Sri Valmiki Ramayanam - Ayodhya Kanda (Book 2) Sarga 113 to 119

Sree MadValmiki Ramayanam

( Translation and Commentary by Scholar, 

 Sreeman Brahmasree Desiraju Hanumantharao ji

and  Sreeman Brahmasree K M K Murthy ji )

Sree MadValmiki Ramayanam

Chapter [Sarga] 113

Introduction

Keeping Rama's sandals on his head, Bharata ascends his chariot along with Shatrughna. Bharata advances along with his troops along side the mountain of chitrakuta. On the way, he beholds Bharadvaja's hermitage and meets the sage. Bharata informs the sage about the insistance of Rama to stay back in the forest for fourteen years so as to honour the promise of his father scruprulously and also Vaishta's advice to Rama to offer his sandals to Bharata, to ensure peace and harmony in Ayodhya

tataH shirasi kR^itvaa tu paaduke bharataH tadaa |
aaruroha ratham hR^iShTaH shatrughnena samanvitaH || 2-113-1

1. tataH= thereafter; bharataH= Bharata; shatrughnena samnvitaH= along with Shatrughna; tadaa= then; kR^ivaa= keeping; paaduke= the sandals; shirasi= on his head; hR^iSTaH= and having been pleased; aaruroha= ascended; ratham= his chariot.

Thereafter, keeping the sandals on his head, Bharata delightfully ascended his chariot along with Shatrughna.

vasiShTho vaamadevaH ca jaabaaliH ca dR^iDha vrataH |
agrataH prayayuH sarve mantriNo mantra puujitaaH || 2-113-2

2. agrataH= before him; vasiSThaH= Vasishta; vaasudevashcha= Vasudeva; dR^iDhavrataH= sarve= and all; mantriNaH= the ministers; mantra puujitaaH= distinguished for their advices; prayayuH= went ahead.

Before him, Vasishta, Vasudeva of firm vows, Jabali and all the ministers distinguished for their counsels, went ahead.

mandaakiniim nadiim ramyaam praan mukhaaH te yayuH tadaa |
pradakShiNam ca kurvaaNaaH citra kuuTam mahaa girim || 2-113-3

3. tadaa= then; te= they; yayuH= advanced; kurvaaNaaH= making; pradakSiNam= a round of; chitrakuuTam mahaagirim= Chitrakuta mountain; praaNmukhaaH= facing east towards; ramyaam= by the charming; nadiim= River; mandaakiniim= Mandakini.

Them, they advanced eastwards, by the charming Mandakini River, after making a round of Chitrakuta Mountain.

pashyan dhaatu sahasraaNi ramyaaNi vividhaani ca |
prayayau tasya paarshvena sasainyo bharataH tadaa || 2-113-4

4. pashyam= observing; vividhaani= various kinds; dhaatu sahasraaNi= of thousands of rocks; ramyaaNi= which were enchanting; bharataH= Bharata; tadaa= then; prayayou= travelled; paarshve= along the side; tasya= of that mountain; sasainyaH= along with his troops.

Observing various types of thousands of enchanting rocks, Bharata advanced along with his troops along the side of the mountain.

aduuraac citra kuuTasya dadarsha bharataH tadaa |
aashramam yatra sa munir bharadvaajaH kR^ita aalayaH || 2-113-5

5. tadaa= then; bharataH= Bharata; dadarsha= saw; aashramam= a hermitage; yatra= where; muniH= the sage; saH bharadvaajaH= that Bharadwaja; kR^itaalayaH= made it as a residence; aduuraat= in the vicinity; chitrakuuTasya= of Chitrakuta Mountain.

In the vicinity of Chitrakuta Mountain, Bharata saw a hermitage where the sage Bharadwaja resided.

sa tam aashramam aagamya bharadvaajasya buddhimaan |
avatiirya rathaat paadau vavande kula nandanaH || 2-113-6

6. tadaa= then; saH bharataH= that Bharata; buddhimaan= endowed with understanding; aagamya= reached; tam aashramam= that hermitage; bharadvaajasya= of Bharatadvaja; avatiirya= descended; rathaat= from his chariot; vavande= and bowed down in salutation; paadau= to the feet of Bharatadwaja.

Then, that Bharata endowed with understanding reached that hermitage of Bharadwaja, descended from his chariot and bowed down to the feet of Bharadwaja in saluation.

tato hR^iShTo bharadvaajo bharatam vaakyam abraviit |
api kR^ityam kR^itam taata raameNa ca samaagatam || 2-113-7

7. tataH= then; uktaH= spoken; evam= thus; bharadvaajena= by Bharadvaja; dhiimataa= the learned sage; bharataH= Bharata; bhraatR^ivatsalaH= affectionate towards his brothers; pratyuvaacha= replied; bharadvaajam= to Bharadvaja (as follows)

The, Bharadvaja full of joy, enquired of Bharata saying, "O, dear prince! Has your purpose been accomplished? Have you met Rama?"

evam uktaH tu bharato bharadvaajena dhiimataa |
pratyuvaaca bharadvaajam bharato dharma vatsalaH || 2-113-8

8. tataH then; uktaH= spoken; evam= thus; bharadvaajena= by Bharadvaja; dhiimataa= the learned sage; bharataH= Bharat; bhraatR^ivatsalaH= affectionate towards his brothers; prayuvaacha= replied; bharadvaajam= to Bharadvaja (as follows):

Hearing the words of the learned sage, Bharadvaja, Bharata who was affectionate towards his brothers, replied to Bharadvaja (as follows)

sa yaacyamaano guruNaa mayaa ca dR^iDha vikramaH |
raaghavaH parama priito vasiShTham vaakyam abraviit || 2-113-9

9. yaachyamaanaH= despite the entreaties; guruNaa= of his preceptor; mayaa= and of mine; raaghavaH= Rama; dR^iDhavikramaH= is unshakeable in his resolve; parama priitaH= and most cheerfully; abraviit= spoke; vaakyam= ( the following) words; vasiSTham= to Vasishta.

Despite the entreaties of his preceptor and of mine, Rama is unshakeable in his resolve and most cheerfully spoke the following words to Vasishta.

pituH pratijnaam taam eva paalayiShyaami tattvataH |
caturdasha hi varShaaNi ya pratijnaa pitur mama || 2-113-10

10. paalayiSyaami= I shall honour; taam pratijJNaam eva= that promise alone; pituH= of my father; tattvataH= scruprulously; yaa= which; pratiJJNaaH= I promised; mama pituH= to my father; chaturdasha varSaaNi= for fourteen years.

"I shall honour the promise of my father scrupulously and reside in the forest for fourteen years as I promised him."

evam ukto mahaa praajno vasiShThaH pratyuvaaca ha |
vaakyajno vaakya kushalam raaghavam vacanam mahat || 2-113-11

11. uktaH= spoken; evam= in this manner (by Rama); vasiSThaH= Vasishta; mahaapraajJNaH= the highly wise; vaakyajJNaH= and the knower of the mode of expression; pratyuvaachaha= replied; mahat= in great; vachanam= words; raaghavam= to Rama; vaakyakushalam= who is the most skilful of orators.

Hearing the words of Rama, the highly wise Vasishta, the knower of proper mode of expression, replied to Rama who is the most skilful of orators, in the following great words:

ete prayagcCa samhR^iShTaH paaduke hema bhuuShite |
ayodhyaayaam mahaa praajna yoga kShema kare tava || 2-113-12

12. mahaa praajJNa= O, the extremely segacious prince!; samhR^iSTaH= joyfully; prayachchha= bestow; ete= those; hemabhuuSite= gold-encrusted; tava paaduke= sandals of yours; (on us); yogakSama kare= which ensure peace and harmony; ayodhyaayaam= in Ayodhya.

"O, the extremely segacious prince! Bestow joyfully thse gold-encrusted sandals of yours on us and ensure peace and harmony in Ayodhya."

evam ukto vasiShThena raaghavaH praan mukhaH sthitaH |
paaduke hema vikR^ite mama raajyaaya te dadau || 2-113-13

13. evam= thus; uktaH= spoken; vasiSTena= by Vasishta; raaghavaH= Rama; sthitaH= stood up; praaNmukhaH= facing the EAst; adhiruhya= placed his feet; ete= in those; paaduke= sandals; dadau= and gave; mama= to me; raajyaaya= as a sign of regency.

"Hearing the words of Vasishta, Rama stood up and turning to the East, placed his feet in those sandals and gave them to me as a sign of regency."

nivR^itto aham anujnaato raameNa sumahaatmanaa |
ayodhyaam eva gagcCaami gR^ihiitvaa paaduke shubhe || 2-113-14

14. anujnaataH= having taken leave; raameNa= of Rama; sumahaatmanaa= the vry high-souled gR^ihiitvaa= after receiving; shubhe= the auspicious; paaduke= sandals; gachchhaami= and proceeding; ayodhyaameva= to Ayodhya.

"Having taken leave of the very high-souled Rama, I turned back after receiving the auspicious sandals. Now, I am proceeding to Ayodhya."

etat shrutvaa shubham vaakyam bharatasya mahaatmanaH |
bharadvaajaH shubhataram munir vaakyam udaaharat || 2-113-15

15. shrutvaa= hearing; etat vaakyam= those words; shubham= which were auspicious; bharatasya= Bharata; mahaatmanaH= the high-souled; bharadvaajaH muniH= the sage Bharadvaja; uvaacha= spoke; tam= to him; shubhataram= the more auspicious; vaakyam= words.

Hearing those auspicious words of the high-souled Bharata, the sage Bharadvaja spoke to him the following words.

na etac citram nara vyaaghra shiila vR^ittavataam vara |
yad aaryam tvayi tiShThet tu nimne vR^iShTim iva udakam || 2-113-16

16. naravyaaghra= O, Tiger among men!; vara= and excellent; shiilavR^ittavataam= among those having virtue and good conduct; na= there is no; chitram= surprise; etat= that; aaryam= a noble trait; yat tiSThet= prevails; tvayi= in you; udakam iva= as water; sR^iSTam= allowed to go; nimne= prevails downwards.

"O Bharata the Tiger among men and excellent among those having virtue and good conduct! There is no surprise that a noble trait prevails in you, as naturally as the water allowed to go, always settles downwards."

amR^itaH sa mahaa baahuH pitaa dasharathaH tava |
yasya tvam iidR^ishaH putro dharma aatmaa dharma vatsalaH || 2-113-17

17. tava pitaa= your father; dasharathaH= Dasaratha; saH= that; mahaabaahuH= mighty armed; yasya= to whom; tvam= you; putraH= are the son; iidR^ishaH= wndowed with such qualities; dharmajJNaH= as knower of righteousness; dharma vastalaH= and loving piety; amR^itaH= is immortal.

"Your valiant father, Dasaratha, is immortal in having such a son as you are, the knower of righteousness and loving peity."

tam R^iShim tu mahaatmaanam ukta vaakyam kR^ita anjaliH |
aamantrayitum aarebhe caraNaau upagR^ihya ca || 2-113-18

18. ukta vaakyam= thus spoken; tam R^iSim= by the sage; (Bharata); kR^itaaNjaliH= with his joined palms; upagR^ihya= touched; aarebhe= and began; aamantryitum= taking leave.

Hearing the words of that sage, Bharata with his joined palms, touched his feet in salutation and began taking leave from him.

tataH pradakShiNam kR^itvaa bharadvaajam punaH punaH |
bharataH tu yayau shriimaan ayodhyaam saha mantribhiH || 2-113-19

19. tataH= then; shriimaan= the glorious; bharataH= Bharata; kR^itvaa= made; pradkSiNam= circumambulation; punaH punaH= again and again; bharadvaajam= to Bharadwaja; yayau= and proceeded; ayodhyaam= to Ayodhya; mantribhiH saha= along with his ministers.

Then, the glorious Bharata made circumambulation again and again to Bharadwaja and proceeded to Ayodhya along with hims ministers.

yaanaiH ca shakaTaiH caiva hayaiH naagaiH ca saa camuuH |
punar nivR^ittaa vistiirNaa bharatasya anuyaayinii || 2-113-20

20. saa= that; vistiirNaa= extensive; chamuuH= army; bharatasya= of Bharata; anuyaayinii= following him; yaanaishcha= with vehicles; shakTaishcha= carts; hayaiH= horses; naagaishoha= and elephants; nivR^ittaa= turned back; punaH= again (towards Ayodhya).

Thata extensive army of Bharata, following him with vehicles, carts and elephants, turned back again towards Ayodhya.

tataH te yamunaam divyaam nadiim tiirtvaa uurmi maaliniim |
dadR^ishuH taam punaH sarve gangaam shiva jalaam nadiim || 2-113-21

21. tataH= thereafter; te sarve= all of them; tiirtvaa= crossed; divyaam= the charming; yamunaa nadiim= river Yamuna; uurmi maaliniim= wreathed wtih waves; punaH= and moreover; dadR^ishuH= saw; taam gaN^gaam nadiim= that River GAnga; shubhajalaam= with its pure water.

Thereafter, all of them crossed the charming River Yamuna wreathed with waves and moreover saw the River Ganga with its pure water.

taam ramya jala sampuurNaam samtiirya saha baandhavaH |
shR^inga vera puram ramyam pravivesha sasainikaH || 2-113-22
shR^inga vera puraad bhuuya ayodhyaam samdadarsha ha |

22. saha baandhavaH= (Bharata) together with his relatives; sa sainikaH= and his army; samtiirya= crossed; taam= that River Ganga; ramya jalasmapuurNaam- full of charming waters; pravivesha= and entered; ramyam= the beautiful; shR^iNgibherapuram= town of Shringibhera; shR^iNgibherapuraat= from that Shringibhera; samdadarha= he saw; ayodhyaam= Ayodhya; bhuuyaH= again.

Bharata accompanied by his relative and his army crossed that River Ganga, full of charming waters and entered the beautiful town of Shringibhera. From Shringibhera, he saw Ayodhya again.

ayodhyaam cha tato dR^iSTvaa pitraa bhraatraa vivarjitaam |
bharato duhkha samtaptaH saarathim ca idam abraviit || 2-113-23

23. tataH= then; dR^iSTvaa= beholding; ayodhyaam= Ayodhya; vivarjitaam= bereft of; pitraa= his father; bhraatraa= and brother; bharataH= Bharata; duHkhasantaptaH= tormented with grief; abraviit= spoke; idam= these words; sarathiim= to the charioteer.

Beholding the City of Ayodhya, which was bereft of his father and brother, Bharata tormented with grief, spoke the following words to the charioteer:

saarathe pashya vidhvastaa ayodhyaa na prakaashate |
niraakaaraa niraanandaa diinaa pratihata svanaa || 2-113-24

24. saarathe= O, charioteer!; pashya= see; saa ayodhyaa= that Ayodhya; vidhvastaa= ruined; niraakaaraa= with a vacant look; niraanandaa= joyless; diinaa= miserable; pratihatasvaraa= and with choked voice.

"O, Charioteer! See that Ayodhya city, ruined, with a vacant look, joyless, miserable, and with an impeded voice."

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe trayodashottarashatatamaH sargaH

Thus completes 113th 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] 114

Introduction

Bharata enters Ayodhya city, which appears to him gloomy and asks his charioteer why the city is looking luster-less. Thus speaking in many ways, Bharata enters his father's house which exhibits a vacant look and feels distressed.

snigdha gambhiira ghoSheNa syandanena upayaan prabhuH |
ayodhyaam bharataH kShipram pravivesha mahaa yashaaH || 2-114-1

1. bharataH= Bharata; mahaayashaaH= the highly illustrious; prabhuH= Lord; upayaan= riding; syndanena= on a chariot; snigdhagambhiiraghoSeNa= producing a gentle and deep sound; pravivesha= entered; kSipram= soon; ayodhyaam= the city of Ayodhya.

The highly illustrious Lord, Bharata riding on a chariot emanating a gentle and deep sound entered soon the city of Ayodhya.

biDaala uluuka caritaam aaliina nara vaaraNaam |
timira abhyaahataam kaaliim aprakaashaam nishaam iva || 2-114-2

2. biDaa loluuka charitaam= (He entered the city) frequented by cats and owls; aaliina nara vaaraNaam= abiding with crouched men and elephants; nishaamiva= looking like a night; timiraabhyaahataam= enveloped by gloom; aprakaashaam= indistinctness; kaLiim= and darkness.

