eko hi nirayaH ekaH svarge mahiiyate || 2-109-15

15. ekaH= one; paalayite= rules; lokam= over the world; ekaH= one paalayate= rules; kuma= a race; ekaH= one; majjati= sinks into; niraye= hell; ekaH= one; mahiiyate= rises high; svarge= to heaven; (according to the degree of truthfulness practiced).

"One rules over the world. One develops a race. One sinks into hell . One rises high to heaven (according to one's degree of truthfulness practiced)."

so aham pitur nidesham tu kim artham na anupaalaye |
satya pratishravaH satyam satyena samayii kR^itaH || 2-109-16

16. saH aham= I as such; satya pratishravaH= am true to my promise; kimartham= why; naanupalaye= should I not fulfill; satyam= the true; niyogam= command; pituH= of my father; samayiikR^itam= which was a devotee satyam= of truth.

"I am true to my promise. Why should I not fulfilll the command of my father, who was a devotee of truth?"

na eva lobhaan na mohaad vaa na ca ajnaanaat tamo anvitaH |
setum satyasya bhetsyaami guroH satya pratishravaH || 2-109-17

17. satya pratishravaH= I, who conform to truth; naiva bhetsyaami= cannot demolish; setum= the bond; satyasya=truth; guroH= of my father; lobhaat= by covetousness; na= nor; mohaadvaa= by stupefaction; na= nor; ajJNaanaat= b ignorance; tamo.anvitaH= attended with darkness.

"Neither covetousness nor forgetfulness nor pride would cause me to destroy the bond of morality. I shall honour the vow made to my father."

asatya samdhasya sataH calasya asthira cetasaH |
na eva devaa na pitaraH pratiigcCanti iti naH shrutam || 2-109-18

18. naiva= neither; devaaH= gods; na= now; pitaraH= the manes; pratichchhanti= will accept the offerings; asatya sandhasya sataH= of those who are wanting in truth; chalasya= unsteady; asthira chestasaH= and unstable in mind; iti= this; shrutam= is what is taught; naH= to us.

"Neither gods nor the manes will accept the offerings of those who are wanting in truth, unsteady and unstable in their minds. This is what is taught to us."

pratyag aatmam imam dharmam satyam pashyaamy aham svayam |
bhaaraH sat puruSha aaciirNaH tad artham abhinandyate || 2-109-19

19. aham= I; svayam= myself; pashyaami= perceive; imam= this; satyam dharmam= virtue in the form of truthfulness; pratyagaatmam= as a universal permeation of spirit; tadartham= for that; bhaaraH= the burden; chiirNaaH= observed as a vow; abhimanyate= has been honoured; satpuruSaiH= by good men.

"I perceive this virtue i the form of truthfulness as a universal permeation of spirit. That is why, this burden, observed as a vow, has been honoured by good men."

kShaatram dharmam aham tyakShye hy adharmam dharma samhitam |
kShudraur nR^ishamsair lubdhaiH ca sevitam paapa karmabhiH || 2-109-20

20. aham= I; tyakSye= renounce; kSaatram dharmam= the so-called duty of a warrior; adharmam= it is injustice; dharma samhitam= under the name of justice; sevitam= it is practised; kSudraiH= by petty; nR^ishamsaiH= cruel; lubdhaiH= covetous; paapakar mabhiH= men of evid deeds.

"I renounce the so-called duty of a warrior, it is injustice under the name of justice, it is practised by petty cruel and covetous men of evil deeds."

kaayena kurute paapam manasaa sampradhaarya ca |
anR^itam jihvayaa ca aaha trividham karma paatakam || 2-109-21

21. paapam= sin; kurute= is committed; kaayena= by the body; sampradhaarya= after it has been conceived; manasaa= by the mind; anR^itamcha= and falsehood; aha= is spoken; jihvayaa= with tongue; paatakam karma= (thus) the degrading act; trividham= is of three types.

"Sin is committed by the body after it has been conceived by the mind and falsehood is spoken with the tongue. Thus, the degrading act is of three types (with body, mind and tongue)"

bhuumiH kiirtir yasho lakShmiiH puruSham praarthayanti hi |
svargastham ca anubadhnanti satyam eva bhajeta tat || 2-109-22

22. bhuumiH= the earth; kiirti= fame; yashaH= prosperity; lakSmiiH= and fortune; praarthayanti hi= indeed woo; puruSam= a man of truth; samanuvartante= and (they) constantly oblige; satyam= the truth; satyameva= truth alone; tat= should therefore; bhajeta= be strictly observed!.

"The earth, fame, prosperity and fortune indeed woo a man of truth. They constantly oblige the truth: truth should therefore be strictly observed!"

shreShTham hy anaaryam eva syaad yad bhavaan avadhaarya maam |
aaha yukti karair vaakyair idam bhadram kuruShva ha || 2-109-23

23. bhavaan= you; avadhaarya= have made it out; shreSTham= to be good; 'kuruSva= do; idam= this; bhadvam= good thing; yat= as; aha= uttered; maan= to me; syaat= must be; anaaryameva= are really unworthy

"The logical words, you have made it out to be good, saying 'Do this good thing' as uttered to me, are really unworthy."

katham hy aham pratijnaaya vana vaasam imam guroH |
bharatasya kariShyaami vaco hitvaa guror vacaH || 2-109-24

24. pratijJNaaya= having promised; gurau= to my father; imam vanavaasam= about my exile to the forest; hitvaa= and (now) abandoning; guroH= the father's; vachaH= the words; bharatasye= of Bharata?

"Having promised before my father about my exile to the forest, how can I fulfil Bharata's words now, abandoning the father's words?"

sthiraa mayaa pratijnaataa pratijnaa guru samnidhau |
prahR^iShTa maanasaa devii kaikeyii ca abhavat tadaa || 2-109-25

25. sthiraa= a firm; pratijJNaa= promise; pratijJNaata= has been pledged; mayaa= by me; gurusannidhau= in the presence of my father; tadaa= then; saa= that; devii kaikeyii cha= queen Kaikeyi also; abhavata= became; prahR^iSyamaaNaaH= rejoiced.

"A firm promise has been made by me in the presence of my father, when Queen Kaikeyi too became rejoiced."

vana vaasam vasann evam shucir niyata bhojanaH |
muulaiH puShpaiH phalaiH puNyaiH pitR^iR^in devaamH ca tarpayan || 2-109-26
samtuShTa panca vargo aham loka yaatraam pravartaye |
akuhaH shraddadhaanaH san kaarya akaarya vicakShaNaH || 2-109-27

26, 27. aham= I; pravartaye= will proceed; loka yaatraam= with the life-journey; vasan= by accepting; vanavaasam= the dwelling in the forest; evam= in this manner; shuchiH= by remaining pure of body and mind; niyata bhojanaH= having controlled my diet; tarpayan= by feasting; devaamshcha= the Gods; pitR^iin= and Ancestors; puN^yaiH= with pure; muulaiH= roots; puSpaiH= flowers; phalaiH= and fruits; samtuSTa paN^cha vargaH= with all my five senses fully sated; akuhaH= without any deceit; shraddha dhaanasan= fully devout; kaaryaakaarya vichakSaNaH= discriminative of what ought to be done and what ought not to be done.

"I will proceed with life-journey in this manner, by accepting this dwelling in the forest, by remaining pure in body and mind, having controlled my diet, by feasting the Gods and Ancestors with pure roots, flowers and fruits, with all my five senses fully sated, without any deceit, fully devout and discriminative of what ought to be done and what ought not to be done."

karma bhuumim imaam praapya kartavyam karma yat shubham |
agnir vaayuH ca somaH ca karmaNaam phala bhaaginaH || 2-109-28

28. praapya= having reached; imaam= this; karma bhuumim= terrestrial globe (the realm of action); karma= an action; yat= which; shubham= is virtuous; kartavyam= is to be done; agniH= the god of fire; vaayushcha= the wind- god; somashcha= and the moon-god; phalabhaaginaH= partake the fruits; karmaNaam= of their acts.

"Having reached this terrestrial globe (the realm of action), only a virtuous act is to be undertaken. The god of fire, the wind-god and the moon-god reap the fruits of their acts."

shatam kratuunaam aahR^itya deva raaT tridivam gataH |
tapaamsy ugraaNi ca aasthaaya divam yaataa maharShayaH || 2-109-29

29. aahR^itya= having performed; shatam= a hundred; kratuunaam= sacrifices; devaraat= Indra the Lord of celestials; gataH= went; tridivam= to heaven; aasthaaya= having practiced; ugraaNi= severe; tapaamsi= austerities; maharSayaH= the great sages; yaataaH= went; divam= to heaven.

"Having performed ahundred sacrifices, Indra the Lord of celestials went to heaven. Having practised severe austerities, the great sages went to heaven."

amR^iSyamaaNaH punarugratejaa |
nishamya taM naastikavaakyahetum |
athaabraviittaM nR^ipatestanuujo |
vigarhamaaNo vachaanaani tasya || 2-109-30

30. atha= thereafter; nishamya= having heard; tam= that; naastika vaakya hetum= argument of atheism; (inuntiated by Jabali); nR^ipateH tanunjaH= that prince; ugra tejaaH= with a terrible energy; amR^iSyamaaNaH= without tolerating; tasya= his; vachanaani= words; punaH= again; abraviit= spoke; vigarhamaaNaH= with a reproach; tam= to him.

Hearing that argument of atheism inuntiated by Jabali, Rama the prince with a terrible energy, without tolerating his words, spoke in reproach to him (as follows):

satyaM cha dharmaM cha paraakramaM cha |
bhuutaanukampaaM priyavaaditaam cha |
dvijaatidevaatithipuujanaM cha |
panthaanamaahustridivasya santaH || 2-109-31

31. santaH= the virtuous; aahuH= say; (that); satyamcha= truth; dharmamcha= piety; paraakramam= valour; bhuutaanukampaam= compassion for all beings; priya vaaditaamcha= polite speech; dvijaati devaatithi puujanamcha= and worship of Brahmanas, gods and unexpected guests; panthaanam= are the paths; tridivasya= to heaven.

