srivalmikiramayanam - Ayodhya Kanda (Book 2) Sarga 21 to 27

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] 21

Introduction

This chapter describes Lakshmana's anger and Rama consoling Lakshman

tathaa tu vilapantiim taam kausalyaam raama maataram |
uvaaca lakSmaNo diinaH tat kaala sadR^isham vacaH || 2-21-1

1. lakshhmaNaH =Lakshmana, diinaH =became dejected, uvaacha =spoke, vachaH =the words, tatkaala sadR^isham =suitable for that time, taam kausalyyaam =to that kausalya, rama maataram =Rama’s mother, tathaa =thus, vilapantiim =weaping.

Lakshmana became dejected and spoke these words, properly befitting for that time, to that Rama’s mother Kausalya who was thus weeping.

na rocate mama api etat aarye yad raaghavo vanam |
tyaktvaa raajya shriyam gacchet striyaa vaakya vasham gataH || 2-21-2

2. “aarye =Oh, the venerable lady! atat = this, na rochate =is not liking, mamaapi =to me also, itiyat =as in the manner this, raaghavaH= Rama, vaakyaarasham gataH =being influenced by the words, striyaaH =of a woman, gachchhet =go, vanam =to forest, tyaktvaa =leaving, raajya sriiyam =prosperous kingdom.”

“Oh, the honoured lady ! I also do not like Rama to be influenced by the words of a woman and go to the forest, leaving the prosperous kingdom.”

vipariitaH ca vR^iddhaH ca viSayaiH ca pradharSitaH |
nR^ipaH kim iva na bruuyaac codyamaanaH samanmathaH || 2-21-3

3. “nR^ipaH =king, vipariitasheha =with perverted mind, vR^idhdhhashcha =old aged, pradharshhitaH =who is outraged, vishhayaiH =by sensual enjoyments, samanimadhaH =who is possessed of passion, na bruuyaat =can he not talk, kimiva =of anything, chodyamaanaH =prompted (by Kaikeyi).

“The king with perverted mind, of old age, one who is outraged by sensual enjoyments and possessed of passion can talk any thing, prompted by Kaikeyi.”

na asya aparaadham pashyaami na api doSam tathaa vidham |
yena nirvaasyate raaSTraat vana vaasaaya raaghavaH || 2-21-4

4. na pashyaami =I can neither see, aparaadham =offence, na pashyaami =nor can I see, doshshamapi =even fault, asya =in him, tathaa vidham =that can, yena =by any means, nirvaasyate =expel, raaghavaH =Rama, raashhTraat =from state , vanavaasaaya =to forest.”

“I can not see any offence or cause for blame in Rama that can expel him from the state to the forest.”

na tam pashyaamy aham loke parokSam api yo naraH |
svamitro.api nirasto.api yo.asyadoshhamudaaharet || 2-21-5

5. aham =I, na pashyaami =have not seen, loke =in this world, tam =such a person, udaaharet =who talks, dosham =ill, asya =of Rama, parokshhamapi =even indirectly, yaH naraH =that person who is, svamitro api =even an enemy, nirasto api = or an expellee.”

I have not seen in this world any person, whether an enemy or an expellee, speaking ill of Rama indirectly.”

deva kalpam R^ijum daantam ripuuNaam api vatsalam |
avekSamaaNaH ko dharmam tyajet putram akaaraNaat || 2-21-6

6. “kaH= who, avekshhamaaNaH =observing, dharmam =ethicalness, akaaraNaat =causelessly, tyajet =get rid of, putram =son, devakalpam =who is equal to god, R^ijum = who is honest, daantam =who is self-restrained, vatsalam =who is affectionate, R^ipuuNaamapi =even towards enemies?”

“Can anybody observing ethicalness, causelessly get rid of a son who is equal to god who is honest, who is self-restrained and who is affectionate even towards adversaries?”

tat idam vacanam raaj~naH punar baalyam upeyuSaH |
putraH ko hR^idaye kuryaat raaja vRttam anusmaran || 2-21-7

7. “kaH =which son, anusmaran =who remembers, raja vR^ittam =royal usage, kuryaat =act, hR^idaye =with heart, tat idam vachanam =such of these words, raajJNaH =of king, upeyushhaH =who got, baalyam =childhood punaH= again?”

“Which son, knowing royal usage, can agree to the words of this king who is behaving as though he got childhood again?”

yaavad eva na jaanaati kashcit artham imam naraH |
taavad eva mayaa saadham aatmastham kuru shaasanam ||2-21-8

8. “yaavadeva =even till, kashchit =any, naraH= person, na jaanaati =does not know, ivam artham =this matter, taava deva =in the mean time, kuru = make, shaasanam =dominion, aatmastham =your own, mayaa sa ardham =together with me.”

“Even before others get to know about this matter, make this dominion your own, with my help.”

mayaa paarshve sadhanuSaa tava guptasya raaghava |
kaH samartho adhikam kartum kR^ita antasya iva tiSThataH || 2-21-9

9. raaghava =Oh, Rama! guptasya =protected; mayaa =by me ; parshve = on your side; sadhamshhaa =along with a bow, tishhThataH= you standing; kR^itaantasyeva =like Yama, the god of death; kaH =who; samarthaH =the competent one; kartum = to do; adhikam =too much?”

“Oh, Rama! While I am standing by your side along with a bow, protecting you who are standing as God of Death, who is capable of doing too much ?”

nirmanuSyaam imaam sarvaam ayodhyaam manuja R^iSabha |
kariSyaami sharaiaH tiikSNaiH yadi sthaasyati vipriye || 2-21-10

10. manushharshhabha =Oh the best of men! sthaasyati yadi =If it stands; vipriye =disagreeable to you; karishhyaami =I shall make; imaam =this; kR^itsnaam = entire; ayodhyam =Ayodhya; nirmanushhyaam =deserted of people; sharaH tiikshhNaiH =with sharp arrows.”

“Oh, Rama, the best of men! If the city of Ayodhya turns against you, I shall make it desolate of men with sharp arrows”

bharatasya atha pakSyo vaa yo vaa asya hitam icchati |
sarvaan etaan vadhiSyaami mR^idur hi paribhuuyate || 2-21-11

11. “atha = and vadhishhyaami =I shall kill; etaam sarvaan =all those; pakshhyovaa =who are siding; bharatasya =Bharata; yovaa =and who; ichchhati =desire; asya =his; hitam =benefit; mR^iduH =soft person; paribhuuyate hi =indeed gets disgraced.”

“I shall kill all those who are siding Bharata ,and are favourable to him. Soft person indeed gets disgraced!”

protsaahito.ayam kaikeyyaa sa dushhTo yadiH pitaa |
amitrabhuuto nissaN^gam vadhyataam badhyataamapi || 2-21-12

12. “protsaahitaH= Instigated; kaikeyyaa =by Kaikeyi saH = such of; naH putraa =our father, dushhTaH =as bad person; amitra bhuutaH=becomes enemy, ayam badhyataam =let him be imprisoned; mi ssaNgam =without personal attachment; vaadhyataamapi =and be killed!”

“If our father with an evil mind behaves like our enemy with instigation by Kaikeyi. I shall keep him imprisoned with out personal attachment or if necessary, kill him.”

gurorapyavaliptasya kaaryaakaaryamajaanataH |
utphatham pratipannasya kaaryam bhavati shaasanm || 2-21-13

13. gurorapi =Even for a venerable person; avaliptasya =who is arrogant; ajaanataH =who does not know; kaaryaakaaryam =good and evil actions, pratipunnasya =who resorts to; utpatham =wrong route; shaasanam =punishment; bhavati =becomes; kaaryam =feasible.”

“Even a venerable person is to be punished, if he becomes arrogant, if he does not know good and evil actions and if he takes to a wrong route.”

balameshha kimaashritya hetum vaa purushharshhabha |
daatumichchhati kaikeyya raajyam sthitamidam tava || 2-21-14

14. purushharshhabha =Oh the best of men! kim= what; balam =strength; hetum vaa =or reason; eshhaH =he; aastritya =has taken shelter; ichchhati =desiring ; daatum =to give; idam =this ; raajyam =kingdom; tava sthitam =belonging to you; kaikeyyai = for Kaikeyi.

“Oh, Rama, the best of men! On what strength or season has he taken shelter to give away this kingdom belonging to you to Kaikeyi?”

tvayaa caiva mayaa caiva kR^itvaa vairam anuttamam |
kasya shaktiH shriyam daatum bharataaya ari shaasana || 2-21-15

15. arishaasana =Oh, the chastiser of enemies ! kaa shaktiH =what ability is there; asya =to him; daatum= to give; shriyam =high rank; bharataaya= to Bharata; kR^itvaa =by making; anuttamam =great; vairam =enmity; tvayaa chaiva =with you; mayaa chaiva =and with me.”

“Oh, Rama the chestiser of enemies! Where is the ability for him to give kingdom to Bharata, by making great enmity against you and me ”

anuraktaH asmi bhaavena bhraataram devi tattvataH |
satyena dhanuSaa caiva dattena iSTena te shape || 2-21-16

16. devi =Oh, queen! tattvataH =really, anuraktaH asmi =I am attached; bhaavena =devotedly; bhraataram =my brother Rama; shape =I am swearing an oath; te =to you; satyena =by truth; dhanushhaachaiva =by bow; daltena =by the act of giving; ishhTena =by the act of sacrifice.”

“Oh, queen! Really, I am devotedly attached to my brother Rama. I am swearing an oath to you by truth by bow, by the act of giving and by the act of sacrifice.”

diiptam agnim araNyam vaa yadi raamaH pravekSyate |
praviSTam tatra maam devi tvam puurvam avadhaaraya || 2-21-17

17. devi =oh,queen! ramaH pravekshhyati yadi =If Rama can enter; diiptam =blazing; agnim =fire; araNyam vaa =or forest, tvam =you avadhaaraya =make certain; puurvam =even before; maam =mine; pravishhTam =who can enter; tatra = there.

“Oh, queen! If Rama can enter blazing fire or forest, you make certain that even before, I can enter there”

haraami viiryaat duhkham te tamaH suuryaiva uditaH |
devii pashyatu me viiryam raaghavaH caiva pashyatu || 2-21-18

18. haraami =I shall alleviate; te duHkham =your grief; viiryaat =by my valour; tama iva =as darkness; uditaH =by rising; suuryaH =sun; pashyatu devii =Let the queen see; me viiryam =my valour; pashyatu raaghavashchaiva =Let Rama also see.”

“I shall alleviate your grief, by showing my valour like the rising sun alleviating darkness .Let Rama and yourself see my valour”

etat tu vacanam shrutvaa lakSmaNasya mahaatmanaH |
uvaaca raamam kausalyaa rudantii shoka laalasaa || 2-21-19

19. shrutva =Hearing; etat vachanam =this word; lakshmaNasya =of Lakshmana; mahaat manaH= the magnanimous; kausalya= Kausalya; shokalaalasaa =entirely; given up to anguish; rudaati = weaping, uvaacha = spoke; raamam =to Rama.

Hearing these words of Lakshmana the magnanimous, Kausalya entirely given up to anguish and weaping, spoke thus to Rama.

bhraatus te vadataH putra lakSmaNasya shrutam tvayaa |
yad atra anantaram tat tvam kuruSva yadi rocate || 2-21-20

20. putra= Oh,son shrutam =It is heard tvayaa =by you, te =your; bhraatuaH =brother lakshhmanasya =Lakshmana; vadataH =speaking; rochate yadi =If you agree; kurushhva= you do; yat =what; kaaryam =action to be done; anantaram =immediately after.”

“Oh, son !You have heard the words of Lakshmana .If you agree, you do what is to be done, immediately.”

na ca adharmyam vacaH shrutvaa sapatnyaa mama bhaaSitam |
vihaaya shoka samtaptaam gantum arhasi maam itaH || 2-21-21

21. na arhasi= you are not suited; gantum= to go; itaha= from here; vihaaya= leaving; maam= me; sokasamtaptaam= in deep grief; shrutvaa= hearing; adharmyam vachaH= the un-just words; bhaashitam= said; mama sapatnyaa= by my co-wife.

“It is not proper for you to go away from here, leaving me afflicted with grief, after hearing the un-just words spoken by my co-wife.”

dharmaj~na yadi dharmiSTho dharmam caritum icchasi |
shushruuSa maam ihasthaH tvam cara dharmam anuttamam || 2-21-22

22. dharmajJNa =Oh, the knower of goodness! tvam ichchhasi yadi =If you desire; charitum =to practice dharmam =virtue; dharnushhTaH =be a virtuous man, ihasthaH= stay here, shushruushha =serve maam =me chara =practice anuttamam =best dharmam =goodness”

“Oh, Rama! You are righteous man. If you desire to practice virtue, be a virtuous man and stay here serving me thereby practicing the best morality in the form of serving your mother.

shushruuSur jananiim putra sva gR^ihe niyataH vasan |
pareNa tapasaa yuktaH kaashyapaH tridivam gataH || 2-21-23

23. kaasyapaH =sage; kasyapa niyataH= with self restraint; vasan =was residing; svagR^ihe =in own house; yuktaH =accompanied; vareNa tapasaa =with great austerity; sushruushhuH =of serving; jananiim =the mother, gataH =went; tridivam =to heaven”

“Oh, son! Formerly Kasyapa was staying in his own house itself with self restraint, performed great austerity by serving his mother and went to heaven”

yathaa eva raajaa puujyaH te gauraveNa tathaa hi aham |
tvaam na aham anujaanaami na gantavyam itaH vanam || 2-21-24

24. yathaiva =Just as raajaa =king; gouraveNa =by respectable feeling; te =to you; puUjyaH =is worthy of worship; aham =I am also; tathaa hi =indeed so; naanujaanaami =I am not permitting ; tvaam =you; nagantavyam =it is proper to go; itaH =from here; vanam =to forest”

“Just as the king, by respectable feeling to you is worthy of worship, so also being your mother, I am worthy of worship to you. Hence, do not go to the forest”

tvad viyogaan na me kaaryam jiivitena sukhena vaa |
tvayaa saha mama shreyaH tR^iNaanaam api bhakSaNam || 2-21-25

25. tvadviyogaat =Because of your separation; na kaaryam= there is no purpose; jiivitena =for life; su khena vaa =or comforts; mama =for me; shreyaH =it is good; bhakshhaNam api =even to eat; tR^iNaanaam =grass; tvayaa saha =while staying with you”

“After your separation, I shall have no use of this life or comforts for me, it is good even to eat grass while staying with you”

yadi tvam yaasyasi vanam tyaktvaa maam shoka laalasaam |
aham praayam iha aasiSye na hi shakSyaami jiivitum || 2-21-26

26. tvaam yaasyasiyadi =If you go; vanam =to forest; tyaktvaa =leaving; maam =me; shokalaalasaam =who is afflicted with grief; aham =I praayam asishhye =shall seek death through starvation, iha =here; na shakshhyaami hi= Indeed; I shall not be able; jiivutum =to live

“I shall not live if you leave for the forest, leaving me who is afflicted with grief. I shall seek death through starvation”

tataH stvam praapsyase putra nirayam loka vishrutam |
brahma hatyaam iva adharmaat samudraH saritaam patiH || 2-21-27

27. putra =Oh,son! tataH =Thereafter; tvam =you; praapsyase= will attain; lokavishrutam =the universally famous; nirayam =hell; brahmahatyaamiva =like obtaining the sin of killing a Brahmana by; samudraH =the god of ocean; saritaampatiH =lord of rivers adharmaat =due to un justice behaviour”

“Oh, son! If I fast myself to death for your sake, you will attain the universally famous hell, like the god of the ocean obtaining trouble because of his un justice behaviour, towards the sage called Pippalada, producing the latter’s wrath.”

vilapantiim tathaa diinaam kausalyaam jananiim tataH |
uvaaca raamaH dharma atmaa vacanam dharma samhitam || 2-21-28

28. tataH =thereafter; dharmaatma =righteous words ; raamaH =Rama; uvaacha = spoke; vachanam =the words; dharmasamhitam =attended with virtuous; kausalyaam =to Kausalya; jananiim =the mother; tathaa =thus; vilapantiim =weaping; diinaam =miserably.

The honest Rama spoke these virtuous words to his mother Kausalya, who was thus weeping miserably.

na asti shaktiH pitur vaakyam samatikramitum mama |
prasaadaye tvaam shirasaa gantum icchaamy aham vanam || 2-21-29

29. naasti =there is no; shaktiH =ability; mama =for me ; samatikramitum =to violet; pituH =father’s; vaakyam =words; aham =I; prasaadaye =am asking for favour; tvaam =to you; shirasaa =with head; ichchaami =I wish gantum =to go; vanam =to forest.”

“I am not able to violate my father’s words. I am bowing my head and asking your favour. I shall have to go to the forest”

R^iSiNaa ca pitur vaakyam kurvataa vrata caariNaa |
gaur hataa jaanataa dharmam kaNDunaa api vipashcitaa || 2-21-30

30. gouH api= Even a cow; hataa =was killed; kurvataa =acting as per; pituH =father’s; vaakyam =words; kandunaa =by Kandu; R^ishhiNaa =the sage; vratachaariNaa =who performed religious vows; jaanataa =who knew; dharmam =righteousness; vipashchita =who was learned.”

“A sage called Kandu, who knew righteousness, who performed religious vows and who was a learned man, killed even a cow, acting as per his father’s words”

asmaakam ca kule puurvam sagarasya aaj~nayaa pituH |
khanadbhiH saagaraiH bhuutim avaaptaH sumahaan vadhaH || 2-21-31

31. puurvam= previously; saagaraiH= by the sons of Sagara; asmaakam =of our; kulecha =race also; sumahaan =a great vadhaH =killing; avaaptaH =was obtained; kharadbhiH =while digging up; bhuumim= the earth; aajJNayaa =by the order of ; sagarasya =of Sagara pituH =their father.”

“Previously, the sons of Sagara belonging to our race, were got bitterly digging up the earth, as commanded by their father.”

jaamadagnyena raameNa reNukaa jananii svayam |
kR^ittaa parashunaa araNye pitur vacana kaariNaa || 2-21-32

32. raameNa =by Parasurama; jaamadagniyaina =the son of Jamadagni; renuka =Renuka; janamii =mother kR^ittaa =was cut off; svayam =spontaneously ; parashunaa =by axe; araNye= in the forest; vachana kaariNaa =as per words; pituH =of father;

“Parasu Rama, the son of Jamadagni personally slayed his mother Renuka in the forest with an axe as per his father’s words.”

etairanyaishcha bahubhirdevi devasamaiH kR^itam |
piturvachanamakliibam karishhyaami piturshitam || 2-21-33

33. devi =Oh,queen! etaiH =by these; bahubhiH anyaisheha =by many others; devasamaanaiH =equivelant to gods -pituH= father’s; vachanam =words kR^itam =was made akliibam =no waste; karishhyaami =I shall do; pituH =father’s hitam =assignment”

“Oh, mother! These and many others who were equivalent to gods, did not make their father’ s words to go waste. I shall also do what is desired by my father”

na khalv etan mayaa ekena kriyate pitR^i shaasanam |
etairapi kR^itam devi ye mayaa tava kiirtitaaH || 2-21-34

34. devi =Oh,queen! etat =This; pitR^ishasanam =father’s command; na kriyate =was not done mayaa =by me; ekena =only; etairapi =Also by these; ye =who kiirtitaa =were; mentioned tava =to you; mayaa =by me, kR^itam =it was done.”

“Oh, mother! I am not the only person to act according to father’s command. Those I have mentioned to you hitherto also complied with their father’s command.”

naaham dharmamapuurvam te pratikuulam pravartaye |
puurvaiH ayam abhipretaH gataH maargo anugamyate || 2-21-35

35. “aham =I; na pravartaye =am not setting out; apuurvam =new; pratikuulam =contradicting; dharmam =customary conduct; te =for you; anugamyate =I am following; ayam =this; maargam =way; abhipretaH =agreed; gataH =followed by; puurvaiH =the ancient.”

“I am not setting any new contradicting customary conduct for your sake. I am adhering to the way agreed and followed by the ancient.”

tat etat tu mayaa kaaryam kriyate bhuvi na anyathaa |
pitur hi vacanam kurvan na kashcin naama hiiyate || 2-21-36

36. na kriyate =It cannot be done; anyathaa =otherwise; mayaa =by me; tat etat =than such of this; kaaryam =practice; bhuvi =on earth; na hiiyate naama =No deprivation indeed; kashchit =for anyone kurvam =doing; pituH =father’s; vachanam =words.”

“I cannot do otherwise than acting in accordance with father’s words, the prevalent practice on earth. There is no deprivation indeed for anyone who complies with father’s commands.”

taam evam uktvaa jananiim lakSmaNam punar abraviit |
tava lakSmaNa jaanaami mayi sneham anuttamam || 2-21-37

37. shreshhThaH =the best, vaakyavidaam =of those knowing the speech, shreshhTaH =the best, sarva dhanushhTataam =of all those wearing the bow, evam =thus, uktaava =spoke, taam jananiim =to that mother, punaH= again, abraviit =spoke, lakshmanam =to Lakshmana.

