Sri Valmiki Ramayanam - Ayodhya Kanda (Book 2) Sarga 63 to 72

Sree MadValmiki Ramayanam

( Translation and Commentary by Scholar,

  Sreeman Brahmasree Desiraju Hanumantharao ji

and  Sreeman Brahmasree K M K Murthy ji )

Sree MadValmiki Ramayanam

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 63

Introduction

Dasaratha woke up with anxious thoughts. Recalling his earlier sin, he starts recounting the story of a young ascetic to Kausalya. He says that while he was Prince Regent of Ayodhya, he went out for hunting in a forest one day and heard the sound of a hermit-boy filling his pitcher with water by suberging it into Sarayu River. Mistaking the gurgling sound for trumpeting of an elephant the prince hit the boy with an arrow, which went deep into the body and mortally wounded him. On approaching the victim, he discovered the fatal blunder and tendered his heart felt apologies to the hermit boy, who asked him to extract the arrow from his body and inform his parents. The boy died soon after the arrow was drawn out from the body.

pratibuddho muhur tena shoka upahata cetanaH |
atha raajaa dasharathaH sa cintaam abhyapadyata || 2-63-1

1. atha= then; saH raajaa= that king; pratibuddhaH= awakened; muhuurtena= after some time; shokopahata chetanaH= with mind affiliated with grief; abhyapadyata= got into; chintaam= anxious thought.

The king, awakened after some time, with his mind afflicted with grief, got into an anxious thinking.

raama lakSmaNayoH caiva vivaasaat vaasava upamam |
aavivesha upasargaH tam tamaH suuryam iva aasuram || 2-63-2

2. vivaasaat= due to the exile; raama lakSmaNayoH= of Rama and Lakshmana; upasargaH= a great calamity; aavivesha= befell; tam= on that Dasaratha; vaasavopamam= who is equal to Indra; suuryamiva= like sun (seized); tamaH= by obscurity; asuram= which is attributed to the demon Rahu.

Due to banishing of Rama and Lakshmana, a great calamity befell on Dasaratha who was equal in strength to Indra like sun seized by obscurity, which is attributed to the demon Rahu.

sabhaarye nirgate raame kausalyaam kosaleshvaraH |
vivakshurasitaapaaN^gaam smR^ivaa duSkR^itamaatmanaH || 2-63-3

3. raame= after Rama; nirgate sati= having departed (to the forest); sabhaarye= along with his wife; kosaleshvaraH= Dasaratha the king of Kosala; smR^itvaa= recalling aatmanaH= his; duSkR^itam= sin; vivakSuH= wanted to speak; kausalyaam= to Kausalya; astaapaaNgaam= whose eye-corners were dark in colour.

After Rama along with his wife departed to the forest, Dasaratha the king of Kosala recalling his earlier sin, wanted to tell Kausalya, whose eye-corners were dark in colour all about it.

sa raajaa rajaniim SaSThiim raame pravrajite vanam |
ardha raatre dasharathaH samsmaran duSkR^itam kR^itam || 2-63-4

4. raame= after Rama; pravraajite= was sent into exile; vanam= to the forest; raajaa= king; dasharathaH= Dasaratha; SaSThiim= on the sixth; rajaniim= night; arthavaatra= at mid-night; samsmavan= was recalling; duSkR^itam= his sin; kR^itam= done (long ago).

After Rama was sent into exile to the forest, King Dasaratha, on the sixth night at mid-night, was recalling his sin done (long ago).

sa raajaa putrashokaartaH smaran duSkR^itamaatmanaH |
kausalyaam putra shoka aartaam idam vacanam abraviit || 2-63-5

5. saH raajaa= that king; putrashokaartaH= afflicted by grief for his son; smaram= recalling; aatmanaH= his; duSkR^itam= sin; abraviit= spoke; idam= these; vachanam= words; kausalyaam= to Kausalya; putrashokaartaam= who was suffering from sorrow for her son.

King Dasaratha, afflicted by grief for his son, recalling his sin, spoke the following words to Kausalya who was suffering from sorrow for her son.

yad aacarati kalyaaNi shubham vaa yadi vaa ashubham |
tat eva labhate bhadre kartaa karmajam aatmanaH || 2-63-6

6. kalyaaNi= O, blessed lady!; bhadre= O, gracious one!; yat= whatever; kartaa= a doer of an act; shubham vaa= either good; yadi vaa= or; ashubham= bad; kurute= does; labhate= (he) obtains; tadeva= it surely; aatmanaH= his own; karmajam= result.

"O, blessed lady! O gracious one! A doer reaps surely the fruit of his own deeds corresponding to the nature of work either good or bad, of that which he does!"

guru laaghavam arthaanaam aarambhe karmaNaam phalam |
doSam vaa yo na jaanaati sa baalaiti ha ucyate || 2-63-7

7. yaH= who; aarambhe= while undertaking; karmaNaam= actions; najaanaati= does not know; gurulaaghavam= the relative value; arthaanaam= of their utilities phalam= (or) their fruit; doSam vaa= (or) their defect; saH= he; uchoyate ha= is surely called; baalaH iti= as a boy (fool).

"He who does not consider, while undertaking actions, the relative value of their fruits as well as the utilities or defects accruing from them, is surely called a fool."

kashcit aamra vaNam chittvaa palaashaamH ca niSincati |
puSpam dR^iSTvaa phale gR^idhnuH sa shocati phala aagame || 2-63-8

8. kashchit= anyone; dR^iSTvaa= seeing; puSpam= their flowers; gR^idhnuH= and greedily desirous of; phale= their; fruits; niSiNchati= nourishes; palaashran= Palasa trees; chhittvaa= by cutting off; aamravanam= mango groves; saH= he; shochati= will come to grief; phalaagame= after arrival of fruit."

"Anyone, who after seeing their (charming and big) flowers, greedily desires their (large and luscious) fruits and nourishes Palasa trees, by cutting off a mongo grove, he will come to grief after bearing of their fruit."

avijJNaaya phalam yo hi karma tvevaanudhaavati |
sa shocetphalaveLaayaam yathaa kimshukasecakaH || 2-63-9

9. yaH= who; avijJNaaya= without knowing; phalam= the fuit; anudhaavati= follows running; karmatu eva= towards action; saH= he kimshukaschakaH iva= as a nourisher of Kimsuka trees; phalavelaayaam= at the time of fruit-bearing; shochet= will come to grief.

"He who without knowing the result goes running towards action, will come to grief as a nourisher of Kimsuka trees coming to grief at the time of their fruit-bearing."

so aham aamra vaNam chittvaa palaashaamH ca nyaSecayam |
raamam phala aagame tyaktvaa pashcaat shocaami durmatiH || 2-63-10

10. saH aham= I as such, nyaSachayam= nourished; palashaan cha= Palasa trees; chhitvaa= by cutting off; aamravaNam= mango grove. durmatiH= being wicked-minded; tyaktvaa= leaving; raamam= Rama; phalaagame= at the time of arrival of fruit; shochaami= I am lamenting; pashchaat= afterwards.

"I nourished Palasa trees, by cutting off mango grove. Being wicked-minded in abandoning Rama at the time of arrival of fruit, I am lamenting thereafter."

labdha shabdena kausalye kumaareNa dhanuSmataa |
kumaaraH shabda vedhii iti mayaa paapam idam kR^itam || 2-63-11

11. kausalye= O Kausalya!; mayaa= by me; labdhashabdena= who has obtained a name; kumaaraH iti= as a youth; shabdavedhii= shooting a heard, but unseen object; dhanuSmataa= (and) wielding a bow; idam= this; paapam= sin; kR^itam= was done; kumaareNa= while I was young."

"This sin was done by me while I was young and wielding a bow. At that time, I was famous as a young man, who can shoot heard (but unseen) object by an arrow, O Kausalya!"

tat idam me anusampraaptam devi duhkham svayam kR^itam |
sammohaat iha baalena yathaa syaat bhakSitam viSam || 2-63-12

12. tatidam= such of this; duHkham= grief; svayam kR^itam= obtained by my own accord; samanupraaptam= has befallen; me= to me; yathaa syaat= perhaps as; viSam= a poison; bhakSitam= eaten; baalena= by a boy; sammohaat= in ignorance; iha= in this world; devi= O, Kausalya!"

"This grief, obtained by my own accord, has befallen me, as by a boy in ignorance eating poison in the world; O, Kausalya!"

yathaanyaH puruSaH kashchitpalaashairmoohito bhavet |
evam mama api avij~naatam shabda vedhyamayam phalam || 2-63-13

13. yathaa= How; kashchit= some; anyaH= other; puruSaH= man; bhavet= became; mohitaH= disillusioned; phalaashaiH= by Palasa trees; evam= in the same manner; phalam= the (correct) result; shabdavedhyamayam= of hitting a target by sound only; apravijJnatam= was not known accurately; mayaapi= by me also."

"How the other man became disillusioned by Palasa trees, I also became disillusioned in the same manner, without knowing accurately the correct result of hitting a target by means of sound only."

devy anuuDhaa tvam abhavo yuva raajo bhavaamy aham |
tataH praavR^iD anupraaptaa mada kaama vivardhinii || 2-63-14

14. devi= O, Kausalya!; tvam= you; abhavaH= were; anuuDhaa= unmarried (till then); aham= I; bhavaami= was; yuvaraajaH= a prince Regent; tataH= then; anupraaptaa= came; praavR^iT= the rainy season; madakaama vivardhinii= which enhanced excitement and desire (for hunting).

"O, Kausalya! You were unmarried till then and I was the Prince Regent. Then came the rainy season which enhanced excitement and desire (for hunting)."

upaasyahi rasaan bhaumaams taptvaa ca jagad amshubhiH |
pareta aacaritaam bhiimaam ravir aavishate disham || 2-63-15

15. raviH= the Sun; upaasya= partaking; rasaan= the fluid; bhaumaan= relating to earth; taptvaacha= and warming; jagat= the world; amshubhiH= with its rays; aavishat= entered; bhiimaam= the terrible; disham= (southern) quarter; paretaacharitaam= haunted by spirits.

"The sun, partaking fluids from earth and warming the world with its rays, entered the terrible southern quarter haunted by spirits."

uSNam antar dadhe sadyaH snigdhaa dadR^ishire ghanaaH |
tataH jahR^iSire sarve bheka saaranga barhiNaH || 2-63-16

16. uSNam= heat; antardadhe= disappeared; sadyaH= suddenly; snigdhaaH=resplendent; ghanaaH= clouds; daadR^ishire= were seen; tataH= thereafter; sarve= all; bhekasaaraNga barihiNaH= frogs, cuckoos and peacocks; kajR^iSire= were full of joy."

"Heat disappeared suddenly. Resplendent clouds appeared in the sky. All frogs, cuckoos and peacocks were full of joy."

klinnapakshottaraaH snaataaH kR^icchraadiva vatatriNaH |
vR^iSTivaataavadhuutaagraan paadapaanabhipedire || 2-63-17

17. patatriNaH= birds; klinnapakSottaraaH= with moistened top of their wings; snaataaH= af if bathed; kR^ichchraat iva= with great difficulty; abhipadire= reached; paadapaan= the trees; vR^iSTivaataavadhuutaagraan= the tops of which were being shaken off by rain and wind."

"Birds with moistened top of their wings as if they bathed, reached with great difficulty the trees, the tops of which were shaken off by rain and wind."

patitena ambhasaa channaH patamaanena ca asakR^it |
aababhau matta saarangaH toya raashir iva acalaH || 2-63-18

18. chhannaH= enveloped; ambhasaa= by water; patamaanena= falling; asakR^it= again and again; patitena= (on the water already) fallen; achalaH= the mountain; mattasaarNgaH= with antelopes in rut; ababhau= glowed; toyaraashiriva= like an ocean.

"Enveloped by water falling again and again on the water already fallen, the mountain with its antelopes in rut, glowed like an ocean."

paaNDuraaruNavarNaani srootaamsi vimalaanyapi |
susruvurgiridhaatubhyaH sabhasmaani bhujaN^gavat || 2-63-19

19. srotaamsi= the water-streams; vimalaanyapi= thought crystal clear, susrusuH= flowed; bhujaN^gavat= like serpents; paaNDuraaruNa varNaani= with white and red colours; sabhasmaani= along with ashes; giridhaatubhyaH= or mountain-minerals

"Although the water-streams were crystal clear, they flowed in serpentine courses, with white and red colours because of their admixture with ashes and mountain-minerals on the way."

aakulaaruNatoyaani srootaamsi vimalaanyapi |
unmaargajalavaahiini babhuuvurjaladaagame || 2-63-20

20. srotaamsi= the water-streams; vimalaanyapi= even though crystal-clear; babhuuvuH= became; jalagaamini aadulaaruNa toyaami= churned with reddish water; unmaargajalogaamini= carrying water by a wrong way; jaladaagame= after the onset of rain.

"The water-streams, which were crystal-clear till then, became churned with reddish waters, carrying water by a wrong way, after the onset of rain."

tasminn atisukhe kaale dhanuSmaan iSumaan rathii |
vyaayaama kR^ita samkalpaH sarayuum anvagaam nadiim || 2-63-21

21. vyaayaama kR^ita samkalpaH= with a wish to do (Hunting as) an exercise, tasmin kaale= in that season; atisukhe= which was most comfortable; anvagaam= I went along; sarayuunadiim= Sarayu River; rathii= going in a chariot; dhanuSmaan; wearing a bow; ishhumaan= and arrows.

"With a wish to do hunting as an exercise in that most comfortable season, I went along Sarayu River, in a chariot, wearing bow and arrows."

nipaane mahiSam raatrau gajam vaa abhyaagatam nadiim |
anyam vaa shvaa padam kamcij jighaamsur ajita indriyaH || 2-63-22
tasmimstatraahamekaante raatrau vivR^itakaarmukaH |

22. tatra= there; aham= I; ajitendriyaH= without my senses subdued; jihaamsuH= with an intent to kill; mahiSam= a (wild) buffalo; gajamvaa= or an elephant; anyam shvaapadam vaa= or any other wild animal; abhyaagatam= coming; nadiim= the river; raatrau= in the night; tasmin= at that place; nipaame= for drinking water; vivR^ita kaarmukaH= I was ready with my bow; ekaante= at a solitary place.

"Without my senses under control and with an intent to kill there a (wild) buffalo or an elephant or any other wild animal coming in the night at that place for the purpose of drinking water, I was ready with my bow at a solitary place."

tatraaham samvR^itam vanyam hatavaamstiiramaagatam || 2-63-23
anyam caapi mR^igam himsram shabdam shrutvaabhu paagatam |

23. shrutvaa= hearing; shabdam= the sound; aham= I; hatavaan= killed; samvR^itam= turning towards (it); vanyam= a wild animal; to, tiiram aagata= which came to bank (of Sarayu River); anyam= (and) another; hrimsram= violent; mR^igam cha= animal too; abhyupaagatam= which arrived; tatra= there.

"Hearing the sound, I killed turning towards it, a wild animal, which came to the bank of Sarayu River and another violent beast too which came there."

atha andha kaare tu ashrauSam jale kumbhasya paryataH || 2-63-24
acakSur viSaye ghoSam vaaraNasya iva nardataH |

24. atha= thereafter; andha kaare= in darkness; achakSur viSaye= and not within the reach of the eyes; ashrauSam= I heard; ghoSham= the sound; kumbhasya= of a pitcher; puuryataH= being filled up; jale= in water; nardataH vaaraNasyeva= like that of an elephant."

"Meanwhile, in that darkness and not within the react of the eye, I heard the sound of a pitcher being filled up, the sound of which appeared like that of an elephant."

tataH aham sharam uddhR^itya diiptam aashii viSa upamam || 2-63-25
shabdam prati gajaprepsurabhilakshya tvapaatayam |

25. tataH= then; gajaprepsuH= with an intent to obtain the elephant; aham= I; uddhR^itya= drew out; abhilakSya= targeted; shabdam prati= towards that sound; apaatayam= and released; sharam= an arrow; diiptam= shining; ashiiviSopamam= and equal to a serpent.

"With an intent to hit that elephant, I drew out a shining arrow resembling a serpent, targeted towards the direction sound and discharged it."

amuncam nishitam baaNam aham aashii viSa upamam || 2-63-26
tatra vaag uSasi vyaktaa praadur aasiid vana okasaH |
haa haa iti patataH toye baaNaabhihatamarmaNaH || 2-63-27

26, 27. aham= I; anuNeham= discharged nishitam= a sharp; baaNam= arrow; ashiiviSopamam= resembling a serpent; tatra= there; uSasi= at dawn; praaduraasiit= arose; vyaktaa= a distinct; vaak= voice; haa haa iti= uttering 'Ah! Ah!' vanaukasaH= of an inhabitant of forest; patataH= dropping down; toye= in water; baaNaabhiihatamarmaNaH= his vital part hit by the arrow.

“I released a sharp arrow, resembling a serpent. There, at dawn, arose a distinct voice uttering 'Ah! Ah!' of a forest-inhabitant, dropping down in water after his vital part was hit by an arrow."

tasminnipatite baaNe vaagabhuuttatra maanuSii |
katham asmad vidhe shastram nipatet tu tapasvini || 2-63-28

28. tasmin= (while) that; baaNe= arrow; nipatite= was attacking; maanushhu= a human; vaak= voice; abhuut= was manifest; tatra= there; katham= how; shastram= a weapon; nipatettu= did rush upon; tapasvini= an ascetic; asmadvidhe= like me?

"While that arrow was attacking a human voice there was heard, saying, 'Oh, how a weapon did rush upon an ascetic like me?' "

praviviktaam nadiim raatraav udaahaaraH aham aagataH |
iSuNaa abhihataH kena kasya vaa kim kR^itam mayaa || 2-63-29

29. aham= I; aagataH= came; nadiim= to the river; pravivektaam= which is away from habitation; udaakaaraH= to carry water; raatrau= in the night; kena= by whom; abhihataH= I was hit; iShuNaa= by an arrow? vaa= on the other hand; kim= what; iR^itam= was done; mayaa= by me; karya= to any one?

'I came to the river, which is away from habitation, in the night to fetch water. By whom I was hit by an arrow? On the other hand what wrong have I done to anyone?"

R^iSer hi nyasta daNDasya vane vanyena jiivataH |
katham nu shastreNa vadho mad vidhasya vidhiiyate || 2-63-30

30. R^ishhe= to a sage; madvidhasya= like me; nyastadaNdasya= of having laid down the road; jiivataH= and living; vanyena= on fruits and roots of wild plants; vane= in the forest; katham na= how; vadhaH= a killing; shastreNa= by an arrow;vidhiiyate= is enjoined?

"To a seer like me, of having laid down violence and living a fruits and roots of wild plants in the forest, how a killing by an arrow is enjoined?"

jaTaa bhaara dharasya eva valkala ajina vaasasaH |
ko vadhena mama arthii syaat kim vaa asya apakR^itam mayaa || 2-63-31

31. kaH= who; syaat= is desirous of; vadhena= in killing; mama= of me; jaTaabhaarudharasyaam= wearing a mass of locks of hair; valka laajina vaasasaH= with bark of trees and deer-skin as my clothing? kim vaa= what; apakR^itam= harm; was done; asya= to him; mayaa= by me?"

"Who is desirous of killing me, wearing a mass of locks of hair and clad with bark of trees and deer-skin? What harm was done to him by me?"

evam niSphalam aarabdham kevala anartha samhitam |
na kashcit saadhu manyeta yathaiva guru talpagam || 2-63-32

32. kevaalaanarthasamhitam= concerning only with a useless objective; niSphalam= a vain act; aarabdham= is undertaken; evam= in this way; na kashchit= no one; manyate= will admire him; as for instance who violates his teacher's bed; saadhu= as good.

"A vain act concerning only with a useless objective is undertaken in this manner. No one will admire him, as for instance like any man seeking the bed of his preceptor's wife, as good."

naham tathaa anushocaami jiivita kSayam aatmanaH |
maataram pitaram ca ubhaav anushocaami mad vidhe || 2-63-33

33. aham= I; naanushochaami= do not worry; tathaa= that much; aatmanaH= of my; jiivitakSayam= destroyed of life; madvadhe= In the case of my death;; anushochaami= I worry; ubhau= both; maataram= for my mother; pitaaramcha= and father.

"I do not worry that much of my death. I worry both for my mother and father, in the case of my death."

tat etaan mithunam vR^iddham cira kaalabhR^itam mayaa |
mayi pancatvam aapanne kaam vR^ittim vartayiSyati || 2-63-34

34. mayi apanne= while I obtain my death; kaami= which; vR^ittim= livelihood; etat= this; vR^iddham= elderly; mithunam= couple; chirakaalabhR^itam= maintained since a long time; mayaa= by me; vartayiSyati= will follow?"

'By what means of livelihood this elderly couple, maintained since a long time by me, support themselves when I obtain my death?'

vR^iddhau ca maataa pitaraav aham ca eka iSuNaa hataH |
kena sma nihataaH sarve subaalena akR^ita aatmanaa || 2-63-35

35. vR^ddhau= the aged; maataapitaa= mother and father; ahamca= me too; hataH= are killed; ekeSaNaa= by a single arrow; kena= By whom; akR^itaatmanaa= a man without self-control; subaalena= and very much a fool; sarve= all of us; nihataaH sma= are killed?

"I and my aged parents are killed by a single arrow. By a man without self control and being very much a fool, all of as are virtually killed."

tam giram karuNaam shrutvaa mama dharma anukaankSiNaH |
karaabhyaam sasharam caapam vyathitasya apatat bhuvi || 2-63-36

36. shrutvaa= Hearing; taamgiram= those words; karaNaam= which were pitiable; karaabhyaam= from the hands; mama= of me; dharmaanukaaNkSiNaH= who is intent on righteousness; vyathitasya= and having anguish; anpatat= fell; chaapam= the bow; sasharam= with arrows."

"Hearing those pitiable words and since I was always intent on righteousness, I felt distressed. The bow and arrow fell down from my hands to the ground."

tasyaaham karuNam shrutvaa nishi laalapato bahu |
sambhraanatH shokavegena bhR^ishamaasa vichetanaH || 2-63-37

37. shrutvaa= hearing; tasya= his; karuNam= pathetic cry; laalavataH= weeping; bahu= very much; nishi= during the night; asa= I became; vichetasaH= unconscious; bhR^isham= frequently; sambhraantaH= utterly bewildered ( as I was); shokavegena= due to flare-up of grief."

"Hearing his pathetic cry, weeping profusely during the night, I became unconscious frequently, utterly bewildered as I was, due to flare-up of my grief."

tam desham aham aagamya diina sattvaH sudurmanaaH |
apashyam iSuNaa tiire sarayvaaH taapasam hatam || 2-63-38
avakiirNajaTaabhaaram praviddhakalashodakam |
paasushoNitadigdhaaN^gam shayaanam shalyapiiDitam || 2-63-39

38, 39. diinasattvaH= Distressed in mind; sudurshaanaaH= and with much sorrowful feeling; aham= I; aagamya= reached, tam desham= that place; apashya= and saw; taapasam= the ascetic; hatam= hit; iSuNaa= by arrow; tiire= at the bank; sarayvaaH= of Sarayu River; avukiirNajaTaabhaaram= with his tresses of hair scattered; praviddhakalashodakam= his pitcher of water thrown asunder; paamskushoNitadigdhaaN^gam= having his limbs anointed with sand and blood; shayaanam= lying down; shalyapiiDitam= hurt by the arrow.

"Distressed in mind and with much sorrowful feeling, I reached that place and saw the ascetic, hit by the arrow at the bank of Sarayu River, with his tresses of hair scattered, his pitcher of water thrown asunder, having his limbs anointed with sand and blood lying down as he was, hurt by the arrow."

sa maam udviikSya netraabhyaam trastam asvastha cetasam |
iti uvaaca vacaH kruuram didhakSann iva tejasaa || || 2-63-40

40. udviikSya= looking up; netraabhyaam= with his eyes; didhakSinnivatejasaa= as if going to scorch with his glory; maam= at me; trastam= who stood terrified; asvathachetasam= and sick in mind; saH= he; uvaacha= spoke; iti= thse; kruuram= harsh(words); tataH= then.

Looking up with his eyes, as if going to scorch with his glory, at me who stood terrified and sick in mind, he spoke those harsh words then:

kim tava apakR^itam raajan vane nivasataa mayaa |
jihiirSiur ambho gurv artham yad aham taaDitaH tvayaa || 2-63-41

41. jihiirSuH= who was carrying; ambhaH= water; raajan= O, king!; aham= I; gurvartham= for my parents; taaDitaH= was hit; tvayaa= by you; kim= what; apakR^itam= harm was done; tava= to you; mayaa= by me; nivasataa= who is residing; vane= in a forest?"

"O, king! I, who was carrying water for my parents, was hit by you. What was the harm done to you by me who is residing in a forest?"

ekena khalu baaNena marmaNi abhihate mayi |
dvaav andhau nihatau vR^iddhau maataa janayitaa ca me || 2-63-42

42. abhihate= being hit; marmaNi= on my secret part; ekena baaNena= by a single arrow; nihataa khalu= you; virtually killed; dvau= both; me= my; maataa= mother; janayitaacha= and father; andhau= who are blind; vR^iddhau= and aged.

'Being hit on my secret part by a single arrow, you virtually killed both my mother and father, who are blind and aged.'

tau nuunam durbalaav andhau mat pratiikSau pipaasitau |
ciram aashaa kR^itaam tR^iSNaam kaSTaam samdhaarayiSyataH || 2-63-43

43. tau= both of them; durbalau= weak; andhau= blind; pipaasitau= and thirsty; smadhaavayiSyataH= might have regrained; tR^iSNaam= theri thirst; kaSTaam= with difficulty; aashaakR^itaam= and attended with expectation; chiram= since long; nuunam= I am sure.

“Both of them, weak blind and thirsty, might have refrained their thirst with difficulty and waited with expectation of my arrival since long. I am sure.”

na nuunam tapaso vaa asti phala yogaH shrutasya vaa |
pitaa yan maam na jaanaati shayaanam patitam bhuvi || 2-63-44

44. nuunam= surely; tapasovaa= religious austerity; shrutasya vaa= or sacred knowledge; naasti phalayogaH= have not borne fruit; yat= because; pitaa= my father; na jaanaati does not know; maam= about me; patitam= having fallen down; shayaanam= and lying ; bhuumi= on the ground.

'Surely, our (mine or father's) religious austerity or sacred knowledge have not borne fruit because my father does not have information about me, having fallen down and lying on the ground.'

jaanann api ca kim kuryaat ashaktir aparikramaH |
chidyamaanam iva ashaktaH traatum anyo nago nagam || 2-63-45

45. jaanannapi= even if he knows; kim= what; ashaktiH= my disabled (father); aparikramaH= who is unable to walk around; kuryaat= can do? anyaH naga iva= like one tree; ashaktaH= is unable; traatum= to protect; nagam= a tree; chhidyamaanam= being cut off.

"What my disabled father, unable to walk around can do, even if he knows like a tree unable to protect another tree which is being cut off?"

pitus tvam eva me gatvaa shiighram aacakSva raaghava |
na tvaam anudahet kruddho vanam vahnir iva edhitaH || 2-63-46

46. raaghava= O, Dasaratha!; gattvaa= going; shiighram= soon; tvameva= you alone; aachakSva= tell me pituH= my father; naanudahet= He will not scroch; tvaam= you; kruddhaH= by anger; vanamiva= as a forest (in scorched); edhitaH= by flared-up; vahniH= fire

'O, Dasaratha! Going there soon, you alone tell my father; so that he will not scorch you by his anger, as a forest is scorched by a flared-up fire.'

iyam eka padii raajan yataH me pitur aashramaH |
tam prasaadaya gatvaa tvam na tvaam sa kupitaH shapet || 2-63-47

47. raajan= O, king!; yataH= on which side; aashramaH= the hermitage; me pituH= of my father (on that side); iyam= this; ekapadii= foot-path (will go); gattvaa= after going ( there); tvam= you; prasaadaya= obtain graciousness; tam= from him; kupitaH= being angry; saH na shapet= let him not execrate; tvaam= you."

'O, king! This foot-path will lead you to my father's hermitage. After going there, seek his graciousness, lest he should get angry and execrate you."

vishalyam kuru maam raajan marma me nishitaH sharaH |
ruNaddhi mR^idu sa utsedham tiiram ambu rayo yathaa || 2-63-48

48. raajan= O, king!; kuru= make; maam= me; vishalyam= free from the arrow-head; nishitaH= the sharp; sharaH= arrow; ruNadhhi= torments; me marma= my vital part; mR^idu= which is delicate; amburayaH yathaa= in the same way as a river current (corrodes); tiiram= the sandy bank sotsedham= which is at height.

'O, king! Extract this arrow-head from my body. This sharp arrow torments my delicate vital part in the same way as a river-current corrodes the sandy bank, which is at a height.'

sashalyaH klishyate praaNairvishalyo vinashiShyati |
iti maamavishaccintaa tasya shalyaapakarSaNe || 2-63-49

49. asya shalyaapakarSaNe= while I was extracting the arrow-head from him; iti= this; chintaa= thought; avishat= entered; maam= me; sashalyaH= with arrow-head in his body; klishyat= he will suffer; praaNaiH= with his lives; vishalyaH= without the arrow-head; vinashiSyat= he will die.

"While extracting the arrow-head from him, this thought entered my mind. With arrow-head in his body he will suffer, even though surviving. But after extracting the arrow-head, he will die."

duHkhitasya ca diinasya mama shokaaturasya ca |
lakshyaamaasa hR^idaye cintaam munisuta stadaa || 2-63-50

50. tadaa= then; munisutaH= the son of the sage; lakSayaamaasa= perceived; chintaam= the worry; hR^idaye= in the heart; mama= of myself; duHkhitasya= who was lamenting; diinasya= pitiable; shokaaturasya= suffering from anguish.

"Then, the son of the sage perceived worry in the heart of myself, who was lamenting pitiably, suffering from anguish."

taamyamaanaH sa maam duHkhaaduvaaca paramaartavat |
siidamaano vivR^ittaaN^go veSTamaano gataH kshayam || 2-63-51

51. siidamaanaH= sinking into despondency; taamyamaanaH= and being in distress; vivR^ittaangaH= distorting the limbs in agony; veSTamaanaH= coiling round himself; kSayam= the end (of life); paramaartavat= extremely pained; saH= he; uvaacha= spoke; maam= to me; kR^ichchhrant= with great difficulty.

