srivalmikiramayanam - Ayodhya Kanda (Book 2) Sarga 28 to 34

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] 28

Introduction

In this chapter Rama describes various troubles of staying in forest and beseeches seetha not to go to forest

saevam bruvatiim siitaam dharmaj~no dharma vatsalaH |
nivartana arthe dharma aatmaa vaakyam etat uvaaca ha || 2-28-1

1. saH= Rama; dharmaJNjaH= the knower of righteousness; dharmavatsalaH= who was fond of righteousness; nakurute= did not form; buddhim= the idea; netum= of taking; siitaam= Sita; bruvatiim= who was speaking; evam= thus; chintayan= thinking; duHkhaani= of difficulties; vane= in the forest.

Thinking of difficulties one will be called upon to bear in the forest, Rama who was fond of righteousness did not form the idea of taking Sita who was speaking as aforesaid.

saantvayitvaa punastaam tu baashhpaduushhitalochanaam |
nivartanaarthe dharmaatmaa vaakyametaduvaacha ha || 2-28-2

2. saantayitvaa= soothening with kind words; taam= to Sita; bhaashhpa duushhita lochanaam= when eyes were blemished with tears; dharmaatmaa= Rama, the virtuous minded; uvaachaha= spoke; etat= these; vaakyam= words; punaH= again; nivartanaarthe= for the purpose of making her turn back.

Soothening with kind words to Sita, when eyes were blemished with tears, the virtuous Rama spoke again as follows, for the purpose of waking her turn back.

siite mahaa kuliinaa asi dharme ca nirataa sadaa |
iha aacara svadharmam tvam maa yathaa manasaH sukham || 2-28-3

3. siite= Oh, Sita! asi= you are; mahaakuliinaa= born in a high lineage; sadaa= ever; nirataa= devoted to; dharme= righteousness; tvam= you; aachara= perform; svadharmama= your own virtue; iha= here; yathaa= how; sukham= agreeable; me manasaH= to my mind.

"Sita! Your are born in a high lineage, ever devoted to righteousness. Perform your own virtue here, which is agreable to my mind."

siite yathaa tvaam vakSyaami tathaa kaaryam tvayaa abale |
vane doSaa hi bahavo vadataH taan nibodha me || 2-28-4

4. siite=Oh,Sita; abale= the delicate! yathaa tathaa= whatever manner; vakshhyaami= I shall tell; tvaam= you; kaaryam= is to be done; tvayaa= by you; bahavaH= many; doshhaaH hi= inconveniences indeed; vane= in the forest; nibodha= know; taan= them; me= from me; vadataH= speaking.

"Oh Sita, the delicate! Do whatever I tell you. There are many inconveniencs in the forest. Know them from me."

siite vimucyataam eSaa vana vaasa kR^itaa matiH |
bahu doSam hi kaantaaram vanam iti abhidhiiyate || 2-28-5

5. siite= Oh, Sita; eshaa= this; matiH= thought; vanavaasakR^itaa= made about forest; vimuchyataam= be given up; abhidhiiyati hi= It is indeed said; vanam= forest; kaantaaram= the wilderness; bahudoshhayutam= is fraught with many dangers.

"Oh, Sita! Let your thought made about forest be given up. It is indeed said that forest with its wilderness is fraught with many dangers."

hita buddhyaa khalu vaco mayaa etat abhidhiiyate |
sadaa sukham na jaanaami duhkham eva sadaa vanam || 2-28-6

6. etat vachaH= this advice; abhidhiiyate hi= is expressed indeed; mayaa= by me; hita buddhyaa= keeping your welfare in view; sadaa nagaanaami= I do not ever consider; vanam= forest; sukham= as comfortable; sadaa= always; duHkhameva= uncomfortable.

This advice is given by me, keeping your welfare in view. I do not ever consider a forest as comfortable. It is always uncomfortable."

giri nirjhara sambhuutaa giri kandara vaasinaam |
simhaanaam ninadaa duhkhaaH shrotum duhkham ataH vanam || 2-28-7

7. ninadaaH= the sounds; girinirjaharasambhuutaaH= created from water falls in hills; simhaanaam= from lions; girikandharavaasinaam= residing in mountain caves; duHkHaaH= are unpleasant; shrotum= to hear; ataH= that is why; vanam=forest; duHkham= is uncomfortable.

"The sounds created from waterfalls in hills and from lions resding in mountain caves are unpleasant to hear. That is why living in a forest in uncomfortable."

kriiDamaanaashcha visrabdhaa mattaah shuunye mahaamR^igaaH |
dR^ishhTvaa samabhivartante siite duHkhamato vanam || 2-28-8

8. mahaa mR^igaaH= large animals; visrabdhaaH= which are fearless; mattaaH= intoxicated; kR^iidamaanaaH= sporting; shuunyo= in desolate forest; samabhivartane= come forward; dR^ishhTvaa= after seeing; siite= Oh, Sita! ataH= that is why; vanam= forest; duHkham= is uncomfortable.

"Large wild animals which are fearless and intoxicated sporting in the desolate forest; come forward, after seeing. Oh, Sita! That is why living in forest is uncomfortable."

sagraahaaH saritashchaiva paN^kavatyashcha dustaraaH |
mattairapi gajairnityamato duHkhataram vanam || 2-28-9

9. saritashchaiva= even streams; sagraahaaH= filled with corcodiles; paNkavatyaH cha=full of mire; dustaraaH= are difficult to be crossed; mattaiH gajairapi= by rut elephants also; ataH= hence; vanam= forest; nityam= is always; duHkhatara= very much uncomforable.

"Even streams filled with crocodiles full of mire are difficult to be crossed by rut elephants also. Hence dwelling in a forest is always very much uncomfortable.

lataakaNTakasampuurNaaH kR^ikavaakuupanaaditaaH |
nirapaashcha sudurgaashcha maargaa duHkhamato vanam || 2-28-10

10. maargaaH= pathways; lataakaNtaka sampuurNaaH= covered with creeps and thorns; kR^ikavaakuupanaaditaaH= echoed with noise of wild cocks; nirapaaH= water=less; sudurgaaH cha= and very difficult to enter; ataH= hence; vanam= forest; duHkham= is hardship.

"Pathways covered with creepers and thorns, echoed with noise of wild cocks, are water-less and very difficult to enter. Hence dwelling in a forest is hardship."

supyate parNa shayyaasu svayam bhagnaasu bhuu tale |
raatriSu shrama khinnena tasmaat duhkhataram vanam || 2-28-11

11. shramakhinnena= one distressed by fatigue; supyate= has to sleep; raatrishhu= in nights; bhagnaasu parNa shayyaasu= on a bed of fallen leaves; tasmaat= hence; vanam= forest; duHkhataram= is very much a misery.

"One distress by fatigue has to sleep in nights on a bed of fallen leaves. Hence, living in a forest is very much a misery."

ahoraatram cha santoshhaH kartavyo niyataatmanaa |
phalairvR^ikshaavapatitaiH siite duHkhamato vanam || 2-28-12

12. siite= Oh, Sita! niyataatmanaa= one with mind disciplined; ahoraatram= day and night; kartavyaH= has to necessarily do; santoshhaH= contend with; phalaiH= fruits; vR^ikshhaapatitaiH= fallen from trees; ataH= henc; vanam= forest; duHkham= is suffering.

"Oh, Sita! With mind disciplined day and night, one has to necessarily satisfy ourself with fruits fallen from trees. Hence, living in a forest is a suffering."

upavaasaH ca kartavyaa yathaa praaNena maithili |
jaTaa bhaaraH ca kartavyo valkala ambara dhaariNaa || 2-28-13

13. maithili= Oh, Sita, the princess of Mithila! uparaasashcha= fasting also; kartavyaH= is to be done; yathaa praaNena= according to one's stamina; valkalaambaradhaariNaa= wearing clothes of bark; jataabhaarashcha= and mass of matted hair(on the head) kartavyaH= is to be done.

"Oh, Sita the princess of Mithila! Fasting is to be done according to one's stamina. Clothes of bark are to be worn and mass of matted hair has to be worn on the head."

devataanaam pitR^iiNaam chakartavyam vidhipuurvakam |
praaptaanaamatithiinaam cha nityashaH pratipuujanam || 2-28-14

14. devataanaam= the celestials; pitRuunaam cha= the ancestors; atithiinaam cha= the guests; praaptaanaam= who arrife; kartavyam= are to be; nityashaH= always; pratipuujanam= worshipped; vidhipuurvakam= according to prescribed rites.

"The celestials, the ancestors, the guests who arrive are to be worshipped always according to the preseribed rites."

kaaryastriirabhishhekashcha kaale kaale cha nityashaH |
charataa niyamenaiva tasmaadduHkhataram vanam || 2-28-15

15. abhishhekaH= bath; kaaryaH= is to be performed; triH= three times; nityashaH= every day; kaale kaale= at appropriate time; charataa= by the one moving in the forest; niyamenaiva= with restraint in the mind; tasmaat= hence; vanam= forest; duHkhataram= is very much a misery.

"Bath is to be performed three times a day at appropriate time by the one moving in the forest, with one's mind kept in restraint. Hence, living in a forest is very much a misery."

upahaarashcha kartavyaH kusumaiH svayamaahR^itaiH |
aarshheNa vidhinaa vedyaam baale duHkhamato vanam || 2-28-16

16. baale= Oh, Sita the innocent! upahaarashcha= offering; kartavyaH= is to be done; dusumaiH= with flowers; aahR^itaiH= brought; svayam= by one's self; vedyaam= at the altar; aarshheNa vidhinaa= according to the rites prescribed by sages; ataH= hence; vanam= forest; duHkham= is hardship.

"Oh, Sita the innocent! Offering is to be done with flowers brought by one's own self at the altar, according to the rites prescribed by sages. Hence, living in a forest is a hardship."

yathaalabdhena kartavyaH santoshhstena maithili |
yataahaarairvanacharaiH siite duHkhamato vanam || 2-28-17

17. maithili= Oh, Sita the princess of Mithila! vanacharaiH= the dwellers of forest; kartavyaH= are to be; santoshhaH= satisfied; yathaa labdhena= with whatever is obtained; tena= there; yataahaaraiH= the rstricted food; ataH= hence; vanam= forest; duHkham= is misery.

"Oh, Sita the princess of Mithila! The dwellers of forest are to be satisfied with whatever is obtained there, the restricted food. Hence, living in forest is a misery.

atiiva vaataH timiram bubhukSaa ca atra nityashaH |
bhayaani ca mahaanti atra tataH duhkhataram vanam || 2-28-18

18. atra= In the forest; vaataaH= air; timiram= darkness; atiiva= are very much; nityashaH= always; bubukshhaa= hunger; mahaanti= great; bhayaani cha= fears also; ataH= hence; vanam= forest; duHkhataram= is very much a misery.

"In the forest, air and darkness are too much. There are always hunger and great fears too. Hence, dwelling in a forest is very much a misery."

sarii sR^ipaaH ca bahavo bahu ruupaaH ca bhaamini |
caranti pR^ithiviim darpaat ataH dukhataram vanam || 2-28-19

19. bhaamini= Oh, Sita! Various creeping animals; bahuruupaaH= of different forms; charanti= room about; pR^ithiviim= on earth; darpaat= with pride; tataH= hence; vanam= forest; duHkhataram= is great misery.

"Oh, Sita! Various creeping animals of different forms roam about on earth with pride. Hence dwelling in a forst is a great misery."

nadii nilayanaaH sarpaa nadii kuTila gaaminaH |
tiSThanti aavR^itya panthaanam ataH duhkhataram vanam || 2-28-20

20. sarpaaH= snakes; nadiinilayanaaH= dwelling in rivers; nadiikutilagaaminaH= moving crookedly like rivers; tishhThanti= stay; aavR^itya= obstructing; panthaanam= the way; tataH= hence; vanam= forest; duHkhataram= is great misery.

"Snakes dwelling in rivers, moving crookedly like rivers, stay obstucting the pathways. Hence, living in forest is a great misery."

patamgaa vR^ishcikaaH kiiTaa damshaaH ca mashakaiH saha |
baadhante nityam abale sarvam duhkham ataH vanam || 2-28-21

21. abale= Oh, frail princess! pataNgaaH= flying insects; vR^ishchikaaH= scorpious; kiitaaH= insects; mashakaiH saha= including mosquiteos; damshaashcha= and flies; nityam= always; baadhante= annoy; sarvam= every one; ataH= hence; vanam= forest; duHkham= is hardship.

"Oh, frail princess! Flying insects, scropious, insects including mosquitoes and files always annoy every one. Hence, forest is full of hardship."

drumaaH kaNTakinaH caiva kusha kaashaaH ca bhaamini |
vane vyaakula shaakhaa agraaH tena duhkhataram vanam || 2-28-22

22. bhaamini= Oh, Sita! drumaaH= trees, kushakaashaH cha= 'Kusa' grass(poa cynosuroides, a grass with long pointed stalks) and 'kasa' grass(saccharum spontaneum used for mats, roofts etc); kaNTakinashchaiva= bambooes; vyaakula shaakhaagraaH= with ends of branches spread on all sides; vane= are in the forest; tena= henc; vanam= forest; duHkhataram= is very much a misery.

"Oh, Sita! Forest is full of trees, kusa grass and bambooes with ends of their branches spread on all sides. Hence, living in a forest is a great misery."

kaayakleshaashcha bahavo bhayaani vividhaani cha |
araNyavaase vasato kdhuHkhameva tato vanam || 2-28-23

23. vasataH= inhabitant; araNya vaase= living in a forest; bahuvaH= (has) many; kaaya kleshaaH= bodily troubles; vividhaani= (has) various; bhayaani cha= panies; tataH= hence; vanam= forest; duHkhameva= really a misery.

"An inhabitant living in a forest has to face various bodily troubles and panics. Hence, forest- life is readly a misery."

krodhalobhe vimoktavyau kartavyaa tapase matiH |
na bhetavyam cha bhetavye nityam duHkhamato vanam || 2-28-24

24. krodha lobhau= anger, greed; vimoktavyau= are to be abandoned; matiH= devotion; kartavyaa= is to be done; tapase= on asceticism; bhetavye= what needs to be feared; bhetavyam= should not be feared; ataH= hence; vanam= forest; nityam= is always; duHkham= suffering.

"Anger and greed are to be abandoned by the dwellers of forest. Devotion is to be bestowed on asceticism. What needs to be feared, should not be feared. Hence, living in a forest is a suffereing."

tat alam te vanam gatvaa kSamam na hi vanam tava |
vimR^ishann iha pashyaami bahu doSataram vanam || 2-28-25

25. ta= therefore; te= to you; alam=enough; gatvaa= went; vanam= to forest; tava= to you; vanam= forest; na hi= is not indeed; kshhamam= bearble; vimR^ishan= reflecting; iha= now; pashyaami= I perceive; vanam= forest; bahudoshhataram= as having too many disadvantages.

"Therefore, do away with the idea of your coming to the forest. Forest is not indeed bearable for you. Reflecting now, I perceive forest as having too many disadvantages."

vanam tu netum na kR^itaa matis tadaa |
babhuuva raameNa yadaa mahaatmanaa |
na tasya siitaa vacanam cakaara tat |
tataH abraviid raamam idam suduhkhitaa || 2-28-26

26. yadaa= when; raameNa= by Rama; mahaatmanaa= the great souled; matiH= the mind; na babhuuva= was not; kR^itaa= set; netum= to take; vanam= to forest; tadaa= then; suduHkhitaa= the much aggrieved; siitaa= Sita; nachakaara= did not accept; tasya= his; tat= that; vachanam= word; tataH= afterwords; abraviit= spoke; idam= these words; raamam= to Rama.

As the great souled Rama did not agree to take her to the forest, the much aggrieved Sita spoke to Rama as follows:-

|| iti ayodhya kaande raamayane shhTaavimshaH sargaH ||

Thus complets twenty eighth chapter of Ayodhya Kaanda of Srimad Ramayana.

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 29

Introduction

Seetha implores upon Rama to allow her to come to forests, and says that she heard through some foretellers that she has to live in forests for some time, when she was with her father's place. But Rama is not interested to make Seetha's life penurious in forests and once again tries to pacify her. He asks her to stay back at Ayodhya. For that Seetha laments to become lonely parted with her husband.

etat tu vacanam shrutvaa siitaa raamasya duhkhitaa |
prasakta ashru mukhii mandam idam vacanam abraviit || 2-29-1

1. siita= Seetha; shrutvaatu= heard; etat= these; vachanam= words; raamasya= of Rama; duHkhitaa= distressed; prasaktaashrumukhii= having the face wet with tears; abraviit= spoke; idam vachanam= these words; mandam= slowly.

Seetha was distressed to hear these words of Rama and spoke these words slowly, with her face with tears.

ye tvayaa kiirtitaa doSaa vane vastavyataam prati |
guNaan iti eva taan viddhi tava sneha puraH kR^itaan || 2-29-2

2. viddhi= know; ye= which; doshhaaH= disadvantages; kiirtitaaH= mentioned; tvayaa= by you; vastavyataam prati= about dwelling; vane= in the forest; taan= those; guNaanityeva= to be advantages; tava sneha puraskR^itaan= if your affection is placed before them.

"know all those disadvantages you mentioned about dwelling in the forest become advantages to me, if your affection is placed before them."

mR^igaaH simhaa gajaashchaiva shaarduulaaH sharabhaastathaa |
pakshiNaH sR^imaraashcaiva ye chaanye vanachaariNaH || 2-29-3
adR^ishhTapuurvaruupatvaatsarve te tava raaghava |
ruupam dR^ishhTvaapasarpeyurbhaye sarve hi bibhyati || 2-29-4

3,4. raaghava= Oh, Rama! mR^igaaH= Antelopes; simhaaH= lions; gaNaashchaiva= elephants; shaarduulaaH= tigers; tathaa= and; sharabhaaH= sarabhas(a legendary animal with eight legs and said to be more powerful than the lion); pakshhiNaH= birds; sR^iimaraashchaiva= yaks; te sarve= all those; anye= others; ye= which; vanachaariNaH= roam in the forest; apasarpcyuH= run away; dR^ishhTvaiva= after seeing; ruupam= your form; tava adR^ishhTapuurva ruupatvaat= since they have never seen your figure, before; bhaye= when there is cause for fear; sarve= all; bibhyati hi= would have indeed fear.

"Oh Rama! Antelopes, lions, elephants, tigers, sarabhas(legendary animal with eight legs), birds, yaks and all others which roam in the forest, run away after seeing your form, since they have never seen your figure before. When there is cause for fear, who would not have fear?"

tvayaa ca saha gantavyam mayaa guru jana aaj~nayaa |
tvad viyogena me raama tyaktavyam iha jiivitam || 2-29-5

5. raama= Oh, Rama! gurujanaaJNjayaa= as per the command of the elders; mayaa cha= I also; gantavyam= should go; tvayaasaha= along with you; tvadviyogena= by separation from you; jiivitam= life; me= to me; tyaktavyam= is to be abandoned; iha= here.

"Oh, Rama! As per the command of the elders, I also should go along with you. My life is to be abandoned here, if I were separated from you."

na ca maam tvat samiipastham api shaknoti raaghava |
suraaNaam iishvaraH shakraH pradharSayitum ojasaa || 2-29-6

6. raaghava= Oh, Rama! shakraH api= even Devendra; iishvaraH= who is the lord; suraaNaam= of celestials; na shaknoti= cannot; ojasaa= by his strength; pradarshhiyitum= over power; maam= me; tvatsamiipasthaam= who is in your vicinity.

"Oh Rama! Even Devendra the Lord of celestials, by his strength, cannot over power me, who is in your vicinity."

pati hiinaa tu yaa naarii na saa shakSyati jiivitum |
kaamam evam vidham raama tvayaa mama vidarshitam || 2-29-7

7. yaa naarii= which woman; patihiinaa= is without husband; saa= she; na shakshhyati= should not be able; jiivitum= to live; raama= Oh, Rama! kaamam= verily; evam vidham= such a thing; vidarshitam= was taught; mama= to me; tvayaa= by you.

"Oh Rama! Verily such a thing was taught to me by you, that a woman disunited from her husband should not be able to survive."

atha ca api mahaa praaj~na braahmaNaanaam mayaa shrutam |
puraa pitR^i gR^ihe satyam vastavyam kila me vane || 2-29-8

8. mahaa praaJNja= Oh, the very wide man! atha chaapi= besides; puraa= formerly; pitR^igR^ihe= in my father's house; braahmaNaanaam= brahmana's word; shrutam= was heard; mayaa= by me; vastavyam kila= to be stayed; satyam= really; vane= in forest; me= to me.