Rama, the best of those who speak skilfully and the best of all those wearing the bow, spoke thus to his mother and turned round to Lakshmana to speak.

tava lakshmaNa jaanaami mayi snehamanuttamam |
vikramam chaiva satyam cha tejashcha suduraasadam || 2-21-38

38. lakshmana =Oh, Lakshmana! jaanaami =I know tava = your anuttamam =highest sneham =affection mayi =in me vikramam chaiva =heroic valour sattvam cha =strength, suduraasadam =un assailable tejashcha =splendour.”

"Oh, Lakshmana ! I know your highest affection towards me, your heroic valour ,your strength and your unassailable splendour .”

mama maaturmahadduHkhamatulam shubhalakshamNa |
abhipraayam avij~naaya satyasya ca shamasya ca || 2-21-39

39. subhakshhaNa = Oh; Lakshmana, with good attributes! atulam mahat duHkham = there is an unqualled and great grief; mama maatuH = to my mother, aviN^yaaya = by not knowing; abhipraayam = the meaning; satyasya cha = of truth and shamasyacha = tranquility.

" Oh, Lakshmana, with good attributes! My mother is feeling a great and unequalled sorrow, by not knowing the secret of truth and tranquillity."

dharmaH hi paramaH loke dharme satyam pratiSThitam |
dharma samshritam etac ca pitur vacanam uttamam || 2-21-40

40. dharmaH = righteousness; paramohi = is indeed the best; loke = in the world; satyam = truth; pratishhThiam = is established, dharma = in righteousness, etat = these; uttamam =best; vachanamcha = words also; pituH = of father; dharmasamshnitam = are enjoined in righteousness.

"Righteousness is the best of all qualities in the world. Truth is established in righteousness. Even these best words of father are enjoined with righteousness."

samshrutya ca pitur vaakyam maatur vaa braahmaNasya vaa |
na kartavyam vR^ithaa viira dharmam aashritya tiSThataa || 2-21-41

41. viiraH = oh; Lakshmana the valiant! tishhThataa = one who is aashritya = following; dharmam = righteousness, nakartavyam = is not obliged; vR^ithaa = to waste, vaakyam = the word; samshrutya = promised; pituH = to father or; maaturvaa = mother or; brahmanasya vaa = Brahmana.

"One who follows righteousness, does not waste his promise given to one's father or mother or Brahmana."

so aham na shakSyaami pitur niyogam ativartitum |
pitur hi vacanaat viira kaikeyyaa aham pracoditaH || 2-21-42

42. viira = oh, the valiant! saH aham = I, being such person; nashakshhyaami ativartitum = cannot trasgrass, niyogam = the command, pituH = of father; vachanaat = for the word; pituH = of father, aham = I; prachoditohi = was indeed instigated; kaikeyyaa = by Kaikeyi.

" I cannot transgress my father's command. On the word given by my father only, Kaikeyi instigated me to go to the forest."

tat enaam visR^ija anaaryaam kSatra dharma aashritaam matim |
dharmam aashraya maa taikSNyam mad buddhir anugamyataam || 2-21-43

43. tat = hence, visR^ija = leave, anaaryaam = the mean, matim = mentality; kshhatra dharmaashritaam = of followig military heroism; aashraya = take refuge; dharamam = in righteousness, maa = not, taikhhNyam = in rudeness; anugamya = follow; madbuadhiH = my perception.

"Hence, leave this mean mentality of military heroism. Observe righteousness and not rudeness. follow my perception."

tam evam uktvaa sauhaardaat bhraataram lakSmaNa agrajaH |
uvaaca bhuuyaH kausalyaam praanjaliH shirasaa aanataH || 2-21-44

44. lakshhmaNaagrajaH = Rama, the elder brother of Lakshmana, evam = thus, uktvaa = spoke, sauhaardaat = affectionately, bhraataram = to brother, nataH = bowed, shirasaa = with head, praaNjaliH = with folded hands, uvaacha = spoke, bhuuyaH = again, kausalyaam = to Kausalya.

Rama spoke thus to his brother affectionately, bowed to his mother and with folded hands, spoke again to Kausalya as follows.

anumanyasva maam devi gamiSyantam itaH vanam |
shaapitaa asi mama praaNaiH kuru svastyayanaani me || 2-21-45

45. devii = oh, mother! anumanyasva = permit; maam = me; gamishhyantam = who is about to go; vanam = to forest; shaapitaa asi = on my life; kuru = invode; svastyanaani = blessings; me = on me.

"OH, mother! I have decided to go to forest. Please give me permission. I am swearing to you on my life. Please invoke blessings on me."

tiirNa pratij~naH ca vanaat punar eSyaamy aham puriim |
yayaatiriva raajarshhiH puraa hitvaa punardhivam || 2-21-46

46. puraa = in olden times; iva = as; raajarshhiH = the sage king; yayaatiH = named yayaati; hitvaa = left; divam = heaven;divam = reached heaven; punaH = again; aham eshhyaami = I can come; punaH = back; puriim = to city; vanaat = from forest; tirNa pratijJNyaH = after fulfuilling the promise.

"As sage king named Yayati in olden times left the heaven and reached back heaven again, I shall be back to the city from the forest, after fulfilling my promise."

shokassamdhaaryataam maatarhR^idaye saadhu maa shuchaH |
vanavaasaadihaishhyaami punaH kR^itvaa piturvachaH || 2-21-47

47. maataH = oh; mother! maashuchaH = do not grieve; samdhaaryaam = bear; saadhu = well; hR^idaye = in heart; eshhyaami = I shall come; iha = here; punaH = again; vanavaasaat = from forest; kR^itvaa = after fulfilling; pituH = father's; vachaH = command.

"Oh, mother! Please do not grieve, Bear it well in your heart. I shall come back here again from the forest after fulfilling the father's command."

tvayaa mayaa cha vaidehyaa lakshmaNena sumitrayaa |
piturniyoge sthaatavyameshha dharmaH sanaaanaH || 2-21-48

48. pituH niyoge = In father's command; sthhaatavyam = should be remainded; tvayaa = by you; mayaa cha = by me; vaidehyaa = by Sita; lakshhmaNena = by Lakshmana; sumitrayaa = by Sumitra; eshhaH = this is; sanaatanaH = eternal; dharmaH = custom.

"You and I, Sita, Lakshmana, Sumintra and all of us should follow father's directions. This is an eternal custom."

amba samhR^itya sambhaaraan duHkham hR^idi nigR^ihya cha |
vanavaasakR^itaa buddhirmama dharmyaanuvartyataam || 2-21-49

49. amba = oh, mother! mama buddhiH = my intention; vanavaasa kR^itaa = of proceeding to forest; dharmyaa = which is righteous; anuvartyataam = be approved; samhR^itya = duly with drawing; sambhaaraan = preparations for coronation; nigR^ihyacha = keeping in check; duHkham = sorrow; hR^idi = in heart.

"Oh mother! Please approve my righteous intention of going to the forest, duly withdrawing preparations for my coronation and keeping in check the sorrow in your heart."

etadvacha stasya nishamya maataa |
sudharmyamavyagramaviklabam cha |
mR^iteva samjJNaam pratilabhya devii |
samiikshya raamam punarityuvaacha || 2-21-50

50. maataa = the mother; devii = kausalya; nishamya = heard; tasya = that Rama's; vachaH = words; etat = here; sudharmyam = which were the most virtuous; avyagram = which wer cool; aviklabam cha = and which were not unsteady; pratilabhya = regained; saNjJNyaam = consciousness; mR^iteva = looked at; raamam = Rama; uvaacha = spoke; punaH = again; iti = thus .

The mother Kausalya heard the most virtuous, cool and steady words of Rama and rose, as though regained consciousness once more after death, looked at Rama and spoke thus again.

yathaiva te putra pitaa tathaaham |
guruH svadharmeNa suhR^ittayaa cha |
na tvaanujaanaami na maaMvihaaya |
suduHkhitaamarhasi gantumevam || 2-21-51

51. putra = oh, son! aham = I am also; guruH = respectable person; te = to you; pitaa yathaiva = as indeed your father; svadharmeNa = in my own right; suhR^ittayaacha = and due to great affection; naanujaanaami = I do not permit; tvaa = you; naarhasi = you are not entitled; gantum = to go; evam = thus; vihaaya = leaving; maam = me ; suduHkhitaam = in great sorrow.

"Oh, son! I am also as respectable a person to you as your father, in my own right and due to great affection. I do not give permission to you. You cannot thus go away, leaving me in great sorrow."

kim jiiviteneha vinaa tvayaa me |
lokena vaa kim svadhayaa.amR^itena |
shreyo muhuurtam tava sannidhaanam |
mameha kR^itsnaadapi jiivalokaat || 2-21-52

52. kim = what is the use; jiivitena = of living; iha = here; me = to me; tvayaavinaa = without you? kim = what is the use; lokena = of the other world; svadhayaa = or the oblation of food offered to the deceased ancestors; amR^itenavaa = or the nectar of immortality? tava = your; samnidhaanam = proximity; muhuurtam = even for a moment; shreyaH = is better; kR^itsnaat = than entire; jiivalokaat api = world of living beings too.

"What is the use of my living in this world without you? What is the use of the other world or the oblation of food offered to the deceased ancestors or the nectar of immortality? Your proximity even for a moment is better than that of the entire world of living beings."

narairivolkaabhirapohyamaano |
mahaagajo.adhvaanamanupravishhTaH |
bhuuyaH prajajvaala vilaapamevam |
nishamya raamaH karuNam jananyaa || 2-21-53

53. nishamya = hearing; karuNam = pathetic; vilaapam = lamentation; jananyaa = of mother; prajajvaala = he was highly agonised; bhuuyaH = again; mahaagaja iva = as a great elephant; ampravishhTaH = having entered; adhvaanam = way; apohyamaanaH = being taken away; naraiH = ny men; ulkaabhiH = with flames of fire.

After hearing the pathetic lamentation of his mother, he was highly anguished, as when an elephant is removed highly from its way by men with flames of fire.

sa maataram chaiva visamjJNakalpaa |
maartam cha saumitri mabhiprataptam |
dharme sthito dharmyamuvaacha vaakyam |
yathaa sa evaarhati tatra vaktum || 2-21-54

54. saH = that Rama; sthitaH = who was established; dharme = in righteousness; uvaacha = spoke; vaakyam = the words; dharmyam = endued with virtue; yathaa = in which manner; tatra = at that time; sa eva = he only; arhati = was fit; vaktum = to speak; maataramchaiva = to mother; visaMjJNakalpaam = appearing unconscious; saumitrim = to Lakshmana; aartam = who was disturbed; abhiprataptam = and exhausted with distress.

Rama, who was established in righteousness, spoke these words endowed with virtue, to his mother who was looking unconscious and to Lakshmana who was disturbed and exhausted with distress. He was the only person worthy of speaking thus at that time.

aham hi te lakshmaNa nityameva |
jaanaami bhaktim cha paraakramam cha |
mama tvabhipraaya masanniriikshya |
maatraa sahaabhyardasi maa suduHkham || 2-21-55

55. lakshmana = Oh; Lakshmana! aham = I; nityameva = always; jaanaami = know; te = your; bhakitmacha = devotion and; parakramamcha = strength; tu = but; maatraa saha = along with mother; abhyardamasi = you are afflicting; suduHkham = much pain; mama = to me, asanniririikshhya = without looking at; mama = my; abhipraayam = opionon.

"Oh, Lakshmana! I always know your devotion towards me as well as your strength. But now, you are joining with mother in afflicting much trouble to me without looking at my opinion."

dharmaarthakaamaaH khalu taata loke |
samiikshitaa dharmaphalodayeshhu |
te tatra sarve syurasamshayam me |
bhaaryeva vashyaabhimataa suputraa || 2-21-56

56. taata = Oh, father a ter (of affection addressed to a junior or senior); loke = in the world; dharmaphalodayeshhu = in obtaining the fruit of good works, dharmaarthakaamaaH = righteousness, utility and free will; samiikshhitaaH = are looked at; bhaaryeva = as a wife; vashyaa = who is obedient; abhimataa = who is beloved; suputraa = who is having good sons; tatra = in those good words; te sarve = all those; syuH = are there; asamshayam = no doubt; me = for me.

"Oh, Lakshmana! In obtaining the fruit of good works in the world, righteousness utility and free will are being considered. As a wife who is obedient, who is beloved and who is having good sons, good work yields all these three things."

yasmimstu sarve syurasannivishhTaa |
dharmo yataH syaat tadupakrameta |
dveshhyo bhavatyarthaparo hi loke |
kaamaatmataa khalvapi na prashastaa || 2-21-57

57. tat = that; yasmin = in which; sarve = all these; asannivishhTaaH syuH = do not come together; yataH by which; dharmaH = righteousness; syaat = is created; upakrameta = is to be initiated; loke = in the world; arthaparaH = one who is intested in wealth alone; bhavatihi = becomes indeed; devshhyaH = fit to be hated; kaamaatmataapi = so also, the ne whose very essence is desire; na prashastaa khalu = cannot indeed be considered good.

"Only such an action, which is righteous, is to be initiated, leaving that in which wealth, desire and righteousness do not come together. One who is intested in wealth alone becomes indeed fit to be hated in the world. So also the one whose very essence is desire, cannot indeed be considered good.

gurushcha raajaa cha pitaa cha vR^iddhaH |
krodhaatpraharshha dyadi vaapi kaamaat |
yadvyaadishet kaaryamavekshya dharmam |
kastanna kuryaadanR^idanR^ishamsavR^ittiH || 2-21-58

58. pitaa = father; gurshcha = who is venerable; rajaacha = a king; vR^iddhaH cha = and old aged; vyaadishet = commends; yat = for which reason; kaaryam = an action; krodhaat = either by anger; prahrshhaat = or by extreme joy; yadivaa kamaat api = or by even desire; kaH = who; apekshhya = with reference to dharmam = righteousness; anR^ishamsa vR^ittiiH = and not choosing cruelty; nakuryaat = will not do?

"When father, who is venerable, a king and old-aged, commands an action either by anger or by extreme joy or by even desire, which right person will not perform it? Only a person who chooses to be cruel will not do it."

savai na shaknomi pituH pratijJNaa |
mimaamakartum sakalam yathaavat |
sa hyavayostata gururniyoge |
devaashcha bhartaa sa gatissa dharmaH || 2-21-59

59. saH = such of myself; na shaknomivgi = cannot; akartum = avoid; pituH = father's; imaam pratijJNyaam = this propostion; sakalaam = in entirety; taata = oh, father! aavoyaH = for both of us; saH = he; furuH hi = is indeed important person; niyoge = to command; devyaashcha = for mother also, saH = he; bhartaa = the husband; saH = he; gatiH = the resource person; dharmaH = the law, personified.

"I cannot avoid fulfilling the father's command completely. For both of us, he is an important person indeed to command us. To mother Kausalya also, he is the husband, the resource person and the personified law."

tasmin punarjiivati dharmaraaje |
visheshhataH sve pathi vartamaane |
devii mayaa saarthamito.apagachchhet |
katham svidanyaa vidhaveva naarii || 2-21-60

60. dharmaraaje = the righteous king; tasmin = himself; jiivati = alive; visheshhatatH = espacially; vartamaane = being; sve pathhi = in his own path; katham svit = how; devii = mother kausalya; avagachhet = can go out; mayaa saardham = with me; itaH = from here; anyaa naariiva = like other woman; vidhavaa = without husband?

"while the righteous king Dasaratha is alive and especially when he is following his own righteous path, how the mother Kausalya can go out with me from here leaving the city like other widowed woman?"

saa maanumanyasva vanam vrajantam |
kurushhva naH svastyayanaani devi |
yathaa samaapte punaraavrajeyam |
yathaa hi styena punaryayaatiH || 2-21-61

61. devii = Oh, queen! anumanyasva = permit; maa = me; vrajantam = going; vanam = to forest; yathaa hi = as indeed; yayaatiH = yayati; punaH = returned; satyena =by power of stregth; yathaa = so; avrajeyam = I can come; punaH = again; samaapte = after completion of excile; kurushhva = perform; svastyayanaani = recitation of Mantra for well-being.

"Oh, mother the queen! Permit me to go to forest. As Yayati returned to heaven by the power of truth, give me your power of blessings so that I can return here after completion of exile."

yasho hyaham kevalaraajyakaaraNaat |
na pR^ishhThataH kartumalam mahodayam |
adiirghakaale na tu devi jiivite |
vR^iNe.avaraamadya mahiimadharmataH || 2-21-62

62. aham = I; na alam = cannot; vR^ishhTataH kartum = keep back; yashaH = reputation; mahodayam = and glory ; kevalaraajyakaaraNaat = for the sake of kingdom alone; devii = oh, queen! jiivite = In this life; adiirghakaale = which is not long; navR^iNe = I cannot long for; adya = now; avaraam = inferior; mahiim = earth; adharmataH = unrighteously.

"I cannot keep back reputation and glory for the sake of kingdom alone. This cannot unrighteously long for this inferior kingdom."

prasaadayan nara vR^iSabhaH sa maataram |
paraakramaajjigamishhureva domDakaan |
atha anujam bhRsham anushaasya darshanam |
cakaara taam hRdi jananiim pradakSiNam || 2-21-63

63. saH = that Rama; navR^ishhabhaH = the best of men; jigimishhureva = desired to go; daNdakaan = to Dandaka forest ; paraakramaat = with prowess; prasaadayan = consoling; maataram = mother; atha = and afterwards; anushaasya = advised; amjam = brother; bhR^isham = intensely; darshanam = with good thoughts; pradakshhiNam chakaara = made circumbulatory salutation; taamjanamiim = to his mother; hR^idi = heartily.

Rama, the best of men, decided to go to Dandaka forest fearlessly with his prowess, consoled his mother, advised his brother by good thoughts and made hearty circumbulatory salutation to his mother.

|| ityaarshhe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe ekavimshaH sargaH ||

Thus this is the twenty first chapter in Ayodhya Kanda of Valmiki Ramayana the second epic of Inida.

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 22

Introduction

In this chapter Rama further tries to pacify Lakshmana and tells him that his stay in forest is the will of gods. He also wants all the celebration for his coronation to be stopped.

atha tam vyathayaa diinam savisheSam amarSitam |
shvasantam iva naaga indram roSa visphaarita iikSaNam || 2-22-1
aasadya raamaH saumitrim suhRdam bhraataram priyam |
uvaaca idam sa dhairyeNa dhaarayan sattvam aatmavaan || 2-22-2

1,2. atha =afterwards; aatmavaan =the self composed; saH ramaH =that Rama; dhaarayan =by controlling; sattvam =mind dhairyeNa =with courage, aasaadya =approached; suhR^idam =the kind hearted; priyam bhraataram =and affectionate brother; soumitrim =Lakshmana, diinam =who was distressed with agony, savisheshham =very much; amarishhitam =angry; naagendramiva = like king cobra; shvasantam =doing hissing; roshha visphaaritatekshhaNam =having eyes dilated with wrath; uvaacha =spoke; idayam=these words.

Afterwards ,the self composed Rama by controlling his thoughts with courage ,approached the kind –hearted and affectionate brother Lakshmana who was distressed with agony who was very much angry like a hissing king cobra ,with his eyes dilated with wrath and spoke the following words.

nigR^ihya roshhaM shokaM cha khairyamaashritya kevalam |
avamaanam nirasyemam gR^ihiitvaa harshhamuttamam || 2-22-3
upakluptam hi yatkimchidabhishhekaarthamadya me |
srvam visarjaya kshipram kuru kaaryam niratyayam || 2-22-4

3,4. nigR^iyya =Having held back; rosham =anger; shokamcha =and grief; aashritya =take refuge; dhairyam =in courage; kavalam =alone; nirasya =Having expelled; imani =this; avamaanam =insult; gR^ihiitvaa =receive; uttamam =great; harshham =joy ! visarjaya =Abandon; sarvam =all; yatkinchit =that is; upakluptam =arranged; adya =today; me abhishhekaartham =for my coronation; kuru =Do; kshhipram =immediately; kaaryam =action; nirtyayam =that is faultless.”

“ Hold back grief and anger. Forget this insult, by taking refuge in courage alone. Obtain great joy! Abandon all these arrangements made today for my coronation and immediately take up action that is faultless .”

saumitre yo abhiSeka arthe mama sambhaara sambhramaH |
abhiSeka nivR^itti arthe so astu sambhaara sambhramaH || 2-22-5

5. soumitre =Oh,Lakshmana; yaH =which; sambhaara sambhramaH =zeal for preparations; mama abhishhekaarthe =for my coronation; saH =that; sambhaara sambhramaH =zeal for preparations; astu =be ; abhishheka nivR^ittyarthe =for terminating coronation.”

“Oh, Lakshmana! Show the same zeal now in terminating my coronation as the zeal shown earlier in preparations for my coronation.”

yasyaa mad abhiSeka artham maanasam paritapyate |
maataa naH saa yathaa na syaat savishankaa tathaa kuru || 2-22-6

6. yasyaaH =which mother’s; maanasam =mind ; paritapyate =is angvished; madabhishhekaarthe =about my coronation; saa =such; me mataa =my mother (Kaikeyi); savishaNkaa =having apprehension; yathaa =in which manner; nasyaat =it should not occur; tathaa =in that matter , kuru =do it .”

