Chapter [Sarga] 22

Introduction

In this chapter Rama further tries to pacify Lakshmana and tells him that his stay in forest is the will of gods. He also wants all the celebration for his coronation to be stopped.


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atha tam vyathay˜ dŸnam saviþeÿam amarÿitam |
þvasantam iva n˜ga indram roÿa visph˜rita Ÿkÿaõam || 2-22-1
˜sadya r˜ma× saumitrim suhrdam bhr˜taram priyam |
uv˜ca idam sa dhairyeõa dh˜rayan sattvam ˜tmav˜n || 2-22-2

1,2. atha =afterwards; aatmavaan =the self composed; saH ramaH =that Rama; dhaarayan =by controlling; sattvam =mind dhairyeNa =with courage, aasaadya =approached; suhR^idam =the kind hearted; priyam bhraataram =and affectionate brother; soumitrim =Lakshmana, diinam =who was distressed with agony, savisheshham =very much; amarishhitam =angry; naagendramiva = like king cobra; shvasantam =doing hissing; roshha visphaaritatekshhaNam =having eyes dilated with wrath; uvaacha =spoke; idayam=these words.

Afterwards ,the self composed Rama by controlling his thoughts with courage ,approached the kind –hearted and affectionate brother Lakshmana who was distressed with agony who was very much angry like a hissing king cobra ,with his eyes dilated with wrath and spoke the following words.

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nig®hya roÿaÕ þokaÕ ca khairyam˜þritya kevalam |
avam˜nam nirasyemam g®hŸtv˜ harÿamuttamam || 2-22-3
upakluptam hi yatkimcidabhiÿek˜rthamadya me |
srvam visarjaya kÿipram kuru k˜ryam niratyayam || 2-22-4

3,4. nigR^iyya =Having held back; rosham =anger; shokamcha =and grief; aashritya =take refuge; dhairyam =in courage; kavalam =alone; nirasya =Having expelled; imani =this; avamaanam =insult; gR^ihiitvaa =receive; uttamam =great; harshham =joy ! visarjaya =Abandon; sarvam =all; yatkinchit =that is; upakluptam =arranged; adya =today; me abhishhekaartham =for my coronation; kuru =Do; kshhipram =immediately; kaaryam =action; nirtyayam =that is faultless.”

“ Hold back grief and anger. Forget this insult, by taking refuge in courage alone. Obtain great joy! Abandon all these arrangements made today for my coronation and immediately take up action that is faultless .”

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saumitre yo abhiÿeka arthe mama sambh˜ra sambhrama× |
abhiÿeka niv®tti arthe so astu sambh˜ra sambhrama× || 2-22-5

5. soumitre =Oh,Lakshmana; yaH =which; sambhaara sambhramaH =zeal for preparations; mama abhishhekaarthe =for my coronation; saH =that; sambhaara sambhramaH =zeal for preparations; astu =be ; abhishheka nivR^ittyarthe =for terminating coronation.”

“Oh, Lakshmana! Show the same zeal now in terminating my coronation as the zeal shown earlier in preparations for my coronation.”

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yasy˜ mad abhiÿeka artham m˜nasam paritapyate |
m˜t˜ na× s˜ yath˜ na sy˜t saviþank˜ tath˜ kuru || 2-22-6

6. yasyaaH =which mother’s; maanasam =mind ; paritapyate =is angvished; madabhishhekaarthe =about my coronation; saa =such; me mataa =my mother (Kaikeyi); savishaNkaa =having apprehension; yathaa =in which manner; nasyaat =it should not occur; tathaa =in that matter , kuru =do it .”

“My mother Kaikeyi is still agonized about my coronation. Behave in such a way that no apprehension comes to her mind on this matter.”

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tasy˜× þank˜mayam duhkham muh¨rtam api na utsahe |
manasi pratisamj˜tam saumitre aham upekÿitum || 2-22-7

7. “soumitre =Oh, Lakshmana! aham =I ; notsahe =do not wish; upekshhitum =to disregard ; duHkham =pain; shaNkaamayam =in the form of suspision; pratisanjaatamapi =created; manasi =in mind ; tasyaaH =of her; muhuurtamapi =even for a moment.”

“Oh, Lakshmana! I do not wish to disregard the painful doubt in her mind even for a moment”.