"Oh Rama, the very wise! Besides, formerly in my father's house it was heard by me from the month of brahmanas that I was destined to stay really in a forest."

lakSaNibhyo dvijaatibhyaH shrutvaa aham vacanam gR^ihe |
vana vaasa kR^ita utsaahaa nityam eva mahaa bala || 2-29-9

9. mahaabala= Oh, man of great strength! aham= I; shrutvaa= after hearning; puraa= formerly vachanam= the word; dvijaatibhyaH= from brahmanas; lakshhaNibhyaH= who can interpret marks on the boday; nityameva= always; vanavaasakR^itotsaahaa= I was enthusiastic to live in a forest.

"Oh Rama the man of great strength! Ever since I heard this word from brahmanas who can interpret marks on the body, I was always eager to stay in a forest."

aadesho vana vaasasya praaptavyaH sa mayaa kila |
saa tvayaa saha tatra aham yaasyaami priya na anyathaa || 2-29-10

10. priya= Oh, Rama the beloved! saH aadeshaH= that prediction; vanavaasasya= of dwelling in the forst praaptavyaH kila= is to be realised by me; aham= I saa= as such; yaasyaami= can go; tatra= to forest; tvayaa saha= along with you; na= not; anyathaa= otherwise.

"Oh, Rama the beloved! That prediction of dwelling in the forst is to be realised by me. I must accordingly accompany you to the forest, it cannot be otherwise."

kR^ita aadeshaa bhaviSyaami gamiSyaami saha tvayaa |
kaalaH ca ayam samutpannaH satya vaag bhavatu dvijaH || 2-29-11

11. bhavishhyaami= I shall become; kR^itaadeshaa= the one who has fulfilled brahmana's word; gamishhyaami= I shall come; tvayaa saha= along with you; ayam= this; kaalashcha= time also; samntpannaH= has come; bhavatn dvijaH= let brahmana become; bhavatu dvijaH= let brahmana become; satyavaak= true to his word.

"I shall be the one who has fulfilled the brahmana's word. I shall accompany you to the forest. The time has come for brahmana's words to come true."

vana vaase hi jaanaami duhkhaani bahudhaa kila |
praapyante niyatam viira puruSaiH akR^ita aatmabhiH || 2-29-12

12. viira= Oh, valiant prince! abhijaanaami= I know; vanavaase= that in the forest; duHkhaani= sufferings; bahudhaakila= are many indeed; niyatam= certainly; praapyante= be obtained; purushhaiH= by men; akR^itaatmabhiH= having unformed minds.

"Oh valiant prince! I know that in the forest, sufferings indeed are many and are invariably obtained by men having unformed minds."

kanyayaa ca pitur gehe vana vaasaH shrutaH mayaa
bhikSiNyaaH saadhu vR^ittaayaa mama maatur iha agrataH || 2-29-13

13. mayaa= by me; kanyayaa= who was unmarried girl; pituH gehe= in my father's horse; vanavaasaH= dwelling in a forest; iha= now; shrutaH= was heard; bhikshhiNyaaH= from a female medicant; saadhuvR^ittaayaaH= who was having good manners; agvataH= in the presence; mama maatuH= of my mother

"While I was an unmarried girl, the prediction about my dwelling the forest was heard by me in my father's house from a female mendicant having good manners, in the presence of my mother."

prasaaditaH ca vai puurvam tvam vai bahu vidham prabho |
gamanam vana vaasasya kaankSitam hi saha tvayaa || 2-29-14

14. prabho= Oh, Lord! puurvam= In the past; tvam= you; prasaadiashcha vai= have been pleased really; bahutitham= for many a time vanavaasasya gamanam= for the tour of a forest; kaaNkshhitam hi= as desire by me indeed; tvayaa saha= with you.

"Oh Lord! In the past, you have been really pleased for many a time to take me along with you indeed for the tour of a forest, as longed by me."

kR^ita kSaNaa aham bhadram te gamanam prati raaghava |
vana vaasasya shuurasya caryaa hi mama rocate || 2-29-15

15. raaghava= Oh, Rama! bhadvam= many all be well; te= with you! aham= I kR^itakshhaNaa= am waiting; gamanam prati= for a journey; vanavaasasya= of the forest;charyaa= a work-out; shuurasya= of adventurist; rochate hi= is really delightful mama= to me.

"Oh, Rama! May all be well with you! I am waiting for a journey to the forest. A work-out of adventurist is really delightful to me."

shuddha aatman prema bhaavaadd hi bhaviSyaami vikalmaSaa |
bhartaaram anugacchantii bhartaa hi mama daivatam || 2-29-16

16. shuddhaatman= Oh, the pure-minded! prema bhaavaat hi= by loving devotion; anugachchhantii= following; bhartaaram= you, the husband; bhavishhyaami= I shall become; vikalmashhaa= sinless; mama= to me; bhartaa= husband; daivatam hi= is supreme deity.

"Oh, the pure-minded! Following my husband with loving devotion, I shall become sin-less; for husband is the supreme deity to me."

pretya bhaave api kalyaaNaH samgamaH me saha tvayaa |
shrutir hi shruuyate puNyaa braahmaNaanaam yashasvinaam || 2-29-17
iha loke ca pitR^ibhir yaa strii yasya mahaa mate |
adbhir dattaa svadharmeNa pretya bhaave api tasya saa || 2-29-18

17,18. pretya bhaave.api= even after death; kalyaaNaH= auspicions; saNgamaH= union; me= to me; tvayaa saha= with you; puNyaa= meritoins; shrutiH= words of Veda; brahmaNaam= by brahmanas; shruuyate hi= being heard indeed; mahaamate= Oh, the great minded! yaa strii= which woman; iha loke= in this world; dattaa= was given away; yasya= to who; adbhiH= with water; pitR^ibhiH= by her parents; svadharmeNa= according to the moral code; tasya= to him; saa= she(belongs) pretya bhaave.api= even after death.

"Even after my death, I shall stay united with you. On this subject, the meritorious words of brahmanas is being heard thus:- In this world, which woman was given away to whom by parents with water according to the moral code binding on them, that woman belongs to him alone even after death.

evam asmaat svakaam naariim suvR^ittaam hi pati vrataam |
na abhirocayase netum tvam maam kena iha hetunaa || 2-29-19

19. kena hetunaa= by what reason; iha= now; tvam= you; naabhirochayase= are not willing; evam= thus; netum= to take; asmaat= from this place; maam= me; suvR^ittaam= having good conduct; pativrataam= devoted to her husband; svakaam naariim= the woman belonging to you.

"By what reason now are you thus not willing to take me, the woman having good conduct, devoted to her husband and belonging to you, from this place?"

bhaktaam pati vrataam diinaam maam samaam sukha duhkhayoh |
netum arhasi kaakutstha samaana sukha duhkhiniim || 2-29-20

20. kaakutthsa= Oh, the seion of Kakustha! arhasi= you ought to; netum= take; maam= me, bhaktaam= who is a devotee; pativrataam= devoted to husband; diinaam= who is distressed; samaam= who is equal; sukhaduHkhayoH= in pleasure and pain; samaana sukhaduHkhaniim= sharing in your joys and sorrows.

"Oh Rama, the seion of Kakutsa! You ought to take me, who is a devotee, so devoted to husband, who is distressed who feels alike in pleasure and pain and shares your joys and sorrows."

yadi maam duhkhitaam evam vanam netum na ca icchasi |
viSam agnim jalam vaa aham aasthaasye mR^ityu kaaraNaat || 2-29-21

21. aasthaasye= I shall take resort to; vishham= poison or; agnim= fire or; jalamvaa= water; mR^ityukaaraNaat= for dying; nachaichchhasiyadi= if you are not willing; netum= to take; maam= me; duHkhitaam= afflicted as I am; evam= as above.

"I shall take resort to poison or fire or water for dying, if you are not willing to take me, afflicted as I am, as above."

evam bahu vidham tam saa yaacate gamanam prati |
na anumene mahaa baahus taam netum vijanam vanam || 2-29-22

22. saa= she; evam= thus yaachate= requested; tam= him; bahuvidham= in many ways; gamanam prati= about setting out(to the forst) mahaabaahuH= Rama, the long armed; naamnumane= did not agree; netum= to take; taam= her; vanam= to forest; vijanam= which is a solitary place.

Eventhough she requested him in many ways about setting out to the forest, he did not agree to take her to the forest, which is a solitary place.

evam uktaa tu saa cintaam maithilii samupaagataa |
snaapayantii iva gaam uSNaiH ashrubhir nayana cyutaiH || 2-29-23

23. saa maithili= that Seetha; uktaa= who was spoken; evam= thus; samupaagataa= got; chintaam= anguish; gaam= with earth; snaapayantiiva= as though wet; ushhNaiHashrubhiH= by burning tears; nayanachyntaiH= trickling down from her eyes.

After hearing Rama's words, seetha was sorrowful, moistening with earth as it were with burning tears, trickling down her eyes.

cintayantiim tathaa taam tu nivartayitum aatmavaan |
taamroshhThiiM sa tadaa siitaam kaakutstho bahv asaantvayat || 2-29-24

24. saH kakutthsaH= that Rama; aatmavaan= the prudent man; tadaa= then; asaantvayat= pacified; bahu= in many ways; nivartiyutum= to avert;taam siitaam= that Seetha; taamroshhThiim= with red lips; chintayantiim= who was sorrowful; tathaa= as above.

Rama the prudent man then pacified in many ways, to avert that Seetha with red lips, who was sorrowful as above.

iti vaalmiiki raamaayaNe aadi kaavye ayodhya kaaNDe ekona tri.mshaH sargaH

Thus completes 29th chapter of Ayodhya Kanda in glorious Ramayana, the work of a sage and the oldest epic.

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 30

Introduction

The persistence of Seetha continues to go along with Rama to forest. But Rama tried to pacify her telling that rendering service to elders staying back at home is advisable for ladies like Seetha, but in vain.

Finally Rama had to yield to her prevail and accepts her to come along and asks her to give away her personal belongings to Brahmins in charity before they proceed.

saantvyamaanaa tu raameNa maithilii janaka aatmajaa |
vana vaasa nimittaaya bhartaaram idam abraviit || 2-30-1

1. maithili= Seetha; janakaatmajaa= daughter of Janaka; saantvamaanaa= being pacified; raameNa= by Rama; vanavaasanimittaaya= in the matter of living in the forest; abraviit= spoke; idam= these words; bhartaaram= to her husband.

Seetha daughter of Janaka being pacified by Rama in the matter of living in the forest, spoke the following words to her husband.

saa tam uttama samvignaa siitaa vipula vakSasam |
praNayaac ca abhimaanaac ca paricikSepa raaghavam || 2-30-2

2. saasiita= that Seetha; tam= distressed; uttamasamvignaa= highly agitated; praNayaat= from affection abhimaanaachcha= and pride; parichikshhepa= reproached; raaghavam= Rama; vipula vakshhasam= having a broad chest.

Distressed and highly agitated, the said Seetha reproached Rama having a broad chest, from affection and pride in the following words:-

kim tvaa amanyata vaidehaH pitaa me mithilaa adhipaH |
raama jaamaataram praapya striyam puruSa vigraham || 2-30-3

3. raama= Oh, Rama! kim= what; mepitaa= my father; mithilaadhipaH= the king of Mithila; vaidehaH= belonging to the country of Videha; amanyata= think of himself; praapya= having got; jaamaataram= as son-in-law; tvam= you; striyam= a woman; purushhavigraham= having form of a man.

"What my father, the king of Mithila belonging to the country of Videha, think of himself having got as so-in-law you, a woman having the form of a man?"

anR^itam bala loko ayam aj~naanaat yadd hi vakSyati |
tejo na asti param raame tapati iva divaa kare || 2-30-4

4. bata= what a pity! ayam lokaH= these people; vakshhyati yadi= if they tell; ajJNaanaat= by ignorance; anR^itam= the falsehood; param= excellent; tejaH= valour; naasti= is lacking; raame= in Rama; divaakare iva= as in a sun; tapati= which is blazing.

"It is a pity if these people of Ayodhya through ignorance tell the falsehood that excellent valour is lacking in Rama as in a blazing sun."

kim hi kR^itvaa viSaNNaH tvam kutaH vaa bhayam asti te |
yat parityaktu kaamaH tvam maam ananya paraayaNaam || 2-30-5

5. kihikR^itvaa= for what reason; tvam= you; vishhaNNaH= are cast down? kutaHvaa= whence; bhayam= fear; asti= is there; te= to you; parityaktukaamaH itityat= for which you are willing to desert; maam= me; ananya paraayaNaam= for whom there is no other recourse.

"For what reason are you cast down or whence fear in you, for which you are willing to desert me, for whom there is no other recourse."

dyumatsena sutam viira satyavantam anuvrataam |
saavitriim iva maam viddhi tvam aatma vasha vartiniim || 2-30-6

6. viira= Oh, brave man! viddhi= know; maam= me; aatmavashavartiniim= to be as dependent on your will; savitriimiva= as Savitri; anuvrataam= who was devoted to; satyavantam= Satyavan; dyumatsenasutan= son of Dyunmatsena.

"Oh, Brave man! Know me to be as dependent on your will as Savitri who was devoted to Satyavan the son of Dyumatsena."

na tu aham manasaa api anyam draSTaa asmi tvad R^ite anagha |
tvayaa raaghava gaccheyam yathaa anyaa kula paamsanii || 2-30-7

7. raaghava= Rama; anagha= the faultless man! aham= I; na drashhTaasmi= will not see; manasaapi= even in thought; anyam= anyone; tvadR^ite= except you; anyaayathaa= as any other woman; kulapaamsanii= bringing disrepute to her family would! gachchheyam= I shall go; tvayaa= along with you.

"Rama, the faultless man! I will not see, even in thought, anyone except you as any other woman bringing disrepute to her family would! I shall accompany you to the forest."

svayam tu bhaaryaam kaumaariim ciram adhyuSitaam satiim |
shailuuSaiva maam raama parebhyo daatum icchasi || 2-30-8

8. raama= Oh, Rama! kaumaariim= I am a young girl; adhyushhitaam= lived; chiram= for a long time; satiim= a chaste woman; bhaaryaam= and a wife; ichchhasi= you intend; daatum= to deliver; parebhyaH= to others; maam= me; shailuushhaH iva= like an actor; svayam= by your own will.

" Oh, Rama! I am a young girl, lived for a long time with you, a chaste woman and your wife. How would you like an actor intend to deliver me to oehrs by your own will?"

yasya pathyam cha raamaattha yasya chaarthe.avarudhyase |
tvam tasya bhava vashyashcha vidheyashchha sadaanagha|| 2-30-9

9. raama= Oh, Rama; anagha= the sinless one! bhava= be; tvam= you; sadaa= always; vashyaH cha= dutiful and; vidhayaH cha= obedient; tasya= to him; yasya= whom; aatha= you speak; pathyam= of welfare; yasyachaarthe= for whose sake; avarudhyase= I am beikept back.

"Oh, Rama the sinless one! Be you always dutiful and obedient to him, whom you speak of welfare, for whose sake I am being kept back.(But it is improper to ask me to stay obedient to him)."

sa maam anaadaaya vanam na tvam prasthaatum arhasi |
tapo vaa yadi vaa araNyam svargo vaa syaat saha tvayaa || 2-30-10

10. naarhasi= It is not proper, saH tvam= for you as such, prasthaatum= to set out; vanam= to the forest; anaadaaya= without taking; maam= me; tapovaa= even austerities; yadivaa= or; araNyam= forest; svargovaa= or even heaven; me= to me; tvayaa saha= along with you only.

"It is not proper for you as such to set out to the forest without taking me. Any term of austerities or forest or even heaven, let it be to me with you only."

na ca me bhavitaa tatra kashcit pathi parishramaH |
pR^iSThataH tava gacchantyaa vihaara shayaneSv api || 2-30-11

11. me= to me; gachchhantyaaH= who is going; pR^ishhThataH= behind; tava= you; tatra= there; na bhavitaa= will be no; parishramaH= fatigue; kashchit= whatsoever; pathi= in the path; vitaarashayaneshhviva= as in a place of recreation or sleep.

"To me, who follow you behind, there will be no tiresomeness. I shall remain in the path without any fatigue, as remaining in a place of recreation or as in a sleep.

kusha kaasha shara iSiikaa ye ca kaNTakino drumaaH |
tuula ajina sama sparshaa maarge mama saha tvayaa || 2-30-12

12. maarge= while in the path; tvayaasaha= with you; kushakaasha shareshhiikaaH= blades of kusha grass, shrubs by the name of Kasa, reeds and rushes; yedrumaaH cha= which plants; kaNtakina= with prickles; tulaajina sama sparshaaH= will touch like heap of cotton or soft deerskin.

"While walking with you, blades of kusha grass, shrubs by the name of kaasa, reeds and rushes and plants with prickles which fall in the path will touch my soles like a heap of cotton or soft deerskin."

mahaa vaata samuddhuutam yan maam avakariSyati |
rajo ramaNa tan manye para ardhyam iva candanam || 2-30-13

13. ramaNa= Oh, beloved! yat= which; rajaH= dust; mahaavaata samuddhuutam= hurled by a strong wind; avakarishhyati= will cover; maam= me; manye= I reckon; tat= it; chandanam iva= as sandal dust; paraarthyam= of highest blessing.

"Oh, beloved! I shall reckon the dust raised by the strongest wind that will cover my body as sandal dust of highest advantage."

shaadvaleSu yad aasiSye vana ante vana goracaa |
kuthaa aastaraNa talpeSu kim syaat sukhataram tataH || 2-30-14

14. syaatkim= Is it; sukhataram= more comfortable; kuthaastaraNa talpeshhu= on beds covered with carpets; tataH= than; yathaa= as like; shishye= lying; shaadvaleshhu= on gree grass; vanaante= in the midst of a forest; vanagocharaa= while dwelling in the forest.

"While dwelling in the forest, in its midst, I shall lie down on green grass. Will lying in beds with carpets be more comfortable than that?"

patram muulam phalam yat tvam alpam vaa yadi vaa bahu |
daasyasi svayam aahR^itya tan me amR^ita rasa upamam || 2-30-15

15. yat= which; patram= leaf; muulam= tuber; phalam= fruit; alpam vaa= either a little; yadivaa= or; bahu= abundant; aahR^itya= brought; daasyasi= given by; tvam= you; svayam= yourself; tat= that; bhavet= will be; amR^itarasopamam= like nectar; me= to me.

"Leaves, tubers and fruits either a little or abundant in quantity brought and given by you yourself will be like nectar to me."

na maatur na pitus tatra smariSyaami na veshmanaH |
aartavaani upabhunjaanaa puSpaaNi ca phalaani ca || 2-30-16

16. upabhuNjaanaa= enjoying; pushhpaaNi= the flowers; phalaanicha= and fruits; aartavaani= belonging to various seasons; tatra= there; na smarishhyaani= I shall neither recollect; maatuH= my mother; pituHna= nor my father; na= nor; veshmanaH= my home.

"Enjoying the flowers and fruits belonging to various seasons there, I shall neither recollect my mother nor father nor my home."

na ca tatra gataH kimcit draSTum arhasi vipriyam |
mat kR^ite na ca te shoko na bhaviSyaami durbharaa || 2-30-17

17. tataH= hence; naarhasi= you are not justified drashhTum= to see; kimchit= anything; vipriyam= unpleasant; tatra= there; natkR^ite= because of me; na= no; shokaH= annoyance; te= to you; na bhavishhyaami= I will not be; durbharaa= difficult to be maintained.

"Hence, you are not justified to see anything unpleasant there. There will be no annoyance to you because of me. I will not be difficult to be maintained."

yaH tvayaa saha sa svargo nirayo yaH tvayaa vinaa |
iti jaanan paraam priitim gaccha raama mayaa saha || 2-30-18

18. yaH= which companionship; tvayaasaha= with you; saH= that(itself is) svargaH= heaven; tvayaa vinaa= without you; nirayaH= hell; jaanan= by knowing; iti= thus; rama= Oh, Rama; gachchha= obtain; paraam- great; priitim= joy; mayaasaha= with me.

"Your companionship will be a heaven to me. Without you, it will be a hell. Oh, Rama! By knowing thus my great love, obtain supreme joy with me."

atha maam evam avyagraam vanam na eva nayiSyasi |
viSam adya eva paasyaami maa visham dviSataam vasham || 2-30-19

19. atha= on the contrary; naiva nayishhyasiyadi= if you do not take; maam= me; avyagraam= who is not alarmed; evam= as such; vanam= of the forest; paasyaami= I shall drink; vishham= poison; adyaiva= now itself; maagamam= I shall not bow to the will; dvishhataam= of the enemies.