“My mother Kaikeyi is still agonized about my coronation. Behave in such a way that no apprehension comes to her mind on this matter.”

tasyaaH shankaamayam duhkham muhuurtam api na utsahe |
manasi pratisamjaatam saumitre aham upekSitum || 2-22-7

7. “soumitre =Oh, Lakshmana! aham =I ; notsahe =do not wish; upekshhitum =to disregard ; duHkham =pain; shaNkaamayam =in the form of suspision; pratisanjaatamapi =created; manasi =in mind ; tasyaaH =of her; muhuurtamapi =even for a moment.”

“Oh, Lakshmana! I do not wish to disregard the painful doubt in her mind even for a moment”.

na buddhi puurvam na abuddham smaraami iha kadaacana |
maatR^iNaam vaa pitur vaaham kR^itam alpam ca vipriyam || 2-22-8

8. “aham =I; na smaraami =do not remember; kR^itam =to have done; alpam =small; vipriyam cha =offensive thing indeed; iha =here ; kadaachana =at any time; buddhipuurvam =intentionally; maatR^iiNaamvaa= either to mothers; piturvaa= or to fathers; na =nor do I remember; abuddham =even un intentional action.

“I do not remember to have done even a small disagreeable thing here at any time to my mothers or to my father, either intentionally or unintentionally.”

satyaH satya abhisamdhaH ca nityam satya paraakramaH |
para loka bhayaat bhiitaH nirbhayo astu pitaa mama || 2-22-9

9. astu =Let it be ; mama pitaa =my father; satyaH =who is truthfull; satya paraakramaH =who is truly mighty; bhiitaH =who is afraid of; paralokabhayaat =the fear of the other world; nityam =always; satyaabhisandhaH=true to his promise; nirbhayaH= fearless”.

“Let the promise made by my father ,who is truthful, who is truly mighty and who is afraid of the fear of the other world, become true .Let him be fearless.”

tasya api hi bhaved asmin karmaNi apratisamhRte |
satyam na iti manaH taapaH tasya taapaH tapec ca maam || 2-22-10

10. tasyaapi =To him also; manastaapaH =anguish; bhavet =will arise; iti =that; satyam na =his word has not come true; asmin karmaNi apasamhR^ite =if this coronation is not with drawn; tasya =his; tapaaH =anguish; tapechcha =will pain; maam =me.”

“Our father will feel anguished that his word has not come true ,if this coronation is not withdrawn. His distress will cause pain to me.”

abhiSeka vidhaanam tu tasmaat samhR^itya lakSmaNa |
anvag eva aham icchaami vanam gantum itaH punaH || 2-22-11

11. lakshhmana = “Oh, Lakshmana; tasmaat =for that reason; aham =I; ichchaami =wish; gantum =to go ; vanam =to forest; anvageva =immediately; itaH =from here; samhR^itya =by withdrawing; abhishheka vidhaanam =coronation arrangement.”

"Oh, Lakshmana for that reason, I wish to go to forest immediately from her, by withdrawing, coronation arrangement."

mama pravraajanaat adya kR^ita kR^ityaa nR^ipaatmajaa |
sutam bharatam avyagram abhiSecayitaa tataH || 2-22-12

12. adya =Now; mama pravrajanaat =due to my exile to forest; nR^itakrityaa =having; accomplished her purpose; sutam bharatam abhishhechayitaa =will get son Bharata coronated; avyagram =coolly; tataH =afterwards .”

“Soon after my departure to the forest now, Kaikeyi having accomplished her purpose, will coolly get her son coronated.”

mayi ciira ajina dhare jaTaa maNDala dhaariNi |
gate araNyam ca kaikeyyaa bhaviSyati manaH sukham || 2-22-13

13. mayi gate =If I go; araNyam =to forest; chiiraajina dhare =wearing deer skin rags; jaaTaamaNdale dhaariNi =wearing twisted locks of hair; kakeyyaa =Kaikeyi; bhavishhyato =will become ; manassukham =mentally pleasant.”

“If go to forest , wearing deer –skin rags and with my hair twisted together Kaikeyi will have mental peace.”

buddhiH praNiitaa yena iyam manaH ca susamaahitam |
tat tu na arhaami samkleSTum pravrajiSyaami maaciram || 2-22-14

14. na arhaami =I am not entitled samkleshhTum =to cause trouble tam =to such father yena =by whom iyam =this buddhiH =decision praNiitam =was taken susamaahitam =with well composed manascha =mind maa =without chiram =delay.”

“I do not want to create trouble to my father, who has taken this hard decision in his mind . Hence, I will go to the forest at once

kR^ita antaH tu eva saumitre draSTavyo mat pravaasane |
raajyasya ca vitiirNasya punar eva nivartane || 2-22-15

15. soumitre =Oh,Lakshmana! drashhTavyaH= It is perceivable kR^itaantastyaiva =as destiny mivartanecha =in taking back punaraiva =again raajyasya =of kingdom vitiirNasya =given. Matpravaasane =and in sending me to exile”.

“Oh, Lakshmana! Look at it as destiny which has taken back kingdom given to me and which is sending me to exile”

kaikeyyaaH pratipattir hi katham syaan mama piiDane |
yadi bhaavo na daivo ayam kR^ita anta vihitaH bhavet || 2-22-16

16. na bhavet yati =If not for kR^itaanta vihitaH =making of destiny, ayam =this bhaavaH =thought tasyaaH =in her, katham =how syaat =perhaps pratipattiH =resolution kaikeyyaaH =to Kaikeyi piidane =to herass mama =me

-“If not making of destiny to create such a thought in Kaikeyi, how come she resolved to harass?”

jaanaasi hi yathaa saumya na maatR^iSu mama antaram |
bhuuta puurvam visheSo vaa tasyaa mayi sute api vaa || 2-22-17

17. soumya =Oh, gentleman jaanaasi =you know , yathaa =how na bhuutapuurvam =that in the past, there was no antaram =discrimination mama =to me maatR^ishu =among mothers. tasyaaH =to her, visheshhaH =particularly mayi =either in me sute api vaa =or in her son Bharata.”

“You know that I had no discrimination among mothers and Kaikeyi also in the past had no discrimination between me and her son Bharata”

so abhiSeka nivR^itti arthaiH pravaasa arthaiH ca durvacaiH |
ugraiH vaakyaiH aham tasyaa na anyad daivaat samarthaye || 2-22-18

18. aham =I na samarthaye =do not perceive anyat =any other thing daivaat =than an accident tasyaaH vaakyaiH =for her words, abhishheka nivR^ittyarthaiH =intended for abolishion of my coronation , pravaasaarthaishena =desirous of sending me to exile, ugraiH =which are ferocious, durvachaiH =and are not to be talked about.”

“I do not perceive any other reason than an accident that made Kaikeyi to abolish my coronation , to send me to exile ,and to speak ferocious words ,not to be talked about.”

katham prakR^iti sampannaa raaja putrii tathaa aguNaa |
bruuyaat saa praakR^itaa iva strii mat piiDaam bhartR^i samnidhau || 2-22-19

19. katham =How saa =she prakR^itisampannaa =who is of a perfect nature tathaaguNaa =and such good qualities, raajaputrii =who was princess bruuyaat =can tell praakR^itaa atriiva =like common woman, bhartR^I sannidhou =before husband matpiidaam =for my trouble?”

“If it is for not an accidental reason, how Kaikeyi who is of a perfect temperament and who is born in a royal family can tell like a common woman to her husband to create trouble for me ?”

yad acintyam tu tat daivam bhuuteSv api na hanyate |
vyaktam mayi ca tasyaam ca patitaH hi viparyayaH || 2-22-20

20. “yat =which daivam =destiny achintyam =is unimaginable tat =that na hanyete =can not be counteracted bhuuteshhvapi =by any living beings viparyayaH =adverse fate patitaH =befall; mayicha =in me tasyaamcha =and in her vyaktam =It is clear.”

“The influence of destiny is un imaginable. No living being can counteract its influence. An adverse fate has befallen on me and on her .It is clear now .”

kashcit daivena saumitre yoddhum utsahate pumaan |
yasya na grahaNam kimcit karmaNo anyatra dR^ishyate || 2-22-21

21. “soumitre =Oh ,Lakshmana! Pumaan kaH = which man utsahate =will be able yoddhum =to fight against daivena =destiny? kanchit =whatever anyatra =other thing na dR^ishyate =is not being seen karmaNaH =that to follow its course grahaNam =accepting yasya =of which destiny.”

“Oh, Lakshmana! There is no means whatsoever to abstain from it otherwise than to follow the course of destiny. Who will be able to fight against the destiny. ?”

sukha duhkhe bhaya krodhau laabha alaabhau bhava abhavau |
yasya kimcit tathaa bhuutam nanu daivasya karma tat || 2-22-22

22. sukha duHkhe =pleasure and pain. bhaya krodhou =fear and anger labhaalabhou =gain and loss, bhaabhaavon =birth and death, yachcha kimchit =what ever other thing tathaabhuutam =of such nature tat =that karmanamu =indeed is action daivasya =of destiny

“Pleasure and pain, fear and anger, gain and loss, birth and death and such other things are all the acts of destiny”

R^ishhayo pyugratapaso daivenaabhiprapiiDitaaH |
utsR^ijya niyamaam stiivraan bhrashyante kaamamanyubhiH || 2-22-23

23. “R^ishhayo api = Even sages, ugra tasaH =with severe penance, abhiprapiiditaa =having harassed daivena =by destiny, utsR^ijya =leave aside niyamaan =restraint, bhrashyante =get ruined kaamamanyubhiH= by lust and anger.”

“Even sages, who performed sever penance, having been harassed by destiny leave aside restraint and get ruined by lust and anger.”

asamklpitameveha yadakasmaat pravartate |
nivartyaarambhamaarabdham nanu daivasya karma tat || 2-22-24

24. “tat =It daivasya karmananu= is indeed act of destiny, nivartya =which prevents aarambham =effort aarabdham =undertaken iha =in this world yat =which pravartate ;is going on, akasmaat =suddenly asamkalpitam iva =and unimaginably.”

“It is indeed an act of destiny which suddenly and unimaginably obstructs an action, undertaken in the world ,at the starting point itself.”

etayaa tattvayaa buddhyaa samstabhyaatmaanamaatmanaa |
vyaahate api abhiSeke me paritaapo na vidyate || 2-22-25

25. vyaahate api abhishheke = Even if coronation is obstructed, navidyate =There is no paritaapaH =grief me =to me samtabhyaatmaanamaat manaa =since I have restrained the self by the self, etayaa buddyaa =with this intellect tattvayaa =which is real.”

“Although my coronation is obstructed, I have no grief since I have restrained the self by myself with real consciousness.”

tasmaat aparitaapaH sams tvam api anuvidhaaya maam |
pratisamhaaraya kSipram aabhiSecanikiim kriyaam || 2-22-26

26. “tasmaat =Hence tvamapi =you also, anuvidhaayi =in obedience maam =to me, pratisamhaaraaya =get withdrawn kriyaam =the execution abhishhechanikiim =relating to coronation kshhipram =immediately aparitaapaH =without agony.”

“Hence ,you also ,like me, get the arrangements for coronation withdrawn immediately without any anguish”

ebhireva ghaTaiH sarvairabhishhechanasambhR^itaiH |
mama laksmaNa taapasye vratasnaanam bhavishhyati || 2-22-27

27. lakshhmana =Oh, Lakshmana! sarvaiH =All eohiH =these ghataireva =very pots abhishhechana sambR^itaiH =arranged for coronation bhavishhyati =become vratasnaanam =bath after completing religious vow taapasye =of asceticism mama =to me.”

Oh, Lakshmana! Let all these very pots of water arranged for coronation be used by me for my bath after completing the religious vow of asceticism.”

athavaa kim mamaitena raajadravyamayena tu |
uddhR^itam me svayam to yam vrataadesham karishhyati || 2-22-28

28. “athavaa =Otherwise, kim =what use mama =to me etena =this water in pots raajadravyena =which is royal property? toyam =the water uddhR^itam =drawn out svayam =by myself karishhyati =will do vrataadesham =imposition of the vow me =to me.”

“Otherwise ,why to me this water in these pots ,which is royal property? The water drawn out by myself ,will be used for my bath after completing the religious vow.”

maa cha lakshmaNa samtaapam kaarshhiirlakshmyaa viparyaye |
raajyam vaa vanavaaso vaa vanavaaso mahodayaH || 2-22-29

29. lakshhmaNa =Oh,Lakshmana! maakaarshhiiH =do not cultivate santaapam =repentence viparyaye =about perverseness lakshhmajaaH=of Lakshmi,the goddess of wealth raajyam vaa =kingdom or vanavaasovaa =dwelling in forest, vanavaasaH = forest dwelling is indeed mahodayaH =final beautitude.”

“Oh, Lakshmana! Do not repent about this perverseness of Lakshmi, the goddess of wealth. When you talk of kingdom or dwelling in the forest, this is the final beautitude.”

na lakSmaNa asmin mama raajya vighne |
maataa yaviiyasy atishankaniiyaa |
daiva abhipannaa hi vadanti aniSTam |
jaanaasi daivam ca tathaa prabhaavam || 2-22-30

30. “lakshmaNa =Oh, Lakshmana! yaviiyasii maataa =our younger mother na atisaNkaniiyaa =is not worthy of suspicion asmin karmavighne =in this obstruction of ceremony. vadatiHi =she is indeed uttering amishhTam =the evil daivaabhipaunaa =being over powered by destiny. jaanaasi =You know daivamcha =also the destiny, tathaa prabhaavam =which has such influence.”

“Oh, Lakshmana! Do not suspect our mother for obstruction of coronation ceremony. She is uttering evil words, being overpowered by destiny. You are aware of this destiny, which has such influence.”

|| ityaarshhe shrrimadraamaayaNe aadikaavye ayodhyaakaaNDe dvaavimshaH saragaH ||

Thus the end of twenty second chapter of Ayodhya Kanda of Srimad Ramayana.

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 23

Introduction

This chapter describes the valiant words of Lakshmana, his opposing depends on god and proposes to fight with Rama's enemies to endow Rama with Kingdom

iti bruvati raame tu lakSmaNo adhaH shiraa muhuH |
shrutvaa madhyam jagaama iva manasaa duhkha harSayoh || 2-23-1

1. raame = Rama; iti = thus; brutvati = speading; lakshhmanaH = Lakshmana; shrutvaa = heard; adhaHshshriraaH = having his head bowed down; jagameva = quite so got; madhyam = nto midst; duHkha harshhayaH = of pain and pleasure; muhuH = again and again; manasaa = effecting mind.

While Rama was thus speeding, Lakshmana heard, bowed down his head and got into the midst of pain and pleasure effecting his mind again and again.

tadaa tu baddhvaa bhrukuTiim bhruvor madhye nara R^iSabha |
nishashvaasa mahaa sarpo bilasyaiva roSitaH || 2-23-2

2. narashhabhaH = Lakshmana, the best of men; tadaata tu = then; baddhvaa = firmed up; bhrukutiim = contraction of brows; madhye = in the middle; bhruvoH = of eyebrows; nishashvaasa = sighed; mahaasarpaH iva = like great snake; roshhitaH = in anger; bilasthaH = staying in hole.

Lakshmana then firmed up his eyebrows and sighed with frown, like an angry snake from its hole.

tasya duSprativiikSyam tat bhrukuTii sahitam tadaa |
babhau kruddhasya simhasya mukhasya sadR^isham mukham || 2-23-3

3. tad = that; tasya = his; dushhprativiikshham = wickedly looking; mukham = face; bhrukutiisahitam = with contracted eyebrows; tadaa = then; babhau = shined; sadrusham = like; kR^iddhasya = angry; simhasya = lion.

His wickedly looking face with eyebrows contracted, then appeared like the face of an angry lion.

agrahaH tam vidhunvams tu hastii hastam ivaatmanaH |
tiryag uurdhvam shariire ca paatayitvaa shiraH dharaam || 2-23-4
agra akSNaa viikSamaaNaH tu tiryag bhraataram abraviit |

4. viikshhamaaNaH = seeing; bhraataram = brother Rama; agraakshhNaa = with tip of eyes; tiryak = obliquely; abraviit = (he) spoke; vidhuunvan = moving; agrahastam = forehand; aatmanaH hastamiva = like its trunk; hastii = the elephant; paatayitvaa = causing to fall; sirodharaaam = the neck; shariire = in the body; tiryak =obliquely; uurdhvamcha = and upwardly.

Seeing Rama with the tip of his eyes obliquely, Lakshmana spoke to him moving his forehand like an elephant moving its trunk and causing his head to fall in oblique and upward direction.

asthaane sambhramaH yasya jaataH vai sumahaan ayam || 2-23-5
dharma doSa prasangena lokasya anatishankayaa |
katham hi etat asambhraantaH tvad vidho vaktum arhati || 2-23-6
yathaa daivam ashauNDiiram shauNDiiraH kSatriya R^iSabhaH |

5,6. shauNdiirakshhatriyarshhabha = oh, the best of proud military community! ayam = this; sumahaan = very great; sambhramaH = confusion; asthaane = which is untimely; jaataHvai = born; yasya = in you; dharma doshha prasangena = the subject of guilty righteousness; anatishaNkayaa = non suspicion; lokasya = of the world; katham = how; tvadvidhaH = such a person like you; arhati = is able; vaktum = to speak; etat = this; yathaa = in which way; daivam = about destiny; ashauNdiinam = which is powerless.

"Oh, the best of proud military community! This untimely great confusion is born in you due to your conjecture of quilty righteousness and of non suspicion of the world. Can such a person like you speak a person like you speak thus doubtlessly of the powerless destiny?"

kim naama kR^ipaNam daivam ashaktam abhishamsati |
paapayos tu katham naama tayoh shankaa na vidyate || 2-23-7

7. kimnaam = why; abhishamsasi = are you praising; daivam = destiney; kR^ipaNam = which is pitiable; ashaktam = which is weak? katham naama = how; navidyati = not; shaNkaa = doubtful; te = to you; tayoH = in both of them; paapayoH = who are sinful?

"Why are you speaking about this weak and pitiable destiny? Why are you not doubting the sinful Kaikeyi and Dasaratha?"

santi dharma upadhaaH shlakSNaa dharmaatman kim na budhyase || 2-23-8
tayossucharitam svaartham shaaThyaat parijihiirshhatoH |

8. dharmaatman = Oh, the righteous soul! tayoH = both of their; shlakshhNaaH = smooth; dharmopadhaaH = deceit in the name of; santi = is there excisting; shaaThyaat = by dishonest means; svaartham = with selfish motive; parijihiirshhitoH = to keep away; sucharitam = your good conduct; kim = why; na budhyase = you are not knowing?

"Oh, the righteous sould! Both of them are smoothly deceiving in the name of righteousness with an intent to keep away your good conduct, with selfish away your good conduct, with selfish motive and by dishonest means. You are not knowing."

yadi naivam vyavasitam syaaddhi praagreva raaghava |
tayoH praageva dattashcha syaadvaraH prakR^itashcha saH || 2-23-9

9. raaghava = Oh, Rama! na syaadyadi = if it was not vyavasitam = decision; prageva = indeed long ago; evam = thus; tayoH = by both of them; prakR^itaH = naturally; saH = that; varaH = boon; syaat = might; dattaH = have been given; praageva = long ago indeed.

"Oh, Rama! If it was not indeed an earlier decision taken long ago by both of them, the boon must have been given naturally even long ago."

loka vidviSTam aarabdham tvad anyasya abhiSecanam |
notsahe sahitum viira tatra me kshantumarhasi || 2-23-10

10. viira = Oh, brave man! abhishhechanam = inangurating; aarabdham = that is started; lokavidvishhTam = is not to the liking of people; notsahe = whic I cannot; sahitum = tolerate; tatra = in that matter; arhasi = you are proper; kshhantum = to excense; me = me.

"Enthroning other than yourself is not to the liking of the people. I cannot tolerate this act that is started. Excuse me in this matter."

yena iyam aagataa dvaidham tava buddhir mahii pate |
sa hi dharmaH mama dveSyaH prasangaat yasya muhyasi || 2-23-11

11. mahaamate = oh, the great-minded! saH dharmaH = that righteousness; yena = bye which; tava = your; iyam = this; buddhiH = intellect, aagataa = got; dvaidham = disunited; yasya = by which; prasangaat = indulgence; muhyasi = you are stupefied; dveshhyaH = is disliking; mama = to me.

"Oh, Rama the great minded! This righteousness by which your intellect got disunited and by which indulgence, you are stupefied, is disliked by me."

katham tvam karmaNaa shaktaH kaikeyiivashavartinaH |
karishhyasi piturvaakyamadharmishhTham vigarhitam || 2-23-12

12. tvaam = you, shaktaH = are capable; karmaNaa = of action; kathana = how; karishhyasi = can you act on; vaakyam = the word; vigarhitam = which is reprehensible; adharmishhTam = and which is unrighteous; pituH = of father; kaikeyiivashavartinaH = who is behaving; abediently to the will of Kaikeyi.