Sinking into despondency with distress, distorting his limbs in agony, coiling round himself on the floor with extreme pain and having approached the end of his life, he spoke to me (as follows) with great difficulty.

samstabhya dhairyeNa sthiracitto bhavaamyaham |
brahmahatyaakR^itam paapam hR^idayaadapaniiyataam || 2-63-52

52. samstabhya= suppressing; shokam= my grief; dhairyeNa= with firmness; aham= I; bhavaami= am becoming; sthirachittaH= steady; taapam= (let the) torment; hR^idayaat= in your heart; brahmahatyaakR^itam= caused by the thought of your having killed a Brahmana; apaniiyataam= be removed.

'Suppressing my grief with firmness, I am becoming stable-minded. Let the torment in your heart, caused by the thought of your having killed Brahmana be removed.'

na dvijaatir aham raajan maa bhuut te manaso vyathaa |
shuudraayaam asmi vaishyena jaataH jana pada adhipa || 2-63-53

53. raajan= O, king; janapadaadhipaa= the ruler of the country! aham= I; na= am not; dvijaatiH= a Brahmana; maabhuut vyathaa= let there be no agony; manasaH= in your mind; asmi= I am; jaataH= born; shuudraayaam== through a Sudra woman; vaishyena= by Vysya.

'O, king the ruler of the country! I am not a Brahmana. Let there be no agony in your mind. I am born through a Sudra woman by a Vysya.

iti iva vadataH kR^icchraat baaNa abhihata marmaNaH |
vighuurNato viceSTasya vepamaacasya bhuutale || 2-63-54
tasya tu aanamyamaanasya tam baaNam aham uddharam |
tasya tvaanamyamaanasya tam baaNaamahamuddharam || 2-63-55

54, 55. itiiva= In this manner; vadataH= speaking; kR^ichchhaat= with great difficulty; baaNaabhihata marmaNaH= who was hit in his vital part by an arrow; vicheSTasya= exerting himself; vepamaanasya= trembling; aanamyamaanasya= sinking; aham= I; uddharam= drew out; tam baaNam= that arrow; tasya= from him; saH tapaodhanaH= that sage; udviikSya= looked up; maam= towards me; samtrastaH= in fear; jahau= and relinquished; praaNaan= his lives.

"While he was speaking in that manner with great difficulty, his vital part having been hit by an arrow and was rolling on the ground, now exerting himself, now trembling and sinking, I drew out that arrow from him. That sage looked up towards me in fear and relinquished his life."

jala aardra gaatram tu vilapya kR^icchaan |
marma vraNam samtatam ucchasantam |
tataH sarayvaam tam aham shayaanam |
samiikSya bhadre subhR^isham viSaNNaH || 2-63-56

56. bhadre= O, my dear Kausalya! samiikSaya= seeing; tam= him; jalaardragaatram= with his body drenched in water; vilapya= who wept; kR^ichchhaat= with anguish; uchchhvasantam= sighing his breath; samtatam= unceasingly; marmavraNam= with injury in his vital part; shayaanam= lying down; sarayvaam= in the River Sarayu; asmi= I became; bhR^isham= very much; viSaNNaH= grief-stricken.

"O, my dear Kausalya! Seeing him, with his body drenched in water, weeping with anguish, unceasingly sighing his breath, with injury in his vital part and lying down in River Sarayu as he was, I became very much grief-stricken."

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe triSaSTitamaH sargaH

Thus completes 63rd Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 64

Introduction

King Dasaratha continued to narrate to Kausalya how he went to the aged parents of the deceased sage and informed about the death of their son and its cause, how he escorted them to their son to the river where he was lying dead, how embracing the boy they wept and offered libations of water to his spirit, how invested with an ethereal body, the spirit ascended to heaven while consoling the aged couple and finally how, having cursed the king that he too would die of agony caused by the separation from his son, the aged couple gave up their lives. Having thus narrated the story of his getting the curse long back and loudly weeping, king Dasaratha dies of grief.

vadhamapratiruupam tu maharSestasya raaghavaH |
vilapanne va dharmaatmaa kausalyaam puna rabraviit || 2-64-1

1. dharmaatmaa= The high-souled; raaghavaH= Dasaratha; vilapanneva= while lamenting; apratiruupam=about the unworthy; vadham= killing; tasya maharshheH= of that sage; punaH= again; abraviit= spoke; kausalyaam= to Kausalya (as follows):

The high souled Dasaratha, while lamenting about the unworthy killing of that sage, spoke further to Kausalya as follows:

tat aj~naanaan mahat paapam kR^itvaa samkulita indriyaH |
ekaH tu acintayam buddhyaa katham nu sukR^itam bhavet || 2-64-2

2. kR^itvaa=having done; aG^yaanaat= invadvertantly; tat= that; mahat= great; paapam= sin; aham= I; samkulendriyaH= having my senses confounded; achintyam= thought; ekastu= alone; buddhyaa= with my intellect; kathamnu= how; sukrutam bhavet= best can be done.”

Having done that great sin inadvertently, having my senses confounded and I being alone, I thought of using my reason of what best can be done.”

tataH tam ghaTam aadaya puurNam parama vaariNaa |
aashramam tam aham praapya yathaa aakhyaata patham gataH || 2-64-3

3. tataH= Thereafter; aadaaya= taking; paramavaariNaa= best water; puurNam= fully; tam= in that, ghaTam= pitcher; praapya= obtaining; yathaakhyaata patham=the path as made known; aham= I; gatah= went; tam aashramam= to that hermitage.”

“Taking the best water fully in that pitcher, I went to that hermitage by the path as directed by the young sage.

tatra aham durbalaav andhau vR^iddhaav apariNaayakau |
apashyam tasya pitarau luuna pakSaav iva dvijau || 2-64-4
tan nimittaabhir aasiinau kathaabhir aparikramau |
taam aashaam mat kR^ite hiinaav udaasiinaav anaathavat || 2-64-5

4, 5.tatra= There; aham= I; apashyam=saw; tasya=his, tarou=parents; durbhaou=who were frail; andhou= blind;vR^iddhou= aged; apariNaayakou= without a guide; dvijou iva= like birds; luuna pakshhou= whose wings were cut off; kathaabhiH= narrating (words) tannimiHaabhiH= targeting about him; aasinou= sitting; aparishramou= without any occupation; anaathavat= Having no protector; udaasiinou= and being immobile; hiinou= losing; taam aashaam= hope of their son; matkR^ite= because of me.”

“There I saw the frail, blind and aged parents of the young sage. They were without a guide to support them, as birds whose wings were cut-off. Without any other occupation, they were narrating words only about their son. Having no protector and being immobile they lost the hope of their son, because of me.”

shokopahatacittashca bhayasamtrastacetanaH |
taccaashramapadam gatvaa bhuuyaH shokamaham gataH || 2-64-6

6. shokopahata chittaH= with my mind afflicted with grief; bhaya santraptachetanaH= worried in mind about the impending peril; aham gataH= I got; bhuuyaH= further; shokam= grief; gatvaa= after reaching; tat= that; aashramapadam= hermitage.”

“With my mind afflicted by grief and worried about the impending peril, I fell a prey to further grief after reaching the hermitage.

pada shabdam tu me shrutvaa munir vaakyam abhaaSata |
kim ciraayasi me putra paaniiyam kSipram aanaya || 2-64-7

7. “shrutvaa= hearing; me padashabdam=the sound of my foot steps; muni= the sage; abhaashhat= spoke; vaakyam= (the following) words:“Oh,son! Kim= why; chiraayasi= are you late? aanaya= bring; me= me; paaniiyam=the water; kshhipram= quickly.”

“Hearing the sound of my foot-steps, that sage spoke as follows: “O, son! Why are you late? Give me the water soon.”

yan nimittam idam taata salile kriiDitam tvayaa |
utkaNThitaa te maataa iyam pravisha kSipram aashramam || 2-64-8

8. taata=my dear son! Yannimittam= for what reason; kriiDitam= played; idam= in this manner; salile= in water; tvayaa= by you; iyam=this; te maataa= your mother; utkanThitaa= is regretted; pravisha= enter; aashramam= the hermitage; kshhipram= soon.”

”My dear son! Your mother is regretting why you are playing in water in this manner. Enter the hermitage quickly.”

yad vyaliikam kR^itam putra maatraa te yadi vaa mayaa |
na tan manasi kartavyam tvayaa taata tapasvinaa || 2-64-9

9. putra= O, son! taata= O dear! yat= If any; vyaLiikam= disagreeable thing; kR^itam= has been done; te= by your; maatraa= mother; yadivaa= or; mayaa= by me; tat= it; na kartavyam= ought not have been kept; manasi= in mind; tvayaa= by you.”

“O, son! My dear! If any disagreeable thing has been done by your mother, or me, you, as a sage ought not have kept it in your mind.”

tvam gatis tu agatiinaam ca cakSus tvam hiina cakSuSaam |
samaasaktaaH tvayi praaNaaH kimcin nau na abhibhaaSase || 2-64-10

10. agatiinaam=we being helpless; tvam=you; gatih= are our refuge; achakshhushhaam=we having without sight; tvam=you; chakshhuHhi=are indeed our eyes; praaNaaH= our lives; samaasaktaaH=are encircled; tvayi= in you; kim= why; tvam naabhibhaashhate= not talking; naH= with us?”

“We being helpless, you are our refuge. We being blind, you are our eyes. Our lives are encircled around you. Why are you not talking with us?”

munim avyaktayaa vaacaa tam aham sajjamaanayaa |
hiina vyanjanayaa prekSya bhiitaH bhiitaiva abruvam || 2-64-11

11. prekshhya= seeing; tam munim = that ascetic; bhiitachitta iva= with a fearful mind; abruvam vaachaa=I spoke in a tone; avyaktayaa= indistinct; sajjamaanayaa= leaving some consonants”.

“As though fearful in mind to behold the ascetic, I spoke to him in a tone which was indistinct inarticulate and without some consonants?"

manasaH karma ceSTaabhir abhisamstabhya vaag balam |
aacacakSe tu aham tasmai putra vyasanajam bhayam || 2-64-12

12. abhisamstabhya= having strengthened; vaagbalam= firmness in my speech; karmaH= and act by deliberate efforts; aachachakshhe= I told; tasmai= him; bhayam= of the fear(that awaited him); putravyasanajam= of his son’s death.”

“Having strengthened the firmness in my speech and having abandoned fear in my mind by deliberate efforts, I told him of the alarm that awaited him of his son’s death.”

kSatriyo aham dasharatho na aham putraH mahaatmanaH |
sajjana avamatam duhkham idam praaptam sva karmajam || 2-64-13

13. aham=I; kshhatriyaH= am a warrior; dasharathaH= named Dasaratha; aham=I; na mahatmanaH= am not your high souled; putraH= son; idam= this; duHkham= calamity; svakarmajam= created by my own act; sajjanaavamatam= despised by noble men; praaptam= befell (upon me)”.

“I am Dasaratha, belonging to warrior- class. I am not your high-souled son. This calamity created by my own act, despised by noble men, befell upon me.”

bhagavamH ca apahastaH aham sarayuu tiiram aagataH |
jighaamsuH shvaa padam kimcin nipaane vaa aagatam gajam || 2-64-14

14. bhagavan=O, venerable sage! ChaapahastaH= wearing a bow in hand; aham= I; aagataH= came; sarayuu tiiram=to the bank of Sarayu River; jighaamsuH= with an intent to kill ; gajamcha= an elephant; aagatam= arrived to; nipaane= a ford(for drinking water); kamchit= or any; shvaapadam= wild animal”.

“O, venerable sage! Wearing a bow in hand, I came to the bank of Sarayu River with an intent to kill an elephant arrived to a ford (for drinking water) or any other wild animal.”

tataH shrutaH mayaa shabdo jale kumbhasya puuryataH |
dvipo ayam iti matvaa hi baaNena abhihataH mayaa || 2-64-15

15. tataH=then; mayaa= by me; shrutaH= was heard; shabdaH= the sound; kumbhasya= of a pitcher; puuryataH=being filled; jale= with water; matvaa= thinking; ayam= it; dvipaH iti= as an elephant; ayam= it; abhihataH=was killed; mayaa= by me; baaNena= with an arrow.”

“Then by me was heard the sound of a pitcher being filled with water. Guessing it as an elephant, I killed it with an arrow.”

gatvaa nadyaaH tataH tiiram apashyam iSuNaa hR^idi |
vinirbhinnam gata praaNam shayaanam bhuvi taapasam || 2-64-16

16. tataH= Thereafter; gatvaa= I reached; tiiram= the bank; nadyaaH= of the river; apashyam= and saw; taapasam= an ascetic; shayaanam= lying; gatapraaNam= dead; bhuvi= on the ground; vinirbhinnam= pierced; ishhuNaa= by an arrow; hR^idi= into his heart.”

“Thereafter, reaching the bank of the river there, I saw an ascetic lying dead on the ground, with the arrow pierced into his heart."

bhagavan shabdam aalakSya mayaa gaja jighaamsunaa |
visR^iSTaH ambhasi naaraacaH tena te nihataH sutaH || 2-64-17

17. bhagavan=O,honorable sage!gaja jigaamsunaa= with a desire to kill an elephant; aalakshhya= by targeting; shabdam,= the sound; naaraachaH= an iron arrow; visR^ishhTaH= was released; ambasi= into water; mayaa= by me; tataH= therafter; te= your; sutaH= son; nihataH= was killed”

“O, honorable sage! With a desire to kill an elephant by targeting the sound, I released an iron arrow, and thus your son was killed (hit)”

tatastasyaiva vacanaadupetya paritapyataH |
sa mayaa sahasaa baNa uddhR^ito marmatastadaa || 2-64-18

18. tataH=thereafter; upetya=approached; mayaa= by me; tadaa= then; vachanaat=according to the word; tasyaiva=by him; paritapyataH= who was suffering from pain; saH baaNaH=that arrow; uddhR^itaH=was taken out; sahasaa= soon; marmataH= from his vital part.”

“Approaching as per his request, closer to him who was suffering from pain, I took out the arrow soon from his vital part.”

sa ca uddhR^itena baaNena tatra eva svargam aasthitaH |
bhagavantaav ubhau shocann andhaav iti vilapya ca || 2-64-19

19. saH cha= he also; shochan=mourning; bhavantou=about both of you; pitarou=the parents; vilapyacha= lamenting; andhou iti=that both of you were blind; tatraiva= there itself; asthitaH= he attained; svargam= heaven; tena baaNena= by that arrow; uddhR^itena= taken out.”

“Soon after taking out the arrow, he worried about both of you the parents, lamenting that you were blind and there itself he attained Heaven”

aj~naanaat bhavataH putraH sahasaa abhihataH mayaa |
sheSam evam gate yat syaat tat prasiidatu me muniH || 2-64-20

20. ajJNaanaat= unknowingly; sahasaa= and unexpectedly; bhavataH putraH= your son; nihataH= was killed; mayaa= by me; evamgata= while it happened like this; muniH= let the sage; prasiidatu= ask me (to do) tat= that; yat= which; sheshhamsyaat= that is left.”

“Unknowingly and unexpectedly your son was killed by me. It has happened like that. Let the honorable sage command me what to do in this matter."

sa tat shrutvaa vacaH kruuram nihshvasan shoka karshitaH |
naashakattiivramaayaasamakartum bhagavaanR^iSiH || 2-64-21

21. shrutvaa= hearing; tat= that; kruuram=cruel; vachaH= news; uktam= uttered; mayaa= by me; aghashamsinaa= confessing my sin;bhagavaan= the venerable; saH R^ishhiH= that sage; naashakat= could not; akartum= resist; tiivram= severe; aayaasam= anger.”

Hearing that cruel news pronounced by me, confessing my sin, that venerable sage could not resist his severe anger.”

sabaaSpapuurNavadano niHshvasan shokakarshitaH |
maam uvaaca mahaa tejaaH kR^ita anjalim upasthitam || 2-64-22

22. saH= he; mahaatejaaH; with your splendor; baashhpa puurna vadanaH=with face filled with tears; nishshvasan= sighing; shokakarshitaH= hurt with sorrow; uvaacha=spoke; maam=to me; upasthitam= who came near; kR^itaaNjalim=with joined palms.”

“That sage with great splendor, whose face was filled with tears and troubled by sorrow, spoke with a sigh to me who came near him with joined palms”

yady etat ashubham karma na sma me kathayeH svayam |
phalen muurdhaa sma te raajan sadyaH shata sahasradhaa || 2-64-23

23. raajan=O ,king!; tvam no kathayeH yadi= If you have not told; me= me; etat= about this; ashubham= shameful; karma= deed; svayam= yourself; te= your; muurdhaa= head; phaletsma= would have burst; shatasahasradhaa= into a hundred thousand pieces; sadyaH= immediately.”

“If you have not told me about this shameful deed yourself, O. king, your head would have burst instantly into a hundred thousand pieces."

kSatriyeNa vadho raajan vaanaprasthe visheSataH |
j~naana puurvam kR^itaH sthaanaac cyaavayed api vajriNam || 2-64-24

24. vadhaaH= a killing; kR^itah= done; kshhatiriye Na=by a warrior; JNaana puurvam= premeditatedly; visheshhataH= in particular; vaanaprasthe= (killing done) to a hermit; chyaavayet= would expel; vajriNam api= even Indra; sthaanaat= from his post.”

“A killing brought about by a warrior premeditatedly and in particular to a hermit, would expel even Indra from his post.”

saptadhaa tu phalenmuurdhaa munau tapasi tiSThati |
jJNaanaadvisR^ijataH shastram taadR^ishe brahmacaariNi || 2-64-25

25. muurdhaa=the head; visR^ijataH= of a dispatcher;shatram= of a weapon; G^yaanaat= with a knowledge of the matter. Munou= on a sage; tishhThati= eshtablished; tapsi= in austerity; taadR^ishe= or in such; brahmachaariNi= an unmarried student practicing sacred study; phalet=gets bursts; saptadhaa= into seven pieces.”

“The head of a dispatcher of a weapon with a knowledge of the matter on a sage established in austerity or such an unmarried student practicing sacred study, gets burst into seven pieces.”

aj~naanaadd hi kR^itam yasmaat idam tena eva jiivasi |
api hi adya kulam nasyaat raaghavaaNaam kutaH bhavaan || 2-64-26

26. yasmaat= for what reason; idam= this act; kR^itam hi= has been done; aG^yaanaat= un knowingly; tenaiva= for that reason; jiivasi= you are alive; kutaH= where; bhavaan= are you? Adya= today; kulamapi= even the race; ikshhvaakuuNaam= of Ikshvakus; na syaat hi= would have been no more indeed”.

“You are still surviving because you have done it unknowingly. Not even you, but today the whole of Ikshvaaku dynasty would have been no more, if it is not the case.”

naya nau nR^ipa tam desham iti maam ca abhyabhaaSata |
adya tam draSTum icchaavaH putram pashcima darshanam || 2-64-27
rudhireNa avasita angam prakiirNa ajina vaasasam |
shayaanam bhuvi nihsamj~nam dharma raaja vasham gatam || 2-64-28

27, 28. abhyabhaashhatacha= “He spoke; maam= to me; iti=thus; nR^ipa= “O,king! Adya= Now; ichchhaavaH= we want; drashhTum= to see; paschima darshanam= as our last look; putram= our son; avasiktaaNgam= whose body is wet; rudhireNa= with blood; prakiirNaajinavaasasam= with his garments of deer skin scattered from him; shayaanam= lying down; bhuvi= on the ground; nissamG^yam= unconscious; gatam= who was subjected; dharmaraajavasham= to the dominion of Yama (god of death); naya= to that place.”

“He spoke to me thus: “O, king! Now we want to see, as our last look, our son whose body is drenched in blood, with his garment of deer-skin scattered from him, lying unconscious on the ground and who is subjected to the dominion of Yama(god of death) . Take both of us to that place.”

atha aham ekaH tam desham niitvaa tau bhR^isha duhkhitau |
asparshayam aham putram tam munim saha bhaaryayaa || 2-64-29

29. atha=thereafter; niitvaa= taking; tou= both of them; bhR^ishaduHkhitou= who were weeping profusely; tam desham= to that place; ekaH= solitarily; tam munim= that sage; bhaaryayaascha= along with his wife; asparshayam= to touch; tam putram= that son.”

“Thereafter, taking both of them, who were weeping profusely, to that place, I for one made that sage and his wife to touch their son.”

tau putram aatmanaH spR^iSTvaa tam aasaadya tapasvinau |
nipetatuH shariire asya pitaa ca asya idam abraviit || 2-64-30

30. aasaadya= approaching; aatmanaH= their; putram= son; tam= that, tapasvinou= miserable; tou= couple; spR^ishhTvaa= touched; nipetataH= and fell; asya=on his; shariire= body; asya= his; pitaacha= father; abraviit= spoke; idam= these words.”

“Approaching their son, that miserable couple touched their son’s body and fell on it . Then, his father spoke as follows.”

na nv aham te priyaH putra maataram pashya dhaarmika |
kim nu na aalingase putra sukumaara vaco vada || 2-64-31

31. vatsa= my dear boy! Adya= Now; naabhivaadayase= you are not offering salutation; maa= to me; na cha abhibhaashhase= nor do you talk; maam= to me; tvam kimnu sheshhe=why are you sleeping; bhuumou= on the floor? kimasi= are you; kupitaH= angry?”.

“My dear boy! You are not offering salutation to me, nor do you talk to me. Why are you sleeping on the floor? Are you angry?”

na tvaham te priyaH putra maataram pasya dhaarmika |
kim nu naaliN^gase putra sukumaara vaco vada || 2-64-32

32. dhaarmika= O, righteous; putra= son!aham= I; priyaH= am beloved; te= to you; natu= otherwise;pasya= see; maataram=your mother; kimnu= why are you; naaliNgase= not embracing; putra= my son? vada= utter;vachaH=some words; sukumaara= O, delicate youth!”

“O, righteous son! I am beloved to you. Otherwise, see your mother. Why are you not embracing, my son? Utter some words, O delicate youth!”

kasya vaa apara raatre aham shroSyaami hR^idayam gamam |
adhiiyaanasya madhuram shaastram vaa anyad visheSataH || 2-64-33

33. kasyaavaa=whose; hR^idayangamam= heart touching; madhuram= and sweet voice; adhiiyaanasya= reciting;shaastram= a sacred scripture; anyadvaa= or any other text; visheshhtaH= in particular; apararaatre=at the end of night; aham= I; shroshhyaami= shall hear?."

“Whose sweet and heart touching voice, reciting one sacred text or the other in particular at the end of the night, shall I hear from now?”

ko maam samdhyaam upaasya eva snaatvaa huta huta ashanaH |
shlaaghayiSyati upaasiinaH putra shoka bhaya arditam || 2-64-34

34. putra=O son!; kaH= who; snaatva= after taking bath; upaasyaiva= after worshipping;sandhyaam= the goddess of dawn; hutahutaa shanaH= and offering oblations in fire; upasiinaH= sitting beside me; shlaaghayishhyati= and talking confidently; maam= looking at me; shoka bhayaarthidam= as I was afflicted with grief and fear?”

“O, son! Who after taking bath, worshipping the goddess of dawn, and offering oblations in fire, will be sitting beside me and talking confidently looking at me, as I was afflicted with grief and fear?”

kanda muula phalam hR^itvaa ko maam priyam iva atithim |
bhojayiSyati akarmaNyam apragraham anaayakam || 2-64-35

35. kaH= who; bhojayishhyati= will feed; maam= me; atithimiva= like a guest; priyam= who is beloved; kandamuulaphalam= roots and fruits; akarmaNyam= while I am without any work; apragraham= without fetching anything; anaayakam= without having any guide making me to walk”.

“Who will feed me, like a beloved guest is fed, with roots and fruits while I am sitting without any work, without fetching anything and without having any guide making me to walk?”

imaam andhaam ca vR^iddhaam ca maataram te tapasviniim |
katham putra bhariSyaami kR^ipaNaam putra gardhiniim || 2-64-36

36. vatsa= O, delicate youth!; katham= how; bharishhyaami= can I support; imaam= this; te maataram= your mother; andhaam= who is blind; vR^iddhaam= aged; tapasviniim= in a pitiable condition; kR^ipaaNaam= a poor woman; putragardhiniim= longing for her son?”

O, delicate youth! How can I support your mother, who is blind, aged and a poor woman in a pitiable condition, longing for her son?”

tiSTha maa maa gamaH putra yamasya sadanam prati |
shvo mayaa saha gantaa asi jananyaa ca samedhitaH || 2-64-37

37. putraa =O, son! TishhTha= come to a halt! maa maa gamaH= do not go; sadanamprati= towards the house; yamasya= of Yama; gantaasi= you can go; shvaH= tomorrow; samedhitaH= along with; mayaa= me; jananyaa sahacha= and with your mother.”

“O, son! Come to a halt. Do not go to Yama’s abode. You can proceed tomorrow with me and with your mother.”

ubhaav api ca shoka aartaav anaathau kR^ipaNau vane |
kSipram eva gamiSyaavaH tvayaa hiinau yama kSayam || 2-64-38

38. ubhaavapicha= both of us; hiinou=bereft; tvayaa= of you; bhokaartou= and afflicted with grief; anaathou= without any protector; vane= in the forest; kR^ipaNou= and poor; gamishhyaavaH= will go; yamakshhayam= to the abode of Yama.”

“Bereft of you, afflicted with grief, without any protection in the forest and poor, both of us also will come soon along with you to Yama’s abode.”

tataH vaivasvatam dR^iSTvaa tam pravakSyaami bhaaratiim |
kSamataam dharma raajo me bibhR^iyaat pitaraav ayam || 2-64-39

39. tataH= Thereafter; dR^ishhTvaa= seeing; vaivasvatam= Yama; pravakshhyaami= I shall tell; bhaaratiim= these words; tam= to him; dharmaraaja= O, Yama! Kshhamataam= excuse; me=me; ayam= let him; bibhR^iyaat= nourish; pitaram= his parents.”

“Thereafter, seeing Yama, I shall tell these words to him. ‘O, Yama! Excuse me. Let this boy nourish his parents.’ ”

daatumarhati dharmaatmaa lokapaalo mahaayashaaH |
iidR^iShasya mamaakshayyaa mekaamabhayadakSiNaam || 2-64-40

40. lokapaalaH= Yama, the guardian of the world; mahaayashaaH= the most glorious; dharmaatmaa= high-souled; arhati= is worthy; datum= to give; mama= me; indR^ishasya= in this condition; ekaam= this solitary; akshhayaam= imperishable; abhaya dakshhiNaam= reward in the form of fearless-ness.”

“The most glorious and high souled Yama, the guardian of the world will be obliged to give this solitary imperishable boon in the form of fearlessness to me, who is in such a condition.”

apaapo asi yathaa putra nihataH paapa karmaNaa |
tena satyena gaccha aashu ye lokaaH shastra yodhinaam || 2-64-41

41. putra= O, son!; nihataH= you were killed; paapakarmaNaa= by this criminal; yathaa= how; asi= you were; apaapaH= without a sin; tena satyena= by that truth; gachchha= obtain; ashu= soon; ye= which; lokaaH= realms; astra yodhinaam= obtained by those who die fighting with weapons.”

“O, son! This criminal killed you. As it is true that you were sinless, you will soon obtain the realms as reached by those who die fighting with weapons.”

yaanti shuuraa gatim yaam ca samgraameSv anivartinaH |
hataaH tu abhimukhaaH putra gatim taam paramaam vraja || 2-64-42

42. putra= O, son! vraja= Move on.; taam= to such; paramaam= a highest; gatim= state; yaam= which; gatim= state; yaanti= is obtained; shuraaH= by the warriors; samgraameshhu= in battles; anivartinaH= who do not return; hataastu= which being killed; abhimukhaaH= from the direction facing their enemies.”

“O, son! Move on to that which is the highest state, which is obtained by the warriors, who do not return even while being killed, from the direction facing their enemies in battles.”

yaam gatim sagaraH shaibyo diliipo janamejayaH |
nahuSo dhundhumaaraH ca praaptaaH taam gaccha putraka || 2-64-43

43. gachchha= Obtain; taam= that; gatim=destiny; yaam= which; praaptaaH= was obtained by; sagaraH= Sagara; shaibyaH= Saibya; diliipaH= Dilipa; janamejayaH= Jenamejeya; nahushhhaH= Nahusha; dundumaarashcha= and Dundumara.”

“Obtain the destiny which was obtained by Sagara, Saibya, Dilipa, Janamejeya, Nahusha and Dundumara.”

yaa gatiH sarva saadhuunaam svaadhyaayaat patasaH ca yaa |
bhuumidasya aahita agneH caeka patnii vratasya ca || 2-64-44
go sahasra pradaatR^iR^iNaam yaa yaa gurubhR^itaam api |
deha nyaasa kR^itaam yaa ca taam gatim gaccha putraka || 2-64-45

44, 45. putraka=O,son! gachchha= get to; taam gatim= that destiny; yaa= which; gatiH= state is obtained; sarvasaadhuunaam= by all the sages; yaa= which; gatiH= state is obtained; svaadhyaayaat= by the study of scriptures; yaa= which is obtained; tapasaacha= by austerity; bhuumidasya= by those who gift land; ahitaagneH= by him who has maintained sacred fire; ekapatniivratasyaacha= who has taken a vow of marrying a single wife; yaa= which is obtained; gosahasrapradaa tri^iNaam= who gifts a thousand cows; yaa= which is obtained; gurubhR^itaamapi=by those who are owed to the service of their preceptor; yaa=:which is obtained; dehanyaasakR^itaam=by those who have abandoned their body(by journeying to Himalayas or drowning themselves in water or leaping into the flames)

“O, son! Obtain that destiny, which is obtained by all the sages, by those who studied scriptures, by an act of austerity, by a gift of the land, by him who has maintained sacred fire, who has taken a vow of marrying a single wife, who gifts a thousand cows, who are owed to the service of the preceptor and that which is obtained by those who have abandoned their body (by journeying to Himalayan Mountains, or drowning themselves in water or leaping into the flames)”

na hi tu asmin kule jaataH gacchati akushalaam gatim |
sa tu yaasyati yena tvam nihato mama baandhavaH || 2-64-46

46. jaataH= the one born; asmin= in this; kule= race; na gachchhati hi= will not obtain; akushalaam= an unsafe; gatim = destiny; tu= but; yena= by whom; tvam= you; mama= my; baandhavaH= kinsman; nihataH= was killed; saH= he; yaasyati= will obtain; (that unsafe destiny.)”