"On the contrary, if you do not take me, who is not alarmed of the forest as such, I shall drink poison now itself. But on no account would I bow to the enemies."

pashcaat api hi duhkhena mama na eva asti jiivitam |
ujjhitaayaaH tvayaa naatha tadaa eva maraNam varam || 2-30-20

20. naatha= Oh, Lord! mam= to me, ujjhitaayaaH= abandored; tvayaa= by you; duHkhana= because of grief, jiivitam= life; naivaasti= will not be there; pashchaadapi= even afterwards; maraNam= death; varam= is better; tadaiva= at the time of your relinquishment itself.

"Oh, Lord! As a result of grief I will not going to live even afterwards when abandoned by you. Death is therefore better at the time of your relinquishment itself."

idam hi sahitum shokam muhuurtam api na utsahe |
kim punar dasha varSaaNi triiNi ca ekam ca duhkhitaa || 2-30-21

21. notsahe= I do not agree; sahitum= to bear; imam= this; shokam= grief; muhuurtamapi= even for a moment; kimpunaH= why again; dashatriiNiekamcha= fourteen(ten, three and one) varshhaaNi= years; duHkhitaa= in misery.

"I cannot bear this grief even for a moment, why again fourteen years in misery."

iti saa shoka samtaptaa vilapya karuNam bahu |
cukrosha patim aayastaa bhR^isham aalingya sasvaram || 2-30-22

22. saa= that Seetha; shokasantaptaa= burnt by grief; aayastaa= having exerted; vilapya= lamented; bahu= much; karuNam= in pity; aaliNgya= embraced; patim= the husband; chukrosha= cried; bhR^isham= a lot; sasvaram= with loud voice.

Seetha, burnt by grief, having got exerted, lamented much piteously, embraced her husband and cried a lot with loud voice.

saa viddhaa bahubhir vaakyaiH digdhaiH iva gaja anganaa |
cira samniyatam baaSpam mumoca agnim iva araNiH || 2-30-23

23. viddhaa= pierced; bahubhiH= by many; vaakyaiH= words; saa= she; gajaaNganaa iva= like a female elephant; dighaiH= by poisoned arrows; bhaashhpam= tears; chirasanniyatam= which were held back for long; mumocha= were shed; agrimiva= like fire; araNiH= by piece of wood(through attrition with another)

persecuted with many homilies like a female elephant pierced with poisoned arrows, she shed tears that had long been held back even as a piece of wood would emit fire(throught attrition with another)

tasyaaH sphaTika samkaasham vaari samtaapa sambhavam |
netraabhyaam parisusraava pankajaabhyaam iva udakam || 2-30-24

24. spatika sankaasham= crystal-like; vaari= water; parisusraava= oozed; netraabhyaam= from eyes; tasyaaH= of her; santaapa sambharam= by meeting sorrow, udakamiva= like water; paNkajaabhyaam= from two lotus flowers.

Crystal-like tears woozed from her eyes because of grief, like water-drops from two lotus flowers.

tachchaivaamalachandhrabham mukhamaayatalochanam |
paryashushhyata baashhpeNa jaloddhR^itamivaamubujam || 2-30-25

25. tat= that; mukhamchaiva= face too; amalachandraabham= with shining brilliance of the moon; aayatalochanam= having longish eyes; paryashushhyata= withered; bhaashhpeNa= with tears; ambujamiva= like lotus; jaloddhR^itam= pulled out from water.

Her face with shining brilliance of the moon and having longish eyes, withered with tears as a lotus flower pulled out from water.

taam pariSvajya baahubhyaam visamj~naam iva duhkhitaam |
uvaaca vacanam raamaH parivishvaasayams tadaa || 2-30-26

26. tadaa= then; raamaH= Rama; parishhvajya= embraced; taam= her; baahubhyaam= with arms; duHkhitaam= who was depressed; visaMjJNaami= and had fainted; uvaacha= spoke; vachanam= the words; parivishvaasayan= fully reassuring.

Then Rama embraced her, with arms, who was depressed and had fainted as it were, spoke the following words, fully reassuring her.

na devi tava duhkhena svargam api abhirocaye |
na hi me asti bhayam kimcit svayambhor iva sarvataH || 2-30-27

27. devi= Oh, queen! na abhirochaye= I do not like; svargamapi= even heaven; tava duHkhena= by your sorrow; svayambhoriva= like to the god of Brahma; me= to me; naasti hi= there is indeed no; bhayam= fear; kimchit= whatsoever.

"Oh, queen! I do not relish even heaven while you are in grief. There is indeed no fear whatsoever to me, like the god of Brahma.'

tava sarvam abhipraayam avij~naaya shubha aanane |
vaasam na rocaye araNye shaktimaan api rakSaNe || 2-30-28

28. shubhaanane= Oh, Seetha with the auspicious face! shaktimaanapi= eventhough I am able; rakshhaNe= to protect; avijJNaaya= without knowing; tava= your; abhipraayam= opinion; sarvam= in entirety; na rochaye= I do not like; vaasam= your dwelling; araNye= in the forest.

"Oh, Seetha with the auspicious face! Eventhough I am able to protect you, without knowing your entire opinion, I do not like to take you to the forest."

yat sR^iSTaa asi mayaa saardham vana vaasaaya maithili |
na vihaatum mayaa shakyaa kiirtir aatmavataa yathaa || 2-30-29

29. maithili= Oh, Seeta! yat= for what reason; sR^ishhTaasi= you are created; vanavaasaaya= for dwelling in the forest; mayaa saartham= along with me,(for that reason) na shakyaa= you cannot be; vihaatum= left behind; mayaa= by me; kiirtiryathaa= like honour; aatmavataa= by a man of self-regard.

"Oh, Seetha! it appears that you are created indeed for dwelling in the forest with me. Hence, you cannot be left behind by me, like the honour by a man of self-regard."

dharmaH tu gaja naasa uuru sadbhir aacaritaH puraa |
tam ca aham anuvarte adya yathaa suuryam suvarcalaa || 2-30-30

30. gajanaasoru= Oh, Seetha, with thighs like posteriors of elephant! puraa= earlier; dharmaH= righteousness(like fulfilling father's command); aacharitaH= was practised; sadbhiH= by good men; adya= now; aham= I; anuvarte= shall follow; tam= that righteousness; suuryam yathaa= like the sun; suvarchalaa= by suvarchala(wife of the sun).

"Oh Seetha, with thighs like the posteriors of an elephant! Earlier, righeousness (like fulfilling the father's command) was practised by good men. Now, I shall follow that righteousness, like Suvarchala(wife of the sun) following the sun."

na khalvaham na gachchheyam vanam janakanandini |
vachanam tnnayati maam pituH satyopabR^iMhitam || 2-30-31

31. janakanandini= Oh, Seetha! aham= I; nakhalunagachchheyam= cannot desist from not going; vanam= to forest; tatvachaH= that word; pituH= of my father; satyopabR^imhitam= made strong by his truthfulness; nayati= is taking; maam= me.

"Oh, Seetha! I cannot desist from not going to forest. That word, of my father, made strong by his truthfulnes is taking me to the forest."

eSa dharmaH tu sushroNi pitur maatuH ca vashyataa |
ataH ca aaj~naam vyatikramya na aham jiivitum utsahe || 2-30-32

32. sushroNi= Oh, comely lady! vashyataa= being obedient; putuH= to father; maatushcha= and mother; eshhaH= this is ; dharmastu= sacred duty; atashcha= that is why; aham= I na utsahe= do not wish; jiivitum= to survive; vyatikramya= in violation of tam= that duty.

"Oh, comely lady! Being obedient to father and mother is one's sacred duty. That is why, I do not wish to survive, in violation of that duty."

asvaadhiinam katham daivam prakaarairabhiraadhyate |
svaadhiinam samatikramya maataram pitaram gurum || 2-30-33

33. samatikramya= by neglecting; maataram= mother; pitaram= father; gurum= teacher; svaadhiinam= who are at one's disposal; katham= how; daivam= god; asvaadhiinam= who is not one's disposal; abhiraadhyate= can be worshipped; prakaaraiH= by various modes?

"Mother, father and teacher are at our own disposal. By negelecting them as such, how can we worship god, who is not at our disposal, by various modes?"

yattrayam tattrayo lokaaH pavitram tatsamam bhuvi |
naanyadasti shubhaapaaN^ge tenedamabhiraadhyate || 2-30-34

34. shubhaapaaNge= Oh, lady with enchanting glances! yat= which trayam= tinity (of mother, father and teacher) is there; tat= that is ; trayaH lokaaH= the world-triad; naasti= there is none; anyat= other; loke= in the world; tatsamam= equal to it; tena= hence; idam= this; abhiraadhyate= is being worshipped.

"Oh, lady with enchanting glances! The triad of mother, father and teacher is the world-triad. There is none other in the world equal to it. Hence, this triad is worthy of worship."

na satyam daanamaanau vaa na yajJNaashchaaptadakshiNaaH |
tathaa balakaraaH siite yathaa sevaa piturmataa || 2-30-35

35. siite= Oh, Seetha! yathaa= In which manner; sevaa= service; pituH= to father; mataa= is regarded; tathaa= in that manner; satyam= truth; na= is not; yajJNaaHcha= even sacrificial rites; aaptadakshhiNaaH= where presents are received by officiating priest; balakaraaH na= are not strengthening.

"Oh, Seetha! In which manner service to father is regarded as strengthening, in the same manner truth or sacrificial rites where presents are received by officiating priest are not strengthening."

svargo dhanam vaa dhaanyam vaa vidyaaH putraaH sukhaani cha |
guruvR^ittyanurodhena na kimchit\dapi durlabham || 2-30-36

36. guruvR^ittyanurodhena= by compliance with the wishes of one's elders; svargaH= heavenly bliss; dhanamvaa= or riches; dhaanyamvaa= foodgrains; vidyaaH= or learning; putraaH- sons; sukhaanicha= and amenities of life; na= nothing; kimchidapi= whatsoever; durlabham= is hard to obtain.

"By compliance with the wishes of one's elders, heavenly bliss or riches, foodgrains or leaving, sons or amenities of life - nothing whatsoever is hard to obtain."

devagandharvagolokaan brahmalokam tathaaparaan |
praapnuvanti mahaatmaano maataapitR^iparaayaNaaH || 2-30-37

37. mahaatmanaH= high souled men; maataapitR^iparaayaNaaH= wholly devoted to their mother and father; praapnuvanti= obtain; deva gandharva golokaan= the regions of gods and the gandharvas; and goloka (highest heaven abiding in cows and presided over by Sri Radha and Sri Krishna the first couple) brahma loka,= the seventh heaven presided by Brahma ( creator) tathaa= and; aparan= other regions.

"High souled men, wholly devoted to their parents obtain the regions of gods and the gandharvas, the seventh heaven presided the gandharvas, the seventh heaven presided by Brahma (the creator) and Goloka (the highest heaven abiding in cows and presided over by Sri Radha and Sri Krishna the first couple).

sa maam pitaa yathaa shaasti satya dharma pathe sthitaH |
tathaa vartitum icchaami sa hi dharmaH sanaatanaH || 2-30-38

38. ichchhaami= i desire; vartitum= to obey; tathaa= in the same manner; yathaa= as to how; saH pitaa= such a father; sthitaH= abiding; satyadharma pathe= in truthful and righful way; shaasti= commands; maam= me; saH= that itself; dharmaH hi= is indeed righteousness; sanaatanaH= which is eternal.

"I desire to obey in the same manner as to how my father, abiding in truthfulness and virtue, commands me. That itself is indeed the law of morality, which is eternal."

mama sannaa matiH siite tvaam netum daNDakaavanam |
vasishhyaamiiti saatvam maamanuyaatum sunishchitaa || 2-30-39

39. siite+ Oh, Seetha! mama= my; matiH= mind; sannaa= was depressed; netum= to take; tvaam- you; daNdakaa vanam= to the forest of Dandaka; saa tvam= you as such; iti= stating that; vasishhyaami= you would reside in the forest; sunishchitaa= well-determined; amyaatum= to follow; maam= me.

"Oh, Seetha! My mind was depressed to take you to the forest of Dandaka. But you are saying that you will reside in the forst, duly determined to follow me."

saa hi dishhTaa.anavadyaaN^gii vanaaya vadirekshaNe |
anugacchasva maam bhiiru saha dharma carii bhava || 2-30-40

40. madirekshhaNe= Oh, mistress with fascinating eyes; anavadyaaNgii= and flawless limbs! saa= since you; dishhTaa= were allowed; vanaaya= to come to forest; anugachchhasva= follow; maam= me; bhiiru= Oh Seetha, the timid lady! bhava= become; shadharmachaarii= a help-mate.

"Oh, mistress with fascinating eyes and flawless limbs! Since you were allowed to come to forest, Oh Seetha the timid lady, follow me and become my help-mate."

sarvathaa sadR^isham siite mama svasya kulasya cha |
vyavasaayamanukraantaa kaante tvamatishobhanam || 2-30-41

41. siite= Oh, Seetha; kaante= the beautiful! tvam= you; anukraantaa= followed; atishobhanam= very auspicious; vyavasayam= resolve; sadR^isham= suitable; sarvathaa= in all ways; mama= to me; svasya kulasyacha= and to your race.

"Oh, Seetha the beautiful! You adopted very auspicious resolve, suitable in all ways to me and to your race."

aarabhasva shubhashroNi vanavaasakshamaaH kriyaaH |
nedaaniim tvadR^ite siite svargo.api mama rochate || 2-30-42

42. shubhashroNi= Oh lady, with charming hip and loins! idaaniim= now itself; aarbhasva= begin with; driyaaH= the duties; vanavaasakshhamaaH= appropriate for living in exile; siite= Oh, Seetha! svargo.api= even heaven; na rochate= is not a liking; mama= to me; tvadR^ite= without you.

"Oh, lady with charming hip and loins! Now itself, begin with duties appropriate for living in exile. Oh, Seetha! Even a heaven is not a liking to me without your presence."

braahmaNebhyaH ca ratnaani bhikSukebhyaH ca bhojanam |
dehi ca aashamsamaanebhyaH samtvarasva ca maaciram || 2-30-43

43. dehi= give; ratnaanicha= valnable gifts; braahmaNebhyaH= to Brahmanas; bhojanamcha= and good; bhikshhukebhyaH= to mendicants; santvarasvacha= be very quick; maa= do not; chiram= delay.

"Give valuable gifts to Brahmanas and food to mendicants. Be very quick. Do not delay."

bhuushhaNaani mahaarhaaNi varavastraaNi yaani cha |
ramaNiiyaashcha ye kechitkriiDaarthaashchaapuyupaskaraaH || 2-30-44
shayaniiyaani yaanaani mama chaanyaani yaani cha |
dehi svabhR^ityavargasya braahmaNaanaamanantaram || 2-30-45

44,45. dehi= give; svabhR^ityavargasya= to the various classes of your dependents; yaani= whatever; mahaarhaaNi= fine articles of wearing apparel, upaskaraaH= gadgets; kriidaarthaaH= used for sports; mama= my; shayanaani= couches; yaanaani= conveyances; anyaani= other; yaanicha= articles left; anantaram= after; brahmaNaanaam= satisfying brahmanas.

"Give to the various classes of your dependents whatever costly ornaments, beautiful and fine articles of wearing apparel, gadgets used for sports, my couches, conveyances and other articles left after satisfying brahmanas."

anukuulam tu saa bhartur j~naatvaa gamanam aatmanaH |
kSipram pramuditaa devii daatum eva upacakrame || 2-30-46

46.saa devii= Seetha, the divine lady; pramuditaa= elated; jJNaatvaa= to know; aatmanaH= her; gamanam= departure; anukuulam= acceptable; bhartuH= to her husband; kshhipram= quickly; upachakrame= se about; daatumeva= making gifts.

Seetha the divine lady, elated to know her departure acceptable to her husband, quickly set about, making gifts.

tataH prahR^iSTaa paripuurNa maanasaa |
yashasvinii bhartur avekSya bhaaSitam |
dhanaani ratnaani ca daatum anganaa |
pracakrame dharmabhR^itaam manasvinii || 2-30-47

47. tataH= thereafter; yashashivinii= the illustrious; manssvinii= and the pure minded; aNganaa= lady; avekshhya= hearing; bhaashhitam= the speech; bhartuH= of her husband; prahR^ishhTaa= and delighted; pratipuurNamaanasaa= feeling re-assured; prachakrame= started in mind; daatum= giving; dhanaani= riches; ratnaanicha= and valuable gifts; dharma bhR^itaam= to virtuous souls.

Thereafter, the illustrious and pure-minded lady, becoming delighted on hearing the speech of her husband, started giving riches and valuable gifts to virtuous souls.

iti vaalmiiki raamaayaNe aadi kaavye ayodhya kaaNDe tri.mshaH sargaH

Thus completes 30th chapter in the Ayodhya kanda of the glorious Ramayayana of Valmiki, the work of a sage and the oldest epic.

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 31

Introduction

Overhearing the conversation of Rama and Seetha, Lakshmana who came there earlier enters into dialogue with his brother, insisting that he too shall accompany Rama and Seetha to forests. Rama tries to persuade him to stay back, in vain. Then Rama had to agree to Lakshmana's insistence and asks him to fetch the divine bows, arrows and swords given by gods in the Vedic-ritual of Seetha's father, namely

King Janaka.

evam shrutvaa tu samvaadam lakshmaNaH puurvamaagataH |
baashhpaparyaakulamukhaH shokam soDhumashaknuvan || 2-31-1
sa bhraatushcharaNau gaaDham nipiiDya raghunandanaH |
siitaamuvaachaatiyashaam raaghavam cha mahaavratam || 2-31-2

1,2. lakshhmaNaH= Lakshmana; aagataH= who came there; puurvam= earlier; shrutvaa= heard; samvaadam= the conversation; evam= thus; bhaashhpa paryaakulekshhanaH= having his eyes filled with tears; ashaknuvan= being unable; sodhum= to bear; shokam= the anguish; saH= that; raghunandanaH= Lakshmana; nipiidya= pressed; charaNau= the feet; bhraatuH= of his brother; gaadham= firmly; uvaacha= spoke; raaghavamcha= to Rama; mahaavratam= performing a great vow; siitaam= and to Seetha; atiyashaam= of great honour.

Lakshmana who came there earlier, heard the conversation of Seetha and Rama, having his eyes glut with tears, being unable to bear the anguish, tightly pressed the feet of his bother and spoke (as floows) to Rama who was performing a great vow and to Seetha who enjoyed great honour.

yadi gantum kR^itaa buddhirvanam mR^igagajaayutam |
aham tvaanugamishhyaami vanamadre dhanurdharaH || 2-31-3

3. buddhiH kR^itaayadi= If decision was made; gantum= to go; vanam= to forest; mR^igagajaayutam= filled with antelopes and elephants; aham= I; dhanurdharaH= wearing the bow; agre= in front; anugamishhyaami= shall accompany; tvaa= your; vanam= to forest.

"If you decided to go to the forest filled with antelopes and elephants, I, in front wearingthe bow, shall accompany you to the forest."

mayaa sameto.araNyaani bahuuni vicharishhyasi |
pakshibhirmR^igayuuthaishcha samghushhTaani samantataH || 2-31-4

4. sametaH= together; mayaa= with me; vicharishhyasi= you will travel; bahuuni araNyaani= in many forests; samghushhTaani= resonant; samastataH= of all; pakshhibhiH= birds; mR^igayoothaiH= and troops of wild animals.

"Together with me, you will travel in the various forests, resonant with sounds of birds and herds of wild animals."

na devalokaakramaNam naamaratvamaham vR^iNe |
aishvaryam vaapi lokaanaam kaamaye na tvayaa vinaa || 2-31-5

5. tvayaa vinaa= without you; aham= I; navR^iNe= do not want; devalokakramaNam= ascendency to heaven; na= nor desiring; amaratvam= immortality; na kaamaye= now wishing; aishvaryam vaapi= even sovereignity; lokaanaam= over the globes.

"Without you, I do not want ascendency to heaven now do I desire immortality now do I wish for sovereignity over the globes."

evam bruvaaNaH saumitrirvinavaasaaya nishchitaH |
raameNa bahubhiH saanvairnishhiddhaH punarabraviit || 2-31-6

6. saumitriH= Lakshmana; bruvaaNaH= who was speaking; evam= thus; nishchitaH= determined; vanavaasaaya= to dwell in the forest; nishhiddhaH= was forbidden; raameNa= by Rama; bahubhiH saantvaiH= through many pacifying words; punaH= again; abraviit= spoke.

