srivalmikiramayanam - Ayodhya Kanda (Book 2) Sarga 35 to 41

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] 35

Introduction

Minister Sumantra requests and reproaches Queen Kaikeyi and asks her to take back her impositions. Even the elderly minister and a scholar named Siddhartha tries to pacify Kaikeyi by telling the legend of Sagara, the ancestor of Dasharatha, quoting the exile of his notorious son Asamanja. But she is adamant to all holy advices, but wants Rama to go to forests.

tato nirdhuuya sahasaa shiro niHshvasva chaasakR^it |
paaNau paaNim vinishhpishhya dantaan kaTakaTaayya cha || 2-35-1
lochane kopasamrakte varNam puurvochitam jahat |
kopaabhibhuutaH sahasaa samtaapamashubham gataH || 2-35-2
manaH samiikshamaaNashcha suuto dasharathasya saH |
kampayanniva kaikeyyaa hR^idayam vaakchharaishshitaiH || 2-35-3
vaakyavajrairanupamairnirbhindanniva chaashugaiH |
kaikeyyaa sarvamarmaaNi sumantraH pratyabhaashhata || 2-35-4

1,2,3,4. tataH= then; sumantraH= Sumantra; suutaH= the charioteer; nirduuya= moving; shiraH= his head; sahasaa= all of a sudden; niHshvasya= sighing; asakR^it= agan and again; vinishhpishhya= rubbing; paaNim= in hand; katakataayyacha= grinding; dantaan= his teeth; lochane kopasamrakte= turning his eyes red with anger; jahat= shedding; puurvochitam= his former; varNam= colour; kopaabhibuutaH= overwhelmed with; sahasaa= suddenly; gataH= getting; samtaapam= grief; ashubham= the evil; samiikshhamaaNashcha= carefully reading; dasharathasya= Dasaratha's; manaH= mind; pratyabhaashhata= spoke(as follows) kampayanniva= spoke(as follows); kaikeyyaaH= Kaikeyi's; hR^idyam= heart; shitaiH vaakchharaiH= with sharp arrows; vaakya vajraiH= in the form of thunderbolting words; ashugaiH= speedily; bhindanniva= piercing; sarva marmaaNi= all her vitals.

Then, moving his head all of a sudden sighing again and again, rubbing his hand in hand, grinding his teeth, turning his eyes red with anger shedding his normal colour, overwhelmed with wrath, suddenly getting the evil grief, carefully reading Dasaratha's mind, sumantra the charioteer spoke(as follows) as though shaking Kaikeyi's heart with sharp arrows, in the form of thunderbolting words speedily peircing all her vitals.

yashyaastava patistyaktoraajaa dasharathaH svayam |
bhartaa sarvasya jagataH sthaavarasya charashya cha || 2-35-5
na hyakaaryatamam kimchit tava deviiha vidyate |

5. devi= Oh, Kaikeyi! yasyaaH tava= which your; patiH= husband; raajaa dasharathaH= king Dasaratha; bhartaa= the supporter; sarvasya jagataH= of entire creation; sthaavarasya= the unmoving; tyaktaH== is betrayed; svayam= on your own; tava= such of you; nahi vidyate= there is indeed nothing; iha= oh earth; kimchit= anything; akaaryatamam= which is most disgraceful.

"There is nothing on earth, anything which is most disgraceful for you by whom your husband king Dasaratha the supporter of the entire creation the unmoving and the moving, is betrayed, Oh, Kaikeyi!"

patighniim tvaamaham manye kulaghniimapi chaantataH || 2-35-6
yanma hemdramivaajayyam dushhprakampyamivaachalam |
mahodadhimivaakshobhyam santaapayasi karmabhiH || 2-35-7

6,7. aham= I; manye= consider; tvam= you; patighniim= as murderers of your husband; antataH= ultimately; kulaghniimapicha= the exterminator of your race too; yat= for which reason; karmabhiH= by your actions; santaapayasi= you are causing grief(to your husband) ajayyam= who is unconquerable; mahendramiva= as great Indra; dushhkampyam= who cannot be moved; achalamiva= as a mountain; akshhobhyam= who is imperturbable; mahodadhimiva= as a great ocean.

"King Dasaratha is unconquerable as great Indra, unshakable as mountain and imperturbable as a great ocean. By tormenting him with your actions, you are considered by me as murderess of your husband and ultimately the exterminator of your race too."

maavamamsthaa dasharatham bhartaaram varadam patim |
bharturichchhaa hi naariiNaamputrakoTyaa vishishhyate || 2-35-8

8. maavamamsthaaH= do not despise; dasharatham= Dasaratha; bhartaaram= the supporter; varadam= the bestower of boon; patim= and your husband; naariiNaam= for women; bhartaH= husband's; ichchhaa= will; vishishhyate= is superior; putrakotyaaH= to ten million sons.

"Do not despise Dasaratha the supporter, the bestower of boons and your husband. For women, will of the husband is superior to that of ten million sons."

yathaavayo hi raajyaani praapnuvanti nR^ipakshaye |
ikshvaakukulanaathe.asmimstallopayitumichchhasi || 2-35-9

9. nR^ipakshhaye= after the death of a king; raajyaani= kingdoms; prapnuvantihi= are indeed obtained; yathaavayaH= as per the age(of princes) ichchhasi= you want; lopayitum= to deprive; tat= it; asmin ikshhvaakukulanaathe= in this lord Ikshvaku dynasty, Rama.

"After death of a king, kingdoms are obtained as per the age of the princes. But, you want to deprive this condition in the case of Rama the lord of Ikshvaku dynasty."

raajaa bhavatu te putro bharatashshaastu mediniim |
vayam tatra gamishhyaamo raamo yatra gamishhyati || 2-35-10

10. te putraH= "(Let) your son; bhartaH= Bharata; bhavatu= become; raajaa= the king; shastu= let him rule; madiniim= the earth; yatra= wherever; raamaH= Rama; gamishhyati= goes; vayam= we; gamishhyaamaH= shall go; tatra= there."

"Let your son Bharata become the king and rule the earth. wherever Rama goes, we (on our part) shall go there".

na hi te vishhaye kashchidbraahmaNo vastumarhati |
taadR^isham tvamamaryaadamadya karma chikiirshhasi || 2-35-11

11. te vishhaye= In your kingdom; kashchit braahmaNaH= even any brahmana; na arhati hi= cannot indeed; vastum= dwell; tvam= you; chikiirshhasi= want to do; taadR^isham= such; karma= act; adya= now; amaryaadam= transgressing due limits.

"Now any brahmana cannot indeed dwell in your kigdom as now you want to do such an act, transgressing the due limits."

nuunam sarve gamishhyaamo maargam raamanishhevitam |
tyaktaayaa baandhavaiH sarvairbraahmaNaiH saadhubhiH sadaa || 2-35-12
kaa priitii raajyalaabhena tava devi bhavishhyati |
taadR^isham tvamamaryaadam karma kartum chikiirshhasi || 2-35-13

12,13. nuunam= certainly; sarve= all of us; gamishhyaami= will go; maargam= in the way; raamanishhevitam= followed by Rama; devi= Oh queen Kaikeyi! yaa= which you; sadaa= forever; tyaktaa= deserted; baandhanvaiH= by relatives; sarvaiH= by all; brahmaNaiH= brahmanas; saadubhiH= by pious souls; tava= such of you; kaa= what; priitiH= pleasure; bhavishhyati= will be derived; raajya laabhena= through attainment of sovereignity; tvam= you; chikiirshhasi= want; kartum= to do; taadR^isham= such; karma= an act; amaryaadam= of impropriety.

"Certainly, all of us will proceed in the path followed by Rama. Oh, queen Kaikeyi! What pleasure will be derived through attainment of soverignity, when your relatives, all brahmanas and pious souls desert you forever? Now, you want to do such an act of impropriety"

aashcharyamiva pashyaami yasyaaste vR^ittamiidR^isham |
aacharantyaa na vidR^itaa sadyo bhavati medinii || 2-35-14

14. yasyaaH= while you; te= as such; aacharantyaaH= conduct yourself; iidR^isham= such of this; vR^ittam= act; pashyaami= I am looking; aashcharyamiva= with only surprise; medinii= (why) earth; na bhavati= is not; sadya= immediately; vidR^itaa= rent asunder.

"I am looking only with surprise, why the earth is not immediately rent asunder, while you conduct yourself with such an act"

mahaabrahmarshhisR^ishhTaa vaa jvalanto bhiimadarshanaa |
dhigvaagdaNDaNaa na himsanti raamapravraajane sthitaam || 2-35-15

15. dhikvaagdanNdaaH vaa= rods of reproaching words; jvalantaH= which are burning with fire; bhiima darshanaaH= and fearful to look at; mahaabrahmarshhi sR^ishhTaaH= uttered by great brahmana sages; na himsanti= are not killing; sthitaam= you, who have decided; raamapravraajane= to send Rama to exile.

"It is also surprising me why rods of reproaching words fiery and fearful to look at uttered by great brahmana sages are not killing you, who are bent on sending Rama to exile."

aamram chitvaa kuThaarena nimbam paricharettu yaH |
yashchenam payasaa siJNchennaivaasya madhuro bhavet || 2-35-16

16. yaH= who; chhitraa= while cutting down; aamram= a mango tree; kuThaareNa= with axe; paricharettu= nurtures; nimbam= a neem tree; yashcha= who; siNchet= will wet; enam= this neem tree; payasaa= sweet; asya= to him.

"Who will nurture a neem tree, cutting down a mango tree with an axe? And a neem tree will not turn sweet for him who nourishes it with milk."

abhijaatyam hi te manye yathaa maatustathaiva cha |
na hi nimbaatsravetkshaudram loke nigaditam vachaH || 2-35-17

17. manye= I think; abhijaatyam= your nature, by birth; yathaa tathaivacha= is as exactly as; maatuH= a proverb; nigaditam= is quoted; loke= in the world; kshhaudram= "honey; na sraveti hi= does not ooze surely; nimbaat= from a neem tree."

"I think, by birth your nature is as exactly as that of your mother. a proverb is quoted in the world saying that honey does not ooze from a neem tree."

tava maaturasadgraaham vidmaH puurvam yathaashrutam |
pituste varadaH kashchiddadau varamanuttamam || 2-35-18
sarvabhuutarutam tasmaatsamjajJNe vasudhaadhipaH |
tena tiryaggataanaam cha bhuutaanaam viditam vachaH || 2-35-19

18,19. vidmaH= we know, yathaashR^itam= as heard of; puurvam= in the past; tava maataH= your mother's; asadgraaham= evil satisfaction; kashchit= someone; varadaH= capable of giving boons; dadau= bestowed; anuttamam varam= a great boon; te pituH= your father; tasmaat= by it; vasudhaadhipaH= that king; samjaJNe= could identify; sarva bhuutarutam= the language of all created beings; tena= by him; vachaH= the talk bhuutaanaam= of those beings; tiryaggataanaam= belonging to sub-human species; viditam= could be known.

"We know, as heard of in the past, your mother's conduct of evil satisfaction. Someone capable of giving boons, granted a great boon to your father. By that boon he could identify the language of all created beings. The talk of those beings belonging to sub human species could be known by him."

tato jR^imbhasya shayane virutaadbhuurivarchasaa |
pituste vidito bhaavaH sa tatra bahudhaa.ahasat || 2-35-20

20. tataH= then; virutaat= from the sound; jR^imbhasya= of an ant called Jrimbha; shayane= near the bed; bhaavaH= its meaning; viditaH= was deciphered; te pituH= by your father; ahasat= langhed; bahudhaa= repeatedly; tatra= over it.

"From the sound of an ant called Jrimbha near his bed, the meaning of that sound was deciphered by your exceedingly brilliant father and he laughed over it repeatedly."

tatra te jananii kruddhaa mR^ityupaashamabhiipsatii |
haasam te nR^ipate saumya jijJNaasaamiiti bhaabraviit || 2-35-21

21. te jananii= your mother; kR^iddhaa= becoming angry; tatra= over his laugh; abhiipsatii= wishing to; mR^ityupaasham= hang him to death; abraviit= spoke; iti= thus; nR^ipate= "Oh, king; saumya= the gentle sir! jiJNaasaami= I want to know; te haasam= about your laugh.

Your mother, becoming angry over his laugh, wishing even to hand him to death(in case he refuses to disclose the reason for his laughter), spoke thus: "Oh king, the gentle sir! I want to know the meaning of your laughter."

nR^ipashchovaacha taam deviim devi shamsaami te yadi |
tato me maraNam sadyo bhavishhyati na samshayaH || 2-35-22

22. nR^ipaschcha= that king; uvaacha= replied; taam deviim= to that queen(as follows): devi= Oh, queen! shamsaamiyadii= If I tell; te= you; maraNam= death; bhavishhyati= will come; me= to me; sadyaH= immediately; tataH= thereafter; na= there is no; samshayaH= doubt.

"The king replied to that queen as follows: "Oh, royal lady! If I tell you the reason of my laughter, my death will immediately follow thereafter. There is no doubt about it."

maataa te pitaram devi tatah kekayamabraviit |
shamsa me jiiva vaa maa vaa na maamapahasishhyasi || 2-35-23

23. devi= Oh Kaikeyi! tataH= then; te maataa= your mother; abraviit= spoke; kekayam= Kekaya king; pituram= your father(thus); jiiva vaa= either live; maavaa= or die; shamsa= tell; me= me; na apahisishhasi= do not ridicule; maam= me.

"Your mother then said to your father, the king of Kekayas, Live or die as you will. tell me the laughter. Do not ridicule me."

priyayaa cha tathoktaH san kekayaH pR^ithiiviipatiH |
tasmai tam varadaayaartham kathayaamaasa tattvataH || 2-35-24

24. uktaH san= having been spoken; tathaa= thus; priyayaa= by his beloved consort; kekayaH prithvii patiH= the ruler of Kekaya kingdom; kathayaamaasa= reported; tasmai= to that; varadaaya= bestower of boon; tattvataH= correctly; tam artham= that matter.

Having been spoken thus by his beloved consort, the said king of the Kekayas on his part correctly reported the matter to the sage who had bestowed the boon on him.

tataH sa varadah saadhu raajaanam pratyabhaashhata |
mriyataam dhvamsataam veyam maa kR^ithaastvam mahiipate || 2-35-25

25. tataH= then; saH saadhuH= that sage; varadaH= who had bestowed the boon; pratyabhaashhataH= replied; rajaanam= to the king(as follows): mahiipate= "Oh, king! iyam= let her; mriyataam= die; dhamsataam vaa= or ruin; tvam= you; maakR^ithaaH= do not persue that course.

Then the sage who had bestowed the boon replied to the king as follows: "Oh, lord of the earth! Let her die or ruin. Do not reveal the reason to her."

sa tachchhrutvaa vachastasya prasannamanaso nR^ipaH |
maataram te nirasyaashu vijahaara kuberavat || 2-35-26

26. shrutvaa= having heard; tat vachaH= the word; tasya= of him; prasanna manasaH= who was pure-minded; saH nR^ipaH= that king; nirasya= repudiated; maataram= your mother; vijahaara= lived happily; kuberavat= like Kubera, the lord of riches.

"Having heard the words of that sage who was pure-minded, the king repudiated your mother and lived happily like Kubera the Lord of riches."

tathaa tvamapi raajaanam durjanaacharite pathi |
asadgraahamimam mohaatkurushhe paapadarshini || 2-35-27

27. paapadarshini= Oh, Kaikeyi, seeing evil(everywhere) tvamapi= you too, tathaa= thus; pathi= in the path; durjanaacharite= trodden by wicked men; kurushhe= are making; imam= this; asadgraaham= bad resolution; mohaat= by igonorance.

"Oh, Kaikeyi, seeing evil everywhere! You, too, thus following the path trodden by wicked men, are making this bad resolution by ignorance."

satyashchaadya pravaado.ayam laukikaH pratibhaati maa |
pitR^uun samanujaayante naraa maataramaN^ganaaH || 2-35-28

28. pratibhaat= It is occuring; maa= about me; adya= now; ayam= this; pravaadaH= saying; laukikaH= which is popular; satyaH= has become true; naraaH= males; samamjaayante= are born, conforming; pitR^iin= to their fathers; aNganaaH= females; maataram= to their mothers.

"The popular saying that males are born confirming to their fathers and females to their mothers, occurs to me as true."

naivam bhava GR^ihaaNedam yadaaha vasudhaadhipaH |
bharturichchaamupaasveha janasyaasya gatirbhava || 2-35-29

29. na bhava= do not become; evam= like this; gR^ihaaNa= understand; idam= that; aha= which is said; vasudhaadhipaH= by the king; upaasva= following; ichchaam= the desire; bhartuH= of your husband; bhava= be; gatiH= a protectress; asya janasya= to these people; iha= here.

Do not conform to the traits of your mother. Understand that which is said by the king. following the desire of your husband, be a protectress to these people here."

maa tvam protsaahitaa paapairdevaraajasamaprabham |
bhartaaram lokabhartaaramasaddharmamupaadadhaaH || 2-35-30

30. protsaahitaa= Incited; paapaiH= by the evil minded; tvam= you; maa upaadadhaaH= do not put before the public; asaddhaarmam= an improper course of conduct; bhartaaram= of your husband; devaraaja samprabham= whose splendour is equal to the king Devendra; lokabhartaaram= and who is a protector of this world.

"Incitedby the evil minded, do not put before the public an improper course of conduct of your husband who spendour is equal to that of king Devendra and who is a protector of this world.

na hi mithyaa pratijJNaatam karishhyati tavaanaghaH |
shriimaandasharatho raajaa devi raajiivalochanaH || 2-35-31

31. devii= Oh, queen! dasharathaH= Dasaratha; anagaH= the faultless man; shriimaan= the Majesty; raajiivalochanaH= the lotus-eyed man; raajaa= the king; nakarishhyati hi= cannot indeed make; mithyaa= untrue; pratiJNaatam= the promise given; tava= to you.

