Sree MadValmiki Ramayanam
( Translation and Commentary by Scholar,
Sreeman Brahmasree Desiraju Hanumantharao ji
and Sreeman Brahmasree K M K Murthy ji )
Sree MadValmiki Ramayanam
Valmiki Ramayana - Ayodhya Kanda in Prose
Sarga 21
This chapter describes Lakshmana's anger and Rama consoling Lakshmana.
Lakshmana felt dejected and spoke these words, properly befitting for that moment, to that Rama’s mother Kausalya who was thus weeping: “Oh, the honoured lady ! I also do not like Rama to be influenced by the words of a woman and go to the forest, leaving this prosperous kingdom. The king with perverted mind, of old age, one who is outraged by sensual enjoyments and possessed of passion can talk any thing, prompted by Kaikeyi. I can not see any offence or cause for blame for which Rama can be expelled from the state to the forest. I have not seen in this world any person, whether an enemy or an expellee, speaking ill of Rama indirectly. Can anybody observing ethicalness, would without any cause, get rid of a son who is equal to god, who is honest, who is self-restrained and who is affectionate even towards adversaries? Which son, knowing royal usage, can agree to the words of this king who is behaving as though he got childhood again? Even before others get to know about this matter, make this dominion your own, with my help. Oh, Rama! While I am standing by your side along with a bow, protecting you standing as death, who is capable of exhibiting greater valour? Oh, Rama, the best of men! If the city of Ayodhya turns against you, I shall make it desolate of men with sharp arrows I shall kill all those who are siding Bharata ,and are favourable to him. Soft person indeed gets disgraced! If our father with an evil mind behaves like our enemy with instigation by Kaikeyi. I shall keep him imprisoned without personal attachment or if necessary, kill him. Even a venerable person is to be punished, if he becomes arrogant, if he does not know good and evil actions and if he takes to a wrong route. Oh, Rama, the best of men! On what strength or reason has he taken shelter to give away this kingdom belonging to you to Kaikeyi? Oh, Rama the chastiser of enemies! Where is the power for him to give kingdom to Bharata, by making great enmity against you and me. Oh, queen! Really, I am devotedly attached to my brother Rama. I am swearing an oath to you by truth, by bow, by the act of giving and by the act of sacrifice. Oh, queen! If Rama enters a blazing fire or forest, you make certain to know me as having already entered the same. I shall alleviate your grief, by showing my valour like the rising sun alleviating darkness. Let Rama and yourself see my valour”
Hearing these words of Lakshmana the magnanimous, Kausalya entirely plunged in anguish and weaping, spoke thus to Rama.: "Oh, son ! You have heard the words of Lakshmana . If you agree, you do what is to be done, immediately. It is not proper for you to go away from here, leaving me afflicted with grief, after hearing the un-just words spoken by my co-wife. Oh, Rama! You are a righteous man. If you desire to practise virtue, be a virtuous man and stay here serving me thereby practising the best morality in the form of serving your mother. Oh, son! Formerly, Kasyapa was staying in his own house itself with self restraint, performed great austerity by serving his mother and went to heaven Just as the king, by respectable feeling to you is worthy of worship, so also being your mother, I am worthy of worship to you. Hence, do not go to the forest After your separation, I shall have no use of this life or comforts for me, it is good even to eat grass while staying with you I shall not live if you leave for the forest, leaving me who is afflicted with grief. I shall seek death through starvation Oh, son! If I fast myself to death for your sake, you will attain the universally famous hell, like the god of the ocean obtaining trouble because of his unrighteous behaviour, towards the sage called Pippalada, resulting in the latter’s wrath.”
The honest Rama spoke these virtuous words to his mother Kausalya, who was thus weeping miserably: “I am not able to violate my father’s words. I am bowing my head and asking your favour. I shall have to go to the forest A sage called Kandu, who knew righteousness, who performed religious vows and who was a learned man, killed even a cow, acting as per his father’s words Previously, the sons of Sagara belonging to our race, were got bitterly digging up the earth, as commanded by their father. Parasurama, the son of Jamadagni personally slayed his mother Renuka in the forest with an axe as per his father’s words. Oh, mother! These and many others who were equivalent to gods, did not make their father’ s words to go waste. I shall also do what is desired by my father Oh, mother! I am not the only person to act according to father’s command. Those I have mentioned to you hitherto also complied with their father’s command. I am not setting any new contradicting customary conduct for your sake. I am adhering to the way intended and followed by the ancient. I cannot do otherwise than acting in accordance with father’s words, the prevalent practice on earth. There is no deprivation indeed for anyone who complies with father’s commands.”
Rama, the best of those who speak skilfully and the best of all those wearing the bow, spoke thus to his mother and turned round to Lakshmana to speak.thus: "Oh, Lakshmana ! I know your highest affection towards me, your heroic valour, your strength and your unassailable splendour Oh, Lakshmana, with good attributes! My mother is feeling a great and unequalled sorrow, by not knowing the secret of truth and tranquillity. Righteousness is the best of all the qualities in the world. Truth is established in righteousness. Even these best words of father are enjoined with righteousness. One who follows righteousness, does not waste his promise given to one's father or mother or Brahmana. I cannot transgress my father's command. On the word given by my father only, Kaikeyi instigated me to go to the forest. Hence, leave this mean mentality of military heroism. Observe righteousness and not rudeness. Follow my resolution (of carrying out the royal command)."
Rama spoke thus to his brother affectionately, bowed to his mother and with folded hands, spoke again to Kausalya as follows:
"Oh, mother! I have decided to go to forest. Please give me permission. I am swearing to you on my life. Please invoke blessings on me. As sage king named Yayati in olden times left the heaven and reached back heaven again, I shall be back to the city from the forest, after fulfilling my promise. Oh, mother! Please do not grieve. Bear it well in your heart. I shall come back here again from the forest after fulfilling the father's command. You and I, Sita, Lakshmana, Sumintra and all of us should follow father's directions. This is an eternal custom. Oh mother! Please approve my righteous intention of going to the forest, duly withdrawing preparations for my coronation and keeping in check the sorrow in your heart."
The mother Kausalya heard the most virtuous, cool and steady words of Rama and rose, as though regained consciousness once more after death, looked at Rama and spoke thus again: "Oh, son! I am also as respectable a person to you as your father, in my own right and due to great affection. I do not give permission to you. You cannot thus go away, leaving me in great sorrow. What is the use of my living in this world without you? What is the use of the other world or the oblation of food offered to the deceased ancestors or the nectar of immortality? Your proximity even for a moment is better than that of the entire world of living beings."
After hearing the pathetic lamentation of his mother, he was highly anguished, as when a lordly elephant is removed from its way by men with flames of fire. Rama, who was established in righteousness, spoke these words endowed with virtue, to his mother who was looking unconscious and to Lakshmana who was disturbed and exhausted with distress. He was the only person worthy of speaking thus at that time. "Oh, Lakshmana! I always know your devotion towards me as well as your strength. But now, you are joining with mother in afflicting much trouble to me without looking at my opinion. Oh, Lakshmana! In obtaining the fruit of good works in the world, righteousness utility and free will are given the importance. As a wife who is obedient, who is beloved and who is having good sons, good work yields all these three things. Only such an action, which is righteous (alone) is to be undertaken, abstaining that in which wealth, desire and righteousness do not find scope together. One who is interested in wealth alone becomes indeed fit to be hated in the world. So also the one whose very essence is desire, cannot indeed be considered as good. When father, who is venerable, a king and an old-aged, commands an action either by anger or by extreme joy or by even desire, which right person will not perform it? Only a person who chooses to be cruel will not do it. I cannot avoid fulfilling the father's command completely. For both of us, he is an important person indeed to command us. To mother Kausalya also, he is the husband, the resource person and the personified law.While the righteous king Dasaratha is alive and especially when he is following his own righteous path, how the mother Kausalya can go out with me from here leaving the city like any other widowed woman? Oh, mother the queen! Permit me to go to forest. As Yayati returned to heaven by the power of truth, give me your power of blessings so that I can return here after completion of exile. I cannot keep back reputation and glory for the sake of kingdom alone. Through unrighteousness today, I am not going to accept in any case the trivial rulership of the earth, the life being of a short duration."
Rama, the best of men, decided to go to Dandaka forest fearlessly with his prowess, consoled his mother, taught Lakshmana his younger brother his own thinking about morality and heartily moved clockwise round his mother.
Thus completes twenty first chapter of Ayodhya Kanda in glorious Ramayana, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose
Sarga 22
In this chapter Rama further tries to pacify Lakshmana and tells him that his stay in forest is the will of gods. He also wants all the celebration for his coronation to be stopped.
The self composed Rama by controlling his thoughts with courage, approached his kind – hearted and affectionate brother Lakshmana who was distressed with agony and was very much angry like a hissing king cobra ,with his eyes dilated with wrath and spoke to him the following words: “ Hold back grief and anger. Forget this insult, by taking refuge in courage alone. Obtain great joy! Abandon all these arrangements made today for my coronation and immediately take up action that is faultless Oh, Lakshmana! Show the same zeal now in terminating my coronation as the zeal shown earlier in preparations for my coronation. My mother Kaikeyi is still agonized about the question of my coronation. Behave in such a way that no apprehension comes to her mind on this matter.Oh, Lakshmana! I do not wish to disregard the painful doubt in her mind even for a moment. I do not remember to have done even a small disagreeable thing here at any time to my mothers or to my father, either intentionally or unintentionally. Let the promise made by my father, who is truthful, who is truly mighty and who is afraid of the fear of the other world, become true. Let him be fearless. Our father will feel anguished that his word has not come true, if this coronation is not withdrawn. His distress will cause pain to me. Oh, Lakshmana ! For that reason, I wish to go to forest immediately from this city, by withdrawing from these coronation arrangements. Soon after my departure to the forest now, Kaikeyi having accomplished her purpose, will coolly get her son coronated. If I go to forest , wearing deer skin, rags and with my hair twisted together, Kaikeyi will have mental peace. I do not want to create trouble to my father, who has taken this hard decision in his mind . Hence, I will go to the forest at once. Oh, Lakshmana! Look at it as destiny which has taken back kingdom given to me and which is sending me to exile” If not making of destiny to create such a thought in Kaikeyi, how come she resolved to harass me? You know that I had no discrimination among mothers and Kaikeyi also in the past had no discrimination between me and her son Bharata I do not perceive any other reason than an accident that made Kaikeyi to abolish my coronation , to send me to exile,and to speak ferocious words, not to be talked about. If it is for not an accidental reason, how Kaikeyi who is of a perfect temperament and who is born in a royal family can tell like a common woman to her husband to create trouble for me ? The influence of destiny is un-imaginable. No living being can counteract its influence. An adverse fate has befallen on me and on her. It is clear now . Oh, Lakshmana! There is no means whatsoever to abstain from it otherwise than to follow the course of destiny. Who will be able to fight against the destiny. ?”
