Book II : Ayodhya Kanda - Book Of Ayodhya
This chapter describes the valiant words of Lakshmana, his opposing depends on god and proposes to fight with Rama's enemies to endow Rama with Kingdom.
iti bruvati r˜me tu lakÿmaõo adha× þir˜ muhu× |
þrutv˜ madhyam jag˜ma iva manas˜ duhkha harÿayoh || 2-23-1
1. raame = Rama; iti = thus; brutvati = speading; lakshhmanaH = Lakshmana; shrutvaa = heard; adhaHshshriraaH = having his head bowed down; jagameva = quite so got; madhyam = nto midst; duHkha harshhayaH = of pain and pleasure; muhuH = again and again; manasaa = effecting mind.
While Rama was thus speeding, Lakshmana heard, bowed down his head and got into the midst of pain and pleasure effecting his mind again and again.
tad˜ tu baddhv˜ bhruku÷Ÿm bhruvor madhye nara ®ÿabha |
niþaþv˜sa mah˜ sarpo bilasyaiva roÿita× || 2-23-2
2. narashhabhaH = Lakshmana, the best of men; tadaata tu = then; baddhvaa = firmed up; bhrukutiim = contraction of brows; madhye = in the middle; bhruvoH = of eyebrows; nishashvaasa = sighed; mahaasarpaH iva = like great snake; roshhitaH = in anger; bilasthaH = staying in hole.
Lakshmana then firmed up his eyebrows and sighed with frown, like an angry snake from its hole.
tasya duÿprativŸkÿyam tat bhruku÷Ÿ sahitam tad˜ |
babhau kruddhasya simhasya mukhasya sad®þam mukham || 2-23-3
3. tad = that; tasya = his; dushhprativiikshham = wickedly looking; mukham = face; bhrukutiisahitam = with contracted eyebrows; tadaa = then; babhau = shined; sadrusham = like; kR^iddhasya = angry; simhasya = lion.
His wickedly looking face with eyebrows contracted, then appeared like the face of an angry lion.
agraha× tam vidhunvams tu hastŸ hastam iv˜tmana× |
tiryag ¨rdhvam þarŸre ca p˜tayitv˜ þira× dhar˜m || 2-23-4
agra akÿõ˜ vŸkÿam˜õa× tu tiryag bhr˜taram abravŸt |
4. viikshhamaaNaH = seeing; bhraataram = brother Rama; agraakshhNaa = with tip of eyes; tiryak = obliquely; abraviit = (he) spoke; vidhuunvan = moving; agrahastam = forehand; aatmanaH hastamiva = like its trunk; hastii = the elephant; paatayitvaa = causing to fall; sirodharaaam = the neck; shariire = in the body; tiryak =obliquely; uurdhvamcha = and upwardly.
Seeing Rama with the tip of his eyes obliquely, Lakshmana spoke to him moving his forehand like an elephant moving its trunk and causing his head to fall in oblique and upward direction.
asth˜ne sambhrama× yasya j˜ta× vai sumah˜n ayam || 2-23-5
dharma doÿa prasangena lokasya anatiþankay˜ |
katham hi etat asambhr˜nta× tvad vidho vaktum arhati || 2-23-6
yath˜ daivam aþauõýŸram þauõýŸra× kÿatriya ®ÿabha× |
5,6. shauNdiirakshhatriyarshhabha = oh, the best of proud military community! ayam = this; sumahaan = very great; sambhramaH = confusion; asthaane = which is untimely; jaataHvai = born; yasya = in you; dharma doshha prasangena = the subject of guilty righteousness; anatishaNkayaa = non suspicion; lokasya = of the world; katham = how; tvadvidhaH = such a person like you; arhati = is able; vaktum = to speak; etat = this; yathaa = in which way; daivam = about destiny; ashauNdiinam = which is powerless.
