Sri Valimiki Raamaayanam -Ayothyaa Kaandam -Sargams -25/26/27/28-

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”.

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.”

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.”

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.

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”

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.

valanam 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 .

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:-

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.

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.”

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.

atha sītā samutpatya vepamānā ca tam patim |
apaśyat śoka samtaptam cintā vyākulila indriyam || 2-26-6

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

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

kule mahati sambhūte dharmajñe dharma cāriṇi |
śṛṇu jānaki yena idam krameṇa abhyāgatam mama || 2-26-20

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

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

so aham tvām āgataḥ draṣṭum prasthitaḥ vijanam vanam |
bharatasya samīpe te na aham kathyaḥ kadācana || 2-26-24
ṛddhi yuktā hi puruṣā na sahante para stavam |
tasmān na te guṇāḥ kathyā bharatasya agrataḥ mama || 2-26-25

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

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

yāte ca mayi kalyāṇi vanam muni niṣevitam |
vrata upavāsa ratayā bhavitavyam tvayā anaghe || 2-26-29

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

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

vanditavyāḥ ca te nityam yāḥ śeṣā mama mātaraḥ |
sneha praṇaya sambhogaiḥ samā hi mama mātaraḥ || 2-26-32

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

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

bhrātṛ putra samau ca api draṣṭavyau ca viśeṣataḥ |
tvayā lakṣmaṇa śatrughnau prāṇaiḥ priyatarau mama || 2-26-33

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

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

bhartur bhāgyam tu bhāryā ekā prāpnoti puruṣa ṛṣabha |
ataḥ caiva aham ādiṣṭā vane vastavyam iti api || 2-27-4

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

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

na pitā na ātmajo na ātmā na mātā na sakhī janaḥ |
iha pretya ca nārīṇām patir eko gatiḥ sadā || 2-27-5

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

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

prāsāda agraiḥ vimānaiḥ vā vaihāyasa gatena vā |
sarva avasthā gatā bhartuḥ pādac cāyā viśiṣyate || 2-27-8

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

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

sukham vane nivatsyāmi yathā eva bhavane pituḥ |
acintayantī trīml lokāmḥ cintayantī pati vratam || 2-27-11

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

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

iccāmi saritaḥ śailān palvalāni vanāni ca |
draṣṭum sarvatra nirbhītā tvayā nāthena dhīmatā || 2-27-16

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

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

evam varṣa sahasrāṇām śatam vā aham tvayā saha |
vyatikramam na vetsyāmi svargo.api hi na me mataḥ || 2-27-19

19. aham = I; tvayaasaha = along with you; evam = thus; shatamvaapi = spending also hundred; varshhasahasraaNaam = thousand years;ravetsyaami = shall not find; vyatikramam = deviation me = to me; svaro.api = heaven also; namataH hi = indeed is not desired.

Thus spending even a hundred thousand years in your company I shall never find any deviation/ Heaven also will not be acceptable to me otherwise.

aham gamiṣyāmi vanam sudurgamam |
mṛga āyutam vānara vāraṇaiḥ yutam |
vane nivatsyāmi yathā pitur gṛhe |
tava eva pādāv upagṛhya sammatā || 2-27-21

21. aham = I; gamishhyaami = can go; vanam = to forest; sundargamam = which is very much inaccessible; mR^igaayutam = mingled with animals; vaanaravaarNaiH = occupied by monkeys and elephants; upagR^ihya = clinging; tava paadaaveva = your feet alone; samyataa = with restraint;nivatsyaami = I shall dwell; vane = in the forest; gR^iheyathaa = as thought in the house; pituH = of father.

I shall proceed to the forest, which is very much inaccessible and occupied by monkeys, elephants as well as other animals. Clining to your feet alone, I shall dwell in the forest as though in father’s home.

hita buddhyā khalu vaco mayā etat abhidhīyate |
sadā sukham na jānāmi duhkham eva sadā vanam || 2-28-6

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

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

sagrāhāḥ saritaścaiva paṅkavatyaśca dustarāḥ |
mattairapi gajairnityamato duḥkhataram vanam || 2-28-9

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

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

upavāsaḥ ca kartavyā yathā prāṇena maithili |
jaṭā bhāraḥ ca kartavyo valkala ambara dhāriṇā || 2-28-13

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

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

tat alam te vanam gatvā kṣamam na hi vanam tava |
vimṛśann iha paśyāmi bahu doṣataram vanam || 2-28-25

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

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

———————————————————————————————————————————————————————

ஸ்ரீ சீதா ராம ஜெயம்
ஸ்ரீ வால்மீகி பகவான் திருவடிகளே சரணம்
பெரிய பெருமாள் பெரிய பிராட்டியார் ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம்

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