"Oh, Kaikeyi! Dasaratha the faultless man, the majesty, the lotus-eyed man and the king cannot indeed belie the promise given to you(Hence, you alone has to change your opinion)"

jyeshhTho vadaanyaH karmaNyaH svadharmaparirakshitaa |
rakshitaa jiivalokasya balii raamo.abhishhichyataam || 2-35-32

32. raamaH= Rama; jyeshhTaH= the eldest; vadaanyaH= the generous; karmaNyaH= the skilled; svadharma parirakshhitaa= the saviour of one's own righteousness; jiivalokasya= of the world of living being; balii= the strong; abhishhichyataam= be installed on the throne(of Ayodhya).

"Let Rama the eldest(of the sons) who is generous strong skilled, capable of protecting his own duty as Kshatriya but also of protecting the world of living beings, be installed on the throne of Ayodhya"

parivaado hi te devi mahaanloke charishhyati |
yadi raamo vanam yaati vihaaya pitaram nR^ipam || 2-35-33

33. devi= Oh, Kaikeyi! raamaH= Rama; vihaaya= leaving; pitaram= his father; nR^ipam= the king; yaati yadi= and in case goes; vanam= to the forest; mahaan= a great; parivaadaH= accusation; charishhyati= will surely roam; te= about you; charishhyati= in the world.

"Oh, Kaikeyi! A great accusation will surely roam about you in the world, if Rama leaving his royal father goes to the forest.

sa raajyam raaghavaH paatu bhavatvam vigatajvaraa |
na hi te raaghavaadanyaH kshamaH puravare vaset || 2-35-34

34. saH raama= Rama of that king; paatu= should protect; raajyam= the kingdom; bhava= be; tvam= you; vigata jvaraa= free from distres; na vaset= there is no one existing; puravare= in this excellent city; te= of yours; anyaH= other; raamavaat= then Rama; samardhaH= who is competent.

"Let Rama of that character protect this kingdom! Be you free from distress. There is none other than Rama living in your excellent city who is competent to rule this Ayodhya"

raame hi yauvaraajyasthe raajaa dasharatho vanam |
pravekshyati maheshhvaasaH puurvavR^ittamanusmaran || 2-35-35

35. raame= Rama; yauvaraajyasthe= being installed in the office of Price Regent; dasarathaH= Dasaratha; raajaa= the king; maheshhvaasaH= the wielder of the great bow; pravekshhyati hi= will surely have recourse; vanam= to the forest; anusmaran= cherishly recollecting; puurva vR^ittam= the conduct of his forebears.

"In the event of Rama being installe din the office of the prince Regent, King Dasaratha wielder of the great bow will surely have recourse to the forest, cherishly recollecting the conduct of his forebears"

iti saanvaishcha tiikshNai kaikeyiim raajasamsadi |
suvantraH kshobhayaamaasa bhuuya eva kR^itaaJNjaliH || 2-35-36

36. iti= Thus; sumantraH= Sumantra; kshhobhaayamaasa= caused a shaking; kaikeyiim= to Kaikeyi; raajasamsadi= in the royal assemble; saantvaishcha= by his kind words; tikshhNaishcha= as well as his bitter words; bhuuya eva= repeatedly; kR^itaaNjaliH= with joined palms.

Thus, Sumantra repeatedly with joint palms, caused a shaking to Kaikeyi in the royal assmebly, by his kind words as well as bitter words.

naivasaakshubhyate devii na cha sma pariduuyate |
na chaasyaa mukhavarNasya vikriyaa lakshyate tadaa || 2-35-37

37. saa devii= that queen Kaikeyi; naiva kshhubhyate= did not get excted; na pariduuyatesma= was not reapented in her heart; na lakshhyate= nor was seen; vikrayaacha= even change in; asyaaH= her; mukhavarNasya= colour of the face; tada= then.

That queen Kaikeyi, however, was neither excited nor repented in her heart nor was any change observed in the colour of her face.

iti vaalmiiki raamaayaNe aadi kaavye ayodhya kaaNDe pa.nca tri.mshaH sargaH

Thus completes 35th chapter in Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 36

Introduction

Dasharatha orders to send army and treasury with Rama to forests. Kaikeyi objects to such a lavish exile and she retorts the same legend of Sagara who exiled his son, Asamanja, without riches. Minister Siddhartha still ties to persuade her. Then vexed King Dasharatha also tries to embark on the exile along with Rama.

tataH sumantram aikSvaakaH piiDitaH atra pratij~nayaa |
sabaaSpam atinihshvasya jagaada idam punaH punaH || 2-36-1

1. tataH= then; aikshhvaakaH= Dasaratha, the scion of Ikshvaku dynasty; piiditaH= squeezed; pratiJNayaa= by his promise; atra= in this matter; atiniHshvasya= sighed heavly; sabhaashhpam= with tears; jagaada= spoke; idam= the following words; punaH punaH= again and again; sumantra= to Sumantra.

Then, Dasaratha the scion of Ikshvaku dynasty, squeezed by his own promise in the matter of sending Rama to exile, sighed heavily with tears and spoke the following words again and agian to Sumantra.

suuta ratna susampuurNaa catur vidha balaa camuuH |
raagavasya anuyaatraa artham kSipram pratividhiiyataam || 2-36-2

2. suutaH= Oh, Sumantra! chamuuH= Let a military body; chaturvidha balaaH= consisting of (all the four limbs of the army; ratna sampuurNaa= filled with the best of its kind; pratividhiiyataam= be arranged; kshhipram= immediately.

"Oh, Sumantra! Let a military body consisting of (all) the four limbs of the arms, filled with the best of its kind, be arranged immediately"

ruupa aajiivaa ca shaalinyo vaNijaH ca mahaa dhanaaH |
shobhayantu kumaarasya vaahiniim suprasaaritaaH || 2-36-3

3. ruupaajiivaashcha= let courtesans; vaadinyaH= well versed in speaking; vaNijashcha= merchants; mahaadhanaaH= with great riches; suprasaaritaaH= having exposure for sales; shobhayantu= bestow elegance; vaahiniim= to the forces; kumaarasya= of the prince.

"Let courtesans well versed in speaking and merchants with great riches having exposure for extension of sales bestow elegance to the forces of the Prince"

ye ca enam upajiivanti ramate yaiH ca viiryataH |
teSaam bahu vidham dattvaa taan api atra niyojaya || 2-36-4

4. niyojaya= appoint, atra= in this contingent; taanapi= those too; dattvaa= by giving; bahudhanam= abundant money; teshhaam= to them; yecha= who; upajiivanti= were dependent; enam= on him(Rama) yaishcha= with whom; ramate= he took delight; viiryataH= in gallantry.

Appoint in this contingent those too, by giving abundant money to them who were dependent on Rama and on whom he took delight in gallantry"

aayudhaani cha mukhyaani naagaraaH shakaTaani cha |
anugachchhantu kaakutthsam vyaadhaashchaaraNyagocharaaH || 2-36-5

5. mukhyaani= Let important; aayadhaanicha= weapons; naagaraaH= chiefs of police; shakataanicha= and vehicles; vyaadhaashcha= hunters; aaraNya gocharaaH= knowing the secret of forest; anugachchhantu= accompany; kaakutthsam= Rama(scion of Kakutsa)

"Let important weapons, chiefs of police and vehicles, hunters knowing the secrets of forest accompany Rama(scion of Kakutsa)"

nighnan mR^igaan kunjaraamH ca pibamH ca aaraNyakam madhu |
nadiiH ca vividhaaH pashyan na raajyam samsmariSyati || 2-36-6

6. nighnan= Killing; mR^igaan= deer; kuNjaraashcha= and elephants; pibamshcha= drinking; madhu= honey; araNyakam= of forest variety; pashyan= seeing; vividhaaH= various; nadiishcha= rivers; na smarishhyati= he would not remember; raajyasya= of sovereignity.

"Killing deer and elephants, drinking forest-honey, seeing various rivers, he would not remember of sovereignty"

dhaanya koshaH ca yaH kashcit dhana koshaH ca maamakaH |
tau raamam anugacchetaam vasantam nirjane vane || 2-36-7

7. yaH= that which; maanaH= belonging to me; dhaanyakoshaH cha= the gravnary; dhanakoshashcha= and the treasury; tau=(let) them; anugachchhetaam= accompany; raamam= Rama; vasantam= residing; vane= in the forest; nirjane= which is uninhabited.

"Let the granary and the treasury belonging to me be sent to Rama residing in the uninhabited forest."

yajan puNyeSu desheSu visR^ijamH ca aapta dakSiNaaH |
R^iSibhiH ca samaagamya pravatsyati sukham vane || 2-36-8

8. pravatsyati= he can live away; sukham= happily; yajan= by performing sacrificial rite; desheshhu= in places; puNyeshhu= which are holy; visR^ijamshcha= and disbursing; aaptu dakshhiNaaH= appropriate gifts; samaagamya= along with; R^ishhibhiH= sages; vane= in the forest.

"Rama can spend his exile happily, by performing sacrificial rite in holy places and disbursing appropriate gifts, along with sages living in the forest "

bharataH ca mahaa baahur ayodhyaam paalayiSyati |
sarva kaamaiH punaH shriimaan raamaH samsaadhyataam iti || 2-36-9

9. mahaabaahuH= the mighty armed; bharatashcha= Bharata; paalayishhyati= will rule; ayodhyaam= Ayodhya; shriimaan= (let) the glorious; raamaH= Rama; samsaadhyataam= be sent; sarvakaamaiH saha= along with all objects of enloyments"; iti= thus spoke.

"The mighty armed Bharata will rule Ayodhya. Let the glorious Rama be sent alog with all objects of enjoyment"

evam bruvati kaakutsthe kaikeyyaa bhayam aagatam |
mukham ca api agamaat sheSam svaraH ca api nyarudhyata || 2-36-10

10. kakutthse= while Dasaratha; bruvati= was speaking; evam= thus; bhayam= fear; aagatam= drew near; kaikeyyaaH= Kaikeyi; mukhamchaapi= here mouth too; aagamat= got; shoshham= parched; svarashchaapi= her voice also; nyarndhyata= got choked.

While Dasartha was speaking thus, fear drew near Kaikeyi. Her mouth too also got parched. her voice also got choked.

saa viSaNNaa ca samtrastaa kaikeyii vaakyam abraviit |
raajaanamevaabhimukhii kaikeyii vaakyamabraviit || 2-36-11

11. vishhaNNaacha= feeling depressed; samtrastaa= and apprehensive; mukhena= with her mouth; parishushhyataa= fetting parched; abhimukhii= with her face turned; raamameva= towards the king; saa kaikeyi= that Kaikeyi; abraviit= spoke; vaakyam= these words.

Feeling depressed and apprehensive, with her mouth getthing parched and her face turned towards the king, Kaikeyi spoke as follows:

raajyam gata janam saadho piita maNDaam suraam iva |
niraasvaadyatamam shuunyam bharataH na abhipatsyate || 2-36-12

12. bharataH= Bharata; naabhipatsyate= will not accept; raajyam= the kingdom; gatajanam= uninhabited; shuunyam= hollow; niaasvaadyatamam= which is absolutely unenjoyable; suraam iva= like wine; piitamaNdaam= quaffed of spirituous part; saadho= Oh, noble sould!

"Bharata will not accept the kingdom, which will become uninhabited, hollow and which will be absolutely unenjoyable like wine, quaffed of its spiriteous part, Oh noble soul!"

kaikeyyaam mukta lajjaayaam vadantyaam atidaaruNam |
raajaa dasharatho vaakyam uvaaca aayata locanaam || 2-36-13

13. kaikeyyaam= (when) Kaikeyi, muktalajjaayaam= who has cast off her shame; vadantyaam= was uttering; atidaaruNam= the most cruel words; raajaa= king; dasharatha= Dasaratha; uvaacha= spoke; vaakyam= these words; aayatalochanaam= to that lady who has large eyes.

While Kaikeyi who has cast off her shame was thus uttering th emost cruel words, King Dasaratha spoke these words to that lady with large eyes:

vahantam kim tudasi maam niyujya dhuri maa aahite |
anaarye kR^ityamaarbdham kim na puurvamupaarudhaH || 2-36-14

14. ahite= Oh, hostile woman! kim= why; tudasi= do you prick; maam= me; vahantam= who is carrying forward; niyujya= while charged;maa= me; dhuri= with a burden? kim= why; na upaarudhaH= did you not check; puurvam= before; kR^ityam= the deed; aarabdham= in the begining(itself); anaarye= Oh the vulgar woman!

Having charged me with a burden, Oh hostile woman, why do you prick me while I am carrying it? Why did you not check before(while asking the boons by putting a condition that Rama should not be allowed to take anything with him) the deed(of sending troups etc with Rama) in the begining itself, Oh the vulgar woman!"

tasyaitatkrodhasamyuktamuktam shrutvaa varaaN^ganaa |
kaikeyii dvi guNam kruddhaa raajaanam idam abraviit || 2-36-15

15. kaikeyyii= Kaikeyi; varaaNganaa= the beautiful woman; dviguNam= doubly; kR^iddhaa= enraged; shrutvaa= in hearing; etat= this word; uktam= spoken; tasya= of Dasaratha; krodhasamyuktam= possessed of anger; abraviit= uttered; idam= these words; raajaanaam= to the king.

Doubly enraged in hearing this angry question of Dasaratha, Kaikeyi the beautiful woman replied to the king as follows:

tava eva vamshe sagaraH jyeSTham putram upaarudhat |
asamanjaiti khyaatam tathaa ayam gantum arhati || 2-36-16

16. tava vashe eva= In your dynasty itself; sagaraH= Sagara; upaarudhat= cast away; jyeshhTa putram= his eldest son; dhyaatam= called; asamaNjaH iti= as Asamanja; aayam= this Rama(too); arhati= is entitled; gantum= to go; tathaa= like that.

"In your dynasty itself, sagara cast away his eldest son called Asmanja Rama too is entitled to go like wise (without anything to bank upon)"

evam uktaH dhig iti eva raajaa dasharatho abraviit |
vriiDitaH ca janaH sarvaH saa ca tan na avabudhyata || 2-36-17

17. uktaH= spoken to ; evam= as above; rajaa= king; dasharathaH= Dasaratha; abraviit= uttered; thik ityeva= as only"shame!"; sarvaH= the entire; janaH= people; vriiditaH= were ashamed; saacha= that Kaikeyi; naavabudhyata= did not perecive; tam= it.

Spoken to as above, king Dasaratha uttered only a word "Shame!". The entire people there were ashamed. But Kaikeyi did not perceive it"

tatra vR^iddho mahaa maatraH siddha artho naama naamataH |
shucir bahu mataH raaj~naH kaikeyiim idam abraviit || 2-36-18

18.tatra= there; vR^iddhaH= the aged; shuchiH= upright; mahaamaatraH= cheif minister; naamataH= named; siddhaartho naame= well as Siddhartha; bahumataH= who wa shighly esteemed; raaJNaH= by the king; abraviit= spoke; kaikeyiim= to Kaikeyi; idam= these words.

There, the aged and the upright chief minister siddhartha by name who was highly esteemed by the king, spoke to Kaikeyi these words:

asamanjo gR^ihiitvaa tu kriiDitaH pathi daarakaan |
sarayvaaH prakSipann apsu ramate tena durmatiH || 2-36-19

19. asamNjaHtu= but Asamanja; durmatiH= the evil-minded; gR^ihiitvaa= catching hold; baalakaan= of children; kriidataH= playing; pathi= in the street; prakshhipan= throwing; apsu= in waters; sarayvaaH= of Sarayu river; ramate= took delight; tena= by it.

"Asamanja the evil-minded, catching hold of children playing in the street and throwing them in the waters of saryu river, took delight in it"

tam dR^iSTvaa naagaraH sarve kruddhaa raajaanam abruvan |
asamanjam vR^iSiiNva ekam asmaan vaa raaSTra vardhana || 2-36-20

20. dR^ishhTvaa= by watching; tam= him; sarve= all the; naagaraaH= citizens; kR^iddhaaH= were angry; abruvan= and spoke; raajaanam= to the king; raashhTra vardhana= "Oh promoter of the state! vR^iNiishhva= choose; asamNjam= either Asamanja; ekam= alone; asmaanvaa= or us.

By watching him, all the citizens were angry and spoke to the king, "choose either to keep yourself Asamanja alone or to preserve us, Oh the promoter of the state!"

taan uvaaca tataH raajaa kim nimittam idam bhayam |
taaH ca api raaj~naa sampR^iSTaa vaakyam prakR^itayo abruvan || 2-36-21

21.tataH= thereupon; raajaa= the king; uvaacha= said; taan= to them; kimnimittam= "for what reason; idam bhayam= is this fear? sampR^ishhTaaH= having been asked; raaJNaa= by the king; taaH= those; prakR^itayashchaapi= people also; abruvan= spoke; vaakyam= (these) words.

Thereupon the king said to them, "For what reason is this fear? Duly asked by the king, those people also replied these words:

kriiDitaH tu eSa naH putraan baalaan udbhraanta cetanaH |
sarayvaam prakSipan maurkhyaat atulaam priitim ashnute || 2-36-22

22.eshhaH= he; ashnute= obtains; atulaam= incomparable; priitim= delight; prakshhipan= by throwing; maurkhyaat= through studpidity; naH= our; kriidataH= playing; baalaan= children; sarayvaam= in Sarayn river; udbhraanta chetasaH= in a whirled state of mind.

"He obtains incomparable delight by throwing, through stupidity, our playing children in sarayu river in a whirled state of mind."

sa taasaam vacanam shrutvaa prakR^itiinaam nara adhipa |
tam tatyaaja ahitam putram taasaam priya cikiirSayaa || 2-36-23

23. shrutvaa= hearing; vachanam= the words; taasaam prakR^itiinaam= of those people; saH naraadhipaH= that king; tatyaaja= abandoned; tam putram= that son; ahitam= repugnant(to his subjects) priyachikiirshhayaa= in a bid to do good; taasaam= to them.

Hearing the words of those poeple, that king abandoned the son repugnant to his subjects, in a bid to do good to them.

tam yaanam shriighramaaropya sabhaaryam saparichchhadam |
yaavajjiivam vivaasyo.ayamiti svaananvashaat pitaa || 2-36-24

24. pitaaH= Sagara the father; shiighram= immediately; aaropya= arranging to place; tam= him; sabhaaryam= along with his wife; saparichchhadam= together with their belongings(utensils, implements etc); yaanam= in a vehicle; anvashaat= instructed; saan= his persons; iti= thus; ayam= "He; vivaasyaH= should be exiled; yaavajjiivam= for life."