"Oh, the best of proud military community! This untimely great confusion is born in you due to your conjecture of quilty righteousness and of non suspicion of the world. Can such a person like you speak a person like you speak thus doubtlessly of the powerless destiny?"
kim n˜ma k®paõam daivam aþaktam abhiþamsati |
p˜payos tu katham n˜ma tayoh þank˜ na vidyate || 2-23-7
7. kimnaam = why; abhishamsasi = are you praising; daivam = destiney; kR^ipaNam = which is pitiable; ashaktam = which is weak? katham naama = how; navidyati = not; shaNkaa = doubtful; te = to you; tayoH = in both of them; paapayoH = who are sinful?
"Why are you speaking about this weak and pitiable destiny? Why are you not doubting the sinful Kaikeyi and Dasaratha?"
santi dharma upadh˜× þlakÿõ˜ dharm˜tman kim na budhyase || 2-23-8
tayossucaritam sv˜rtham þ˜÷hy˜t parijihŸrÿato× |
8. dharmaatman = Oh, the righteous soul! tayoH = both of their; shlakshhNaaH = smooth; dharmopadhaaH = deceit in the name of; santi = is there excisting; shaaThyaat = by dishonest means; svaartham = with selfish motive; parijihiirshhitoH = to keep away; sucharitam = your good conduct; kim = why; na budhyase = you are not knowing?
"Oh, the righteous sould! Both of them are smoothly deceiving in the name of righteousness with an intent to keep away your good conduct, with selfish away your good conduct, with selfish motive and by dishonest means. You are not knowing."
yadi naivam vyavasitam sy˜ddhi pr˜greva r˜ghava |
tayo× pr˜geva dattaþca sy˜dvara× prak®taþca sa× || 2-23-9
9. raaghava = Oh, Rama! na syaadyadi = if it was not vyavasitam = decision; prageva = indeed long ago; evam = thus; tayoH = by both of them; prakR^itaH = naturally; saH = that; varaH = boon; syaat = might; dattaH = have been given; praageva = long ago indeed.
"Oh, Rama! If it was not indeed an earlier decision taken long ago by both of them, the boon must have been given naturally even long ago."
loka vidviÿ÷am ˜rabdham tvad anyasya abhiÿecanam |
notsahe sahitum vŸra tatra me kÿantumarhasi || 2-23-10
10. viira = Oh, brave man! abhishhechanam = inangurating; aarabdham = that is started; lokavidvishhTam = is not to the liking of people; notsahe = whic I cannot; sahitum = tolerate; tatra = in that matter; arhasi = you are proper; kshhantum = to excense; me = me.
"Enthroning other than yourself is not to the liking of the people. I cannot tolerate this act that is started. Excuse me in this matter."
yena iyam ˜gat˜ dvaidham tava buddhir mahŸ pate |
sa hi dharma× mama dveÿya× prasang˜t yasya muhyasi || 2-23-11
11. mahaamate = oh, the great-minded! saH dharmaH = that righteousness; yena = bye which; tava = your; iyam = this; buddhiH = intellect, aagataa = got; dvaidham = disunited; yasya = by which; prasangaat = indulgence; muhyasi = you are stupefied; dveshhyaH = is disliking; mama = to me.
"Oh, Rama the great minded! This righteousness by which your intellect got disunited and by which indulgence, you are stupefied, is disliked by me."
katham tvam karmaõ˜ þakta× kaikeyŸvaþavartina× |
kariÿyasi piturv˜kyamadharmiÿ÷ham vigarhitam || 2-23-12
12. tvaam = you, shaktaH = are capable; karmaNaa = of action; kathana = how; karishhyasi = can you act on; vaakyam = the word; vigarhitam = which is reprehensible; adharmishhTam = and which is unrighteous; pituH = of father; kaikeyiivashavartinaH = who is behaving; abediently to the will of Kaikeyi.
"you are capable of doing retaliatory action. How can you act on the word which is reprehensible and which is unjustified of your father who is surrendering obediently to the will of Kaikeyi?"
yady api pratipattis te daivŸ ca api tayo× matam |
tath˜ api upekÿaõŸyam te na me tat api rocate || 2-23-13
13. kR^ito.api = though , being done, ayam = this, bhedaH = treachery; kilbishhaat = with sinful intent; duHkam = regret; jaayate = has arisen; me = in me; tatra = in that; nagR^ihyate = you are not grasping; evam = in this way; dharmasangashcha = such conduct; garhitaH = is to be censured.