“Pleasure and pain, fear and anger, gain and loss, birth and death and such other things are all the acts of destiny Even sages, who performed severe penance, having been harassed by destiny leave aside restraint and get ruined by lust and anger. It is indeed an act of destiny which suddenly and unimaginably obstructs an action, undertaken in the world, at the starting point itself. Although my coronation is obstructed, I have no grief since I have restrained the self by myself with real consciousness. Hence ,you also ,like me, get the arrangements for coronation withdrawn immediately without any anguish Oh, Lakshmana! Let all these very pots of water arranged for coronation be used by me for my bath after completing the religious vow of asceticism. Otherwise ,why to me this water in these pots which is royal property? The water drawn out by myself ,will be used for my bath after completing the religious vow. Oh, Lakshmana! Do not repent about this perverseness of Lakshmi, the goddess of wealth. When you talk of kingdom or dwelling in the forest, the latter is of final beautitude.”
“Oh, Lakshmana! Do not suspect our mother for obstruction of coronation ceremony. She is uttering evil words, being overpowered by destiny. You are aware of this destiny, which has such an unfailing power.”
Thus completes twenty second chapter of Ayodhya Kanda in glorious Ramayana, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose
Sarga 23
This chapter describes the valiant words of Lakshmana, his emphasis on predominance of personal effort over destiny and proposes to fight with Rama's enemies to endow Rama with Kingdom.
While Rama spoke as aforesaid, Lakshmana heard his words, bowed down his head and got into the midst of dejection and delight affecting his mind again and again. Lakshmana then firmed up his eyebrows and sighed with frown, like an enraged snake in its hole. His wickedly looking face with eyebrows contracted, then appeared like the face of an angry lion.
Seeing Rama with the tip of his eyes obliquely, Lakshmana spoke to him, as follows, moving his forearm like an elephant moving its trunk and causing his head to fall in oblique and upward direction.: "Oh, the best of proud military community(Kshatriyas)! This untimely great confusion is born in you due to your conjecture of guilty righteousness and with a view to disarm the great suspicion in the minds of people. Can such a person like you speak thus doubtlessly of the ineffectual destiny? Why are you speaking about this weak and pitiable destiny? Why are you not doubting the sinful Kaikeyi and Dasaratha? Oh, the righteous soul! Don't you know that both of them are smoothly deceiving in the name of righteousness with an intent to keep away your good conduct, with selfish motive and by dishonest means.Oh, Rama! If it was not indeed an earlier decision taken long ago by both of them, the boon must have been given naturally even long ago. Enthroning other than yourself is not to the liking of the people. I cannot tolerate this act that is initiated. Excuse me in this matter. Oh, Rama the great minded! This righteousness by which your intellect got disunited and by which indulgence, you are stupefied, is disliked by me. You are capable of doing retaliatory action. How can you act on the word which is reprehensible and which is unjustified of your father who is surrendering obediently to the will of Kaikeyi? Though they are doing this treachery with a sinful intent, I regret that you are not grasping it. Such a conduct is to be censured. Both of them, acting on their own free will, were never desirous of your welfare. They are enemies in the name of parents. It is not proper even to think of fulfilling their desire. It may be your opinion that their action is influenced by mere destiny. Even then, I do not like you to be indifferent to this also. Only a confused and cowardly person depends upon destiny. Brave men with self-respect do not honour the destiny."
"That person who is capable of keeping off destiny by human effort, does not have a regret in the sense of not being failed by destiny. Today, all can see how much prowess is there in destiny and in man. This day, the distinction between man and the destiny will be clearly perceived. By which destiny, your coronation is seen crushed, I shall crush that destiny by my prowess. Let all people see it! By my prowess, I shall turn back this destiny, as framing back an elephant which is not caring a hook and which is fiercely running with violent force. Neither all the guardians of the world nor the three worlds put together can withhold Rama's coronation today. Why then to talk about father? Oh, King! They alone who are secretly advocating you to live in a forest for fourteen years, will have to reside in forest for fourteen years in that manner."
"That is why, I shall bring to naught the hope of father and of Kaikeyi, which is directed towards kingdom to her son by creating obstacles for your coronation. The strength of destiny cannot create that much pain as that which my terrific prowess will create to those who are opposed to my strength. At the end of a thousand years of your ruling the kingdom, you having gone to the forest, your sons will govern the kingdom. It is indeed a practice for ancient kings to go to the forest when they committed the people to the care of their sons, for being protected as their children. If you think that you do not want kingdom because of your doubt that the kingdom will get disturbed due to unstable mind of king Dasaratha, you need not fear. I am promising you. I shall protect the kingdom as a sea coast protects the sea. If not, I will not obtain the heroic world of heaven. You become engaged in getting coronated with auspicious things. I for one is competent to ward off the kings by force. My arms are not meant for handsomeness alone. Bow is not for decoration. Sword is not for tying around one's waist. Arrows are not for staying immobile. All these four are intended for subduing enemies. I do not wish to tolerate too much the one who is considered as enemy to me. By wearing a sword with sharp edge which is movingly bright like lightening, I do not care any enemy, even be he Indra. This earth will be rendered impassable with heads hands and thighs of elephants, horses and men crushed, having been hit by my sword. Now, my enemies will fall down on earth, being hit by the gush of my sword, like mountains in blaze, like clouds charged with flashes of lightening. As I stand holding a bow with fingers wound with shields made of allegator-skin, how any man will fancy himself a hero among men? While I overpower one with many arrows and many with a single arrow, I pierce my arrows at vitals of men, horses and elephants. Oh, Lord! Today, the strength of my excellent arrows is capable of making you sovereign and making Dasaratha devoid of power. Oh, Lord Rama! Today the effect of my weapons will remove the power from the king Dasaratha and give the lordship to you. Oh, Rama! These arms worthy of wearing sandalwood essence and bracelets; for bestowing riches and for protection of friends can today do every action to prevent the agents who want to obstruct your coronation. Tell me now itself which enemy of yours be made deprived of life, honour and friendship, by me. Command me so that how this earth will become your dominion. I am your servant.'
Then, Rama spoke thus to Lakshmana after consoling him time and again by weeping off his tears: "Oh, Lakshmana! I stand by the words of our father. This indeed is a right path."
Thus completes twenty third chapter of Ayodhya Kanda in glorious Ramayana, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose
Sarga 24
| In this chapter Kausalya requests Rama to take her also to forest . But Rama stops Kausalya saying that service of husband is the ultimate dharma of wife and he obtains her permission for himself to go to forest. |
Seeing Rama firm minded in protecting the command of his father, Kausalya in a choked voice spoke these righteous words:
"Rama who is born of me and Dasaratha, is a righteous person. He speaks lovingly to all beings. He has not faced grief at any time. How can such a person live in a forest, by gathering grains ? While the dependants and the servants of Lord Rama eat pleasant foods all the while, how can he eat roots and fruits himself in the forest ? Hearing that Rama the beloved and virtuous is being thus sent to exile by the king , who will believe these words? Who will not develop fear ? Oh, Rama ! If you , the charming in the world are to go to exile , then it can be certainly said that everything is ordered by a strong destiny Oh, Son! Soon after your departure to a distant forest, a great and incomparable fire of sorrow will generate in my whole body. The wind which flares it up is your not being seen here. My lamentation and grief are the fire-sticks. My wailing tears will be the offerings as an oblation to fire. The choking and anxiety will be a great smoke .The thought that when you would return, will generate smoke again. Such a fire of grief will make me emaciated completely and will burn like dry wood by fire in winter Oh, Son! A cow follows its calf wherever it goes. So also, I shall come with you wherever you go."
Hearing the words of his mother, Rama the jewel among men, repied as follows to his mother, who was extremely distressed: "Kaikeyi already deceived the king. He will not be alive, when I leave for the forest and when you also leave him. It is certain. To a woman, abandonment of husband is entirely a cruel act. That bad act is not to be perceived even by mind. Till Dasaratha, my father and the great king is alive, you should serve him well. It is eternal justice."
After Rama spoke thus, Kausalya with auspicious appearance, was very much pleased and replied to Rama, who performs actions, without undergoing any fatigue, saying , "Let it be so"
That Rama, the best among upholders of righteousness, after hearing the words of his mother, spoke again to her who was very much distressed.: "The words of father are to be followed by you and me. For all, he is the king, the nourisher, a venerable man, the best among men, the lord and the ruler. After roaming in the great forest for fourteen years, I shall come back and very gladly stand by your command."
After hearing the words of Rama, Kausalya who was affectionate to her son , was in great sorrow with her face filled with tears and spoke thus to her beloved son Rama : “Oh, Rama! I can not reside in the middle of these step-wives. If you have made up your mind to go to forest as per your father’s wish, also take me, like taking a female deer of the forest, to the woods ’’
Suppressing hi sobs,Rama spoke thus these words to her, who was weeping: “As long as a woman is alive, her husband is god and master to her King Dasaratha, supreme commander has authority over you and me also now. When king, the lord of the earth and the wise man is there, we are not indeed master-less. Bharata also, who is a righteous person and who speaks lovingly to all beings will be obliging to you. He is indeed always devoted to righteousness. While I take leave, take care of the king attentively so that he will not get fatigued even a little with grief over his son. Act always soothingly for the well-being of the aged king, seeing that his terrible grief will not destroy him . Even if a woman is interested in religious vows and fastings in addition to being the best of the excellent ;if she does not obey her husband she will become ill-fated ! Even if a woman does not offer salutation to celestials and does not worship the gods, she will attain the highest heaven by service to her husband . She has to do service, truly devoted in love and welfare of her husband. This is seen in the world from the beginning, was heard from ancient texts and mentioned as righteousness. Oh, Mother! You always worship gods by sacrificial fire and by flowers for my sake . Brahmanas also with right voes are to be worshipped Look forward for the time of my return in such a manner with restraint, being temperate in food and being devoted in the service of your husband. After my return, your best desire will be fulfilled if our father the best among protectors of righteousness, is still alive till then."
Kausalya who was afflicted with grief over her son, was with eyes full of tears after hearing Rama’s utterances and spoke thus to Rama.: "Oh, Brave son! I am not able to avert your well-made resolution, in the matter of your going to forest. Time is inscrutable .It is certain. Oh, son! You go undisturbed. Let there be auspiciousness always to you .I shall become refreshed, when you return again You, the illustrious after accomplishing a purpose, having observed a vow and having attained freedom from debt to your father, after having come again, I shall get great happiness The path of the destiny, which extinguishes my words and impels you to go to the forest, is ever not imaginable on this earth Oh, Rama the valiant !Go just now and come again safely, when you will rejoice me with your pleasing and tranquillising words . How good it will be, if today itself is the day of your returning from the forest, wearing twisted hair and garment made of bark."