"The virtuous say that truth, piety, valour, compassion for all beings, polite speech and worship of Brahmanas, gods and unexpected guests are the paths to heaven."

tenaivamaajJNaaya yathaavadartha |
mekodayaM sampratipadya vipraaH |
dharmaM charantaH sakalaM yathaava |
tkaaJ^KSanti lokaagamamapramattaaH || 2-109-32

32. tena= therefore; vipraaH= the learned; aajJNaaya= well-instructed; yathaavat= in what is to be; artham= their greatest advantage; sampratipadya= follow; ekodayam= their purpose rsolutely; charantaH= and fulfil; dharmam- their duty; sakalam= in its entirety; yathaavat= properly; apramattaaH= and attentively; kaaNKSanti= seeking; lokaagamam= to attain the higher realms.

"Therefore the learned, well-instructed in what is to be their greatest advantage; follow their purpose resolutely and fulfill their duty in its entirety properly and attentively, seeking to attain the highest realms."

nindaamyahaM karma pituH kR^itaM ta |
dyastvaamagR^ihNaadviSamasthabuddhim |
buddhyaanayaivaMvidhayaa charantaM |
sunaastikaM dharmapathaadapetam || 2-109-33

33. aham= I; nindaami= accuse; tat= that; karma= act; kR^itam= done; pituH= by my father; tvam aagR^ihNaat= in taking you into his service; yaH= you; viSamastha buddhim= with your misleading intelligence; charantam= moving; evam vidhayaa= with this type; buddhyaa= of intelligence; sunaastikam= a firm atheist; apetam= fallen; dharma pathaat= from the true path.

"I accuse the act done by my father in taking you into his service, you with your misleading intelligence, a firm atheist fallen from the true path."

yathaa hi choraH sa tathaa hi buddha |
stathaagataM naastikamatra vidhhi |
tasmaaddhi yaH shaN^kyatamaH prajaanaam |
na naasti kenaabhimukho budhaH syaat 2-109-34

34. yathaahi tathaa hi= It is an exact state of the case; saH= that; buddhaH= a mere intellection; choraH= (is deserves to be punished) as a thief; viddhi= and know; naastikam= an atheist; atra= here; tathaagatam= to be on par with a mere intellectual; tasaat= therefore; yaH= he who; shaN^kya tamaH= is the most suspectable; prajaanaam= (should be punished in the interest of) the people; na syaat= In no case; buddhaH= should a wise man; abhimukhaH= consort; naastikaa= with an atheist.

"It is an exact state of the case that a mere *intellection deserves to be punished as it were a thief and know an atheist to be on par with a mere intellectual. Therefore he is the most suspectable and should be punished in the interest of the poeple. In no case should a wise man consort with an atheist."

* It is the word that is responding to the chanllenge, which we call intellection. Truth/God is very subtle. A mind that is caught in the net of words/arguments cannot understand truth/God.

tvatto janaaH puurvatare varaashcha |
shubhaani karmaaNi bahuuni chakruH |
chitvaa sademaM cha param cha laukaM |
tasmaaddvijaaH svasti hutaM kR^itaM cha 2-109-35

35. janaaH= men; puurvatare= that lived before;tvattaH= than you; chakruH= have performed; babuumi= many; shubhaani= auspicious; karmaaNi= acts; chhitvaa= abandoning; (all hopes of reward); imamcha= in this world; param= as well as the next; tasmaat= therefore; dvijaaH= Brahmanas; hutamcha= offer oblations in the sacred five; kR^itam= and practise; svasti= noble; kR^itam= deeds.

"Men that lived before you have performed many auspicious acts, abandoning all hopes of reward in this world as well as the next. Therefore, Brahmanas offer oblations in the sacred fire and practise noble deeds."

dharme rataaH sat puruShaiH sametaaH |
tejasvino daana guNa pradhaanaaH |
ahimsakaa viita malaaH ca loke |
bhavanti puujyaa munayaH pradhaanaaH || 2-109-36

36. munayaH= the sages; rataaH= who are devoted; dharme= to righteousness; sametaaH= associating; satpuruSaiH= with men of virtue; tejasvinaH= endowed with spiritual splendour; daanaguNa pradhaanaaH= practising abundant charity; ahimsakaaH= harmless; viitamalaaH= washed free from all taint; bhavanti= become; puujyaaH= honoured; loke= in the world.

"The sages who are devoted to righteousness, associating with men of virtue, endowed with spiritual splendour, practising abundant charity, harm-less and washed free of all taint, are honoured into the world."

iti bruvantaM vachanaM saroSaM |
raamaM mahaatmaanamadiinasattvam |
uvaacha pathyaM punaraastikaM cha |
satyaM vachaH saanunayaM cha vipraH || 2-109-37

37. mahaatmaanam= to the high-souled Rama; adiina sattvam= who never had self-souled Rama; adiina sattvam= who never had self-pity; bruvantam= and speaking; saroSam= indignantly; iti= as aforesaid; vipraH= Jabali brahmana; punaH uvaacha= replied; saanunayam= in a fitting manner; vachaH= in words; pathyam= that were beneficial; satya= and truthful; aastikam= which showed his belief in authority of Vedas, the other world and so on.

"To the high-souled Rama, who never had self-pity and speaking indignantly as aforesaid, Jabali (that brahmana) replied in a fitting manner in words that were beneficial and truthful, which showed his belief in authority of Vedas, the other world and so on."

na naastikaanaaM vachanam braviimyahaM |
na naastiko.ahaM na cha naasti kiMchana |
samiikSya kaalaM punaraastiko.abhavaM |
bhaveya kaale punareva naastikaH || 2-109-38

38. aham= I; na braviimi= and not speaking; vachanam= the words; naastikaanaam= of non-believers; aham= I; na= am not; naastikaH= an atheist; nacha naasti= now is it a fact that nothing exists; kimchana= whatsoever; samiikSya= perceiving; kaalam= the time; abhavam= I have become; punareva= just again; naastikaH= a non-believer.

"I am not speaking the words of non- believers. I am not an atheist, nor is it a fact that nothing exists whatsoever. Perceiving the time, I have become a believer. When the time comes, I will become again just a non-believer."

sa chaapi kaalo.aya mupaagataH shanaiH |
yathaa mayaa naastikavaagudiiritaa |
nivartanaarthaM tava raama kaaraNaat |
prasaadanaarthaM cha mayaitadiiritam || || 2-109-39

39. raama= O, Rama! SaH= that; ayam kaalaH api= and this time too; upaagataH= came; shanaiH= slowly, yathaa= how; naastika vaak= the words of non=believer; udiiritaa= came from my mouth; etat= this; iiritam= was spoken; tava kaaraNaat= for your sake; prasaadanaartham cha= to pacify you; nivartanaartham= and to persuade you to return (to Ayodhya).

"O, Rama! That and this time too came gradually. The words of a non-believer were spoken by me for your sake, to pacify you and to persuade you to return to Ayodhya."

ityaarSe shriimaadraamaayaNe aadikaavye ayodhyaakaaNDe navottarashatatamaH sargaH

Thus completes 109th 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] 110

Introduction

Vasishta gives details of the creation of the world to Sri Rama. He says that Brahma, in the form of a boar caused the earth to rise from water and from Brahma is created the entire world. He recites the Genealogy of Rama's line. He informs that Aja and Suvrata were the two sons of Nabhaga and it was Aja who begot the virtuous King Dasaratha; Rama's father. Vasishta also informs Rama that i the whole of Ikshvaku race, only the eldest son becomes the king. He requests Sri Rama not to violate this tradition and take over the reins of Ayodhya.

1. aajJNaaya= recognising; raamam= Rama's; kruddham= anger; vasiSThaH= Vasishta; pratyuvaacha ha= spoke as follows: jabaalirapi= even Jabali; jaaniite= is aware; gataagatam= of the going and coming; asya lokasya= of this world.

Recognising that Rama has become angry, Vaishta spoke as follows: "Even Jabali is aware of the going and coming of this world."

nivartayitu kaamaH tu tvaam etad vaakyam abraviit |
imaam loka samutpattim loka naatha nibodha me || 2-110-2

2. uktavaan= (He) spoke; etat= these; vaakyam= words; tvaam nivartayitu kaamastu= on account of his desire that you should return; lokanaatha= O, Lord of the poeple! nibodha= learn; me= from me; lokasamutpattim= of the creation of the world!.

"He apoke in theis manner, on account of his deire that you should return. O, Lord of the poeple! Learn from me of the creation of the world!"

sarvam salilam eva aasiit pR^ithivii yatra nirmitaa |
tataH samabhavad brahmaa svayambhuur daivataiH saha || 2-110-3

3. sarvam= all; aasiit= was; salilam eva= water only (in the beginning); yatra= from which element; pR^ittivii= the earth; nirmitaa= was formed; tataH= and after that; svayambhuuH= the self-existent; brahmaa= Brahma; daivataiH saha= with all the gods; sambhavat= came into existence.

"All was watr only in the beginning" from which element the earth was formed. After that, the self-existent Brahma with all the gods came into existence."

sa varaahaH tato bhuutvaa projjahaara vasumdharaam |
asR^ijac ca jagat sarvam saha putraiH kR^ita aatmabhiH || 2-110-4

4. tataH= thereafter; saH= that Brahma; bhuutvaa= assuming; varaahaH= the form of a boar; projjahaara vasundharaam= caused the earth to rise (from water); putraiH saha= and with his sons; kR^itaatmabhiH= of pure soul; aasR^ijachcha= created; sarvam= the entire; jagat= world.