Lakshmana who was speaking in favour of coming to the forst, was forbidden by Rama through many of his pacifying words. After hearing them, Lakshmana again soke as follows:

anujJNaatashcha bhavataa puurvameva yadasmyaham |
kimidaaniim punaridam kriyate me nivaaraNam || 2-31-7

7. aham= I; asmiyat= am indeed; anujJNaataH= permitted; bhavataa= by you; puurvameva= even earlier; idaaniim= now; kim= why; punaH= again; idam= this; nivaaraNam= hindrance; kriyate= is being done?

"I was indeed permitted by you earlier. How is it that you are prohibiting me now?"

yadartham pratishhedho me kriyate gantumichchhataH |
etadichchhaami vijJNaatum samshayo hi mamaanagha || 2-31-8

8. anagha= Oh, the faultless man! ichchhaami= I desire; vijJNaatum= to know; yadartham= for what reason; pratishhedhaH= prohibition; kriyate= is done; etat= at this time; me= for me; ichhataH= who is willing; gautum= to go; samshayaH hi= there is indeed doubt; me= in me.

"Oh, the faultless man! I desire to know the reason for prohibiting me, who is indeed willing to come to the forest, because there is doubt in my mind."

tataH abraviin mahaa tejaa raamaH lakSmaNam agrataH |
sthitam praag gaaminam viiram yaacamaanam kR^ita anjalim || 2-31-9

9. tataH= thenafter; raamaH= Rama; mahaatejaaH= of great splendour; abraviit= spoke; lakshhmaNam= to Lakshmana; sthitam= standing; agrataH= in front; praaggaaminam= intending to go before; viiram= the valiant man; yaachamaanam= soliciting; kR^itaaNjalim= with joined palms.

Thereafter Rama of great splendour spoke to Lakshmana the valiant man who was standing in front, intending to preceede Sri Rama and soliciting with joined palms.

snigdho dharmarato viirassatatam satpathe sthitaH |
priyaH praaNasamo vasho bhraataa chaapi sakhaa cha me || 2-31-10

10. snigdhaH= friendly; dharmarataH= interested in righeousness; viiraH= valiant; sthitaH= always; satpathe= in good path; priyaH= the beloved one; praaNa samaH= as dear as life; vashyaH= obedient; bhraatraachaapi= the brother; sakhaacha= and a companion.

"You are so friendly, interested in righteousness, valiant, abiding always in a good path, dear to me as life, obedient, my brother and a companion."

mayaa adya saha saumitre tvayi gacchati tat vanam |
ko bhariSyati kausalyaam sumitraam vaa yashasviniim || 2-31-11

11. saumitre= Oh, Lakshmana! tvayi= you; gachchhati= having proceeded; tatvanam= to that forest; mayaa saha= along with me; adya= now; kaH= who; bharishhyati= will support; kausalyaam= Kausalaya; sumitraam vaa= or Sumira; yashashiviniim= the illustrious.

"Oh Lakshmana! If you proceed to the forest along with me now, who will support Kausalya or the illustrious Sumitra?"

abhivarSati kaamaiH yaH parjanyaH pR^ithiviim iva |
sa kaama paasha paryastaH mahaa tejaa mahii patiH || 2-31-12

12. yaH= which; mahiipatiH= emporor; mahaatejaH= of great splendour; abhivarshhati= used to shower; kaamaiH= objects of desire; parjanyaH iva= as a cloud; pR^ithiviim= to the earth; saH= he; kaamapaashaparyantaH= stands circumscribed by cord of love.

"That emperor of great splendour, who used to shower blessings on the people as a cloud sends down rain on the earth, stands circumscribed by cord of love."

saa hi raajyam idam praapya nR^ipasya ashva pateH sutaa |
duhkhitaanaam sapatniinaam na kariSyati shobhanam || 2-31-13

13. saa= that Kaikeyi; sutaa= daughter; nR^ipasya= of king; ashvapateH= Aswapathi; praapya= after getting; idam raajyam= this kingdom; na karishhyati hi= will certainly not accord; shobhanam= good treatment; sapatniinaam= to step-wives; duHkhitaanaam= who are at grief.

"That Kaikeyi daughter of king Aswapathi, after obtaining this kingdom, will certainly not accord good treatment to her step-wives, who are at grief."

na smarishhyati kausalyaam sumitraam cha suduHkhitaam |
bharato raajyamaasaadya kaikeyyaam paryavasthitaH || 2-31-14

14. bharataH= Bharata; aasaadya= obtaining; raajyamm= the kingdom; paryavasthitaH= will be devoted; kaikeyyaam= to Kaikeyi; na smarishhyati= will not think; kausalyaam= of Kausalya; suduHkhitaam= who is in great sorrow; sumitraameha= and Sumitra.

"Bharata on acquiring the kingdom will be devoted to Kaikeyi and will not think of sorrowful Kausalya or Sumitra."

taamaaryaam svayameveha raajaa.anugrahaNena vaa |
saumitre bhara kausalyaa muktamarthamimam chara || 2-31-15

15. saumitre= Oh, Lakshmana! iha= you stay here; bhara= support; svayameva= through your own salf; raajaanugraheNa= or by obtaining favour through the king; taam kausalyaam= that Kausalya; aaryaam= the venerable lady; chara= do; imam= this; artham= thing; uktam= as said.

"Oh, Lakshmana! You stay here and support the venerable Kausalya through your own self or by obtaining favour through the king. Do this thing, as said."

evam mama cha te bhaktirbhavishhyati sudarshitaa |
dharmajJNa gurupuujaayaam dharmashcaapyatulo mahaan || 2-31-16

16. dharmajJNaa= Oh, Lakshmana, knower of righteousness! evam= thus; te= your; te= your; bhaktiH= devotion; mama= towards me; bhavishhyati= will be; sudarshitaa= well demonstrated; gurupuujaayaam= by honouring the elders; mahaan; a great; atulaH= unequalled; dharmashcha= religious merit(will accrue).

"Oh, Lakshmana the knower of righteousness! Thus, your devotion towards me will have been fully demonstrated by you. By honouring the elders, a great unqualled religious merit will accrue to you."

evam kurushhva saumitre matkR^te raghunandana |
asmaabhirviprahiinaayaa maaturno na bhavetsukham || 2-31-17

17. saumitre= OH, Lakshmana; raghunandana= who exhilarates Raghu dynasty; kurushhva= do; evam= thus; matkR^ite= for my sake; na bhavet= there will be no; sukham= happiness; naH= maatuH= to our mother; viprahiinaayaaH= who is left behind; naH= bye us.

"Oh, Lakshmana, the exhilarator of Raghu dynasty! Do this for my sake. There will be no happiness to our mother, if she is left behind by us."

evam uktaH tu raameNa lakSmaNaH shlakSNayaa giraa |
pratyuvaaca tadaa raamam vaakyaj~no vaakya kovidam || 2-31-18

18. lakshmaNaH= Lakshmana; vaakyaajJNaH= who is intelligent in speech; uktaH= who was spoken; evam= thus; raameNa= by Rama; pratyuvaacha= replied; tadaa= then; giraa= with the voice; shlakshhNayaa= so gentle; raamam= to Rama; vaakyakovidam= who is skilled in speech.

Lakshmana who is intelligent in speech, after hearing Rama's words, replied in a gentle voice to him who is skilled in speech.

tava eva tejasaa viira bharataH puujayiSyati |
kausalyaam ca sumitraam ca prayataH na atra samshayaH || 2-31-19

19. viiraH= Oh, Rama the valiant! bharataH= Bharata; prayataH= being piously dispossed; tava tejasaiva= by your splendour of such a kind; puujayishhyati= will respect; kausalyaamena= Kausalya; sumitraamcha= and Sumitra; na= no; samshayaH= doubt; atra= in this matter.

"Oh, Rama the valiant! Bharata being inspired by your splendour of morality will respect Kausalya and Sumitra. There is no doubt in this matter."

kausalyaa bibhR^iyaat aaryaa sahasram api mad vidhaan |
yasyaaH sahasram graamaaNaam sampraaptam upajiivanam || 2-31-20

20. yasyaaH= upon which Kausalya; sahasram= thousand; graamaaNaam= villages; sampraaptam= obtained by her; upajiivinaam= are living in dependence; aaryaa= that venerable; kausalyaa= Kausalya; bibhR^iyaat= can maintain; sahasramapi= even thousand; madvidhaan= of my type.

"Kausalya obtained (by grant) thousand villages , which are dependent on her. Hence, that venerable Kausalya can maintain even thousand people like me."

tadaatmabharaNe chaiva mama maatustathaiva cha |
paryaaptaa madvidhaanaam cha bharaNaaya yashasvinii || 2-31-21

21. tat= that is why; yashasvinii= the illustrious Kausalya; paryaaptaa= is competent not only; aatmabharaNaichaiva= to maintain herself; tathaivacha= but also; mama maatuH= my mother; bharaNaayacha= and the support of; madvidhaanaamcha= people like me.

"The illustrious Kausalya is competent not only to maintain herself but also my mother and people like me in addition."

kurushhva maamanucharam vaidharmyam neha vidyate |
kR^itaartho.aham bhavishhyaami tava chaarthaH prakalpate || 2-31-22

22. kurushhva= make; maam= me; amcharam= your attendant; iha= in this; navidyate= there is no; vaidharmyam= unlawfulness; aham= I; bhavishhyaami= will be; kR^itaarthaH= accomplishing my object; tava= your; arthattcha= purpose also; prakalpate= will be fulfilled.

"Make me your attendant. In this, there is no unrighteousness. Besides, I will be accomplishing my object. Your purpose also will be fulfilled."

dhanur aadaaya sasharam khanitra piTakaa dharaH |
agrataH te gamiSyaami panthaanam anudarshayan || 2-31-23

23. aadaaya= having taken; dhamh= the bow; sasharam= with arrows; khamitra pitakaadharaH= carrying a spade and a basket; gamishhyaami= I will travel; anudarshayan= showing; panthaanam= the path; agrataH= in front; te= of you.

"Taking my bow and arrows and carrying a spade and a basket, I will walk in front of you showing the path."

aahariSyaami te nityam muulaani ca phalaani ca |
vanyaani yaani ca anyaani svaahaaraaNi tapasvinaam || 2-31-24

24. aaharishhyaami= I will procure; te= for you; nityam= for all time; muulaani= the tubers; phalaanicha= fruits; anyaanicha= and other things; yaani= which; svaahaaraaNi= are good food stuffs; vanyaani= available in the forest; tapasvinaam= for sages.

"I will procure for you for all time the tubers, fruits and other things which are good food stuffs available in the forest for sages."

bhavaams tu saha vaidehyaa giri saanuSu ramsyate |
aham sarvam kariSyaami jaagrataH svapataH ca te || 2-31-25

25. bhavaamstu= be it so, that you; vaidehyaasaha= along with Seetha; ramsyate= enjoy yourself; girisaamushhu= on mountain= ridges; aham= I; karishhyaami= I shall do; sarvam= everything; te= (while) you; jaagrataH= are waking; svapatashcha= or sleeping.

"You along with Seetha enjoy yourself on mountain-ridges. I shall do everything while you are waking or sleeping."

raamaH tu anena vaakyena supriitaH pratyuvaaca tam |
vraja aapR^icchasva saumitre sarvam eva suhR^ij janam || 2-31-26

26. raamastu= Rama; supriitaH= very much delighted; anena vaakyena= by these words; pratyuvaacha= replied; tam= to him( as follows); saumitre= Oh, Lakshmana! vraja= go; aapR^ichchhasva= take leave; sarvameva= of all; suhR^ijjanam= your friends.

Rama, very much delighted of hearing these words, said to him: "Oh, Lakshmana! Go, take leave of all your friends."

ye ca raaj~no dadau divye mahaatmaa varuNaH svayam |
janakasya mahaa yaj~ne dhanuSii raudra darshane || 2-31-27
abhedya kavace divye tuuNii ca akSaya saayakau |
aaditya vimalau ca ubhau khaDgau hema pariSkR^itau || 2-31-28
satkR^itya nihitam sarvam etat aacaarya sadmani |
sa tvam aayudham aadaaya kSipram aavraja lakSmaNa || 2-31-29

27,28,29. lakshmana= Oh, Lakshmana! varuNaH= Varuna; mahatmaa= the great souled; svayam= himself; mahaayajJNe= at a grand sacrifice; janakasya= of Janaka; raajJNaH= the king; dadau= gave; ye= which; dhanushhii= bows; divye= which are heavenly; raudra darshane= (one) dreadful to look at; divye= divine; abhedya kavache= impentrable pieces of armour; tuuNiicha= and quivers; akshhayasaayake= containing an inexhaustible; ubhau= two; khadgau= swords; hemaparishhkR^ite= decked with gold; aaditya vimalau= with spotless lustre like that of a sun; etat sarvam= all these; nihitam= were kept; achaarya sadmani= at the residence of our receptor, Vasista;satkR^itya= after paying due reverence; aadaaya= take; sarvam= all those; aayudham= arms; aavraja= (and)return; skhhipram= soon.

"Oh, Lakshma! At a grand sacrifice perfomed by Janaka, the great-souled Varuna(god of water) personally gave heavently bows which are dreadful to look at, divine impenetrable pices of armour, quivers containing an inexhanstible stock of arms, two swords decked with gold and with spotless lustre like that of a sun - all these were kept at the residence of our receptor Vasista, after paying due reverence. Take all those arms and return soon."

sa suhR^ij janam aamantrya vana vaasaaya nishcitaH |
iSkvaaku gurum aamantrya jagraaha aayudham uttamam || 2-31-30

30. lakshmaNaH= Lakshmana; nishahitaH= who was assured; vanavaasaaya= of his sojourn in the forest; aamantrya= after bidding good bye; suhR^ijjanam= to his griends; aagamya= approached; ikshhvaakugurum= Vasista, the preceptor of Ikshvaku dynasty; garaaha= took; uttamam= the excellent; aayudham= arms.

Lakshmana, who was assured of his sojourn in the forest, after bidding good bye ot his friends, approached Vasista the preceptor of Ikshvaku dynasty and took the excellent armoury.

tat divyam raaja shaarduulaH satkR^itam maalya bhuuSitam |
raamaaya darshayaam aasa saumitriH sarvam aayudham || 2-31-31

31. saumitriH= Lakshmana; raajashaarduulaH= a tiger among princes; dadarshayaamaasa= showed; raamaaya= to Rama; sarvam= all; tat aayadham= those arms; divyam= which are divine; satkR^itam= which were worshipped maalya bhuushhitam= and decorated by garlands.

Lakshmana, a tiger among princes, showed to Rama all those arms, which were divine, being worshipped and decorated by garlands.

tam uvaaca aatmavaan raamaH priityaa lakSmaNam aagatam |
kaale tvam aagataH saumya kaankSite mama lakSmaNa || 2-31-32

32. raamaH= Rama; aatmavaan= who has controlled his mind; priitya= affectinately; uvaacha= soke(as follows) tama lakshhmaNam to Lakshmana; aagatam= who arrived; lakshmana= "Oh, Lakshmana saumya= the excellent man! tvam= you; aagataH= came; kaale= in time; kaaNkshhite= as desired; mama= by me.

Rama, who had fully controlled his mind, affectionately spoke as follows to Lakshmana who arrived: "Oh, Lakshmana, the excellent man! You came in time as desired by me."

aham pradaatum icchaami yad idam maamakam dhanam |
braahmaNebhyaH tapasvibhyaH tvayaa saha paramtapa || 2-31-33

33. paramtapa= Lakshmana, the chastiser of foes! aham= I; tvayaa saha= along with you; ichchhaami= desire; pradaatum= to give away; yat= which; idam= this; dhanam= wealth; mamakam= pertaining to me; braahmaNebhyaH= to brahmanas; tapasvibhyaH= practising ansterities.

"Lakshmana, the chastiser of foes! along with you, I want to give all this wealth pertaining to me to brahmanas, practising ansterities."

vasanti iha dR^iDham bhaktyaa guruSu dvija sattamaaH |
teSaam api ca me bhuuyaH sarveSaam ca upajiivinaam || 2-31-34

34. teshhaamapicha= to those; dvijasattamaaH= excellent brahmanas; vasanti= residing; iha= here; dR^idham= as strong; bhaktaaH= devotees; gurushhu= to preceptors; bhuuyaH= and; sarveshhaam= all; me= of my; upajiivinaamcha= dependants.

"I also desire to give to those excellent brahmanas residing here as strong devotees to their proceptors and to all my dependents."

vasiSTha putram tu suyaj~nam aaryam |
tvam aanaya aashu pravaram dvijaanaam |
abhiprayaasyaami vanam samastaan |
abhyarcya shiSTaan aparaan dvijaatiin || 2-31-35

35. tvam= you; aanaya= bring; aashu= soon; aaryam= the venerable; suyajJNam= Suyagna; vashishhTaputram= the son of Vasista; pravaram= the best; abhyarchya= after adoring; aparaan samastaan dvijaatiin= all other brahmanas; shishhTaan= who are cultured; abhiprayaasyaami= I will go; vanam= to the forest.

"You bring boon the venerable Suyagna, the son of Vasista, the best. After adoring all other brahmanas also who are cultured, I will go to the forest."

iti vaalmiiki raamaayaNe aadi kaavye ayodhya kaaNDe eka tri.mshaH sargaH

Thus completes 31st chapter in the Ayodhya kanda of the glorious Ramayayana of Valmiki, the work of a sage and the oldest epic.

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 32

Introduction

Rama bestows parting gifts to Vedic scholars and their wives. Thereafter he also accords charities to Brahmins, young scholars, servants, and others. Rama accords an unusual gift, of cows filling a space of miles and miles, to a poor Brahmin named Trijata. Then Rama is blessed for a bon voyage by all of the eminent Vedic scholars.

tataH shaasanam aaj~naaya bhraatuH shubhataram priyam |
gatvaa sa pravivesha aashu suyaj~nasya niveshanam || 2-32-1

1. tataH= thereupon; saH= he; aajJNaaya= obeying; shaasanam= the order; shubhataram= which is very auspicious; priyam= which is kindly; bhraataH= of his brother; gatvaa= went; aashu= immediately; pravivesha= and entered; niveshanam= the house; suyajJNasya= of Suyajna.

Thereupon, Lakshmana obeying his brother's order which is kindly and auspicious, went immediately to the house of suyajna.

tam vipram agni agaarastham vanditvaa lakSmaNo abraviit |
sakhe abhyaagaccha pashya tvam veshma duSkara kaariNaH || 2-32-2

2. lakshmanaH= Lakshmana; vanditvaa= after offering salutation; tam vipram= to that brahmana; agnya gaarastham= living in a house of fire; abraviit= spoke (as follows): sakhe= "Oh, friend! abhyaagachchha= come; tvam= you; pashya= see; veshma= the house; dushhkara kaariNaH= of Rama, who is doing an ardons task.

Offering salutation to that brahmana living in a house of fire, Lakshmana spoke as follows: "Oh, friend! Come and see the house of Rama who is doing an arduous task."

tataH samdhyaam upaasya aashu gatvaa saumitriNaa saha |
juSTam tat praavishal lakSmyaa ramyam raama niveshanam || 2-32-3

3. tataH= then; upaasya= having performed worship; sandhyaam= at the juncture of day and night; saumitriNaa saha= along with Lakshmana; gatvaa= went ; aashu= at once; praavishat= and entered tat raamanivesham= that Rama's house; ramyam= which was beautiful; jushhtam= and inhabited; lakshhmyaa= by Lakshmi, the the goddess of wealth.

Then, Suyajna, having performed worship at the juncture of day and night, came at once along with Lakshmana and entered Rama's house which was good-looking and inhabited by Lakshmi the goddess of wealth.

tam aagatam vedavidam praanjaliH siitayaa saha |
suyaj~nam abhicakraama raaghavo agnim iva arcitam || 2-32-4

4. raaghavaH= Rama; siitayaa saha= along with, Seetha praaNjaliH= with joined palms; abhichakraama= circumambulated; agnim iva= as around sacrifical fire; tam suyajJNam= that suyajna; architam= the venerable man; veda vidam= who had knowledge of the Vedas; aagatam= who arrived.

