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kva ca shastram kva ca vanam kva ca kShaatram tapaH kva ca |
vyaaviddham idam asmaabhiH desha dharmaH tu puujyataam || 3-9-27

27. kva ca shastram = where, the weapon; kva ca vanam = where, the forest; kva ca kSaatram = where, Kshatriya principles; tapaH kva ca = where, the sageness; vyaaviddham idam = inconsistent, is this; asmaabhiH = by us; desha dharmaH tu = country’s order, alone; puujyataam = be esteemed.

“Where that weapon? Where this forest? Where the principles of Kshatriya? And where is sageness? All this is inconsistent… let us esteem the laws of the land… [3-9-27]

tadaarya kaluShaa buddhiH jaayate shastra sevanaat |
punar gatvaat tat ayodhyaayaam kShatra dharmam cariShyasi || 3-9-28

28. shastra sevanaat = weapon, who admire; buddhiH kadaarya kalushaa jaayate = mind, with avariciousness, maligned, it becomes; punaH gatvaat ayodhyaayaam = again, on going, to Ayodhya; kshatra dharmam cariSyasi = Kshatriya, tenets, you can follow.

“Weapon admiring mind becomes maligned with avariciousness, you may therefore follow the tenet of Kshatriya-s on going to Ayodhya again… [3-9-28]

te ca aartaa daNDakaaraNye munayaH saMshita vrataaH |
maam siite svayam aagamya sharaNyaaH sharaNam gataaH || 4-10-4

4. siite = oh! Seetha; samshita vrataaH = sages, resolute, in practises; sharaNyaaH daNDakaaraNye te munayaH = those that are shelteable, in Dansaka forest, those sages; aartaa svayam aagamya = sombrely, on approaching; maam sharaNam gataaH = my, refuge, they have gone in [came into.]

“Oh! Seetha, those shleterable sages of Dandaka forest have approached me sombrely on their own, and thus they came into my refuge… [4-10-4]

api aham jiivitam jahyaam tvaam vaa siite sa lakShmaNaam || 4-10-18
na tu pratij~naam saMshrutya braahmaNebhyo visheShataH |

18b, 19a. siite = Seetha; aham jiivitam api = I, life, even; sa lakSmaNaam = with, Lakshmana; tvaam vaa = you, either; jahyaam= I leave off; tu = but; pratij~naam = promise; visheSataH braahmaNebhyaH = especially, to Brahmans; samshrutya = having promised; na tu = never [I will never go back.]

“I may forfeit my life, forgo Lakshmana, or even forsake you but not a promise, that too especially made to Brahmans, and having promised I can never go back… [4-10-18b, 19a]

sadR^isham ca anuruupam ca kulasya tava shobhane |
sadharma caariNii me tvam praaNebhyo api gariiyasii || 4-10-21

21b, c. tava kulasya ca, shobhane = for your, bloodline, oh, graceful one; sadR^isham anuruupam ca = appropriate, seemly, also;me sa dharma caariNii = with me, virtue, wife the pursuer; tvam praaNebhyaH api gariiyasii = you are, by [my] lives, even, loftier one.

“Appropriate and seemly is your word of caution to your bloodline, oh, graceful Seetha, you are the co-pursuer in dharma with me, hence you are loftier to me than my own lives…” So said Rama to Seetha. [4-10-21b, c]

idam pa.nca apsaro naama taTaakam saarva kaalikam |
nirmitam tapasaa raama muninaa maaNDakarNinaa || 4-11-11

11. raama = Rama; idam maaNDakarNinaa = this one, by Mandakarni; muninaa = by sage; tapasaa nirmitam = by ascetic power, built; saarva kaalikam = an all-time lake; panca apsaraH naama taTaakam = this one is, five apsara, named, lake.

“Oh, Rama, this is an all-time lake built by the ascetic power of the sage Mandakarni, known as Five Apsara Lake. [4-11-11]

kvacit paridashaan maasaan eka saMvatsaram kvacit || 4-11-24
kvacit ca caturo maasaan pa.nca ShaT ca paraan kvacit |
aparatra adhikaan maasaan adhyardham adhikam kvacit || 4-11-25
triin maasaan aShTa maasaan ca raaghavo nyavasat sukham |

24b, 25, 26a. raaghavaH = Raghava; kvacit pari dashaan maasaan maasaan = in some [hermitages,]; nearly, ten, months; kvacit eka saMvatsaram= elsewhere, one, year; kvacit caturaH maasaan = at some place, also, four months; kvacit panca aparaan = somewhere, five months, some more; SaT ca aparaatra = six, also, at other where; maasaat api adhikam kvacit = more than month, much time, somewhere else; adhi ardham adhikaan triin maasaan = one and half, more than, three, months; aSTa maasaan ca = eight, months, also; = nyavasat sukham = lived, comfortably.

Rama stayed there for nearly ten months at some place, elsewhere for one year, at somewhere else for four months, and for five, and six months at elsewhere, even at somewhere else for more than a month, and for more than one and half months elsewhere. [4-11-24, 25, 26a]

asmin araNye bhagavan agastyo munisattamaH || 4-11-30
vasati iti mayaa nityam kathaaH kathayataam shrutam |

30b, 31a. bhagavan muni sattamaH agastyaH = godly, saint the eminent, Agastya; asmin araNye vasati iti = in this, forest, lives, thus as; nityam kathaaH kathayataam = always, narratives, narrated [about him, thus]; mayaa = by me; shrutam = heard.

“I have always heard through the narratives narrated by other sages that the godly and eminent sage Agastya is residing in this forest. [4-11-30b, 31a]

yojanaani aashramaat taata yaahi catvaari vai tataH |
dakShiNena mahaan shriimaan agastya bhraatur aashramaH || 4-11-37

37b, c. aashramaat catvaari yojanaani yaahi = from this hermitage, four, yojana-s, you go; taata = oh, dear one; tataH dakSiNena agastya bhraatuH mahaan shriimaan aashramaH = then on west side, Agastya, brother’s, great, glorious, hermitage [is there.]

“On your going four yojana-s from this hermitage, oh, dear Rama, there is the great and glorious hermitage of Agastya’s brother on the southern side. [4-11-37b, c]

tataH sutiikShNasya vacanam yathaa saumya mayaa shrutam |
agastyasya aashramo bhraatur nuunam eSha bhaviShyati || 4-11-53

53. saumya = oh, gentle Lakshmana; tataH sutiikSNasya vacanam = thus, by Suteekshna’s, words; yathaa mayaa shrutam = as, by me, heard; eSa nuunam agastyasya bhraatuH aashramaH = this, definitely, Agastya’s, brother’s, hermitage; bhaviSyati = shall be.

“Thus by the words of Sage Suteekshna as I have heard, oh, gentle Lakshmana, this hermitage shall definitely be that of Sage Agastya’s brother. [4-11-53]

agastyena tadaa devaiH praarthitena maharShiNaa |
anubhuuya kila shraaddhe bhakShitaH sa mahaa asuraH || 4-11-61

61. tadaa = then; devaiH praarthitena = by gods, one who is prayed; maharSiNaa agastyena = by great sage, Agastya; shraaddhe anubhuuya = in obsequial rites, having relished; saH mahaa asuraH bhakSitaH kila = that, fiendish demon, is devoured, they say so.

“Then by Sage Agastya, whom gods have prayed to end this demonic menace, and whom demon Ilvala invited to feast during obsequial rites, he that Agastya having relished the fiendish demon in the form of ram, they say, had finished him off. [4-11-61]

upaasya pashcimaam saMdhyaam saha bhraatraa yathaa vidhi |
pravivesha aashrama padam tam R^iShim ca abhyavaadayat || 4-11-69

69. saH = he that Rama; saha bhraatraa = with brother; yathaa vidhi = as per, custom; upaasya pashcimaam sandhyaam = worshipping, western, sunset; pravivesha aashrama padam = entered, hermitage’s, threshold; tam R^iSim ca abhyavaadayat = that, sage is, also, greeted.

Worshipping sunset along with brother as per custom, Rama entered that hermitage and greeted that sage. [4-11-69]

gamyataam iti tena ukto jagaama raghu nandanaH |
yathaa uddiShTena maargeNa vanam tat ca avalokayan || 4-11-73

73. gamyataam iti tena uktaH = you may go, thus, by him, one who is said; raghu nandanaH = Raghu’s, such legatee Rama; tat vanam avalokayan= that, forest, on observing; yathaa uddiSTena maargeNa = as, directed, of way; jagaama = he journeyed on.

When the brother of Agastya said, “you may go,” Rama the legatee of Raghu journeyed on the pathways as directed by Suteekshna, and on observing those woodlands. [4-11-73]

The name of this brother of Agastya is Sudarshana. But none calls him by that name and he is just called agastya bhraata , Agastya’s brother.

maargam niroddhum satatam bhaaskarasya acala uttamaH |
saMdesham paalayan tasya vi.ndhya shailo na vardhate || 4-11-85
ayam diirgha aayuShaH tasya loke vishruta karmaNaH |
agastyasya aashramaH shriimaan viniita mR^iga sevitaH || 4-11-86

85. shriimaan = glorious one; vi niita mR^iga [jana] sevitaH = well, behaved, by animals [by people,] adored by; ayam = this hermitage;bhaaskarasya maargam satatam niroddhum = sun’s, path, always, to obstruct [wishing]; acala uttamaH vindhya shailaH = mountain, highest, Vindhya, mountain; yasya samdesham paalayan = whose, directive, complying; na vardhate = not, heightening; tasya = of his [of Agastya]; loke vi shruta karmaNaH = in world, one with renowned, deeds; diirgha aayuSaH = long, aged one’s; [ayam = this one is ]; agastyasya aashramaH = Agastya’s, hermitage.

“Complying which sage’s directive Mt. Vindhya ceased to heighten in order not to obstruct the path of the sun, such sage’s hermitage is this who is renowned in the world by his deeds and whose longevity is inestimable, hence this glorious hermitage is adored by well-behaved animals and humans as well. [4-11-85, 86]

The name Agastya is derived from a famous act of this Sage. Mt. Meru is the highest peak on earth. By its nature it grows day by day, and stands first to be saluted by the rising sun in east every day. Jealous of this Mt. Meru, Mt. Vindhya started to rise to exceed the height of Mt. Meru, thus obstructing the sun’s path. Then the day changed for night and the travel of Sun and Moon, the performance of Vedic rituals, which are bound by the solar lunar movement, went topsy-turvy. Then the gods prayed Agastya to do something to decrease the height of Mt. Meru. Agastya and his wife then were coming to Mt. Vindhya and seeing its height, he requested Mt. Vindhya, “Oh, Mountain King Vindhya, myself and my wife are going southward, and we are not able to climb this much height… kindly lower yourself, so that we old people climb you and go to the other side…” Mt. Vindhya being an ardent worshipper of sages and saints immediately lowered his height to the ground level, so that the old couple need not climb but just walk over him. Agastya and his wife on coming to the southern side of the mountain again requested Mt. Vindhya to be at this height only, for they will be returning soon to north. Mt. Vindhya readily agreed for that also, and it is lying like that even today. Because Agastya did not return to north on coming to south Mt. Vindhya is still believed to be at ground level. Thus the solar and lunar movement, seasons’ revolve, Vedic calendars etc. are again put to normalcy. Thus the name Agastya, aga stha mountain, stopper, agam sthaasyati or, stabhnaati iti agastyaH. He played an important role in uplifting southern regions of India, namely Dravidian cultures. Hid wife is Lopaamudra, the saintly lady will be quoted in Lalitha Sahasra Naamaavali. The thousand name of Mother Universe.

aagataaH sma aashrama padam saumitre pravisha agrataH |
nivedaya iha maam praaptam R^iShaye saha siitayaa || 4-11-94

94. saumitre = oh, Soumitri; aagataaH sma aashrama padam = arrived at, we are, at hermitage’s, threshold; pravisha agrataH = you enter, firstly;maam siitayaa saha iha praaptam = me, Seetha, along with, here, arrived; nivedaya = you submit; R^iSaye = to Sage;

“We arrived at the threshold of the hermitage, oh, Soumitri, you enter firstly and submit to Sage Agastya about my arrival at this place along with Seetha. [4-11-94]

lakShmaNo naama tasya aham bhraataa tu avarajo hitaH |
anukuulaH ca bhak{}taH ca yadi te shrotram aagataH || 3-12-3

3. aham tu = I am, but; tasya avarajaH = his, laterer, younger one; lakSmaNaH naama bhraataa = Lakshmana, named, brother; hitaH anukuulaH ca = loyal, adherent one, also; bhaktaH ca = dedicated one, also; te shrotram aagataH yadi = to your, ear, has come, if at all [if ever you have heard.]

“I am his loyal, dedicated, and adherent younger brother named Lakshmana, if ever you have heard of us. [3-12-3]

diShTyaa raamaH cirasya adya draShTum maam samupaagataH || 3-12-10
manasaa kaa.nkShitam hi asya mayaa api aagamanam prati |

10b, 11a. diSTyaa = providentially; raamaH = Rama; cirasya maam draSTum = after a long, me, to see; adya sam upa agataH = today, he came my nearby; asya aagamanam prati = his, arrival, towards; mayaa manasaa kaankSitam hi = by me, by heart, yearned for, indeed.

“My heart is indeed yearning for his arrival, and after this long a time Rama providentially came to see me.” [3-12-10b, 11a]

evam uk{}tvaa mahaabaahuH agastyam suurya varcasam |
jagraaha aapatat tasya paadau ca raghunandana || 3-12-24

24. mahaabaahuH = great-armed [dexterous] one Rama; agastyam suurya varcasam = of Agastya, of sun’s, radiance; evam uktvaa = thus, saying;tasya paadau ca raghunandana = his [Agastya’s,] feet, also, Raghu’s descendent; jagraaha aapatat = taken [touched reverentially,] on falling.

That dexterous Rama on saying about that sun-like radiant sage Agastya, he that descendent of Raghu fell on the feet of Agastya touching them reverentially. [3-12-24]

idam divyam mahat caapam hema vajra vibhuuShitam |
vaiShNavam puruShavyaaghra nirmitam vishvakarmaNaa || 3-12-32
amoghaH suurya saMkaasho brahmadattaH shara uttamaH |

32, 33a. puruSavyaaghra = oh, manly-tiger; hema vajra vibhuuSitam = gold, diamonds, decorated with; divyam mahat idam caapam = sacred, great, this, bow; vaiSNavam = Vishnu [pertains to]; nirmitam vishvakarmaNaa = crafted by, Vishvkarma; suurya samkaashaH = sun, equalling in blaze;amoghaH shara uttamaH = unwasteful, arrows, best; brahma dattaH = by Brahma, gifted by.

“This sacred bow that is decorated with gold and diamonds is crafted by the divine architect Vishvakarma pertains to Vishnu, and these unwasteful arrows equalling sun in their blaze are the gift of Brahma. [3-12-32, 33a]

evam uk{}tvaa mahaa tejaaH samastam tat vara aayudham |
dattvaa raamaaya bhagavaan agastyaH punar abraviit || 3-12-37

37. mahaatejaaH bhagavaan agastyaH = great resplendent, godly-sage, Agastya; evam uktvaa = thus, on saying; samastam tat vara aayudham = all of, them, best, weapons; dattvaa raamaaya = having given, to Rama; punaH abraviit = again, said.

On saying thus that great resplendent and godly sage Agastya, gave all of those best weapons to Rama, and again spoke to Rama [3-12-37]

iyam tu bhavato bhaaryaa doShair etair vivarjitaaH |
shlaaghyaa ca vyapadeshyaa ca yathaa devii hi arundhatii || 3-13-7

7. bhavataH bhaaryaa = your, wife; iyam tu = she is, but; etaiH doSaiH vi varjitaaH = with these, stigmas, devoid of; devii arundhatii yathaa = lady, Arundhati, like; shlaaghyaa ca vyapadeshyaa [vi apa dish] ca = exemplary, also, estimable, also.

“But she this wife of yours is devoid of all those stigmas, an exemplary and an estimable lady, like Lady Arundhati. [3-13-7]

ito dvi yojane taata bahu muula phala udakaH |
desho bahu mR^igaH shriimaan pa.ncavaTi abhivishrutaH || 3-13-13

13. taata = oh, dear; bahu muula phala udakaH = with many, tubers, fruits, waters; bahu mR^igaH = with many, deer; shriimaan = a prosperous one; pancavaTi abhi vishrutaH deshaH Panchavati, well, renowned as, the place; itaH dvi yojana = from here, two yojana-s.

“A most prosperous place called Panchavati is there at a distance of two yojana-s from here, oh, dear Rama, which is abundant with tubers, fruits, water, and many deer.” Thus Agastya started to tell. [3-13-13]

godaavaryaaH samiipe ca maithilii tatra raMsyate || 3-13-18
praajya muula phalaiH caiva naanaa dvija gaNair yutaH |
vivik{}taH ca mahaabaaho puNyo ramyaH tathaiva ca || 3-13-19

18b, 19. maithilii tatra godaavaryaaH samiipe ramsyate = Maithili, there, at Godavari, nearby, takes delights; praajya muula phalaiH caiva = bounteous, tubers, fruits, also; naanaa dvija gaNaiH yutaH = various, bird, flocks; mahaa baahuH = great, dexterous Rama; vi viktaH ca = verily, reclusive, too; puNyaH tathaa eva ca = meritorious, like that, even, also ramyaH = appealing one.

“There Maithili will take delight nearby River Godavari, and it is with abundant tubers, fruits, various are its bird flocks, and it is very reclusive too, oh, great dextrous Rama, further it is meritorious and appealing. [3-13-18b, 19]

gR^ihiita caapau tu naraadhipa aatmajau
viShak{}ta tuuNii samareShu akaatarau |
yathaa upadiShTena pathaa maharShiNaa |
prajagmatuH pa.ncavaTiim samaahitau || 3-13-25

25. samareSu a kaatarau = in war, not, fearful ones; nara adhipa aatmajau = people’s, king, sons [princes]; gR^ihiita caapau tu = taken, bows, also; viSakta tuuNii = braced up, quivers; samaahitau = resolutely; maharSiNaa yathaa upadiSTena pathaa by great sage, as, apprised, on route;pancavaTiim pra jagmatuH = to Panchavati, proceeded.

Those princes that are dauntless in war took up their bows and braced up their quivers, and resolutely proceeded to Panchavati on the route apprised by that great sage Agastya. [3-13-25]

adityaam jaj~nire devaaH trayaH triMshat ari.ndama || 3-14-14
aadityaa vasavo rudraa ashvinau ca paraMtapa |

14b, 15a. arindama = oh enemy-destroyer; adityaam devaaH aadityaa vasavaH rudraa ashvinau ca = from Aditi, Aadityaa-s, Vasu-s, two Ashvini-s; trayaH trimshat devaaH jaj~nire = thirty three, gods, are born; parantapa = oh enemy-oppressor.

“Aditi gave birth to twelve Aditya-s, the Sun-gods, eight Vasu-s, the Terrestrials-gods, eleven Rudraa-s, the Fury-gods, and two Ashvinis, the medicine-gods, total thirty-three of them. [3-14-14b, 15a]

danuH tu ajanayat putram ashvagriivam ariMdama || 3-14-16
narakam kaalakam caiva kaalakaa api vyajaayata |

16b, 17a. arindama = oh, enemy- destroyer Rama; danuH ashvagriivam putram ajanayat = Danu, to Ashvagriiva or Hayagriiva, the son, gave birth to; narakam kaalakam caiva = Naraka, Kaalaka, also thus; kaalakaa api vyajaayata = Kaalakaa, even gave birth to.

“And oh, enemy-destroyer Rama, Danu gave birth to son Ashvagriiva or also called Hayagriiva, Horse-headed god, and Kaalakaa gave birth to Naraka and Kaalaka. [3-14-16b, 17a]

rohiNi ajanayad gaavo gandharvii vaajinaH sutaan |
surasaa ajanayan naagaan raama kadruuH ca pannagaan || 3-124-28

28. rohiNi ajanayat gaavaH = Rohini, gave birth, to cows; gandharvii [ajanayat ] sutaan vaajinaH = Gandharvii, [gave birth] to sons, the horses;surasaa ajanayan naagaan = Surasa, gave birth, many headed serpents; raama = oh, Rama; kadruuH ca pannagaan = Kadru, also, to [ordinary] serpents.

“Rohini gave birth to cows and other livestock, while Surasa gave birth to Naagaa-s, viz., many headed serpents, while Kadru gave birth to ordinary serpents. [3-124-28]

tasmaat jaato aham aruNaat saMpaatiH ca mama agrajaH |
jaTaayur iti maam viddhi shyenii putram ariMdama || 3-14-33

33. arindama = oh enemy destroyer Rama; aham = I am; tasmaat [asmaat] aruNaat = from that lineage / from him, from Aruna/Anuura; jaataH = took birth; sampaatiH mama agrajaH = Sampaati, is my, elder brother; shyenii putram = Shyeni’s, son; maam = me; jaTaayuH iti viddhi = Jatayu, thus as, know me.

“Oh enemy-destroyer Rama, I took birth from that Aruna, the charioteer of Sun, and my elder brother Sampati too, hence know me as Jatayu, the son of Shyenii. [3-14-33]

jaTaayuSham tu pratipuujya raaghavo
mudaa pariShvajya ca sannato abhavat |
pitur hi shushraava sakhitvam aatmavaan
jaTaayuShaa saMkathitam punaH punaH || 3-14-35

35. raaghavaH = Raghava; jaTaayuSam pratipuujya = at Jatayu, in turn, revering; mudaa pariSvajya ca = gladly, on hugging; sannataH abhavat = bowed down, he [Rama] became; aatmavaan = kind-natured one [Rama]; jaTaayuSaa punaH punaH sam kathitam = by Jatayu, again, again well, narrated; pituH sakhitvam shushraava hi = father’s, friendship, heard of [he is regardful,] indeed.

Raghava revered Jatayu in his turn by gladly hugging and stood by him with his head bent, and that kind-natured Rama is indeed regardful of the friendship of his father with Jatayu that is repeatedly said by Jatayu. [3-14-35]

aagataaH sma yathaa uddiShTam yam desham muniH abraviit |
ayam pa.ncavaTii deshaH saumya puShpita kaananaH || 3-15-2

2. saumya = oh, gentle Lakshmana; yathaa uddiSTam = as, indicated; yam desham muniH abraviit = which, place, by sage, said; aagataaH sma = arrived at, we have; puSpita kaananaH ayam deshaH pa.ncavaTii = with flowered, forests, this, region is, Panchavati.

“We arrived at the place as indicated by the sage, oh, gentle Lakshmana, this region with its flowered forests is Panchavati.” [3-15-2]

ramate yatra vaidehii tvam aham caiva lakShmaNa |
taadR^isho dR^ishyataam deshaH saMnikR^iShTa jalaashayaH || 3-15-4
vana raamaNyakam yatra jala raamaNyakam tathaa |
saMnikR^iShTam ca yasmin tu samit puShpa kusha udakam || 3-15-5

4. yatra vaidehii ramate = where, Vaidehi, takes delight; tvam aham caiva = you, me, also thus; yatra vana raamaNyakam = where, woodland’s, delightfulness [will be there]; tathaa jala raamaNyakam = like that, waters, enjoyability; [or, sthala raamaNyakam = place’s, enjoyability will be there];yasmin tu samit puSpa kusha udakam = wherein, ritual firewood, flowers, darbha grass, water; sam nikR^iSTam ca = [will be] in proximity, also;taadR^ishaH = that type of; sam nikR^iSTa jala ashayaH = very, nearby, water, receptacle [will be there]; lakSmaNa = oh, Lakshmana; [such a ] deshaH dR^ishyataam = a place, be seen.

“In which place Vaidehi, likewise you and me too can take delight, where the woodland is scenic and the water is pleasurable, and where a water lake, ritual-firewood, flowers, and the sacred grass are available in proximity, oh, Lakshmana, such a place may be searched out. [3-15-4, 5]

paravaan asmi kaakutstha tvayi varSha shatam sthite |
svayam tu rucire deshe kriyataam iti maam vada || 3-15-7

7. kaakutstha = oh, Rama; tvayi varSa shatam sthite = you, years, hundred [innumerable,] while you are there; para vaan asmi = dependent [adherent to you,] I am; svayam = you yourself; rucire deshe = in delightful, place; kriyataam iti = be done, thus; maam vada = to me, you tell.

“I am but a dependent, as long as you are there, may it be for innumerable years, I am your adherent, Rama, therefore you yourself tell me to build hermitage in such and such delightful place. [3-15-7]

idam puNyam idam ramyam idam bahu mR^iga dvijam |
iha vatsyaama saumitre saardham etena pakShiNaa || 3-15-19

19. idam puNyam idam ramyam = this, is holy, this, is delightful; idam bahu mR^iga dvijam = this [has,] many, animals, birds; iha vatsyaama saumitre = here, we reside, Soumitri; saardham etena pakSiNaa = along with, this one, bird [Jatayu.]

“This place is holy, this is delightful and this is with many animals and birds, hence Soumitri, let us reside here along with this bird Jatayu.” Thus said Rama to Lakshmana. [3-15-19]

parNashaalaam suvipulaam tatra saMghaata mR^ittikaam |
sustaMbhaam maskarair diirghaiH kR^ita vaMshaam sushobhanaam || 3-15-21
shamii shaakhaabhiH aastiirya dhR^iDha paashaavapaashitam |
kusha kaasha sharaiH parNaiH suparicchhhaaditaam tathaa || 3-15-22
samiikR^ita talaam ramyaam cakaara sumahaabalaH |
nivaasam raaghavasya arthe prekshNiiyam anuttamam || 3-15-23

21, 22, 23. su mahaa balaH = very, great, mighty one Lakshmana; tatra = there; sam ghaata mR^ittikaam = well, dug up, clay raising platform; su stambhaam = strongly, pillared; diirghaiH maskaraiH = with long, bamboos; kR^ita vamshaam = made, rafters; su shobhanaam = very, excellent; shamii shaakhaabhiH aastiirya = with Shamii trees, branches, spread out; dhR^iDha paasha avapaashitam = firmly, by twines, twined; tathaa = like that; kusha kaasha sharaiH parNaiH = Kusha, Kaasha, grass blades [Saccharum spontaneum], leaves; su pari cChaaditaam= well, over, covered � roofed;samiikR^ita talaam = levelled off, surface; ramyaam = beautiful one; su vipulaam = very, spacious one; parNa shaalaam = straw, cottage; raaghavasya arthe = for Raghava’s, purpose of; prekshNiiyam anuttamam = sightly one [feast to eye,] the best one; nivaasam cakaara = residence, he made.