Arranging immediately to place him along with his wife together with the paraphrenalia (like utensils, implements etc) in a vehicle, the king instructed his persons thus: "He should be exiled for life."

sa phaalapiTakam gR^ihya giridurgaanyaloDayat |
dishaH sarvaastvanucharan sa yathaa paapakarmakR^it || 2-36-25

25. saH= He; aloDayat= ransacked; giridrgraaNi= mountain passes; gR^ihya= by taking phaala pitakam= a basket and a shovel; anucharan= (and) roaming; sarvaaH= in all; dishaH= directions; saH= he; paapakarmakR^ityathaa= as having done sinful deeds.

Roaming in all directions as though he has done sinful deeds, he ransacked mountain passes, by taking a basket and a shovel.

iti evam atyajad raajaa sagaraH vai sudhaarmikaH |
raamaH kim akarot paapam yena evam uparudhyate || 2-36-26

26. agaraH raajaa= king Sagara; sudhaarmikaH= the highly righteous man; atyajat= abandoned; enam= him; iti= in this manner; kim paapam= what sin; raamaH= Rama; akarot= has done; yena= for which; uparudhyate= he was debarred; evam= in this way?

"The highly righteous King Sagara abandoned Asamanja for perpetration sinful deeds as above. But, what sin Rama has done, for which he was debarred in this way?"

na hi kamchana pashyaamo raaghavasyaaguNam vayam |
durlabho yasya nirayaH shshaaN^kasyeva kalmashham || 2-36-27

27. vayam= we; napashyaamaH hi= do not indeed perceive; kamaahana= any; avaguNam= fault; raaghavasya= of Rama; durlabhaH= (It is as) difficult; nirayaH= (to find) taint; asya= in him; shashaaNkasya= as of a (new) moon.

We do not indeed perceive any fault in Rama. It is as difficult to find a taint in him as in a new moon.

athavaa devi doshham tvaM kaMchitpashyasi raaghave |
tamadya bruuhi tatvaina tadaa romo vivaasyataam || 2-36-28

28. athavaa= Or; pashyasi= if you see; kamchit doshham= any fault; raaghave= in Rama; devi= Oh, Kaikeyi; tvam= you; bruuhi= tell; tam= about it; adya= now; tattvena= correctly; tadaa= then; raamaH= rama; vivaasyataam= will be exiled.

"Or if you see any fault in Rama, Oh Kaikeyi you tell about it now correctly. Then, Rama will be exiled."

adushhTasya hi samtyaagaH satpathe niratasya cha |
nirdahe dapi shakrasya dyutim dharmanirodhanaat || 2-36-29

29. dharmanirodhanaat= It is hindering righteousness; samtyaagaH= to abandon; adushhTasya= one who is not guilty; niratasyacha= and who is devoted to in; satpathe= a god path; nirdahet= It would consume; dyutim= the splendour; shakrasya api= of even Indra (the ruler of gods).

As it is contradictory to righteousness to abandon one who is guilty and who is devoted to a good path, it would consume the splendour of even Indra (the ruler of gods)

tadalam devi raamasya shriyaa vihatayaa tvayaa |
lokato.ap hi te rakshyaH parivaadaH shubhaanane || 2-36-30

30. devi= Oh Kaikeyi! tat= hence; alam= no need of; vihatayaa= impeding; shriyaa= the royal fortune; raamasya= of Rama; shubhaanane= Oh lady with charming face! parivaadaH api= even the public; rakshhyah hi= should be taken care of; te= by you.

"Oh, Kaikeyi! Hence, there is no need of impeding the royal fortune of Rama. Oh, lady with a charming face! Even blame from the public should be taken care of by you."

shrutvaa tu siddha artha vaco raajaa shraantatara svanaH |
shoka upahatayaa vaacaa kaikeyiim idam abraviit || 2-36-31

31. shrutvaa= hearing; siddhaarthavachaH= the words of Siddhartha; raaja= king Dasaratha; abraviit= spoke; kaikeyiim= to Kaikeyi; shraantatara svanaH= in the most tiresome tone; vaachaa= in a voice; shokapahataa= choked with deep angnish.

Hearing the words of Siddhartha, king Dasaratha spoke to Kaikeyi in the most tiresome tone, with a voice choked with deep anguish, as follows.

etadvacho nechchhsi paapavR^itte |
hitam na jaanaasi mamaatmano vaa |
aasthaaya maargam kR^ipaNam kucheshhTaa |
cheshhTaa hi te saadhupadaadapetaa || 2-36-32

32. paapavR^itte= Oh, the sinful being! nechchhasi= do you not agree; etat= with these; vachaH= words? kucheshhTaa= you; with a bad behaviour; aasthaaya= by resortin gto; maargam= the path; kR^ipaNam= of the deplorable; na jaanaasi= are you not alive; hitam= to the interest; mama= of myself; aatmanovaa= or of your own; te= you; cheshhTaa= action; apetaa= is deprived of; saadhupathaat= the path of righteousness.

"Oh, the sinful being! Do you not agree with these words of Siddhartha? By resorting to the path of the deplorable, you with a bad behaviour, are not alive to my interests or to your own. Your action is deprived of a righteous path."

anuvrajiSyaamy aham adya raamam |
raajyam parityajya sukham dhanam ca |
saha eva raaj~naa bharatena ca tvam |
yathaa sukham bhunkSva ciraaya raajyam || 2-36-33

33. aham= I; anuvrajishhyaami= am accompanying; raamam= Rama; adya= now; parityajya= by abandoning; raajyam= kingdom; sukham= happiness; dhanamcha= and wealth; tvam= you; bhuNkshhva= enjoy; raajyam= the kingdom; chiraaya= for a long time; yathaasukham= happily; bharatena sahaiva= together with Bharatha; raaJNaa= the king.

"I am accompanying Rama now, by abandoning my kingdom, happiness and wealth. You enjoy the kingdom for a long time, happily together with Bharata the King."

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

Thus completes 36th chapter in the Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 37

Introduction

Jute-cloths that are befitting to sages and saints are brought in for the three at the behest of Kaikeyi. Rama and Lakshmana accept and wear them. But Seetha, as a par excellent princess of Mithila, is baffled in wearing them and when she is irksome as how to tie and toggle them, Rama goes to her and demonstrates

how to wear them, on her silken robes. Seeing that situation, all the womenfolk in the palace chamber wail for the hardship befallen on Seetha.

mahaa maatra vacaH shrutvaa raamaH dasharatham tadaa |
anvabhaaSata vaakyam tu vinayaj~no viniitavat || 2-37-1

1. tadaa= then; shrutvaa= hearing; mahaamaatra vachaH= the words of the chief minister; raamaH= Rama; vinayaJNaH= who was well-versed in courtesy; abhyabhaashhata= spoke; viniitavat= politely; dasharatham= to Dasaratha.

Hearing the words of the chief minister, Rama who was well-versed in courtesy, spoke then to Dasaratha as follows:

tyakta bhogasya me raajan vane vanyena jiivataH |
kim kaaryam anuyaatreNa tyakta sangasya sarvataH || 2-37-2

2. raajam= "Oh, king! kim kaaryam= of what use; me= for me; tyakta bhogasya= who have forsaken enjoyments; tyakta sangasya= who have cast away attachment; sarvataH= for everything; jiivitaH= and am going to live; vane= in the forest; vanyena= on nomadic food; anuyaatreNa= with an army following me?"

"Of what use for me, who have forsaken enjoyments, cast away attachment for everything and am going to live in the forest on nomadic food, Oh king, with an army accompanying me?"

yo hi dattvaa dvipa shreSTham kakSyaayaam kurute manaH |
rajju snehena kim tasya tyajataH kunjara uttamam || 2-37-3

3. yaH= who; dattvaa= after giving away; dvipa shreshhTam= a first-class elephant; kurute= will work out; manaH= his mind; kakshhaayaam= on a rope with which it is tied? kim= what use; tasya= for him; rajju snehena= by having attachment

"Who, after giving away a first-class elephant, will work out his mind on a rope with which it is tied? What use is there for him through attachment to the rope after abandaning the excellent elephant?"

tathaa mama sataam shreSTha kim dhvajinyaa jagat pate |
sarvaaNi eva anujaanaami ciiraaNi eva aanayantu me || 2-37-4

4. shreshhTa= Oh the best; sataam= among good men! jagatpate= Oh, King! tathaa= so also; kim= what use is there; mama= for me; dhvajinyaa= by the army? anujaanaami= I am giving away; sarvaaNyeva= all absolutely; chiiraNyeva= let the dresses of a mendicant; anayantu= be brought; me= to me.

"Oh, the best among good men! So also, what use is there for me by the army Oh, King, when I am giving away absolutely all. Let the dresses of a mendicant be brought to me.'

khanitra piTake ca ubhe mama aanayata gacchataH |
catur dasha vane vaasam varSaaNi vasataH mama || 2-37-5

5. gachchhataH= I am going; vaasataH= to reside; vane vaasam= in the abde of forest; chaturdasha= for fourteen; varshhaaNi= years; samaanayata= bring; khanitra pitake= a showel and a basket; ubhe= both; mama= for me.

"I am going to reside in the abode of forest for fourteen years. Bring a shoel and a basket both for me."

atha ciiraaNi kaikeyii svayam aahR^itya raaghavam |
uvaaca paridhatsva iti jana oghe nirapatrapaa || 2-37-6

6. atha= thereupon; kaikeyii= kaikeyi; nirapatrapaa= shamelessly; aahR^itya= bringing; svayam= personally; chiiraani= pieces of bark; janaaghau= in that gathering of men; uvaacha= said to; raaghavam= Rama; iti= thus; paridhatsva= "put these on"

Thereupon, Kaikeyi shamelessly bringing personally of men, said to Rama; "Put these on"

sa ciire puruSa vyaaghraH kaikeyyaaH pratigR^ihya te |
suukSma vastram avakSipya muni vastraaNi avasta ha || 2-37-7

7. sah= that Rama; purushha vyaaghrah= tiger among men; pratigR^ihya= taking; te= those; chiire= two pieces of bark; kaikeyyaaH= from Kaikeyi; avakshhipya= discarding; suukshhma vastram= clothing of fine yaru; avastaha= put on; munivastraaNi= the garb of ascetics.

Taking those two pieces of bark (as loin cloth and cover) from kaikeyi and discarding his clothing of fine yarn, Rama put on the garb of ascetics.

lakSmaNaH ca api tatra eva vihaaya vasane shubhe |
taapasaac chaadane caiva jagraaha pitur agrataH || 2-37-8

8. lakshmaNashschaapi= Lakshmana also; tatraiva= there itself; agrataH= before; pituH= his father; vihaaya= discarding; vasane= his raiment; shubhe= which was beautiful; jagraaha= put on; taapasaachchhaadane= clothing of ascetics.

Lakshmana too there itself before his father put on the clothing of ascetics, by discarding his beautiful raiment.

atha aatma paridhaana artham siitaa kausheya vaasinii |
samiikSya ciiram samtrastaa pR^iSatii vaaguraam iva || 2-37-9

9. atha= then; siita= Seetha; kausheya vaasinii= who wore silken clothing; samiikshhya= seeing; chiiram= the piece of bark; aatma paridhaanaartham= intended to be worne by her; santraptaa= felt alarming; vaaguraamiva= as a snare; vR^ishatii= by a deer.

Then, Seetha who wore silken clothing, by seeing the piece of bark intended to be worne by her, felt alarming as a deer would on seeing a snare(set for entrapping)

saa vyapatrapamaaNaa iva pratigR^ihya ca durmanaaH |
gandharva raaja pratimam bhartaaram idam abraviit || 2-37-10
ashrusaMpuurNnetraa cha dharmajJNaa dharmadarshinii |
gandharvaraajapratimam bhartaaramidamabraviit || 2-37-11

10,11. vyapatrapamaanaiva= feeling abashed; prahR^ihya= while taking; te= those; kusha chiire= wearing apparel made of Kusa grass; sudurmanaaH= and greatly troubled in mind; saa jaanakii= that Seetha; shubha lakshhaNaa= who bore auspicious bodily marks; dharmaJNaa= who bore auspicious bodily marks; dharmaJNaa= know what is righteousness; dharma darshinii= who was an illustration of righteousness; dharma darshinii= who was an illustration of righteousness; abraviit= spoke; idam= these words; ashrusampuurNanetraa= with her eyes filled with tears; bhartaaram= to her husband; gandharvaraaja pratimam= who looked like Chitra ratha(the king of Gandharvas)

Feeling abashed while taking the wearing apparel made of Kusa grass and greatly troubled in mind, Seetha who bore auspicious marks knew what is righteousness who was an illustration of righteousness spoke these words with her eyes filled with tears to her husband who looked like Chitraratha(the king of Gandharvas)

katham nu ciiram badhnanti munayo vana vaasinaH |
iti hyakushalaa siitaa saamumoha muhurmuhuH || 2-37-12

12. katham= "How; munayaH= ascetics vana vaasinaH= residing in the forest; badhnantitu= wear; chiiram= this piece of bark?" iti= thus telling; saa siitaa= that Seetha; akushalaa= who was not adept(in wearing it) mamoha= erred; muhurmuhuH= again and again.

"How ascetics residing in the forest wear this piece of bark?" Thus saying, Seetha who was not adept in wearing the bark of trees, erred again and again(in her attempt to wear it)

kR^itvaa kaNThe ca saa ciiram ekam aadaaya paaNinaa |
tasthau hi akuSalaa tatra vriiDitaa janaka aatmaja || 2-37-13

13. saa janakaatmajaa= that Seetha; kR^itvaa= by keeping; ekam= one; chiiram= piece of bark; kaNthe= on her neck; aadaaya= and holding; paaNinaa= with hand; akushalaa= being not adept; tatra= in that; tasthau= stood; vriiditaa= abashed.

Keeping one piece of bark on her neck as well as holding it with her hand, Seetha stood abashed, not adept as she was in wearing it.

tasyaaH tat kSipram aagamya raamaH dharmabhR^itaam varaH |
ciiram babandha siitaayaaH kausheyasya upari svayam || 2-37-14

14. ramaH= Rama; varaH= the foremost; dharmabhR^itaam= of those upholding virtue; kshhipram= quickly aagamya= came; svayam= personally; babandha= fastened; tat chiiram= that bark upari= over; kausheyashcha= the sild garment; siitaayaaH= of Seetha.

Rama, the foremost of those upholding virute, quicky came and personally fastened that bark over the sild garment of Seetha.

raamam prekshya tu siitaayaaH badhnantam chiiramuttamam |
antaHpuragataa naaryo mumuchurvaari netrajam || 2-37-15

15. prekshhya= seeing; raamam= Rama; uttamam= the greatest; badhnantam= fastening; chiiram= the bark; siitaayaaH= to seetha; naaryaH= the women; autaHpura gataaH= in the gynaecium; mumuchuH= shed; vaari= water; netrajam= born from eyes.

Seeing the greatest Rama fastening the bark to Seetha in that manner, the women in the gynaecium shed tears from their eyes.

uchushcha paramaayastaa raamam jvalitatejasam |
vatsa naivam niyukteyam vanavaase manasvinii || 2-37-16

16. paramaayastaa= very much distress; uuchusheha= (they) spoke as follows; raamam= to Rama; jvalita tejasam= of dazzling glory; vatsa= "Dear child! iyam= this Seetha; manasvini= the high-soulded; na niyuktaa= was not commanded; evam= so; vanavaase= to reside in the forest.

Very much distress as they were, they spoke to Rama of dazzling glory as follows: " Dear child! This Seetha the high sould, was not so commanded to reside in the forest."

piturvaakyaanurodhena gatasya vijanam vanam |
taavaddarshanamasyaa naH saphalam bhavatu prabho || 2-37-17

17. gatasya= When you departed; vanam= to the forest; vijanam= in seclusion; vaakyaanurodhena= following the words; pituH= of your father; prabho= Oh, Lord! asyaaH= let her; darshanam= sight; bhavata= be; saphalam= a reward; naH= to us; taavat= till your return.

"When you departed to the forest in seclusion following the words of your father, Oh Rama, let her sight be a reward to us till your return."

lakshmaNena sahaayena vanam gachchhasva putraka |
neyamarhati kalyaaNii vastum taapasavadvane || 2-37-18

18. gachchhasva= you go; vanam= to the forest; lakshhmaNena= along with Lakshmana; sahaayena= as a compenion; putraka= Oh son! iyam= this Seeta; kalyaaNii= the beautiful girl; naarhati= is not fit; vastum= to reside; vane= in a forest; taapasavat= like an ascetic.

" You go to the forest along with Lakshmana as your companion Oh son! Seetha the beautiful girl is not fit to reside in a forest like an ascetic."

kuru no yaachanaam putra! siitaa tishhThatu bhaaminii |
dharmanityaH svayam sthaatum na hiidaaniim tvamichchhasi || 2-37-19

19. kuru= accept; naH= our; yaachanaam= prayer; putra= Oh son! siitaa= Let Seetha; bhaaminii= the beautiful young lady; tishhTatu= stay here; tvam= you; dharma nitya= the ever righteous; idaaniim= now; svayam= personally; na ichchhasi hi= do not indeed wish; sthaatum= to stay back.

"Accept our prayer, Oh son! Let Seetha the beautiful young lady stay here. Indeed, you the ever righteous in any case do not wish to stay back.

taasaamevamvidhaa vaachaH shR^iNvan dasharathaatmajaH |
babandhaiva tadaa chiiram siitayaa tulyashiilayaa || 2-37-20

20. shruNvan= hearing; taasaam= their; vaachaH= words; evam vidhaaH= in this manner; dasharathaatmajaH= Rama; tadaa= then; babandhaiva= already got fastened; chiiram= the piece of bark; siitayaa= by Seetha; tulyashiilayaa= of balanced nature.

