Archive for December, 2013

Sri Valimiki Raamaayanam -Ayothyaa Kaandam -Sargams -49/50/51/52/53/54/55/56.

December 30, 2013

aho daśaratho rājā nisnehaḥ svasuta priyam |
prajānāmanagham rāmam parityaktumihecchati || 2-49-8

8. “rajaa = the king; dasharathaH = Dasaratha; nisnehaH = having no love; svasutam = for his son; iha = now; ichchhati = wants; parityaktum = to abandon; raamam = Rama; priyam = who is beloved; prajaanam = to his people; anagham = and faultless; aho = what a surprise!”

“What a surprise! The king Dasaratha, having no love for his son, now wants to abandon Rama who is so beloved to the people and is even faultless.”

gatvā tu suciram kālam tataḥ śīta jalām nadīm |
gomatīm goyuta anūpām atarat sāgaram gamām || 2-49-11

11. gatvaa = after traveling; suchiram kaalam = for a pretty time; tataH = from there; atarat = (Rama) crossed; nadiim = the river; gomatiim = called Gomati; shivajalaam = having beautiful waters; goyutaa nuupam = whose banks were adorned with cows; saagarangamaam = and headed towards the sea.

After traveling a pretty long time from there, Rama crossed the river Gomati having beautiful waters, whose banks were adorned with cows and which headed towards the sea.

āpṛcche tvām purīśreṣṭhe kākutsthaparipālite |
daivatāni ca yāni tvām pālayantyāvasanti ca || 2-50-2

2. puriishreshhTe = ” Oh Ayodhya; best of cities; kaakutstha paripaalite = ruled by Dasaratha born in kakutstha dynasty! aapR^ichchhe = I bid farewell; tvaam = to you; yaani = and to those; daivataani = deities; paalayanticha = who protect you and ; aavasanti = dwelling on your boundaries.”

“I bid farewell to you, Oh best of the cities, carefully protected by Dasaratha born in Kakutstha dynasty, as well as of the deities who protect you and dwell in you.”

āśramairavidūrsthaiḥ śrīmadbhiḥ samalam kṛtām |
kāle.apsarobhirhṛṣṭābhiḥ sevitāmbhohradām śivām || 2-50-13

13. samalamkR^itaam = adorned; aviduurasthaiH = not very far (from one another); shriimadbhiH = splendid; aashramaiH = hermitages;sevitaambhohradaam = with pools overflowing with water visited; kaale = at suitable hours; apsarobhiH = by celestial nymphs; hR^ishhTaabhiH = thrilling with rapture.

The River Ganga was adorned with splendid hermitages within easy distance from one another, with pools overflowing with water, visited at suitable hours by celestial nymphs thrilling with rapture.

tatra rājā guho nāma rāmasya ātma samaḥ sakhā |
niṣāda jātyo balavān sthapatiḥ ca iti viśrutaḥ || 2-50-33

33. tatra = There; raajaa = a king; guho naama = named Guha; raamasya = Rama’s; sakhaa = friend; aatmasamaH = equal to his life; nishhaada jaatasya = Nishada by birth; balavaan = a strong man; vishrutaH = well known; sthapatishcheti = as ruler of Nishadas.

There, a king named Guha was Rama’s friend dear to him as his own life. He was Nishada by birth, a strong man and well known as a ruler of Nishadas.

tam ārtaḥ sampariṣvajya guho rāghavam abravīt |
yathā ayodhyā tathā idam te rāma kim karavāṇi te || 2-50-36
īdṛśam hi mahābāho kaḥ prapsyatyatithim priyam |

36. samparishhvajya = closely embracing; tam raaghavam = that Rama; guhaH = Guha; aartaH = who felt disturbed; abraviit = spoke to him; iyam= “This city too ; yathaa tathaa = is in every way as ; ayodhyaa = Ayodhya; kim = what; karavaaNi = can I do; te = for you? mahaabaaho = Oh; mighty armed! kaH hi = who indeed; praapsyasi = will get; iidR^isham = such; priyam = a lovely; atithim = guest?”

Closely embracing Rama, Guha who felt disturbed, spoke to him, “This city too is as much as Ayodhya to you. What can I do for you? Oh mighty armed! Who indeed will get such a lovely guest?”

guham eva bruvāṇam tam rāghavaḥ pratyuvāca ha || 2-50-40
arcitāḥ caiva hṛṣṭāḥ ca bhavatā sarvathā vayam |
padbhyām abhigamāc caiva sneha saṃdarśanena ca || 2-50-41

40;41. guham = to Guha; bruvaaNam = who was speaking; evam = as aforesaid; raaghavaH = Rama; pratyuvaacha ha = replied thus: architaashchaiva = “we stand honoured; bhavataa = by you; abhigamachchaiva = by your very visit; padbhyaam = on foot; snehasamdarshanenacha = as well as your show of affection; hR^ishhTaashcha = and are pleased(with you).”

To Guha who was speaking as aforesaid, Rama replied thus: “We stand honored by you, by your very visit to us on foot, as well as your show of affection and are pleased with you”

guho api saha sūtena saumitrim anubhāṣayan |
anvajāgrat tataḥ rāmam apramattaḥ dhanur dharaḥ || 2-50-50

50. guho.api = Guha too; suutena saha = along with the charioteer; anubhaashhayan = conversed with; soumitrim = Lakshmana; tataH = and thereafter; dhanurdharaH = wielding a bow; apramattaH = alertly; anvajaagrat = kept a vigil; raamam = over Rama.

Guha too along with the charioteer conversed with Lakshmana and thereafter wielding a bow; alertly kept a vigil over Rama.

tam jāgratam adambhena bhrātur arthāya lakṣmaṇam |
guhaḥ samtāpa samtaptaḥ rāghavam vākyam abravīt || 2-51-1

1. guhaH = Guha; santaapa santaptaH = distressed with anguish; abraviit = spoke; vaakyam = (these) words; tam LakshhmaNam = to Lakshmana;raaghavam = who was born in Raghu dynasty; jaagratam = who kept awake; adambhena = bereft of hypocrisy; arthaaya = for the sake of; bh

Distressed with anguish (to see Rama and Sita lying on the ground) Guha said to Lakshmana, the scion of Raghu, who kept awake, through sincere love, for the protection of his brother Rama.

katham dāśarathau bhūmau śayāne saha sītayā |
śakyā nidrā mayā labdhum jīvitam vā sukhāni vā || 2-51-9

9. daasharathou = “when Rama; the son of Dasaratha; shayaane = is lying; bhuumou = on the ground; siitayaa saha = along with Sita; katham = how; shakyaa = is it possible; mayaa = to me; nidraa = the sleep; jiivitam vaa = or the enjoyment of life; sukhaani vaa = or the amenities of life?”

“When Rama, the son of Dasaratha is lying on the ground with Sita, how is it possible for me to sleep or to enjoy the pleasures of life?”

vinaṣṭe nṛpatau paścātkausalyā vinaśiṣyati |
anantaram ca mātā.api mama nāśamupaiṣyati || 2-51-18

18. vinashhTe = after the death; nR^ipatou = of the king; kausalyaa = Kausalya; vinashishhyati = will die; pashchaat = from behind. anantaramcha = Afterwards; mama maataa.api = my mother also; upaishhyati = will obtain; naasham = death.”

“After the death of king, Kausalya will die. My mother also will die thereafter.

tathā hi satyam bruvati prajā hite |
nara indra putre guru sauhṛdāt guhaḥ |
mumoca bāṣpam vyasana abhipīḍitaḥ |
jvarā āturaḥ nāgaiva vyathā āturaḥ || 2-51-27

27. narendra putre = (while) Lakshmana (son of Dasaratha); prajaahite = who was concerned with the welfare of the people; bruvati = was speaking; satyam = the truth; tathaa = thus; gurusouhR^idaat = out of his affection for his elder brother (Rama); guhaH = Guha; vyathaaturaH = overcome with agony; vyasanaabhi piiditah = oppressed with adversity; mumocha = shed; baashhpam = tears; naagaaH iva = like an elephant;jvaraaturaH = tormented with fever.

While Lakshmana (son of Dasaratha), who was concerned with the welfare of the people; was thus speaking the truth out of his affection for his elder brother (Rama), Guha, overcome with agony and oppressed with adversity shed tears like an elephant tormented with fever.

tataḥ saprāñjalirbhūtvā guho rāghavamabravīt |
upasthiteyam naurdeva bhūyaḥ kim karavāṇi te || 2-52-8

8. tataH = then; guhaH = Guha; bhuutvaa = became; praaNjaliH = one with folded hands; abraviit = and spoke; raaghavam = to Rama: devaH = “Oh; Lord! ; iyam = This; nouH = boat; upasthitaa = has arrived; kim = what; bhuuyaH = more; karavaaNi = can I do; te = for you”

Then, Guha with folded hands spoke to Rama as follows: “Oh, Lord! Here, the boat has arrived. What more can I do for you?”

nivartasva iti uvāca enam etāvadd hi kṛtam mama |
ratham vihāya padbhyām tu gamiṣyāmi mahāvanam || 2-52-14

14. etaavat = “this much service; kR^itamhi = has been done indeed; mama = to me. nivartasya = Return. gamishhyaami = I shall go; padbhyaam= on foot; mahaavanam = to the great forest; vihaaya = abandoning; ratham = the chariot. uvaacha = (he) spoke;iti = thus.

“Go now, that your service to me has been completed. Abandoning the chariot, I shall go on foot to the mighty forest,” Rama said.

iti bruvann ātma samam sumantraḥ sārathis tadā |
dṛṣṭvā dura gatam rāmam duhkha ārtaḥ rurude ciram || 2-52-20

20. tadaa = then; sumantraH = Sumantra; saarathiH = the charioteer; iti = thus; bruvan = speaking; rurude = wept; chiram = long; duhkhaartaaH = stricken with grief; dR^ishhTvaa = seeing; raamam = Rama; aatmasamam = equal to his soul; duuragatam = gone to a distance.

Sumantra the charioteer thus speaking, wept for a long time, stricken with grief, seeing Rama, equal to his soul, departing to a distance.

evam uktvā tu rājānam mātaram ca sumantra me |
anyāḥ ca devīḥ sahitāḥ kaikeyīm ca punaḥ punaḥ || 2-52-30
ārogyam brūhi kausalyām atha pāda abhivandanam |
sītāyā mama ca āryasya vacanāl lakṣmaṇasya ca || 2-52-31

30;31. sumantra = “Oh; Sumantra! evam = this is; uktvaa = what should you say; raajaanam = to the king; me mataram cha = and my mother;sahitaaH = all; anyaaH = other; deviishcha = queens; kaikeyiim cha = and Kaikeyi. bruuhi = tell; kousalyaam = Kousalya; aarogyam = (about my)health;punaH punaH = again and again; atha = and thereafter; paadaabhivandanam = salutations at her feet; siitaayaaH = (on behalf of) Sita; mama cha = as well as myself; vachanaat = the words; lakshhmaNasyacha = of Lakshmana; aaryasya = the faithful man.”

“Oh,Sumantra! This is what you should say to the king, my mother, all other queens and Kaikeyi. Tell Kausalya again and again that I am keeping good health. Thereafter, convey salutations at her feet on behalf of Sita as well as myself and Lakshmana the faithful man.”

nagarīm tvām gatam dṛṣṭvā jananī me yavīyasī |
kaikeyī pratyayam gacced iti rāmaḥ vanam gataḥ || 2-52-61

61. dR^ishhTvaa = “seeing; tvaam = you; gatam = going; nagariim = to the city; kaikeyii = Kaikeyi; me = my; yaviiyasii = younger;jananii = mother; gachchhet = will get; pratyayam = the proof; iti = that; raamaH = Rama; gataH = went; vanam = to the forest.”

“Seeing you, returning to Ayodhya, Kaikeyi, my younger mother will get the proof that Rama has gone to the forest.”

tataḥ tam samanujñāya guham ikṣvāku nandanaḥ |
jagāma tūrṇam avyagraḥ sabhāryaḥ saha lakṣmaṇaḥ || 2-52-73

73. tataH = then; ikshhvaaku nandanaH = Rama; who was a delight to Ikshvaku dynasty; samanuG^yaaya = bade farewell; tam guham = to Guha;jagaama = and departed; tuurNam = quickly; avyagraH = remaining undistracted; sabhaaryaH = along with his consort; sahalakshhmaNaH = together with Lakshmana.

Then Rama, who was a delight to Ikshvaku dynasty, bade farewell to Guha and departed quickly, remaining undistracted, along with his consort and together with Lakshmana.

anujñāya sumantram ca sabalam caiva tam guham |
āsthāya nāvam rāmaḥ tu codayām āsa nāvikān || 2-52-80

80. anuG^yaaya = bidding farewell; tam guham = to that Guha; sabalam = with his army of men; sumantram = and Sumantra; raamastu = Rama;aasthaaya = sat on; naavam = the boat; chodayaamaasa = and directed; naavikaan = the boatmen (to move on).

Bidding farewell to Guha with his army of men and Sumantra, Rama sat on the boat and directed the boatmen to move on.

avaśyam rakṣaṇam kāryamadṛṣṭe vijane vane |
agrataḥ gacca saumitre sītā tvām anugaccatu || 2-52-95

95. rakshhaNam = “security; kaaryam = is to be arranged; avashyam = inevitably; adR^shhTe = and in an unforeseen; vijane = and in an uninhabited; vane = forest. soumitre = Oh; Lakshmana! Gachchha = Go; agrataH = in front. Siitaa anugachchhatu = Let Sita follow; tvaam = you.”

“Security is an inevitable need in a forest, which has unforeseen dangers and is uninhabited, Oh, Lakshmana! Go in front. Let Sita follow you.”

pṛṣṭhataḥ aham gamiṣyāmi tvām ca sītām ca pālayan |
adya duhkham tu vaidehī vana vāsasya vetsyati || 2-52-96

96. aham = “I; gamishhyaami = shall proceed; pR^ishhThataH = in the back; paalayam = protecting; tvaam cha = you; siitaamcha = and Sita;purushharshhabha = Oh; jewel among men! Rakshha = Protection; kartavyaa = must be accorded; iha = here; naH = by us; anyonyasya = to one another.”

“I shall proceed in the rear, protecting you and Sita. Oh, jewel among men! We must accord protection here to one another.”

śrutvā rāmasya vacanam pratisthe lakṣmaṇo.agrataḥ |
anantaram ca sītāyā rāghavo raghanandhanaḥ || 2-52-99

99. shrutvaa = listening to; raamasya = Rama’s; vachanam = words; lakshmaNaH = Lakshmana; pratasthe = walked; agrataH = in front. Anantaram = immediately after; siitaayaaH = Sita; raaghavaH = Rama; raghunandanaH = the delight of Raghu dynasty (advanced).