"you are capable of doing retaliatory action. How can you act on the word which is reprehensible and which is unjustified of your father who is surrendering obediently to the will of Kaikeyi?"

yady api pratipattis te daivii ca api tayoH matam |
tathaa api upekSaNiiyam te na me tat api rocate || 2-23-13

13. kR^ito.api = though , being done, ayam = this, bhedaH = treachery; kilbishhaat = with sinful intent; duHkam = regret; jaayate = has arisen; me = in me; tatra = in that; nagR^ihyate = you are not grasping; evam = in this way; dharmasangashcha = such conduct; garhitaH = is to be censured.

"Though they are doing this treachery with a sinful intent, I regret that you are not grasping it. Such a conduct is to be censured."

mansaa.api katham kaamam kuryaastvam kaamavR^ittayoH |
tayostvahitayornityam shatrvoH pitrabhidhaanayoH || 2-23-14

14. katham = how; kuryaaH tvam = can you do; manasaa.api = even by mind; kaamam = the desire; shatrvaH = of enemies; pitrabhidhaanayoH = in the name of parents; kaamavR^ittayoH = who are action on their own free will; ahitayoH = who were not desirous of your welfare; nityam = forever.

"But of them, action on their own free will, were never desirous of your welfare. They are enemies in the name of parents. It is not proper even to think of fulfilling their desire."

yadyapi pratipattiste daivii chaapi tayormatam |
tathaa pyupekshaNiiyam te na me tadapi rochate || 2-23-15

15. matam yadyapi = though opinion, te = of you, tayoH = their; pratipathiH = action; daiviicha = is indeed caused by divine power; tathaapi = even then; narochate = I do not desire; upekshhaNiiyam = to be overlooked; te = by you.

"It may be your opinion that their action is influenced by mere destiny. Even then, I do not like you to be indifferent to this also."

viklavo viirya hiino yaH sa daivam anuvartate |
viiraaH sambhaavita aatmaano na daivam paryupaasate || 2-23-16

16. yaH = who; vikalabaH = confused person; viiryahiinaH = cowardly person; saH = that person; anuvartate = follows; daivam = destiny; viiraaH = brave men; sambhaavitaat maanaH = with self respect naparyupaasate = do not honour; daivam = destiny.

"Only a confused and cowardly person depends upon destiny. Brave men with self-respect do not honour the destiny."

daivam puruSa kaareNa yaH samarthaH prabaadhitum |
na daivena vipanna arthaH puruSaH so avasiidati || 2-23-17

17. yaH purushhaH = which person; samarthaH = is competant; prabaadhitum = to keep off; daivam = destiny; purushhakaareNa = by human effort; saH = that person; na avasiidati = does not regret; vipannaartha = in the sense of not being failed; daivam = by destiny.

"That person who is capable of keeping off destiny by human effort, does not have regret in the sense of not being failed by destiny."

drakSyanti tu adya daivasya pauruSam puruSasya ca |
daiva maanuSayoH adya vyaktaa vyaktir bhaviSyati || 2-23-18

18. adya = today; drakshhyanti = can be seen; paurushham = the prowess; daivasya = of destiny; purushhasya = and of man; adya = this day; vyaktiH = distinction; daivamaannshhayoH = between man and destiny bhavishhyati = will become; vyaktaa = clear.

"Today, all can see how much prowess is there in destiny and in man. This day, the distinction between man and the destiny will be clearly perceived."

adya mat pauruSa hatam daivam drakSyanti vai janaaH |
yad daivaat aahatam te adya dRSTam raajya abhiSecanam || 2-23-19

19. adya = now; yaddaivaat = by which destiny; te = your; raajyaabhishhechanam = coronation for; dR^ishhTam = is seen; aahatam = crushed; janaaH = people; drakshhyantivai = will see; adya = today; daivam =(that)destiny; matpaurushhahatam = ebing crused by my prowess.

"By which destiny, your coronation is seen crushed, I shall crush that destiny by my prowess. Let all people see it!"

atyankusham iva uddaamam gajam mada bala uddhatam |
pradhaavitam aham daivam pauruSeNa nivartaye || 2-23-20

20. paurushheNa = by prowess; aham = I; nivartate = shall turn back; daivam = destiny; gajam iva = as elephant; atyaNkusham = which is not caring a hook; pradhaavitam = which is running; uddhaamam = fiercely; mada baloddhatam = with violent force.

"By my prowess, I shall turn back this destiny, as framing back an elephant which is not caring a hook and which is fiercely running with violent force."

loka paalaaH samastaaH te na adya raama abhiSecanam |
na ca kRtsnaaH trayo lokaa vihanyuH kim punaH pitaa || 2-23-21

21. adya = today; samastaaH = all; te = those; lokapaalaaH = guardians of world; navihamyauH = cannot withhold; raamaabhishhechanam = Rama's coronation; na = nor; kR^itsnaaH = all; trayaH lokaaH cha = three worlds also; kimpunaH = why to talk of; pitaH = father.

"Neither all the guardians of the world nor the three worlds put together can withhold Rama's coronation today. Why to talk about father."

yaiH vivaasaH tava araNye mitho raajan samarthitaH |
araNye tu vivatsyanti catur dasha samaaH tathaa || 2-23-22

22. raajan = Oh, king! yaiH = by whom; samarthitaH = being advocated; mithaH = secretly; tava = your; nivaasaH = residence; araNye = in forest; te = they; tathaa = in that way; nivatsyanti = will have to reside; araNye = in forest; chaturdasha samaaH = for fourteen years.

"Oh, King! Those who are secritlyadvocating you to live in a forest for fourteen years, will have to reside in forest for fourteen years in that manner."

aham tadaa aashaam chetsyaami pitus tasyaaH ca yaa tava |
abhiSeka vighaatena putra raajyaaya vartate || 2-23-23

23. tat = that is why; aham = I; chhetsyaami = shall break down; aashaam = the hope; pituH = fo father; tasyaashcha = and is trying; putraraajyaaya = for kingdom to her son; tava abhishhekavighaatena = by creting obstacle to your coronation.

"That is why, I shall break down the hope of father and of Kaikeyi, who is trying for kingdom to her son by creating obstacle to your coronation."

mad balena viruddhaaya na syaat daiva balam tathaa |
prabhaviSyati duhkhaaya yathaa ugram pauruSam mama || 2-23-24

24. yathaa = how; mama paurushham = my prowess; ugram = which is terrific; prabhavishhyati = will originate; duHkhaaya = pain; viruddhaaya = to those who are opposed to; madbalena = my strength; tathaa = thus; daivabalam = the strength of destiny; nasyaat = will not do.

"The strength of destiny cannot create that much pain as that which my terrific prowess will create to those who are opposed to my strength."

uurdhvam varSa sahasra ante prajaa paalyam anantaram |
aarya putraaH kariSyanti vana vaasam gate tvayi || 2-23-25

25. prajaapaalyamanantaram = after having ruled the people; varshhaasahasraante = at the end of thousand years; tvayi = you; vanavaasamgate = having gone to the forest; aaryaputraaH = sons of you, the honourable; karishhyanti = will rule the people.

"At the end of a thousand years of your ruling the kingdom, you having gone to the forest, your sons will govern the kingdom."

puurva raaja RSi vRttyaa hi vana vaaso vidhiiyate |
prajaa nikSipya putreSu putravat paripaalane || 2-23-26

26. nikshhipya = keeping; paripaalane = protection; prajaaH = of people; putravat = as sons; putreshhu = in sons; vidhiiyate hi = it is indeed practice; puurva raajarshhi vR^ittyaaH = as vocation of ancient kings; vanavaasaH = to reside in forest.

"It is indeed a practice for ancient kings to go to the forest after keeping care of people, to be nourished as children, into the hands of their sons."

sa ced raajani aneka agre raajya vibhrama shankayaa |
na evam icchasi dharmaatman raajyam raama tvam aatmani || 2-23-27
pratijaane ca te viira maa bhuuvam viira loka bhaak |
raajyam ca tava rakSeyam aham velaa iva saagaram || 2-23-28

27,28. dharmaatman = righteous; raama = Rama; raajani = If the king Dasaratha; anekaagre = is not stable minded; raajyavibhrama shaNkayaa by a doubt of perturbation in kingdom; saH tvam = such of you; evam = thus; na ichchhasiyet = is not longing; raajyam = for kigdom; aatmani = in oneself; pratijaanecha = I am promising; te = your; viira = oh, hero! ma.abhuuvam = I will not become; viiralokabhaak = the one who gets heroic world of heaven; aham = I; rakshheyam = shall protect; tava = your; raajyam = kingdom; saagaram iva = as sea; velaa = by sea court.

"If you think that you do not want kingdom because of your doubt that the kingdom will get disturbed due to unstable mind of king Dasaratha, you need not fear. I am promising you. I shall protect the kingdom as a sea coast protects the sea. If not, I will not obtain the heroic world of heaven."

mangalaiH abhiSincasva tatra tvam vyaapRtaH bhava |
aham eko mahii paalaan alam vaarayitum balaat || 2-23-29

29. tvam = you; abhishhiNchasva = get coronated; mangalaiH = with auspicious things; bhava = become; vyaapR^itaH = engaged; tatra = in that matter; aham = I; ekaH = alone; alam = is competent; vaarayitum = to ward off mahiipaalaan = kings; balaat = by force.

"You become engaged in getting coronated with auspicious things. I for one is competent to ward off the kings by force."

na shobha arthaav imau baahuu na dhanur bhuuSaNaaya me |
na asiraa bandhana arthaaya na sharaaH stambha hetavaH || 2-23-30
amitra damana artham me sarvam etac catuSTayam |

30. iman = these; me baahuu = my arms; na = are not; shobhaarthau = meant for handsomeness; dhanuH = bow; na = is not; bhuushhaNaaya = for decoration; asiH = sword; na = is not; aabandhanaarthaaya = for tying around waist; sharaaH = arrows; na = are not; stambhahetavaH = for staying fixed; sarvam = all; me = my; etat = these; chatushhTayam = four; amitra damanaartham = are for subduing the enemies.

"My arms are not meant for handsomeness alone. Bow is not for decoration. Sword is not for tying around waist. Arrows are not for staying immobile. All these four are intended for subduing enemies."

na ca aham kaamaye atyartham yaH syaat shatrur mataH mama || 2-23-31
asinaa tiikSNa dhaareNa vidyuc calita varcasaa |
pragRhiitena vai shatrum vajriNam vaa na kalpaye || 2-23-32

31,32. aham = I; nakaamaye = do not wish to tolerate; atyartham = too much; yaH = one who is; mataH syaat = considered as; shatuH = enemy; mama = to me; na kalpaye = I do not care; shatrum = enemy; vajriNam vaa = even Indra; pragaR^ihiitena = by wearing; asinaa = sword; tiikshhNadhareNa = with sharp edge; vidyuchchalitavarchasaa = with sharp edge; vidyuchchalita varchasaa = having moving brilliance like lightening. mahii = this earth; bhavitaa = will become; gahanaa = impermeable; dushcharaa = uninhabited; hastyashvanarahastorushirobhiH = with hands thighs and heads of elephants horses and men; me khadganishhpeshhanishhpishhTaiH = crushed having been struck by my sword.

"I do not wish to tolerate too much the one who is considered as enemy to me. By wearing a sword with sharp edge which is mavingly bright like lightening, I do not care any enemy, even Indra himself. This earth will become impermeable, uninhabited with heads hands and thighs of elephants horses and men crushed, having been hit by my sword."

khaDga niSpeSa niSpiSTaiH gahanaa dushcaraa ca me |
hasti ashva nara hasta uuru shirobhir bhavitaa mahii || 2-23-33

33. adya = now; dvipaaH = elephants; patishhyanti = can full; bhuumau = on earth; me khadgadhaaraahataaH = being hit by the gush of my sword; adraya iva = like mountains; diipyamaanaaH = in blaze; meghaaiva = like lcouds; savidyutaH = with flashes of lightening.

"Now, elephants can fall down on earth, being hit by the gush of my sword, like mountains in blaze, like clouds, savidyutaH = with flashes of lightening.

khaDga dhaaraa hataa me adya diipyamaanaaiva adrayaH |
patiSyanti dvipaa bhuumau meghaaiva savidyutaH || 2-23-34

34. mayi = I; sthite = having stood; pragaR^ihiitasharaasane = holding forth a bow; baddha godhaaNgnLitraaNe = with fingers wound with sheathing made of alligator skin; katham = how; syaat = one will be; purushhamaanii = faneying himself a hero; purushhaNaam = among men?

"As I stand holding a bow with fingers wound with shields made of allegator-skin, how any man will fancy himself a hero among men?"

baddha godhaa anguli traaNe pragR^ihiita shara aasane |
katham puruSa maanii syaat puruSaaNaam mayi sthite || 2-23-35

35. aham = I; atyasyan = shall over power; ekam = one; babhubhiH = with many arrows; bahuun = many; ekena = with single arrow; viniyokshhyaami = discharging; baanaan = arrows at; nR^ivaajigaja marmasu = vitals of men, horses and elephants.

"While I overpower one with many arrows and many with a single arrow, I discharge my arrows at vitals of men, horses and elephants."

bahubhiH ca ekam atyasyann ekena ca bahuun janaan |
viniyokSyaamy aham baaNaan nR^i vaaji gaja marmasu || 2-23-36

36. prabhuu = Oh, Lord! adya = today; me = my; prabhaavaH = strength; astra prabhaavasya = of excellent arrows; prabhavishhyati = is capable; kartum = to make; tava = you; prabhutvam cha = the supreme power and raajJNyaH = to king Dasaratha; aprabhutaam = devoid of power.

"Oh, Lord! Today, the strength of my excellent arrows is capable of making you sovereign and making Dasaratha devoid of power."

adya me astra prabhaavasya prabhaavaH prabhaviSyati |
raaj~naH ca aprabhutaam kartum prabhutvam ca tava prabho || 2-23-37

37. prabho= Oh, Lord Rama! adya= today; me astraprabhaavasy= the effect of my weapons; prabhaavaH= prowess; raajJNaH aprabhutaam= non lordship of king; kartum= to do; tava brabhutyamcha= government to you; prabhavishhyati= has the power.

" Oh, Lord Rama! Today the effect of my weapons will remove the power from the king Dasaratha and give the lordship to you."

adya candana saarasya keyuuraa mokSaNasya ca |
vasuunaam ca vimokSasya suhRdaam paalanasya ca || 2-23-38
anuruupaav imau baahuu raama karma kariSyataH |
abhiSecana vighnasya kartR^iuNaam te nivaaraNe || 2-23-39

38,39. raama = Oh, Rama! adya = today; imau = these; baahuu = arms; anuruupau = worthy of; chandana saarasya = sandalwood essence; keyuuraamokshhaNasya = fo wearing breacelets; vimokshhasya = for bestowal of ; vasuunaam = riches; paalanasya = for protection of; suhR^idaam = friends; karishhyataH = can do; darma = action; nivaaraNe = of preventing; kartR^iiNaam = the agents; abhishhekavighnasya = who obstruct your coronation.

"Oh, Rama! These arms worthy of wearing sandalwood essence and bracelets; for bestowing riches and for protection of friends can today do every action to prevent the agents who want to obstruct your coronation."

braviihi ko adya eva mayaa viyujyataam |
tava asuhRd praaNa yashaH suhRj janaiH |
yathaa tava iyam vasudhaa vashe bhavet |
tathaa eva maam shaadhi tava asmi kimkaraH || 2-23-40

40. braviihi = tell; kaH = who; tava = your; asuhR^it = enemy; viyujyataam = be made deprived of; praaNayashassuhT^ijjanaiH = life, honour and friends; adyaiva = now itself; mayaa = by me; shaadhi = command; maama = me; tathaiva = so that; yathaa = how; iyam = this; vasudhaa = earth; bhavet = will become; tava = your; vashe = dominion; kinkaraH asmi = I am servant; tava = to you.

"Tell me now itself who your enemy be made deprived of life, honour and friendship, by me. Command me so that how this earth will become your dominion. I am your servant.

vimRjya baaSpam parisaantvya ca asakR^it |
sa lakSmaNam raaghava vamsha vardhanaH |
uvaaca pitrye vacane vyavasthitam |
nibodha maam eSa hi saumya sat pathaH || 2-23-41

41. saH = that; raaghavamsha vardhanaH = Rama, who is the cause for increasing Raghu dynasty; uvaacha = spoke; lakshhmaNam = to Lakshmana; parisaantvyacha = after consoling; asakR^it = time and again; vimR^ijya = by wiping off; bhaashpam = tears; soumya = Oh, excellent man! nibodha = know; maam = me; vyavasthitam = who has stood; vachane = by word; pitryaiH = of father; eshhaH = this; satpathaH hi = indeed is good path!

Then, Rama spoke thus to Lakshmana after consoling him time and again by weeping off his tears; "Oh, Lakshmana! I stand by the words of our father. This indeed is a good path."

|| ityaarshhe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe trayovimshaH sargaH

Thus completes twenty third chapter of Ayodhya Kanda in Srimad Ramayana.

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 24

Introduction

In this chapter Kausalya requests Rama to take her to forest also. But Rama stops Kausalya saying that service of husband is the ultimate dharma of wife and he obtains her permission for him to go to forest

tam samiikSya tu avahitam pitur nirdesha paalane |
kausalyaa baaSpa samruddhaa vaco dharmiSTham abraviit || 2-24-1

1. samiikshhya= seeing; tam= him; avahatam= firm minded; nirdeshapaalane= in protecting the command; pituH= of father; bhaashhpa samruddaa= in a choked voice; abraviit= spoke; vachaH= words; dharmishhTham= which are righteous.

Seeing him firm minded in protecting the command of his father, Kausalya in a choked voice spoke these righteous words:

adR^iSTa duhkho dharmaatmaa sarva bhuuta priyam vadaH |
mayi jaataH dasharathaat katham unchena vartayet || 2-24-2

2. jaataH= Rama who is born; mayi= in me; dasharathaat= and Dasharatha; dharmaatmaa= is a righteous person; sarvabhuutapriyamvada= who speaks lovingly to all beings; adR^ishhTa duHkhah= who has not seen sorrow; katham= how; vartayet= can he live; uNchena= by gathering grains fallen on floor ?

Rama who is born in me and Dasaratha, is a righteous person. He speaks lovingly to all beings. He has not faced grief at any time. How can such a person live in a forest, by gathering grains ?’

yasya bhR^ityaaH ca daasaaH ca mR^iSTaani annaani bhunjate |
katham sa bhokSyate naatho vane muula phalaani ayam || 2-24-3

3. yasya= whose bhR^ityaashcha= dependants and; daasaashcha= servants bhuNJjate= eat, mR^ishTaani= pleasant or tasty annaani= foods; katham= how ayam= such Rama naatha= the lord; bhokshhyate= can eat muulaphalaani= roots and fruits vane= in forest?

"While the dependants and the servants of Lord Rama eat pleasant foods all the while, how can he eat roots and fruits himself in the forest ?"

ka etat shraddadhet shrutvaa kasya vaa na bhaved bhayam |
guNavaan dayitaH raaj~no raaghavo yad vivaasyate || 2-24-4

4. srutvaa= hearing; etat= that; raghavaH= Rama; dayitaH= the beloved; guNavaan= the virtuous; vivaasyate itivat= is being sent to exile thus; rajJNaa= by king; kaH= who; shraddadhet= will believe?; kasyavaa= to whom; bhayam= fear; nabhavet= is not created?

“Hearing that Rama the beloved and virtuous is being thus sent to exile by the king, who will believe these words? Who will not develop fear ?”

nuunam tu balavaan loke kR^itaantaH sarvamaadishan |
loke raamaabhiraamastvam vanam yatra gamishhyasi || 2-24-5

5. raamaH= oh, Rama ! tvam= you; loke abhiraamaH= the charming in the world; yatra gamishhyati= that you are going; vanam= to forest; sarvam= everything; aadishan= is ordered by; kR^itaantaH= destiny; nunaam= certainly; balavaan= having;strength.

‘Oh, Rama ! If you, the charming in the world are to go to exile, then it can be certainly said that everything is ordered by a strong destiny’

ayam tu maamaatmabhavastavaadarshanamaarutaH |
vilaapaduHkhasamidho ruditaashruhutaahutiH || 2-24-6
cintaabaashhpamahaadhuustavaagamanacintajaH |
karshayitvaa bhR^isham putra nishvaasaayaasasambhavaH || 2-24-7
tvayaa vihiinaam iha maam shoka agnir atulo mahaan |
pradhakSyati yathaa kakSam citra bhaanur hima atyaye || 2-24-8

6,7,8. kumaaraa= Oh, Son ! ayam shokaagni= this fire of my sorrow; atulaH= which is unique; mahaan= great; aatmabhavaaH= which is originating in the whole body; tava adarshana maarutaH= having wind of your not being seen; vilaapa duHkha samidhaH= having fire – twigs of lamentation and grief; ruditaashru hutaahutiH= having offering of wailing tears as oblation to fire; chinthaa bhaashpa mahaa dhumaaH= having great smoke of choking caused by anxiety; tavaa aagamana chinthajaH= generated out of the thought of your return; nishvaasaayasa sambhavaH= created out of sigh and fatigue; maam karshayitvaa= makes me emaciated; bhR^isham= much; iha= here; vihiinaam= isolated; tvayaa= with you; pradhakshhyati= can burn; kakshham yathaa= like dry wood; chitra bhaanuH= by fire; himaatyaye= in winter.