"Thereafter, that Brahma, assuming the form of boar, caused the earth to rise from water and with his sons of pure soul, created the entire world."

aakaasha prabhavo brahmaa shaashvato nitya avyayaH |
tasmaan mariiciH samjajne mariiceH kashyapaH sutaH || 2-110-5

5. shaashvataH= the eternal; ityaH= changeless; avyayaH= and imperishable; brahmaa= Brahma; aakaasha prabhavaH= was begotten from ether; tasmaat= and from him; mariichiH= Marichi; samjajNe= was born; kashyapaH= Kashyapa; maricheH= was Marichi's; sutaH= son.

"The eternal, changeless and imperishable Brahma was begotten from ether and from his was born Marichi. Marichi's son was kashyapa."

vivasvaan kashyapaaj jajne manur vaivastavaH smR^itaH |
sa tu prajaapatiH puurvam ikShvaakuH tu manoH sutaH || 2-110-6

6. kashyapaat= from Kashyapa; vivasvaan= Vivasvan; jajJNe= was born; manuH= Manu; vaivasvataH sutaH= was the son of Vivasvan; satu= Manu for his part; puurvam= formerly; prajaapatiH= was the lord of creation; ikSvaakuH= Ikshvaku; manoH= was Manu's sutaH= son.

"From Kashyapa, Vivasvan(sun-god) was born. manu was the son of Vivasvan. Manu for his part, was formerly the lord of creation. Ikshvaku was Manu' s son."

yasya iyam prathamam dattaa samR^iddhaa manunaa mahii |
tam ikShvaakum ayodhyaayaam raajaanam viddhi puurvakam || 2-110-7

7. yasya= to whom; samR^iddhaa= the fertile; mahii= earth; prathamam= initially; dattaa= was given; manunaa= by Manu; viddhi= know; tam ikSvaakum= the Iksvaku; puurvakam= as the first; raajaanam= king; ayodhyaayaam= of Ayodhya.

"The entire fertile earth was given by Manu to Ikshvaku and know that Ikshvaku was thus the first king of Ayodhya!"

ikShvaakoH tu sutaH shriimaan kukShir eva iti vishrutaH |
kukSher atha aatmajo viiro vikukShir udapadyata || 2-110-8

8. ikSvaakoH= Ikshvaku's; sutaH= son; vishrutaH= was known as; shriimaan= the illustrious; kukSireveti= Kukshi; atha= thereafter; kukSeH= kukshi's; aatmajaH= son; viiraH= was the valiant; vikukSiH= Vikukshi; udapadyata= born.

"Ikshvaku's son was known as Kukshi, the illustrious king. Then, Kukshi's son was the valiant Vikukshi."

vikukSheH tu mahaa tejaa baaNaH putraH prataapavaan |
baaNasya tu mahaa baahur anaraNyo mahaa yashaaH || 2-110-9

9. vikukSeH= to Vikukshi (was born); baaNaH= Bana; mahaatejaaH= the most splendid; prataapavaan= and powerful; putraH= son; baaNasya= to Bana; (was born); anaraNyaH= Anaranya; mahaabaahuH= the mighty armed; mayaayashaaH= and the most illustrious one.

"To Vikukshi was born the most splendid and powerful son, Bana. To Bana was born Anaranya the mighty armed and the most illustrious son."

naanaa vR^iShTir babhuuva asmin na durbhikSham sataam vare |
anaraNye mahaa raaje taskaro vaa api kashcana || 2-110-10

10. asmin anaraNye= (While) this Anaranya= vare= the excellent; sataam= among beings; mahaaraaje= was the emperor; na babhuuva= there was no; anavR^iSThiH= dearth of rain; na= nor; durbhikSam= drought; na kashchana= no one; takraH= was a thief.

"While this King Anaranya, the most excellent among beings was reigning, there was neither dearth of rain nor a drought. No one was a thief."

anaraNyaan mahaa baahuH pR^ithuu raajaa babhuuva ha |
tasmaat pR^ithor mahaa raajaH trishankur udapadyata || 2-110-11
sa satya vacanaad viiraH sashariiro divam gataH |

11. anaraNyaat= from Anaranya; babhuuvaha= was born; mahaabahuH= the mighty armed; raajaa= king; pR^ithuH= Prithu; tasmaat pR^ithoH= from that Prithu; udapadyata= was born; mahaaraajaH= the Emperor; trishaNkuH= Trishanku; saH viiraH= that valiant man; gataH= ascended to; divam= heaven; sa shariiraH= along with his mortal body; satya vachanaat= for his true eloquence.

"From Anaranya was born the mighty armed king Prithu. From Prithu was born the Emperor Trishanku. That valiant man ascneded to heaven along with his mortal body, because of his true eloquence."

trishankor abhavat suunur dhundhumaaro mahaa yashaaH || 2-110-12
dhundhumaaraan mahaa tejaa yuvana ashvo vyajaayata |

12. trishaN^koH= to Trishanku; abhavat= was born; suumuH= a son; mahaayashaaH= the highly illustrious; dundhumaaraH= Dundhumara; dundhumaarut= from Dundhumara; vyajaayata= was born; mahaatejaaH= the hero; yuvanaashvaH= Yuvanasva.

"To Trishanku was born a son, the highly illustrious Dundhumara. From Dundhumara was born the hero, Yuvanasva."

yuvana ashva sutaH shriimaan maandhaataa samapadyata || 2-110-13
maandhaatuH tu mahaa tejaaH susamdhir udapadyata |
susamdher api putrau dvau dhruva samdhiH prasenajit || 2-110-14
yashasvii dhruva samdheH tu bharato ripu suudanaH |

13, 14. shriimaan= the illustirous; maandhaataa= Mandhata; sampadyata= was born; yuvanaaashva sutaH= as a son to Yuvanasva; mandhaatuH= to Mandhata; udapadyata= was born; mahaatejaaH= the hero; susandhiH= Susandhi; dvau= (therewere) too; putrau= sons; dhruvasandhiH= Dhruvasandhi; prasenajit= and Prasenajit; susandherapi= to Susandhi; dhruvasandheH= from Dhruvasandhi (was born); yashasvii= the illustrious; bharataH= Bharata; ripusuudanaH= the annihilata of enemies.

"The illustrious Mandhata was born as a son to Yuvanasva. To Mandhata was born the hero, Susandhi. There were two sons Dhruvasandhi and prasenajit to Susandhi. From Dhruvasandhi was born the illustrious Bharata, the annihilator of enemies."

bharataat tu mahaa baahor asito naama jaayata || 2-110-15
yasya ete pratiraajaana udapadyanta shatravaH |
haihayaaH taala janghaaH ca shuuraaH ca shasha bindavaH || 2-110-16

15, 16. mahaabaahoH bharataat= from the mighty armed Bharata; jaayata= was born; asitonaama= a son named Asita; yasya= for whom; haihayaaH= Haihayas; taalaN^ghaashcha= Talajanghas; shuuraaH= and the valiant, shashibindavashcha= shashibindavas; upapadyanta= became; pratiraajaanaH= royal adversaries; shatravoH= and enemies.

"From the mighty armed Bharata was born a son named Asita, for whom his royal adversaries, Haihayas, Talajanghas and the valiant Shashibindavas became the enemies."

taamH tu sarvaan prativyuuhya yuddhe raajaa pravaasitaH |
sa ca shaila vare ramye babhuuva abhirato muniH || 2-110-17

17. prati vyuuhya= having drawn out his battle-array against; taan sarvaan= all those kings; yuddhe= in a combat; raajaa= the king Asita; pravaasitaH= was driven away; saH= he; babhuuva= became; abhirataH= a devoted; muniH= sage; ramye= on a beautiful; shailavare= and excellent mountain.

"Having drawn out his battle-array against all those kings in a combat, the king Asita was driven away. Asita then became a devoted sage taking asylum in an excellent and charming mountain."

dve ca asya bhaarye garbhiNyau babhuuvatur iti shrutiH |
ekaa garbhavinaashaaya sapatnyai garaLaM dadau || 2-110-18

18. asya= Asita's; dve bhaarye= two wives; babhuuvatuH= became; garbhiNyau= pregnant; iti= this is; shrutiH= a hear-say; ekaa= one wife; dadau= gave; garalam= poison; sapatnai= to the other co-wife; gabhavinaashaaya= for the destruction of foetus.

"Asita's two wives became pregnant. It is a hearsay that one of his wives gave poison to the other co-wife in order to destroy her foetus."

bhaargavaH cyavano naama himavantam upaashritaH |
tam R^iShim samupaagamya kaalindii tu abhyavaadayat || 2-110-19
sa taam abhyavadad vipro vara iipsum putra janmani |

19. chayaveno naama= A sage called Chyavana; bhaargavaH= belonging to Bhrign race; upaashritaH= was taking a shelter; himavantam= in a Himalayan mountain; kaalindii= Kalindi; samupaagamya= approached; tam R^iSim= that sage; abhyavaadayat= and offered her salutaion; saH vipraH= that brahmana; abhyavadat= spoke; taam= to her; varepsum= who wanted to get a boon; putrajanmani= for the birth of a son.

"A sage called Chyavana, belonging to Bhrign race was staying in a Himalayan mountain. Kalindi (Asita's wife) approached that sage and offered her salutation. That brahmna spoke the following words to her, who wanted to obtain a boon for the birth of a son."

putraste bhavitaa devi mahaatmaa lokavishrutaH || 2-110-20
dhaarmikashcha sushiilashcha vaMshakartaarisuudanaH |

20. devi= O, Queen!; putraH= A son; mahaatmaa= with a great soul; lokavishrutaH= world-famous; dhaarmikashcha= a rightous man; sushiilashcha= of a good conduct; vamsha kartaa= a perpetuator of the race; arisuudanaH= and an annihilator of enemies; bhavitaa= will be born; te= to you.