"Though they are doing this treachery with a sinful intent, I regret that you are not grasping it. Such a conduct is to be censured."
mans˜'pi katham k˜mam kury˜stvam k˜mav®ttayo× |
tayostvahitayornityam þatrvo× pitrabhidh˜nayo× || 2-23-14
14. katham = how; kuryaaH tvam = can you do; manasaa.api = even by mind; kaamam = the desire; shatrvaH = of enemies; pitrabhidhaanayoH = in the name of parents; kaamavR^ittayoH = who are action on their own free will; ahitayoH = who were not desirous of your welfare; nityam = forever.
"But of them, action on their own free will, were never desirous of your welfare. They are enemies in the name of parents. It is not proper even to think of fulfilling their desire."
yadyapi pratipattiste daivŸ c˜pi tayormatam |
tath˜ pyupekÿaõŸyam te na me tadapi rocate || 2-23-15
15. matam yadyapi = though opinion, te = of you, tayoH = their; pratipathiH = action; daiviicha = is indeed caused by divine power; tathaapi = even then; narochate = I do not desire; upekshhaNiiyam = to be overlooked; te = by you.
"It may be your opinion that their action is influenced by mere destiny. Even then, I do not like you to be indifferent to this also."
viklavo vŸrya hŸno ya× sa daivam anuvartate |
vŸr˜× sambh˜vita ˜tm˜no na daivam paryup˜sate || 2-23-16
16. yaH = who; vikalabaH = confused person; viiryahiinaH = cowardly person; saH = that person; anuvartate = follows; daivam = destiny; viiraaH = brave men; sambhaavitaat maanaH = with self respect naparyupaasate = do not honour; daivam = destiny.
"Only a confused and cowardly person depends upon destiny. Brave men with self-respect do not honour the destiny."
daivam puruÿa k˜reõa ya× samartha× prab˜dhitum |
na daivena vipanna artha× puruÿa× so avasŸdati || 2-23-17
17. yaH purushhaH = which person; samarthaH = is competant; prabaadhitum = to keep off; daivam = destiny; purushhakaareNa = by human effort; saH = that person; na avasiidati = does not regret; vipannaartha = in the sense of not being failed; daivam = by destiny.
"That person who is capable of keeping off destiny by human effort, does not have regret in the sense of not being failed by destiny."
drakÿyanti tu adya daivasya pauruÿam puruÿasya ca |
daiva m˜nuÿayo× adya vyakt˜ vyaktir bhaviÿyati || 2-23-18
18. adya = today; drakshhyanti = can be seen; paurushham = the prowess; daivasya = of destiny; purushhasya = and of man; adya = this day; vyaktiH = distinction; daivamaannshhayoH = between man and destiny bhavishhyati = will become; vyaktaa = clear.
"Today, all can see how much prowess is there in destiny and in man. This day, the distinction between man and the destiny will be clearly perceived."
adya mat pauruÿa hatam daivam drakÿyanti vai jan˜× |
yad daiv˜t ˜hatam te adya drÿ÷am r˜jya abhiÿecanam || 2-23-19
19. adya = now; yaddaivaat = by which destiny; te = your; raajyaabhishhechanam = coronation for; dR^ishhTam = is seen; aahatam = crushed; janaaH = people; drakshhyantivai = will see; adya = today; daivam =(that)destiny; matpaurushhahatam = ebing crused by my prowess.
"By which destiny, your coronation is seen crushed, I shall crush that destiny by my prowess. Let all people see it!"
atyankuþam iva udd˜mam gajam mada bala uddhatam |
pradh˜vitam aham daivam pauruÿeõa nivartaye || 2-23-20
20. paurushheNa = by prowess; aham = I; nivartate = shall turn back; daivam = destiny; gajam iva = as elephant; atyaNkusham = which is not caring a hook; pradhaavitam = which is running; uddhaamam = fiercely; mada baloddhatam = with violent force.