Seeing him arrived, Rama with joined palms along with Seetha, moved clockwise as around sacrificial fire, that Suyajna the venerable man who had the knowledge of Vedas.

jaata ruupamayaiH mukhyaiH angadaiH kuNDalaiH shubhaiH |
sahema suutraiH maNibhiH keyuuraiH valayaiH api || 2-32-5
anyaiH ca ratnaiH bahubhiH kaakutsthaH pratyapuujayat |
suyaj~nam sa tadaa uvaaca raamaH siitaa pracoditaH || 2-32-6

5, 6. kaakutsaH= Rama; pratyapuujayat= adored; suyajJNam= suyajna; mukhyaiH= with excellent; aNgadaiH= Angadas(armlets); kuNdalaiH= earning; shubhaiH= charming; jaataruupamayaiH= composed of gold; maNibhiH= gems; sahema suutraiH= stung on gold threads; keyuuraiH= Keyuras(ornaments similar in shape to angadas but worn above it near the arm pit) valayairapi= and bracelets; bahubhiH= many; anyaiH= other; ratnaishcha= excellent precious stones; tadaa= then; siitaa prachoditaH= urged by Seetha; saH raamaH= that Rama; uvaacha= spoke( as follows):

Rama adored Suyajna with excellent Angadas(armlets) and beautiful earrings of gold, gems stung on gold threads as also with keyuras( another ornament similar in shape to an Angada but worn above it near the armpit) and bracelets as well as with many other excellent precious stones. urged by Seetha, the said Rama then spoke to suyajna as follows:

haaram ca hema suutram ca bhaaryaayai saumya haaraya |
rashanaam ca adhunaa siitaa daatum icchati te sakhe || 2-32-7

7. sakhe= Oh, friend; saumya= the gentle sage! adhunaa= now; siitaa= Sita; ichchhati= wants; daatum= to give; bhaaryaayai= for your wife; haaram cha= a pearl necklace; hema suutramcha= a string of gold; rashanaam cha= and a girdle; haaraya= carry(them)

"Oh the gentle sage, my friend! Now, Seetha wants to give for your wife a pearl necklace, a string of gold and a girdle. please take them."

aN^gadaani vichitraaNi keyuuraaNi shubhaani cha |
paryankam agrya aastaraNam naanaa ratna vibhuuSitam || 2-32-8

8. sakhe= Oh, friend! gachchhatii= Seetha who is going; vanam= to the forest; praayachchhati= is giving; tubhyam= you; bhaaryaayai= for your wife; aNgadaani= armlets; vichitraaNi= adorned with figures cut in them; keyuuraaNicha= and keuras; shubhaani= which are beautiful.

"Oh, friend! Seetha who is departing to the forest, is giving you for your wife armlets adorned with figures cut in them and beautiful keyuras."

paryaN^kamagryaastaraNam naanaaratnavibhuushhitam |
tam api icchati vaidehii pratiSThaapayitum tvayi || 2-32-9

9. vaidehii= Seetha, a princess of videha clan; ichchhati= wants; pratishhThaapayitum= to offer; tvayi= you; tam paryaNkam api= that couch also; naanaa ratna vibhuushhitam= inlaid with various jewels; agryyaastaranam= previded with an excellent coverlet.

"Seetha wants to offer you that couch also inlaid with various jewels and provided with an excellent coverlet."

naagaH shatrum jayo naama maatulo yam dadau mama |
tam te gaja sahasreNa dadaami dvija pumgava || 2-32-10

10. dvija puNgava= Oh, the best of brahmanas! dadaami= I am giving; te= you; ayam= this; naagaH= elephant; shatrunjayonaama= called Satrunjaya; dadau= given; mama= to me; maatulaH= by my meternal uncle; tam= those; gajasahasreNa= thousand elephants.

"Oh, the best of brahmanas! I am giving you this elephant called Satrunjaya, given earlier to me by my maternal uncle as well as those thousand elephants."

iti uktaH sa hi raameNa suyaj~naH pratigR^ihya tat |
raama lakSmaNa siitaanaam prayuyoja aashiSaH shivaaH || 2-32-11

11. saH= suyajJNaH= that Suyajna; iti= thus; uktaH= spken; raameNa= by Rama; pratigR^ihya= accepted; tat= it; prayuyoja= bestowed; shubhaaH= bening; aashishhaH= blessings; raama lakshmaNa siitaanaam= to Rama, Lakshmana and Seetha.

As requested by Rama, suyajna accepted the gift and bestowed bening blessings to Rama, Lakshmana and Seetha.

atha bhraataram avyagram priyam raamaH priyam vadaH |
saumitrim tam uvaaca idam brahmaa iva tridasha iishvaram || 2-32-12

12. atha= then; raamaH= Rama; priyamvadaH= who speaks polite words avyagram= coolly; brahmaa= as brahma; tridasheshvaram iva= to Devendra; uvaacha= spoke; idam= thus; tam saumitrim= to that Lakshmana; priyam= his beloved; bhraataram= brother.

Then, Rama who speaks polite words as coolly as Brahma to Devendra, spoke to his beloved brother Lakshmana as follows:

agastyam kaushikam caiva taav ubhau braahmaNa uttamau |
arcaya aahuuya saumitre ratnaiH sasyam iva ambubhiH || 2-32-13

13. saumitre= Oh, Lakshmana! aahuuya= call; tau= those; ubhau= two; brahmaNottamau= excellent brahmanas; agastyam= Agastya; kaushikam chaiva= and Kausika; archaya= worship; ratinaiH= with; ratnaiH= valuable gifts; amububhiH iva= as water; sasyam= to a crop of corn.

"Oh, Lakshmana! Call those two excellent brahmanas Agastya and Kausika and worship them with valuable gifts as water is poured to a crop of corn."

tarpayasva mahaabaaho gosahasaraishcha maanada |
suvarNai rajataishchaiva maNibhishcha mahaadhanaiH || 2-32-14

14. maanada= Oh Lakshmana, the honour-giver; mahaabaaho= with great arms! tarpayasva= satiate them; tarpayasva= with thousands of cows; suvarnaiH= with gold; rajataishchaiva= and silver; maNibhishcha= and gems; mahaadhanaiH= and gems; mahaadhanaiH= of great value.

"Oh, Lakshmana the honour-giver, with great arms! Satiate them with thousands of cows, gold, silver and with gems of great value."

kausalyaam ca yaaashiirbhir bhaktaH paryupatiSThati |
aacaaryaH taittiriiyaaNaam abhiruupaH ca vedavit || 2-32-15
tasya yaanam ca daasiiH ca saumitre sampradaapaya |
kausheyaani ca vastraaNi yaavat tuSyati sa dvijaH || 2-32-16

15,16. saumitre= Oh, lakshmana! yaH= which brahmana; taithiriiyaNaam= studying Taittiriya ( a schoolf yajurveda); aachaaryaH= a preceptor, abhiruupashcha= a man of conformity; vedavit= a knower of Vedas; paryupatishhTati= seving; kausalyaam= Kausalya; bhaktaH= with his blessing; tasya= to him; sampradaapaya= in duly gifted; yaanamcha= conveyance; daasiishcha= servant-maids; kaushayaani vastraaNicha= silken clothes; yaavat= till; saH dvijaH= that brahmana; tushhyati= gets satisfied.

"Oh, Lakshmana! Which brahman is studying Taittiriya(a school of yajurveda), a preceptor, a man of conformity; a knower of Vedas, serving Kausalya with his devotion and blessing, to him see that he is duly gifted conveyance, servant maids and silken clothing till he gets satisfied."

comment: Taittiriya was first taught by sage Vaisampayana to 27 pupils, among whom was Yagnavalkya, Subsequently Vaisampayana being offended with Yaganavalkya, made him disgorge the Veda committed to him which he did in a tangible form; whereupon the older disciples of Vaisampayana being commanded to pick it up, took in the form of patridges, and swallowed the soiled texts, hence named black(called Krishna Yajurveda) the other name of Taittiriya referring to the partridges Yagnavalkya then received from the Sun a new or white version of the yajurveda (called Shukla Yajurveda)

suutaH citra rathaH ca aaryaH sacivaH sucira uSitaH |
toSaya enam mahaa arhaiH ca ratnaiH vastraiH dhanaiaH tathaa || 2-32-17

17. suutaH= the charioteer; chitrarathaH= called Chitraratha; aarya sachivaH= the companion of our venerable father; suchiroshhitaH= was of very long standing; enam= to him; toshhaya= gratify; ratnaishcha= with valuable gifts; mahaarhai evaH= of great worth; vastraiH= with clothes; tathaa= and; dhanaiH= with money; sarvaabhiH= with all; pashukaabhiH cha= small animals; dashashatena= and with thousands; gavaam= of cows.

"The charioteer called Chitraratha the companion of our venerable father was of very long standing. Gratify him with valuable gifts of great worth, with clothes, with money, with all types of small animals and with thousands of cows."

pashukaabhikachha sarvaabhirgavaam dashashatena cha |
ye cheme kathakaalaapaa bahavo daNDamaaNavaaH || 2-32-18
nityasvaadhyaayashiilatvaannaanyatkurvanti kimchana |
alasaaH svaadukaamaashcha mahataam chaapi sammataaH || 2-32-19
shaali vaaha sahasram ca dve shate bhadrakaams tathaa |
vyanjana artham ca saumitre go sahasram upaakuru || 2-32-20

18,19,20. ye= which; bahavaH= many; daNda maaNavaaH= religious students carrying stuffs; kaThakaalaapaaH= of katha and kalaapa branches; of Yajurveda; nitya svaadhyaaya shiilatvaat= having the habit of regularly studying the sacred scriptures; ime= these students; na kurvanti= do not perform; knehana= any; anyat= other ansterity; alasaaH= are inactive(in the sense they do not move out for alms) svaadukaamaashcha= and crave for sweets; sammataaH= highly honoured; mahataamcha api= even by noble man; teshhaam= to them; daapaya= cause them to be given; ashiitiyaanaani= eighty carts; ratnaapuurNaami= loaded with jewels; shaalivaahaa sahasramcha= a thousand bullock carrying loads of rice; dveshate= two hundred; bhadrakaan= bullocks used for cultivation; upaakuru= give; gosaharam= a thousand cows; vyanjanaartham= for use in nourishment; saumitre= Oh, Lakshman!.

Here are many religious students carrying staffs, belonging to katha and kalaapa branches of Yajurveda, who being always engaged in studying the sacred scriptures, do not perform any other austerities but are highly honoured by even noble men, are inactive( in the sense, they do not move out for alms) and crave for sweets. Cause them to be given eighty carts loaded with jewels, a thousand bullocks carrying loads of rice and two hundred bullocks used for cultivation. Give a thousand cows for use in their nourishment, Oh Lakshmana!"

mekhaliinaam mahaasaghaH kausalyaam samupasthitaH |
teshhaam sahasram saumitre pratyekam sampradaapaya || 2-32-21

21. saumitre= Oh, Lakshmana! mahasaughaH= a loarge group; makhaliinaam= of celivates wearing fillets; samupashritaH= stand near; kausalyaam= kausalya; teshaam= to them; sampradaapaya= cause to be given; sahasram= a thousand cows; pratyekam= to each person.

"Oh, Lakshmana! Many celebates wearing fillets stand near Kausalya, cause them to be given a thousand cows each."

ambaa yathaa cha saa nandetkausalyaa mama dakshiNaam |
tathaa dvijaatiim staansarvaan lakshmaNaarcha || 2-32-22

22. lakshmana= OH, Lakshmana! yathaa= how; ambaa= my mother; saa kausalyaa= that Kausalya; nandet= will feel happy; mama dakshhiNaam= to my gift; tathaa= in that manner; archaya= honour; sarvashaH= in all ways; sarvaan= all; taan= those; dvijaatiin= brahmanas.

"Honour all those brahmanas in every way, so that my mother Kausalya will feel happy to see my gifts."

tataH sa puruSa vyaaghraH tat dhanam lakSmaNaH svayam |
yathaa uktam braahmaNa indraaNaam adadaat dhanado yathaa || 2-32-23

23. tataH= then; saH lakshhmaNaH= that Lakshman; purushha vyaaghraH= the tiger among men; svayam= himself; adadaat= gave; dhanado yathaa= like Kubera; braahmaNendraaNaam= to the best of brahmanas; tat dhanam= that wealth; yathoktam= as instructed.

Then, Lakshmana the tiger among men himself gave that wealth, like Kubera, to the best of brahmanas as instructed.

atha abraviid baaSpa kalaams tiSThataH ca upajiivinaH |
sampradaaya bahu dravyam ekaikasya upajiivinaH || 2-32-24

24. atha= then; sampradaaya= after giving; bahu= abundant; dravyam= wealth; ekaikasya= to each one of; upajiivinaH= the dependents; tishhTataH= standing; bhaashhpagaLan= with tears in their throat; abraviit= spoke(as follows)

Rama, after giving abundant wealth to each one of the dependents, standing there with tears in their throats, spoke to them as follows;

lakSmaNasya ca yad veshma gR^iham ca yad idam mama |
ashuunyam kaaryam ekaikam yaavad aagamanam mama || 2-32-25

25. mama yaavadaagamanam= till my return; ashuunyam kaaryam= not to be made empty; yat= in; lakshmaNasya= Lakshma's veshma= house; yat= in; idam= this; mama= my; gR^ihamcha= house; ekaikam= one by one.

"Till my return, the house belonging to Lakshmana and also this house which is occupied by me, should be guarded by each one of you, by turn."

iti uktvaa duhkhitam sarvam janam tam upajiivinam |
uvaaca idam dhana dhyakSam dhanam aaniiyataam iti || 2-32-26

26. iti uktvaa= having thus spoke; tam janam= to those people; sarvam= all; upajiivanam= dependent on him; duHkhitam= distressed as they were; uvaacha= he spoke; dhanaakshhyam= to treasurer; idam= these words; iti= thus; aamiiyataam dhanam= "Let my wealth be brought."

Having thus ordered those servants distressed as they were, he instructed his treasurer as follows: "Let my wealth be brought(here)."

tataH asya dhanam aajahruH sarvam eva upajiivinaH |
sa raashiH sumahaamstatra darshaniiyo hyadR^ishyata || 2-32-27

27. tataH= theeafter; upajiivanaH= the servants; aajahruH= brought; sarvameva= all; dhanam= the wealth; asya= of rama; saH raashiH= that heap of wealth; sumahaan= which was very large; aadR^ishyata= appeared; darshaniiyaH= good-looking; tatra= there.

Thereafter, the servants brought all the wealth of Rama. That very large heap of wealth there appeared good-looking.

tataH sa puruSa vyaaghraH tat dhanam saha lakSmaNaH |
dvijebhyo baala vR^iddhebhyaH kR^ipaNebhyo abhyadaapayat || 2-32-28

28. tataH= then; saH= that Rama; purushhavyaaghraH= the tiger among men; sahalakshhmaNaH= along with Lakshmana; aadaapayat= caused to be given; tata dhanam= that wealth; dvijabhyaH= brahmanas; baalavR^iddhabhyaH= to children and the old aged; kR^i paNabhyaH= and to the pitiable.

Rama, the tiger among men, along with Lakshmana then caused that wealth to be distributed among the brahmanas, the children, the old-aged and the pitiable.

tatra aasiit pingalo gaargyaH trijaTaH naama vai dvijaH |
kshatavR^ittirvane nityam phaalakuddaalalaaN^galii || 2-32-29

29. tatra= there; aasiit= remained; dvijaH= a brahmana; trijaTonaama= by name Trijata; gaargyaH= who was born in garga community; piNgaLaH= reddish-born in color; kshata vR^iHiH= with an occupation of digging the soil; vane= in the forest; nityam= always; phaala kuNdaalalaaNgalii= having an axe, a spade and a plough.

"There lived a brahmana by name Trijata who was born in garga community and was reddish born in colour. He used to make his living in the forest by digging the soil, always carrying an axe, a spade and a plough."

tam vR^iddham taruNii bhaaryaa baalaanaadaaya daarakaan |
abraviidbaahmaNam vaakyam daaridryeNaabhipiiDitaa || 2-32-30

30. bhaaryaa= his wife; taruNii= who was young; abhipiiDitaa= afflicted; daaridryeNa= with poverty; aadaaya= taking; baalaan= small; daarakaan= children; abraviit= spoke; tam braahmaNam= to that brahmana; VR^iddham= who was aged.

His young wife, having been afflicted with poverty, taking her small children with her, spoke to that aged brahmana as follows:

apaasya phaalam kuddaalam kurushhva vachanam mamam |
raamam darshaya dharmajJnam yadi kimchidavaapsyasi || 2-32-31

31. aapaasya= throw away; phaalam= the axe; kuddaalam= and the spade; kurushhva= carry out; mama= my; vachanam= word; darshaya= seek for presence of raamama= Rama; dharmajJNam= who knows dis duty; avaapasyasi yadi= if you can get; kimchit= a little.

"Throw away the axe and the spade. Carry out my word. Seek for the presence of Rama who knows his duty and see if you get at least something."

sa bhaaryaavachanam shrutvaa shaaTiimaachchhaadya dushchhadaam |
sa pratishhThata panthaanam yatra raamaniveshanam || 2-32-32

32. saH= He; shrutvaa= listed to; bharyaa vachanam= his wife's words; aachchhaadya= wrapped; shatiim= a strip of cloth; duHshchhadaam= that could hardly cover his body; praatishhThata= set out; panthaanam= towards the track; yatra= wherein(lies) raama niveshanam= Rama's palace.

He heard the request of his wife, wrapped a strip of cloth that could hardly cover his body and set out towards the track wherein lies Rama's palace.

bhR^igvaN^girasamam diiptyaa trijaTam janasamsadi |
aa pancamaayaaH kakSyaayaa na enam kashcit avaarayat || 2-32-33

33. evam= this; trijaTam= Trijata; bhR^igvaNgirasamam= who was equal to sages of Bhrign and Angrira; diiptyaa= by splendour; jana sanasadi= in a society of men; na avaarayat= could not be obstructd; kashchit= by any one; aa paNchamaayaaH kakashhyaayaaH= upto the fifth gate.

Up to the fifth gate, none in that society of men could obstruct this Trijata, who was equal in spiritual splendour with the sages Bhrigu and Angira.

sa raaja putram aasaadya trijaTaH vaakyam abraviit |
nirdhano bahu putraH asmi raaja putra mahaa yashaH |
kshatavR^ittirvane nityam pratyavekshasva maamiti || 2-32-34

34. saH trijaTaH= that Tijata; aasaadya= having approached; raajaputram= the prince Rama; abraviit= spoke; vaakyam= (these) words; mahaayashaH= "Oh, the most famous raajaputra= prince; nirdhanaH= I am poor; bahuputraH= having many children; asmi= I am; nityam= always; vane= in the forest; kshhata vR^ittiH= with digging the soil as an occupation; pratyavekshhasva= look; maam= to me; iti= as you know.

That Trijata having approached the prince Rama, spoke the following words: "Oh, the most illustrious prince! I am a destitute, having many children in my family. I always dwell in the forest, with an occupation of digging the soil. Look to me, as you know."

tamuvaacha tato raamaH parihaasasamanvitam |
gavaam sahasramapyekam na cha vishraaNitam mayaa |
parikshipasi daNDena yaavattaavadavaapysasi || 2-32-35

35. tataH= thereupon; raamaH= Rama; uvaacha= replied; parihaasa samanvitam= jestingly; tam= to him ( as follows:) mayaa= by me; ekam gavaam sahasramapi= even one thousand of cows; na cha vishraaNitam= were not given away; avaapsyasi= you will get; yaavat= as many(cows) taavat= to such an extent; parikshhipasi= as you will throw; daNDena= by the staff.

Thereupon, Rama replied jestingly to him as follows: " By me, even one thousand cows were not given away so far. You will get as many cows to such an extent as you will throw this staff."

sa shaaTiim tvaritaH kaTyaam sambraantaH pariveshhTya taam |
aaviddhya daNDam chikshepa sarvapraaNena vegitaH || 2-32-36

36. saH= He; sambhraantaH= having been excited; tvaritam= hurrily; parivesTya= winding round; taam shatiim= that cloth; katyaam= to his waist; aaviddhya= twirling; vegitaH= swiftly; daNDam= the staff; sarvapraaNena= with all his strength; chikshhepa= threw(it)

Winding his loin cloth round his waist hurrily and twirling his staff, he swiftly threw it with all his strength, excited as he was.

sa tiirtvaa sarayuupaaram daNDastasya karaachchyutaH |
govraje bahusaahaasre papaatokshaNasannidhau || 2-32-37

37. saH= daNDaH= that staff; tasya= of his; chyutaH= flying away from; karaat= his hand; tiirtvaa= crossed; sarayuupaaram= the bank of Sarayu river; sapaata= and fell; ukshhaNa sannidhau= near a bull; govraje= in a flock of cows; bahusaahasre= numbering several thousands.