Thus did the queen with saintly resignation look on Rama who decided to go to forest and addressed these words with most excellent thoughts to Rama, that handsome youth, calling down every blessing upon him by recitation of auspicious words.
Thus completes twenty fourth chapter of Ayodhya Kanda in glorious Ramayana, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 25
Kausalya, the magnanimous mother putting away her grief, sipped water from the palm of the hand, became purified and performed rites conducive to the welfare of Rama.
"Oh, Rama! Your departure cannot be restrained, depart now, return soon. Abide in the footsteps of the virtuous. Let that righteousness, which you are fostering with courage and discipline, protect you. To whom you will be bowing in salutation at cross-roads and in temples, those along with great saints will protect you in the forest. All the arms given by the wise sage Viswamitra to you, will ever protect you who are rich in good qualities"
"Oh, son with magnificent arms! Protected by your service to father and service to mother as well as truthfulness, you will belong-lived. May the wooden sticks used for feeding the sacred fire, blades of the sacred Kusa grass and rings of Kusa grass (worn on the forth finger on sacrificial occasions) sacrificial altars , temples and various sites selected by Brahmanas for worship of gods, mountains, trees, bushes, large and deep pools of water, birds, snakes and lions protect you."
"May the saadhyas and Viswadevas (two different kinds of gods) and wind-gods along with eminent sages ensure your happiness. May the cosmic person and the creator bring happiness to you. May the Pusha, Bhaga and Aryama (three of the twelve sons of Aditi) and the guardians of the spheres with Indra as their Head do good to you."
"May Veda, the Smriti texts taken as one body, the resolution and the piety protect you, my son! May lord Skanda (the younger son of Lord Siva) and the moon god along with the sage Brihaspati(the preceptor of gods), the well known seven sages as well as Sage Narada guard you on all sides."
"May the four quarters along with the glorious guardians of the four quarters which are eulogized by me may protect you always on all sides in that forest."
" Let all mountains , oceans, king(of oceans) Varuna, heaven and earth, the intermediate space between them , rivers , astrological mansions including gods presiding over them, day and night, the morning and evening twilights may protect you while you reside in the forest . The six holy seasons, months, years and the measures of time known as Kala (equaling to one minute) and Kastha (1/30th of Kala or two seconds)bestow you happiness."
"Let the heavenly deities and the demons too ever grant happiness on you while you traverse through the large forest, in the guise of a hermit and full of wisdom. Let there not be fear for you of demons the terrible ones performing cruel deeds, of devilish beings called Pisachas and of all carnivorous animals."
"In that impenetrable forest occupied by you, let there be no monkeys, scorpions, gad flies, mosquitoes, snakes or other insects. Let the great elephants, lions with tusks, tigers, bears, terrible he-buffaloes with horns not to be hostile to you. The other ferocious man-eaters belonging to animal-species, being worshipped by me here, not hurt you."
"Oh, Rama, my son! May your path-ways be propitious ! Let your valour be powerful! Go well with all accomplishments! Let there be security to you against those dwelling in the atmosphere and on the earth as well as against all the celestials as also your enemies."
"Oh, Rama! May Venus and the moon as also the sun and Kubera (the god of wealth) and Yama (the god of death) who are being worshipped by me, protect you, while you reside in the forest of Dandaka. May sacred hymns coming forth from fire, air , vapour, and from the mouth of singer of sacred hymns protect you at the time of taking bath. Let Siva, the lord of all spheres, Brahma, the lord of creation, Vishnu, the nourisher of beings, the sages and the rest of the celestials may protect you dwelling in the forest.”
Uttering thus, the illustrious Kausalya having large eyes, worshipped troops of divinities with garlands, sandal paste and befitting hymns of praise. Duly procuring fire, she caused oblation to be poured into it, as per the direction of a high souled brahmana for the purpose of Rama's well- being.
Kausalya, the excellent woman procured clarified butter, white garlands, ceremonial sticks and white mustard seeds. That preceptor performed ceremony for peace as per the statute as well as without error and carried out propitiatory oblation externally with the remaining sacrificial food left after the main offering.
She then got brahmanas to pronounce blessings with honey, curd, unbroken grains of rice and clarified butter by the repetition of certain hymns and to utter prayers for the well-being of Rama in the forest.
The illustrious Kausalya gave the desired fee to that chief of brahmanas and spoke as follows to Rama:-
"Which felicity occurred in Devendra the thousand- eyed, adored by all celestials when a demon called Vritta was destroyed, let that felicity occur to you. Which blessing was invoked by Vinata to Garuda who was setting off to bring nectar in the past , may that blessing happen to you."
"While blessing was bestowed on Devendra, the wielder of the thunderbolt , killing the demons at the time of producing nectar, let that blessing come to you. "
"Oh, Rama! Which good fortune occurred to Vishnu who was immensely glorious while making his three strides (in order to measure the three worlds), let that good fortune come to you. The mighty armed! May the seasons, oceans, Dvipas (principal division of earth girdled by oceans ), Vedas, various spheres and quarters confer blessings with good luck to you."
Saying so, Kausalya, the large eyed proud woman placed some unbroken rice grains on her son's head, smeared varieties of sandal pastes over his body, fastened about his wrist by way of an amulet, a herb called Visalyakarani (so called because it helps in painlessly extracting an arrow stuck into one's body) which is efficacious and auspicious and muttered sacred hymns in order to enhance its virtue. Though filled with grief inside, she appeared to be overjoyed outside and with faltering words , spoke thus with only mouth and not with her heart.
The illustrious Kausalya embraced Rama, smelling his head by bending it and spoke these words "Rama, my son! Go with ease with accomplishment of purpose, as you are. Oh, son! With all your purposes fulfilled and with good health, I shall see you returning to Ayodhya happily and taking over the reins of the kingdom. All my thoughts of grief having been expulsed and my face shining with joy, I shall behold you returning from the forest like the full moon rising from the horizon"
"Oh, Rama! I shall behold you returning here from your sojourn in the forest, having fulfilled your father's word and installed on the splendid throne. Having come here from your sojourn in the forest, you will be familiar with auspicious things and will ever be augmenting the desires of my daughter-in-law and of me. Depart now, Oh, Rama!"
Let the hosts of gods headed by Siva, the Supreme Being, the great sages, spirits, the chief of evil spirits, the celestial serpents and the (four)quarters wish well of you, who is setting forth to forest.”
Having so said and having completed the rite of invoking blessings befittingly, Kausalya whose eyes were overflowing with tears, further went clockwise around Rama and having pressed close to him, embraced again and again. Having been done circumbulation (as a mark of protection) thus by the pious woman Kausalya, that highly illustrious Rama pressing his mother's feet again and again , shining by his own splendour, went to Sita's house.
Thus, this is the 25th chapter in Ayodhya Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Ayodhya Kanda in Prose
Sarga 26
| Seeing Rama being sad Seetha wants to know the reason. Rama then lets her know his father's wish and his decision to go to forest. He then asks her to stay in Ayodhya. |
The prince Rama, having been invoked blessings by his mother, after performing salutation to Kausalya and remaining firmly in his virtuous path, set out his journey to the forest. Entering the king's highway filled with people, he made it shine with his splendour and stirred the hearts of the people because of his excellent qualities.
Sita, practising austere vows for the coronation ceremony, did not hear anything on that matter. She was thinking of installation of Rama alone as prince Regent in her heart. As she knows what is to be done and is aware of rules relating to kings, Sita herself delighted in her heart, performed the worship of the gods and was waiting for the prince. Thereafter Rama, slightly turning his face down , entered his own house which is well decorated and is filled with rejoicing people all around. Sita sprang up from her seat and was trembled to see her husband stricken with sorrow, his mind perturbed with anxiety. By seeing her, Rama the virtuous man could not contain that grief existing in his mind and hence it got unveiled. Seeing him pale-faced, perspired and without endurance, Sita (stricken with grief) spoke thus :"What is this now, my Lord! Oh , Rama! It is indeed told by learned brahmanas that today's constellation Pushya (which is presided by sage bR^ihaspati) which is propitions, is suitable (for coronation). Why are you sadly disposed? Your handsome face does not shine splendidly as it should when covered by an umbrella as white as water-froth and provided with a hundred ribs. Nor your lotus-eyed face is not being fanned (as it should ) by superior chowries shining like a moon and a swan. Nor the overjoyed and eloquent bards Sutas and Maagadhas (who sing portions of epic poems and ancient ballads ) are seen here, praising you with auspicious words . Nor brahmanas who are well-versed in Vedas, have not placed , as per prescribed rites , honey and curds on your head after you had taken the head-bath All ministers, chiefs of Associations, citizens and country-folk, duly decked with ornaments, are not inclined to go along with you. Why the main carriage used for travelling and pleasure, tied with four horses decked with gold ornaments and with excellent speed does not go ahead of you ? Oh, valiant prince! A glorious elephant which is worshipped for its good characteristics, resembling a mountain crowned with a dark cloud is not seen ahead in your pageantry. Oh, brave man pleasant sight! I do not see marching before you an elephant having been placed in front with an excellent seat embroidered in gold meant for you While coronation is getting ready now, the colour of your face is appearing strange. Even happiness is not being seen (in you). Why is it?