“The one born in the race of sages will not obtain an unsafe destiny. The person, who killed you, my son, will obtain that bad destiny.”

evam sa kR^ipaNam tatra paryadevayata asakR^it |
tataH asmai kartum udakam pravR^ittaH saha bhaaryayaa || 2-64-47

47. evam=thus; saH= that sage; paryadevayata=wept; asakR^it= repeatedly; tatra= there; kR^ipaNam= pitiably; tataH= then; asya= of him; bhaaryayaa saha= along with his wife; pravR^ittaH=started; udakam kartum= doing ceremony of offering water to his demised son.”

“Thus, that sage repeatedly wept there pitiably. Then he, along with his wife, started doing the ceremony of offering water to his demised son.”

sa tu divyena ruupeNa muni putraH sva karmabhiH |
svargamaadhyaaruhat khSipram shakreNa saha kharmavit || 2-64-48

48. saH dharmavit=that pious; muniputrastu= son of the sage on his part; adhyaaruuhat= ascended; kshhipram= soon; svargam= the Heaven; divyena= with wonderful; ruupeNa= form; shakreNa saha= along with Indra(the king of celestials); svakarmabhiH= by his own pious acts.”

“The pious son of the sage on his part, soon ascended the Heaven, wearing a wonderful form along with Indra (the king of celestials) as a result of his own pious acts.”

aababhaaSe ca vR^iddhau tau saha shakreNa taapasaH |
aashvaasya ca muhuurtam tu pitarau vaakyam abraviit || 2-64-49

49. saH taapasaH=that sage; saha shakreNa= who was together with Indra; aabhabhaashheecha= talked; tou= with those; vR^iddhou= aged parents; aashvaasya= consoling; pitarou= the parents; muhuurtam= for a while; abraviit= (he) spoke; vaakyam= these words:-

“That son of the sage who was together with Indra, talked to his parents. Consoling his parents for a while, he spoke the following words.”

sthaanam asmi mahat praaptaH bhavatoh paricaaraNaat |
bhavantaav api ca kSipram mama muulam upaiSyataH || 2-64-50

50. praaptaH asmi= I obtained; mahat= the supreme; sthaanam= position; parichaaraNaat= because of my service; bhavatoH= to both of you; bhavatou apicha= you will also; upaishhyataH= obtain; kshhipram= soon; mama=my; muulam= vicinity.”

“I obtained the supreme state because of my service to both of you. You will also obtain soon my vicinity.”

evam uktvaa tu divyena vimaanena vapuSmataa |
aaruroha divam kSipram muni putraH jita indriyaH || 2-64-51

51. muniputraH= the son of the sage; jitendriyaH= whose senses were subdued; uktvaa= spoke; evam= thus; vimaanena= by an aero plane;divyena= which was wonderful; vapushhmataa= having a beautiful form; kshhipram= quickly; aaruruha= ascended; divam= heaven.”

“The son of the sage, whose senses were subdued, thus spoke and by a wonderful aero plane with beautiful form, quickly reached Heaven.”

sa kR^itvaa tu udakam tuurNam taapasaH saha bhaaryayaa |
maam uvaaca mahaa tejaaH kR^ita anjalim upasthitam || 2-64-52

52. saH taapasaH= that ascetic; mahaatejaaH= with great splendor; bhaaryayaa saha= along with his wife; tuurNam= soon; udakam kR^itvaa= performred the ceremony offering water to his dead son; uvaacha= and spoke; maam=to me; upasthitam = who was standing near him; kR^itaaNjalim= with folded hands.”

“That ascetic with great splendor along with his wife soon performed the ceremony offering water to his dead son and spoke to me, who was standing near him with folded hands.”

adya eva jahi maam raajan maraNe na asti me vyathaa |
yat shareNa eka putram maam tvam akaarSiir aputrakam || 2-64-53

53. raajan= O,king! Tvam= you; yat= for which reason; akaarshhii= have made; maam= me; ekaputram=who had only one son; aputram = without a son; shareNa= by an arrow; jahi= kill; maam= me; adyaiva= now itself; naasti= there is no; vyathaa= fear; maraNe= about death; me= to me.”

“O, king! You have made me, without a son, by killing my one and the only one son, by an arrow. You kill me also now. I am not frightened about death.”

tvayaa tu yad avij~naanaan nihataH me sutaH shuciH |
tena tvaam abhishapsyaami suduhkham atidaaruNam || 2-64-54

54. yat= for which reason; me=my; shuchiH= was killed; tvayaa= by you; aviG^yaanaat= through ignorance; tena= for that reason; abhishapsyaami= I shall curse; suduHkham= most painful; atidaaruNam=and very cruel; tvam= (on) you.”

"Since you have killed my holy son through ignorance, I shall pronounce a most painful and very cruel curse on you.”

putra vyasanajam duhkham yad etan mama saampratam |
evam tvam putra shokena raajan kaalam kariSyasi || 2-64-55

55. yat:=which;etat=this;duHkham=agony; putravyasanam=caused by the loss of my son;saampratam=at present; raajan= O, king; tvam= you; kaalam karishhyati= will die; putrashokena= by the loss of your son”

“O, king! Even as I am suffering from agony now because of the loss of my son, in the same manner; you will also die due to agony caused by the loss of your son.”

ajJNaanaattu hato yasmaat kSatriyeNa tvayaa muniH |
tasmaattvaam naavishatyaashu brahmahatyaa naraadhipa || 2-64-56

56. naraadhipa= O, king! Yasmaat= from; which cause; muniH= the sage; hataH= was killed; tvayaa= by you; kshhatriyeNa= the warrior; aG^yaanaat= by ignorance; tasmaat= from that; brahmahatyaa= the sin of killing a Brahmin; na avishati= will not take possession; aashu= quickly; tvaam= of you.”

“O, king! Since the sage was killed by you, belonging to the warrior class, through ignorance, the son of killing a Brahmin will not take possession of you.”

tvaamapyetaadR^isho bhaavaH kshiprameva gamiSyati |
jiivitaantakaro ghoro daataaramiva dakshiNaa || 2-64-57

57. bhaavaH= a feeing; etatR^ishaH= similar to this; jiivitaantakaraH= which makes life extinct; ghoraH= and awful; kshhiprameva= will indeed quickly; gamishhyati= come; tvampi= to you too; daataaram iva= as a merit accrues to a donor; dakshhiNaa=of a donation to the priest.”

“A feeling similar to this, which makes the life awful and extinct, will indeed quickly come to you, even as a merit accrues to the donor of a donation to the priest.”

evam shaapam mayi nyasya vilapya karuNam bahu |
citaamaaropya deham tanmithunam svargamabhyayaat || 2-64-58

58. nyasya= pronouncing; shhaapam= the curse; evam = thus; tat= that; mithunam= couple; bahuvilapya= wept many times; karuNam= pitiably; aaropya= placed; deham= their body; chitaam= on the funeral pile; abhyaat= and proceeded; svargam= to heaven.”

“Pronouncing the curse thus on me, that couple wept many times pitiably, placed their body on the funeral pile and proceeded to heaven.”

tadetacchintayaanena smaR^itam paapam mayaa svayam |
tadaa baalyaatkR^itam devi shabdavedhyanukarSiNaa || 2-64-59

59. devi= O, Kausalya! Tat= such; etat=of this; paapam= sin; kR^itam=committed; baalyaat= through ignorance; svayam= myself; tadaa= then; shabdavedhyanukashhaNaa= by invoking an arrow and hitting an invisible object the sound of which was only heard; smR^itam= is remembered by me; chintayaanena=on reflection.”

“O, Kausalya! The sin I myself committed through ignorance on that day, by invoking an arrow and hitting an invisible object the sound of which was heard, I remember it now on reflection over it.”

tasyaayam karmaNo devi vipaakaH samupasthitaH |
apathyaiH saha sambhukte vyaadhirannarase yathaa || 2-64-60

60. devi= O, Queen! VyaathiH yathaa= as a disease (comes); sambhukte sati= after eating; annarase= a nutriment; apathyaiH saha= mixed with forbidden things; ayam vipaakaH= this result; samupasthitaH= came; tasya karmaNaH=of that (sinful) act.”

“O, Kausalya! As a disease comes sometime after eating a nutriment mixed with forbidden things, this present occurrence came as a result of the sinful act by me long ago.”

tasmaan maam aagatam bhadre tasya udaarasya tat vacaH |
yad aham putra shokena samtyakSyaamy adya jiivitam || 2-64-61

61. bhadre= my dear lady! Tat vachaH= that word; tasya= of that sage; udaarasya= who was noble; aham yat samtyakshhyaami= that I shall give up; jiivitam= my life; putrashokena= due to grief for the loss of my son; aagatam= has come ( true); mama= to me; adya= now.”

“O, my dear lady! Those words of that noble sage, saying that I shall give up my life due to grief for the loss of my son, have come true to me now.”

cakshurbhyaam tvaam na pashyaami kausalye saadhu maamsphR^isha |
ityuktvaa sa rudamstrasto bhaaryaamaaha ca bhuumipaH || 2-64-62

62. kausalye= O, Kausalya! na pashyaami= I am not able to see; tvaam= you; chakshhubhyaam= with my eyes.spR^isha= touch; maam= me; saadhu= well; iti=thus; uktvaa= spoke; bhuumipaH= king Dasaratha; trasto= terribly; rudan= weeping; ahacha =and again said; bhaaryaam= to his wife:

“O, Kausalya! I am not able to see you with my eyes. Touch me well” Thus speaking, King Dasaratha, terribly weeping said to his wife as follows:

etanme sadR^isham devi yanmayaa raaghave kR^itam |
sadR^isham tattu tasyaiva yadanena kR^itam mayi || 2-64-63

63. devi= O, queen!; yat= that which; kR^itam= was done; mayaa= by me; raaghave= in respect of Rama; na sadR^isham= was not befitting of me; yat= That which; kR^itam= was done; anena= by Rama; mayi= in my case; tattu= that then; sadR^isham= was befitting; tasyaiva= to him only.”

“O, queen! The wrong that was done by me in respect of Rama was not befitting of me. But the good that was done by Rama in my case was worthy only of him.”

durvR^ittamapi kaH putram tyajedbhuvi vicakshaNaH |
kashca pravraajyamaano vaa naasuuyetpitaram sutaH || 2-64-64

64. kaH= which; vichakshhaNaH= wise man; bhuvi= in this world; tyajet= can abandon; putram= his son; durvR^ittamapi= even if, of a bad conduct? KaH= which; sutaH= son; pravraajyamano api= even if he is sent to exile; naasuuyet= cannot become angry; pitaram= with his father? “

“Which wise man on this earth can abandon his son, even if he is of a bad conduct? Which son, even if he is sent to an exile, cannot become angry with his father?”

yadi maam samspR^ished raamaH sakR^idadya labheta vaa |
yamakshayamanupraaptaa drakshyanti na hi maanavaaH || 2-64-65

65. raamaH= can Rama; adya= now; samspR^ishet= touch; maam= me; sakR^it=forthwith? labhetavaa=or can approach me ? maanavaaH= Men; anupraaptaaH= who attained; yamakshhayam= the world of Yama; na drakshhyanti hi= cannot indeed see their kith and kin.”

“Can Rama now touch me or approach me forth with? Men who attained the world of Yama (god of death) cannot even see their kith and kin.”

cakSuSaa tvaam na pashyaami smR^itir mama vilupyate |
duutaa vaivasvatasya ete kausalye tvarayanti maam || 2-64-66

66. kausalye= O, Kausalya! na pashyaami= I am not able to see; tvaam= you; chakshhushhaa= with my eyes; mama= My; smR^itiH= memory; vilupyate= is fading away; ete duutaaH= these messengers; vai vasvatasya= of Yama; tvarayanti= are hastening; maam= me.

“O, Kausalya! I am not able to see you with my eyes. My memory- power is fading away. Messengers of Yama (god of death) are hastening me to come.”

ataH tu kim duhkhataram yad aham jiivita kSaye |
na hi pashyaami dharmaj~nam raamam satya paraakyamam || 2-64-67

67. kimnu= what are be; duHkhataram= more sorrowful; ataH= than= aham na pashyaami hi itiyat= that thus I am not able to see, raamam= Rama; dharmajJNam= who knows righteousness; satyaparaakramam= who is a truly brave man; jiivitakehhaya= at the time of my death?”

“What can be more sorrowful than the fact I am not able to see Rama, who knows righteousness and who is a truly brave man, at the time of my death?”

tasyaadarshanajaH shokaH sutasyaapratikarmaNaH |
ucchoSayati me praaNaanvaari stokamivaatavaH || 2-64-68

68. shokaH= the grief; adarshanajaH= arising out of non-appearance;tasya sutasya= of that son; apratikramaNaH= who performs unparalleled actions.; uchchhshhoyati= is drying up; prapaaNan= my lives; aatapaH iva= as sun shine(dries up)stokam vaari =a water drop.”

“The grief arising out of non-appearance of that son, who performs unparalleled actions, is parching up my life, as sun- shine dries up a water drop”

na te manuSyaa devaaH te ye caaru shubha kuNDalam |
mukham drakSyanti raamasya varSe panca dashe punaH || 2-64-69

69. ye=who; punaH=will again; drakshhyanti=see; paNchadashevarshhe= in the fifteenth year; chaaru=the lovely; mukham= face; raamasya= of Rama; subhakuNdalam= with hand some ear-rings; te= they; na manushhyaa= are not humans; devaaH= but celestials.”

“They are not humans but celestials, who will be able to see again in the fifteenth year, the beautiful face of Rama, wearing his handsome ear-rings.”

padma patra iikSaNam subhru sudamSTram caaru naasikam |
dhanyaa drakSyanti raamasya taaraa adhipa nibham mukham || 2-64-70

70. dhanyaaH= the fortunate; drakshhyanti= can see; mukham= the face; raamasya= of Rama; padmapatrekshhaNam= with its eyes resembling lotus leaves, subhruH= with its beautiful eye brows, sudamshhTram= with its comely row of teeth; chaarunaasikam= charming nose; taaraadhipanibham= looking like a moon.”

“The fortunate can see the face of Rama, looking like a moon, with its eyes resembling lotus leaves, with beautiful eye brows, with a comely row of teeth and a charming nose.”

sadR^isham shaaradasya indoh phullasya kamalasya ca |
sugandhi mama naathasya dhanyaa drakSyanti tan mukham || 2-64-71

71. dhanyaaH= fortunate (are they); yaH= who; drakshhyanti= can see; mukham= the face; raamasya= of Rama; sadR^isham=resembling; shaaradasya= the autumnal; indoH= moon; sugandhi= sweat-smelling; phullasya kamalasya cha= and also resembling a full- blown lotus.”

“Fortunate are they, who can see the sweat smelling face of Rama, resembling the autumnal moon and also a full- blown lotus.”

nivR^itta vana vaasam tam ayodhyaam punar aagatam |
drakSyanti sukhino raamam shukram maarga gatam yathaa || 2-64-72

72. sukhinaH= happy ones; drakshhyanti= can see; raamam= Rama; nivR^itta vanavaasam= having finished his exile; aagatam= and come; punaH= back; ayodhyaam= to Ayodhya; shukram yathaa= like the planet Venus; maarga gatam = coming from a journey.”

“Happy ones can see Rama, who having finished his exile, will come to Ayodhya like the planet Venus coming from a journey.”

kausalye citta mohena hR^idayam siidatiiva me |
vedaye na ca samuktaan shabdasparsharasaanaham || 2-64-73

73. kausalye= O, Kausalya! me hR^idayam= my heart; siidatiiva= is sinking down; chittamohena= by delution of mind; aham= I, na chavadaye= am not able to grasp; samyuktaam= related; shabdasparsha rasaam= the sound touch and the smell.”

“O, Kausalya! My heart is sinking down by delusion of mind. I am not able to grasp the related sound, touch and the smell.”

cittanaashaadvipadyante sarvaaNyevendriyaaNi me |
kshiNasnehasya diipasya samsaktaa rashmayo yathaa || 2-64-74

74. sarvaaNyeva= all of; me= my; indriyaaNi= senses; vipadyante= are scared away; chitta naashaat= due to mental break down; rashmayaH yathaa= like rays of light; diipasya= of a lamp; kshhiiNa snehasya= whose oil is exhausted; samsaktaaH= starts stammering.”

“All of my senses are getting scared away due to mental break down, as rays of light of a lamp whose oil is exhausted, starts splattering.”

ayam aatma bhavaH shoko maam anaatham acetanam |
samsaadayati vegena yathaa kuulam nadii rayaH || 2-64-75

75. ayam=this; shokaH= grief; aatmabhaveH= which is caused by my own self;samsaadayati= is collapsing; maam= me; anaatham= who am helpless; achetanam= and invisible; kuulam yathaa= like a river bank(being collapsed ); vegena= by the floods; nadiirayaH=of a river stream.”

“This grief caused by my own self is collapsing me, who am helpless and insensible, like a river bank being collapsed by the floods of a river stream.”

haa raaghava mahaa baaho haa mama aayaasa naashana |
haa pitR^ipriya me naatha haadya kvaasi gataH suta || 2-64-76

76. kva=where; gataH asi=have you gone? Mahaabaaho= O,mighty armed! Haa raaghava= O, Rama! Mama aayasenaashana= O, annihilator of my grief! Haa= Alas!; haa pitR^ipriya= O, darling of your father! Me naatha= O,my protector!; haa suta= O, my son!”

“O, mighty armed! O, Rama! O, annihilator of my grief! Alas! O, darling of your father! O, my protector! O, my son! Where have you gone?”

haa kausalye nashiSyaami haa sumitre tapasvini |
haa nR^ishamse mamaamitre kaikeyi kulapaamsani || 2-64-77

77. haa kauslye= O, Kausalya! haa sumitre= O,Sumitra! Tapasvini= the miserable! Haa= alas; Kaikeyi= Kaikeyi! O, Kaikeyi! NR^ishamse= cruel one! Amitro= my enemy! Kulapaamsani= the disgrace of my family! Nashishhyaami= I am dying!”

“O, Kausalya! O, Sumitra, the miserable! Alas! O, Kaikeyi, the cruel one! My enemy! The disgrace of my family! I am going to die.”

iti raamasya maatushca sumitraayaashca sannidhau |
raajaa dasharathaH shocan jiivita antam upaagamat || 2-64-78

78. iti= in this manner; raajaa= the king; dasharathaH= Dasaratha;iti= thus; sochan= weeping; upaagamat= reached jiivitaantam= the end of his life; sannidhou= in the presence; raamasya maatasya= of Rama`s mother; sumitraayaaHcha= and Sumitra.

In this manner, King Dasaratha weeping as aforesaid, reached the end of his life in the presence of Kausalya and Sumitra.

yathaa tu diinam kathayan nara adhipaH |
priyasya putrasya vivaasana aaturaH |
gate ardha raatre bhR^isha duhkha piiDitaH |
tadaa jahau praaNam udaara darshanaH || 2-64-79

79. naraadhipaH= king Dasaratha; udaara darshanaH= of noble appearance; kathayan=thus speaking; diinam= miserable and distressed ; putrasya vivaasanaaturaH= for sending his son to exile; gate artharaatre= by the time the mid-night passed; yadaa= when; bhR^ishaduHkha piiDitaH= stricken with extreme grief; jahou= abandoned; praaNam= his life; tadaa= then.

King Dasaratha of noble appearance, thus speaking, who was already miserable and distressed for sending his son to exile, felt afflicted with extreme grief by the time the mid- night passed and forthwith abandoned his life.

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe catuHSaSTitamaH sargaH

Thus completes 64th 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] 65

Introduction

At the dawn of the next day, panergysts and servants arrived at the palace to serve the king. Some women, who were empowered to go near the bed, detected the king’s death and started crying loudly. Kausalya and Sumitra suddenly woke up from their slumber and came to know of the king’s death. All the wives of Dasaratha wept miserably. The gynaecium was filled with men and women who felt bewildered with fear and restlessness; when the king met with his appointed end.

atha raatryaam vyatiitaayaam praatar eva apare ahani |
vandinaH paryupaatiSThams tat paarthiva niveshanam || 2-65-1
suutaaH paramasamskaaraaH maN^gaLaashchoottamashrutaaH |
gaayakaaH stutishiilaashca nigadantaH pR^ithak pR^ithak|| 2-65-2

1, 2. atha= thereafter; raatryaam vyatiitaayaam= while the night passed away; praataH eva= at the dawn itself; apare= of the following; ahari= day; paryupaatishhThan= there approached; tat= that; paarthiva niveshanam= residence of the emperor; paramasamskaaraaH= highly cultured; uttamashrutaaH= excellently learned; suutaaH=bards; maNgaLaashcha= who were pronouncers of benedictions; stutishiilaaH= and whose custom was to eulogize the king; gaayakaaH=as well as singers; vandinaH= and panegyrists; nigadantaH= pronouncing ; pR^ithak pR^ithak= in different styles.

While the night passed away, there arrived at the residence of the emperor, at the dawn of the next day, highly cultured and excellently learned bards who were pronouncers of benedictions and whose custom was to eulogize the king, as well as singers and panegyrists uttering recitations in different styles.

raajaanam stutaam teSaamudaattaabhihitaashiSaam |
praasaadaabhogavistiirNaH stutishabdo hyavartata || 2-65-3

3. teshhaam= their; stutishabdaH= sounds of praises; udattaabhitaashishhaa=uttering benedictions in a loud voice; stuvataam= and pronouncing accolades; raajaanan= of the king; aavartatahi= pervaded; praasaadaabhogavistiirNaH=in full, the interior area of the palaces.

Their sounds of praises, uttering benedictions in a loud voice and pronouncing accolades of the king, pervaded in full the interior area of the palace.

tatastu stuvataam teSaam suutaanaam paaNivaadakaaH |
avadaanaanyudaahR^itya paaNivaadaa navaadayan || 2-65-4

4. tataH= then; teshhaam suutaanaam= while those bards; stuvataam= were uttering praises; paaNivaadakaaH= some others who make noises of claps; avaadayaan= pronounced claps; udaahR^itya= illustrating; avadaanaami= the glorious acts (of Dasaratha).

While those bards are uttering praises, others who make a bang of claps, patted the claps, eulogizing the previous glorious acts of Dasaratha.

tena shabdena vihagaaH pratibuddhaa visasvanuH |
shaakhaasthaaH paJNjarasthaashca ye raajakulagocaraaH || 2-65-5

5. ye= which; vihagaaH= birds; raajakula gocharaaH= dwelling in the royal palaces; shaakhaasthaaH= on the branches of trees; panjarasthaaHcha= and in cages; pratibuddhaaH= were awakened; tena shabdena= by that sound; visasvanuH= began to twitter.

The birds dwelling in royal palaces perched on the branches of trees and others in cages were awakened by that sound and began to twitter.

vyaahR^itaaH puNyshabdaashca viiNaanaam caapi nissvanaaH |
aashiirgeyam ca gaathaanaam puurayaamaasa veshma tata || 2-65-6

6. puNya shabdaashcha= the auspicious words; vyaahR^taaH= uttered; nissvanaaHcha= and the notes; viiNaanaam= of Vina; aashiirgeyamcha=as well as blissful songs; gaathaanaam= of the metric verses; puurayaamaasa= filled; tat= that; veshma= palace.

The auspicious words uttered by bards parrots etc and the notes of Vina as well as blissful songs of the metric verses filled that palace.

tataH shuci samaacaaraaH paryupasthaana kovidaH |
strii varSa vara bhuuyiSThaaupatasthur yathaa puram || 2-65-7

7. tataH= then; yathaa puram= as before; shuchi samaachaaraaH= those who maintain pure practices; paryupasthaana kovidaaH= and those who were skilled in the services to the king; striivarshhavarabhuuyishhThaaH= most of whom were women and eunuchs ; upatasthuH= arrived to serve(the king).

Then, as before, persons who maintain pure practices and those who were skilled in the services to the king, most of whom were women and eunuchs, arrived there to serve the king.

hari candana sampR^iktam udakam kaancanaiH ghaTaiH |
aaninyuH snaana shikSaa aaj~naa yathaa kaalam yathaa vidhi || 2-65-8

8. snaana shikshhaajJNaaH= those who took care of royal ablutions; aaninyuH= brought; udakam=water; harichandana samvR^iktam= spinkled with yellow sandal; kaaNchanaiH= in golden; ghaTaiH= pitchers; yathaakaalam= in accordance with the appropriate time; yathaavidhi= and according to the set procedures.

Those who took care of royal ablutions brought water sprinkled with yellow sandal in golden pitchers in accordance with appropriate time and the set procedures.

mangala aalambhaniiyaani praashaniiyaan upaskaraan |
upaninyus tathaa api anyaaH kumaarii bahulaaH striyaH || 2-65-9

9. tathaa= in that manner; striyaHapi= women too; kumariibahuLaaH= most of whom were virgins; upaninyuH= brought; maNgaLaalamba niiyaani= all that were pleasing to touch praashaniiyaan=eatables; upaskaraan= decorations and ornaments.

In that manner, women too most of whom were virgins brought all that were pleasing to the touch, eatables, decorative clothing and ornaments.

sarvalakshaNasampannam sarvam vidhivadarchitam |
sarvam suguNalaksmiivattadbhabhuuvaabhihaarikam || 2-65-10

10. sarvam= all; tat= that; abhihaarikam= which was brought near him; abhuut= was; sarva lakshhaNasampannam= rich with all auspicious characteristics; architam= was offered with reverence; vidhivat= as per prescribing scriptures; sarvam= all that; suguNa lakshhmiivat= was extremely graceful.

All that was brought near him was endowed with all auspicious characteristics offered with reverence as per prescribed scriptures. All that was extremely graceful.

tataH suuryodayam yaavatsarvam parisamutsukam |
tasthaavanupasampraaptam kim svidityupash || 2-65-11

11. tataH= thereafter; sarvam= all that retinue; parisamutsukam= greatly excited; anupasampraaptam= without coming near to the king; upashaNkitam= with a suspicion; kim svit iti= as to what was it; tasthou= stayed thus; suuryodayam yaavat= till sun rise.

All that retinue, greatly excited as they were, without coming near to the king and with a suspicion as to what was it, stayed thus till sunrise.

atha yaaH kosala indrasya shayanam pratyanantaraaH |
taaH striyaH tu samaagamya bhartaaram pratyabodhayan || 2-65-12

12. atha= then; yaaH striyaH= which women; anantaraaH= have no hindrance; shayanam prati= towards the bed; kosalendraaya= of Dasaratha; taaH tu= those women only; samaagamya= approached; bhartaaram= their lord; pratyabodhayan= and woke him up.

The women who were empowered to go near the bed of Dasaratha went in proximity to him and woke him up.

tathaapyucitavR^ittaastaa vinayena nayena ca |
na hyasya shayanam spR^iSTvaa kim cidapyupalebhire || 2-65-13

13. tathaapi= even so; taaH= those women; uchitavR^ttaaH=having proper conduct; vinayena= by their modesty; nayena= (and) by their prudence; spR^ishhTvaa= touched; shayanam= the bed; asya= of Dasaratha; na upalebhire= and could not detect; kimchit api= anything either.

Even so, those modest and prudent women with proper conduct, touched Dasaratha’s bed and could not detect any sign of life whatsoever in him.

taaH striiyaH svapnashiilajJNaascheSTaasamcalanaadiSu |
taa vepathu pariitaaH ca raaj~naH praaNeSu shankitaaH || 2-65-14
pratisrotaH tR^iNa agraaNaam sadR^isham samcakampire |

14. taaH striiyaH= those women; svapnashiilajJNaaH=knew the condition of a body in sleep; cheshhTaa samchalanaadishhu= by its gestures; movements and others; taaH= those women as such; shaNkitaH= were apprehensive; raajJNaH= of the king`s; praaNeshhu= life; vepathupariitaaHcha= possessed of tremor; samchakaashire= and were revealing; pratisrotastR^iNaagraaNaam= like tips of reeds standing against a stream.

Those women knew the condition of a body in sleep, by its gestures, movements and others. As such, they were possessed of tremor apprehensive as they were about the king’s life and they resembled like tips of reeds standing against a stream.

atha samvepamanaanaam striiNaam dR^iSTvaa ca paarthivam || 2-65-15
yat tat aashankitam paapam tasya jaj~ne vinishcayaH |

15. atha= now; dR^ishhTvaacha= on seeing; paarthivam= the king; tasya= its; vinishchayaH= certainty; jaG^ye= arose; sandehamaanaanaam= in the minds of doubting; striiNaam= women; yat= of which; paapam= calamity; aashaNkitam= that was apprehended.

Now, seeing the king, certainty arose in the minds of those doubting women about the calamity (of death) that was apprehended.

kausalyaa ca sumitraa ca putrashokaparaajite || 2-65-16
prasupte na prabudhyete yathaa kaalasamanvite |

16. putra shoka paraajite= overpowered by grief for their sons; prasupte= the slumbering; kausalyaacha= Kausalya; sumitraacha= and Sumitra; na prabudhyate= did not wake up; kaalasamanvite yathaa= as if they were completely possessed of death.

Overpowered by grief for their sons, the slumbering Kausalya and Sumitra did not wake up, as though they were completely overtaken by death.

niSprabhaa ca vivarNaa ca sannaa shokena sannataa || 2-65-17
na vyaraajata kausalyaa taareva timiraavR^itaa |

17. kausalya= Kausalya; nishhprabhaacha= bereft of luster; vivarNaa= pale faced; sannaa= emaciated; shokena= by grief; sannataa= and dispirited; na vyaraajata= did not shine brightly; taareva= like a star; timiraavR^itaa= hidden away in darkness.

Kausalya bereft of luster, pale faced, emaciated with grief and dispirited, did not shine brightly (as before) like a star hidden away in darkness.

kausalyaanantaram raajJNaH sumitraa tadantanaram || 2-65-18
na sma vibhraajate devii shokaashrululitaananaa |

18. devii= the queen; kausalyaa= Kausalya; anantaram= immediately close; raajJNaH= to the king; sumitraa= and sumitra; tadanantaram= on her side; na sma vibhraajate= was not shining (as before); shokaashru lulitaananaa= with her face ruffled by tears of grief.