Lakshmana built a very spacious straw-cottage there levelling and raising the clay for raised floor of the cottage, strongly pillared with long bamboos, thereupon on those pillars excellent rafters are made, and the branches of Shamii trees are spread out, twined firmly with twines of jute strands, and with the cross-laid bamboos for thatching, and over that blades of Kusha grass and leaves of Kaasha are spread and well over-covered for the roof, and thus that very great mighty Lakshmana made that best and very spacious straw-cottage with a levelled surface for residence of Raghava in the interests of Raghava alone, and it resulted as a feast to the eye. [3-15-21, 22, 23]

priito asmi te mahat karma tvayaa kR^itam idam prabho |
pradeyo yan nimittam te pariShva..ngo mayaa kR^itaH || 3-15-28

28. prabho = oh, masterful one; tvayaa mahat karma kR^itam = by you, a great, deed, is done; te priitaH asmi = about you, I am, happy; yat nimittam = for which, reason; te pradeyaH = to you, to be given; pariSvangaH mayaa kR^itaH = hugging, by me, made [given.]

“Oh, masterful one, I am very happy about you for you have done a great deed, for that reason I am giving what I have to give to you a hugging. [3-5-28]

atyanta sukha saMvR^iddhaH sukumaaro himaarditaH |
katham tu apara raatreShu sarayuum avagaahate || 4-16-30

30 atyanta sukha samvR^iddhaH = very much, in comfort, he is brought up; sukumaaraH = delicate one; a para raatreSu = not, in post, of night [in small hours]; hima aarditaH sarayuum = by cold, wet, in Sarayu; katham = how; avagaahate = he enters.

“But how can he who is brought up in high comfort, a delicate one too, enter the cold-wet waters of River Sarayu, in these small hours. [4-16-30]

bhartaa dasharatho yasyaaH saadhuH ca bharataH sutaH |
katham nu saa ambaa kaikeyii taadR^ishii kruuradarshinii || 4-16-35

35. yasyaaH = she to whom; dasharathaH bhartaa = Dasharatha is, husband; saadhuH bharataH sutaH ca = gentle, also, Bharata, the son, also;saa ambaa = such, [our] mother; kaikeyii = Kaikeyi; taa dR^ishii kruura darshinii katham nu = that, sort of, cruel, in mien – disposition, how, indeed.

“Whose husband is Dasharatha and whose son is gentle Bharata, how then can she, our mother Kaikeyi, is with this sort of cruel disposition, indeed–” Thus Lakshmana spoke to Rama on their way to River Godavari. [4-16-35]

kadaa hi aham sameShyaami bharatena mahaatmanaa |
shatrughnena ca viireNa tvayaa ca raghuna.ndana || 4-16-40

40. raghu nandana = oh, Lakshmana; aham mahaatmanaa bharatena = I, with great-souled, Bharata; viireNa shatrughnena = with valorous, Shatrughna; tvayaa ca = with you [Lakshmana,] also; kadaa hi sameSyaami = when, really, I reunite.

“When can I really reunite, oh, Lakshmana, with great-souled Bharata, valorous Shatrughna, and with you and Seetha.” Thus said Rama to Lakshmana. [4-16-40

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

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

pravishya tu mahaaraNyam daNDakaaraNyam aatmavaan |
raamo dadarsha durdharSha taapasa aashrama maNDalam || 3-1-1

1. aatmavaan = courageous one; durdharSa = unassailable one; raamaH = Rama; maha araNyam danDaka araNyam = impenetrable, forest, Dandaka forest; pravishya = having entered; taapasa aashrama maNDalam = hermits’, hermitages, clusters; dadarsha = seen.

On entering the impenetrable Dandaka forest that courageous and unassailable Rama saw a clusters of hermitages of sages. [3-1-1]

puNyaiH cha niyata aahaaraiH shobhitam parama R^iShibhiH |
tat brahma bhavana prakhyam brahma ghoSha ninaaditam || 3-1-8

8. punyaiH cha niyata aahaaraiH = holy, also, constrained, sustenance; shobhitam parama R^iSibhiH = glistened forth, by greatly, saints; brahma bhavana prakhyam = Brahma’s, Abode, distinctive; brahma ghoSa ni naaditam = Brahma’s sounds, [Vedic chants,] well, reverberating; tat = such a [hermitage; raamaH dadarsha = Rama, has seen.]

Rama has seen such a cluster of hermitages that is glistening forth just by the presence of holy saints whose sustenance is constrained, and that hermitage is distinctive like Brahma’s abode, reverberating with the sounds of that Brahma’s Vedic chants alone. [3-1-8]

te tu somam iva udyantam dR^iShTvaa vai dharmachaariNam || 3-1-11
laxmaNam ca eva dR^iShTvaa tu vaidehiim cha yashashviniim |
ma~Ngalaani prayu~njaanaaH pratyagR^ihNaan dR^iDha vrataaH || 3-1-12

11a-12. te = those sages; dhR^iDha vrataaH = austerely, committed vows; udyantam iva somam = arising, like, moon; dharma chaariNam = at that righteous, path treader – Rama; dR^iSTvaa tu = having seen, but; lakshmanam cha eva = Lakshmana, also, like that; yashashviniim cha vaidehiim = glorious one, also, at Seetha; mangalaani pra yu~njaanaaH = Vedic Blessings, rendered; pratyagR^ihNan = welcomed [the trio.]

But those sages who are austerely committed to vows, on their seeing Rama, the treader on the path of rectitude, and who is now arising like moon, and at Lakshmana and at glorious Seetha as well, rendered Vedic blessings and welcomed the trio. [3-1-11a-12]

This context is also explained in the following ways:

te = they, the knowers of three-times, past, present and future; tam = them, [demons, to eliminate]; udyantam + somam + iva + sthitam = rising, moon, like, he who is there – he that Rama is here to remove darkness arising is the moon; or udyantam + somam + iva = arising, moon, like – like a new moon, arising in darkness of the thick cloudy forests; dR^iSTvaa = on seeing; dharmachaarinaH = virtue practisers, the sages; mangalaani + prayunjanaaH = Vedic Blessings rendered;

The sages rendered Vedic Blessings on seeing the rising moon to eradicate the darkness called demons, for Rama is their object of worship as a virtuous one and they themselves are the followers of virtue.

Or, the sages have physically seen that object of their worship, Rama the virtuous one, who they are so far seeing with their inner senses alone, and rendered Vedic Blessings.

Or, the sages rendered the Vedic Blessings on seeing the moon-like Rama emerging to eradicate the darkness called demons. But this Rama is having attributes like ruupa saMhananam lakShmiim saukumaaryam as visualised by the sages, as at verse 13. And to not to happen any untoward incident to this delicate, dainty, graceful young man at the hands of the ireful demons, the sages rendered Vedic Blessings as a precautionary measure, for the sages are dhR^iDha + vrataaH = determined in their vow, to eradicate the demons, through Rama. This is the rendering of Govindaraja.

te = they, the sages; mangalaan + prayunjaanaaH = blessings, rendered; udyantam + somam + iva = emerging, moon-like – gladdening all the world like a pleasant moon; tam= him, that Rama; pratyagR^ihNan= received as their presiding deity of virtue. This is the rendering of Maheshvara Tiirtha.

te = those sages; udyantam + somam + iva = arising, moon-like – arising like the presiding deity of Brahmins. It is said in Veda-s tasmaat soma raajaano braahmaNaaH Moon shall be the deity of Brahmins – Vedic Scholars, for Veda is dharma, the virtue and the Vedic Brahmins are the preachers and practisers of that virtuosity. yashashviniim = glorious Seetha, for she is the principal cause in eradicating demons; thus, by finding such protectors who have come hither to ameliorate the difficulties of sage, the sages rendered Vedic Blessings. This is tilaka or also known as Rama Tilaka

te vayam bhavataa rakShyaa bhavad viShaya vaasinaH |
nagarastho vanastho vaa tvam naH raajaa janeshvaraH || 3-1-20

20b-c. bahavat vishaya vaasinaH = your, in kingdom, dwellers; te vayam = they, what we are; bhavataa rakshyaa = by you, to be protected; tvam= you; nagarashtaH vaa vanasthaH = be in the capital, either, be in forests; naH raajaa = you are, our, king; jana iishvara = of people.

“You alone have to protect us as we are the subjects living in your kingdom..May you be in the capital… or in the forest…you are our king… [3-1-20b,c]

aham vanam idam durgam viraagho naama raakShasaH || 3-2-12
charaami saayudho nityam R^iShi maaMsaani bhakShayan |

12b-13a. aham = I am; viraadha naama raakshasaH = Viradha, named, demon; sa aayudhaH = with, weapon; nityam R^iSi maamsa bhakshayan = always, sage’s, flesh, eating; dur gam idam vanam charaami = impassable, this, in forest, I rove.

“I am a demon named Viradha and I will be on the rove in this impassable forest with weapon, always eating the flesh of sages… [3-2-12b-13a]

iti bruvati kaakutsthe baaShpa shoka pariplutaH |
abraviit lakShmaNaH kruddho ruddho naaga iva shvasan || 3-2-22

22. iti bruvati kaakuthse = thus, when said, by Rama; lakshmanaH = Lakshmana; baashpa shoka pari pluta = tears, in lament, over, flooding;kruddhaH = in anger; ruddhaH naaga iva shvasan = forestalled, snake, like, hissing; abraviit = said.

When said thus by Rama, Lakshmana said this with flooding tears of lament, and in his anger hissing like a forestalled snake. [3-2-22]

putraH kila javasya aham maataa mama shatahradaa |
viraadha iti maam aahuH pR^ithivyaam sarva raakShasaaH || 3-3-5

5. aham javasya putra kila = I am, Java’s, son, really; shatahradaa= Shatahrada; maataa mama = is my, mother; pR^ithivyaam sarva raakshasaa = on earth, all, demons; viraadha iti maam aahuH = Viradha, thus, me, call.

“I am the son of Java indeed… my mother is Shatahradaa, and all the demons on earth call me Viradha…'[3-3-5]

tataH sajyam dhanuH kR^itvaa raamaH sunishitaan sharaan |
su shiighram abhisaMdhaaya raakShasam nijaghaana ha || 3-3-10

10. tataH sa jyam dhanuH kR^itvaa = then, with, string, the bow, made [bow stringed]; raamaH = Rama; su nishitaan sharaan = very, sharp, arrows; su shiighram = very, quickly; abhi sandhaana raakshasam nijaghaana ha = well, aiming, at demon, darted, indeed.

Then, stringing his bow Rama indeed darted very sharp arrows, very quickly and well aiming the demon… [3-3-10]

Shurya (or) Ikshvaku (or) Kakustha dynasty

Ikshvaku dynasty is of long lineage. This is Surya Vamsha, Solar dynasty of Kshatriya-s, of which Mahaa Kavi Kalidasa wondered as to how it can be narrated, for it is of a long lineage and he admires kvaH suurya prabhavo vamshH … in his Raghu Vamsha Mahaa Kaavya, at 1-2. This dynasty may be known to understand why from Viradha to Ravana, wanted to die at the hands of Rama. The list of those kings is compiled in aananda raamayana and the same is being given hereunder…

Suurya – IkShvaaku – Kaakuthsa va~NshanukramaNika Srii mahaa ViShNu originated Brahma .From Brahma the lineage, one after the other, is Mariici – Kashyapa – Suurya – Sraaddha Deva (Vaivasvata) – IkShvaaku – VikukShi (Sashaada) – Kakuthsa – Indravaahu – Anenasa – Vishvarandhi- Chandra – Yuvanaashva – Saabastha – BR^ihadashva – Kuvalayaashva – DhR^iDhaashva – Haryashva – Nikumbha – BarhaNaashva – KR^itaashva – Syenajit – Yuvanaashva – Maandhaata – Purukuthsa – Trasaddsya 2 – AnaraNya Haryashva – AruNa – Tribandhana – Satyavrat (OR) Trishanku – Harishcandra (OR) Satya Harishcandra – Rohita – Harita – Champa – Sudeva – Vijaya – Bharuka – VR^ika – Baahuka – Sagara – Sama~njasa – A~Nshumanta – Diliipa – Bhagiiratha – Shruta – Naabha – Sindhudviipa – Ayutaayu – RutuparNa – Sudaasu (OR) Mitrasaha (OR) KalmaShaanghri – by him Ashmaka – Muulaka Ariikavaca – Dasharatha – EiDavida – Vishvasaha – KhaTvaanga – Dhiirghabaahu – This Deergha baahu is also known to be Dilipa, and from that – Diliipa – Raghu – Aja – Dasharatha – and Dasharatha begot Vishnu again as Raama

abhi shaapaad aham ghoram praviShTo raakshsiim tanum |
tuMburuH naama gandharvaH shapto vaishravaNena hi || 4-3-16

16. abhishaapaat = by curse; aham praviSTaH ghoram rakshasiim tanum = I, entered, ghoulish, demon’s, body; tumburuH naama gandharava = Tumburu, named, celestial [I am]; shaptaH = cursed; vaishrvaNena hi = by Kubera, verily.

“By curse I had to enter this ghoulish demon’s body, but I am a celestial gandharva, named Tumburu and Kubera cursed me… [3-4-16]

prasaadyamaanaH cha mayaa so.abraviit maam mahaayashaaH |
yadaa daasharathii ramaH twaam vadhiShyati saMyuge || 3-4-17
tadaa prakR^itim aapanno bhavaan swargam gamiShyati |

17-18a. prasaadyamaanaH cha mayaa = entreated, he was, also, by me; mahaa yashaH, saH = great, renowned one, he, Kubera; abraviit maam = said, to me; yadaa dasharathii raamaH = when, Dasharatha’s, Rama; tvaam vadhiSyati samyuge = you, kills, in fight; tadaa prakR^itim aapannaH = then, natural state [celestial body,] you attain; bhavaan swargam gamiSyati = you, to heavens, can go;.

“When entreated by me, he that greatly renowned Kubera said to me, ‘When Dasharatha’s Rama kills you in a fight… then you will attain your nature of celestial body and you will go to heavens…’ [3-4-17, 18a]

tat shrutvaa raaghavaH vaakyam lakshmaNam vyaadidesha ha || 3-4-24
kuMjarsya iva raudrasya raakshasasya asya lakshmaNa! |
vane asmin sumahat shwabhram khanyataam raudrakarmaNaH|| 3-4-25
iti uk{}tvaa lakshmaNam raamaH pradaraH khanyataam iti |
tasthau viraadham aakraMya kaNThe paadena viiryavaan || 3-4-26

24b, 25, 26. tat shrutvaa = that, hearing; Raghava; vakyam = words [of demon]; lakshmanam = to Lakshmana; vyaadidesha ha = ordered, indeed; O, Lakshmana; raudrasya raudra karmaNaH asya raakshasya = for furious one, for ferocious, reprobate, for this, demon; kunjarasya iva = for an elephant, as though; asmin = in forest; su mahat swabhram khanyataam = very, deep, pit, be dug. viiryavaan = valiant one Rama [spoke thus to Lakshmana]; lakshmaNam = to Lakshmana; pradara khanyataam iti = trench, shall be dug, thus; uktvaa = having said; viraadham paadena kanThe aakramya tasthau = Viradha is, with foot, on the throat, overcoming [repressing,] stood in readiness.

And Raghava on hearing those words of the demon ordered Lakshmana, “Lakshmana, a very deep pit be dug for this furious and ferocious reprobate in this forest, as though for an elephant…” On saying to Lakshmana that a trench shall be dug…’ then Rama repressively placed his foot on the throat of Viradha, and stood by. [3-4-24b, 25, 26]

aashramam sharabhangasya raaghavo.abhijagaama ha || 3-5-3
tasya deva prabhaavasya tapasaa bhaavita aatmanaH |
samiipe sharabhaMgasya dadarsha mahat adbhutam ||3-5-4

3b, 4. raaghavaH sharabhangansya aashramam abhijagaama ha = Rama, of Sharabhanga, to hermitage, approached, indeed; tasya deva prabhaavasya = one who has divine, effect ; tapasaa = by ascesis; bhaavita aatmanaH = purified, soul; tasya sharabhangasya samiipe mahat adbhutam dadarsha = at his, [hermitage’s,] nearby, great, wonder, has seen.

On his approach at the hermitage of Sage Sharabhanga, a sage with a divine effect and the one with a purified soul, saw a great wonder at the nearby of that hermitage of Sharabhanga.[3-5-3b, 4]

tasya paadau ca saMgR^ihya raamaH siitaa ca lakShmaNaH |
niSheduH tad anuj~naataa labdha vaasaa nimaMtritaaH || 3-5-26

26. Rama; Seetha; Lakshmana; tasya paadau samgR^ihya = his, feet, on taking to [touching]; labdha vaasaa = obtaining, shelter [say, for that day and for first time]; nimantritaH = invited; samanuj~naataa = permitted; niSeduH = sat down.

Touching the feet of that Sage Sharabhanga Rama along with Seetha and Lakshmana, and duly permitted and invited by that Sage Sharabhanga they sat there, as they obtained a shelter. [3-5-26]

imaam mandaakiniim raama pratisrotam anuvraja |
nadiim puShpoDupa vahaam tataH tatra gamiShyasi || 3-5-37

37. pushpa udupa vahaam = flowers, ferries, carrying; imaam mandaakiniim nadiim = this, Mandaakini river; prati shrotam = opposite, to its flow;anuvraja = you follow; tataH = then; tatra gamisSyasi = there [to Suteekshna’s hemitage,] you can reach.

” Following opposite to its flow you may follow this River Mandaakini that carries flower-ferries, then you can reach there at Sage Suteekshna’s hermitage…] [3-5-37]

vishrutaH triShu lokeShu yashasaa vikrameNa ca |
pitR^i vratatvam satyam ca tvayi dharmaH ca puShkalaH || 3-6-9

9. [tvam = you are]; triSu lokeshu yashasaa vikrameNa ca vishrutaH = in three, worlds, by your repute and valour well, renowned; tvayi = in you; pitR^iu vratatvam satyam ca = to father, devotion, truthfulness, also; pushkalaH = abounding; dharmaH ca= righteousness, even [is there].

“You are well renowned in all the three worlds by your repute and valour, and in you abounding are the virtues like truthfulness and devotion to your father, and even righteousness too, is there. [3-6-9]

viprakaaram apaakraShTum raaxasaiH bhavataam imam |
pituH tu nirdeshakaraH praviShTo aham idam vanam || 3-6-23

23. aham = I am; raakshasaiH = owing to demons; bhavataam = in your respect; imam = all this; vi prakaaram = unconscionable state; apaakraSTum = to obliterate; pituH tu = by father; nirdeshakaraH = as ordered; idam vanam = this forest; praviSTaH = entered.

“I entered this forest as ordered by my father and even to obliterate the unconscionable state of yours owing to the misdeeds of demons. [3-6-23]

tapasvinaam raNe shatruun hantum icChaami raakShasaan |
pashyantu viiryam R^iShayaH saH braatur me tapodhanaaH || 3-6-25

25. tapasvinaam shatruun raakshasaan raNe hantum icChaami = of sages, enemies, demons, in war, to eliminate, I wish to;tapaH dhanaaH R^ishayaH = by penance, rich, sages; pashyantu = may behold; sa bhraatuH me viiryam = with, brother, my, valour.

“I wish to eliminate demons, the enemies of sages, in war… let the sages behold my valour, and my brother’s valour in doing so…” Thus Rama promised the sages. [3-6-25]

pratiikshamaaNaH tvaam eva na aarohe aham mahaayashaH |
deva lokam ito viira deham tyak{}tvaa mahiitale || 3-7-9
citrakuuTam upaadaaya raajya bhraShTo asi me shrutaH |

9, 10a. mahaa yashaH = greatly renowned; viira = brave one; aham tvaam eva = I, for you, only; pratiikshamaaNaH = while awaiting; deham tyaktvaa mahii tale = body, casting off, on earth’s plane; itaH deva lokam na aarohe = from here, gods world [heavens,] not, ascended; raajya bhraSTaH citrakuuTam upaadaaya asi = from kingdom, repudiated, at Chitrakuta, arrived, you are;[iti = thus a]; me shrutaH = I heard thus.

“I am awaiting for you only, oh, greatly renowned one, without my ascent to heavens by casting off this body on the earth’s plane, oh, brave one, for I have heard that you have arrived at Chitrakuta after you are repudiated from your kingdom… [3-7-9]

tataH shubham taapasa annam
svayam sutiikshNaH puruSharShabhaabhyaam |
taabhyaam susatkR^itya dadau mahaatmaa
saMdhyaa nivR^ittau rajaniim samiikshya || 3-7-24

23. tataH = then; mahaatmaa sutiikshaNaH sandhyaa nivR^ittau = great souled, Suteekshna, evening rituals, on completing; rajaniim avekshya = nightfall, on observing; taabhyaam puruSarSabhaabhyaam = to two of them, men, best among; su satkR^itya = well, looking after [courteously];shubham taapasa annam = auspicious one, sage’s, food; svayam = himself; dadau = gave [served.]

Then the great soul Sage Suteekshna on completing his evening rituals and on observing the fall of night he himself courteously served food that is auspicious and worthy of sages to two of the best men, Rama and Lakshmana. [3-7-23]

shiighram tau ruupasaMpannau anuj~naatau maharShiNaa |
prasthitau dhR^ita chaapaa asii siitayaa saha raaghavau || 3-8-20

20. ruupa sampannau = appearance, exquisite – handsome princes; tau raaghavau = those, Raghava-s; anuj~naatau maharSiNaa = permitted by, august sage; dhR^ita chaapaa asii = wielding, bows, swords; siitayaa saha = Seetha, along with; shiighram = swiftly; prasthitau = set out.

Those two Raghava-s, the handsome princes, have swiftly set out when permitted by that august sage, wielding bows and swords, and along with Seetha. [3-8-20]

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

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

tataH shirasi kR^itvaa tu paaduke bharataH tadaa |
aaruroha ratham hR^iShTaH shatrughnena samanvitaH || 2-113-1

1. tataH = thereafter; bharataH = Bharata; shatrughnena samnvitaH = along with Shatrughna; tadaa = then; kR^ivaa = keeping; paaduke = the sandals; shirasi = on his head; hR^iSTaH = and having been pleased; aaruroha = ascended; ratham = his chariot.

Thereafter, keeping the sandals on his head, Bharata delightfully ascended his chariot along with Shatrughna.

sa tam aashramam aagamya bharadvaajasya buddhimaan |
avatiirya rathaat paadau vavande kula nandanaH || 2-113-6

6. tadaa = then; saH bharataH = that Bharata; buddhimaan = endowed with understanding; aagamya = reached; tam aashramam = that hermitage;bharadvaajasya = of Bharatadvaja; avatiirya = descended; rathaat = from his chariot; vavande = and bowed down in salutation; paadau = to the feet of Bharatadwaja.

Then, that Bharata endowed with understanding reached that hermitage of Bharadwaja, descended from his chariot and bowed down to the feet of Bharadwaja in saluation.

ete prayagcchha samhR^iShTaH paaduke hema bhuuShite |
ayodhyaayaam mahaa praajna yoga kShema kare tava || 2-113-12

12. mahaa praajJNa = O; the extremely segacious prince!; samhR^iSTaH = joyfully; prayachchha = bestow; ete = those; hemabhuuSite = gold-encrusted; tava paaduke = sandals of yours; (on us); yogakSama kare = which ensure peace and harmony; ayodhyaayaam = in Ayodhya.

“O, the extremely segacious prince! Bestow joyfully thse gold-encrusted sandals of yours on us and ensure peace and harmony in Ayodhya.”

taam ramya jala sampuurNaam samtiirya saha baandhavaH |
shR^inga vera puram ramyam pravivesha sasainikaH || 2-113-22
shR^inga vera puraad bhuuya ayodhyaam sa.ndadarsha ha |

22. saha baandhavaH = (Bharata) together with his relatives; sa sainikaH = and his army; samtiirya = crossed; taam = that River Ganga; ramya jalasmapuurNaam- full of charming waters; pravivesha = and entered; ramyam = the beautiful; shR^iNgibherapuram = town of Shringibhera;shR^iNgibherapuraat = from that Shringibhera; samdadarha = he saw; ayodhyaam = Ayodhya; bhuuyaH = again.

Bharata accompanied by his relative and his army crossed that River Ganga, full of charming waters and entered the beautiful town of Shringibhera. From Shringibhera, he saw Ayodhya again.

raahu shatroH priyaam patniim shriyaa prajvalita prabhaam |
graheNa abhyutthitena ekaam rohiNiim iva piiDitaam || 2-114-3

3. rohiNiimiva = like the planet Rohini; ekaam = the lonely one; priyaam = the beloved; patniim = consort; raahushatroH = of the moon-god (treated as the enemy by the demon Rahu); piiDitaam = tormented; grahena = by the planet Rahu*; abhyutthitena = in the ascendant; prajvalita prabhaam = though invested with an exceedingly bright splendour; shriyaa = by virtue of her glory.