Rama then replied thus to Sita, who is lamenting : "Oh, Sita! My venerable father is sending me to a forest in exile. Oh, Sita ! You are born in a great family. You know what is right and you practise virtue . Hear me in what sequence this exile has fallen to my lot today. Two great boons were given to my mother Kaikeyi long ago , by my father Dasaratha who is true to his promise. Now that the arrangements initiated by the king for my coronation are getting ready , Kaikeyi came out with that promise of boons, turning the situation to her own advantage by grounds of morality I have to dwell in Dandaka forest for fourteen years .Bharata is being appointed as vice-regent by my father Before setting forth to the unpeopled forest, I came to see you. I should not be praised at any time in the presence of Bharata . Men endowed with power and fortune indeed do not tolerate praise of others . Therefore, my virtues should not be extolled by you in front of Bharata. You cannot be attended to, in a special manner, at any time by him. You can stay familiar to him, by behaving with him conformably. The princely kingdom is given to him by the king permanently. Oh, Sita ! He is fit to be rendered gracious by you, more so because he is going to be the king.As for me, keeping up the pledge of my father, I leave for the forest today itself. Oh, Sita of magnanimous mind! Remain courageous. Oh, Sita the good and faultless lady ! After I leave for the forest frequented by the sages, you can give yourself up to religious vows and fastings. You can rise up in dawn , perform worship of the deities as per precept and do salutation to my father , king Dasaratha. Keeping in front the righteousness alone, you have to respect the aged Kausalya, my mother who is getting emaciated by grief. For me all my mothers are equal in my eyes in point of fondness, love and the way in which they have looked after me (in my childhood). Hence the rest of mothers also deserve to be saluted always by you You, in particular, should regard Bharata and Satrughna, as your brothers or sons. Bharata is indeed king and the master both for the kingdom and for our family . Hence, you should not do what is displeasing to him at any time. Kings being pleased by one's good character and served by exerting one's self become happy with those ones. They get angry if it is to the contrary. Kings abandon even their own sons, if they are antagonistic and accept even other people if they are befitting. Oh good lady ! You as such dwell here, doing conformably to the will of Bharata the king, remaining devoted to righteousness and with a vow of truth as your end. Oh, my dear Sita ! I shall go to the great forest. You should stay here only, without doing offending any one. Listen to my words"
Thus completes twenty sixth chapter of Ayodhya Kanda in glorious Ramayana, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose
Sarga 27
| In this chapter Seetha requests Rama to take her to the forest. |
Sita, who speaks kindly and deserves kind utterances, after hearing Rama's words, became angry out of sheer love and spoke thus to her husband, "Oh, Rama the prince! What words these are you speaking? These meaningless words certainly are to be laughed at by me after hearing. Oh noble prince, father, mother, brother, son and daughter-in-law enjoy the fruits of their own merits and reap each his or her due.A wife only gets fortune of her husband. For that reason, I am also destined to dwell in the forest. To a woman, father or son or self or mother or female companion are not the recourse. Husband alone is forever the best recourse either in this world or after her death Oh, Rama! If you set forth now itself to the forest, which is difficult to penetrate, I shall walk ahead of you, by trampling down thorns and grass with long pointed stalks. Oh, brave man! By abandoning, the impatience and anger as water that is poured away on quenching one's thirst and having faith in me take me (with you). There is no fault in me that would warrant me to be left alone by you.. Protection under the feet of the husband is better than being on top of a lofty building or in aerial cars or in moving through the sky. My mother and father taught me in many ways how I should conduct myself . I need not be told as what I have now to do. I shall proceed with you to the forest which is inaccessible, which is devoid of people, filled with various types of animals and inhabited by tigers and jackals.Caring not for sovereignity of three three worlds and thinking on the voe of serving my husband, I shall dwell in the forest happily as I would be staying in our father's house. Oh, brave man! performing service to you regularly, having the necessary discipline, observing chastity, I would like to stay with you in the forests which smell like honey. Oh, Rama, the bestower of honour! Here in the forest, you are indeed capable of protecting other people also. Why to tell about my protection? Today no doubt, I will come to forest along with you. Oh, the illustrious! I, with this intention, cannot be prevented to do so. I shall live only on roots and fruits always, no doubt. Living along with you, I shall not create any unpleasantness to you. With you the learned and the lord, I shall not have fear anywhere. I wish to see rivers, mountains, small lakes and grooves. I shall be comfortable, by coming together with you, the courageous man. I desire to see lotus- ponds filled with swans, water-fowls and excellently flowered. Oh, the large eyed lord! Remaining dedicated to you, I shall take bath regularly in those lakes and with full of joy, I shall sport with you. Thus spending even a hundred thousand years in your company I shall never find any weariness. Heaven also will not be acceptable to me otherwise, without you. Oh tiger among men and scion of Raghu! Even if in heaven there is residence for me without you, I do not like it. I shall proceed to the forest, which is very much inaccessible and occupied by monkeys, elephants as well as other animals. Clinging to your feet alone, I shall dwell in the forest as though in my father's home. Therefore, grant well my prayer and usher me- me without any other thought, whose mind is fondly attached to you and who am determined to die if separated from you. Due to this, there will be no burden to you from me."
Rama did not feel inclined to take Sita along with him eventhough she was speaking as aforesaid. To hold her back from coming to the forest, he also started describing fully of the various afflictions she might have to face in a forest life.
Thus completes twenty seventh chapter of Ayodhya Kanda in glorious Ramayana, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose
Sarga 28
| In this chapter Rama describes various troubles of staying in forest and beseeches Seetha not to go to forest |
Thinking of difficulties one will be called upon to bear in the forest, Rama who was fond of righteousness did not form the idea of taking Sita who was speaking as aforesaid. Soothening with kind words to Sita, whose eyes were blemished with tears, the virtuous Rama spoke again as follows, for the purpose of making her turn back: "Sita! Your are born in a high lineage, ever devoted to righteousness. Perform your own virtue here, which is agreable to my mind. Oh Sita, the delicate! Do whatever I tell you. There are many inconveniencs in the forest. Know them from me. Oh, Sita! Let your thought made about forest be given up. It is indeed said that forest with its wilderness is fraught with many dangers. This advice is given by me, keeping your welfare in view. I do not ever consider a forest as comfortable. It is always uncomfortable. The sounds created from waterfalls in hills and from lions resding in mountain caves are unpleasant to hear. That is why living in a forest in uncomfortable. Large wild animals which are fearless and intoxicated sporting in the desolate forest; come forward with fury after seeing me. Oh, Sita! That is why living in forest is uncomfortable. Even streams filled with crocodiles full of mire are difficult to be crossed by rut elephants also. Hence dwelling in a forest is always very much uncomfortable. Pathways covered with creepers and thorns, echoed with noise of wild cocks, are water-less and very difficult to enter. Hence dwelling in a forest is hardship. One worn out with fatigue has to sleep in nights on a bed of fallen leaves. Hence, living in a forest is very much a misery. Oh, Sita! With mind disciplined day and night, one has to necessarily satisfy ourself with fruits fallen from trees. Hence, living in a forest is a suffering. Oh, Sita the princess of Mithila! Fasting is to be done to the point of utter exhaustion. Clothes of bark are to be clad and mass of matted hair has to be worn on the head. The celestials, the ancestors, the guests who arrive are to be worshipped always according to the preseribed rites. Bath is to be performed three times a day at appropriate time by the one moving in the forest, with one's mind kept in restraint. Hence, living in a forest is very much a misery. Oh, Sita the innocent! Offering is to be done with flowers gathered by oneself at the altar, according to the rites prescribed by sages. Hence, living in a forest is a hardship. Oh, Sita the princess of Mithila! The dwellers of forest are to be satisfied with whatever food is obtained there. Hence, living in forest is a misery. Great storms visit the forest, covering with too much of darkness . There are always hunger and great perils too prevailing there. Hence, dwelling in a forest is very much a misery. Oh, Sita! Various creeping animals of different forms roam about on earth with pride. Hence dwelling in a forst is a great misery. Snakes dwelling in rivers, moving crookedly like rivers, stay obstucting the pathways. Hence, living in forest is a great misery. Oh, frail princess! Flying insects, scropions, insects including mosquitoes and files always annoy every one. Hence, forest is full of hardship.Oh, Sita! Forest is full of trees, kusa grass and bambooes with ends of their branches spread on all sides. Hence, living in a forest is a great misery. An inhabitant living in a forest has to face various bodily troubles and panics. Hence, forest- life is readily a misery. Anger and greed are to be abandoned by the dwellers of forest. Devotion is to be bestowed on asceticism. What needs to be feared, should not be feared. Hence, living in a forest is a suffereing. Therefore, do away with the idea of your coming to the forest. Forest life is not indeed bearable for you. Reflecting now carefully on the matter, I perceive forest as having too many disadvantages."
As the great souled Rama did not agree to take her to the forest, the much aggrieved Sita spoke to Rama as follows:-
Thus completes twenty eightieth chapter of Ayodhya Kanda in glorious Ramayana, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 29
| Seetha implores upon Rama to allow her to come to forests, and says that she heard through some foretellers that she has to live in forests for some time, when she was with her father's place. But Rama is not interested to make Seetha's life penurious in forests and once again tries to pacify her. He asks her to stay back at Ayodhya. For that Seetha laments to become lonely parted with her husband. |
Seetha was distressed to hear these words of Rama and spoke these words slowly, with her face with tears.
"Oh Rama, the very wise! Know all those disadvantages you mentioned about dwelling in the forest become advantages to me, if your affection is placed before them. Antelopes, lions, elephants, tigers, sarabhas(legendary animal with eight legs), birds, yaks and all others which roam in the forest, run away after seeing your form, since they have never seen your figure before. When there is cause for fear, who would not have fear? As per the command of the elders, I also should go along with you. My life is to be abandoned here, if I were separated from you. Even Devendra the Lord of celestials, by his strength, cannot over power me, who is in your vicinity. Verily such a thing was taught to me by you, that a woman disunited from her husband should not be able to survive. Besides, formerly in my father's house it was heard by me from the month of brahmanas that I was destined to stay really in a forest. Ever since I heard this word from brahmanas who can interpret marks on the body, I was always eager to stay in a forest. That prediction of dwelling in the forst is to be realised by me. I must accordingly accompany you to the forest, it cannot be otherwise. I shall be the one who has fulfilled the brahmana's word. I shall accompany you to the forest. The time has come for brahmana's words to come true. I know that in the forest, sufferings indeed are many and are invariably obtained by men having unformed minds. While I was an unmarried girl, the prediction about my dwelling the forest was heard by me in my father's house from a female mendicant having good manners, in the presence of my mother. In the past, you have been really pleased for many a time to take me along with you indeed for the tour of a forest, as longed by me. May all be well with you! I am waiting for a journey to the forest. A work-out of adventurist is really delightful to me. Following my husband with loving devotion, I shall become sin-less; for husband is the supreme deity to me. Even after my death, I shall stay united with you. On this subject, the meritorious words of brahmanas is being heard thus:- In this world, which women was given away to whom by parents with water according to the moral code binding on them, that woman belongs to him alone even after death. By what reason now are you thus not willing to take me, the women having good conduct, devoted to her husband and belonging to you, from this place? You ought to take me, who is a devotee, so devoted to husband, who is distressed who feels alike in pleasure and pain and shares your joys and sorrows. I shall take resort to poison or fire or water for dying, if you are not willing to take me, afflicted as I am, as above."
Eventhough she requested him in many ways about setting out to the forest, he did not agree to take her to the forest, which is a solitary place. After hearing Rama's words, seetha was sorrowful, moistening with earth as it were with burning tears, trickling down her eyes. Rama the prudent man then pacified in many ways, to avert that Seetha with red lips, who was sorrowful as above.
