For Success in all virtuous acts - read the following sarga slokas in Srimad Vamiki Ramayanam

 Book II : Ayodhya Kanda - Book Of Ayodhya

 

Chapter [Sarga] 21

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tathā tu vilapantīm tām kausalyām rāma mātaram |

uvāca lakṣmaṇo dīnaḥ tat kāla sadṛśam vacaḥ || 2-21-1

Thus (tathā), as Kausalya (kausalyām), the mother (mātaram) of Rama (rāma), was lamenting (vilapantīm), Lakshmana (lakṣmaṇaḥ), distressed (dīnaḥ), spoke (uvāca) words (vacaḥ) appropriate (sadṛśam) to that (tat) time (kāla).

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na rocate mama api etat ārye yad rāghavo vanam |

tyaktvā rājya śriyam gaccet striyā vākya vaśam gataḥ || 2-21-2

Oh (ārye), the honoured lady! I also (mama api) do not like (na rocate) that Rama (rāghavaḥ), leaving (tyaktvā) the prosperous (śriyam) kingdom (rājya), should go (gaccet) to the forest (vanam), being influenced (vaśam gataḥ) by the words (vākya) of a woman (striyā).

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viparītaḥ ca vṛddhaḥ ca viṣayaiḥ ca pradharṣitaḥ |

nṛpaḥ kim iva na brūyāc codyamānaḥ samanmathaḥ || 2-21-3

A king (nṛpaḥ) who is old (vṛddhaḥ), with a perverted mind (viparītaḥ), outraged (pradharṣitaḥ) by sensual enjoyments (viṣayaiḥ), and possessed (samanmathaḥ) by passion, when prompted (codyamānaḥ), is there anything (kim iva) he would not say (na brūyāt)?

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na asya aparādham paśyāmi na api doṣam tathā vidham |

yena nirvāsyate rāṣṭrāt vana vāsāya rāghavaḥ || 2-21-4

I do not see (na paśyāmi) any offence (aparādham) or even (api) any such fault (doṣam tathā vidham) in him (asya) by which (yena) Rama (rāghavaḥ) could be expelled (nirvāsyate) from the kingdom (rāṣṭrāt) to reside in the forest (vana vāsāya).

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na tam paśyāmy aham loke parokṣam api yo naraḥ |

svamitro.api nirasto.api yo.asyadoṣamudāharet || 2-21-5

I (aham) have not seen (na paśyāmi) in this world (loke) any person (yaḥ naraḥ), even (api) an enemy (svamitro) or an exile (nirastaḥ), who would speak (udāharet) ill (doṣam) of Rama (asya) even indirectly (parokṣam).

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deva kalpam ṛjum dāntam ripūṇām api vatsalam |

avekṣamāṇaḥ ko dharmam tyajet putram akāraṇāt || 2-21-6

Who (kaḥ), observing (avekṣamāṇaḥ) righteousness (dharmam), would abandon (tyajet) a son (putram) without cause (akāraṇāt), who is god-like (deva kalpam), honest (ṛjum), self-restrained (dāntam), and affectionate (vatsalam) even towards enemies (ripūṇām api)?

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tat idam vacanam rājñaḥ punar bālyam upeyuṣaḥ |

putraḥ ko hṛdaye kuryāt rāja vṛttam anusmaran || 2-21-7

Which son (putraḥ), remembering (anusmaran) the conduct (vṛttam) of kings (rāja), would take to heart (hṛdaye kuryāt) such words (idam vacanam) of a king (rājñaḥ), who has again (punar) entered (upeyuṣaḥ) into childhood (bālyam)?

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yāvad eva na jānāti kaścit artham imam naraḥ |

tāvad eva mayā sādham ātmastham kuru śāsanam || 2-21-8

Before (yāvad eva) anyone (kaścit) comes to know (na jānāti) about this matter (artham imam), make (kuru) this dominion (śāsanam) your own (ātmastham) with my support (mayā sādham) immediately (tāvad eva).

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mayā pārśve sadhanuṣā tava guptasya rāghava |

kaḥ samartho adhikam kartum kṛta antasya iva tiṣṭhataḥ || 2-21-9

O Rama (rāghava), while you are (tava) protected (guptasya) by me (mayā) standing (tiṣṭhataḥ) beside you (pārśve) with a bow (sadhanuṣā), who (kaḥ) would dare (samarthaḥ) to do (kartum) anything excessive (adhikam), as if standing (iva) against Yama, the god of death (kṛta antasya)?

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nirmanuṣyām imām sarvām ayodhyām manuja ṛṣabha |

kariṣyāmi śaraiaḥ tīkṣṇaiḥ yadi sthāsyati vipriye || 2-21-10

O best of men (manuja ṛṣabha), if (yadi) Ayodhya (ayodhyām), in its entirety (sarvām), turns against you (vipriye sthāsyati), I will make (kariṣyāmi) this city (imām) devoid of people (nirmanuṣyām) with sharp arrows (śaraiaḥ tīkṣṇaiḥ).

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bharatasya atha pakṣyo vā yo vā asya hitam iccati |

sarvān etān vadhiṣyāmi mṛdur hi paribhūyate || 2-21-11

I shall kill (vadhiṣyāmi) all (sarvān) those who are on (pakṣyo vā) Bharata’s (bharatasya) side (atha) or (vā) who (yaḥ) seek (iccati) his welfare (asya hitam). Indeed (hi), a soft person (mṛdur) is always (paribhūyate) trampled upon.

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protsāhito.ayam kaikeyyā sa duṣṭo yadiḥ pitā |

amitrabhūto nissaṅgam vadhyatām badhyatāmapi || 2-21-12

If (yadi) this father (pitā), instigated (protsāhitaḥ) by Kaikeyi (kaikeyyā), has turned wicked (duṣṭaḥ), then (saḥ) let him (ayam) be slain (vadhyatām) or imprisoned (badhyatām api) as an enemy (amitra bhūtaḥ), without any hesitation (nissaṅgam).

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gurorapyavaliptasya kāryākāryamajānataḥ |

utphatham pratipannasya kāryam bhavati śāsanam || 2-21-13

Even a guru (guror api) who is arrogant (avaliptasya), who does not (na) know (jānataḥ) what should or should not be done (kārya-akāryam), and who takes the wrong path (utphatham pratipannasya), deserves (bhavati) punishment (śāsanam).

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balameṣa kimāśritya hetum vā puruṣarṣabha |

dātumicchati kaikeyya rājyam sthitamidam tava || 2-21-14

O best of men (puruṣarṣabha), what (kim) power (balam) or (vā) reason (hetum) has he (eṣa) taken refuge in (āśritya) that he desires (icchati) to give (dātum) this well-established (sthitam) kingdom (rājyam) of yours (tava) to Kaikeyi (kaikeyyai)?

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tvayā caiva mayā caiva kṛtvā vairam anuttamam |

kasya śaktiḥ śriyam dātum bharatāya ari śāsana || 2-21-15

O subduer of enemies (ari śāsana), after (caiva) creating (kṛtvā) great enmity (vairam anuttamam) with both you (tvayā) and me (mayā), what power (kasya śaktiḥ) does he have (dātum) to grant sovereignty (śriyam) to Bharata (bharatāya)?

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anuraktaḥ asmi bhāvena bhrātaram devi tattvataḥ |

satyena dhanuṣā caiva dattena iṣṭena te śape || 2-21-16

O Queen (devi), in truth (tattvataḥ), I (asmi) am deeply devoted (anuraktaḥ) to my brother (bhrātaram) in spirit (bhāvena). I swear (śape) to you (te) by truth (satyena), by my bow (dhanuṣā caiva), and by sacrifices (dattena iṣṭena).

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dīptam agnim araṇyam vā yadi rāmaḥ pravekṣyate |

praviṣṭam tatra mām devi tvam pūrvam avadhāraya || 2-21-17

O Queen (devi), if (yadi) Rama (rāmaḥ) enters (pravekṣyate) blazing fire (dīptam agnim) or (vā) the forest (araṇyam), then (tatra) you (tvam) should first (pūrvam) assume (avadhāraya) that I (mām) have already entered (praviṣṭam).

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harāmi vīryāt duhkham te tamaḥ sūryaiva uditaḥ |

devī paśyatu me vīryam rāghavaḥ caiva paśyatu || 2-21-18

I shall remove (harāmi) your (te) sorrow (duḥkham) through my strength (vīryāt), just as (iva) the sun (sūryaḥ) rising (uditaḥ) removes darkness (tamaḥ). Let the queen (devī) witness (paśyatu) my strength (me vīryam), and let Rama (rāghavaḥ) also (caiva) see (paśyatu).