He entered the city, frequented by cats and owls, abiding with crouched men and elephants and looking like a night enveloped by gloom, indistinctness and darkness.

raahu shatroH priyaam patniim shriyaa prajvalita prabhaam |
graheNa abhyutthitena ekaam rohiNiim iva piiDitaam || 2-114-3

3. rohiNiimiva= like the planet Rohini; ekaam= the lonely one; priyaam= the beloved; patniim= consort; raahushatroH= of the moon-god (treated as the enemy by the demon Rahu); piiDitaam= tormented; grahena= by the planet Rahu*; abhyutthitena= in the ascendant; prajvalita prabhaam= though invested with an exceedingly bright splendour; shriyaa= by virtue of her glory.

Ayodhya looked like the planet Rohini, the beloved consort of the moon-god (treated as the enemy by the demon Rahu), tormented by planet Rahu* in the ascendant though ordinarily invested with an exceedingly bright splendour by virtue of her glory.

*The demon presiding over a planet of the same name figuring in Indian astronomy and identified by modern astronoy with the shadow of the earth cast on the orb of the moon during what is known as a lunar eclipse.

alpa uShNa kShubdha salilaam gharma uttapta vihamgamaam |
liina miina jhaSha graahaam kR^ishaam giri nadiim iva || 2-114-4

4. girinadiimiva= (Ayodhya further looked); kR^ishaam= emaciated, like a mountain stream; alopoSNa kSubdha salilaam= whose scanty waters had become hot and agitated; gharmoptapta vihangamaam= birds living in which were scorched by the sun; liina miinajhaSagraahaam= and whose fish, small and big and alligators had perished.

Ayodhya further looked emaciated like a mountain stream, whose scanty waters had become hot and agitated, birds living in which were scorched by the sun, and whose fish, small and big and alligators had perished.

vidhuumaam iva hema aabhaam adhvara agni samutthitaam |
havir abhyukShitaam pashcaat shikhaam vipralayam gataam || 2-114-5

5. (Ayodhya looked); shikhaamiva= like a flame; adhvaraagne= of sacrificial fire; (which when) havirbhyukSitaam= oblation is poured into it; samutthitaam= rises; hemabhaam= like a golden cone; vidhuumam= without smoke; pashchaat= and thereafter; gataam= sinks into vipralayam= extinction (ash).

Ayodhya looked like a flame of sacrificial fire which when oblation is poured into it, rises like a golden cone without smoke and thereafter sinks into extinction (ash).

vidhvasta kavacaam rugNa gaja vaaji ratha dhvajaam |
hata praviiraam aapannaam camuum iva mahaa aahave || 2-114-6

6. (Ayodhya looked terrific); aapannaam chamuumiva= like an afflicted army; vidhvasta kavachaam= shattered of its armour; mahaahave= in a great battle; ragNa gaja vaaji rathadhvajaam= whose ensigns borne on horses, elephants, chariots had been torn; hata praviinaam= its heroic warriors slain.

Ayodhya looked like an afflicted army, shattered of its armour in a major conflict, whose ensigns borne on horses, elephants and chariots had been torn, and its heroic warriors slain.

saphenaam sasvanaam bhuutvaa saagarasya samutthitaam |
prashaanta maaruta uddhuutaam jala uurmim iva nihsvanaam || 2-114-7

7. (Ayodhya appeared); jalormimiva= like the waves of the sea; samutthitaam= though tossed very high; sa phanaam= with foam; sasvanaam= and a roar; bhuutvaa= is rendered; missvanaam= noiseless; prashaanta maarutoddhuutaam= being shaken up by a silent wind.

Ayodhya appeared like the waves of the sea though tosses very high with foam and a roar, is rendered noiseless, being shaken up by a silent wind.

tyaktaam yajna aayudhaiH sarvair abhiruupaiH ca yaajakaiH |
sutyaa kaale vinirvR^itte vedim gata ravaam iva || 2-114-8

8. (Ayodhya appeared); vedimiiva= like a sacred altar; suttyaakaale= which; when the period of offering oblations into the sacred ifre; vinivR^ite= has completely expired; tyaktaam= has been cleared; sarvaiH= of all; yajJNaayndhaiH= sacrificial implements; gataravaam= and deserted of recitations; abhiruupaiH= by the learned; yaajakaiH= priests.

Ayodhya appeared like a sacred altar, which, when the period of offering oblations into fire has completely expired, has been cleared of all sacrificial implements and deserted of recitations by the learned priests.

goShTha madhye sthitaam aartaam acarantiim navam tR^iNam |
go vR^iSheNa parityaktaam gavaam patniim iva utsukaam || 2-114-9

9. (Ayodhya appeared) utsuka patniimiva= like restless kine; parityaktaam= deprived of; govR^iSeNa= the bull; acharantiim= who cease to graze; navam tR^iNam= in the new pasture; sthitaam- and stand; goSTamadhye= in the cow-pen; aartaam= dispirited.

Ayodhya appeared like restless kine, deprived of the bull, who cease to graze in new pastures and stand in the cow-pen, dispirited.

prabhaa karaalaiH susnigdhaiH prajvaladbhir iva uttamaiH |
viyuktaam maNibhir jaatyair navaam muktaa aavaliim iva || 2-114-10

10. (Ayodhya appeared); navaam muktavaliimiva= like a new pearl-necklace; viyuktaam= bereft of; maNibhiH= gems; prabhaakaraadyaiH= rubies and the like; susnigdhaiH= well- polished; prajvaldbhiriva= dazzling; uttamaiH= excellent ; jaatyaiH= and of genuine quality.

Ayodhya was resembling a new pearl-necklace, bereft of well- polished dazzling and excellent gems, rubies and the like, of genuine quality.

sahasaa calitaam sthaanaan mahiim puNya kShayaad gataam |
samhR^ita dyuti vistaaraam taaraam iva divaH cyutaam || 2-114-11

11. (Ayodhya appeared); taaraamiva= like a meteor; chalitaam= which moved; sthaanaat= from its position; puNyakSayaat= due to exhaustion of virtue; samvR^ita dyuti vistaaraam= with reduced dissemination of light; sahasaa= quickly; chyutaam= dropped; divaH= from the sky; gataam= and fallen to; mahiim= earth.

Ayodhya appeared like a meteor, which moved from its position with its virtue exhausted, soon dropped from the sky and fallen to earth, deprived of its splendour.

puShpa naddhaam vasanta ante matta bhramara shaaliniim |
druta daava agni vipluShTaam klaantaam vana lataam iva || 2-114-12

12. (Ayodhya appeared); vanalataamiva= like a flowering creeper; puSpa naddhaam= laden with blossom; vasantaante= in the spring-tide; matt bhramara naaditaam= reverberant with intoxicated bees; drutadaavaagni vipluSTaam= that is suddenly consumed by a forest fire, klaantaam= and withering.

Ayodhya appeared like a flowering creeper laden with blossom in the spring-tide, frequented by a swarm of intoxicated bees, that is suddenly consumed by a forest fire and withering.

sammuuDha nigamaam sarvaam samkShipta vipaNa aapaNaam |
pragcCanna shashi nakShatraam dyaam iva ambu dharair vR^itaam || 2-114-13

13. (Ayodhya resembled); dyaamiva= like a firmament; vR^itaam= covered; ambudharaiH= with clouds; prachchhanna shashi nakSatraam= with the moon and the stars obscured; sammuuDharigamaam= with its senseless traffic; stabdhaam= paralyzed; samkSipta vipaNaa paNaam= the fairs and markets closed.

With its senseless traffic paralyzed and with its fairs and markets closed, Ayodhya resembled like a firmament, covered with clouds, with the moon and stars obscured.

kShiiNa paana uttamair bhinnaiH sharaavair abhisamvR^itaam |
hata shauNDaam iva aakaashe paana bhuumim asamskR^itaam || 2-114-14

14. (Ayodhya appeared splendour less); paana bhuumim iva= like a tavern; aakaashe= in an open space; hatashauN^Daam= with its vendor of spirituous liquors killed; kSiiNa paanottamaiH= the excellent wine expended; sharaavaiH= the drinking pots and glasses; bhagraiH= broken; abhisamvR^itaam= laid aside; dhvastaam= and scattered in disorder; asamskR^itaam= and uncleaned.

Ayodhya appeared splendourless, like a deserted and uncleaned tavern, with its vendor of spirituous liquors killed, the excellent wine expended, its drinking pots and glasses broken and the pieces stewn in disorder.

vR^ikNa bhuumi talaam nimnaam vR^ikNa paatraiH samaavR^itaam |
upayukta udakaam bhagnaam prapaam nipatitaam iva || 2-114-15

15. (Ayodhya resembled); prapaamiva= like a cistern supplying water; vR^ikNa bhuumi talaam= its platform rivers; upayuktodakaam= its water spent; vR^ikNa paatraiH= its jars and earthen vessels broken; samaavR^itaam= and perished; mimnaam= collapsed; bhagnaam= shattered; nipatitaam= and fell down.

Ayodhya resembled a cistern erected for storage and distribution of water, but now broken and collapsed with its platform riven and sunk, and covered with broken jars and earthen vessels, its water having been used up.

vipulaam vitataam caiva yukta paashaam tarasvinaam |
bhuumau baaNair viniShkR^ittaam patitaam jyaam iva aayudhaat || 2-114-16

16. (Ayodhya resembled); jyaamvia= a bow-string; vipulaam= which was large; vitataam= and bent; yukta paashaam= with suitable noose at both ends; viniSkR^ittaam= severed; aayudhaat= from the bow; baaNaiH= by the arrows; tarasvinaam= of heroes; patitaam= and fallen; bhuumam= to the ground.

Ayodhya resembled a bow-string, which was large and bent, with suitable noose at both ends, but severed from the bow by the arrows of heroes and fallen to the ground.

sahasaa yuddha shauNDena haya aaroheNa vaahitaam |
nihataam pratisainyena vaDavaamiva paatitaam || 2-114-17

17. (Ayodhya appeared); vaDavaamiva= like a mare= suddenly; hayaaroheNa= by a horse-man; yuddha shauNDena= skilled in war-fare; paatitaam= and fallen down; nihataam= when killed; pratisainyena= by the opposite army.

Ayodhya appeared like a mare, urged on suddenly by a horse-man, skilled in war-fare and fallen down when killed by the opposite army.

bharatastu rathasthaH san shriimaan dasharathaatmajaH |
vaahayantaM rathashreSThaM saarathim vaakyamabraviit || 2-114-18

18. rathasthassan= sitting in the chariot; shriimaan= the glorious; bharatastu= Bharata; dasharathaatmajaH= the vaakyam= the following words; saarathiim= to the charioteer; vaahayantam= who was riding; ratha shreSTham= the excellent chariot.

Sitting in the chariot, the glorious Bharata, the son of Dasaratha, spoke the following words to the charioteer who was riding his excellent chariot:

kim nu khalvadya gambiiro muurchito na nishamyate |
yathaapuramayodhyaayaam giitavaaditranisvanaH || 2-114-19

19. kim nu khalu= how is it; gambhiiraH= that the deep; muurchhitaH= and intensified; giitavaaditranisvanaH= sound of vocal and instrumental music; na nishamyate= is not heard; yathaa puraa= as before; ayodhyaam= in Ayodhya; adya= today?

"How is it that the deep and intensified sound of vocal and instrumental music is not heard as before in Ayodhya today?"

vaaruNiimadagandhashcha maalyagandhashcha muurchitaH |
dhuupitaagarugandhashcha na pravaati samantataH || 2-114-20

20. vaaruNii madagandhashcha= the intoxicating odour of spirituous liquor; maalya gandhashcha= or the fragrance of floral garlands; dhuupitaa garu gandhashcha= or the aroma of aloe-wood fumes; muurchitaH= which used to be spread; samantataH= on all sides; na pravaati= are not being wafted.

"The intoxicating odour of spirituous liquor or the fragrance of floral garlands or the aroma of sandal and aloe-wood fumes, which used to be spread once on all sides, are not being wafted."

yaanapra varaghoSashcha snigdhashcha hayanisvanaH |
pramattagajanaadashcha mahaamshcha rathanisvanaH || 2-114-21
nedaaniim shruuyate puryaamasyaam raame vivaasite || 2-114-22

21, 22. vivaasite= Due to exile; raame= of Rama; yaana pravara ghoSashcha= the sound of the excellent carriages; snigdhaH= the charming; hayanishvanashcha= sound of the horses; pramatta gajanaadashcha= the sound of the intoxicating elephants; mahaan ratha nisranaH cha= and the clattering of the great chariots; na shruuyate= are not heard; asyaam puraam= in this city; idaaniim= now.

"O, Sumantra! I do not hear, as before, the sound of the horses, the sound of the intoxicating elephants and the clattering of the great chariots in this city now."

chandanaagaarugandhaamshcha mahaarhashcha navasrajaH || 2-114-23
gate hi raame taruNaaH saMtaptaa nopabhuJNjate |

23. raame= Rama; gate= having left Ayodhya; taruNaaH= the youth; samtaptaaH= in distress; nopabhujJNate= are not making use of; chandanaagarugandhaamshcha= the perfumes of sandal-wood and aloe-wood; mahaarhaaH= and the excellent; navasrajashcha= fresh floral garlands.

"Rama, having left Ayodhya, the distressful youth are not making use of the perfumes like sandal-wood, aloe wood as also the most admirable and fresh floral garlands."

bahiryaatraaM na gachchhanti chitramaaalyadharaa naraaH || 2-114-24
notsavaaH sampravartante raamashokaardite pure |

24. pure= in the city; raamashokaardite= afflicted by the grief of Rama's desertion; naraaH= people; na gachchhanti= are not going; bahiH= out; yaatraam= for pleasure-trips; chitramaalyadharaaH= wearing colourful garlands; na= nor; utsavaaH= festivals sampravartante= are observed.

"In the city afflicted by Rama's desertion, people are not going out for pleasure-trips, wearing colourful garlands nor festivals are observed by them."

saha nuunam mama bhraatraa purasyaasya dyutirgataa || 2-114-25
na hi raajatyayodhyeyaM saasaarevaarjunii kSapaa |

25. dyutiH= the luster; asya purasya= of this city; gata= has departed; mama bhraatraa saha= along with my brother; nuunam= it is a certain; iyam= this; ayodhyaa= Ayodhya; na raajati hi= is not shining indeed; saasaaraa kSapaa iva= like a rainy night; arjunii= at the time of the waning moon.

"The lustre of Ayodhya has departed along with my brother. It is certain. This Ayodhya is not shining indeed, like a rainy night at the time of the waning moon."

kadaa nu khalu me bhraataa mahotsava ivaagataH || 2-114-26
janayiSyatyayodhyaayaaM harSam griiSma ivaambudaH |

26. kadaa= when; me bhraataa= will my brother; aagataH= return; mahotsava iva= like a carnival; janayiSayi nu khalu= diffusing; harSam= joy; ayodhyaam= in Ayodhya; griiSme aambudaH iva= as do the autumnal rains?

"When will my brother return, like a carnival, diffusing joy in Ayodhya, as do the autumnal rains?"

taruNaiH caaru veShaiH ca narair unnata gaamibhiH |
sampatadbhir ayodhyaayaam na vibhaanti mahaa pathaaH || 2-114-27

27. mahaapathaaH= the high ways; ayodhyaam= in Ayodhya; naabhibhaanti= are not glittering; taruNaiH= with youthful; naraiH= people; chaaru veSaiH= richly attired; unnatagaamibhiH= bearing themselves bravely; sampatadbhiH= and roaming about in groups.

"The highways in Ayodhya are not glittering with youthful people, richly attired, bearing themselves bravely and roaming about in groups."

evam bahu vidham jalpan vivesha vasatim pituH |
tena hiinaam nara indreNa simha hiinaam guhaam iva || 2-114-28

28. evam= thus; jalpan= speaking; bahuvidham= in many ways; (Bharata); vivesha= entered; pituH= his father's; vasatim= house; hiinaam= bereft of; tena= that; narendreNa= king; guhaamiva= and which resembled a cave; simhahiinaam= bereft of a lion.

