Sri Valimiki Raamaayanam -Ayothyaa Kaandam -Sargams -29/30/31/32-

mṛgāḥ simhā gajāścaiva śārdūlāḥ śarabhāstathā |
pakṣiṇaḥ sṛmarāścaiva ye cānye vanacāriṇaḥ || 2-29-3
adṛṣṭapūrvarūpatvātsarve te tava rāghava |
rūpam dṛṣṭvāpasarpeyurbhaye sarve hi bibhyati || 2-29-4

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

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

atha ca api mahā prājña brāhmaṇānām mayā śrutam |
purā pitṛ gṛhe satyam vastavyam kila me vane || 2-29-8

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

kṛta ādeśā bhaviṣyāmi gamiṣyāmi saha tvayā |
kālaḥ ca ayam samutpannaḥ satya vāg bhavatu dvijaḥ || 2-29-11

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

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

kṛta ādeśā bhaviṣyāmi gamiṣyāmi saha tvayā |
kālaḥ ca ayam samutpannaḥ satya vāg bhavatu dvijaḥ || 2-29-11

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

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

kanyayā ca pitur gehe vana vāsaḥ śrutaḥ mayā
bhikṣiṇyāḥ sādhu vṛttāyā mama mātur iha agrataḥ || 2-29-13

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

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

yadi mām duhkhitām evam vanam netum na ca iccasi |
viṣam agnim jalam vā aham āsthāsye mṛtyu kāraṇāt || 2-29-21

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

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

kim tvā amanyata vaidehaḥ pitā me mithilā adhipaḥ |
rāma jāmātaram prāpya striyam puruṣa vigraham || 2-30-3

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

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

dyumatsena sutam vīra satyavantam anuvratām |
sāvitrīm iva mām viddhi tvam ātma vaśa vartinīm || 2-30-6

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

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

svayam tu bhāryām kaumārīm ciram adhyuṣitām satīm |
śailūṣaiva mām rāma parebhyo dātum iccasi || 2-30-8

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

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

kuśa kāśa śara iṣīkā ye ca kaṇṭakino drumāḥ |
tūla ajina sama sparśā mārge mama saha tvayā || 2-30-12

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

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

yaḥ tvayā saha sa svargo nirayo yaḥ tvayā vinā |
iti jānan parām prītim gacca rāma mayā saha || 2-30-18

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

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

idam hi sahitum śokam muhūrtam api na utsahe |
kim punar daśa varṣāṇi trīṇi ca ekam ca duhkhitā || 2-30-21

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

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

sā viddhā bahubhir vākyaiḥ digdhaiḥ iva gaja anganā |
cira samniyatam bāṣpam mumoca agnim iva araṇiḥ || 2-30-23

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

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

tava sarvam abhiprāyam avijñāya śubha ānane |
vāsam na rocaye araṇye śaktimān api rakṣaṇe || 2-30-28

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

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

dharmaḥ tu gaja nāsa ūru sadbhir ācaritaḥ purā |
tam ca aham anuvarte adya yathā sūryam suvarcalā || 2-30-30

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

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

sā hi diṣṭā.anavadyāṅgī vanāya vadirekṣaṇe |
anugaccasva mām bhīru saha dharma carī bhava || 2-30-40

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

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

ārabhasva śubhaśroṇi vanavāsakṣamāḥ kriyāḥ |
nedānīm tvadṛte sīte svargo.api mama rocate || 2-30-42

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

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

brāhmaṇebhyaḥ ca ratnāni bhikṣukebhyaḥ ca bhojanam |
dehi ca āśaṃsamānebhyaḥ samtvarasva ca māciram || 2-30-43

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

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

yadi gantum kṛtā buddhirvanam mṛgagajāyutam |
aham tvānugamiṣyāmi vanamadre dhanurdharaḥ || 2-31-3

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

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

mayā adya saha saumitre tvayi gaccati tat vanam |
ko bhariṣyati kausalyām sumitrām vā yaśasvinīm || 2-31-11

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

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

ava eva tejasā vīra bharataḥ pūjayiṣyati |
kausalyām ca sumitrām ca prayataḥ na atra saṃśayaḥ || 2-31-19

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

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

bhavāṃs tu saha vaidehyā giri sānuṣu raṃsyate |
aham sarvam kariṣyāmi jāgrataḥ svapataḥ ca te || 2-31-25

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

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

vasiṣṭha putram tu suyajñam āryam |
tvam ānaya āśu pravaram dvijānām |
abhiprayāsyāmi vanam samastān |
abhyarcya śiṣṭān aparān dvijātīn || 2-31-35

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

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

jāta rūpamayaiḥ mukhyaiḥ angadaiḥ kuṇḍalaiḥ śubhaiḥ |
sahema sūtraiḥ maṇibhiḥ keyūraiḥ valayaiḥ api || 2-32-5
anyaiḥ ca ratnaiḥ bahubhiḥ kākutsthaḥ pratyapūjayat |
suyajñam sa tadā uvāca rāmaḥ sītā pracoditaḥ || 2-32-6

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

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

agastyam kauśikam caiva tāv ubhau brāhmaṇa uttamau |
arcaya āhūya saumitre ratnaiḥ sasyam iva ambubhiḥ || 2-32-13

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

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

kausalyām ca yāaśīrbhir bhaktaḥ paryupatiṣṭhati |
ācāryaḥ taittirīyāṇām abhirūpaḥ ca vedavit || 2-32-15
tasya yānam ca dāsīḥ ca saumitre sampradāpaya |
kauśeyāni ca vastrāṇi yāvat tuṣyati sa dvijaḥ || 2-32-16

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

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

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

tatra āsīt pingalo gārgyaḥ trijaṭaḥ nāma vai dvijaḥ |
kṣatavṛttirvane nityam phālakuddālalāṅgalī || 2-32-29

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

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

tamuvāca tato rāmaḥ parihāsasamanvitam |
gavām sahasramapyekam na ca viśrāṇitam mayā |
parikṣipasi daṇḍena yāvattāvadavāpysasi || 2-32-35

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

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

dvijaḥ suhṛdbhṛtyajano.athavā tadā |
daridrabhikṣācaraṇaśca yo.abhavat |
na tatra kaścinna babhūva tarpito |
yathārha sammānana dāna sambramaiḥ || 2-32-44

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

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

——————————————————————————————————————————————————————-

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

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