Listening to Rama’s words, Lakshmana walked in front. Immediately after Sita, Rama, the delight of Raghu dynasty, advanced.

tatastatra sukhāsīne nātidūre nirīkṣya tām |
nyagrodhe sukṛtām śayyām bhejāte dharmavatsalau || 2-53-33

33. tataH = then; dharmavatsalou = Rama and Lakshmana; the lovers of piety; sukhasiinou = sitting comfortably; tatra = there; niriikshhya = (and) seeing; taam shayyaam = that bed; sukR^itaam = well arranged; nyagrodha = under a banyan tree; bhejate = sought (for the bed).”

Then Rama and Lakshmana the lovers of piety, sitting comfortably there and on seeing a bed well- prepared under a banyan tree, sought for the bed.

yatra bhāgīrathī gangā yamunām abhivartate |
jagmus tam deśam uddiśya vigāhya sumahad vanam || 2-54-2
te bhūmim āgān vividhān deśāmḥ ca api mano ramān |
adṛṣṭa pūrvān paśyantaḥ tatra tatra yaśasvinaḥ || 2-54-3

2;3. vigaahya = having entered deeply into; sumahat = a fairly extensive; vanam = forest; te = they; yashasvinaH = the illustrious trios;pashyantaH = seeing; vividhaan = many; bhuumibhaagaan = stretches of land; tatra tatra = and at some places; manoramaan = attractive;deshaamshchaapi = spots; adR^iSTa puurvaan = never seen before; jagmuH = went; uddishya = in the; direction; tam desham = of that region; yatra = where; yamunaa = the River Yamuna; abhipravartate = was flowing forth; gaNgaam = towards River Ganga; bhagiirathiim = associated with name of Emperor Bhagiratha.

Having penetrated into a deep forest, they the illustrious trios, while seeing many stretches of land and at some places, attractive scenery never seen before, proceeded in the direction of that region where river Yamuna was flowing forth towards river Ganga, associated with the name of Emperor Bhagiratha.

prayāgam abhitaḥ paśya saumitre dhūmam unnatam |
agner bhagavataḥ ketum manye samnihitaḥ muniḥ || 2-54-5

5. pashya = perceive; saumitra = Oh; Lakshmana; dhuumaam = the smoke; unnatam = (looking) prominent; ketum = as a sign; bhagavataH = of the glorious god; agneH = of fire; prayaagam abhitaH = near Prayaga (the confluence of the holy Ganga and Yamuna rivers); manye = I think; muniH = the sage (Bharadwaja); sannihitaH = (is staying0 nearby.

“Perceive, Oh Lakshmana, the smoke looking prominent as a sign of the glorious god of fire near Prayaga (the confluence of the holy Ganga and Yamuna rivers). I think that sage Bharadwaja is staying nearby.”

sa praviśya mahātmānamṛṣim śiṣyagaṇairvaṛtam |
saṃśitavratamekāgram tapasā labdhacakṣuṣam || 2-54-11
huta agni hotram dṛṣṭvā eva mahā bhāgam kṛta anjaliḥ |
rāmaḥ saumitriṇā sārdham sītayā ca abhyavādayat || 2-54-12

11;12. praveshya = entering; dR^ishhTvaiva = and; beholding = mahaatmaanam = the high-souled; R^ishhim = sage; samshitavaratam = of vivid vows; ekaagram = who had acquired undivided attention; chakshhushham = his glance; labdha = sharpened; tapasaa = through severe meditation;vR^itam = surrounded; shishhya; gaNaiH = by a group of disciples; hutaagnihotram = who had kindled; sacrificial fire; mahaabhaagam = the highly fortunate man; saH raamaH = that Rama; saumitriNaa saartham = together with Lakshmana; siitaayaacha = and Seetha; abhyavaadayat = greeted him with joined palms.

Entering the hermitage and beholding the high-souled sage who was austere and contemplative, his glance sharpened through severe meditation, surrounded by a group of disciples, who had kindled sacrificial fire, the highly fortunate man as he was, Rama together with Lakshmana and Seetha greeted him with joined palms.

cirasya khalu kākutstha paśyāmi tvām iha āgatam |
śrutam tava mayā ca idam vivāsanam akāraṇam || 2-54-21

21. pashyaami khalu = “In fact; I am seeing; tvaam = you; aagatam = coming; iha = here; chirasya = after a long time; kaakutstha = Oh scion of Kakutstha! idam = this; tava = your; akaaraNam = needless; vivaasanam = exile; shrutam cha = has also been heard; mayor = by me.”

“In fact, I am seeing you, arriving here after a long time, Oh scion of Kakutstha! And I have heard of your unjust banishment.”

daśa krośaitaḥ tāta girir yasmin nivatsyasi |
maharṣi sevitaḥ puṇyaḥ sarvataḥ sukha darśanaḥ || 2-54-28
go lāngūla anucaritaḥ vānara ṛṣka niṣevitaḥ |
citra kūṭaiti khyātaḥ gandha mādana samnibhaḥ || 2-54-29

28;29. dashakroshe = sixty miles*; itaH = from here; taataH = dear son; puNyaH = (lies) a sacred; giriH = mountain; yatra = on which; nivatsyasi= you will take up your dwelling; maharshhi sevitaH = which region is inhabited by great sage; sukha darshanaH = is charming to look at; sarvataH = from all sides; ;golaaNgauulacharitaH = infested by the black species of monkeys with a long tail; vaanara rakshhanishhevitaH = haunted by apes and bears; khyaataH = known by the name; chitrakuutaH iti = of Chitrakuta; gandhamaadana sannibhaH = which closely resembles Gandhamadana mountain.

“Sixty miles from here, dear son, lies a sacred mountain on which you may takeup your dwelling, which region is inhabited by great sages, is charming to look at from all sides, infested by the black species of monkeys with a long tail, haunted by apes and bears, known by the name of Chitrakuta and which closely resembles Gandha maadana mountain.”

sītātṛtīya kākutsthah pariśrāntaḥ sukhocitaḥ |
bharadvājāśrame ramye tām rātri mavastsukham || 2-54-35

35. parishraantaH = greatly fatigued; kaakutsthaH = Rama(scion of Kakutstha) siitaatR^itiiyaH = (accompanied by) Seetha as the third (Lakshmana being the second); sukhochitaH = and desered all comforts; suham = happily; avasat = spent; taam raatrim = that night; ramie = at the lovely; bhardvaajaashrame = hermitage of Bharadwaja.

Greatly fatigued, Rama(Scion of Kakutstha) accompanied by Seetha as the third (Lakshmana being the second) who was accustmed to all comforts, happily spent that night at the lovely hermitage of Bharadwaja.

athāsādya tu kāldinndhīm śīghrasrotasamāpagām |
tasyāstīrtham pracaritam purāṇam prekṣya rāghavau || 2-55-5
tatra yūyam plavam kṛtvā taratāṃśumatīm nadīm |

5. aasaadya = “reaching; atha = then; aapagaam = the River; kaaLindiim = Yamuna; puraaNam = belonging to olden times; shiighra srotasam = with a rapid stream; prekshhya = and perceiving(in it) tasyaaH tiirtham = the passage for descent into the river; pracharitam = which is too much frequented; raaghava = Oh; Rama! yuunam = you; tarata = cross; nadiim = the river; amshumatiim = Yamuna (the daughter of the sun-god) kR^itvaa = by preparing; plavam = a raft; tatra = there.”

“Reaching the River Yamuna belonging to olden times, having a rapid stream and perceiving in it a passage for descent into the river, which is too much frequented the river, which is too much frequented, you cross the River Yamuna (the daughter of the sun-god) by preparing a raft there, Oh Rama!”

kāldindīmadhyamāyātā sītā tvenāmavandata || 2-55-19
svasti devi tarāmi tvām pāryenme patirvatam |
yakṣye tvām gonahasreṇa surāghaṭaśatena ca || 2-55-20
svasti pratyāgate rāme purīmikṣvākupālitām |

19-20. aayaataa = having arrived; kaaLindiimadhyam = at the middle of Yamuna River; siitaa = Seetha; avandata = offered salutation; enaam = to this river (and prayed a follows; devi = “Oh; goddess of Yamuna! taraami = I am crossing; tvaam = you; svasti = Adieu! Me = (May) my; patiH = husband; paarayet = complete; vratam = his vow; raame = (when) Rama; svasti = safely; pratyaagate = comes back again; puriim = towards the city of;ikshvaaku paalitaam = ruled by the kings of Ikshvaku; gosahasreNa = with thousand cows; suraaghaTashatena = and a hundred drinking vessels.

Having arrived at the middle of Yamuna river, Seetha offered salutation to the river and prayed as follows: “Oh, goddess of Yamuna! Adieu! I am crossing you! May my husband complete his vow! When Rama safely comes back again towards the city of Ayodhya, ruled by Ikshvaku kings I shall propitiate you by offering a thousand cows and a hundred drinking vessels.”

gaccatostu tayormadhye babhūva janakātmajā || 2-55-29
mātaṅgayormadyagatā śubhā nāgavadhūriva |

29. janakaatmajaa = Seetha; gachchhate = who was walking; madhyagataa = in the middle; taayoH = of both of them; babhuuva = was; shubhaa naaga vadhuuriva = like an auspicious female elephant; madhyagataa = in the middle; maataNgayoH = of two elephants.

Seetha who was walking in the middle of both of them was like an auspicious female elephant in the middle of two elephants.

akṣmaṇa ānaya dārūṇi dṛḍhāni ca varāṇi ca |
kuruṣva āvasatham saumya vāse me abhiratam manaḥ || 2-56-19

19. lakshmaNa = Lakshmana; saumya = the gentle brother! aanaya = bring; dR^iDhaani = strong; varaaNi cha = selected; daaruuNi = timber;kuruSva = (and) construct; aavasatham = a dwelling; me manaH = my mind; abhiratam = is fascinated; vaase = in dwelling (here)

Lakshmana, my gentle brother! Bring strong and choicest timber and construct a dwelling. My mind is fascinated in dwelling here.”

suramyam āsādya tu citra kūṭam |
nadīm ca tām mālyavatīm sutīrthām |
nananda hṛṣṭaḥ mṛga pakṣi juṣṭām |
jahau ca duhkham pura vipravāsāt || 2-56-38

38. hR6ishhTaH = delighted; nanandaH = and joyful; aasaadya = to reach; suramyam = the lovely; chitrakuTam = Chitrakuta mountain; taam = (and) that; maalyaavatim nadiimcha = river; Malyavati; sutiirthaam = provided with good descents; mR^igapakshhijushhTaam = frequented by birds and beasts; jahaucha = shed too; duHkaham = the agony; puravipravaasaat = caused by exile from Ayodhya city.

Delighted and joyful to reach the lovely Chitrakuta mountain and the river Malyavati, provided with good descents and frequented by birds and beasts, Seetha, Rama and Lakshmana shed the agony caused by their exile from the City of Ayodhya.

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

Sri Valimiki Raamaayanam -Ayothyaa Kaandam -Sargams -41/42/43/44-45/4647/48..

December 30, 2013

na agni hotrāṇi ahūyanta sūryaḥ ca antar adhīyata |
vyasṛjan kavalān nāgā gāvo vatsān na pāyayan || 2-41-9

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

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

nakṣatrāṇi gata arcīmṣi grahāḥ ca gata tejasaḥ |
viśākhāḥ ca sadhūmāḥ ca nabhasi pracakāśire || 2-41-12

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

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

anarthinaḥ sutāḥ strīṇām bhartāraḥ bhrātaraḥ tathā |
sarve sarvam parityajya rāmam eva anvacintayan || 2-41-19

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

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

agṛhṇām yac ca te pāṇim agnim paryaṇayam ca yat |
anujānāmi tat sarvam asmiml loke paratra ca || 2-42-8

8. tatsarvam = All that; aagR^hNaamitiyat = by taking; te = your; paaNim = hand; paryaNayamchayat = circumabubulating; agnim = the sacred fire; anujaanaami = I renounce; asmin loke = in this world; paratracha = and the next.

All that contract which I entered into by taking your hand and circumambulating the sacred fire, I now renounce in this world and the next. ”

kausalyāyā gṛham śīghram rāma mātur nayantu mām |
iti bruvantam rājānam anayan dvāra darśitaḥ || 2-42-26

26. nayantu = Take; maam = me; shiighram = quickly; gR^iham = to the apartment ; kausalyaayaaH = of Kausalya ;raama maatuH = the mother of Rama; na anyatra = Nowhere else ; mama hR^idayasya = my heart ;bhavishhyati hi = will indeed find; ashvaasaH = solace .”

“Take me quickly to the apartment of Kausalya the mother of Rama. Nowhere else my heart will find solace ”

tac ca dṛṣṭvā mahā rājo bhujam udyamya vīryavān |
uccaiḥ svareṇa cukrośa hā rāghava jahāsi mām || 2-42-30

30. dR^ishhTvaa = Looking at; tat = that house; udyamya = and lifting up; bhujam = his arm; viiryavaan = the powerful; mahaaraajaH = monarch; chukrosha = cried ; uchchaiHsvareNa = in loud voice; haa raaghava = Oh ;Rama! jahaasi = you have left ; maam = us(both your mother and I).

Looking at that palace and lifting up his arm, the powerful monarch cried in a loud voice, ” Oh, Rama! You have left us both, your mother and I.”

rāmam me.anugatā dṛṣṭiradyāpi na nivartate |
na tvām paśyāmi kausalye sādhu mām pāṇinā spṛśa || 2-42-33

33. kausalye = “Oh;Kausalya! me dR^ishhTiH = My sight ;anugataa = extinguished along with ; raamam = Rama;na nivartate = and not turned out. adyaapi = Even now; na pashyaami = I cannot see; tvaa = you;saadhu = properly ;spR^isha = touch ;maam = me ;paaNinaa = with your hand.”

“Oh, Kausalya! My sight has extinguished along with Rama and not returned. Even now, I am not able to see you properly. Touch me with your hand.”

tam rāmam eva anuvicintayantam |
samīkṣya devī śayane nara indram |
upa upaviśya adhikam ārta rūpāupa |
vinihśvasantī vilalāpa kṛccram || 2-42-34

34. samiikshhya = perceiving; tam narendram = that monarch; shayane = on the coach ;anuvichintayantam = absorbed in the thought ;raamam eva = of Rama alone; devii = Kausalya; adhikam aartaruupaa = appeared very sad ;upaavishya = and sitting down beside him ;viniHshvasantii = began to sigh; vilalaapa = and lament; kR^ichchham = with distressed look.