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etat tu vacanam śrutvā lakṣmaṇasya mahātmanaḥ |

uvāca rāmam kausalyā rudantī śoka lālasā || 2-21-19

Hearing (śrutvā) these words (etat vacanam) of Lakshmana (lakṣmaṇasya), the great-souled one (mahātmanaḥ), Kausalya (kausalyā), lamenting (rudantī) and overcome with sorrow (śoka lālasā), spoke (uvāca) to Rama (rāmam).

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bhrātus te vadataḥ putra lakṣmaṇasya śrutam tvayā |

yad atra anantaram tat tvam kuruṣva yadi rocate || 2-21-20

O son (putra), you have heard (śrutam tvayā) the words (vadataḥ) of your brother (bhrātus te) Lakshmana (lakṣmaṇasya). If (yadi) you so desire (rocrate), then (tat) immediately (anantaram) do (kuruṣva) what is to be done (yad atra).

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na ca adharmyam vacaḥ śrutvā sapatnyā mama bhāṣitam |

vihāya śoka samtaptām gantum arhasi mām itaḥ || 2-21-21

Having heard (śrutvā) the unrighteous (adharmyam) words (vacaḥ) spoken (bhāṣitam) by my co-wife (sapatnyā), you should not (na arhasi) leave (vihāya) me (mām), afflicted with sorrow (śoka samtaptām), and go (gantum) from here (itaḥ).

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dharmajña yadi dharmiṣṭho dharmam caritum iccasi |

śuśrūṣa mām ihasthaḥ tvam cara dharmam anuttamam || 2-21-22

O knower of righteousness (dharmajña), if (yadi) you wish (iccasi) to follow (caritum) righteousness (dharmam) and be most virtuous (dharmiṣṭhaḥ), then serve (śuśrūṣa) me (mām), staying here (iha sthaḥ), and practice (cara) the highest (anuttamam) dharma (dharmam).

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śuśrūṣur jananīm putra sva gṛhe niyataḥ vasan |

pareṇa tapasā yuktaḥ kāśyapaḥ tridivam gataḥ || 2-21-23

O son (putra), the sage (kāśyapaḥ), who stayed (vasan) in his own house (sva gṛhe) with self-restraint (niyataḥ) and engaged (yuktaḥ) in great (pareṇa) austerities (tapasā), attained (gataḥ) heaven (tridivam) by serving (śuśrūṣur) his mother (jananīm).

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yathā eva rājā pūjyaḥ te gauraveṇa tathā hi aham |

tvām na aham anujānāmi na gantavyam itaḥ vanam || 2-21-24

Just as (yathā eva) the king (rājā) is revered (pūjyaḥ) by you (te) with respect (gauraveṇa), so also (tathā hi) I (aham) am worthy of honor. I do not (na aham) permit (anujānāmi) you (tvām) to go (gantavyam) to the forest (vanam) from here (itaḥ).

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tvad viyogān na me kāryam jīvitena sukhena vā |

tvayā saha mama śreyaḥ tṛṇānām api bhakṣaṇam || 2-21-25

Due to your separation (tvad viyogāt), I have no (na me) purpose (kāryam) for life (jīvitena) or (vā) for pleasures (sukhena). It would be better (śreyaḥ) for me (mama) to eat (bhakṣaṇam) even grass (tṛṇānām api) while being with you (tvayā saha).

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yadi tvam yāsyasi vanam tyaktvā mām śoka lālasām |

aham prāyam iha āsiṣye na hi śakṣyāmi jīvitum || 2-21-26

If (yadi) you (tvam) go (yāsyasi) to the forest (vanam), leaving (tyaktvā) me (mām), who is overwhelmed with sorrow (śoka lālasām), I (aham) shall fast unto death (prāyam āsiṣye) here (iha), for I shall not (na hi śakṣyāmi) be able (jīvitum) to live.

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tataḥ stvam prāpsyase putra nirayam loka viśrutam |

brahma hatyām iva adharmāt samudraḥ saritām patiḥ || 2-21-27

Then (tataḥ), O son (putra), you will attain (prāpsyase) the well-known (loka viśrutam) hell (nirayam), just as (iva) the ocean (samudraḥ), lord (patiḥ) of rivers (saritām), incurred (adharmāt) the sin of killing a Brahmana (brahma hatyām).

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vilapantīm tathā dīnām kausalyām jananīm tataḥ |

uvāca rāmaḥ dharma atmā vacanam dharma samhitam || 2-21-28

Then (tataḥ), Rama (rāmaḥ), the righteous one (dharma ātmā), spoke (uvāca) words (vacanam) full of righteousness (dharma samhitam) to his grieving (vilapantīm), miserable (dīnām) mother (jananīm), Kausalya (kausalyām).

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na asti śaktiḥ pitur vākyam samatikramitum mama |

prasādaye tvām śirasā gantum iccāmy aham vanam || 2-21-29

I (aham) do not have (na asti) the power (śaktiḥ) to disobey (samatikramitum) my father’s (pitur) command (vākyam). I bow (prasādaye) my head (śirasā) before you (tvām), for I wish (iccāmi) to go (gantum) to the forest (vanam).

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ṛṣiṇā ca pitur vākyam kurvatā vrata cāriṇā |

gaur hatā jānatā dharmam kaṇḍunā api vipaścitā || 2-21-30

Even (api) the sage (ṛṣiṇā) Kandu (kaṇḍunā), observing vows (vrata cāriṇā) and understanding (jānatā) dharma (dharmam), followed (kurvatā) his father’s (pitur) words (vākyam) and killed (hatā) a cow (gaur).

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asmākam ca kule pūrvam sagarasya ājñayā pituḥ |

khanadbhiḥ sāgaraiḥ bhūtim avāptaḥ sumahān vadhaḥ || 2-21-31

Previously (pūrvam), in our (asmākam) lineage (kule), by the order (ājñayā) of their father (pituḥ), the sons of Sagara (sāgaraiḥ) dug (khanadbhiḥ) the earth (bhūtim) and brought about (avāptaḥ) a great (sumahān) slaughter (vadhaḥ).

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jāmadagnyena rāmeṇa reṇukā jananī svayam |

kṛttā paraśunā araṇye pitur vacana kāriṇā || 2-21-32

Rama (rāmeṇa), the son of Jamadagni (jāmadagnyena), personally (svayam) beheaded (kṛttā) his mother (jananī), Reṇukā (reṇukā), in the forest (araṇye) with an axe (paraśunā), in obedience (vacana kāriṇā) to his father (pitur).

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etair anyaiś ca bahubhir devi devasamaiḥ kṛtam |

pitur vacanam aklībam kariṣyāmi pituḥ śitam || 2-21-33

O Queen (devi), many (bahubhiḥ) others (anyaiś ca) equal to gods (devasamaiḥ) have also acted (kṛtam) thus. I shall carry out (kariṣyāmi) my father’s (pituḥ) command (vacanam) firmly (aklībam), for it is determined (śitam) by him (pituḥ).

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na khalv etan mayā ekena kriyate pitṛ śāsanam |

etair api kṛtam devi ye mayā tava kīrtitāḥ || 2-21-34

O Queen (devi), this (etan) command (śāsanam) of my father (pitṛ) is not (na khalu) being carried out (kriyate) by me (mayā) alone (ekena). It was also (api) done (kṛtam) by those (etair) whom I (mayā) have mentioned (kīrtitāḥ) to you (tava).

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nāham dharmam apūrvam te pratikūlam pravartaye |

pūrvair ayam abhipretaḥ gataḥ mārgo anugamyate || 2-21-35

O Mother (te), I am not (nāham) establishing (pravartaye) a new (apūrvam) and contrary (pratikūlam) path of dharma (dharmam). This (ayam) path (mārgaḥ), which was followed (gataḥ) and approved (abhipretaḥ) by the ancients (pūrvaiḥ), is being followed (anugamyate) by me.

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tat etat tu mayā kāryam kriyate bhuvi na anyathā |

pitur hi vacanam kurvan na kaścin nāma hīyate || 2-21-36

Therefore (tat), this (etat) must (tu) be done (kāryam) by me (mayā) on this earth (bhuvi), and not otherwise (na anyathā). Indeed (hi), no one (na kaścit) is ever diminished (nāma hīyate) by following (kurvan) a father’s (pituḥ) command (vacanam).

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tām evam uktvā jananīm lakṣmaṇam punar abravīt |

tava lakṣmaṇa jānāmi mayi sneham anuttamam || 2-21-37

Having thus spoken (evam uktvā) to his mother (jananīm), he again (punar) addressed (abravīt) Lakshmana (lakṣmaṇam): O Lakshmana (lakṣmaṇa), I know (jānāmi) your (tava) unparalleled (anuttamam) love (sneham) for me (mayi).