The queen Kausalya, immediately close to the king and with Sumitra on her side, was not shining as before with her face ruffled by tears of grief.

te ca dR^iSTvaa tathaa supte shubhe devyau ca tam nR^ipam || 2-65-19
suptame vodgatapraaNamantaH puramanyata |

19. antaHpuram=the gynaecium; dR^ishhTvaa= having seen; te devyon shubhe= those distinguished queens; supte=sleeping; tam= and that; nR^ipam= king; tathaa= in that manner; aamanyata= thought; udgatapraaNam= that the king had lost his life; suptameva= while merely sleeping.

The persons in the gynaecium, having seen those distinguished queens in slumber and also the king in that manner, thought that the king had lost his life while just sleeping.

tataH pracukrushur diinaaH sasvaram taa vara anganaaH || 2-65-20
kareNavaiva araNye sthaana pracyuta yuuthapaaH |

20. tataH= then; taaH varaaNganaaH= those beautiful women; diinaH= miserably; prachukrushuH= cried loudly; sasvaram= with their voice; kareNavaH iva= like female elephants crying; sthaana prachyuta yuuthapaaH= removed from their place; araNye= in the forest.

Then, those beautiful women miserably cried loudly with their voice, like female elephants crying when their group leader an elephant was removed from their place in the forest.

taasaam aakranda shabdena sahasaa udgata cetane || 2-65-21
kausalyaa ca sumitraaca tyakta nidre babhuuvatuH |

21. kausalyaacha= Kausalya and; sumitraacha= Sumitra; sahasaa= suddenly; udgatachetane= obtained consciousness; taasaam aakranda shabdena= by their sound of cries; babhuuvatuH= and became; tyakta nidre= relieved of sleep.

Kausalya and Sumitra suddenly obtained consciousness by the sound of their cries and woke up from sleep.

kausalyaa ca sumitraa ca dR^iSTvaa spR^iSTvaa ca paarthivam || 2-65-22
haa naatha iti parikrushya petatur dharaNii tale |

22. kausalyaacha= Kausalya; sumitraacha= and Sumitra; dR^ishhTvaa= on seeing; spR^ishhTvaacha= and touching; paarthivam= the king; parikrushya= cried; haanaathaa iti= as ‘O, lord!’ patatuH= and fell; dharaNiitala= on the ground.

Kausalya and Sumitra, on seeing and touching king Dasaratha, cried ‘O, Lord!’ and fell on the ground.

saa kosala indra duhitaa veSTamaanaa mahii tale || 2-65-23
na babhraaja rajo dhvastaa taaraa iva gagana cyutaa |

23. veshhTamaanaa= rolling; mahiitale= on the floor; rajodhvastaa=and covered by dust; saa= that; kausalyendra duhitaa= daughter of Kosala king, Kausalya; na babhraaja= was not shining; taareva= like a star; chyutaa= slipped down; gaganaat= from the sky.

Rolling on the floor and covered by dust, Kausalya the daughter of Kosala king was not shining as before and resembled a star falling down from the sky.

nR^ipe shaantaguNe jaate kausalyaam patitaam bhuvi || 2-65-24
aapashyamstaaH striyaH sarvaa hataam naagavadhuumiva |

24. nR^ipe= the king; jaate= became; shaantaguNe= one whose virtues were destroyed; ie. Deceased; taaHstriyaH= all the women; apashyan= saw; kausalya= Kausalya; patitaam= who fell; bhuvi= on the ground; naagavadhuu miva= like a female elephant; hataam= which was killed (and felled on ground).

While the king was deceased, all the women saw Kausalya who fell on the floor appearing as a female elephant, which was killed and felled on the ground.

tataH sarvaa narendrasya kaikeyiipramukhaaH striyaH || 2-65-25
rudantyaH shokasantaptaa nipeturgatacetanaaH |

25. tataH=thereafter; kaikeyiipramukhaaH= Kaikeyi and others; sarve= all; narendrasya= the king`s; striyaH= women; rudantyaH= were weeping; shokasantaptaaH= being afflicted by grief; nipetuH= fell; gatachetanaaH= unconscious.

Kaikeyi and all other wives of king Dasaratha were weeping afflicted by grief and fell unconscious.

taabhiH sa balavaannaadaH kroshantiibhiranudrutaH || 2-65-26
yena sphiitiikR^ito bhuuyastadgR^iham samanaadayat |

26. balavaan= great; saHnaadaH= that noise; anudrutaH==supplemented; taabhiH= by those women; kroshantiibhiH= wailing; sphiitiikR^itaH= was made greater; bhuuyaH= more; yena= by which; tat= that; gR^iham= house;

That great noise was supplemented by those wailing women, bloated by which, it rendered the house all the more noisy.

tat samuttrasta sambhraantam paryutsuka jana aakulam || 2-65-27
sarvataH tumula aakrandam paritaapa aarta baandhavam |
sadyo nipatita aanandam diina viklava darshanam || 2-65-28
babhuuva nara devasya sadma diSTa antam iiyuSaH |

27, 28. tatsadma= that gynoecium; naradevasya=of the king; iiyushhaH= who met; dishhTaantam= the appointed end (death); santrapta sambhraanta paryutsaka janaakulam=was filled with people bewildered with fear and restlessness; tumulaakrandam= with tumultuous wailing; sarvataaH= all around; paritaapaartabaandhavan= having relatives disturbed by sorrow; nipatitaanandam= with its happiness withered away; sadyaH= suddenly; babhuuva= and became; diinaviklaba darshanam= a sight of misery and despondency.

That gynaecium of the king who met his appointed end was filled with people who felt bewildered with fear and restlessness, with tumultuous wail all around, and crowded with relatives disturbed by sorrow, with happiness withered away in it suddenly and became a sight of misery and despondency.

atiitam aaj~naaya tu paarthiva R^iSabham |
yashasvinam samparivaarya patnayaH |
bhR^isham rudantyaH karuNam suduhkhitaaH |
pragR^ihya baahuu vyalapann anaathavat || 2-65-29.

29. aajJNaaya= knowing; yashasvinam= the glorious; paarthivarshhabham= king of excellence; atiitam= had passed away; (his wives); samparivaarya= surrounded him; suduHkhitaaH= with great sorrow; karuNam= pitiably; rudantyaH= wailing; bhrusham= profusely; vylapan= and lamented; pragR^ihya= grasping; baahum= their hands; (one another); anaathavaat= like orphans.

Knowing that the glorious king of excellence had passed away, the king’s wives surrounded him with great sorrow; pitiably wailing profusely and lamented, grasping their hands one another, like orphans.

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe paJNcaSaSTitamaH sargaH

Thus completes 65th 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] 66

Introduction

Kausalya reproaches Kaikeyi for her wrong deeds, while weeping profusely for her husband’s death. The chamberlains reverently remove Kausalya from the place of the king’s body, which they later keep in a trough filled with oil. The ministers and other functionaries return to their abodes, when the night fell in darkness.

tam agnim iva samshaantam ambu hiinam iva arNavam |
hataprabham iva aadityam svargatham prekSya bhuumipam || 2-66-1
kausalyaa baaSpa puurNa akSii vividham shoka karshitaa |
upagR^ihya shiraH raaj~naH kaikeyiim pratyabhaaSata || 2-66-2

1,2. prekshhya= Seeing; tam paarthivam=that king; svargastham=who was dead; agnimiva=like fire; samshaantam=which is fully extinguished; aarNavamiva= like an ocean; ambuhiinam=bereft of water; aadityamiva=like the sun; hataprabham=dimmed in luster; kausalya=Kausalya; upagR^ihya=holding; raaG^YaH=the king’s; shiraH= head; baashhpapuurNaakshhii=having her eyes filled with tears; shokakarshhitaa=who was stricken with grief; vividham=of various sorts; abhaashhata=spoke; kaikeyiim prati=to Kausalya (as follows:

Seeing the aforesaid deceased king, who looked like a fully extinguished fire, a waterless ocean and a lusterless sun, Kausalya holding the king’s head on her lap with her eyes full of tears and who was stricken with grief of various sorts, spoke to Kausalya as follows:

sakaamaa bhava kaikeyi bhunkSva raajyam akaNTakam |
tyaktvaa raajaanam eka agraa nR^ishamse duSTa caariNi || 2-66-3

3. Kaikeyi= “ O Kaikeyi; nR^ishanse=the cruel one; dushhTachaariNi=and the evil doer! Bhava=you be there; sakaama=having fulfilled your desires; tyaktvaa=deserting; raajaanam=the king; bhuN^jvaa=you can enjoy;raajyam=the kingdom;ekaagraa=undisturbed; akaNtakam=and with out any hindrance.”

“O Kaikeyi the cruel one and the doer of evils! You be there, having fulfilled your desires. Deserting the king, you can enjoy the kingdom undisturbed and without any hindrance.

vihaaya maam gataH raamaH bhartaa ca svar gataH mama |
vipathe saartha hiinaa iva na aham jiivitum utsahe || 2-66-4

4. raamaH= Rama; vihaaya= has left; maam= me; gataH= and gone (to the forest); mama= My; bharataacha= husband also; svargataH= has gone to heaven; aham= I; na utsahe= do not wish; jiivitum= to live; saartha hiinena= as left behind by a caravan; vipathe= in a wrong road”

“Rama has left me and gone to the forest. My husband too has left for heaven. I do not wish to live, as one left behind by a caravan in a wrong road.”

bhartaaram tam parityajya kaa strii daivatam aatmanaH |
icchej jiivitum anyatra kaikeyyaaH tyakta dharmaNaH || 2-66-5

5. kaastrii= which woman; ichchhet= would wish; jiivitum= to survive; parityajya= leaving; aatmanaH tam bhartaaram= her that husband; daivatam= who was divine?; kaikeyyaaH anyatra= except Kaikeyi; tyakda dharmaNaH= who was kicked off righteousness.”

“Which woman would wish to survive, leaving her husband who was divine, except Kaikeyi who kicked off righteousness?”

na lubdho budhyate doSaan kim paakam iva bhakSayan |
kubjaa nimittam kaikeyyaa raaghavaaNaan kulam hatam || 2-66-6

6. lubdaH= a greedy person; na buddhyate= cannot understand; doshhaan= one’s faults. Bhakshhayanniva= like one who eats; kimpaakam= a forbidden dish; kubjaanimiHan = Due to that hump-backed woman; kulam= the race; raaghavaaNaam= of Raghu dynasty; hitam= has been destroyed; kaikeyyaa= by Kaikeyi.”

“A greedy person cannot understand one’s faults, like one who eats a forbidden dish. Due to that hump- backed woman, Kaikeyi has ruined the race of Raghu dynasty.”

aniyoge niyuktena raaj~naa raamam vivaasitam |
sabhaaryam janakaH shrutvaa patitapsyati aham yathaa || 2-66-7

7. shrutvaa = hearing; raamam= that Rama; sabhaaryam= along with his wife; vivaasitam= have been sent to exile; raaG^yaa= by the king; myuktena= coerced; aniyoge= to do an unworthy act; janakaH= Janaka; paritapsyati= will profusely lament; aham yathaa= as I do.”

“Hearing Rama along with his wife have been sent to exile by the king as he was coerced as he was (Kaikeyi) to do an unworthy act, Janaka will profusely lament as I do."

sa maamanaathaam vidhavaam naadya jaanaati dhaarmikaH |
raamaH kamala patra akSo jiiva naasham itaH gataH || 2-66-8

8. saH raamaH= that Rama; dharmikaH= the pious man; kamala patraakshhaH=having eyes like lotus leaves; gataH=having got; naasham= disappeared; itaH= from here; jiivam= even though; surviving; adya= now; na jaanaati= does not know; maam= me; anaadham= to have become support-less; vidhavaam= widow.”

“Rama the pious man who is possessed of like lotus leaves, and who has disappeared from here even though living, now does not know me to have because a support –less widow.

videha raajasya sutaa tahaa siitaa tapasvinii |
duhkhasya anucitaa duhkham vane paryudvijiSyati || 2-66-9

9. tathaa= even so; siitaa= Sita; sutaa= the daughter; videha raajasya= of king of Videha; tapasvinii= the pitiable lady; anuchitaa= and who is unworthy; duHkhasya= of lamentation; parudvijishhyati= will get frightened; duHkham= with grief; vane= in the forest.”

“Even so, Sita, the daughter of king of Videha, the pitiable lady and who is unworthy of lamentation, will get frightened with grief in the forest.

nadataam bhiima ghoSaaNaam nishaasu mR^iga pakSiNaam |
nishamya nuunam samstrastaa raaghavam samshrayiSyati || 2-66-10

10. santraptaa= greatly alarmed; nishamya= to hear; bhimaghoshhaNaam= fearfully crying; mR^igapakshhiNaam= wild animals and birds; nadataam= making their noises; nishaasu= in nights; samshrayishhyaH= she will take refuge; nuunam= surely; raaghavam= with Rama.”

“Greatly alarmed to hear the fearful cries of wild animals and birds making their noises in nights, surely she will cling herself to Rama.

vR^iddhaH caiva alpa putraH ca vaidehiim anicintayan |
so api shoka samaaviSTaH nanu tyakSyati jiivitam || 2-66-11

11. saHapi= Janaka too, vR^iddhashchaiva= who is aged; alpa putrashcha= and who was not having sons; anuchintayan= will be thinking; vaidehiim= of Sita; shokamaavishhTaH= over whelmed with grief; tyakshhyatinanu= and will surely abandon; jiivitum= his life.”

“Janaka too who is aged, and who is not having sons, will be thinking of Sita, over whelmed with grief and will surely abandon his life.

saahamadyaiva diSTaantam gamiSyaami pativrataa |
idam shariiramaaliN^gya pravekshyaami hutaashanam || 2-66-12

12. adyaiva= today itself; saa aham= I too; pativrataa= in devotion to my husband; gamishhyaami= will get; dishhTaantam= my appointed end; pravakshhyaami= I shall enter; hutaasham= the fire; aaliN^gya= duly embracing; idam= this; shariiram= body of my husband”

“Today itself, I too in devotion to my husband, will meet my appointed end. I shall enter the fire, duly embracing this body of my husband.

taam tataH sampariSvajya vilapantiim tapasviniim |
vyapaninyuH suduhkha aartaam kausalyaam vyaavahaarikaaH || 2-66-13

13. vyaavakaari kaaH= chamberlains; vyapanyuH= reverently removed; tataH= from that place; taam kausalyaa= that Kausalya; tapasviniim= who was unfortunate; suduHkhaartaam= who was in the excessof her grief; samparishhvajya= and closely embracing her dead husband.

The chamberlains reverently removed from that place that unfortunate Kausalya, who was in excess of her grief and was closely embracing her dead husband.

taila droNyaam atha amaatyaaH samveshya jagatii patim |
raaj~naH sarvaaNi atha aadiSTaaH cakruH karmaaNi anantaram || 2-66-14

14. atha= thereafter; amaatyaaH= the ministers; aadishhTaaH= assigned; samveshya= kept; jagatiipatim= the king; tailadroNyaam= in an oil through; chakruH= and did; sarvaaNi= all karmaaNi= the acts; anantaram= that were to be done thereafter; raaN^gaH= for the king.

The ministers assigned for the job kept the king in an oil trough and did all the acts that were to be done therafter.

na tu samkalanam raaj~no vinaa putreNa mantriNaH |
sarvaj~naaH kartum iiSus te tataH rakSanti bhuumipam || 2-66-15

15. mantriNaH= the ministers; sarvaG^yaaH= who were knowing all such matters; na iishhuH= were not willing; kartum= to do; samkalanam= cremation; raaG^yaH= for the king; vinaa putreNa= in the absence of his sons; tataH= and that is why; rakshhantu= preserved; bhuumipam= the king.

The ministers who were knowing all such matters were not willing to do cremation for the king in the absence of his sons and that is why preserved the king’s body .(in an oil through).

taila droNyaam tu sacivaiH shaayitam tam nara adhipam |
haa mR^itaH ayam iti j~naatvaa striyaH taaH paryadevayan || 2-66-16

16. jJNaatraa= knowing; tam naraadhipam= that the king; shaayitam= also laid down; taila droNyaam= in an oil through; taaH= those ; striyaH= women; puryadevayan= cried, iti=thus: “haa= Alas! Ayam= He; mR^itaH= is dead!”

Seeing that the king was laid down in an oil through by the ministers those women in the gynaacium cried “Alas! He is dead!”

baahuun udyamya kR^ipaNaa netra prasravaNaiH mukhaiH |
rudantyaH shoka samtaptaaH kR^ipaNam paryadevayan || 2-66-17

17. mukhaiH= with their faces; netra prasravaNaiH= with eyes flowing with tears; kR^ipaNaaH= the miserable women; udyamya= lifted up; baahuun= their arms; rudantyaH= and while weeping; shokasantaptaaH= stricken with grief; kR^ipaNaa= pitiably; paryadevayaa= lamented as follows:-

Crying their faces with eyes flowing with tears, the miserable women through up their arms, stricken with grief as they were and pitiably lamented as follows:

haa mahaaraaja raameNa satatam priyavaadinaa |
vihiinaaH satyasandhena kimartham vijahaasi naH || 2-66-18

18. “haa mahaaraaja= Alas! Great king! ViviinaaH=when we are deprived; raameNa= of Rama; priya vaadinaa= who speaks lovingly; satatam= always; satya sandhena= and keeps up his promise; kimartham= why; vijahaasi= have you left; naH= us?”

“Alas! Great king! When we are already deprived of Rama who speaks lovingly and who always keeps up his promise, why have you left us?”

kaikeyyaa duSTabhaavaayaa raaghaveNa viyojitaaH |
katham patighnyaa vatsyaamaH samiipe vidhavaa vayam || 2-66-19

19. viyojitaa= far in distance; raaghaveNa= Rama; katham= how; vayam =shall we; vidhaavaH = without our husband; vatyaayaH= = live; samiipe= in proximity; kaikeyyaaH= to Kaikeyi; dushhTabhaavayaaH= of perverse nature; patighnaaH= and who killed her husband?”

“Far in distance from Rama, how shall we without our husband, live in proximity to Kaikeyi of wretched nature, who killed her husband?

sa hi naathaH sadaasmaakam tava ca prabhuraatmavaan |
vanam raamo gataH shriimaan vihaaya nR^ipatishriyam || 2-66-20

20. saH= that; raamaH= Rama; naathaH= who was a protector; sadaa= always; asmaakam= to us; tava cha= and to you; prabhuH= a capable person; aatmavaan= a prudent man; shriimaan= an eminent man; gataH hi= has indeed gone; vanam= to the forest; vihaaya= living; nR^ipatishriyam= the loving kingdom.”

“Rama, a protector to you and all of us as well as a capable, prudent and an eminent man, has indeed gone on exile to the forest, leaving this lovely kingdom.

tvayaa tena ca viireNa vinaa vyasanamohitaaH |
katham vayam nivatsyaamaH kaikeyyaa ca viduuSitaaH || 2-66-21

21. katham= how; vayam= can we; viduushhitaaH= by Kaikeyi; vyasana mohihataa= who is stupefied; by evil passion; nivatsyaamaH= live; tvayaa vinaa= and without that heroic Rama.”

“How can we, being disgraced by Kaikeyi, and stupefied by evil passion, live without you and the heroic Rama."

yayaa tu raajaa raamashca lakshmaNashca mahaabalaH |
siitayaa saha samtyktaaH saa kamanyam na haasyati || 2-66-22

22. yayaa= by which Kaikeyi; raajaa= the king; raamashcha= Rama; lakshmaNashcha= Lakshmana; mahaabalah= of great strength; along with Sita; samtyaktaaH= were abandoned; saa= by her; kam= whom; anyam= else; na haasyati= cannot be abandoned?”

“Whom else will Kaikeyi by whom have been abandoned the king as well as Rama along with Lakshmana great strength and Sita- not abandon?

taa baaSpeNa ca samviitaaH shokena vipulena ca |
vyaveSTanta niraanandaa raaghavasya varastriiyaH || 2-66-23

23. baashhpeNa= with tears; vipulena= with excessive; shokenacha= agony; raaghavasya= Dasaratha’s; taaH varastriyaH= those excellent wives; sam vii taah= together in arrow; vyaveshhTanta= rolled on the ground; niraanandaaH= sorrowful as they were.”

“With tears and excessive agony, those excellent Dasaratha’s wives together in a row, rolled on the ground, sorrowful as they were.”

nishaa nakSatra hiinaa iva strii iva bhartR^i vivarjitaa |
purii na araajata ayodhyaa hiinaa raaj~naa mahaatmanaa || 2-66-24

24. ayodhayaa purii= the city of Ayodhya; hiinaa= bereft; raaG^yaa= of the king Dasaratha; mahaatmanaa= the high soled; naaraaJata= was splendour less; nisheva= as a night; chandra vihiinaa= without moon; striiva= and as a woman; bhartR^ivihiinaa= without husband.”

The city of Ayodhya, bereft of the high-soled king Dasaratha, was splendour-less, as a night without moon and as awoman without husband.

baaSpa paryaakula janaa haahaa bhuuta kula anganaa |
shuunya catvara veshma antaa na babhraaja yathaa puram || 2-66-25

25. baashhpa paryaakula janaa= people disturbed with tears; haahaabhuuta kulaaN^ganaa= with virtuous women raising cries of distress; shuunyachatvara veshmantaa= its cross roads and entrances of horses looking desolate , (the city of Ayodhya); na babhraaja= did not shine; yathaapuram= as before.

With people disturbed with tears, with virtuous women raising cries of distress and with its cross –roads and entrances of houses looking desolate, the city of Ayodhya did not shine as before.

gata prabhaa dyaur iva bhaaskaram vinaa |
vyapeta nakSatra gaNaa iva sharvarii |
nivR^ittacaaraH sahasaa gato raviH |
pravR^ittacaaraa raajanii hyupasthitaa || 2-66-26

26. naraadhipe= (while)the king; gate tu= has gone; tridivam= to heaven; shokaat= due to misery; nR^ipaaNga naasu= the king’s wives; mahiitalasthaasucha= were lying on the ground; raviH =the sun; sahasaa= quickly; gataH= went away; nivR^iHachaayaaH= retreating its movement. rajanii= The night; upaasthitaa hii- =approaches; pravR^iHachaaraa= darkness having proceeded to spread.

While the king has gone to heaven due to grief and while the king’s wives were lying on the ground , the sun suddenly went away retreating its movement. The night approached, with its darkness having proceeded to spread throughout.

R^ite tu putraaddahanam mahiipate |
rnarocayante suhR^idaH samaagataaH |
itiiva tasmin shayane nyaveshaya |
nvicintya raajaanamacintya darshanam || 2-66-27

27. suR^idaH= the friends and relatives; samaagataaH= who came there; na rochayante= did not like; mahiipateH= the king’s; dahanam= cremation; putraatR^ite= in the absence of his sons; itivaa= Thus; vichintya= thinking; nyaveshayan= kept; raajaanam= the king; achintya darshanam= of inconceivable sight; tasmin shayane= in that resting place.

The friends and relatives who came there, did not like the king’s cremation in the absence of his sons. Thus thinking, they kept the king of inconceivable sight in that resting place(oil- trough)

gataprabhaa dyauriva bhaaskaram vinaa |
vyapetanakshatragaNeva sharvarii |
purii babhaase rahitaa maha aatmanaa |
na ca asra kaNTha aakula maarga catvaraa || 2-66-28

28. rahitaa= deserted by; mahaatmanaa= the high-soled Dasaratha; asrakaNThaakula maargachatvaara= with its roads and cross-roads filled with people choked with tears in their throats; purii= the city of Ayodhya; dyouriva= looking like sky; bhaaskaram vinaa= without sun; sharvariiva= and like night; vyapeta nakshhaatragaNaa= with its multitude of stars disappeared ; nababhaase= did not shine; gata prabhaa= with its light having gone away.

Deserted by the high-soled Dasaratha, with its roads and cross roads filled with people choked with tears in their throats, the city of Ayodhya, looking like sky without sun and night with its multitude of stars disappeared, did not shine with its light having gone away.

naraaH ca naaryaH ca sametya samghasho |
vigarhamaaNaa bharatasya maataram |
tadaa nagaryaam nara deva samkSaye |
babhuuvur aartaa na ca sharma lebhire || 2-66-29

29. tadaa= then; naradeva samkshhaye= while the king was dead; naraashcha= men; naaryashcha= and women; nagaryaam= in the city; samatya= converged; samghashah= in groups; vigarhamaaNaaH= abusing; bharatasya= Bharata’s;maataram= mother; babhuuvaH= become; aartaaH= disturbed; nachalebhiva= and did not obtain; sharma= happiness.

After the king’s death, men and women in the city converged in groups, abusing Bharata’s mother, became disturbed and did not obtain happiness.

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe STSSTitama sargaH

Thus completes 66th 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] 67

Introduction

That night in Ayodhya passed over with agony. At sunrise the Brahmins who enthrone a person as a king, assembled and requested Vasista the family priest of Ikshvakus to select a youth to be crowned as a king of Ayodhya. They enunciated the various evil consequences of allowing the country without a king and leaving it in anarchy.

aakranditaniraanandaa saasrakamThajanaavilaa |
aayodhyaayaamatitataa saa vyatiiyaaya sharvarii || 2-67-1

1. saa sarvarii= that night; ayodhyaayaam= in Ayodhya; aakrandita niraanandaa= which was joyless with a weeping tone; saasrakaNThajanaavilaa= thronged with people with tears in their throats; vyatiitaaya= passed away; atitaayaa= very much dragging.

That night in Ayodhya, which was joyless in a weeping tone and thronged with people with tears in their throats, slowly passed over.

vyatiitaayaam tu sharvaryaam aadityasya udaye tataH |
sametya raaja kartaaraH sabhaam iiyur dvijaatayaH || 2-67-2

2. tataH= afterwards; sharvaryaam= when the night. Vyatiitaayaam= was passing away; udaye= and with rising; aadityasa= of the sun; dvijaatayaH= the brahmanas; raajakartaaraH= who place a king on the throne; sametya= together; iiyuH= went; sabhaam= to the assembly.

At sunrise, when the night had passed over, the Brahmins who place a king on the throne, together gathered at the assembly.

maarkaNDeyo atha maudgalyo vaamadevaH ca kaashyapaH |
kaatyayano gautamaH ca jaabaaliH ca mahaa yashaaH || 2-67-3
ete dvijaaH saha amaatyaiH pR^ithag vaacam udiirayan |
vasiSTham eva abhimukhaaH shreSThaH raaja purohitam || 2-67-4

3,4. maarkaNdeyaH= Markandeya; atha= and; moudgalyaH= Moudgalya; vaamadevaH= Vamadeva; kaasyapaH= Kasyapa; kaatyaayanaH= Katyayana; goutamaashcha= Goutama; mahaayashaaH= the greatly famous; jaabaalishcha= Jabali; etc,,these, dvijaaH= Brahmans; amaatyaiHscha = along with ministers; abhimukhaaH= turned their face; vashishhThameva= towards Vasista; shreshhTaham= the excellent; raajapurohitam= royal priest; pR^ithak= and one by one; udiirayan= spoke; vaacham= words:

Markandeya, Moudgalya, Vamadeva, Kasyapa,Katyayana, Goutama and the greatly famous Jabali-all these Brahmans together with the ministers turned towards the excellent royal priest Vasishta and one by one spoke as follows:

atiitaa sharvarii duhkham yaa no varSa shata upamaa |
asmin pancatvam aapanne putra shokena paarthive || 2-67-5

5. asmin= “This, paarthiva= king; aapanne= having obtained; paNchatvam= death; putrashokena= due to grief for his sons; yaa= which night; varshhashatopamaa= which was equal to a hundred years; naH= to us; sharvarii= that night; atiitaa= has passed away; duHkham= with great difficulty.”

“King Dasaratha having obtained death due to grief born of separation from his sons (Rama and Lakshmana), the night which burdened like a hundred years, has passed over with great difficulty.”

svar gataH ca mahaa raajo raamaH ca araNyam aashritaH |
lakSmaNaH ca api tejasvii raameNa eva gataH saha || 2-67-6

6. mahaaraajaH=the monarch; svargatashcha= has gone to heaven; raamashcha= Rama; aashritaH= took retreat; araNyam=in a forest. tejasvii= The brilliant; lakshhmaNashcha= Lakshmana; gataH= went; raameNaiva saha= along with Rama in the same manner.”

“The monarch has gone to heaven. Rama took retreat in a forest. The brilliant Lakshmana followed suit and went along with Rama.”

ubhau bharata shatrughnau kkekayeSu param tapau |
pure raaja gR^ihe ramye maataamaha niveshane || 2-67-7

7. ubhou= both; bharata shatrughnou= Bharata and Satrughna; paramtapou= the annihilators of enemies; ramye maataamaha ni veshane= are encamped in the beautiful house of their maternal uncle; pure= in the city; raajagR^iihe= of Rajagriha; kaikeyeshhu= in the kingdom of Kekaya.”

“Both Bharata and Satrughna, the annihilator of enemies, are encamped in the beautiful house of their maternal uncle in the city of Rajagriha in the kingdom of Kekaya.”

ikSvaakuuNaam iha adya eva kashcit raajaa vidhiiyataam |
araajakam hi no raaSTram na vinaasham avaapnuyaat || 2-67-8

8. kashchit= anyone; ikshhvaakuunaam= in Ikshvaku dynasty; iha= here; vidhiiyataam= should be made; raajaa= a king; adyaiva= today itself; naH= our; raashhTram= nation; araajakam= without a king; samavaapnuyaat= will obtain; hi= indeed; vinaasham= a collapse.”

“Hence, let anyone here in Ikshvaku dynasty be made a king today itself lest our nation without a king should result in a collapse indeed.”

na araajale jana pade vidyun maalii mahaa svanaH |
abhivarSati parjanyo mahiim divyena vaariNaa || 2-67-9

9. parjanyaH= clouds; vidyunmaalii= with a garland of lightnings; mahaasvanaH= and with a great noise; naabhivarshhati= will not be showering; vaariNaa= with water; divyena= from sky; mahiim= on earth; janapade= in a country; araajake= without a king.”

“Lightning clouds in the sky with a great noise of thunder, will not yield rain on the land in a country without a king.”

na araajake jana pade biija muSTiH prakiiryate |
na araakake pituH putraH bhaaryaa vaa vartate vashe || 2-67-10

10. janapade= in a country; araajake= without a king; biijamushhTih= even a fist of seeds; naprakiinyate= are not dispersed; putraH= a son; bhaaryaavaa= or a wife; navartate= does not abide; vashe= in the authority; pituH= of a father; araajake= in an anarchy.”