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na buddhi p¨rvam na abuddham smar˜mi iha kad˜cana |
m˜t®õ˜m v˜ pitur v˜ham k®tam alpam ca vipriyam || 2-22-8

8. “aham =I; na smaraami =do not remember; kR^itam =to have done; alpam =small; vipriyam cha =offensive thing indeed; iha =here ; kadaachana =at any time; buddhipuurvam =intentionally; maatR^iiNaamvaa= either to mothers; piturvaa= or to fathers; na =nor do I remember; abuddham =even un intentional action.

“I do not remember to have done even a small disagreeable thing here at any time to my mothers or to my father, either intentionally or unintentionally.”

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satya× satya abhisamdha× ca nityam satya par˜krama× |
para loka bhay˜t bhŸta× nirbhayo astu pit˜ mama || 2-22-9

9. astu =Let it be ; mama pitaa =my father; satyaH =who is truthfull; satya paraakramaH =who is truly mighty; bhiitaH =who is afraid of; paralokabhayaat =the fear of the other world; nityam =always; satyaabhisandhaH=true to his promise; nirbhayaH= fearless”.

“Let the promise made by my father ,who is truthful, who is truly mighty and who is afraid of the fear of the other world, become true .Let him be fearless.”

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tasya api hi bhaved asmin karmaõi apratisamhrte |
satyam na iti mana× t˜pa× tasya t˜pa× tapec ca m˜m || 2-22-10

10. tasyaapi =To him also; manastaapaH =anguish; bhavet =will arise; iti =that; satyam na =his word has not come true; asmin karmaNi apasamhR^ite =if this coronation is not with drawn; tasya =his; tapaaH =anguish; tapechcha =will pain; maam =me.”

“Our father will feel anguished that his word has not come true ,if this coronation is not withdrawn. His distress will cause pain to me.”

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abhiÿeka vidh˜nam tu tasm˜t samh®tya lakÿmaõa |
anvag eva aham icc˜mi vanam gantum ita× puna× || 2-22-11

11. lakshhmana = “Oh, Lakshmana; tasmaat =for that reason; aham =I; ichchaami =wish; gantum =to go ; vanam =to forest; anvageva =immediately; itaH =from here; samhR^itya =by withdrawing; abhishheka vidhaanam =coronation arrangement.”

"Oh, Lakshmana for that reason, I wish to go to forest immediately from her, by withdrawing, coronation arrangement."

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mama pravr˜jan˜t adya k®ta k®ty˜ n®p˜tmaj˜ |
sutam bharatam avyagram abhiÿecayit˜ tata× || 2-22-12

12. adya =Now; mama pravrajanaat =due to my exile to forest; nR^itakrityaa =having; accomplished her purpose; sutam bharatam abhishhechayitaa =will get son Bharata coronated; avyagram =coolly; tataH =afterwards .”

“Soon after my departure to the forest now, Kaikeyi having accomplished her purpose, will coolly get her son coronated.”

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mayi cŸra ajina dhare ja÷˜ maõýala dh˜riõi |
gate araõyam ca kaikeyy˜ bhaviÿyati mana× sukham || 2-22-13

13. mayi gate =If I go; araNyam =to forest; chiiraajina dhare =wearing deer skin rags; jaaTaamaNdale dhaariNi =wearing twisted locks of hair; kakeyyaa =Kaikeyi; bhavishhyato =will become ; manassukham =mentally pleasant.”

“If go to forest , wearing deer –skin rags and with my hair twisted together Kaikeyi will have mental peace.”

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buddhi× praõŸt˜ yena iyam mana× ca susam˜hitam |
tat tu na arh˜mi samkleÿ÷um pravrajiÿy˜mi m˜ciram || 2-22-14

14. na arhaami =I am not entitled samkleshhTum =to cause trouble tam =to such father yena =by whom iyam =this buddhiH =decision praNiitam =was taken susamaahitam =with well composed manascha =mind maa =without chiram =delay.”

“I do not want to create trouble to my father, who has taken this hard decision in his mind . Hence, I will go to the forest at once

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k®ta anta× tu eva saumitre draÿ÷avyo mat prav˜sane |
r˜jyasya ca vitŸrõasya punar eva nivartane || 2-22-15

15. soumitre =Oh,Lakshmana! drashhTavyaH= It is perceivable kR^itaantastyaiva =as destiny mivartanecha =in taking back punaraiva =again raajyasya =of kingdom vitiirNasya =given. Matpravaasane =and in sending me to exile”.