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vikramam caiva satyam ca tejaś ca sudurāsadam |

mama mātur mahad duḥkham atulam śubha lakṣmaṇa || 2-21-38

O noble Lakshmana (śubha lakṣmaṇa), I know (jānāmi) your courage (vikramam), truthfulness (satyam), and your formidable (sudurāsadam) brilliance (tejaḥ). But my mother (mātur mama) suffers (duḥkham) an immeasurable (atulam) sorrow (mahad).

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abhiprāyam avijñāya satyasya ca śamasya ca |

dharmaḥ hi paramaḥ loke dharme satyam pratiṣṭhitam || 2-21-39

Because of her ignorance (avijñāya) of the essence (abhiprāyam) of truth (satyasya) and peace (śamasya), she suffers. Indeed (hi), dharma (dharmaḥ) is supreme (paramaḥ) in the world (loke), and truth (satyam) is established (pratiṣṭhitam) in dharma (dharme).

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dharma saṃśritam etac ca pitur vacanam uttamam |

saṃśrutya ca pitur vākyam mātur vā brāhmaṇasya vā || 2-21-40

This (etac ca) supreme (uttamam) command (vacanam) of my father (pituḥ) is firmly established (saṃśritam) in dharma (dharma). Having pledged (saṃśrutya) to follow the words (pitur vākyam) of my father (pitur), mother (mātur), or a Brāhmaṇa (brāhmaṇasya),

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na kartavyam vṛthā vīra dharmam āśritya tiṣṭhatā || 2-21-41

One should never (na kartavyam) disregard (vṛthā) them, O valiant one (vīra), while adhering (āśritya) to dharma (dharmam) and standing firm (tiṣṭhatā).

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so aham na śakṣyāmi pitur niyogam ativartitum |

pitur hi vacanāt vīra kaikeyyā aham pracoditaḥ || 2-21-42

Therefore (so aham), I am not (na śakṣyāmi) capable of disobeying (ativartitum) my father’s (pituḥ) command (niyogam). Indeed (hi), by my father’s (pituḥ) order (vacanāt), I have been urged (pracoditaḥ) by Kaikeyi (kaikeyyā), O valiant one (vīra).

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tat enām visṛja anāryām kṣatra dharma āśritām matim |

dharmam āśraya mā taikṣṇyam mad buddhir anugamyatām || 2-21-43

Abandon (visṛja) this (tat) unworthy (anāryām) way of thinking (matim), which relies (āśritām) on the warrior’s code (kṣatra dharma). Follow (āśraya) dharma (dharmam) instead, not (mā) harshness (taikṣṇyam), and let my reasoning (mad buddhir) be followed (anugamyatām).

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tam evam uktvā sauhārdāt bhrātaram lakṣmaṇa agrajaḥ |

uvāca bhūyaḥ kausalyām prānjaliḥ śirasā ānataḥ || 2-21-44

Having thus spoken (tam evam uktvā) affectionately (sauhārdāt) to his brother (bhrātaram), Lakshmana’s elder (lakṣmaṇa agrajaḥ) again (bhūyaḥ) spoke (uvāca) to Kausalya (kausalyām), with folded hands (prāñjaliḥ) and bowed head (śirasā ānataḥ).

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anumanyasva mām devi gamiṣyantam itaḥ vanam |

śāpitā asi mama prāṇaiḥ kuru svastyayanāni me || 2-21-45

O Queen (devi), permit (anumanyasva) me (mām) to go (gamiṣyantam) from here (itaḥ) to the forest (vanam). I swear (śāpitā asi) upon my life (mama prāṇaiḥ), please (kuru) grant me (me) your blessings (svastyayanāni).

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tīrṇa pratijñaḥ ca vanāt punar eṣyāmy aham purīm |

yayātiriva rājarṣiḥ purā hitvā punar divam || 2-21-46

Having fulfilled (tīrṇa) my vow (pratijñaḥ), I shall return (punar eṣyāmi) from the forest (vanāt) to the city (purīm), just as (iva) the royal sage (rājarṣiḥ) Yayāti (yayātir), who once (purā) left (hitvā) and then returned (punar) to heaven (divam).

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śokassaṃdhāryatām mātar hṛdaye sādhu mā śucaḥ |

vanavāsād iha eṣyāmi punaḥ kṛtvā pitur vacaḥ || 2-21-47

O Mother (mātar), bear (saṃdhāryatām) this sorrow (śokaḥ) well (sādhu) in your heart (hṛdaye) and do not grieve (mā śucaḥ). After residing in the forest (vanavāsāt), I shall return (eṣyāmi) here (iha) again (punaḥ) having fulfilled (kṛtvā) my father’s (pituḥ) command (vacaḥ).

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tvayā mayā ca vaidehyā lakṣmaṇena sumitrayā |

piturniyoge sthātavyam eṣa dharmaḥ sanātanaḥ || 2-21-48

You (tvayā), I (mayā), Sita (vaidehyā), Lakshmana (lakṣmaṇena), and Sumitra (sumitrayā) must all abide (sthātavyam) by our father’s (pituḥ) command (niyoge). This (eṣa) is the eternal (sanātanaḥ) dharma (dharmaḥ).

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amba samhṛtya sambhārān duḥkham hṛdi nigṛhya ca |

vanavāsakṛtā buddhir mama dharmyānuvartyatām || 2-21-49

O Mother (amba), withdraw (samhṛtya) the arrangements (sambhārān) for my coronation, and suppress (nigṛhya) the sorrow (duḥkham) in your heart (hṛdi). Please approve (anuvartyatām) my decision (buddhiḥ) to dwell in the forest (vanavāsakṛtā), for it is righteous (dharmyā).

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etadvaca stasya niśamya mātā |

sudharmyamavyagramaviklabam ca |

mṛteva saṃjñām pratilabhya devī |

samīkṣya rāmam punar ityuvāca || 2-21-50

Hearing (niśamya) these words (etadvacaḥ) of Rama (tasya), which were righteous (sudharmyam), calm (avyagram), and unwavering (aviklabam), the queen (devī), as if regaining consciousness (saṃjñām pratilabhya) after death (mṛteva), looked (samīkṣya) at Rama (rāmam) and again (punar) spoke (uvāca) thus (iti).

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yathā eva te putra pitā tathāham |

guruḥ svadharmeṇa suhṛttayā ca |

na tvānujānāmi na māṃ vihāya |

suduḥkhitāmarhasi gantum evam || 2-21-51

O son (putra), just as (yathā eva) your father (te pitā) is your superior (guruḥ), so am I (tathā aham), by virtue of my role (svadharmeṇa) and my affection (suhṛttayā ca). I do not permit (na anujānāmi) you (tvām) to leave (gantum) me (mām), who is suffering greatly (suduḥkhitām), in this manner (evam).

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kim jīviteneha vinā tvayā me |

lokena vā kim svadhayā amṛtena |

śreyo muhūrtam tava sannidhānam |

mameha kṛtsnād api jīvalokāt || 2-21-52

What is the use (kim) of life (jīvitena) to me (me) here (iha) without you (vinā tvayā)? What is the use (kim) of the world (lokena) or (vā) even the nectar (amṛtena) of immortality (svadhayā)? Your presence (tava sannidhānam) even for a moment (muhūrtam) is better (śreyaḥ) to me (me) than the entire (kṛtsnāt api) world of living beings (jīvalokāt).

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narair ivolkābhir apohyamānaḥ |

mahāgajo adhvānam anupraviṣṭaḥ |

bhūyaḥ prajajvāla vilāpam evam |

niśamya rāmaḥ karuṇam jananyāḥ || 2-21-53

Hearing (niśamya) the pitiful (karuṇam) lamentation (vilāpam) of his mother (jananyāḥ), Rama (rāmaḥ) suffered (prajajvāla) greatly (bhūyaḥ), like (iva) a great elephant (mahāgajaḥ) forced (apohyamānaḥ) by men (naraiḥ) wielding flaming torches (ulkābhiḥ), while entering (anupraviṣṭaḥ) a rugged path (adhvānam).

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sa mātaram caiva visamjñakalpāṃ |

mārtam ca saumitri mabhiprataptam |

dharme sthito dharmyam uvāca vākyam |

yathā sa evārhati tatra vaktum || 2-21-54

Seeing both (sa caiva) his mother (mātaram), who seemed unconscious (visamjñakalpām), and Lakshmana (saumitri), who was deeply distressed (mārtam) and tormented (abhiprataptam), Rama (saḥ), standing firm (sthitaḥ) in dharma (dharme), spoke (uvāca) righteous words (dharmyam vākyam), as was fitting (arhati) for him (sa eva) at that moment (tatra).

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ahaṃ hi te lakṣmaṇa nityam eva |

jānāmi bhaktiṃ ca parākramam ca |

mama tv abhiprāyaṃ asannirīkṣya |

mātrā sahābhyardasi mā suduḥkham || 2-21-55

O Lakshmana (lakṣmaṇa), I (aham hi) always (nityam eva) know (jānāmi) your devotion (bhaktiṃ ca) and valor (parākramam ca). But without (asannirīkṣya) understanding (abhiprāyam) my (mama) intention (tv), you and mother (mātrā saha) are oppressing (abhyardasi) me. Do not (mā) cause such distress (suduḥkham).