Even after hearing their words in this manner, Rama fastened that piece of bark to Seetha, who has a well-matched nature.

ciire gR^ihiite tu tayaa samiikshya nR^ipaterguruH |
nivaarya siitaam kaikeyiim vasishhTho vaakyamabraviit || 2-37-21

21. samiikshhya= seeing; chiire= the piece of bark; grahiite= being accepted; tayaa= by her; vasishhTah= Vasista; nR^ipate= the king's; guruH= preceptor; nivaarya= preceptor; nivaarya= prevented; siitaam= Seetha; abraviit= spoke; kaikeyiim= to kaikeyi.

Seeing Seetha accepting the piece of bark, Vasistha the king's preceptor prevented her and spoke thus to Kaikeyi.

atipravR^itte durmedhe kaikeyi kulapaamsani |
vaJNyitvaa cha raajaanam na pramaaNe.avatishhThase || 2-37-22

22. kaikeyi= Oh, Kaikeyi; atipravR^iHe= who have; exceeded your limits; durmedhe= the evil minded; kulapaamsani= who have brought disgrace to your family! vaNchayitvaacha= you misled; raajaanam= the king; naavatishhTate= you are not establishing; pramaaNe= justifiable standard.

"Oh the evil minded Kaikeyi, who have exceeded your limits, who have brought disgrace to your family! You are not establishing justifiable standard and you misled the king.

na gantavyam vanam devyaa siitayaa shiilavarjite |
anushhThaasyati raamasya siitaa prakR^itamaasanam || 2-37-23

23. shiilavarjite= Oh woman, without decorum! siitayaa= Seetha; devyaa= the Princess; nagantavyam= shall not proceed; vanam= to forest; siitaa= Seetha; anushhThasyati= will occupy; aasanam= the throne; prakR^itam= which is under considertion; raamasya= of Rama.

"Oh, the woman without decorum! Seetha the princess shall not proceed to forest. She will occuply the throne, which was awarded to Rama."

aatmaa hi daaraaH sarveshhaam daarasamgrahavartinaam |
aatmeyamiti raamasya paalayishhyati mediniim || 2-37-24

24. daaraH= A wife; aatmaahi= is very self; sarveshhaam= to all; daarasamgrahavartinaam= who constantly care for their wives; iyam= this Seetha; raamasya= Rama's; aatmaait= self, as such; paalayishhyati= can rule; mediniim= the earth.

"A wife is very self to all, who constantly care for their wives. As Seetha is Rama's self, she can rule the earth."

atha yaasyati vaidehii vanam raameNa samgataa |
vayamapyanuyaasyaamaH puram chedam gamishhyati || 2-37-25

25. atha= or rather; vaidehii yaasyati= if Seetha goes; vanam= to forest; samgataa= together; raamena= with Rama; payamapi= we also; anuyaasyaamah= will follow suit; idam= this; puramcha= city too; gammishhyati= will go.

"Or rather, if Seetha goes to forest together with Rama, we also will follow suit. This city too will go."

antapaalaashcha yaasyanti sadaaro yatra raaghavaH |
sahopajiivyam raashhTram cha puram cha saparichchhadam || 2-37-26

26. antapaalaashcha= frontier-guards; raashhaTramcha= and the State; sahopajiivyam= including its patrons; puramcha= as well as the city; saparichchhadam= with its goods and chattels; yaasyanti= will go; yatra= where there is; raaghavaH= Rama; sadaaraH= along with his wife.

"The fronitier- guards and the State including its patrons, as well as this city with its goods and chattels will go whereever Rama and his wife are there."

bharatashcha sashatrughnashchiiravaasaa vanecharaH |
vane vasantam kaakutthsamanuvatsyati puurvajam || 2-37-27

27. bharatashcha= Bharata also; sa shatrughnaH= along with Satrughna; chiira vnasaaH= wearing pieces of bark; anuvatsyati= will live along; kaakutthsam= with Rama; puurvajam= their brother; vasantam= residing; vane= in the forest; vanecharaH= moving in the forest.

"Wearing pieces of bark, Bharata along with Shatrughna will live along with Rama their brother residing in the forest and moving in the forest."

tatah shuunyaam gatajanaam vasudhaam paadapaiH saha |
tvamekaa shaadhi durvR^ittaa prajaanaamahite sthitaa || 2-37-28

28. tataH= thereafter; tvam ekaa= you alone; durvR^ittaa= with bad conduct; sthitaa= with bad conduct sthitaa= remaining; ahite= injurious; prajaanaam= to people; shaadhi= rule; vasudhaam= the earth; gatajanaam= which is bereft of people; shuunyaam= (and) desolate; paadapaiH saha= with its trees.

Thereafter, singly you alone with bad conduct hurt to people, rule this earth which is bereft of people and desolate, with its trees alone remaining.

na hi tadbhavitaa raashhTram yatra raamo na bhuupatiH |
tadvanam bhavitaa raashhTram yatra raamo nivatsyati || 2-37-29

29. yatra= where; raamaH= Rama; na= is not; bhuupatiH= a king; tat= that place; na bhavitaahi= will not indeed become; raashhTram= a kingdom; tat vanam= that forest; yatra= where; raamaH= Rama= nivatsyati= will be living; bhavitaa= can become; raashhTram= kingdom.

"Where Rama is not a king, that place will not indeed become on kingdom. That forest, where Rama will be living, can become a kingdom."

na hyadattaam mahiim pitraa bharataH shaastumarhati |
tvayi vaa putravadvastum yadi jaato mahiipateH || 2-37-30

30. bharataH jaataHyadi= If Bharata is born; mahiipate= to king Dasaratha; na arhati= he is not fit; shaastum= to rule; mahiim= the earth; adattaam= not offered; pitraa= by his father; vastum vaa= or to live; putravat= as a son; tvayi= in your case.

"If Bharata is born to king Dasaratha, he is not fit either to rule the earth that is not being offered by his father nor to live as a son in your case."

yadyapi tvam kshititalaadgaganam chotpatishhyasi |
piturvmshacharitrajJNaH so.anyathaa na karishhyati ||2-37-31

31. tvam utpatishhyasi yadyapi= even if you can jump; kshhititalaat= from the surface of the earth; gaganam= to the sky; saH= Bharata; piturvamshacharitraJNaH=who knows the record of his father's dynasty; na karishhyati= will not do; anyathaa= in any other manner.

"Even if you can jump from the surface of the earth to the sky, Bharata who knows the record of his father's dynasty will not do as you wish him to do"

tattvayaa putragardhinyaa putrasya kR^itamapriyam |
loke hi sa na vidyeta yo na raamamanuvrataH || 2-37-32

32. tat= therefore; tvayaa= by you; putragardhinyaa= who are covetons towards your son; apriyam= an unfriendly act(alone); kR^itam= has been done; putrasya= to your son; saH= navidyeta hi= there is no such one indeed; loke= in this world; yaH= who; na anurataH= is not devoted; raamam= to Rama.

"therefore, an unfriendly act(alone) has been done by you, eventhough you are covetons towards his well-being. There is none indeed in this world who is not devoted to Rama"

drakshyasyadyaiva kaikeyi pashuvyaaLamR^igadvijaan |
gachchhataH saha raameNa paadapaamshcha tadunmukhaan || 2-37-33

33. kaikeyi= Oh, Kaikeyi! drakshhyasi= you will see; adyaiva= now itself; pashuvyaaLa mR^igadvijaan= beasts; elephants, deers and birds; gachchhataH= going; raameNa saha= along with Rama; paadapaamshcha= and tress also; tadunmukhaan= turning their faces towards him.

"Oh, Kaikeyi! You will see now itself that beasts, elephants, deers and birds going with Rama and trees also turning their faces towards Rama."

athottamaanyaabharaNaani devi |
dehi snushhaayai vyapaniiya chiiram |
na chiiramasyaaH pravidhiiyateti |
nyavaarayat tadvasanam vasishhThaH || 2-37-34

34. atha= "Moreover; devi= Oh, Kaikeyi! vyapaniiya= putting aside; chiiram= the bark of trees; dehi= give; snushhaayai= to your daughter-in-law; uttamaani= excellent; aabharaaNi= jewellery; chiiram= the bark of trees; na pravidhiiyata= is not ordained; asyaaH= for her" iti= thus; vasishhTah= Vasistha; nyavaarayat= prevented; tat= that; vasanam= garment(of bark)

"Moreover, putting aside the bark of trees, give excellent jewellery to your daughter-in-law, Oh, Kaikeyi! the bark of trees is not ordained for her" Thus saying so, Vasishta prevented that wearing of garment by Seetha.

ekasya raamasya vane nivaasa |
stvayaa vR^itah kekayaraajaputri |
vibhuushhiteyam pratikarmanityaa |
vasatvaraNye saha raaghaveNa || 2-37-35

35. kekaya raajaputri= Oh, Kaikeyi! vR^itaH= It was solicited; tvayaa= by you; nivaasaH= the dwelling; vane= in the forest; ekasya raamasya= of Rama alone; iyam= (let) this Seetha; pratikarmanityaa= to be decorated daily; vibhuushhitaa= be adorned with ornaments; vasatu= live; araNye= in the forest; raaghaveNa saha= along with Rama.

"Oh, Kaikeyi! It was solicited by you, the dwelling in the forest of Rama only. Let Seetha, to be decorated daily, be adorned with ornaments and live in the forest along with Rama."

yaanaishcha mukhyaiH parichaarakaishcha |
susamvR^itaa gachchhatu raajaputrii |
vasraishcha sarvaiH sahitairvidhaanai |
rneyam vR^itaa te varasampradaane || 2-37-36

36. raajaputrii= (let) Seetha; gachchhatu= go; mukhyaiH= with excellent; yaanaishcha= conveyances; susamvR^itaa= well accompanied by; parichaarakaishcha= attendants; sarvaiH= with all; vastraishcha= costumes; sahitaiH= with useful; vidhaanaiH= accessories; iya= she; navR^itaa= was not solicited; te= by you; varasampradaane= while asking for boons.

"Let Seetha go with excellent conveyances, well accompanied by attendants, with all costumes and useful accessories. Her exile was not indeed solicted by you, while asking for boons"

tasmimstathaa jalpati vipramukhye |
gurau nR^ipasyaapratimaprabhaave |
naiva sma siitaa vinivR^ittabhaavaa |
priyasya bhartuH pratikaarakaamaa || 2-37-37

37. tasmin= (while) that Vasishta; gurau= the preceptor; nR^ipasya= of the king; apratimaprabhaave= who had an influence; vipramukhye= and the best of brahmanas; jalpati= was speaking; tathaa= thus; siitaa= Seetha; naivasma= did not become; vinivR^ittabhaavaa= one who has turned away her resoulution; pratikaarakaamaa= wishing to honour; priyasya bhartuH= her beloved husband.

Eventhough Vasista, the preceptor of the king, who had an influenc beyond compare and the best of brahmanas was speaking as above, Seetha did not turn away here resolution to follow the ways of her beloved husband.

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

Thus completes thirty seventh chapter of ayodhya Kanda in glorious Valmiki Ramayana, the work of a sage and the oldest epic.

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 38

Introduction

Dasharatha is enraged to see his precious daughter-in-law in rags and takes Kaikeyi to task. Rama seeks blessings of his father for departure and requests him to keep his mother Kausalya, who is aging, comfortable.

tasyaam ciiram vasaanaayaam naathavatyaam anaathavat |
pracukrosha janaH sarvo dhig tvaam dasharatham tu iti || 2-38-1

1. tasyaam= that Seetha; naatha vatyaam= though protected by her husband; vasaanaayaam= is wearing; chiiram= bark of trees; anaathavat= like a helpless woman; sarvaH= all; janaH= the people; prachukrosha= loudly cried out; iti= thus; dhik= "Fie; tvaam= upon you; dasharatham= dasaratha!"

On seeing Seetha wearing bark of trees like a helpless woman, eventhough protected by her husband all the people there loudly cried out: "Fie upon you, Dasaratha!"

tena tatra praNaadena duHkhitassa mahiipatiH |
chichchheda jiivite shraddhaam dharme yashasi chaatmanaH || 2-38-2

2. duHkhitaH= pained; tena praNaadena= by that loud cry; tatra= there; mahiipatiH= that king; chichchheda= lost; shraddhaam= interest; aatmanaH= in his; jiivete= life; dharme= religious merit; yashasi= esteem.

Pained by that loud cry there, King Dasaratha lost interest in his life, religious merit and esteem.

sa nihshvasya uSNam aikSvaakaH taam bhaaryaam idam abraviit |
kaikeyi kusha ciireNa na siitaa gantum arhati || 2-38-3

3. saH= that; aikshhvaakaH= Dasaratha; niHshvasya= by sighing; ushhNam= warmly; abraviit= spoke; bhaaryaam= to his wife; idam= these words; kaikeyi "Oh, Kaikeyi! siitaa= Seetha; naarhati= does not deserve; gantum= to go; kushachiireNa= with a robe made of Kusa grass"

Dasaratha with a warm sigh, spoke to his wife these words. "Oh, Kaikeyi! Seetha does not deserve to go with a robe made of Kusa grass."

sukumaarii cha baalaa cha satatam cha sukhochitaa |
neyam vanasya yogyeti satyamaaha gururmama || 2-38-4

4. mama guruH= my preceptor; satyam= truly; aha= says; iti= that; iyam= this Seetha; sukumaariicha= who is delicate; baalaacha= young and; sukhochita= ever habituated to comforts; nayogyaa= is not fit; vanasya= for forest.

"My preceptro truly says that Seetha, who is delicate young and ever habituated to comforts, is not fit for forest-life"

iyam hi kashyaapakaroti kimchi |
ttapasvinii raajavarasya kanyaa |
yaa chiiramaasaadya janasya madhye |
sthitaa visamjJNaa shramaNiiva kaachit || 2-38-5

5. yaa= which Seetha; aasadya= by obtaining; chiiram= a bark of tree; kaachit shramaNiiva= like a hermitess; sthitaa= standing; visaNJNa= dumb founded; madhye= in the midst; janasya= of men; iyam= such; tapasvinii= pitiable; raajavarasya kanyaa= daughter of Janaka(the jewel of kings); kimchint apakaaroti= has done any harm; kasya= to any one?

"has this pitiable daughter of Janaka, the jewel of kings, done any harm to any one that, having obtained a bark of tree she is standing like a hermitess dumbfounded in the midst of men?"

chiiraaNyasaasyaa janakasya kanyaa |
neyam pratijJNaa mama dattapuurvaa |
yathaasukham gachchhatu raajaputrii |
vanam samgraa saha sarvartnaiH || 2-38-6

6. janakasya kanyaa= (let0 daughter of Janaka(Seetha); apaasyaa= throw away; chiiraaNi= barks of trees; na= No; iyam= such; pratiJNaa= pledge; datta puurvaa= was given earlier; gachchhatu raajaputrii= let the priness go; vanam= to the forest; yathaasukham= happily; samagraa= fully; sarva ratnaiH saha= with all valuable possessions.

"Seetha the daughter of Janaka need not wear these barks of trees. No such pledge was given be me earlier. hence, let this prinecess go to the forest happily fully provided ewith all valuable possesssions."

ajiivanaarheNa mayaa nR^ishamsaa |
kR^itaa pratijJNaa niyamena taavat |
tvayaa hi baalyaat pratipannametat |
tnmaam dahed veNumivaatmapushhpam || 2-38-7

7. nR^ishamsaa= a cruel; pratiJNaa= pledge; kR^itaavat= has been made; niyamena= on oath; mayaa= by me; ajiivanaarheNa= who do not deserve to survive; etat= this(providing robes of hermitess to Seetha); pratipannamhi= has been initiated; tvayaa= by you; baalyaat= by sheer childishness; tat= that; dahet= will consume; maam= me; aatma pushhpam iva= as by its own flow; veNum= to a bamboo.

"A Cruel pledge has been made on oath by me, who do not deserve to survive. This (providing robes of hermitess to Seetha) has been initiated by you by sheer childishness. That will consume me, as by its own flower to a bamboo."

raameNa yadi te paa pe kimchitkR^itamashobhanam |
apakaaraH ka iha te vaidehyaa darshito.adhame || 2-38-8

8. paape= Oh, evil women! adhame= the mean woman! ashobhanam kR^itamyadi= (even) supposing an offence is done; kimchit= a little; raameNa= by Rama; te= to you; kaH= what; apakaaraH= harm; darshitaH= was displayed; te= to you; iha= here; vaidehyaa= by Seetha?"

"Oh evil woman! (Even) supposing a little offence is done by Rama to you, what harm was displayed to you here by Seetha? Oh, mean woman!"

mR^igiivotphullanayanaa mR^idushiilaa tapasvinii |
apakaaram kamiha te karoti janakaatmajaa || 2-38-9

9. kam apakaaram= "What harm; iha= on earth; karoti= can be done; janakaatmajaa= by daughter of Janada(Seetha) utphullanayanaa= who has blooming eyes; mR^igiiva= like those of a female deer; mR^idu shiilaa= soft in disposition; tapasvinii= a practiser of penance?"

"What harm on earth can be done to you by Seetha, who has blooming eyes like those of a female deer, soft in disposition a practiser of penance?"

nanu paryaaptam etat te paape raama vivaasanam |
kim ebhiH kR^ipaNaiH bhuuyaH paatakaiH api te kR^itaiH || 2-38-10

10. paape= Oh, the evil woman! raamavivaasanam= sending Rama to exile; etat= thus; te= for you; paryaaptam nanu= is indeed enough; kim= what use; te= for you; bhuuyaH= further; kR^itaiH= in being done; ebhiH= these; kR^ipaNaiH= wretched; paatakairapi= sinful acts too.

"Oh, the evil woman! Sending Rama to exile thus indeed is enough for you. What use is there for you in further doing these wretched, sinful acts too.

pratijJNaatam mayaa taavat tvayoktam devi shR^iNvataa |
raamam yadabhishhekaaya tvamihaaata mabraviiH || 2-38-11

11. shriNataa= hearing; uktam= the speech; tvayaa= by you; tvam= you; abraviiH= spoke; raamam= to Rama; aagatam= who came; iha= here; abhishhekaaya= for coronation; taavat= that much; pratiJNaat= was acceded; mayaa= by me; devi= Oh, queen!