Ayodhya looked like the planet Rohini, the beloved consort of the moon-god (treated as the enemy by the demon Rahu), tormented by planet Rahu* in the ascendant though ordinarily invested with an exceedingly bright splendour by virtue of her glory.

puShpa naddhaam vasanta ante matta bhramara shaaliniim |
druta daava agni vipluShTaam klaantaam vana lataam iva || 2-114-12

12. (Ayodhya appeared); vanalataamiva = like a flowering creeper; puSpa naddhaam = laden with blossom; vasantaante = in the spring-tide; matt bhramara naaditaam = reverberant with intoxicated bees; drutadaavaagni vipluSTaam = that is suddenly consumed by a forest fire; klaantaam = and withering.

Ayodhya appeared like a flowering creeper laden with blossom in the spring-tide, frequented by a swarm of intoxicated bees, that is suddenly consumed by a forest fire and withering.

nandi graamam gamiShyaami sarvaan aamantraye adya vaH |
tatra duhkham idam sarvam sahiShye raaghavam vinaa || 2-115-2

2. adya = now; gamiSyaami = I am going; nandigraamam = to Nandigrama village; aamantraye = I take leave; sarvaan = of all; vaH = of you; tatra= there; sahiSye = I shall endure; sarvam = all; idam = this; duHkham = woe; raaghavam vinaa = occasioned by Rama’s absence.”

“I am going to Nandigrama village. I take leave of all of you. There, I shall be able to endure all this woe, occasioned by Rama’s absence.”

gataH ca hi divam raajaa vanasthaH ca gurur mama |
raamam pratiikShe raajyaaya sa hi raajaa mahaa yashaaH || 2-115-3

3. raajaa = the king Dasaratha; gataH = went; divam = to heaven; mama guruH = my elder brother; vanasthaH = is in the forest; pratiikSye = I shall await; raamam = for Rama (to return); raajyaaya = tot he kindom; saH hi = since verily he alone; raajaa = is the lord; mahaayashaaH = the celebrated.

“The king Dasaratha went to heaven. My elder brother is in the forest. I shall await for Rama to return to the kingdom; since verily he alone is the celebrated Lord of Ayodhya.”

aaruhya tu ratham shiighram shatrughna bharataau ubhau |
yayatuH parama priitau vR^itau mantri purohitaiH || 2-115-9

9. ubhau = both; shatrughna bharatau = Shatrughana and Bharata; aaruhya cha = having mounted; ratham = the chariot; shiigram = quickly; param priitau = and exceedingly rejoiced; yayatuH = set out; vR^itau = accompanied by; mantri purohitaiH = ministers and family-priests.

Both Shatrughna and Bharata, having quickly mounted the chariot and exceedingly rejoiced, set out, accompanied by ministers and family-priests.

rathasthaH sa tu dharma aatmaa bharato bhraatR^i vatsalaH |
nandi graamam yayau tuurNam shirasy aadhaaya paaduke || 2-115-12

12. saH bharataH = that Bharata; bhraatR^ivatsalaH = affectionate of is brother; dharmaatmaa = and magnanimous; aadaaya = kept; paaduke = the sandals; shirasi = on his head; rathasthaH = while remaining in the chariot; tuurNam = and quickly; yayau = set out; nandigraamam = for Nandigrama.

The magnanimous Bharata, affectionate of his brother, bearing the sandals belong to Rama on his head, set out for Nandigrama.

etad raajyam mama bhraatraa dattam samnyaasavat svayam |
yoga kShema vahe ca ime paaduke hema bhuuShite || 2-115-14

14. etat raajyam = this kingdom; dattam = has been given; mama = to me; sannyaasavat = as a trust; bhraataa = by my brother; Rama; svayam = himself; ime paaduke cha = these sandals; hema bhuuSite = embellished with gold; yogakSamavahe = diffuse gain and security (to the people)

“My brother, Rama has given to me this kingdom as a trust. These sandals, embellished with gold diffuse gain and security to the people.”

chatram dhaarayata kShipramaaryapaadaavimau matau |
abhyaam raajye sthito dharmaH paadukaabhyaam gurormama || 2-115-16

16. dhaarayata = hold; chhatram = the state canopy; kSipram = speedily; imau = these; matau = have been accepted; aarya paadau = as symbols of the feet of my noble brother; aabhyaam paadukaabhyaam = by these wooden sandals; mama guroH = of my brother; dharmaH = piety; sthitaH = has been established; raajye = in the kingdom.

“Hold the state canopy speedily over these wooden sandals, which have been accep

kShipram samyojayitvaa tu raaghavasya punaH svayam |
charaNau tau tu raamasya drakShyaami sahapaadukau || 2-115-18

18. samyojayitvaa = having restored; (these wooden sandals); svayam = personally; raaghavasya = to Rama’s feet; kSipram = immediately; punaH= again; drakSyaami = I shall behold; tau = those; charaNau = feet; raamasya = of Rama; sahapaadukau = along with these sandals.

“Having restored these wooden sandals personally to Rama’s feet immediately after his return, I shall behold those feet of Rama along with these sandals.”

tato nikShiptabhaaro.aham raaghaveNa samaagataH |
nivedya gurave raajyam bhajiShye guruvR^ittitaam 2-115-19

19. tataH = thereafter; aham = I; nikSipta bhaaraH = on whom thus burden has been imposed; samaagataH = having been united; raaghaveNa = with Rama; nivedya = and having restored; raajyam = the kingdom; gurave = to my elder brother; bhajiSye = I shall assume; guruvR^ittitaam = the role of a servant of my elder brother.

“Restoring the kingdom to my elder brother, when re-united with him and thereby laying down the burden, I shall then assume the role of a servant of my elder brother.”

taaghavaaya cha samnyaasam dattveme varapaaduke |
raajyam chedamayodhyaam cha dhuutapaapobhavaami cha 2-115-20

20. dattvaa = giving away; ime vara paaduke = these excellent wooden sandals; samnyaasam = the symbols of trust; idam raajyam cha = this kingdom; ayodhyaamcha = as well as the city of Ayodhya; raaghavaaya = to Rama; bhavaamicha = I shall become; dhuuta paataH = washed of all my sins.

“By giving away these excellent wooden sandals, the symbols of trust, this kingdom, as well as the City of Ayodhya to Rama, I shall be washed of all my sins.”

raamaagamanamaakaaN^kShan bharato bhraatR^ivatsalaH |
bhraaturvachanakaarii cha pratijJNaapaaragastadaa || 2-115-24
paaduke tvabhiShichyaatha nandigraame.avasattathaa |

24. tadaa = then; bharataH = Bharata; bhraatR^iH vachanakaariicha = obedient to his elder brother; bhraatR^ivatsalaH = affectionate of his brothers; pratijJNa paaragaH = and faithful to his vow; tathaa = thus; avasat = resided; nandirgraame = in Nandigrama; abhiSichya = coronating;paaduke = the wooden sandals ( on the throne); aakaaNkSan = and wishing; raamaagamanam = the return of Rama.

Bharata, obedient to his elder brother, affectionate of his brothers and faithful to his vow, thus resided in Nandigrama, coronating the wooden sandals on the throne and wishing always for the return of Rama.

tatastu bharataH shriimaanabhiShichyaaryapaaduke || 2-115-26
tadadhiinastadaa raajyam kaarayaamaasa sarvadaa |

26. abhiSichya = coronating; aarya paaduke = the wooden sandals of his elder brother; shriimaan = the illustrious; bharataH = Bharata; tataH = thereafter; kaaryaamaasa = carried out; raajyam = the state administration; tadadhiinaH = being subservient to them; sarvadaa = always.

Coronating the wooden sandals of his elder brother, the illustrious Bharata thereafter carried out the state administration, always maintaining his subservience to them.

tadaa hi yatkaaryamupaiti ki.nchi |
dupaayanam chopahR^itam mahaarham |
sa paadukaabhyaam prathamam nivedya |
chakaara pashchaadbharato yathaavat || 2-115-27

27. yatkimchit = whatever small; kaaryam = affair; upaiti = came up; mahaarham = or a high-valued; upaayanam = gift; upahR^itam = was offered; saH bharataH = that Bharata; tadaa = then; prathamam = first; nivedya = has reported (it); paadukaabhyaam = to the wooden sandals;pashchaat = and thereafter; chakaara = acted yathaavat = accordingly.

Whatever a small affair of the state came up or whenever a high-valued gift was offered, Bharata used to report that matter to the wooden sandals and then only dealt with it in the proper way afterwards.

raavaNa avarajaH kashcit kharo naama iha raakShasaH |
utpaaTya taapasaan sarvaan jana sthaana niketanaan || 2-116-11
dhR^iShTaH ca jita kaashii ca nR^isha.nsaH puruSha adakaH |
avaliptaH ca paapaH ca tvaam ca taata na mR^iShyate || 2-116-12

11; 12. taataH = O; darling!; iha = here; raakSasaH = a demon; kharonaama = called Khara; raavaNaavarajaH = Ravana’s younger brother;utpaaTya = having uprooted; sarvaan = all; taapasaan = the ascetics; janasthaananiketa = who dwell in Janasthana; dhR^iSTashcha = and who is a boaster; jitakaashiicha = victorious in battle; nR^ishamsaH = cruel; puruSaadakaH = an eater of human flesh; avaliptashcha = haughty; paapashcha = and sinful; na mR^iSyate = is unable to endure; tvaam cha = you also.

“O, darling! Here, a demon called Khara, Ravana’s younger brother- who is a boaster, victorious in battle, cruel and eater of human flesh, haughty and sinful-having uprooted all the ascetics who dwell in Janasthana, is unable to endure you also.”

so atrer aashramam aasaadya tam vavande mahaa yashaaH |
tam ca api bhagavaan atriH putravat pratyapadyata || 2-117-5

5. aasaadya = reaching; aashramam = the hermitage; atreH = of Atri; a sage; saH raamaH = that Rama; mahaayashaaH = the highly celebrated;vavande = offered bhagavaan = the venerable; atriH api = Atri also; pratyapadyata = received; tam = his; putravat = as his own son.

On the way, after reaching the hermitage of a sage called Atri, the highly celebrated Rama offered salutation to that sage. The venerable sage, Atri too received him as his own son.

patniim ca tam anupraaptaam vR^iddhaam aamantrya satkR^itaam |
saantvayaam aasa dharmajnaH sarva bhuuta hite rataH || 2-117-7

7. dharmajJNaH = (Atri) who knew righteousness; ratiH = and who was interested; sarva bhuuta hite = in the welfare of all beings; aamantrya = called vR^iddhaam = patriimcha = his aged wife; (Anasuya) samanupraaptaam = who had just come there; satkR^itaam = she; who was revered by all;saantvayaamaasca = and addressed gently to her.

Atri, who knew righteousness and who was interested in the welfare of all beings, called his aged wife Anasuya who had just come there, she who was revered by all and addressed gently to her.

raaja putri shrutam tu etan muner asya samiiritam |
shreyo artham aatmanaH shiighram abhigagcchha tapasviniim || 2-117-15

15. raaja putri = O; princess!; shrutam = you have heard; idam samiiritam = these words; asya muneH = of this sage; aatmanaH = for your own;shreyaH artham = good; shiighram = quickly; abhigachchha = approach; tapasviniim = the saintly Anasuya.

“O, princess! You have heard what the sage has said. For your own good, approach the saintly Anasuya without delay.”

na ato vishiShTam pashyaami baandhavam vimR^ishanty aham |
sarvatra yogyam vaidehi tapaH kR^itam iva avyayam || 2-117-24

24. vaidehi = O; Seetha!; vimR^ishantii = On a reflection; na pashyaami = I perceive; na = none; vishiSTam = who is a better; baandhavam = friend; ataH = than a husband; yogyam = who protects his wife; sarvatra = in all circumstances; avyayam iva = like the imperishable fruit; kR^itam = accomplished; tapaH = of one’s austerities.

“O, Seetha! On a reflection, I perceive none who is a better friend than a husband, who protects his wife in all circumstances, like the imperishable fruit of one’s austerities.”

yady apy eSha bhaved bhartaa mama aarye vR^itta varjitaH |
advaidham upavartavyaH tathaa apy eSha mayaa bhavet || 2-118-3

3. aarye = O; venerable woman!; yadyapi = even if; eSaH = this; mama bhartaa = my husband; bhavet = be; vR^itta arjitaH = without fortune;eSaH = he; tathaapi = even the; advaidham = should unhesitatingly; upachartavyaH = be obeyed; mayaa = by me.

“O, venerable woman! Even if my husband be without fortune, he should unhesitatingly be obeyed by me.”

saavitrii pati shushruuShaam kR^itvaa svarge mahiiyate ||
tathaa vR^ittiH ca yaataa tvam pati shushruuShayaa divam || 2-118-10

10. saavitrii = Savitri*; mahiiyate = is highly honoured; svarge = in heaven; kR^itvaa = for having done; patishushruuSaam = service to her lord;tvam cha = you too; tathaa vR^ithiH = having such a conduct; yaataa = will proceed; divam = to heaven; pati shushruuSayaa = by obedience to your husband.

Savitri* is now highly honoured in heaven, for having served her lord faithfully heaven, You too, having followed this, will proceed to heaven, in showing obedience to your husband.”

niyamair vividhair aaptam tapo hi mahad asti me |
tat sa.nshritya balam siite chandaye tvaam shuci vrate || 2-118-14

14. siite = O; Seetha; shuchi smite = with a bright smile!; asti hi = there is indeed; mahat = a great; tapaH = merit; aaptam = acquired; me = by me; vividhaiH = in virtue of my various; niyamaiH = pious observances; samshritya = taking shelter; tat balam = of that power; chhandaye = I wish to confer a boon; tvaam = on you.

“O, Seetha with a bright smile! There is a great merit acquired by me in virtue of my various pious observances. Through that power, I wish to confer a boon on you.”

idam divyam varam maalyam vastram aabharaNaani ca |
anga raagam ca vaidehi mahaa arham anulepanam || 2-118-18
mayaa dattam idam siite tava gaatraaNi shobhayet |
anuruupam asamkliShTam nityam eva bhaviShyati || 2-118-19

18; 19. siite = O; Seetha; vaidehi = the daughter of Videha kingdom!; idam = here are; divyam = divine; varam = gifts; maalyam = a garland;vastram = apparel; aabharaNaanicha = jewels; aN^ga raagamcha = scented cosmetic; mahaarham = and a rare; anulepanamcha = cream; idam = these are all; dattam = given; mayaa = by me; shobhayet = to adorn; tava = your; gaatraaNi = limbs; nityameva = It wll be ever; anuruupam = worthy of you;bhaviSyati = and will remain; asamkliSTam = intact (even after constant use).

“O, Seetha, the daughter of Videha kingdom! Here are divine gifts: a garland, an apparel, jewels, a scented cosmetic and rare body-cream. These are all given by me to adorn your limbs. They will be ever worthy of your and will remain in tact (even after constant use).”

anga raageNa divyena lipta angii janaka aatmaje |
shobhayiShyaami bhartaaram yathaa shriir viShNum avyayam || 2-118-20

20. janakaatmaje = O; Seetha! liptaaN^gii = your body; anointed; divyena = with this celestial; aN^garaageNa = cosmetic; shobhayiSyasi bhartaaram = will cause yourhusabdn to look beautiful; yathaa = as; shriiH = Lakshmi (the goddess of fortune and beauty); (does); avyayam = the imperishable; viSNum = Vishnu (the lord of preservation).

“O, Seetha! Your body, anointed with these heavenly cosmetics, will cause your husband to look beautiful, as Lakshmi (the goddess of fortune and beauty) does the imperishable Vishnu (the Lord of Preservation).”

evam uktaa tu saa siitaa taam tato dharma caariNiim |
shruuyataam iti ca uktvaa vai kathayaam aasa taam kathaam || 2-118-26

26. saa siitaa = that Seetha; uktaa = having been spoken; evam = thus; tataH = then; uktvaa = said; iti shruuyataam = “Let this be heard”;kathayaamaasa = and narrated; taam kathaam = that tale; vai = truly; taam = to that; dharmachaariNiim = Anasuya = the virtuous woman.

Then, Seetha obediently answered, saying “Hear me” and began to truly narrate that tale of Svayamvara to the virtuous woman, Anasuya.”

anapatyena ca snehaad ankam aaropya ca svayam |
mama iyam tanayaa ity uktvaa sneho mayi nipaatitaH || 2-118-30

30. aaropya = placing me; svayam = himself; aNkam = in his lap; snchaat = with affection; anapatyena = that childless king; Janaka; uktvaa = spoke; iti = thus; iyam = She; mama tanayaa = is my daughter; snehaH = and his fondness; nipaatitaH = got a place.

“Placing me personally in his lap with affection, that childless king Janaka called one as his daughter, and was very fond of me since then.”

pati samyoga sulabham vayo dR^iShTvaa tu me pitaa |
cintaam abhyagamad diino vitta naashaad iva adhanaH || 2-118-34

34. dR^iSTvaa = seeing; rayaH = my age; pati samyoga sulabham = to be such when union with a husabnd can be easily had; me pitaa = my father; abhyagamat = fell a prey; chintaam = to anxiety; adhanaH iva = like an indegent man; diinaH = miserable; vittanaashaat = from the loss of all his possessions.

“Seeing my age to be such, when union with a husband can be easily had, my father fell a prey to anxiety like an indigent man, feeling miserable by the loss of all his possessions.”

taam dharShaNaam aduurasthaam sa.ndR^ishya aatmani paarthivaH |
cinntaa arNava gataH paaram na aasasaada aplavo yatha || 2-118-36

36. dR^iSTvaa = perceiving; taam dharSaNaam = that ill-treatment; aduurasthaam = to be not far-off; aatmani = for him; paarthivaH = the king Janaka; chintaarNava gataH = was plunged into an ocean of anxiety; naasasaada = and did not reach; paaram = its end; aplavoyathaa = any more than a man without a bark (would reach the end of a sea)

“Perceiving that ill-treatment threatening him at no distant date, the king Janaka was plunged into an ocean of anxiety and did not reach its end any more than a man without a bark would reach the end of a sea.”

ity uktaH tena vipreNa tad dhanuH samupaanayat || 2-118-47
nimeSha antara maatreNa tad aanamya sa viiryavaan |
jyaam samaaropya jhaTiti puurayaam aasa viiryavaan || 2-118-48

47; 48. iti = thus; uktaH = spoken; tena viprena = by that Brahmana; tatodhanuH upaanayat = (Janaka) caused that bow to be brought there;mahaabalaH = the mighty; viiryavaan = and the valiant Rama; aanamya = bent; tat = that bow; nimeSaantara meatreNa = merely within an instant;jhaTiti = and soon; samaaropya = stringed the bow; jyaam = with the bows-cord; puurayaamaasa = ad drew the bow to the full.

“Hearing the words of Vivamitra, Janaka caused the bow to be brought there. The mighty and the valiant Rama bent that bow merely within an instant and immediately stringed the bow with the bow-cord and drew the bow to the full.”

diiyamaanaam na tu tadaa pratijagraaha raaghavaH |
avijnaaya pituH chandam ayodhyaa adhipateH prabhoH || 2-118-51

51. tadaa = then; raaghavaH = Rama; na tu pratijagraaha = did not consent to accept; diiyamaanaam = me who was being offered to him;avijJNaaya = withut knowing; chhandam = the opinion; pituH = of his father; prabhoH = the Lord; ayodhyaadhipateH = and the king of Ayodhya.

“But Rama did not consent to accept my hand till the will of his father, the Lord and the king of Ayodhya had been made known to him.”

mama caiva anujaa saadhvii uurmilaa priya darshanaa |
bhaarya arthe lakShmaNasya api dattaa pitraa mama svayam || 2-118-53

53. dattaa = was given; mama pitraa = by my father; svayam = personally; mama = my; anujaa = younger sister; uurmilaa = Urmila; saadhvii = the virtuous lady; priyadarshanaa = of lovely looks; bhaaryaarthe = as a consort; lakSmaNasyaapi = to Lakshmana.

“My younger sister Urmila, the virtuous lady of lovely looks was given as a consort to Lakshmana by my father himself.”

gamyataam anujaanaami raamasya anucarii bhava |
kathayantyaa hi madhuram tvayaa aham paritoShitaa || 2-119-10

10. gamyataam = go now; anujaanaami = I give you leave; bhava = be; anucharii = a female companion; raamasya = to Rama; aham = I;paritoSitaa = have been charmed; tvayaa = by you; kathayantyaa = speaking; madhuram = sweetly.

“Go now. I give you leave. Be a female companion to Rama. Your sweet conversation has charmed me.”

rakShaa.nsi puruShaadaani naanaaruupaaNi raaghava! |
vasantyasmin mahaaraNye vyaaLaashchashcha rudhiraashanaaH || 2-119-19

19. raaghava = O; Rama!; naanaa ruupaaNi = various forms; puruSaadaani = of man-eating; rakSaamsi = demons; vyaalaashcha = and beasts;rudhiraashanaaH = drinking the blood; vasanti = are living; asmin mahaaraNye = in this great forest.

“O, Rama! Various forms of man-eating demons and beasts drinking the blood are living in this great forest.”

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

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

karmabhistu shubhairiShTaiH kratubhishchaavtadakShiNaH |
svargaM dasharathaH praaptaH pitaa naH pR^ithiviipatiH || 2-105-34

34. naH = our; pitaa = father; pR^ithiviipatiH = the king; dasharathaH = Dasaratha; praaptaH = obtained; svargam = heaven; shubhaiH karmabhiH= because of his auspicious acts; iSTaiH kratubhishcha = and performing sacrifices; aapta dakSiNaiH = involving heavy sacrificial fees.

“Our father, the king Dasaratha obtained heaven because of his auspicious acts and perfoming sacrifices involving heavy sacrificial fees.”

yatra aham api tena eva niyuktaH puNya karmaNaa |
tatra eva aham kariShyaami pitur aaryasya shaasanam || 2-105-41

41. ahamapi = I also; kariSyaami = will fulfil; shaasanam = the command; pituH = of our father; aaryasya = the venerable man; tatraiva = in that very place; yatra = where; nuyuktaH = I have been ordered; (to stay); tenaiva = by the king Dasaratha; PuNya karmaNaa = of virtuous deeds.

“I also will fulfil the command of our father, the venrable man in that very place, whre I have been ordered to stay by that king Dasaratha of virtuous deeds.”

proShite mayi yat paapam maatraa mat kaaraNaat kR^itam |
kShudrayaa tad aniShTam me prasiidatu bhavaan mama || 2-106-8

8. yat = paapam = which sinful deed; kR^itam = was committed; kSudrayaa maataa = by my mean mother; matkaaraNaat = for my sake; mayi proSite = during my absence; tat = that; aniSTam = was not to the liking; me = of me; bhavaan prasiidatu = be gracious; mama = to me.

“The sinful deed, committed by my mean mother for my sake during my absence, was not to my liking. (Hence) be gracious to me.”

ko hi dharma arthayor hiinam iidR^isham karma kilbiSham |
striyaaH priya cikiirShuH san kuryaad dharmajna dharmavit || 2-106-12

12. dharmajJNa = O; Rama the knower of piety!; kohi = who; dharmavit = a knower of righteousness; kuryaat = would commit; iidR^isham = such; karma = and act; hiinam = bereft; dharmaarthayoH = of duty and one’s interest; kulbiSam = and improper; priyam chikiirSaH san = in order to please; striyaaH = a woman?

“O Rama the knower of piety! What man who knows the principles of righteousness, would commit such an improper act, bereft of one’s interest and duty, in order just to please a woman?”

tad apatyam bhavaan astu maa bhavaan duShkR^itam pituH |
abhipat tat kR^itam karma loke dhiira vigarhitam || 2-106-16

16. bhavaan = you; astu = be; tat = that; apatyam = son; bhavaan = you; maastu = do not; abhipattaa = lend yourself; duSkR^itam = to the infamous; karma = act; kR^itam = committed; pituH = by our father; loke = (which) in this world; dhiiravigarhita = confident men freely condemn.

“You be that real son. Do not lend yourself to the infamous act, committed by our father, which in this world, confident men freely condemn.”

shrutena baalaH sthaanena janmanaa bhavato hy aham |
sa katham paalayiShyaami bhuumim bhavati tiShThati || 2-106-23

23. aham = I; baalaH hi = am indeed younger; bhavataH = than you; shrutena = in learning; sthaanena = Situation; janmanaa = and by birth;katham = how; saH paalayiSyaami = should I that very person rule; bhuumim = the earth; bhavati = (while) you; tiSThati = are still living.

“I am indeed junior to you in the point of learning, situation and by birth. How should I rule the earth, while still you are living?”

tathaapi raamo bharatena taamyata |
prasaadyamaanaH shirasaa mahii patiH |
na caiva cakre gamanaaya sattvavaan |
matim pituH tad vacane pratiShThitaH || 2-106-33

33. prasaadyamaanaH = (Even while) being propitiated; bharatena = by Bharata; tahtaa = as above; shirasaa = by bowing his head; taamyataa = sinking in his spirit; raamaH = Rama; sattvavaan = the illustrious; mahiipatiH = Lord of the earth; pratiSThitaH = was abiding; tadvachane = in those words; pituH = of his father; na chakre = and did not fee; matim = inclined; gamanaaya = to return (to Ayodhya).

Even while being propitiated by Bharata as above, by bowing his head duly sinking in his spirit, the illustrious Rama, the Lord of the earth was still abiding in the words of his father and did not feel inclined to return to Ayodhya.

puraa bhraataH pitaa naH sa maataram te samudvahan |
maataamahe samaashrauShiid raajya shulkam anuttamam || 2-107-3

3. bhraataH = O; My brother!; puraa = long ago; samudvahan = while marrying; te maataram = your mother; saH = that; naH pitaa = our father;samaashrouSiit = promised; anuttamam = an exceptional; raajyashulkam = marriage dowry in the form of our kingdom; maataamahe = to you maternal grandfather.