"By my prowess, I shall turn back this destiny, as framing back an elephant which is not caring a hook and which is fiercely running with violent force."
loka p˜l˜× samast˜× te na adya r˜ma abhiÿecanam |
na ca krtsn˜× trayo lok˜ vihanyu× kim puna× pit˜ || 2-23-21
21. adya = today; samastaaH = all; te = those; lokapaalaaH = guardians of world; navihamyauH = cannot withhold; raamaabhishhechanam = Rama's coronation; na = nor; kR^itsnaaH = all; trayaH lokaaH cha = three worlds also; kimpunaH = why to talk of; pitaH = father.
"Neither all the guardians of the world nor the three worlds put together can withhold Rama's coronation today. Why to talk about father."
yai× viv˜sa× tava araõye mitho r˜jan samarthita× |
araõye tu vivatsyanti catur daþa sam˜× tath˜ || 2-23-22
22. raajan = Oh, king! yaiH = by whom; samarthitaH = being advocated; mithaH = secretly; tava = your; nivaasaH = residence; araNye = in forest; te = they; tathaa = in that way; nivatsyanti = will have to reside; araNye = in forest; chaturdasha samaaH = for fourteen years.
"Oh, King! Those who are secritlyadvocating you to live in a forest for fourteen years, will have to reside in forest for fourteen years in that manner."
aham tad˜ ˜þ˜m cetsy˜mi pitus tasy˜× ca y˜ tava |
abhiÿeka vigh˜tena putra r˜jy˜ya vartate || 2-23-23
23. tat = that is why; aham = I; chhetsyaami = shall break down; aashaam = the hope; pituH = fo father; tasyaashcha = and is trying; putraraajyaaya = for kingdom to her son; tava abhishhekavighaatena = by creting obstacle to your coronation.
"That is why, I shall break down the hope of father and of Kaikeyi, who is trying for kingdom to her son by creating obstacle to your coronation."
mad balena viruddh˜ya na sy˜t daiva balam tath˜ |
prabhaviÿyati duhkh˜ya yath˜ ugram pauruÿam mama || 2-23-24
24. yathaa = how; mama paurushham = my prowess; ugram = which is terrific; prabhavishhyati = will originate; duHkhaaya = pain; viruddhaaya = to those who are opposed to; madbalena = my strength; tathaa = thus; daivabalam = the strength of destiny; nasyaat = will not do.
"The strength of destiny cannot create that much pain as that which my terrific prowess will create to those who are opposed to my strength."
¨rdhvam varÿa sahasra ante praj˜ p˜lyam anantaram |
˜rya putr˜× kariÿyanti vana v˜sam gate tvayi || 2-23-25
25. prajaapaalyamanantaram = after having ruled the people; varshhaasahasraante = at the end of thousand years; tvayi = you; vanavaasamgate = having gone to the forest; aaryaputraaH = sons of you, the honourable; karishhyanti = will rule the people.
"At the end of a thousand years of your ruling the kingdom, you having gone to the forest, your sons will govern the kingdom."
p¨rva r˜ja rÿi vrtty˜ hi vana v˜so vidhŸyate |
praj˜ nikÿipya putreÿu putravat parip˜lane || 2-23-26
26. nikshhipya = keeping; paripaalane = protection; prajaaH = of people; putravat = as sons; putreshhu = in sons; vidhiiyate hi = it is indeed practice; puurva raajarshhi vR^ittyaaH = as vocation of ancient kings; vanavaasaH = to reside in forest.
"It is indeed a practice for ancient kings to go to the forest after keeping care of people, to be nourished as children, into the hands of their sons."
sa ced r˜jani aneka agre r˜jya vibhrama þankay˜ |
na evam iccasi dharm˜tman r˜jyam r˜ma tvam ˜tmani || 2-23-27
pratij˜ne ca te vŸra m˜ bh¨vam vŸra loka bh˜k |
r˜jyam ca tava rakÿeyam aham vel˜ iva s˜garam || 2-23-28
27,28. dharmaatman = righteous; raama = Rama; raajani = If the king Dasaratha; anekaagre = is not stable minded; raajyavibhrama shaNkayaa by a doubt of perturbation in kingdom; saH tvam = such of you; evam = thus; na ichchhasiyet = is not longing; raajyam = for kigdom; aatmani = in oneself; pratijaanecha = I am promising; te = your; viira = oh, hero! ma.abhuuvam = I will not become; viiralokabhaak = the one who gets heroic world of heaven; aham = I; rakshheyam = shall protect; tava = your; raajyam = kingdom; saagaram iva = as sea; velaa = by sea court.