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dharmārthakāmāḥ khalu tāta loke |

samīkṣitā dharmaphalodayeṣu |

te tatra sarve syurasaṃśayaṃ me |

bhāryeva vaśyābhimatā suputrā || 2-21-56

O dear one (tāta), in this world (loke), righteousness (dharma), wealth (artha), and desires (kāma) are indeed (khalu) carefully considered (samīkṣitā) in relation to their results (dharma-phalodayeṣu). One should possess all three (te tatra sarve syuḥ), just as (iva) a wife (bhāryā) is desirable (abhimatā) and obedient (vaśyā), and sons (suputrā) are virtuous.

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yasmin tu sarve syur asanniviṣṭā |

dharmo yataḥ syāt tad upakrameta |

dveṣyo bhavaty arthaparo hi loke |

kāmātmatā khalv api na praśastā || 2-21-57

If (yasmin) all these (sarve) are not (na) together (asanniviṣṭā), one should initiate (upakrameta) that (tad) in which (yataḥ) dharma (dharmaḥ) is preserved (syāt). In this world (loke), one who only (hi) seeks wealth (arthaparaḥ) becomes (bhavati) hated (dveṣyaḥ), and an existence devoted only (khalv api) to desires (kāmātmatā) is not (na) considered good (praśastā).

guruś ca rājā ca pitā ca vṛddhaḥ |

krodhāt praharṣād yadi vāpi kāmāt |

yad vyādiśet kāryam avekṣya dharmam |

kaḥ tat na kuryād anṛśaṃsavṛttiḥ || 2-21-58

A teacher (guruḥ), a king (rājā), a father (pitā), or an elder (vṛddhaḥ), whether (yadi vā) driven by anger (krodhāt), joy (praharṣāt), or even (api) desire (kāmāt), if they command (vyādiśet) an action (kāryam), who (kaḥ), considering (avekṣya) dharma (dharmam), would not (na) carry it out (kuryāt), unless they are of cruel nature (anṛśaṃsa-vṛttiḥ)?

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sa vai na śaknomi pituḥ pratijñāṃ |

imāṃ akartum sakalaṃ yathāvat |

sa hy avayoḥ tāta guruḥ niyoge |

devyāś ca bhartā sa gatiḥ sa dharmaḥ || 2-21-59

I (sa vai) am indeed unable (na śaknomi) to disregard (akartum) this promise (imāṃ pratijñām) of my father (pituḥ), but must fulfill it entirely (sakalaṃ yathāvat). O father (tāta), he (saḥ) is our (avayoḥ) guru (guruḥ) in issuing commands (niyoge), the husband (bhartā) of my mother (devyāś ca), the guide (sa gatiḥ), and the upholder of dharma (sa dharmaḥ).

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tasmin punar jīvati dharmarāje |

viśeṣataḥ sve pathi vartamāne |

devī mayā sārtham ito.apagacchet |

katham svid anyā vidhaveva nārī || 2-21-60

While that righteous king (dharmarāje tasmin) is still alive (punar jīvati) and especially (viśeṣataḥ) following (vartamāne) his own path (sve pathi), how (katham svid) can my mother (devī) leave (apagacchet) with me (mayā sārtham) from here (itaḥ), like (iva) a widow (vidhaveva) abandoned (anyā nārī)?

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sā mām anumanyasva vanam vrajantam |

kuruṣva naḥ svastyayanāni devi |

yathā samāpte punar āvrajeyam |

yathā hi satyena punar yayātiḥ || 2-21-61

O Queen (devi), permit (anumanyasva) me (mām) to go (vrajantam) to the forest (vanam). Grant (kuruṣva) me (naḥ) your blessings (svastyayanāni). Just as (yathā hi) Yayāti (yayātiḥ) returned (punar) to heaven (divam) through the power of truth (satyena), may I too (yathā) return (punar āvrajeyam) after my exile ends (samāpte).

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yaśo hy aham kevalarājyakāraṇāt |

na pṛṣṭhataḥ kartum alam mahodayam |

adīrghakāle na tu devi jīvite |

vṛṇe.avaraṃ adya mahīm adharmataḥ || 2-21-62

I (aham) cannot (na alam) disregard (pṛṣṭhataḥ kartum) my great glory (mahodayam) merely (kevala) for the sake of ruling (rājyakāraṇāt). O Queen (devi), in this short life (adīrghakāle jīvite), I do not (na tu) choose (vṛṇe) to gain (avaraṃ) this kingdom (mahīm) unrighteously (adharmataḥ) today (adya).

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prasādayan nara vṛṣabhaḥ sa mātaram |

parākramāj jigamiṣur eva daṇḍakān |

atha anujam bhṛśam anuśāsya darśanam |

cakāra tām hṛdi jananīm pradakṣiṇam || 2-21-63

That best of men (nara vṛṣabhaḥ saḥ), wishing to proceed (jigamiṣur eva) to the Dandaka forest (daṇḍakān) with valor (parākramāt), consoled (prasādayan) his mother (mātaram). Then (atha), after instructing (anuśāsya) his younger brother (anujam) thoroughly (bhṛśam), he circumambulated (pradakṣiṇam cakāra) his mother (jananīm) with devotion (hṛdi).

|| ityārṣe śrīmadrāmāyaṇe ādikāvye ayodhyākāṇḍe ekaviṃśaḥ sargaḥ ||

Thus ends (iti) the twenty-first (ekaviṃśaḥ) chapter (sargaḥ) of the Ayodhyā Kāṇḍa (ayodhyākāṇḍe) in the holy (śrīmad) Rāmāyaṇa (rāmāyaṇe), the first epic (ādikāvye).

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter[Sarga] 22

atha tam vyathayā dīnam saviśeṣam amarṣitam |

śvasantam iva nāga indram roṣa visphārita īkṣaṇam || 2-22-1

āsadya rāmaḥ saumitrim suhṛdam bhrātaram priyam |

uvāca idam sa dhairyeṇa dhārayan sattvam ātmavān || 2-22-2

Then, seeing Lakṣmaṇa, who was deeply distressed (vyathayā dīnam), especially furious (saviśeṣam amarṣitam), breathing heavily (śvasantam) like the king of serpents (nāga-indram), with eyes dilated in wrath (roṣa-visphārita-īkṣaṇam), the self-composed (ātmavān) and courageous (dhairyeṇa dhārayan) Rāma (rāmaḥ) approached his dear brother (bhrātaram priyam), his kind-hearted friend (suhṛdam), and spoke these words (idam uvāca) while maintaining his composure (sattvam) with firm resolve (dhairyeṇa).

nigṛhya roṣaṃ śokaṃ ca dhairyamāśritya kevalam |

avamānaṃ nirasyemaṃ gṛhītvā harṣamuttamam || 2-22-3

upakluptaṃ hi yatkiṃcid abhiṣekārtham adya me |

sarvaṃ visarjaya kṣipraṃ kuru kāryaṃ niratyayam || 2-22-4

Having restrained anger (nigṛhya roṣaṃ) and grief (śokaṃ ca), relying solely on courage (dhairyam āśritya kevalam), dismiss this insult (avamānaṃ nirasyemam) and instead embrace the highest joy (gṛhītvā harṣam uttamam). Whatever arrangements (upakluptaṃ yat kiṃcit) were made today (adya) for my coronation (abhiṣekārtham), abandon them all (sarvaṃ visarjaya) at once (kṣipraṃ) and take action (kuru kāryaṃ) that is flawless (niratyayam).

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saumitre yo 'bhiṣekārthe mama saṃbhāra saṃbhraḥ |

abhiṣeka nivṛttyarthe so 'stu saṃbhāra saṃbhraḥ || 2-22-5

O Lakṣmaṇa (saumitre), the enthusiasm (saṃbhāra saṃbhraḥ) you showed for my coronation (mama abhiṣekārthe), let that same zeal (saṃbhāra saṃbhraḥ) now be used for its annulment (abhiṣeka nivṛttyarthe).

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yasyā mad abhiṣekārthaṃ mānasaṃ paritapyate |

mātā naḥ sā yathā na syāt sa-viśaṅkā tathā kuru || 2-22-6

She whose heart (yasyā mānasaṃ) is distressed (paritapyate) about my coronation (mad abhiṣekārtham)—our mother (mātā naḥ)—see to it (tathā kuru) that she no longer (na syāt) has any apprehension (sa-viśaṅkā).