"O, Queen! A high-souled son, who will be world-famous, rightous, of a good conduct, a perpetuator of the race and an annihilator of enemies will be born to you."

kR^itvaapradakSiNaM hR^iSTaa muniM tamanumaanya cha || 2-110-21
padmapatrasamaanaakSaM padmagarbhasamaprabham |
tataH saa gR^iham aagamya devii putram vyajaayata || 2-110-22

21, 22. saH devii= that Queen Kalindi; hR^iSTaa= delighted as she was; pradakSiNam kR^iSTaa= delighted as she was; pradakSiNam kR^itvaa= circumambulated; tam munim= that sage; anumaanyacha= took permission to leave; tataH= and thereafter; aagamya= on reaching; gR^itam= home; vyajaayat= had delivered; putram- a son; padmapatra samaanaakSam= having eyes resembling lotus-leaves; padmagarbha samaprabham= and having a radiance like that of Brahma the Lord of creation.

"The delighted Queen Kalindi circumambulated that sage, took permission from him to leave and thereafter on reaching home, had delivered a son, having eyes resembling lotus-leaves and having a radiance like that of Brahama the Lord of creation."

sapatnyaa tu garaH tasyai datto garbha jighaamsayaa |
gareNa saha tena eva jaataH sa sagaro abhavat || 2-110-23

23. garaH= poison; dattaH= was given; tasyaiH= to her; sapatnyaa= by her co-wife; garbha jighaamsayaa= with an intention to kill her foetus; jaataH= born; tena gareNa sahaiva= with that poison itself; saH= he; abhavat= became; sagaraH= Sagara ( a man with poison).

"Poison was given earlier by her co-wife with an intention to kill her foetus. Born with that poison itself, he became Sagara (a man with poison)."

sa raajaa sagaro naama yaH samudram akhaanayat |
iShTvaa parvaNi vegena traasayantam imaaH prajaaH || 2-110-24

24. saH= He; yaH= which; sagaro naama raajaa= king was named as Sagara; iSTvaa= performed sacrifices; parvaNi= on the day of the full moon; akhaanayat= got excavated; samndram= the ocean; traasa yantam= frightening; imaam prajaaH= these people; vegena= by his seed of digging.

"It was king SAgara who excavated the ocen and who, by his sacrifice, on the day of the full moon, by his energy, frightened the people here by the speed of his digging."

asamanjaH tu putro abhuut sagarasya iti naH shrutam |
jiivann eva sa pitraa tu nirastaH paapa karma kR^it || 2-110-25

25. asamaNJNaH= Asmanja; abhuut= was; sagarasya= Sagara's; putraH= son; shrutam= there was a hearsay; naH= to us; iti= that; saH= Asamanja; paapakarama kR^it= on account of his wicked deeds; nirastah= was banished; pitraa= by his fatehr; jiivanneva= even while living.

"Asamanja was Sagara's son. There was a hearsay that on account of his wicked deeds, Asamanja was banished by his father even during his life time."

amshumaan iti putro abhuud asamanjasya viiryavaan |
diliipo amshumataH putro diliipasya bhagiirathaH || 2-110-26

26. AsamaNJasya= to asamanja; abhuut= was born; viiryavaan= a valiant; putraH= son; amshumaaniti= called Amshuman; diliipaH= dilipa; amshumataH= was Amshuman's; putraH= son; bhagiirathaH= Bhagiratha; diliipasya= was Dilipa's son.

"A valiant son called amshuman was born to Asamanja. Dilipa was Amshuman's son. Bhagiratha was Dilipa's son.

bhagiirathaat kakutsthaH tu kaakutsthaa yena tu smR^itaaH |
kakutsthasya tu putro abhuud raghur yena tu raaghavaH || 2-110-27

27. bhagiirathaat= of Bhagiratha; kakutthsaH= was born; kaakutthaaH= the Kakutsthas; vishrutaaH= take their name; kakutthsasya cha= to Kakutstha; abhuut= was born; putra= a son; raghuH= called Raghu; yena= from whence (spring); raaghavaaH= Ragahavas.

"Of Bhagiratha was born kakutstha, from whom the Kakutsthas take their name. To Kakutsthas was born a son called Raghu, from whence spring Raghavas."

raghoH tu putraH tejasvii pravR^iddhaH puruSha adakaH |
kalmaaSha paadaH saudaasa ity evam prathito bhuvi || 2-110-28

28. raghoH= from Raghu (was born); tejasvii= a renowned; putraH= son; pravR^iddhaH= called Pravriddha; prathitaH= known; bhuvi= in the world; ityevam= under the names; puruSaadakaH= Purushadaka; kalmaaSapaadaH= Kalmashapada; sondaasaH= and Soudasa.

"From Raghu was born a renowned son named Pravriddha, known in the world under the names Purushadaka, Kalmashapada and Soudasa."

kalmaaSha paada putro abhuut shankhaNaH tu iti vishrutaH |
yaH tu tad viiryam aasaadya saha seno vyaniinashat || 2-110-29

29. kalmaSapaada putraH= Kalmashapada's son; abhuut= was; vishrutaH= renowned; iti= as; shaNkhaNaH= Shankhana; tadviiryam= kalmashapada's valour; vyaniishat= perished; saha sainyaH= along with his army.

"Kalmashapada's son was renowned as Shankhana, who, even on attaining his father's valour, perished (in a battle) along with his army."

shankhaNasya tu putro abhuut shuuraH shriimaan sudarshanaH |
sudarshanasya agni varNa agni varShasya shiighragaH || 2-110-30
shiighragasya maruH putro maroH putraH prashushrukaH |
prashushrukasya putro abhuud ambariiSho mahaa dyutiH || 2-110-31
ambariiShasya putro abhuun nahuShaH satya vikramaH |
nahuShasya ca naabhaagaH putraH parama dhaarmikaH || 2-110-32
ajaH ca suvrataH caiva naabhaagasya sutaau ubhau |
ajasya caiva dharma aatmaa raajaa dasharathaH sutaH || 2-110-33

30, 31, 32, 33. shriiman= the fortunate, sadarshanaH= Sudarshana; putraH= was the son; shaNkhaNasya= of Shankhana; sudarshanasya= Sudarshana's (son); (was); agnivarNaH= Agnivarna; agnivarNasya= and of Agnivarna (was born); shiighragaH= Shigraga; shiighragasya= Shighraga's' putraH= son was; maruH= Maru; maroH= Maru's; putraH= son; prashushruvaH= was Prashushruva; prashushruvasya= of Prashushruva; abhuut= was born; putraH= a son; ambariiSaH= Ambarisha; ambariiSasya= of Ambarisha; abhuut= was born; putraH= a son; nahuSaH= Nahusha; satyavikramaH= who was full ofvalour; nahuSasya= Nahusha's; putraH= son; naabhaagaH= Nabhaga; parama dhaarmikaH= of outstanding virtue; ajashcha= Aja; su vratashchaiva= Suvrata; ubhau= were the two; sutau= sons; naabhagasya= of Nabhaga; ajasyaiva= sutau= sons; naabhaagasya= of Nabhaga; ajasyaiva= Aja's; sutaH= son; dharmaatmaa= was the virtuous; raaja dasharathaH= king Dasaratha.

The fortunate Sudarshana was the son of Shankhana. Sudarshana's son was Agnivarna; and of Agnivarna was born Shighraga. Shighraga begot Maru and Maru's son was Prashushruva from Prashushruva was born Ambarisha of that great radiance. To Ambarisha was born a son named Nahusha who was full of valour. Nahusha's son was Nabhaga of outstanding virtue. Aja and Suvrata were the two sons of Nabhaga and it was Aja who begot the virtuous King Dasartha."

tasya jyeShTho asi daayaado raama ity abhivishrutaH |
tad gR^ihaaNa svakam raajyam avekShasva jagan nR^ipa || 34

34. asi= you are; jyeSThaH= the eldest son; tasya= of that Dasaratha; abhivishrutaH= very well known; raama iti= as Rama; daayaadaH= the heir who can claim over the inheritance; nR^ipaiH= O, king!; tat= for that reason; gR^ihaaNa= take over; svakam= your; raajyam= kingdom; avekSasva= look after; janam= your people.

"You are the eldest son of that Dasaratha, very well-known as Rama, the heir who can claim over the inheritance. O, King! Hence, take over your kingdom and look after your people there."

ikShvaakuuNaam hi sarveShaam raajaa bhavati puurvajaH |
puurvajena avaraH putro jyeShTho raajye abhiShicyate || 2-110-35

35. puurvajaH= the eldest son only; bhavati= becomes; raajaa= the king; sarveSaam= in the entire; ikSvaakuuNaam= people born in Ikshvaku race; puuraje= (when) the eldest exists; avaraH= the younger; na= will not (become the king); jyeSThaH putraH= the eldest son only; abhiSichyate= is anointed; raajye= to the cronw.

"The eldest son only becomes the king in the entire Ikshvaku race. When the eldest son exists, the younger son will not become a king. The eldest son only is anointed to the crown.

sa raaghavaaNaam kula dharmam aatmanaH |
sanaatanam na adya vihaatum arhasi |
prabhuuta ratnaam anushaadhi mediniim |
prabhuuta raaShTraam pitR^ivan mahaa yashaaH || 2-110-36

36. mahaayashaH= O, the celebrated one!; sanaatanam= this is the eternal; kuladharmam= tradition of your race; raghuvaaNaam= those born in Raghu dynasty; aatmanaH= yours; saH= as such; naarhasi= and ought not; vihantum= to be violated by you; adya= now; anushaadhi= rule over; mediniim= the earth; prabhuuta ratnaam= abundant with precious metals; prabhuuta raaSTraam= and a vast kingdom; pitR^ivat= as did your father.

"O, the celebrated one! This is the eternal tradition of your race, those born in Raghu dynasty and ought not to be violated by you. Rule over the earth, this vast kingdom abudant with precious metals, as did your father."