Thus completes 29th chapter of Ayodhya Kanda in glorious Ramayana, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 30
The persistence of Seetha continues to go along with Rama to forest. But Rama tried to pacify her telling that rendering service to elders staying back at home is advisable for ladies like Seetha, but in vain. Finally Rama had to yield to her prevail and accepts her to come along and asks her to give away her personal belongings to Brahmins in charity before they proceed.
Seetha daughter of Janaka being pacified by Rama in the matter of living in the forest, spoke the following words to her husband. Distressed and highly agitated, the said Seetha reproached Rama having a broad chest, from affection and pride in the following words:- "Oh, Brave man! What my father, the king of Mithila belonging to the country of Videha, think of himself having got as son-in-law you, a woman having the form of a man? It is a pity if these people of Ayodhya through ignorance tell the falsehood that excellent valour is lacking in Rama as in a blazing sun. For what reason are you cast down or whence fear in you, for which you are willing to desert me, for whom there is no other recourse. Know me to be as dependent on your will as Savitri who was devoted to Satyavan the son of Dyumatsena. I will not see, even in thought, anyone except you as any other woman bringing disrepute to her family would! I shall accompany you to the forest. I am a young girl, lived for a long time with you, a chaste woman and your wife. How would you like an actor intend to deliver me to others by your own will? Be you always dutiful and obedient to him, whom you speak of welfare, for whose sake I am being kept back.(But it is improper to ask me to stay obedient to him). It is not proper for you as such to set out to the forest without taking me. Any term of austerities or forest or even heaven, let it be to me with you only. To me, who follow you behind, there will be no tiresomeness. I shall remain in the path without any fatigue, as remaining in a place of recreation or as in a sleep. While walking with you, blades of kusha grass, shrubs by the name of kaasa, reeds and rushes and plants with prickles which fall in the path will touch my soles like a heap of cotton or soft deerskin. I shall reckon the dust raised by the strongest wind that will cover my body as sandal dust of highest advantage. While dwelling in the forest, in its midst, I shall lie down on green grass. Will lying in beds with carpets be more comfortable than that? Leaves, tubers and fruits either a little or abundant in quantity brought and given by you yourself will be like nectar to me. Enjoying the flowers and fruits belonging to various seasons there, I shall neither recollect my mother nor father nor my home. Hence, you are not justified to see anything unpleasant there. There will be no annoyance to you because of me. I will not be difficult to be maintained. Your companionship will be a heaven to me. Without you, it will be a hell. Oh, Rama! By knowing thus my great love, obtain supreme joy with me. On the contrary, if you do not take me, who is not alarmed of the forest as such, I shall drink poison now itself. But on no account would I bow to the enemies. As a result of grief I will not be giving to live even afterwards when abandoed by you. Death is therefore better at the time of your relinquishment itself. I cannot bear this grief even for a moment, why again fourteen years in misery."
Seetha, burnt by grief, having got exerted, lamented much piteously, embraced her husband and cried a lot with loud voice. Perscuted with many homilies like a female elephant pierced with poisoned arrows, she shed tears that had long been held back even as a piece of wood would emit fire(throught attrition with another). Crystal-like tears woozed from her eyes because of grief, like water-drops from two lotus flowers. Her face with shining brilliance of the moon and having longish eyes, withered with tears as a lotus flower pulled out from water. Then Rama embraced her, with arms, who was depressed and had fainted as it were, spoke the following words, fully reassuring her.
"Oh, Seetha with the auspicious face! I do not relish even heaven while you are in grief. There is indeed no fear whatsoever to me, like the god of Brahma. Eventhough I am able to protect you, without knowing your entire opinion, I do not like to take you to the forest. It appears that you are created indeed for dwelling in the forest with me. Hence, you cannot be left behind by me, like the honour by a man of self-regard. Earlier, righeousness (like fulfilling the father's command) was practised by good men. Now, I shall follow that righteousness, like Suvarchala(wife of the sun) following the sun. I cannot desist from not going to forest. That word, of my father, made strong by his truthfulnes is taking me to the forest. Being obedient to father and mother is one's sacred duty. That is why, I do not wish to survive, in violation of that duty. Mother, father and teacher are at our own disposal. By negelecting them as such, how can we worship god, who is not at our disposal, by various modes? The triad of mother, father and teacher is the world-triad. There is none other in the world equal to it. Hence, this triad is worthy of worship. Oh, Seetha! In which manner service to father is regarded as strengthening, in the same manner truth or sacrificial rites where presents are received by officiating priest are not strengthening. By compliance with the wishes of one's elders, heavenly bliss or riches, foodgrains or learning, sons or amenities of life-nothing whatsoever is hard to obtain. High souled men, wholly devoted to their parents obtain the regions of gods and the gandharvas, the seventh heaven presided by Brahma, the seventh heaven presided by Brahma (the creator) and Goloka (the highest heaven abiding in cows and presided over by Sri Radha and Sri Krishna the first couple). I desire to obey in the same manner as to how my father, abiding in truthfulness and virtue, commands me. That itself is indeed the law of morality, which is eternal. My mind was depressed to take you to the forest of Dandaka. But you are saying that you will reside in the forst, duly determined to follow me. Since you were allowed to come to forest, Oh Seetha the timid lady, follow me and become my help-mate. You adopted very auspicious resolve, suitable in all ways to me and to your race. Now itself, begin with duties appropriate for living in exile. Oh, Seetha! Even a heaven is not a liking to me without your presence. Give valuable gifts to Brahmanas and food to mendicants. Be very quick. Do not delay. Give to the various classes of your dependents whatever costly ornaments, beautiful and fine articles of wearing apparel, gadgets used for sports, my couches, conveyances and other articles left after satisfying brahmanas."
Seetha the divine lady, elated to know her departure acceptable to her husband, quickly set about, making gifts. Thereafter, the illustrious and pure-minded lady, becoming delighted on hearing the speech of her husband, started giving riches and valuable gifts to virtuous souls.
Thus completes 30th chapter of Ayodhya Kanda in glorious Ramayana, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 31
| Overhearing the conversation of Rama and Seetha, Lakshmana who came there earlier enters into dialogue with his brother, insisting that he too shall accompany Rama and Seetha to forests. Rama tries to persuade him to stay back, in vain. Then Rama had to agree to Lakshmana's insistence and asks him to fetch the divine bows, arrows and swords given by gods in the Vedic-ritual of Seetha's father, namely King Janaka. |
Lakshmana who came there earlier, heard the conversation of Seetha and Rama, having his eyes glut with tears, being unable to bear the anguish, tightly pressed the feet of his brother and spoke (as follows) to Rama who was performing a great vow and to Seetha who enjoyed great honour. "If you decided to go to the forest filled with antelopes and elephants, I, in front wearing the bow, shall accompany you to the forest. Together with me, you will travel in the various forests, resonant with sounds of birds and herds of wild animals. Without you, I do not want ascendency to heaven now do I desire immortality now do I wish for sovereignity over the globes."
Lakshmana who was speaking in favour of coming to the forst, was forbidden by Rama through many of his pacifying words. After hearing them, Lakshmana again soke as follows: "Oh, the faultless man! I was indeed permitted by you earlier. How is it that you are prohibiting me now? I desire to know the reason for prohibiting me, who is indeed willing to come to the forest, because there is doubt in my mind." Thereafter Rama of great splendour spoke to Lakshmana the valiant man who was standing in front, intending to proceed with Sri Rama and soliciting with joined palms. "You are so friendly, interested in righteousness, valiant, abiding always in a good path, dear to me as life, obedient, my brother and a companion. If you proceed to the forest along with me now, who will support Kausalya or the illustrious Sumitra? That emperor of great splendour, who used to shower blessings on the people as a cloud sends down rain on the earth, stands circumscribed by cord of love. That Kaikeyi daughter of king Aswapathi, after obtaining this kingdom, will certainly not accord good treatment to her step-wives, who are at grief. Bharata on acquiring the kingdom will be devoted to Kaikeyi and will not think of sorrowful Kausalya or Sumitra. You stay here and support the venerable Kausalya through your own self or by obtaining favour through the king. Do this thing, as said. Thus, your devotion towards me will have been fully demonstrated by you. By honouring the elders, a great unqualled religious merit will accrue to you. Do this for my sake. There will be no happiness to our mother, if she is left behind by us."
Lakshmana who is intelligent in speech, after hearing Rama's words, replied in a gentle voice to him who is skilled in speech. "Oh, Rama the valiant! Bharata being inspired by your splendour of morality will respect Kausalya and Sumitra. There is no doubt in this matter. Kausalya obtained (by grant) thousand villages , which are dependent on her. Hence, that venerable Kausalya can maintain even thousand people like me. The illustrious Kausalya is competent not only to maintain herself but also my mother and people like me in addition. Make me your attendant. In this, there is no unrighteousness. Besides, I will be accomplishing my object. Your purpose also will be fulfilled. Taking my bow and arrows and carrying a spade and a basket, I will walk in front of you showing the path. I will procure for you for all time the tubers, fruits and other things which are good food stuffs available in the forest for sages. You along with Seetha enjoy yourself on mountain-ridges. I shall do everything while you are waking or sleeping."
Rama, very much delighted of hearing these words, said to him: "Oh, Lakshmana! Go, take leave of all your friends. At a grand sacrifice perfomed by Janaka, the great-souled Varuna(god of water) personally gave heavenly bows which are dreadful to look at, divine impenetrable pieces of armour, quivers containing an inexhaustible stock of arms, two swords decked with gold and with spotless lustre like that of a sun - all these were kept at the residence of our receptor Vasista, after paying due reverence. Take all those arms and return soon."
Lakshmana, who was assured of his sojourn in the forest, after bidding good bye to his friends, approached Vasista the preceptor of Ikshvaku dynasty and took the excellent armoury. Lakshmana, a tiger among princes, showed to Rama all those arms, which were divine, being worshipped and decorated by garlands. Rama, who had fully controlled his mind, affectionately spoke as follows to Lakshmana who arrived: "Oh, Lakshmana, the excellent man! You came in time as desired by me. Along with you, I want to give all this wealth pertaining to me to brahmanas, practicing austerities. I also desire to give to those excellent brahmanas residing here as strong devotees to their proceptors and to all my dependents. You bring soon the venerable Suyagna, the son of Vasista, the best. After adoring all other brahmanas also who are cultured, I will go to the forest."