Perceiving that monarch on the coach absorbed in the thought of Rama alone, Kausalya appeared very sad and sitting beside him, began to sigh and lament with a distressed look.

gaja rāja gatir vīraḥ mahā bāhur dhanur dharaḥ |
vanam āviśate nūnam sabhāryaḥ saha lakṣmaṇaḥ || 2-43-6

6. sabhaaryaH = together with wife; sahalakshhmaNaH = accompanied by Lakshmana; gajaraajagatiH = walking like the king of elephants;dhanurdharaH = wearing a bow; mahaabaahuH = the mighty armed; viiraH = hero; nuunam = surely; aavishate = will have entered; vanam = the forest.

Together with his wife, accompanied by Lakshmana and walking like king of elephants having a bow in hand, the mighty armed hero surely will have entered the forest ”

kadā ayodhyām mahā bāhuḥ purīm vīraḥ pravekṣyati |
puraḥ kṛtya rathe sītām vṛṣabho go vadhūm iva || 2-43-12

12. kadaa = when will ; mahaabaahuH = the mighty armed; viiraH = hero(Rama);pravekshhyati = enter; ayodhyaa puriim = the city of Ayodhya;puraskR^tya siitaam = placing Sita in front; rathe = in the chariot ;govadhuumiva = as a cow; vR^ishhabhaH = by a bull?”

“When will the mighty armed hero (Rama) enter the city of Ayodhya placing Sita in his front in the chariot as a bull would follow a cow?”

sūryasyāpi bhavetsūryohyagneragniḥ prabhoḥ prabhoḥ |
śriyaśca śrīrbhavedagryā kīrtyāḥ kṣamākṣamā || 2-44-15
daivatam daivatānām ca bhūtānām bhūtasattamaḥ |
tasya kehyaguṇā devi vane vā pyathavā pure || 2-44-16

15;16. devi = Oh; Kausalya!; bhavet = He becomes; suuryaH = illuminator; suuryasyaapi = of even the sun; agniH = fire; (revealer) ; agneH = of fire; prabhuH = the ruler; prabhoH = of rules; shriiH = the splendor; shriyashcha = of splendor; agryaa = the foremost; kiirtiH = glory(essence);kiirtyaaH = of glory; kshhamaa kshhamaa = the forbearance of forbearance; daivatam = the god; daivataanaam = of gods; bhuutasattamaH = the foremost being; bhuutaanaam = of beings. ke hi = Indeed what; aguNaaH = handicaps(for him); vanevaapi = in the forest; athavaa = or; pure = in Ayodhya?”

“Oh, Kausalya! Rama is the illuminator of even the sun, fire of fire, the ruler of rules, the splendor of splendor, the foremost glory of glory, the forbearance of forbearance, the god of gods and the foremost being of all the beings. Indeed, what handicaps are there for him in the forest or in Ayodhya?”

mā śoko devi duḥkham vā na rāame dṛahyRW.aśivam |
kṣipram drakṣyasi putram tvam sasītam saha lakṣmaṇam || 2-44-24

24. devi = Oh; Kausalya! maa = Do not have; shokaH = grief; duHkhamvaa = or uneasiness. ashivam = Ill luck; na dR^ishyate = is not being seen; raame = in Rama; tvam = you; drakshhyasi = will be able to see; kshhipram = soon; putram = your son; sa siitam = along with Sita; saha lakshhmaNam = together with Lakshmana.”

“Oh, Kausalya! Do not have uneasiness or grief. Rama has no ill luck. You will be able to see soon your son along with Sita, accompanied by Lakshmana”.

āśvāsayantī vividhaiśca vākyai |
rvākyopacāre kuśalānādyā |
rāmasya tām mātaramevamuktvā |
devī sumitrāvirarāma rāmā || 2-44-30

30. sumitra = Sumitra; devii = the queen; kushalaa = skilled; vaakyopachaare = in employment of words; anavadyaa = who is faultless; raamaa = and charming; evam = thus; aashvaasayantii = consoled; raamasya = Rama’s; taam maataram = that mother; uktvaa = by speaking; vividhaiH = with various; vaakyaiH = words; viraraama = and stopped.

Sumitra the queen, skilled in her employment of words, who is faultless and charming, thus consoled Rama’s mother with various words and finally stopped speaking.

na ca tapyed yathā ca asau vana vāsam gate mayi |
mahā rājaḥ tathā kāryo mama priya cikīrṣayā || 2-45-10

10. mayi = (when) I; gate = have gone; vanavaasam = to the forest for exile; yathaa = how; asou = this; mahaarajah = monarch; na santapyet = does not suffer agony; tathaa = in that manner; kaaryaH = to be done; priya chikiirshhayaa = with an intent to please; mama = me.”

“If you desire to please me, see that the king does not suffer agony when I have gone to forest for exile”

anugamtum aśaktāḥ tvām mūlaiḥ uddhiṛta vegibhiḥ |
unnatā vāyu vegena vikrośanti iva pādapāḥ || 2-45-30

30. “paadapaaH = trees; uddhitaha veginaH = which are raised swiftly; muulaiH:by their roots; ashaktaaH = being unable; anugantum = to accompany; tvaam = you; vikroshantiiva = appear to be weeping; unnataaH = hump-backed; vaayuvegena = by the force of mind.”

“The trees held by their roots, unable to accompany you, seen to be weeping, hump-backed by the force of wind”

tataḥ sumantro.api rathādvimucya |
śrāntānhayānsamparivartya śrīghrām |
pītodakāṃstoyapariplutāṅgā |
nacārayadvai tamasāvidūre || 2-45-33

33. tataH = thereafter; sumantro api = Sumantra the charioteer also; vimuchya = releasing; shraantaan = the tired; hayaan = horses; rathaat = from the chariot; shiighram = quickly;samparivartya = making them roll; piitodakaan = having drunk water; toya pariplutaaN^gaan = with their bodies drenched in water; achaarayat = allowed them to graze; tamasaa viduure = not very far from the Tamasa.

Thereafter Sumantra the charioteer too released the horses, tired as they were, from the chariot and quickly making them roll, allowed them to graze not very far from the (bank of) Tamasa once they had drunk water and had their body washed in the river.”

bharatasya ānṛśaṃsatvam saṃcintya aham punaḥ punaḥ |
na anuśocāmi pitaram mātaram ca api lakṣmaṇa || 2-46-8

8. “lakshhmaNa = Oh; Lakshmana! vichintya = Thinking of; bharatasya = bharata’s; anR^ishamsatvam = kindness; punaH punaH = again and again; aham = I;naanushochaami = do not grieve; pitaram = for(our) father; maataramcha api = or even (our) mother.”

“Oh,Lakshmana! Thinking of Bharata’s kindness again and again, I do not grieve for our father and mother”

tvayā kāryam nara vyāghra mām anuvrajatā kṛtam |
anveṣṭavyā hi vaidehyā rakṣaṇa arthe sahāyatā || 2-46-9

9. “naravyaaghra: Lakshmana; the tiger among men! anuvrajataa = By following; maam = me; kaaryam = a purpose; kR^itam = has been served;tvayaa = by you. sahaayataa = a help; anveshhTavyaali = would have to be sought; rakshhaNaarthe = for the protection;vaidehyaaH = of Seetha”

“Oh, Lakshmana, tiger among men! You have done well by accompanying me, as otherwise, a help would have to be sought for by me for protecting Seetha”

jāgrataḥ hi eva tām rātrim saumitrer uditaḥ raviḥ |
sūtasya tamasā tīre rāmasya bruvataḥ guṇān || 2-46-16

16. raviH = The sun; uditaH = rose; soumitre = (while) Lakshmana; bruvataH = was recounting; raamasya = Rama’s; guNaaH = excellences;suutasya = to Sumantra; tamasaa tiire = at the bank of Tamasa river;jaagratohyeva = keeping awake; taam raatrim = that (whole) night.

WhileLakshmana was thus recounting Rama’s excellences to Sumantra, keeping awake that whole night at the bank of Tamasa river, the sun rose.

ayam yukto mahābāho rathaste rathinām vara |
tvamārohasva bhadram te sasītaḥ sahalakṣmaṇaḥ || 2-46-27

27. mahaabaaho = Oh; mighty armed prince! te = Your; ayam rathaH = (this) chariot; yuktaH = is yoked. Rathinaam vara = Oh; jewel among car-warriors! tvam = You; aarohasva = ascend(it); sasiitaH = along with Sita; saha lakshhmaNaH = and with Lakshmana . bhadram = May prosperity be; te= to you.”

“Oh, mighty armed prince! Your chariot is kept ready. You ascend it along with Sita and with Lakshmana, Oh jewel among car-warriors! May prosperity attend you”

mohana artham tu paurāṇām sūtam rāmaḥ abravīd vacaḥ |
udan mukhaḥ prayāhi tvam ratham āsthāya sārathe || 2-46-30
muhūrtam tvaritam gatvā nirgataya ratham punaḥ |
yathā na vidyuḥ paurā mām tathā kuru samāhitaḥ || 2-46-31

30;31. raamaH = Rama; mohanaartham = in order to elude; pouraaNaam = the citizens; abraviit = spoke; vachaH = words; suutam = to Sumantra : “saarathe = Oh; charioteer! tvam = You; aasthaaya = mount; ratham = the chariot; prayaahi = (and) proceed; udaN^mukhaH = northwards. gatvaa = Go; muhuurtam = for a while ; tvaritam = quickly; nivartaya = and bring back; ratham = the chariot; punaH = again; samaahitaH = Remaining careful;kuru = do(it); yathaa = in such a way; tathaa = that; pouraaH = the citizens; na vidyaH = may not locate me.”

In order to elude the citizens, Rama spoke to Sumantra as follows: “Oh, charioteer! You mount the chariot and go northward. Proceed for a while quickly and bring back the chariot again. Remaining careful, do it in such a way that the citizens may not be able to locate me”

tataḥ samāsthāya ratham mahārathaḥ
sasārathirdhāśarathirvanam yayau |
udaṅmukham tam tu ratham cakāra sa |
prayāṇamāṅgaśyanivitadarśanāt || 2-46-34

34. tataH = Thereafter; saH = That Sumantra; chakaara = placed; tam ratham = that chariot; udaN^mukham = facing the north; prayaaNa maaN^galya nimitta darshanaat = for he saw omens auspicious for journey (in that quarter). DasharathiH = Rama (son of Dasaratha); mahaarathaH = the mighty car-warrior; sa saarathiH; along with the charioteer; aasthaaya = mounted; ratham = the chariot; yayou = and proceeded; vanam = to the forest.

However, Sumantra placed that chariot by facing it to the north, for he saw omens auspicious for journey (in that quarter). Rama (son of Dasaratha) the mighty car-warrior, along with the charioteer mounted the chariot and proceeded to the forest.

yo naḥ sadā pālayati pitā putrānivaurasān |
katham raghūṇām sa śreṣṭhastyaktvā no vipinam gataḥ || 2-47-6

6. “yaH = which Rama; shreshhTaH = the chief; raghuuNaam = of Raghu’s; paalayati = who protected; naH = us; sadaa = always; pita = like father; ourasaan putraan iva = the children born of his lions; katham = how; saH = he; tyaktvaa = could leave; naH = us; gataH = and proceed; vipinam= to the forest?”

“How did the chief of Raghus, who protected us ever, like a father the children born of his loins, could proceed to the forest, leaving us?”

te tāni veśmāni mahādhanāni |
duḥkhena duḥkhopahatā viśantaḥ |
naiva prajajñuḥ svajanam janam vā |
nirīkṣamāṇāḥ praviṇaṣṭaharṣāḥ || 2-47-19

19. te = they; praviNashhTa harshhaaH = having lost their joy; vishantaH = entering; taani = those; veshmaani = houses; mahaadhanaani = with abundant riches ; duHkhena = uneasily; duHkhopahataaH = having stricken with grief; naiva prajaG^yuH = could not dishtinguish; svajanam = their own people; janam vaa = or others; niriikshhamaanaaH = (even if) being looked at.

Entering their houses full of abundant riches with uneasiness, the citizens could not distinguish between their own people and others, even though being looked at, stricken as they were with grief, their joy having altogether extinguished.

ekaḥ sat puruṣo loke lakṣmaṇaḥ saha sītayā |
yo anugaccati kākutstham rāmam paricaran vane || 2-48-8

8. lakshhma NaH = Lakshmana; ekaH = alone; satpurushhaH = is a good man; loke = in this world; yaH = who; anugachchati = was following;raamam = rama; kaakutstham = belonging to Kakutstha dynasty; siitayaa saha = along with Sita; paricharam rending service; vane = in the forest.”

Lakshmana alone is a good man in this world, who was accompanying Rama belonging to Kakutstha dynasty, along with Sita ,duly rendering service to them in the forest.”

pādac cāyā sukhā bhartus tādṛśasya mahātmanaḥ |
sa hi nātho janasya asya sa gatiḥ sa parāyaṇam || 2-48-17

17. “paada chchhaayaa = The shelter of feet; bhartuH = of the Lord; mahaatmanaH = and the high-souled; taadR^ishsya = is in such a manner;sukhaa = a joy; saH = He; naatha hi = indeed is protector; asyajanasya = of these people. saH = He; gatiH = the refuge; saH = he; paraayaNam = the supreme asylum.”

“The shelter of the feet of the lord and the high-souled Rama is in itself a joy. Rama indeed is the protector of all of us, he the refuge and our supreme asylum ”

na hi pravrajite rāme jīviṣyati mahī patiḥ |
mṛte daśarathe vyaktam vilopaḥ tat anantaram || 2-48-26

26. raame = Rama; pravrajite = having gone to exile; mahiipatiH = the monarch; na jiivishhyati hi = will indeed not survive! mR^ite = After the death; dasharathe = of Dasaratha; vilaapaH = utter moaning sounds; tadanantaram = thereafter; vyaktam = It is certain.

“For, Rama having gone into exile, the monarch will not survive and when Dasaratha is dead, utter regrets will remain thereafter. It is certain!”

pūrṇacandrānanaḥ śyāmo gūḍhajatrurariṃdamaḥ |
ājānubāhuḥ padmākṣo rāmo lakṣmanapūrvajaḥ || 2-48-29
pūrvābhibhāṣī madhuraḥ satyavādī mahābalaḥ |
saumyaḥ sarvasya lokasya candravatpriyadarśanaḥ || 2-48-30
nūnam puruṣaśārdūlo mattamātaṅgavikramaḥ |
śobhayuśyatyaraṇyāni vicaran sa mahārathaḥ || 2-48-31

29;30;31. raamo = Rama; puurNa chandraananaH = whose face is like the full moon; shyaamo = dark brown of complexion; guuDha jatraH = whose collar bone is invisible (because it is covered with flesh) arindamaH = conquerer of his foes; aajaanubaahuH = whose arms descend to the knees;padmaakshho = whose eyes resemble lotuses; lakshhmaNa puurvajaH = the elder brother of Lakshmana; puurvaabhibhaashhii = who takes initiative in speaking; satyavaadii = speaking with candor; madhuvaH = and sweetness; mahaabalaH = very strong; soumyaH = benevolent; sarvasya lokasya = to all people; chandravat priyadarshanaH = charming sight as the moon; purusha shaarduulo = tiger among men; matta maataN^ga vikramaH = as mighty as an elephant in rut; sa mahaarathaH = that great car- warrior; nuunam = surely; shobhayishjyati = will adorn; araNyaani = the woods; vicharam = while roaming (through them).”