Flying away from his hand and crossing across the Sarayu river, that staff fell close to a bull amidst a flock of cows numbering in several thousands.

tam parishhvajya dharmaatmaa aatasmaatsarayuutaTaat |
aanayaamaasa taa gopaistrijaTaayaashramam prati || 2-32-38

38. dharmaatmaa= Rama, of virtuous mind; parishhvajya= embraced; tam= him; aanayaamaasa= having caused to be delivered; gopaiH= by cowherds; taaH= those cows; aasarayuu taTaat= extending upto Sarayu; aashramampati= to his hermitage; trijaTaaya= for Trijata.

Embracing him, Rama of virtuous mind caused to be delivered to Trijata's hermitage the cows up to that bank of Sarayu.

uvaacha cha tato raamastam gaargyamabhisaantvayan |
manyurna khalu kartavyaH parihaaso hyayam mama || 2-32-39

39. tataH= thereupon; raamaH= Rama; abhisaantvayan= pacifyingly; uvacha= spoke; tam gaargyam= to that son of Garga(as follows:) nakaravyaH khalu= not fit for making; manyuH= expression of contempt; ayam= this; mama= my; parihaasaH= jest.

Thereupon, Rama pacifyingly spoke to that son of Gargi as follows: "You need not express your contempt, for this was only a jest indulged in by me."

idam hi tejastava yaddhuratyayam |
tadeva jijJNaasitu michchhataa mayaa |
imam bhavaanarthamabhiprachodito |
vR^iNiishhva kimchedaparam vyavasyati || 2-32-40

40. yat= which; idam tejaH= this strength; tava= of you; duratyaayam= which is unfathomable; tat= that; ichchhataa iva= is only desired; mayaa by me; jijJNaasitum= to know; imam artham= for this sake; bhavaan= you; abhiprachoditaH= were instigated; vyavasyati chat= If you desire; kim= any; aparam= other thing; vR^iNiishhva= opt for (it).

"I only desired to know your strength, which is unfathomable and hence this trial for you. If you desire any other thing, opt for it."

braviimi satyena na te.asti yantraNaa |
dhanam hi yadyanmama viprakaaraNaat |
bhavatsu samyakrpatipaadanena ta |
nmayaarjitam priitiyashskaram bhavet || 2-32-41

41. braviimi= I am telling; satyena= truth here; naasti= no; yantraNaa= limitation; te= for you; yadyat= whatever; mama= my; dhanam= riches; viprakaaraNaat hi= are indeed; intended for brahmanas; tat= that wealth; aarjitam= earned; mayaa= by me; pratipaadanena= if it is given; samyak= abundantly; bhavatsu= to you; bhavet= will become; priitiyashaskaram= given of joy and fame.

" I am telling the truth here. There is no limitation for you. Whatever riches belonging to me, are indeed for brahmanas. If the wealth earned by me is given abundantly to you, it will bring in joy and fame."

tata ssabhaarya strijaTo mahaamuni |
rgavaamaniikam pratigR^ihya moditaH |
yashobalapriitisukhopabR^imhaNii |
stadaashishhaH pratyavadanmahaatmanaH || 2-32-42

42. tataH= thereupon; trijaTaH= Trijata; mahaamuniH= the great sage; sabhaaryaH= along with his wife; pratigR^ihya= accepted; aniikam= the flock; gavaam= of cows; maditaH= was delighted; tadaa= then; pratyavadat= pronounced; mahaatmanaH= on Rama the virtuous man; aashishhaH= the blessings; yashobalapriiti sukhopabR^imhaNii= to enhance reputation, strength, delight and happiness.

Thereupon, Trijata along with his wife accepted that flock of cows and were delighted. Then, he pronounced on Rama the virtuous man, the blessings to enhance reputation, strength, delight and happiness.

sa chaapi raamaH pratipuurNamaanaso |
mahaddhanam dharmabalairupaarjitam |
niyojayaamaasa suhR^ijjane.achiraa |
dyathaarhasammaanavachaHprachoditaH || 2-32-43

43. saH= that; raamaHchaapi= Rama also, pratipuurNa maanasaH= having his heart satisfies; yathaarha sammaana vachaH prachoditaH= being inspired by suitable words of honour; achiraat= immediately; niyogayaamaasa= bestwed on; suhR^ijjane= the friendly people; mahat dhanam= a great wealth; upaarjitam= earned; dharmabalaiH= by righteous might.

Rama being inspired by the befitting words of honour and having his heart satisfied, immediately bestowed on friendly people, a great wealth earned by righteous might.

dvijaH suhR^idbhR^ityajano.athavaa tadaa |
daridrabhikshaacharaNashcha yo.abhavat |
na tatra kashchinna babhuuva tarpito |
yathaarha sammaanana daana sambramaiH || 2-32-44

44. tadaa= at that time; yaH= whoever of; dvijaH= the brahmana; suhR^it= the relative; athavaa= or; bhR^ityujanaH= the dependent; daridrabhikshhaacharaNashcha= or the panper or the mendicant; tatra= there; nababhuuva= not; kashchit= anyone of them; na tarpitaH= was not satiated; yathaarha sammaananadaana sambhramaiH= with befittingly desrving honour, by gifts, by respect.

At that time in Ayodhya, there was no brahmana, relative, dependant, pauper or mendicant who was not satiated with befittingly deserving honour, gifts and respect.

iti vaalmiiki raamaayaNe aadi kaavye ayodhya kaaNDe dvaa trayaH tri.mshaH sargaH

Thus completes 32nd chapter of Ayodhya Kanda in glorious Ramayana, the work of a sage and the oldest epic.

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 33

Introduction

Rama while going to his father at Queen Kaikeyi's palace listens the people's voice of sorrow for his exile. They sadly express their heartfelt feelings. On reaching the palace, Rama bids Sumantra to inform Dasharatha about his arrival for paying respects at the time of departure.

dattvaa tu saha vaidehyaa braahmaNebhyo dhanam bahu |
jagmatuH pitaram draSTum siitayaa saha raaghavau || 2-33-1

1. raaghava= Rama and Lakshmana; vaidehyaa sha= along with Seetha; datvaa= gave away; bahu= abundant; dhanam= wealth; braahmanebhyaH= to brahmans; jagmatuH= went; siitayaa saha= along with Seetha; drashhTum= to see; pitaram= their father.

Rama and Lakshmana along with Seetha gave away abundant riches to brahmanas and went along with Seetha to see their father.

tato gR^ihiite duSprekSyeashobhetaam tadaa aayudhe |
maalaa daamabhir aasakte siitayaa samalamkR^ite || 2-33-2

2. tataH= thereupon; tadaayudhe= those weapons; gR^ihiite= held by Rama and Lakshman; dushhprekshhe= difficult to be looked at; aabaddhe= tied on; maalaadaamabhiH= with garlands; siitayaa= by Seetha; samlankR^ite= which were highly decorated; ashobhetaam= were shining brilliantly.

Those weapons held by Rama and Lakshmana were tied on with garlands by Seetha. The weapons thus decorated were shining brilliantly and were fearful to look at.

tataH praasaada harmyaaNi vimaana shikharaaNi ca |
adhiruhya janaH shriimaan udaasiino vyalokayat || 2-33-3

3. tataH= then; shriimaan= wealthy; janaH= people; adhiruhya= ascended; praasaada harmyaaNi= lofty palatial mansions and large buildings; vimaana sikharaaNicha= and top of palaces of seven stories high; vyalokayat= and saw them; udaasiinaH= spiritlessly.

Then, wealthy people ascended lofty palatial mansions, large buildings and tops of palaces of seven stories high and saw them spiritlessly,

na hi rathyaaH sma shakyante gantum bahu jana aakulaaH |
aaruhya tasmaat praasaadaan diinaaH pashyanti raaghavam || 2-33-4

4. rathyaaH= the streets; na shakyante hi= were indeed difficult; gantum= to walk; bahujanaakulaaH= congested as they were; with many men; tasmaat= for that reason; diiraaH= being distressed; pashyanti= they were seeing; raaghavam= Rama; aaruhya= by ascending; praasaadaan= lofty palatial buildings.

The streets were indeed difficult to walk, congested as they were, with many men. For that reason, being in distress, they were seeing Rama by ascending lofty palatial buildings.

padaatim varjitac chatram raamam dR^iSTvaa tadaa janaaH |
uucur bahu vidhaa vaacaH shoka upahata cetasaH || 2-33-5

5. tadaa= then; dR^ishhTvaa= by seeing; raamam= Rama; padaatim= as a pedestrian; varjitachchhatram= without umbrella; janaaH= the people; shokopahata chetasaH= with their hearts struck by grief; uuchuH= were uttering; vaachaH= words; bahuvidhaaH= of many sorts.

Then, by seeing Rama as a pedestrian without an umbrella, the people with their hearts struck by grief were uttering words of many sorts.

yam yaantam anuyaati sma catur anga balam mahat |
tam ekam siitayaa saardham anuyaati sma lakSmaNaH || 2-33-6

6. yaantam= marching; yam= along whom; mahat= a strong; chaturaNga balam= four wings of army(comprising elephants, chariots, cavalry and infantry); anuyaati sma= sued to follow; tam= to such of him; ekam= who is lonely; anuyaati sma= is following; lakshhmaNaH= Lakshmana; siitayaa saartham= along with Seetha.

The same Sri Rama who was followed by a strong four wings of army(comprising elephants, chariots, cavalry and infantry), is walking lonely with Seetha followed by Lakshmana.

aishvaryasya rasaj~naH san kaaminaam caiva kaamadaH |
na icchati eva anR^itam kartum pitaram dharma gauravaat || 2-33-7

7. rasajJNaH san= though knowing the taste; aishvaryasya= of sovernignity; kaamadaHchaiva= though granting desires; kaaminaam= to the desirous; nechchhatyeva= Rama is not willing; kartum= to do; vachanam- his father's words; anR^itam= untrue; dharmagauravaat= because of his respect for virtue.

Rama knew the taste of sovereignty. He can grant desires to the desirous. Even then, because of his respect for virtue, he is careful not to believe his father's words.

yaa na shakyaa puraa draSTum bhuutaiH aakaashagaiH api |
taam adya siitaam pashyanti raaja maarga gataa janaaH || 2-33-8

8. puraa= earlier; yaa= which Seetha; bhuutairapi= even beings; aakashagaiH= going through the air; na shakyaa= could not; drashhTum= see; adya= today; taam siitaam= such Seetha janaaH= people; maarga gataaH= walking on road; pashyanti= are seeing.

Even people walking on road are able to see Seetha, who could not earlier be seen even by beings going through the air.

aN^ga raaga ucitaam siitaam rakta candana seviniim |
varSam uSNam ca shiitam ca neSyati aashu vivarNataam || 2-33-9

9. siitaam= to Seetha; aNgaraagochitam= who was applying suitable cosmetics to the body; rakta chandana seviniim= and was fond of red sandal; varshham= rain; ushhNamcha= heat; shiitam cha= and cold; neshhyanti= will change position; vivarNataam= to colourlessness; aashu= quickly.

Rain, heat and cold will quickly wane to pallor Seetha, who was fond of applying suitable cosmetics and red sandal to the body.

adya nuunam dasharathaH sattvam aavishya bhaaSate |
na hi raajaa priyam putram vivaasayitum arhati || 2-33-10

10. adya= today; dasharathaH= Dasaratha; nuunam= certainy; bhaashhate= is talking; aavishya= by taking possession of sattvam= some evil spirit; raajaa= the king; na arhati hi= is indeed not entitled; vivaasayitum= to send to exile; priyam= his affectionate; putram= son.

Today, certainly Dasaratha is talking, by identifying himself with some evil spirit. the king is indeed not entitled to send his affectionate son to exile.

nirguNasya api putrasyaa kaatham syaat vipravaasanam |
kim punar yasya loko ayam jitaH vR^ittena kevalam || 2-33-11

11. katham= how; putrasya= on a son; nirguNasyaapi= even devoid of virtues; vipravaasanam= banishment; syaat= can be affected? kim punaH= why moreover tell; yasya= of whom; ayam lokaH= this world; jitaH= is conquered; vR^ittena kevalam= merely by his mode of conuct.

How banishment can be affected on a son, even devoid of virtues? Why to tell further of whom, this world is conquered merely by his mode of conduct?

aanR^ishamsyam anukroshaH shrutam shiilam damaH shamaH |
raaghavam shobhayanti ete SaD guNaaH puruSa uttamam || 2-33-12

12. ete= these; shhaT= six; guNaaH= virtues; anR^ishamsyam= harmlessness; anukroshaH= compassion; shrutam= learning; shiilam= good nature; damaH= self-control; shamaH= tranquility; shobhayanti= adorn; raaghavam= Rama; purushhottamam= the best of men.

Harmlessness, compassion, learning, good nature, self-control and tranquillity - these six virtues adorn Rama, the best of men.

tasmaat tasya upaghaatena prajaaH parama piiDitaaH |
audakaani iva sattvaani griiSme salila samkSayaat || 2-33-13

13. tasmaat= therefore; prajaaH= people; paramapiiditaaH= are extremely painful; upaghaatena= for the injury; tasya= concerning him; andakaani sattvaaniiva= as aquatic beings; griishhme= in summer; salila samkshhayaat= because of depletion of water.

Therefore, people are extremely painful for the injury done to him, as aquatic beings in summer are afflicted because of depletion of water.

piiDayaa piiDitam sarvam jagad asya jagat pateH |
muulasya iva upaghaatena vR^ikSaH puSpa phala upagaH || 2-33-14

14. sarvam= the entire; jagat= world; piiditam= is afflicted; piidayaa= by the hardship; asya= of Rama; jagatpate= the protector of the world; vR^ikshhaH iva= as a tree; pushhpa phalopagaH= which acquired flowers and fruits; upaghaatena= is damaged; muulasya= in root.

The entire world feels afflicted by the hardship inflicted on this protector of the world, as a tree which acquired flowers and fruits is damaged by injury caused to its root.

muulaM hyeshha manushhyaaNaam dharmasaaro mahaadyutiH |
pushhpam phalam cha patram cha shaakhaashchaa syetare janaaH || 2-33-15

15. eshhaH= this Rama; dharma saaraH= the essence of virtue; mahaadyutiH= having great lustre; muulam= is indeed the origin; manushhyaaNaam= of men; itare= other; janaaH= men; asya= are his; pushhpam= flower; phalamcha= fruit; shaakhaashcha= and branches.

This Rama, the essence of virtue possessing great lustre, is indeed the root of the tree of humanity. Other men are his flowers, fruits and branches.

te lakSmaNaiva kSipram sapatnyaH saha baandhavaaH |
gacchantam anugacchaamaH yena gacchati raaghavaH || 2-33-16

16. te= we, as such; sapatnyaH= along with our wives; sahabaandhavaaH= and relatives; kshhipram= at once; anugachchhaama= will follow; yena= in which path; raaghava= Rama; gachchhati= is going; lakshhmaNa iva= as Lakshman; gachchhantam= the departing Rama.

We as such along with our wives and relatives atone will follow Rama in the same way as Lakshmana is going with the departing Rama.

udyaanaani parityajya kSetraaNi ca gR^ihaaNi ca |
eka duhkha sukhaa raamam anugacchaama dhaarmikam || 2-33-17

17. parityajya= abandoning; udyaanaani= gardens; kshhetraani= fields; gR^ihaaNicha= and houses; anugachchhaama= we shall follow; dhaarmikam= the righteous; raamam+ Rama; eka duHkhasukhaaH= owning the same sorrows and joys.

Abandoning gardens fields and houses, we shall follow Rama the righteous man, and share his joys and sorrows.

samuddhR^ita nidhaanaani paridhvasta ajiraaNi ca |
upaatta dhana dhaanyaani hR^ita saaraaNi sarvashaH || 2-33-18
rajasaa abhyavakiirNaani parityaktaani daivataiH |
muushhakaiH paridhaavadbhirudbilairaavR^itaani cha || 2-33-19
apetodakadhuumaani hiinasammaarjanaani cha |
pranashhTabalikarmejyamantrahomajapaani cha || 2-33-20
dushhkaaleneva bhagnaani bhibhaajanavanti cha |
asmat tyaktaani veshmaani kaikeyii pratipadyataam || 2-33-21

18,19,20,21. kaikeyii pratipadyataam= let Kaikeyi obtain; veshaani= the houses; asmattyaktaani= deserted by us; samaddhR^itanidhaanaani= their treasures unearthed; paridhvanstaajiraaNicha= their court yards in ruined state, upaatta dhana dhaanyaani= their wealth and foodgrains removed; hR^itasaaraaNi= their best parts robbed off; sarvashaH= from all sides; abhyavakiirNaani= covered by; rajasaa= dust; parityaktaani= deserted; daivataiH= by the deities(presiding over them) paridhaavadbhiH= over run; muushhikaiH= by mice; udbilaiH= coming out of their holes; aavR^itaanicha= and turning round here and there; apetodaka dhuumaani= without water and smoke; hiina sammaarjanaanicha= unswept; pranashhTa bali karme jyaamantra homajapaanicha= the rites of offering oblations to all creatures as well as the sacred fire, worship of gods, the chanting of sacred texts and muttering of prayers having alotogether ceased; bhagnaani iva= as though ruined; dushhkaalena= by adverse times; bhinna bhaajanavanticha= and scattered with broken vessels.

Let Kaikeyi obtain the houses deserted by us, their treasures unearthed, their court-yards in ruined state, their wealth and food grains removed, their best parts robbed off from all sides, covered by dust, deserted by the deities(presiding them), overrun by mice, coming out of their holes and turning round here and there, without water and smoke, upswept, the rises of offering oblations to all creatures as well as the sacred fire, worship of gods, the chanting of sacred texts and muttering of prayers having altogether ceased, as though dilapidated by adverse times and scattered with broken vessels.

vanam nagaram eva astu yena gacchati raaghavaH |
asmaabhiH ca parityaktam puram sampadyataam vanam || 2-33-22

22. yena= for which reason; raaghavaH= Rama; gachchhati= is going away(for that reason) vanameva astu= let that forest really become; nagaram= a city; puramcha= this city, parityaktam= deserted; asmaabhiH= by us; sampadyataam= let is become; vnam= a forest.

As Rama is going away to the forest, let that forest become a city and let this city being deserted by us become a forest.

bilaani damSTriNaH sarve saanuuni mR^iga pakSiNaH |
asmat tyaktam prapadyantaam sevyamaanam tyajantu ca || 2-33-23
iti evam vividhaa vaaco naanaa jana samiiritaaH |

23. bhiitaaH= scared; asmadbhayaat= by fear of us; sarve= all; damshhTriNaH= the snakes let them; tyajantu= let them abandon; bilaani= their holes; mR^iga pakshhinaH= the deers and birds; saamaani= the mountain peaks; gajaaH simhaaH= elephants and lions; vanaanicha= the forest; prapadyantaam= let them obtain; asmattyaktam= that which is desrted by us; tyajantucha= and let them leave; sevyamaanam= the region going to be inhabited by us.

Scared by fear of us, let all the snakes abandon their holes, the dears and birds the mountain peaks, the elephants and the lions the forest itself. let them leave the region going to be inhabited by us and reach the city of Ayodhya.

tR^iNamaamsaphalaadaanaam desham vyaalamR^igadvijam || 2-33-24
prapadyataam hi kaikeyii saputraa sahabaandhavaiH |
raaghaaveNa vane sarve saha vatsyaama nirvR^itaaH || 2-33-25

24,25. kaikeyii= Kaikeyi; saputraa= with her son; shabaandhavaiH= along with her relatives; prapadyataam hi= let her indeed obtain; desham= the region; tR^iNa maamsa phalaadaanaam= where grass, meat and fruits can be had; vyaala mR^iga dvijam= with ferocious animals and birds; sarve= let us all; vatsyaama= live; nivR^itaaH= happily; vane= in the forest; raaghaveNa saha= along with Rama.

Let Kaikeyi with her son along with her relatives indeed inhabit the region where ferocious animals and vultures live with grass, meat and fruits. Let us all (on the other hand) live happily in the forest along with Rama.

ityevam vividhaa vaacho naanaajanasamiiritaaH|
shushraava raamaH shrutvaa ca na vicakre asya maanasam || 2-33-26

26. raamaH= Rama; shushraava= heard; vividhaaH= various kinds; vaachaH= of words; ityevam= thus; naanaajane samiiritaaH= spoken by many people; shrutvaacha= hearing them also; asya= his; maanasam= mind; na vichakre= was not distruebed.