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe dashottarashatatamaH sargaH yashaaH ||(E)(Gem)

Thus completes 110th 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] 111

Introduction

Vashishta urges Rama to grant the prayer of Bharata. Rama replies that the command given by his father cannot be disregarded. Bharata then decides to undertake a fest unto death as a last resort to exert pressure on Rama. On Rama's dubbing such a step as repugnant to the code of conduct prescribed for a kshatriya, Bharata requests Rama to allow him to remain in the forest as the latter's proxy. Rama, however, rules out this proposition also, saying that it is a matter of reproach. He reaffirms his resolve to enter Ayodhya only after implementing the pledge given to his father.

vasiShThaH tu tadaa raamam uktvaa raaja purohitaH |
abraviid dharma samyuktam punar eva aparam vacaH || 2-111-1

1. uktvaa= having spoken (thus); raamam= to Rama; vasiSThastu= Vasistha; raaja purohitaH= the royal priest; tadaa= then; punareva= again; abraviit= spoke; aparam vachaH= (the following) further words; dharmasamyuktam= which were righteous.

Having spoken thus to Rama, Vasishta the royal priest added the following righteous words:

puruShasya iha jaatasya bhavanti guravaH trayaH |
aacaaryaH caiva kaakutstha pitaa maataa ca raaghava || 2-111-2

2. kaakutthsa= O, Rama!; raaghava= O, Raghava!; jaatasya= from birth; trayaH= three; guravaH= spiritual instructors; puruSasya= of a man; bhavanti= are; achaaryashchaiva= his teacher; pitaa= his father; maataacha= and his mother.

"O, Kakutstha, O offspring the Raghu dynasty! From birth, the three spiritual instructors of a man are his teacher, his father and his mother."

pitaa hy enam janayati puruSham puruSha R^iShabha |
prajnaam dadaati ca aacaaryaH tasmaat sa gurur ucyate || 2-111-3

3. puruSarSabha= O, the excellent among men!; pitaa= the father; janayatihi enam puruSam= gives man his life; aachaaryaH= the teacher; dadaati= instructs (him); prajJNaam= in wisdom; tasmaat= and therefore; saH= the teacher; uchyate= is said to be; guruH= the superior.

"O, excellent among men! The father of man his life. The teacher instructs him in wisdom and therefore instructs the teacher is said to be the superior!"

se te aham pitur aacaaryaH tava caiva param tapa |
mama tvam vacanam kurvan na ativarteH sataam gatim || 2-111-4

4. paramtapa= O, Rama, the tormentator of enemies!; saH aham= that I; aachaaryaH= am the spiritual preceptor; te pituH= to your father; tavachaiva= and to you too; kurvam= In obeying; mama= my vachanam= words; tvam= you; naativartate= will not transgress; niitim= the path; sataam= of the virtuous.

"O, Rama the tormentator of the enemies! I am the spiritual Preceptor to your father and to you too. In obeying my words, you will not transgress the path of the virtuous."

imaa hi te pariShadaH shreNayaH ca samaagataaH |
eShu taata caran dharmam na ativarteH sataam gatim || 2-111-5

5. taata= O, dear prince!; imaaH= these; pariSadaH= subjects; shreNayashcha= the traders and other categories of people; tathaa= and; dvijaaH= Brahmanas; te hi= are your people only; eSu= in their case; charan= while practising; dharmam= righteousness; naativartate= you will not transgress; gatim= the path; sataam= of the righteous.

"O, dear prince! These subjects, the traders, the other categories of people and Brahmana are your people only. In fulfilling your duty to them, you will not be transgressing your righteous path."

vR^iddhaayaa dharma shiilaayaa maatur na arhasy avartitum |
asyaaH tu vacanam kurvan na ativarteH sataam gatim || 2-111-6

6. naarhasi= you ought not; avartitum= to be lacking in reverence; maatuH= to your mother; vR^iddhayaa= who is aged; dharma shiilayaaH= and of noble conduct; kurvan= by carrying out; asyaaH= her; vachanam= words; naati vartate= you will not deviate; gatim= from the path; sataam= of the virtuous.

"You ought not to be lacking in reverence to your mother who is aged and possessing a noble conduct. By carrying out her words, you will not deviate from the path of the virtuous."

bharatasya vacaH kurvan yaacamaanasya raaghava |
aatmaanam na ativarteH tvam satya dharma paraakrama || 2-111-7

7. raaghava= O, Rama; satyadharmaparaakramaH= excelling in truth and virtue!; kurvan= by fulfilling; vachaH= the words; bharatasya= of Bharata; yaachamaanasya= who is beseeching (you); tvam= you; naativartate= will not be false; aatmaanam= to yourself.

"O, Rama excelling in truth and virtue. By fulfilling the words of the beseeching Bharata, you will not be false to yourself."

evam madhuram uktaH tu guruNaa raaghavaH svayam |
pratyuvaaca samaasiinam vasiShTham puruSha R^iShabhaH || 2-111-8

8. uktassam= having been spoken; madhuram= sweet words; guruNaa= by his spiritual preceptor; svayam= himself; evam= thus; raaghavaH= Rama; puruSarSabhaH= the excellent among men; pratyuvaacha= replied; vasiSTham= to Vasishta; samaasiinam= who was seated there

Having heard the sweet words spoken by his spiritual preceptro himself, Rama the excellent among men replied (as follows) to Vasishta who was seated there.

yan maataapitarau vR^ittam tanaye kurutaH sadaa |
na supratikaram tat tu maatraa pitraa ca yat kR^itam || 2-111-9
yathaa shakti pradaanena snaapanaac chaadanena ca |
nityam ca priya vaadena tathaa samvardhanena ca || 2-111-10

9, 10. vR^ittam= the good; yat= which; maataapitrau= a father and mother; kurutaH= do; yathaashakti pradaanena= by giving him whatever they can; sadaa= forever; tanaye= to their son; svaapanochchhaadanena cha= by putting him to sleep, rubbing his body with oil etc; priya vaaden= by speaking kindly to him; nityamcha= every moment; tathaa= and; samvardhanena= even by nourishing him; yat= and whatever; kR^itam= is done; maatraa= by a mother; pitraacha= and father; tat tu= that however; na suprati karam= cannot be requited.

"The good, which a father and mother do, by giving whatever they can, to their son constantly, by putting him to sleep, rubbing his body with oil etc, nay, by speaking kindly to him every moment, and even by nourishing him, can never be wholly requited."

sa hi raajaa janayitaa pitaa dasharatho mama |
aajnaatam yan mayaa tasya na tan mithyaa bhaviShyati || 2-111-11

11. mam= my; pitaa= father; saH= that; raajaa dasharathaH= king Dasaratha; janayitaa hi= indeed begot me; yat= that whihc; ajJNaatam= was promised; mayaa= by me; tasya= to him; tat= that; na bhaviSyati= will not become; mithyaa= false.

"The command laid upon me by king Dasaratha, my father, who begot me, cannot therefore be disregarded."

evam uktaH tu raameNa bharataH pratyanantaram |
uvaaca parama udaaraH suutam parama durmanaaH || 2-111-12

12. evam= thus; uktaH= spoken; raameNa= by Rama; bharataH= Bharata; paramodaaraH= the highly generous man; parama durmanaaH= was very much anguished; uvaacha= and spoke; suutam= to Sumantra the charioteer; pratyanantaram= who was standing nearby.

Hearing Rama's words, the most generous Bharata felt very mcuh anguished and addressed the following words to Sumantra the charioteer who was standing nearby:

iha me sthaNDile shiighram kushaan aastara saarathe |
aaryam pratyupavekShyaami yaavan me na prasiidati || 2-111-13

13. saarathe= O, charioteer!; aastara= spread; kushaan= the Kusha grass; shiigram= soon; sthaN^Dile= on the ground; iha= here; me= for me; pratyupavekSyaami= I shall remain facing; aaryam= my illustrious brother; yaavat= till; na prasiidati me= he does not get me propitiated.

"O, charioteer! Spread speedily the Kusha grass on the ground here for me. I shall remain facing my illustrious brother till he gets propitiated (and grant my request)."

anaahaaro niraaloko dhana hiino yathaa dvijaH |
sheShye purastaat shaalaayaa yaavan na pratiyaasyati || 2-111-14

14. sheSye= I shall remain lying down; purastaat= in front; shaalaayaaH= of Rama's hut; anaahaaraH= withou food or drink; niraalokaH= and depriving myself of light; yaavat= until; na pratiyaasyati= he does not return to Ayodhya; dvijaH yathaa= like a brahmana; dhana hiinaH= who is destitute (likes down at the door of his creditor).

"I shall remain lying down in front of Rama's hut without food or drink and depriving myself of light until he returns to Ayodhya, like a brahman who is a destitute (lies down at the door of his crditor)."

sa tu raamam avekShantam sumantram prekShya durmanaaH |
kusha uttaram upasthaapya bhuumaau eva aastarat svayam || 2-111-15

15. prekSya= seeing; sumantram= Sumantra; avekSantam= who was gazing at; raamam= RAma; (for his command); sa tu= that Bharata; durmanaaH= with low spirits; svayameva= on his own; upasthaapya= brought; kushottaram= a heap of Kusha grass; aastarat= and spread it; bhuumau= on the floor.

Seeing Sumantra who was gazing at Rama waiting for his command, the low-spirited Bharata, on his own, brought a heap of Kusha grass and spread it on the floor.

tam uvaaca mahaa tejaa raamo raaja R^iShi sattamaaH |
kim maam bharata kurvaaNam taata pratyupavekShyasi || 2-111-16

16. raamaH= Rama; mahaatejaaH= of great splendour; raajarSi sattamaH= and the excellent among royal sages; uvaacha= spoke; tam= to him (as follows); bharata= O, Bharata; taataH= my dear brother!; kim kurvaaNam taataH= what wrong have I done; pratyupavakSyasi= that you lie=down; maam= before me?