“Rama, whose face is like the full moon, of dark brown complexion, whose collar-bone is invisible (because of its being covered with flesh), a conqueror of foes, whose arms descend to his knees, whose eyes resemble lotuses, the elder brother of Lakshmana, who takes initiative in speaking and expresses with sweetness, truthful of speech and possessed of extra ordinary strength, is benevolent to all, delightfully charming as the moon, that tiger among men, as mighty as an elephant in rut, that great car-warrior, will surely adorn the woods, while roaming through them..”

tathā striyo rāma nimittam āturā |
yathā sute bhrātari vā vivāsite |
vilapya dīnā rurudur vicetasaḥ |
sutaiḥ hi tāsām adhiko hi so abhavat || 2-48-36

36. striyaH = the women; vichetasaH = whose minds became sick; yathaa = as one would feel on; sute = (one’s own) son; bhraatarivaa = or brother; vivaasite = having been sent into exile; aaturaaH = cried; raama nimittam = on account of Rama; diinaH = miserably; vilapya = lamented;ruruduH = (and) wept. taasaam = To them; saH = that Rama; abhavat hi = indeed became; adhikaH = more than; sutaaH = their sons.

The women whose minds became sick on account of Rama, as one would feel on one’s own son or brother having been sent into exile, cried miserably expressing their grief in various ways. To them, Rama was dearer than their very sons!

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

Sri Valimiki Raamaayanam -Ayothyaa Kaandam -Sargams -37/38/39/40-

December 30, 2013

yo hi dattvā dvipa śreṣṭham kakṣyāyām kurute manaḥ |
rajju snehena kim tasya tyajataḥ kunjara uttamam || 2-37-3

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

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

khanitra piṭake ca ubhe mama ānayata gaccataḥ |
catur daśa vane vāsam varṣāṇi vasataḥ mama || 2-37-5

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

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

sa cīre puruṣa vyāghraḥ kaikeyyāḥ pratigṛhya te |
sūkṣma vastram avakṣipya muni vastrāṇi avasta ha || 2-37-7

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

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

lakṣmaṇaḥ ca api tatra eva vihāya vasane śubhe |
tāpasāc cādane caiva jagrāha pitur agrataḥ || 2-37-8

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

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

atha ātma paridhāna artham sītā kauśeya vāsinī |
samīkṣya cīram samtrastā pṛṣatī vāgurām iva || 2-37-9

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

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

katham nu cīram badhnanti munayo vana vāsinaḥ |
iti hyakuśalā sītā sāmumoha muhurmuhuḥ || 2-37-12

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

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

tasyāḥ tat kṣipram āgamya rāmaḥ dharmabhṛtām varaḥ |
cīram babandha sītāyāḥ kauśeyasya upari svayam || 2-37-14

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

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

lakṣmaṇena sahāyena vanam gacchasva putraka |
neyamarhati kalyāṇī vastum tāpasavadvane || 2-37-18

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

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

atipravṛtte durmedhe kaikeyi kulapāṃsani |
vañyitvā ca rājānam na pramāṇe.avatiṣṭhase || 2-37-22

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

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

ātmā hi dārāḥ sarveṣām dārasamgrahavartinām |
ātmeyamiti rāmasya pālayiṣyati medinīm || 2-37-24

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

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

tatah śūnyām gatajanām vasudhām pādapaiḥ saha |
tvamekā śādhi durvṛttā prajānāmahite sthitā || 2-37-28

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

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

ekasya rāmasya vane nivāsa |
stvayā vṛtah kekayarājaputri |
vibhūṣiteyam pratikarmanityā |
vasatvaraṇye saha rāghaveṇa || 2-37-35

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

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

tasmiṃstathā jalpati vipramukhye |
gurau nṛpasyāpratimaprabhāve |
naiva sma sītā vinivṛttabhāvā |
priyasya bhartuḥ pratikārakāmā || 2-37-37

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

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

cīrāṇyasāsyā janakasya kanyā |
neyam pratijñā mama dattapūrvā |
yathāsukham gacchatu rājaputrī |
vanam samgrā saha sarvartnaiḥ || 2-38-6

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

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

iyam dhārmika kausalyā mama mātā yaśasvinī |
vṛddhā ca akṣudra śīlā ca na ca tvām deva garhite || 2-38-15

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

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

vāsāṃsi ca mahā arhāṇi bhūṣaṇāni varāṇi ca |
varṣāṇi etāni samkhyāya vaidehyāḥ kṣipram ānaya || 2-39-15

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

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

na atantrī vādyate vīṇā na acakraḥ vartate rathaḥ |
na apatiḥ sukham edhate yā syāt api śata ātmajā || 2-39-29

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

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

suptāyāḥ te gamiṣyanti nava varṣāṇi panca ca |
sā samagram iha prāptam mām drakṣyasi suhṛd vṛtam || 2-39-35

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

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

muraja paṇava megha ghoṣava |
ddaśaratha veśma babhūva yat purā |
vilapita paridevana ākulam |
vyasana gatam tat abhūt suduhkhitam || 2-39-41

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

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

sṛṣṭaḥ tvam vana vāsāya svanuraktaḥ suhṛj jane |
rāme pramādam mā kārṣīḥ putra bhrātari gaccati || 2-40-5

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

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

rāmam daśaratham viddhi mām viddhi janaka ātmajām |
ayodhyām aṭavīm viddhi gacca tāta yathā sukham || 2-40-9

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

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

samyacca vājinām raśmīn sūta yāhi śanaiḥ śanaiḥ |
mukham drakṣyāmi rāmasya durdarśam no bhaviṣyati || 2-40-22

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

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

mahati eṣā hi te siddhir eṣa ca abhyudayo mahān |
eṣa svargasya mārgaḥ ca yad enam anugaccasi || 2-40-26

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

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

pitā ca rājā kākutsthaḥ śrīmān sannaḥ tadā babhau |
paripūrṇaḥ śaśī kāle graheṇa upaplutaḥ yathā || 2-40-30

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

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

eṣām vacaḥ sarva guṇa upapannam |
prasvinna gātraḥ praviṣaṇṇa rūpaḥ |
niśamya rājā kṛpaṇaḥ sabhāryo |
vyavasthitaḥ tam sutam īkṣamāṇaḥ || 2-40-51

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

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

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

Sri Valimiki Raamaayanam -Ayothyaa Kaandam -Sargams -33/34/35/36–

December 30, 2013

padātim varjitac catram rāmam dṛṣṭvā tadā janāḥ |
ūcur bahu vidhā vācaḥ śoka upahata cetasaḥ || 2-33-5

5. tadaa = then; dR^ishhTvaa = by seeing; raamam = Rama; padaatim = as a pedestrian; varjitachchhatram = without umbrella; janaaH = the people; shokopahata chetasaH = with their hearts struck by grief; uuchuH = were uttering; vaachaH = words; bahuvidhaaH = of many sorts.

Then, by seeing Rama as a pedestrian without an umbrella, the people with their hearts struck by grief were uttering words of many sorts.

vanam nagaram eva astu yena gaccati rāghavaḥ |
asmābhiḥ ca parityaktam puram sampadyatām vanam || 2-33-22

22. yena = for which reason; raaghavaH = Rama; gachchhati = is going away(for that reason) vanameva astu = let that forest really become;nagaram = a city; puramcha = this city; parityaktam = deserted; asmaabhiH = by us; sampadyataam = let is become; vnam = a forest.

As Rama is going away to the forest, let that forest become a city and let this city being deserted by us become a forest.

ityevam vividhā vāco nānājanasamīritāḥ|
śuśrāva rāmaḥ śrutvā ca na vicakre asya mānasam || 2-33-26

26. raamaH = Rama; shushraava = heard; vividhaaH = various kinds; vaachaH = of words; ityevam = thus; naanaajane samiiritaaH = spoken by many people; shrutvaacha = hearing them also; asya = his; maanasam = mind; na vichakre = was not distruebed.

Rama heard various kinds of remarks thus made by many people. Hearing them also, his mind was not disturbed.

sa tu veśma piturdūrā tkailāsaśikharaprabham |
abhicakrāma dharmātmā mattamātaṅgavikramaḥ || 2-33-27

27. saH = that Rama; dharmaatmaa = the virtuous man; maatta maataNga vikramaH = with strides of an elephant in rut; abhichakraama = approached; pituH = his father’s; veshma = palace; kailaasa shikhara prabham = which glowed like a peak of the Kailasa mountain; kuuraat = from a distance.

That Rama the virtuous man, by walking with strides of an elephant in rut, approached his father’s palace, which from a distance glowed like a peak of the Kailasa mountain.

uparaktamivādityaṃ bhasmacchannamivānalam|
taṭākamiva nistoyamapaśyajjagatīpatim|| 2-34-3

3. apashyat = (he) saw;; jagatiipatim = the king; aadityam iva = resembling a sun; uparaktam = eclipsed; analam iva = like fire;bhasmachchhannam = covered by ash; tataakam iva = as a lake; nistoyam = without water.

He saw the king resembling an eclipsed sun, like fire covered by ash, as a lake without water.

sumantra ānaya me dārān ye kecit iha māmakāḥ |
dāraiḥ parivṛtaḥ sarvaiḥ draṣṭum iccāmi rāghavam || 2-34-10

10. sumantra = Oh; Sumantra! ye kachit = whoever; maamakaaH = my wives; iha = are here; anaya = bring; me daaraan = such of my wives;parivR^itaH = surrounded by; sarvaiH = all; daaraiH = wives; ichchhaami = I want; drashhTum = to see; dhaarmikam = the virtuous Rama.

“Oh, Sumantra! being all my wives, who are here. Surrounded by all of them, I want to see the virtuous Rama.”

so abhidudrāva vegena rāmam dṛṣṭvā viśām patiḥ |
tam asamprāpya duhkha ārtaḥ papāta bhuvi mūrcitaḥ || 2-34-17

17. dR^ishhTvaa = seeing; raamam = Rama; saH = Dasaratha; vishaampatiH = the ruler of people; abhidadraava = ran towards him; vegena = speedily; asampraapya = without reaching; tam = him; papaata = fell; bhuvi = on the floor; muurchhitaH = senseless; duHkhaartaH = afflicted with sorrow.

Seeing Rama, King Dasaratha ran speedily towards him. But without reaching him he fell on the floor senseless, afflicted as he was with sorrow.

atha rāmaḥ muhūrtena labdha samjñam mahī patim |
uvāca prānjalir bhūtvā śoka arṇava pariplutam || 2-34-21

21. atha = thereafter; raamaH = Rama; bhuutvaa = becoming; praNjaliH = one with folded hands; uvaacha = spoke(as follows) mahiipatim = to king Dasaratha; labdha samJNam = who got consciousness; muhuurtena = within a short time; shokaarNava pariplutam = imundated in a sea of sorrow.

Then, Rama with folded hands spoke thus to king Dasaratha who got consciousness within a short time and who was inundated in a sea of sorrow.

anujānīhi sarvān naḥ śokam utsṛjya mānada |
lakṣmaṇam mām ca sītām ca prajāpatir iva prajāḥ || 2-34-24

24. utsR^ijya = giving up; shokam = grief; maanada = Oh; the bestower of honour! anujaaniihi = grant leave; sarvaan = to all; naH = of us;lakshhmaNam = Lakshmana; maameha = myself; sitaamcha = and Seetha; prajaaH iva = as to his sons; prajaapatiH = Brahma.

“Giving up grief, Oh the bestower of honour, grant leave to all of us, Lakshmana myself and Seetha as Brahma(the lord of creation) did to his sons(sanaka and his three brothers who intended to go to forest for practising austerities).”

nava pañca ca varṣāṇi vanavāse vihṛtya te |
punaḥ pādau grahīṣyāmi pratijñānte narādhipaḥ || 2-34-29

29. naraadhipa = Oh; ruler of men! vihR^itya = having strolled; vanavaase = in the forest; nava paNchaacha = for fourteen; vashhaani = years;pratiJNaante = after fulfillingthe promise; grahishhyaami = I shall clasp; te = your; paadau = feet; punaH = once more.

“Oh, ruler of men! Having strolled in the forest for fourteen years, I shall clasp your feet once more after fulfilling my promise.”

vanavāsakṛtā buddhirna ca me.adya caliṣyati |
yastuṣṭena varo dattaḥ kaikeyyai varada tvayā || 2-34-42
dīyatām nikhilenaiva satyastvam bhava pārthiva |

42. adya = now; nachalishhayati = I cannot budge; me buddhiH = from my decision; vanavaasa kR^itaa = made about my stay in the forest;paarthiva = Oh; king; varada = the bestower of boons! tvayaa = by you; tushhTena = who were pleased; dattaH = to give; yaH varaH = which boon;kaikeyyai = to Kaikeyi; diiyataam = let it be given; nikhilenaina = completely.

“I cannot budge now from my decision made about my stay in the forest. Oh king the bestower of boons! You were pleased to give a boon to Kaikeyi and let it be fulfilled completely. Be you a truthful man.”

mā cotkaṇthāṃ kṛthā deva vane raṃsyāmahe vayam |
praśāntahariṇākīrṇe nānāśakuninādite || 2-34-51

51. deva = Oh; king! maakR^ithaaH = do not feel; utkaNThaam = anxious; vayam = we; ramsyaamahe = shall sport; vane = in the forest;prashaanta hariNaakiirNe = flocked with peaceful deers; naanaashakuninaadite = rendered noisy by birds of various types.

“Oh, king! Do not feel anxious. We shall sport in the forest, flocked with peaceful deer and rendered noisy by birds of various types.”

evam sa rājā vyasanābhipannaḥ |
śokena duḥkhena ca tāmyamānaḥ |
āliṅgya putram suvinaṣṭasamjño |
moham gato naiva ciceśṭa kiṃcit || 2-34-60

60. aaliNgya = embracing; putra = his son; saH raajaa = that king Dasaratha; evam = who had thus; vyasanaabhipannaH = fallen on evil days;taamyamaanaH = was tormented; shokena = with grief; duHkhena = and distress; mahomgataH = got fainted; suvinashhTa samJNaH = fully losing consciousness; naiva chicheshhTa = not moving; kimchit = even a little.