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tasyāḥ śaṅkāmayam duḥkhaṃ muhūrtam api notsahe |

manasi prati-saṃjātaṃ saumitre 'ham upekṣitum || 2-22-7

O Lakṣmaṇa (saumitre), I cannot bear (na utsahe) to ignore (upekṣitum) even for a moment (muhūrtam api) the sorrow (duḥkhaṃ) arising from suspicion (śaṅkāmayam) that has settled in her heart (manasi prati-saṃjātaṃ).

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na buddhi-pūrvaṃ nābuddham smarāmy iha kadācana |

mātṝṇāṃ vā pitur vāhaṃ kṛtam alpam ca vipriyam || 2-22-8

I do not recall (na smarāmi) ever (kadācana) having done (kṛtam) even the slightest (alpam ca) displeasing act (vipriyam) here (iha), whether intentionally (buddhi-pūrvaṃ) or unintentionally (nābuddham), either toward my mothers (mātṝṇāṃ vā) or my father (pitur vā).

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satyaḥ satyābhisaṃdhaś ca nityaṃ satya-parākramaḥ |

para-loka-bhayāt bhītaḥ nirbhayo 'stu pitā mama || 2-22-9

My father (pitā mama), who is truthful (satyaḥ), unwavering in his vows (satyābhisaṃdhaḥ), and truly mighty (satya-parākramaḥ), fears the consequences in the next world (para-loka-bhayāt bhītaḥ). May he be free from fear (nirbhayaḥ astu).

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tasya api hi bhaved asmin karmaṇy aprati-saṃhṛte |

satyaṃ na iti manaḥ tāpaḥ tasya tāpaḥ tapec ca mām || 2-22-10

If this course of action (asmin karmaṇi) is not revoked (aprati-saṃhṛte), he too (tasya api) will feel anguish (manaḥ tāpaḥ) that his promise was not upheld (satyaṃ na iti). His suffering (tasya tāpaḥ) will in turn (tapec ca) afflict me (mām).

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abhiṣeka vidhānaṃ tu tasmāt saṃhṛtya lakṣmaṇa |

anvag eva 'ham icchāmi vanaṃ gantum itaḥ punaḥ || 2-22-11

Therefore (tasmāt), O Lakṣmaṇa (lakṣmaṇa), cancel (saṃhṛtya) the arrangements for my coronation (abhiṣeka vidhānaṃ). I wish (icchāmi) to go (gantum) at once (anvag eva) from here (itaḥ) to the forest (vanaṃ punaḥ).

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mama pravrājanād adya kṛta-kṛtyā nṛpātmajā |

sutaṃ bharatam avyagraṃ abhiṣecayiṣyati tataḥ || 2-22-12

With my departure (mama pravrājanād) today (adya), the king's wife (nṛpātmajā) will have achieved her purpose (kṛta-kṛtyā). Then (tataḥ), she will calmly (avyagram) install her son (sutaṃ bharatam) as king (abhiṣecayiṣyati).

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mayi cīra-ajina dhare jaṭā-maṇḍala-dhāriṇi |

gate 'raṇyaṃ ca kaikeyyā bhaviṣyati manaḥ sukham || 2-22-13

Once I have gone (mayi gate) to the forest (araṇyaṃ), wearing bark garments and deerskin (cīra-ajina dhare), with matted hair (jaṭā-maṇḍala-dhāriṇi), then (ca) Kaikeyi (kaikeyyā) will find peace of mind (bhaviṣyati manaḥ sukham).

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buddhiḥ praṇītā yena iyam manaś ca susamāhitam |

tat tu nārhāmi saṃkleṣṭuṃ pravrajiṣyāmi māciram || 2-22-14

Since my father (yena) has made this decision (buddhiḥ praṇītā) with a composed mind (manaś ca susamāhitam), I do not wish (nārhāmi) to cause him distress (saṃkleṣṭum). I will leave (pravrajiṣyāmi) without delay (māciram).

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kṛtāntaḥ tu eva saumitre draṣṭavyo mat-pravāsane |

rājyasya ca vitīrṇasya punar eva nivartane || 2-22-15

O Lakṣmaṇa (saumitre), this must be seen (draṣṭavyaḥ) as the work of fate (kṛtāntaḥ eva)—both in my exile (mat-pravāsane) and in the reversal (punar eva nivartane) of the kingdom (rājyasya ca vitīrṇasya).

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kaikeyyāḥ pratipattir hi kathaṃ syān mama pīḍane |

yadi bhāvo na daivo 'yaṃ kṛtānta-vihitaḥ bhavet || 2-22-16

How (katham) could Kaikeyi (kaikeyyāḥ) have resolved (pratipattir) to harm me (mama pīḍane) if this were not (yadi na bhavet) the will of fate (bhāvo daivo 'yaṃ), decreed by destiny (kṛtānta-vihitaḥ)?

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jānāsi hi yathā saumya na mātṛṣu mama antaram |

bhūta-pūrvaṃ viśeṣo vā tasyā mayi sute api vā || 2-22-17

You know well (jānāsi hi), O gentle one (saumya), that there was never (na bhūta-pūrvaṃ) any difference (antaram) among my mothers (mātṛṣu mama), nor did she (tasyā) ever favor me (mayi) over her own son (sute api vā).

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so 'bhiṣeka-nivṛtty-arthaḥ pravāsa-arthaś ca durvacaiḥ |

ugraiḥ vākyair ahaṃ tasyā nānyad daivāt samarthaye || 2-22-18

Thus (saḥ), her harsh words (ugraiḥ vākyaiḥ), spoken to annul my coronation (abhiṣeka-nivṛtty-arthaḥ) and send me into exile (pravāsa-arthaḥ), cannot be (nānyad) attributed to anything but destiny (daivāt samarthaye).

katham prakṛti sampannā rāja putrī tathā aguṇā |

brūyāt sā prākṛtā iva strī mat pīḍām bhartṛ samnidhau || 2-22-19

How could she (sā), who is endowed with noble nature (prakṛti sampannā), born as a princess (rāja-putrī), and possessed of such virtues (tathā aguṇā), speak (brūyāt) like an ordinary woman (prākṛtā iva strī) in her husband's presence (bhartṛ-samnidhau), bringing harm upon me (mat pīḍām)?

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yad acintyam tu tat daivam bhūteṣv api na hanyate |

vyaktam mayi ca tasyām ca patitaḥ hi viparyayaḥ || 2-22-20

That which is beyond comprehension (yad acintyam) is indeed fate (tat daivam), which none among living beings (bhūteṣv api) can escape (na hanyate). Clearly (vyaktam), misfortune (viparyayaḥ) has befallen (patitaḥ hi) both me (mayi ca) and her (tasyām ca).

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kaścit daivena saumitre yoddhum utsahate pumān |

yasya na grahaṇam kiṃcit karmaṇo anyatra dṛśyate || 2-22-21

O Lakṣmaṇa (saumitre), what man (kaścit pumān) has the strength (utsahate) to fight (yoddhum) against destiny (daivena), when there is no means (na grahaṇam kiṃcit) to alter its course (karmaṇo anyatra dṛśyate)?

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sukha duḥkhe bhaya krodhau lābha alābhau bhava abhavau |

yasya kiṃcit tathā bhūtam nanu daivasya karma tat || 2-22-22

Happiness and sorrow (sukha-duḥkhe), fear and anger (bhaya-krodhau), gain and loss (lābha-alābhau), existence and non-existence (bhava-abhavau)—all these (yasya kiṃcit tathā bhūtam) are indeed (nanu) the workings of fate (daivasya karma tat).

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ṛṣayo pyugratapaso daivenābhiprapīḍitāḥ |

utsṛjya niyamām stīvrān bhraśyante kāmamanyubhiḥ || 2-22-23

Even great sages (ṛṣayaḥ api), despite severe penance (ugratapasaḥ), have been overpowered (abhiprapīḍitāḥ) by fate (daivena), and, abandoning their strict vows (utsṛjya niyamān stīvrān), have fallen (bhraśyante) prey to desire and anger (kāma-manyubhiḥ).

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asamklpitam eveha yad akasmāt pravartate |

nivartyārambham ārabdham nanu daivasya karma tat || 2-22-24

Whatever unexpectedly (asamklpitam eva) arises (pravartate) all of a sudden (akasmāt) in this world (iha), overturning (nivartya) efforts already begun (ārambham ārabdham), that (tat) is certainly (nanu) the doing of fate (daivasya karma).

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etayā tattvayā buddhyā saṃstabhyātmānam ātmanā |

vyāhate api abhiṣeke me paritāpo na vidyate || 2-22-25

With this true understanding (etayā tattvayā buddhyā), having steadied my mind (saṃstabhyātmānam ātmanā), even though my coronation is hindered (vyāhate api abhiṣeke me), I feel no distress (paritāpo na vidyate).