Rama of great splendour and the best among royal sages spoke to Bharata as follows: "O Bharata my dear brother! What wrong have I done that you lie down before me?"

braahmaNo hy eka paarshvena naraan roddhum iha arhati |
na tu muurdhaa avasiktaanaam vidhiH pratyupaveshane || 2-111-17

17. braahmaNaH= A brahman; arhati hi= can indeed; ekapaarshvena= lie down on one; roddhum= in order to obstruct; naraan= men; iha= in this world; na= there is no; vidhiH= rule; muurdhaabhiSiktaanaam tu= for a warrior-class; pratyupaveshane= to lie down, obstructing men.

"A brahmana may lie down on one side in order to obstruct a willful debtor in this world. But, it is not befitting for a warrior-class.

uttiShTha nara shaarduula hitvaa etad daaruNam vratam |
pura varyaam itaH kShipram ayodhyaam yaahi raaghava || 2-111-18

18. raaghava= O, Bharata; narashaarduulaH= Tiger among men!; hitvaa= giving up; etat= this; daaruNam= formidable; vratam= resolve; uttiSTha= rise up; yaahi= proceed; kSipram= speedily; ayodhyaam= to Ayodhya; puravaryaam= the excellent of cities; itaH= from here.

"O Bharata, Tiger among men! Giving up this formidable resolve, rise up proceed speedily to Ayodhya the best of cities, from here."

aasiinaH tu eva bharataH paura jaanapadam janam |
uvaaca sarvataH prekShya kim aaryam na anushaasatha || 2-111-19

19. aasiinastveva= still sitting like that; bharataH= Bharata; prekSya= looking at; janam= the people; paura jaanapadam= the citizens and the rural folk; sarvataH= on all sides; uvaacha= and asked; kim= why; naanushaasatha= they are not entreating; aaryam= his venerable brother (to return)

Still sitting in the same posture, Bharata looked at the citizens and rural folk around on all sides and asked them why they were not entreating his venerable brother to return.

te tam uucur mahaatmaanam paura jaanapadaa janaaH |
kaakutstham abhijaaniimaH samyag vadati raaghavaH || 2-111-20

20. te jaanaaaH= tose people; paurajaanapadaaH= the inhabitants of town and country; uuchuH= replied; mahaatmaanam= to high souled; tam= Bharata (as follows); abhijaaniiya= we know well; kaakutthasam= Rama; raaghavaH= Rama; vadati= is speaking; samyak= rightly.

Those people, the inhabitants of town and country replied to the magnanimous Bharata as follows: "We know Rama very well. He is speaking rightly."

eSho api hi mahaa bhaagaH pitur vacasi tiShThati |
ata eva na shaktaaH smo vyaavartayitum anjasaa || 2-111-21

21. eSaH= this; mahaabhaagaH= Rama of exalted merit; tiSThati hi= is indeed standing; pituH= on his father's; vachasi= words; ata eva= for that reason; na smaH= we are not; shaktaaH= able; vyaavartayitum= to make him return; aJNjasaa= indeed.

"This Rama of exalted merit is indeed standing on his father's words. Hence, we are not able to convince him to return to Ayodhya."

teShaam aajnaaya vacanam raamo vacanam abraviit |
evam nibodha vacanam suhR^idaam dharma cakShuShaam || 2-111-22

22. aajJNaaya= understanding; teSaam= their; vachanam= words; raamaH= Rama; abraviit= spoke; (as follows); nibodha= reflect on; vachanam= the words; suhR^idaam= of your friends; dharma chakSuSaam= who see rightly; evam= thus.

Hearing their words, Rama said to Bharata: "Reflect on the words of your companions, who see rightly."

etac ca eva ubhayam shrutvaa samyak sampashya raaghava |
uttiShTha tvam mahaa baaho maam ca spR^isha tathaa udakam || 2-111-23

23. mahaabaaho= O, the mighty armed; raaghava= Bharata!; shrutvaa= hearing; etat= these; ubhayam chaiva= two (my words and their words); sampashya= and reflecting on them; samyak= well; tvam= you; uttiSTha= rise up; spR^iha= and touch; maamcha= me; tathaa= and udakam= (drink) water.

"O the mighty armed Bharata! Having listened to their testimony and mine, reflect on the matter carefull. Rise and touch me and drink water."

atha utthaaya jalam spR^iShTvaa bharato vaakyam abraviit |
shR^iNvantu me pariShado mantriNaH shreNayaH tathaa || 2-111-24

24. atha= thereafter; bharataH= Bharata; utthaaya= rose; spR^iSTvaa= touched; jalam= water; abraviit= and spoke; vaakyam= (the following) words; pariSadaH= (Let) the audience; mantriNaH= ministers; tathaa= and; shrNayaH= the guild of traders; shruNvantu= hear; me= me.

Thereafter, Bharata rose, touched water and spoke as follows: "Let the audience, including ministers and the guild of traders hear me also."

na yaace pitaram raajyam na anushaasaami maataram |
aaryam parama dharmajnam abhijaanaami raaghavam || 2-111-25

25. na yaache= I never asked; pitaram= my father; raajyam= for the kingdom; naanushaasaami= nor did I counsel; maataram= my mother (to enthrone me); naanujaanaami= I never gave my approval; (for the exile of ); raaghavam of Rama; aaryam= the venerable man; paramadharmajJNam= who knows his duty very well.

"I never asked my father for the kingdom, nor did I counsel my mother to enthrone me. I never gave my approval for the exile of Rama, the venerable hero, who knows his duty very well."

yadi tu avashyam vastavyam kartavyam ca pitur vacaH |
aham eva nivatsyaami caturdasha vane samaaH || 2-111-26

26. avashyam yadi= If it is absolutely essential; vastavyam= (that one of us_ should remain here; vachaH= and the command (of our father); kartavyamcha= be executed; ahameva= (then) it is I; nivatsyaami= who will live; vane= in the forest; chaturdasha samaaH= for fourteen years.

"If it is absolutely essential that one of us should remain here and the command of our father be executed, then it is I who will reside in the forest for fourteen years."

dharma aatmaa tasya tathyena bhraatur vaakyena vismitaH |
uvaaca raamaH samprekShya paura jaanapadam janam || 2-111-27

27. dharmaatmaa= The high souled; raamaH= Rama; vismitaH= was surprised; tathyena vaakyena= by sincere words; tasya= of that; bhraatuH= brother; samprekSya= and by looking at; paurajaanapadam= the inhabitants of town and country; vuaacha= spoke (as follows)

The high-souled Rama was surprised by the sincere words of his brother and by looking at the inhabitants of town and country, spoke (as follows):

vikriitam aahitam kriitam yat pitraa jiivataa mama |
na tal lopayitum shakyam mayaa vaa bharatena vaa || 2-111-28

28. vikriitam= the disposal; aahitam= the pledge; kriitam= and the come by; yat= which; (were given); pitraa= by my father; jiivataa= while he was alive; tat= that; na shakyam= cannot be; lopayitum= broken; mayaa vaa= either by me; bharatena vaa= or by Bharata.

"The disposal, the pledge and the come-by which he was alive, cannot be broken either by me or by Bharata."

upadhir na mayaa kaaryo vana vaase jugupsitaH |
yuktam uktam ca kaikeyyaa pitraa me sukR^itam kR^itam || 2-111-29

29. upadhiH= my consent to the substitute; vanavase= in respect of the sojourn in the forest; na kaaryaH= cannot be done; mayaa= by me; jugupsitaH= which is a distasteful thing; uktam= what was advised; kaikeyyaa= by Kaikeyi; yuktam= was property; kR^itam= and what was done; me pitraa= by me father; sukrutam= was a righteous deed.

"I cannot accede to the substitute in respect of the sojourn in the forest and it is distasteful thing. What was advised by Kaikeyi was proper and what was done by my father was a righteous deed."

jaanaami bharatam kShaantam guru satkaara kaariNam |
sarvam eva atra kalyaaNam satya samdhe mahaatmani || 2-111-30

30. jaanaami= I am aware; (that) bharatam= Bharata; kSaantam= has patience; gurusatkaara kaaraNam= and devotion for the elders; sarvameva= all will be kalyaaNam= propitious; atra= in the case of this Bharata; satya sandhe= who is true to his promise; mahaatmani= and magnanimous.

"I am aware that Bharata has necessary patience and due devotion for the elders. All will be propitious in the case of this magnanimous Bharata, who is true to his promise."

anena dharma shiilena vanaat pratyaagataH punaH |
bhraatraa saha bhaviShyaami pR^ithivyaaH patir uttamaH || 2-111-31

31. pratyaagataH= after returning; punaH= again; vaanaat= from the forest; bhaviSyaami= I shall become; uttamaH= an excellent; patiH= king; pR^ithivyaah= of the earth; anena bhraatrena saha= along with my brother; dharmashiilena= who is of virtuous nature.

"After returning from the forest, I shall rule the earth, assisted by my virtuous brother."

vR^ito raajaa hi kaikeyyaa mayaa tad vacanam kR^itam |
anR^itaan mocaya anena pitaram tam mahii patim || 2-111-32

32. raajaa= the king Dasaratha; vR^ito hi= was indeed prevailed upon; kaikeyyaa= by Kaikeyi; tadvachanam= that promise; kR^itam= was fulfilled; mayaa= by me; anena= for this reason; mochaya= relieve; mahiipatim= the emperor; tam pitaram= and that father; anR^itaat= from blame.

"The king Dasaratha was indeed solicited for a boon by Kaikeyi. That word of the king has been fulfilled by me. Hence, relieve our father, the emperor from the blame."