Embracing his son, that king Dasaratha, who had thus fallen on evil days, was tormented with grief and distress, got fainted, fully losing his consciousness and not moving even a little.

nūnam sarve gamiṣyāmo mārgam rāmaniṣevitam |
tyaktāyā bāndhavaiḥ sarvairbrāhmaṇaiḥ sādhubhiḥ sadā || 2-35-12
kā prītī rājyalābhena tava devi bhaviṣyati |
tādṛśam tvamamaryādam karma kartum cikīrṣasi || 2-35-13

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

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

sa rājyam rāghavaḥ pātu bhavatvam vigatajvarā |
na hi te rāghavādanyaḥ kṣamaḥ puravare vaset || 2-35-34

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

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

ye ca enam upajīvanti ramate yaiḥ ca vīryataḥ |
teṣām bahu vidham dattvā tān api atra niyojaya || 2-36-4

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

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

yajan puṇyeṣu deśeṣu visṛjamḥ ca āpta dakṣiṇāḥ |
ṛṣibhiḥ ca samāgamya pravatsyati sukham vane || 2-36-8

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

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

rājyam gata janam sādho pīta maṇḍām surām iva |
nirāsvādyatamam śūnyam bharataḥ na abhipatsyate || 2-36-12

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

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

vahantam kim tudasi mām niyujya dhuri mā āhite |
anārye kṛtyamārbdham kim na pūrvamupārudhaḥ || 2-36-14

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

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

anuvrajiṣyāmy aham adya rāmam |
rājyam parityajya sukham dhanam ca |
saha eva rājñā bharatena ca tvam |
yathā sukham bhunkṣva cirāya rājyam || 2-36-33

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

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

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

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

December 30, 2013

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.

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

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

December 29, 2013

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.”

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

Sri Valimiki Raamaayanam -Ayothyaa Kaandam -Sargams -21/22/23/24

December 29, 2013

deva kalpam ṛjum dāntam ripūṇām api vatsalam |
avekṣamāṇaḥ ko dharmam tyajet putram akāraṇāt || 2-21-6

6. “kaH = who; avekshhamaaNaH = observing; dharmam = ethicalness; akaaraNaat = causelessly; tyajet = get rid of; putram = son; devakalpam = who is equal to god; R^ijum = who is honest; daantam = who is self-restrained; vatsalam = who is affectionate; R^ipuuNaamapi = even towards enemies?”

“Can anybody observing ethicalness, causelessly get rid of a son who is equal to god who is honest, who is self-restrained and who is affectionate even towards adversaries?”

protsāhito.ayam kaikeyyā sa duṣṭo yadiḥ pitā |
amitrabhūto nissaṅgam vadhyatām badhyatāmapi || 2-21-12

12. “protsaahitaH = Instigated; kaikeyyaa = by Kaikeyi saH = such of; naH putraa = our father; dushhTaH = as bad person; amitra bhuutaH = becomes enemy; ayam badhyataam = let him be imprisoned; mi ssaNgam = without personal attachment; vaadhyataamapi = and be killed!”

“If our father with an evil mind behaves like our enemy with instigation by Kaikeyi. I shall keep him imprisoned with out personal attachment or if necessary, kill him.”

na asti śaktiḥ pitur vākyam samatikramitum mama |
prasādaye tvām śirasā gantum iccāmy aham vanam || 2-21-29

29. naasti = there is no; shaktiH = ability; mama = for me ; samatikramitum = to violet; pituH = father’s; vaakyam = words; aham = I; prasaadaye= am asking for favour; tvaam = to you; shirasaa = with head; ichchaami = I wish gantum = to go; vanam = to forest.”

“I am not able to violate my father’s words. I am bowing my head and asking your favour. I shall have to go to the forest”

asmākam ca kule pūrvam sagarasya ājñayā pituḥ |
khanadbhiḥ sāgaraiḥ bhūtim avāptaḥ sumahān vadhaḥ || 2-21-31

31. puurvam = previously; saagaraiH = by the sons of Sagara; asmaakam = of our; kulecha = race also; sumahaan = a great vadhaH = killing;avaaptaH = was obtained; kharadbhiH = while digging up; bhuumim = the earth; aajJNayaa = by the order of ; sagarasya = of Sagara pituH = their father.”

“Previously, the sons of Sagara belonging to our race, were got bitterly digging up the earth, as commanded by their father.”

jāmadagnyena rāmeṇa reṇukā jananī svayam |
kṛttā paraśunā araṇye pitur vacana kāriṇā || 2-21-32

32. raameNa = by Parasurama; jaamadagniyaina = the son of Jamadagni; renuka = Renuka; janamii = mother kR^ittaa = was cut off; svayam = spontaneously ; parashunaa = by axe; araNye = in the forest; vachana kaariNaa = as per words; pituH = of father;

“Parasu Rama, the son of Jamadagni personally slayed his mother Renuka in the forest with an axe as per his father’s words.”

tat enām visṛja anāryām kṣatra dharma āśritām matim |
dharmam āśraya mā taikṣṇyam mad buddhir anugamyatām || 2-21-43

43. tat = hence; visR^ija = leave; anaaryaam = the mean; matim = mentality; kshhatra dharmaashritaam = of followig military heroism; aashraya = take refuge; dharamam = in righteousness; maa = not; taikhhNyam = in rudeness; anugamya = follow; madbuadhiH = my perception.

“Hence, leave this mean mentality of military heroism. Observe righteousness and not rudeness. follow my perception.”

okassaṃdhāryatām mātarhṛdaye sādhu mā śucaḥ |
vanavāsādihaiṣyāmi punaḥ kṛtvā piturvacaḥ || 2-21-47

47. maataH = oh; mother! maashuchaH = do not grieve; samdhaaryaam = bear; saadhu = well; hR^idaye = in heart; eshhyaami = I shall come; iha= here; punaH = again; vanavaasaat = from forest; kR^itvaa = after fulfilling; pituH = father’s; vachaH = command.

“Oh, mother! Please do not grieve, Bear it well in your heart. I shall come back here again from the forest after fulfilling the father’s command.”

tasmin punarjīvati dharmarāje |
viśeṣataḥ sve pathi vartamāne |
devī mayā sārthamito.apagacchet |
katham svidanyā vidhaveva nārī || 2-21-60

60. dharmaraaje = the righteous king; tasmin = himself; jiivati = alive; visheshhatatH = espacially; vartamaane = being; sve pathhi = in his own path; katham svit = how; devii = mother kausalya; avagachhet = can go out; mayaa saardham = with me; itaH = from here; anyaa naariiva = like other woman; vidhavaa = without husband?

“while the righteous king Dasaratha is alive and especially when he is following his own righteous path, how the mother Kausalya can go out with me from here leaving the city like other widowed woman?”

prasādayan nara vṛṣabhaḥ sa mātaram |
parākramājjigamiṣureva domḍakān |
atha anujam bhRśam anuśāsya darśanam |
cakāra tām hRdi jananīm pradakṣiṇam || 2-21-63

63. saH = that Rama; navR^ishhabhaH = the best of men; jigimishhureva = desired to go; daNdakaan = to Dandaka forest ; paraakramaat = with prowess; prasaadayan = consoling; maataram = mother; atha = and afterwards; anushaasya = advised; amjam = brother; bhR^isham = intensely;darshanam = with good thoughts; pradakshhiNam chakaara = made circumbulatory salutation; taamjanamiim = to his mother; hR^idi = heartily.

Rama, the best of men, decided to go to Dandaka forest fearlessly with his prowess, consoled his mother, advised his brother by good thoughts and made hearty circumbulatory salutation to his mother.

kaścit daivena saumitre yoddhum utsahate pumān |
yasya na grahaṇam kiṃcit karmaṇo anyatra dṛśyate || 2-22-21

21. “soumitre = Oh ;Lakshmana! Pumaan kaH = which man utsahate = will be able yoddhum = to fight against daivena = destiny? kanchit = whatever anyatra = other thing na dR^ishyate = is not being seen karmaNaH = that to follow its course grahaNam = accepting yasya = of which destiny.”

“Oh, Lakshmana! There is no means whatsoever to abstain from it otherwise than to follow the course of destiny. Who will be able to fight against the destiny.

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.”

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 ?’

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.”

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.

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 ”

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.”

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.’

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.”

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.”

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

Sri Valimiki Raamaayanam -Ayothyaa Kaandam -Sargams -17/18/19/20

December 29, 2013

yaśca rāmaṃ na paśyettu yaṃ ca rāmo na paśyati || 2-17-14
nindataḥ sarvalokeṣu svātmāpyenam vigarhate |

14. yashcha = who; napashyethu = did not see; raamam = Rama; yamcha = and to whom; raamaH = Rama; napashyati = did not see; ninditaH = was blamed; sarvalokeshhu = among all people; svaatmaapi = one’s mind also; vigarhate = yould blame; enam = oneself.

All the people blamed the one who did not see Rama and the one who was not seen by Rama. Such a person would blame himself of it.

tasmin praviṣṭe pitur antikam tadā |
janaḥ sa sarvo muditaḥ nRpa ātmaje |
pratīkṣate tasya punaḥ sma nirgamam |
yathā udayam candramasaḥ sarit patiḥ || 2-17-22

22. tadaa = then; tasmin = that; nR^ipaatmaje = prince; pravishhTe = went; antikam = nearer; pituH = to father; saH sarvaH = all those; janaH = people; muditaH = wer delighted; pratiikshhatesma = waited; punaH nirgamam = for exit again;chandramasaH udryam yathaa = as of rising of moon saritpatiH = the ocean.

When Rama went nearer to his father, all the people there were delighted waiting for his return as the ocean waits for raising of the moon.

sa pituḥ caraṇau pūrvam abhivādya vinītavat |
tataḥ vavande caraṇau kaikeyyāḥ susamāhitaḥ || 2-18-2

2. saH = Rama; viniitavat = being humble; susamaahitaH = well compsed; puurvam = first; abhivaadya = reverentially saluted; pituH = father’s charaNau = feet; tataH = then; vavande = saluted; kaikeyyaaH = Kaikeyi’s; charaNau = feet.

Rama being humble and well composed, first reverentially saluted his father’s feet and then saluted Kaikeyi’s feet.

rāma iti uktvā ca vacanam vāṣpa paryākula īkṣaṇaḥ |
śaśāka nRpatir dīno na īkṣitum na abhibhāṣitum || 2-18-3

3. nR^ipatiH = the king Dasaratha; uktvaa = spoke; vachanam = the word; raamaiti = “Oh; Rama!” bhaashhpa paryaakulekshhaNaH = with his eyes filled with tears; diinaH = dejected; nashashaaka = being not able; iikshhitum = to see; na = nor able; abhibhaashhitum = to talk.

Dasaratha spoke only one word “Rama!” with his eyes filled with tears and dejected, being not able to see or to talk any further words.

acintya kalpam hi pitus tam śokam upadhārayan |
babhūva samrabdhataraḥ samudraiva parvaṇi || 2-18-7

7. upadhaarayan = contemplating over; tam = that; achintyakalpam = unimaginable; shokam = grief; nR^ipate = of the king; babhuuva = became;samrabdhataraH = very much perturbed; samudra iva = like ocean; parvaNi on full moon day.

Contemplating over the unimaginable sorrow of the king, he was very much perturbed as an ocean does on a full moon day.

kaccin mayā na aparādham ajñānāt yena me pitā |
kupitaḥ tan mama ācakṣva tvam caiva enam prasādaya || 2-18-11

11. naaparaddham kachchit = I hope that no wrong was done; mayaa = by me; aJNyaanaat = through ignorance; aachakshhva = tell; mama = me;yena = why; pitaa = father; kupitaH = is angry; me = with me; tvameva = you alone; prasaadaya = propitiate; enam = him.

“I hope that I have not done anything wrong through ignorance. Tell me why father is angry with me. You alone propitiate him in my favour.”

kaccin na kiṃcit bharate kumāre priya darśane |
śatrughne vā mahā sattve mātRRṇām vā mama aśubham || 2-18-14

14. nakachchit ashubham = I hope no bad thing occured; kimchit = a little; bharate = to Bharata; priyadarshane = the delightful man to look at;shatrughne = or to great strength; matruuNaamva = or to mothers; mama = of mine.

“I hope that no bad thing occurred to Bharata, the delightful man to look at or to Shatrughna, the man of great strength or to my mother. ”

na rājā kupito rāma vyasanam nāsya kiṃcana |
kiṃcinmanogataṃ tvasya tvadbhayānnābhibhāṣate || 2-18-20

20. raama = Oh; Rama! raajaa = the king; nakupitaH = is not angry; nakinchana = there is nothing of vyasanam = distress; asya = for him; tu = but; asya = to him; knchit = there is something manogatham = in mind; naabhibhaashhate = which he is not telling; tvadbhayaat = from fear of you.

“Oh, Rama! The king is not angry. There is nothing of distress for him. But he has something in mind which he is not telling from fear.”

atisṛjya dadānīti varam mama viśāmpatiḥ |
sa nirarthaṃ gatajale setum bandhitumicchati || 2-18-23

23. saH vishaampatiH = that king; atisR^ijya = promised; dadaami iti = to give thus; varam = the boon; mama = to me; ichchhati = desires;bandhitum = to build; nivartham = wastefully; setum = dam; gatajale = on a place where water has gone away.

“This king promised me to give the boon and now he desires to build a dam wastefully on a place where water has gone away.”

aho dhiṅnārhase devi paktuṃ māmīdṛśaṃ vacaḥ |
aham hi vacanāt rājñaḥ pateyam api pāvake || 2-18-28
bhakṣayeyam viṣam tīkṣṇam majjeyam api ca arṇave |
niyuktaḥ guruṇā pitrā nRpeṇa ca hitena ca || 2-18-29

28; 29. aho devii = Oh; queen! dhik = what a pity! naarhasi = you are not worthy; vaktum = to talk; iidR^isham = theses type of ; vachaH = words; maam = about me; hi = because; vachanaat = by word; raaJNyaH = of king; aham = I; pateyam = shall jump; paavake.api = even in fire;niyuktaH = commanded; pitraa = by father; nR^ipeNa = who is the king; hitenacha = who wishes my welfare; guruNaa = who is venerable;bhakshhayeyam = I shall eat; tiikshhNam = fiery; vishham = poison; apcha = and majjeyam = sink; aarNave = into ocean.

“Oh, queen! what a pity! Do not talk like that to me. If father tells me, I shall jump even in fire. If father, who is a king, who wishes my welfare and who is venerable, commands me, I shall eat fiery poison and shall sink into an ocean.”

tat brūhi vacanam devi rājño yad abhikānkṣitam |
kariṣye pratijāne ca rāmaḥ dvir na abhibhāṣate || 2-18-30

30. devii = oh; queen! tat = hence; bruuhi = tell; vachanam = the words; yat = which; abhikaaNkshhitam = are desired; raaJNyaH = by the king;pratijaanecha = I even promise; karishhye = to do; raamaH = Rama; naabhibhaashhate = does not speak; dviH = two things.