Rama heard various kinds of remarks thus made by many people. Hearing them also, his mind was not disturbed.

sa tu veshma piturduuraa tkailaasashikharaprabham |
abhichakraama dharmaatmaa mattamaataN^gavikramaH || 2-33-27

27. saH= that Rama; dharmaatmaa= the virtuous man; maatta maataNga vikramaH= with strides of an elephant in rut; abhichakraama= approached; pituH= his father's; veshma= palace; kailaasa shikhara prabham= which glowed like a peak of the Kailasa mountain; kuuraat= from a distance.

That Rama the virtuous man, by walking with strides of an elephant in rut, approached his father's palace, which from a distance glowed like a peak of the Kailasa mountain.

viniitaviirapurushhaM pravishya tu nR^ipaalayam |
dadarshavasthitam diinam sumantramaviduurataH || 2-33-28

28.pravishyatu= after entering; nR^ipaalayam= the royal palace; viniita viira purushham= which had disciplined and valiant attendants; dadarsha= saw; sumantram= Sumantra; avasthitam= standing; diinam= dejected; aviduurataH= not very far.

After entering the royal palace, which had in it disciplined and valiant attendants, saw Sumantra standing dejected not far from the palace.

pratiikSamaaNo abhijanam tadaa aartam |
anaarta ruupaH prahasann iva atha|
jagaama raamaH pitaram didR^ikSuH |
pitur nidesham vidhivac cikiirSuH || 2-33-29

29. raamaH= Rama; tadaa= then; pratiikshhamaNo.api= even on seeing; janam= people; aartam= disturbed; anaartaruupaH= appeared unmoved; ather= and; prahasanniva= smiling; chikiirshhuH= intending to perform; pituH= his father's; nidesham= instruction; vidhivat= as directed; jagaama= went; didR^ikshhuH= to see; pituram= his father.

The, Rama even on seeing the people disturbed, appeared unmoved and smiling, intending to fulfill his father's behest and went to see his father.

tat puurvam aikSvaaka sutaH mahaatmaa |
raamaH gamiSyan vanam aarta ruupam |
vyatiSThata prekSya tadaa sumantram |
pitur mahaatmaa pratihaaraNa artham || 2-33-30

raamaH= Rama; aikshhvaakasutaH= son of Dasaratha(a scion of Ikshvaku) mahaatmaa= whose mind is mighty is mighty; gamishhyan= setting out; vanam= to the forest; tadaa= then; prekshhya= seeing; sumantram= Sumantra; aartaruupam= appearing disturbed; tat puurvam= before that; vyatishhthata= waited; pratihaaraNaartham= to have one's self announced to pituH= his father.

Seeing Sumantra appearing disturbed before that, Rama the son of Dasaratha( a scion of Ikshhvaaku) whose mind is mighty and who is setting out to the forest, waited awhile to have his presence announced to his father.

piturnideshena tu dharmavatsalo |
vana praveshe kR^ita buddhi nishcayaH |
sa raaghavaH prekSya sumantram abraviin |
nivedayasva aagamanam nR^ipaaya me || 2-33-31

31. saH raaghavaH= that Rama; dharma vatsalaH= who had passion towards piety; kR^iti buddhinishchayaH= having made up his mind positively; vana praveshe= to enter the excile; nideshena= as per the command; pituH= of his father; abraviit= spoke(thus) prekshhya= seeing; sumantram= Sumantra; nivedayasya= "Inform; me= my; aagamanam= arrival; nR^ipaaya= to the king."

That Rama, who had passion towards piety, having made up his mind positively to enter the exile as per his father's command, spoke thus, seeing Sumantra, "Inform my arrival to the king."

iti vaalmiiki raamaayaNe aadi kaavye ayodhya kaaNDe trayaH tri.mshaH sargaH

Thus completes 33rd chapter of Ayodhya Kanda in glorious Ramayana, the work of a sage and the oldest epic.

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 34

Introduction

Rama comes to see his father Dasharatha and Dasharatha summons Sumantra to fetch all his wives to hither, and asks Rama to stay with him at least for a night. But Rama resolved in his vow, persuades his father to be peaceful. Dasharatha's anguish intensifies and he swoons at the departure of Rama.

tataHkamalapatraakshaH shyaamo nirupamo mahaan |
uvaacha raamastam suutaM pituraakhyaahi maamiti || 2-34-1

1. tataH= thereafter; raamaH= Rama; kamalapatraakshhaH= having eyes resembling lotus leaves; shyaamaH= the dark-brown; coloured man; mahaan= the mighty man; nirupamaH= beyond compare; uvaacha= spoke; tam suutam= to that charioteer; iti= thus; aakhyaahi= "Tell; maam= about me; pituH= to father.

Thereafter, the lotus-eyes Rama, who was dark-brown in complexion and great beyond compare, spoke thus to the charioteer, "Tell about me to my father."

sa raama preSitaH kSipram samtaapa kaluSa indriyaH |
pravishya nR^ipatim suutaH nihshvasantam dadarsha ha || 2-34-2

2. saH suutaH= that charioteer; santaaparkalushhendriyaH= with his senses disturbed by grief; raama preshhitaH= having been sent by Rama; kshhipram= quickly; pravishya= entered; dadarsha ha= and saw; nR^ipatim= the king; niHshvasantam= heaving sighs.

Quickly entering inside, when sent by Rama, the charioteer saw the king having sighs, his senses disturbed by grief.

uparaktamivaadityaM bhasmachchhannamivaanalam|
taTaakamiva nistoyamapashyajjagatiipatim|| 2-34-3

3. apashyat= (he) saw;; jagatiipatim= the king; aadityam iva= resembling a sun; uparaktam= eclipsed; analam iva= like fire; bhasmachchhannam= covered by ash; tataakam iva= as a lake; nistoyam= without water.

He saw the king resembling an eclipsed sun, like fire covered by ash, as a lake without water.

aalokya tu mahaa praaj~naH parama aakula cetasam |
raamam eva anushocantam suutaH praanjalir aasadat || 2-34-4

4. suutaH= the charioteer; mahaapraaJNaH= a great intellectual; aalokyatu= saw; anushochantam= the repenting; varamaakula chetasam= mind greatly agitated; aasadat= approached; praaN^jalaiH= with joined pams.

The charioteer, a great intellectual, saw Dasaratha repenting with his mind greatly agitated and approached him with joined palms.

tam vardhayitvaa raajaanam suutaH puurvam jayaashishhaa|
bhayaviklabayaa vaachaa mandayaa shlakshNamabraviit || 2-34-5

5. suutaH= the charioteer; puurvam= first; vardhayitvaa= inspiring; tam raajaanam= the king; jayaashishhaa= with blessings of triumph; abraviit= spoke; mandayaa= in slow; shlakshhNam= and sweet; vachaa= words; bhaya viklabayaa= overcome with fear.

The charioteer, first inspiring the king with blessings of triumph, spoke thus in a slow and sweet voice, overcome with fear.

ayam sa puruSa vyaaghra dvaari tiSThati te sutaH |
braahmaNebhyo dhanam dattvaa sarvam caiva upajiivinaam || 2-34-6

6. te sutaH= your son; purushhavyaaghraH= tiger among men; saH ayam= as such; dattvaa= having given away; sarvam= all; dhanam= wealth; braahmaNebhyaH= to brahmanas; upajiivinaamchaiva= and dependents; tishhTati= is standing; dvaari= at the gate.

"Your son, the tiger among men, having given away all his wealth to brahmanas and dependents, is waiting at the gate."

sa tvaa pashyatu bhadram te raamaH satya paraakramaH |
sarvaan suhR^idaaapR^icchya tvaam idaaniim didR^ikSate || 2-34-7

7. bhadram= auspiciousness; te= to you! saH raamaH= (let) that Rama; satya paraakramaH= who is truly brave; pashyatu= see; tvaa= you; aapR^ichchhya= after bidding farewell; sarvam suhR^idaH= to all friends; didR^ikshhate= (he) wants to see; tvaam= you; idaaniim= now.

"May auspiciousness betide you! Let that Rama, who is unfailingly brave, see you. After bidding farewell to all friends, he wants to see you now."

gamiSyati mahaa araNyam tam pashya jagatii pate |
vR^itam raaja guNaiH sarvaiH aadityam iva rashmibhiH || 2-34-8

8. jagatiipate= Oh, king! gamishhyati= (He) is seeting out; mahaaraNyam= to a great forest; pashya= see; tam= that Rama; aadityamiva= who is like sun; rashmibhiH= with rays of light; vR^itam= displaying; raajaguNaiH= royal qualities.

"Oh, king! Rama is setting out to a great forest. See him who is resembling a sun with rays of light, displaying royal qualities."

sa satya vaadii dharma aatmaa gaambhiiryaat saagara upamaH |
aakaashaiva niSpanko nara indraH pratyuvaaca tam || 2-34-9

9. saH narendraH= that king Dasaratha; satya vaadii= who speaks truth; dharmaatmaa= a virtuous man; saagaropamaH= who is like an ocean; gaambhiiryaat= by his depth of character; nishhpaNkaH= who is blemish-less; aakaasha iva= like a sky; pratyuvaacha= replied; tam= to him(thus).

That king Dasaratha, who speaks truth, whose mind is virtuous, who is like an ocean by his depth of character and who is blemish less like a sky, replied to Sumantra as follows:

sumantra aanaya me daaraan ye kecit iha maamakaaH |
daaraiH parivR^itaH sarvaiH draSTum icchaami raaghavam || 2-34-10

10. sumantra= Oh, Sumantra! ye kachit= whoever; maamakaaH= my wives; iha= are here; anaya= bring; me daaraan= such of my wives; parivR^itaH= surrounded by; sarvaiH= all; daaraiH= wives; ichchhaami= I want; drashhTum= to see; dhaarmikam= the virtuous Rama.

"Oh, Sumantra! being all my wives, who are here. Surrounded by all of them, I want to see the virtuous Rama."

so antaH puram atiitya eva striyaH taa vaakyam abraviit |
aaryo hvayati vo raajaa gamyataam tatra maaciram || 2-34-11

11. saH= He, atiityaiva= after entering; antaH puram= the gynaecium; abraviit= spoke; vaakyam= (these) words; taaH striyaH= to those women; aaryaaH= "Oh, the venerable ladies! raajaa= the king; hvayati= is calling; vaH= you; gamyataam= go; tatra= there; maa chiram= without delay.

Sumantra, after entering the gynaecium, spoke these words to those women as follows: "Oh, the venerable ladies! The king is calling you. Go there without delay.

evam uktaaH striyaH sarvaaH sumantreNa nR^ipa aaj~nayaa |
pracakramus tat bhavanam bhartur aaj~naaya shaasanam || 2-34-12

12. sarvaaH= all; stiyaH= women; uktaaH= spoken; evam= thus; sumantreNa= by Sumantra; nR^ipaaJNayaa= as per king's orders; prachakramaH= moved; tadbhavanam= to his house; aaJNaaya= after knowing; shaasanam= the instruction; bhartuH= of their husband.

All those women, asked thus by Sumantra as per the king's orders, went to his palace, after knowing the instructions of their husband.

ardha sapta shataaH taaH tu pramadaaH taamra locanaaH |
kausalyaam parivaarya atha shanaiH jagmur dhR^ita vrataaH || 2-34-13

13. atha= thereafter; taaH= those; ardha sapta shataaH= three hundred and fifty; pramadaaH= women; dhR^itavrataaH= steadfast in their vow (of devotion to their husband); taamra lochanaaH= having red eyes; parivaarya= encircling; kausalyaam= Kausaly; jagmuH= went; shanaiH= slowly.

Encircling Kausalya, three hundred fifty women, steadfast in their vow(of devotion to their husband), with their eyes reddened, went there slowly.

aagateSu ca daareSu samavekSya mahii patiH |
uvaaca raajaa tam suutam sumantra aanaya me sutam || 2-34-14

14. aagateshhu= after arrival;daareshhu= of wives; raajaa= Dasaratha; mahiipatih= the lord of the earth; samavekshhya= looked; tam suutam= towards that chariorteer; uvaacha= and spoke(thus); sumantra= Oh, Sumantra! aanaya= bring; me sutam= my son.

After arrival of his wives, king Dasaratha spoke to that charioteer as follows, "Oh, Sumantra! Bring my son here."

sa suutaH raamam aadaaya lakSmaNam maithiliim tadaa |
jagaama abhimukhaH tuurNam sakaasham jagatii pateH || 2-34-15

15. tadaa= then; saH suutah= that charioteer; aadaaya= took; raamam= Rama; lakshhmaNam= Lakshmana; maithiliim= and Seetha; tuurNam= speedily; jagaama= went; abhimukhaH= towards; jagatiipataH= the king's sakaasham= presence.

Taking Rama, Lakshmana and Seetha, that charioteer then speedily went to the king's presence.

sa raajaa putram aayaantam dR^iSTvaa duuraat kR^ita anjalim |
utpapaata aasanaat tuurNam aartaH strii jana samvR^itaH || 2-34-16

16. saH raajaa= that king, striijana samvR^itaH= surrounded by women; dR^ishhTvaa= seeing; duraat= from a distance; putram= his son; ayaantam= coming; kR^itaaNjalim= with folded hands; aartaH= being distressed; utpapaata= rose; aasanaat= from his seat; tuurNam= swiftly.

King Dasaratha surrounded by women, seeing from a distance his son coming with folded hands, distressed as he was, rose swiftly from his seat.

so abhidudraava vegena raamam dR^iSTvaa vishaam patiH |
tam asampraapya duhkha aartaH papaata bhuvi muurchitaH || 2-34-17

17. dR^ishhTvaa= seeing; raamam= Rama; saH= Dasaratha; vishaampatiH= the ruler of people; abhidadraava= ran towards him; vegena= speedily; asampraapya= without reaching; tam= him; papaata= fell; bhuvi= on the floor; muurchhitaH= senseless; duHkhaartaH= afflicted with sorrow.

Seeing Rama, King Dasaratha ran speedily towards him. But without reaching him he fell on the floor senseless, afflicted as he was with sorrow.

tam raamaH abhyapaatat kSipram lakSmaNaH ca mahaa rathaH |
visamj~nam iva duhkhena sashokam nR^ipatim tadaa || 2-34-18

18. tadaa= tehn; raamaH= Rama; lakshhmaNashche= and Lakshmana; mahaarathaH= an eminent car-warrior; kshhipram= quickly; abhyapatat= approached; tam nR^ipatim= that king; visamJNam iva= who seemed senseless; duHkhena= with grief; sashokam= through agony.

Then, Rama and Lakshmana an eminent car-warrior, quickly approached that king who seemed unconscious with full of grief as he was, through agony.

strii sahasra ninaadaH ca samjaj~ne raaja veshmani |
haahaa raama iti sahasaa bhuuSaNa dhvani muurchitaH || 2-34-19

19. samjaJNe= generated; sahasaa= all at once; raajaveshmani= from the royal palace; striisahasraninaadashcha= sound of thousands of women crying; haa haa raama iti= "Alas! Alas! Oh Rama !" bhuushhaNa dhvanimuurchhitaH= mixed with the sound of tinkling of ornaments.

Sounds of thousands of women crying "Alas! Alas! Oh Rama!" generated all at once from the royal palace, mixed with the sound of tinkling ornaments.

tam pariSvajya baahubhyaam taav ubhau raama lakSmaNau |
paryanke siitayaa saardham rudantaH samaveshayan || 2-34-20

20. tau= those; ubhau= both; raamalakshhmaNau= Rama and Lakshmana; siitayaa saardham= along with Seetha; parishhvajya= held; tam= Dasaratha; baahubhyaam= in their arms; rudanta= and crying; samaveshayan= laid him; paryaNke= in the couch.

Holding Dasaratha in their arms and crying, both Rama and Lakshmana along with Seetha laid him on the couch.

atha raamaH muhuurtena labdha samj~nam mahii patim |
uvaaca praanjalir bhuutvaa shoka arNava pariplutam || 2-34-21

21. atha= thereafter; raamaH= Rama; bhuutvaa= becoming; praNjaliH= one with folded hands; uvaacha= spoke(as follows) mahiipatim= to king Dasaratha; labdha samJNam= who got consciousness; muhuurtena= within a short time; shokaarNava pariplutam= imundated in a sea of sorrow.

Then, Rama with folded hands spoke thus to king Dasaratha who got consciousness within a short time and who was inundated in a sea of sorrow.

aapR^icche tvaam mahaa raaja sarveSaam iishvaraH asi naH |
prasthitam daNDaka araNyam pashya tvam kushalena maam || 2-34-22

22. mahaara= Oh Emperor! aapR^ichchhe= I am seaking permission; tvaam= from you; asi= you are; iishvaraH= the lord; sarveshhaam= to all; naH= of us; tvam= you; pashya= see; kushalena= auspiciously; maam= towards me; prasthitaH= setting out; daNdakaaraNyam= to the forest of Dandaka.

"Oh, emperor! I take leave of you, who are the lord of all of us. See auspiciously towards me, who am about to leave for Dandaka forest."

lakSmaNam ca anujaaniihi siitaa ca anveti maam vanam |
kaaraNaiH bahubhis tathyaiH vaaryamaaNau na ca icchataH || 2-34-23

23. anujaaniihi= permit; lakshhmaNamcha= Lakshmana also; siitaacha= Seetha too; anveti= is accompanying; maam= me; vanam= to the forest; vaaryamaaNau= even if prevented; bahubhiH= by many; tathyaiH= true; kaaranaiH= reasons; nachaichchhataH= these two are not agreeing.

"Permit Lakshmana also and Seetha too who is accompanying me to the forest. Even if prevented(by me0 on many true reasons, these two are not agreeing to stay behind"

anujaaniihi sarvaan naH shokam utsR^ijya maanada |
lakSmaNam maam ca siitaam ca prajaapatir iva prajaaH || 2-34-24

24. utsR^ijya= giving up; shokam= grief; maanada= Oh, the bestower of honour! anujaaniihi= grant leave; sarvaan= to all; naH= of us; lakshhmaNam= Lakshmana; maameha= myself; sitaamcha= and Seetha; prajaaH iva= as to his sons; prajaapatiH= Brahma.

"Giving up grief, Oh the bestower of honour, grant leave to all of us, Lakshmana myself and Seetha as Brahma(the lord of creation) did to his sons(sanaka and his three brothers who intended to go to forest for practising austerities)."

pratiikSamaaNam avyagram anuj~naam jagatii pateH |
uvaaca rarjaa samprekSya vana vaasaaya raaghavam || 2-34-25

25. samprekshhya= gazing; raaghavam= at Rama; avyagram= who is unruffled; pratiikshhamaaNam= awaiting; anuJNyaam= permission; jagatiipateH= of the king; vanavaasaaya= stay in the forest; raajaa= the king Dasaratha; uvaacha= spoke(thus).

Gazing at Rama who is unruffled, awaiting permission of the king for stay in the forest, the king Dasaratha spoke thus:

aham raaghava kaikeyyaa vara daanena mohitaH |
ayodhyaayaaH tvam eva adya bhava raajaa nigR^ihya maam || 2-34-26

26. raaghava= Oh, Rama! aham= I; mohitaH= was stupefied; kaikeyyaa= by Kaikeyi; varadaanena= through a boon; adya= now; nigR^ihya= by confirning; maam= me; tvameva= you alone; bhava= be; raajaa= the king; ayodhyaayaaH= of Ayodhya.

"Oh, Rama! I was stupefied by Kaikeyi through a boon. Now, by confining me, be you the king of Ayodhya."

evam uktaH nR^ipatinaa raamaH dharmabhR^itaam varaH |
pratyuvaaca anjalim kR^itvaa pitaram vaakya kovidaH || 2-34-27

27. raamaH= Rama; varaH= the best man; dharma bhR^itaam= in supporting righteousness; vaakyakovidaH= who is proficient in speech; uktaH= after being spoken; evam= thus; nR^ipatinaa= by the king; pratyuvaacha= replied; pitaram= to his father; aNjalim kR^itvaa= after making salutation with joined palms.

When told thus by the king, Rama the best man in supporting righteousness and who is proficient in expression, replied( as follows) to his father, after making salutation with joined palms.

bhavaan varSa sahasraaya pR^ithivyaa nR^ipate patiH |
aham tu araNye vatsyaami na me kaaryam tvayaa anR^itam || 2-34-28

28. nR^ipate= Oh, King! bhavaan= you be; patiH= the lord; pR^ithivyaaH= of the earth; varshhasahasraaya= for thousand years; aham tu= but I; vatsyaami= shall stay arNye= in the forest; me= for me; na kaaryam= do not make; anR^itam= untruth; tvayaa= of you.