"If you think that you do not want kingdom because of your doubt that the kingdom will get disturbed due to unstable mind of king Dasaratha, you need not fear. I am promising you. I shall protect the kingdom as a sea coast protects the sea. If not, I will not obtain the heroic world of heaven."
mangalai× abhiÿincasva tatra tvam vy˜prta× bhava |
aham eko mahŸ p˜l˜n alam v˜rayitum bal˜t || 2-23-29
29. tvam = you; abhishhiNchasva = get coronated; mangalaiH = with auspicious things; bhava = become; vyaapR^itaH = engaged; tatra = in that matter; aham = I; ekaH = alone; alam = is competent; vaarayitum = to ward off mahiipaalaan = kings; balaat = by force.
"You become engaged in getting coronated with auspicious things. I for one is competent to ward off the kings by force."
na þobha arth˜v imau b˜h¨ na dhanur bh¨ÿaõ˜ya me |
na asir˜ bandhana arth˜ya na þar˜× stambha hetava× || 2-23-30
amitra damana artham me sarvam etac catuÿ÷ayam |
30. iman = these; me baahuu = my arms; na = are not; shobhaarthau = meant for handsomeness; dhanuH = bow; na = is not; bhuushhaNaaya = for decoration; asiH = sword; na = is not; aabandhanaarthaaya = for tying around waist; sharaaH = arrows; na = are not; stambhahetavaH = for staying fixed; sarvam = all; me = my; etat = these; chatushhTayam = four; amitra damanaartham = are for subduing the enemies.
"My arms are not meant for handsomeness alone. Bow is not for decoration. Sword is not for tying around waist. Arrows are not for staying immobile. All these four are intended for subduing enemies."
na ca aham k˜maye atyartham ya× sy˜t þatrur mata× mama || 2-23-31
asin˜ tŸkÿõa dh˜reõa vidyuc calita varcas˜ |
pragrhŸtena vai þatrum vajriõam v˜ na kalpaye || 2-23-32
31,32. aham = I; nakaamaye = do not wish to tolerate; atyartham = too much; yaH = one who is; mataH syaat = considered as; shatuH = enemy; mama = to me; na kalpaye = I do not care; shatrum = enemy; vajriNam vaa = even Indra; pragaR^ihiitena = by wearing; asinaa = sword; tiikshhNadhareNa = with sharp edge; vidyuchchalitavarchasaa = with sharp edge; vidyuchchalita varchasaa = having moving brilliance like lightening. mahii = this earth; bhavitaa = will become; gahanaa = impermeable; dushcharaa = uninhabited; hastyashvanarahastorushirobhiH = with hands thighs and heads of elephants horses and men; me khadganishhpeshhanishhpishhTaiH = crushed having been struck by my sword.
"I do not wish to tolerate too much the one who is considered as enemy to me. By wearing a sword with sharp edge which is mavingly bright like lightening, I do not care any enemy, even Indra himself. This earth will become impermeable, uninhabited with heads hands and thighs of elephants horses and men crushed, having been hit by my sword."
khaýga niÿpeÿa niÿpiÿ÷ai× gahan˜ duþcar˜ ca me |
hasti aþva nara hasta ¨ru þirobhir bhavit˜ mahŸ || 2-23-33
33. adya = now; dvipaaH = elephants; patishhyanti = can full; bhuumau = on earth; me khadgadhaaraahataaH = being hit by the gush of my sword; adraya iva = like mountains; diipyamaanaaH = in blaze; meghaaiva = like lcouds; savidyutaH = with flashes of lightening.