“Oh queen! Tell me the words of the king as desired by him. I even promise to do it. Rama does not speak two things.”

tatra me yācitaḥ rājā bharatasya abhiṣecanam |
gamanam daṇḍaka araṇye tava ca adya eva rāghava || 2-18-33

33. raaghava = oh; Rama! tatra = under those circumstances; raajaa = the king; yaachitaH = was asked; abhishhechanam = for coronation;bharatasya = of Bharata; tava = your; gamanam = going; daNdakaaraNye = to the forest of Dandaka; adyaiva = now itself.

“Oh, Rama! According to those boons, I asked the king for coronation of Bharata and for your going to Dandaka forest today itself.”

sapta sapta ca varṣāṇi daṇḍaka araṇyam āśritaḥ |
abhiṣekam imam tyaktvā jaṭā cīra dharaḥ vasa || 2-18-37

37. tyaktvaa = leaving; imam abhishhekam = this coronation function; vasa = dwell; daNdakaaraNyam aashritaH = taking refuge in the forest of Dandaka; sapta saptacha varshhaaNi = for fourteen years; jaTaajinadharaH = wearing braided hari and covered with a hide.

“You have to leave this coronation function and dwell in the forest of Dandaka for fourteen years, wearing braided hair and covered with a hide.”

bharataḥ kosala pure praśāstu vasudhām imām |
nānā ratna samākīrṇam savāji ratha kunjarām || 2-18-38

38. bharataH prashaastu = let Bharata rule; imaam vasudhaam = this earth; kosalapure = Ayodhya; the capital of kosala; naanaaratna samaakiirNam = completely covered with various types of precious things; savaajirathakuN^jaraam = filled with horses; chariots and elephants.

“Let Bharata rule this earth, by residing in Ayodhya filled with various types of precious thing together with horses, chariots and elephants.”

itīva tasyāṃ paruṣam vadantyām |
nacaiva rāmaḥ praviveśa śokam |
pravivyadhe cāpi mahānubhāvo |
rājā tu putravyasanābhitaptaḥ || 2-18-41

41. tasyaam vadantyaam = while she was speaking; parushham = harsh words; itiiva = in this way; raamaH = Rama; nachaiva pravivesha = did not even enter; shokam = the sorrowfulness; raajaatu = but the king; mahaanubhaavaH = the mighty; pravivyathe = become much disturbed putravyasanaabhitaptaH = having been afflicted by calamity occured to hi son.

Though she was speaking such harsh words, Rama was not affected with sorrow. But the mighty Dasaratha became highly disturbed, having been afflicted by the calamity occurred to his son.

gaccantu ca eva ānayitum dūtāḥ śīghra javaiḥ hayaiḥ |
bharatam mātula kulāt adya eva nRpa śāsanāt || 2-19-10

10. gachchhantu duutaaH = let messengers go; adyaiva = now itself; hayaiH = on horses; shiighrajavaiH = with rapid speed; aanayitum = to bring;bharatam = Bharata; maatulakulaat = from maternal uncle’s house; nR^ipashaasanaat = as per orders of king.

“Let messengers go now itself on fleet horses to bring Bharata from maternal uncle’s house as per orders of the king.”

daṇḍaka araṇyam eṣo aham itaḥ gaccāmi satvaraḥ |
avicārya pitur vākyam samāvastum catur daśa || 2-19-11

11. satvaraH = Immediately; eshhaH aham = I shall hasten; gachchhaami = in going; vastum = to live; daNdakaarNyam = in the forest of Dandaka; chaturdasha = for fourteen; samaaH = years; avichaarsya = without reflecting; vaakyam = on words; pituH = of father.

“Immediately, I shall go to live in forest of Dandaka for fourteen years, without reflecting on whether my father’s words are right or wrong.”

yāvat tvam na vanam yātaḥ purāt asmāt abhitvaran |
pitā tāvan na te rāma snāsyate bhokṣyate api vā || 2-19-16

16. raama = Oh; Rama! te pitaa = your father; na snaasyate = will not take bath; bhokshhyatepi vaa = nor eat a meal; yaavat taavat = so long as;tvam = you; yaataH = do not go; abhitvaram = immediatly; vanam = to the forest.

“Oh, Rama! Your father will neither take his bath nor eat a meal until you leave the city for the forest immediately.

na hi ataḥ dharma caraṇam kiṃcit asti mahattaram |
yathā pitari śuśrūṣā tasya vā vacana kriyā || 2-19-22

22. naasti hi = there is not indeed; kimchit = anything; mahattaram = of greater; dharmacharaNam = performance of duty; ataH = than this;yathaa = as; shushruushhaa = doing service; pitari = to father; tasya vachana kriyaavaa = or doing what he commands.

“There is not indeed anything of greater performance of duty than doing service to father or than doing what he commands.”

sa rāmasya vacaḥ śrutvā bhRśam duhkha hataḥ pitā |
śokāt aśaknuvan bāṣpam praruroda mahā svanam || 2-19-27

27. saH = that Dasaratha; pitaa = the father; shrutvaa = fater hearing; raamasya = Rama’s vachaH = word; duHkhahataH = was hurt with grief;bhR^isham = very much; ashaknuvan = was unable; vaktum = to talk; shokaat = due to sorrow; praruroda = cried; mahaasvanam = with loud noise.

Dasaratha after hearing Rama’s words was hurt very much with grief was unable to talk and wept loudly.

sa rāmaḥ pitaram kRtvā kaikeyīm ca pradakṣiṇam |
niṣkramya antaḥ purāt tasmāt svam dadarśa suhRj janam || 2-19-29

29. raamaH = Rama; pradakshhiNam kR^itvaa = made circumabulatory salutation; pitaram = to his father; kaikeyiimcha = and Kaikeyi;nishhkramya = left; tasmaat = that; antaH puraat = palace; dadarsha = saw; svam = his; suhR^ijjanam = friends.

Rama made circumambulatory salutation to his father as well as Kaikeyi, left that palace and saw his friends

na ca asya mahatīm lakṣmīm rājya nāśo apakarṣati |
loka kāntasya kāntatvam śīta raśmer iva kṣapā || 2-19-32

32. kaantatvaat = as pleasing personality; lokakaantasya = he was loved by people; raajyanaashaH = loss of kingdom; na apakarshhati = could not diminish;asya = his; mahatiim = great; lakshhmiim = splendour; khhapaa eva = as a night; siina rashme = of moon’s splendour.

As Rama was a pleasing personality, he was loved by all the people. The loss of kingdom could not diminish such a great splendour of Rama as a night cannot diminish the splendour of the moon.

ucitam ca mahābāhurna jahau harṣamātmanaḥ |
śāradaḥ samudīrṇāṃśuścandrasteja ivātmajam || 2-19-37

37. mahaabaahuH = Rama with great arms; najahau = did not lose; aatmanaH = his; uchitam = usual; harshham = joy; tejaiva = as the splendour;aatmajam = that is natural; shaaradaH = of autumnal; chandraH = moon; diirghaamshuH = with lofty rays.

Rama did not lose his natural joy, as an autumnal moon with lofty rays does not lose its natural splendour.

kausalyā api tadā devī rātrim sthitvā samāhitā |
prabhāte tu akarot pūjām viṣṇoh putra hita eṣiṇī || 2-20-14

14. tadaa = at that time; kausalyaa = Kausalya sthitvaa = having stayed samaahitaa = steadfast raatrim = all the night; akarot = performed pujaam = worship vishhnoH = to Vishnu prabhaate = at dawn putrahi taishhiNii = for the welfare of the son.

At that time, Kausalya having spent the whole night with steadfastness, who performing worship to Vishnu,at dawn, for the welfare of her son.

sa svabhāva vinītaḥ ca gauravāc ca tadā ānataḥ |
prasthito daṇḍakāraṇyamāpraṣṭumupacakrame || 2-20-26

26. tadaa = Then saH = that Rama ; svabhaava viniitashcha = being humble in nature; nataHcha = and modest gouravaat = due to respect for mother; prasthtaH = setting fourth journey daNd^akaaraNy^am = to Dandaka forest; upakrame = was set about aaprasTum = to seek permission.

That Rama , being humble in nature , became still modest due to respect for his mother and was set about to ask her permission before setting forth his journey to Dandaka forest.

caturdaśa hi varṣāṇi vatsyāmi vijane vane |
madhu mūla phalaiḥ jīvan hitvā munivad āmiṣam || 2-20-29

29. vatsyaami = I shall live vane = in forest; vijane = bereft of people munivat = like sage chaturdasha = fourteen varshhaaNi = years hitvaa = leaving off aamishham = meat; jiivan = living madhu muulaphalaiH = with honey; roots and fruits.

“I shall live in a solitary forest like a sage for fourteen years, leaving off meat and living with roots, fruits and honey”.

sā nikṛttaiva sālasya yaṣṭiḥ paraśunā vane |
papāta sahasā devī devateva divaścyutā || 2-20-32

32. saa devii = That queen papaata = fell on floor sahasaa = all at once yashTiH iva = like the branch saalasya = of the tree nikRitta = cut down parashunaa = by axe vane = in the forest; devatena = as angel chyutaa = dropping down divaH = from heaven

The queen Kausalya fell on the floor all at once like the branch of a tree, cut down by an axe and as an angel dropping down from heaven.

yadi putra na jāyethā mama śokāya rāghava |
na sma duhkham ataḥ bhūyaḥ paśyeyam aham aprajā || 2-20-36

36. putra = oh;son! raaghavaa = Rama! jayethaaH yadi = If you were not born shokaaya = to cause grief mama = to me aham = I nasma pashyeyam = would not have seen bhuuyaH = greater duHkham = grief ataH = than this aprajaaH = without progeny.

“Oh, Rama! I would not have felt this much grief if I were childless .You are born only to produce sorrow to me.”

atyantanigṛhītāsmi bharturnitymatantritā |
parivāreṇa kaikeyyā samā vāpyathavā.avarā || 2-20-42

42. asmi = Iam; nityam ;always atyanta nigR^ihiitaa = held down heaving bhartuH = by husband; atantritaa = without independence samaava = equal to athavaa = or avaraa = lower than parivaareNa = servants kaikeyyaaH = of Kaikeyi

“My husband always held me down, without giving me any independence and treat me equal to or even lower than the servants of Kaikeyi”

daśa sapta ca varṣāṇi tava jātasya rāghava |
asitāni prakānkṣantyā mayā duhkha parikṣayam || 2-20-45

45. raaghava = Oh; Rama! aasitaani = sat down mayaa = by me dasha saptacha = for seventeen varshhaa Ni = years tava jaatasya = after your second birth of your thread ceremony praakaaNkshhantyaa = with hope of duHkha parikshhantyaam = disappearance of troubles

“Oh,Rama! I have been waiting for seventeen years after your second birth of thread ceremony, with the hope that my troubles will disappear at one time or the other.”

idam tu duḥkham yad anarthakāni me|
vratāni dānāni ca samyamāḥ ca hi |
tapaḥ ca taptam yad apatya kāraṇāt |
suniṣphalam bījam iva uptam ūṣare || 2-20-52

52. idam = This is duHkham = sad anarthakaaniiti = to speak about waste of me = my vrataani = religious voes daanaamicha = charities samyamaashcha = and restraints. yat = which tapaH = austerity taptam = is performed apatya kaaraNaat = for the sake of offspring; sunishhphalam = is completely in vain biijam iva = as seed uptam = sown uushhare = in saline soil.

“I feel bad since all my religious vows, charities, restraints have all gone waste.The austerity I performed for the sake of of -spring has gone in vain, as a seed sown in a saline soil.”

athāpi kim jīvita madya me vṛthā |
tvayā vinā cndranibhānanaprabha |
anuvrajiṣyāmi vanam tvayaiva gauḥ |
sudurbalā vatsamivānukāṅkṣayā || 2-20-54

54. athaapi = Moreover; chandranibhaanana prabha = oh; Rama! With your brilliant face shining like moon! kim = what me = my jiivitam = life tvayaavinaa = without you! vR^ithaa = waste indeed. adya = Now anuvrajishhyaami = Ican accompany tvayaiva = you only vanam = to the forest;vatsam iva = like with calf sudurbalaa = a completely weak cow gouH = cow anukaaNkshhayaa = with compassion

“Moreover, what is the use of life? Oh, Rama! With your brilliant face shining like moon! My life is useless without you. I shall accompany you to the forest like a weak cow going behind it’s calf”

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

Sri Valimiki Raamaayanam -Ayothyaa Kaandam -Sargams -13/14/15/16

December 29, 2013

kathamindīvaraśyāmaṃ dīrghabāhuṃ mahābalam |
abhirāmamahaṃ rāmam preṣayiṣyāmi daṇḍakān || 2-13-10

10. katham = How; aham = I; preshhayishhyaami = can send; raamam = Rama; indiivarashyaamam = who is dark blue in colour like a blue lotus;diirghabahuum = who is long-armed; mahaabalam = who is very strong; abhiraamam = who is graceful; daNDakaan = to Dandaka forest?

“How I can I send Rama, who is dark blue in colour like a blue lotus, who is long-armed , who is very strong and graceful, to Dandaka forest?”

tataḥ sa rājā punar eva mūrcitaḥ |
priyām atuṣṭām pratikūla bhāṣiṇīm |
samīkṣya putrasya vivāsanam prati |
kṣitau visamjño nipapāta duhkhitaḥ || 2-13-25

25. samiikshha = seeing; priyaam = wife; pratikuula bhashhiniim = who is talking unpleasantly; putrasya vivaasanam prati = about sending the son to forest; atushhtaam = and who is dissatisfied; saH raajaa = that king; duHkhitaH = was distressed; tataH = and therafter; muurchchhitaH = fainted;punareva = again; visamGyaH = losing consciousness; nipapaata = fell down; kshhitau = on floor.

Seeing his discontented wife talking unpleasantly about sending Rama to forest, that king was distressed, fainted again and fell down unconscious on the floor

saṃśrutya śaibyaḥ śyenāya svām tanum jagatī patiḥ |
pradāya pakṣiṇo rājan jagāma gatim uttamām || 2-14-4

4. raajaa = Oh; king! samshrutya = having promised; svaam = his own; tanum = body; shyenaaya pakshhiNe = to a bird called hawk; shaibyaH = Saibya; jagatiipatiH = the lord of the world; jagaama = obtained; uttamaam = the highest; gatim = destiny.

“Oh, king! Having made a promise to a hawk and offering his body to the bird , king Saibya, the ruler of world obtained the greatest destiny”.

evam pracoditaḥ rājā kaikeyyā nirviśankayā |
na aśakat pāśam unmoktum balir indra kRtam yathā || 2-14-11

11. evam = Thus; prachoditaH = by Kaikeyi; nirvishaNkayaa = without hesitation; rajaa = king Dasaratha; indrakR^itam yathaa = as trapped by Indra; naa shakat = was not able; moktum = to untie; paasham = the cord.