Thus speaking in many ways, Bharata entered his father's house, bereft of that emperor and which resembled a cave bereft of a lion.

tadaa tadantHpuramujghitaprabham |
surairivotsR^iSTamabhaaskaram dinam |
niriikSya sarvam tu viviktamaatmavaan |
mumocha baaSpaM bharataH suduHkhitaH || 2-114-29

29. bharataH= Bharata; aatmavaan= a composed man; tadaa= then; mumocha= shed; baaSpam= tears; niriikSya= by seeing; tat sarvam antaHpuram= that entire gynaecium; divamivva= looking like a day; abhaaskaram= without the sun; ujjhitaprabham= with relinquished radiance; viviktam= and empty.

Bharata, though a composed man himself, shed tears by seeing that entire empty gynaecium, looking like a day without the sun with its relinquished radiance.

ityaarSe shriimaadraamaayaNe aadikaavye ayodhyaakaaNDe chaturdashottarashatatamaH sargaH

Thus completes 114th 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] 115

Introduction

After returning to Ayodhya, Bharata expresses his desire to proceed to Nandigrama village. Vasishta and the other elders agree to his proposal. Bharata along with Shatrughna ascend the chariot and proceed towards Nandigram. The ministers, family-priest, the army and the citizens of Ayodhya followed Bharata in his journey. Installing the wooden sandals of Rama on the royal throne, Bharata puts on the garb of an ascetic and carries on the rule under orders of the sandals, holding the royal canopy over them

tato nikShipya maatR^iR^iH sa ayodhyaayaam dR^iDha vrataH |
bharataH shoka samtapto guruun idam atha abraviit || 2-115-1

1. saH bharataH= that Bharata; dR^iDha vrataH= fixed in his resolve; tataH= then; nikSipya= having brought; maatR^iiH= his mother; ayodhyaam= (back) to Ayodhya; shoka santaptaH= sore stricken with grief; abraviit= spoke; atha= thereafter; guruun= to Vaishta and the elders (as follows):

Having brought his mothers back to Ayodhya; Bharata, fixed in his resolve but sore stricken with grief, spoke to Vasishta and the elders (as follows)

nandi graamam gamiShyaami sarvaan aamantraye adya vaH |
tatra duhkham idam sarvam sahiShye raaghavam vinaa || 2-115-2

2. adya= now; gamiSyaami= I am going; nandigraamam= to Nandigrama village; aamantraye= I take leave; sarvaan= of all; vaH= of you; tatra= there; sahiSye= I shall endure; sarvam= all; idam= this; duHkham= woe; raaghavam vinaa= occasioned by Rama's absence."

"I am going to Nandigrama village. I take leave of all of you. There, I shall be able to endure all this woe, occasioned by Rama's absence."

gataH ca hi divam raajaa vanasthaH ca gurur mama |
raamam pratiikShe raajyaaya sa hi raajaa mahaa yashaaH || 2-115-3

3. raajaa= the king Dasaratha; gataH= went; divam= to heaven; mama guruH= my elder brother; vanasthaH= is in the forest; pratiikSye= I shall await; raamam= for Rama (to return); raajyaaya= tot he kindom; saH hi= since verily he alone; raajaa= is the lord; mahaayashaaH= the celebrated.

"The king Dasaratha went to heaven. My elder brother is in the forest. I shall await for Rama to return to the kingdom; since verily he alone is the celebrated Lord of Ayodhya."

etat shrutvaa shubham vaakyam bharatasya mahaatmanaH |
abruvan mantriNaH sarve vasiShThaH ca purohitaH || 2-115-4

4. shrutvaa= hearing; etat= these; shubham= auspicious; vaakyam= words; bharatasya= of Bharata; mahaatmanaH= the magnanimous one; vasiSTashcha= Vasishta; purohitaH= the preceptor; sarve= and all; mantriNaH= the ministers; abruvan= spoke (as follows):

Hearing those auspicious words of the magnanimous Bharata, Vasishta the preceptor and all the ministers spoke as follows:

sadR^isham shlaaghaniiyam ca yad uktam bharata tvayaa |
vacanam bhraatR^i vaatsalyaad anuruupam tava eva tat || 2-115-5

5. bharata= O, Bharata!; vachanam= the words; yat= which; uktam= have been spoken; tvayaa= by you; bhraatR^ivaatsalyaat= in devotion to your brother; subhR^isham= are very much; shlaaghaniiyam= appreciable; tat= that; anuruupam= is worthy; tavaiva= of you along."

"O, Bharata! The words which your have spoken by you in devotion to your brother are very much appreciable. It is worthy of you alone."

nityam te bandhu lubdhasya tiShThato bhraatR^i sauhR^ide |
aarya maargam prapannasya na anumanyeta kaH pumaan || 2-115-6

6. kaH pumaam= what man; naanumanyate= would not approve; te= of the proposal of you; bandhulubdhasya= who are deeply fascinated of your relatives; nityam= always; tiSThataH= firmly; bhraatR^i sauhR^ide= affectionate to your brother; prapannasya= and devoted; aarya maargam= to the path of elders.

"What man would not approve of the proposal of your highness, who are deeply fascinated of your relative, always affectionate to your brother and devoted to the path of elders?"

mantriNaam vacanam shrutvaa yathaa abhilaShitam priyam |
abraviit saarathim vaakyam ratho me yujyataam iti || 2-115-7

7. shrutvaa= hearing; priyam= the affectionate; vachanam= words; mantriNaam= of his counsellors; yathaabhilaSitam= according to his wish; (Bharata); abraviit= spoke; iti= these; vaakyam= words; saarathim= to the charioteer; me rathaH= (Let) my chariot; yujyataam= be made ready."

Hearing the affectionate words of his counsellors, who spoke according to his wish, Bharata said to his charioteer, "Let my chariot be made ready!"

prahR^iShTa vadanaH sarvaa maatR^iR^iH samabhivaadya saH |
aaruroha ratham shriimaan shatrughnena samanvitaH || 2-115-8

8. shriimaan= the illustrious; saH= Bharata; prahR^iSTavadanaH= looking pleased; samabhivaadya= having offered salutation; sarvaa= to all; maatR^iiH= his mothers; aaruroha= ascended; ratham= his chariot; samanvitaH= along with; shatrughne= Shatrughna.

The illustrious Bharata, looking pleased and having offered salutation to all his mothers, entered his chariot along with Shatrughna.

aaruhya tu ratham shiighram shatrughna bharataau ubhau |
yayatuH parama priitau vR^itau mantri purohitaiH || 2-115-9

9. ubhau= both; shatrughna bharatau= Shatrughana and Bharata; aaruhya cha= having mounted; ratham= the chariot; shiigram= quickly; param priitau= and exceedingly rejoiced; yayatuH= set out; vR^itau= accompanied by; mantri purohitaiH= ministers and family-priests.

Both Shatrughna and Bharata, having quickly mounted the chariot and exceedingly rejoiced, set out, accompanied by ministers and family-priests.

agrato puravaH tatra vasiShTha pramukhaa dvijaaH |
prayayuH praan mukhaaH sarve nandi graamo yato abhavat || 2-115-10

10. gurvaH= the preceptors; sarve= all; tatra= there; vasiSTha pramukhaah= headed by Vasishta; dvijaaH= and (other) Brahmanas; agrataH= being in the forefront; prayayuH= went; praaNmukhaaH= eastward; yataH= in which direction; nandigraamaH= Nandigrama; abhavat= was there.

All the preceptors there, headed by Vasishta and other brahmanas being in the forefront, proceeded eastward, in which direction Nandigrama village was situated.

balam ca tad anaahuutam gaja ashva ratha samkulam |
prayayau bharate yaate sarve ca pura vaasinaH || 2-115-11

11. bharate= (Wile) Bharata; yaate= had left; balamcha= the army too; prayayau= followed him; tadanaahutam= unbidden; gajaashvaratha samkulam= abounding in elephants, horses and chariots; sarve= all; puravaasinaH cha= the residents of the city also (followed suit).

When Bharata had left, the army too, abounding in elephants, horses and chariots marched unbidden. The residents of the city also followed suit.

rathasthaH sa tu dharma aatmaa bharato bhraatR^i vatsalaH |
nandi graamam yayau tuurNam shirasy aadhaaya paaduke || 2-115-12

12. saH bharataH= that Bharata; bhraatR^ivatsalaH= affectionate of is brother; dharmaatmaa= and magnanimous; aadaaya= kept; paaduke= the sandals; shirasi= on his head; rathasthaH= while remaining in the chariot, tuurNam= and quickly; yayau= set out; nandigraamam= for Nandigrama.

The magnanimous Bharata, affectionate of his brother, bearing the sandals belong to Rama on his head, set out for Nandigrama.

tataH tu bharataH kShipram nandi graamam pravishya saH |
avatiirya rathaat tuurNam guruun idam uvaaca ha || 2-115-13

13. tataH= thereafter; pravishya= having entered; nandigraamam= Nandigram; kSipram= briskly; saH bharataH= that Bharat; avatiirya= descended; rathaat= from his chariot; tuurNam= quickly; uvaacha ha= and spoke; idam= these words; guruun= to his preceptors.

Thereafter, having entered Nandigrama briskly Bharata descended his chariot quickly and spoke to his preceptors as follows:

etad raajyam mama bhraatraa dattam samnyaasavat svayam |
yoga kShema vahe ca ime paaduke hema bhuuShite || 2-115-14

14. etat raajyam= this kingdom; dattam= has been given; mama= to me; sannyaasavat= as a trust; bhraataa= by my brother, Rama; svayam= himself; ime paaduke cha= these sandals; hema bhuuSite= embellished with gold; yogakSamavahe= diffuse gain and security (to the people)

"My brother, Rama has given to me this kingdom as a trust. These sandals, embellished with gold diffuse gain and security to the people."

bharataH shirasaa kR^itvaa sannyaasam paaduke tataH |
abraviidduHkhasamtaptaH sarvaM prakR^itimaNDalam || 2-115-15

15. kR^itvaa= having dedicated; sannyaasam= the sacred trust; paaduke= to the wooden sandals; bharataH= Bharata; tataH= then; abraviit= spoke; sarvam= to the entire; prakR^itimaNDalam= body of his ministers; duHkha samtapataH= sore stricken with anguish, as he was.

Having dedicated the sacred trust to the wooden sandals, Bharata sore-stricken with anguish, spoke to the entire body of his ministers as follows:

chatram dhaarayata kSipramaaryapaadaavimau matau |
abhyaam raajye sthito dharmaH paadukaabhyaam gurormama || 2-115-16

16. dhaarayata= hold; chhatram= the state canopy; kSipram= speedily; imau= these; matau= have been accepted; aarya paadau= as symbols of the feet of my noble brother; aabhyaam paadukaabhyaam= by these wooden sandals; mama guroH= of my brother; dharmaH= piety; sthitaH= has been established; raajye= in the kingdom.

"Hold the state canopy speedily over these wooden sandals, which have been accepted as symbols of the feet of Rama, my noble brother. By the presence of these wooden sandals of my brother here, a piety has been established in the kingdom."

bhraatraa hi mayi samnyaaso nikSiptaH sauhR^idaadayam |
tamimam paalayiSyaami raaghavaagamanam prati 2-115-17

17. sauhR^idaat= by compassion; ayam= this; samnyaasaH= trust; mayi nikSiptaH= has been placed at my disposal; bhraatraa= by my brother; imam= the trust; tat= as such; paalayiSyaami= will be protected; raaghava agamanam prati= till the arrival of Rama.

"As a mark of compassion, this trust has been placed at my disposal, by my brother. There trust as such will be preserved till his return."

kSipram samyojayitvaa tu raaghavasya punaH svayam |
charaNau tau tu raamasya drakSyaami sahapaadukau || 2-115-18

18. samyojayitvaa= having restored; (these wooden sandals); svayam= personally; raaghavasya= to Rama's feet; kSipram= immediately; punaH= again; drakSyaami= I shall behold; tau= those; charaNau= feet; raamasya= of Rama; sahapaadukau= along with these sandals.

"Having restored these wooden sandals personally to Rama's feet immediately after his return, I shall behold those feet of Rama along with these sandals."

tato nikSiptabhaaro.aham raaghaveNa samaagataH |
nivedya gurave raajyam bhajiSye guruvR^ittitaam 2-115-19

19. tataH= thereafter; aham= I; nikSipta bhaaraH= on whom thus burden has been imposed; samaagataH= having been united; raaghaveNa= with Rama; nivedya= and having restored; raajyam= the kingdom; gurave= to my elder brother; bhajiSye= I shall assume; guruvR^ittitaam= the role of a servant of my elder brother.

"Restoring the kingdom to my elder brother, when re-united with him and thereby laying down the burden, I shall then assume the role of a servant of my elder brother."

taaghavaaya cha samnyaasam dattveme varapaaduke |
raajyam chedamayodhyaam cha dhuutapaapobhavaami cha 2-115-20

20. dattvaa= giving away; ime vara paaduke= these excellent wooden sandals; samnyaasam= the symbols of trust; idam raajyam cha= this kingdom; ayodhyaamcha= as well as the city of Ayodhya; raaghavaaya= to Rama; bhavaamicha= I shall become; dhuuta paataH= washed of all my sins.

"By giving away these excellent wooden sandals, the symbols of trust, this kingdom, as well as the City of Ayodhya to Rama, I shall be washed of all my sins."

abhiSikte tu kaakutthse prahR^iSTamudite jane |
priitirmama yashashcaiva bhavedraajyaachchaturguNam || 2-115-21

21. kaakutthse= Rama; abhiSikte= will be installed; jane= and his subjects; prahR^iSTamudite= made happy; bhavet= It will be; chaturguNam= a four-fold; yashaschaiva= more fame; priitiH= and happiness; mama= for me; raajyaat= than (that having obtained) from the kingdom.

"Rama will be installed and his subjects made happy. It will be a four-fold more fame and happiness for me than that having obtained from the kingdom."

evam tu vilapandhiino bharataH sa mahaayashaaH |
nandigraame.akarodraajyam duHkhito mantribhissaha || 2-115-22

22. saH bharataH= that Bharata; mahaayashaaH= the highly illustrious man; diinaH= (but) a distressed man; vilapan= lamenting; evam= thus; duHkhitaH= and pained; akarot= looked after; raajyam= the state administration; mantribhiH saha= along with his ministers; nandrigraame= at Nandigrama.

The highly illustrious Bharata though a distressed man, thus lamenting and pained, looked after the state administration along with his ministers from Nandigrama.

sa valkalajaTaadhaarii muniveSadharaH prabhuH |
nandigraame.avasadviiraH sasainyo bharatastadaa 2-115-23

23. valkalajaTaadhaarii= Assuming bark robes and matted locks; muniveSadhaarii= in the guise of an ascetic; prabhuH= the lord; viiraH= and the hero; saH bharataH= that Bharata; tadaa= then; avasat= dwelt; nandigraame= in Nandigrama; sa sainyaH= protected by the army.

Assuming bark robes and matted locks in the guise of an ascetic, the lord and the hero Bharata dwelt in Nandigrama, protected by the army.

raamaagamanamaakaaN^kSan bharato bhraatR^ivatsalaH |
bhraaturvachanakaarii cha pratijJNaapaaragastadaa || 2-115-24
paaduke tvabhiSichyaatha nandigraame.avasattathaa |

24. tadaa= then; bharataH= Bharata; bhraatR^iH vachanakaariicha= obedient to his elder brother; bhraatR^ivatsalaH= affectionate of his brothers; pratijJNa paaragaH= and faithful to his vow; tathaa= thus; avasat= resided; nandirgraame= in Nandigrama; abhiSichya= coronating; paaduke= the wooden sandals ( on the throne); aakaaNkSan= and wishing; raamaagamanam= the return of Rama.

Bharata, obedient to his elder brother, affectionate of his brothers and faithful to his vow, thus resided in Nandigrama, coronating the wooden sandals on the throne and wishing always for the return of Rama.

sa vaalavyajanam chatram dhaarayaamaasa sa svayam || 2-115-25
bharataH shaasanam sarvam paadukaabhyaam nivedayan |

25. bharataH= Bharata; nivedayan= reporting; sarvam= all; shaasanam= the royal orders; paadukaabhyaam= to the wooden sandals; dharayaamaasa= was holding; svayam= personally; chhatram= the royal canopy; savaalavyajanam= together with the chowrie (to the sandals)

Reporting all the royal orders to the wooden sandals, Bharata was holding the royal canopy together with the chowrie to those sandals.

tatastu bharataH shriimaanabhiSichyaaryapaaduke || 2-115-26
tadadhiinastadaa raajyam kaarayaamaasa sarvadaa |

26. abhiSichya= coronating; aarya paaduke= the wooden sandals of his elder brother; shriimaan= the illustrious; bharataH= Bharata; tataH= thereafter; kaaryaamaasa= carried out; raajyam= the state administration; tadadhiinaH= being subservient to them; sarvadaa= always.