“Even a fist of seeds are not disbursed in a ruler- less land. In anarchy, even a son is not amenable to the control of a father nor a wife in the authority of her husband.”

araajake dhanam na asti na asti bhaaryaa api araajake |
idam atyaahitam ca anyat kutaH satyam araajake || 2-67-11

11. araajake= in a rulerless land; naasti= there is no; dhanam= wealth; araajake= where there is no king; naasti= there is no; bhaaryaapi=(faithful) wife. anyat= Another; atyaahitam= very dangerous thing; idam cha= is there; araajake= In a rulerless land; kutaH= how can there be; satyam= truth?”

“In a rulerless land, there is no wealth. Where there is no king, there is no (faithful) wife. Another very dangerous thing is there. In a ruler less territory, how can there be truth? "

na araajake jana pade kaarayanti sabhaam naraaH |
udyaanaani ca ramyaaNi hR^iSTaaH puNya gR^ihaaNi ca || 2-67-12

12. araajake=In a ruler less; janapade= country; naraaH= people; nakaarayante= do not arrange; sabhaam= assembly; hR^ishhTaaH= with delight; ramyaaNi= beautiful; udyaanaani= parks; puNyagR^ihaaNi= or temples.”

“In a ruler- less country, people do not cause to make a delightful assembly nor erect beautiful parks or temples.”

na araajake jana pade yaj~na shiilaa dvijaatayaH |
satraaNi anvaasate daantaa braahmaNaaH samshita vrataaH || 2-67-13

13. araajake= In a rulerless; janapade= territory; yaN^gashiilaH= Those who frequently perform sacrificial rites; daantaaH= those who are self restraint; brahmaNaaH= those who have divine knowledge; samshitavrataaH= those who firmly adhere to a vow; dvijaatayaH= and brahmanas; na anvaasate= do not carry out; sattraaNi= Soma sacrifices.”

“In a ruler- less territory, those who frequently perform sacrificial rites, those who have self-restraint, those who firmly adhere to a vow as well as Brahmins do not carry out Soma sacrifices.”

na araajake janapade mahaayajJNeSu yajvanaH |
braahmaNaa vasusampannaa visR^ijantyaaptadakshiNaaH || 2-67-14

14. araajake= in a ruler less; janapade= land; vasusampannaaH= who accomplished wealth; yajvanaH= and sacrificers; mahaa yaN^geshhu= in great sacrificial rites; na visR^ijanti= do not bestow; aapta dakshhi NaaH= proper gifts.”

“In a rulerless land, Brahmans who obtained wealth and sacrificers in great sacrificial rites do not bestow proper gifts”

na araajake jana pade prabhuuta naTa nartakaaH |
utsavaaH ca samaajaaH ca vardhante raaSTra vardhanaaH || 2-67-15

15. araajake= In a ruler less; janapade=territory; utsavaashcha= festivals; samaajaashcha= and gatherings; raashhTra vardhanaaH= exalting the kingdom; prabhuuta naTa nartakaaH= having actors and dancers; na vardhante= are not intensified.”

“In a ruler- less territory, festivals and gatherings exalting the kingdom in which actors, and dancers exhibit their talents are not frequently arranged”

na arajake jana pade siddha arthaa vyavahaariNaH |
kathaabhir anurajyante kathaa shiilaaH kathaa priyaiH || 2-67-16

16. araajake= in a ruler less; janapade= land; vyavahaariNaH= litigants; na=do not; siddhaarthaaH= do not get their disputes settled; kathaashiilaaH= and those who frequently narrate stories; na anurajyante= do not gratify; kathaapriyaiH= story-lovers; kathaabhiH= with their stories.”

“In a ruler less land, litigants do not get their disputes settled and persons who have a knack for narrating stories do not gratify story- lovers with their tales.”

na araajake janapade udyaanaani samaagataaH |
saayaahne kriiDitum yaanti kumaaryo hemabhuuSitaaH || 2-67-17

17. araajake= in a rulerless; janapade= territory; kumaaryaaH= girls; samaagataaH= together; hemabhuushhitaaH= adorned in gold; na yaanti=do not go; udyaanaani= to parks; kriiDitum= to play; saayaahne= in the evening.”

“In a ruler less territory, girls adorned in gold do not go together to parks to play there in the evening.”

na araajake jana pade vaahanaiH shiighra gaamibhiH |
naraa niryaanti araNyaani naariibhiH saha kaaminaH || 2-67-18

18. araajake= in a lord less; janapade= land; kaaminaH= lustful; naraaH= men; na niryaanti= do not go out; naaribhiH= with ladies; araNyaani= to forests; shiighragaamibhiH= in speedily moving. vaahanaiH= vehicles.”

“In a lord less land, lustful men do not go out to woods with ladies in speedily moving vehicles"

na araakaje jana pade dhanavantaH surakSitaaH |
sherate vivR^ita dvaaraaH kR^iSi go rakSa jiivinaH || 2-67-19

19. araajake= in a lord less; janapade= land; dhanavantaH= living on agriculture and cattle rearing; na sherate= do not sleep; surakshhitaaH= well protected; vivR^itadvaaraaH= with their doors open.”

“In a lord less land, rich people living on agriculture and cattle rearing do not sleep in their abodes well protected, with their doors open”

na araajake janapade baddaghaNTaa viSaaNInaH |
aaTanti raajamaargeSu kuJNjaraaH SaSTihaayanaaH || 2-67-20

20. janapade= in a land; araajake= without an emperor; kuNjaraaH= elephants; shhashTi haayanaaH= with sixty years of age; na aaTanti= do not roam; baddhaghaNTaa vishhaaNinaH= with bells tied around their tusks ; raajamaargeshhu= on royal highways.”

“In a land without emperor, sixty year old elephants with bells tied around their tusks, do not roam around on royal high ways

na araajake janapade sharaan samtatamasyataam |
shruuyate talanirghoSa iSvastraaNaamupaasane || 2-67-21

21. janapade= in a land; araajake= without a king; upaasane= while practicing; ishhvastraaNaam= the use of bows; talanirghoshhaH= the noise of plucking the bow string with the palm; asyataam= of archers who discharge; sharaan= arrows; santatam= continuously; na shruuyati= is not heard.”

“In a ruler less land, the noise of plucking the bow string with the palm, produced by archers continuously discharging arrows while practicing the use of their bows, is not heard.”

na araajake jana pade vaNijo duura gaaminaH |
gacchanti kSemam adhvaanam bahu puNya samaacitaaH || 2-67-22

22. araajake= in a ruler less; janapade= land; vaNijaH= traders; duura gaaminaH= who go to distant places; bahuvaNya samaachitaa= along with several merchandises; na gachchhanti= can not travel; kshhemam=safely; adhvaanam= on the path.”

“In a rulerless land, traders who go to distant places, carrying with them several merchandises, cannot travel safely in their voyages.”

na araajake jana pade carati eka caraH vashii |
bhaavayann aatmanaa aatmaanam yatra saayam gR^iho muniH || 2-67-23

23. araajake= in rulerless; janapade= land; muniH= a monk; ekacharaH= who wanders alone; vashii= who has subdued his senses; bhaavayan= who meditates; aatmaanaa= himself; aatmaanam= on the soul; yatrasaayamgR^ihaH= and who takes up an abode wherever evening overtakes him; nacharati= cannot roam around.”

“In a rulerless land, a monk who wanders alone, who has subdued his senses, who mediates himself on the soul and who takes up an abode wherever evening overtakes him, cannot roam around the city.”

na araajake jana pade yoga kSemam pravartate |
na ca api araajake senaa shatruun viSahate yudhi || 2-67-24

24. araajake= in a rulerless; janapade= land; yogakshhemam= gain and security; na pravartate= are not established; araajake= In anarchy ;senaa=army; na vishhahate= can not conquer; shatruun= enemies; yudhi= in battle.”

“In a rulerless land; gain and security are not duly established. In anarchy, army cannot conquer enemies in battle.”

na araajake janapade hR^iSTaiH paramavaajibhiH |
naraaH samyaanti sahasaa rathaishca parimaNDitaaH || 2-67-25

25. araajake= in a rulerless; janapade= land; naraaH= people; parimanDitaaH = beautifully adorned; na samyaanti= cannot go; sahasaa= fast; paramavaajibhiH= in excellent horses; rathaishcha= and chariots; hR^ishhTaiH= cheerfully.”

“In a rulerless land, people beautifully adorned, cannot go fast cheerfully in excellent horses and chariots.”

na araajake janapade naraaH shaastravishaaradaaH |
sampadanto.avatiSThante vaneSuupavaneSu ca || 2-67-26

26. araajake= in a rulerless; janapade= land; naraaH= persons; shaastra vishaaradaaH= skilled in sacred scripts; na avatishhThante= can not sit; vaneshhu= in forests; upavaneshhu= and groves; samvadantaH= speaking together.”

“In a rulerless land, persons skilled in sacred treatises cannot sit speaking together in forests and groves.”

na araajake janapade maalyamodakadakshiNaaH |
devataabhyarcanaarthaya kalpyante niyatairjanaiH || 2-67-27

27. araajake= in a rulerless; janapade= territory; maalyamodakadakshhiNaaH=garlands; sweetmeats and gifts; devataabhyarchanaarthaaya= for the purpose of worshipping deities; nakalpayante= are not arranged; niyataiH= by the appointed; janaiH= persons.”

“In a rulerless land, floral garlands, sweet-meats and gifts for the sake of offering to the deities, are not arranged by the appointed persons.”

na araajake janapade candanaagururuuSitaaH |
raajaputraa viraajante vasanta iva shaakhinaH || 2-67-28

28. araajake= in a rulerless; janapade= land; raajaputraaH= royalprinces; chanda naaguru ruushhitaah= smeared with paste of sandal and aloe wood; na raajante= do not look brilliantly; shakhiraH iva= like trees; vasante= in springtime.”

“In a rulerless land, royal princes smeared with paste of sandal and aloe-wood do not figure brilliantly like trees in a spring time.”

yathaa hi anudakaa nadyo yathaa vaa api atR^iNam vanam |
agopaalaa yathaa gaavaH tathaa raaSTram araajakam || 2-67-29

29. anuudaaH= waterless; yathaa= like; nadyaH= the rivers; yathaa= like; atR^iNam= a lawnless; vanam= garden; yathaa vaa=and like ; agopaalaaH=cowherd less; yaavah= cows; yathaatathaa= in the same manner; araajakam= is a rulerless; raashhTram= country.”

“A rulerless country is like the water less rivers, like the lawn less garden and like the cowherd less cows.”

dhvajo rathasya prajJNaanam dhuumo jJNaanam vibhaavasoH |
teSaam yo no dhvajo raaja sa devatvamito gataH || 2-67-30

30. dhvajaH=A flag; praG^yaanam= is an identity; rathasya= for a chariot; dhuumaH= smoke; jJNaanam= is an identity; vibhaavasoH= for fire; teshhaam= for such; naH= of us; yaH= who; dhvajaH= like a flag; saH raajaa= that king; gatah= obtained; devatvam= godhead; itaH= from here.”

“A flag is an identity for a chariot. A smoke is an identity for a fire. King Dasaratha, like a flag, was an identity for us and he has left the world for a heavenly abode.”

na araajake jana pade svakam bhavati kasyacit |
matsyaaiva naraa nityam bhakSayanti parasparam || 2-67-31

31. araajake= in a rulerless; janapade= land; na bhavati= there is no; svakam= one’s own property; kasyachit= for any one; naraaH= persons ; nityam= always; bhakshhyanti= eat away; parasparam= each other; matsyaah iva= like eating fishes .

“In a rulerless land, there is no one’s own property for any one. Like fishes, persons always eat away each other.”

yehi sambhinna maryaadaa naastikaaH chinna samshayaaH |
te api bhaavaaya kalpante raaja daNDa nipiiDitaaH || 2-67-32

32. yehi= which; naastikaaH= atheists; sambhinnamaryaadaah= who were separated from the right path; te api= they also; raajadaNDitapiiDitaaH= have been tormented; with punishment by the king; chhinna samshayaH= and now their fear being dispelled; kalpante= are able to excersise; bhaavaaya= their temperament.”

“The atheists, who were separated from their right path and who had been tormented; with punishment earlier by the king, are now without fear and are able to exercise their old temperament (due to anarchy)”

yathaa dR^iSTiH shariirasya nityamevapravartate |
tathaa narendro raaSTrasya prabhavaH satyadharmayoH || 2-67-33

33. yathaa=how; dR^IshhTiH= the eye-sight; (is helpful); nityameva= regularly; pravartate= for the proper setting in motion; shariirasya= of the body; tathaa= in the same manner; narendraH= a king; prabhavaH= is the cause of existence; satya dharmayoH= for truth and righteousness; raashhTrasya= of the country.”

“As the eye sight is helpful regularly for a proper setting -in-motion of the body, so also a king is the cause of existence for truth and righteousness of a country.”

raajaa satyam ca dharmashca raajaa kulavataam kulam |
raajaa maataa pitaa chaiva raajaa hitakaro nR^iNaam || 2-67-34

34. raajaa= the king; satyamcha= is truthfulness; dharmashcha= and righteousness; kulavataam= belonging to a noble family; kulam= in a race; raajaa= the king; maata= is a mother; pitaachaiva= and even a father; raja= the king; hitakaraH= is a benefactor; nR^iNaam= to people.”

“The king is truthfulness and righteousness personified in him. In a race, he belongs to a noble family. The king is a mother and a father. The king is a benefactor to people.”

yamo vaishravaNaH shakro varuNashca mahaabalaH |
visheSyante narendreNa vR^ittena mahaataa tataH || 2-67-35

35. tataH= hence; (the god of death); Yama= (the god of riches);shakraH= Indra(the ruler of celestials); varuNashcha= Varuna(the ruler of waters); mahaabalaH= of great strength; viseshhyante= are out stretched; narendreNa= by the king; mahataa= of the high; vR^ittena= conduct.”

“Hence, Yama (the god of Death); Kubera (the god of riches), Indra (the ruler of celestials) and the very mighty Varuna (the Lord of Waters) are outstretched by the a high and eminent conduct.”

aho tamaiva idam syaan na praj~naayeta kimcana |
raajaa cen na bhaven loke vibhajan saadhv asaadhunii || 2-67-36

36. “aho= Alas! raajaana bhavedyati= If a king is not there; loke= in the world; vibhajan= discriminating; saadhvasaadhunii= between good and evil; idam= this world; syaat= will be; tamaH= dark; iva=as it were; na kimchana= Nothing; na prajaayata=will be clearly perceived.”

“Alas! If a king is not there in the world, with his power of discrimination between good and evil, this world will be dark and nothing will be clearly perceived.”

jiivati api mahaa raaje tava eva vacanam vayam |
na atikramaamahe sarve velaam praapya iva saagaraH || 2-67-37

37. mahaaraajye jiivatyapi= even when the emperor was alive; vayam= we; sarve= all of us; naatikramaamahe= did not transgress,; tava= your; vachanameva=words; praapyeva= as with obtaining; velaam= the coast; saagaraH= by an ocean.”

“Even when the emperor was alive, we all of us did not transgress your words, only any more than an ocean transgresses its coast.”

sa naH samiikSya dvija varya vR^ittam |
nR^ipam vinaa raajyam araNya bhuutam |
kumaaram ikSvaaku sutam vadaanyam |
tvam eva raajaanam iha abhiSincaya || 2-67-38

38. dvijararya= O, the excellent Brahmana! SaH= such of you; samikshhya= after reviewing; vR^Ittam= the circumstance; raajyam= the kingdom; nR^ipam vinaa= without a king; araNyabhuutam= becoming a jungle; tvamena= you yourself; abhishhiNcha= anoint; kumaaram= a youth; ikshhvaakusutam=born in Ikshvaku dynasty; tathaanyam= or any one else; iha= here; raajaanam= as king.”

“O, the excellent Brahmana! After renewing the circumstances here and seeing that the kingdom is becoming a jungle without a king, you yourself anoint a youth born in Ikshvaku race or anyone here as a king.”

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe saptaSaSTitamH sargaH

Thus completes 67th 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] 68

Introduction

With the concurrence of Markandeya and other sages, Vasistha instructs messengers to call back Bharata and Satrughna from their maternal uncle’s house. The messengers leave immediately for the capital of Kekaya, riding their fast horses. They cross Ganga River at Hastinapura, then Saranda River and reach Abhikala village. Then, they cross the holy river of Ikshumati and proceed through Bahlika kingdom in Sudama mountain range to Vishnupada and finally reach the city of Girivraja.

teSaam tat vacanam shrutvaa vasiSThaH pratyuvaaca ha |
mitra amaatya gaNaan sarvaan braahmaNaams taan idam vacaH || 2-68-1

1. shrutvaa= hearing; teshaam= their; vachanam= words; vasishhTaH= Vasishta; pratyuvaachaha= replied; idam vachaH= by the words; taan= to that; mitra amaatyagaNaam= group of friends and ministers; sarvaan brahmaNaan=and to all the Brahmans.

Hearing their words, Vasistha replied thus to that group of friends as well as ministers and to all the Brahmans (assembled there):

yad asau maatula kule pure raaja gR^ihe sukhii |
bharataH vasati bhraatraa shatrughnena samanvitaH || 2-68-2
tat shiighram javanaa duutaa gacchantu tvaritaiH hayaiH |
aanetum bhraatarau viirau kim samiikSaamahe vayam || 2-68-3

2, 3. asou bharataH= that Bharata; datta raajya= who was given kingdom (by Dasaratha), samanvitaH=together; shatrughnena= with Satrughna; yat= for which reason; vasati= staying; param= as a very; sukhii= happy man; maatulakule= in his maternal uncle’s house; tat= for that reason; anetum= to bring back; viirou= the heroic; bhraatarou= brothers; duutaH= messengers; tvaritaiH= by fast running; hayaiH= horses; gachchhantu= be gone; shiighram= quickly; kim= what; vayam= are we; samiikshhaamahe= to think of(in this matter)?”

“Bharata, who was given kingdom (by Dasaratha) is staying very happily in his maternal uncle’s home, along with Satrughna. Hence messengers in fast running horses are to be sent quickly to bring back those heroic brothers. What are we to think of further in this matter?”

gacchantu iti tataH sarve vasiSTham vaakyam abruvan |
teSaam tat vacanam shrutvaa vasiSTho vaakyam abraviit || 2-68-4

4. tataH= then, sarve= all of them; abruvan= uttered; vaakyam= the words; vasishhTham= to Vasista; iti= saying; gachchantu= “Let them be sent”; shrutvaa= Hearing; tat= those; vachanam= words; teshhaam= of theirs; vasishhThaH= Vasishta; abraviit= spoke; vaakyam= these words:

Then all of them uttered words agreeing to send the messengers quickly. Hearing their words, Vasistha spoke as follows:

ehi siddha artha vijaya jayanta ashoka nandana |
shruuyataam itikartavyam sarvaan eva braviimi vaH || 2-68-5

5. siddhaartha= O, Siddhartha! Vijaya= O,Vijaya! Jayanta= O, Jayanta! Asoka= O, Asoka! Nandana= O, Nandana! Ehi= please come; aham= I; braviimi= am telling; vaH= you; sarvaanena= all; shruuyataam= Hear; itikartavyam= that which is to be done.”

“O, Siddhartha! O, Jay anta! O, Vijaya! O, Ashoka! O, Nandana! Please come. I am telling you all. Hear that which is to be done”

puram raaja gR^iham gatvaa shiighram shiighra javaiH hayaiH |
tyakta shokaiH idam vaacyaH shaasanaat bharataH mama || 2-68-6

6. gatvaa= after hearing; shiighram= quickly; itaH= from here; shiigra javaiH= by rapidly running; hayaiH= horses; puram= the city; raajagR^iham= of Rajagriha; tvakta shokaiH= by you, whose grief is relieved; vaachyaH= are to be told; bharataH= to Bharata; idam= those words; mama= as my; shaashanaat= orders.”

“After starting quickly from here by traveling in rapidly running horses, you reach the city of Rajagriha. After relieving yourself of the grief, you have to tell Bharata these words as my orders:”

purohitaH tvaam kushalam praaha sarve ca mantriNaH |
tvaramaaNaH ca niryaahi kR^ityam aatyayikam tvayaa || 2-68-7

7. purohitaH=the royal priests; sarve=and all; mantrinashcha= the ministers; praaha= are asking; kushalam= about your welfare; niryaahi= come forth by starting; tvaramaaNaHcha= quickly; atyaayikam= there is a very urgent; kR^ityam= work; tvayaa= with you.”

“The royal priest and other ministers are asking about your welfare. Come forth, by starting quickly. There is a very urgent work with you.”

maa ca asmai proSitam raamam maa ca asmai pitaram mR^itam |
bhavantaH shamsiSur gatvaa raaghavaaNaam imam kSayam || 2-68-8

8. gatvaa= after going; bhavantaH= you; maa shamsishhuH= do not tell; asmai= him; raamam= that Rama; proshhitam= has gone to exile; pitaram= that his father; mR^itam= is dead; imam= and this; kshhayam= calamity; raaghavaaNaam= to the descendents Raghu dynasty.”

“After going there, do not tell him that Rama has gone to exile or that his father is dead or about this calamity occurred to the descendents of Raghu dynasty.”

kausheyaani ca vastraaNi bhuuSaNaani varaaNi ca |
kSipram aadaaya raaj~naH ca bharatasya ca gacchata || 2-68-9

9. gachchhata= go; kshhipram= quickly; aadaaya= taking; kausheyaani vastraaNi= silk clothes; varaaNi= and excellent; bhuushhaNaani= ornaments; raaj^Nashcha= to the king; bharatasya= and to Bharata.”

“Go quickly, taking silk clothes and excellent ornaments to the king and to Bharata “

dattapathyashanaa duutaajagmuH svam svam niveshanam |
kekayaamste gamiSyanto hayaanaaruhya sammataan || 2-68-10

10. te duutaH= those messengers; gamishhyantaH= who are going to leave for; kekayaan= the land of Kekayas; datta pathyashanaaH= being given eatables required on their way; aaruuhya= mounting; sammataan= admirable; hayaan= horses; jagmhuH= went; svam svam= to their respective; niveshanam= house.

The messengers, who are going to leave for the land of Kekayas, took sufficient eatables required on their way and went to their respective houses, by riding on their admirable horses.

tataH praasthaanikam kR^itvaa kaaryasheSamanantaram |
vasiSThenaabhyanujJNaataa duutaaH samtvaritaa yayuH || 2-68-11

11. tataH= then; duutaaH= the messengers; kR^itvaa= having executed; kaarya seshham= remaining deeds; anantaram= to be done thereafter; prastaanikam= for the journey; abhyaanuG^yaataaH= and having been given permission; vasishhThena= by Vasista; yayuH = proceeded; samtvaritaa= quickly.

Having completed all the remaining preparations for the journey and having been permitted by Vasistha, the messengers quickly proceeded (to the destination).

nyantenaaparataalasya pralambasyottaram prati |
niSevamaaNaaste jagmurnadiim madhyena maaliniim || 2-68-12

12. te= those messengers; jugmuH= went on; nishhevamaaNaaH= touching; maaliniim nadiim= Malini River; madhyena= (flowing)between; nyantena= the passing; aparataalasya= Aparatala Mountain; uttaram prati= and the northern end; pralambasya= of Pralamba Mountain.

Those messengers went on touching Malini River, flowing between the passing Aparatala Mountain and the northern end of Pralamba Mountain.

te hastinaapure gaN^gaam tiirtvaa pratyaN^mukhaa yayuH |
paaJNaladeshamaasaadya madhyena kurujaaN^galam || 2-68-13
saraamsi ca supuurNaani nadiishca vimalodakaaH |
niriikshamaaNaaste jagmurduutaaH kaaryavashaaddrutam || 2-68-14

13, 14. te duutaaH= these messengers; tiirtvaa= having crossed; gaNgaam= Ganga River; hastinaapura= at Hastinapura; yayuH= proceeded; pratyaNmukhaaH= towards west; aasaadya= reaching; paanchaala desham= Panchala kingdom; madhyenakurujaaNgalam= passing through the middle of Kurujangala region; niriikshhamaaNaaH= and observing; supuurNaani= well filled; saraamsicha= lakes; nadiishcha= and rivers; vinalodakaaH= with clear water; jagmuH= went; drutam= briskly; kaaryavashaat= due to pressing nature of their mission.

Having crossed Ganga River at Hastinapura, they proceeded towards west and, reaching Panchala kingdom through Kuru Jangala and observing well filled lakes and rivers with clear water, the aforesaid messengers went briskly, due to the pressing nature of their mission.

te prasannodakaam divyaam naanaavihagasevitaam |
upaatijagmurvegena sharadaNDaam janaakulaam || 2-68-15

15. te= they; vegena= speedily; upaatijagmuH= went crossing; divyaam sharadaNDaam= the beautiful Saradanada river; prasannodakaam= containing clear water; jalaakulam= but also full with water; naanaavihagasevitam= frequented by various kinds of birds.

They speedily moved on, crossing the beautiful Saradanda River, containing clear water frequented by various kinds of birds.

nikuulavR^ikshamaasaadya divyam satyopayaacanam |
abhigamyaabhivaadyam tam kuliN^gaam praavishan puriim || 2-68-16

16. aasaadya= reaching; divyam=a holy; nikuula vR^ikshham= coastal tree; satyopayaachanam= called Satyopayaachanam (so called because prayers made to it become fulfilled);abhigamya= and going round clockwise; tam=it; te= the messengers; pravishan= entered; kuliNgaampuriim= the city of Kulinga.

Reaching a holy coastal tree called Satyopayaachana (so called because prayers made to it become fulfilled); which was worthy of salutation and going round it clockwise (as a mark of respect) the messengers entered the city of Kulinga

abhikaalam tataH praapyate bodhibhavanaaccyutaam |
pitR^ipaitaamahiim puNyaam terurikshumatiim nadiim || 2-68-17

17. tataH= from there; praapya= having reached; abhikaalam= a village called Abhikala; te= they; teruH= crossed; puNyaam= the holy; ikshhumatiim= Ikshumati river; chyutaam= which was falling down; bodhibhavanaat= from Bodhibhavana mountain; (which region was) pitR^ipaitaamahiim= associated with the father and grandfather of Dasaratha.

From there having reached a village named Abhikala, they crossed the holy Ikshumati River, which was flowing down from Bodhibhavana Mountain. This region was associated with the father and grandfather of Dasaratha.

aveksyaaJNjalipaanaamshca braahmaNaan vedapaaragaan |
yayurmadhyena baahliikaan sudaamaanam ca parvatam || 2-68-18

18. avekshhya= seeing; braahmaNaan= Brahmans; vedapaaragaam= skilled in Vedas ; aNjalipaanaan= who survived by only drinking water through hollows of their palms; yayuH= (they) proceeded; baahlikaanmadhyena=through Bahlika kingdom; parvatamaha= towards a mountain; sudaamaanam= called Sudaman.

Seeing Brahmans skilled in Vedas who survived by only drinking water through hollows of their palms, they proceeded through Bahlika kingdom towards a mountain called Sudama.

viSNoH padam prekshamaaNaa vipaashaam caapi shaalmaaliim |
nadiirvaapiistaTaakaani palvalaani saraamsi ca || 2-68-19
pasyanto vividhaamshcaapi simahavyaagramR^igadvipaan |
yayuH pathaatimahataa shaasanam bharturiipsavaH || 2-68-20

19, 20. prekshhamaaNaam= perceiving; vishnoHpadam= a locality called Vishnupadam; vipaashaachaapi= Vipasa river; shaalmaliimchaapi= Salmali trees; nadiiH= rivers; vaapiiH= ponds; taTaakaani= lakes; palvalaani= pools; saraamsicha= and lakes; pashyantaH =and seeing;vividhaan= many kinds; simha vyaaghra mR^igadvipaan= of lions, tigers, antelopes, and elephants; yayuH= went; atimahataa pathaa= by that lofty high way; iipsanam= to execute that command; bhartuH= of their master.

Perceiving a locality called Vishnu padam, Vipasa river, Salmali trees, rivers, ponds, tanks, pools and lakes, as well as seeing many kinds of lions, tigers, antelopes and elephants, they proceeded by that broad lofty high way desirous as they were to execute the command of their master.

te shraanta vaahanaa duutaa vikR^iSTena sataa pathaa |
giri vrajam pura varam shiighram aasedur anjasaa || 2-68-21

21. te duutah= those messengers; shraanta vaahanaaH= having tired horses; vikR^ishhTena= because of long; pathaa= path; tataH= then; aaseduH= reached; shiighram= quickly; aNjusaa= and safely; puraveram= to the excellent city; girivrajam= of Girivraja.

Those messengers, though riding on tired horses on a long route, reached quickly and safely to the excellent city of Girivraja.

bhartuH priya artham kula rakSaNa artham |
bhartuH ca vamshasya parigraha artham |
aheDamaanaaH tvarayaa sma duutaa |
raatryaam tu te tat puram eva yaataaH || 2-68-22

22. priyaartham= for the sake of fulfilling beloved object; bhartuH= of their master (Vasishta); kula rakshhaNaartham= for the sake of preserving the royal family; parigrahaartham= for the sake of keeping up prestige; vamshasya= of the race; bhartuH= of the sovereign; te duutaaH= those messengers; yaataaH= quickly reached; tat= that; purameva= city; raatrayaam= in the night; aheDamanaaH= respectfully.

For the sake of fulfilling the beloved object of their master (Vasistha), for the sake of preserving the royal family and for keeping up the prestige of the sovereign race, those messengers quickly and respectfully reached that city in the night.

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe aSTaSaSTitamaH sargaH

Thus completes 68th 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] 69

Introduction

Bharata experiences a bad dream on that very night in which the messengers entered the city of Girivraja. His friends in the palace arranged entertainment like recitation of stories, playing of musical instruments, stage plays and jokes to make him cheerful. Even then, his depression was not gone. Bharata explains in detail his unpleasant dream in its different forms to his friends

yaam eva raatrim te duutaaH pravishanti sma taam puriim |
bharatena api taam raatrim svapno dR^iSTaH ayam apriyaH || 2-69-1

1. yaameva raatrim= on which very night; te duutaaH= those messengers; pravishantisma= entered; taam puriim= that city; taam raatrim=on that night; ayam =this; apriyah= unpleasant; svapneH= dream; dR^ishhTaH= was viewed; bharatena api= by Bharata also.