Thus compelled by Kaikeyi, who had no uneasiness in her mind, king Dasaratha could not untie the cord of plighted word that fettered him , any more than Bali could unloose the noose placed (round his body) by Indra(through his younger brother Vamana in order to deprive him of his sovereignty of the three worlds).

rāmaḥ kārayitavyo me mṛtasya salilakriyām || 2-14-16
tvayā saputtrayā naiva kartavyā salilakriyā |
vyāhantāsyaśubhācāre yadi rāmābhiṣecanm || 2-14-17

16;17. ashubhaachaare = Oh; woman of vicious conduct! vyaahantaasi adi = If you obstruct; raamaabhishhechanam = Rama’s installation ;salilakriya = offering of water; naiva kartavyaa = cannot be done; tvayaa = by you; suputrayaa = including your son; raamaH = Rama; kaarayitaryaH = will be made to do; salilakriyaam = the offering of water; me = to me; mR^itasya = after death.

“Oh, woman of vicious conduct! If you obstruct Rama’s installation, you including your son cannot offer me water. Rama will be made to do the offering of water to me, after death.

dharma bandhena baddho asmi naṣṭā ca mama cetanā |
jyeṣṭham putram priyam rāmam draṣṭum iccāmi dhārmikam || 2-14-24

24. buddhaH = I am bound; dharma bandhena = by the ties of morality; mama chetanaacha = my judgement also; nashhTaa = is lost; ichchhaami= I wish; drashhTum = to see; raamam = Rama; dhaarmikam = the pious man; jyeshhTham = the eldest; priyam = the beloved.

“I am bound by the ties of morality. I lost my judgement. I wish to see the pious Rama, my beloved elder son.”

tvarayasva mahārājaṃ yathā samudite.ahani || 2-14-42
puṇye nakṣatrayoge ca rāmo rājyamavāpnuyāt |

42. tvarayasya = Hasten; mahaar aajam = the emperor; yathaa = so that; raamaH = Rama; avaapnuyaat = will get the kingdom; ahani = when the day ; samudite = gets started; puNye = at the auspicious; nakshhatra yogecha = occation of constallation called pushya.

Hasten the emperor, so that Rama will get the throne when the day gets started at the auspicious moment of pushya constellation uniting with the moon”

gatā bhagavatī rātriḥ kṛtakṛtya midaṃ tava || 2-14-53
buddhyasva sṛpaśārdūla kuru kāryamanantaram |
udatiṣṭhata rāmasya samagramabhiṣecanm || 2-14-54

58. mahiipatiH = King Dasaratha; iti = thus; shrutvaa = hearing; tasya vachaH = his words; arthavat = which were meaningful; saantva puurvamiva = and which were very soothing ; abhyakiiryata = was surrounded ; shokena = with grief; bhuumya eva = once more.

“Oh, the best of the kings ! The holy night has gone by. Know what has been done and do what has to be done. All the requirements for Rama’s coronation is kept ready” .

tadgaccha tvaritaṃ sūta rājaputraṃ yaśasvinam || 2-14-63
rāmamānaya bhadraṃ te nātra kāryā vicāraṇā |

63. suuta = Oh; sumantra!; tat = Hence; tvaritam = quickly; gachchha = proceed; aanaya = to bring; raamam = Rama; yashasvinam = the glorious;raajaputram = prince; bhadram = blessedness ; te = to you; na kaaryaa = do not form; vichaara Naa = hesitation; atra = in the matter.

“Oh, Sumantra! Hence, quickly go and bring the glorious prince Rama. Blessedness to you! Do not have any hesitation in this matter. ”

gaṅgāyamunayoḥ puṇyātsaṅgamādāhṛtaṃ jalam || 2-15-5
yāścānyāḥ saritaḥ puṇyā hradāḥ kūpāḥ sarāṃsi ca |
prāgvāhāścordhvavāhāśca tiryagvāhā ssamāhitāḥ || 2-15-6
tābhyaścaivāhṛtaṃ to yaṃ samudrebhyaśca sarvaśaḥ |

5;6. jalam = water; aahR^itam = brought from; puNyaat = auspicious; gangaayammayoH saN^gaat = conjuction of ganga and yamuna rivers; yaaH= which; anyaaH = other; saritaH = rivers(from them); hradaaH = lakes; kuupaaH = wells; saraamsicha = ponds; pragvaahaaH = those flowing upwards;tiryagvaahaaH = those flowing crossward; samaahitaaH = from those which joined together; taabhyaH cha = from them; samudrebhyaH cha = and from oceans; sarvashaH = from all sides; toyam = water; ahR^itam = was brought.

Water was brought from auspicious conjunction of rivers ganga and Yamuna, from other rivers, lakes, wells, ponds, from streams flowing eastwards, from streams which joined together and from oceans in all sides.

somasūryau ca kākutstha śivavaiśravaṇāvapi || 2-15-22
varuṇaścagnirindraśca vijayam pradiśantu te |

22. kaakutthsa = oh; king Dasaratha! soma suuryau = moon and sund; shivavyashravaNau api = shiva and kubera; varuNaH cha = Varuna; agniH= Agni; indraH cha = Indra; pradishantute = grant; vijayam = victory; te = to you.

“Oh, king Dasaratha! Let sun and the moon, guardians of the world like Shiva and Kubera, Varuna, Agni and Indra grant victory to you!”

maheṃdrasadmapratimaṃ tu veśma |
rāmasya ramyaṃ mṛgamuccaṃ |
vibhrājamānaṃ prabhayā sumamtraḥ || 2-15-45

45. sumantraH = Sumantra; dadarsha = saw; ramya = beautiful; raamasya veshma = Rama’s palace; mahendrasadmapratimam = filled wih antelopes and birds; shR^ingam eva = like top; uchcha = of high; meroH = Meru mountain; vibhraajamaanam = shining; prabhayaa = with radiance.

Rama’s palace was as high as top of the Meru mountain, shining with radiance. The mansion was filled with birds and antelopes. It was like Indra’s mansion. Sumantra saw such a beautiful house of Rama.

tato mahāmeghamahīdharābhaṃ |
prabhinnamatyaṅkuśamatyasahyam |
rāmopavāhyām ruciram dadarśa |
śatrumjayaṃ nāgamudagrakāyam || 2-15-47

47. tataH = there after; dadarsha = saw; ruchiram = beautiful; naagam = elephant; shatrunjayam = called satrunjayam; udagrakaayam = with highly elevated; raamopavaahyam = Rama’s royal vehichle; mahaamegha mahiidharaabham = like great cloud and mountain;prabhinnam = intoxicated;atyaN^kusham = uncontrollabel; asahyam = intolerable.

There he saw a beautiful elephant called Satrunjaya with highly elevated body and Rama’s royal conveyance. It was like a great cloud and a mountain. It was intoxicated, uncontrollable and intolerable.

tam vaiśravaṇa samkāśam upaviṣṭam svalamkṛtam |
dādarśa sūtaḥ paryanke sauvaṇo sa uttarac cade || 2-16-8
varāha rudhira ābheṇa śucinā ca sugandhinā |
anuliptam para ardhyena candanena param tapam || 2-12-9
sthitayā pārśvataḥ ca api vāla vyajana hastayā |
upetam sītayā bhūyaḥ citrayā śaśinam yathā || 2-16-10

8;9;10. tam = that; suutaH = Sumantra; dadarsha = saw; tam = that Rama; upavishhTam = sitting; vaishravaNa sankaasham = like Kubera;sauvarNe paryanke = on a golden couch; suuttarachchade = with the best of cloth = covering; svalankR^itam = well adorned himself; anuliptam = smeared ; paraardhyena chandanena = by excellent sandal; shuchinaa = purely; sugandhinaa = smelling like; varaaharudhiraabheNa = blood of a boar;upetam = endowed; siitayaachaapi = with Sita; sthitayaa = standing; paarshvataH = by the side; vaalavajanahastayaa = with chowrie in her hand;parantapam = Rama. the formentor of enemies; shashinamyathaa = was like moon; chitrayaa = with chitra star.

That Sumantra saw Rama sitting like Kubera on a golden couch with the best cloth-covering. He adorned himself well and had the body anointed with sandal perfume, purely smelling like blood of a boar. With Sita, standing on his side with chowrie in her hand, Rama was shining like moon with chitra star.

kausalyā suprabhā deva pitā tvam draṣṭum iccati |
mahiṣyā saha kaikeyyā gamyatām tatra māciram || 2-16-13

13. raamaH = Rama; kausalyaa suprajaa = the good offspring of Kausalya! pitaa = your father; mahishhyaa kaikeyyaasaha = along with Queen Kaikeyi; ichchhati = wish; drasTum = to see; tvaam = you; gamyataam = let you go; tatra = there; maachiram = wtihout delay.

“Oh Rama, the good offspring of Kausalya! Your father and the Queen Kaikeyi want to see you. Go there soon.”

diṣṭyā khalu mahārājo mahiṣyā priyayā saha |
sumamtram prāhiṇoddūta marthakāmakaram mama || 2-16-18

18. mahaarajaH = the king; priyayaa saha = along with wife; mahishhyaa = the queen; khalu = certainly; dishhtyaa = by luch; praahiNot = sent;sumantram = Sumantra; mama arthakaamakaram = who fulfils my desires and wishes; duutam = as messenger.

“It is certainly our luck that king and queen have sent Sumantra, who fulfils my desires and wishes, as messenger”.

pati sammānitā sītā bhartāram asita īkṣaṇā |
ādvāram anuvavrāja mangalāni abhidadhyuṣī || 2-16-21

21. siitaa = Sita; patisammaanitaa = treated with respect by husband; asitekshhaNaa = having black eyes; anuvavraaja = followed; bhartaaram = husband; aa dvaaram = upto door; abhidadhyushhii = thinking; mangalaani = of auspicious things.

Sita, treated with respect by her husband and having black eyes, followed her husband up to the door, thinking of auspicious things in her mind

atha sītāmanujñāpya kṛtakautukamagaldaḥ |
niścakrāma sumantreṇa saha rāmo niveśanāt || 2-16-25

25. atha = then; raamaH = Rama; kR^itakantuka mangalaH = adorned as in an auspicious ceremony; anujJNaapya = got permission; siitaam = from Sita; nishchakraama = started; niveshanaat = from house; sumantreNa saha = along with Sumantra.

Rama, adorned as in an auspicious festivity, took permission from Sita and started from house along with Sumantra.

catra cāmara pāṇis tu lakṣmaṇo rāghava anujaḥ ||2-16-32
jugopa bhrātaram bhrātā ratham āsthāya pṛṣṭhataḥ |

32. lakshhmaNaH = Lakshmana; raaghavaanujaH = Rama’s younger; bhraataa = brother; aasthaaya = mounted; ratham = the chariot;pR^ishhTataH = in the back-side; jugopa = protected; bhraataram = brother; chhatra chaamara paaNiH = having umbrella and chamara fan in hand.

Lakshmana, Rama’s younger brother mounted the chariot in the back-side and protected Rama with umbrella and chamara fan.

lābho janasya asya yad eṣa sarvam |
prapatsyate rāṣṭram idam cirāya |
sa ghoṣavadbhiḥ ca hayaiḥ sanāgaiḥ |
purahsaraiḥ svastika sūta māgadhaiḥ || 2-16-45

45. yat = since when; eshhaH = this Rama; pravatsyate = will get; sarvam idam raashhTram = this entire state; chiraaya = for a long time(since then); laabhaH = benefit; asya janasya = for these people; asmin mamjaadhipe = when this Rama becomes king; kashchit = anyone; jaatu = at anytime;na pashyet hi = will not see kichana = anything; apriyam = unkindly; na = nor; duHkham = grief.

“If Rama rules this state for a long time, it will be a great benefit to the people. If he becomes a king none can see dislike and sorrow at any time.”

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

Sri Valimiki Raamaayanam -Ayothyaa Kaandam -Sargams -9/10/11/12–

December 29, 2013

adya rāmamitaḥ kṣipraṃ vanaṃ prasthāpayāmyaham |
yauvarājye ca bharataṃ kṣipramevābhiṣecaye || 9-2-2

2. adya = now; aham = I; prasthaapayaami raamam = shall make Rama to travel; kshhipram = quickly; vanam = to forest; itaH = from here;abhishhechayaami bharatam cha = I shall also get Bharata anointed; youvaraajye = for princely kingdom; kshhiprameva = even quickly.

“Now itself, I shall send Rama quickly to forest. I shall get Bharata anointed for princely kingdom immediately.”

tava daivāsure yuddhe saharājarṣibhiḥ patiḥ |
agacchattvāmupādāya devarājasya sāhyakṛt || 9-2-11
diśamāsthāya vai devi dakṣiṇāṃ daṇḍakān prati |
vaijayantamiti kyātaṃ puraṃ yatra timidhvajaḥ || 9-2-12

11;12. devi = O queen! yuddhe = in a battle; devaasure = between celestials and demons tava patiH = your husband; upaadaaya = taking; tvaam = you; raajarshhibhiH saha = along with holy kings; agachchhat = went; saahyakR^iti = to help; devaraajasya = king Devendra; puram = to the city;khyaatam = famously; vaijayantamiti = called Vaijayanta; yatra = where; timidhvajaH = Timidhvaja (resided); aasthaaya = getting into; dakshhiNaam disham = southern direction; daNdakaan prati = towards forest of Dandaka.

“O Queen! Once upon a time, when there was a battle between celestials and demons, your husband Dasaratha went along with you and other holy kings to help Indra in battle, to a famous city called Vaijayata in which the demon Timidhvaja lived in a southern direction in the forest of Dandaka.”

apavāhya tvayā devi saṃgrāmānnaṣṭacetanaḥ |
tatrapi vikṣataḥ śasraiḥ patiste rakṣitastvayā || 9-2-16

16. devi = O queen! nashhTa chetanaH = Dasaratha; who became unconscious; rakshhitaH = was saved; tvayaa = by you; apavaahya = by taking him away; sangraamaat = from battle field; tatraapi = there also; te patiH = your husband; vikshhataH = who was beaten; shastraiH = by weapons;rakshhitaH = was saved; tvayaa = by you.

“O Queen! You saved the life of your unconscious husband by taking him away from the battle field. There also, you again saved him, when beaten by demons with their weapons.”

tuṣṭena tena dattau te dvau varau śubhadarśane |
satvayoktaḥ patirdevi yadeccheyaṃ tadā varau || 9-2-17
gṛhṇīyāmiti tattana tadhetyuktaṃ mahātmanā |

17. shubhadarshane = O Kaikeyi with auspicious appearance! tushhTena = after getting delighted; tena = by him; dattau = were given; te = to you; dvou = two; varau = boons; saH patiH = that husband; uktaH = was told; tvayaa = by you; gR^ihNiiyaam iti = that I shall take; varau = boons;yadaa tadaa = as and when; ichchheyam = desired by me; uktam = said; tena mahaatmanaa = by that great souled Dasaratha; tathaa iti = let it be; tat = that.