"Oh, Son! Soon after your departure to a distant forest, a great and incomparable fire of sorrow will generate in my whole body. The wind which flares it up is your not being seen here. My lamentation and grief are the fire-sticks. My wailing tears will be the offerings as an oblation to fire. The choking and anxiety will be a great smoke .The thought that when you would return, will generate smoke again. Such a fire of grief will make me emaciated completely and will burn like dry wood by fire in winter.'

katham hi dhenuH svam vatsam gacchantam na anugacchati |
aham tvaa anugamiSyaami yatra putra gamiSyasi || 2-24-9

9. putraH= Oh, Son; kathamhi= how indeed; dhenuH= a cow; naanugachhati= will not follow; svam vatsam= its calf; gachhantam= going ? aham= I; anugamishhyaami= shall follow; yatra= where; tvaa= you; gamishhyaasi= will go."

"Oh, Son! A cow follows its calf wherever it goes. So also, I shall come with you wherever you go."’

tathaa nigaditam maatraa tat vaakyam puruSa RSabhaH |
shrutvaa raamaH abraviid vaakyam maataram bhR^isha duhkhitaam ||
2-24-10

10. raamaH= Rama; puruSharShabhaH= the best of men; shrutvaa= after hearing; tadvaakyam= those words; tathaa= thus; nigaditam= spoken; maatraa= by mother; abraviit= spoke; vaakyam= words; maataram= to mother; bhR^isha duHkhitaam= who was in great sorrow.

Rama, the best of men, after hearing the words of his mother, spoke thus to her who was very much in sorrow.

kaikeyyaa vancitaH raajaa mayi ca araNyam aashrite |
bhavatyaa ca parityaktaH na nuunam vartayiSyati || 2-24-11

11. raajaa= king; vaNch^itaH= deceived; kaikeyyaa= by Kaikeyi; mayi= I; aashrite= having recourse to; araNyam= forest; parityaktaH= abandoned; bhavatyaapi= by you also; na vartayishhyati= he will not be alive; nuunam= certain.

"Kaikeyi already deceived the king .He will not be alive, when I leave for the forest and you also leave him .It is certain."

bhartuH kila parityaago nR^ishamsaH kevalam striyaaH |
sa bhavatyaa na kartavyo manasaa api vigarhitaH || 2-24-12

12. striyaaH= to a woman; parityaagaH= abandonment; bhartuH= of husband; nR^ishamsaH kila= is indeed cruel act; kevalam= entirely; saH= that; vigarhitaH= bad act; na KartavyaH= is not to be done; bhavatyaa= by you; manasaapi= even by mind.

“To a woman, abandonment of husband is entirely a cruel act. That bad act is not to be perceived even by mind.”

yaavaj jiivati kaakutsthaH pitaa me jagatii patiH |
shushruuSaa kriyataam taavat sa hi dharmaH sanaatanaH || 2-24-13

13. yaavat= Till which time; kaakutsaH= Dasaratha; me pitaa= my father; jagatiipatiH= the lord of earth; jiivati= is alive; tavaat= till such time; kriyataam shushruushaa= he;should be served; saH= that; SanaatanaH dharmaH hi= is indeed eternal justice.

"Till Dasaratha, my father and the great king is alive, you should serve him well. It is eternal justice."

evam uktaa tu raameNa kausalyaa shubha darshanaa |
tathaa iti uvaaca supriitaa raamam akliSTa kaariNam || 2-24-14

14. evam= thus; uktaa= spoken; raameva= by Rama; kausalyaa= kausalya; shubhadarshanaa= with auspicious appearance; supriitaa= is very much pleased; uvaacha= spoke; raama= to Rama; aklishhTakaariNam= who performs undefatigable actions; tatheti= showing concurrance.

After Rama spoke thus, Kausalya with auspicious appearance, was very much pleased and spoke to Rama, who performs indefatigable actions, in consent.

evam uktaH tu vacanam raamaH dharmabhRtaam varaH |
bhuuyaH taam abraviid vaakyam maataram bhR^isha duhkhitaam || 2-24-15

15. raamaH= Rama; dharmabhR^itaam varaH= the best among upholders of righteousness; uktaH= having been spoken; evam= thus; vachanam= the words; abraviit= spoke; bhuuyaH= again; taa maataram= to that mother; bhR^isha duHKhitaam= who was very much distressed.

That Rama, the best among upholders of righteousness, after hearing the words of his mother, spoke again to her who was very much distressed.

mayaa caiva bhavatyaa ca kartavyam vacanam pituH |
raajaa bhartaa guruH shreSThaH sarveSaam iishvaraH prabhuH || 2-24-16

16. vachanam= words; pituH= of father; kartavyam= are fit to be done; mayaachaiva= by me; bhavatyaacha= and by you; sarveshhaam= for all; raajaa= king; bhartaa= nourisher; guruH= venerable man; shreshhTaH= the best man; iishvaraH= lord; prabhuH= ruler.

"The words of father are to be followed by you and me. For all, he is the king, the nourished, a venerable man, the best among men, the lord and the ruler."

imaani tu mahaa araNye vihRtya nava panca ca |
varSaaNi parama priitaH sthaasyaami vacane tava || 2-24-17

17. vihR^itya= after roaming; mahaaraNye= in great forest; imaani= these; nava paNchacha= fourteen; varshhaaNi= years; sthaasyaami= I shall stand by; tava= your; vachane= words; parama priitaH= very gladly.

"After roaming in the great forest for fourteen years, I shall come back and very gladly stand by your command."

evam uktaa priyam putram baaSpa puurNa aananaa tadaa |
uvaaca parama aartaa tu kausalyaa putra vatsalaa || 2-24-18

18. tadaa= then; kausalyaa= Kausalya; putra vatsalaa= who is affectionate to her son; uktaa= having been spoken; ivam= thus; uvaacha= spoke; priyam putram= to beloved son; bhaashhpapuurNaananaa= with her face, filled with tears; paramaartaa= in great sorrow.

After hearing the words of Rama, Kausalya who was affectionate to her son, was in great sorrow with her face filled with tears and spoke thus to her beloved son Rama .

aasaam raama sapatniinaam vastum madhye na me kSamam |
naya maam api kaakutstha vanam vanyam mRgiim yathaa || 2-24-19
yadi te gamane buddhiH kR^itaa pitur apekSayaa |

19. "ramaa= Oh, Rama! na khhamam= it is not capable; me= of me; vastum= to reside; madhye= in the middle of; aasaam= these; sapathniinaam= step wives; kaakutthsa= oh, Rama ! kR^itaayadi= If it is made; te buddhiH= of your mind; gamane= to go to forest; apekshhayaa= by wish; pituH= of father; naya= take; maamapi= also me; mR^igiim yathaa= like female deer vanyaam= belonging to forest, vanam= to forest.

“Oh, Rama! I can not reside in the middle of these step-wives. If you have made up your mind to go to forest as per your father’s wish, also take me, like taking a female deer of the forest, to the woods ’’

taam tathaa rudatiim raamaH rudan vacanam abraviit || 2-24-20
jiivantyaa hi striyaa bhartaa daivatam prabhur eva ca |

20. ramaaH= Rama; abraviit= spoke; tathaa= thus; vachanam= these words; rudan= bemoaningly; taan= to her; rudatiim= who was weeping; stryaaH= to woman; jiivantyaaH= who is living; bhartaa= husband; daivatam= is god; prabhurevacha= and master.

"Rama spoke thus these words bemoaningly to her, who was weeping= “as long as a woman is alive, her husband is god and master to her”.

bhavatyaa mama caiva adya raajaa prabhavati prabhuH |
bharataH ca api dharmaatmaa sarva bhuuta priyam vadaH || 2-24-21

21. raajaa= king Dasaratha; prabhuH= the supreme commander; adya= now; prabhavati= has authority; bhavatya= over you; mamacha= and me also; vayam= we; nahi anaathaaH= are not indeed without master; raajJNaa= by way of king; lokanaathena= lord of the earth dhiimataa= the wise man.

"King Dasaratha, supreme commander has authority over you and me also now. when king, the lord of the earth and the wise man is there, we are not indeed master-less.’

bhavatiim anuvarteta sa hi dharma rataH sadaa |
yathaa mayi tu niSkraante putra shokena paarthivaH || 2-24-22

22. bharatashchaapi= Bharata also; dharmaatmaa= who is a righteous person; sarva bhuuta priyamvadaH= who speaks lovingly to all beings; anuvarteta= will be obliging; bhavatiim= to you; saH= He; sadaa= always; dharmarataH hi= indeed is devoted to righteousness.

"Bharata also, who is a righteous person and who speaks lovingly to all beings will be obliging to you. He is indeed always devoted to righteousness.’

yathaa mayi tu nishhkraante putrashokena paarthivaH || 2-24-23
shramam na avaapnuyaat kimcit apramattaa tathaa kuru |

23. mayi nishhkraante= while I take leave; yathaa= how; paarthivaH= the king; na avaapnuyaat= will not get; kinchit= even a little; shrmam= fatigue; putra shokena= with grief over the son; tathaa= in that manner; kuru= act; apramattaa= attentively.

"While I take leave, take care of the king attentively so that he will not get fatigued even a little with grief over his son."

daaruNashchaapyayam shoko yathainam na vinaashayet || 2-24-24
raajJNo vR^iddhasya satatam hitam cara samaahitaa |

24. yathaa= how; ayam shokaH= this grief; daaruNaH= which is terrible; na vinaashayet= will not destroy in that way; evam= him; chara= act; satatam= always; samaahitaa= soothingly; hitam= well being; raajJNaH= of king vR^iddhasya= who is aged.

"Act always soothingly for a well-being of the aged king, seeing that his terrible grief will not destroy him ."

vrata upavaasa nirataa yaa naarii parama uttamaa || 2-24-25
bhartaaram na anuvarteta saa ca paapa gatir bhavet |

25. yaa naarii= which woman vratopavaasanirataa= who is interested in voes and fastings paramothamaa= being the best of the excellent, naanuvarateta= will not attend to bhartaaram= husband saa= she, bhavet= will become papagatiH= ill-fated.

‘Even if a woman is interested in religious vows and fastings in addition to being the best of the excellent;if she does not obey her husband she will become ill-fated !’’

bhartuH shushruushhayaa naarii labhate svargamu ttamam || 2-24-26
api yaa nirnamaskaaraa nivR^ittaa devapuujanaat |

26. yaa= which woman; nivR^ittaa= abstains from; deva puujanaat= worship of gods; nirnamaskaaraa= does not offer salutation such; naariiapi= woman also; labhate= will attain; uttamam= highest; svargam= heaven; shushrushhayaa= by service; bhartuH= to husband ’’.

‘Even if a woman does not offer salutation to celestials and does not worship the gods, she will attain the highest heaven by service to her husband ."

shushruuSam eva kurviita bhartuH priya hite rataa || 2-24-27
eSa dharmaH puraa dRSTaH loke vede shrutaH smRtaH |

27. ‘rataa= devoted in priyahite= love and welfare bhartuH of husband kurviita= she has to do sushruushhameva= service truly eshhaH= This dR^ishhTaH= is seen loke= in the world pure= before; shrutaH= was heard vede= in Vedas (ancient texts) smR^itaH= was told as dharmaH= righteousness.’

‘She has to do service, truly devoted in love and welfare of her husband. This is seen in the world from the beginning, was heard from ancient texts and mentioned as righteousness.’

agnikaaryeshhu ca sadaa sumanobhishca devataaH || 2-24-28
puujyaaH te mat kRte devi braahmaNaaH caiva suvrataaH |

28. devii= Oh, Mother ! matkR^ite= for my sake; devataaH= gods; puujyaaH= are worthy of worship; te= to you; agnikaaryeshhu= by sacrificial fire; sumanobhishcha= and by flowers; sadaa= always; braahmaNaashchaiva= brahmans also; suvrataaH= with right voes’.

Oh, Mother! You always worship gods by sacrificial fire and by flowers for my sake . Brahmanas also with right voes are to be worshipped .’

evam kaalam pratiikSasva mama aagamana kaankSiNii || 2-24-29
praapsyase paramam kaamam mayi pratyaagate sati |

29. pratiikshhasva= look forward; kaalam= for time; mama aagamana kaaNkshhiNii= desiring my return; evam= in such a manner; viyataa= with restraint; niyataahaara= being temperate in food; rate= devoted in; bhartashushruushhaNe= service of husband.

"Look forward for the time of my return in such a manner with restraint, being temperate in food and being devoted in the service of your husband."

praapsyase paramam kaamam mayi pratyaagate sati || 2-24-30
yadi dharmabhRtaam shreSTho dhaarayiSyati jiivitam |

30. mayi= I; pratyaagate sati= having come back; dhrmabhR^itaam shreshhTaH= our father, the best of protectors of righteousness; dhaaraayishhyati yadi= if he sustains; jiivitam= life; praapsyase= you will acquire; paramam= the best; kaamam= desire .

"After my return, your best desire will be fulfilled if our father the best among protectors of righteousness, is still alive till then."

evam uktaa tu raameNa baaSpa paryaakula iikSaNaa || 2-24-31
kausalyaa putra shoka aartaa raamam vacanam abraviit |

31. kausalyaa= kausalya; putra shokaartaa= who is afflicted over her son; uktaa= having been spoken; evam= thus; raameNa= by Rama; bhaashhpaparyaakulekshhaNaa= with eyes full of tears; abraviit= spoke; vachanam= these words; raamam= to Rama.

Kausalya who was afflicted with grief over her son, was with eyes full of tears after hearing Rama’s utterances and spoke thus to Rama.

gamane sukR^itaam buddhim na te shaknomi putraka || 2-24-32
vinivartayitum viira nuunam kaalo duratyayaH |

32. viira putraka= Oh, Brave son! na shaknomi= I am not able to; Vinivartayitum= avert; te buddhim= your mind; sukrutaam= which is well made; gamane= in the matter of your going; nuunanam= certainly; kaalaH= time; duratyayaH= is inscrutable."

"Oh, Brave son! I am not able to avert your well-made resolution, in the matter of your going to forest. Time is inscrutable .It is certain."

gaccha putra tvam eka agraH bhadram te astu sadaa vibho || 2-24-33
punastvayi nivR^itte tu bhavishhyaami gataklamaa |

33. putraH= Oh, son! tvam= You; gachchha= go; ekaagraH= un disturbed; vibho= Oh, the mighty; astu= let there be; bhadram= auspiciousness; sadaa= always; te= to you; bhavishhyaami= I shall become; gata klamaa= refreshed; tvayi nivR^ittetu= when you return; punaH= again."

"Oh, son! You go undisturbed. Let there be auspiciousness always to you .I shall become refreshed, when you return again."

pratyaagate mahaabhaage kR^itaarthe caritavrate || 2-24-34
pituraanR^iNyataam praaptetvayi lapsye param sukham |

34. tvayi= You ‘mahaabhaage= the illustrious kR^itaarthe= who accomplished a purpose, charitavrate= who observed a vow; praapte= who attained anR^iNyataam= freedom from debt pituH= to father; pratyaagate= having come again lapsye= Ishall get varam= great sukham= happiness.

"You, the illustrious after accomplishing a purpose, having observed a vow and having attained freedom from debt to your father, after having come again, I shall get great happiness".

kR^itaantasya gatiH putra durvibhaavyaa sadaa bhuvi || 2-24-35
yastvaa samcodayati me vaca aaccidya raaghava |

35. putra= Oh,son raaghava= Oh, Rama! YaH= which destiny Aachchhidya= extingvishes me= my vachaH= word sanchodayati= impels tvaa= you gatiH= the path kR^itaantasya= of such destiny sadaa= always durvibhaavyaa= is unimaginable bhuvii= on earth.

"The path of the destiny, which extinguishes my words and impels you to go to the forest, is ever not imaginable on this earth"

gachchhedaaniim mahaabaaho kshemeNa punaraagataH || 2-24-36
nandayishhyasi maam putraH saamnaa vaakyena caaruNaa |

36. mahaabaaho= Oh Rama, long armed ! gachchha= go; idaaniim= just now; Putra= Oh, son! punaH aagataH= having come again; kshhemeNa= safely; nandayishhyasi= you will rejoice; maam= me; saamnaa= with unanimity; vaakyena= with words; chaaruNaa= which are pleasing.

"Oh, Rama the valiant !Go just now and come again safely, when you will rejoice me with your pleasing and tranquillising words ."

apiidaaniim sa kaalaH ssyaadvanaatpratyaagatam punaH || 2-24-37
yattvaam putrakaH pashyeyam jaTaavalkadhaariNam |

37. putraka= Oh, son! Pratyaagatam= after returning; PunaH= again; vanaat= from forest; yat= when; pashyeyaat= shall I see; tvaam= you; jataavalkadhaariNam= wearing twisted hair and garment made of bark? saH kaalaH= That time; api syaat= may it be; idaaniim= just now ’

"How good it will be, if today itself is the day of your returning from the forest, wearing twisted hair and garment made of bark."

tathaa hi raamam vana vaasa nishcitam |
dadarsha devii parameNa cetasaa |
uvaaca raamam shubha lakSaNam vaco|
babhuuva ca svastyayana abhikaankSiNii || 2-24-38

38. devii= The queen kausalya; dadarsha= saw; tathaa= thus; raama= Rama; vanavaasa mishchitam= who decided to stay in forest; uvaacha= spoke; vachaH= words; chetasaa= with mind; paramiNa= most exellent; raamam= to Rama; subhalakshhaNam=having auspicious qualities; babhuuva=become; svatyayanaabhikaaNkshhiNii=desirous of averting evil by recitation of auspicious words; Thus completes twenty fourth canto of Ayodhya Kanda.

"The queen kausalya thus saw Rama who decided to go to forest .She spoke these words with most excellent mind to Rama having auspicious qualities, being desirous of averting evil by recitation of auspicious words."

ityaarshhe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe aturvishaH sargaH

Thus, this is the 24th chapter in Yuddha Kanda of Valmiki Ramayana, the First Epic poem of India.

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 25

Introduction

In this chapter Kausalya bids farewell to Rama preparing to go to forest. Rama leaves her residence and goes to Seetha.

saa apaniiya tam aayaasam upaspR^ishya jalam shuci |
cakaara maataa raamasya mangalaani manasvinii || 2-25-1

1. saa= that Kausalya, manasvinii= themagnanimous, maataa= mother, apaniiya= putting away, tam aayaasam = = that grief, upaspR^ishya jalam= sipped water from the palm of the hand, shuchiH= became purified, chakaara= performed, maNgaLaani= rites , conduciveto welfare, raamasya= of Rama.

Kausalya, the magnanimous mother putting away her grief, sipped water from the palm of the hand, became purified and performed rites conducive to the welfare of Rama.

na shakyase vaarayauitum gachchhedaaniim raghuttama |
shriighram cha vinivartasva vartasva cha sataam krame || 2-25-2

2. raghottama= Oh, Rama!, na shakyase= you cannotbe, vaarayitum= restrained, gachcha= Depat, idaamiim= now, vinivartasva= Return, shiighram= soon. > vartasva= Abide, krame= in the way, sataam= of the righteous.

"Oh, Rama! Your departure cannot be restrained, depart now, return soon. Abide in the footsteps of the virtuous."

yam paalayasi dharmam tvam dhR^ityaa cha niyamena cha |
savai raaghavashaardula! dharmastvaamabhirakshatu || 2-25-3

3. raaghava shaarduula= Oh, Rama, the bestof born in Raghu dynasty! yam dharmam=which righteousness, tvam=you, paalayasi=are fostering, dhR^itvaa=with courage , niyamenacha=and discipline, saH dharmaH vai=thatrighteousness, abhirakshhatu=will protect, tvaam=you.

"Oh, Rama! Let that righteousness, which you are fostering with courage and discipline , protect you".

yebhyaH praNamase putra chaityeshhvaayataneshhu cha |
te cha tvaamabhirakshantu vane saha maharshhibhiH || 2-25-4

4. putra= Oh, son!, yebhyaH= To whom, praNamase= you will be bowing in salutation, chaityeshu= in crossroads, aayataneshhucha= and in temples, te= those, maharshhibhisaha= along with greatsaints, abhirakshhatu= will protect, tvaam= you, vane= in the forest.

"Oh, son! To whom you will be bowing in salutation at cross-roads and in temples, those along with great saints will protect you in the forest."

yaani dattaani te.a straaNi vishvaamitreNa dhiimataa |
taani tvaamabhirakshantu guNaissamuditam sadaa || 2-25-5

5. yaami astraaNi=which arms, dattaani=were given, te=to you visvaamitreNa= by Viswamitra , dhiimataa= the wise, taani= those, sadaa= always , abhirakshhatu= will protect, tvaam= you , samuditam=who are filled, guNaiH=with good qualities.