“O, My brother! Long ago, when our father married your mother, he promised your maternal grandfather that he would confer his kingdom as an exceptional marriage-dowry”

tena pitraa aham apy atra niyuktaH puruSha R^iShabha |
caturdasha vane vaasam varShaaNi varadaanikam || 2-107-7

7. puruSarSabha = O; excellent among men!; ahamapi = I too; niyuktaH = have been enjoined; tena pitraa = by our aforesaid father; vaasam = to live; atra = in this; vane = forest; chaturdasha vaSaaNi = for fourteen years; varadaanikam = in accord with the granting of boon.

“O, excellent among men! I too, have been enjoined by our aforesaid father to live here in the forest for fourteen years, in accord iwth granting of boon.”

pum naamnaa narakaad yasmaat pitaram traayate sutaH |
tasmaat putra iti proktaH pitR^iR^in yat paati vaa sutaH || 2-107-12

12. yasmaat = since; sutaH = a son; traayate = delivers; pitaram = his father; narakaat = from a place of torment; punnaamaH = called ‘Put’;tasmaat = for that reason; protaH = (he) is named; pitra iti = as “Putra”; yaH = he who; paati = delivers; pitR^iin = his ancestors; sarvataH = from all (dangers).

“Since a son delivers his father from a place of torment (hell) called ‘Put’, he is named as ‘Putra’- ‘he who delivers his ancestors from all dangers'”

ayodhyaam gagcchha bharata prakR^itiir anuranjaya |
shatrughna sahito viira saha sarvair dvijaatibhiH || 2-107-15

15. viiraH = O; the valiant; bharataH = Bharata!; gachchha = go; ayodhyaam = to Ayodhya; shatrughna sahitaH = along with Shatrughna; sarvaiH= and all; dvijaatibhiH saha = the brahmanas; anuraNjaya = and give joy; prakR^itiiH = the people.

“O, the valiant Bharata! Go to Ayodhya along with Shatrughna and all the Brahmanas and give joy to the people there.”

chaayaam te dina kara bhaaH prabaadhamaanam |
varShatram bharata karotu muurdhni shiitaam |
eteShaam aham api kaanana drumaaNaam |
chaayaam taam atishayiniim sukham shrayiShye || 2-107-18

18. bharata = O; Bharata!; varSatram = (Let) the umbrella; karotu = make; shiitaam = a coo; chhaayaam = shadow; te muurdhni = for your head;prabaadhamaanam = which is affected; dinakarabhaaH = by sunlight; ahamapi = I too; sukhii = comfortably; shrayiSye = shall take; shelter; taam = under that; atishayaniim = abundant; chhaayaam = shadow; kaanana drumaaNaam = of forest-trees.

“O, Bharata! Let the (royal) white umbrella provide a cool shadow for your head, repulsing the rays of sunlight. I will take shelter comoftably under the abundant shadow of these forest-trees.”

shatrughnaH kushala matiH tu te sahaayaH |
saumitrir mama viditaH pradhaana mitram |
catvaaraH tanaya varaa vayam nara indram |
satyastham bharata caraama maa viShaadam || 2-107-19

19. bharata = O; Bharata!; kushalamatiH = the intelligent; shatrughnaH = Shatrughna; sahaayaH = is helpful; te = to you; saumitriH = Lakshmana;viditaH = is known; pradhaana mitram = to be a cheif companion; mama = for me; vayam = we ; chatvaaraH = the four; tanayavaraaH = excellent sons;charaama = will make; narendram = the king; satyastham = true to his promise; maa viSiida = do not grieve.

“O, Bharata! The wise Shatrughna is helpful to you. Lakshmana is known to be an outstanding friend for me. We, the four excellent sons, will ultimately make the king true to his promise. Do not get disappointed.”

aashvaasayantam bharatam jaabaalir braahmaNa uttamaH |
uvaaca raamam dharmajnam dharma apetam idam vacaH || 2-108-1

1. brahmaNottamaH = A Brahmana; jaabaaliH = named Jabali; uvaacha = spoke; idam = the following; dharmaapetam = unrighteous; vachaH = words; raamam = to Rama; dharmajJNam = who knew righteousness; aashvaasayantam = and who was assuaging; bharatam = Bharata.

A brahmana called Jabali spoke the following unrighteous words to Rama, who knew righteousness and who was assuaging Bharata as aforesaid

kaH kasya puruSho bandhuH kim aapyam kasya kenacit |
yad eko jaayate jantur eka eva vinashyati || 2-108-3

3. kaH puruSaH = which person; bandhuH = is a relative; kasya = to whom?; kim = what; aapyam = can be obtained; kena chit = from whom;kasya = by whom? yat = because; jantuH = a living; being; jaayate = is born; ekaH = alone; vinashyati = and dies; eka eva = alone.

“Who is related to whom? What is there to be obtained by anything and by whom? Every creature is born alone and dies alone.”

yathaa graama antaram gagcchhan naraH kashcid kvacid vaset |
utsR^ijya ca tam aavaasam pratiShTheta apare ahani || 2-108-5
evam eva manuShyaaNaam pitaa maataa gR^iham vasu |
aavaasa maatram kaakutstha sajjante na atra sajjanaaH || 2-108-6

5; 6. kaakutthsa = O; Rama!; yathaa = as; kashchit = a certain; naraH = person; gachchhan = who passes; graamantaram = through a strange village; vaset = spends the night; kvachit = at that certain place; apare ahami = and the next day; utsR^ijya = leaves; tam aavaasam = that place;pratiSTheta = and continues is journey; evameva = so are; pitaa = father; maataa = mother; gR^iham = home; vasu = and possessions; manuSyaaNaam= to men; aavaasamaatram = they are but a resting place; sajjanaaH = the wise; na sajjante = do not become attached; atra = in this.

“O, Rama! As one who passes the a strange village spends the night the and the next day leaves that place and continues his journey, so are mother, father, home and possessions to a man; they are but a resting place. The wise do not become attached to them”.

na te kashcid dasharatahH tvam ca tasya na kashcana |
anyo raajaa tvam anyaH ca tasmaat kuru yad ucyate || 2-108-10

10. dasharathaH = Dasaratha; na kashchit = is none; te = to you; na = nor; tvam cha = you; kashcana = in anyway; tasya = to him; saH raaja = that king; anyaH = is another; tvam = and you; anyaH = are another; tasmaat = hence; kuru = do; yat = what is uchyate = told (by me).

“Dasaratha is none to you nor you in anyway to him. That king is another and your are another. Hence, do what is told by me?”

yadi bhuktam iha anyena deham anyasya gagcchhati |
dadyaat pravasataH shraaddham na tat pathy ashanam bhavet || 2-108-15

15. yadi bhuktam = If food eaten; anyena = by one; iha = here; gachchhati = reaches; anyasya = another’s; deham = body; shraaddham = (then let) a sacrifice; dadyaat = be offered; pravasataH = for those who are setting out on a distant journey; tat na bhavet = will it not become; ashanam = a food; pathi = on their path?

“If food eaten by one here, reaches another’s body, then let a sacrifice be offered for those who are setting out on a distant journey. Will it not become a food on their path?”

sa na asti param ity eva kuru buddhim mahaa mate |
pratyakSham yat tad aatiShTha parokSham pR^iShThataH kuru || 2-108-17

17. mahaamate = O; the highly wise!; saH = you as such; kuru = arrive at; buddhim = a conclusion; naasti ityeva = that there is nothing; param = beyond this universe; aatiSTha = give precedence; tat = to that; yat = which; pratyakSam = meets the eye; pR^iSThataH kuru = and turn your back;parokSam = on what is beyond our knowledge.

“O, the highly wise! Arrive at a conclusion, therefore, that there is nothing beyond this Universe. Give precedence to that which meets the eye and turn your back on what is beyond our knowledge.”

udvijante yathaa sarpaan naraad anR^ita vaadinaH |
dharmaH satyam paro loke muulam svargasya ca ucyate || 2-109-12

12. udvijante = (People) fear; naraat = of a person; anR^ita vaadinaH = who speaks untruth; sarpaat yathaa = as one fears a snake; satyam = truth; paraH = is the highest; dharmaH = virtue; uchyate = and stated; muulamcha = to be the origin; svargasya = of heaven.

“People fear of a person, who speaks untruth, as one fears a snake. Truth is the highest virtue and is stated to be the origin of heaven.”

so aham pitur nidesham tu kim artham na anupaalaye |
satya pratishravaH satyam satyena samayii kR^itaH || 2-109-16

16. saH aham = I as such; satya pratishravaH = am true to my promise; kimartham = why; naanupalaye = should I not fulfill; satyam = the true;niyogam = command; pituH = of my father; samayiikR^itam = which was a devotee satyam = of truth.

“I am true to my promise. Why should I not fulfilll the command of my father, who was a devotee of truth?”

shreShTham hy anaaryam eva syaad yad bhavaan avadhaarya maam |
aaha yukti karair vaakyair idam bhadram kuruShva ha || 2-109-23

23. bhavaan = you; avadhaarya = have made it out; shreSTham = to be good; ‘kuruSva = do; idam = this; bhadvam = good thing; yat = as; aha = uttered; maan = to me; syaat = must be; anaaryameva = are really unworthy

“The logical words, you have made it out to be good, saying ‘Do this good thing’ as uttered to me, are really unworthy.”

nindaamyahaM karma pituH kR^itaM ta |
dyastvaamagR^ihNaadviShamasthabuddhim |
buddhyaanayaivaMvidhayaa charantaM |
sunaastikaM dharmapathaadapetam || 2-109-33

33. aham = I; nindaami = accuse; tat = that; karma = act; kR^itam = done; pituH = by my father; tvam aagR^ihNaat = in taking you into his service; yaH = you; viSamastha buddhim = with your misleading intelligence; charantam = moving; evam vidhayaa = with this type; buddhyaa = of intelligence; sunaastikam = a firm atheist; apetam = fallen; dharma pathaat = from the true path.

“I accuse the act done by my father in taking you into his service, you with your misleading intelligence, a firm atheist fallen from the true path.”

sa chaapi kaalo.aya mupaagataH shanaiH |
yathaa mayaa naastikavaagudiiritaa |
nivartanaarthaM tava raama kaaraNaat |
prasaadanaarthaM cha mayaitadiiritam || || 2-109-39

39. raama = O; Rama! SaH = that; ayam kaalaH api = and this time too; upaagataH = came; shanaiH = slowly; yathaa = how; naastika vaak = the words of non = believer; udiiritaa = came from my mouth; etat = this; iiritam = was spoken; tava kaaraNaat = for your sake; prasaadanaartham cha = to pacify you; nivartanaartham = and to persuade you to return (to Ayodhya).

“O, Rama! That and this time too came gradually. The words of a non-believer were spoken by me for your sake, to pacify you and to persuade you to return to Ayodhya.”

sarvam salilam eva aasiit pR^ithivii yatra nirmitaa |
tataH samabhavad brahmaa svayambhuur daivataiH saha || 2-110-3

3. sarvam = all; aasiit = was; salilam eva = water only (in the beginning); yatra = from which element; pR^ittivii = the earth; nirmitaa = was formed; tataH = and after that; svayambhuuH = the self-existent; brahmaa = Brahma; daivataiH saha = with all the gods; sambhavat = came into existence.

“All was water only in the beginning” from which element the earth was formed. After that, the self-existent Brahma with all the gods came into existence.”

vivasvaan kashyapaaj jajne manur vaivastavaH smR^itaH |
sa tu prajaapatiH puurvam ikShvaakuH tu manoH sutaH || 2-110-6

6. kashyapaat = from Kashyapa; vivasvaan = Vivasvan; jajJNe = was born; manuH = Manu; vaivasvataH sutaH = was the son of Vivasvan; satu = Manu for his part; puurvam = formerly; prajaapatiH = was the lord of creation; ikSvaakuH = Ikshvaku; manoH = was Manu’s sutaH = son.

“From Kashyapa, Vivasvan(sun-god) was born. manu was the son of Vivasvan. Manu for his part, was formerly the lord of creation. Ikshvaku was Manu’ s son.”

shankhaNasya tu putro abhuut shuuraH shriimaan sudarshanaH |
sudarshanasya agni varNa agni varShasya shiighragaH || 2-110-30
shiighragasya maruH putro maroH putraH prashushrukaH |
prashushrukasya putro abhuud ambariiSho mahaa dyutiH || 2-110-31
ambariiShasya putro abhuun nahuShaH satya vikramaH |
nahuShasya ca naabhaagaH putraH parama dhaarmikaH || 2-110-32
ajaH ca suvrataH caiva naabhaagasya sutaau ubhau |
ajasya caiva dharma aatmaa raajaa dasharathaH sutaH || 2-110-33

30; 31; 32; 33. shriiman = the fortunate; sadarshanaH = Sudarshana; putraH = was the son; shaNkhaNasya = of Shankhana; sudarshanasya = Sudarshana’s (son); (was); agnivarNaH = Agnivarna; agnivarNasya = and of Agnivarna (was born); shiighragaH = Shigraga; shiighragasya = Shighraga’s’ putraH = son was; maruH = Maru; maroH = Maru’s; putraH = son; prashushruvaH = was Prashushruva; prashushruvasya = of Prashushruva; abhuut = was born; putraH = a son; ambariiSaH = Ambarisha; ambariiSasya = of Ambarisha; abhuut = was born; putraH = a son; nahuSaH = Nahusha;satyavikramaH = who was full ofvalour; nahuSasya = Nahusha’s; putraH = son; naabhaagaH = Nabhaga; parama dhaarmikaH = of outstanding virtue;ajashcha = Aja; su vratashchaiva = Suvrata; ubhau = were the two; sutau = sons; naabhagasya = of Nabhaga; ajasyaiva = sutau = sons; naabhaagasya = of Nabhaga; ajasyaiva = Aja’s; sutaH = son; dharmaatmaa = was the virtuous; raaja dasharathaH = king Dasaratha.

The fortunate Sudarshana was the son of Shankhana. Sudarshana’s son was Agnivarna; and of Agnivarna was born Shighraga. Shighraga begot Maru and Maru’s son was Prashushruva from Prashushruva was born Ambarisha of that great radiance. To Ambarisha was born a son named Nahusha who was full of valou

ikShvaakuuNaam hi sarveShaam raajaa bhavati puurvajaH |
puurvajena avaraH putro jyeShTho raajye abhiShicyate || 2-110-35

35. puurvajaH = the eldest son only; bhavati = becomes; raajaa = the king; sarveSaam = in the entire; ikSvaakuuNaam = people born in Ikshvaku race; puuraje = (when) the eldest exists; avaraH = the younger; na = will not (become the king); jyeSThaH putraH = the eldest son only; abhiSichyate = is anointed; raajye = to the cronw.

“The eldest son only becomes the king in the entire Ikshvaku race. When the eldest son exists, the younger son will not become a king. The eldest son only is anointed to the crown.

sa hi raajaa janayitaa pitaa dasharatho mama |
aajnaatam yan mayaa tasya na tan mithyaa bhaviShyati || 2-111-11

11. mam = my; pitaa = father; saH = that; raajaa dasharathaH = king Dasaratha; janayitaa hi = indeed begot me; yat = that whihc; ajJNaatam = was promised; mayaa = by me; tasya = to him; tat = that; na bhaviSyati = will not become; mithyaa = false.

“The command laid upon me by king Dasaratha, my father, who begot me, cannot therefore be disregarded.”

na yaace pitaram raajyam na anushaasaami maataram |
aaryam parama dharmajnam abhijaanaami raaghavam || 2-111-25

25. na yaache = I never asked; pitaram = my father; raajyam = for the kingdom; naanushaasaami = nor did I counsel; maataram = my mother (to enthrone me); naanujaanaami = I never gave my approval; (for the exile of ); raaghavam of Rama; aaryam = the venerable man; paramadharmajJNam = who knows his duty very well.

“I never asked my father for the kingdom, nor did I counsel my mother to enthrone me. I never gave my approval for the exile of Rama, the venerable hero, who knows his duty very well.”

anena dharma shiilena vanaat pratyaagataH punaH |
bhraatraa saha bhaviShyaami pR^ithivyaaH patir uttamaH || 2-111-31

31. pratyaagataH = after returning; punaH = again; vaanaat = from the forest; bhaviSyaami = I shall become; uttamaH = an excellent; patiH = king; pR^ithivyaah = of the earth; anena bhraatrena saha = along with my brother; dharmashiilena = who is of virtuous nature.

“After returning from the forest, I shall rule the earth, assisted by my virtuous brother.”

kule jaata mahaa praajna mahaa vR^itta mahaa yashaH |
graahyam raamasya vaakyam te pitaram yady avekShase || 2-112-5

5. kule jaata = O Bharata born in a noble race; mahaapraajJNa = highly intelligent; mahaa vR^itta = having a superior conduct; mahaa yashaH = and a great repute! avekSase yadi = If you respect; te = your; pitaram = father; raamasya = Rama’s; vaakyam = words; graahyam = are to be accepted.

“O Bharata born in a noble race, highly intelligent, having a superior conduct and a great repute! If you have regard for your father, Rama’s words are to be accepted.

lakShmiiH candraad apeyaad vaa himavaan vaa himam tyajet |
atiiyaat saagaro velaam na pratijnaam aham pituH || 2-112-18

18. lakSmiiH = light; apeyaadvaa = may go off; chandraat = from the moon; himam = snow; tyajedvaa = may decam; himavaan = from a Himalayan mountain; sagaraH = ocean; atiiyaat = may transgress; velaam- the shore; aham = (But) I; na = will not transgress; pituH = my father’s;pratijNaam = promise.

“Light may go off from the moon; Himalayan mountain may shake off its snows; the sea may transgress its shores, but I will never be false to my father’s vow!”

maataram rakSha kaikeyiim maa roSham kuru taaM prati || 2-112-27
mayaa cha siitayaa chaiva shapto.si raghusattama |
ityuktvaashrupariitaakSho bhraataraM visasarja ha || 2-112-28

27; 28. raghusattama = O; Bharata!; rakSa = protect; maataram = your mother; kaikeyiim = Kaikeyi; maa kuru = do not get; roSam = angry; taam prati = with her; asi = you are; shaptaH = taken vow; mayaacha = by me; siitayaachaiva = and by Seetha; uktvaa = speaking; iti = thus; 9Rama);ashrupariitakSaH = having his eyes filled iwth tears; visarjaha = bade farewell; bhraataram = to his brother.

“O Bharata! Protect your mother, Kaikeyi. Do not get angry with her. You are taken vow thus by me and by Seetha.” speaking thus, Rama with his eyes filled iwth tears, bade farewell to his brother.

tam maataro baaShpa gR^ihiita kaNTho |
duhkhena na aamantrayitum hi shekuH |
sa tu eva maatR^iR^ir abhivaadya sarvaa |
rudan kuTiim svaam pravivesha raamaH || 2-112-31

31. maataraH = his mothers; baSpagR^ihiita kaNThyaH = their voices choked with tears; duHkhena = by sorrow; na shekurhi = were unable;aamantrayitam = to bid farewell verbally; tam = to Rama; saH = that; raama eva = Rama himself; abhivaadya = offered his salutations; sarvaaH = to all;maatR^iiH = his mothers; pravivesha = and entered; svaam = his; kuTiim = hermitage; rudan = weeping.

His mothers, their voices choked with tears due to sorrow, were unable to bid farewell verbally to Rama. However, Rama himself offered his salutations to all his mothers and entered his hermitage, weeping.

adhiroha aarya paadaabhyaam paaduke hema bhuuShite |
ete hi sarva lokasya yoga kShemam vidhaasyataH || 2-112-21

21. aarya = O; noble brother!; paadabhyaam = by your feet; adhiroha = mount on; paaduke = (these) wooden sandals; hemabhuuSite = whjich are adorned with gold; ete = these sandals; vidhaasyataH hi = indeed will bestow; yogakSemam = gain and security; sarva lokasya = to the entire people.

“O, noble brother! Pray mount with your feet on the wooden sandals adorned with gold! Surely, these will bestow, gain and security to all the people!”

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

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

kim atra dhanuShaa kaaryam asinaa vaa sacarmaNaa |
mahaa iShvaase mahaa praajne bharate svayam aagate || 2-97-2

2. mahesvaase = wielding a great bow; mahaapraaj^Ne = and highly wise man; svayam = himself; aagate = is coming; atra = here; kim kaaryam = what is the use; dhanuSara = or a sword; sacharmaNaa = with a shield?

“While Bharata, wieldin a bow and highly wise-man himself is coming here, what is the use of a bow or sword with a shield?”

bhraatR^iiNaaM saMgrahaarthaM cha sukhaarthaM chaapi lakShmaNa |
raajyamapyahamichchhaami satyenaayudhamaalabhe || 2-97-6

6. lakSmaNa = O; Lashmana; aham = I; ichchhami = desire; raajyamapi = the throne only; samgrahaartham = for the protection; sukhaartham chaapi = and happiness; bhraatR^iiNaam = of my brothers; aalabhe = I touch; satyma = in vow; aayudham = my weapon.

“O, Lakshmana! I desire the throne only for the protection and happiness of my brothers. I touch my weapon and swear this fact.”

manye.ahamaagato.ayedhyaaM bharato bhraatR^ivatsalaH |
mama praaNaatrpiyataraH kuladharmamanusmaran || 2-97-9
shrutvaa pravraajitaM maaM hi jaTaavalkaladhaariNam |
jaanakyaasahitaM viira tvayaa cha puruSharShabha || 2-97-10
snehenaakraantahR^idayaH shikenaakulitendriyaH |
draShTumabhyaagato hyeSha bharato naanyatha.a.agataH || 2-97-11

9;10;11. aham = I;manye = think; bharataH = Bharata; aagataH = returned; ayodhyaam = to Ayodhya; bhratR^ivatsalaH = full of affection for his brothers; priyataraH = he is dearer; mama = to me; praaNaat = than my life; anusmaram = he who is mindful; kuladharmam = of the duties of his race;shrutvaa = hearing; pravraajitam = of my exile; jaTaavalkala dhaariNam = and that I was weraing matted locks and the antelope skin; sahitam = accompanied; jaanakyaa = by Janaki; tvayaacha = and you; viira = O; valiant; puruSarSabha = the most excellent among men!; snehena = in his companionship towards me; shokena = and by the distress; aakraanta hR^idayaH = that troubles his mind; akulitendriyaH = and with perplexed senses;eSaH = his; bharataH = Bharata; abhyaagataH = has come; draSTum = to see; (me); na aagataH = he has not come; anyathaa = for any other purpose.

“I think Bharata was back to Ayodhya, with full of affection for his brothers. He is dearer to me than my life- he who is mindful of the duties of his race. Hearing of my exile and that I was wearing matted locks and the antelope skin, accompanied by Seetha and you, O most valiant of warriors, in his devotion towards me and due to the distress that troubles his mind, Bharata has come to see me. He has not come with any other motive.”

katham nu putraaH pitaram hanyuH kasyaa.ncid aapadi |
bhraataa vaa bhraataram hanyaat saumitre praaNam aatmanaH || 2-97-16

16. saumitra = O; Lakshma!; katham nu = How should; putraaH = sons; hamyuH = strike; pitaram = their father; kasyaam chit aapadi = (even) in anydistress; bhraataaraa = or a brother; hanyaat = strike; bhraataram = a brother; aatmanaH praaNam = who is as dear to him as his life?

“O, Lakshmana! How should a son strike his father, even in a distress or a brother strike a brother who is as dear to him as his life?”

yadi raajyasya hetoH tvam imaam vaacam prabhaaShase |
vakShyaami bharatam dR^iShTvaa raajyam asmai pradiiyataam || 2-97-17

17. tvam prabhaase yadi = If you are speaking; imaam vaacham = these words; raajyasya heto = for the sake of the kingdom; dR^iSTvaa = after seeing; bharatam = Bharata; vakSyaami = I shall tell; asai = him; pradiiyataam = to give; raajyam = the kingdom.

“If you are uttering these words for the sake of the kingdom, I shall tell Bharata to give the kingdom to you, when I see him.”

tathaa ukto dharma shiilena bhraatraa tasya hite rataH |
lakShmaNaH pravivesha iva svaani gaatraaNi lajjayaa || 2-97-19

19. tathaa = thus; uktaH = spoken; dharma shiilena = by his honourable; bhraatraa = brother; tsya = to whom; hite rataaH = he was devoted;lakSmaNa = ; lajjayaa = abashed; pravivesheva = as though sinking; svaam = into his; gaatraaNi = limbs.

At these words spoken by his honourable brother, to whom he was devoted, abashed, shrank into himself.

vriiDitam lakShmaNam dR^iShTvaa raaghavaH pratyuvaaca ha |
eSha manye mahaa baahur iha asmaan draShTum aagataH || 2-97-21

21. dR^iSTvaa = observing; vriiDitam = the emberassed; lakSmaNam = lakshman; raaghavaH = Rama; pratyuvaacha ha = replied; manye = I think; mahaabaahuH = the mighty armed; eSaH = Dasaratha; aagataH = came; iham = here; draSTum = to see; asmaan = us.

Observing the emberassed , Rama said, “I think the mighty armed Dasaratha came here to see us.”

adhyardham iShkvaaku camuur yojanam parvatasya saa |
paarshve nyavishad aavR^itya gaja vaaji ratha aakulaa || 2-97-30

30. saa = that; ikSvaakuchamuuH = royal army of Ikshvaku race; gaja vaaji rathaakulaa = crowded iwth elephants; horses and chariots; nyavishat= was encamped; aavR^itya = around; paarshve = the edge; parvatasya = of the mountain; adhyardham youjanam = occupying; an area of one Yojana and a half.

That royal army of Ikshvaku race, crowded with elephants horses and chariots was encamped around the edge of the mountain occupying an area of one Yojana and a half.

yaavan na raamam drakShyaami lakShmaNam vaa mahaa balam |
vaidehiim vaa mahaa bhaagaam na me shaantir bhaviShyati || 2-98-6

6. shaantiH = peace; na bhaviSyati = will not come; me = to me; yaavat = until which time; na drakSyaami = I do not see; raamam = Rama;mahaabalam = the immensely strong; lakSmaNam vaa = Lakshmana or; mahaabhaagam = the illustrious; vaidehiim vaa = Seetha.