On that very night those messengers entered the city; Bharata also had experienced an unpleasant dream.

vyuSTaam eva tu taam raatrim dR^iSTvaa tam svapnam apriyam |
putraH raaja adhiraajasya subhR^isham paryatapyata || 2-69-2

2. putraH= the son; raajaadhiraajasya= of Dasaratha, the paramount sovereign; dR^ishhTvaa= after seeing; tam= that; apriyam= unpleasant; svapnam= dream; vyushhTaam eva= just at the dawn; taam raatrim= of that night; paryatapyata= felt anguished; subhR^isham= very much.

Bharata, the son of Dasaratha the paramount sovereign, after seeing that unpleasant dream just at the dawn of that night, felt very much anguished.

tapyamaanam samaaj~naaya vayasyaaH priya vaadinaH |
aayaasam hi vineSyantaH sabhaayaam cakrire kathaaH || 2-69-3

3. samaajJNaaya= knowing; tapyaamaanam= to be in anguish; vayasyaaH= his friends; priya vaadinaH= who speak kind words; chakrire= arranged; kathaaH= (recitation of ) stories; sabhaayaam= in the palace; vineshhyantaH hi= to indeed erase; aayaasam= his worry.

Knowing Bharata to have been in anguish, his graceful speaking friends arranged recitation of stories in the palace; so as to erase his anguish.

vaadayanti tathaa shaantim laasayanti api ca apare |
naaTakaani apare praahur haasyaani vividhaani ca || 2-69-4

4. vaadayanti= (some) played musical instruments; shaantim= for his peacefulness. tathaa= In the same manner; apare= some others; laasayantyapi= arranged for playing; naaTakaani= of dramas; apare= and some others; praahuH= told; vividhaani= various types; haasyaani= of jokes.

Some played musical instruments for bringing about peacefulness. Likewise some others arranged for exhibition of dramas and some others told various types of jokes.

sa taiH mahaatmaa bharataH sakhibhiH priya vaadibhiH |
goSThii haasyaani kurvadbhir na praahR^iSyata raaghavaH || 2-69-5

5. saH= that; mahaatmaa= high-soled; bharataH= Bharata; raaghavaH=born in Raghu dynasty; na praahR^ishhyata= could not be made cheerful; sakhibhiH= by his friends; priya vaadibhiH= who speak gentle words; goshhThiihaasyaani= by stage plays or jokes.

That high-soled Bharata born in Raghu Dynasty could not be made cheerful by his gently speaking friends by stage-plays or jokes.

tam abraviit priya sakho bharatam sakhibhir vR^itam |
suhR^idbhiH paryupaasiinaH kim sakhe na anumodase || 2-69-6

6. priyasakhaH= A close friend; abraviit= spoke; tam bharatam= to that Bharata; vR^tam= surrounded; sakhibhiH= by his companions (as follows); “sakhe= O,friend! Kim=why; na anumodase=are you not rejoicing; paryupaasiinaH= even when entertained; suhR^idbhiH= by your friends?”

A close friend spoke to Bharata, who was surrounded by his companions, as follows, “O, friend! Why are you not rejoicing, even when entertained by your friends?”

evam bruvaaNam suhR^idam bharataH pratyuvaaca ha |
shR^iNu tvam yan nimittamme dainyam etat upaagatam || 2-69-7

7. bharataH= Bharata; pratyuvaachaH= replied; suhR^idam=to the friend; bruuvaNam= who spoke; evam= thus; “tvam= you; shruNu= hear; yannimittam= for which reason; etat= this; dainyam= depression; upaagatam= came; me= to me.”

Bharata replied to the friend who spoke thus, as follows “You listen to me the reason for which this depression came to me”

svapne pitaram adraakSam malinam mukta muurdhajam |
patantam adri shikharaat kaluSe gomaye hrade || 2-69-8

8. adraakshham= I have seen; svapne= a dream; pitaram= (in which) my father; maliname= with soiled body; mukta muurdhajam= with his hair disheveled; patantam= was falling; adri shikharaat= from the top of a mountain; kalushhe= into a polluted; gomayahrade= pond defiled with cow dung.”

“I have seen a dream in which my father with his soiled body and with his hair disheveled, was falling from the top of a mountain into a polluted pond defiled with cow dung.

plavamaanaH ca me dR^iSTaH sa tasmin gomaya hrade |
pibann anjalinaa tailam hasann iva muhur muhuH || 2-69-9

9. saH= he; dR^ishhTaH= was seen; me= by me; (as he was) plavamaanaH= floating; tasmin= in that; gomayahrude= pond defiled with cow dung; piban= drinking; tailam= an oil; aNjalinaa= through his hollowed palms; hasan= and laughing; muhurmuhuH= again and again.”

“He was seen by me, as he was floating in that pond defiled with cow dung, drinking an oil through his hollowed palms and laughing again and again”

tataH tilodanam bhuktvaa punaH punar adhaH shiraaH |
tailena abhyakta sarva angaH tailam eva avagaahata || 2-69-10

10. tataH= thereafter; bhuktvaa= having eaten; tilodanam= cooked rice mixed with gingelly seeds; punah punah= repeatedly; adhaH shiraah= with his head bent down; abhyakta sarraaNg^aH= with his whole body smeared; tailam= with oil; anvagaahata= (he) plunged into; tailameva= the oil itself.”

“Thereafter, having eaten cooked rice mixed with gingelly seeds repeatedly, with his head bent down and with his whole body smeared with oil, he plunged into the oil itself

svapne api saagaram shuSkam candram ca patitam bhuvi |
sahasaa ca api samshantam jvalitam jaata vedasam || 2-69-11
aupavaahyasya naagasya viSaaNam shakaliikR^itam |
sahasaa caapi samshaantam jvalitam jaatavedasam || 2-69-12
avadiirNaam ca pR^ithiviim shuSkaamH ca vividhaan drumaan |
aham pashyaami vidhvastaan sadhuumaamH caiva paarvataan || 2-69-13

11, 12, 13. aham= I; pashyaami= saw; svapne= in the dream; saagaram= the ocean; shushhkam= dry up; chandram= the moon; patitam= fall; bhuvim= on the ground; jagatiim= the earth; uparuddhaam=molested; samaavR^itaam iva= as if covered; tamasaa= by darkness; vishhaaNam= a tusk; naagasya= of an elephant; oupavaahyasya= on which the monarch rode; shakaliikR^itam= broken to pieces; jvalitam=a blazing; jaatavedanam= fire; sahasaa= suddenly; samshaantam= extinguished; pR^ithiviim= the earth; avadiirNaamcha= riven;vividhaan= the various; drumaan= trees; shushhkaamcha=dry up; parvataan= the mountains; vidhvastaan= whirl up; sadhuumaan= into a mist.”

“I saw in the dream, the ocean dry up, the moon fall on the ground, the earth molested as if covered by darkness, a tusk of an elephant (on which the monarch rode) broken to pieces, a blazing fire suddenly extinguished, the earth riven, the various trees dry up, and the mountains whirl up into a mist.”

piiThe kaarSNaayase ca enam niSaNNam kR^iSNa vaasasam |
prahasanti sma raajaanam pramadaaH kR^iSNa pingalaaH || 2-69-14

14. enam raajaanam= this king; kR^ishhNa vaasanam= wearing black clothes; nishhaNNam=sitting; piiThe=on a stool; kaarshhNaaayase= made of iron; pramaadaaH= and women ; kR^IshhNa piNgalaaH= in black and reddish brown; prahasanti= were laughing with mockery.”

“I saw my father in the dream, wearing black clothes, sitting on a stool made of iron and women with black and reddish brown complexion deriding the king.”

tvaramaaNaH ca dharma aatmaa rakta maalya anulepanaH |
rathena khara yuktena prayaataH dakSiNaa mukhaH || 2-69-15

15. dharmaatmaa= my father, the virtuous man; raktamaalyaanulepanaH= adorned with red garlands and his body besmeared with sandal paste, rathena= seated in a chariot; kharayuktena= drawn by asses; prayaataH= proceeded; tvaramaaNashcha = towards south.”

“My father, the virtuous man, adorned with red garlands and his body besmeared with sandal paste and seated in a chariot drawn by asses, proceeded hurriedly towards the south.”

prahasantiiva raajaanam pramadaa raktavaasinii |
prakarSantii mayaa dR^iSTaa raakshasii vikR^itaasanaa || 2-69-16

16. raakshhasii premadaa= a female demon; raktavaasinii= wearing red clothes; vikR^itaananaa= with an ugly face; dR^ishhTaa= was seen; mayaa= by me; prakarshhanti= dragging away; raajaanam= the king; prahasantiiva=while laughing.”

“I saw an ugly faced female demon, wearing red colored clothes, laughingly dragging away the king.

evam etan mayaa dR^iSTam imaam raatrim bhaya aavahaam |
aham raamaH atha vaa raajaa lakSmaNo vaa mariSyati || 2-69-17

17. etat= this; bhayaavaham= fearful (dream); dR^ishhTam= was seen; evam= thus; imaam raatrim= in that night; aham= I; athavaa= or; raajaa= the king; lakshhmaNoovaa= or Lakshmana; marishhyati= may die.”

“This fearful dream was seen thus by me during that night. I myself or the king or Lakshmana may die.”

naraH yaanena yaH svapne khara yuktena yaati hi |
aciraat tasya dhuuma agram citaayaam sampradR^ishyate || 2-69-18

18. yaH= which; naraH= person; svapne= in a dream; (sees); yaati= going; yaanena= in a vehicle; kharayuktena= yoked with donkeys; dhuuma= the smoke; chitaayaam= on the funeral pyre; samprdR^ishyate= will be seen; agra= ascending; tasya= of him; achiraat= within a short time.”

“If in a dream, a person sees a man going in a chariot, yoked with donkeys, the smoke of a funeral pyre will soon be seen ascending him.”

etan nimittam diino aham tan na vaH pratipuujaye |
shuSyati iva ca me kaNTho na svastham iva me manaH || 2-69-19

19. etannimittam= for this reason; aham= I; diinaH= am broken hearted. tat= Hence; na pratipuujaye= I am not able to honor. vaH= you; me= My; kaNThaH= throat; shushhyatiivacha= drying up. me= My; manaH= mind; na svastham= is not at ease.”

“For this reason, I have become broken hearted. Hence, I am not able to treat you properly. My throat seems to be drying up. My mind is not at ease.”

na pashyaami bhayasthaanam bhayam caivopadhaaraye |
bhraSTashca svarayogo me chaayaa copahataa mama || 2-69-20
jugupsann iva ca aatmaanam na ca pashyaami kaaraNam |

20. na pashyaami= I do not see; bhayasthaanam= the root cause of fear; upadhaaraye=(But) I am experiencing; bhayam chaiva= a fear indeed; me= My; svarayogaH= voice; bhrashhTaH= is choked; mama= My; chhaayaacha= luster; upahataa= is effected; jugupsanniva=I abhor; aatmaanam me= myself; na pashyaami=and do not see; kaaraNamcha= a reason.”

“I do not see the root cause of this fear. But I am experiencing a fear indeed. My voice is choked. My luster is affected. I abhor me myself and I do not see a reason for it.”

imaam hi duhsvapna gatim nishaamya taam |
aneka ruupaam avitarkitaam puraa |
bhayam mahat tadd hR^idayaan na yaati me |
vicintya raajaanam acintya darshanam || 2-69-21

21. tat=that; mahat= great; bhayam= fear; na yaati= is not going; me hR^idayaat= from my heart; nishhaamya= by seeing; imaam= this; taam= such; duHsvapnegatim= a course of a bad dream; aneka ruupaam= in many forms; atarkitaam= not imagined; puraa= earlier; vichintya= and thinking; raajaanaam= of the king; achintyadarshanam= in an inconceivable sight.”

“That great fear is not going away from my heart, having seen such a course of this bad dream in varied forms and which dream was not imagined by me earlier and also reflecting on that inconceivable sight of the king.”

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe ekonasaptatitamaH sargaH

Thus completes 69th 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] 70

Introduction

The messengers entered the city of Rajagriha and meet the king Kekeya and prince Yudhajit. They request Bharata to start for Ayodhya urgently. Bharata seeks permission from king Kekeya his maternal uncle. King Kekeya gives permission to Bharata to leave for Ayodhya and bestows him various gifts. Bharata and Satrughna along with men. elephants and horses start his journey for Ayodhya.

bharate bruvati svapnam duutaaH te klaanta vaahanaaH |
pravishya asahya parikham ramyam raaja gR^iham puram || 2-70-1
samaagamya tu raaj~naa ca raaja putreNa ca arcitaaH |
raaj~naH paadau gR^ihiitvaa tu tam uucur bharatam vacaH || 2-70-2

1, 2. bharate=(while)Bharata; bruvati= was telling; svapnam= about the dream; te duutaH= those messengers; klaantavaahanaaH= whose horses were tired; pravishya= entered; ramyam= beautiful; puram= city; raajagR^iham= called Rajagriha; asahyaparigham= which has too big a palace-gate; samaagamya= met; raajJNaacha= the king Kekeya; raajaputreNa= and the prince Yudhajit; architaaH=were received by them hospitably; gR^ihiitvaa= grasped(in salutation); paadou= the feet; raaN^gaH= of the king Kekeya; uuchuH= and spoke; tam bharatam= to that Bharata; vachaH=(the following) words:-

While Bharata was narrating his dream, the messengers whose horses were tired, entered the beautiful city called Rajagriha, which has too big a palace-gate and met the king Kekeya and the prince Yudhajit, who received them hospitably. They saluted the feet of the king Kekeya and spoke the following words to Bharata:

purohitaH tvaa kushalam praaha sarve ca mantriNaH |
tvaramaaNaH ca niryaahi kR^ityam aatyayikam tvayaa || 2-70-3

3. purohitaH= the family priest; praaha= was asking; tvaam= your; kushalam= welfare; sarve= All; mantriNashcha= the ministers also; (were asking about your welfare); niryaahi= come forth indeed; tvaramaaNaHcha= quickly. atyayikam= There is an urgent; kR^ityam= work; tvayaa= with you.”

“Vasistha, the family-priest and all the ministers were asking about your welfare. Come forth indeed quickly. There is an urgent work with you.”

imaani ca mahaarhaaNi vastraaNYaabharaNaani ca |
pratigR^ihya vishaalaaksha maatulasya ca daapaya || 2-70-4

4. vishaalaakshha! O, Bharata the wide-eyed man! PratigR^ihya= Take; imaani= these; mahaarhaaNi= very valuable; vastraaNi= clothes; aabharaNaanicha= and jewels; daapaya= and arrange to give; maatulasya= to your maternal uncle.”

“O, Bharata the wide-eyed man! Take these very valuable clothes and jewels and give them to your maternal uncle”

atra vimshati koTyaH tu nR^ipater maatulasya te |
dasha koTyaH tu sampuurNaaH tathaiva ca nR^ipa aatmaja || 2-70-5

5. nR^ipaatmaja= O, prince! Atra= in these; vimshatikoTyaH= a hundred crores; nR^ipataH= are to be given to the king Kekeya; tathaivacha= and like wise; sampuurNaaH= a full; dashakoTyastu= ten crores ; te=your; maatulasya= maternal uncle.”

“O, prince! In these jewels and clothes, a worth of hundred crores is to be given to the king Kekeya and likewise a worth of ten crores in full to your maternal uncle."

pratigR^ihya ca tat sarvam svanuraktaH suhR^ij jane |
duutaan uvaaca bharataH kaamaiH sampratipuujya taan || 2-70-6

6. bharataH= Bharata; svanuraktaH= who had a great affection; suhR^ijjane= towards his kind hearted relatives; pratigR^ihya= took; tat sarvam= all that; taan duutaan samprati puujya= honored those messengers greatly; kaamaiH= with gifts of their liking; uvaacha= and spoke (as follows):

Bharata, who had a great affection towards his kind hearted relatives, took all that, honored these messengers profusely with gifts of their liking and spoke(as follows) :

kaccit sukushalii raajaa pitaa dasharatho mama |
kaccic ca araagataa raame lakSmaNe vaa mahaatmani || 2-70-7

7. kachchit= “I hope that; mama pitaa= my father; raajaa dasharathaH= king Dasaratha; sukushalii= is quite safe; aarogyotaa= there is health; raame=in Rama; mahaatmani= and in the high soled; lakshhmaNecha= Lakshmana.”

“I hope that king Dasaratha, my father is quite safe. I also hope that Rama and the high-soled Lakshmana are well.”

aaryaa ca dharma nirataa dharmaj~naa dharma darshinii |
arogaa ca api kausalyaa maataa raamasya dhiimataH || 2-70-8

8. kausalya= (Is) Kausalya, aaryaacha= the venerable lady; dharmanirataa= who is intent on piety; dharmaN^ga= who knows righteousness; dharmadarshinii= who visualizes righteousness; maataa= and mother; raamasya= of Rama; dhiimataH= the wise; api arogaa= also healthy?”

“Is Kausalya, the venerable lady, who is intent on virtue, who knows righteousness, who visualizes goodness and who is the mother of the wise Rama, also well? “

kaccit sumitraa dharmaj~naa jananii lakSmaNasya yaa |
shatrughnasya ca viirasya saarogaa ca api madhyamaa || 2-70-9

9. kachchit= I hope that; saa sumitraapi= that Sumitra; yaa= who; dharmaG^yaa= knows righteousness; jananii= who is the mother; lakshhmaNasya= of Lakshmana; shatrughnasyacha=and of Satrughna; viirasya= the valiant; madhyamaa= and our middle mother; arogaa= is healthy.”

“I hope that Sumitra, who knows righteousness, who is the mother of Lakshmana as well as the heroic Satrughna and our middle mother, is well.”

aatma kaamaa sadaa caNDii krodhanaa praaj~na maaninii |
arogaa ca api kaikeyii maataa me kim uvaaca ha || 2-70-10

10. kaikeyi= (Is) Kaikeyi; aatmakaamaa= who loves herself; sadaa= forever; chaNDii= fiery lady; krodhanaa= of wrathful nature; praaG^yamaaninii= priding herself to be highly intelligent; me maataa= and my mother; api arogaa= also healthy? kim= What; uvaachaha= did she say?”

“As Kaikeyi, who loves herself, a forever fiery lady of wrathful nature, who prides herself to be highly intelligent and my mother, also well? What did she say?”

evam uktaaH tu te duutaa bharatena mahaatmanaa |
uucuH samprashritam vaakyam idam tam bharatam tadaa || 2-70-11

11. uktvaaH= having been spoken; evam= thus; bharatena= by Bharata; mahaatmanaa=the high soled; te duutaaH= those messengers; tadaa= then; uuchuH= spoke; idam vachaH= these words; saprashrayam= respectfully; tam bharatam= to that Bharata:

On hearing the words of the high soled Bharata, those messengers then respectfully spoke to Bharata as follows:

kushalaaH te nara vyaaghra yeSaam kushalam icchasi |
shriishca tvaam vR^iNute padmaa yujyataam caapi te rakaH || 2-70-12

12. “naravyaaghra= O, tiger among men! Yeshhaam= whose, kushalam= welfare; ichchhasi= do you desire; te= they; kushalaah= are safe; shriiH= the goddess of prosperity; padmaa= holding a lotus in her hand; vR^iNute= awaits; tvaam= you; te= Let your; rathaH=chariot; yujyataamchaapi=be made ready.”

“O, tiger among men! Those, of whom you do enquire, are all well. The goddess of prosperity, holding a lotus in her hand, awaits you. Let your chariot be made ready.”

bharataH ca api taan duutaan evam uktaH abhyabhaaSata |
aapR^icche aham mahaa raajam duutaaH samtvarayanti maam || 2-70-13

13. evam= thus; uktaH= spoken; (by the messengers); bharatashchaapi=Bharata also; abhyabhaashhata=spoke; taan duutaan= to those messengers(as follows); “aham= I; apR^ichchhe= will get permission; mahaaraajam= from the monarch; (saying); “duutaah= the messengers; samtvarayanti= are hastening; maam= me.”

Hearing the words Bharata spoke to the messengers as follows: “I will get permission from the monarch(to leave for Ayodhya) saying that the messengers are hastening me up.”

evam uktvaa tu taan duutaan bharataH paarthiva aatmajaH |
duutaiH samcoditaH vaakyam maataamaham uvaaca ha || 2-70-14

14. bharataH= Bharata; paarthivaatmajaH= the prince; samchoditah= being asked to move quickly; duutaiH= by the messengers; evam= thus; uktvaa= spoke; taan duutaan= to the messengers; uvaachaha= and uttered; vaakyam= these words; maataamaham= to his maternal uncle:

Bharata the prince having been asked to move quickly (to Ayodhya) by the messengers, spoke as aforesaid to those messengers and uttered the following words to his maternal uncle:

raajan pitur gamiSyaami sakaasham duuta coditaH |
punar api aham eSyaami yadaa me tvam smariSyasi || 2-70-15

15. raajan= O, king! duutachoditaah= asked by the messengers to move quickly; gamishhyaami= I am going; pituH= to my father’s; sakaasham= presence. eshhyaami= I shall come; punarapi= again; yadaa=whenever; tvam=you; smarishhyasi= recall; me= me.”

“O, king! Requested by the messengers to come to Ayodhya urgently, I am going to my father’s presence. I shall again come, whenever you recall me.”

bharatena evam uktaH tu nR^ipo maataamahaH tadaa |
tam uvaaca shubham vaakyam shirasy aaghraaya raaghavam || 2-70-16

16. tadaa= then; nR^ipaH= the king Kekeya; maataa mahaH= the maternal uncle; uktaH=having been spoken; bharatena= by Bharata; evam = as aforesaid; aaghraaya= smelling; shirasi= the head; taam raaghavam= of that Bharata; uvaacha= spoke; shubham =these auspicious ; vaakyaam= words:

Hearing the words of Bharata, the king Kekeya, his maternal uncle smelled (as a token of affection) the head of Bharata and spoke the following auspicious words:

gaccha taata anujaane tvaam kaikeyii suprajaaH tvayaa |
maataram kushalam bruuyaaH pitaram ca param tapa || 2-70-17

17. gachchha= go; taata= my dear child! anujaane= I am permitting; tvaam= you; tvayaa= by you; kaikeyii= Kaikeyi; suprajaaH= has a good son; paramtapa= O, the scourge of foes! BruuyaaH= Ask; kushalam= the welfare; maataram= of your mother; pitaracha= and father.”

“Go, my dear child! I am permitting you. Kaikeyi is fortunate to have a good son like you. Bear my greetings to your mother and father.”

purohitam ca kushalam ye ca anye dvija sattamaaH |
tau ca taata mahaa iSvaasau bhraataru raama lakSmaNau || 2-70-18

18. taata= my dear child! Bruuhi= Ask for; kushalam= welfare; purohitam= of the family priest; ye= which; anye= other; dvijasattamaaH=foremost of Brahmins; maheshhvaasou= wielders of great bows; tou= those; bhraatarou= brothers; raama lakshmaNou= Rama and Lakshmana.”

“ My dear child! Pay obeisance to your family priest, the other illustrious Brahmins and your brothers Rama and Lakshmana the wielders of bows.”

tasmai hasti uttamaamH citraan kambalaan ajinaani ca |
abhisatkR^itya kaikeyo bharataaya dhanam dadau || 2-70-19

19. kaikeyaH= the king Kekeya; abhisatkR^itya= treating him hospitably; dadou= gave; tasmai= that; bharataaya= Bharata; hastyuttamaan= the best of elephants; chitraan= variously colored; kambaLaan= woolen clothes; ajinaani= antelope skins; dhanam= and riches(gold,silver vessels etc)

The king Kekaya, treating him hospitably gave that Bharata the best of elephants, woolen clothes of varied colors, antelope skins and riches (gold and silver vessels etc).

rukma niSka sahasre dve SoDasha ashva shataani ca |
satkR^itya kaikeyii putram kekayo dhanam aadishat || 2-70-20

20. kekeyaH= the king Kekeya; satkR^itya= in honor of him; aadishat= gave; dhanam= as gifts; dve= two; rukma nishhkasahasre= thousand coins of gold; shhoDasha= sixteen; ashvashataanicha= hundred horses.

The king Kekeya generously gave as gifts to Bharata, two thousands coins of gold and sixteen hundred horses.

tathaa amaatyaan abhipretaan vishvaasyaamH ca guNa anvitaan |
dadaav ashva patiH shiighram bharataaya anuyaayinaH || 2-70-21

21. tathaa= likewise; ashvapatiH= aswapati; dadou= gave; anuyaayinaH= some attendants; abhipretaan= who were dear; vishvaasyaan= reliable; guNaanvitaan= endowed with virtues; amaatyaan= and inmates of his palace; bharataaya= to Bharata.

Likewise, Aswapati sent some attendants, who were dear, reliable, endowed with virtues and inmates of his palace with Bharata (to accompany him on the return journey)

airaavataan aindra shiraan naagaan vai priya darshanaan |
kharaan shiighraan susamyuktaan maatulo asmai dhanam dadau || 2-70-22

22. maatulaH=his maternal uncle; dadou= gave; dhanam= as presents; naagaan= elephants; airaavataan= of Airavata race; aindrashiraan= born in Indrasira mountain range; priya darshanaan= and which were charming to behold; kharaan= and mules; shiighraan= which could walk quickly; susamyuktaan= and were well trained.

Yuddhajit, his maternal uncle gave him as gifts, elephants of Airavata race born in Indrasira mountain-range and which were charming to behold as well as mules which could walk quickly and were well trained

antaH pure atisamvR^iddhaan vyaaghra viirya bala anvitaan |
damSTra aayudhaan mahaa kaayaan shunaH ca upaayanam dadau || 2-70-23

23. dadou=(he) gave; upaayanam= as a gift; shunashcha= dogs also; ati samvR^iddhaan= which were well nourished; antaHpura= in the gynaecium; vyaaghre viirya balaanvitaan=which had vitality and strength equal to tigers, mahaakaayaan= which were large bodied; damshhTraa yudhaan= and which used tusks as weapons.

He gave as a gift, large bodied dogs, which were well nourished in the gynoecium, possessing strength and vitality of a tiger and which were using their tusks as weapons.

sa maataamaham aapR^icchya maatulam ca yudhaa jitam |
ratham aaruhya bharataH shatrughna sahitaH yayau || 2-70-24

24. dhanam= the wealth of gifts; dattam= bestowed by; kekayendra= the king Kekeya; naabhyanandata= did not rejoice; saH= that; bharataH= Kaikeyi’s son; gamanatvarayaa= who was in a hurry to go; tadaa= then.

The wealth of gifts bestowed by the king Kekeya did not rejoice Bharata, Kaikeyi’s son, who was then in a hurry to go.

babhuuva hyasya hR^idate cintaa sumahatii tadaa |
tvarayaa caapi duutaanaam svapnasyaapi ca darshanaat || 2-70-25

25. tvarayaachaapi= due to goading; duutaanaam= of messengers; darshanaachchaapi= and visualization; svapnasya= of the dream; sumahatii= a very big; chintaa= worry; babhuuva hi= was formed; asya hR^idaye= in his heart; tadaa= then.

Due to goading of messengers and visualization of the dream, a very big worry was formed at that time in his heart.

sa svaveshmaabhyatikramya naranaagashvasamvR^itam |
prapede sumahachchhriimaan raajamaargamanuttamam || 2-70-26

26. shriimaan= the glorious; saH= Bharata; abhyatikramya= crossed; svaveshma= his palace; sumahat= which was very big; nara naagaashva savR^itam= augmented with men, elephants and horses; prapede= and entered; anuttamam= the excellent; raajamaargam= royal high way.

The glorious Bharata crossed his very big palace, augmented with men elephants and horses and entered the excellent royal high way.

abhyatiitya tato.apashyadantaH puramudaaradhiiH |
tatastadbharataH shriimaanaaviveshaanivaaritaH || 2-70-27

27. udaaradhiih= the sagacious Bharata; abhyatiitya= crossed the royal highway; apashyat= as saw; antaHpuram= the gynaecia; tatah= thereafter; anivaritaH= unhindered; shriimaan= the glorious; bharataH= Bharata; aavivesha= entered; tat= that gynoecia.

The sagacious Bharata crossed the royal high way and perceived the gynoecia. Then, the glorious Bharata entered those gynoecia.

sa maataa mahamaapR^icchya maatulam ca yudhaajitam |
rathamaaruhya bharataH shatrughnasahito yayau || 2-70-28

28. saH bharataH= that Bharata; aapR^ichchhya= took leave of; maataamaham= his maternal grand father; maatulam= and his maternal uncle; yudhaajit= Yuddhajit; yayon= and set out; aaruhya= mounted; ratham= on chariot; Satrughna sahitah= along with Satrughna.

Bharata took leave of his maternal grandfather and also Yudhajit, his maternal uncle and set out on a chariot (for Ayodhya) along with Satrughna.

rathaan maNDala cakraamH ca yojayitvaa paraH shatam |
uSTra go ashva kharaiH bhR^ityaa bharatam yaantam anvayuH || 2-70-29

29. paraH shataan= with more than hundred; rathaan**= chariots; ratna vichitraamshcha= variegated with jewels; yojayitvaa= yoked to; ushhTra goshva balaih= camels, bullocks, horses, and mules; bhR^ityaaH= servants; anvayuH= followed; bharatam= Bharata; yaantam= as he departed.

With more than hundred chariots variegated with jewels yoked to camels, bullocks, horses and mules as also servants followed Bharata as he departed.

Instead of “rathaan maNdalachakraamshcha”, “rathaan ratnavichitraamshcha” in the old version is taken –as the clause “chariots with round wheels “ appears to be meaningless.

balena guptaH bharataH mahaatmaa |
saha aaryakasya aatma samaiH amaatyaiH |
aadaaya shatrughnam apeta shatrur |
gR^ihaat yayau siddhaiva indra lokaat || 2-70-30

30. guptaH= being protected; balena= by the army; mahaatmaa= the high soled; bharatah= Bharata; apeta shatruH= who was free from enemies; aadaaya= and taking; shatrughnam= shatrughna; amaatyaiH saha= along with companies; aatmasamaih= good enough to him; yayon= started; gR^ihaat= from the palace; aaryakasya= of his venerable maternal uncle; indralokaadiva= as from the world of celestials; siddhah= a Siddha(a semi divine being of great purity and perfection and said to possess supernatural faculties).