Thus completes 31th chapter of Ayodhya Kanda in glorious Ramayana, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 32
| Rama bestows parting gifts to Vedic scholars and their wives. Thereafter he also accords charities to Brahmins, young scholars, servants, and others. Rama accords an unusual gift, of cows filling a space of miles and miles, to a poor Brahmin named Trijata. Then Rama is blessed for a bon voyage by all of the eminent Vedic scholars. |
Thereupon, Lakshmana obeying his brother's order which is kindly and auspicious, went immediately to the house of suyajna. Offering salutation to that brahmana living in a house of fire, Lakshmana spoke as follows: "Oh, friend! Come and see the house of Rama who is doing an arduous task." Then, Suyajna, having performed worship at the juncture of day and night, came at once along with Lakshmana and entered Rama's house which was good-looking and inhabited by Lakshmi the goddess of wealth. Seeing him arrived, Rama with joined palms along with Seetha, moved clockwise as around sacrificial fire, that Suyajna the venerable man who had the knowledge of Vedas. Rama adored Suyajna with excellent Angadas(armlets) and beautiful earrings of gold, gems stung on gold threads as also with keyuras( another ornament similar in shape to an Angada but worn above it near the armpit) and bracelets as well as with many other excellent precious stones. Urged by Seetha, the said Rama then spoke to Suyajna as follows: "Oh the gentle sage, my friend! Now, Seetha wants to give for your wife a pearl necklace, a string of gold and a girdle. please take them. She who is departing to the forest, is giving you for your wife armlets adorned with figures cut in them and beautiful keyuras. Seetha wants to offer you that couch also inlaid with various jewels and provided with an excellent coverlet. I am giving you this elephant called Satrunjaya, given earlier to me by my maternal uncle as well as those thousand elephants." As requested by Rama, Suyajna accepted the gift and bestowed benign blessings to Rama, Lakshmana and Seetha.
Then, Rama who speaks polite words as coolly as Brahma to Devendra, spoke to his beloved brother Lakshmana as follows: "Oh, Lakshmana! Call those two excellent brahmanas Agastya and Kausika and worship them with valuable gifts as water is poured to a crop of corn. Satiate them with thousands of cows, gold, silver and with gems of great value. Which brahmana is studying Taittiriya(a school of Yajurveda), a preceptor, a man of conformity; a knower of Vedas, serving Kausalya with his devotion and blessing, to him see that he is duly gifted conveyance, servant maids and silken clothing till he gets satisfied."
comment: Taittiriya was first taught by sage Vaisampayana to 27 pupils, among whom was Yagnavalkya, Subsequently Vaisampayana being offended with Yaganavalkya, made him disgorge the Veda committed to him which he did in a tangible form; whereupon the older disciples of Vaisampayana being commanded to pick it up, took in the form of partridges, and swallowed the soiled texts, hence named black(called Krishna Yajurveda) the other name of Taittiriya referring to the patridges Yagnavalkya then received from the Sun a new or white version of the yajurveda (called Shukla Yajurveda)
"The charioteer called Chitraratha the companion of our venerable father was of very long standing. Gratify him with valuable gifts of great worth, with clothes, with money, with all types of small animals and with thousands of cows. Here are many religious students carrying staffs, belonging to katha and kalaapa branches of Yajurveda, who being always engaged in studying the sacred scriptures, do not perform any other austerities but are highly honoured by even noble men, are inactive( in the sense, they do not move out for alms) and crave for sweets. Cause them to be given eighty carts loaded with jewels, a thousand bullocks carrying loads of rice and two hundred bullocks used for cultivation. Give a thousand cows for use in their nourishment, Oh Lakshmana! Many celebates wearing fillets stand near Kausalya, cause them to be given a thousand cows each. Honour all those brahmanas in every way, so that my mother Kausalya will feel happy to see my gifts."
Then, Lakshmana the tiger among men himself gave that wealth, like Kubera, to the best of brahmanas as instructed. Rama, after giving abundant wealth to each one of the dependents, standing there with tears in their throats, spoke to them as follows: "Till my return, the house belonging to Lakshmana and also this house which is occupied by me, should be guarded by each one of you, by turn." Having thus ordered those servants distressed as they were, he instructed his treasurer as follows: "Let my wealth be brought(here)." Thereafter, the servants brought all the wealth of Rama. That very large heap of wealth there appeared good-looking. Rama, the tiger among men, along with Lakshmana then caused that wealth to be distributed among the brahmanas, the children, the old-aged and the pitiable. "There lived a brahmana by name Trijata who was born in garga community and was reddish born in colour. He used to make his living in the forest by digging the soil, always carrying an axe, a spade and a plough." His young wife, having been afflicted with poverty, taking her small children with her, spoke to that aged brahmana as follows: "Throw away the axe and the spade. Carry out my word. Seek for the presence of Rama who knows his duty and see if you get at least something."
He heard the request of his wife, wrapped a strip of cloth that could hardly cover his body and set out towards the track wherein lies Rama's palace. Up to the fifth gate, none in that society of men could obstruct this Trijata, who was equal in spiritual splendour with the sages Bhrigu and Angira. That Trijata having approached the prince Rama, spoke the following words: "Oh, the most illustrious prince! I am a destitute, having many children in my family. I always dwell in the forest, with an occupation of digging the soil. Look to me, as you know." Thereupon, Rama replied jestingly to him as follows: "By me, even one thousand cows were not given away so far. You will get as many cows to such an extent as you will throw this staff."
Winding his loin cloth round his waist hurrily and twirling his staff, he swiftly threw it with all his strength, excited as he was. Flying away from his hand and crossing across the Sarayu river, that staff fell close to a bull amidst a flock of cows numbering in several thousands. Embracing him, Rama of virtuous mind caused to be delivered to Trijata's hermitage the cows up to that bank of Sarayu. Thereupon, Rama pacifyingly spoke to that son of Gargi as follows: "You need not express your contempt, for this was only a jest indulged in by me. I only desired to know your strength, which is unfathomable and hence this trial for you. If you desire any other thing, opt for it. I am telling the truth here. There is no limitation for you. Whatever riches belonging to me, are indeed for brahmanas. If the wealth earned by me is given abundantly to you, it will bring in joy and fame."
Thereupon, Trijata along with his wife accepted that flock of cows and were delighted. Then, he pronounced on Rama the virtuous man, the blessings to enhance reputation, strength, delight and happiness. Rama being inspired by the befitting words of honour and having his heart satisfied, immediately bestowed on friendly people, a great wealth earned by righteous might. At that time in Ayodhya, there was no brahmana, relative, dependant, pauper or mendicant who was not satiated with befittingly deserving honour, gifts and respect.
Thus completes thirtysecond chapter of Ayodhya Kanda in glorious Ramayana, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 33
Rama while going to his father at Queen Kaikeyi's palace listens the people's voice of sorrow for his exile. They sadly express their heartfelt feelings. On reaching the palace, Rama bids Sumantra to inform Dasharatha about his arrival for paying respects at the time of departure.
Rama and Lakshmana along with Seetha gave away abundant riches to brahmanas and went along with Seetha to see their father. Those weapons held by Rama and Lakshmana were tied on with garlands by Seetha. The weapons thus decorated were shining brilliantly and were fearful to look at. Then, wealthy people ascended lofty palatial mansions, large buildings and tops of palaces of seven stories high and saw them spiritlessly. The streets were indeed difficult to walk, congested as they were, with many men. For that reason, being in distress, they were seeing Rama by ascending lofty palatial buildings.
Then, by seeing Rama as a pedestrian without an umbrella, the people with their hearts struck by grief were uttering words of many sorts. The same Sri Rama who was followed by a strong four wings of army(comprising elephants, chariots, cavalry and infantry), is walking lonely with Seetha followed by Lakshmana. Rama knew the taste of sovereignty. He can grant desires to the desirous. Even then, because of his respect for virtue, he is careful not to belie his father's words. Even people walking on road are able to see Seetha, who could not earlier be seen even by beings going through the air. Rain, heat and cold will quickly wane to pallor Seetha, who was fond of applying suitable cosmetics and red sandal to the body. Today, certainly Dasaratha is talking, by identifying himself with some evil spirit. the king is indeed not entitled to send his affectionate son to exile. How banishment can be affected on a son, even devoid of virtues? Why to tell further of whom, this world is conquered merely by his mode of conduct? Harmlessness, compassion, learning, good nature, self-control and tranquillity - these six virtues adorn Rama, the best of men. Therefore, people are extremely painful for the injury done to him, as aquatic beings in summer are afflicted because of depletion of water.
The entire world feels afflicted by the hardship inflicted on this protector of the world, as a tree which acquired flowers and fruits is damaged by injury caused to its root. This Rama, the essence of virtue possessing great lustre, is indeed the root of the tree of humanity. Other men are his flowers, fruits and branches. We as such along with our wives and relatives atonce will follow Rama in the same way as Lakshmana is going with the departing Rama. Abandoning gardens fields and houses, we shall follow Rama the righteous man, and share his joys and sorrows. Let Kaikeyi obtain the houses deserted by us, their treasures unearthed, their court-yards in ruined state, their wealth and food grains removed, their best parts robbed off from all sides, covered by dust, deserted by the deities(presiding them), overrun by mice, coming out of their holes and turning round here and there, without water and smoke, unswept, the rites of offering oblations to all creatures as well as the sacred fire, worship of gods, the chanting of sacred texts and muttering of prayers having altogether ceased, as though dilapidated by adverse times and scattered with broken vessels. As Rama is going away to the forest, let that forest become a city and let this city being deserted by us become a forest. Scared by fear of us, let all the snakes abandon their holes, the deers and birds the mountain peaks, the elephants and the lions the forest itself. Let them leave the region going to be inhabited by us and reach the city of Ayodhya. Let Kaikeyi with her son along with her relatives indeed inhabit the region where ferocious animals and vultures live with grass, meat and fruits. Let us all (on the other hand) live happily in the forest along with Rama. Rama heard various kinds of remarks thus made by many people. Hearing them also, his mind was not disturbed. That Rama the virtuous man, by walking with strides of an elephant in rut, approached his father's palace, which from a distance glowed like a peak of the Kailasa mountain. After entering the royal palace, which had in it disciplined and valiant attendants, saw Sumantra standing dejected not far from the palace. The, Rama even on seeing the people disturbed, appeared unmoved and smiling, intending to fulfill his father's behest and went to see his father. Seeing Sumantra appearing disturbed before that, Rama the son of Dasaratha( a scion of Ikshhvaaku) whose mind is mighty and who is setting out to the forest, waited awhile to have his presence announced to his father. That Rama, who had passion towards piety, having made up his mind positively to enter the exile as per his father's command, spoke thus, seeing Sumantra, "Inform my arrival to the king."