“Peace will not be with me until I do not see Rama or the very mighty Lakshmana or the illustrious Seetha.”

siddhaarthaH khalu saumitriryashchandravimalovamam |
mukhaM pashyati raamasya raajiivaakShaM mahaadyuti || 2-98-10

10. saumitriH = Lakshmana; yaH = who; pashyati = is seeing; mukham = the face; raamasya = of Rama; mahaa dyuti = having a great luminance;chandra vimalopamam = resembling the bright moon; raajiivakSam = and having lotus = eyes; siddhaarthaH khalu = is indeed an accomplished man.

“Lakshmana, who is seeing regularly the face of Rama having a great luminance resembling the bright moon and having lotus eyes, is indeed an accomplished man.”

manye praaptaaH sma tam desham bharadvaajo yam abraviit |
na atiduure hi manye aham nadiim mandaakiniim itaH || 2-99-9

9. manye = I think; praaptaaH sma = we have reached; tam desham = that place; yam = about which; bharadvaajaH = Bharadwaja; abraviit = told (us); aham = I; manye = believe; mandaakiniim nadiim = Mandakini River; naati duure = is not so far; itaH = from here.

“I think we have reached the place about which Bharadwaja directed us. I believe Mandakini River is not far from here.”

tam tu kR^iShNa ajina dharam ciira valkala vaasasam |
dadarsha raamam aasiinam abhitaH paavaka upamam || 2-99-26
simha skandham mahaa baahum puNDariika nibha iikShaNam |
pR^ithivyaaH sagara antaayaa bhartaaram dharma caariNam || 2-99-27
upaviShTam mahaa baahum brahmaaNam iva shaashvatam |
sthaNDile darbha sasmtiirNe siitayaa lakShmaNena ca || 2-99-28

26; 27; 28. dadarsha = (Bharata) saw; tam raamam = that Rama; kR^iSnaajinadharam = clad in an antelope-skin; chiira valkala vaasanam = and robes of bark; aasiinam = seated closely; paavakopamam = resembling a fire (in brilliance); simha skandham = with the neck and shoulders of a lion;mahaa baahum = mighty arms; puN^DariikanibhekSaNam = and eyes resembling the lotus; dharmachaariNam = the very virtuous; bhartaaram = lord;pR^ithivyaaH = of the Earth; saagaraantaayaaH = extending upto the ocean; shaashvatam = the eternal; brahmaaNamiva = Brahma; upaviSTam = and seated; sthaNNile = on the ground; darbhasamstiirNe = spread with Darbha grass; siitayaa lakSmaNena cha = with Seetha and Lakshman.

Bharata saw that Rama clad in an antelope-skin and robes of bark, seated close by, resembling a fire (in brilliance), with the neck and shoulders of a lion, mighty arms and eyes resembling the lotus, the very virtuous Lord of the Earth extending upto the ocean, the Eternal Brahma, and seated on the ground spread with Darbha grass, with Seetha and Lakshmana.

man nimittam idam duhkham praapto raamaH sukha ucitaH |
dhig jiivitam nR^isha.nsasya mama loka vigarhitam || 2-99-36

36. raamaH = Rama; sukhochitaH = who used to have comfort; praaptaH = has got; idam duHkham = this unpleasantness; mannimittam = because of me; dhik = cursed be; mama = my; nR^ishamsam = reprechensible; jiivitam = existence; lokavigarhitam = that the whole world condemns!

“Rama who used to have happiness, has fallen into this misfortune, because of me cursed be my reprehensive existence that the whole world condemns!”

shatrughnaH ca api raamasya vavande caraNau rudan |
taau ubhau sa samaalingya raamo apy ashruuNy avartayat || 2-99-40

40. shatrughnashchaapi = Shatrughna too; rudan = weaping; vavande = throw himself; raamasya = at Rama’s; charaNau = feet; saH raamashcha = and that Rama too; samaaliN^gya = embracing; tau ubhau = them both; avartayat = could not restrain; ashruuNi = his tears.

Shatrughna too, weeping, threw himself at Rama’s feet and Rama too, embracing them both, allowed his tears to fall.

aaghraaya raamaH tam muurdhni pariShvajya ca raaghavaH |
anke bharatam aaropya paryapR^igcchhat samaahitaH || 2-100-3

3. aaghraaya = smelling; muurdhni = the crown of his head; aaropya = placing him; an^ke = on his lap; raamaH = Rama; raaghavaH = born in Raghu dynasty; pariSvajya cha = embraced; tam bharatam = that Bharata; paryapR^ichchhat = and enquired (as follows); samaahitaH = with an absorbent mind.

Smelling the crown of his head, placing him on his lap, Rama who was born in Raghu dynasty embraced Bharata and with an absorbent mind, enquired of him as follows:

sa kaccid braahmaNo vidvaan dharma nityo mahaa dyutiH |
ikShvaakuuNaam upaadhyaayo yathaavat taata puujyate || 2-100-9

9. taata = My darling! puujyate kachchit = are you treating respectfully; yathaavat = as before; saH = that; upaadhyaayaH = preceptor;ikSvaakuuNaam = of the Ikshvakus; braahmaNaH = the one who knows the sacred scriptures; vidvaan = the learned; dhamanityaH = who constantly keeps up the virtues; mahaadyutiH = and who has a great splendour.

“My darling! Are you treating respectfully as before that preceptor of the Ikshvakus, the one who knows the sacred scriptures, the one who knows the sacred scriptures, the learned who constantly keep up the virtues and he who has a great splendour?”

kaccin mukhyaa mahatsu eva madhyameShu ca madhyamaaH |
jaghanyaaH ca jaghanyeShu bhR^ityaaH karmasu yojitaaH || 2-100-25

25. kachchit = I hope that; mukhyaaH = superior; bhR^ityaaH = servants; yojitaaH = are assigned; mahatsu = superior; karmasu eva = works only; madhyamaaH = mediocre servants; madhyameSu cha = in mediocre works; jaghanyaaH tu = and inferior servants; jaghanyeSu = in inferior works.

“I hope that superior servants are assigned superior works only, mediocre servants in mediocre works and inferior servants in inferior works.”

kaccid aShTaadashaany eShu sva pakShe dasha panca ca |
tribhiH tribhir avijnaatair vetsi tiirthaani caarakaiH || 2-100-36

36. vetsi katsit = do you get to know; tribhiH tribhiH = through three; chaarakaiH = spies; avij^NaataiH = each unacquainted with each other;aSTaadasha = the eighteen*; tiirthaani = functionaries; anyeSu = of the enemies; dasha paN^cha cha = and the fifteen functionaries; svapakSe = of your own side?

“Do you get to know throught three spies, each unacquainted with each other, about the eighteen* functionaries of the enemies and the fifteen functionaries of your own side?”

*They are: 1)the chief minister; 2) the king’s family priest; 3)the crown prince; 4)the leader of the army; 5) the chief warder; 6) the chamberlain (antaHpuraaH adhyaksha); 7)the superintendent of gails (kaaraagaara adhyaksha); 8) the chancellor of the exchequer; 9)the herald; 10)the government advocate; 11) the judge; 12)the assessor; 13) the officer disbursing salaries to army men; 14) the officer drawing money from the state exchequer to disburse the workmen’s wages; 15) the superintended of public works; 16) the protector of the borders of a kingdom, who also performed the duties of a forester; 17) the magistrate; 18) the officer entrusted with conservation of waters; hills, forests and tracts difficult of access.: The fifteen functionaries of one’s own side are the last fifteen of this very list, omitting the first three; viz; the chief ministers, the family priest and the crown prince.

aayaH te vipulaH kaccit kaccid alpataro vyayaH |
apaatreShu na te kaccit kosho gagcchhati raaghava || 2-100-54

54. raaghava = O; Bharata! kachchit = I hope; te = your; aayaH = income; vipulaH = is abundant; kachchit = I hope; vyayaH = expenditure;alpataraH = is minimum; kachchit = I hope; te = your; koshaH = treasure; nagachchhati = does not reach; apaatreSu = undeserving people; raaghava = O; Bharata!

dashapaMchachaturvargaan saptavargaM cha tattvataH |
aShTavargam trivargaM cha vidyaastisrashcha raaghava 2-100-68
indndriyaaNaaM jayaM buddhyaM ShaaDguNyaM daivamaanuSham |
kR^ityaM viMshativargaM cha tathaa prakR^itimaNDalaM || 2-100-69
yaatraadaNDavidhaanaM cha dviyonii saMdhivigrahau |
kachchhidetaan mahaapraajJNa yathaavadanumanyase 2-100-70

68; 69; 70. mahaapraajNaH = O; the very wise; raaghavaH = Bharata!; buddhvaa kachchit = Have you understood; etaan = the following;anumanyasi = and do you deal them; yathaavat = properly; dasha = the ten evils; pancha = the five kinds of fortifications; four expedients; sapta vargamcha = the seven limbs of state; aSTavargam = the eight evils; trivargamcha = the three objects of human pursuit; trisraH = the three vidyaaH cha = branches of learning; jayam = subjugation; indriiyaaNaam = of the senses; SaaDguNyam = the six strategic expedients; kR^ityam = adversity brought about; daiva = by divine agencies; maanuSam = and by human agencies; vimshati vargamchaa = the twenty types of monarchs; tathaa = and; prakR^iti maNDalam = the entire population of kingdom; yaatraadaNDavidhaanamcha = setting forth on an expedition; drawing up an army in battle array;dviyonii = the two bases; sandhivigrahau = peace and war.

“O, the very wise Bharata! I hope you understand the following and deal them properly the ten evils(1); the five kinds of fortifications(2); the four expedients(3); the seven limbs of state(4); the eight evils (born of anger) the three objects of human pursuit(5); the three branches of learning(6) subjugation of the senses, the six strategic expedients(7); adversity brought about by divine agencies(8); and by human agencies(9); the twenty types of monarches(10); and the entire population of the kingdom, setting about an an expedition, drawing up an army in a battle-array and the two bases viz, peace and war.

(1). Ten evils attendant on royalty to be eschew. Hunting, gambling, sleeping during the day, lustfulness, inebriation, pride, calumny, lounging about idly or aimlessly, diversions such as singing and dancing. (2). Five kinds of fortifications: By moat, high bank, trees thickly planted, a space destitute of grain or provisions, the turning of waters. (3) Four expedients:- Making peace, liberality, sowing dissension, chastisement. (4) Seven limbs of state king, ministers, friends, treasure, territory, forts and an army. (5) Three objects of human pursuit: Religious merit, material wealth and sensuous enjoyment or the three kinds of power (viz. energy, power of dominion, power of counsel) (6) Three branches of learning: the three Vedas, the knowledge relating to agriculture, commerce and other vocational pursuits and political science. (7) Six strategic expedients: Coming to terms with the enemy, waging war against him, marching against him, biding one’s time to seek a favourable opportunity, causing dissension in the enemy’s ranks, seeking protection of a powerful ally. (8) Adversity brought about by divine agencies: Fire, water in the shape of excessive rains or floods, epidemic or endemic diseases, famine and pestulence, earthquakes and Tsunamis. (9) Adversity brought about by human agencies: officials, thieves, enemies, king’s favourites and king himself, when acutated by greed. (10)Twenty types of monarchs (who are not worth-negotiating with):1. a king who is yet a child. 2. Aged. 3. Who has been ailing for a long time. 4. who has been ostracised by his own kith and kin. 5. ho is characterized by a cowardly attitude. 6. who is surrounded by cowards. 7. who is greedy. 8. has greedy associated. 9. who has estranged his ministers and others. 10. who confers with fickle-minded persons 11. who speaks ill of divine begins and brahmins; 12. who is extremely indulged in sensuous pleasures and luxuries; 13. who is ill-fated; 14. a fatalist (who believes that all things are pre-determined or subject to fate); 15. who is afflicted by famine and; 16. by military reverses; 17. who (mostly) remains away from home; 18. who has numerous enemies; 19. who is in the clutches of adverse times and; 20. who is not devoted to truth and piety.

tam mattam iva maatangam nihshvasantam punaH punaH |
bhraataram bharatam raamaH pariShvajya idam abraviit || 2-101-15

15. raamaH = Rama; pariSvjya = embraced; bhraataram = his brother; tam = bharata; that Bharata; niH shvasantam = who sighed; punaH punaH= again and again; maataN^gam iva = like an elephant; mattam = in rut; abraviit = and spoke; idam = these words.

Rama embraced his brother Bharata, who sighed again and again like an elephant in rut, and spoke as follows:-

evam kR^itvaa mahaa raajo vibhaagam loka samnidhau |
vyaadishya ca mahaa tejaa divam dasharatho gataH || 2-101-24

24. vyaadishyacha = having commanded thus; mahaaraajaH = the great king; mahaatejaaH = with a great splendour; dasharathaH = Dasaratha;kR^itvaa = made; vibhaagam = the division of duties; evam = in this manner; loka sannidhau = in the presence of the people; gataH = and scended;divam = to heaven.

“Having commanded thus, the emperor Dasaratha with a great splendour, made the division of duties in this manner (for us two) in the presence of the people and then ascended to heaven.”

shaashvato.ayaM sadaa dhramaH sthito.asmaasu nararShabha |
jeShThaputre sthte raajan na kaniiyaan nR^ipo bhavet || 2-102-2

2. nararSabha = O; the foremost of men!; ayam = this one; sthitaH = is established; sadaa = forever; asmaasu = in us; shaashvataH = as an eternal; dharmaH = law; jyeSTha putre sthite = when the elder son is there; kaniiyaan = the younger son; na bhavet = cannot become; nR^ipaH = a king; raajan = O; Majesty!

“O, the foremost of men! O, Majesty! It has been ever the established tradition in us that while the elder son is there, the younger one cannot become a king.”

uttiShTha puruShavyaaghra kriyataamudakaM pituH |
ahaM chaayaM cha shatrughnaH puurvameva kR^itodakau || 2-102-7

7. uttiSTha = arise; puruSa vyaaghraH = O; the tigr among men!; udakam kriyataam = let the traditonal libations of water be offered; pituH = to our father; aham = I and; ayam = this; shatrughnashcha = Shatrughna; puurvam eva = have previously; kR^itodakau = offered the tradiotnal libations of water.

“Arise, O the Tiger among men! Let the traditional libations of water be offered to our father. Shatrughna and I have previously done it.”

taM tu vajramivotsR^iShTamaahave daanavaariNaa |
vaagvajraM bharatenoktamamanojJNaM paramtapaH || 2-103-2
pragR^ihya raamo baahuuvai puShitaagro yathaa drumaH |
vane parashunaa kR^ittastathaa bhuvi papaata ha || 2-103-3

2; 3. amanojNam = unpleasant; vaagvajram = thunder bolt of word; uktam = spoken; bharatena = by Bharata; vjramiva = like a thunderbolt;utkR^iSTam = released; daana vaariNaa = by Indra the Lord of celestials; aahave = in a battle; raamaH = Rama; paramtapaH = the tormentator of his enemies; pragR^ihya = stretched forth; baahuu = his hands; papaata ha = and fell; bhuvi = on the ground; yatha tathaa = in the same manner as;drumuH = a tree; puSpitaagraH = covered at extremities with blossoms; kR^ittaH = cut off; parashunaa = by an axe; vane = in the forest.

Hearing that unpleasant thunder bolt of words spoken by Bharata, like a thunderbolt released by Indra the Lord of celestials in a battle, Rama the tormentator of his enemies, stretched forth his hands and fell on the ground, in the same manner as a tree covered at extremities with blossoms was cut off by an axe in the forest.

kim nu tasya mayaa kaaryaM durjaatena mahaatmanaH |
yo mR^ito mama shokena mayaa chaapi na saMskR^itaH || 2-103-9

9. durjaatena = In my misfortune; mayaa kimnukaaryam = what can I do; tasya = for that; mahaatmanaH = high souled one; yaH = who; mR^itaH= died; mama shokena = of grief on my account; na samskR^itashchaapi = and not even last rites were performed; mayaa = by me.

“In my misfortune, what can I do for that high-souled one? He died of grief on my account and I did not perform the last rites for him!”

niShpradhaanaa manekaagraaM narendreNa vinaa kR^itaam |
nivR^ittavanavaaso.api naayodhyaaM gantumutsahe || 2-103-11

11. nivR^tta vanavaso.api = even after the end of my exile; na utsahe = I do not wish; gantum = to go; ayodhyaam = to Ayodhya; anekaagraani = which is in a disarranged state; niSpradhaanaam = deprived of a chief; vinaakR^itaam = and bereft; narendreNa = of a king.

‘Even after the end of my exile, I do not want to return to Ayodhya which is i a disarranged state, deprived of a chief and made bereft of a king.”

siite mR^itaste shvashuraH pitraa hiino.asi lakShmaNa |
bharato kuHkhamaachaShTe svargataM pR^ithiviipatim || 2-103-15

15. siite = O; Seetha!; te shashuraH = Your father-in-law; mR^itaH = is dead; lakSmaNa = O; Lakshman!; asi = you have become; hiinaH = bereft; pitraa = of your father; bharataH = Bharata; aachaSTe = is telling; duHkham = a sorrowful news; pR^ithiviipatim = of the emperor; svargatam = being dead.

“O, Seetha! your father-in-law is dead. O, Lakshmana! You have become bereft of your father. Bharata is informing a sorrowful news of the emperor being dead.

aanayeN^gudipiNyaakaM chiiramaahara chottaram |
jalakriyaarthaM taatasya gamiShyaami mahaatmanaH || 2-103-20

20. aanaya = bring; iNgmdi piNyaakam = the crushed pulp of Ingudi Tree; aahara = and bring; chiiramcha = a piece of bark for being wrapped about my loins; uttaram = and another for being used as an upper garment; gamiSyaami = I shall go; jalakriyaartham = to offer libatiouns of water;taatasya = for our father; mahaatmanaH = the great souled.

“Bring the crushed pulp of Ingudi Tree and bring a piece of bark for being wrapped about my loins and another for being used as my loins and another for being used as an upper garment, so that we may proceed to offer libations of water for our magnanimous father.”

dakShiNaagreShu darbheShu saa dadarsha mahiitale |
pituriN^gudipiNyaakam vyastamaayatalochanaa || 2-104-8

8. aayata lochanaaH = the large-eyed; saa kausalya; dadarsha = observed; iNgudi piNyaakam = a ball make of Indugi pulp; nyastam = which was placed (by Rama); pituH = (in honour of his) father; mahiitale = on the ground; darbheSu = on a heap of Darbha grass; dakSiNaagreSu = the raised spiked of which pointed towards the south.

The large-eyed Kausalya observed a ball made of Ingudi pulp, which was placed by Rama in honour of his father on the ground, on aheap of Darbha grass, the raised spikes of which pointed towards the south.

taaM pariShvajya duHkhaartaaM maataa duhitaram yathaa |
vanavaasakR^ishaaM diinaaM kausalyaa vaakyamabraviit || 2-104-23

23. maataayathaa = as a mother; duhitaram = as her daughter; pariSvajya = embracing; taam = that Seetha; duHkhaartaam = who was afflicted with grief; vana vaasakR^ishaam = emaciated because of her stay in the forest; diinaam = and miserable; kausalyaa = Kausalya; abraviit = spoke;vaakyam = (the following) words:

Kausalya embraced the miserable Seetha as a mother her daughter, she who was emaciated because of her stay in the forest and afflicted with grief, and spoke the following words:

tato jaghanyaM sahitaiH samantribhiH |
purapradhaanaishcha sahaiva sainikaiH |
janena dharmajJNatamena dharmavaa |
nupopaviShTo bharatastadaagrajam || 2-104-29

29. tadaa = then; tataH jaghanyam = after they sat; saH bharataH = that Bharata; dharmavaan = the pious man; sahitaiH = along with; mantribhiH= his counsellors; pura pradhanai shcha = the leading citizens; sainikaissahaiva = with warriors; dharmajJNa ta mana = and virtuous janena = people;upopaviSTaH = approached and sat near; agrajam = his elder brother.

Then, after Rama and Vasishta sat, Bharata the pious man along with his counsellors, the leading citizens, warriors and virtuous people seated himself at a lowel level at a proximity to Rama.

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

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

tataḥ prabuddho bharataḥ tam ghoṣam samnivartya ca |
na aham rājā iti ca api uktvā śatrughnam idam abravīt || 2-81-4

4. tataH = then; prabuddhaH = the awaken; bharataH = Bharata; uktvaa = having spoken; iti = that; aham = I; na = am not; raajaa = the king;samnivartyacha = caused to stop; tam = that; ghoSam = sound; abraviit = and spoke; idam = the following words; shatrughnam = to Shatrughna.

Then, the awakened Bharata proclaiming that “I am not the king”, caused to stop that sound and spoke the following words to shatrughna:

sarājabhṛtyam śatrughnam bharatam ca yaśsvinam |
yudhājitam sumantram ca ye ca tatra hitā janāḥ || 2-81-13

13. (Bring); shatrughnam = Shatrughna; saraajabhR^ityam = with his royal attendants; bharatam = Bharata; yashasvinam = the illustrious man;yudhajitam = Yudhajit (maternal uncle of Bharata); sumantram cha = Sumantra the charioteer; ye janaaH = and those people who; hitaaH = are royal well-wishers; tatra = there.

“Bring Shatrughna with his royal attendants, the illustrious Bharata, Yudhaajit (Bharata’s maternal uncle) Sumantra the charioteer and those people who are royal well-wishers there.”

tāta rājā daśarathaḥ svar gataḥ dharmam ācaran |
dhana dhānyavatīm sphītām pradāya pṛthivīm tava || 2-82-5

5. taata = O; beloved Bharata!; raajaa = the king; dasharathaH = Dasaratha; aacharan = practicing; dharmam = righteousness; pradaaya = gave away; tava = to you; sphiitaam = this wide; pR^ithiviim = earth; dhana dhaanyavatiim = having riches and grains; svargataH = and went to heaven.

“O, beloved Bharata! The king Dasaratha, practicing righteousness, gave away to you this wide earth endowed with grains and riches and went to heaven.”

katham daśarathāj jātaḥ bhaved rājya apahārakaḥ |
rājyam ca aham ca rāmasya dharmam vaktum iha arhasi || 2-82-12

12. katham = How; jaataH = should one born; dasharaat = of Dasaratha; bhavet = become; raajyaapahaarakaH = the unsurper of a crown?;raajyamcha = the kingdom; ahamcha = and I myself; raamasya = are of Rama; arhasi = (You) ought; vaktum = to tell; dharmam = the law and justice;iha = in this matter.

“How should one born of Dasaratha become the usurper of a crown? Both the kingdom and I myself belong to Rama. You ought to tell the law and justice in this matter.”

jyeṣṭhaḥ śreṣṭhaḥ ca dharma ātmā dilīpa nahuṣa upamaḥ |
labdhum arhati kākutstho rājyam daśaratho yathā || 2-82-13

13. kaakuttsaH = Rama; jyeSTaH = who is the eldest son; shreSTahaH cha = an excellent man; dharmaatmaa = and a pious souled;diliipanahuSopamaH = who can be compared to Dilipipa* and Nahusha*; arhati = us eligible; labdhum = to obtain; raajyam = the kingdom;dasharathoyathaa = as with Dasaratha.

“Rama, the eldest son, an excellent man, a pious souled and who can be compared with Dilipa* and Nahusha*, is eligible to get the kingdom, as with Dasaratha.”

Dilipa and Nahusha: Two most ancient and illustrious representatives of the solar and lunar dynasty respectively.

anārya juṣṭam asvargyam kuryām pāpam aham yadi |
ikṣvākūṇām aham loke bhaveyam kula pāṃsanaḥ || 2-82-14

14. yadi = If; loke = in this world; kuryaam ikSvaakuuNaam = kulapaamsanaH = I dishonoured the name of Ikshvaku race; aham = I; bhaveyam = should be (doing); paapam = a sin; anaarya juSTam = practiced by dishounourable man; sasvargyam = which does not lead to heaven.

“If in this world, I dishonoured the name of Ikshavaku race, I should be guilty of a sinful act, practiced by disgraceful men, which does not lead to heaven.”

yadi tu āryam na śakṣyāmi vinivartayitum vanāt |
vane tatra eva vatsyāmi yathā āryo lakṣmaṇaḥ tathā || 2-82-18

18. na shakSyaami yadi = I am unable; vinivartayitum = to bring back; aaryam = my elder brother; vanaat = from the forest; vatsyaami = I shall stay; tatra = in that; vane eva = forest itself; yathaa = as how; aaryaH = the venerable; lakshmaNaH = Lakshmana ( is staying).

“If I am unable to bring back my elder brother from the forest, I shall stay back in that forest itself, as how the venerable Lakshmana is staying now.”

tūrṇam utthāya gacca tvam sumantra mama śāsanāt |
yātrām ājñāpaya kṣipram balam caiva samānaya || 2-82-22

22. sumantra = O; Sumantra!; utthaaya = rise; tuurNam = quickly; gachha = and go; mama = as per my; shaasanaat = orders; aaJJNaapaya = and arrange; yatraam = for the journey; kSipram = immediately; samaanaye = bring; balamchaiva = the army also.

“O, Sumantra! Rise quickly and go. As per my orders, arrange for the jorney immediately. Bring the army also.”

tataḥ yodha anganāḥ sarvā bhartṛṛn sarvān gṛhe gṛhe |
yātrā gamanam ājñāya tvarayanti sma harṣitāḥ || 2-82-25

25. tataH = thereafter; sarvaaH = all; yodhaaN^ganaaH = the wives of warriors; gR^ihe gR^ihe = in every house; aajJNaaya = knowing;yatraagamanam = about the ensuing expedition; harSitaaH = were joyful; tvarayantisma = and hurried up; srvaam = all (their respective); bhartR^iin = husbands.