"All the arms given by the wise sage Viswamitra to you, will ever protect you who are rich in good qualities"

pitR^ishushrushhayaa putra maatR^ishu shruushhayaa tathaa |
satyena cha mahaabaaho chiram jiivaabhirakshitaH || 2-25-6

6. putra=Oh, son, mahaa baaho= with magnificientarms!, abhirakshhitaH= Protected, pitR^isushruushhayaa=by service to father, tathaa= and, maatRi sushruushhayaa= service to mother, satyena= by Truth, chiramjiiva= you will be long lived!

"Oh, son with magnificent arms! Protected by your service to father and service to mother as well as truthfulness, you will belong-lived"

samitkushapavitraaNi vedyashchaayatanaani cha |
sthaNDhilaani vichitraaNi shailaa vR^ikshaaH kushuphaa hradaaH || 2-25-7
pataN^gaaH pannagaaH simhaastvaam rakshantu narottama |

7. narottama=Oh, Rama, among men!, samitkusha pavitraaNi=woodensticks used for feeding the sacred fire , blades of the sacred kusa grass andrings of kusa grass.vedaishcha=sacrificialaltars, aayatanaanicha=temples, vichitraaNi=various, sthaNdilaani = sitesselected by Brahmanas for worship ofgods, shailaaH=mountains, vR^ikshhaaH=trees, kshhupaaH=bushes, hradaaH=pools of water, pataNgaaH=birds, , pannagaaH=snakes, simhaaH=lions, rakshhantu =may protect, tvaam=you.

"Oh, Rama, the best among men! May the wooden sticks used for feeding the sacred fire, blades of the sacred Kusa grass and rings of Kusa grass(worn on the forth finger on sacrificial occasions)sacrificial altars , temples and various sites selected by Brahmanas for worship of gods, mountains, trees, bushes, large and deep pools of water, birds, snakes and lions protect you."

svasti saadhyaaH ca vishve ca marutaH ca maharSayaH || 2-25-8
svasti dhaataa vidhaataa ca svasti puuSaa bhago aryamaa |
R^itavaH caiva pakSaaH ca maasaaH samvatsaraaH kSapaaH || 2-25-9

8-9. saadhyaashcha= Saadhyas, vishvecha= viswadevas , marutashcha=wind-gods, maharshhayaH= eminentsages, svasti= may ensure your happiness, dhaataa=The CosmicPerson, vidhaataacha= the creator, svasthi= may bring happiness toyou, puushhaa= Pusha, bhagaH= Bhaga, aaryamaa=Aryama, svasthi= may do good to you, tathaa= and, sarve= all, te lokapaalashcha= those guardians of spheres, vaasavapramukhaaH = with head as Indra.

"May the saadhyas and viswadevas (two different kinds of gods) and wind-gods along with eminent sages ensure your happiness. May the cosmic person and the creator bring happiness to you. May the Pusha, Bhaga and Aryama (three of the twelve sons of Aditi)and the guardians of the spheres with Indra as their Head do good to you."

R^itavashchaiva pakshaashcha maasaassamvatsaraaH kshapaaH |
dinaani ca muhuurtaaH ca svasti kurvantu te sadaa || 2-25-10

10. Ritavashchaiva=Theseasons, pakshhaashcha=the fortnights , maasaH = the months, samvatsaraaH=years, kshhapaaH=nights, divaanicha=days, muhuurtaashcha=hours , (each muhurtha containing 48 minutes being 30 th part of aday), sadaa=always, kurvanta =may do svasti =good, te=to you

"May the six seasons, all the fortnights and months, years, nights, days and hours always do good to you.

smR^itir dhR^itiH ca dharmaH ca paantu tvaam putra sarvataH |
skandaH ca bhagavaan devaH somaH ca sabR^ihaspatiH || 2-25-11
sapta R^iSayo naaradaH ca te tvaam rakSantu sarvataH |

11. putra=Oh, son! , smR^itiH=veda, the smrititexts, dhR^itishcha= Resolution and satisfaction personified as a daughter of Daksha and wifeof Dharma , dharmashcha= piety personified, paatu=may protect , tvaam=you, sarvataH= from all sides. Bhagavaan= The gracious Lord, devaH= thediety, skandashcha= Skanda, somashcha= the moon-god, saH= that, bR^ihaspatiH= Brihaspati, preceptor of gods, saptarshhayoH= the sevensages , naaradashcha= Sage Narada, rakshhantu = may guard, tvaam= you, sarvataH= on all sides.

"May Veda, the Smriti texts taken as one body, the resolution and the piety protect you, my son! May lord Skanda (the younger son of Lord Siva)and the moon god along with the sage Brihaspati(the preceptor of gods), the well known seven sages as well as Sage Narada guard you on all sides."

yaashchaapi sarvataH siddaa dishshca sadigiishvaraaH || 2-25-12
stutaa mayaa vane tasmin paantutvaam putra nityashaH |

12. putra=Oh, son! yaaH=Which , dishashcha=four quarters, sadigiishvaraaH=along with guardiansof quarters, siddhaaH=who are glorious, stutaaH=are praised, mayaa=byme, (they), paantu=may protect, nityashaH=always, sarvataH=on all sides, tasmin vane=in that forest.

"May the four quarters along with the glorious guardians of the four quarters which are enlogised by me may protect you always on all sides in that forest."

shailaaH sarve samudraashcha raajaa varuNa eva cha || 2-25-13
dyaurantariksham pR^ithivii nadyassarvaastathaiva cha |
nakSatraaNi ca sarvaaNi grahaaH ca sahadevataaH || 2-25-14
ahoraatre tathaa sandhye paantu tvaam vanamaashritam |

13-14. sarve=All; shailaaH=mountains; samudraashcha=oceans; raajaa=king(of oceans)varuNa eva> cha=Varuna, dyou=heaven , pR^ithiviicha=and the earth , antharikshham= theintermediate space betweenthem, tathaivacha=and, sarvaaH=all, nadyaH=rivers, sarvaaNi=all, nakshhatraaNicha=stars, gR^ihaashcha =astrological mansions , sahadevataaH=including gods, ahoraatre=day and night, tathaa=and, sandhye=the morning and evening twilights, paantu=may protect, tvaam=you, vanam aashritam=residing in forest.

" Let all mountains , oceans, king(of oceans) Varuna, heaven and earth, the intermediate space between them , rivers , astrological mansions including gods presiding over them, day and night, the morning and evening twilights may protect you while you reside in the forest ."

R^itavashchaiva shhTpuNyaa maasaaH samvatsaraastathaa || 2-25-15
kalaashcha kaashhThaashcha tathaa tava sharma dishantu te |

15. puNyaaH= The holy, shhaT= six, R^itavashchaiva= seasons, te= those, maasaaH= months, tathaa= and, samvatsaraaH = years, kalaashcha= the measure of time, Kala , kaashhTaashcha= andKasta, dishastu= bestow, tava= you, sharma= happiness.

"The six holy seasons, months, years and the measures of time known as Kala (equilent to one minute) and Kastha(1/30th of Kala or two seconds)bestow you happiness."

mahaa vanaani carataH muni veSasya dhiimataH || 2-25-16
tavaadityaashcha daityaashcha bhavantu sukhadaaH sadaa |

16. aadityaashcha= Heavenly deities, the sons of Aditi, daityaashcha= demons , the sons of Diti, sadaa= ever, bhavantu= become, sukhadaaH= bestowers of happiness, tava= to you, vicharataH= while you traverse, mahaavane= in the large forest, muniveshhasya= in the guise of a hermit, dhiimataH= full of wisdom.

"Let the heavenly deities and the demons too ever grant happiness on you while you traverse through the large forest, in the guise of a hermit and full of wisdom "

raakshasaanaam pishaachaanaam raudraaNaam kruurakarmaNaam || 2-25-17
kravyaadaanaam cha sarveshham maabhuutputraka te bhayam |

17. putraka= Oh, son!, maabhuut= Let there notbe, bhayam= fear, te= for you, raakshhasaanaam=of demons, raudraaNaam = the terrible ones, kruura karmaaNaam= performing crueldeeds, pishaachaanaam= of devilish beings called Pisaachas (possibly so called either from their fondness of flesh or from their yellowish appearance)sarveshhaam= of all, kravyaadaanaamcha= of cornivorousanimals.

"Oh, son! Let there not be fear for you of demons the terrible ones performing cruel deeds, of devilish beings called Pisachas and of all carnivorous animals."

plavagaa vR^ishcikaa damshaa mashakaaH caiva kaanane || 2-25-18
sarii sR^ipaaH ca kiiTaaH ca maa bhuuvan gahane tava |

18. maa bhuuvan= Let there notbe, plavagaaH= monkeys, vR^ihchikaaH=scorpions, damshaaH= gad-flies, mashakaashchaivaH= mosquitoes, sariisR^ipaashcha= snakes, kiitaashcha= and other insects, tava= foryou, kaanane= in the forest, gahane= which is impenetrable.

"In that impenetrable forest occupied by you, let there be no monkeys, scorpions, gad fies, mosquitoes, snakes or other insects ."

mahaa dvipaaH ca simhaaH ca vyaaghraaR^ikSaaH ca damSTriNaH || 2-25-19
mahiSaaH shR^ingiNo raudraa na te druhyantu putraka |

19. putraka= Oh, son!, mahaadvipaashcha= Great ellphants, damshhTriNaH= with tusks, vyaaghraaH= tigers, R^ikshhashcha= bears, raudraH= terrible mahishhaaH= he-baffaloes, sR^iNgiNah= with horns, na druhyantu= be nothostile, te= to you.

"Oh, son! Let the great elephants , lions with tusks, tigers, bears, terrible he-buffaloes with horns not to be hostile to you."

nR^i maamsa bhojanaa raudraa ye ca anye sattva jaatayaH || 2-25-20
maa ca tvaam himsiSuH putra mayaa sampuujitaaH tu iha |

20. putra= Oh, son!, ye=which, anye= other, roudraaH= ferocious, nR^imaamsa bhojinaH= man-eaters, sattva jaatayaH= belonging to animal species, sampuujitaaH= worshipped, mayaa= by me, iha= here, maacha himsishhuH= let them nothurt, tvaam= you.

"Oh, son! Let the other ferocious man-eaters belonging to animal-species, being worshipped by me here, not hurt you."

aagamaaH te shivaaH santu sidhyantu ca paraakramaaH || 2-25-21
sarva sampattayo raama svastimaan gaccha putraka |

21. raama= Oh, Rama, putraka= my son! te= your , aagamaaH = path-ways, santu= be, shivaah= propitious!, paraakramaashcha= valour, siddhyantu= powerful ! gachchha= go, svastimaan= having felicitousness, sarvasampattaye= with all accomplishments !

"Oh, Rama, my son! May your path-ways be propitious ! Let your valour be powerful! Go well with all accomplishments!.

svasti te astu aantarikSebhyaH paarthivebhyaH punaH punaH || 2-25-22
sarvebhyaH caiva devebhyo ye ca te paripanthinaH |

22. astu= Let there be, svasti= security, te= to you , antarikshhebhyaH= against those dwelling in theatmosphere , punaH= and, sarvebhyaH= all, devebhyashchaiva = celestial beings, ye= who, paripanthinaH= the enemies, te= to you .

"Let there be security to you against those dwelling in the atmosphere and on the earth as well as against all the celestials as also your enemies."

guruH somashcha suuryashcha dhanado.atha yamastathaa || 2-25-23
paantu tvaamarchitaa raama! daNDakaaraNyavaasinam |

23. raama= Oh, Rama! , guruH= Venus, somashcha= moon, suuryashcha= sun, atha= and , dhanadaH= Kubera, the god of riches, tathaa= and, yamaH= Yama, the god of death , architaH= = being worshipped, paantu= may protect , tvaam= you, daNdakaaraNya vaasinam = dwelling in the forest of Dandaka.

"Oh, Rama! May Venus and the moon as also the sun and Kubera (the god of wealth) and Yama (the god of death) who are being worshipped by me, protect you, while you reside in the forest of Dandaka."

agnirvaayustathaa dhuumomantraashcharshhimukhaachchyutaaH || 2-25-24
upasparshanakaale tu paantu tvaam raghundadana |

24. raghunandana = Oh, Rama! mantraashcha= The sacred hymns, chyutaaH= coming forth from , agniH= fire, vaayuH= air, tathaa= and, dhuumaH= vapour, R^ishhi mukhaat= from the mouth of the singer of sacred hymns, paantu = may protect, tvaam= you, upasparshana kaaletu= at the time of taking bath.

"Oh, Rama! May sacred hymns coming forth from fire, air , vapour, and from the mouth of singer of sacred hymns protect you at the time of taking bath."

sarva loka prabhur brahmaa bhuuta bhartaa tathaa R^iSayaH || 2-25-25
ye ca sheSaaH suraaH te tvaam rakSantu vana vaasinam |

25. sarvaloka prabhuH= Siva, the lord of all spheres, brahmaa= brahma, the lord of creation, bhuuta bhartaa= Vishnu, the supporter of beings, tathaa= and, RishhayaH= the sages, sheshhaah= rest of, ye= which , suraaH= celestials, te= they too, rakshhantu= may protect, tvaam= you, vanavaasinam= dwelling in the forest.

"Let Siva, the lord of all spheres, Brahma, the lord of creation, Vishnu, the nourisher of beings, the sages and the rest of the celestials may protect you dwelling in the forest.

iti maalyaiH sura gaNaan gandhaiH ca api yashasvinii || 2-25-26
stutibhiH ca anuruupaabhir aanarca aayata locanaa |

26. iti= uttering thus , yashasvinii= the illustious Kausalya, aayatalochanaa= having large eyes , aanarcha= worshipped , suragaNaam= troops of divinities, maalyaiH= with garlands , gandhaishchaapi= with sandal paste , anuruupaabhiH= with befitting, stutibhishcha= hymns of praise.

Uttering thus, the illustrious Kausalya having large eyes, worshipped troops of divinities with garlands , sandal paste and befitting hymns of praise.

jvalanam samupaadaaya braahmaNena mahaatmanaa || 2-25-27
haavayaamaasa vidhinaa raamamaN^galakaaraNaat |

27. samupaadaaya= Duly procuring, jvalanam= fire, haavayaamaasa= caused oblation to be poured into it, vidhinaa= as per direction, braahmaNena= by a Brahmana, mahaatmanaa= who is high souled, raama maNgaLa kaaraNaat = for the purpose of Rama's well-being .

Duly procuring fire, she caused oblation to be poured into it, as per the direction of a high souled brahmana for the purpose of Rama's well- being.

ghR^itam shvetaani maalyaani samidhaH shvetasarshhapaan || 2-25-28
upasampaadayaamaasa kausalyaa pamaaN^ganaa |

28. kausalyaa= Kausalya, paramaaNganaa= the excellent woman, upasampaadayaamaasa= procured together, ghR^itam= clarified butter, shvetaani= white, maalyaani= garlands, samidhaH= ceremonial sticks, svetha sarshhapaan= white mustard seeds.

Kausalya, the excellent woman procured clarified butter , white garlands, ceremonial sticks and white mustard seeds.

upaadhyaayaH sa vidhinaa hutva shaantimanaamayam || 2-25-29
hutahavyaavasheshheNa baahyam balimakalpayat |

29. saH= That, upaadhyaaya= preceptor, shaantim hutvaa= performed ceremony for peace, vidhinaa= as per statute, anaamayam= without error, akalpayat= carried out, balim= propitiatory oblation , baahyam= externally, huta havyaavasheshheNa= with the remaining sacrificial food , left after the main offering.

That preceptor performed ceremony for peace as per the statute as well as without error and carried out propitiatory oblation externally with the remaining sacrificial food left after the main offering.

madhudadyakshataghR^itaiH svastivaachya dvijaam stataH || 2-25-30
vaachayaamaasa raamasya vane svastyayanakriyaaH |

30. svastivaachya= Got uttered hymns of welfare, dvijaan= by brahmanas, madhu dadhyakshhataghR^itaiH= with honey, curd, unbroken grains of rice, and clarified butter, tataH= then, vaachayaamaasa= got uttered, svastyayanakriyaaH= hymns relating to rites which generate well being , raamasya= of Rama.

She then got brahmanas to pronounce blessings with honey, curd , unbroken grains of rice and clarified butter by the repetition of certain hymns and to utter prayers for the well - being of Rama in the forest.

tatastanmai dvijendraaya raamamaataa yashasvinii || 2-25-31
dakshiNaam pradadau kaamyaam raaghavam chedamabraviit |

31. yashasvinii= The illustrious, raamamaataa= Kausalya, the mother of Rama, tataH= therafter, pradadou= gave, kaamyaam= the desired, dakshhiNaam= fee, tasmai= to that, dvijendraaya= chief of brahmanas, abraviit= spoke, idam= these words , raaghavam= to Rama:-

The illustrious Kausalya gave the desired fee to that chief of brahmanas and spoke as follows to Rama:-

yan mangalam sahasra akSe sarva deva namaH kR^ite || 2-25-32
vR^itra naashe samabhavat tat te bhavatu mangalam |

32. yat maNgalam= = which felicity , sama bhavat= occured, sahasraakshhe= in Devendra, the thousand-eyed, sarva deva namaskR^ite= adored by all celestials, vR^ittanaashe= while destroying a demon called Vritta, tat maNgalam= let that felicity, bhavatu= occur , te= to you.

"Which felicity occurred in Devendra the thousand- eyed, adored by all celestials when a demon called Vritta was destroyed, let that felicity occur to you"

yan mangalam suparNasya vinataa akalpayat puraa || 2-25-33
amR^itam praarthayaanasya tat te bhavatu mangalam |

33. yat maNgalam= which blessing, aakalpayat= was invoked , vinataa= by Vinata, suvarNasya= to Garuda, paarthayasya= who was seeking , amR^itam= nectar, puraa= in the past, tat maNgalam= may that blessing, bhavatu= happen , te= to you.

"Which blessing was invoked by Vinata to Garuda who was setting off to bring nectar in the past , may that blessing happen to you."

amR^itotpaadane daityaan ghnato vajradharasya yat || 2-25-34
aditirmaN^gaLam praadaat tatte bhavatu maN^gaLam |

34. yat maNgalam= Which blessing, praadaat= was bestowed, vajradharasya= on Devendra, weilder of the thunder-bolt, ghnataH= who was killing, daityaan= demons, amR^itotpaadane= at the time of producing nectar, tat maNgalam= let that blessing, bhavatu= come, te= to you.

"While blessing was bestowed on Devendra, the wielder of the thunderbolt , killing the demons at the time of producing nectar, let that blessing come to you. "

tiinvikramaan prakamato vishhNoramitatejasaH || 2-25-35
yadaasiinmaN^gaLam praadaat tatte bhavatu maN^gaLam |

35. raama= Oh, Rama!, yat maNgalam= Which good fortune, aasiit= occured , vishhNoH= to Vishnu, amita tejasaH= who was immensely glorious , prakramataH= while keeping, treen= three, vikramaan= feet, tat maNgalam= let that good fortune, bhavatu= occur, te= to you.

"Oh, Rama! Which good fortune occurred to Vishnu who was immensely glorious while making his three strides (in order to measure the three worlds), let that good fortune come to you.

R^itavaH saagaraa dviipaa vedaa lokaa dishshchate || 2-25-36
mamgaLaani mahaabaaho dishantu shubhavaN^gaLaaH |

36. mahaabaaho= Oh, Rama the mighty armed!, R^itavaH= The seasons, saagaraaH= the oceans, dvipaaH= Dvipas, the principal divisions of the earth , girdled by oceans, vedaaH= vedas, lokaaH= the spheres, dishashcha= the quarters, dishantu= may confer , maNgalaam= blessings , shubhamangalaaH= with good luck, te= to you.

"Oh, Rama, the mighty armed! May the seasons , oceans , Dvipas (principal division of earth girdled by oceans ), vedas, various spheres and quarters confer blessings with good luck to you."

iti putrasya sheshhaashcha kR^itvaa shirasi bhaaminii || 2-25-37
gandaamshchaapi samaalabhya raamamaayatalo chanaa |
oSadhiim ca api siddha arthaam vishalya karaNiim shubhaam || 2-25-38
cakaara rakSaam kausalyaa mantraiH abhijajaapa ca |

37,38. iti= saying so, kausalya= Kausalya, aayatalochanaaH= the large eyed, bhaaminii= proud woman, kR^itvaa= placed, sheshaashcha= unbroken rice grains, shirasi= on the head, putrasya= of her son, sammalabhya= smeared, gandhaamshchaapi= varieties of sandal pastes, raamam= over Rama, cakaara= made, rakshhaam= an amulet, oshhadhiim= with a herb, vishalyakaraNi= named Vishalyakarani, siddharthaam= which is efficacious, shubhaam= auspicious, abhijajaaphacha= and muttered, mantraiH= Sacred hymns.