"Hearing the speech you gave to Rama who came here for coronation, only that much was acceded by me, Oh queen!"

tattvetatsamatikramya nirayam gantumichchhasi |
maithiliimapi yaa hi tva miikshase chiiravaasiniim || 2-38-12

12. atikramya= transgressing; tat etat= all that; evam= you; yaa= somehow or other; ichchhasi= wish; gantum= to go; nirayam= to hell; iikshhase= by perceiving; maithiliim api= Seetha also; chiira vaasiniim= clad in bark of trees.

"Transgressing all that, you somehow or other wish to go to hell, by perceiving Seetha also clad in bark of trees.

itiiva raajaa vilapanmahaatmaa |
shokasya naantam sa dadarsha kimchit |
bhR^ishaaturatvaachcha papaata bhuumau |
tenaiva putravyasanena magnaH || 2-38-13

13. saH raajaa= that king; mahaatmaa= the high-soulded; itiiva= thus; vilapan= lamenting; na dadarsha= did not see; kimchit= any; autam= cessation; shokasya= of that sorrow; magnaH= drenched; putra vyasnena eva= in excessive devotion to his son; papaate= to fell; bhuumau= on the gound; bhR^ishaaturatvaachcha= having been hurt very mcuh.

That high-souled king thus lamenting, did not see any ending to that sorrow. Drenched as he was in excessive devotion to his son and having been hurt vey much, he fell down on the ground.

evam bruvantam pitaram raamaH samprasthitaH vanam |
avaak shirasam aasiinam idam vacanam abraviit || 2-38-14

14. raamaH= Rama; samprasthitaH= who was setting out; vanam= to forest; abraviit= spoke; idam vachanam= these words; pitaram= to his father; bruvantam= who was speaking; evam= thus; avaakchirasam= bowing down his head; aasiinam= siiting.

Rama, who was setting out to the forest, spoke these words to his father, who was speaking thus bowing down his head, sitting there.

iyam dhaarmika kausalyaa mama maataa yashasvinii |
vR^iddhaa ca akSudra shiilaa ca na ca tvaam deva garhite || 2-38-15

15. dharmika= Oh, virtuous; deva= king! iyam= this; kausalyaa= Kausalya= Kausalya; mama maataa= my mother; yashasvinii= the glorious woman; vR^iddhaa= is aged; akshhudra shiilaacha= not base natured; nacha garhate= will not accuse; tvaam= you.

"Oh, virtuous king! This glorious Kausalya, my mother is aged. She is not of base nature and will not accuse you.

mayaa vihiinaam varada prapannaam shoka saagaram |
adR^iSTa puurva vyasanaam bhuuyaH sammantum arhasi || 2-38-16

16. varada= Oh, the bestower of boons! arhasi= you are worthy; sammantum= to respect(her); bhuuyaH= much; vihiinam= who is deprived; maaa= of me; prapannaam= who got; shoka saagaram= an ocean of sorrow; adR^ishhTa puurva vyasanaam= such an affliction not being seen by her earlier.

"Oh, the bestower of boons! You are worthy of amply respection her, who is deprived of me, who is immersed in an ocean of sorrow and who has not see such an affliction earlier."

putrashokam yathaa narchettvayaa puujyena puujitaa |
maam hi samchintayantii saa tvayi jiivet tapasvinii || 2-38-17

17. puujitaa= being honoured; tvayaa= by you; puujyena= the venerable man; saa= she; tapasvinii= the pitiable woman; naR^ichchhet= will not obtain; yathaa= such; putra shokam= grief for her son; samchintayantii= thinking; maamhi= of me alone; jiivet= will have life; tvayi= in you.

"Having been honoured by you the venerable man, she the pitiable woman will not get such a grief for her son, thinking of me alone and she will draw breath in you."

imaam mahaa indra upama jaata garbhiniim |
tathaa vidhaatum janamiim mama arhasi |
yathaa vanasthe mayi shoka karshitaa |
na jiivitam nyasya yama kSayam vrajet || 2-38-18

18. mahendropama= Oh, king equal to the great Indra the ruler of gods! arhasi= you are worthy; vidhaatum= to destine; imaam= my mother; jaata gardhiniim= who has high affection towards her son; yathaa= in such a manner; tathaa= that; na vrajet= she will not go; yamakshhayam= to the house of yama the God of Death; syasya= by abandoning; jiivitam= her life; shoka karshitaa= emaciated by grief; mayi vanasthe= while I am in the forest.

"Oh, the king akim to the mighty Indra the ruler of gods! You must see that my mother, who has high affection towards her son, will not depart to the house of Yama the God of Death, by abandoning her life being emaciated by grief after my departure for the forest."

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

Thus completes 38th chapter of ayodhya Kanda in glorious Valmiki Ramayana, the work of a sage and the oldest epic.

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 39

Introduction

Sumantra arranges for a chariot for the travel of Rama, Seetha, and Lakshmana at the orders of Dasharatha. Kingly ornaments are obtained for Seetha. Rama seeks blessings from his mother Kausalya and others too. Kausalya's parting advises to Seetha

raamasya tu vacaH shrutvaa muni veSa dharam ca tam |
samiikSya saha bhaaryaabhii raajaa vigata cetanaH || 2-39-1
na enam duhkhena samtaptaH pratyavaikSata raaghavam |
na ca enam abhisamprekSya pratyabhaaSata durmanaaH || 2-39-2

1,2. shrutvaa= hearing; raamasya= Rama's; vachaH= word; samiikshhyacha= and seeing; tam= him; muniveshhadharam= disguised as hermit; raajaa= the king; bhaaryaabhiH saha= with his wives; vigatachetanaH= lost their consciousness; samtaptaH= consumed, duhkhena= by grief; na pratyavekshhata= he could not behold; evam= thus; raaghavam= Rama; durmanaah= being troubled in mind; na pratyabhaashhata cha= he could not reply; abhisamprekshhya= seeing in the direction of enam= him(Rama).

Hearing Rama's words and seeing him clad in a garb of hermit, king Dasaratha with his wives fell unconscious. Consumed by grief, he could not look towards Rama. Troubled in mind as he was, the king could not speak to Rama by seeing into his face.

sa muhuurtam iva asamj~no duhkhitaH ca mahii patiH |
vilalaapa mahaa baahuu raamam eva anucintayan || 2-39-3

3. saH= mahiipatiH= that king; mahaabaahuH= the mighty armed; asamJNa iva= was unconscious; muhuurtam= for a moment; duHkhitaschcha= felt distressed and; vilalaapa= repented(in various ways) anuchintayan= thinking of raaman eva= Rama alone.

The mighty armed Dasaratha was unconscious for some time, distressed and repented in various ways thinking of Rama alone.

manye khalu mayaa puurvam vivatsaa bahavaH kR^itaaH |
praaNino himsitaa vaa api tasmaat idam upasthitam || 2-39-4

4. puurvam= "previously; bahavaH= many people; kR^itaah= were made; vivatsaaH= separated from their children; mayaa= by me; vaapi= or; praaNinaH= living beings; himsitaaH= were killed; tasmaat; hence; manye khalu= I think; idam= this; upasthitam= has come."

"I think that previously many people were separated from their children by me or in any case many living beings were killed. Hence, this (calamity) has befallen me."

na tu eva anaagate kaale dehaac cyavati jiivitam |
kaikeyyaa klishyamaanasya mR^ityur mama na vidyate || 2-39-5
mo aham paavaka samkaasham pashyaami purataH sthitam |
vihaaya vasane suukSme taapasa aacchaadam aatmajam || 2-39-6

5,6. jiivitam= life; nachyavati= does not decamp; dehaat= from the body; tveva= surely; anaagate= without arrival; kaale= of time; nR^ityuH= death; na vidyate= does not claim; mama= me; klishyamaanasya= who am being tormented; kaikeyyaa= by Kaikeyi; pashyaami= seeing; aatmajam= my son; paavakasamkaasham= efflugent as fire; purataH sthitam= standing before me; taapasaachchhaadanam= clad in the robes of an ascetic; vihaaya= having cast off; suukshhme= fine; vasane= garments.

"life does not decamp from the body surely without the arrival of time. Death does not claim me, even being tormented by Kaikeyi and eventhough I behold my son, efflugent as fire, standing before me clad in the robes of an ascetic having cast off his fine garments."

ekasyaaH khalu kaikeyyaaH kR^ite ayam klishyate janaH |
sva arthe prayatamaanaayaaH samshritya nikR^itim tvimaam || 2-39-7

7. ayam= janaH= all these people; klishyate= are suffering; kR^ite= on account; ekasyaaH= of only; kaikeyyaaH= Kaikeyi; samshritya= who sought refuge; nikR^itim= in chicanery; prayatamaanaayaaH= with an implicit intent; svaarthe= of selfishness.

"All these people are suffering on account of only Kaikeyi, who sought refuge in chincanery, with an implicit intent of selfishness"

evam uktvaa tu vacanam baaSpeNa pihita iikSNaha |
raama iti sakR^id eva uktvaa vyaahartum na shashaaka ha || 2-39-8

8. uktvaa= having uttered; evam= these; vachanam= words; uktvaa= and saying; raameti= "Oh Rama!"; sakR^ideva= only once; na shashaaka ha= he was not able; vyaahaartum= to speak; pihitendriyaH= his organs of voice being choked; bhaashhpena= by tears.

Having uttered these words and saying "Oh, Rama!" only once, he was not able to speak any more, his organs of voice being choked by tears.

samj~naam tu pratilabhya eva muhuurtaat sa mahii patiH |
netraabhyaam ashru puurNaabhyaam sumantram idam abraviit || 2-39-9

9. pratilabhyevor= regaining; samJNaam= consciousness; muhuurtaat= after a moment; mahiipatiH= the king; netraabhyaam= with his eyes; ashrupuurNaabhyaam= filled with tears; abraviit= spoke; idam= these words; sumantram= to Sumantra.

Regaining consciousness after a moment, the king, with his eyes filled with tears, spoke these words to Sumantra:

aupavaahyam ratham yuktvaa tvam aayaahi haya uttamaiH |
praapaya enam mahaa bhaagam itaH jana padaat param || 2-39-10

10. tvam= you; aayaahi= come; ratham= (with a) chariot; oupavaahyam= fit for driving; yuktvaa= yoked; hayottamaiH= with excellent horses; praapaya= and take; evam= this; mahaabhaagam= highly distinguished prince; param= beyond; itaH= this; janapadaat= territory.

"You come with a chariot, fit for driving, yoked with excellent horses and take this highly distinguished prince beyond this territory."

evam manye guNavataam guNaanaam phalam ucyate |
pitraa maatraa ca yat saadhur viiraH nirvaasyate vanam || 2-39-11

11. yat= since; saadhuH= a pious; viiraH= and a valiant (son); nirvaasyate= is being sent to exile; pitraa= by father; maatraacha= and mother; manye= I think; evam= such; uchate= is said (to be); phalam= the reward; guNaanaam= of virtues; guNavataam= of the virtuous.

"Since a pious and a valiant son is being sent to exile by father and mother, I think such is said to be the reward of virtues of the virtueous."

raaj~no vacanam aaj~naaya sumantraH shiighra vikramaH |
yojayitvaa aayayau tatra ratham ashvaiH alamkR^itam || 2-39-12

12. sumantraH= Sumantra; aaJNaaya= obeying; vachanam= the words; raaJNa= of the king; shiighra vikramaH= walked away quickly; aayayau= and arrived; tatra= there; yojayitvaa= fitted; ashvaiH= with horses; ratham= a chariot; alakR^itam= duly decorated.

Sumantra obeying the words of the king, walked away quickly and arrived there fitted with horses, a chariot duly decorated.

tam ratham raaja putraaya suutaH kanaka bhuuSitam |
aacacakSe anjalim kR^itvaa yuktam parama vaajibhiH || 2-39-13

13. suutaH= the charioteer; aachachakshhe= told; raajaputraaya= the prince; aNjalim kR^itvaa= with joined palms; tam ratham= about that chariot; kanaka bhushhitam= decorated by gold; yuktam= fitted; parama vaajibhiH= with superb horses.

The charioteer told the prince with joined palms about that chariot decorated by gold, fitted wih superb horses.

raajaa satvaram aahuuya vyaapR^itam vitta samcaye |
uvaaca desha kaalaj~no nishcitam sarvataH shuci || 2-39-14

14. deshakaalaJNam= who knew proper place and time; nishchitam= who had a decisive attitude; suhuchim= who was clear; sarvatah= by all means; satvaram= quickl; aahuuya= called; vyaapR^itam= an officr; vittasamchaye= in the treasury; uvaacha= spoke(as follows)

The king, who knew what should be done at a proper place and time and was clear by all means, quickly called an officer placed in charge of the treasury and spoke in a decisive tone (as follows);-

vaasaamsi ca mahaa arhaaNi bhuuSaNaani varaaNi ca |
varSaaNi etaani samkhyaaya vaidehyaaH kSipram aanaya || 2-39-15

15. kshhipram= quickly; aanaya= bring; vaidehyaaH= for Seetha; vaasaamsicha= clothings; mahaarNaani= of great worth; bhuushhaNaanicha= and ornaments; varaaNi= of high quality; samkhyaaya= considering; etaani= (all) these; varshhaaNi= years (that Seetha has to spend in exile).

"Quickly bring for Seetha, clothings of great worth and ornaments of high quality, taking into consideration all these years (that Seetha has to spend in exile)

nara indreNa evam uktaH tu gatvaa kosha gR^iham tataH |
praayacchat sarvam aahR^itya siitaayai kSipram eva tat || 2-39-16

16. tataH= after; uktaH= being spoken; evam= thus; narendreNa= by the king; yatvaa+ (he) went; koshagR^iham= to the treasury; aahR^itya= brought; sarvam= all; tat= that; samameva= in a lot; praayachchhat= (and) gave; siitaayai= to Seetha.

After thus spoken by the king, the officer went to the treasury, brought all that in a lot and gave to Seetha.

saa sujaataa sujaataani vaidehii prasthitaa vanam |
bhuuSayaam aasa gaatraaNi taiH vicitraiH vibhuuSaNaiH || 2-39-17

17. prasthitaa= setting out(as she was); vanam= to the forest; saa vaidehii= that Seetha; sujaataa= of noble birth; bhuushhayaamaasa= adorned; sujaataani= (her) beautiful; gaatraaNi= limbs; vibhuushhaNaiH= with jewels; vichitraiH= which were wonderful.

Setting out as she was to the forest, Seetha of noble birth adorned her beautiful limbs with those wonderful jewels.

vyaraajayata vaidehii veshma tat suvibhuuSitaa |
udyataH amshumataH kaale kham prabhaa iva vivasvataH || 2-39-18

18. vaidehi= Seetha; suvibhuushhitaa= beautifully adorned; vyaraajayata= illumined; tat veshma= that palace; ahamiva= as the sky; kaale= in the morning; prabhaa= (by) radiance; vivasvataH= of a sun; udyataH= rising.

Seetha, beautifully adorned as she was, illumined that palace, as the sky in a morning is illuminated by a rising sun.

taam bhujaabhyaam pariSvajya shvashruur vacanam abraviit |
anaacarantiim kR^ipaNam muudhni upaaghraaya maithiliim || 2-39-19

19. parishhvajya= embracing; bhujaabhyaam= in her arms; maithiliim= that princess of Mithila; anaacharantiim= who never behaved; kR^ipaNam= in self-pity; shvashruuH= her mother in law(Kausalya); upaaghraaya= and smelling; muurdhni= her head(as a token of affection); abraviit= spoke as follows:

Embracing in her arms that princess of Mithila, who never behaved in self-pity, and smelling her head(as a token of affection), her mother-in-law(Kausalya) spoke as follows:

asatyaH sarva loke asmin satatam satkR^itaaH priyaiH |
bhartaaram na anumanyante vinipaata gatam striyaH || 2-39-20

20. asatyaH= dishonest; striyaH= women; satkR^itaaH= eventhough adored; satatam= all the time; priyaiH= by their husbands; maanumanyate= cease to esteem; bhartaaram= their husband; vinipaatagatam= who has befallen into evil days; asmin sarvaloke= throughout this world.

"Dishonest women, eventhough adored all the time by their husbands, cease to esteem their husband who has come to pass into evil days, throughout this world."

eshha svabhaavo naariiNaamanubhuuya puraa sukham |
alpaamapyaapadam praapya dushhyanti prajahatyapi || 2-39-21

21. anubhuuya= having enjoyed; sukham= happiness; puraa= in the past; dushhyanti= (they) become spoiled; prajahatyapi= and even desert(their husband) praapya= on obtaining; alpaamapi= even the least; aapadam= misfortune; eshhaH= such; svabhaavaH= is the nature; naasiiNaam= of (bad) woman.

"Having enjoyed happiness in the past, they become spoiled and even desert their husband, on obtaining even the least misfortune: such is the nature of (bad) women."

asatyashiilaa vikR^itaa durrgaahyaahR^idayaastathaa |
yuvatyaH paapasamkalpaaH kshaNamaatraadviraagiNaH || 2-39-22

22. yuvatyaH= young women; paapa samkalpaaH= who are evil-minded; asatya shiilaaH= are untruthful in their disposition; vikR^itaaH= affected by passion; tathaa= and; durgraahya hR^idayaaH= their essence, incomprehensible; viraagiNaH= they get aversion; kshhaNamaatraat= within a moment.

"Young women, who are evil-minded, are untruthful in their disposition, are affected by passion and their essence, incomprehensible. They get aversion within a moment."

na kulam na kR^itam vidyaa na dattam naapi samgrahaH |
striiNaam gR^ihNaati hR^idayamanityahR^idayaa hi taaH || 2-39-23

23. nakulam= neither a noble descent; na kR^itam= nor an accomplishment; vidyaa= nor learning; na dattam= nor a gift; naapi samgrahaH= nor even entertainment; grihNaati= can capture; hR^idayam= the heart; striiNaam= of women; taaH= they are; anitya hR^idayaahi= unstable their heart indeed.

Neither a noble descent, nor an accomplishment, nor learning, nor a gift nor even entertainment can capture the heart of women. They are unstbale of their heart indeed!"

saadhviinaam hi sthitaanaam tu shiile satye shrute shame |
striiNaam pavitram paramam patireko vishishhyate || 2-39-24

24. te= but; striiNaam= established; shiile= in good conduct; satye= truthfulness; shrute= sacred learning; shame= and mental quictness; patiH= their husband; ekaH= alone; paramam= is the most; pavitram= sacred entity; vishishhyate= the best of all.