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe ekaadashottarashatatamaH sargaH

Thus completes 111th 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] 112

Introduction

On hearing the debate between Rama and Bharata, all the sages there were astonished. The sages request Bharata to accept Rama's words. Bharata explains to Rama that he is unable to rule the vast kingdom alone to the satisfaction of its subjects. Bharata further adds that Rama has the necessary competence to save the world and makes a fervent appeal to Rama to return to Ayodhya. However, Rama replies that Bharata is quite capable of ruling the kingdom and advises Bharata to take counsel from his wise ministers before administering the kingdom. Rama reaffirms Bharata that he will never be fulse to his father's vow. Finally, Bharata agrees to Rama;s proposition, but requests Rama to offer his sandals to be carried by him to ayodhya so that the peope there would get gain and security. Rama agrees to it and offers his sandals to Bharata, who takes a vow before Rama to enter fire in case he did not return immediately after the expiry of his term of exile. After embracing Bharata and Shatrughna, Rama bids farewell to all with due respect in accord with the rank of each and enters his hermitage.

tam apratima tejobhyaam bhraatR^ibhyaam roma harShaNam |
vismitaaH samgamam prekShya samavetaa maharShayaH || 2-112-1

1. prekSya= seeing; tam= that; romaharSaNam= thrilling; samgamam= converse; bhraatR^ibhyaam= between those two brothers; apratima tejobhyaam= with incomparable dignity; maharSayaH= the great sages; samvetaaH= gathered there; vismitaaH= were astonished.

Witnessing that thrilling converse between those two brothers with incomparable dignity, the great sages gathered there were astonished.

antar hitaaH tu R^iShi gaNaaH siddhaaH ca parama R^iShayaH |
tau bhraatarau mahaatmaanau kaakutsthau prashashamsire || 2-112-2

2. munigaNaaH= the assemblies of ascetics; siddhaashcha= great saints; paramarSayaH= and distinguished sages; antarhitaaH= who stood invisible in space; prashashamsire= applauded; tau kaakutthsau= both Rama and Bharata; mahaatmaanau= the high-souled; bhraatarau= brothers (as follows)

The assemblies of ascetics, great saints present there and the distinguished sages who stood invisible in space, applauded both Rama and Bharata, the magnanimous brothers, saying (as follows):

sa dhanyo yasya putrau dvau dharmajnau dharma vikramau |
shrutvaa vayam hi sambhaaShaam ubhayoH spR^ihayaamahe || 2-112-3

3. saH= that Dasaratha; yasya= who begot; dvau putrau= two sons; dharmajJNau= who know righteousness; dharma vikramau= and whose strength is justice; dhanyaH= was fortunate; shrutvaa= by hearing; sambhaaSaam= the conversation; ubhayoH= between theses two princes; vayam= we; delighted. spR^ihayaamaahe hi= are indeed delighted.

"That Dasaratha, who begot these two sons, who know righteousness and whose strength is justice, was fortunate. By hearing the debate between these two princes, we are indeed delighted."

tataH tu R^iShi gaNaaH kShipram dashagriiva vadha eShiNaH |
bharatam raaja shaarduulam ity uucuH samgataa vacaH || 2-112-4

4. tataH= then; R^iSigaNaaH= the assembly of sages; dashagriiva vadhaiSiNaH= who wished to see destruction of Ravana; kSipram= quickly; samgataaH= came together; uuchuH- and spoke; iti= these; vachaH= words; bharatam= to Bharata; raaja shaarduulam= the excellent king.

Thereafter, that assembly of sages, who wished to see a quick destruction of Ravana, came together and spoke the following words to Bharata, the excellent king.

kule jaata mahaa praajna mahaa vR^itta mahaa yashaH |
graahyam raamasya vaakyam te pitaram yady avekShase || 2-112-5

5. kule jaata= O Bharata born in a noble race; mahaapraajJNa= highly intelligent; mahaa vR^itta= having a superior conduct; mahaa yashaH= and a great repute! avekSase yadi= If you respect; te= your; pitaram= father; raamasya= Rama's; vaakyam= words; graahyam= are to be accepted.

"O Bharata born in a noble race, highly intelligent, having a superior conduct and a great repute! If you have regard for your father, Rama's words are to be accepted.

sadaa anR^iNam imam raamam vayam igcCaamahe pituH |
anR^iNatvaac ca kaikeyyaaH svargam dasharatho gataH || 2-112-6

6. vayam= we; ichchhaamahe= wish; imam raamam= this Rama; anR^iNam= to be free of debt; sadaa= forever; pituH= in the case of his father; dasharathaH= Dasaratha; anR^iNatvaachcha= becoming free of debt; kaikeyyaaH= in the case of Kaikeyi; gataH= went; svargam= to heaven.

"We wish to see Rama absolved of all obligations forever to his father. Dasaratha, having honoured his pledge to Kaikeyi, indeed went to heaven."

etaavad uktvaa vacanam gandharvaaH samaharShayaH |
raaja R^iShayaH caiva tathaa sarve svaam svaam gatim gataaH || 2-112-7

7. uktvaa= having spoken; vachanam= the words; etaavat= that much; sarve= all; gandharvaaH= the celestial musicians; samaharSyaH= together with the great sages; tadaa= then; gataaH= went; svaam svaam= their respective; gatim= abodes.

Having uttered that much, all the celestial musicians and the great sages then went to their respective abodes.

hlaaditaH tena vaakyena shubhena shubha darshanaH |
raamaH samhR^iShTa vadanaH taan R^iShiin abhyapuujayat || 2-112-8

8. tena vaakyena= by those words; shubhena= which were auspicious; shubhadarshanaH= the good-looking; raamaH= Rama; LaaditaH= looked radiant; abhyapuujayat= and worshipped; taan R^iSiin= those sages; samhR^iSTa vadanaH= with a joyful countenance.

Hearing those auspicious words, the good-looking Rama looked radiant and worshipped those sages with a joyful countenance.

srasta gaatraH tu bharataH sa vaacaa sajjamaanayaa |
kR^ita anjalir idam vaakyam raaghavam punar abraviit || 2-112-9

9. bharatastu= Bharata, on his part; trastagaatraH= with trembled limbs; kR^itaaJNjaliH= joined his palms in salutation; punaH abraviit= again spoke; idam vaakyam= these words; raaghavam= to Rama; sajjamaaneyaa= in a strangled; vaachaa= voice.

Bharata, on his part, with trembled limbs, joined his palms in salutation and again spoke the following words to Rama in a strangled voice:

raaja dharmam anuprekShya kula dharma anusamtatim |
kartum arhasi kaakutstha mama maatuH ca yaacanaam || 2-112-10

10. kaakutthsa= O, Rama!; anuprekSya= keeping in view; (that); raajadharmam= the royal statute; kuladharma= and the statue of the race; anusantatim= continue; arhasi= you ought to; kartum= yield to; yachanaam= the entreaties; mama= of mine; maatushcha= and of your mother.

"O, Rama! Keep in view the continuance of our royal statue and the statute of the race. You ought to yield to the entreaties of mine and those of your mother."

rakShitum sumahad raajyam aham ekaH tu na utsahe |
paura jaanapadaamH ca api raktaan ranjayitum tathaa || 2-112-11

11. aham= I; ekastu= alone; notsahe= am not able; rakSitum= to protect; sumahat= the very large; raajyam= kingdom; tathaa= and; raJNjayitum= to the satisfaction; raktaan= of the beloved; paurajaanapadaan= inhabitants of town and country.

"I am not able to rule this vast empire alone to the satisfaction of the beloved inhabitants of town and country!"

jnaatayaH ca hi yodhaaH ca mitraaNi suhR^idaH ca naH |
tvaam eva pratikaankShante parjanyam iva karShakaaH || 2-112-12

12. naH= our; jJNaatayashcha= kith and kin; yodhaashcha= soldiers; mitraaNi= companions; suhR^idashcha= and allies; prativiikSante= are waiting; tvameva= for you indeed; karSakaaH iva= as farmers (wait); parjanyamiva= for the rainy clouds.

"Our kith and king, soldiers, companions and allies are waiting for you indeed, as farmers wait for the rainy clouds."

idam raajyam mahaa praajna sthaapaya pratipadya hi |
shaktimaan asi kaakutstha lokasya paripaalane || 2-112-13

13. mahaa praajJNa= O Rama the sagacious! pratipadya= return; idam raajyam= to this kingdom; sthaapaya= and keep it in order; asi= you are; shaktimaan= competent; panipaalane= of administration; lokasya= of the world.

"O, the sagacious Rama! Return to the kingdom and keep it in order. You have the competence to save the world!"

ity uktvaa nyapatad bhraatuH paadayor bharataH tadaa |
bhR^isham sampraarthayaam aasa raamam evam priyam vadaH || 2-112-14

14. bharataH= Bharata; tadaa= then; uktvaa= speaking; iti= thus; nyapatat= fell; paadayoH= at the feet; bhraatuH= of his brother; priyamvadaH= Bharata the kind-spoken; sampraartha yaamaasa= earnestly requested; raamam eva= Rama; bhR^isham= a great deal.

That Bharata, who was kind-spoken, thus made a fervent appeal to Rama and fell at his feet.

tam anke bhraataram kR^itvaa raamo vacanam abraviit |
shyaamam nalina patra akSham matta hamsa svaraH svayam || 2-112-15

15. svayam aNkekRTitvaa= placing on his lap; tam bharatam= that Bharata; shyaamam= of dark hue; nalina patraakSam= wtih eyes resembling lotus-petals; matta hamsa svaram= having a voice of a swan in rut; raamaH= Rama; abraviit= spoke; vachanam= (the following) words.