Coronating the wooden sandals of his elder brother, the illustrious Bharata thereafter carried out the state administration, always maintaining his subservience to them.

tadaa hi yatkaaryamupaiti kimchi |
dupaayanam chopahR^itam mahaarham |
sa paadukaabhyaam prathamam nivedya |
chakaara pashchaadbharato yathaavat || 2-115-27

27. yatkimchit= whatever small; kaaryam= affair; upaiti= came up; mahaarham= or a high-valued; upaayanam= gift; upahR^itam= was offered; saH bharataH= that Bharata; tadaa= then; prathamam= first; nivedya= has reported (it); paadukaabhyaam= to the wooden sandals; pashchaat= and thereafter; chakaara= acted yathaavat= accordingly.

Whatever a small affair of the state came up or whenever a high-valued gift was offered, Bharata used to report that matter to the wooden sandals and then only dealt with it in the proper way afterwards.

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe pamchadashottarashatatamaH sargaH

Thus completes 115th 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] 116

Introduction

Rama notices anxiety and perturbation among the sages who live in the vicinity. When an elderly sage among them is asked by Rama about the reason for their anguish, the said sage informs that some demons

under the leadership of Khara are molesting the sages and hence the sages wished to leave the place. Rama gives his consent for their leaving. Bidding farewell to them with great respect, Rama retires to his own hermitage.

pratiprayaate bharate vasan raamaH tapo vane |
lakShayaam aasa sa udvegam atha autsukyam tapasvinaam || 2-116-1

1. bharate= Bharata; pratiprayaate= having returned; raamaH= Rama; tapovane= who was dwelling in the woods; atha= then; lakSayaamaasa= observed; sodvegam= the anxiety; tapasvinaam= of the sages; outsukyam= and their perturbation.

Bharata having returned (to Ayodhya), Rama who was dwelling in the woods, observed anxiety accompanied by perturbation among the sages.

ye tatra citra kuuTasya purastaat taapasa aashrame |
raamam aashritya nirataaH taan alakShayad utsukaan || 2-116-2

2. alakSayat= (He) saw; tatara= there; taam= those ascetics; purastaat= who were formerly; nirataah= quite pleased; taapasaashrame= at Chitrakuta; aashritya= depending as they did; raamam= on Rama; utsukaan= anxious.

He saw there those ascetics-who were formerly quite pleased in that hermitage at Chitrakuta depending as they did on Rama- anxious.

nayanair bhR^ikuTiibhiH ca raamam nirdishya shankitaaH |
anyonyam upajalpantaH shanaiH cakrur mithaH kathaaH || 2-116-3

3. nirdishya= pointing out; raamam= to Rama; nayanaiH= (through the movements) of their eyes; bhR^ikuTiibhishcha= and eye-brows; shankitaah= minifesting their anxiety; upajalpantaH= whispering; shanaiH= slowly; anyonyam= among one another; chakruH= and framing; kathaaH= legends; mithaH= in secret.

Pointing out to Rama through the movements of their eyes and eye-brows manifesting their anxiety, they whispered among themselves, narrating some legends in secret.

teShaam autsukyam aalakShya raamaH tu aatmani shankitaH |
kR^ita anjalir uvaaca idam R^iShim kula patim tataH || 2-116-4

4. alakSya= perceiving; teSaam= their; outsukyam= distress; raamastu= Rama; tataH= then; shaNkitaH= was filled with apprechension; svaatmani= about himself; kR^itaajJNaliH= and with joined palms; uvaacha= spoke; idam= these words; R^iSim= to a sage; kulapatim= the leader of that community of ascetics (as follows):

Perceiving their distress, Rama was filled with apprehension about himself and with joined palms spoke the following words to a sage, the leader of that community of ascetics:

na kaccid bhagavan kimcit puurva vR^ittam idam mayi |
dR^ishyate vikR^itam yena vikriyante tapasvinaH || 2-116-5

5. bhagavat= O venerable sage!; (I fear) puurva vR^ittam, the conduct of my forefathers; mayi= is in me; kimchit= or any; idam= this; kashchit= some; vikR^itam= change; nadR^ishyate= is not seen; yena= due to which; tapasvinaH= the ascetics; vikriyante= feel agitated.

"O venerable sage! I fear that the conduct of my forefathers is not seen in me or there is some change for the worse in me, due to which the ascetics feel agitated."

pramaadaac caritam kaccit kimcin na avarajasya me |
lakShmaNasya R^iShibhir dR^iShTam na anuruupam iva aatmanaH || 2-116-6

6. ye avarajasya= has my younger brother; lakSmaNasya= Lakshmana; aatmanaH= the high-souled; pramaadaat= through inadvertence; charitam= behaved; naanuruupam= unworthy of him; na dR^iSTam kashchit= I hope it is not seen; R^iSibhiH= by the sages.

"Has my younger brother, the high-souled Lakshmana, through inadvertence, behaved unworthy of him while the sages were seeing?"

kaccit shushruuShamaaNaa vaH shushruuShaNa paraa mayi |
pramadaa abhyucitaam vR^ittim siitaa yuktam na vartate || 2-116-7

7. kachhit= I hope that; siitaa= Seetha; shushruuSamaaNaa= who is serving; vaH= you; shushruuSaNaparaa= and who is keen in serving; mayi= me; na vartate= has not behaved; yuktam= properly; vR^ittim= according to the conduct; pramadaabhyamchitaam= suitable for women.

"I hope that Seetha, who is serving you and who is keen in serving me, does not, I am afraid, behaved properly, according to the conduct suitable for women."

atha R^iShir jarayaa vR^iddhaH tapasaa ca jaraam gataH |
vepamaana iva uvaaca raamam bhuuta dayaa param || 2-116-8

8. atha= then; R^iSiH= the sage; vR^iddhaH= a grown-up man; gataH= and who got; jaraam= old age; tapasaacha= also by penance; vepamaana iva= appeared trembling; uvaacha= and spoke; raamam= to Rama; bhuutadayaaparam= who was ever compassionate to all beings.

Then, that grown-up sage, who was elderly both by age and penance, appeared trembling and spoke to Rama, who was ever compassionate to all beings, as follows:

kutaH kalyaaNa sattvaayaaH kalyaaNa abhirateH tathaa |
calanam taata vaidehyaaH tapasviShu visheShataH || 2-116-9

9. taata= O, dear Rama; kutaH= what is there; tapasviSu= for us the ascetics; chalanam= to fear; visheSataH= above all; vaidehyaaH= from Seetha; kalyaaNa sattvaayaaH= who is natural in her disposition; tathaa= and ; kalyaaNaabhirateH= follower of virtue.

"O, dear Rama! What is there for us the ascetics to fear above all from Seetha, who is natural in her disposition and is the follower of virtue?"

tvan nimittam idam taavat taapasaan prati vartate |
rakShobhyaH tena samvignaaH kathayanti mithaH kathaaH || 2-116-10

10. rakSobhyaH= It is on account of demons; (who); tvannimittam= through enmity to you; prativartate taavate= have begun to oppress; taapasaan prati= the sages; tena= and by which samvigraaH= fear has arisen; kathayanti= they discuss; mithaH= with each other; kathaaH= how (they may best defend themselves)

"It is on account of demons, who, through enmity to you, have begun to oppress the sages. Alarmed by it, they discuss with each other how they can best defend themselves."

raavaNa avarajaH kashcit kharo naama iha raakShasaH |
utpaaTya taapasaan sarvaan jana sthaana niketanaan || 2-116-11
dhR^iShTaH ca jita kaashii ca nR^ishamsaH puruSha adakaH |
avaliptaH ca paapaH ca tvaam ca taata na mR^iShyate || 2-116-12

11, 12. taataH= O, darling!; iha= here; raakSasaH= a demon; kharonaama= called Khara; raavaNaavarajaH= Ravana's younger brother; utpaaTya= having uprooted; sarvaan= all; taapasaan= the ascetics; janasthaananiketa= who dwell in Janasthana; dhR^iSTashcha= and who is a boaster; jitakaashiicha= victorious in battle; nR^ishamsaH= cruel; puruSaadakaH= an eater of human flesh; avaliptashcha= haughty; paapashcha= and sinful; na mR^iSyate= is unable to endure; tvaam cha= you also.

"O, darling! Here, a demon called Khara, Ravana's younger brother- who is a boaster, victorious in battle, cruel and eater of human flesh, haughty and sinful-having uprooted all the ascetics who dwell in Janasthana, is unable to endure you also."

tvam yadaa prabhR^iti hy asminn aashrame taata vartase |
tadaa prabhR^iti rakShaamsi viprakurvanti taapasaan || 2-116-13

13. taata= My darling! yadaa= prabhR^iti= from which time; tvam= you; vartase= came to dwell; asmin aashrame= in this hermitage; tadaa prabhR^iti= from that time onwards; rakSaamsi= the demons; viprakurvanti= continue to ill-treat; taapasaan= the ascetics.

"My darling! From which time you came to dwell in this hermitage, from that time inwards, the demons continue to ill-treat the ascetics."

darshayanti hi biibhatsaiH kruurair bhiiShaNakair api |
naanaa ruupair viruupaiH ca ruupair asukha darshanaiH || 2-116-14

14. darshayanti= (They) appear; bhiibhatsaiH= in grotesque; kruuraiH= and harmful; ruupaiH= forms; bhiiSaNakairapi= fillign them with terror; naanaaruupaiH= in diverse forms; viruupaishcha= (having) ugly; vikR^ita darshanaiH= and unnatural demeanor.

"They appear in grotesque and harmful forms, filling them with terror, in diverse forms and possessing ugly and unnatural demeanor."

aprashastair ashucibhiH samprayojya ca taapasaan |
pratighnanty aparaan kShipram anaaryaaH purataH sthitaH || 2-116-15

15. samprajyojya= flinging; aprashastaiH= filthy; ashuchibhiH= and inauspicious objects; taapasaan= on some of the ascetics; anaaryaaH= these wicked demons; sthitaaH= stand; purataH= in front of them; pratighnanti= and kill; aparaan= some ascetics.

"Flinging filthy and inauspicious objects on some of the ascetics, the wicked demons stand in front of them and kill some ascetics too."

teShu teShu aashramasthaaneShu abuddham avaliiya ca |
ramante taapasaamH tatra naashayanto alpa cetasaH || 2-116-16

16. avaliiyacha= hiding themselves; teSu teSu= in those; aashramasthaaneSu= hermitages; abuddham= unnoticed; alpachetanaH= those evil-minded demons; ramante= delight; naashayantaH= in destroying; taapasaan= the ascetics; tatra= there.

"Having themselves in those hermitages unnoticed, those evil-minded demons delight themselves in destroying the ascetics there."

apakShipanti srug bhaaNDaan agniin sincanti vaariNaa |
kalashaamH ca pramR^idnanti havane samupasthite || 2-116-17

17. havane= (While) a sacrifice; samupasthite= is undertaken; avakSipanti= (they) scatter; srugbaaNDaan= sacrificial vessels; siNchanti= sprinkle; agniin= the fires; vaariNaa= with water; pramattnanti= and break; kalashaamshcha= the water-pots.

"At the time of pouring oblations into the sacred fire, they scatter the sacrificial vessels, sprinkle the fires with water and break the water-pots."

tair duraatmabhir aaviShTaan aashramaan prajihaasavaH |
gamanaaya anya deshasya codayanty R^iShayo adya maam || 2-116-18

18. prajihaasavaH= resolved to leave; aashramaan= these retreats; aamR^iSTaan= that have been invaded; taiH= by them; duraatmabhiH= the evil spirits; R^iSayaH= the ascetics; adya= today; chodayanti= are urging; maam= me; gamanaaya= to go; anyadeshaya= to another area.

"Resolved to leave these retreats that have been invaded by evil spirits, the ascetics today are urging me to go to another area."

tat puraa raama shaariiraam upahimsaam tapasviShu |
darshayati hi duShTaaH te tyakShyaama imam aashramam || 2-116-19

19. raama= O, Rama!; puraa= before; te duSTaaH= those wicked being; darshayanti hi= indeed show; shaariiraam= bodily; upahimsaam= injury; tapasvishuu= to the ascetics; tyakSyaamaH= we are abandoning; imam aashramam= this hermitage, tat= for that reason.

"O, Rama! Before those wicked beings indeed show bodily injury to the ascetics, we are abandoning this hermitage."

bahu muula phalam citram aviduuraad ito vanam |
puraaNa aashramam eva aham shrayiShye sagaNaH punaH || 2-116-20

20. aviduuraat= not far; itaH= from here; chitram vanam= there is a colourful grove; bahumuulaphalam= having many roots and fruits; aham= I; shrayiSye= will take shelter; punaH= again; puraaNaashramameva= in that previous hermitage itself; sagaNaH= along with an assembly of sages.

"Not far from here, there is a colourful grove yielding many roots and fruits. I will take shelter again in that previous hermitage itself, along with an assembly of sages."

kharaH tvayy api ca ayuktam puraa taata pravartate |
saha asmaabhir ito gagcCa yadi buddhiH pravartate || 2-116-21

21. taata= O, darling!; kharaH= Khara, (the demon); puraa pravantate= will behave; tvayyapicha= in your case also; ayuktam= unjustly; buddhiH yadi= If your intellect; pravartate= is agreeable; gachchha= come; asmaabhiH saha= along with us; itaH= form here.

"O, darling! Khara, the demon will behave unjustly with you in the same way. If your mind feels so inclined, come along with us from here."

sakalatrasya samdeho nityam yat tasya raaghava |
samarthasya api hi sato vaaso duhkha iha adya te || 2-116-22

22. raaghava= O, Rama!; te= to you; sakalatrasya= who are with your wife; samarthasyaapi hi sataH= though competent; nityam= and ever; yattasya= watchful; sandehaH= there is a danger; vaasaH= your stag; iha= here; adya= is now; duHkham= difficult.

"O, Rama! To you, who live with your wife, though you are competent and ever watchful, there is a danger. Your stay here is conduced with misery now."

ity uktavantam raamaH tam raaja putraH tapasvinam |
na shashaaka uttarair vaakyair avaroddhum samutsukam || 2-116-23

23. raamaH= Rama; raajaputram= the prince; na shashaaka= could not; avabandhum= desist; tam tapasvinam= that sage; samutsukam= and eager; uttaraiH= by responsive; vaakyaiH= words.

Rama the prince could not with his responsive words desist the said sage when he had spoken as aforesaid, eager as he was to leave the place.

abhinandya samaapR^igcCya samaadhaaya ca raaghavam |
sa jagaama aashramam tyaktvaa kulaiH kula patiH saha || 2-116-24

24. saH kulapati= that leader of the community; abhinandya= having greeted; samaapR^ichchhya= bade farewell; samaadhaaya= and justified his statement; raaghavam= to Rama; jagaama= went; tyaktvaa= leaving; aashramam= the hermitage; kulaissaha= along with a company of sages.

Having greeted, bidding farewell and justifying his statement to Rama, that leader of the community departed, leaving the hermitage, along with a host of sages.

raamaH samsaadhya tu R^iShi gaNam anugamanaa |
deshaat tasmaaccit kula patim abhivaadya R^iShim |
samyak priitaiH tair anumata upadiShTa arthaH |
puNyam vaasaaya sva nilayam upasampede || 2-116-25

25. anugamanaat= accompanying them for a distance; tasmaat deshaat= from that place; samsaadhya= bidding farewell; R^iSigaNam= to that group of sages; abhivaadya= offering salutation; R^iSim= to that ascetic; kulapatim= the leader of the community; anumataH= and taking leave; taiH= of them; samyak= who were well; priitaiH= pleased; upadiSTaarthaH= and having received their counsel; raamaH= Rama; upasampade= reached; svam nilayam= his own home; puNyam= which was sacred; vaasaaya= to reside.