Thus completes thirtythird chapter of Ayodhya Kanda in glorious Ramayana, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 34
| Rama comes to see his father Dasharatha and Dasharatha summons Sumantra to fetch all his wives to hither, and asks Rama to stay with him at least for a night. But Rama resolved in his vow, persuades his father to be peaceful. Dasharatha's anguish intensifies and he swoons at the departure of Rama. |
Thereafter, the lotus-eyes Rama, who was dark-brown in complexion and great beyond compare, spoke thus to the charioteer, "Tell about me to my father." Quickly entering inside, when sent by Rama, the charioteer saw the king having sighs, his senses disturbed by grief. He saw the king resembling an eclipsed sun, like fire covered by ash, as a lake without water. The charioteer, a great intellectual, saw Dasaratha repenting with his mind greatly agitated and approached him with joined palms. The charioteer, first inspiring the king with blessings of triumph, spoke thus in a slow and sweet voice, overcome with fear. "Oh, king! Your son, the tiger among men, having given away all his wealth to brahmanas and dependents, is waiting at the gate. May auspiciousness betide you! Let that Rama, who is unfailingly brave, see you. After bidding farewell to all friends, he wants to see you now. He is setting out to a great forest. See him who is resembling a sun with rays of light, displaying royal qualities."
That king Dasaratha, who speaks truth, whose mind is virtuous, who is like an ocean by his depth of character and who is blemish-less like a sky, replied to Sumantra as follows: "Oh, Sumantra! bring all my wives, who are here. Surrounded by all of them, I want to see the virtuous Rama." Sumantra, after entering the gynaeceum, spoke these words to those women as follows: "Oh, the venerable ladies! The king is calling you. Go there without delay." All those women, asked thus by Sumantra as per the king's orders, went to his palace, after knowing the instructions of their husband. Encircling Kausalya, three hundred fifty women, steadfast in their vow(of devotion to their husband), with their eyes reddened, went there slowly. After arrival of his wives, king Dasaratha spoke to that charioteer as follows, "Oh, Sumantra! Bring my son here." Taking Rama, Lakshmana and Seetha, that charioteer then speedily went to the king's presence.
King Dasaratha surrounded by women, seeing from a distance his son coming with folded hands, distressed as he was, rose swiftly from his seat and ran speedily towards him. But without reaching him he fell on the floor senseless, afflicted as he was with sorrow. Then, Rama and Lakshmana an eminent car-warrior, quickly approached that king who seemed unconscious with full of grief as he was, through agony. Sounds of thousands of women crying "Alas! Alas! Oh Rama!" generated all at once from the royal palace, mixed with the sound of tinkling ornaments. Holding Dasaratha in their arms and crying, both Rama and Lakshmana along with Seetha laid him on the couch. Then, Rama with folded hands spoke thus to king Dasaratha who got consciousness within a short time and who was inundated in a sea of sorrow. "Oh, emperor! I take leave of you, who are the lord of all of us. See auspiciously towards me, who am about to leave for Dandaka forest. Permit Lakshmana also and Seetha too who is accompanying me to the forest. Even if prevented(by me) on many true reasons, those two are not agreeing to stay behind."
"Giving up grief, Oh the bestower of honour, grant leave to all of us, Lakshmana myself and Seetha as Brahma(the lord of creation) did to his sons(sanaka and his three brothers who intended to go to forest for practising austerities)." Gazing at Rama who is unruffled, awaiting permission of the king for stay in the forest, the king Dasaratha spoke thus: "Oh, Rama! I was stupefied by Kaikeyi through a boon. Now, by confining me, be you the king of Ayodhya." When told thus by the king, Rama the best man in supporting righteousness and who is proficient in expression, replied( as follows) to his father, after making salutation with joined palms. "Oh, king! You be the ruler of the earth for thousand years. But, I for my part, will stay in the forest. For my sake, do not generate untruth about you. Having strolled in the forest for fourteen years, I shall clasp your feet once more after fulfilling my promise." Prompted secretly by Kaikeyi, the distressed king, tied up by fetters of truth, said weeping to that beloved son. "Proceed for welfare, for advancement and for coming again. Let your path of travel be auspicious, undistracted and fearless from any quarter. Truthful as you are by nature and your mind being given to righteousness, your decision cannot be reversed. Do not leave in any case today, now at night time. Even by seeing you for one day, I may live happily. Looking at your mother and myself, stay at least for this night today. Satiated by all the desired objects, you may leave tomorrow at dawn. An incorrigible thing is being done by you since for my pleasure you are going to the forest a solitary place, leaving beloved ones. Your exile is not agreeable to me. I was cheated by Kaikeyi who had concealed intentions and resembled fire with ashes. Incited by Kaikeyi who has destroyed established customs, you wish to redeem my deceit, derived by me from her. It is not a great surprise, my son, that you my eldest son should seek to make your father as one who does not have false promises."
After hearing these words of their father who was depressed, Rama and Lakshmana were upset. Then Rama spoke these words: "Even if these worldly pleasures are obtained today, who will offer those things to me tomorrow? Therefore I desire only to get away in lieu of all these enjoyments. This earth being relinquished by me, which included various provinces, filled with people, imbued with riches and food grains, may be given to Bharata. I cannot budge now from my decision made about my stay in the forest. You were pleased to give a boon to Kaikeyi and let it be fulfilled completely. Be you a truthful man. I, as promised, fulfilling your command, shall live in the forest along with forest-dwellers for fourteen years. Do not have any hesitation in offering the kingdom to Bharata. Neither kingdom nor happiness indeed is desired by my nature. It is dear to me only to do your command as directed. Let your sorrow disappear! Do not be overwhelmed with tears. The ocean, the lord of rivers which is difficult to assail, indeed does not get agitated. I do not crave for kingdom or happiness nor again for Seetha nor even all these enjoyments nor for heaven nor even for life. I wish you to be a truthful man, not a fallacious man. I swear to you in your presence by truth and by virtue. It is not possible for me, Oh father, to stay on even for a moment. Therefore, contain this grief, Oh Lord, for there is no going back upon my word. I was indeed asked by Kaikeyi to go to the forest. It was also replied by me that I would go. I shall redeem that pledge. Do not feel anxious. We shall sport in the forest, flocked with peaceful deer and rendered noisy by birds of various types. It was indeed said that even for celestials, father is the god. Therefore, I shall carry out the father's word, considering it as divine. You will see me, when I come back after elapsing fourteen years. Let this grief be given up. Why have you got perturbed-you by whom all these people bathed in tears, ought to be consoled? Let this city, province and whole of this earth left by me, be given to Bharata. I for one following your instructions, shall proceed to the forest to dwell in it for long. Oh, king! Let this earth with multitude of mountains, comprising of cities with their gardens relinquished by me, be ruled over barely by Bharata, within the bounds of righteousness. Let the word of honour given by you(to Kaikeyi) come true. My mind is not directed on haughty physical enjoyments or sensuous pleasures as to carrying out your command which is approved by the wise. Let your agony disappear, for my sake. Therefore, now associating you with untruth, I just do not desire for kingdom, nor all the sensual enjoyments, nor happiness nor existence nor even Seetha. Let your pledge(given to Kaikeyi) prove true. I shall be happy, entering the forest filled with wonderful trees, eating fruits and tubers as well as seeing mountains rivers and lakes in the forest. Let there be satisfaction for you."
Embracing his son, that king Dasaratha, who had thus fallen on evil days, was tormented with grief and distress, got fainted, fully losing his consciousness and not moving even a little. Then, all the queens assembled there except Kaikeyi began to cry. Sumantra also fell into a swoon, while weeping. Everything there became loud lamenting.
Thus completes 34th chapter of Ayodhya Kanda in glorious Ramayana, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 35
| 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. |
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 thunder bolting words speedily peircing all her vitals. "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! 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. 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. 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. Let your son Bharata become the king and rule the earth. wherever Rama goes, we (on our part) shall go there. Now any brahmana cannot indeed dwell in your kigdom as now you want to do such an act, transgressing the due limits. Certainly, all of us will proceed in the path followed by Rama. Oh, queen Kaikeyi! What pleasure will be derived through attainment of sovereignty, when your relatives, all brahmanas and pious souls desert you forever? Now, you want to do such an act of impropriety. I am looking only with surprise, why the earth is not immediately rent asunder, while you conduct yourself with such an act. 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. 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. 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. 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. 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. 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.""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."Your mother then said to your father, the king of Kekayas, live or die as you will tell me the reason of your laughter. Do not ridicule me."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. 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." 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." Oh, Kaikeyi, seeing evil everywhere! You, too, thus following the path trodden by wicked men, are making this bad resolution by ignorance. The popular saying that males are born confirming to their fathers and females to their mothers, occurs to me as true. 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. 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. 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) 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. A great accusation will surely roam about you in the world, if Rama leaving his royal father goes to the forest. Let you be free from distress. There is none other than Rama living in your excellent city who is competent to rule this Ayodhya. In the event of Rama being installed in 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"
Thus, Sumantra repeatedly with joint palms, caused a shaking to Kaikeyi in the royal assmebly, by his kind words as well as bitter words. That queen Kaikeyi, however, was neither excited nor repented in her heart nor was any change observed in the colour of her face.
Thus completes 35th chapter in Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 36
| In this chapter Dasaratha instructs Sumantra to take a detachment of the army alongwith Rama to which Kaikeyi objects and insists on his being sent into exile without any resources on the analogy of Asamanja, son of king's forefather. |
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 again to Sumantra. "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. 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. 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. Let important weapons, chiefs of police and vehicles, hunters knowing the secrets of forest accompany Rama(scion of Kakutsa). Killing deer and elephants, drinking forest-honey, seeing various rivers, he would not remember of sovereignty. Let the granary and the treasury belonging to me be sent to Rama residing in the uninhabited forest. He can spend his exile happily, by performing sacrificial rite in holy places and disbursing appropriate gifts, along with sages living in the forest . The mighty armed Bharata will rule Ayodhya. Let the glorious Rama be sent along with all objects of enjoyment"
While Dasaratha was speaking thus, fear drew near Kaikeyi. Her mouth too also got parched. her voice also got choked. Feeling depressed and apprehensive, with her mouth getting parched and her face turned towards the king, Kaikeyi spoke as follows: "Bharata will not accept the kingdom, which will become uninhabited, hollow and which will be absolutely unenjoyable like wine, quaffed of its spirituous part, Oh noble soul!" While Kaikeyi who has cast off her shame was thus uttering the most cruel words, King Dasaratha spoke these words to that lady with large eyes:"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 troupes etc with Rama) in the beginning itself, Oh the vulgar woman!"
Doubly enraged in hearing this angry question of Dasaratha, Kaikeyi the beautiful woman replied to the king as follows: "In your dynasty itself, sagara cast away his eldest son called Asamanja Rama too is entitled to go like wise (without anything to bank upon)" Spoken to as above, king Dasaratha uttered only a word "Shame!". The entire people there were ashamed. But Kaikeyi did not perceive it.