All the wives of warriors in every house, knowing about the ensuing expedition, were jubiliant and hurried up all their respective husband to setoff for the journey.

bharatasya tu tasya ājñām pratigṛhya praharṣitaḥ |
ratham gṛhītvā prayayau yuktam parama vājibhiḥ || 2-82-28

28. pratigR^ihya = accepting; aajJNaam = the command; tasya bharatasya = of that; Bharata; gR^ihiitvaa = and taking; ratham = a chariot;yuktam = yoked; paramavaajibhiH = with excellent horses; (Sumantra); prayayau = approached him; harSitaH = with delight.

Bowing to the command of Bharata and taking a chariot yoked with excellent horses, Sumantra on his part approached him with delight.

ava nāga sahasrāṇi kalpitāni yathā vidhi |
anvayur bharatam yāntam ikṣvāku kula nandanam || 2-83-3

3. nava naagasraaNi = nine thousand elephants; kalpitaani = well-arranged; yathaavidhi = suitably; anvayuH = accompanied; yaantam = the moving; bharatam = Bharata; ikshvaaku kulanandanam = the joy of Ikshvaku dynasty.

kaikeyī ca sumitrā ca kausalyā ca yaśasvinī |
rāma ānayana samhṛṣṭā yayur yānena bhāsvatā || 2-83-6

6. kaikeyii cha = Kaikeyi; sumitraacha = Sumitra; yashashvinii = and the illustrious; kausalyaacha = Kausalya; yayuH = rode; bhaasvataa yaanena= in a resplendent chariot; ramaanayana samhR^iSTaaH = delighted as they were at the thought of the return of Rama.

Kaikeyi, Sumitra and the illustrious Kausalya rode in a resplendent chariot, delighted as they were at the thought of Rama’s return.

iti evam kathayantaḥ te samprahṛṣṭāḥ kathāḥ śubhāḥ |
pariṣvajānāḥ ca anyonyam yayur nāgarikāḥ tadā || 2-83-10

10. te = those; naagarikaaH janaaH = citizens; kathayantaH = recounting; shubhaaH = the auspicious; kathaaH = stories; ityevam = as aforesaid;pariSvajaanaashcha = embracing; anyonyam = each other; samprahR^iSTaaH = joyfully; yayuH = went along.

Thus did the citizens of Ayodhya recount happily of Rama’s glorious deeds, and they embraced each other as they went along.

te gatvā dūramadhvānam ratham yānāśvakuñjaraiḥ |
samāsedustato gaṅgām śṛṅgiberapuram prati || 2-83-19
yatra rāmasakho vīro guho jñātigaṇairvṛtaḥ |
nivasatyapramādena deśam tam paripālayan || 2-83-20

19; 20. te = they; gatvaa = having gone; duuram = a long; adhraanam = course; ratha yaanaashva = kuN^jaraiH = on chariots; carts; horses and elephants; samaaseduH = reached; gaNgaam = the River Ganga; shR^iN^giberapuram prati = close to the city of Shrigaberapura; yatra = where; viiraH = the valiant; guhaH = Guha; raamasakhaH = a bosom friend of Rama; vR^itaH = along with; j^NaatigaNaiH = multitude of his relatives; paripaalayan = was ruling; tam = that; desham = region; apramaadena = carefully.

Having gone for a considerable distance in their chariots, carts, horses and elephants, they reached the River Ganga close to the city of Shringaberapura, where the valiant Guha, a bosom friend of Rama along with multitude of relatives was ruling that region carefully.

niveśya gangām anu tām mahā nadīm |
camūm vidhānaiḥ paribarha śobhinīm |
uvāsa rāmasya tadā mahātmano |
vicintayāno bharataḥ nivartanam || 2-83-26

26. niveshya = having encaped; vidhaanaiH = mentienlously; chamuuve = the army; paribarhashobhiniim = which looked lovely with its surrounding equipment (like tents; furnishings etc); gaN^gaam anu = along Ganga; taam = that; mahaanadiim = great river; bharataH = Bharata; uvaasa= halted; tadaa = then; vichintayaanaH = reflecting; nivartanam = how to bring back; mahaatmanaH = the magnanimous; raamasya = Rama.

Having meticulously arranged for encampment of the army which looked lovely along Ganga that great river with the surrounding equipment (like tunts, furnishings etc), Bharata halted then, reflecting as to how to bring back the magnanimous Rama.

bandhayiṣyati vā dāśān atha vā asmān vadhiṣyati |
atha dāśarathim rāmam pitrā rājyāt vivāsitam || 2-84-4
sampannām śriyamanviccaṃstasya rājñaḥ sudurlabhām |
bharataḥ kaikeyī putraḥ hantum samadhigaccati || 2-84-5

4; 5. bharataH = (Will) Bharata; kaikeyiiputraH = the son of Kaikeyi; badhayiSyati = bind with chains; daashaan = our fishermen; athavaa = or;vadhiSyati = kill; asmaan = us?; atha = or; samadhigachchhati = is he coming; hantum = to kill; raamam = Rama; daasharthiim = the son of Dasaratha;vivaasitam = who was exiled; raajyaat = from the kingdom; pitraa = by his father; anvichchhan = and desiring; shriyam = the prosperous kingdom;sampannaam = a luxury; sudurlabham = and that which is inaccessible to another.

“Will Bharata the son of Kaikeyi bind us with chains or slay us? Or is he coming to kill Rama, the son of Dasaratha, who was exiled from the kingdom by his father, desirous as Bharata is to get the prosperous Ayodhya kingdom, a luxury and that which is inaccessible to another?”

tiṣṭhantu sarva dāśāḥ ca gangām anvāśritā nadīm |
bala yuktā nadī rakṣā māṃsa mūla phala aśanāḥ || 2-84-7

7. sarve = (Let) all; daashaashcha = our ferrymen; nadiirakSaaH = guarding the river; balayuktaaH = along with troops; maamsa muula phalaashanaaH = eating; meet; roota and fruits ( in the boats); tiSThantu = stay; anvaashritaaH = positioned along; gaN^gaam nadiim = the River Ganga.

“Let all our ferrymen guarding the river, along with the troops, eating meat roots and fruits ( in their boats), stay positioned along the River Ganga.”

iti uktvā upāyanam gṛhya matsya māṃsa madhūni ca |
abhicakrāma bharatam niṣāda adhipatir guhaḥ || 2-84-10

10. iti = thus; uktvaa = spoken; guhaH = Guha; niSaadaadhipatiH = the Lord of Nishadas; gR^ihya = took; matsya maamsa madhuuni = fish meat and honey; upaayanam = as an offering; abhichakraama = and approached; bharatam = Bharata.

After uttering thus, Guha the king of Nishadas took fish, meat and honey as an offering and approached Bharata.

etat tu vacanam śrutvā sumantrāt bharataḥ śubham |
uvāca vacanam śīghram guhaḥ paśyatu mām iti || 2-84-14

14. shrutvaa = hearing; etat = these; shubham = auspicious; vachanam = words; sumantreaat = of Sumantra; bharataH = Bharata; uvaacha = spoke; iti = these; vachanam = words; guhaH = (let) Guha; pashyati = see; maam = me; shiighram = immediately.

Hearing the auspicious words of Sumantra, Bharata answered, “Introduce Guha to me without delay.”

āśaṃse svāśitā senā vatsyati imām vibhāvarīm |
arcitaḥ vividhaiḥ kāmaiḥ śvaḥ sasainyo gamiṣyasi || 2-84-18

18. aasham se = I hope; senaa = the army; svaashitaa = after eating well; vatsyat = can halt; imam = in this night; architaH = offered reverently;vividhaiH = various kinds; kaamaiH = of all that you could desire; gamiSyasi = you can go; shvaH = tomorrow; sasainyaH = along with your army.

“I hope the army, after eating well, can halt for the night here. Furnished with all you could desire, you can continue your journey tomorrow along with your troops.”

maa bhuut sa kaalo yat kaShTam namaam shankitum arhasi |
raaghavaH sa hi me bhraataa jyeShThaH pitR^i samaH mama || 2-85-9

9. maa shuutam = let there not be;saH kaalam = such a time; kashhTam = of wretchedness; yat = what so ever;naarhasi = you ought not;shaN^kitum = to suspect; maam = me; saH raagh avaH = thatRama; me = my; jyeshhThaH = elder; bhraataa = brother; mataH hi = is indeedregarded;pitrusamaH = as my father.

?Let not such an occasion of wretchedness come! You should neverhave suspected me. That Rama my elder brother is indeed regarded as my father.?

guhena saardham bharataHsamaagataH |
mahaa anubhaavaH sajanaH samaahitaH |
sudurmanaaH tam bharatam tadaa punar |
guhaH samaashvaasayad agrajam prati || 2-85-22

22. bharataH = bharata;mahaanubhaavaH = the noble minded; sajanaH = with his escort; samaagataH = met;guhesaartham = Guha too;samaahitaH = in a composed mind; tadaa = then; guhah = Guha; sudurmanaaH = in very low spirits; aashvaasayaT = reassured; tam bharatam = that Bharata; punaH = again; agrajam prati = regarding his elder brother.

The noble soled Bharata, with his escort, met Guha too in acomposed mind. Then Guha slowly reassured Bharata again as regards his elderbrother.

tam jaagratam guNair yuktam vara caapa iShu dhaariNam |
bhraatR^i gupty artham atyantam aham lakShmaNam abravam || 2-86-2

2. aham = I; abravam = spoke; tam lakshhmanaam = to that Lakshmana; yuktam = endowed with; guNaiH = virtues; shara chaapaasidhaariNam = who wielded arrows; bow and a sword; jaagratam = and was awake; atyantam = very much; bhraatR^I gupyartham = for the sake guard of his brother.

“I spoke as follows to that Lakshmana, who is endowed with virtues and wielding arrows bow and a sword and who was keeping a vigil for the safe guard of his brother.”

so aham priya sakham raamam shayaanam saha siitayaa |
rakShiShyaami dhanuSh paaNiH sarvaiH svair jnaatibhiH saha || 2-86-7

7. aham = I; saH = as such; dhanushhpaaNiH = with a bow in my hand; saha = along with; svaiH = my; jN^aatibhiH = relatives; rakshhisyaami = will guard; priyasakham = my dear friend; raaman = Rama; shayaanam = who slept ; siitayaasaha = together with Seetha.

“I as such with a bow in my hand, along with my relatives will guard my dear friend Rama, who slept together with Seetha.”

yo na deva asuraiH sarvaiH shakyaH prasahitum yudhi |
tam pashya guha samviShTam tR^iNeShu saha siitayaa || 2-86-11

11. guha = O; Guha!; yaH = which Rama; na shakyaH = cannot be; prasahitum = conquered; yudhi = in battle; sarvaiH = by all; devaasuraiH = the celestials and demons; pashya = see; tam = that Rama; siitaayaa saha = along with Seetha; samvishhTam = who has reposed; tR^iNeshhu = on blades of grass.

“O, Guha! Behold that Rama, who cannot be conquered in a battle even by all the celestials and demons, sleeping on the blades of grass along with Seetha.”

prabhaate vimale suurye kaarayitvaa jaTaa ubhau |
asmin bhaagiirathii tiire sukham samtaaritau mayaa || 2-86-24

24. suurye = (When) the sun; prabhaate = rose; vimale = brightly; ubhau = the two of them; got kaarayitvaa jaTaaH = got their locks of hair matted; asmin = at the banks of River Ganga; samtaaritau = and were ferried; sukham = safely; mayaa = by me.

“When the sun rose brightly in the next morning Rama and Lakshmana got their locks of hair matted into a thick mass at the banks of River Ganga and they were safely ferried by me.”

tvaam dR^iShTvaa putra jiivaami raame sabhraatR^ike gate |
vR^itte dasharathe raajni naatha ekaH tvam adya naH || 2-87-10

10. putra = O; son!; raame = Rama; sa bhraatR^ike = along with his brother Lakshmana; gate = hoas gone (to the forest); raajJNi = the king;dasharathe = Dasaratha; vR^iSTvaa = looking on you; tvam = you; ekaH = alone; naathaH = are the protector; naH = for us; adya = now.

“O, son! Rama along with Lakshman has gone to the forest. The king Dasaratha is dead. I survive, looking on you. Now, you alone are the protector for us.”

bhraataa me kva avasad raatrim kva siitaa kva ca lakShmaNaH |
asvapat shayane kasmin kim bhuktvaa guha sha.nsa me || 2-87-13

13. guha = O; Guha!; kva = where; me bhraataa = did my brother; avasat = halt; raatrau = in the night?; kva = where; siitaa = did Seetha (half in the night)?; kva = where; lakshhmaNaH cha = did Lakshmana (halt in the night)?; bhuktvaa = eating; kim = what; kasmin = and on which; shayane = couch; asvapat = did he repose?; shamasa = tell; me = me.

“O, guha! Tell me where did Rama my brother as also Seetha and Lakshmana halt in the night? On what couch and eating what, did he repose?

tataH tu jala sheSheNa lakShmaNo apy akarot tadaa |
vaag yataaH te trayaH sa.ndhyaam upaasata samaahitaaH || 2-87-19

19. tataH = thereafter; tadaa = at that time; lakSmaNo.api = Lakshmana also; akarot = drank; jalasheSeNa = the remainder of water; te trayaH = and those three; samupaasata = practised; vaagyataaH = silence; samhitaa = together; sandhyaam = in that evening-twillight

“Thereafter Lakshmana also drank the left-over water and those three practised silence together in that evening-twilight.

niyamya pR^iShThe tu tala angulitravaan |
sharaiH supuurNaau iShudhii param tapaH |
mahad dhanuH sajyam upohya lakShmaNo |
nishaam atiShThat parito asya kevalam || 2-87-23

23. lakSmaNaH = Lakshman; paramtapaH = who torments his enemy; talaanguliitravaan = wearing a glove of Goha skin; niyamya = strapping;pR^iSThe = on his back; iSudhii = quivers; supuurNau = full of; sharaiH = arrows; upohya = and wielding; mahat = a great; dhanuH = bow; sajyam = with string; atiSThat kevalam = remained walking alone; paritaH = round; asya = Rama; nishaam = during the night.

“Lakshmana, the scourge of his foe, wearing a glove of goha skin, strapping two quivers full of arrows on either side of his back and wielding a great stringed bow, remained on his part walking round Rama during that night.”

manye saabharaNaa suptaa siitaa asmin shayane tadaa |
tatra tatra hi dR^ishyante saktaaH kanaka bindavaH || 2-88-14

14. manye = I think; uttame = the blessed; siitaa = Seetha; suptaa = has slept; asmin = on this; shayanaa = bed; saabharaNaa = along with her jewels; tatra tatra = (for) here and there; kanakabimdavaH = some particles of gold; dR^ishyante hi = indeed appear; saktaaH = to be stuck up.

“I think the blessed Seetha has slept on this bed along with her jewels for, some particles of gold appear to be stuck up, here and there.”

akarNa dhaaraa pR^ithivii shuunyaa iva pratibhaati maa |
gate dasharathe svarge raame ca araNyam aashrite || 2-88-22

22. dasharathe = Dasaratha; gate = went; svargam = to heaven; raamecha = Rama; aashrite = is dwelling in; araNyam = the forest; pR^ithivii = this earth; pratibhaati = is appearing; maa = to me; nauriva = as a boat; akarNadhaaraa = without a helmsman.

“Dasaratha went to heaven. Rama is dwelling in the forest. this kingdom appears to me as a boat without ahelmsman.”

adya prabhR^iti bhuumau tu shayiShye aham tR^iNeShu vaa |
phala muula ashano nityam jaTaa ciiraaNi dhaarayan || 2-88-26

26. adya prabhR^iti = from today; aham = I; shayiSye = shall sleep; shayiSye = shall sleep; bhuumautu = on the earth; tR^iNeSuvaa = or on the grass; dhaarayan = wearing; jaTaachiiraaNi = my locks matted and with robes of bark; nityam = by all means; phalamulaashanaH = living on fruits and roots.

“From today onwards, I shall sleep on the earth or on the grass, with my locks matted, wearing robes of bark and by all means living on fruits and roots.”

tatonruvatsayaami chiraaya raaghavam |
vanecharam nahruti maamrupekshitrum || 2-88-30

30. na prapatsyate yadi = should Rama not accept; prasaadyamaanaH = the appeals; shirasaa = respectfully (bowing my head); bahuprakaaram = (made) in many ways; mayaa = by me; anuvatsyaami = I shall follow; raaghava = Rama; chiraaya = for any length of tiem; vane charam = he roams about in the forest; tataH = thereafter; naarhati = He ought not; upakSitum = to disregard; maam = me.

“Should Rama not accept the respectful appeals made in many a way by me, I shall follow the foot steps of Rama for any length of time he roams about in the forest thereafter. He ought not to refuse this grace to me.”

———————————————————————————————————————————————————————–

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

kim nuṇkāryam hatasya iha mama rājyena śocataḥ |
vihīnasya atha pitrā ca bhrātrā pitṛ samena ca || 2-73-2

2. vihiinasya = bereft of; pitraacha = of my father; atha = and; bhraatraacha = my brother; pitR^isamena = who is exactly like my father;kimnukaaryam = what is the use; raajyena = with a kingdom; iha = now; mama = to me; shochataH = lamenting as I am; hatasya = with despair?

Bereft of my father as well as my brother too, who is exactly like my father, what is the use of a kingdom now to me, lamenting as I am with despair?”

kulasya tvam abhāvāya kāla rātrir iva āgatā |
angāram upagūhya sma pitā me na avabuddhavān || 2-73-4

4. tvam = you; aagataa = came; abhaavaaya = for destruction; kulasya = of our race; kaalaraatriiva = like the night of destruction at the end of the world; me pitaa = my father; na avabuddharaan = could not be aware; upaguhya = of his embracing; aN^gaaram = a live charcoal.

“You came for destruction of our race, like the night of destruction coming at the end of the world. My father could not be aware of his embracing a live char-coal to his bosom.”

vināśito mahārājaḥ pitā me dharmavatsalaḥ |
kasmātpravrājito rāmaḥ kasmādeva vanam gataḥ || 2-73-7

7. kasmaat = why; me pitaa = my father; mahaaraajaH = the monarch; dharmavatsalaH = fond of righteousness; vinaashitaH = was killed? Kasmaat = why; raamaH = Rama; gataH = went; pravraajitaH = on exile; vanam = to the forest?

“Why did you kill my father the monarch, who was intent on righteousness? Why did you send Rama on exile to the forest?”

lubdhāyā viditaḥ manye na te aham rāghavam prati |
tathā hi anartho rājya artham tvayā nītaḥ mahān ayam || 2-73-13

13. manye = I think; na viditaH = it is not known; te = to you; lubdhaayaaH = the greedy woman; (what) aham = I; (believe) raaghavam prati = about Rama. Tathaahi = It is exactly so; ayam = this; mahaam = great; anarthaH = calamity; aamiitaH = has been brought in; tvaayaa = by you;raajyaartham = for the sake of kingdom.

“I think it is not known to you, a greedy woman, about my devotion towards Rama. It is exactly so. You have brought in this great calamity for the sake of a kingdom.”

asmin kule hi sarveṣām jyeṣṭho rājye.abhiṣicyate |
apare bhrātarastasmin pravartante samāhitāḥ || 2-73-20

20. jyeshThaH = the eldest; sarveshhaam = of all; asmin kule; in this race; abhishhichyate hi = should be indeed; inaugurated; raajye = in the kingdom; apare = the rest of; bhraataraH = the brothers; pravartante = behave; samaahitaaH = reverently; tasmin = towards the elder brother.

“The eldest of all in this race should be indeed anointed as a king. The rest of his brothers are to behave reverently towards their elder brother.”

nivartayitvā rāmam ca tasyāham dīptatejanaḥ |
dāsabhūto bhaviṣyāmi susthireṇāntarātmanā || 2-73-27

27. nivartayitvaa = bringing back; raamam = Rama; susthireNa = with a very firm; antaraatmanaa = mind; bhavishhyaami = I will become;daasabhuutaH = a servant; tasya = to him; diipta tejasaH = who is radiant with glory.

“Bringing back Rama with a very firm mind, I will become a servant to him, who is radiant with glory.”

śāntam pātam na vaḥ kiṃcit kutaścit amara adhipa |
aham tu magnau śocāmi sva putrau viṣame sthitau || 2-74-23
etau dṛṣṭvā kṛṣau dīnau sūrya raśmi pratāpinau |
ardhyamānau balī vardau karṣakeṇa sura adhipa || 2-74-24

23. paapam shaantam = Heaven forefend the evil! Amaraadhiapa = O; Indra the Lord of celestials! Na = there is no; kashchit = danger whatsoever; vaH = to you; kitashchit = from anywhere; dR^ishhTvaa = seeing; etou = these; balivardou = pair of bullocks; svaputram = my sons;sthitou = who are; vishhame = in hardship; suuryarashmi prataapitou = who are being scorched by sun’s rays; kR^ishou = who became weak;ardyamaanou = being trobled; karshhakeNa = by the one who ploughs; magnou = and immersed in grief ; aham = I; diina = am pitiably; shochaami = weeping ; suraadhipa = O; Indra!

“Heaven forefend that evil! O, Indra the lord of celestials! There is no danger whatsoever to you from any quarter. Seeing these pair of bullocks, my sons, who are in hardship, being scorched by sun’s rays, becoming weak, being troubled by the man who ploughs the land and being immersed in grief, I am pitiably weeping O, Indra!”

na hyaham pāpasamkalpe pāpe pāpam tvayā kṛtam |
śakto dhārayitum paurairaśrukaṇṭhai rnirīkṣitaḥ || 2-74-32

32. paape = O; wretched one! Paapasamkalpe = O; the evil minded one! PouraiH = the citizens; niriikshhitaH = being seen; ashrukaN^ThaiH = with their throats filled with tears; nashaktaH hi = I am not indeed able; dhaarayitum = to endure; paapam = the inequity; kR^itam = done; tvayaa = by you.

“O, wretched and evil minded woman! By seeing the sorrow stricken citizens, I am indeed not able to bear the inequity done by you.”

rājyam na kāmaye jātu mantraye nāpi mātaram || 2-75-2
abhiṣekam na jānāmi yo.bhūdrajznā samīkṣitaḥ |
viprakṛṣṭe hyaham deśe śatrughna sahito.avasam || 2-75-3

2;3. na jaatu kaamaye = I never desired; raajyam = for the kingdom; na mantraye = nor consulted (about this matter); maataraam api = with my mother even; najaanaami = I did not know; abhishhekam = about (my proposed) coronation; yaH = which; abhuut = has been; samiikshhitah = contemplated; raaj^Naa = by the king; aham = I; avasamhi = was indeed residing; viprakR^ishhTe = in a distant; dashe = land; shatrughnasahitaH = along with Shatrughna.

“I never desired for the kingdom nor consulted about this matter with even my mother. I was not aware of the proposed coronation, which has of the been contemplated by king Dasaratha; since I was staying indeed in a distant land, along with Satrughna.”

ārye kasmāt ajānantam garhase mām akilbiṣam |
vipulām ca mama prītim sthirām jānāsi rāghave || 2-75-20

20. aarye = o; noblewoman! kasmaat = why; garhasi = do you reproach ; maam = me; ajaanantam = who did not knowing; anything; akilbishham= and who am sinless? Jaanaasi = you are aware; mama = of my; vipulaam = exalted; sthiraam = stable; priitam = love; raaghave = towards Rama.

“O, noble woman! Why do you reproach me, sinless as I am, for those things that I do not know anything? Nay, you know well of the greatest affection I have for Rama.”

vihīnām pati putrābhyām kausalyām pārthiva ātmajaḥ |
evam āśvasayann eva duhkha ārtaḥ nipapāta ha || 2-75-59

59. evam = whilein that manner; aashvaasayaaneva = even consoling; kausalyaam = Kausalya; vihiinaam = bereft of; patiputraabhyaam = her husband and sin; paarthivaatmajaH = the Prince Bharata ; nipapaata ha = fell down; duHkhaartaH = depressed with anguish.

“While thus counseling Kausalya, who was bereft of her husband and son, the prince Bharata fell down, depressed as he was with anguish.”

diṣṭyā na calitaḥ dharmāt ātmā te saha lakṣmaṇaḥ |
vatsa satya pratijño me satām lokān avāpsyasi || 2-75-62

62. vatsa = O; son! dishhTyaa = fortunately; te = your; aatmaa = mind; satyapratiJ^NaH = endowed as it is with nobility; nachalitaH = has not moved ; dharmaat = from righteousness; avaapsyasi = you will obtain; lokam = the world; sataam = of the blessed; saha lakshhmaNaH = along with Lakshmana.

“O ,son! Fortunately, your mind as it is endowed with nobility, has not swerved from righteous path. You will obtain the world of the blessed, along with Lakshmana.”

preta kāryāṇi yāni asya kartavyāni viśāmpateḥ |
tāni avyagram mahā bāho kriyatām avicāritam || 2-76-11

11. mahaabaaho = O; mighty armed! Avyagram = without hesitation; avichaaritam = or repining; kriyantaam = carry out ; taami = those;pretakaaryaaNi = funeral rites; asya vishaampate = to this king; yaani = which; kartavyaani = should be done.

“O, mighty armed Bharata! Without hesitation or repining, carry out the funeral rites of the king that should be done.”

prasavyam ca api tam cakrur ṛtvijo agni citam nṛpam |
striyaḥ ca śoka samtaptāḥ kausalyā pramukhāḥ tadā || 2-76-20

20. tadaa = then; R^itvijaH = the appointed priests; kausalyaapramukhaaH = Kausalya and other; striyashcha = women; shokasamtaptaaH = tormented with grief; prasavyamchaapi chakruH = circumambulated in anti-clockwise direction; tam nR^ipam = that king; agrichitam = who was lying on a funeral pile.