Accompanying them for a distance from that place, bidding farewell to that group of sages, offering his salutation to that ascetic, the leader of the community and taking leave of them, who were well-pleased and having received their counsel, Rama returned to his dwelling, which was sacred to reside.

aashramam tu R^iShi virahitam prabhuH |
kShaNam api na jahau sa raaghavaH |
raaghavam hi satatam anugataaH |
staapasaaH ca R^iShi carita dhR^ita guNaaH || 2-116-26

26. saH raaghavaH= that Rama; prabhuH= the lord; na jahau= did not leave; kSaNampai= even for a moment; aashramam= that hermitage (that had been deserted by the sages); taapasaashcha= but some ascetics among them; dhR^itaguNaaH= who had fixed their mind; raaghavam= on Rama; aarSacharite= who followed the conduct of the sages; satatam= constantly; anugataaH hi= followed Rama.

That Rama, the lord, did not leave even for a moment that hermitage that had been deserted by the sages. But some ascetics among them who had fixed their mind on Rama (who followed the conduct of the sages) constantly followed Rama.

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe SoDashottarashatatamaH sargaH

Thus completes 116th 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] 117

Introduction

Rama, after due reflection, decides to leave Chitrakuta mountain because of many handicaps. Setting out his journey from Chitrakuta mountain, he reaches the hermitage of Sage Atri and offers his salutation to him. Introducing his wife Anansuya as a great female ascetic to Rama, Atri urges Rama to send his concert Seetha to Anasuya. Anasuya receives Seetha, who greeted her and gives her instructions on the role and responsibilities of a devoted wife.

raaghavaH tu apayaateShu tapasviShu vicintayan |
na tatra arocayad vaasam kaaraNair bahubhiH tadaa || 2-117-1

1. atha= thereafter; tapasviSu= (When) the sages; yaateSu= departed; raaghavastu= Rama; tadaa= then; vichintayan= reflecting again and again; naarochayat= found no pleasure; vaasam= to remain; tatra= in that place; bahubhiH= for many; kaaraNariH= reasons.

Thereafter, when the sages departed, Rama, reflecting again and again, found no pleasure to remain in that place for many reasons.

iha me bharato dR^iShTo maataraH ca sanaagaraaH |
saa ca me smR^itir anveti taan nityam anushocataH || 2-117-2

2. iha= It is here; bharataH= (that) Bharata; maatarashcha= my mother; sanaagaraaH= along with the inhabitants of the city, dR^iSTaH= visited; me= me; saa smR^itiH cha= that memory; anveti= haunts; me= me; anushochataH= who lament; taan= for them; nityam= daily.

"It is here that Bharata, my mother along with the inhabitants of the city visited me. That memory haunts me, who lament for them daily."

skandha aavaara niveshena tena tasya mahaatmanaH |
haya hasti kariiShaiH ca upamardaH kR^ito bhR^isham || 2-117-3

3. haya hastikariiSaishcha= the dry dung of horses and elephants; tasya mahaatmanaH= of that high-souled Bharata's; skandaavaaraniveshena= encamped army; kR^itaH= caused; bhR^isham= much; upamardaH= spoliation.

"The dry dung of horses and elephants of that high souled Bharata's encamped army caused much spoliation (around here)."

tasmaad anyatra gagcCaama iti samcintya raaghavaH |
praatiShThata sa vaidehyaa lakShmaNena ca samgataH || 2-117-4

4. gachchhaamaH= "We shall move"; tasmaat= therefore; anyatra= else where"; iti= thus; samchintya= pondering; saH raaghavaH= that Rama; sangataH= along with; vaidihyaaH= Seetha; lakSmaNena= and Lakshmana; pratiSThata= left (that place)

"We shall, therefore, move elsewhere", pondering thus, Rama along with Seetha and Lakshmana left that place.

so atrer aashramam aasaadya tam vavande mahaa yashaaH |
tam ca api bhagavaan atriH putravat pratyapadyata || 2-117-5

5. aasaadya= reaching; aashramam= the hermitage; atreH= of Atri, a sage; saH raamaH= that Rama; mahaayashaaH= the highly celebrated; vavande= offered bhagavaan= the venerable; atriH api= Atri also; pratyapadyata= received; tam= his; putravat= as his own son.

On the way, after reaching the hermitage of a sage called Atri, the highly celebrated Rama offered salutation to that sage. The venerable sage, Atri too received him as his own son.

svayam aatithyam aadishya sarvam asya susatkR^itam |
saumitrim ca mahaa bhaagaam siitaam ca samasaantvayat || 2-117-6

6. aadishya= offering; svayam= personally; sarvam= abundant; aatithyam= hospitality; susatkR^itam= with full honours; asya= to Rama; samasaantvayat= (he) rendered equal honour; saumitramcha= to Lakshmana; mahaabhaagaam= and the highly blessed; siitaamcha= Seetha too.

Offering personally, abundant hospitality with full honours to Rama, the sage Atri rendered equal honour to Lakshmana and the highly blessed Seetha too.

patniim ca tam anupraaptaam vR^iddhaam aamantrya satkR^itaam |
saantvayaam aasa dharmajnaH sarva bhuuta hite rataH || 2-117-7

7. dharmajJNaH= (Atri) who knew righteousness; ratiH= and who was interested; sarva bhuuta hite= in the welfare of all beings; aamantrya= called vR^iddhaam= patriimcha= his aged wife; (Anasuya) samanupraaptaam= who had just come there; satkR^itaam= she, who was revered by all; saantvayaamaasca= and addressed gently to her.

Atri, who knew righteousness and who was interested in the welfare of all beings, called his aged wife Anasuya who had just come there, she who was revered by all and addressed gently to her.

anasuuyaam mahaa bhaagaam taapasiim dharma caariNiim |
pratigR^ihNiiShva vaidehiim abraviid R^iShi sattamaH || 2-117-8
raamaaya ca aacacakShe taam taapasiim dharma caariNiim |

8. R^iSisattamaH= Atri, the excellent sage, abraviit= spoke; anasuuyaam= to Anasuya; mahaabhaayaam= the fortunate one; taapasiim= rich in asceticism; dharma chaariNiim= and who lived a pious life; (saying); pratigR^ihNiiSva= you welcome; vaidehiim= Videha's daughter! aachachakSecha= and related the story; dharmachaariNiim= of that virtuous; taam taapasiim= female ascetic; raamaaya= to Rama (as follows)

Atri excellent sage spoke to the illustrious Anasuya, rich in asceticism and who lived a pious life, saying "You welcome Videha's daughter!" and thereafter introduced that virtuous female ascetic to Rama (as follows):

dasha varShaaNy anaavR^iShTyaa dagdhe loke nirantaram || 2-117-9
yayaa muula phale sR^iShTe jaahnavii ca pravartitaa |
ugreNa tapasaa yuktaa niyamaiH ca apy alamkR^itaa || 2-117-10
dasha varSha sahasraaNi yayaa taptam mahat tapaH |
anasuuyaa vrataiH taata pratyuuhaaH ca nibarhitaaH || 2-117-11
deva kaarya nimittam ca yayaa samtvaramaaNayaa |
dasha raatram kR^itvaa raatriH saa iyam maataa iva te anagha || 2-117-12

9, 10, 11, 12. anagha= O, Irreproachable!; loke= (when) the earth; dagdhe= was burnt up; anaavR^iSTyaa= by drought; niramtaram= without break; dashavarSaaNi= over a period of ten years; yayera= this virtuous woman; sR^iSTe= produced; muula phale= fruit and roots; jaahnaviicha= caused the River Jahnavi; pravartitaa= to flow here; yuktaa= undergoing; ugreNa= a right; tapasaa= mortification; alaNkR^itaa= enriched; niya maishchaapi= by pious observances; yayaa= by whom; mahat= the most severe; tapaH= asceticism; taptam= was practised; dashavarSa sahasraaNi= for ten thousand years; pratyuuhaaH= and obstacles; nivartitaaH= were done away with; yayaa= and by whom; deva kaaryanimittam= for the reason of a divine command; santvaramaaNayaa= in a great hurry; desharaatram= ten nightes; kR^itaa= were reduced; raatriH= to one night;* saa= she; iyam anasuuyaa= this Anasuya; vrataiH snaataa= the one who has bathed after completion of the voes; maateva= is like a mother; te= to you.

"O, Irreproachable Rama! When the earth was burnt up by drought without break for ten years, this virtuous woman produced fruit and roots, caused the River Jahnavi to flow here, undergoing a rigid mortification enriched by pious observances, by whom the most severe asceticism was practised for ten thousand years and obstacles were done away with and by whom for the reason of a divine command, in a great hurry ten nights were reduced to one night.* This Anasuya, who has bathed after completion of the voes, is like a mother to you."

*We read in Puranas how sage Mandavya once pronounced a curse against a hermitess, Sandili by name, who was a friend of Anasuya that she would be widowed one morning within the next ten days. The hermitess in her turn pronounced a counter-curse saying that there would be no dawn any more. Alarmed at this, gods approached Anasuya, who by virtue of her asceticism converted the period of ten nights into one and in this way averted the death of the hermittess, husband and accomplished the purpose of gods.

taam imaam sarva bhuutaanaam namaH kaaryaam yashasviniim |
abhigagcCatu vaidehii vR^iddhaam akrodhanaam sadaa || 2-117-13

13. vaidehii= (Let) Seetha; abhigachchhatu= find refuge; taam= with such; imaam= this ascetic; namaskaaryaam= who is revered; sarva bhuutaanaam= by all the beings; yashasviniim= famous as she is vR^iddhaam= (and though) old; sadaa= is ever; akrodhanaam= free from anger.

"Let Seetha find refuge with that ascetic, who is revered by all the beings, famous as she is and though old is ever free from anger."

evam bruvaaNam tam R^iShim tathaa ity uktvaa sa raaghavaH |
siitaam uvaaca dharmajnaam idam vacanam uttamam || 2-117-14

14. saH raaghavaH= that Rama; uktvaa= saying; tatheti= "Be it so"; tam R^iSim= to that sage; evam= thus; bruvaaNam= spoken; uvaacha= and spoke; dharmajJNaam= to the virtuous; siitaam= Seetha; idam= these; uttamam= excellent; vachanam= words.

Saying "Be it so" to the aforesaid sage, who was speaking thus, Rama spoke to the virtuous Seetha, the following excellent words:

raaja putri shrutam tu etan muner asya samiiritam |
shreyo artham aatmanaH shiighram abhigagcCa tapasviniim || 2-117-15

15. raaja putri= O, princess!; shrutam= you have heard; idam samiiritam= these words; asya muneH= of this sage; aatmanaH= for your own; shreyaH artham= good; shiighram= quickly; abhigachchha= approach; tapasviniim= the saintly Anasuya.

"O, princess! You have heard what the sage has said. For your own good, approach the saintly Anasuya without delay."

siitaa tu etad vacaH shrutvaa raaghavasya hita eShiNii |
taam atri patniim dharmajnaam abhicakraama maithilii || 2-117-16

16. shrutvaa= hearing; etadvachaH= these words; raaghavasya= of Rama; hitaiSiNaH= who is desirous of her welfare; siitaatu= Seetha; maithilii= the daughter of Mithila; abhichakraama= circumambulated; taam= that; atripatniim= Anasuya, Atri's wife; dharmajJNaam= who knows piety.

Hearing these words of Rama, who is desirous of her welfare, Seetha the daughter of Mithila circumambulated around Anasuya, Atri's wife, who knows piety.

shithilaam valitaam vR^iddhaam jaraa paaNDura muurdhajaam |
satatam vepamaana angiim pravaate kadalii yathaa || 2-117-17
taam tu siitaa mahaa bhaagaam anasuuyaam pati vrataam |
abhyavaadayad avyagraa svam naama samudaaharat || 2-117-18

17, 18. siita= Seetha; avyagraa= coolly; abhyavaadayat= reverently paid homage; taam mahaabhaagaam= to that fortunate; anasuuyaam= Anasuya; pativrataa= a devoted and virtuous wife; shithilaam= who was feeble; palitaam= wrinkled; vR^iddhaam= aged; jaraapaaNDuramuurdhajaam= with her hair turned grey due to old age; vepamaanaaNgiim= and whose frame shook; satatam= constantly; kadaliim yathaa= like a banana tree; pravaate= in a strom; samudaaharat= (Seetha) told; (to Anasuya).

Seetha coolly and reverently paid homage to that fortunate Anasuya, a devoted and virtuous wife, who was feeble, wrinkled, aged, with her hair turned grey due to old age, and whose frame constantly shook like a banana tree in a storm. Seetha introduced herself, by announcing her name to Anasuya.

abhivaadya ca vaidehii taapasiim taam aninditaam |
baddha anjali puTaa hR^iShTaa paryapR^igcCad anaamayam || 2-117-19

19. abhivaadya= Saluting; aninditaam= the irreproachable; taam taapasiim= (that) ascetic; vaidehii= Seetha; baddhaajJNalipuTaa= with joined palms; hR^iSTaa= and rejoiced; paryapR^ichchhat= enquired; anaamayam= about her well-being.

Saluting the irreproachable ascetic the rejoiced Seetha with joined palms enquired about he well-being.

tataH siitaam mahaa bhaagaam dR^iShTvaa taam dharma caariNiim |
saantvayanty abraviidd hR^iShTaa diShTyaa dharmam avekShase || 2-117-20

20. tataH= then; saantvayantii= comforting; taam mahaabhaagaam= that celebrated; siitaam= Seetha; dharmachariNiim= engaged in righteous acts; (Anasuya); hR^iSTaa= rejoicingly; abraviit= spoke (as follows); avekSase= you are attending; dharmam= to righteousness; diSTyaa= luckily enough.

Then, comforting that celebrated Seetha, engaged in righteous acts, Anasuya rejoicingly spoke as follows: "Luckily enough, you are attending to righteousness."

tyaktvaa jnaati janam siite maanam R^iddhim ca maanini |
avaruddham vane raamam diShTyaa tvam anugagcCasi || 2-117-21

21. siite= O, Seetha; bhaamini= the beautiful lady!; diSTyaa= thank heaven!; tyaktvaa= Leaving; jJNaatijanam= your relatives; maanam= the honour; R^iddhimcha= and prosperity; anugachchhasi= you are accompanying; raamam= Rama; avaruddham= who is expelled vane= into a forest.

"O, Seetha the beautiful lady! Thank heaven! Leaving your relatives, honour and prosperity, you are accompanying Rama, who is expelled into a forest."

nagarastho vanastho vaa paapo vaa yadi vaa ashubhaH |
yaasaam striiNaam priyo bhartaa taasaam lokaa mahaa udayaaH || 2-117-22

22. yaasaam= to which; striiNaam= women; bhartaa= their husband; nagarasthaH= whether lives in a city; vanasthovaa= or in a forest; paapovaa= whether he is sinful; yadi vaa= or; shubhaH= virtuous; priyaH= (he is) dear (to her); taasaam= to them; (are obtained) mahodayaaH= greatly fortunate; lokaaH= words.

"Highly fortunate worlds await those women, await those women, to whom their husband is dear no matter whether he lives in a city or in a forest; whether he is sinful or virtuous."

duhshiilaH kaama vR^itto vaa dhanair vaa parivarjitaH |
striiNaam aarya svabhaavaanaam paramam daivatam patiH || 2-117-23

23. striiNaam= to women; aaryasvabhaavaanaam= of noble nature; patiH= husband; paramam= is the hightest daivatam= deity; duSiilaH= whether he is ill-behaved; kaama vR^ittovaa= or licentious; parivarjitovaa= or devoid of; dhanaiH= riches.

"To women of noble nature, the husband is the highest deity no mater whether he is ill-behaved or licentious or devoid of riches."

na ato vishiShTam pashyaami baandhavam vimR^ishanty aham |
sarvatra yogyam vaidehi tapaH kR^itam iva avyayam || 2-117-24

24. vaidehi= O, Seetha!; vimR^ishantii= On a reflection; na pashyaami= I perceive; na= none; vishiSTam= who is a better; baandhavam= friend; ataH= than a husband; yogyam= who protects his wife; sarvatra= in all circumstances; avyayam iva= like the imperishable fruit; kR^itam= accomplished; tapaH= of one's austerities.

"O, Seetha! On a reflection, I perceive none who is a better friend than a husband, who protects his wife in all circumstances, like the imperishable fruit of one's austerities."

na tu evam avagagcCanti guNa doSham asat striyaH |
kaama vaktavya hR^idayaa bhartR^i naathaaH caranti yaaH || 2-117-25

25. yaaH= those women; kaama vaktavya hR^idayaaH= whose hearts follow their passions; charanti= and, conduct themselves; bhartR^inaathaaH= dominating their husbands; aststriyaH= such evil women; na avagachchhanti= having no understanding; guNa doSam= of virtue and vice; evam= (do not follow him) in the aforesaid manner.