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tasmāt aparitāpaḥ saṃs tvam api anuvidhāya mām |

pratisamhāraya kṣipram ābhiṣecanikīm kriyām || 2-22-26

Therefore (tasmāt), do not grieve (aparitāpaḥ saṃs). You too (tvam api), following my example (anuvidhāya mām), should quickly (kṣipram) withdraw (pratisamhāraya) all preparations (kriyām) for my coronation (ābhiṣecanikīm).

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ebhireva ghaṭaiḥ sarvair abhiṣekana sambhṛtaiḥ |

mama lakṣmaṇa tāpasye vrata-snānām bhaviṣyati || 2-22-27

O Lakṣmaṇa (lakṣmaṇa), let all these very pots (ebhir eva ghaṭaiḥ sarvaiḥ), which were arranged (sambhṛtaiḥ) for my coronation (abhiṣekana), now serve for my ritual bath (vrata-snānam) in my ascetic vows (tāpasye mama).

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athavā kim mamaitena rāja-dravya-mayena tu |

uddhṛtaṃ me svayaṃ toyaṃ vratādeśaṃ kariṣyati || 2-22-28

Or else (athavā), of what use (kim mama) is this water (etena toyam), drawn (uddhṛtaṃ) from royal resources (rāja-dravya-mayena)? The water that I draw myself (me svayaṃ), that alone will mark (kariṣyati) my vow’s initiation (vratādeśaṃ).

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mā ca lakṣmaṇa samtāpam kārṣīr lakṣmyā viparyaye |

rājyam vā vanavāso vā vanavāso mahodayaḥ || 2-22-29

Do not grieve (mā samtāpam kārṣīḥ), O Lakṣmaṇa (lakṣmaṇa), over the fickle nature of fortune (lakṣmyā viparyaye). Whether kingship (rājyam) or forest exile (vanavāsaḥ)—indeed, the forest exile (vanavāsaḥ) brings the greatest fulfillment (mahodayaḥ).

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na lakṣmaṇa asmin mama rājya vighne |

mātā yavīyasy atiśankanīyā |

daiva abhipannā hi vadanti aniṣṭam |

jānāsi daivam ca tathā prabhāvam || 2-22-30

O Lakṣmaṇa (lakṣmaṇa), in this obstruction (asmin vighne) to my coronation (mama rājya), do not suspect (na atiśankanīyā) our younger mother (mātā yavīyasī). She speaks (vadanti) ill (aniṣṭam), being overpowered (abhipannā hi) by fate (daiva). You know (jānāsi) the force (prabhāvam) of destiny (daivam ca tathā).