“Oh, Lakshmana! Look at it as destiny which has taken back kingdom given to me and which is sending me to exile”

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kaikeyy˜× pratipattir hi katham sy˜n mama pŸýane |
yadi bh˜vo na daivo ayam k®ta anta vihita× bhavet || 2-22-16

16. na bhavet yati =If not for kR^itaanta vihitaH =making of destiny, ayam =this bhaavaH =thought tasyaaH =in her, katham =how syaat =perhaps pratipattiH =resolution kaikeyyaaH =to Kaikeyi piidane =to herass mama =me

-“If not making of destiny to create such a thought in Kaikeyi, how come she resolved to harass?”

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j˜n˜si hi yath˜ saumya na m˜t®ÿu mama antaram |
bh¨ta p¨rvam viþeÿo v˜ tasy˜ mayi sute api v˜ || 2-22-17

17. soumya =Oh, gentleman jaanaasi =you know , yathaa =how na bhuutapuurvam =that in the past, there was no antaram =discrimination mama =to me maatR^ishu =among mothers. tasyaaH =to her, visheshhaH =particularly mayi =either in me sute api vaa =or in her son Bharata.”

“You know that I had no discrimination among mothers and Kaikeyi also in the past had no discrimination between me and her son Bharata”

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so abhiÿeka niv®tti arthai× prav˜sa arthai× ca durvacai× |
ugrai× v˜kyai× aham tasy˜ na anyad daiv˜t samarthaye || 2-22-18

18. aham =I na samarthaye =do not perceive anyat =any other thing daivaat =than an accident tasyaaH vaakyaiH =for her words, abhishheka nivR^ittyarthaiH =intended for abolishion of my coronation , pravaasaarthaishena =desirous of sending me to exile, ugraiH =which are ferocious, durvachaiH =and are not to be talked about.”

“I do not perceive any other reason than an accident that made Kaikeyi to abolish my coronation , to send me to exile ,and to speak ferocious words ,not to be talked about.”

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katham prak®ti sampann˜ r˜ja putrŸ tath˜ aguõ˜ |
br¨y˜t s˜ pr˜k®t˜ iva strŸ mat pŸý˜m bhart® samnidhau || 2-22-19

19. katham =How saa =she prakR^itisampannaa =who is of a perfect nature tathaaguNaa =and such good qualities, raajaputrii =who was princess bruuyaat =can tell praakR^itaa atriiva =like common woman, bhartR^I sannidhou =before husband matpiidaam =for my trouble?”

“If it is for not an accidental reason, how Kaikeyi who is of a perfect temperament and who is born in a royal family can tell like a common woman to her husband to create trouble for me ?”

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yad acintyam tu tat daivam bh¨teÿv api na hanyate |
vyaktam mayi ca tasy˜m ca patita× hi viparyaya× || 2-22-20

20. “yat =which daivam =destiny achintyam =is unimaginable tat =that na hanyete =can not be counteracted bhuuteshhvapi =by any living beings viparyayaH =adverse fate patitaH =befall; mayicha =in me tasyaamcha =and in her vyaktam =It is clear.”

“The influence of destiny is un imaginable. No living being can counteract its influence. An adverse fate has befallen on me and on her .It is clear now .”

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kaþcit daivena saumitre yoddhum utsahate pum˜n |
yasya na grahaõam kimcit karmaõo anyatra d®þyate || 2-22-21

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

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

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sukha duhkhe bhaya krodhau l˜bha al˜bhau bhava abhavau |
yasya kimcit tath˜ bh¨tam nanu daivasya karma tat || 2-22-22

22. sukha duHkhe =pleasure and pain. bhaya krodhou =fear and anger labhaalabhou =gain and loss, bhaabhaavon =birth and death, yachcha kimchit =what ever other thing tathaabhuutam =of such nature tat =that karmanamu =indeed is action daivasya =of destiny

“Pleasure and pain, fear and anger, gain and loss, birth and death and such other things are all the acts of destiny”

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®ÿayo pyugratapaso daiven˜bhiprapŸýit˜× |
uts®jya niyam˜m stŸvr˜n bhraþyante k˜mamanyubhi× || 2-22-23

23. “R^ishhayo api = Even sages, ugra tasaH =with severe penance, abhiprapiiditaa =having harassed daivena =by destiny, utsR^ijya =leave aside niyamaan =restraint, bhrashyante =get ruined kaamamanyubhiH= by lust and anger.”

“Even sages, who performed sever penance, having been harassed by destiny leave aside restraint and get ruined by lust and anger.”

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asamklpitameveha yadakasm˜t pravartate |
nivarty˜rambham˜rabdham nanu daivasya karma tat || 2-22-24

24. “tat =It daivasya karmananu= is indeed act of destiny, nivartya =which prevents aarambham =effort aarabdham =undertaken iha =in this world yat =which pravartate ;is going on, akasmaat =suddenly asamkalpitam iva =and unimaginably.”