"Those evil women, whose hearts follow their passions and conduct themselves dominating their husband, having no understanding of virtue and vice, do not follow him in the aforesaid manner."

praapnuvanty ayashaH caiva dharma bhramsham ca maithili |
akaarya vasham aapannaaH striyo yaaH khalu tad vidhaaH || 2-117-26

26. maithili= O, Seetha!; khalu= Indeed; yaaH striyaH= those women; aapannaH= who get into akaarya vasham= an improper act of authority; tadvidhaaH= in the aforesaid manner; praapnuvanti= reap; ayashashcha= infamy; dharma bhramsham= and decline of righteousness.

"O, Seetha! Surely, those evil women, who get into an improper act of authority over their husbands reap infamy and decline in righteousness."

tvad vidhaaH tu guNair yuktaa dR^iShTa loka para avaraaH |
striyaH svarge cariShyanti yathaa puNya kR^itaH tathaa || 2-117-27

27. striyastu= women; tvadvidhaaH= like you; yuktaaH= who are endowed; guNaiH= with virtues; dR^iSTa loka paraaparaaH= who look with detachment on prosperity and adversity in this world; yathaa tathaa= therefore; chariSyanti= dwell; svarge= in heaven; yathaa= as; dharmakR^itaH= those who performed meritorious deeds.

"Women, like you, on the other hand who are endowed with virtues, who look with detachment on prosperity and adversity in this world, therefore dwell in heaven as those who performed meritorious deeds."

tadevamenam tvamanucrataa satii |
pativrataanaam samayaanuvartinii |
bhava svabhartuH sahadharmachaariNii |
yashshcha dharmam cha tataH samaapsyasi || 2-117-28

28. tat= thus; anuvrataa satii= devoted; enam= to your lord; pativrataanaam= loyal to your hasband; samayaanuvartinii= following established rules; tvam= you; bhava= become; saha dharmachaariNii= an honest wife; svabhartuH= to your husbandtataH= and thereby; samaapsyasi= obtain; yashashcha= renown; dharmam= and merit.

"Thus devoted to your lord, loyal to your husband, following established rules, you become an honest wife to your husband and obtain merit and renown."

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe saptadashottarashatatamaH sargaH

Thus completes 117th 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] 118

Introduction

Seetha agrees to the instructions given by Anasuya on the duties of a devoted wife. At the end of the conversation with Seetha, Anasuya requests her to ask for a boon, and highly pleased with her, Anasuya bestows heavenly flowers and ornaments on her. Anasuya then requests Seetha to relate to her the story of her marriage with Rama. Then Seetha relates that story to Anasuya in detail

saa tu evam uktaa vaidehii anasuuyaan asuuyayaa |
pratipuujya vaco mandam pravaktum upacakrame || 2-118-1

1. saa vaidehii= that Seetha; anasuuyaa= without any jealousy; evam= thus; uktaa= spoken; anasuuyayaa= by Anasuya; pratipuujya= with full reverence to; vachaH= her word; upachakrame= and began; pravaktum= to speak; mandam= gently (as follows):

Anasuya having spoken thus, Seetha without any jealousy, full of reverence for her, addressed her gently as follows:

na etad aashcaryam aaryaayaa yan maam tvam anubhaaShase |
viditam tu mama apy etad yathaa naaryaaH patir guruH || 2-118-2

2. na= It is not; aashcharyan= a surprise; yat tvam= that you; aaryaayaaH= a venerable woman like you; abhibhaaSate= talk; maam= to me; etat= like this; viditam tu= It is known; mamaapi= to me too; etat= this acclamation; yathaa= how; patiH= a husband; guruH= is a respectable person; naaryaaH= for a woman.

"It is not a surprise that a venerable woman like a you, talk to me like this, for, I know well that a husband is a respectable person for a woman."

yady apy eSha bhaved bhartaa mama aarye vR^itta varjitaH |
advaidham upavartavyaH tathaa apy eSha mayaa bhavet || 2-118-3

3. aarye= O, venerable woman!; yadyapi= even if; eSaH= this; mama bhartaa= my husband; bhavet= be; vR^itta arjitaH= without fortune; eSaH= he; tathaapi= even the; advaidham= should unhesitatingly; upachartavyaH= be obeyed; mayaa= by me.

"O, venerable woman! Even if my husband be without fortune, he should unhesitatingly be obeyed by me."

kim punar yo guNa shlaaghyaH saanukrosho jita indriyaH |
sthira anuraago dharma aatmaa maatR^i vartii pitR^i priyaH || 2-118-4

4. kim punaH= how much more; yaH= if he be; gunaH shlaaghyaH= renowned for his virtues; saamkroshaH= compassionate; jitendriyaH= master of my heart; sthiraanuraagaH= who is ever affectionate; dharmaatmaa= a religious person; priyaH= and manifests the tenderness; maatR^ivat= of a mother; pitR^ivat= and a father (to me).

"How much more, if he be renowned for his virtues, compassionate, master of my heart, who is ever affectionate, a religious person, manifests the tenderness of a mother and a father to me."

yaam vR^ittim vartate raamaH kausalyaayaam mahaa balaH |
taam eva nR^ipa naariiNaam anyaasaam api vartate || 2-118-5

5. mahaabalaH= the exceedingly strong; raamaH= Rama; vartate= bears; taameva= himself; a nyaasaam= to all other; nR^ipanaariiNaamapi= Queens; yaam vartate= as he exercises; vR^ittim= his behaviour; kausalyaayaam= towards Kausalya.

The exceedingly strong Rama bears himself to all other Queens, as he exercises his behaviour towards his mother, Kausalya."

sakR^id dR^iShTaasu api striiShu nR^ipeNa nR^ipa vatsalaH |
maatR^ivad vartate viiro maanam utsR^ijya dharmavit || 2-118-6

6. viiraH= the valiant Rama; nR^ipavatsalaH= who has affection towards Dasaratha; dharmavit= and who knows righteousness; vartate= behaves; maatR^ivat= like with a mother; striiSvapi= towards even the women; dR^iSTaasu= who were seen; nR^ipaNa= by Dasaratha; sakR^it= even once; utsR^ijya= free from; maanam= all sense of importance.

"The valiant and pious Rama who is devoted to Dasartha and free from all sense of importance treats all those women as his mothers on whom Dasaratha has even once bestowed a single glance."

aagagcCantyaaH ca vijanam vanam evam bhaya aavaham |
samaahitam hi me shvashrvaa hR^idaye yat sthitam mahat || 2-118-7

7. aagachchhantyaaH= while departing; evam= thus; bhayaavaham= for a fearful; vijanam= and lonely; vanam= forest; dhR^itam= I am hR^idaye= in my heart; tat= that; mahat= great message; samaahitam= imparted; me= to me; shvashraa= by my mother-in-law.

"While departing for the lonely and fearful forest, my mother-in-law imparted a great message to me, which I have inscribed in my heart."

praaNi pradaana kaale ca yat puraa tu agni samnidhau |
anushiShTaa jananyaa asmi vaakyam tad api me dhR^itam || 2-118-8

8. puraa= earlier; paaNipraadaana kaale= at the time of my marriage; agnisannidhau= in the vicinity of a fire; yat= which; vaakyam= words; asmi= I was; anushiSTaa= taught; jananyaa= by my mother; tadapi= those words dhR^itam= are detained; me= by me.

"What my mother taught me when witnessed by the fire, earlier at the time of my marriage with Rama, I shall always remember them."

navii kR^itam tu tat sarvam vaakyaiH te dharma caariNi |
pati shushruuShaNaan naaryaaH tapo na anyad vidhiiyate || 2-118-9

9. dharma chaariNi= O, virtuous woman!; te vaakyaiH= by your words; tat sarvam= all that; naviikR^itam= is being renewed; anyat= other than; patishushruuSaNaat= obedience to one's husband; na tapaH= no austerity; vidhiiyate= is decreed; maaryaaH= for a woman.

"O, virtuous woman! By your words, all that is being renewed. No austerity, other than obedience to one's husband is decreed for a woman."

saavitrii pati shushruuShaam kR^itvaa svarge mahiiyate ||
tathaa vR^ittiH ca yaataa tvam pati shushruuShayaa divam || 2-118-10

10. saavitrii= Savitri*; mahiiyate= is highly honoured; svarge= in heaven; kR^itvaa= for having done; patishushruuSaam= service to her lord; tvam cha= you too; tathaa vR^ithiH= having such a conduct; yaataa= will proceed; divam= to heaven; pati shushruuSayaa= by obedience to your husband.

Savitri* is now highly honoured in heaven, for having served her lord faithfully heaven, You too, having followed this, will proceed to heaven, in showing obedience to your husband."

SAvitri was the celebrated wife of Prince Satyavan.

variShThaa sarva naariiNaam eShaa ca divi devataa |
rohiNii ca vinaa candram muhuurtam api dR^ishyate || 2-118-11

11. eSaa rohiNii= This goddess Rohini; variSThaa= the excellent; sarva nariiNaam= among all the women; na dR^ishyate= is not seen; chandram vinaa= without the moon; muhuurtamapi= even for a moment; divi= in the sky.

"This goddess Rohini, the excellent among all women, is not seen without the moon even for a single moment in the sky."

evam vidhaaH ca pravaraaH striyo bhartR^i dR^iDha vrataaH |
deva loke mahiiyante puNyena svena karmaNaa || 2-118-12

12. evam vidhaaH= such; pravaraaH= excellent; striyaH= women; bhartR^idriDha vrataaH= devoted to their husbands; svena= by their own; puNyena= meritorious; karmaNaa= deed; mahiiyante= are highly honoured; devaloke= in heaven.

"Such excellent women, devoted to their husbands, and by their meritorious deeds, are highly honoured in heaven."

tato anasuuyaa samhR^iShTaa shrutvaa uktam siitayaa vacaH |
shirasy aaghraaya ca uvaaca maithiliim harShayanty uta || 2-118-13

13. tataH= then; shrutvaa= hearing; vachaH= the words; uktam= spoken; siitayaa= by Seetha; anasuuyaa= Anasuya; samhR^iSTaa= was very much pleased; aaghraaya= kissed on; shirasi= the head; maithiliim= of Seetha; uvaacha= and spoke; harSayantii= delightfully (as follows)

Hearing the words of Seetha, Anasuya was very much pleased, kissed on Seetha's forehead and spoke delightfully (as follows)

niyamair vividhair aaptam tapo hi mahad asti me |
tat samshritya balam siite chandaye tvaam shuci vrate || 2-118-14

14. siite= O, Seetha; shuchi smite= with a bright smile!; asti hi= there is indeed; mahat= a great; tapaH= merit; aaptam= acquired; me= by me; vividhaiH= in virtue of my various; niyamaiH= pious observances; samshritya= taking shelter; tat balam= of that power; chhandaye= I wish to confer a boon; tvaam= on you.

"O, Seetha with a bright smile! There is a great merit acquired by me in virtue of my various pious observances. Through that power, I wish to confer a boon on you."

upapannam ca yuktam ca vacanam tava maithili |
priitaa ca asmy ucitam kim te karavaaNi braviihyaham || 2-118-15

15. maithili= O, Seetha!; tava rachanam= your words; upapannam= are suited for the occasion; manojJNamcha= and are charming too; asmi= I am; priitaa= satisfied; braviihi= tell; me= me; kim= what; uchitam good; aham karavaaNi= I may do; te= for you.

"O, Seetha! Your words are suitable for the occasion and are charming too. I am satisfied. Tell me what good I may do for you."

tasyaastadvachanam shrutvaa vismitaa mandavismayaa |
kR^itam ity abraviit siitaa tapo bala samanvitaam || 2-118-16

16. shrutvaa= hearing; tadvachanam= those words; tasyaaH= of Anasuya; siitaa= Seetha; vismitaa= was surprised; mandavismayaa= and with gentle smile; abraviit= spoke; tapobala samanvitam= to Anasuya who was richly endowed with the power of askesis; (as follows): kR^itamiti= "Everything stands fulfilled (by your grace)."

Hearing those words of Anasuya, Seetha was surprised and with a gentle smile spoke to her, who was richly endowed with the power of askesis, saying; "Everything stands fulfilled (by your grace).

saa tu evam uktaa dharmajnaa tayaa priitataraa abhavat |
saphalam cha praharSam te hanta siite karomyaham || 2-118-17

17. evam= thus; uktaa= spoken; tayaa= by that Seetha; saa= that Anasuya; dharmajNaa= the pious minded; abhavat= became; priita taraa= more delighted; siite= O, Seetha!; hanta= Alas!; aham= I; karomi= will create; praharSam= a great joy; te= for you; saphalam= which will be to your advantage.

Thus spoken by Seetha, the pious-minded Anasuya became more delighted and said: "O, Seetha! Alas! I will create a great joy for you, which will be to your advantage."

idam divyam varam maalyam vastram aabharaNaani ca |
anga raagam ca vaidehi mahaa arham anulepanam || 2-118-18
mayaa dattam idam siite tava gaatraaNi shobhayet |
anuruupam asamkliShTam nityam eva bhaviShyati || 2-118-19

18, 19. siite= O, Seetha; vaidehi= the daughter of Videha kingdom!; idam= here are; divyam= divine; varam= gifts; maalyam= a garland; vastram= apparel; aabharaNaanicha= jewels; aN^ga raagamcha= scented cosmetic; mahaarham= and a rare; anulepanamcha= cream; idam= these are all; dattam= given; mayaa= by me; shobhayet= to adorn; tava= your; gaatraaNi= limbs; nityameva= It wll be ever; anuruupam= worthy of you; bhaviSyati= and will remain; asamkliSTam= intact (even after constant use).

"O, Seetha, the daughter of Videha kingdom! Here are divine gifts: a garland, an apparel, jewels, a scented cosmetic and rare body-cream. These are all given by me to adorn your limbs. They will be ever worthy of your and will remain in tact (even after constant use)."

anga raageNa divyena lipta angii janaka aatmaje |
shobhayiShyaami bhartaaram yathaa shriir viShNum avyayam || 2-118-20

20. janakaatmaje= O, Seetha! liptaaN^gii= your body, anointed; divyena= with this celestial; aN^garaageNa= cosmetic; shobhayiSyasi bhartaaram= will cause yourhusabdn to look beautiful; yathaa= as; shriiH= Lakshmi (the goddess of fortune and beauty); (does); avyayam= the imperishable; viSNum= Vishnu (the lord of preservation).

"O, Seetha! Your body, anointed with these heavenly cosmetics, will cause your husband to look beautiful, as Lakshmi (the goddess of fortune and beauty) does the imperishable Vishnu (the Lord of Preservation)."

saa vastram anga raagam ca bhuuShaNaani srajaH tathaa |
maithilii pratijagraaha priiti daanam anuttamam || 2-118-21

21. saa maithilii= that Seetha; pratijagraaha= accepted; vastram= the apparel; aNgaraagam cha= the scented cosmetic; bhuuSaNaani= the jewels; tathaa= and; srajaH= the garlands; anuttamam= as unsurpassed priitidaanam= gifts of love.

Seetha accepted the apparel, the scented cosmetic, the jewels and the garlands as unsurpassed gifts of love.

pratigR^ihya ca tat siitaa priiti daanam yashasvinii |
shliShTa anjali puTaa dhiiraa samupaasta tapo dhanaam || 2-118-22

22. yashasvinii= the illustrious; siitaa= Seetha; pratigR^ihya= having accepted; tat= those; priitidaanam= gifts of love; shliSTaajJNalipuTaa= with joined palms; samupaasta= sat near; tapodhanaam= that female ascetic.

Having accepted those gifts of love, the illustrious Seetha with joined palms, sat near that female ascetic.

tathaa siitaam upaasiinaam anasuuyaa dR^iDha vrataa |
vacanam praShTum aarebhe kaamcid tpriyaam kathaamanu || 2-118-23

23. praSTum= to inquire about; priyakathaamanu= a lovely tale; kaamchit= of once upon a time; anasuuyaa= Anasuya; dR^iDhavrataa= who was firm in austerity; aarebhe= started (asking); vachanam= (the following) words; siitaam= to Seetha; upaasiinaam= who was sitting near her;tathaa= in that manner.