|| ityārṣe śrrimadrāmāyaṇe ādikāvye ayodhyākāṇḍe dvāviṃśaḥ saragaḥ ||

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter[Sarga] 23

iti bruvati rāme tu lakṣmaṇo adhaḥ śirā muhuḥ |

śrutvā madhyam jagāma iva manasā duhkha harṣayoh || 2-23-1

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

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

tadā tu baddhvā bhrukuṭīm bhruvor madhye nara ṛṣabha |

niśaśvāsa mahā sarpo bilasyaiva roṣitaḥ || 2-23-2

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

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

tasya duṣprativīkṣyam tat bhrukuṭī sahitam tadā |

babhau kruddhasya simhasya mukhasya sadṛśam mukham || 2-23-3

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

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

agrahaḥ tam vidhunvaṃs tu hastī hastam ivātmanaḥ |

tiryag ūrdhvam śarīre ca pātayitvā śiraḥ dharām || 2-23-4

agra akṣṇā vīkṣamāṇaḥ tu tiryag bhrātaram abravīt |

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

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

asthāne sambhramaḥ yasya jātaḥ vai sumahān ayam || 2-23-5

dharma doṣa prasangena lokasya anatiśankayā |

katham hi etat asambhrāntaḥ tvad vidho vaktum arhati || 2-23-6

yathā daivam aśauṇḍīram śauṇḍīraḥ kṣatriya ṛṣabhaḥ |

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

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

kim nāma kṛpaṇam daivam aśaktam abhiśaṃsati |

pāpayos tu katham nāma tayoh śankā na vidyate || 2-23-7

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

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

santi dharma upadhāḥ ślakṣṇā dharmātman kim na budhyase || 2-23-8

tayossucaritam svārtham śāṭhyāt parijihīrṣatoḥ |

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

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

yadi naivam vyavasitam syāddhi prāgreva rāghava |

tayoḥ prāgeva dattaśca syādvaraḥ prakṛtaśca saḥ || 2-23-9

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

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

loka vidviṣṭam ārabdham tvad anyasya abhiṣecanam |

notsahe sahitum vīra tatra me kṣantumarhasi || 2-23-10

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

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

yena iyam āgatā dvaidham tava buddhir mahī pate |

sa hi dharmaḥ mama dveṣyaḥ prasangāt yasya muhyasi || 2-23-11

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

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

katham tvam karmaṇā śaktaḥ kaikeyīvaśavartinaḥ |

kariṣyasi piturvākyamadharmiṣṭham vigarhitam || 2-23-12

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

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

yady api pratipattis te daivī ca api tayoḥ matam |

tathā api upekṣaṇīyam te na me tat api rocate || 2-23-13

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

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

mansā.api katham kāmam kuryāstvam kāmavṛttayoḥ |

tayostvahitayornityam śatrvoḥ pitrabhidhānayoḥ || 2-23-14

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

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

yadyapi pratipattiste daivī cāpi tayormatam |

tathā pyupekṣaṇīyam te na me tadapi rocate || 2-23-15

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

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

viklavo vīrya hīno yaḥ sa daivam anuvartate |

vīrāḥ sambhāvita ātmāno na daivam paryupāsate || 2-23-16

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

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

daivam puruṣa kāreṇa yaḥ samarthaḥ prabādhitum |

na daivena vipanna arthaḥ puruṣaḥ so avasīdati || 2-23-17

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

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

drakṣyanti tu adya daivasya pauruṣam puruṣasya ca |

daiva mānuṣayoḥ adya vyaktā vyaktir bhaviṣyati || 2-23-18

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

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

adya mat pauruṣa hatam daivam drakṣyanti vai janāḥ |

yad daivāt āhatam te adya dRṣṭam rājya abhiṣecanam || 2-23-19

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

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

atyankuśam iva uddāmam gajam mada bala uddhatam |

pradhāvitam aham daivam pauruṣeṇa nivartaye || 2-23-20

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

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

loka pālāḥ samastāḥ te na adya rāma abhiṣecanam |

na ca kRtsnāḥ trayo lokā vihanyuḥ kim punaḥ pitā || 2-23-21

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

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

yaiḥ vivāsaḥ tava araṇye mitho rājan samarthitaḥ |

araṇye tu vivatsyanti catur daśa samāḥ tathā || 2-23-22

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

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

aham tadā āśām cetsyāmi pitus tasyāḥ ca yā tava |

abhiṣeka vighātena putra rājyāya vartate || 2-23-23

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

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

mad balena viruddhāya na syāt daiva balam tathā |

prabhaviṣyati duhkhāya yathā ugram pauruṣam mama || 2-23-24

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

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

ūrdhvam varṣa sahasra ante prajā pālyam anantaram |

ārya putrāḥ kariṣyanti vana vāsam gate tvayi || 2-23-25

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

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

pūrva rāja Rṣi vRttyā hi vana vāso vidhīyate |

prajā nikṣipya putreṣu putravat paripālane || 2-23-26

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

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

sa ced rājani aneka agre rājya vibhrama śankayā |

na evam iccasi dharmātman rājyam rāma tvam ātmani || 2-23-27

pratijāne ca te vīra mā bhūvam vīra loka bhāk |

rājyam ca tava rakṣeyam aham velā iva sāgaram || 2-23-28

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

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

mangalaiḥ abhiṣincasva tatra tvam vyāpRtaḥ bhava |

aham eko mahī pālān alam vārayitum balāt || 2-23-29

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

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

na śobha arthāv imau bāhū na dhanur bhūṣaṇāya me |

na asirā bandhana arthāya na śarāḥ stambha hetavaḥ || 2-23-30

amitra damana artham me sarvam etac catuṣṭayam |

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

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

na ca aham kāmaye atyartham yaḥ syāt śatrur mataḥ mama || 2-23-31

asinā tīkṣṇa dhāreṇa vidyuc calita varcasā |

pragRhītena vai śatrum vajriṇam vā na kalpaye || 2-23-32

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

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

khaḍga niṣpeṣa niṣpiṣṭaiḥ gahanā duścarā ca me |

hasti aśva nara hasta ūru śirobhir bhavitā mahī || 2-23-33

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

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

khaḍga dhārā hatā me adya dīpyamānāiva adrayaḥ |

patiṣyanti dvipā bhūmau meghāiva savidyutaḥ || 2-23-34

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

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

baddha godhā anguli trāṇe pragṛhīta śara āsane |

katham puruṣa mānī syāt puruṣāṇām mayi sthite || 2-23-35

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

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

bahubhiḥ ca ekam atyasyann ekena ca bahūn janān |

viniyokṣyāmy aham bāṇān nṛ vāji gaja marmasu || 2-23-36

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

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

adya me astra prabhāvasya prabhāvaḥ prabhaviṣyati |

rājñaḥ ca aprabhutām kartum prabhutvam ca tava prabho || 2-23-37

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

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

adya candana sārasya keyūrā mokṣaṇasya ca |

vasūnām ca vimokṣasya suhRdām pālanasya ca || 2-23-38

anurūpāv imau bāhū rāma karma kariṣyataḥ |

abhiṣecana vighnasya kartṛuṇām te nivāraṇe || 2-23-39

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

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

bravīhi ko adya eva mayā viyujyatām |

tava asuhRd prāṇa yaśaḥ suhRj janaiḥ |

yathā tava iyam vasudhā vaśe bhavet |

tathā eva mām śādhi tava asmi kimkaraḥ || 2-23-40

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

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

vimRjya bāṣpam parisāntvya ca asakṛt |

sa lakṣmaṇam rāghava vaṃśa vardhanaḥ |

uvāca pitrye vacane vyavasthitam |

nibodha mām eṣa hi saumya sat pathaḥ || 2-23-41

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

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

|| ityārṣe śrīmadrāmāyaṇe ādikāvye ayodhyākāṇḍe trayoviṃśaḥ sargaḥ

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

tam samīkṣya tu avahitam pitur nirdeśa pālane |

kausalyā bāṣpa samruddhā vaco dharmiṣṭham abravīt || 2-24-1

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

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

adṛṣṭa duhkho dharmātmā sarva bhūta priyam vadaḥ |

mayi jātaḥ daśarathāt katham uncena vartayet || 2-24-2

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

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

yasya bhṛtyāḥ ca dāsāḥ ca mṛṣṭāni annāni bhunjate |

katham sa bhokṣyate nātho vane mūla phalāni ayam || 2-24-3

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

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

ka etat śraddadhet śrutvā kasya vā na bhaved bhayam |

guṇavān dayitaḥ rājño rāghavo yad vivāsyate || 2-24-4

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

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

nūnam tu balavān loke kṛtāntaḥ sarvamādiśan |

loke rāmābhirāmastvam vanam yatra gamiṣyasi || 2-24-5

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

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

ayam tu māmātmabhavastavādarśanamārutaḥ |

vilāpaduḥkhasamidho ruditāśruhutāhutiḥ || 2-24-6

cintābāṣpamahādhūstavāgamanacintajaḥ |

karśayitvā bhṛśam putra niśvāsāyāsasambhavaḥ || 2-24-7

tvayā vihīnām iha mām śoka agnir atulo mahān |

pradhakṣyati yathā kakṣam citra bhānur hima atyaye || 2-24-8

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

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

katham hi dhenuḥ svam vatsam gaccantam na anugaccati |

aham tvā anugamiṣyāmi yatra putra gamiṣyasi || 2-24-9

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

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

tathā nigaditam mātrā tat vākyam puruṣa Rṣabhaḥ |

śrutvā rāmaḥ abravīd vākyam mātaram bhṛśa duhkhitām ||

2-24-10

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

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

kaikeyyā vancitaḥ rājā mayi ca araṇyam āśrite |

bhavatyā ca parityaktaḥ na nūnam vartayiṣyati || 2-24-11

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

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

bhartuḥ kila parityāgo nṛśaṃsaḥ kevalam striyāḥ |

sa bhavatyā na kartavyo manasā api vigarhitaḥ || 2-24-12

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

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

yāvaj jīvati kākutsthaḥ pitā me jagatī patiḥ |

śuśrūṣā kriyatām tāvat sa hi dharmaḥ sanātanaḥ || 2-24-13

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

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

evam uktā tu rāmeṇa kausalyā śubha darśanā |

tathā iti uvāca suprītā rāmam akliṣṭa kāriṇam || 2-24-14

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

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

evam uktaḥ tu vacanam rāmaḥ dharmabhRtām varaḥ |

bhūyaḥ tām abravīd vākyam mātaram bhṛśa duhkhitām || 2-24-15

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

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

mayā caiva bhavatyā ca kartavyam vacanam pituḥ |

rājā bhartā guruḥ śreṣṭhaḥ sarveṣām īśvaraḥ prabhuḥ || 2-24-16

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

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

imāni tu mahā araṇye vihRtya nava panca ca |

varṣāṇi parama prītaḥ sthāsyāmi vacane tava || 2-24-17

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

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

evam uktā priyam putram bāṣpa pūrṇa ānanā tadā |

uvāca parama ārtā tu kausalyā putra vatsalā || 2-24-18

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

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

āsām rāma sapatnīnām vastum madhye na me kṣamam |

naya mām api kākutstha vanam vanyam mRgīm yathā || 2-24-19

yadi te gamane buddhiḥ kṛtā pitur apekṣayā |

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

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

tām tathā rudatīm rāmaḥ rudan vacanam abravīt || 2-24-20

jīvantyā hi striyā bhartā daivatam prabhur eva ca |

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

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

bhavatyā mama caiva adya rājā prabhavati prabhuḥ |

bharataḥ ca api dharmātmā sarva bhūta priyam vadaḥ || 2-24-21

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

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

bhavatīm anuvarteta sa hi dharma rataḥ sadā |

yathā mayi tu niṣkrānte putra śokena pārthivaḥ || 2-24-22

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

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

yathā mayi tu niṣkrānte putraśokena pārthivaḥ || 2-24-23

śramam na avāpnuyāt kiṃcit apramattā tathā kuru |

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

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

dāruṇaścāpyayam śoko yathainam na vināśayet || 2-24-24

rājño vṛddhasya satatam hitam cara samāhitā |

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

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

vrata upavāsa niratā yā nārī parama uttamā || 2-24-25

bhartāram na anuvarteta sā ca pāpa gatir bhavet |

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

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

bhartuḥ śuśrūṣayā nārī labhate svargamu ttamam || 2-24-26

api yā nirnamaskārā nivṛttā devapūjanāt |

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

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

śuśrūṣam eva kurvīta bhartuḥ priya hite ratā || 2-24-27

eṣa dharmaḥ purā dRṣṭaḥ loke vede śrutaḥ smRtaḥ |

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

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

agnikāryeṣu ca sadā sumanobhiśca devatāḥ || 2-24-28

pūjyāḥ te mat kRte devi brāhmaṇāḥ caiva suvratāḥ |

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

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

evam kālam pratīkṣasva mama āgamana kānkṣiṇī || 2-24-29

prāpsyase paramam kāmam mayi pratyāgate sati |

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

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

prāpsyase paramam kāmam mayi pratyāgate sati || 2-24-30

yadi dharmabhRtām śreṣṭho dhārayiṣyati jīvitam |

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

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

evam uktā tu rāmeṇa bāṣpa paryākula īkṣaṇā || 2-24-31

kausalyā putra śoka ārtā rāmam vacanam abravīt |

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

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

gamane sukṛtām buddhim na te śaknomi putraka || 2-24-32

vinivartayitum vīra nūnam kālo duratyayaḥ |

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

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

gacca putra tvam eka agraḥ bhadram te astu sadā vibho || 2-24-33

punastvayi nivṛtte tu bhaviṣyāmi gataklamā |

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

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

pratyāgate mahābhāge kṛtārthe caritavrate || 2-24-34

piturānṛṇyatām prāptetvayi lapsye param sukham |

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

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

kṛtāntasya gatiḥ putra durvibhāvyā sadā bhuvi || 2-24-35

yastvā saṃcodayati me vaca āccidya rāghava |

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

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

gacchedānīm mahābāho kṣemeṇa punarāgataḥ || 2-24-36

nandayiṣyasi mām putraḥ sāmnā vākyena cāruṇā |

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

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

apīdānīm sa kālaḥ ssyādvanātpratyāgatam punaḥ || 2-24-37

yattvām putrakaḥ paśyeyam jaṭāvalkadhāriṇam |

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

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

tathā hi rāmam vana vāsa niścitam |

dadarśa devī parameṇa cetasā |

uvāca rāmam śubha lakṣaṇam vaco|

babhūva ca svastyayana abhikānkṣiṇī || 2-24-38

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

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

- - -

|| ityārṣe śrīmadrāmāyaṇe ādikāvye ayodhyākāṇḍe caturviśaḥsargaḥ ||

Thus completes twenty fourth chapter of Ayodhya kanda in Srimad Ramayana.