Being protected by the army, the high soled Bharata, who was free from enemies, taking Shatrughna along with other companions good enough to him, started from the palace of his venerable maternal uncle, as a Siddha(a semi- divine being of great purity and perfection and said to possess supernatural faculties) would start from Indraloka( the world of celestials).

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe saptatitamaH sargaH

Thus completes 70th 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] 71

Introduction

Spending seven nights in his journey, crossing various streams and rivers and passing through many woods and territories, Bharata reaches the city of Ayodhya, from there ,he finds the city of Ayodhya in a forlorn mood and discusses this situation with the charioteer. With an apprehensive and gloomy mind, he enters his father’s house.

sa praan mukho raaja gR^ihaat abhiniryaaya viiryavaan |
tataH sudaamaam dyutimaan samtiirvaavekshya taam nadiim || 2-71-1
hlaadiniim duura paaraam ca pratyak srotaH tarangiNiim |
shatadruum atarat shriimaan nadiim ikSvaaku nandanaH || 2-71-2

1,2. saH raaghavaH= that Bharata; dyutimaan= who was brilliant; shriinaan= glorious; ikshhvaaku kulanandanaH= and a rejoice to Ikshvaku dynasty; abhiniryaaya= marching in;praaNmukhaH= easterly direction; raajagR^ihaat= from the city of Rajagriha; tatah= thereafter; avekshhya= observing; samtiirya= and crossing; taam= that; sudaamaam nadiim= Sudama river; hlaadiniim= and Hladini river; duuraapaaram= the wide one; atarat= and also crossed; shatadruum nadiim= shatadru river; pratyaksrotantaraNgiNiim= whose stream flowed towards the eastern direction.

That brilliant and glorious Bharata, who was a rejoice to Ikshvaku dynasty marching in easterly direction from the city of Rajagriha, thereafter observing and crossing Sudama* river as well as the wide Hladini river, whose stream flowed towards eastern direction.

The route Bharata drove was a different one from the route the messengers had taken from Ayodhya to Rajagriha. This is a longer route and it took a complete week for Bharata to reach Ayodhya

ela dhaane nadiim tiirtvaa praapya ca apara parpaTaan |
shilaam aakurvatiim tiirtvaaaagneyam shalya kartanam || 2-71-3
satya samdhaH shuciH shriimaan prekSamaaNaH shilaa vahaam |
atyayaat sa mahaa shailaan vanam caitra ratham prati || 2-71-4

saH= that Bharata; satyasandhaH= who kept up his promise; shuchiH= the pure man in heart; shriimaan= the illustrious man; tiirtvaa= crossing; nadiim= shatadru river; elaadhaane= at Eladhana village; praapyaacha= reaching; aparaparpataan= the region of aparaparpata; tiirtvaa= crossing; aakurvatiim= Akurvati; shilaam= a rocky hill; prekshhyamaaNah= seeing; aaG^yeyam= the village of Agneyam; shalyakartanam= Salyakartana village; shilaavahaam= and silavaha river; atyayaat= and crossed; mahaashailaan= huge mountains; and traveled; chaitrathavanam prati= towards the woods of chaitraratha.

The pure and illustrious Bharata, who kept up his promise, crossing shatradru river at Eladhana village, reaching the region of Apara parpata, crossing a rocky hill called akurvati, seeing the villages of Agneyam and salyakartana as well as Silavaha river, crossed huge mountains and traveled towards the woods of Chitraratha.

sarasvatiim ca gaN^gaam ca ugmena pratipadya ca |
uttaram viiramatsyaanaam bhaaruNDam praavishadvanam || 2-71-5

5. w.w.m – pratipadya= arriving at; yugmena= the confluence of; sarasvatiimcha= saraswati river; gaNgaacha= and Ganga river; (Bharata); pravishat= entered; bhaaruN^Damvanam= the woods of Bharunda; uttaram= the north; viiramatsyaanaam= of Viramatsya region.

Arriving at the confluence of Saraswati and Ganga rivers, Bharata entered the woods of Bharmuda, the north of Viramatsaya region.

veginiim ca kulinga aakhyaam hraadiniim parvata aavR^itaam |
yamunaam praapya samtiirNo balam aashvaasayat tadaa || 2-71-6

6. praapya= reaching; samtiirNa=and crossing; kuliNgaakhyaam= a river named Kulinga; veginiim= which is swift; parvataavR^itaam= surrounded by mountains; hlaadini= and requesting; yamuunaam= as well as Yamuna river; tadaa- and there; badam= the army; aashvaasayat= was made to rest.

Reaching and crossing a refreshing river named Kulinga, which is swift and surrounded by mountains as well as Yamuna river, the army was then made to rest there.

shiitiikR^itya tu gaatraaNi klaantaan aashvaasya vaajinaH |
tatra snaatvaa ca piitvaa ca praayaat aadaaya ca udakam || 2-71-7

7. shiitiikR^iya= making cool; gaatraaNi= the limbs; klaantaan= of the tired; vaajinaH= horses; by bathing them; aashvaasya= and cheering them up; tatra= there; snaatvaa= taking bath(himself);piitvaacha= drinking; udakam=water; aadaaya= and carrying it (future use) praayaata=(Bharata) proceeded further.

Making cool the limbs of the tired horses by bathing there and cheering up them, nay, taking a bath himself, drinking some water and carrying it for future use, Bharata proceeded further.

raaja putraH mahaa araNyam anabhiikSNa upasevitam |
bhadraH bhadreNa yaanena maarutaH kham iva atyayaat || 2-71-8

8. bhadraH=the blessed; raajaputraH=bharata; the prince;atyayaat= traversed;mahaaraNyam= the huge forest; anabhiikshhNopasevitam= which was rarely frequented; bhadreNa= by his excellent; yaanena= chariot; khamiva= as through the atmosphere; maarutaH= the wind.

The blessed prince Bharata traversed that rarely frequented huge forest by his excellent chariot as the wind glides through an atmosphere.

bhaagiirathiim duSprataraamamshudhaane mahaanadiim |
upaayaadraaghavastuurNam praagvaTe vishrute pure || 2-71-9

9. raaghavaH=Bharata; tuurNam= quickly; upaayat= reached; mahaanadiim= the great river; bhagiirathiim= Bhagirathi; dushhprataraam= which is difficult to be crossed; pure= at the city; praagvaTe= of pragvata; amshudhaane= in the region of Amsudhana.

Bharata soon reached the great river, Bharathi, which is difficult to be crossed, at the city of pragvata in the region of Amsudhana.

sa gaN^gaam praagvaTE tiirtve samaayaatkuTikoSThikaam |
sabalastaam sa tiirtvaatha samaayaaddharmavardhanam || 2-71-10

10. tiirvaa= crossing; gaNgaam= the river Ganga; praagvaTe= at the city of Pragvata; sah= he; samaayaayaat= reached; kuTikoshhThikaam= the river Kutikoshthka; tiirvaa= traversed; taam= it; sabalaH= along with his army; atha= and then; samaayaat= and arrived at; dharmavardhanam= the river of Dharmavardhana.

Crossing the River Ganga at the city of Pragvata, he reached the river Kulikoshthika, traversed it along with his army and then arrived at the region of Dharmavardhana.

toraNam dakSiNa ardhena jambuu prastham upaagamat |
varuutham ca yayau ramyam graamam dasharatha aatmajaH || 2-71-11

11. dasharathaatmajaH= Bharata; upaagamaat= reached; jambuuprastham=Jambuprastha village; dakshhiNaardhena= which is the southern part, toraNam= of torana region; (and from there)yayou= got; ramyam= a beautiful; gramamcha= village too; varuutham= called Varutha.

Bharata reached Jambuprasta village, which is located at the southern part of Torana region and from there he arrived at a beautiful village too, named Varutha.

tatra ramye vane vaasam kR^itvaa asau praan mukho yayau |
udyaanam ujjihaanaayaaH priyakaa yatra paadapaaH || 2-71-12

12. kRR^itvaa= making; vaasam= a camp; ramie= in that beautiful; vane= forest; tatra= there; asou= Bharata; praaNmukhah= turned towards the east; yayou= and reached; udyaanam= a garden; ujjihaanaayaaH= in the city of Ujjihana;yatra= in which; there are) priyakaaH paadapaaH= a number of Kadamba trees.

Making a camp in thatbeautiful forest there, Bharata traveled towards the east and reached a garden in the city of Ujjihana, in which there are a number of Kadamba trees.

saalaams tu priyakaan praapya shiighraan aasthaaya vaajinaH |
anuj~naapya atha bharataH vaahiniim tvaritaH yayau || 2-71-13

13. praapya= having reached; saalaan= sala trees; priyaakaan= kadamba trees; bharatah= Bharata; aasthayaa= yoked; shiighram= swifter; vaajenah= horses; (his chariot); anuG^yaapye=allowed; vaahiniim= his army; atha= to come after him; yayon= and went ahead; tvaritaH= quickly.

Having reached Sala and Kadamba trees, Bharata yoked swifter horses to his chariot, allowed his army to come after him and quickly went ahead.

vaasam kR^itvaa sarva tiirthe tiirtvaa ca uttaanakaam nadiim |
anyaa nadiiH ca vividhaaH paarvatiiyaiaH turam gamaiH || 2-71-14
hasti pR^iSThakam aasaadya kuTikaam atyavartata |
tataara ca nara vyaaghraH lauhitye sa kapiivatiim || 2-71-15

14, 15. vaasam kR^itvaa=having halted; sarvatiirthe=in sarvatirtha; tiirtvaa= and having crossed; uttaanikaam nadiim=uttamika river; vividhaaH=and various; anyaaH= other; nadiishcha= rivers; paarvatiiyaiH turaNgaiH= by mountain-ponies; aasaadya= and reaching;hastipR^ishhTaakam=the village of Hastiprataka; (Bharata); atyavartata= crossed; kTikaam= river kutika; taraara=andtraversed; kapiivartiim= the river kapivati; lohityu= at Lohitya village.

Having halted min Sarvatirtha village and having crossed Uttamika river and various other rivers by mountain -ponies and reaching Hast prasthaka village, Bharata crossed Kutika river and traversed kapivati river at Lohitya village.

eka saale sthaaNumatiim vinate gomatiim nadiim |
kalinga nagare ca api praapya saala vanam tadaa || 2-71-16
bharataH kSipram aagacchat suparishraanta vaahanaH |

16. bharataH= Bharata;(after crossing) sthaaNumatiim= Sthanumati river; ekasaala=at Ekasala village;gomatiim nadiim= and Gomati river; vinate= at Vinata village; suprarishraanta vaahanah= as the horses were verymuch tired; praapya= reached; tadaa= then; saalavanam= a grove of Sala trees; kaliNganagarachhaapi= at even kalinga city also; aagachchhat= and proceeded; kshhipram= quickly.

Bharata, after crossing Sthanumati river at Ekasala village and Gomati river at Vinata village, took rest at a grove of Sala trees at Kalinga city as the horses were very much tired and then proceeded quickly.

vanam ca samatiitya aashu sharvaryaam aruNa udaye || 2-71-17
ayodhyaam manunaa raaj~naa nirmitaam sa dadarsha ha |

17. samaatiitya= driving through, vanamcha= the grove; aastu= quickly; sharavaryaam= in the night; aruNodaya= at dawn; sandarshaha= saw; ayodhyaam= the city of Ayodhya; nirniitaam= which was built; manunaaraG^yaa= by the king Manu.

Driving through grove quickly in the night, Bharata at the dawn saw the city of Ayodhya, which was earlier built by King Manu.

taam puriim puruSa vyaaghraH sapta raatra uSiTaH pathi || 2-71-18
ayodhyaam agrataH dR^iSTvaa rathe saarathim abraviit |

18. dR^IshhTvaa= seeing ; taam= that; ayodhyaam puriim= city of Ayodhya; agrataH= in front; saptaraatroshhitaH= after spending seven nights; pathi= on his way; purushhvyaaghraH= that tiger among men; abraviit= spoke; vaakyam= these words; saarathim=to the charioteer.

Seeing the city of Ayodhya in front, after spending seven nights on his way, Bharata the tiger among men, spoke the following words to his charioteer:

eSaa na atipratiitaa me puNya udyaanaa yashasvinii || 2-71-19
ayodhyaa dR^ishyate duuraat saarathe paaNDu mR^ittikaa |
yajvabhir guNa sampannaiH braahmaNaiH veda paaragaiH || 2-71-20
bhuuyiSTham R^iShaiH aakiirNaa raaja R^iSi vara paalitaa |

19,20. saarathe= O, charioteer! Eshhaa= this; yashasvinii= famous; ayodhyaa= city of Ayodhya; dR^ishyate-=appears; me= to me; naatipratiitaa= not clearly distinguishable.duuraat= from this distance. PaaNDum rittikaa= as a heap of white clay.puNyodyaanaa= beautiful gardens; aakiirNaa= a place filled with yajvabhiH= performers of sacrifies; guNasampanne= endowed with good qualities. Veda paaragaiH= Brahmins; bhuuyishhTham= most abundant; R^iddhaiH= in riches; raajarshhiparipaalitaa = and ruled by a royal sage.

“O, Charioteer! The famous city of Ayodhya comes into view vaguely to me from a distance, as a heap of white clay. It has beautiful gardens. It is filled with performers of sacrifices and with people endowed with good qualities as well as well versed in the Vedas and with Brahmins inmost abundant reaches , It is being ruled by a royal sage.”

ayodhyaayaam puraa shabdaH shruuyate tumulo mahaan || 2-71-21
samantaan nara naariiNaam tam adya na shR^iNomy aham |

21. puraa= Earlier; mahaan= abig; tumulaH= clattering; shabdaH= noise; nara naariinaam= of men and women; shruuyate= used to be heard; samantaat= all round; ayodhyyaam=in Ayodhya; adya= Now; aham= I; na shR^iNomyaham= am not hearing; tam= that noice.

Earlier , a big clattering voice of men and women used to be heard all round in Ayodhya. Now, I am not hearing that voice.”

udyaanaani hi saaya ahne kriiDitvaa uparataiH naraiH || 2-71-22
samantaat vipradhaavadbhiH prakaashante mama anyadaa |

22. udyaanaani= the parks; prakaashantehi= which used to beam; naraiH= forth; samantaat= on all sides; saayaahne= in the evening; mama= to me; anyathaa= otherwise.

“The parks which used to beam with men streaming forth on all sides, having given up sporting in the morning after entering them in thee evening having spent the whole night in sport, now appear to me otherwise”

taani adya anurudanti iva parityaktaani kaamibhiH || 2-71-23
araNya bhuutaa iva purii saarathe pratibhaati me |

23. taami= these parks; parityaktaani= deserted; kaamibhiH= by the lovers; adya= now; anuruddantiiva= turn out to be miserable; saarathe= o, charioteer!me=to me; purii= the city; pratibhaati= appears; araNyabhuuteva= to have changed into a forest.

“These parks deserted by the lovers now turn out to be dejected . O, charioteer! To me, the city appears to have changed into a forest.”

na hi atra yaanaiH dR^ishyante na gajaiH na ca vaajibhiH || 2-71-24
niryaantaH vaa abhiyaantaH vaa nara mukhyaa yathaa puram |

24. atra= here; yathaapuurvam= as before; naramukhyaaH= important persons; nadR^ishyante hi= indeed are not seen; niryaantovaa= going into the city; abhiyaantovaa= on coming out of it; yaanaiH= in carriages; na= nay; raajithiH= on horses too.

“Here, as before, important persons indeed are not seen going into the city or coming out it in carriages or on horses or on elephants.”

udyaanaani puraa bhaanti mattapramuditaani ca || 2-71-25
janaanaam ratisamyogeSvatyantaguNavanti ca |

25. puraa= earlier; ndyaanaani= parks; shaanti= used to be conspicuously; matta pranuditaanicha= ezaited;with joy and gaiety; atyantaguNavanticha =and were most excellent ; ratisamyogeshhu= for love contacts; janaanaam = of men.

“Earlier parks used to be conspicuously excited with joy and gaiety and were most congenial for love contacts of men.”

taanyetaanyadya vashyaami niraanandaani sarvashaH || 2-71-26
srastaparNairanupatham vikroshadbhiriva drumaiH |

26. pashyaami= Iam seeing; taanyena= those same parks; adya =today; niraanandaami= with lack of enjoyment; sarvashaH= on all sides; drumaiH= with trees; srastaparNaih= having their leaves fallen; anupatham= along the road; vikroshadbhiriva= looking a picture of dismay.

“I am seeing the same parks., today with lack of enjoyments on all sides and with trees having their leaves fallen along the road, looking like picture of dismay.”

naadyaapi shruuyate shabdo mattaanaam mR^igapakshiNaam || 2-71-27
samraktaam madhuraam vaaNiim kalam vyaaharataam bahu |

27. adyaapi= even not; at dawn; shabdaH= sounds; mattaanaam=mR^igapakshhinaam=of animals and birds in rut;samraktaam= which an charming madhuraam= with sweet; vaaniim= tone; vyaahratam=uttering; bahu= with much; kalam= melody; nashruuyate= are not being heard.

“Even now at dawn, charming sounds with sweet and much melodious tone of animals and birds intoxicated with happiness are not being heard.”

candanaagurusampR^ikto dhuupasammuurchito.atulaH || 2-71-28
pravaati pavanaH shriimaan kim nu naadya yathaapuram |

28. kimnu= why does; yathaapuram= as before; bhriimaan=pure and auspicious; chandanaagarusamyuktaH= laden with aloes and sandal wood; pavanaH= breeze; dhumpasammuurchitaH= intensified with the pure of burnt incense; na pravaachi= not blow; adya= today?

“Why does, as before, pure and auspicious breeze laden with aloes and sandal wood intensified with the fume of burnt incense,not blow today.?”

bheriimR^idaN^gaviiNaanaam koNasamghaTTitaH punaH || 2-71-29
kimadya shabdo virataH sadaa.adiinagatiH puraa |

29. kim=why; adya= today; shabdaH= have the sounds; bheriimR^idaNga viiNaanaam= of kettle drums clay tomtoms and vinas; koNasamghaTTitaH= played upon with drum sticks or plums or fingers; virath= stopped; puraa= which formerly; sadaa adiinagatiH= never ceased; punaH= at any time.

“Why today have the sounds of kettledrums, clay tomtoms and Vinas played upon with drum-sticks or palms or fingers stopped which formerly never ceased at any time.”

aniSTaani ca paapaani pashyaami vividhaani ca || 2-71-30
nimittaani amanoj~naani tena siidati te manaH |

30. pashyaami= I perceive; vividhaani= various kinds; nimittaani= of omens; anishhTaani= which are undesirable; paapaani= sinful; amanujJNaani= and silly; tena= by this; me= my; manaH= mind; siidati= is dejected.

“I perceive various kinds of evil sinful and silly omens and by this, my mind is dejected.”

sarvathaa kushalam suuta durlabham mama bandhuSu || 2-71-31
tathaa hyasati sammohe hR^idayam siidatiiva me |

31. suuta= O, charioteer! Durlabham= it is not possible; sarvattaa= that all; kushalam= should be well; mama bandhushhu= with my kinsfolk; tathaahi= as indeed; asati= even without; sammohe= any cause for a grievance; me= my; hR^Idayam= spirit; siidatiiva= is cast down.

“O, charioteer! It is not possible that all sounds be well with my kinsfolk, as indeed, even without anycause for a grievance, my spirit is cast down”

viSaNNaH shaantahR^idayastrastaH sululitendriyaH || 2-71-32
bharataH praviveshaashu puriimikshvaakupaalitaam |

32. vishhaNNaH=despondent; shraanta= hR^idayaH= distressed in mind; trastaH= frightened; sululitendriyaH=and extremely; bharataaH=Bharata; ashu= quickly; pravivesha= entered; puriim= the city; ikshhvaakupaalitam= ruled by the descendents of Ikshvaku.

Despondent, distressed in mind, frightened and extremely entered the city, which was ruled by the descendents of Ikshvaku.

dvaareNa vaijayantena praavishat shraanta vaahanaH || 2-71-33
dvaahsthaiH utthaaya vijayam pR^iSTaH taiH sahitaH yayau |

33. shaanta vaahanaH= Bharata, with tired horses; praavishat= entered; dvaareNa= through the gate; vaijayentena= called Vaijayanta; uktaH= greeted; vijayam= with slogans of victory; utthaaya= by the standing; dvaaHsthaiH= gate keepers; yayon= he went; sahitaH= along with; taiH= them.

Bharata, with his tiered horses entered the city through Vaijayanta gate. Greeted with slogans of victory by the standing gatekeepers, he went inside, along with others.

sa tu aneka agra hR^idayo dvaahstham pratyarcya tam janam || 2-71-34
suutam ashva pateH klaantam abraviit tatra raaghavaH |

34. saH= that; raaghavathtu= Bharata, on his part; anekaagra= hR^idayaH= with distracted mind; pratyarchya= responded to the salutations; tam=of those; janam=men; dvaastham= at the gate; tatra= there; abraviit; and spoke; suutam= who wasbeloved; ashvapatih= to Asvapati (as follows)

Bharata, with a distracted mind, responded to the salutations of those porters at the gate and those porters at the gate and spoke to the charioteer who was beloved to Asvapati as follows:

kimaham tvarayaaniitaH kaaraNena vinaanagha || 2-71-35
ashubhaashaN^ki hR^idayam shiilam ca patatiiva me |

35. anagha=O,faultless charioteer! Kim= why was; aham= I; aniitaH= brought; tvarayaa= so quickly; kaaraNena vinaa= without any reason? HR^idayam= my mind; ashubhaashaNki= is apprehending some evil; me= My; shiilamcha= energy is also; patatiiva= lost.

“O, the faultless charioteer! Why was I brought so quickly without any reason? My mind is apprehending some evil. I lost my all energy.”

shrutaa no yaadR^ishaaH puurvam nR^ipatiinaam vinaashane || 2-71-36
aakaaraaH taan aham sarvaan iha pashyaami saarathe |

36. saarathe= O, charioteer! YaadR^ishaaH= were heard; naH= by us; puurvam= formerly; vinaashana= regarding ruin; nR^ipatiinaam= of kings; aham= I; pashyaami=am seeing; iha= here; sarvaam=all; taam= those; aakaaraaan= signs.

“Whatever things were heard by us formerly in the same case of ruin of kings, I am seeing here all those signs."

sammaarjanavihiinaani paruSaaNyupalakshaye || 2-71-37
asamyatakavaaTaani shriivihiinaani sarvashaH |
balikarmavihiinaani dhuupasammedanena ca || 2-71-38
anaashitakuTumbaani prabhaahiinajanaani ca |
alaksmiikaani pashyaami kuTumbibhavanaanyaham || 2-71-39

37, 38, 39. aham= I; upalakshhaye= am seeing; kuTumibhavanaani= the family horses; parushhaaNi= for which the dirt; sammaarjana vihiinaani= was upswept; asamyata kavaaTaani= with doors wide open; shriihinaani= bereft of splendor; sarvashaH= on all sides; balikarmavihiinaani= no offerings are being made;dhuupasammodanevacha= no incense was burned; anaashitakuTumbaani= families are starving; prabhaahiina janaanicha= and people with lack of beautiful appearance; alakshhmiikaani= looking distressfully.

“I am seeing the family horses in which dirt is not swept away, with their doors wide open, bereft of splendor on all sides without any offerings being made, and with no incense burned . Families are starving and people look miserably without any charming appearance.”

apetamaalyashobhaani asammR^iSTaajiraaNi ca |
devaagaaraaNi shuunyaani na caabhaanti yathaapuram || 2-71-40

40. devaagaaraaNi= the temples of gods; shuunyaani= are deserted; naabhaanticga= and have lost their radiance; apetamaalya shobhaani= with their splendor of floral decoration lost; asammR^ishhTaajiraaNicha= nor are any assembling to perform sacrifices; yathaapuram= as before.

“The temples of gods are deserted and have lost their radiance, with their splendor of floral decorations lost, nor are there any assembling to perform sacrifices as before.”

devataarcaaH praviddhaashca yajJNgoSThyastathaavidhaaH |
maalyaapaNeSu raajante naadya paNyaani vaa tathaa || 2-71-41

41. devataarchaah= worships of the deities; praviddhaaHcha= were placed aside; yajN^a goshhTyaH= Assemblies of prayers; tathaavidhaah= are also in the same condition; tathaa= and; paNyaani= saleable garlands; raraajante= are not adorning; maalyaapaNeshhu= the garland stands; adya= today.

“Worships of the deities were placed aside. Assemblies of prayers are also not adorned with saleable flowers and garlands today.”

dR^ishyante vaNijo.apyadya na yathaapuurvamatravai |
dhyaanasamvignahR^idayaaH naSTavyaapaarayantritaaH || 2-71-42

42. vaNijo api= even traders; nashhTavyaapaara yantritaa= who lost interest in trading tie ups; dhyaana samvigrahR^idayaaH= and with their minds agitated with thoughts ; na dR^ishyante= are not being seen; atra= here; yathaa puurvam= as before; adya= today.

“Even traders lost interest in trading tie-ups and their minds are tied up in thoughts. They are not being seen here today, as before.”

devaayatanacaityeSudiinaaH pakshigaNaastathaa || 2-71-43
malinam ca ashru puurNa akSam diinam dhyaana param kR^isham |
sastrii pumsam ca pashyaami janam utkaNThitam pure || 2-71-44

43,44. tathaa= and; pakshhigaNaaH= cluster of birds; diinaaH=look miserable; devaayataanachaityeshhu= in temples and large trees; pashyaami= I see; janam= the population; sastriipumsam= of men and women; pure= in the city; utkaNThitam= look anguished; malinam= messy; diinam= miserable;ashrupuurNaakshham= with their eyes held in tears; dhyaanaparam= thoughtful; kR^isham= and weak.

"Clusters of birds in temples and large trees in the city are looking desolate. The population of men and women in the city look thoughtful anguished weak messy and despondent with their eyes held in tears.”

iti evam uktvaa bharataH suutam tam diina maanasaH |
taani aniSTaani ayodhyaayaam prekSya raaja gR^iham yayau || 2-71-45

45. prekshhya= after seeing; taani= those; anishhTaani= evil omens; ayodhyaayaam=in Ayodhya; bharataH= Bharata; diina maanasaH=being broken hearted; uktvaa= and having spoken; ityevam= as afersaid; tam suutam= to that charioteer; yayou= and went; raajagR^iham= to the rayol palace.

After seeing those bad omens in Ayodhya, the broken hearted Bharata spoke to the charioteer as aforesaid and went to the royal palace.

taam shuunya shR^inga aTaka veshma rathyaam |
rajo aruNa dvaara kapaaTa yantraam |
dR^iSTvaa puriim indra purii prakaashaam |
duhkhena sampuurNataraH babhuuva || 2-71-46

46. dR^ishhTvaa= beholding; taam puriim= that city of Ayodhya; indra pura prakaasam= that formerly possessed; the splendor of of the capital city of Indra; shuunya shR^iNgaaTakaveshmarathyaam= highways deserted; rajo aruNadvaara kavaaTayantraam= the doors and hinges covered with rust; bharataH bhabhuua= because; sampuurNataraH= overcome; duHkhena= with grief.

Beholding the city of Ayodhya,that formerly possessed the splendor of the capital city of Indra, now with its squares houges and high ways deserted, the doors and hinges covered with rust , Bharata was overcome with grief.

bahuuni pashyan manaso apriyaaNi |
yaani annyadaa na asya pure babhuuvuH |
avaak shiraa diina manaa nahR^iSTaH |
pitur mahaatmaa pravivesha veshma || 2-71-47

47. pashyan= seeing apriyaaNi=things disliked; manasaH= by the mind; yaani= which; nababhuuvaH= did not occur; pure= in the city; anyadaa=at the other times; mahaatmaa= the high soled Bharata; avaakchchiraaH= with his head bent down; diinamanaaH= and with his mind miserable; pravivesha= entered; putuH= his father’s; veshma= house; nahR^ishhTaH= unhappily.

Seeing many things disenchanted to mind which did not occur at any time before in the city, the high soled Bharata with his head bent down and with his mind miserable gloomily entered his father’s house.

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe ekasaptatitamaH sargaH

Thus completes 71th 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] 72

Introduction

Bharata does not find his father in the royal palace and goes to meet his mother. He asks his mother about the whereabouts his father. Kaikeyi informs Bharata about the death of Dasaratha. When Bharata enquired about Rama, Kaikeyi also discloses Rama’s exile to the forest along with Sita and Lakshmana. She also narrates about the two boons she asked the king Dasaratha as well as how the king accepted her boons and sent Rama to exile. She further advises Bharata to meet the chief of Brahmans like Vasista and others to get himself crowned for the kingdom.

apashyams tu tataH tatra pitaram pitur aalaye |
jagaama bharataH draSTum maataram maatur aalaye || 2-72-1

1. tataH= thereafter; bharataH= Bharata; apashyan= not seeing; pitaram= his father; tatra= there; pituH= in his father’s; aalaye= palace; jagaama= went; maatuH= to his mother’s; aalaye= house; drashhTum= to see; maataram= his mother.

Not finding his father there in his father’s palace, Bharata went to his mother’s apartment to see his mother.

anupraaptam tu tam dR^iSTvaa kaikeyii proSitam sutam |
utpapaata tadaa hR^iSTaa tyaktvaa sauvarNa maanasam || 2-72-2

2. dR^ishhTvaa= beholding; tam sutam= her son; proshhitam= who was absent from home; anupraaptam= and returned; kaikeyii= Kaikeyi; hR^IshhTaaa= was delighted; tadaa= and then; utpapaata= sprang up; tyaktvaa= leaving; souvarnam= her golden; aasanam= seat.

Beholding his son who was absent from home for long and returned, Kaikeyi was delighted and then sprang up, leaving her golden seat to receive him.

sa pravishya eva dharma aatmaa sva gR^iham shrii vivarjitam |
bharataH prekSya jagraaha jananyaaH caraNau shubhau || 2-72-3

3. saH bharataH= that Bharata; dharmaatmaa= the righteous man; pravishyaiva= soon after entering; svagR^iham = his house; shriivivarjitam= which was devoid of splendor; pratijagraaha= grasped; jananyaaH=his mother’s; shubhou= auspicious; charaNou= feet.