To inquire about a lovely tale of once upon a time, Anasuya who was firm in austerity, started asking the following words to Seetha who was sitting near her in that manner.

svayam vare kila praaptaa tvam anena yashasvinaa |
raaghaveNa iti me siite kathaa shrutim upaagataa || 2-118-24

24. siite= O, Seetha! kila= It is so said that; tvam= you; praaptaa= were received as a wife; raaghaveNa= by Rama; yashasvinaa= the illustrious man; svayamvare= through a process of your self-choosing; iti= this; kathaa= report; upaagataa= has reached; me= my; shrutim= ear.

"O, Seetha! It is so said that you were won by the illustrious Rama through a process of your self-choosing (svayamvara)*. This report has reached my ear."

*Svayamvara= the ceremony of self-choice, when a princess chooses her own consort from the royal suitors assembled, by placing a garland around his neck.

taam kathaam shrotum igcCaami vistareNa ca maithili |
yathaa anubhuutam kaartsnyena tan me tvam vaktum arhasi || 2-118-25

25. maithili= O, Seetha!; ichchhaami= I wish; shrotum= to hear; taam= that narrative; vistareNa= in detail; tat= hence; tvam= you; arhasi= ought; vaktum= to tell; kaarsnnyena= in full; yathaanubhuutam= as you experience it.

"O, Seetha! I wish to hear that narrative in detail. Hence, tell me that tale in full as you experienced it."

evam uktaa tu saa siitaa taam tato dharma caariNiim |
shruuyataam iti ca uktvaa vai kathayaam aasa taam kathaam || 2-118-26

26. saa siitaa= that Seetha; uktaa= having been spoken; evam= thus; tataH= then; uktvaa= said; iti shruuyataam= "Let this be heard"; kathayaamaasa= and narrated; taam kathaam= that tale; vai= truly; taam= to that; dharmachaariNiim= Anasuya= the virtuous woman.

Then, Seetha obediently answered, saying "Hear me" and began to truly narrate that tale of Svayamvara to the virtuous woman, Anasuya."

mithilaa adhipatir viiro janako naama dharmavit |
kShatra dharmaNy abhirato nyaayataH shaasti mediniim || 2-118-27

27. mithilaadhipatiH= A king of Mithila kingdom; janakonaama= named Janaka; viiraH= who was valiant; dharmavit= and knower of righteousness; abhirataH= was devoted to; kSatra dharme= the duty of a Warrior class; shaasti= and was ruling; mediniim= the earth; nyaataH= in a fitting manner.

"A king of Mithila kingdom, named Janaka who was valiant and a knower of righteousness, was devoted to the duty of his warrior class and was ruling the earth in a fitting manner."

tasya laangala hastasya karShataH kShetra maNDalam |
aham kila utthitaa bhittvaa jagatiim nR^ipateH sutaa || 2-118-28

28. tasya= (While) he; karSataH= was furrowing kSetra maNDalam= a territory of land; laaNgala hastasya= holding a plough in his hand; kila= it is so said that; aham= I; utthitaa= came forth; bhitvaa= splitting; jagatiim= the land; sutaa= as a daughter; nR^ipateH= of that king.

"While he was furrowing a territory of land, holding a plough in his hand, it is so said that I came forth, splitting up the land, as a daughter of that king."

sa maam dR^iShTvaa nara patir muShTi vikShepa tat paraH |
paamshu guNThita sarva angiim vismito janako abhavat || 2-118-29

29. saH janakaH= that Janaka; narapatiH= the king; muSTi vikSepa tatparaH= who was absorbed in scattering handfuls of seeds; abhavat= became; vismitaH= surprised; dR^iSTvaa= to see; maam= me; paa su guNThita sarvaaNgii= with all my limbs covered with dust.

"The king Janaka, who was absorbed in scattering handfuls of seeds was surprised to see me, with all my limbs covered with dust."

anapatyena ca snehaad ankam aaropya ca svayam |
mama iyam tanayaa ity uktvaa sneho mayi nipaatitaH || 2-118-30

30. aaropya= placing me; svayam= himself; aNkam= in his lap; snchaat= with affection; anapatyena= that childless king, Janaka; uktvaa= spoke; iti= thus; iyam= She; mama tanayaa= is my daughter; snehaH= and his fondness; nipaatitaH= got a place.

"Placing me personally in his lap with affection, that childless king Janaka called one as his daughter, and was very fond of me since then."

antarikShe ca vaag uktaa apratimaa maanuShii kila |
evam etan nara pate dharmeNa tanayaa tava || 2-118-31

31. kila= It is so said; vaak= A voice resembling that of a human being; antarikSe= in the air above me; uktaa= rang out; (saying); narapate= O, King!; evam etat= let it be so; amaanuSii= this divine being; apratimaa= without a match; tanayaa= is a daughter; tava= to you; dharmayaa= rightly.

"It is said that voice resembling that of a human being in the air above me rang out, saying": "O, King! Let it be so. This divine child without a match is a daughter to you, rightly."

tataH prahR^iShTo dharma aatmaa pitaa me mithilaa adhipaH |
avaapto vipulaam R^iddhim maam avaapya nara adhipaH || 2-118-32

32. tataH= thereafter; me pitaa= my father; dharmaatmaa= the pious minded; maraadhipaH= the lord of men; mithilaadhipaH= and the king of Mithila kingdom; prahR^iSTaH= was rejoiced; maam avaapya= in my possession; avaaptaH= and acquired; vipulaam= extensive; R^iddhim= property.

"Thereafter, my father the pious mind the lord of men and the king of Mithila kingdom was rejoiced in my possession and acquired extensive property."

dattvaa ca asmi iShTavad devyai jyeShThaayai puNya karmaNaa |
tayaa sambhaavitaa ca asmi snigdhayaa maatR^i sauhR^idaat || 2-118-33

33. puNyakarmaNaa= by that king performing auspicious acts; asmi= I was; datta= given; iSTavat= into the care of; jyeSThaayai devajai= the chief Queen; asmi= I was; sambhaavitaa= nourished; maatR^i sauhR^idaat= with maternal affection; snighdayaa= and tenderness; tayaa= by her.

"That king performing auspicious acts gave me into the care of the chief Queen. She nourished me fondly and with maternal affection."

pati samyoga sulabham vayo dR^iShTvaa tu me pitaa |
cintaam abhyagamad diino vitta naashaad iva adhanaH || 2-118-34

34. dR^iSTvaa= seeing; rayaH= my age; pati samyoga sulabham= to be such when union with a husabnd can be easily had; me pitaa= my father; abhyagamat= fell a prey; chintaam= to anxiety; adhanaH iva= like an indegent man; diinaH= miserable; vittanaashaat= from the loss of all his possessions.

"Seeing my age to be such, when union with a husband can be easily had, my father fell a prey to anxiety like an indigent man, feeling miserable by the loss of all his possessions."

sadR^ishaac ca apakR^iShTaac ca loke kanyaa pitaa janaat |
pradharShaNaam avaapnoti shakreNa api samo bhuvi || 2-118-35

35. kanyaapita samo.api= even though the father of an unmarried girl be like; shakreNa= Indra himself; bhuvi= on earth; avaapnoti= gets; pradharSaNaam= ill-treatment; loke= in the world; janaat= from the suitor's men; sadR^ishaashcha= ( no matter whether) they are equal; apakR^iSTaashcha= or inferior to him.

"Eventhough the father of an unmarried girl be like Indra himself on earth, suffers indignity in the world from the suitor's men, no matter whether they are equal or inferior to him."

taam dharShaNaam aduurasthaam samdR^ishya aatmani paarthivaH |
cinntaa arNava gataH paaram na aasasaada aplavo yatha || 2-118-36

36. dR^iSTvaa= perceiving; taam dharSaNaam= that ill-treatment; aduurasthaam= to be not far-off; aatmani= for him; paarthivaH= the king Janaka; chintaarNava gataH= was plunged into an ocean of anxiety; naasasaada= and did not reach; paaram= its end; aplavoyathaa= any more than a man without a bark (would reach the end of a sea)

"Perceiving that ill-treatment threatening him at no distant date, the king Janaka was plunged into an ocean of anxiety and did not reach its end any more than a man without a bark would reach the end of a sea."

ayonijaam hi maam jnaatvaa na adhyagagcCat sa cintayan |
sadR^isham ca anuruupam ca mahii paalaH patim mama || 2-118-37

37. jJNaatvaa= knowing; maam= me; ayonijaam= to be the one not emerged from a mother's womb; mahiipaalaH= the king; vichintayan= after a deep reflection; naadhyagachchhat= was unable to find; anuruupam cha= a suitable; sadR^isham= and worthy; patim= husband; mama= for me.

"Knowing me to be the one not emerged from a mother's womb, the king after a deep reflection, was unable to find a suitable and worthy husband for me."

tasya buddhir iyam jaataa cintayaanasya samtatam |
svayam varam tanuujaayaaH kariShyaami iti dhiimataH || 2-118-38

38. tasya= to him; dhiimataH= the wiseman; chintayaamasya= after reflecting (thus); santatam= constantly; jaataa= it has come; iyam buddiH= to his mind; iti= thus; kariSyaami= "I shall arrange; svayamvaram= for a process of self-choosing marriage; tanuujayaaH= for my daughter."

"After reflecting thus deeply, the thought came to him, 'I shall inaugurate a Svayamvara, a process of self-choosing marriage, for my daughter."

mahaa yajne tadaa tasya varuNena mahaatmanaa |
dattam dhanur varam priityaa tuuNii ca akShayya saayakau || 2-118-39

39. tadaa= In ancient days; mahaayajJNe= on the occasion of a great sacrifice; mahaatmanaa= by the high-souled; varuNena= Varuna, the rain-god; tasya= to him; dattam= was given; dhanurvaram= an excellent bow; tuuNiicha= with two quivers; akSaya saayakau= that should never lack arrows; priityaa= with affection.

"In ancient days, Janaka received with affection from Varuna the rain-god, an excellent bow with two quivers that should never lack arrows."

asamcaalyam manuShyaiH ca yatnena api ca gauravaat |
tan na shaktaa namayitum svapneShu api nara adhipaaH || 2-118-40

40. gauravaat= because of heavy weight; tat= that bow; asamchaalyam= which could not be lifted; manuSyaiH= by men; yatnenaapi= even with effort; naraadhiparaH= and the kings; na shaktaaH= were unable; namayitum= to bend (it); svapneSvapi= even in their dreams.

"That bow was so heavy in weight that no man could lift it up nor any of the kings were bale to bend it even in their dreams."

tad dhanuH praapya me pitraa vyaahR^itam satya vaadinaa |
samavaaye nara indraaNaam puurvam aamantrya paarthivaan || 2-118-41

41. me pitraa= by my father; satyavaadinaa= who speaks truth; aamantrya= having called paarthivaan= the princes; puurvam= first; vyaahR^itam= informed; samavaaye= in their meeting; tat dhanuH= about that bow; praapya= to be lifted.

"My truthful father called all the princes first and informed them in a meeting about the bow to be lifted."

idam ca dhanur udyamya sajyam yaH kurute naraH |
tasya me duhitaa bhaaryaa bhaviShyati na samshayaH || 2-118-42

42. yaH narah= whichever man; udyamya= lifts; idam dhanuH= this bow; kurute sajyamcha= and strings it; tasya= to him; me duhitaa= my daughter; bhaviSyati= will become; bhaaryaa= a consort (to him); na= there is no; samshayaH= doubt.

"Whoever is able to lift up and string this bow, I will bestow my daughter in marriage on him. There is no doubt about it."

tac ca dR^iShTvaa dhanuH shreShTham gauravaad giri samnibham |
abhivaadya nR^ipaa jagmur ashaktaaH tasya tolane || 2-118-43

43. dR^iSTvaa= seeing; tat dhanuH shreSTham- that excellent bow; girisannibham= resembling a mountain; gauravaato= from the point of view of its heavy weight; asaktaaH= and bieng unable; tolane= to life; tasya= it; nR^ipaaH= the princes; abhivaadhya= offered salutation to it; jagmuH= and went away.

"Seeing that excellent bow, resembling a mountain in weight, and being unable to lift it up, the princes offered salutation to it and went away."

sudiirghasya tu kaalasya raaghavo ayam mahaa dyutiH |
vishvaamitreNa sahito yajnam draShTum samaagataH || 2-118-44
lakShmaNena saha bhraatraa raamaH satya paraakramaH |

44. sudiirghasya kaalasya= after a very long time; ayam raamaH= this Rama; raaghavaH= born in Raghu dynasty; mahaa dyutiH= with a great splendour; satya paraakramaH= possessing a true valour; lakSmaNena saha= along with Lakshmana; bhraatraa= his brother; vishvaamitreNa sahitaH= together with Visvamitra the sage; samaagataH- came; draSTum= to behold; yajNam= a sacrifice.

"After a very long time, this Rama born in Raghu dynasty with a great splendour possessing a true valour, along with his brother Lakshmana together with a sage Visvamitra, came to witness a sacrifice."

vishvaamitraH tu dharma aatmaa mama pitraa supuujitaH || 2-118-45
provaaca pitaram tatra raaghavo raama lakShmaNau |

45. dharmaatmaa= the pious souled; vishvaamitrastu= Visvamitra; supuujitaH= having been worshipped well; mama pitraa= by my father;bhraatarau= about the two brothers; raama lakSmaNau= Rama and Lakshmana, tatra= there.

"The pious-souled Visvamitra, having been received well by my father said to my father, (as follows):

sutau dasharathasya imau dhanur darshana kaankShiNau || 2-118-46
dhanurdarshaya raamaaya raajaputraaya daivikam |

46. imau= these two boys; sutau= the sons; dasharathasya= of Dasaratha; dhanurdarshana kaaN^kSiNau= wish to see that bow; darshaya= show; dhanuH= the bow; daivikam= coming from gods; raamaaya= to Rama; raajaputraaya= the prince.

"These two boys, the sons of Dasaratha wish to see that bow. Show that bow, coming from gods, to Rama the prince."

ity uktaH tena vipreNa tad dhanuH samupaanayat || 2-118-47
nimeSha antara maatreNa tad aanamya sa viiryavaan |
jyaam samaaropya jhaTiti puurayaam aasa viiryavaan || 2-118-48

47, 48. iti= thus; uktaH= spoken; tena viprena= by that Brahmana; tatodhanuH upaanayat= (Janaka) caused that bow to be brought there; mahaabalaH= the mighty; viiryavaan= and the valiant Rama; aanamya= bent; tat= that bow; nimeSaantara meatreNa= merely within an instant; jhaTiti= and soon; samaaropya= stringed the bow; jyaam= with the bows-cord; puurayaamaasa= ad drew the bow to the full.

"Hearing the words of Vivamitra, Janaka caused the bow to be brought there. The mighty and the valiant Rama bent that bow merely within an instant and immediately stringed the bow with the bow-cord and drew the bow to the full."

tena puurayataa vegaan madhye bhagnam dvidhaa dhanuH |
tasya shabdo abhavad bhiimaH patitasya ashaner iva || 2-118-49

49. tena= by that Rama; puurayataa= who was drawing the bow to the full; dhanuH= the bow; bhagnam= was broken; dvidhaaH= into two; madhye= in the middle vegaat= due to that jerk; tasya= its; bhiimaH= terrific; shabdaH= sound; abhavat= was; patitasya ashaneriva= like that of a falling thunder-bolt.

"While Rama was drawing the bow to the full, the bow was broken into two in the middle due to the resultant jerk. The terrific sound then created was like that of a falling thunderbolt."

tato aham tatra raamaaya pitraa satya abhisamdhinaa |
udyataa daatum udyamya jala bhaajanam uttamam || 2-118-50

50. tataH= then; tatra= and there; pitraa= by my father; satyaabhisandhinaa= who was true to his promise; nishchitaa= it was decided; daatum= to give; aham= me; raamaaya= to Rama; udyamya= offering him; jalabhaajanam= of jar of pure water.