“O Kaikeyi with auspicious appearance! Getting delighted, he gave two boons to you. Then, you said, ” I shall ask you whenever I require them”. He then agreed to it.”

caturdaśa hi varṣāṇirāme pravrājite vanam |
prajābhāvagatasnehaḥ sthiraḥ putro bhaviṣyati || 9-2-21

21. pravraajite = if you send; raame = Rama; chaturdashavarshhaaNi = for fourseen years; vanam = to forest; putraH = your son;prajaabhaavagatasnehaH = will get intimate association in the people’s hearts; sthiraH bhavishhyati = and will become stable.

If you send Rama to forest for fourteen years, your son Bharata will get intimate association in the hearts of the people and will get stabilised in kingdom.

dayitā tvaṃ sadā bharturatra me nāsti saṃśayaḥ |
tvatkṛte sa mahārājo viśedapi hutāśanam || 9-2-24

24. tvam = you; sadaa = always; dayitaa = dear one; bhartuH = to husband; naasti = no; samsayaH = doubt; me = to me; atra = about this; saH mahaaraajaH = that king; vishedapi = will even enter; hutaashanam = fire; tvatkR^ite = for your sake.

You are always dear to your husband. I have no doubt about it. King Dasaratha will even jump into a fire for your sake.

yena kālena rāmaśca vanātpratyāgamiṣyati |
tena kālena putraste kṛtamūlo bhaviṣyati || 9-2-34
sugṛhītamanuṣyaśca suhṛdbhiḥ sārdhamātmavān |

34. yena kaalena = by which time; raamaH cha = Rama; pratyaagamishhyati = returns; vanaat = from forest; tena kaalena = by that time; te = your; aatmavaan = wise; putraH = son; sugR^ihiita manushhyaH = having drawn people to his fold; suhridbhiH = and friends also; bhavishhyati = will become; kR^itamuulaH = one by whom roots are established.

When Rama returns from forest, your wise son will accumulate friends and draw people to his fold, thus establishing roots himself.

gatodake setubando na kalyāṇi vidhīyate |
uttiṣṭha kuru kalyāṇaṃ rājānamasudarśaya|| 9-2-54

54. kalyaNi = Oh Kaikeyi; the auspicious one! gatodake = in a place where water has flown out; stubandhaH = coustructing a dam; navidhiiyate = is not made; uttisTa = rise; kuru = do; kalyaaNam = the auspicious act; anudarshaya = show your influence; raajaanam = to king.

Oh, Kaikeyi the auspicious one! When water has already flown out, there is no use constructing a dam. Now rise and do this purposeful action. Show your influence to the king.

tayā tānyapaviddhāni mālyānyābharaṇāni ca || 2-10-7
aśobhayanta vasudhāṃ nakṣatrāṇi yathā nabhaḥ |

7. taani = those; maalyaani = chaplets; aabharaaNicha = and ornaments; apaviddhaani = which were thrown away; tayaa = by her; ashobhayanta vasudhaam = were making the earth shine; yathaa = as; nakshhatraaNi = stars; babhaH = in the sky.

Those chaplets and ornaments which were thrown away by her were making the earth shine, as stars to the sky.

tatratāṃ patitāṃ bhūmau śayānāmatathocitām || 2-10-22
pratapta iva duḥkhena so.apaśyajjagatīpatiḥ |

22. jagatiipatiH = Lord of the earth; saH = that Dasaratha; apashyat = saw; taam = her; patitaam = lying down; bhuumau = on floor; tatra = there;shayaanaam = sleeping; atathochitaam = in such and improper condition; praptaH eva = like burning; duHkhena = with grief.

King Dasaratha, after seeing Kaikeyi lying down on floor in the chamber of wrath, became tormented with grief.

kimāyāsena te bhīru uttiṣṭottiṣṭa śobhane |
tatvaṃ me brūhi kaikeyi yataste bhayamāgatam || 2-10-39
tatte vyapanayiṣyāmi nīharamiva rśmivān |

39. biiru = “oh; fearful one! kim = what use; aayaasena = by exertion; te = to you; shobhane = oh; beautiful woman! uttishhTha; uttishhTha = get up; get up! kaikeyi = Oh; Kaikeyi! bruuhi = tell; me = me; tat = that; yataH = from where; bhayam = fear; aagatam = came; te = to you; vyapena yisshhyaami = I shall remove; te = your; tat = that source of fear; niihaaramiva = as mist; rashmivaan = by sund.

“Oh, fearful one! why are you exerted like this? oh, beautiful lady? Get up get up! Oh, Kaikeyi1 Tell me the source of your fear. I shall remove that source as sun sets aside the mist.”

sā tadarthamanā devī tamabhiprāyamāgatam |
nirmādhyasthyācca harṣācca babhāṣe durvacaṃ vacaḥ || 2-11-11

11. devi = Kaikeyi; tadarthamanaaH = keeping in mind her wish for coronation of Bharata and for Rama’s exile; avedayanthi = informing; tam abhipraayam = that wish; aagatam = coming to her mind; babhaashhe = spoke; durvacham = unspeakable; vachaH = words; nirmaadhyasthuaat = with bias; harshhaatcha = and with delight.

That Kaikeyi, who has utmost desire for coronation of Bharata and for sending Rama to exile, revealing that wish from her mind, uttered unspeakable wordswith bias and delight.

vāṅmātreṇa tadā rājā kaikeyyā svavaśe kṛtaḥ |
pracskanda vināśāya pāśaṃ vṛga ivātmanaḥ || 2-11-22

22. tadaa = Then; raajaH = Dasaratha; kR^itaH = who was made; svavashe = into her submission; vaaN^maatreNa = in full measure of words;kaikeyyaa = by Kaikeyi; prachaskanda = fell into; paasham = trap; mR^igaHiva = as a deer; aatmanaH = for his self; vinaashaaya = destruction.

Dasaratha, after having thus yielded in full measure to kaikeyi’s words, fell into her trap as a deer, for his self destruction.

abhiṣekasamārambhao rāghavasyopakalpitaḥ || 2-11-24
anenaivābhiṣe keṇa bharato me.abhiṣicyatām |

24. upakalpitaH = Arrangements have been made; raaghavasya abhishheka samaarambhaH = to undertake Rama’s coronation; me bharataH abhi- shhichyataam = Let my Bharata coronated; anena = in this; abhishhekeNaiva = anointment ceremony itself.

“All arrangements have been made to undertake Rama’s coronation. Let my Bharata instead be coronated on this occasion itself”.

nava pañca ca varṣāṇi daṇḍakāraṇyamāśritaḥ || 2-11-26
cīrājinajaṭādhārī rāmo bhavatu tāpasaḥ |

26. raamaH = Rama; aashritaH = has to take refuge; daNdakaaranyam = in the forest of Dandaka; nava paJNcha cha varshhaNi = for fourteen years; bhavatu taapasaH = let him become ascetic; chiiraajiina jataadhaarii = wearing rags; deer skin and matted hair.

“Rama has to take refuge in the forest of Dandaka for fourteen years and let him become an ascetic wearing rags, deer skin and matted hair”.

tataḥ śrutvā mahārājaḥ kaikeyyā dāruṇam vacaḥ |
cintāmabhisamāpede muhūrtam pratatāpa ca || 2-12-1

1. tataH shrutvaa = After hearing; daaruNam = cruel; vachaH = words; kaikeyyaaH = of Kaikeyi; mahaaraajaH = the great king; abhisamaapede = got; chintaam = disturbed; pratataapacha = suffered great agony; muhuurtatam = for a while.

After hearing the cruel words of Kaikeyi; King Dasaratha got disturbed and suffered great agony for a while.

yadā te jananītulyām vṛttim vahati rāghavaḥ || 2-12-8
tasyaiva tvamanarthāya kim nimittamihodyatā |

8. yadaa = when; raaghavaH = Rama; vahati = is displaying; vR^ittim = behaviour; te = towards you; jananii tulyaam = as equal to mother;kimnimiHam = for what reason; tvam = you; udyataa = are bent upon; anardhaaya = to harm; tasyaiva = only him.

“When Rama is treating you in the same way as his mother, why are you bent upon harming only him?”

tiṣṭhelloko vinā sūryam sasyam vā salilam vinā || 2-12-13
na tu rāmam vinā dehe tiṣṭhettu mama jīvitam |

13. lokaH = The world; tishhTet = can exist; suuryam vinaa = without sun; sasyam = crop; salilam vaa = without water; tu = But; jiivitam = life;na tishhTet = cannot exist; mama dehe = in my body; raamam vinaa = without Rama.

“The world can exist without the sun, a crop without water. But life cannot continue in my body, without Rama.”

tasminnārjavasampanne devi devopame katham |
pāpamāśaṃsase rāme maharṣisamatejasi || 2-12-31

31. devii = Oh; queen!; katham = How; aashamsase = do you wish; paapam = harm; tasmin raame = to that Rama; aarjava sampanne = who is endowed with honesty; devopame = who is equal to god ; maharshhi sama tejasi = with splendour as of a great sage.

“Oh, Queen! How do you wish harm to that Rama who is richly endowed with honesty, who is equal to god and who is having splendour as of a great sage?”

śaibyaḥ śyenakapotīye svamāṃsaṃ pakṣite dadau |
alarkaścakṣuṣī datvā jagāma gatimuttamām || 2-12-43

43. shaibyaH = Shaibya; dadau = gave; svamamsam = his own flesh; pakshhiNe = to the bird; shyena kapotiiye = when there was a dispute between a hawk and a pigeon; alarka = King Alarka; jagaama = obtained; uttamaam gatim = highest destiny; datvaa = by giving away; chakshhushhii = eyes.

When there was a dispute between a hawk and a pigeon (who were no other than Indra the ruler of gods and the god of fire respectively), the ruler of Sibis* gave away his own flesh to the bird and king Alarka* by parting with his eyes, attained to the highest destiny.

** Ruler of Sibi* We are told in our scriptures how in order to put the large-heartedness of the king to a test, Indra (the ruler of gods) and Agni (the god of fire) once appeared in his court in the disguise of a hawk and a pigeon. Being chased by the hawk, the pigeon which sought the king’s protection, descended into his lap. The hawk which closely followed it, demanded it back from the king; contending that the bird had been allotted to it as its food by providence and the king had no right to rob it of its quarry. The king; however was not prepared to forsake the fugitive on any account and agreed to part with his own flesh in order to indemnify the hawk. The hawk however out weighed the king’s flesh every time he chopped it from his body till at last he ascended the scale himself and thus offered himself in exchange for the pigeon. **Alarka*=The royal sage Alarka parted with his own eyes in order to implement a boon granted by him to a blind Brahmana who asked for the king’s eyes in order to have his own eyesight restored.

sa devyā vyavasāyam ca ghoram ca śapatham kṛtam |
dhyātvā rāmeti niśśvasya chinnastarurivāpatat || 2-12-54

54. dhyaatvaa = Thinking of; devyaaH = Kaikeyi’s; vyavasaayamcha = resolve and; ghoram = terrible; sapathamcha = swearing; saH = he; ni shshasya = heaved a sigh; rama iti = uttering “Rama”; apatat = fell; taruriva = like a tree; chinnaH = which was cut off.

Reflecting over Kaikeyi’s resolve and her terrible swearing, Dasaratha heaved a sigh, uttering “Rama” and fell like tree which was cut off.

viramaitena bhāvena tvametenānṛtena vā || 2-12-59
yadi bhartuḥ priyam kāryam lokasya bharatasya ca |

59. kaaryam yudi = If you want to do; priyam = favour; bhartuH = to your husband; lokasya = to the world; bharatasyacha = and to Bharata;tvam = you; virama = give up; etena bhaavena = this intention; anr^itena = which is sinful; etena vaa = to send Rama to exile.

“If you want to do favour to your husband, to the world at large and to Bharata, you give up this sinful intention of sending Rama to exile.”

na kathaṃci dṛte rāmādbharato rājyamāvaset || 2-12-61
rāmādapi hi tam manye dharmato balavattaram |

61. ramaa dR^ite = with out Rama; bharataH = Bharata; na aavaset = cannot take possession; raajayam = of kingdom; kathamchit = in any way;hi = for; manye = I think; tam = him; balavattaram = to be stronger; dharamataH = in virtue; raamaadapi = than Rama too.

“With out Rama, Bharata will not in any case take possession of the kingdom of Ayodhya as I think him to be stronger in virtue than even Rama.”

sā nūnam vidhavā rājyam saputrā kārayiṣyasi ||2-12-75
na hi pravājite rāme devi jīvitumutsahe |

75. devi = Oh; Kaikeyi!; saa = You as such; vidhavaa = a widow; saputraa = along with son; nunaam = certainly; raajyam kaarayishhyasi = can rule the kingdom; raame pravraajite = After Rama’s exile; na utsahe hi = I do not indeed wish; jiivitum = to live.

“Oh, Kaikeyi! Deprived of your husband, you can as such rule the kingdom along with your son. It is indeed impossible for me to survive, after Rama’s exile”

priyam cedbharatasyaitadrāmapravrājanam bhavet || 2-12-93
mā sma me bharataḥ kārṣīt pretakṛtyam gatāyuṣaḥ |

93. priyam bhavet chet = If it becomes agreeable ; bharatasya = to Bharata; etat = this; raama pravraajanam = sending of Rama to exile; maasma kaarshhiit = let not Bharata to do ; preta kR^ityam = funeral rite; me = to me; gataayushhaH = when life has departed.

“If it becomes agreeable to Bharata to send Rama to exile, let not Bharata do funeral rite to me, when life has departed.”

sa bhūmipalo vilapannanāthavat |
strīyā gṛhīto hṛdaye.atimātrayā |
papāta devyāścaraṇau prasāritā |
pubhāvasamprāpya yathāturastathā || 2-12-114

114. bhuumipaalaH = King; gR^ihiitaH = who has been gripped; hR^idaye = in the heart; striyaa = by wife; atimaatrayaa = who transgressed all bounds of decorum; vilapan = wailing; anaathavat = like a forlorn child; asamprayaa = not reaching; davyaaH = Kaikeyi’s; ubhon charaNou = both the feet; prasaaritou = which were spread along; papaata = sank down; yathaa tathaa = like; aaturaH = an ailing man.

That king, who has been gripped in the heart his by his wife, who transgressed all bounds of decorum, he wailing like a forlorn child and not reaching Kaikeyi’s both the feet which were spread along, sank down like an ailing man.

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