"But, for women established in good conduct, truthfulness, sacred learning and mental quietness, their husband alone is the most sacred entity, the best of all."

sa tvayaa na avamantavyaH putraH pravraajitaH mama |
tava daivatam astu eSa nirdhanaH sadhano api vaa || 2-39-25

25. mama= my; saH putraH= this son, pravraajitaH= who is sent to forest; naavamantavyaH= should not be despised; tvayaa= by you; sadhanopi vaa= even if he is with riches or; nirdhanaH= without riches; astu eshhaH= let him be; diavam= a deity; tava= to you.

"My son who is being sent to the forest should not be despised by you. Even if he is invested with riches or without riches, let him be a deity to you."

vij~naaya vacanam siitaa tasyaa dharma artha samhitam |
kR^ita anjalir uvaaca idam shvashruum abhimukhe sthitaa || 2-39-26

26. viJNaaya= perceiving; tasyaH= her; vachanam= words; dharmaarthasamhitam= endowed with essence of righteousness; kR^itaaNJalaiH= and joining her palms; siitaa= Seetha; uvaacha= replied; shvashruum= to her mother-in-law; sthitaam= standing; abhimukhe= in front of her; idam= as follows:

perceiving her words, endowed with essence of righteousness and joining her palms, Seetha replied to her mother-in-law standing in front of her, as follows:-

kariSye sarvam eva aham aaryaa yad anushaasti maam |
abhij~naa asmi yathaa bhartur vartitavyam shrutam ca me || 2-39-27

27. aham= i; karishhye= shall do; sarvameva= just all; yathaa= as; aaryaa= your venerable self; anushaashi= instructs; maam= me; abhiJNaa= I know; yathaa= how; vartitavyam= it is to be behaved; bhartuH= towards my husband; asmi= I; me= for me; shrutamcha= have also heard(about it)

"I shall do just all that, as your venerable self instructs me. I know how I should behave towards my husband. I have also heard about it earlier."

na maam asaj janena aaryaa samaanayitum arhati |
dharmaat vicalitum na aham alam candraat iva prabhaa || 2-39-28

28. aaryaa= your venerable self; na arhati= is not worthy; samaanayitum= of equating; maam= me; asjjanena= with evil women; naalam= I am unable; vichalitum= to deviate; dharmaat= from virtue; chandraamiva= even as moon; prabhaa= the moonlight.

"Your venerable self is not worthy of equating me with evil women. I am unable to deviate from virtue, even as a moon from the moonlight"

na atantrii vaadyate viiNaa na acakraH vartate rathaH |
na apatiH sukham edhate yaa syaat api shata aatmajaa || 2-39-29

29. viiNaa= Vina(Indian lute); na vaadyate= does not resonate; atantrii= without chords; rathaH= chariot; na vartate= does not move; achakraH= without wheels; yaa= which woman; apatiH= without husband; syaadapi= even perhaps; shataatmajaa= belssed with hundred children; na edheta= will not live in comfor; sukham= happily.

"Vina (Indian lute) does not resonate without chords. Chariot does not move without wheels. Now can a wife bereft of her husband, even if blessed with hundred children, will not lie happily in comfort."

mitam dadaati hi pitaa mitam maataa mitam sutaH |
amitasya hi daataaram bhartaaram kaa na puujayet || 2-39-30

30. pitaa= "A father; dadaatihi= indeed gives; mitam= a limited extent; maataa= A mother; mitam= in a limited measure; sutah= A son; mitam= in moderation; kaa= which woman; na puujayet= would not adore; bhartaaram= her husband; daataaram= the bestower; amitasya= of unlimitedness."

"A father indeed gives a limited extent, a mother in a limited measure and a son in moderation. Which woman, then, would not adore her husband, the bestower of unlimitedness!"

saa aham evam gataa shreSThaa shruta dharma para avaraa |
aarye kim avamanyeyam striiNaam bhartaa hi daivatam || 2-39-31

31. shruta dharma varaavaraa= "having heard about the special and ordinary duties(of a wife); shreshhThaa= from the most excellent women; kim= how; saa aham= can I; evam gataa= despise(my husband?); aarye= Oh, venerable self! bhartaa= husband; daivatam hi= is indeed a deity; striiNaam= to women."

"Having heard about the special and ordinary duties of a wife from the most excellent women, how can I, as such, despise my husband, Oh venerable lady? Husband is indeed a deity to women."

siitaayaa vacanam shrutvaa kausalyaa hR^idayam gamam |
shuddha sattvaa mumoca ashru sahasaa duhkha harSajam || 2-39-32

32. shrutvaa= hearing; siitaayaaH= Seetha's vachanam= words; hR^idayaNgamam= which touched her heart; kausalyaa= Kausalya; shuddhasattvaa= of pure mind; sahasaa= suddenly; mumocha= shed; ashru= tears; duHkha harshhajam= born of agony and delight.

Hearing Seetha's words, which touched her heart, Kausalya of pure mind suddenly started shedding tears born of agony and delight.

taam praanjalir abhikramya maatR^i madhye atisatkR^itaam |
raamaH parama dharmaj~no maataram vaakyam abraviit || 2-39-33

33. raamaH= Rama; parama dharmaatmaa= the most virtuous man; praaNjaliH= joining his palms; abhikramya= approached; abraviit= spoke; vaakyam= (these) words; taam maataram= to that mother; atisatkR^itaam= who is highly respected; maatR^imadhye= among his mothers.

Rama, the most virtuous man, joining his palms, approached and spoke these words to his mother, who is highly respected among all his mothers:

amba maa duhkhitaa bhuus tvam pashya tvam pitaram mama |
kSayo hi vana vaasasya kSipram eva bhaviSyati || 2-39-34

34. amba= Oh, mother! tvam= you; maa bhuuH= do not; duHkhitaa= grieve; tvam= you; pashya= look after; mama pitaram= my father; kshhayaH= the end; vanavaasasya= of exile; bhavishhyati= will come; kshhiprameva= rather soon.

"Oh, mother! You do not grieve. You look after my father. The end of exile will come rather soon."

suptaayaaH te gamiSyanti nava varSaaNi panca ca |
saa samagram iha praaptam maam drakSyasi suhR^id vR^itam || 2-39-35

35. nava paNchacha= fourteen; varshhaaNi= years; gamishhyanti= will elapse; te= (while) you; suptaayaaH= are asleep; saa= you as such; drakshhyasi= will see; maam= me; sampraaptam= duly arrived; iha= here; samagram= in my entire being; suhR^idvR^itam= surrounded by my well- wishers.

"Fourteen years will elapse, while you are asleep. you as such, will see me, duly arrived here in my entire being, surrounded by my well-wishers."

etaavad abhiniita artham uktvaa sa jananiim vacaH |
trayaH shata shata ardhaa hi dadarsha avekSya maataraH || 2-39-36

36. uktvaa= uttering; vachaH= words; etaavat= of such quality; abhiniitaartham= end appropriate meaning; aavekshhya= refelected again; dadarsha= (and) gazed at; trayaH shata shataardhaaH= his three hundred fifty; maataraH cha= mothers also.

Uttering the aforesaid words of such quality and appropriate meaning to his mother, Rama thought once again and gazed at his three hundred and fifty step-mothers.

taaH ca api sa tathaiva aartaa maatR^iR^ir dasharatha aatmajaH |
dharma yuktam idam vaakyam nijagaada kR^ita anjaliH || 2-39-37

37. saH= that; dasharathaatmajaH= Rama; kR^itaaNjaliH= joined his palms; taaH= to those; maatR^iirapi= mothers also; aartaaH= who were distressed; tathaiva= in the same way; nijagaada= and spoke; idam vaakyam= these words; dharmayuktam= which were in consonance with righteousness.

Rama joined his palms and saluted those step mothers also, who were too distressed in the same way and spoke these words which were in consonance with the spirit of righteousness.

samvaasaat paruSam kimcit aj~naanaat vaa api yat kR^itam |
tan me samanujaaniita sarvaaH ca aamantrayaami vaH || 2-39-38

38. samanujaaniita= excuse; me= me; tat= that; yat= for which reson; kiNchit= a little; parushham= wrong; kR^itam= was done; aJNaanaadvaa= due to ignorance or; samvaasaat= or because of our living together; aamantrayaami= I take leave of; sarvaaH= all; vaH= of you.

"Please excuse me, if I have done any mistake either becuase of our living together or due to ignorance on my part. I now take leave of you all."

vachanam raaghavasyaitaddharmayuktam samaahitam |
shushruvu staaH striyam sarvaaH shokopahatachetasaH || 2-39-39

39. sarvaaH= all; taaH= those; striyaH= women; shokopahata chetanaH= whose mind was overpowered with grief; shushruvuH= heard; etat= these; vachanam= words; dharmayuktam= which were in consonance with righteousnes; samaahitam= the cool submission; raaghavasya= of Rama.

All those women, whose mind was overpowered with grief, heard the aforesaid cool submission of Rama, which was in consonance with righteousness.

jaj~ne atha taasaam samnaadaH kraunciinaam iva nihsvanaH |
maanava indrasya bhaaryaaNaam evam vadati raaghave || 2-39-40

40. atha= after; raaghave= Rama; vadati= has spoken; evam= thus; sannaadaH= an outery; nisvaH iva= resembling the wail; krauNchiinaam= of female cranes; jaJNe= arose; taasam= (from) those; maanavendrasya bhaaryaaNaam= wives of Dasaratha.

While Rama was speaking thus, an outery, resembling the wail of female cranes arose from those wives of Dasaratha.

muraja paNava megha ghoSava |
ddasharatha veshma babhuuva yat puraa |
vilapita paridevana aakulam |
vyasana gatam tat abhuut suduhkhitam || 2-39-41

41. yat= which; dasharatha veshma= Dasaratha's palace; puurvaa= earlier; murajapaNavamegha ghoshhavat= was resounding with tomtoms, large drum and Meghas(musical instruments which sound like rumbling of clouds); tat= it; abhuut= became; vilapita paridevanaakulam= filled with wails and cries; vyasanagatam= fall on evil days.

Dasaratha' s palace, which was earlier resounding with tomtoms, large drums and Meghas( musical instruments which sound like rumbling of clouds) was now filled with wails and cries and fallen on evil days.

iti vaalmiiki raamaayaNe aadi kaavye ayodhya kaaNDe eko na catvaari.mshaH sargaH

Thus completes 39th chapter of ayodhya Kanda in glorious Valmiki Ramayana, the work of a sage and the oldest epic.

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 40

Introduction

The departure of Rama from Ayodhya for his exile is depicted. When they are charioted through the streets of Ayodhya the citizenry wails and weeps for Rama's disposition. In his unsurpassable affection towards Rama, King Dasharatha follows the chariot like a commoner, but fails to go further and falls down.

atha raamaH ca siitaa ca lakSmaNaH ca kR^ita anjaliH |
upasamgR^ihya raajaanam cakrur diinaaH pradakSiNam || 2-40-1

1. atha= then; raamashcha= Rama; seetaacha= Seetha; lakshmaNascha= as Lakshmana; diinaaH= who felt miserable; upasamgR^ihya= bowed down by touching the feet; raajaanam= of the king; pradakshhiNam chakruH= went round him clockwise; kR^itaanjaliH= with joined palms.

Then, Rama Seetha and Lakshmana, who felt miserable, bowed down by touching the feet of the king and went round him clockwise with joined palms.

tam ca api samanuj~naapya dharmaj~naH siitayaa saha |
raaghavaH shoka sammuuDho jananiim abhyavaadayat || 2-40-2

2. samanujJNaH= after taking leave; tam= of Dasaratha; raaghavaH= Rama; dharmaJNaH= who know what is right; siitayaasaha= along with seetha; abhyavaadayat= bowed; jananiim= to his mother Kausalya; shokasammuudhaH= stupefied by sorrow.

After taking leave of Dasaratha, Rama who knew what is right and stood confounded by sorrow, bowed along with Seetha to Kausalya.

anvakSam lakSmaNo bhraatuH kausalyaam abhyavaadayat |
atha maatuH sumitraayaa jagraaha caraNau punaH || 2-40-3

3. anvakshham= Immediately following; bhraatuH= his brother; lakshhmanaH= Lakshmana; abhyavaadayat= bowed; kausalyaam= to Kausalya; atha= then; punaH= again; jagraaha= clasped; charaNau= the feet; sumitraayaaH= of Sumintra; maatuH= his mother.

Immediately following his brother, Lakshmana too bowed to Kausalya, then clasped the feet of his mother Sumitra.

tam vandamaanam rudatii maataa saumitrim abraviit |
hita kaamaa mahaa baahum muurdhni upaaghraaya lakSmaNam || 2-40-4

4. upaaghraaya= smelling; muurdhani= the head; lakshmaNam= of Lakshmana; mahaabaahum= the mighty armed; vandamaanam= who was saluting her; maataa= his mother; hitakaamaa= who wished well of him; abraviit= spoke; rudatii= weeping; soumitrim= to that son of hers.

Smelling (as a token of affection) the head of Lakshmana mighty armed, who was saluting her, his mother Sumitra who wished well of him, spoke weeping, to that son of her (as follows)

sR^iSTaH tvam vana vaasaaya svanuraktaH suhR^ij jane |
raame pramaadam maa kaarSiiH putra bhraatari gacchati || 2-40-5

5. svanuraktaH= highly fond; suhR^ijjane= of your kinsman Rama; tvam= you; sR^ishhTaH= have been permitted(by me); vanavaasaaya= to dwell in the forest; putra= Oh son! maa karshhiiH= do not; pramaadam= neglect; bhraatari= your half-brother; raame= Rama; gachchhati= who is going ( to the forest)

"Highly fond of your kinsman Rama, you have been permitted (by me) to dwell in the forest(with your eldest half-brother). Do not neglect your half-brother). Do not neglect your half-brother Rama, who is going to the forest, my son!"

vyasanii vaa samR^iddho vaa gatir eSa tava anagha |
eSa loke sataam dharmaH yaj jyeSTha vashago bhavet || 2-40-6

6. anagha= "Oh, sinless one! vysaniivaa= whether in adversity; samR^iddhovaa= or in riches, eshhaH= he alne; gatiH= is refuge; tava= to you; tava= to you; bhave yat= it should become; dharmaH= code of conduct; sataam= of the virtuous; loka= in the world; eshhaH= that; jyeshhThavashagaH= younger brother should be subject to the control of his elder brother."

"Oh, sinless one! Whether in adversity or in riches, he alone is refugee to you. It should become the code of conduct in the world, that younger brother should be subject to the control of his elder brother."

idam hi vR^ittam ucitam kulasya asya sanaatanam |
daanam diikSaa ca yaj~neSu tanu tyaago mR^idheSu ca || 2-40-7

7. idam= this; vR^ittamhi= is ideed a practice; uchitam= right; sanaatanam= from ancient times; kulasya= in your race; daanam= of making gifts; diikshhaacha= of dedicating oneself to; yajJNeshhu= performance of sacrificial rites; tanutyaagaH cha= and of forsaking the body; mR^idheshhu= in battles.

"It is indeed a practice right from ancient times in your race, to make gifts, to dedicate onself to performance of sacrificial rites and to foresake one's body to fight battles."

laksmaNam tvevamktvaa saa samsiddham priyaraaghavam |
sumitraa gachchha gachchheti punaH punaruvaacha tam || 2-40-8

8. evam= thus; uktvaa= speaking; lakshhmanam= to Lakshmana; samsiddham= who was in readiness (to leave the forest); priya raaghavam= and who loved Rama dearly; saa= that; sumitraa= Sumitra; punaH= punaH= again and again; uvaacha= said; tam= to him; iti= thus; gachchha= "fare forth!"

Thus speaking to Lakshmana, who was in readiness to leave the forest and who loved Rama dearly, Sumitra repeatedly said to him, "fare forth, fare forth!"

raamam dasharatham viddhi maam viddhi janaka aatmajaam |
ayodhyaam aTaviim viddhi gaccha taata yathaa sukham || 2-40-9

9. vidhdhhi= know; raamam=Rama; dasharatham= to be Dasaratha; vidhdhhi= look upon; janakaatmajaam= Seetha the daughter of Janaka; maam= as myself; vidhdhhi= consider; aTaviim= forest; ayodhyaam= as Ayodhya; gachchha= depart; yathaasukham= happily; taata= my son!

"Know Rama to be Dasaratha. Look upon Seetha the daughter of Janaka as myself. Consider the forest as Ayodhya and depart happily, my son!"

tataH sumantraH kaakutstham praanjalir vaakyam abraviit |
viniitaH vinayaj~naH ca maatalir vaasavam yathaa || 2-40-10

10. tataH= then; sumantraH= Sumantra; viniitaH= the humble man; vinayajJNashcha= who was aware of humility; praaJNjaliH= with joined palms; abraviit= spoke; vaakyam= (these) words; kaakutthsam= to Rama; vaasavam yathaa= as to Indra (ruler of gods) maatalih= Matali(charioteer of Indra)

Then, Sumantra the humble man, who was aware of humility, joined his palms and spoke these words to Rama even as Matali (charioteer of Indra) would to Indra (the ruler of gods).

ratham aaroha bhadram te raaja putra mahaa yashaH |
kSipram tvaam praapayiSyaami yatra maam raama vakSyasi || 2-40-11

11. aaroha= "mount; ratham= the chariot; mahaayashaH= oh, the highly illustrious; raajaputra= prince! bhadram= may al be well; te= with you! praapayishhyaami= I shall take; tvaam= you; kshhipram= speedily; yatra= wherever; vakshhyasi= you tell"

"Mount the chariot, oh the highly illustrious prince! May all be well with you! I shall take you speedily, wherever you direct me to go."

catur dasha hi varSaaNi vastavyaani vane tvayaa |
taani upakramitavyaani yaani devyaa asi coditaH || 2-40-12

12. tvayaa= by you; vastavyaani= to be resided; vane= in the forest; chaturdasha= for fourteen; varshhaaNi= years; yaani= which years; choditaH asi= were directed to you; devyaa= by the queen; taani= those; upakramitavyaani= are considered to have commenced

"You have to reside in the forest for fourteen years. Those years, as directed by the queen, are to be considered having commenced."

tam ratham suurya samkaasham siitaa hR^iSTena cetasaa |
aaruroha vara aarohaa kR^itvaa alamkaaram aatmanaH || 2-40-13

13. kR^itvaa= having; alamkaaram= adorned; aatmanaH= herself; siitaa= Seetha; varaarohaa= with her comely buttocks; aaruroha= mounted; hR^ishhTena= with a delighted; chetasaa= mind; ta ratham= that chariot; surya samkaasham= which was shining like the sun.