“It is indeed an act of destiny which suddenly and unimaginably obstructs an action, undertaken in the world ,at the starting point itself.”

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etay˜ tattvay˜ buddhy˜ samstabhy˜tm˜nam˜tman˜ |
vy˜hate api abhiÿeke me parit˜po na vidyate || 2-22-25

25. vyaahate api abhishheke = Even if coronation is obstructed, navidyate =There is no paritaapaH =grief me =to me samtabhyaatmaanamaat manaa =since I have restrained the self by the self, etayaa buddyaa =with this intellect tattvayaa =which is real.”

“Although my coronation is obstructed, I have no grief since I have restrained the self by myself with real consciousness.”

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tasm˜t aparit˜pa× sams tvam api anuvidh˜ya m˜m |
pratisamh˜raya kÿipram ˜bhiÿecanikŸm kriy˜m || 2-22-26

26. “tasmaat =Hence tvamapi =you also, anuvidhaayi =in obedience maam =to me, pratisamhaaraaya =get withdrawn kriyaam =the execution abhishhechanikiim =relating to coronation kshhipram =immediately aparitaapaH =without agony.”

“Hence ,you also ,like me, get the arrangements for coronation withdrawn immediately without any anguish”

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ebhireva gha÷ai× sarvairabhiÿecanasambh®tai× |
mama laksmaõa t˜pasye vratasn˜nam bhaviÿyati || 2-22-27

27. lakshhmana =Oh, Lakshmana! sarvaiH =All eohiH =these ghataireva =very pots abhishhechana sambR^itaiH =arranged for coronation bhavishhyati =become vratasnaanam =bath after completing religious vow taapasye =of asceticism mama =to me.”

Oh, Lakshmana! Let all these very pots of water arranged for coronation be used by me for my bath after completing the religious vow of asceticism.”

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athav˜ kim mamaitena r˜jadravyamayena tu |
uddh®tam me svayam to yam vrat˜deþam kariÿyati || 2-22-28

28. “athavaa =Otherwise, kim =what use mama =to me etena =this water in pots raajadravyena =which is royal property? toyam =the water uddhR^itam =drawn out svayam =by myself karishhyati =will do vrataadesham =imposition of the vow me =to me.”

“Otherwise ,why to me this water in these pots ,which is royal property? The water drawn out by myself ,will be used for my bath after completing the religious vow.”

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m˜ ca lakÿmaõa samt˜pam k˜rÿŸrlakÿmy˜ viparyaye |
r˜jyam v˜ vanav˜so v˜ vanav˜so mahodaya× || 2-22-29

29. lakshhmaNa =Oh,Lakshmana! maakaarshhiiH =do not cultivate santaapam =repentence viparyaye =about perverseness lakshhmajaaH=of Lakshmi,the goddess of wealth raajyam vaa =kingdom or vanavaasovaa =dwelling in forest, vanavaasaH = forest dwelling is indeed mahodayaH =final beautitude.”

“Oh, Lakshmana! Do not repent about this perverseness of Lakshmi, the goddess of wealth. When you talk of kingdom or dwelling in the forest, this is the final beautitude.”

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na lakÿmaõa asmin mama r˜jya vighne |
m˜t˜ yavŸyasy atiþankanŸy˜ |
daiva abhipann˜ hi vadanti aniÿ÷am |
j˜n˜si daivam ca tath˜ prabh˜vam || 2-22-30

30. “lakshmaNa =Oh, Lakshmana! yaviiyasii maataa =our younger mother na atisaNkaniiyaa =is not worthy of suspicion asmin karmavighne =in this obstruction of ceremony. vadatiHi =she is indeed uttering amishhTam =the evil daivaabhipaunaa =being over powered by destiny. jaanaasi =You know daivamcha =also the destiny, tathaa prabhaavam =which has such influence.”

“Oh, Lakshmana! Do not suspect our mother for obstruction of coronation ceremony. She is uttering evil words, being overpowered by destiny. You are aware of this destiny, which has such influence.”

 

|| ity˜rÿe þrrimadr˜m˜yaõe ˜dik˜vye ayodhy˜k˜õýe dv˜vimþa× saraga× ||

Thus the end of twenty second chapter of Ayodhya Kanda of Srimad Ramayana.


Verse Locator for Book II : Ayodhya Kanda - Book Of Ayodhya : Chapter 22

 

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Sarga 22 in English Prose

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