"Oh, king! You be the ruler of the earth for thousand years. But, I for my part, will stay in the forest. For my sake, do not generate untruth about you."

nava paJNcha cha varshhaaNi vanavaase vihR^itya te |
punaH paadau grahiishhyaami pratijJNaante naraadhipaH || 2-34-29

29. naraadhipa= Oh, ruler of men! vihR^itya= having strolled; vanavaase= in the forest; nava paNchaacha= for fourteen; vashhaani= years; pratiJNaante= after fulfillingthe promise; grahishhyaami= I shall clasp; te= your; paadau= feet; punaH= once more.

"Oh, ruler of men! Having strolled in the forest for fourteen years, I shall clasp your feet once more after fulfilling my promise."

rudannaaha priyam putraM satyapaashena saMyataH |
kaikeyyaa chodyamaanstu mitho raajaa tamabraviit || 2-34-30

30. chodyamaanastu= prompted; mithaH= secretly; kaikeyyaa= by Kaikeyi; aartaH= the distressed; raajaa= king; samyataH= tied up; sata paashena= by fetters of truth; abraviit= said; rudan= weeping; tam= to that; priyam putram= beloved son.

Prompted secretly by kaikeyi, the distressed king, tied up by fetters of truth, said weeping to that beloved son.

shreyase vR^iddhaye taata punar aagamanaaya ca |
gacchasva ariSTam avyagraH panthaanam akutaH bhayam || 2-34-31

31. taata= Oh, darling! gachchhasva= proceed; shreyase= for welfare; vR^iddhaye= for advancement; punaHaagamanaayacha= and for coming again; panthaanam= let your path; arishhTam= be auspicious; avyagram= undistracted; akutobhayam= and fearless from any quarter.

"Oh, darling! Proceed for welfare, for advancement and for coming again. Let your path of travel be auspicious, undistracted and fearless from any quarter."

na hi satyaatmanastaata dharmaabhimanasastava |
vinivarta yituM buddhi shakyate raghunandana || 2-34-32

32. taata= Oh, darling! raghunandana= Oh, Rama, the seion of Raghu! satyaatmanaH= your mind being given to righteousness; tava= your; buddhiH= decision; na shakya hi= cannot be; vinivartayitum= reversed.

"Oh, darling, the seion of Raghu! Truthful as you are by nature and your mind being given to righteousness, your decision cannot be reversed."

adya tu idaaniim rajaniim putra maa gaccha sarvathaa |
maataram maam ca sampashyan vasa imaam adya sharvariim || 2-34-33

33. putra= Oh, son! adya= today; idaaniim= now; rajaniim= night; maa gachchha= do not go; sarvathaa= by all means; ekaaha darshaenaapi= even by seeing for one day; aham= I; charaamitaavat= may live; saadhu= happily.

"Oh, son! Do not leave in any case today, now at night time. Even by seeing you for one day, I may live happily."

maataraM maam cha sampashyan vasemaamadya sharvariim |
tarpitaH sarvakaamaistvam svaH kaale saadhayishhyasi || 2-34-34

34. sampashyan= looking at maataram= your mother; maamcha= and myself; vasa= stay; imaam= this; sharvariim= might; adya= today; tarpitaH= satiated; sarva kaamaiH= by all desired objecs; tvam= you; saadhayishhyasi= may leave; shvaH= tommorrow; kaale= at dawn.

"Looking at your mother and myself, stay at least for this night today. Satiated by all the desired objects, you may leave tomorrow at dawn."

dushhkaram kriyate putra sarvathaa raaghava tayaa |
matpriyaartham priyaamstyaktvaa yadyaasi vijanam vanam || 2-34-35

35. putra= Oh, son; raaghava= Rama! dushhkaram= an incorrigible thing; sarvathaa= in every respect; kriyate= is being done; tvayaa= by you; yat= since; mat priyaartham= for my pleasure; yaasi= you are going; vanam= to the forest; vijanam= a solitary place; tyaktvaa= leaving; priyaan= beloved ones.

"Oh Rama, my son! An incorrigible thing is being done by you since for my pleasure you are going to the forest a solitary place, leaving beloved ones."

na chaitanme priyam putra shape satyena raaghava |
chhannayaa chhalitastvasnu struyaa chhannaagnikalpayaa || 2-34-36

36. putra= Oh, son; raaghava= Rama! etat= this; nacha= is not; priyam= agreeable; me= to me; shape= I swear; satyena= by my faith; asmi= I was; chhalitaH= cheated; striyaa= by the woman; chhannayaa= who had concealed intentions; chhannaagni kalpayaa= resembled fire covered with ashes.

"Oh Rama my son! Your exile is not agreeable to me. I was cheated by Kaikeyi who had concealed intentions and resembled fire with ashes."

paJNchanaa yaa tu labdhaa me taaM tvam nistartumichchhasi |
anayaa vR^ittasaadinyaa kaikeyyaa.abhiprachoditaH || 2-34-37

37. athiprachoditaH= incited by; anayaa= this; kaikeyyaa= Kaikeyi; vR^ittasaadinyaa= who has destroyed established customs; tvam= you; ichchhasi= wish; mistartum= to redeem; me= my; yaavaNchanaa= which deceit; taam= that; labdhaa= was derived.

Incited by Kaikeyi who has destroyed established customs, you wish to redeem my deceit, derived by me from her.

na chaitadaashcharyatamam yattajjyeshhThassuto mama |
apaanR^itakatham putra pitaram kartumichchhsi || 2-34-38

38. putra= Oh, son! jyeshhTaH sutaH= as eldest son; mama= of min; ichhasi iti yat= that which you wish; kartum= to make; pitaram= your father; apaanR^itakatham= as on ewho does not have false promises; tat etat= this; na= is not aashcharyatamam= a great surprise.

"It is not a great surprise, my son, that you my eldest son should seek to make your father as one who does not have false promises."

atha raamaH tathaa shrutvaa pitur aartasya bhaaSitam |
lakSmaNena saha bhraatraa diino vacanam abraviit || 2-34-39

39. atha= thereafter; raamaH= Rama; bhraataa lakshhmaNena saha= along with his brother lakshman; shrutvaa= hearing; bhaashhitam= the words; pituH= of his father; tathaa= thus; aartasya= depressed; diinaH= was upset; abraviit= spoke; vachanam= these words.

After hearing these words of their father who was depressed, Rama and Lakshmana were upset. Then Rama spoke these words.

praapsyaami yaan adya guNaan ko me shvastaan pradaasyati |
apakramaNam eva ataH sarva kaamaiH aham vR^iNe || 2-34-40

40. yaan= which; guNaam= wordly pleasures praapsyaami= I can get; adya= today; taan= those; kaH= who; pradaasyati= will offer; me= to me; shvaH= tomorrow? ataH= therfore; aham= I; vR^iNe= desire; apakramaNameva= only to get away; sarvaka= in lien of all enjoyments.

Even if these worldly pleasures are obtained today, who will offer those things to me tomorrow? Therefore I desire only to get away in lieu of all these enjoyments.

iyam saraaSTraa sajanaa dhana dhaanya samaakulaa |
mayaa visR^iSTaa vasudhaa bharataaya pradiiyataam || 2-34-41

41. iyam= vasudhaa= this earth; visR^ishhTaa= being relinquished; mayaa= by me; sa raashhTraa= which includes various provinces; sajanaa= filled with people; dhana dhaanya samaakulaa= inbued with riches and foodgrains; pradiiyataam= may be given; bharataaya= to Bharata.

"This earth being relinquished by me; which included various provinces, filled with people, imbued with riches and food grains, may be given to Bharata."

vanavaasakR^itaa buddhirna cha me.adya chalishhyati |
yastushhTena varo dattaH kaikeyyai varada tvayaa || 2-34-42
diiyataam nikhilenaiva satyastvam bhava paarthiva |

42. adya= now; nachalishhayati= I cannot budge; me buddhiH= from my decision; vanavaasa kR^itaa= made about my stay in the forest; paarthiva= Oh, king; varada= the bestower of boons! tvayaa= by you; tushhTena= who were pleased; dattaH= to give; yaH varaH= which boon; kaikeyyai= to Kaikeyi; diiyataam= let it be given; nikhilenaina= completely.

"I cannot budge now from my decision made about my stay in the forest. Oh king the bestower of boons! You were pleased to give a boon to Kaikeyi and let it be fulfilled completely. Be you a truthful man."

aham nidesham bhavato yathoktamanupaalayan || 2-34-43
chaturdasha samaa vatsye vane vanacharaiH saha |

43. aham= I; yathoktam= as promised; anupaalayan= fulfilling; bhavata= your; nidesham= command; vatsye= shall live; vane= in the forest; vanacharaiH saha= along with forest-dewellrs; chaturdasha= for fourteen; samaaH= years.

"I , as promised, fulfilling your command, shall live in the forest along with forest-dwellers for fourteen years."

maa vimarsho vasumatii bharataaya pradiiyataam || 2-34-44
na hi me kaamkshitam raajyam sukhamaatmani vaa priyam |
yathaa nidesham kartum vai tavaiva raghunandhana || 2-34-45

44,45. maa= Oh, do not have; vimarshaH= hesitation; vasumatii pradiiyataam= let the kingdom be given; bharataaya= to Bharata; raghunandana= Oh, king! me= to me; raajyam= either kingdom; sukhamvaa= or happiness; nahi= indeed is not; kaaNkshhitam= desired; aatmano= by nature; kartum eva= only doing; tava= your; yathaanidesham= command as instructed; priyam vai= is dear to me.

"Oh, king! Do not have any hesitation in offering the kingdom to Bharata. Neither kingdom nor happiness indeed is desired by my nature. It is dear to me only to do your command as directed."

apagacchatu te duhkham maa bhuur baaSpa pariplutaH |
na hi kSubhyati durdharSaH samudraH saritaam patiH || 2-34-46

46. te duHkham apagachchhatu= let your sorrow disappear! maa bhuuH= do not be; bhaashhpa pariplutaH= overwheled with tears; samudraH= the ocean; patiH= the lord; saritaam= of rivers; durdharshhaH= which is difficult to assail; na kshhubhyatihi= is not indeed agitated.

"Let your sorrow disappear! Do not be overwhelmed with tears. The ocean, the lord of rivers which is difficult to assail, indeed does not get agitated."

na eva aham raajyam icchaami na sukham na ca maithiliim |
tvaam aham satyam icchaami na anR^itam puruSa R^iSabha || 2-34-47

47. aham= I; naiva ichchhaami= do not even desire; raajyam= kingdom; na= nor; sukham= happiness; na= nor; maithiliimcha= Seetha too; naiva= nor even; sarvaan= all; imaan= these; kaamaan= enjoyments; naiva= nor; jiivitam= life.

"I do not crave for kingdom or happiness nor again for Seetha nor even all these enjoyments nor for heaven nor even for life."

tvaamaham satyamichchhaami naanR^itam purushharshhabha |
pratyaksham tava satyena sukR^itena cha te shape || 2-34-48

48. purushharshhabha= Oh, jewel among men! ahma= I; ichchhami= wish; tvaam= you; satyam= to be a truthful man; na= not; anR^itam= a fallaceous man; tava= In you; pratyakshham= presence; satyena= by truth; sukR^itena= and by virtue; shape= I swear; te= to you.

"Oh, Jewel among men! I wish you to be a truthful mean, not a fallacious man. I swear to you in your presence by truth and by virtue."

na cha shakhyam mayaa taata sthaatum kshaNamapi prabho |
sa shokam dhraarayasvemam na hi me.asti viparyayaH || 2-34-49

49. taata= Oh, father! prabho= Oh, lord! mayaa= by me; nashakyam= it is not possible; sthaatum= to stay; khhaNamapi= even for a moment; saH= you as such; dhaarayasva= should contian; evam= this; shokam= grief; naastihi= there is indeed no; viparyayaH= going back; me= for me.

"It is not possible for me, Oh father, to stay on even for a moment. Therefore, contain this grief, Oh Lord, for there is no going back upon my word."

arthito hyasmi kaikeyyaa vanam gachchheti raaghava |
mayaa choktaM prajaamiiti tatsatyamanupaalaye || 2-34-50

50. raaghava= Oh, Dasaratha the seion of Raghu! asmihi= I was indeed; arthitaH= asked; kaikeyyaa= by Kaikeyi; iti= as follows: gachchha= go; vanam= to the forest." uktamcha= It was also replied; mayaa= by me; prajaami iti= that I would go; anupaalaye= I shall redeem; tat= that; satyam= pledge.

"Oh Dasaratha the seion of Raghu! I was indeed asked by Kaikeyi to go to the forest. It was also replied by me that I would go. I shall redeem that pledge."

maa chotkaNthaaM kR^ithaa deva vane ramsyaamahe vayam |
prashaantahariNaakiirNe naanaashakuninaadite || 2-34-51

51. deva= Oh, king! maakR^ithaaH= do not feel; utkaNThaam= anxious; vayam= we; ramsyaamahe= shall sport; vane= in the forest; prashaanta hariNaakiirNe= flocked with peaceful deers; naanaashakuninaadite= rendered noisy by birds of various types.

"Oh, king! Do not feel anxious. We shall sport in the forest, flocked with peaceful deer and rendered noisy by birds of various types."

pitaa hi daivatam taata devataanaamapi smR^itam |
tasmaaddaivatamityeva karishhyaami piturvachaH || 2-34-52

52. tat= Oh, father! smR^itamhi= it was said indeed; pitaa= father; daivatam= is the god; devataanaamapi= even for celestials; tasmaat= therefore; karishhyaami= I shall do; pituH= father's; vachaH= word; daivatam ityeva= considering it s divine.

"Oh, father! It was indeed said that even for celestials, father is the god. Therefore, I shall carry out the father's word, considering it as divine."

chaturdhashasu varshheshhu gateshhu narasattama |
punardrakshyasi maam praaptam santaapo.ayam vimuchyataam || 2-34-53

53. narasattama= Oh, best among men! praaptam= coming; gateshhu= after passing away; chaturdasha= fourteen; varshheshhu= years; drakshhyasi= you will see; maam= me; ayam samtaapaH vimuchyataam= let this grief be given up.

"Oh father, the best among men! You will see me, when I come back after elapsing fourteen years. Let this grief be given up."

yena samstambhaniiyo.ayam sarvo baashhpagaLo janaH |
sa tvam purushhashaarduula kimartham vikriyaam gataH || 2-34-54

54. purushha shaarduula= Oh, tiger among men! saraH= all; ayam janaH= these people; bhaashhpagaLaH= whoare bathed with tears; samstambhaniiyaH= are to be consoled by you; saH tva= such of you; kimartham= why; gataH= got; vikriyaam= perturbation?

"Oh, tiger among men! Why have you got perturbed-you by whom all these people bathed in tears, ought to be consoled?"

puram ca raaSTram ca mahii ca kevalaa |
mayaa nisR^iSTaa bharataaya diiyataam |
aham nidesham bhavataH anupaalayan |
vanam gamiSyaami ciraaya sevitum || 2-34-55

55. puramcha= let this city; raashhTramcha= province; kevalaa mahiicha= and whole of this earth; nishR^ishhTaa= left; mayaa= by me; diiyataam= be given; bharataaya= to Bharata; aham= I; anupaalayan= following; bhavataH= your; nidesham= instruction; gamishhyaami= shall proceed; vanam= to the forest; sevitum= to dwell in it; chiraaya= for long.

"Let this city, province and whole of this earth left by me, be given to Bharata. I for one following your instructions, shall proceed to the forest to dwell in it for long."

mayaa nisR^iSTaam bharataH mahiim imaam |
sashaila khaNDaam sapuraam sakaananaam |
shivaam susiimaam anushaastu kevalam |
tvayaa yad uktam nR^ipate yathaa astu tat || 2-34-56

56. nR^ipate= Oh, king! imaama mahiim= let this earth; sashaila shhaNdaam= with multitude mountains; sapuraam= comprising of cities; sakaananaam= with their gardens; nisR^ishhTaam= relinquished; mayaa= by me; anushaastu= be ruled over; bharataH kevalam= barely by Bharata; susiimaam= within bounds; shiraam= of well being; yat= that which; uktam= is told; tvayaa= by you; tat= let it; astu= be so; tathaa= thus.

"Oh, king! Let this earth with multitude of mountains, comprising of cities with their gardens relinquished by me, be ruled over barely by Bharata, within the bounds of righteousness. Let the word of honour given by you(to Kaikeyi) come true."

na me tathaa paarthiva dhiiyate mano |
mahatsu kaameSu na ca aatmanaH priye |
yathaa nideshe tava shiSTa sammate |
vyapaitu duhkham tava mat kR^ite anagha || 2-34-57

57. paarthiva= Oh, king; anagha= the faultlessman! yathaa= how; memanaH= my mind; dhiiyate= is shanding firmly; tava nirdeshe= to your command; shishhta sammate= approved by the wise; tathaa= in that manner; na= it is not; mahatsu= on haughty; kaameshhu= enjoyments; na= it is not; aatanaH= on my own; priyeH= pleasures; matkR^ite= for my sake; vyapaitu duHkham= let your agony disappear.

"Oh, the faultless king! My mind is not directed on haughty physical enjoyments or sensuous pleasures which is approved by the wise. Let your agony disappear, for my sake."

tat adya na eva anagha raajyam avyayam |
na sarva kaamaan na sukham na maithiliim |
na jiivitam tvaam anR^itena yojayan |
vR^iNiiya satyam vratam astu te tathaa || 2-34-58

58. anagha= Oh the sinless king! tat= therefore; adya= now; yojayan= connecting; tvaam= you; anR^itena= with untruth; naiva vR^itena= I just cannot yearn; raajyam= for kingdom; na= nor desirous; sarva kaamaan= of various enjoyment; na= nor; sukham= for happiness; na= now; maithiliim= Seetha; na= nor; jiivitam= life; te= (let) your; vratam= voe; tathaa= thus; astu= become; satyam= true.

Oh, the sinless king! Therefore, now associating you with untruth, I just do not desire for kingdom, nor all the sensual enjoyments, nor happiness nor existence nor even Seetha. Let your pledge(given to Kaikeyi) prove true."

phalaani muulaani ca bhakSayan vane |
giriimH ca pashyan saritaH saraamsi ca |
vanam pravishya eva vicitra paadapam |
sukhii bhaviSyaami tava astu nirvR^itiH || 2-34-59

59. bhavishhyaami= I shall be; sukhii= happy; pravishyaiva= entering; vanam= the forest; vichitra paadapam= filled with; bhakshhayan= eating; phalaani= fruits; muulanicha= and tubers; pushyan= and lakes; vane= in the forest; astu= let there be; nirvR^itiH= satisfaction; tava= to you.

"I shall be happy, entering the forest filled with wonderful trees, eating fruits and tubers as well as seeing mountains rivers and lakes in the forest. Let there be satisfaction for you.

evam sa raajaa vyasanaabhipannaH |
shokena duHkhena cha taamyamaanaH |
aaliN^gya putram suvinashhTasamjJNo |
moham gato naiva chicheshTa kimchit || 2-34-60

60. aaliNgya= embracing; putra= his son; saH raajaa= that king Dasaratha; evam= who had thus; vyasanaabhipannaH= fallen on evil days; taamyamaanaH= was tormented; shokena= with grief; duHkhena= and distress; mahomgataH= got fainted; suvinashhTa samJNaH= fully losing consciousness; naiva chicheshhTa= not moving; kimchit= even a little.

Embracing his son, that king Dasaratha, who had thus fallen on evil days, was tormented with grief and distress, got fainted, fully losing his consciousness and not moving even a little.

devyastataH samruruduH sametaa |
staam varjayitvaa naradevapatniim |
rudan sumantro.api jagaama muurchhaam |
haa haa kR^itam tatra babhuuva sarvam || 2-34-61

61. tataH= then; varjayitvaa= leaving out; naradevapatniim= Kaikeyi the wife of king Dasaratha; devyaH= the queens; sametaaH= assembled there; samruduH= began to cry; sumantro.api= Sumantra also; jagaama= got; muurchhaam= the faint; rudan= while weeping; sarvam= everything; tatra= there; babhuuva= became; haahaakR^itam= loud lamenting.

Then, all the queens assembled there except Kaikeyi began to cry. Sumantra also fell into a swoon, while weeping. Everything there became loud lamenting.

iti vaalmiiki raamaayaNe aadi kaavye ayodhya kaaNDe catur tri.mshaH sargaH

Thus completes 34th chapter of Ayodhya Kanda in glorious Ramayana, the work of a sage and the oldest epic

Sree Valmiki Ramayana

courtesy from

Sree Brahmasri Desiraju Hanumanta Rao ji

and  Sreeman Brahmasri K M K Murthy ji

 I Humbly bow to the  lotus feet of both of them

for the collection