Then, the appointed priests as well as Kausalya and other women who were tormented with grief, circumambulated in anti clockwise direction that king who was lying on a funeral pile.

tataḥ daśa ahe atigate kṛta śauco nṛpa ātmajaḥ |
dvādaśe ahani samprāpte śrāddha karmāṇi akārayat || 2-77-1

1. tataH = thereafter; atigate = having passed; dashaahe = the tenth day; kR^ita nR^paatmajaH shouchaH = Bharata; who performed purification;akaarayat = got done; shraaddha karmaaNi = Shraddha* rites; sampaapte = on the arrival of; dvaadase = twelfth; ahani = day.

dṛṣṭvā bhasma aruṇam tac ca dagdha asthi sthāna maṇḍalam || 2-77-8
pituḥ śarīra nirvāṇam niṣṭanan viṣasāda ha |

8. dR^ishhTvaa = seeing; tat = that; sthaanamaN^Dalam = spot of collection; bhasmaaruNam = which became reddish brown in colour because of ashes; dagdhaasthi = with bones consumed by fire; pituH = and his father’s; shariira nirvaaNam = body extinguished; saH = BharataH; vishhasaada = was depressed; nishhTanan = and began to cry loudly.

Seeing that spot of collection (of bones), which became reddish brown in colour because of ashes, with bones consumed by fire and his father’s body having extinguished, Bharata was depressed and began to cry loudly.

mantharā prabhavaḥ tīvraḥ kaikeyī grāha samkulaḥ || 2-77-13
vara dānamayo akṣobhyo amajjayat śoka sāgaraḥ |

13. (we were) amajjayat = immersed; shokasaagaraH = in an ocean of sorrow; tiivra = which was violent; akshhobhyaH = and appalling;mantharaaprabhavaH = invoked by Manthara; kaikeyii graahasamkulaH = in which Kaikeyi; in the form of a crocodile; varadaanamayaH = swam in its current the boons; (granted by my father in favor of Kaikeyi)

“We are immersed in a violent and appalling ocean of sorrow invoked by Mandhara, in which Kaikeyi in the form of a crocodile swam in its current the irrevocable boons granted to her by my father.”

trayodaśo.ayam divasaḥ piturvṛttasya te vibho || 2-77-22
sāvaśeṣāsthinicaye kimiha tvam vilambase |

22. vibho = O; lord Bharata! Ayam = this; trayodashaH = is the thirteenth; divasaH = day; vR^ittasya = of the death; te pituH = of your father;kim = why; tvam = are you; vilambase = hanging down; iha = here; saava sheshha asthi nichaye = when the ceremony of collecting the bones is still remaining.

“O, Lord Bharata! This is the thirteenth day of the death of your father. Why are you hanging down here, when the ceremony of collecting the bones is still unfinished?”

mekhalā dāmabhiḥ citrai rajju baddhā iva vānarī |
babhāse bahubhirbaddhā rajjubaddeva vānarī || 2-78-7

7. baddhaa = Studded with; chitraiH = bright coloured; mekhalaadaamabhiH = girdle-bands; bahubhiH = and many; anyaiH = other; shubha bhuuSaNaishcha = excellent ornaments; (she); babhaase = appeared; vaanariiva = like a female monkey; rajjubaddhaa = tied with ropes!

Studded with bright-coloured girdle-bands and many other excellent ornaments, Manthara appeared like a female-monkey tied with ropes!

sa ca roṣeṇa tāmra akṣaḥ śatrughnaḥ śatru tāpanaḥ |
vicakarṣa tadā kubjām krośantīm pṛthivī tale || 2-78-16

16. saH = shatrughnaH = the Shatrughna; shatrutaapanaH = the tormentor of enemies; taamraakSaH = red eyes; tadaa = then; vichakarSa = violently dragged; kroshantiim = the crying; kubjaam = hum-back; dharaNiitale = along the floor.

That Shatrughna, the tormentor of enemies, with his raging red eyes then violently dragged the crying hump-back along the floor.

śatrughna vikṣepa vimūḍha samjñām |
samīkṣya kubjām bharatasya mātā |
śanaiḥ samāśvāsayad ārta rūpām |
krauncīm vilagnām iva vīkṣamāṇām || 2-78-26

26. samiikSya = seeing; kubjaam = the hunch-backed woman; shatrughna vikSapa vimunDha samjNaam = who was distraught on account of Shatrughna’s vioulence; aartaruupaam = and wearing a disturbed appearance; viikSamaaNaam = looked; krounchamiva = likea a krauncha bird;vilagnaam = that has been caught in a noose; bharatasya = Bharata’s; maataa = mother; shanaiH = slowly; samaashvaasayat = consoled (her).

Seeing the hunch-backed woman, who was distraught on account of shatrughna’s violence, wearing a disturbed appearance and looking like a crane that has been caught in a noose, Bharata’s mother slowly consoled her.

ābhiṣecanikam sarvam idam ādāya rāghava |
pratīkṣate tvām sva janaḥ śreṇayaḥ ca nṛpa ātmaja || 2-79-4

4. nR^ipaatmaja = O; prince; raaghava = Bharata!; aadaaya = taking; sarvam = all; idam = the; abhiSechanikam = things needed for coronation;svajanam = your own people (the connsellers and the ministers); shreNayashcha = and the citizens; pratiikshante = are amiting; tvaam = for you.

“O, prince Bharata! Taking all the things needed for coronation, your own people (the counsellers and the ministers) as well as the citizens are awaiting for you.

rāmaḥ pūrvo hi no bhrātā bhaviṣyati mahī patiḥ |
aham tu araṇye vatsyāmi varṣāṇi nava panca ca || 2-79-8

8. naH = our; puurvaH = eldest; bhraataa = brother; raamaH = Rama; bhaviSyati = will become; mahiipatiH = the king; aham tu = I then;vatsyaami = will reside; araNye = in the forest; nava paN^chacha = for fourteen; varSaaNi = years.

“Our eldest brother, Rama will become the king. I then will reside in the forest for fourteen years.”

ūcus te vacanam idam niśamya hṛṣṭāḥ |
sāmātyāḥ sapariṣado viyāta śokāḥ |
panthānam nara vara bhaktimān janaḥ ca |
vyādiṣṭaḥ tava vacanāc ca śilpi vargaḥ || 2-79-17

17. nishamya = hearing; idam = these; vachanam = words; te = they; sapariSadaH = together with the council; saamaatyaaH = along with the ministers; viyaata shokaaH = were relieved of their grief; hR^iSTaaH = and cheerful; uuchuH = and spoke; idam vachanam = these words; tava = as per your; vachanaat = words; bhaktimaan = devoted; janashcha = people; shilpivargaH = and group of artisans; aadiSTaH = have been instructed;panthaanam = for making the path-way.

Hearing these words, the people there along with council and the ministers felt cheerful, being relieved of their anxiety and spoke the following words : “As per your command, devoted men and a group of artisans have been instructed to make the path-way.”

bahu pāṃsu cayāḥ ca api parikhā parivāritāḥ |
tantra indra kīla pratimāḥ pratolī vara śobhitāḥ || 2-80-18
prāsāda mālā samyuktāḥ saudha prākāra samvṛtāḥ |
patākā śobhitāḥ sarve sunirmita mahā pathāḥ || 2-80-19
visarpatbhir iva ākāśe viṭanka agra vimānakaiḥ |
samuccritaiḥ niveśāḥ te babhuḥ śakra pura upamāḥ || 2-80-20

18; 19; 20. tatra = there; te = those; niveshaaH = camps; bahupaamsuchayaashcha api = with may moats surrounding them; pratoLiivara shobhitaaH = and streets as resplendent; indrakiilapratimaaH = as sapphires; praasaada malaavitataaH = the crown of terrets; soudha praakaara samvR^itaaH = the ramparts covered with stucco to protect them; pataakaashobhitaaH = the splendid banners; sunirmita mahaapathaaH = the skillfully laid out avenues; samuchhritraiH = lofty; viTaNkaagra vimaanakaiH = mansions; the tops of which were provided with dove-cots; sura visarpardhirva = which flew about; aakaashe = as it were in the air; babhuH = and in splendour; shakrapuropamaaH = resembled capitals of Indra.

Those camps, with many breast works of sand, moats surrounding each of them, streets as resplendent as sapphires, their crowns of terrets, the ramparts covered with stucco to protect then, the splendid banners, the skillfully laidout avenues, lofty mansions the tops of which were provided with dove-cots, which flew about as it were in the air and in splendour, resembled the capitals of Indra.

———————————————————————————————————————————————————————–

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

kausalyā ca sumitrā ca putraśokaparājite || 2-65-16
prasupte na prabudhyete yathā kālasamanvite |

16. putra shoka paraajite = overpowered by grief for their sons; prasupte = the slumbering; kausalyaacha = Kausalya; sumitraacha = and Sumitra;na prabudhyate = did not wake up; kaalasamanvite yathaa = as if they were completely possessed of death.

Overpowered by grief for their sons, the slumbering Kausalya and Sumitra did not wake up, as though they were completely overtaken by death.

tataḥ sarvā narendrasya kaikeyīpramukhāḥ striyaḥ || 2-65-25
rudantyaḥ śokasantaptā nipeturgatacetanāḥ |

25. tataH = thereafter; kaikeyiipramukhaaH = Kaikeyi and others; sarve = all; narendrasya = the king`s; striyaH = women; rudantyaH = were weeping; shokasantaptaaH = being afflicted by grief; nipetuH = fell; gatachetanaaH = unconscious.

Kaikeyi and all other wives of king Dasaratha were weeping afflicted by grief and fell unconscious.

atītam ājñāya tu pārthiva ṛṣabham |
yaśasvinam samparivārya patnayaḥ |
bhṛśam rudantyaḥ karuṇam suduhkhitāḥ |
pragṛhya bāhū vyalapann anāthavat || 2-65-29.

29. aajJNaaya = knowing; yashasvinam = the glorious; paarthivarshhabham = king of excellence; atiitam = had passed away; (his wives);samparivaarya = surrounded him; suduHkhitaaH = with great sorrow; karuNam = pitiably; rudantyaH = wailing; bhrusham = profusely; vylapan = and lamented; pragR^ihya = grasping; baahum = their hands; (one another); anaathavaat = like orphans.

Knowing that the glorious king of excellence had passed away, the king’s wives surrounded him with great sorrow; pitiably wailing profusely and lamented, grasping their hands one another, like orphans.

taila droṇyām atha amātyāḥ samveśya jagatī patim |
rājñaḥ sarvāṇi atha ādiṣṭāḥ cakruḥ karmāṇi anantaram || 2-66-14

14. atha = thereafter; amaatyaaH = the ministers; aadishhTaaH = assigned; samveshya = kept; jagatiipatim = the king; tailadroNyaam = in an oil through; chakruH = and did; sarvaaNi = all karmaaNi = the acts; anantaram = that were to be done thereafter; raaN^gaH = for the king.

The ministers assigned for the job kept the king in an oil trough and did all the acts that were to be done therafter.

ṛte tu putrāddahanam mahīpate |
rnarocayante suhṛdaḥ samāgatāḥ |
itīva tasmin śayane nyaveśaya |
nvicintya rājānamacintya darśanam || 2-66-27

27. suR^idaH = the friends and relatives; samaagataaH = who came there; na rochayante = did not like; mahiipateH = the king’s; dahanam = cremation; putraatR^ite = in the absence of his sons; itivaa = Thus; vichintya = thinking; nyaveshayan = kept; raajaanam = the king; achintya darshanam = of inconceivable sight; tasmin shayane = in that resting place.

The friends and relatives who came there, did not like the king’s cremation in the absence of his sons. Thus thinking, they kept the king of inconceivable sight in that resting place(oil- trough)

mārkaṇḍeyo atha maudgalyo vāmadevaḥ ca kāśyapaḥ |
kātyayano gautamaḥ ca jābāliḥ ca mahā yaśāḥ || 2-67-3
ete dvijāḥ saha amātyaiḥ pṛthag vācam udīrayan |
vasiṣṭham eva abhimukhāḥ śreṣṭhaḥ rāja purohitam || 2-67-4

3;4. maarkaNdeyaH = Markandeya; atha = and; moudgalyaH = Moudgalya; vaamadevaH = Vamadeva; kaasyapaH = Kasyapa; kaatyaayanaH = Katyayana; goutamaashcha = Goutama; mahaayashaaH = the greatly famous; jaabaalishcha = Jabali; etc;;these; dvijaaH = Brahmans; amaatyaiHscha = along with ministers; abhimukhaaH = turned their face; vashishhThameva = towards Vasista; shreshhTaham = the excellent; raajapurohitam = royal priest; pR^ithak = and one by one; udiirayan = spoke; vaacham = words:

Markandeya, Moudgalya, Vamadeva, Kasyapa,Katyayana, Goutama and the greatly famous Jabali-all these Brahmans together with the ministers turned towards the excellent royal priest Vasishta and one by one spoke as follows:

ikṣvākūṇām iha adya eva kaścit rājā vidhīyatām |
arājakam hi no rāṣṭram na vināśam avāpnuyāt || 2-67-8

8. kashchit = anyone; ikshhvaakuunaam = in Ikshvaku dynasty; iha = here; vidhiiyataam = should be made; raajaa = a king; adyaiva = today itself; naH = our; raashhTram = nation; araajakam = without a king; samavaapnuyaat = will obtain; hi = indeed; vinaasham = a collapse.”

“Hence, let anyone here in Ikshvaku dynasty be made a king today itself lest our nation without a king should result in a collapse indeed.”

na arājake jana pade carati eka caraḥ vaśī |
bhāvayann ātmanā ātmānam yatra sāyam gṛho muniḥ || 2-67-23

23. araajake = in rulerless; janapade = land; muniH = a monk; ekacharaH = who wanders alone; vashii = who has subdued his senses; bhaavayan= who meditates; aatmaanaa = himself; aatmaanam = on the soul; yatrasaayamgR^ihaH = and who takes up an abode wherever evening overtakes him;nacharati = cannot roam around.”

“In a rulerless land, a monk who wanders alone, who has subdued his senses, who mediates himself on the soul and who takes up an abode wherever evening overtakes him, cannot roam around the city.”

yad asau mātula kule pure rāja gṛhe sukhī |
bharataḥ vasati bhrātrā śatrughnena samanvitaḥ || 2-68-2
tat śīghram javanā dūtā gaccantu tvaritaiḥ hayaiḥ |
ānetum bhrātarau vīrau kim samīkṣāmahe vayam || 2-68-3

2; 3. asou bharataH = that Bharata; datta raajya = who was given kingdom (by Dasaratha); samanvitaH = together; shatrughnena = with Satrughna; yat = for which reason; vasati = staying; param = as a very; sukhii = happy man; maatulakule = in his maternal uncle’s house; tat = for that reason; anetum = to bring back; viirou = the heroic; bhraatarou = brothers; duutaH = messengers; tvaritaiH = by fast running; hayaiH = horses;gachchhantu = be gone; shiighram = quickly; kim = what; vayam = are we; samiikshhaamahe = to think of(in this matter)?”

“Bharata, who was given kingdom (by Dasaratha) is staying very happily in his maternal uncle’s home, along with Satrughna. Hence messengers in fast running horses are to be sent quickly to bring back those heroic brothers. What are we to think of further in this matter?”

ehi siddha artha vijaya jayanta aśoka nandana |
śrūyatām itikartavyam sarvān eva bravīmi vaḥ || 2-68-5

5. siddhaartha = O; Siddhartha! Vijaya = O;Vijaya! Jayanta = O; Jayanta! Asoka = O; Asoka! Nandana = O; Nandana! Ehi = please come; aham = I; braviimi = am telling; vaH = you; sarvaanena = all; shruuyataam = Hear; itikartavyam = that which is to be done.”

“O, Siddhartha! O, Jay anta! O, Vijaya! O, Ashoka! O, Nandana! Please come. I am telling you all. Hear that which is to be done”

mā ca asmai proṣitam rāmam mā ca asmai pitaram mṛtam |
bhavantaḥ śaṃsiṣur gatvā rāghavāṇām imam kṣayam || 2-68-8

8. gatvaa = after going; bhavantaH = you; maa shamsishhuH = do not tell; asmai = him; raamam = that Rama; proshhitam = has gone to exile;pitaram = that his father; mR^itam = is dead; imam = and this; kshhayam = calamity; raaghavaaNaam = to the descendents Raghu dynasty.”

“After going there, do not tell him that Rama has gone to exile or that his father is dead or about this calamity occurred to the descendents of Raghu dynasty.”

nyantenāparatālasya pralambasyottaram prati |
niṣevamāṇāste jagmurnadīm madhyena mālinīm || 2-68-12

12. te = those messengers; jugmuH = went on; nishhevamaaNaaH = touching; maaliniim nadiim = Malini River; madhyena = (flowing)between;nyantena = the passing; aparataalasya = Aparatala Mountain; uttaram prati = and the northern end; pralambasya = of Pralamba Mountain.

Those messengers went on touching Malini River, flowing between the passing Aparatala Mountain and the northern end of Pralamba Mountain.

te hastināpure gaṅgām tīrtvā pratyaṅmukhā yayuḥ |
pāñaladeśamāsādya madhyena kurujāṅgalam || 2-68-13
sarāṃsi ca supūrṇāni nadīśca vimalodakāḥ |
nirīkṣamāṇāste jagmurdūtāḥ kāryavaśāddrutam || 2-68-14

13; 14. te duutaaH = these messengers; tiirtvaa = having crossed; gaNgaam = Ganga River; hastinaapura = at Hastinapura; yayuH = proceeded;pratyaNmukhaaH = towards west; aasaadya = reaching; paanchaala desham = Panchala kingdom; madhyenakurujaaNgalam = passing through the middle of Kurujangala region; niriikshhamaaNaaH = and observing; supuurNaani = well filled; saraamsicha = lakes; nadiishcha = and rivers; vinalodakaaH = with clear water; jagmuH = went; drutam = briskly; kaaryavashaat = due to pressing nature of their mission.

Having crossed Ganga River at Hastinapura, they proceeded towards west and, reaching Panchala kingdom through Kuru Jangala and observing well filled lakes and rivers with clear water, the aforesaid messengers went briskly, due to the pressing nature of their mission.

viṣṇoḥ padam prekṣamāṇā vipāśām cāpi śālmālīm |
nadīrvāpīstaṭākāni palvalāni sarāṃsi ca || 2-68-19
pasyanto vividhāṃścāpi simahavyāgramṛgadvipān |
yayuḥ pathātimahatā śāsanam bharturīpsavaḥ || 2-68-20

19; 20. prekshhamaaNaam = perceiving; vishnoHpadam = a locality called Vishnupadam; vipaashaachaapi = Vipasa river; shaalmaliimchaapi = Salmali trees; nadiiH = rivers; vaapiiH = ponds; taTaakaani = lakes; palvalaani = pools; saraamsicha = and lakes; pashyantaH = and seeing;vividhaan = many kinds; simha vyaaghra mR^igadvipaan = of lions; tigers; antelopes; and elephants; yayuH = went; atimahataa pathaa = by that lofty high way;iipsanam = to execute that command; bhartuH = of their master.

Perceiving a locality called Vishnu padam, Vipasa river, Salmali trees, rivers, ponds, tanks, pools and lakes, as well as seeing many kinds of lions, tigers, antelopes and elephants, they proceeded by that broad lofty high way desirous as they were to execute the command of their master.

yām eva rātrim te dūtāḥ praviśanti sma tām purīm |
bharatena api tām rātrim svapno dṛṣṭaḥ ayam apriyaḥ || 2-69-1

1. yaameva raatrim = on which very night; te duutaaH = those messengers; pravishantisma = entered; taam puriim = that city; taam raatrim = on that night; ayam = this; apriyah = unpleasant; svapneH = dream; dR^ishhTaH = was viewed; bharatena api = by Bharata also.

On that very night those messengers entered the city; Bharata also had experienced an unpleasant dream.

svapne pitaram adrākṣam malinam mukta mūrdhajam |
patantam adri śikharāt kaluṣe gomaye hrade || 2-69-8

8. adraakshham = I have seen; svapne = a dream; pitaram = (in which) my father; maliname = with soiled body; mukta muurdhajam = with his hair disheveled; patantam = was falling; adri shikharaat = from the top of a mountain; kalushhe = into a polluted; gomayahrade = pond defiled with cow dung.”

“I have seen a dream in which my father with his soiled body and with his hair disheveled, was falling from the top of a mountain into a polluted pond defiled with cow dung.

evam etan mayā dṛṣṭam imām rātrim bhaya āvahām |
aham rāmaḥ atha vā rājā lakṣmaṇo vā mariṣyati || 2-69-17

17. etat = this; bhayaavaham = fearful (dream); dR^ishhTam = was seen; evam = thus; imaam raatrim = in that night; aham = I; athavaa = or;raajaa = the king; lakshhmaNoovaa = or Lakshmana; marishhyati = may die.”

“This fearful dream was seen thus by me during that night. I myself or the king or Lakshmana may die.”

purohitaḥ tvā kuśalam prāha sarve ca mantriṇaḥ |
tvaramāṇaḥ ca niryāhi kṛtyam ātyayikam tvayā || 2-70-3

3. purohitaH = the family priest; praaha = was asking; tvaam = your; kushalam = welfare; sarve = All; mantriNashcha = the ministers also; (were asking about your welfare); niryaahi = come forth indeed; tvaramaaNaHcha = quickly. atyayikam = There is an urgent; kR^ityam = work; tvayaa = with you.”

“Vasistha, the family-priest and all the ministers were asking about your welfare. Come forth indeed quickly. There is an urgent work with you.”

rājan pitur gamiṣyāmi sakāśam dūta coditaḥ |
punar api aham eṣyāmi yadā me tvam smariṣyasi || 2-70-15

15. raajan = O; king! duutachoditaah = asked by the messengers to move quickly; gamishhyaami = I am going; pituH = to my father’s; sakaasham= presence. eshhyaami = I shall come; punarapi = again; yadaa = whenever; tvam = you; smarishhyasi = recall; me = me.”

“O, king! Requested by the messengers to come to Ayodhya urgently, I am going to my father’s presence. I shall again come, whenever you recall me.”

tasmai hasti uttamāmḥ citrān kambalān ajināni ca |
abhisatkṛtya kaikeyo bharatāya dhanam dadau || 2-70-19

19. kaikeyaH = the king Kekeya; abhisatkR^itya = treating him hospitably; dadou = gave; tasmai = that; bharataaya = Bharata; hastyuttamaan = the best of elephants; chitraan = variously colored; kambaLaan = woolen clothes; ajinaani = antelope skins; dhanam = and riches(gold;silver vessels etc)

The king Kekaya, treating him hospitably gave that Bharata the best of elephants, woolen clothes of varied colors, antelope skins and riches (gold and silver vessels etc).

sa mātā mahamāpṛccya mātulam ca yudhājitam |
rathamāruhya bharataḥ śatrughnasahito yayau || 2-70-28

28. saH bharataH = that Bharata; aapR^ichchhya = took leave of; maataamaham = his maternal grand father; maatulam = and his maternal uncle;yudhaajit = Yuddhajit; yayon = and set out; aaruhya = mounted; ratham = on chariot; Satrughna sahitah = along with Satrughna.

Bharata took leave of his maternal grandfather and also Yudhajit, his maternal uncle and set out on a chariot (for Ayodhya) along with Satrughna.

sa prān mukho rāja gṛhāt abhiniryāya vīryavān |
tataḥ sudāmām dyutimān samtīrvāvekṣya tām nadīm || 2-71-1
hlādinīm dūra pārām ca pratyak srotaḥ tarangiṇīm |
śatadrūm atarat śrīmān nadīm ikṣvāku nandanaḥ || 2-71-2

1;2. saH raaghavaH = that Bharata; dyutimaan = who was brilliant; shriinaan = glorious; ikshhvaaku kulanandanaH = and a rejoice to Ikshvaku dynasty; abhiniryaaya = marching in;praaNmukhaH = easterly direction; raajagR^ihaat = from the city of Rajagriha; tatah = thereafter; avekshhya = observing; samtiirya = and crossing; taam = that; sudaamaam nadiim = Sudama river; hlaadiniim = and Hladini river; duuraapaaram = the wide one;atarat = and also crossed; shatadruum nadiim = shatadru river; pratyaksrotantaraNgiNiim = whose stream flowed towards the eastern direction.

That brilliant and glorious Bharata, who was a rejoice to Ikshvaku dynasty marching in easterly direction from the city of Rajagriha, thereafter observing and crossing Sudama* river as well as the wide Hladini river, whose stream flowed towards eastern direction.

The route Bharata drove was a different one from the route the messengers had taken from Ayodhya to Rajagriha. This is a longer route and it took a complete week for Bharata to reach Ayodhya

eṣā na atipratītā me puṇya udyānā yaśasvinī || 2-71-19
ayodhyā dṛśyate dūrāt sārathe pāṇḍu mṛttikā |
yajvabhir guṇa sampannaiḥ brāhmaṇaiḥ veda pāragaiḥ || 2-71-20
bhūyiṣṭham ṛṣaiḥ ākīrṇā rāja ṛṣi vara pālitā |

19;20. saarathe = O; charioteer! Eshhaa = this; yashasvinii = famous; ayodhyaa = city of Ayodhya; dR^ishyate- = appears; me = to me;naatipratiitaa = not clearly distinguishable.duuraat = from this distance. PaaNDum rittikaa = as a heap of white clay.puNyodyaanaa = beautiful gardens;aakiirNaa = a place filled with yajvabhiH = performers of sacrifies; guNasampanne = endowed with good qualities. Veda paaragaiH = Brahmins;bhuuyishhTham = most abundant; R^iddhaiH = in riches; raajarshhiparipaalitaa = and ruled by a royal sage.

“O, Charioteer! The famous city of Ayodhya comes into view vaguely to me from a distance, as a heap of white clay. It has beautiful gardens. It is filled with performers of sacrifices and with people endowed with good qualities as well as well versed in the Vedas and with Brahmins inmost abundant reaches , It is being ruled by a royal sage.”

apetamālyaśobhāni asammṛṣṭājirāṇi ca |
devāgārāṇi śūnyāni na cābhānti yathāpuram || 2-71-40

40. devaagaaraaNi = the temples of gods; shuunyaani = are deserted; naabhaanticga = and have lost their radiance; apetamaalya shobhaani = with their splendor of floral decoration lost; asammR^ishhTaajiraaNicha = nor are any assembling to perform sacrifices; yathaapuram = as before.