Having adorned herself, Seetha with her comely buttocks, mounted with a delighted mind, that chariot which was shining like the sun.

tathaiva aayudha jaataani bhraatR^ibhyaam kavacaani ca |
ratha upasthe pratinyasya sacarma kaThinam ca tat || 2-40-14

14. atho= thereafter; raamalakshhmaNau= Rama and Lakshmana; bhraatarau= the brothers; tuurNam= quickly; aaruruhatuH= mounted; tam= that chariot; jvalasamkaasham= which was resplendent like fire; chaamiikara vibhuushhitam= and decked with gold.

Thereafter, Rama and Lakshmana the brothers quickly mounted that chariot, which was replendent like fire and decked with gold.

vanavaasam hi samkhyaya vaasaamsyaabharaNaani cha |
bhartaaramanugachchhantyai siitaayai shvashuro dadau || 2-40-15

15. siitaayai= for Seetha; anugachchhantyai= who was accompanying; bhartaaram= her husband; shvashuraH= the father in law(Dasaratha); dadau= gave away; vaasaamsi= garments; aabharaNaanicha= and jewellery; samkhyaaya= taking into enumeration; vana vaasam= her stay in the forest.

For Seetha who was accompanying with her husband, Dasaratha gave away garments and jewellery, taking into consideration the period for which she had to stay in the forest.

tathaivaayudhajaalaani bhraatR^ibhyaam kavachaani cha |
rathopasthe pratinyasya sacharma kaThinam cha tat || 2-40-16
siitaa tR^itiiyaan aaruuDhaan dR^iSTvaa dhR^iSTam acodayat |
sumantraH sammataan ashvaan vaayu vega samaan jave || 2-40-17

16-17. tathaiva= In like manner; bhraatR^ithyaam= for the brother; aayudha; pratinyasya= keeping; jaalaani= the sets of weapons; kavachaanicha= armour; kaThinamcha= of hard make; sacharma= with leather= cover; rathopasthe= in the middle of the chariot; sumantraH= Sumantra; dR^ishhTvaa= saw; sitaatR^itiiyaan= the three of whom Seetha constituted the third; aaruudhaan= mounted; aachodayat= drove; dhR^ishhTam= quickly; ashvaan= the horses; sammataan= which were highly admired; jave= with swiftness; vaaynvega samaan= like velocity of wind.

Even so for the two brothers, keeping the sets of weapon, an armour of hard make with leather-cover in the midst of the chariot, Sumantra saw the three of whom Seetha constituted the third mounted and quickly drove the horses which were highly admired, with their swiftness resembling the velocity of wind.

prayaate tu mahaa araNyam cira raatraaya raaghave |
babhuuva nagare muurcchaa bala muurcchaa janasya ca || 2-40-18

18. raaghave= Rama; pratiyaate= after departing; mahaaraNye= to the great forest; chiraraatraaya= for a long term; muurchchhaa= unconsciousness; babhuuva= prevailed; nagare= in the city; balamuurchchhaacha= (there was) faintness in strength; janasya= of people.

Rama after departing to the great forest for a long term, unconsciousness prevailed in the city. There was faintness in the strength of people.

tat samaakula sambhraantam matta samkupita dvipam |
haya shinjita nirghoSam puram aasiin mahaa svanam || 2-40-19

19. tat puram= that city; aasiit= became; aakula sambhraantam= filled with flurry; matta sankupita dvipam= with its elephants intoxicated in rut and highly excited (as they were) layashiNjita nirghoshham= resonant with tinkling of ornaments of horses

The city ( of Ayodhya) is filled with flurry, with its elephants intoxicated in rut and highly excited and resonant with tinkling of ornaments of horses.

tataH sabaala vR^iddhaa saa purii parama piiDitaa |
raamam eva abhidudraava gharma aartaH salilam yathaa || 2-40-20

20. tataH= thereafter; saa purii= that city; sabaala vR^iddhaa= including the youngsters and the old; parama piiDitaa= stricken with, extreme agony; abhidudraava= ran towards; raamam eva= Rama alone; salilam yathaa= like towards water; gharmaartah= the one afflicted with heat (of the sun).

That city, including the youngsters and the old, stricken with extreme agony, ran towards Rama alone, in the same way as the one afflicted with heat of the sun rushes towards water.

paarshvataH pR^iSThataH ca api lambamaanaaH tat unmukhaaH |
baaSpa puurNa mukhaaH sarve tam uucur bhR^isha duhkhitaaH || 2-40-21

21. lambaamaanaaH= having down toards; paarshvataH= sides; pR^ishhThatashchaiva= and back; sarve= all those people; tadanmukhaaH= with their faces turned towards him; bhaashhpapuurNamukhaaH= with their faces filled with tears; bhR^ishanisvanaah= with loud voices; uuchuH= said; tam= to him(Sumantra)

Having down towards sides and back of the chariot with their faces turned towards Rama and with their faces filled with tears, all those people said with loud voices to Sumantra thus:

samyaccha vaajinaam rashmiin suuta yaahi shanaiH shanaiH |
mukham drakSyaami raamasya durdarsham no bhaviSyati || 2-40-22

22. suuta= Oh, Charioteer! samayachchha= hold in; rashmiin= the reins; vaajinaam= of the horses; yaahi= (and) go; shanaiH shanaiH= slowly and slowly; drakshhyaamaH= we would behold; mukham= the face; raamasya= Rama; bhavishhyati= which would be; durdarsham= difficult to behold; saH= for us.

"Hold in the reins of the horses and go slowly and slowly, Oh charioteer! We would behold the face of Rama, which would be henceforth difficult to behold for us"

aayasam hR^idayam nuunam raama maatur asamshayam |
yad deva garbha pratime vanam yaati na bhidyate || 2-40-23

23. hR^idayam= the heart; raama maatuH= of Rama's mother(Kausaly) nuunam= surely asamshayam= undoubtedely; aayasam= is made of iron; yat= since; na bhidyat= it does not get broken; deva garbha pratime= (when) Rama resembling an affspring of gods; yaati= is going; vanam= to the forest.

"The heart of Rama's mother (Kausalya) is surely and undoubtedly made of iron, since it does not get broken when Rama resembling an offspring of gods is going to the forest"

kR^ita kR^ityaa hi vaidehii chaayaa iva anugataa patim |
na jahaati rataa dharme merum arka prabhaa yathaa || 2-40-24

24. vaidehii= Seetha (the princess of Videha kingdom) kR^ita kR^ityaa= has done what ought to be done; anugataa= by going after; chhayaiva= like a shadow; rataa= delighted; dharme= in virtue; na jahaati= does not leave; patim= her husband; yathaa meru= like Mount Meru; arka prabhaa= the effulgence of the sun.

"Seetha (the princess of Videha kingdom) has done what ought to be done, by going along with him like a shadow, delighted in virtue as she was and does not leave her husband in the same way as Mount Meru does not leave the effulgence of sun"

aho lakSmaNa siddha arthaH satataam priya vaadinam |
bhraataram deva samkaasham yaH tvam paricariSyasi || 2-40-25

25. lakshhmaNa= Oh, Lakshmana! yaH tvam= since you; paracharishhyasi= are attending; satatam= ever; bhraataram= to your brother, priyavaadinam= who speaks affectionately; devasamkaasham= and in equal to the god; aho= Ah, you are; siddharthaH= the accomplisher of purpose!

"Oh, Lakshmana! You are attending ever to your brother who speaks affectionately and is equal to the god. Ah, you are the accomplisher of purpose!"

mahati eSaa hi te siddhir eSa ca abhyudayo mahaan |
eSa svargasya maargaH ca yad enam anugacchasi || 2-40-26

26. eshhaa= It; mahatii= is immense; siddhi= fulfilment; te= for you; eshhaH= it; mahaan= is tremendous; abhyandayaH= good fortune; eshhaH= it; maargashcha= is even means; svargasya= to heaven; anugachchhasi iti yat= that you are following; enam= this Rama.

"It is an immense fulfilment for you, it is a tremendous good fortune for you, nay, it is even a means to heaven that you are following this Rama"

evam vadantaH te soDhum na shekur baaSpam aagatam |
atha raajaa vR^itaH striibhir diinaabhir diina cetanaH || 2-40-27

27. vadantaH= saying; evam= so; te naraaH= those people; na shekuH= were not able; sodhum= to restrain; baashhpam= their tears; aagatam= that come; anugachchhantaH= and followed; tam= the Rama; priyam= their beloved; ikshhvaaku nandanam= delight of the Ikshvaakus.

Saying so, those people were not able to restrain their tears that come and followed that Rama, their beloved delight of the Ikshvakus.

atha raajaa vR^itaH striibhirdiinaabhirdiinachetanaH |
nirjagaama priyam putram drakSyaami iti bruvan gR^ihaat || 2-40-28

28. atha= then; raajaa= the king; diinachetanaH= with the distressed min; bruvan= saying; dakshhyaaniti= that he would behold; priyam= his beloved; putram= son; nirjagaama= came out; gR^ihaat= of his palace; vR^itaH= surrounded; striibhiH= by women; diinaabhiH= who were dejected.

Then, the king with the distressed mind, saying that he would behold his beloved saw, came out of his palace surrounded by women who were too dejected.

shushruve ca agrataH striinaam rudantiinaam mahaa svanaH |
yathaa naadaH kareNuunaam baddhe mahati kunjare || 2-40-29

29. agrataH= In front of him; shushruve= was heard; mahaasvanaH= a huge noise; rudantiinaam= of crying; striiNaam= women; naadaH yathaa= echoing like trumpeting; kareNuunaam= of female elephants, mahati kuNjare= (when) a lordly elephant; baddhe= has been pinoned.

In front of him was heard a huge noise of crying women, echoing like trumpeting of female elephants when a lordly elephant has been pinioned.

pitaa ca raajaa kaakutsthaH shriimaan sannaH tadaa babhau |
paripuurNaH shashii kaale graheNa upaplutaH yathaa || 2-40-30

30. tadaa= then, kaale= at that time; pitaa hi= the father as is well known; shriimaan= as a glorious; raajaa= king; kaakutsthaH= Dasaratha( a scion of Kakutstha) abhavat= becoame; sannaH= shrunk; puurNa shashiiyathaa= like a full moon; upaplutaH= overshadowed; graheNa= by an eclipse.

At that time, the father of Rama as is well known as a glorious king Dasaratha (a scion of Kakutstha) looked shrunk, like the full moon over shadowed by an eclipse.

sa cha shriimaanachintyaatmaa raamo dasharathaatmajaH |
suutam samchodayaamaasa tvaritam vaahyataamiti || 2-40-31

31. saH= then; shriimaan= glorious; dasharathaatmaJaH= son of Dasaratha, Rama; achintyaatmaa= of inconceivable courage; samchodayaamaasa= directed; suutam= the charioteer; iti= thus; vaahyataam= "Let it be driven; tvaritam= fast"

That glorious son of Dasaratha (Rama) of inconceivable courage, directed the charioteer in the words "Let the chariot be driven fast."

raamo yaahiiti suutam tam tishhTheti sa janastadaa |
ubhayam naashakatsuutaH kartumadhvani choditaH || 2-40-32

32. tathaa= then; raamaH= Rama(commanded); tamsuutam= that charioteer; iti= with the words; yaahi= "Move on!" janaH= the people, iti= with the words; tishhTha= "stop!" choditaH= urged; adhvani= on the passage; suutaH= the charioteer; naashakat= could not; kartum= do; ubhayam= both.

Rama commanded that charioteer with the words "Move on!" The people said to him "stop!" Urged on the passage, the charioteer could not do both.

nirgachchhati mahaabaahau raame paurajanaashrubhiH |
patitairabhyavahitam prashashaama mahiirajaH || 2-40-33

33. mahiirajaH= the dust; abhyavahitam= raised on the road; nirgachchhati= due to moving out; raame= of Rama; mahaabaahau= the mighty armed; prashashaama= was suppressed; patitaiH= by the falling; paurajanaashrubhiH= tears of the citizens.

The dust raised on the road due to moving out of mighty armed Rama, was suppressed by the falling tears of the citizens.

ruditaashruparidyuunam haahaakR^itamachetanam |
prayaaNe raaghavasyaasiitpuram paramapiiDitam || 2-40-34

34. rudiraashru paridyuunam= Wet with wailing tears; haahaakR^itam= (and) loud cries; puram= the city (of Ayodhya) prayaaNe= at that time of departure; raaghavasya= of Rama; aasiit= became; achetanam= unconscious; paramapiiditam= with deep agony.

With full of wailing tears, the citizens of after making loud cries became unconscious with deep agony, at the time of departure of Rama.

susraava nayanaiH striiNaamasramaayaasasambhavam |
miinasamkshobhachalitaiH salilam paN^kajairiva || 2-40-35

35. asram= Tears; aayaasasambhavam= born of anguish; susraava= flowed; nayanaiH= from the eyes; striiNaam= of women; salilamiva= like(drops of) water; paNkajaiH= from lotuses; miina samkshhobhachalitaiH= by the commation of fist.

Tears born of anguish flowed from the eyes of women like(drops of) water falling from lotuses by the commotion of fish.

dR^ishhTvaa tu nR^ipatiH shriimaanekachittagatam puram |
nipapaataiva duHkhena hatamuula iva drumaH || 2-40-36

36. dR^ishhTvaa= Seeing; puram= the city; ekachittagatam= with singleness of mind; shriimaan= the glorious; nR^ipatiH= monarch; nipapaataiva= fell down; duHkhena= with agony; drumaH iva= like a tree; hatamuulaH= sain at its root.

Seeing the city with singleness of mind, the glorious monarch Dasaratha fell down with agony, like a tree slain at its root.

tatao hala halaa shabdo jaj~ne raamasya pR^iSThataH |
naraaNaam prekSya raajaanam siidantam bhR^isha duhkhitam || 2-40-37

37. tataH= thereafter; prekshhya= seeing; raajaanam= the king; siidantam= becoming feeble; bR^ishaduHkhitam= and much distress; halahalashabdaH= the out cry; naraaNam= of the people; jaJNe= rose; pR^ishhTataH= from the rear; raamasya= of Rama.

Thereafter, seeing the king becoming feeble and much distressed, the outery of the people rose from the rear of Rama.

haa raama iti janaaH kecit raama maataa iti ca apare |
antaH puram samR^iddham ca kroshantam paryadevayan || 2-40-38

38. kachit= some; janaaH= poeple; kroshantaH= crying; haa raameti= "Oh Rama!" apare= and some others, raamamaateti= "Oh Rama's mother!" paryadevayan antHpuram samR^iddhamcha= and made the entire gynaecium to weap.

Some people crying "Oh, Rama!" and some others crying "Oh, Rama's mother!", made the entire women in the gynaecium to weep.

anviikSamaaNo raamaH tu viSaNNam bhraanta cetasam |
raajaanam maataram caiva dadarsha anugatau pathi || 2-40-39

39. anviikshhamaanaH= looking back; raamastu= Rama; dadarsha= saw; raajaanam= the king; vishhaNNam= sorrowful; bhraantachetasam= and perplexed in mind; maataram chaiva= as well as his mother; anugatau= following(him) pathi= on the road.

Looking back, Rama saw the king sorrowful and perplexed in mind, as well as his mother following (him) on the road.

sa baddha iva paashena kishoro maataram yathaa |
dharmapaashena samkshiptaH prakaasham naabhudaikshata || 2-40-40

40. saH= Rama; samkshhiptaH= bound; dharmapaashena= by the chord of righteousness, naabhyudaikshhata= could not behold those parents; prakaasham= openly; kishoraH iva= as a (foal); baddhaH= caught; paashena= in a snare; maataram yathaa= its dam.

Rama, bound by the chord of righteousness, could not gaze openly at his parents, as a foal caught in a snare would not properly look at its dam.

padaatinau ca yaana arhaav aduhkha arhau sukha ucitau |
dR^iSTvaa samcodayaam aasa shiighram yaahi iti saarathim || 2-40-41

41. dR^ishhTvaa= seeing(then) padaatinau= coming by foot; yaanaarhau= (through) worthy of a chariot; sukhochitau= habituated to comfort; avaduHkhaarhau= unworthy of suffering; samchodayaamaasa= commanded; sarathim= the charioteer; iti= thus; yaahi= "Drive; shiighram= fast!"

Seeing them coming by foot, though worthy of a chariot, habituated to comfort and unworthy of suffering, Rama commanded the charioteer with words: "Drive fast!"

na hi tat puruSa vyaaghraH duhkhadam darshanam pituH |
maatuH ca sahitum shaktaH totra arditaiva dvipaH || 2-40-42

42. purushhvyaaghraH= Rama, the tiger among men; duHkhadam= feeling pained; dvipaH iva= as an elephant; totraarditaH= pricked by a good; na shaktaH hi= was indeed not able; sahitum= to bear; tat= that; darshanam= sight; pituH= of his father; maatushcha= and his mother.

Rama the tiger among men, feeling pained, as an elephant being pricked by a good, indeed was not able to bear that plight of his father and his mother.

pratyagaaramivaayaantii vatsalaa vatsakaaraNaat |
baddhavatsaa yathaa dhenuu raamamaataabhyaadhaavata || 2-40-43

43. raamamaataa= Rama's mother(Kausalya) abhyadhaavata= ran towards her son; dhanuH iva= as a cow; dhanuH iva= as a cow; baddha vatsaa= whose calf stands tied; vatsalaa= fond of her calf; aayaantii= coming; agaaram prati= home; vatsa kaaraNaat yathaa= for her calf.