Placing on his lap, that Bharata of dark hue, with eyes resembling lotus-petals and having a voice like that of a swan in rut, Rama spoke the following words to him:

aagataa tvaam iyam buddhiH svajaa vainayikii ca yaa |
bhR^isham utsahase taata rakShitum pR^ithiviim api || 2-112-16

16. taataH= O dear brother!; yaa buddhiH= which intellect; iyam= this; tvaam= you; aagataa= obtained; svajaa= self-born; vainayikiicha= and by training; (by that); utsahase= you are competent; bhR^isham= very much; rakSitum api= even to rule; pR^ithiviim= the earth.

"O, my dear brother! You are very much competent to rule the earth, by the intellect you obtained both inherently and by training."

amaatyaiH ca suhR^idbhiH ca buddhimadbhiH ca mantribhiH |
sarva kaaryaaNi sammantrya sumahaanty api kaaraya || 2-112-17

17. sammantrya= take counsel with; amaatyaishcha= ministers; suhR^idbhishcha= companions; buddhi madbhiH= and intelligent; mantribhishcha= counsellors; kaaraya= and get done; sarva kaaryaaNi= all activities; sumhaantyapi= even if they are gigantic.

"Take counsel with your ministers, companions and intelligent counsellors and get all activities done, even if they are gigantic."

lakShmiiH candraad apeyaad vaa himavaan vaa himam tyajet |
atiiyaat saagaro velaam na pratijnaam aham pituH || 2-112-18

18. lakSmiiH= light; apeyaadvaa= may go off; chandraat= from the moon; himam= snow; tyajedvaa= may decam; himavaan= from a Himalayan mountain; sagaraH= ocean; atiiyaat= may transgress; velaam- the shore; aham= (But) I; na= will not transgress; pituH= my father's; pratijNaam= promise.

"Light may go off from the moon; Himalayan mountain may shake off its snows; the sea may transgress its shores, but I will never be false to my father's vow!"

kaamaad vaa taata lobhaad vaa maatraa tubhyam idam kR^itam |
na tan manasi kartavyam vartitavyam ca maatR^ivat || 2-112-19

19. taata= my dear brother!; idam= this; kR^itam= was done; maatraa= by your mother; tubhyam- for your sake; kaamaadvaa= from her affection; lobhaadvaa= or covetousness; tat= that; nakartavyam= should not be carried out; manasi= in your mind; vartitavyam= you ought to obey; maatR^ivat= towards your mother.

"My dear brother! Your mother acted thus, for your sake, out of her affection or ambition. It should not be carried out in your mind. You ought to obey her as your mother."

evam bruvaaNam bharataH kausalyaa sutam abraviit |
tejasaa aaditya samkaasham pratipac candra darshanam || 2-112-20

20. bharataH= Bharata; abraviit= replied; (as follows) kausalyaasutam= to Rama; bruvaaNam= who was speaking; evam= thus; aaditya saNkaasham= who was equal to sun; tejasaa= by his splendour; pratipachchandradarshanam= or to the moon in its first quarter.

Bharata replied (as follows) to Rama, who was speaking as aforesaid and who was equal to sun by his splendour or to the moon in its first quarter.

adhiroha aarya paadaabhyaam paaduke hema bhuuShite |
ete hi sarva lokasya yoga kShemam vidhaasyataH || 2-112-21

21. aarya= O, noble brother!; paadabhyaam= by your feet; adhiroha= mount on; paaduke= (these) wooden sandals; hemabhuuSite= whjich are adorned with gold; ete= these sandals; vidhaasyataH hi= indeed will bestow; yogakSemam= gain and security; sarva lokasya= to the entire people.

"O, noble brother! Pray mount with your feet on the wooden sandals adorned with gold! Surely, these will bestow, gain and security to all the people!"

so adhiruhya nara vyaaghraH paaduke hy avaruhya ca |
praayagcCat sumahaa tejaa bharataaya mahaatmane || 2-112-22

22. saH= that Rama; naravyaaghraH= the tiger among men; sumahaatejaaH= possessing exceptional glory; adhiruhya= placing his feet; paaduke= on the sandals; avaruhyacha= and leaving them; praayachchhat= gave them; mahaatmane= to the magnanimous; bharataaya= Bharata.

Rama, the tiger among men, possessing exceptional glory, placing his feet on the sandals and leaving them, gave them to the magnanimous Bharata.

sa paaduke sampraNamya raamaM vachanambraviit |
chaturdasha hi varSaaNi jaTaachiiradharo hyaham || 2-112-23
phalamuulaashano viira bhaveyam raghunamdana |

23, 24. sampraNamya= bowing before; paaduke= the sandals; saH= that Bharata; abraviit= spoke; vachanam= (these) words; raamam= to Rama; paramtapa= O, Rama the tormentator of enemies; viiraH= and the Hero!; chaturdasha= for fourteen; varSaaNi= your; aham= I; jaTaachiiradharaH= shall wear matted locks and and robes of bark; phala muulaashanaH= live on fruits and roots; raghunandana= O, Rama; vasan= and live; bhaveyam= staying bahiH= outside; nagaraat= the city; nyasta raajya tantraH= offering the ruling of the kingdom; tava= to your; paadukayoH= sandals

Bowing before the sandals, Bharata spoke the following words to Rama: "O, Rama the hero and the tormentator of enemies! For fourteen years, I shall wear matted locks and robes of bark, live on fruits and roots O Rama, and live outside the city, offering the ruling of the kingdom to your sandals."

tavaagamanamaakaaN^kSan vasanvai nagaraadbahiH || 2-112-24
tava paadukayornyastaraajyatantraH paraMtapa |
chaturdashe tu sampuurNe varSe.ahaani raghuuttama || 2-112-25
na drakSyaami yadi tvaaM tu pravekSyaami hutaashanam |

25. rahuuttama= O, Rama!; nadrakSyaami yadi= If I do not see; tvaam= you; ahani= on the day; sampuurNe= after completion of; chaturdashe varSe= fourteen the year; pravekSyaami= I shall enter; hutaashanam= the fire once for all.

"O, Rama! If I do not see you the following day when the fourteenth year has fully ended, I shall enter the fire once for all."

tatheti cha pratijJNaaya taM pariSvajya saadaram || 2-112-26
shatrughnam cha pariSvajya bharataM chedamabraviit |

26. tatheti= "so be it"; pratiJNaaya= promised Rama; pariSvajya shatrughnam= took Shatrughna also in his arms; abraviit= and spoke; idam= these words; bharatamcha= to Bharata.

"So be it" promised Rama, embraced that Bharata with affection, took Shatrughna also in his arms and spoke to Bharata as follows:

maataram rakSa kaikeyiim maa roSam kuru taaM prati || 2-112-27
mayaa cha siitayaa chaiva shapto.si raghusattama |
ityuktvaashrupariitaakSo bhraataraM visasarja ha || 2-112-28

27, 28. raghusattama= O, Bharata!; rakSa= protect; maataram= your mother; kaikeyiim= Kaikeyi; maa kuru= do not get; roSam= angry; taam prati= with her; asi= you are; shaptaH= taken vow; mayaacha= by me; siitayaachaiva= and by Seetha; uktvaa= speaking; iti= thus; 9Rama); ashrupariitakSaH= having his eyes filled iwth tears; visarjaha= bade farewell; bhraataram= to his brother.

"O Bharata! Protect your mother, Kaikeyi. Do not get angry with her. You are taken vow thus by me and by Seetha." speaking thus, Rama with his eyes filled iwth tears, bade farewell to his brother.

sa paaduke te bharataH prataapavaan |
svalamkR^ite samparigR^ihya dharmavit |
pradakShiNam caiva cakaara raaghavam |
cakaara caiva uttama naaga muurdhani || 2-112-29

29. saH bharataH= that Bharata; prataapavaan= the valiant man; dharmavit= who knew righteousness; samparipuujya= worshipped; te paaduke= those sandals; svalaNK^Rite= decorated well; chakaara= made; pradakSiNam= circumambulation; raaghavam= to Rama; chakaara= and kept; te= those sandals; uttama naaga muurdhani= on the head of an excellent elephant.

The valiant Bharata, who knew righteousness worshipped those sandals which were well-decorated made a circumambulation to Rama and kept the sandals on the head of an excellent elephant.

atha aanupuurvyaat pratipuujya tam janam |
guruumH ca mantri prakR^itiiH tathaa anujau |
vyasarjayad raaghava vamsha vardhanaH |
sthitaH sva dharme himavaan iva acalaH || 2-112-30

30. atha= then; raaghava vamshavardhanaH= rama; the augmentator of Raghu dynasty; sthiraH= firm; himavaan achalaH iva= as a Himalayan rock; svadharme= (abiding in) his own duty; pratinandya= greeted; tam= those men; aanupuurvyaa= in accord with their rank; guruumshcha= the host of his preceptors; mantriprakR^itiiH= ministers his subjects; tatha= and; anujau= and his brothers; vyasarjayat= and bade farewell.

Rama, the augmentator of Raghu dynasty, being firm as a Himalayan rock in abiding in his own righteousness, greeted those men, in accord with their rank, the host of his preceptors, ministers, subjects and his brothers and bade farewell to all of them.

tam maataro baaShpa gR^ihiita kaNTho |
duhkhena na aamantrayitum hi shekuH |
sa tu eva maatR^iR^ir abhivaadya sarvaa |
rudan kuTiim svaam pravivesha raamaH || 2-112-31

31. maataraH= his mothers; baSpagR^ihiita kaNThyaH= their voices choked with tears; duHkhena= by sorrow; na shekurhi= were unable; aamantrayitam= to bid farewell verbally; tam= to Rama; saH= that; raama eva= Rama himself; abhivaadya= offered his salutations; sarvaaH= to all; maatR^iiH= his mothers; pravivesha= and entered; svaam= his; kuTiim= hermitage; rudan= weeping.

His mothers, their voices choked with tears due to sorrow, were unable to bid farewell verbally to Rama. However, Rama himself offered his salutations to all his mothers and entered his hermitage, weeping.

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe dvaadashottarashatatamaH sargaH

Thus completes 112th 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