Saying so, Kausalya, the large eyed proud woman placed some unbroken rice grains on her son's head, smeared varieties of sandal pastes over his body, fastened about his wrist by way of an amulet, a herb called Visalyakarani(so called because it helps in painlessly extracting an arrow stuck into one's body )which is efficacious and auspicious and muttered sacred hymns in order to enhance its virtue.

uvaachaatiprahR^ishhTeva saa duHkhavashartinii || 2-25-39
vaaN^maatreNa na bhaavena vaachaa samsajjamaanayaa |

39. saa= She, dukhavashvartinii= though filled with grief, atiprahR^ishhyeva= appeared like over -joyed, samsajjamaanayaaH = with faultering , vachaa= words, uvaacha= spoke, vaaNmaatreNa= with only mouth, na= not, bhaavena= with heart.

Though filled with grief inside, she appeared to be over-joyed outside and with faltering words , spoke thus with only mouth and not with her heart.

aanamya muurdhni ca aaghraaya pariSvajya yashasvinii || 2-25-40
avadat putra siddha artho gaccha raama yathaa sukham |

40. yashashvinii= The illustrious Kausalya, aanamya= bent Rama lower, aaghraaya= smelling muurdhni= his head, parishhrajva= embraced, avadat= spoke thus, raama= Rama, putra= my son! gachchha= = go, yathaasukham= with ease, siddhaartha= with accomplishment of purpose as you are.

The illusrious Kausalya embraced Rama, smelling his head by bending it and spoke these words "Rama, my son! Go with ease with accomplishment of purpose, as you are."

arogam sarva siddha artham ayodhyaam punar aagatam || 2-25-41
pashyaami tvaam sukham vatsa susthitam raaja veshmani |

41. vatsa= Oh, son, arogam= with health(without disease) sarva siddhhartham= with all your purposes accomplished, pushyaami= I shall see, tvaam= you, punaH= again, aagatam= coming, ayodhyaam= to Ayodhya, sukham= happily , susthitam= well-established, raaja vartmani = in the path of a king.

Oh, son! With all your purposes fulfilled and with good health, I shall see you returning to Ayodhya happily and taking over the reins of the kingdom

praNashhTakuHkhasamkalpaa harshhavidyotitaananaa || 2-25-42
drakshyaami tvaam vanaatrpaaptam puurNachandramivoditam |

42. tvaam= You, praaptam= having come, vanaat= from forest, puurNachandramiva= like a full moon, uditam= rising , praNashhTa duHkha samkalpaa= my thoughts of grief having been expulsed , drakshhyaami= I shall behold , harshha vidyotitaananaa= with my face shining with joy.

"All my thoughts of grief having been expulsed and my face shining with joy, I shall behold you returning from the forest like the full moon rising from the horizon"

bhadraasanagatam raama vanavaasaadihaagatam || 2-25-43
drakshaami cha punastvaam tu tiirNavantam piturvachaH |

43. raama= OH, Rama! tiirNavantam= Having fulfilled, pituH= the father's, vachaH= word, drakshhyaami= I shall behold , tvaam= you, punaH aagatam= returning, iha= here, vanavaasaat= from so journ in the forest, bhadraasanagatam= and sitting on the splendid throne.

"Oh, Rama! I shall behold you returning here from your sojourn in the forest, having fulfilled your father's word and installed on the splendid throne."

maN^gashairupasampanno vanavaasaadihaagataH || 2-25-44
padhvaa mama cha nityam tvam kaamaan samvardha yaahi bhoH |

44. aagataH= Having come, iha= here, vanavaasaat= from sojourn in the forest , tvaam= you, upasampannaH= will be familiar, maNgalaiH= with auspicious things, samvardha= will be augmenting, nityam= ever, kaamaan= the desires, vadhvaaH= of Sita the daughter -in-law, mama cha= and of me.yaahi= Depart, bhoH= Oh, Rama!

"Having come here from your sojourn in the forest, you will be familiar with auspicious things and will ever be augmenting the desires of my daughter-in-law and of me. Depart now, Oh, Rama !"

mayaa arcitaa deva gaNaaH shiva aadayo |
maharSayo bhuuta mahaa asura uragaaH |
abhiprayaatasya vanam ciraaya te|
hitaani kaankSantu dishaH ca raaghava || 2-25-45

45. raaghava= Oh, Rama! architaa= Worshipped , mayaa= by me, devagaNaaH= let the hosts of gods , shivaadayaH= headed by Lord Siva , the Supreme Being , maharshhayaH= the great sages, bhuuta mahaasuroragaaH = spirits, the chief of evil spirits and the celestial serpants, dishashcha= the four quarters, kaaNkshhantu= wish, hitaani= welfare, te= of you, abhiprayaatasya= who is setting forth, vanam= to forest.

"Oh, Rama! Worshipped by me, let the hosts of gods headed by Siva, the Supreme Being, the great sages, spirits, the chief of evil spirits, the celestial serpents and the (four)quarters wish well of you, who is setting forth to forest, "

iti iva ca ashru pratipuurNa locanaa|
samaapya ca svastyayanam yathaa vidhi |
pradakSiNam caiva cakaara raaghavam |
punaH punaH ca api nipiiDya sasvaje || 2-25-46

46. itiiva= Having so said, samaapyacha= and having completed , svastyayanam= The rite of invoking blessings, yathaavidhi= befitting, ashruprati puurNa lochanaa= Kausalya whose eyes were overflowingwith tears, pradakshhiNam chakaara = further went clockwise , raaghavam= around Rama, nipiidya= having pressed close to him , shhasvaje= embraced , punaH punaHcha api = again and again.

Having so said and having completed the rite of invoking blessings befittingly, Kausalya whose eyes were overflowing with tears, further went clockwise around Rama and having pressed close to him, embraced again and again.

tathaa tu devyaa sa kR^ita pradakSiNo |
nipiiDya maatuH caraNau punaH punaH |
jagaama siitaa nilayam mahaa yashaaH |
sa raaghavaH prajvalitaH svayaa shriyaa || 2-25-47

47. kR^ita pradakshhiNaH= Having been done circumbulation(as a protection), tathaa= thus, devyaa= by the pious woman Kausalya, nipiida= pressing , maatuH= mother's, charaNau = feet, punaH punaH= again and again, saH raaghavaH= that Rama, mahaashayaa= the highly illustious, prajvalitaH= shining , svayaa= by his own , shriyaa= splendour, jagaama= went, sitaanilayam= to Sita's house.

Having been done circumbulation (as a mark of protection) thus by the pious woman Kausalya, that highly illustrious Rama pressing his mother's feet again and again , shining by his own splendour, went to Sita's house.

iti vaalmiiki raamaayaNe aadi kaavye ayodhyakaande panchavimsaH sargaH

Thus, this is the 25th chapter in Ayodhya Kanda of Valmiki Ramayana, the First Epic poem of India.

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 26

Introduction

Seeing Rama being sad seetha wants to know the reason Rama then lets her know his father's wish and his decision to go to forest. He then askes her to stay in Ayodhya

abhivaadya tu kausalyaam raamaH samprasthitaH vanam |
kR^ita svastyayano maatraa dharmiSThe vartmani sthitaH || 2-26-1
viraajayan raaja sutaH raaja maargam naraiH vR^itam |
hR^idayaani aamamantha iva janasya guNavattayaa || 2-26-2

1,2. raamaH= Rama, raajaHsutaH= the prince, kR^itasvastyayanaH= having been invoked blessings, maatraa= by his mother, abhivaadyacha= and after saluting, kausalyaam= Kausalya, sthitaH= and remaining, vartmani= in the path, dharmishhTe= which is very virtuous, samprasthitaH= setting out journey, vanam= to forest, raajamaargam = making the royal road, vR^itam= filled, janaiH= with people, viraajayan = shine with brilliance, aamamantheva= stiring , hR^idayaani= the hearts, janasya= of people , guNavathayaa= because of his virtuous qualities.

The prince Rama, having been invoked blessings by his mother, after having salutation to Kausalya and remaining firmly in his virtuous path, set out journey to the forest. Entering to the road filled with people, he made it shine with his splendour and stirred the hearts of the people because of his excellent qualities.

vaidehii ca api tat sarvam na shushraava tapasvinii |
tat eva hR^idi tasyaaH ca yauvaraajya abhiSecanam || 2-26-3

3. vaidehiichapii= Sita also, tapasvinii= practising austerity, na shushraava= has not heard, tatsarvam= all that, tat= That, yauvaraajyaabhishhechanam eva= installation of Rama alone as Prince Regent, hR^idi= in heart.

Sita, practising for the coronation ceremony, did not hear anything on that matter. She was thinking of installation of Rama alone as prince Regent in her heart

deva kaaryam sma saa kR^itvaa kR^itaj~naa hR^iSTa cetanaa |
abhij~naa raaja dharmaanaam raaja putram pratiikSate || 2-26-4

4. kR^itajJNyaa= as she knows what is to be done , abhiJNyaa= and is aware, raajadharmaaNaam= of rules relating to kings , svayam= (Sita) herself, hR^ishhTa chetanaa= rejoiced in heart, kR^itvaa= performed, devakaaryam= the worship of the gods, pratiikshhite= and was waiting raajaputram= for the prince

As she knows what is to be done and is aware of rules relating to kings Sita herself being rejoiced in heart, performed the worship of the gods and was waiting for the prince.

pravivesha atha raamaH tu sva veshma suvibhuuSitam |
prahR^iSTa jana sampuurNam hriyaa kimcit avaan mukhaH || 2-26-5

5. atha= Thereafter, raamastu= Rama, kinchit= slightly, avaNmukhaH= turning his face down , pravivesha= entered , svamveshma = his own house , prahR^ishhTa jana sampuurNam= filled with rejoicing people, suvibhuushhitam= and which is well decorated.

Thereafter Rama, slightly turning his face down , entered his own house which is well decorated and is filled with rejoicing people all around

atha siitaa samutpatya vepamaanaa ca tam patim |
apashyat shoka samtaptam cintaa vyaakulila indriyam || 2-26-6

6. atha= Then, sitaa= Sita, samutpatya= sprang up, apashyat= saw tam patim = that husband , shoksantaptam= burning with sorrow, chintaa vyaakulatendR^iyam= having his mind perturbed with anxiety, vepamaanacha = and trembled.

Sita sprang up from her seat and trembled by seeing her husband stricken with sorrow, his mind perturbed with anxiety.

taam dR^ishhTvaa sa hi dharmaatmaa na shashaaka manogatam |
tam shokam raaghavah soDhum tato vivR^itataam gataH || 2-26-7

7. saH= That, raaghavaH= Rama(the scion of Raghu) , dharmaatmaa= the virtuous man, dR^ishhTvaa= by seeing , taam= her, nashashaaka= could not, sodhum= put up with , tam shokam= that gR^ief, manogatam= existing in his mind , tataH= For that reason, gataH= got, vivR^itataam= unveiled

By seeing her, Rama the virtuous man could not contain that grief existing in his mind and hence got unveiled.

vivarNa vadanam dR^iSTvaa tam prasvinnam amarSaNam |
aaha duhkha abhisamtaptaa kim idaaniim idam prabho || 2-26-8

8. dR^ishhTvaa= Seeing, tam= him, vivarNavadanam= pale-faced, prasvinnam= perspirated, amarshhaNam= with non- endurance , dukhaabhi santaptaa= Sita, stricken with grief, aha= spoke thus, prabho= Oh, Lord , kim= what, idam= is this, idaaniim= now?

Seeing him pale-faced, perspired and without endurance, Sita (stricken with grief) spoke thus what is this now , my Lord!

adya baarhaspataH shriimaan yuktaH puSyo na raaghava |
procyate braahmaNaiH praaj~naiH kena tvam asi durmanaaH || 2-26-9

9. raaghava= Oh, Rama! , prochyatena= It is indeed told, braahmaNaiH= by brahmanas, praayaiH= who are learned, adya= today, pushhyaH= is constellation Pushya, shR^iimaan= which is propitions, baarhaspataH= presided over by sage bR^ihaspati, yuktaH= is suitable, kena= why, asi= are you, durmanaaH= sadly disposed

Oh , Rama! It is indeed told by learned brahmanas that today's constellation Pushya (which is presided by sage bR^ihaspati) which is propitions, is suitable (for coronation). Why are you sadly disposed?

na te shata shalaakena jala phena nibhena ca |
aavR^itam vadanam valgu chatreNa abhiviraajate || 2-26-10

10. te= your, valgu= handsome, vadanam= face, na viraajate= is not shining , aavR^itam-covered, chatreNa= by umbrella , shata shalakena= having hundred ribs, jalaphena nibhena= resembling water froth.

Your handsome face does not shine splendidly as it should when covered by an umbrella white as water-froth and provided with a hundred ribs.

vyajanaabhyaam ca mukhyaabhyaam shata patra nibha iikSaNam |
candra hamsa prakaashaabhyaam viijyate na tava aananam || 2-26-11

11. tava aasanam = Your face, shata patra nibhekshhaNam= which is lotus-eyed, na vijyate = is not being fanned , vyajanaabhyaam= which are superior, chandra hamsa prakashabhyaam= shining like a moon and a swan.

Nor your lotus -eyed face is not being fanned (as it should ) by superior chowries shining like a moon and a swan

vaagmino bandinaH ca api prahR^iSTaaH tvam nara R^iSabha |
stuvantaH na adya dR^ishyante mangalaiH suuta maagadhaaH || 2-26-12

12. nararR^ishhTaaH= oh the best of men! prahR^ishhTaaH = The overjoyed , vaagminaH= equent, vandinashchaapi= bards, suutamaagadhaaH = Sutas and Magadhas who sing portions of epic poems and ancient ballads , na dR^ishyante= are not being seen , atra= here, stuvantaH= praising, tvaam= you , maNgalaiH= with auspicious words.

Nor the overjoyed and eloquent bards Sutas and Maagadhas (who sing portions of epic poems and ancient ballads ) are seen here , praising you with auspicious words .

na te kSaudram ca dadhi ca braahmaNaa veda paaragaaH |
muurdhni muurdha avasiktasya dadhati sma vidhaanataH || 2-26-13

13. braahmanaaH= Brahmanas, veda paaragaaH= who have seen the end of the Vedas, na dadatisma= have not placed, vidhaanataH= as per prescribed rite, kshhaudramcha= honey , dadhicha= and curds , te muurdhniH= on your head , muurdhaabhishhiktasya= after you had taken a head -bath.

Nor brahmanas who are well-versed in Vedas, have not placed , as per prescribed Rites , honey and curds on your head after you had taken the head -bath

na tvaam prakR^itayaH sarvaa shreNii mukhyaaH ca bhuuSitaaH |
anuvrajitum icchanti paura jaapapadaaH tathaa || 2-26-14

14. sarvaaH= All, prakR^itayaH= ministers, shreNii mukhyaascha= chief of Associations, tathaa= and, paura jaanapadaH = citizens and country -folk , bhuushhitaaH= duly adorned, na ichhanti = are not inclined , anuurajitum= to go along, tvaam= with you.

All ministers, chiefs of Associations, citizens and country-folk, duly decked with ornaments, are not inclined to go along with you.

caturbhir vega sampannaiH hayaiH kaancana bhuuSaNaiH |
mukhyaH puSya ratho yuktaH kim na gacchati te agrataH || 2-26-15

15. kim= why, mukhyaH= the main, pushhya rathaH= carriage used for travelling or pleasure, yuktaH= tied, chatuH hayaiH= with four horses, vega sampannaiH= which have excellent speed, kaaNchana bhuushhitaiH= and decked with gold ornaments, na gachchhati= does not go, te agrataH = ahead of you .

Why the main carriage used for travelling and pleasure, tied with four horses decked with gold ornaments and with excellent speed does not go ahead of you ?

na hastii ca agrataH shriimaams tava lakSaNa puujitaH |
prayaaNe lakSyate viira kR^iSNa megha giri prabhaH || 2-26-16

16. viira= Oh, valliant pR^ince! hastii= An elephant, lakshhaNa puujitaH= which is worshipped for its good characteristics, kR^ishhNa meghagiri prabhaH= resembling a mountain crowned with a dark cloud, shR^iimaan= which is glorious , na lakshhyate= is not seen , sgrataH = ahead , tava prayaaNe= in your journey.

Oh, valiant prince! A glorious elephant which is worshipped for its good characteristics, resembling a mountain crowned with a dark cloud is not seen ahead in your journey.

na ca kaancana citram te pashyaami priya darshana |
bhadra aasanam puraH kR^itya yaantam viira purahsaram || 2-26-17

17. viira= Oh, brave man! pR^iyadarshana= pleasant with the sight!, nacha pashyaami= I do not see, purassaram= marching before you an elephant, puraskR^itya = having been placed in front te= your , bhadraasanam = excellent seat , kaaNchanachitram= embroidered with gold

Oh, brave man pleasant with the sight! I do not see marching before you an elephant having been placed in front with an excellent seat embroidered in gold meant for you

abhiSeko yadaa sajjaH kim idaaniim idam tava |
apuurvo mukha varNaH ca na praharSaH ca lakSyate || 2-26-18

18. yathaa= As , abhishhekaH = coronation, sajjaH= is getting ready , tava mukha varNaH= colour of your face, apuurvaH = is not being seen ,kim= Why , idam is this , idaaniim= now ?

While coronation is getting ready now, the colour of your face is appearing strange. Even happiness is not being seen (in you). Why is it?

iti iva vilapantiim taam provaaca raghu nandanaH |
siite tatrabhavaams taata pravraajayati maam vanam || 2-26-19

19. raghunandanaH= Rama, provaacha = spoke, itiiva = thus, taam= to her, vilapantiim = who is lamenting, siite = Oh, Sita !, tatrabhavaan= The venerable, taataH= father, maam pravraajayati= is sending me to exile, vanam= in a forest.

Rama spoke thus to Sita, who is lamenting : Oh, Sita! My venerable father is sending me to a forest in exile.

kule mahati sambhuute dharmaj~ne dharma caariNi |
shR^iNu jaanaki yena idam krameNa abhyaagatam mama || 2-26-20

20. jaanaki= Oh, Sita! sabhuute= born , mahati kule= in great family !, dharmajJNye= one who knows what is R^ight , dharmachaariNi = one who practises , virtue , shR^iNu = hear, yena krameNa = in what sequence, idam= this , abhyaagatam= came , mana= to me

Oh, Sita ! You are born in a great family. You know what is Right and practise virtue . hear me in what sequence it happened to me

raaj~naa satya pratij~nena pitraa dasharathena me |
kaikeyyai priita manasaa puraa dattau mahaa varau || 2-26-21

21. mahaa varon= Two great boons , dattau= were given , mama maatre kaikeyyai= to my mother Kaikeyi , puraa= long ago, dasarathena= by Dasaratha, pitraa= my father, satya pratijJNyena= who is true to a promise.

Two great boons were given to my mother Kaikeyi long ago , by my father Dasaratha who is true to a promise.

tayaa adya mama sajje asminn abhiSeke nR^ipa udyate |
pracoditaH sa samayo dharmeNa pratinirjitaH || 2-26-22

22. adya= Now(that), mama= my, asmin abhishheke= this coronation, nR^ipodyate= initiated by the king , sajje= is getting ready, saH= that, samayaH = promise , prachoditaH= is urged , tayaa= by her, pratimirjitaH= turned to her own advantage , dharmeNa= by grounds of morality.

Now that the arrangements initiated by the king for my coronation are getting ready , Kaikeyi came out with that promise of boons, turning the situation to her own advantage by grounds of morality

caturdasha hi varSaaNi vastavyam daNDake mayaa |
pitraa me bharataH ca api yauvaraajye niyojitaH || 2-26-23

23. mayaa= By me, vastavyam= to be dwelled, daNdake= in Dandaka forest , chaturdashavarshhaaNii= for fourteen years, bharatashchaapi= Bharata, niyojitaH= appointed , youvaraajye = in princely kingdom , me pitraa= by my father.

I have to dwell in Dandaka forest for fourteen years .Bharata is being appointed as prince by my father

so aham tvaam aagataH draSTum prasthitaH vijanam vanam |
bharatasya samiipe te na aham kathyaH kadaacana || 2-26-24
R^iddhi yuktaa hi puruSaa na sahante para stavam |
tasmaan na te guNaaH kathyaa bharatasya agrataH mama || 2-26-25

24,25. saH aham= I that very person, prasthitaH = setting forth , vijanam vanam= to lonely forest , aagataH= came , drashhTum= to see , tvaam= you, kadaachana= Never at any time , aham = I, na kathyaH = shall never to be told about , samiipe= in the presence , bharatasya= of Bharata, purushhaaH= Men, buddhiyuktaaH= endowed with power and fortune, na sahantehi= indeed do not tolerate, parastavam= praising of others, tasmaat= for that reason , mama guNaaH = my virtues , na kathyaaH= do not fit to be told, te= by you , agrataH= in front , bharatasya= of Bharata

Before setting forth to the lonely forest, I came to see you. I should not be praised at any time in the presence of Bharata . Men endowed with power and fortune indeed do not tolerate praise of others . Therefore, my virtues should not be extolled by you in front of Bharata.

na api tvam tena bhartavyaa visheSeNa kadaacana
anukuulatayaa shakyam samiipe tasya vartitum || 2-26-26

26. tvam= You, na bharatavyaa= need not be attended , tena= by him, visheshheNa= in a special manner, kadaachana= never at any time, shakyam= (you) can, vartitum= stay, samiipe= familiar , asya= of him, anukuulatayaatu= by behaving conformably

You need not be attended in a special manner at any time by him. You can stay familiar to him, by behaving with him conformably.

tasmai dattam nR^ivatinaa yauvaraajyam sanaatanam |
sa prasaadyastvayaa siite nR^ipatishcha visheshhataH || 2-26-27

27. yauvaraajyam= The princely kingdom , dattam= is given , tasmai= to him, nR^ipatinaa= by he king , sanaatanam= permanently, siite= Oh, Sita ! saH= He , prasaadyaH= is fit to be rendered gracious, tvayaa= by you , visheshhataH= more so , nR^ipatishcha= the king Dasaratha.