Rama's mother (Kausalya) ran towards her son, as a cow fond of her calf and whose calf is tied (in a stall), runs home for her calf.

tathaa rudantiim kausalyaam ratham tam anudhaavatiim |
kroshantiim raama raama iti haa siite lakSmaNa iti ca || 2-40-44
raamalakshmaNasiitaartham sravantiim vaari netrajam |
asakR^it praikSata tadaa nR^ityantiim iva maataram || 2-40-45

44-45. saH= Rama; askR^it= again and again; praikshhata= saw; taam kausalyaam= that Kausalya; maataram= his mother; rudantiim= who was crying; tathaa= thus; anudhaavantiim= running after; tam ratham= that chariot; mR^ityantiim iva= as though dancing; kroshantiim= shouting; raama raameti= Oh, Rama, Rama!; haa siite= Oh, Seetha! lakshmaNeticha= and Oh, Lakshmana; sravantiim= trickling; vaari= tears; netrajam= descended from the eyes; raamalakshmaNa siitaartham= for the sake of Rama, Lakshmana and Seetha.

Rama again and again saw that Kausalya, his mother who was crying thus, running after that chariot as though dancing, shouting "Oh, Rama, Rama!" "Oh, Seetha!" and "Oh, Lakshmana!" trickling tears descending from her eyes for the sake of Rama Lakshmana and Seetha.

tiSTha iti raajaa cukroSa yaahi yaahi iti raaghavaH |
sumantrasya babhuuva aatmaa cakrayoH iva ca antaraa || 2-40-46

46. dasharatha= Dasaratha; chukrosha= exclaimed saying; tishheti= "Stop!" raaghavaH= Rama; yaahiyaahi iti= "go on, proceed!" aatmaa= the mind; sumantrasya= of Sumantra; babhuuya= became; antaraa iva= as in between; chakrayoH= two whirl-pools.

Dasaratha exclaimed saying "Stop!" while Rama called out "Go on, proceed!" (In that way) Sumantra's mind became confused, as in between two (opposing) whirl pools.

na ashrauSam iti raajaanam upaalabdho api vakSyasi |
ciram duhkhasya paapiSTham iti raamaH tam abraviit || 2-40-47

47. raamaH= Rama; abraviit= said; tam= to him; iti= thus; vakshhyasi= "you can say; rajaanaam= to the king; naashraushhamiti= that you did not hear; upaalabdho.api= even when scolded; duHkham= (seeing) their gief; chiram= for a long tiem; paapishhTam= is a very wicked thing.

Rama said to him: "You can say to the king that you did not hear (his call), even when scolded (later). Seeing their grief for a long time is quite unbearbale."

raamasya sa vacaH kurvann anuj~naapya ca tam janam |
vrajataH api hayaan shiighram codayaam aasa saarathiH || 2-40-48

48. saarathiH= the charioteer; kurvan= doing; raamasya= (as per) Rama's; vachaH= words; anuJNaapya= taking leave of; tam= those; janam= citizens; chodayaamaasa= driven; hayaan= the horses; shiighram= (more) speedily; vrajoto.api= even when they are proceeding.

The charioteer, doing as per Rama's words, took leave of those citizens and drive the horses more speedily even while they are going.

nyavartata jano raaj~no raamam kR^itvaa pradakSiNam |
manasaa api ashru vegaiH ca na nyavartata maanuSam || 2-40-49

49. raaJNaH= the king's ; janaH= people; nyavartata= returned; pradakshhiNam kR^itvaa; after (mentally) going round; raamam= Rama; maamshham= the mankind; nanyavartata= did not return; manasaa.api= with their mind; ashruvegishcha= or the impulse of their tears.

The king's people returned after (mentally) going round Rama. Their minds did not return. Their impulse of tears also did not get reduced.

yam icchet punar aayaantam na enam duuram anuvrajet |
iti amaatyaa mahaa raajam uucur dasharatham vacaH || 2-40-50

50. amaatyaaH= the ministers; uuchuH= spoke; vachaH= these words; maahaarajam= to the king; dasharatham= Dasaratha; iti= thus; yam= to who; ichchhet=(we) desire(him) aayantam= to come; punaH= again; enam= to him; naanuprajet= we; should not follow, duuram= to a long distance.

The ministers spoke to king Dasaratha as follows:" We should not follow to a long distance him whom we wish to see come back."

teSaam vacaH sarva guNa upapannam |
prasvinna gaatraH praviSaNNa ruupaH |
nishamya raajaa kR^ipaNaH sabhaaryo |
vyavasthitaH tam sutam iikSamaaNaH || 2-40-51

51. nishamya= hearing; teshhaam= their; vachaH= words, sarvaguNopapannam= which were befitting with all virtues; raajaa= the king; kR^ipaNaH= felt miserable; vyasthitaH= stopped short; iikshhamaaNaH= gazing; sa bhaaryaH= along with his wife; tam sutam= at that son(Rama); prasvinnagaatraH= with his body pesspiring; pravishhaNNaruupaH= and wearing a dejected appearance.

Hearing their words, which were befitting with all virtues, the king Dasaratha felt miserable, stopped short, gazing along with his wife, at his son Rama, with his whole body perspiring and wearing a dejected look.

iti vaalmiiki raamaayaNe aadi kaavye ayodhya kaaNDe catvaari.mshaH sargaH

Thus completes 40th chapter in the AyodhyaKanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 41

Introduction

The ladies of the royal gymnasium lament over the exile of Rama and others. The citizens of Ayodhya also are reduced to a miserable plight. All Nature mourns at Rama’s departure.

tasmimstu purushhavyaaghre viniryaati kR^itaaJNjalau |
aartashabdo.atha samjajJNe striiNaamantahpute tadaa || 2-41-1

1. tadaa= then; tasmin =that Rama; purushhavyaaghre= the tiger among men; kR^itaaNjalou= having paid obeisance with joined palms; viniryaati= departed; atha= moreover ; aartha shabdaH =a great cry of distress ;samjaG^ye= arose ;striiNaam= among women ; antaHpure =of inner apartments.

As Rama the tiger among men, having paid obeisance with joined palms departed, a great cry of distress arose among women of inner apartments.

anaathasya janasya asya durbalasya tapasvinaH |
yo gatim sharaNam ca aasiit sa naathaH kva nu gacchati || 2-41-2

2. kvanu= Where; saH naathaH= is he the Lord; gachchhati= going; yaH= who; gataH= was the path ; aasiit= who became; sharaNamcha= the protector ;asya Janasya= of these people; anaathasya = who are defenseless ; durbalasya= weak; tapasvinaH= and unhappy.”

Where is he going, who was the path, who became the protector of the people, who are now defenseless weak and unhappy?”

na krudhyati abhishastaH api krodhaniiyaani varjayan |
kruddhaan prasaadayan sarvaan sama duhkhaH kva gacchati || 2-41-3

3. kvachit= where; gataH= has he gone; kR^idhyati= who was not angry; abhishapto. api= even if accused ; varjayan= who resolved; krodhaniiyaani= every misunderstanding; prasaadayan= who propitiated; sarvaan= all those; kruddhaan = who were angry; samaduHkaH = by sharing their suffering?”

“Where has he gone, who was not angry even when provoked, who resolved every misunderstanding and who propitiated all those who were angry by sharing their suffering?

kausalyaayaam mahaa tejaa yathaa maatari vartate |
tathaa yo vartate asmaasu mahaatmaa kva nu gacchati || 2-41-4

4. yaH= which Rama; mahaatejaH= having great splendor; yathaa= in which manner; vartate= was treating; kausalyaayaam= Kausalya; maatari= his mother; tathaa= in the same manner; vartate= was treating; Asmaasu= us; kvanu= where; mahaatmaa= that great-souled Rama; gachchhati= has gone?”

That illustrious and great-souled Rama, who treated us with the same reverence he paid to his own mother, where has he gone?”

kaikeyyaa klishyamaanena raaj~naa samcoditaH vanam |
paritraataa janasya asya jagataH kva nu gacchati || 2-41-5

5. kvanu= Where; gachchhati= has he gone; paritraataa= (he) the protector; asya= of these; janasya= people; jagataH= and the world; samachoditaH= driven; vanam= to the forest; raaG^yaa= by the king; klishyamaanena= tormented; kaikeyyaa= by Kaikeyi”

"Where has he gone, he the protector of the people and the whole world, driven to the forest by the king, goaded on by Kaikeyi? ''

aho nishcetano raajaa jiiva lokasya sampriyam |
dharmyam satya vratam raamam vana vaaso pravatsyati || 2-41-6

6. raajaa=the king; nishchetanaH= is a senseless man. Aho= Alas! pravastyati= he has sent away from home; vanavaase= to dwell in forest; raamam= Rama; sampriyam= the very beloved man; dharmyam= the pious minded; satyavratam =strictly truthful .

“Alas! In his folly, the king has banished the virtuous the beloved and the strictly truthful Rama to the forest!”

iti sarvaa mahiSyaH taa vivatsaaiva dhenavaH |
ruruduH caiva duhkha aartaaH sasvaram ca vicukrushuH || 2-41-7

8. iti= thus; sarvaaH= all; taaH mahishhyaH= those queens; rurudushchaiva= shed their tears; duhkhaartaaH= in grief; dhenavaH iva= like unto cows; vivatsaaH= deprived of their calves; vichukrushuH= cried out; sasvaram= in loud noise.

Thus did all the queens lament, like unto cows deprived of their calves and in there affection cried out loudly.

sa tam antaH pure ghoram aarta shabdam mahii patiH |
putra shoka abhisamtaptaH shrutvaa ca aasiit suduhkhitaH || 2-41-8

8. saH mahiipatH= that king; putrashokaabhisantaptaH= profoundly afflicted by the departure of his son; aasiit= became; suduHkhitaH= increasingly depressed; shrutvaa= after hearing; tam= that; ghoram= terrible; aarta shabdam = crying sound; antaHpure= in the private apartments.

Hearing those terrible crying sounds in the private apartments, the king profoundly afflicted by the departure of his son, became increasingly depressed.

na agni hotraaNi ahuuyanta suuryaH ca antar adhiiyata |
vyasR^ijan kavalaan naagaa gaavo vatsaan na paayayan || 2-41-9

9. agnihotraaNi= sacrificial fires; naahuuyanta= were not performed; gR^ihamethinaH= house-holders; naapachan= did not cook their food.; prajaaH= people; na aakurvan= did not do; kaaryam= (their )act .suuryashcha= even the sun antaradhiiyata= disappeared .

On the departure of Rama to the forest, the sacred fires were no longer performed, no house holder prepared food, the people did not do their acts and even the sun went into eclipse.

vyasR^ijan kabalaannaagaa gaavo vatsaanna paayayan |
putram prathamajam labdhvaa jananii naabhyanandata || 2-41-10

10. naagaaH= Elephants; vyasR^ijan=threw out; kabalaan=the morsels of food (they had taken into their mouths ) gaavaH=Cows; na paayayan= did not give suck; vatsaan=to their calves; jananii=mother; naabhyanandata= did not rejoice; labdhvaa= for having got; putram= a son; prathamajam= born for the first time .

Elephants threw out the morsels of food they had taken into their mouths. Cows did not give suck to their calves. Mother did not rejoice, for having got a son born for the first time.

trishankur lohita angaH ca bR^ihaspati budhaav api |
daaruNaaH somam abhyetya grahaaH sarve vyavasthitaaH || 2-41-11

11. trishankuH= Trisanku; lohitaaN^gashcha= Lohitanga; Brihaspati budhaavapi= Brihaspati as also Budha; sarve= all; grahaaH= planets; daaruNaaH= assumed harshness; abhyetya= got; vyavasathitaaH= stayed; samam= with the moon.

Trisanku, Lohintanga, Brihaspati as also Budha and all other planets assumed a menacing aspect and got stayed with the moon.

nakSatraaNi gata arciimSi grahaaH ca gata tejasaH |
vishaakhaaH ca sadhuumaaH ca nabhasi pracakaashire || 2-41-12

12. nakshhatraaNi= Stars; gataarchiimshhi= ceased to twinkle; grahaashcha= planets; gatachetasaH= were deprived of their splendour; vishaakhaastu= The stars of Visakha; prachakaashire= appeared; nabhasi= in the heaven; sadhuumaaH= veiled in mist.

Stars ceased to twinkle. Planets were deprived of their splendour. The stars of Visakha appeared in the heaven, veiled in the mist.

kaalikaanilavegena mahodadhirivotthitaH |
raame vanam pravrajite nagaram prachachaala tat || 2-41-13

13. mahodadhiH= The great ocean; utthitaH= rose; kaalikaanilavegena= as by a speed of a long-lasting tempest; raame= (while) Rama; pravrajite= went; vanam= to the forest; tat nagaram= that city; prachachaala= was shaken.

The great ocean rose, as by a speed of a long-lasting tempest. While Rama went to the forest, that city was shaken.

dishaH paryaakulaaH sarvaa stimireNeva samvR^itaaH |
na graho naapi nakshatraM prachakaashe na kiMchana || 2-41-14

14. sarvaaH= All; dishaH= the cardinal points;paryaakulaaH= having been disturbed;samvR^itaaHiva= were like covered timireNa= by darkness ; grahaaH= planets; naprakaashe= did not become visible; na= nor; nakshhatramapi= even the stars; na= nor; kimcha= any other.

All the cardinal points, having been disturbed, were covered by darkness. Planets did not become visible, nor the stars nor any other thing in heaven.

akasmaan naagaraH sarvo jano dainyam upaagamat |
aahaare vaa vihaare vaa na kashcit akaron manaH || 2-41-15

15. sarvaaH= All; janaH= the people; naagaraH= belonging to the city; akasmaat= suddenly; upaagamat= became; dainyam= apathetic. na kashchit= No one; akarot= made; manaH= mind; aahaare vaa= in either food; vihaare vaa= or in pastime.

All the people of the city suddenly became apathetic. No one was interested in either food or in pastime.

shokaparyaayasantaptaH satataM diirghamuchchhvasan |
ayodhyaayaam janaH sarvaH shushocha jagatiipatim || 2-41-16

16. sarvaaH= All; janaH= the people; ayodhyaayaam= in Ayodhya; shokaparyaayasamtaptaH= afflicted by grief in succession; satatam= with a perpetual;diirgham= long;uchchhvasan= sighs;shushocha= bewailed;jagatiipatim= about(the departure of)the Lord of the earth.

All the people of Ayodhya, afflicted by grief in succession, heaved profound and burning sighs and bewailed about the departure of the Lord of the earth.

baaSpa paryaakula mukho raaja maarga gataH janaH |
na hR^iSTaH lakSyate kashcit sarvaH shoka paraayaNaH || 2-41-17

17. janaH= The people; raajamaarga gataH= in the king's way; bhaashhpa paryaakula mukhaH= were having distressed faces filled with tears. nakashchit= No one; lakshhyate= appeared; hR^ishhTaH= rejoicing.sarvaaH= All; shoka paraayaNaH= were possessed by grief.

The people in the king's way were wearing distressed faces filled with tears. No one appeared rejoicing. All were possessed by grief.

na vaati pavanaH shiitaH na shashii saumya darshanaH |
na suuryaH tapate lokam sarvam paryaakulam jagat || 2-41-18

18. pavanaH= The wind;na vaati= was not blowing; shiitaH= coolly; shashii= The moon; na= did not; soumyadarshanaH= appear beneficient; suuryaH= the sun; na tapate= did not give out warmth; lokam= to the earth.sarvam= The entire; jagat= world; paryaakulam= was in disorder.

The wind was not blowing coolly. The moon did not appear beneficient. The sun did not give out warmth to the earth. The entire world was in disorder

anarthinaH sutaaH striiNaam bhartaaraH bhraataraH tathaa |
sarve sarvam parityajya raamam eva anvacintayan || 2-41-19

19. sutaaH= Sons; bhartaaraH husbands; anarthinaH= did not ask for; striiNaam= the women; tathaa= and; bhraataraH= brothers; anarthinaH= did not enquire (of their sisters); sarve= all; parityajaya= gave up; sarvam= everything; anvachintayan= thinking of; raamam eva= Rama alone.

Sons did not ask for their mothers and husbands did not ask for their wives. Brothers did not enquire about their sisters. All gave up every thing and thought of Rama alone.

ye tu raamasya suhR^idaH sarve te muuDha cetasaH |
shoka bhaareNa ca aakraantaaH shayanam na juhus tadaa || 2-41-20

20. tadaa= Then; raamasya= Rama's; ye= which; suhrudaH= ownfriends; te sarve= all of them; muudhachetasaH= bewildered in mind; aakraantaaH= overwhelmed; shoka bhaareNa= by the weight of their agony; na jahuH: did not abandon; shayanam= their beds.

Then, all of Rama's own friends were bewildered in mind and the weight of their agony overwhelmed them. They did not leave their beds.

tataH tu ayodhyaa rahitaa mahaatmanaa |
puramdareNa iva mahii saparvataa |
cacaala ghoram bhaya bhaara piiDitaa |
sanaaga yodha ashva gaNaa nanaada ca || 2-41-21

21. tataH= Thereafter; ayodhyaa= the city of Ayodhya; rahitaa= bereft of; mahaatmanaa= the great souled Rama; mahiiva= like the earth; saparvataa= with mountains; rahitaa= abandoned by; purandhareNa= Indra, the lord of rain; chachaala= was shaken;ghoram= terribly;bhaya shoka piiditaa= afflicted by fear and grief;sanaagayodhaashvagaNaaH= the city filled with elephants, warriors and horses;nanaadacha= made a roaring sound.

Afflicted by fear and grief, the earth with its mountains, deprived of that great souled Rama, suffered a terrible convulsion, as when it is abandoned by Indra the lord of rain, and a great uproar reigned in the city which was filled with elephants, warriors and horses.

iti vaalmiiki raamaayaNe aadi kaavye ayodhya kaaNDe ekachatvaariMshaH sargaH

Thus completes 41th chapter in the AyodhyaKanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.

Sree Valmiki Ramayana

courtesy from

Sree Brahmasri Desiraju Hanumanta Rao ji

and  Sreeman Brahmasri K M K Murthy ji

 I Humbly bow to the  lotus feet of both of them

for the collection