sā apanīya tam āyāsam upaspṛśya jalam śuci |

cakāra mātā rāmasya mangalāni manasvinī || 2-25-1

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

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

na śakyase vārayauitum gacchedānīm raghuttama |

śrīghram ca vinivartasva vartasva ca satām krame || 2-25-2

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

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

yam pālayasi dharmam tvam dhṛtyā ca niyamena ca |

savai rāghavaśārdula! dharmastvāmabhirakṣatu || 2-25-3

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

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

yebhyaḥ praṇamase putra caityeṣvāyataneṣu ca |

te ca tvāmabhirakṣantu vane saha maharṣibhiḥ || 2-25-4

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

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

yāni dattāni te.a strāṇi viśvāmitreṇa dhīmatā |

tāni tvāmabhirakṣantu guṇaissamuditam sadā || 2-25-5

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

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

pitṛśuśruṣayā putra mātṛśu śrūṣayā tathā |

satyena ca mahābāho ciram jīvābhirakṣitaḥ || 2-25-6

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

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

samitkuśapavitrāṇi vedyaścāyatanāni ca |

sthaṇḍhilāni vicitrāṇi śailā vṛkṣāḥ kuśuphā hradāḥ || 2-25-7

pataṅgāḥ pannagāḥ simhāstvām rakṣantu narottama |

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

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

svasti sādhyāḥ ca viśve ca marutaḥ ca maharṣayaḥ || 2-25-8

svasti dhātā vidhātā ca svasti pūṣā bhago aryamā |

ṛtavaḥ caiva pakṣāḥ ca māsāḥ samvatsarāḥ kṣapāḥ || 2-25-9

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

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

ṛtavaścaiva pakṣāśca māsāssamvatsarāḥ kṣapāḥ |

dināni ca muhūrtāḥ ca svasti kurvantu te sadā || 2-25-10

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

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

smṛtir dhṛtiḥ ca dharmaḥ ca pāntu tvām putra sarvataḥ |

skandaḥ ca bhagavān devaḥ somaḥ ca sabṛhaspatiḥ || 2-25-11

sapta ṛṣayo nāradaḥ ca te tvām rakṣantu sarvataḥ |

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

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

yāścāpi sarvataḥ siddā diśśca sadigīśvarāḥ || 2-25-12

stutā mayā vane tasmin pāntutvām putra nityaśaḥ |

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

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

śailāḥ sarve samudrāśca rājā varuṇa eva ca || 2-25-13

dyaurantarikṣam pṛthivī nadyassarvāstathaiva ca |

nakṣatrāṇi ca sarvāṇi grahāḥ ca sahadevatāḥ || 2-25-14

ahorātre tathā sandhye pāntu tvām vanamāśritam |

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

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

ṛtavaścaiva ṣṭpuṇyā māsāḥ samvatsarāstathā || 2-25-15

kalāśca kāṣṭhāśca tathā tava śarma diśantu te |

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

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

mahā vanāni carataḥ muni veṣasya dhīmataḥ || 2-25-16

tavādityāśca daityāśca bhavantu sukhadāḥ sadā |

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

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

rākṣasānām piśācānām raudrāṇām krūrakarmaṇām || 2-25-17

kravyādānām ca sarveṣam mābhūtputraka te bhayam |

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

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

plavagā vṛścikā daṃśā maśakāḥ caiva kānane || 2-25-18

sarī sṛpāḥ ca kīṭāḥ ca mā bhūvan gahane tava |

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

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

mahā dvipāḥ ca simhāḥ ca vyāghrāṛkṣāḥ ca damṣṭriṇaḥ || 2-25-19

mahiṣāḥ śṛngiṇo raudrā na te druhyantu putraka |

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

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

nṛ māṃsa bhojanā raudrā ye ca anye sattva jātayaḥ || 2-25-20

mā ca tvām hiṃsiṣuḥ putra mayā sampūjitāḥ tu iha |

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

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

āgamāḥ te śivāḥ santu sidhyantu ca parākramāḥ || 2-25-21

sarva sampattayo rāma svastimān gacca putraka |

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

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

svasti te astu āntarikṣebhyaḥ pārthivebhyaḥ punaḥ punaḥ || 2-25-22

sarvebhyaḥ caiva devebhyo ye ca te paripanthinaḥ |

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

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

guruḥ somaśca sūryaśca dhanado.atha yamastathā || 2-25-23

pāntu tvāmarcitā rāma! daṇḍakāraṇyavāsinam |

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

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

agnirvāyustathā dhūmomantrāścarṣimukhāccyutāḥ || 2-25-24

upasparśanakāle tu pāntu tvām raghundadana |

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

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

sarva loka prabhur brahmā bhūta bhartā tathā ṛṣayaḥ || 2-25-25

ye ca śeṣāḥ surāḥ te tvām rakṣantu vana vāsinam |

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

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

iti mālyaiḥ sura gaṇān gandhaiḥ ca api yaśasvinī || 2-25-26

stutibhiḥ ca anurūpābhir ānarca āyata locanā |

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

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

jvalanam samupādāya brāhmaṇena mahātmanā || 2-25-27

hāvayāmāsa vidhinā rāmamaṅgalakāraṇāt |

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

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

ghṛtam śvetāni mālyāni samidhaḥ śvetasarṣapān || 2-25-28

upasampādayāmāsa kausalyā pamāṅganā |

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

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

upādhyāyaḥ sa vidhinā hutva śāntimanāmayam || 2-25-29

hutahavyāvaśeṣeṇa bāhyam balimakalpayat |

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

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

madhudadyakṣataghṛtaiḥ svastivācya dvijām stataḥ || 2-25-30

vācayāmāsa rāmasya vane svastyayanakriyāḥ |

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

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

tatastanmai dvijendrāya rāmamātā yaśasvinī || 2-25-31

dakṣiṇām pradadau kāmyām rāghavam cedamabravīt |

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

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

yan mangalam sahasra akṣe sarva deva namaḥ kṛte || 2-25-32

vṛtra nāśe samabhavat tat te bhavatu mangalam |

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

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

yan mangalam suparṇasya vinatā akalpayat purā || 2-25-33

amṛtam prārthayānasya tat te bhavatu mangalam |

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

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

amṛtotpādane daityān ghnato vajradharasya yat || 2-25-34

aditirmaṅgaldam prādāt tatte bhavatu maṅgaldam |

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

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

tīnvikramān prakamato viṣṇoramitatejasaḥ || 2-25-35

yadāsīnmaṅgaldam prādāt tatte bhavatu maṅgaldam |

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

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

ṛtavaḥ sāgarā dvīpā vedā lokā diśścate || 2-25-36

mamgaldāni mahābāho diśantu śubhavaṅgaldāḥ |

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

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

iti putrasya śeṣāśca kṛtvā śirasi bhāminī || 2-25-37

gandāṃścāpi samālabhya rāmamāyatalo canā |

oṣadhīm ca api siddha arthām viśalya karaṇīm śubhām || 2-25-38

cakāra rakṣām kausalyā mantraiḥ abhijajāpa ca |

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

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

uvācātiprahṛṣṭeva sā duḥkhavaśartinī || 2-25-39

vāṅmātreṇa na bhāvena vācā saṃsajjamānayā |

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

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

ānamya mūrdhni ca āghrāya pariṣvajya yaśasvinī || 2-25-40

avadat putra siddha artho gacca rāma yathā sukham |

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

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

arogam sarva siddha artham ayodhyām punar āgatam || 2-25-41

paśyāmi tvām sukham vatsa susthitam rāja veśmani |

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

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

praṇaṣṭaduḥkhasaMkalpā harṣavidyotitānanā || 2-25-42

drakṣyāmi tvām vanātrpāptam pūrṇacandramivoditam |

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

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

bhadrāsanagatam rāma vanavāsādihāgatam || 2-25-43

drakṣāmi ca punastvām tu tīrṇavantam piturvacaḥ |

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

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

maṅgaśairupasampanno vanavāsādihāgataḥ || 2-25-44

padhvā mama ca nityam tvam kāmān samvardha yāhi bhoḥ |

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

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

mayā arcitā deva gaṇāḥ śiva ādayo |

maharṣayo bhūta mahā asura uragāḥ |

abhiprayātasya vanam cirāya te|

hitāni kānkṣantu diśaḥ ca rāghava || 2-25-45

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

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

iti iva ca aśru pratipūrṇa locanā|

samāpya ca svastyayanam yathā vidhi |

pradakṣiṇam caiva cakāra rāghavam |

punaḥ punaḥ ca api nipīḍya sasvaje || 2-25-46

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

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

tathā tu devyā sa kṛta pradakṣiṇo |

nipīḍya mātuḥ caraṇau punaḥ punaḥ |

jagāma sītā nilayam mahā yaśāḥ |

sa rāghavaḥ prajvalitaḥ svayā śriyā || 2-25-47

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

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

- - -

|| iti rāmayane ayodhya kānda pancaviṃsaḥ sarga ||

Thus completes twenty fifth chapter of Ayodhya kanda in Srimad Ramayana.