“The temples of gods are deserted and have lost their radiance, with their splendor of floral decorations lost, nor are there any assembling to perform sacrifices as before.”

iti evam uktvā bharataḥ sūtam tam dīna mānasaḥ |
tāni aniṣṭāni ayodhyāyām prekṣya rāja gṛham yayau || 2-71-45

45. prekshhya = after seeing; taani = those; anishhTaani = evil omens; ayodhyaayaam = in Ayodhya; bharataH = Bharata; diina maanasaH = being broken hearted; uktvaa = and having spoken; ityevam = as afersaid; tam suutam = to that charioteer; yayou = and went; raajagR^iham = to the rayol palace.

After seeing those bad omens in Ayodhya, the broken hearted Bharata spoke to the charioteer as aforesaid and went to the royal palace.

anuprāptam tu tam dṛṣṭvā kaikeyī proṣitam sutam |
utpapāta tadā hṛṣṭā tyaktvā sauvarṇa mānasam || 2-72-2

2. dR^ishhTvaa = beholding; tam sutam = her son; proshhitam = who was absent from home; anupraaptam = and returned; kaikeyii = Kaikeyi;hR^IshhTaaa = was delighted; tadaa = and then; utpapaata = sprang up; tyaktvaa = leaving; souvarnam = her golden; aasanam = seat.

Beholding his son who was absent from home for long and returned, Kaikeyi was delighted and then sprang up, leaving her golden seat to receive him.

āryakaḥ te sukuśalo yudhā jin mātulaḥ tava |
pravāsāc ca sukham putra sarvam me vaktum arhasi || 2-72-6

6. putra = O;son! te = your; aaryakah = grand father; sukushalii = doing well? Tava = your; maatulaH = maternal uncle; yudhaajit = Yudhhajit; (doing well)?; sukham = were you happy; pravaasaat = in being absent from home? Arhasii = be good enough; vaktum = to tell; me = me; sarvam = all.

“O,son! Is your grand father doing well? Is Yudhajit, your maternal uncle doing well? Were you happy in being absent from home ? Be good enough to tell me all?”

rājā bhavati bhūyiṣṭhgam iha ambāyā niveśane |
tam aham na adya paśyāmi draṣṭum iccann iha āgataḥ || 2-72-12

12. raajaa = king Dasaratha; bhuuyishhTham = mostly; iha = here; ambaayaaH = in the mother’s; niveshane = house; adya = now; aham = I;napashyaami = am not seeing; tam = him; aagatah = I came; iha = here; ichchhan = wishing; drashhTum = to see (him)

“King Dasaratha mostly used to here in your house. Now, I am not seeing him. I came here, desirous of seeing him.”

tam ārtam deva samkāśam samīkṣya patitam bhuvi |
nikṛttamiva sālasya skandham paraśunā vane || 2-72-22
mattamātaṅgasamkāśam candrārkasadṛśam bhuvaḥ |
utthāpayitvā śoka ārtam vacanam ca idam abravīt || 2-72-23

22;23. bhuuvah = from the floor(Kaikeyi); utthaapayitva = lifted up ; tam Bharata; aartam = who was pained; devasamkaasham = looking like a god; patitam = who fell; bhuvi = on the ground; saalasya skandamiva = like a sala tree; nikR^ittam = cut off; parashuunaa = by an axe; mattamaataN^ga samkaasham = appearing like an elephant in rut;chandraarkasadR^sham = looking like the moon and sun; shokaartam = and afflicted with grief; abravit= spoke; idam = these; vachanamcha = words.

Kaikeyi lifted up from the floor, her son Bharata, who was pained with sorrow, looking like a god, who fell on the ground like a sala tree, cut off by an axe, appearing like an elephant in rut, looking like the moon and sun,afflicted with grief as he was and spoke the following words:

uttiṣṭha uttiṣṭha kim śeṣe rāja putra mahā yaśaḥ |
tvad vidhā na hi śocanti santaḥ sadasi sammatāḥ || 2-72-24

24. mahaayashaH = o; the highly illustrious; raajaputra = prince! UttishhTha uttishhTha = arise; arise; kim = why; sheshhe = are you lying down? SantaH = gentlemen; tvadvidhaaH = like you; sammataa = honoured; sadasi = in the assembly of men; na shochantihi = do not indeed lament.

“O, the highly illustrious prince! Arise,arise! Why are you lying down? Gentlemen, like you, respected in the assembly of men, do not grieve indeed.”

sa hi rāja sutaḥ putra cīra vāsā mahā vanam |
daṇḍakān saha vaidehyā lakṣmaṇa anucaraḥ gataḥ || 2-72-42

42. putra = O; son! saH = he that; raajasutaH = prince Rama; chiiravaasaaH = wearing long narrow pieces of bark; gataH hi = indeed went;mahaavanam = to the great forest; daNDakaan = of Dandaka; lakshhmaNaanucharaH = followed by Lakshmana; vaidehyaasaha = and also Sita.

“O, son! He, that prince Rama, wearing long narrow pieces of bark, went indeed to the great forest of Dandaka, followed by Lakshmana and also sita.”

na brāhmaṇa dhanam kiṃcidd hṛtam rāmeṇa kasyacit |
kaścin na āḍhyo daridraḥ vā tena apāpo vihiṃsitaḥ || 2-72-48
na rāmaḥ para dārāmḥ ca cakṣurbhyām api paśyati |

48. na kimchit = not even a little; brahmaNa dhanam = of wealth belonging to a Brahmana; kashyachit = whosoever; hR^itam = was stolen;raameNa = by Rama; navihimsitaH = no harm was done; tena = by him; aaDhyaH = either to arich; daridrovaa = or to a poor; apaapah = virtuous man;raamaH = Rama; na pashyhyatyapi = does not even look; chakshhuryaam = with his eyes ; paradaaraan = the wives of others.

“Not even a little of belonging to a Brahman was stolen by Rama,No harm was done by him either to a rich or to a poor virtuous man. Rama does not even look with his eyes, the wives of others.”

tvayā tu idānīm dharmajña rājatvam avalambyatām || 2-72-52
tvat kṛte hi mayā sarvam idam evam vidham kṛtam |

52. dharmajN^a = O; Bharata knowing righteousness; raajatvam = the kingship; avalambyataam = may be taken charge; tvayaa = by you; idaaniim= now; idam sarvam = all this; kR^itam hi = was indeed done; tvatkR^ite = for you; mayaa = by me; evam vidham = in this manner.

“O, Bharata knowing righteousness! The king- ship may be taken charge by you now. All this was indeed done for your sake in this manner by me.

tat putra śīghram vidhinā vidhijñaiḥ |
vasiṣṭha mukhyaiḥ sahitaḥ dvija indraiḥ |
samkālya rājānam adīna sattvam |
ātmānam urvyām abhiṣecayasva || 2-72-54

54. tat = hence; sahitaH = meeting; dvijendraiH; the chiefs of brahmanas; vasishhTa mukhyaiH = like Vasista and others; vidhijN^aiH = who know rituals; samkalya = performing purification rites; shiigraam = soon; raajaanam = to the city; abhishhechayasvam = become; anointed as a king;urvyaam = to the earth; adiinasattvam = yourself.

“Hence, meet the chiefs of Brahmanas like Vasishta and others who know the rituals, perform soon the sacred rites to the king and become crowned as a king yourself to the earth, being not depressed in spirit.

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

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

anujñātaḥ sumantraḥ atha yojayitvā haya uttamān |
ayodhyām eva nagarīm prayayau gāḍha durmanāḥ || 2-57-3

3. atha = then; sumantraH = Sumantra; anuGYaataH = allowed to depart by Rama; yojayitvaa = tied; haya uttamaan = the excellent horses (to the chariot); gaaDha durmanaaH = and with intense anguish; prayayau = rode towards; ayodhyaam nagariim eva = the very city of Ayodhya.

Sumantra, being allowed to depart by Rama, tied excellent horses to the chariot and with intense anguish, rode towards the very city of Ayodhya.

tataḥ sāya ahna samaye tṛtīye ahani sārathiḥ |
ayodhyām samanuprāpya nirānandām dadarśa ha || 2-57-5

5. tataH = thereafter; samanupraapya = reaching; ayodhyaam = Ayodhya; saaya ahna samaye = in the evening-time; tR^itiiye ahani = of the third day; saarathiH = the charioteer; dadarsha ha = saw (it); niraanandaam = joyless.

Reaching Ayodhya in the evening time of the third day Sumantra saw that city, joyless.

te tīrṇāiti vijñāya bāṣpa pūrṇa mukhā janāḥ |
aho dhig iti niśśvasya hā rāma iti ca cukruśuḥ || 2-57-11

11. vij~Naaya = knowing; te = (that) Seetha Rama and Lakshmana; tiirNaaH iti = had crossed (Ganga); janaH = the people;baashhpapuurNamukhaaH = with their faces filled with tears; nishshvasya = sighed; iti = thus; aho = Oh; dhik = fie upon us! cukrushuH cha = and cried aloud; haa raama iti = thus = “Alas! Rama!

Hearing that Seetha, Rama and Lakshmana had crossed River Ganga, the people with their faces filled with tears sighed, “Oh, fie upon us! And cried aloud, “Alas, Rama!”

yathā ca manye durjīvam evam na sukaram dhruvam |
āccidya putre niryāte kausalyā yatra jīvati || 2-57-22

22. yathaa = In which manner; kausalyaa = Kausalya; yatra jiivati = survives wherever; aachchhidya = in spite of; putre = her son (Rama);niryaate = having left; manye = I think that; dhruvam = surely; na = it is not; sukaram = easy; evam = thus; durjiivitam = a difficult living.

“In spite of her son (Rama) having left Ayodhya, Kausalya continues to survive. I think that surely it is difficult thus to live and it is not so easy to preserve it too!”

duḥkhasyānucito duḥkham sumantra śayanocitaḥ |
bhūmi pāla ātmajo bhūmau śete katham anāthavat || 2-58-6

6. sumantra = Oh Sumantra; katham = how can; bhuumi paala aatmajo = Rama the prince; shayanochitaH = who was habituated to good beds;shete = sleep; duHkham = with discomfort; bhuumau = on a floor; anaathavat = like an orphan?

“Oh, Sumantra! How can Rama the prince, who was habituated to good beds, sleep with such discomfort on a floor like an orphan?”

kim uvāca vaco rāmaḥ kim uvāca ca lakṣmaṇaḥ |
sumantra vanam āsādya kim uvāca ca maithilī || 2-58-11

11. sumantra = Oh; Sumantra! Aasaadya = after reaching; vanam = the forest; kim = what; vachaH = words; raamaH = (did) Rama; uvaacha = speak; kim = what did; lakSmaNaH = Lakshmana; uvaacha = speak; kim cha = and what; maithilii = (did) Seetha; uvaacha = speak?

“Oh, Sumantra! After reaching the forest, what words did Rama speak? What did Lakshmana speak? What did Seetha speak?”

mātā ca mama kausalyā kuśalam ca abhivādanam |
apramādam ca vaktavyā brūyāścaimidam vacaḥ || 2-58-17

17. mama = my; maataa = Kausalya; vaktavyaa = is to be told; kushalam = about my welfare; abhivaadanam ca = about my salutations;apramaadam ca = and about my alertness; bruuyaaH = tell; idam = these; vachashcha = words also.

My mother Kausalya is to be told about my welfare, about my offering salutations to her and about my meticulousness.

sarvaprajābhirāmam hi rāmam pravrājya dhārmikam |
sarvalokam virudhyemam katham rājā bhaviṣyasi || 2-58-33

33. pravraajya = by banishing; raamam = Rama; sarvaprajaabhiraamam = who is delightful to entire people; dhaarmikam = and virtuous; virudhya= and opposing; imam sarva lokam = all this entire world; katham = how; bhavishhyasi = will you stay; raajaa = as a king?

“By banishing Rama who is delightful to entire people and who is a virtuous man and by opposing all this entire world, how will you stay as a king?”

adṛṣṭa pūrva vyasanā rāja putrī yaśasvinī |
tena duhkhena rudatī na eva mām kiṃcit abravīt || 2-58-35

35. raaja putrii = that princess Seetha; yashasvinii = the illustrious one; adR^iSTa puurva vyasanaa = having not seen such misfortune earlier; na eva abraviit = could not even tell; kimcit = anything; maam = to me; rudatii = weeping (as she was); tena duHkhena = with that unpleasantness.

“The illustrious Seetha having not seen such misfortune earlier, could not even to speak me anything, weeping as she was with that uneasiness.”

guhā iva sārdham tatra eva sthitaḥ asmi divasān bahūn |
āśayā yadi mām rāmaḥ punaḥ śabdāpayed iti || 2-59-3

3. aashayaa = with the hope; iti = that; shabdaapayed dyadi = I shall be called; punaH = again; raamaH- (by) Rama; sthitaH asmi = I stayed;tatraiva = there only; guhena saartham = along with Guha; bahuun = for many (three); divasaan = days.

“With the hope that I shall be called again by Rama, I stayed there along with Guha for three days.”

rāmaśokamahābhogaḥ sītāvirahapāragaḥ |
śvasitormimahāvarto bāṣpaphenajalāvilaḥ || 2-59-29
bāhuvikṣepamīnaugho vikranditamahāsvanaḥ |
prakīrṇakeśaśaivālaḥ kaikeyībaḍabāmukhaḥ || 2-59-30
mamāśruvegaprabhavaḥ kubjāvākyamahāgrahaḥ |
varavelo nṛśaṃsāyā rāmapravrājanāyataḥ || 2-59-31
yasmin bata nimagno.aham kausalye rāghavam vinā |
dustaraḥ jīvatā devi mayā ayam śoka sāgaraḥ || 2-59-32

33-36. deevii = Oh; queen; kausalye = Kausalya; yasmin = In which; aham = I; nimagnaH = am plunged; asau = in this; shoka saagaraH = ocean of grief; raamashokamahaabhogaH = its area of sorrow is for Rama; siitaavirahapaaragaH = its shore is Seetha’s separation; shvasitormimahaavartaH = its waves and huge whirl-pools are sighs of anguish; baaSpaphenajalaavilaH = It is agitated with water and foam as tears; baahuvikshhepamiinaughaH = throwing away of arms is the swarm of fishes; vikranditamahaasvanaH = its great sounds are cries of lamentation; prakiirNakeshashaivaalaH = the scattered hair is its duck-weed. kaikeyiibaDabaamukhaH = Kaikeyi is its submarine fire; mamaashruvegaprabhavaH = which is the cause for the rust in my tears; kubjaavaakyamahaagrahaH = the words of the hump-backed are its huge crocodiles; varavelaH = with shores as boons; nR^ishamsaayaaH = of the cruel Kaikeyi; raamapravraajanaayataH = its long stretch is due to sending of Rama to a far way place; dustaraH = It cannot be crossed jiivitaa = alive; mayaa = by me; raaghavam vinaa = without Rama.

“Oh, Queen Kausalya! I am plunged in this ocean of grief. Its area of sorrow is for Rama. its other shore is Seetha’s separation. Its waves and huge whirlpools are sighs of anguish. It is agitated with water and foam as tears. Throwing away of arms is the swarm of fishes. Its great sounds are cries of lamentation. The scattered hari is its duck-week. Kaikeyi is its submarine fire. Which is the cause for the rush in my tears. The words of the hum-backed are its huge crocodiles. Its shores are the boons asked by the cruel Kaikeyi. Its long stretch is due to sending of Rama to far away place. I cannot cross this ocean alive, without Rama. What a pity!”

tat gatam hṛdayam hi asyāḥ tat adhīnam ca jīvitam |
ayodhyā api bhavet tasyā rāma hīnā tathā vanam || 2-60-11

11. asyaaH = Her; hR^idayam = heart; tat gatam = is directed towards Rama; jiivitam ca = her life also; tat adhiinam = is resting on him;ayodhyaa api = even if Ayodhya; raama hiinaa = is without Rama; bhavet = it becomes; vanam = a forest; tasyaaH = to her; tadaa = then.

“Seetha’s heart is directed towards Rama. Her life also is dependent on him. Even if Ayodhya is without Rama, then it becomes a forest to her.”

prasādaye tvām kausalye racitaḥ ayam mayā anjaliḥ |
vatsalā ca ānṛśaṃsā ca tvam hi nityam pareṣv api || 2-62-7

7. Kausalyaa = O Kausalya; tvaam prasaadaye = I seek your grace; ayam = this; anjaliH = joining of palms; rachiteH = is set out; mayaa = by me;tvam = you; nityam = are always; vatshalaa = affectionate; pareSvapi = and even towards others; anR^ishamsaaca hi = and even indeed king.

“O, Kausalya! I seek your grace. This joining of palms is set out by me. You are always affectionate even towards others and even indeed kind.”

vana vāsāya rāmasya panca rātraḥ adya gaṇyate |
yaḥ śoka hata harṣāyāḥ panca varṣa upamaḥ mama || 2-62-18

18. gaNyate = it is counted; adya = today; paNcaraatraH = as five days; raamasya = since Rama; vanavaasaaya = has gone to exile; yaH = which;mama = for me; shoka hata harSayaaH = whose happiness is mined by grief; paNcavarSopamaH = equal to five years.

“Today it is counted as five days since Rama has gone to exile. It is equal to five years for me, since grief has ruined my happiness.”

devy anūḍhā tvam abhavo yuva rājo bhavāmy aham |
tataḥ prāvṛḍ anuprāptā mada kāma vivardhinī || 2-63-14

14. devi = O; Kausalya!; tvam = you; abhavaH = were; anuuDhaa = unmarried (till then); aham = I; bhavaami = was; yuvaraajaH = a prince Regent; tataH = then; anupraaptaa = came; praavR^iT = the rainy season; madakaama vivardhinii = which enhanced excitement and desire (for hunting).

“O, Kausalya! You were unmarried till then and I was the Prince Regent. Then came the rainy season which enhanced excitement and desire (for hunting).”

nipāne mahiṣam rātrau gajam vā abhyāgatam nadīm |
anyam vā śvā padam kaṃcij jighāṃsur ajita indriyaḥ || 2-63-22
tasmiṃstatrāhamekānte rātrau vivṛtakārmukaḥ |

22. tatra = there; aham = I; ajitendriyaH = without my senses subdued; jihaamsuH = with an intent to kill; mahiSam = a (wild) buffalo; gajamvaa= or an elephant; anyam shvaapadam vaa = or any other wild animal; abhyaagatam = coming; nadiim = the river; raatrau = in the night; tasmin = at that place; nipaame = for drinking water; vivR^ita kaarmukaH = I was ready with my bow; ekaante = at a solitary place.

“Without my senses under control and with an intent to kill there a (wild) buffalo or an elephant or any other wild animal coming in the night at that place for the purpose of drinking water, I was ready with my bow at a solitary place.”

amuncam niśitam bāṇam aham āśī viṣa upamam || 2-63-26
tatra vāg uṣasi vyaktā prādur āsīd vana okasaḥ |
hā hā iti patataḥ toye bāṇābhihatamarmaṇaḥ || 2-63-27

26; 27. aham = I; anuNeham = discharged nishitam = a sharp; baaNam = arrow; ashiiviSopamam = resembling a serpent; tatra = there; uSasi = at dawn; praaduraasiit = arose; vyaktaa = a distinct; vaak = voice; haa haa iti = uttering ‘Ah! Ah!’ vanaukasaH = of an inhabitant of forest; patataH = dropping down; toye = in water; baaNaabhiihatamarmaNaH = his vital part hit by the arrow.

“I released a sharp arrow, resembling a serpent. There, at dawn, arose a distinct voice uttering ‘Ah! Ah!’ of a forest-inhabitant, dropping down in water after his vital part was hit by an arrow.”

kim tava apakṛtam rājan vane nivasatā mayā |
jihīrṣiur ambho gurv artham yad aham tāḍitaḥ tvayā || 2-63-41

41. jihiirSuH = who was carrying; ambhaH = water; raajan = O; king!; aham = I; gurvartham = for my parents; taaDitaH = was hit; tvayaa = by you; kim = what; apakR^itam = harm was done; tava = to you; mayaa = by me; nivasataa = who is residing; vane = in a forest?”

“O, king! I, who was carrying water for my parents, was hit by you. What was the harm done to you by me who is residing in a forest?”

jala ārdra gātram tu vilapya kṛccān |
marma vraṇam samtatam uccasantam |
tataḥ sarayvām tam aham śayānam |
samīkṣya bhadre subhṛśam viṣaṇṇaḥ || 2-63-56

56. bhadre = O; my dear Kausalya! samiikSaya = seeing; tam = him; jalaardragaatram = with his body drenched in water; vilapya = who wept;kR^ichchhaat = with anguish; uchchhvasantam = sighing his breath; samtatam = unceasingly; marmavraNam = with injury in his vital part; shayaanam = lying down; sarayvaam = in the River Sarayu; asmi = I became; bhR^isham = very much; viSaNNaH = grief-stricken.

“O, my dear Kausalya! Seeing him, with his body drenched in water, weeping with anguish, unceasingly sighing his breath, with injury in his vital part and lying down in River Sarayu as he was, I became very much grief-stricken.”

kṣatriyo aham daśaratho na aham putraḥ mahātmanaḥ |
sajjana avamatam duhkham idam prāptam sva karmajam || 2-64-13

13. aham = I; kshhatriyaH = am a warrior; dasharathaH = named Dasaratha; aham = I; na mahatmanaH = am not your high souled; putraH = son;idam = this; duHkham = calamity; svakarmajam = created by my own act; sajjanaavamatam = despised by noble men; praaptam = befell (upon me)”.

“I am Dasaratha, belonging to warrior- class. I am not your high-souled son. This calamity created by my own act, despised by noble men, befell upon me.”

ajñānādd hi kṛtam yasmāt idam tena eva jīvasi |
api hi adya kulam nasyāt rāghavāṇām kutaḥ bhavān || 2-64-26

26. yasmaat = for what reason; idam = this act; kR^itam hi = has been done; aG^yaanaat = un knowingly; tenaiva = for that reason; jiivasi = you are alive; kutaH = where; bhavaan = are you? Adya = today; kulamapi = even the race; ikshhvaakuuNaam = of Ikshvakus; na syaat hi = would have been no more indeed”.

“You are still surviving because you have done it unknowingly. Not even you, but today the whole of Ikshvaaku dynasty would have been no more, if it is not the case.”

kanda mūla phalam hṛtvā ko mām priyam iva atithim |
bhojayiṣyati akarmaṇyam apragraham anāyakam || 2-64-35

35. kaH = who; bhojayishhyati = will feed; maam = me; atithimiva = like a guest; priyam = who is beloved; kandamuulaphalam = roots and fruits;akarmaNyam = while I am without any work; apragraham = without fetching anything; anaayakam = without having any guide making me to walk”.

“Who will feed me, like a beloved guest is fed, with roots and fruits while I am sitting without any work, without fetching anything and without having any guide making me to walk?”

tvayā tu yad avijñānān nihataḥ me sutaḥ śuciḥ |
tena tvām abhiśapsyāmi suduhkham atidāruṇam || 2-64-54

54. yat = for which reason; me = my; shuchiH = was killed; tvayaa = by you; aviG^yaanaat = through ignorance; tena = for that reason;abhishapsyaami = I shall curse; suduHkham = most painful; atidaaruNam = and very cruel; tvam = (on) you.”

“Since you have killed my holy son through ignorance, I shall pronounce a most painful and very cruel curse on you.”

putra vyasanajam duhkham yad etan mama sāmpratam |
evam tvam putra śokena rājan kālam kariṣyasi || 2-64-55

55. yat: = which;etat = this;duHkham = agony; putravyasanam = caused by the loss of my son;saampratam = at present; raajan = O; king; tvam = you; kaalam karishhyati = will die; putrashokena = by the loss of your son”

“O, king! Even as I am suffering from agony now because of the loss of my son, in the same manner; you will also die due to agony caused by the loss of your son.”

cakṣuṣā tvām na paśyāmi smṛtir mama vilupyate |
dūtā vaivasvatasya ete kausalye tvarayanti mām || 2-64-66

66. kausalye = O; Kausalya! na pashyaami = I am not able to see; tvaam = you; chakshhushhaa = with my eyes; mama = My; smR^itiH = memory; vilupyate = is fading away; ete duutaaH = these messengers; vai vasvatasya = of Yama; tvarayanti = are hastening; maam = me.

“O, Kausalya! I am not able to see you with my eyes. My memory- power is fading away. Messengers of Yama (god of death) are hastening me to come.”

hā kausalye naśiṣyāmi hā sumitre tapasvini |
hā nṛśaṃse mamāmitre kaikeyi kulapāṃsani || 2-64-77

77. haa kauslye = O; Kausalya! haa sumitre = O;Sumitra! Tapasvini = the miserable! Haa = alas; Kaikeyi = Kaikeyi! O; Kaikeyi! NR^ishamse = cruel one! Amitro = my enemy! Kulapaamsani = the disgrace of my family! Nashishhyaami = I am dying!”

“O, Kausalya! O, Sumitra, the miserable! Alas! O, Kaikeyi, the cruel one! My enemy! The disgrace of my family! I am going to di

iti rāmasya mātuśca sumitrāyāśca sannidhau |
rājā daśarathaḥ śocan jīvita antam upāgamat || 2-64-78

78. iti = in this manner; raajaa = the king; dasharathaH = Dasaratha;iti = thus; sochan = weeping; upaagamat = reached jiivitaantam = the end of his life; sannidhou = in the presence; raamasya maatasya = of Rama`s mother; sumitraayaaHcha = and Sumitra.

In this manner, King Dasaratha weeping as aforesaid, reached the end of his life in the presence of Kausalya and Sumitra.

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