The princely kingdom is given to him by the king permanently. Oh, Sita ! He is fit to be rendered gracious by you, more so the king Dasaratha

aham ca api pratij~naam taam guroh samanupaalayan |
vanam adya eva yaasyaami sthiraa bhava manasvini || 2-26-28

28. ahamchaapi= I, samanupaalayan= keeping up, taam pratijJN^yaam= that proposition , guroH= of father, yaasyaami= shall go , vanam= to forest, adyaiva= today itself, manasvini= Oh, Sita of magnanimous mind ! , tvam= you, bhava= remain, sthiraa= firm.

Keeping up the pledge of my father, today itself. Oh, Sita of magnanimous mind! Remain firm.

yaate ca mayi kalyaaNi vanam muni niSevitam |
vrata upavaasa ratayaa bhavitavyam tvayaa anaghe || 2-26-29

29. anaghe= Oh, the faultless, kaLyaaNi= good lady!, maayi yaate= After I go, vanam= to forest, muni nishhevitam= frequented by sages, bhavitavyam= it is fit to be, vratopavaasaparayaa= interested in relegious vows and fastings, tvayaa= by you.

Oh, Sita the good and faultless lady ! After I leave for the forest frequented by the sages, you can become interested in religious vows and fastings.

kaalyam utthaaya devaanaam kR^itvaa puujaam yathaa vidhi |
vanditavyo dasharathaH pitaa mama nara iishvaraH || 2-26-30

30. utthaaya= rise up, kaalyam= in dawn kR^itvaa= perform, puujaam= worship, devaanaam= of deities , yathaavidhi= as per precept, dasharathaH = the king, mama pitaa= my father, vanditavyaH= is fit to be saluted.

You can rise up in dawn , perform worship of the deities as per precept and do salutation to my father , king Dasaratha.

maataa ca mama kausalyaa vR^iddhaa samtaapa karshitaa |
dharmam eva agrataH kR^itvaa tvattaH sammaanam arhati || 2-26-31

31. agrataH kR^itvaa = keeping in front, dharmameva= the righteousness alone , kausalya = Kausalya, santaapaa karshitaa= who is getting emaciated by grief, vR^iddhaaH= the aged, mama maataa cha= my mother , arhati= is fit for, sammaanaam= respect, tvattaH= by you.

Keeping in front of righteousness alone, you have to respect the aged Kausalya, my mother who is getting emaciated by grief.

vanditavyaaH ca te nityam yaaH sheSaa mama maataraH |
sneha praNaya sambhogaiH samaa hi mama maataraH || 2-26-32

32. yaaH= which, sheshhaaH= rest of, mama mataraH= my mothers, they vanditavyaaH= deserve to be saluted, nityam= always, te= by you, mama= by me, maataraH= all mathers, samaaH hi= indeed are equal, sneha praNaya sambhogaiH= in point of fondness, love and the way in which they have looked after me (in my childhood)

For me all my mothers are equal in my eyes in point if fondness, love and the way in which they have looked after me ( in my childhood). Hence the rest of mothers also deserve to be saluted always by you

bhraatR^i putra samau ca api draSTavyau ca visheSataH |
tvayaa lakSmaNa shatrughnau praaNaiH priyatarau mama || 2-26-33

33. visheshhataH= In particular, tvayaa = by you, bharata shatrughnaiH= Bharata and Satrughna, priyatarau= who are dearer, praaNaiH= than life, mama= to me , drashhTavyau cha= deserve to be seen = bhraatR^i putrasamau= as brothers or sons.

You, in particular, should regard Bharata and Satrughna, as your brothers or sons.

vipriyam na ca kartavyam bharatasya kadaacana |
sa hi raajaa prabhuH caiva deshasya ca kulasya ca || 2-26-34

34. na kartavyam= you should not do , vipR^iyam= what is displeasing , bharatasya= to Bharata, kadaachana= at any time, saH= He , raajaa= the king , prabhushchaiva= and the master, deshashya= for the kingdom , kulasyacha= and for family

Bharata is indeed king and the master both for the kingdom and for our family . Hence, you should not do what is displeasing to him at any time.

aaraadhitaa hi shiilena prayatnaiH ca upasevitaaH |
raajaanaH samprasiidanti prakupyanti viparyaye || 2-26-35

35. raajaanaH= Kings, aaraadhitaaH= pleased, shiilena= by good character, upasevitaaH = served, prayatnaiH= = by exerting one's self, samprasiidanti= = become satisfied , prakupyanti= get angry , viparyaye= if it is to the contrary.

Kings being pleased by good character and served by exerting one's self become happy. They get angry if it is to the contrary

aurasaan api putraan hi tyajanti ahita kaariNaH |
samarthaan sampragR^ihNanti janaan api nara adhipaaH || 2-26-36

36. naraadhipaaH= Kings, tyajanti= abandon aurasaan putraanapi= even their own sons, ahitakaariNaH= who are antagonistic , sampragR^ihNanti= accept, janaanapi = other people also , samarthaan= who are suitable.

Kings abandon even their own sons, if they are antagonistic and accept even other people if they are fitting

saa tvam vaseha kalyaaNi raajJNaH samanuvartinii |
bharatasya rataa dharme satyavrataparaayaNaa || 2-26-37

37. kaLyaaNi= Oh, good lady! saatvam= You as such samannvartinii= doing conformably to the will , bharatasya = of Bharata, raajJNyaH= the king, rataa= remaining devosted, dharme = to righteousness, satyavrata paraayaNaa= with a vow of truth as the end, vasa= dwell, iha= here.

Oh good lady ! You such dwell here, doing conformably to the will of Bharata the king, remaining devoted to righteousness and with a vow of truth as you end.

aham gamiSyaami mahaa vanam priye |
tvayaa hi vastavyam iha eva bhaamini |
yathaa vyaliikam kuruSe na kasyacit |
tathaa tvayaa kaaryam idam vaco mama || 2-26-38

38. bhaamini= Oh, Sita!, priye= my dear ! aham= I gamishhyaami= can go , mahaavanam= to great forest, tvayaa= By you, vastavyam= to be resided, ihaiva= here only, na kurushhe= without doing , vyaLiikam= harm, kashyachit= to anyone, yathaa tathaa= as it is

Oh, my dear Sita ! I can go to the great forest. You can stay here only, without doing harm to any one as it is .Listen to my words

|| iti shri madraamayaNe ayodhyakaanDe SaDvimshaH sargaH ||

Thus completes twenty-sixth chapter of ayodhya kanda in Srimad Ramayana

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 27

Introduction

In this chapter Seetha asks Rama to take her to the forest

evam uktaa tu vaidehii priya arhaa priya vaadinii |
praNayaat eva samkruddhaa bhartaaram idam abraviit || 2-27-1

1. vaidehi= Sita; priya vaadinii= who speaks kindly; priyaarhaa= deserves kind utterances; evam= thus; uktaa= spoken; samkruddhaa= became angry; praNayaadeva= only because of love; abraviit= spoke; idam= these words; bhartaaram= to husband.

Sita, who speaks kindly and deserves kind utterances, after hearing Rama's words, became angry out of love alone and spoke thus to her husband.

kimidam bhaashhase raama vaakyam laghutayaa dhruvam |
tvayaa yadapahaasyam me shrutvaa naravaraatmaja || 2-27-2

2. raama= Oh, Rama; naravaraatmaja= the prince! kim vaakyam= what words; idam= these; bhaashaase= you are speaking? yat= which words; laghutayaa= as they are light; dhruvam= certainly; apahaasyam= are to be laughed at; tvayaa= by you; me= and to me; shrutvaa= after hearing.

Oh, Rama the prince! What words these are you speaking? These light words certainly are to be laughed at by you and to me after hearning.

aarya putra pitaa maataa bhraataa putraH tathaa snuSaa |
svaani puNyaani bhunjaanaaH svam svam bhaagyam upaasate || 2-27-3

3. aarya putra= oh, noble prince! pitaa= father; maataa= mother; bhraataa= brother; putraH= son; tathaa= and snushhaa= daughter in law; upaasate= accomplish; svamsvam= their own; bhaagyam= good fortune; bhuJNaanaaH= as benefitted; svaani= by their own; puNyaani= pious deals.

"Oh, noble prince! Father, mother, brother, son and daughter-in-law accomplish their own good fortune, as benefitted by their own pious deeds."

bhartur bhaagyam tu bhaaryaa ekaa praapnoti puruSa R^iSabha |
ataH caiva aham aadiSTaa vane vastavyam iti api || 2-27-4

4. purushharshhabha= oh, best of men! bhaaryaa= wife; ekaa= for one; praapnoti= gets; bhartR^ibhaagyamtu= fortune of the husband; atashcha= for that reason; ahamapi= I am also; aadishhTaa eva= ordered; vastavyamiti= to dwell; vane= in the forest.

"Oh, Rama the best of men! Wife for one gets fortune of the husband. For that reason, I am also destined to dwell in the forest."

na pitaa na aatmajo na aatmaa na maataa na sakhii janaH |
iha pretya ca naariiNaam patir eko gatiH sadaa || 2-27-5

5. pitaa= father; na= not recomrese; mna= not; aatmajaH= son; na= not; aatmaa= the self; aa= not; maataa= mother; na= not; sakhiijanaH= female companions; naariiNaam= to women; patiH= husband; ekaH= for one; sadaa= forever; gatiH= is recourse; iha= in this world; pretyacha= or after death.

" To a woman, father or son or self or mother or female companion are not the recourse. Husband alone is forever the best recourse either in this world or after her death".

yadi tvam prasthitaH durgam vanam adya eva raaghava |
agrataH te gamiSyaami mR^idnantii kusha kaNTakaan || 2-27-6

6. raaghava= Oh, Rama! adyaiva= now itself; tvam prasthitaH yadi= if you set forth; vanam= to the forest; durgam= which is difficult to be travelled; gamishhyaami= I shall proceed; te agrataH= before you; mR^idnantii= by trampling down; dusha kaNdakaan= grass with long pointed stalks and thorns.

"Oh, Rama! If you set forth now itself to the forest, which is difficult to be travelled, I shall come before you, by trampling down thorns and grass with long pointed stalks."

iirSyaa roSau bahiS kR^itya bhukta sheSam iva udakam |
naya maam viira vishrabdhaH paapam mayi na vidyate || 2-27-7

7. vira= Oh, brave ma! bahishhkR^itya= by abandoning; iirshhyaaroshhau= impatience and anger; udakam iva= as water; bhukta seshham= left over after driniking; visrabdhaH= having faith; naya= take; maam= me; navidyate= there is no; paapam= sin; muyi= in me.

"Oh, brave man! By abandoning, as water left over after drinking, the impatience and anger and having faith, take me. There is no sin in me."

praasaada agraiH vimaanaiH vaa vaihaayasa gatena vaa |
sarva avasthaa gataa bhartuH paadac chaayaa vishiSyate || 2-27-8

8. paadachchhayaa= protection under the feet; bhartuH= of husband; vishishhyate= is better than; praasaadaagraiH= top of a lofty building; vimaanairvaa= or aerial cars; vaihaayasagatena vaa= or moving through the sky; sarvavasthagataa= or attaining all types of positions.

"Protection under the feet of the husband is better than being on top of a lofty building or in aerial cars or in moving through the sky or in attaining all types of positions."

anushiSTaa asmi maatraa ca pitraa ca vividha aashrayam |
na asmi samprati vaktavyaa vartitavyam yathaa mayaa || 2-27-9

9. anushishhTaa= I was taught; vividhaashrayam= of different subjects; maatraacha= by mother; pitraacha= and by father; naasmi= I need not; vaktavyaa= be told; samprati= now; yathaa= how; vartitarvyam= to deal in any way with any one.

"My mother and father taught me of different matters long ago. I need not be told now, how to deal in any way with anyone."

aham durgam gamishhyaami vanam purushhavarjitam |
naanaamR^igagaNaakiirNam shaarduulavR^ikasevitam || 2-27-10

10. aham= I; gamishhyaami= can go; vanam= to forest; durgam= which is inaccessible; purushhavarjitam= which is devoid of people; naanaa mR^igagaNaakiirNam= filled with various types of animals; shaarduula vR^ika sevitam= inhabited by tigers and jackals.

" I can come to forest which is inaccessible, which is devoid of people, filled with various types of animals and inhaited by tigers and jackals."

sukham vane nivatsyaami yathaa eva bhavane pituH |
acintayantii triiml lokaamH cintayantii pati vratam || 2-27-11

11. achintayantii= Not thinking; triin lokaan= of there worlds; chintayantii= thinking pativratam= of loyalty to husband; nivatsyaami= I shall dwell; vane= in the forest; sukham= happily; yathaiva= as though it is; pituH= father's; bhavane= house.

"Not thinking of three world, thinking of loyalty to husband, I shall dwell in the forest happily as though staying in our father's house".

shushruuSamaaNaa te nityam niyataa brahma caariNii |
saha ramsye tvayaa viira vaneSu madhu gandhiSu || 2-27-12

12. viiva= Oh, brave man! shushruushhamaaNaa= doing service; te= to you; nityam= ragularly; niyataa= having discipline; brahmachaariNii= observing chastity; ramsye= I would like to stay; tvayaasaha= with you; vaneshhu= in the forests; madhugandhishhu= which smell like honey.

"Oh, brave man! performing service to you regularly, having the necessary discipline, observing chastity, I would like to stay with you in the forests which smell like honey."

tvam hi kartum vane shaktaH raama samparipaalanam |
anyasya pai janasya iha kim punar mama maanada || 2-27-13

13. raama= Oh, Rama; maanada= the giver of honour! iha= here; vane= in the forest; tvam= you; shaktaH hi= are indeed capable; kartum= to undertake; samparipaalanapi= protection also; anyasya janasya= of other people; kimpunaH= why to tell; mama= about me?

"Oh, Rama, the bestower of honour! Here in the forest, you are indeed capable of protecting other people also. Why to tell about my protection?"

saha tvayaa gamishyaami vasamadya na samshayaH |
naaham shakyaa mahaabhaaga nivartayitu mudyataa || 2-2714

14. adya= today; gamishhyaami= I will go; vanam= to forest; tvayaasaha= along with you; na= No; samshayaH= doubt; mahaabhaaga= oh, the illustrious! aham= I; udyataa= ready(to go to forest) na shakyaa= cannot; nivartayitum= be prevented.

"Today no doubt, I will come to forest along with you. Oh, the illustrious! I, with this intention, cannot be prevented to do so."

phala muula ashanaa nityam bhaviSyaami na samshayaH |
na te duhkham kariSyaami nivasantii saha tvayaa || 2-27-15

15. nityam= always, bhavishhyaami= I will become; phalamulaashanaa= the eater of fruits and roots; na= no; samshayaH= doubt; nivasantii= residing; tvayaasaha= along with you; na karishhyaami= I will not create; duHkham= unpleasantness; te= to you.

I shall live only on roots and fruits always, no doubt. Living along with you, I shall not create any unpleasantness to you.

icchaami saritaH shailaan palvalaani vanaani ca |
draSTum sarvatra nirbhiitaa tvayaa naathena dhiimataa || 2-27-16

16. tvayaa= with you; dhiimataa= the learned; naathena= and the lord; nirbhiitaa= without fear; sarvatra= everywhere; ichchhaami= I wish; drashhTum= to see; saritaH= rivers; shailaan= mountains; palvalaani= small lakes; vanaanicha= and grooves.

" With you the learned and the lord, I shall not have fear anywhere. I wish to see rivers, mountains, small lakes and grooves."

hamsa kaaraNDava aakiirNaaH padminiiH saadhu puSpitaaH |
iccheyam sukhinii draSTum tvayaa viireNa samgataa || 2-27-17

17. sangataa= coming together; tvayaa= with you; viireNa= the courageous man; sukhinii= being comfortable; ichchheyam= I desire; drashhTum= to see; padminiiH= lotus-ponds; hamsakaaraNdavaakiirNaa= filled with swans, water-fowls; saadhu= excellent; pushhpitaa= in bloom.

I shall be comfortable, by coming together with you, the courageous man. I desire to see lotus- ponds filled with swans, water-fowls and excellently flowered.

abhishhekam karishhyaami taasu nityam yatavrataa |
saha tvayaa vishaala akSa ramsye parama nandinii || 2-27-18

18. vishaalaakshha= Oh, the large eyed lord! yatavrataa= remaining dedicated; karishhyaami= I shall take; abhishhekam= bath; nityam= regularly; taasu= in those lakes; paramanandinii= with full of joy; ramsye= I shall sport; tvayaasaha= with you.

"Oh, the large eyed lord! Remaining dedicated to you, I shall take bath regularly in those lakes and with full of joy, I shall sport with you."

evam varSa sahasraaNaam shatam vaa aham tvayaa saha |
vyatikramam na vetsyaami svargo.api hi na me mataH || 2-27-19

19. aham= I; tvayaasaha= along with you; evam= thus; shatamvaapi= spending also hundred; varshhasahasraaNaam= thousand years; ravetsyaami= shall not find; vyatikramam= deviation me= to me; svaro.api= heaven also; namataH hi= indeed is not desired.

Thus spending even a hundred thousand years in your company I shall never find any deviation/ Heaven also will not be acceptable to me otherwise.

svarge api ca vinaa vaaso bhavitaa yadi raaghava |
tvayaa mama nara vyaaghra na aham tam api rocaye || 2-27-20

20. naravyaaghra= Oh, lion among men! raaghava= oh, secion of Raghu! mama= to me; tvayaa vinaa= without you; svarge.api= even in heaven; bhavitaayadi= is to become; vaasaH= residence; aham= I; na rochaye= do not like tamapi= that too.

Oh, Lion among men and seion of Raghu! Even if in heaven there is residence for me without you, I do not like it.

aham gamiSyaami vanam sudurgamam |
mR^iga aayutam vaanara vaaraNaiH yutam |
vane nivatsyaami yathaa pitur gR^ihe |
tava eva paadaav upagR^ihya sammataa || 2-27-21

21. aham= I; gamishhyaami= can go; vanam= to forest; sundargamam= which is very much inaccessible; mR^igaayutam= mingled with animals; vaanaravaarNaiH= occupied by monkeys and elephants; upagR^ihya= clinging; tava paadaaveva= your feet alone; samyataa= with restraint; nivatsyaami= I shall dwell; vane= in the forest; gR^iheyathaa= as thought in the house; pituH= of father.

I shall proceed to the forest, which is very much inaccessible and occupied by monkeys, elephants as well as other animals. Clining to your feet alone, I shall dwell in the forest as though in father's home.

ananya bhaavaam anurakta cetasam |
tvayaa viyuktaam maraNaaya nishcitaam |
nayasva maam saadhu kuruSva yaacanaam |
na te mayaa ataH gurutaa bhaviSyati || 2-27-22

22. ananya bhaavaam= without anyother thought; anurakta chetanam= my mind attached to you; viyuktaam= if separated; tvayaa= from you; nischitaam= having decided; maraNaaya= to die; nayasva= usher; maam= me; kurushhva= grant, saadhu= well; yaachanaam= my prayer; ataH= due to this; na bhavishhyati= there will be no; gurutaa=burden; te= to you; maya= by me.

"Therefore, grant well my prayer and usher me- me without any other thought, whose mind is fondly attached to you and who am determined to die if separated from you. Due to this, there will be no burden to you from me."

tathaa bruvaaNaam api dharma vatsalo |
na ca sma siitaam nR^i varaH niniiSati |
uvaaca ca enaam bahu samnivartane |
vane nivaasasya ca duhkhitaam prati || 2-27-23

23. nR^ivaraH= Rama the best of men; dharmavatsalaH= who is fond of righteousness; na niniishhitisma= was not inclined to take; siitaam= Sita; bruvaaNaamapi= who was even though speaking; tathaa= thus; samnivartane= to hold her back; uvaacha cha = he talked also; habu= highly; enaam= to her; duHkhitaam prati= about afflictions; nivaasasya= fo dwelling; vane= in a forest.

sita along with him eventhought she was speaking as a foresaid. To hold her back from coming to forest, he also started talking highly of the various afflictions she might have to face in a forest.

|| iti shrimad raamayane ayodhya kaande shhatvimsaH sargaH ||

Thus complets the twenty sevent chapter of Ayodhya Kaanda in Srimad Ramayana.

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