There, the aged and the upright chief minister siddhartha by name who was highly esteemed by the king, spoke to Kaikeyi these words: "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. 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!" Thereupon the king said to them, "For what reason is this fear?" Duly asked by the king, those people also replied these words: "He obtains incomparable delight by throwing, through stupidity, our playing children in sarayu river in a whirled state of mind." Hearing the words of those people, that king abandoned the son repugnant to his subjects, in a bid to do good to them. Arranging immediately to place him along with his wife together with the paraphernalia (like utensils, implements etc) in a vehicle, the king instructed his persons thus: "He should be exiled for life." Roaming in all directions as though he has done sinful deeds, he ransacked mountain passes, by taking a basket and a shovel. 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? We do not indeed perceive any fault in Rama. It is as difficult to find a taint in him as in a new moon. Or if you see any fault in Rama, Oh Kaikeyi you tell about it now correctly. Then, Rama will be exiled. 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). 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."
Hearing the words of Siddhartha, King Dasaratha spoke to Kaikeyi in the most tiresome tone, with a voice choked with deep anguish, as follows: "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. 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."
Thus completes 36th chapter in the Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 37
| 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. |
Hearing the words of the chief minister, Rama who was well-versed in courtesy, spoke then to Dasaratha as follows: "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? 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 abandoning the excellent elephant? 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. I am going to reside in the abode of forest for fourteen years. Bring a shovel and a basket both for me. Thereupon, Kaikeyi shamelessly bringing personally of men, said to Rama; "Put these on" 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. Lakshmana too there itself before his father put on the clothing of ascetics, by discarding his beautiful raiment. Then, Seetha who wore silken clothing, by seeing the piece of bark intended to be worn by her, felt alarming as a deer would on seeing a snare(set for entrapping). 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). "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). 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. Rama, the foremost of those upholding virtue, quickly came and personally fastened that bark over the sild garment of Seetha. Seeing the greatest Rama fastening the bark to Seetha in that manner, the women in the gymnasium shed tears from their eyes. Very much distress as they were, they spoke to Rama of dazzling glory as follows: " Dear child! This Seetha the high should, was not so commanded to reside in the forest. 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. You go to the forest along with Lakshmana as your companion,! Seetha the beautiful girl is not fit to reside in a forest like an ascetic. 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. Even after hearing their words in this manner, Rama fastened that piece of bark to Seetha, who has a well-matched nature. Seeing Seetha accepting the piece of bark, Vasistha the king's preceptor prevented her and spoke thus to Kaikeyi. "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. Seetha the princess shall not proceed to forest. She will occupy the throne, which was awarded to Rama. A wife is very self to all, who constantly care for their wives. As Seetha is Rama's self, she can rule the earth. Or rather, if Seetha goes to forest together with Rama, we also will follow suit. This city too will go. The frontier- guards and the State including its patrons, as well as this city with its goods and chattels will go where ever Rama and his wife are there. Wearing pieces of bark, Bharata along with Shatrughna will live along with Rama their brother residing in the forest and moving in the forest. 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. 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. 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. 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. Therefore, an unfriendly act(alone) has been done by you, even though you are covetous towards his well-being. There is none indeed in this world who is not devoted to Rama. "Oh, Kaikeyi! You will see now itself that beasts, elephants, deer and birds going with Rama and trees also turning their faces towards Rama. Moreover, putting aside the bark of trees, give excellent jewellery to your daughter-in-law, the bark of trees is not ordained for her" Thus saying so, Vasishta prevented that wearing of garment by Seetha. 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. Let Seetha go with excellent conveyances, well accompanied by attendants, with all costumes and useful accessories. Her exile was not indeed solicited by you, while asking for boons". Even though Vasishta, the preceptor of the king, who had an influence beyond compare and the best of Brahmans was speaking as above, Seetha did not turn away here resolution to follow the ways of her beloved husband.
Thus completes 37th chapter of ayodhya Kanda in glorious Valmiki Ramayana, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 38
| 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. |
On seeing Seetha wearing bark of trees like a helpless woman, even though protected by her husband all the people there loudly cried out: "Fie upon you, Dasaratha!" Pained by that loud cry there, King Dasaratha lost interest in his life, religious merit and esteem. 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. My preceptor truly says that Seetha, who is delicate young and ever habituated to comforts, is not fit for forest-life. 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 hermits dumbfounded in the midst of men? Seetha the daughter of Janaka need not wear these barks of trees. No such pledge was given by me earlier. Hence, let this princess go to the forest happily fully provided with all valuable possessions. A cruel pledge has been made on oath by me, who do not deserve to survive. This (providing robes of hermits to Seetha) has been initiated by you by sheer childishness. That will consume me, as by its own flower a bamboo. Even supposing a little offence is done by Rama to you, what harm was displayed to you here by Seetha? Oh, mean woman! 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 practicer of penance? Sending Rama to exile thus indeed is enough for you. What use is there for you in further doing these wretched, sinful acts too. Hearing the speech you gave to Rama who came here for coronation, only that much was acceded by me, Oh queen! Transgressing all that, you somehow or other wish to go to hell, by perceiving Seetha also clad in bark of trees."
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 very much, he fell down on the ground. Rama, who was setting out to the forest, spoke these words to his father, who was speaking thus bowing down his head, sitting there. "Oh, virtuous king! This glorious Kausalya, my mother is aged. She is not of base nature and will not accuse you. You are worthy of amply respecting her, who is deprived of me, who is immersed in an ocean of sorrow and who has not see such an affliction earlier. 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. 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."
Thus completes 38th chapter of ayodhya Kanda in glorious Valmiki Ramayana, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 39
| 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. |
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. The mighty armed Dasaratha was unconscious for some time, distressed and repented in various ways thinking of Rama alone. "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. Life does not decamp from the body surely without the arrival of time. Death does not claim me, even being tormented by Kaikeyi and even though I behold my son, effluent as fire, standing before me clad in the robes of an ascetic having cast off his fine garments. All these people are suffering on account of only Kaikeyi, who sought refuge in chicanery, with an implicit intent of selfishness."
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. Regaining consciousness after a moment, the king, with his eyes filled with tears, spoke these words to Sumantra: "You come with a chariot, fit for driving, yoked with excellent horses and take this highly distinguished prince beyond this territory. 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 virtuous."
Sumantra obeying the words of the king, walked away quickly and arrived there fitted with horses, a chariot duly decorated. The charioteer told the prince with joined palms about that chariot decorated by gold, fitted with superb horses. 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): "Quickly bring for Seetha, clothing of great worth and ornaments of high quality, taking into consideration all these years (that Seetha has to spend in exile)." After thus spoken by the king, the officer went to the treasury, brought all that in a lot and gave to Seetha. Setting out as she was to the forest, Seetha of noble birth adorned her beautiful limbs with those wonderful jewels.
Seetha, beautifully adorned as she was, illumined that palace, as the sky in a morning is illuminated by a rising sun. Embracing in her arms that princess of Smithfield, who never behaved in self-pity, and smelling her head(as a token of affection), her mother-in-law(Kausalya) spoke as follows: "Dishonest women, even though adored all the time by their husbands, cease to esteem their husband who has come to pass into evil days, throughout this world. 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. 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. Neither a noble descent, nor an accomplishment, nor learning, nor a gift nor even entertainment can capture the heart of women. They are unstable of their heart indeed! 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. 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."
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: "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. 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. 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. 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 bestowed of un limitedness! 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."
Hearing Seetha's words, which touched her heart, Kausalya of pure mind suddenly started shedding tears born of agony and delight. Rama, the most virtuous man, joining his palms, approached and spoke these words to his mother, who is highly respected among all his mothers: "Oh, mother! You do not grieve. You look after my father. The end of exile will come rather soon. 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."
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. 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. "Please excuse me, if I have done any mistake either because of our living together or due to ignorance on my part. I now take leave of you all." All those women, whose mind was overpowered with grief, heard the aforesaid cool submission of Rama, which was in consonance with righteousness. While Rama was speaking thus, an outcry, resembling the wail of female cranes arose from those wives of Dasaratha. His palace, which was earlier resounding with tom toms, large drums and Meghas( musical instruments which sound like rumbling of clouds) was now filled with wails and cries and fallen on evil days.
Thus completes 39th chapter of ayodhya Kanda in glorious Valmiki Ramayana, the work of a sage and the oldest epic.
Valmiki Ramayana - Ayodhya Kanda in Prose Sarga 40
| 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. |
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. After taking leave of Dasaratha, Rama who knew what is right and stood confounded by sorrow, bowed along with Seetha to Kausalya.
Immediately following his brother, Lakshmana too bowed to Kausalya, then clasped the feet of his mother Sumitra. 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):
"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! 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. 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 forsake one's body to fight battles."
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! Know Rama to be Dasaratha. Look upon Seetha the daughter of Janaka as myself. Consider the forest as Ayodhya and depart happily, my son!"
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). "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. You have to reside in the forest for fourteen years. Those years, as directed by the queen, are to be considered having commenced."
Having adorned herself, Seetha with her comely buttocks, mounted with a delighted mind, that chariot which was shining like the sun. Thereafter, Rama and Lakshmana the brothers quickly mounted that chariot, which was replendent like fire and decked with gold.
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. 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.
Rama after departing to the great forest for a long term, unconsciousness prevailed in the city. There was faintness in the strength of people. 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.
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. 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:
"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. 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"
"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. 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!"
"It is an immense fulfillment for you, it is a tremendous good fortune for you, nay, it is even a means to heaven that you are following this Rama.”
Saying so, those people were not able to restrain their tears that come and followed that Rama, their beloved delight of the Ikshvakus. 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.
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. 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.
That glorious son of Dasaratha (Rama) of inconceivable courage, directed the charioteer in the words "Let the chariot be driven fast." 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.
The dust raised on the road due to moving out of mighty armed Rama, was suppressed by the falling tears of the citizens. With full of wailing tears, the citizens of after making loud cries became unconscious with deep agony, at the time of departure of Rama. Tears born of anguish flowed from the eyes of women like(drops of) water falling from lotuses by the commotion of fish.
Seeing the city with singleness of mind, the glorious monarch Dasaratha fell down with agony, like a tree slain at its root. Thereafter, seeing the king becoming feeble and much distressed, the outery of the people rose from the rear of Rama. Some people crying "Oh, Rama!" and some others crying "Oh, Rama's mother!", made the entire women in the gynaecium to weep.
Looking back, Rama saw the king sorrowful and perplexed in mind, as well as his mother following (him) on the road. 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.
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!" 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. 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.
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.
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. 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 unbearable."
The charioteer, doing as per Rama's words, took leave of those citizens and drive the horses more speedily even while they are going. The king's people returned after (mentally) going round Rama. Their minds did not return. Their impulse of tears also did not get reduced.
The ministers spoke to king Dasaratha as follows: "We should not follow to a long distance him whom we wish to see come back." 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.
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
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