Soon after entering his house, which was devoid of any splendor, Bharata the righteous man, grasped the auspicious feet of his mother in obeisance.

saa tam muurdhni samupaaghraaya pariSvajya yashasvinam |
aN^ke bharatam aaropya praSTum samupacakrame || 2-72-4

4. saa= She; upagraaya= smelled; muurdhaani= on the head; tam bharatam= of that Bharata; yashasvinam= the illustrious man; parishhvajya= embraced him; aaropya= made him to ascend; aNke= on her lap; upachakram= to ask questions.

Kaikeyi smelled (as mark of affection) the head of the illustrious Bharata, embraced him, made him to ascend on her lap and started questions.

adya te katicit raatryaH cyutasya aaryaka veshmanaH |
api na adhva shramaH shiighram rathena aapatataH tava || 2-72-5

5. katichit= how many; raatryaH= nights ( have passed); adya= till today; te= to you; chutasya= since you have left; aaryakaveshmanaH= your maternal grand father’s house? Apina= Is there no; adhvashramaH= travel fatigue; tava= to you; aapatataH= who came; rathena= in a chariot; shiigrhram= speedily?

“How many days passed since you have left your maternal grand father’s house? Is there no travel fatigue to you, who have come speedily in a chariot?”

aaryakaH te sukushalo yudhaa jin maatulaH tava |
pravaasaac ca sukham putra sarvam me vaktum arhasi || 2-72-6

6. putra= O,son! te= your; aaryakah= grand father; sukushalii= doing well? Tava= your; maatulaH= maternal uncle; yudhaajit= Yudhhajit; (doing well)?; sukham= were you happy; pravaasaat= in being absent from home? Arhasii= be good enough; vaktum= to tell; me= me; sarvam= all.

“O,son! Is your grand father doing well? Is Yudhajit, your maternal uncle doing well? Were you happy in being absent from home ? Be good enough to tell me all?”

evam pR^iSThaH tu kaikeyyaa priyam paarthiva nandanaH |
aacaSTa bharataH sarvam maatre raajiiva locanaH || 2-72-7

7. priyam= affectionately; pR^IshhTaH= asked; evam= thus; kaikeyya= by Kaikeyi; raajivaalochanaH = the lotus eyed; paarthivaa nandanaH= prince; bharataH= Bharata; aachashhTa= told; sarvam= all; maatre= to his mother.

Affectionately enquired thus by Kaikeyi, the lotus eyed bharata, the prince, narrated all to his mother.

adya me saptamii raatriH cyutasya aaryaka veshmanaH |
ambaayaaH kushalii taataH yudhaajin maatulaH ca me || 2-72-8

8. saptamii= seventh; raatriH= night; me= to me; adya= today; chyutasya= since I left; aryakaveshamanaH= the grand father’s house; ambaayaaH= The mother’s; taataH= father; me= and my; Yudhajit= Yudhajit; kushalii= are well.

“It is seventh day to me today since I left the grand father’s house. Yudhajit, your father as well as my maternal uncle are doing well”

yan me dhanam ca ratnam ca dadau raajaa param tapaH |
parishraantam pathi abhavat tataH aham puurvam aagataH || 2-72-9

9. yat= which; dhanamcha= gifts; ratnamcha= and jewels; dadou= were given; me= to me; rajaa= by the king; paramtapaH= who annihilates enemies; abhavat= became; parishraantam= tired; pathi= on the way; puurvam= before; tataH= then; aham= I; aagataH= came.

“Carrying the gifts and jewels, given to me by the king who annihilates enemies my followers became tired on the way and I arrived ahead of them”

raaja vaalya haraiH duutaiaH tvaryamaaNo aham aagataH |
yad aham praSTum icchaami tat ambaa vaktum arhasi || 2-72-10

10. aham= I; aagataH= came; tvaryamaaNaH= hurriedly; duutaiH- because of messengers; raajavaakya haraiH= who carried messeges of the king; ambaa= let my mother; arhasi= be good enough; vaktum= to tell; tat= that; yat= which; aham= I; ichchhaami= am wishing; prashhTum= to ask.

“I came soon because of the horridness communicated by royal messengers. Let my mother be good enough to tell that which I desire to ask her.”

shuunyo ayam shayaniiyaH te paryanko hema bhuuSitaH |
na ca ayam ikSvaaku janaH prahR^iSTaH pratibhaati me || 2-72-11

11. ayam= this; paryaN^kaH=couch; te= of yours; shayaniiyaH= which is fit for rest; hemabhuushhitaH= and decorated with gold; shuunyaH= is empty; ayam= these; ikshhvaaku janaH= men and women of Ikshvaku race; napratibhaati= do not appear; maa= to me; prahR^ishhTaH= to be cheerful.

“This couch of yours, which is fit for rest and decorated with gold, is empty. These men and women of Ikshvaku race do not appear to me to be cheerful.”

raajaa bhavati bhuuyiSThgam iha ambaayaa niveshane |
tam aham na adya pashyaami draSTum icchann iha aagataH || 2-72-12

12. raajaa= king Dasaratha; bhuuyishhTham= mostly; iha= here; ambaayaaH= in the mother’s; niveshane= house; adya= now; aham= I; napashyaami= am not seeing; tam= him; aagatah= I came; iha= here; ichchhan= wishing; drashhTum= to see (him)

“King Dasaratha mostly used to here in your house. Now, I am not seeing him. I came here, desirous of seeing him.”

pitur grahiiSye caraNau tam mama aakhyaahi pR^icchataH |
aahosvid amba jyeSThaayaaH kausalyaayaa niveshane || 2-72-13

13. amba= o, mother!graahhisye=I will grasp; pitruH= my fathers; charaNou= feet; aakhyaahi= Tell; tam= about him; mama= to me; pR^IchchhataH= questioning; ahosvit= or; niveshane; (is he) in the house; kausalyaaH= of Kausalya; jyeshhThaayaaH= the senior most of my mothers?

“O, mother! I will grasp in obeisance my father’s feet. Tell about him, as I ask you. Or is he in the house of Kausalya the senior most of my mothers?”

tam pratyuvaaca kaikeyii priyavad ghoram apriyam |
ajaanantam prajaanantii raajya lobhena mohitaa || 2-72-14

14. mohitaa= deluded; raajyalobhena= by the greed for kingdom; kaikeyii=Kaikeyi; prajaanantii= who knew everything closely; pratyuvaacha= told; tam= that Bharata; ajaanantam= who did not know anything; ghoram= that terribly; apriyam= unpleasant thing; priyavat= as though it was delightful.

Deluded by the greed for kingdom, Kaikeyi who knew everything closely, told the terribly unpleasant news to Bharata, who did not know anything, as though the news was delightful.

yaa gatiH sarva bhuutaanaam taam gatim te pitaa gataH |
raajaa mahaatmaa tejasvii yaayajuukaH sataam gatiH || 2-72-15

15. te pitaa= your father; raajaa= king Dasaratha; mahaatmaa= having a noble nature; tejasvii= who was inspiring respect; yaayajuukaH= who was performing frequent sacrifices; gatiH= and who was a refuge; sataam= to good men; gataH= followed; taam gatim= that path; yaa= which; sarvabhuutaanaam= all beings; gatiH= follow.

“King Dasaratha, your father who was having a noble nature, who was respect and performing frequent sacrifices as well as a refuge to good men followed that path which all beings follow.”

tat shrutvaa bharataH vaakyam dharma abhijanavaan shuciH |
papaata sahasaa bhuumau pitR^i shoka bala arditaH || 2-72-16

16. bharataH= Bharata; dharmaabhijaanavaan= a righteous man with a noble descent; suchiH= and an honest man; shrutvaa= hearing; tat= those; vaakyam= words; sahasaa= immediately; papaata= fell; bhuumou= on the ground; pitR^ishokabalaarditaH= being exceedingly tormented by the grief for his father.

Bharata, a righteous man with a noble descent and an honest man, hearing that news , immediately fell down on the ground, being exceedingly tormented by the grief for his father.

haa haato.asmiiti kR^ipaNaam diinaam vaacamudiirayan |
nipapaata mahaabaahurbaahu vikshipya viiryavaan || 2-72-17

17. mahaabaahuH= the mighty armed; viiryavaan= and the heroic Bharata; udiirayaan= raising; kR^ipaaNam= his grievous; diinam= and depressed; vaacham= voice; iti= thus saying; haa hataHasmi= “Alas, I am undone’; vikshhipya= and lifting up; baahum= his arms; nipapaata= fell down.

The mighty armed and heroic Bharata, raising his grievous and depressed voice, cried, “Alas, I am undone’ and lifting up his arms, fell down.

tataH shokena samviitaH pitur maraNa duhkhitaH |
vilalaapa mahaa tejaa bhraanta aakulita cetanaH || 2-72-18

18. tadaH= then; mahaatejaH= Bharata of great majesty; samviitaH= enveloped, shokena= in grief; bhraantaakulita chetanaH= whose mind was troubled by reeling; maraNa duHkhitaH= as aggrieved by the death; pituH= of his father; vilalaapa = lamented profusely.

Then, Bharata of great majesty, who was enveloped in grief and whose mind was troubled by reeling under the death of his father, lamented profusely.

etat suruciram bhaati pitur me shayanam puraa |
shashinevaamalam raatrau gaganam toyadaatyaye || 2-72-19

19. etat= this; ruchiram= beautiful; shayanam= couch; me pituH= of my father; puraa= formerly; bhaatisma= used to enhancewith his splendor; shashineva= as the moon; irradiates; amalam= the stainless; gaganam= sky; raatrou= in the night; toyadaatyaye= at the end of the rainy season.

“These beautiful couch of my father earlier used to enhance its charm with his splendor, as the moon irradiates the stainless sky in the night at the end of a rainy season.”

tat idam na vibhaati adya vihiinam tena dhiimataa |
vyomeva shshinaa hiinamapbhuSka iva saagaraH || 2-72-20

20. vihiinam= being unoccupied; dhiimataa tena= by my virtuous father; tat idam= the same couch; adya= now; navibhaati= is bereft of glory; vyomeva= like the moon; saagaraaH iva= or like the sea; apchchhushhkaH= with water dried up.

“Being unoccupied by my virtuous father, the same couch now is bereft of its glory, like the sky without the moon or like the sea with its water dried up.”

baaSpamutsR^ijya kaNThe svaatmanaa paripiiDitaH |
aacchaadya vadanam shriimadvastreNa jayataam varaH || 2-72-21

21. aachchhaadya= covering; shriimat= his lovely; vadanam= face; vastreNa= with a raiment; NaraH= the first(Bharata); jayataam= of those who are victorious; utsR^ijya=shed; bashhpam= tears; kaNThena= by lamentation; pari piiDitaH=with profound distress; svaatmaanaa= in his mind.

Covering his lovely face with a raiment, Bharata the first of those who are victorious, with a proffond distress in his mind shed tears in lamentation.

tam aartam deva samkaasham samiikSya patitam bhuvi |
nikR^ittamiva saalasya skandham parashunaa vane || 2-72-22
mattamaataN^gasamkaasham candraarkasadR^isham bhuvaH |
utthaapayitvaa shoka aartam vacanam ca idam abraviit || 2-72-23

22,23. bhuuvah= from the floor(Kaikeyi); utthaapayitva= lifted up ; tam Bharata; aartam= who was pained; devasamkaasham= looking like a god; patitam= who fell; bhuvi= on the ground; saalasya skandamiva=like a sala tree; nikR^ittam= cut off; parashuunaa= by an axe; mattamaataN^ga samkaasham= appearing like an elephant in rut;chandraarkasadR^sham= looking like the moon and sun; shokaartam=and afflicted with grief; abravit= spoke; idam= these; vachanamcha= words.

Kaikeyi lifted up from the floor, her son Bharata, who was pained with sorrow, looking like a god, who fell on the ground like a sala tree, cut off by an axe, appearing like an elephant in rut, looking like the moon and sun,afflicted with grief as he was and spoke the following words:

uttiSTha uttiSTha kim sheSe raaja putra mahaa yashaH |
tvad vidhaa na hi shocanti santaH sadasi sammataaH || 2-72-24

24. mahaayashaH= o, the highly illustrious; raajaputra= prince! UttishhTha uttishhTha= arise, arise; kim= why; sheshhe= are you lying down? SantaH= gentlemen; tvadvidhaaH= like you; sammataa= honoured; sadasi= in the assembly of men; na shochantihi= do not indeed lament.

“O, the highly illustrious prince! Arise,arise! Why are you lying down? Gentlemen, like you, respected in the assembly of men, do not grieve indeed.”

daanayajJNaadhikaaraa hi shiilashrutivaconugaa |
buddhiste buddhisampanna prabhevaarkasya mandire || 2-72-25

25. buddhisam pannaH= O, Bharata endowed with understanding ! te= Your; buddhiH= intellect; shiilashruti vachonugaa= which follows good character and sacred scriptures; daanayaj^Naadhikaaraa= has an authority to donate and to sacrifice; (ever shining); prabheva= like a splendor; mandire= in the abode ; arkasya= of the sun.

“O, Bharata endowed with understanding! Your intellect, which follows good character as well as sacred scriptures, has an authority to donate and sacrifice, ever shining as such like a splendor in the abode of the sun.

sa rudatyaa ciram kaalam bhuumau viparivR^itya ca |
jananiim pratyuvaaca idam shokaiH bahubhir aavR^itaH || 2-72-26

26. aavR^itaH= encircled; bahibhiH= by numerous; shokaiH= afflictions; saH= Bharata; ruditvaa= weeping; chiramkaalam= for a long time; viparivR^ityecha= rolled; bhuumou= over the floor; pratyuvaacha= and replied; idam= these words; jananiim= to his mother.

Encircled by numerous afflictions, Bharata weeping for a long time , rolled over the floor and replied to his mother as follows:

abhiSekSyati raamam tu raajaa yaj~nam nu yakSyati |
iti aham kR^ita samkalpo hR^iSTaH yaatraam ayaasiSam || 2-72-27

27. kR^ita samkalpaH= forming a resolution; raajaa= that the king; abhishhekshhyati nu= was either anointing raamam= Rama; yakshhyatenu= or performing, yajN^am= a sacrifice; aayaasishham= I got into ; yaatraam= the journey; hR^ishhTaH= cheerfully.

“Making up my mind that the king was either going to anoint Rama as a prince regent or to perform a sacrifice, I cheerfully got into the journey.”

tat idam hi anyathaa bhuutam vyavadiirNam mano mama |
pitaram yo na pashyaami nityam priya hite ratam || 2-72-28

28. tat idam= all this; bhuutam= turned to be; anyathaa= otherwise; na pashyaami= by me not seeing; pitaram= my father; nityam= forever; ratam= interested; priyahite= in my wishes and welfare; mama= my; manaH= heart; vyavadiirNam= is broken to pieces.

“All this turned to be otherwise. By not beholding my father, who was forever interested in my wishes and welfare, my heart is broken to pieces”

amba kena atyagaat raajaa vyaadhinaa mayy anaagate |
dhanyaa raama aadayaH sarve yaiH pitaa samskR^itaH svayam || 2-72-29

29. amba= o, mother! Mayi anaagate= while I did not come; kena vyaadhinaa= On what ailment ; raajaa= the king; atyagaat= died? RaamaadayaH= Rama and others; yaiH= who; svayam= by themselves; samskR^itaH= performed purificatory rites; pitaa= to our father; dhanyaaH= are fortunate.

“O, mother! On what ailment did the king die, when I was not here? Rama and others who performed purificatory rites by themselves for our father indeed fortunate.”

na nuunam maam mahaa raajaH praaptam jaanaati kiirtimaan |
upajighredd hi maam muurdhni taataH samnamya satvaram || 2-72-30

30. nuunam= It is sure; kiirtimaan= that the illustrious; mataaraajaH= monarch; najanaati= does not know; maam= me;praaptam= having arrived; taataH= my father; satvaram= quickly; upajighrethi= would have indeed smelled; samnamya= by bending; muurdhni= my head (in affection).

“It is sure that the illustrious monarch does not know the fact of my arrival. Otherwise, my father quickly would have indeed smelled my head, by bending me in affection.”

kva sa paaNiH sukha sparshaH taatasya akliSTa karmaNaH |
yena maam rajasaa dhvastam abhiikSNam parimaarjati || 2-72-31

31. kva= where; taatasya=is father’s;suksparshaH= pleasantly caressing; saHpaaNiH= that hand; yena= which; parimaarjati= to wipe; maam= me; dhvastam= covered; rajasaa= with dust; abhiikshhNam= again and again; aklishhTa karmaNah= and which was unwearied in action?

“Where is the caressing hand of my dear father of unwearied action wipe away the dust with which I am covered?”

yo me bhraataa pitaa bandhur yasya daaso asmi dhiimataH |
tasya maam shiighram aakhyaahi raamasya akliSTa karmaNaH || 2-72-32

32. aakhyaahi= announce; shiighram= soon; maam= about me; raamasya= to Rama; aklishhTakarmaNaH= of immortal exploits; yaH= he who; bhraatraa= is the brother; me= to me; pitaa= my father; bandhuH= my friend; yasya= and to whom; dhiimataH= the wise; daasaH asmi= I am a servant.

“Announce soon about my arrival to Rama of immortal exploits, he who is a wise brother to me, my father, my friend and to whom Iam a servant.”

pitaa hi bhavati jyeSTho dharmam aaryasya jaanataH |
tasya paadau grahiiSyaami sa hi idaaniim gatir mama || 2-72-33

33. jyeshhThaH= an elder brother; bhavatihi= indeed becomes; pitaa= a father; aaryasya= for a faithful man; jaanataH= who is aware; dharmam=of righteousness; grahishhyaami= I will grasp; tasya= his; paadou= feet; saH= he; gatiH hi= is indeed the refuge; mama= to me; idaaniim= now.

“An elder brother indeed becomes a father for a faithful man who knows righteousness. I will grasp his feet in obeisance. He is indeed the refuge for me now.”

dharmaviddharmanityashca satyasandho dR^iDhavrataH |
aarye kim abraviid raajaa pitaa me satya vikramaH || 2-72-34

34. kim= what; me pitaa= my father; raajaa= the king; dharmavit= who knew virtue; dharma nityashcha= who was forever pious; satyasandhaH= who was true to his promise; dR^IdhavrataH= who was strictly truthful; satyavikramaH; who was truly valiant; aaryaH= and who was honorable; abraviit=did say?

“What did my father the king, who know virtue , who was forever pious, who was true to his promise, who was strictly truthful, who was truly valiant and who was honorable, say?”

pashcimam saadhu samdesham icchaami shrotum aatmanaH |
iti pR^iSTaa yathaa tattvam kaikeyii vaakyam abraviit || 2-72-35

35. ichchaami= I want; shrotum= to hear; saadhu= well; pashchimama= the last; sandesham= message; (of my father; aatmaanaH= to me; iti= Thus; pR^ishhTaa= asked; kaikeyii= Kaikeyi; abraviit= spoke; vaakyam= these words; yathaatattvam= in accordance with truth:

“I want to hear exactly the last message of my father to me.” Thus requested by Bharata, Kaikeyi spoke the following words in accordance with truth.

raama iti raajaa vilapan haa siite lakSmaNa iti ca |
sa mahaatmaa param lokam gataH gatimataam varaH || 2-72-36

36. saH=that; mahaatmaa= highsoled; raajaa=king; varaH= who was excellent ; gatimataam= in understanding universal spirit; gataH= departed; param lokam= for the other world; vilapam= crying; raameti= ‘O, Rama; haa siite= O, sita; lakshhmaNeti= O, Lakshmana!

That high soled king, who was excellent in understanding the Universal spirit, departed to the world, crying ‘O, Rama, O, Sita, O, Lakshmana!’

imaam tu pashcimaam vaacam vyaajahaara pitaa tava |
kaala dharma parikSiptaH paashaiH iva mahaa gajaH || 2-72-37

37. tava= your;pitaa= father; vyajahaara=spoke; imaam= these; pashchimaam= last; vaachanam= words; kaaladharmaparikshhiptaH= when abandoned by the operation; of time; paashairiva= like into a trap; mahaagajaH= a huge elephant.

“Your father spoke the following last words also, when he was abandoned by the operation of time , like a huge elephant surrendered into a trap.”

siddha arthaaH tu naraa raamam aagatam siitayaa saha |
lakSmaNam ca mahaa baahum drakSyanti punar aagatam || 2-72-38

38. te naraaH= those men; drakshhyanti= who are able to see; raamam= Rama; punaH aagatam= returning; siitaaya saha= with Sita; lakshhmaNamcha= and Lakshmana; mahaabaahum= the mighty armed; siddhaarthaaH= are those who have fulfilled the object(of their coming).

“Those men who are able to see Rama returning Sita and the mighty armed Lakshmana are those who are fortunate enough”

tat shrutvaa viSasaada eva dvitiiyaa priya shamsanaat |
viSaNNa vadano bhuutvaa bhuuyaH papraccha maataram || 2-72-39

39. shrutvaa= hearing; tat= that; dvitiiyaapriyashamsanaat= which disclosed a second unpleasant news; vishhaasaadaiva= was dejected; bhuutvaa= becoming; vishhaNNavadanaH= gloomy faced; paprachchha= asked; bhuuyaH= again; maataram= to his mother, as follows)

Hearing the aforesaid pronouncement, which disclosed second unpleasant news, Bharata was dejected. Becoming gloomy faced, he once again asked his mother as follows:

kva ca idaaniim sa dharma aatmaa kausalya aananda vardhanaH |
lakSmaNena saha bhraatraa siitayaa ca samam gataH || 2-72-40

40. kva= where; saH= that; kausalya nandavardhanaH= Rama, who augments the joy of Kausalya; dharmaatmaa= and the virtuous man went;lakshhmaNena saha= along with Lakshmana; bhraatraa= the brother; siitayaacha samam= and with Sita; idaaniim= now?

“Where did the virtuous Rama, who augments Kausalya’ s delight go now along with my brother Lakshmana and with Sita?”

tathaa pR^iSTaa yathaa tattvam aakhyaatum upacakrame |
maataa asya yugapad vaakyam vipriyam priya shankayaa || 2-72-41

41. tathaa= thus; pR^ishhTaa= asked as (aforesaid) asya maataa= Bharata’s mother; upachakrame= started; aakyaatum= telling; sumahat= very great; vipriyam= unpleasant; vaakyam= words; yathaa tattvam= exactly; priyashaNkayaa= with an apprehension that they are pleasant.

Asked by Bharata in this manner, his mother started telling so greatly unpleasant words, exactly as it had happened, as though they were very pleasant words.

sa hi raaja sutaH putra ciira vaasaa mahaa vanam |
daNDakaan saha vaidehyaa lakSmaNa anucaraH gataH || 2-72-42

42. putra= O, son! saH= he that; raajasutaH=prince Rama; chiiravaasaaH=wearing long narrow pieces of bark; gataH hi= indeed went; mahaavanam= to the great forest; daNDakaan= of Dandaka; lakshhmaNaanucharaH= followed by Lakshmana; vaidehyaasaha= and also Sita.

“O, son! He, that prince Rama, wearing long narrow pieces of bark, went indeed to the great forest of Dandaka, followed by Lakshmana and also sita.”

tat shrutvaa bharataH trastaH bhraatuH caaritra shankayaa |
svasya vamshasya maahaatmyaat praSTum samupacakrame || 2-72-43

43. shrutvaa= hearing; tat= those words; bharataH= Bharata; trastaH= was frightened; charitrashaNkyayaa= with a doubt about the behaviour; bhraatuH= of his brother; maahaatmyaat= and because of the glory; syasya vamshasya= of his race; sampachakrame= started; prashhTum= to ask (his mother as follows):

Hearing these words, Bharata being aware of the glory of his race, doubted and fearedwhether Rama was sent to exile because of his unrighteous conduct, if any and again asked his mother as follows:

kaccin na braahmaNa vadham hR^itam raameNa kasyacit |
kaccin na aaDhyo daridraH vaa tena apaapo vihimsitaH || 2-72-44

44. kashyachit= some; braahmaNa dhanam=brahmana’s wealth; nahR^itam kachchit= indeed not stolen; raamaNa= by Rama; aaDhyaH= a rich; daridrovaa= or a poor; apaapaH= virtuous man; na vihimsitaH kachchit= indeed not harmed; tena= by him?

“Has not Rama indeed stolen the wealth of some Brahmana? Has not he done any harm either to a rich or to a poor virtuous man?”

kaccin na para daaraan vaa raaja putraH abhimanyate |
kasmaat sa daNDaka araNye bhruuNahaa iva vivaasitaH || 2-72-45

45. raajaputraH= has the prince; naabhimaanyate vaa kachchit= indeed not desired any; paradaaraan= wife of another; kasmaat= why; saH= was he; bhraataaraamo= my brother Rama; vivaasitaH= expelled; daNDakaaraN^ye= to the forest of Dandaka?

“Has the prince indeed not longed for the wife of another? Why was my brother Rama expelled to the forest of Dandaka?”

atha asya capalaa maataa tat sva karma yathaa tatham |
tena eva strii svabhaavena vyaahartum upacakrame || 2-72-46

46. atha= thereafter; asya maataa= his mother; chapalaa=an unsteady woman; tena= on account of; striisvabhaavenaiva= her feminine nature only; upachakrame= began,; vyaahartum= to tell; svakarma= her act; tat= that; yathaatatham= which was the exact state of the case.

Thereafter his mother, an unsteady woman, on account of her feminine nature began to narrate her act which was the exact state of the case.

evamuktaa tu kaikeyii bharatena mahaatmanaa |
uvaaca vacanam hR^iSTaa muuDhaa paNDitamaaninii || 2-72-47

47. kaikeyii= Kaikeyi; muuDhaa= a fool; paNDita maanini= thinking herself to be learned; uktaa= after being spoken; evam= thus; bharatena= by Bharata; mahaatmanaa= the virtuous man; hR^IshhTaa= delightfully; uvaacha= spoke; vachanam= words:

Kaikeyi, a fool thing herself to be learned, after hearing the queries of the virtuous Bharata, delightfully spoke the following words:

na braahmaNa dhanam kimcidd hR^itam raameNa kasyacit |
kashcin na aaDhyo daridraH vaa tena apaapo vihimsitaH || 2-72-48
na raamaH para daaraamH ca cakSurbhyaam api pashyati |

48. na kimchit= not even a little; brahmaNa dhanam= of wealth belonging to a Brahmana; kashyachit= whosoever; hR^itam= was stolen; raameNa= by Rama; navihimsitaH= no harm was done; tena= by him; aaDhyaH= either to arich; daridrovaa= or to a poor; apaapah= virtuous man; raamaH= Rama; na pashyhyatyapi= does not even look; chakshhuryaam= with his eyes ; paradaaraan= the wives of others.

“Not even a little of belonging to a Brahman was stolen by Rama,No harm was done by him either to a rich or to a poor virtuous man. Rama does not even look with his eyes, the wives of others.”

mayaa tu putra shrutvaa eva raamasya eva abhiSecanam || 2-72-49
yaacitaH te pitaa raajyam raamasya ca vivaasanam |

49. putra= O,son! shrutyaiva= immediately on hearing; abhishhechanam= about the coronation ceremony; raamasyaiva= of Rama decidedly; mayaa tu= by me then;pitaa= your father; yaanchitaH= was asked; raajyam= for kingdom ; te= to you; vivaasanamcha= and banishment ; raamasya= of Rama.

“O, son! Immediately on hearing decidedly about the coronation ceremony of Rama by me then, I asked your father to bestow kingdom to you and for banishment of Rama to the forest”

sa sva vR^ittim samaasthaaya pitaa te tat tathaa akarot || 2-72-50
raamaH ca saha saumitriH preSitaH saha siitayaa |

50. samaasthaaya= submitting to ; svavR^ittim=his own decree; saH= that king Dasaratha; te pitaa= your father; akarot= has done; tat= that; tathaa= as requested by me; raamashcha= Rama; sahasoumitriH= along with Sita too; preshhitaH= were sent into exile.

“Submitting to his own decree, King Dasaratha, your father has done all that was requested by me. Rama along with Lakshmana and Sita too were sent into exile.”

tam apashyan priyam putram mahii paalo mahaa yashaaH || 2-72-51
putra shoka paridyuunaH pancatvam upapedivaan |

51. tam= that; priyamputram= belonged son; apashyan= having not been seen; mahaayashaaH= the very celebrated; mahiipaalaH= monarch; upapedivaan= obtained; paNchatvam= death; putrashoka paridynunaH= being made miserable by grief for his son.

“That beloved son having not been seen, the very celebrated monarch was made miserable by the grief for his son and obtained death”

tvayaa tu idaaniim dharmaj~na raajatvam avalambyataam || 2-72-52
tvat kR^ite hi mayaa sarvam idam evam vidham kR^itam |

52. dharmajN^a= O, Bharata knowing righteousness; raajatvam= the kingship; avalambyataam= may be taken charge; tvayaa= by you; idaaniim= now; idam sarvam= all this; kR^itam hi= was indeed done; tvatkR^ite=for you; mayaa= by me; evam vidham= in this manner.

“O, Bharata knowing righteousness! The king- ship may be taken charge by you now. All this was indeed done for your sake in this manner by me.”

maa shokam maa ca samtaapam dhairyamaashraya putraka || 2-72-53
tvadadhiinaa hi nagarii raajyam caitadanaamayam |

53. putraka= o, son; maa aashraya= do not dwell; shokam= in grief; maa= do not dwell; samtaapamcha= in anguish too; aashraya= dwell; dhairyam= in courage; nagarii= this city; tvadadhiinaahi= is indeed subservient to you; tat= this raajyam cha=kingdom also; anaamayam= which is salubrious.

“O, son! Do not dwell in grief and anguish. Dwell in courage. This city along with the salubrious kingdom indeed is subservient to you.”

tat putra shiighram vidhinaa vidhij~naiH |
vasiSTha mukhyaiH sahitaH dvija indraiH |
samkaalya raajaanam adiina sattvam |
aatmaanam urvyaam abhiSecayasva || 2-72-54

54. tat= hence; sahitaH= meeting; dvijendraiH; the chiefs of brahmanas; vasishhTa mukhyaiH=like Vasista and others; vidhijN^aiH= who know rituals; samkalya= performing purification rites; shiigraam= soon; raajaanam=to the city; abhishhechayasvam= become; anointed as a king; urvyaam= to the earth; adiinasattvam= yourself.

“Hence, meet the chiefs of Brahmanas like Vasishta and others who know the rituals, perform soon the sacred rites to the king and become crowned as a king yourself to the earth, being not depressed in spirit.

ityaarSe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe dvisaptatitamaH sargaH

Thus completes 72nd 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