"Then and there, my father true to his promise decided to bestow me on Rama, offering him a jar of pure water."

diiyamaanaam na tu tadaa pratijagraaha raaghavaH |
avijnaaya pituH chandam ayodhyaa adhipateH prabhoH || 2-118-51

51. tadaa= then; raaghavaH= Rama; na tu pratijagraaha= did not consent to accept; diiyamaanaam= me who was being offered to him; avijJNaaya= withut knowing; chhandam= the opinion; pituH= of his father; prabhoH= the Lord; ayodhyaadhipateH= and the king of Ayodhya.

"But Rama did not consent to accept my hand till the will of his father, the Lord and the king of Ayodhya had been made known to him."

tataH shvashuram aamantrya vR^iddham dasharatham nR^ipam |
mama pitraa aham dattaa raamaaya vidita aatmane || 2-118-52

52. tataH= thereupon; mama pitraa= by my father; shvashuram= my father -in-law; vR^iddham= and the aged; dasharatham nR^ipam= king Dasaratha; aamantrya= was invited; aham= I; dattaa= was given; raamaaya= to Rama; viditaatmane= the knower of the self.

Thereupon, my father-in-law and the aged Dasaratha was invited to Mithila by my father and with his approval, I was bestowed on Rama, the knower of the self."

mama caiva anujaa saadhvii uurmilaa priya darshanaa |
bhaarya arthe lakShmaNasya api dattaa pitraa mama svayam || 2-118-53

53. dattaa= was given; mama pitraa= by my father; svayam= personally; mama= my; anujaa= younger sister; uurmilaa= Urmila; saadhvii= the virtuous lady; priyadarshanaa= of lovely looks; bhaaryaarthe= as a consort; lakSmaNasyaapi= to Lakshmana.

"My younger sister Urmila, the virtuous lady of lovely looks was given as a consort to Lakshmana by my father himself."

evam dattaa asmi raamaaya tadaa tasmin svayam vare |
anuraktaa ca dharmeNa patim viiryavataam varam || 2-118-54

54. tadaa= then; asmi= I was; dattaa= given; evam= thus; raamaaya= to Rama; tasmin svayamvare= in that; svayamvara, a process of self-choosing marriage; asmi= I became; anuraktaa= devoted; dhameNa= by my good works; patim= to my husband; param= who is excellent; viiryavataam= among men of strength.

"I was given thus to Rama in that Svayamvara, a process of self-choosing marriage. I became devoted, by my good works, to my husband who is excellent among men of strength."

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe aSTaadashottarashatatamaH sargaH

Thus completes 118th 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] 119

Introduction

As the evening twilight approaches, Anasuya sends Seetha to Rama's presence. Seetha approaches Rama and shows him the apparel, jewels and garlands gifted by Anasuya and duly adorned by her, Rama spends the night there along with Seetha Lakshmana. At the onset of dawn, they take leave of the ascetics and advance further into the great forest in the route suggested by the ascetics.

anasuuyaa tu dharmajnaa shrutvaa taam mahatiim kathaam |
paryaShvajata baahubhyaam shirasy aaghraaya maithiliim || 2-119-1

1. shrutvaa= hearing; taam= that; mahatiim kathaam= great story; anasuuyaatu= Anasuya; dharmajJNaa= the knower of piety; aaghraaya= kissed; shirasi= on the forehead; maithiliim= of Seetha; pariSvajata= and hugged her; baahubhyaan= in her arms.

Hearing that great story, Anasuya the knower of piety kissed Seetha's forehead and hugged her in her arms.

vyakta akShara padam citram bhaaShitam madhuram tvayaa |
yathaa svayam varam vR^ittam tat sarvam hi shrutam mayaa || 2-119-2
rame aham kathayaa te tu dR^iShDham madhura bhaaShiNi |

2. bhaaSitam= It was narrated; tvayaa= by you; vyaktaakSarapadam= in clear words and syllables; chitram= amazingly; madhuram= and sweetly; shrutam hi= It has been indeed heard; mayaa= by me; yathaa= how; tatsarvam= all that; svayamvaram= Svayamvara, the process of self-choosing marriage; vR^ittam= took place; madhurabhaaSini= O, the sweetly speaking Seetha!; aham= I; dR^iDham rame= am overjoyed; te kathayaa= (by hearing) your story.

"It was narrated sweetly and amazingly by you, in clear words and syllables. It has been indeed heard by me how all that Svayamvara, the process of self-choosing marriage took place. O, the sweet speaking Seetha! I am overjoyed by hearing your story."

ravir astam gataH shriimaan upohya rajaniim shivaam || 2-119-3
divasam prati kiirNaanaam aahaara artham patatriNaam |
samdhyaa kaale niliinaanaam nidraa artham shruuyate dhvaniH ||2-119-4

3, 4. shriimaan= O, Fortunate one!; shivaam= (while) the auspicious; rajaniim= night; upohya= is drawing near; raviH= the sun; astagataH= has sunk below horizon; dhvaniH= the twittering; patattriNaam= of the birds; shruuyate= can be heard; divasam= who, through the day; aahaaraartham= have sought their nourishment; pratikiirNaanaam= far and wide; niliinaanaam= and are seeking their shelter; nidraartham= for sleep; sandhyaakaale= at the time of evening-twilight.

"O, Fortunate One! While the auspicious night drawing near, the sun has sunk below horizon. The twittering of the birds can be heard, who, through the day, have sought their nourishment far and wide and are seeking their shelter for sleep at the time of evening-twilight."

ete ca apy abhiSheka aardraa munayaH phala shodhanaaH |
sahitaa upavartante salila aapluta valkalaaH || 2-119-5

5. ete munayaH cha= these ascetics too; upavartante= are returning; sahitaaH= together; salilaa plavavalkalaaH= their bark=robes drenched from bathing; kalashodyataaH= with uplifted vessels; abhiSekaardraaH= wet with sprinkled water.

"These ascetics too are returning together, their bark-robes drenched from bathing, and with uplifted vessels, wet with sprinkled water on them."

R^iShiiNaam agni hotreShu huteShu vidhi purvakam |
kapota anga aruNo dhuumo dR^ishyate pavana uddhataH || 2-119-6

6. agnihotreSu= from the sacred fire; huteSu= kindled; R^iSiiNaam= by the sages; vidhipuurvakam= according to the scriptural ordinance; dhuumam= a column of smoke; kapotaaNgaaruNaH= with the hue of a pigeon's neck; pavanoddhataH= raised by the wind; dR^ishyate= is seen (there).

"From the sacred fire kindled by the sages, according to the scriptural ordinance, a column of smoke with the hue of a Pigeon's neck, raised by the wind, is seen there."

alpa parNaa hi taravo ghanii bhuutaaH samantataH |
viprakR^iShTe api ye deshe na prakaashanti vai dishaH || 2-119-7

7. alpaparNaaH= though their foliage is sparse; taravaH= the trees; ghaniibhuutaaH= look dense; samantataH= all around; dishaH= the quarters; na prakaashantivai= do not shine brilliantly; asmin deshe= at this place; viprakR^iSTendriye= by whom the senses are drawn apart.

"Thought their foliage is sparse, the trees look dense all around. The quarters of the world, by whom the senses are drawn apart, do not shine brilliantly at this place."

rajanii rasa sattvaani pracaranti samantataH |
tapo vana mR^igaa hy ete vedi tiirtheShu sherate || 2-119-8

8. rajamichara sattvaani= the animals who wander about at night; pracharanti= are ranging; samantataH= every where; ete= these; tapovana mR^igaaH= deer of the hermitage; sherate= are sleeping; vedi tiirtheSu= round the sacred altars.

"The animals who wander about at night are ranging everywhere. The deer of the hermitage are sleeping round the sacred altars."

sampravR^ittaa nishaa siite nakShatra samalamkR^itaa |
jyotsnaa praavaraNaH candro dR^ishyate abhyudito ambare || 2-119-9

9. siite= O, Seetha!; nishaa= the night; nakSatra samalaNkR^itaa= richly adorned with stars; sampravR^ittaa= has set well in motion; chandraH= the moon; jyotsnaa praavaraNaH= encircled with light; dR^ishyati= is seen; abhyuditaH= rising; ambare= in the sky.

"O, Seetha! The night richly adorned with stars has set well in motion. The moon encircled with light is seen rising in the sky."

gamyataam anujaanaami raamasya anucarii bhava |
kathayantyaa hi madhuram tvayaa aham paritoShitaa || 2-119-10

10. gamyataam= go now; anujaanaami= I give you leave; bhava= be; anucharii= a female companion; raamasya= to Rama; aham= I; paritoSitaa= have been charmed; tvayaa= by you; kathayantyaa= speaking; madhuram= sweetly.

"Go now. I give you leave. Be a female companion to Rama. Your sweet conversation has charmed me."

alamkuru ca taavat tvam pratyakSham mama maithili |
priitim janaya me vatsa divya alamkaala shobhinii || 2-119-11

11. maithili= O, Seetha!; vatse= Dear child!; alaNkuru= adorn (with ornaments and apparel gifted by me); mama pratyakSam taavat= before my eyes; janaya= cause; priitm= delight; me= to me; divyaalaNkaara shobhitaa= in embellishing yourself with heavenly ornaments.

"O, Seetha! O, Dear child! Adorn (with ornaments and apparel gifted by me_ before my eyes and cause delight to me in embellishing yourself with heavenly jewels."

saa tadaa samalamkR^itya siitaa sura suta upamaa |
praNamya shirasaa tasyai raamam tu abhimukhii yayau || 2-119-12

12. saa siitaa= that Seetha; sura sutopamaa= similar to the daughter of a god; samalaNkR^itya= adorning herself; tathaa= in that manner; praNamya= making obeisance by bending down; shirasaa= her head; yayau= ad proceeded; abhimukhaa= towards; raamam= Rama.

Then Seetha, adorning herself, resembled the daughter of a god, and making obeisance to the feet of Anasuya, she went forward to meet Rama.

tathaa tu bhuuShitaam siitaam dadarsha vadataam varaH |
raaghavaH priiti daanena tapasvinyaa jaharSha ca || 2-119-13

13. raaghavaH= Rama; varaH= the most; vadataam= eloquent one; dadarsha= saw; siitaam= Seetha; bhuuSitaam= adorned; tathaa= as aforesaid; jaharSa cha= felt delighted; priitidaanena= over the charming gifts; tapsvinyaaH= of the ascetic.

Rama, the most eloquent one, saw Seetha adorned as aforesaid and felt delighted over the charming gifts of the ascetic.

nyavedayat tataH sarvam siitaa raamaaya maithilii |
priiti daanam tapasvinyaa vasana aabharaNa srajaam || 2-119-14

14. siitaa= Seetha; maithilii= the daughter of Mithila kingdom; tataH= then; nyavedayat= showed; raamaaya= to Rama; sarvam= all; vasanaabharaNa svajam= the apparel, jewels and garlands; priiti daanam= the affectionate gifts; tapasvinyaaH= of Anasuya, the hermitess.

Seetha, the daughter of Mithila kingdom then showed to Rama all the apparel, jewels and garlands the affectionate gifts of Anasuya the hermitess.

prahR^iShTaH tu abhavad raamo lakShmaNaH ca mahaa rathaH |
maithilyaaH satkriyaam dR^iShTvaa maanuSheShu sudurlabhaam || 2-119-15

15. dR^iSTvaa= seeing; satkriyaam= the respectful treatment; maithilyaaH= received by Seetha; sudurlabhaam= which was very rare; maanuSeSu= among human beings; raamaH= Rama; lakSmaNashcha= and Lakshmana; mahaarathaH= the great car-warrior; abhavat= felt; prahR^iSTaH= hight rejoiced.

Seeing the respectful treatment, received by Seetha, which was very rare among human beings, Rama and Lakshmana the great car-warrior felt highly rejoiced.

tataH taam sarvariim priitaH puNyaam shashi nibha aananaH |
arcitaH taapasaiH siddhair uvaasa raghu nandanaH || 2-119-16

16. tataH= thereupon; raaghnandanaH= Rama; shashinibhaananaH= with his face resembling the moon; architaH= having been honoured; siddhaiH= by the holy; taapasaiH= ascetics; priitaH= was delighted; uvaasa= and stayed (there); taam= that; puNyam= auspicious; sharvariim= night.

Thereupon, Rama with his face resembling the moon, having been honoured by the holy ascetics, was delighted and spent that auspicious night there.

tasyaam raatryaam vyatiitaayaam abhiShicya huta agnikaan |
aapR^igcCetaam nara vyaaghrau taapasaan vana gocaraan || 2-119-17

17. tasyaam= (While) that; raatryaam= night; vyatiitaayaam= passed away; naravyaaghrau= Rama and Lakshamna the tigers among men; abhiSichya= finished their ablutions; apR^ichchhetaam= and took leave; vanagocharaan= of the ascetics dwelling in the forest; hutaagnikaan= who had just poured oblations into the sacred fire.

While that night passed away, Rama and Lakshmana the tigers among men finished their ablutions and took leave of the ascetics dwelling the forest, who had just poured oblations into the sacred fire.

taau uucuH te vana caraaH taapasaa dharma caariNaH |
vanasya tasya samcaaram raakShasaiH samabhiplutam || 2-119-18

18. te taapasaaH= those ascetics; vana charaaH= dwelling in the forest; dharmachaariNaH= and practising virtue; uuchuH= told; tau= Rama and Lakshmana; samchaaram= about the region; tasya vanasya= of that forest; sambhi plutam= infested; raakSasaiH= with demons (as follows)

Those ascetics dwelling in the forest and practising virtue told Rama and Lakshmana about the region of that forest, which was infested with demons (as follows):

rakSaamsi puruSaadaani naanaaruupaaNi raaghava! |
vasantyasmin mahaaraNye vyaaLaashchashcha rudhiraashanaaH || 2-119-19

19. raaghava= O, Rama!; naanaa ruupaaNi= various forms; puruSaadaani= of man-eating; rakSaamsi= demons; vyaalaashcha= and beasts; rudhiraashanaaH= drinking the blood; vasanti= are living; asmin mahaaraNye= in this great forest.

"O, Rama! Various forms of man-eating demons and beasts drinking the blood are living in this great forest."

ucchiSTam vaa pramattam vaa taapasam dharmachaariNam |
adantyasmin mahaaraNye taannivaaraya raaghavaH || 2-119-20

20. raaghava= O, Rama!; adanti= (They) devour; taapasam= an ascetic; dharmachaariNam= or a celibate; uchchhiSTamvaa= who has not rinsed his mouth after finishing his meal; pramattam vaa= or inattentive; asmin mahaaaNye= in this great forest; taan nivaaraya= (Pray) ward them off.

"O, Rama! They devour an ascetic or a celibate, who has not rinsed his mouth after finishing his meal or who is inattentive in this great forest. (Pray ward them off!"

eSha panthaa maharShiiNaam phalaany aaharataam vane |
anena tu vanam durgam gantum raaghava te kShamam || 2-119-21

21. raaghava= O, Rama!; eSaH= this; panthaaH= is the path; maharSiiNaam= of the great sages; aaharataam= who fetch; phalaani= fruits; vane= in the forest; kSama= It is appropriate; te= for you; gantum= to go; anena= by this path; durgam vanam= in his dangerous forest.

"O, Rama! Here is the path of the great sages, through which they fetch the fruits in this forest. It is appropriate for you to go by this path in this dangerous forest."

iti iva taiH praanjalibhiH tapasvibhir
rdvijaiH kR^ita svastyayanaH param tapaH |
vanam sabhaaryaH pravivesha raaghavaH |
salakShmaNaH suurya iva abhra maNDalam || 2-119-22

22. itiiva= thus addressed; taiH= by those; dvijaiH= brahmanas; tapasvibhiH= having great asceticism; prajJNaliH= who, with joined palms; kR^itasvastyayanaH= paid obedience to him and blessed his journey; raaghavaH= Rama; paramtapaH= the harasser of his foes; pravivesha= entered; vanam= the forest; sabhaaryaH= with his consort; salakSmaNaH= along with Lakshmana; suuryaH iva= as sun (enters); abhra maNDala= a mass of clouds.

Thus addressed by those Brahmanas having great asceticism, who, with joined palms paid obedience to him and blessed his journey, Rama the harasser of his foes entered the forest with his consort along with Lakshmana, as sun enters a mass of clouds.

ityaarSe shriimadraamaayaNe aadikaavye shriimadvaalmiikiiye chaturvimshatsahasrikaayaam saMhitaayaaM shriimadayodhyaakaaNDe ekonavimshatyuttarashatatamaH sargaH

Thus completes 119th 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