"Now, elephants can fall down on earth, being hit by the gush of my sword, like mountains in blaze, like clouds, savidyutaH = with flashes of lightening.
khaýga dh˜r˜ hat˜ me adya dŸpyam˜n˜iva adraya× |
patiÿyanti dvip˜ bh¨mau megh˜iva savidyuta× || 2-23-34
34. mayi = I; sthite = having stood; pragaR^ihiitasharaasane = holding forth a bow; baddha godhaaNgnLitraaNe = with fingers wound with sheathing made of alligator skin; katham = how; syaat = one will be; purushhamaanii = faneying himself a hero; purushhaNaam = among men?
"As I stand holding a bow with fingers wound with shields made of allegator-skin, how any man will fancy himself a hero among men?"
baddha godh˜ anguli tr˜õe prag®hŸta þara ˜sane |
katham puruÿa m˜nŸ sy˜t puruÿ˜õ˜m mayi sthite || 2-23-35
35. aham = I; atyasyan = shall over power; ekam = one; babhubhiH = with many arrows; bahuun = many; ekena = with single arrow; viniyokshhyaami = discharging; baanaan = arrows at; nR^ivaajigaja marmasu = vitals of men, horses and elephants.
"While I overpower one with many arrows and many with a single arrow, I discharge my arrows at vitals of men, horses and elephants."
bahubhi× ca ekam atyasyann ekena ca bah¨n jan˜n |
viniyokÿy˜my aham b˜õ˜n n® v˜ji gaja marmasu || 2-23-36
36. prabhuu = Oh, Lord! adya = today; me = my; prabhaavaH = strength; astra prabhaavasya = of excellent arrows; prabhavishhyati = is capable; kartum = to make; tava = you; prabhutvam cha = the supreme power and raajJNyaH = to king Dasaratha; aprabhutaam = devoid of power.
"Oh, Lord! Today, the strength of my excellent arrows is capable of making you sovereign and making Dasaratha devoid of power."
adya me astra prabh˜vasya prabh˜va× prabhaviÿyati |
r˜jña× ca aprabhut˜m kartum prabhutvam ca tava prabho || 2-23-37
37. prabho= Oh, Lord Rama! adya= today; me astraprabhaavasy= the effect of my weapons; prabhaavaH= prowess; raajJNaH aprabhutaam= non lordship of king; kartum= to do; tava brabhutyamcha= government to you; prabhavishhyati= has the power.
" Oh, Lord Rama! Today the effect of my weapons will remove the power from the king Dasaratha and give the lordship to you."
adya candana s˜rasya key¨r˜ mokÿaõasya ca |
vas¨n˜m ca vimokÿasya suhrd˜m p˜lanasya ca || 2-23-38
anur¨p˜v imau b˜h¨ r˜ma karma kariÿyata× |
abhiÿecana vighnasya kart®uõ˜m te niv˜raõe || 2-23-39
38,39. raama = Oh, Rama! adya = today; imau = these; baahuu = arms; anuruupau = worthy of; chandana saarasya = sandalwood essence; keyuuraamokshhaNasya = fo wearing breacelets; vimokshhasya = for bestowal of ; vasuunaam = riches; paalanasya = for protection of; suhR^idaam = friends; karishhyataH = can do; darma = action; nivaaraNe = of preventing; kartR^iiNaam = the agents; abhishhekavighnasya = who obstruct your coronation.
"Oh, Rama! These arms worthy of wearing sandalwood essence and bracelets; for bestowing riches and for protection of friends can today do every action to prevent the agents who want to obstruct your coronation."
bravŸhi ko adya eva may˜ viyujyat˜m |
tava asuhrd pr˜õa yaþa× suhrj janai× |
yath˜ tava iyam vasudh˜ vaþe bhavet |
tath˜ eva m˜m þ˜dhi tava asmi kimkara× || 2-23-40
40. braviihi = tell; kaH = who; tava = your; asuhR^it = enemy; viyujyataam = be made deprived of; praaNayashassuhT^ijjanaiH = life, honour and friends; adyaiva = now itself; mayaa = by me; shaadhi = command; maama = me; tathaiva = so that; yathaa = how; iyam = this; vasudhaa = earth; bhavet = will become; tava = your; vashe = dominion; kinkaraH asmi = I am servant; tava = to you.
"Tell me now itself who your enemy be made deprived of life, honour and friendship, by me. Command me so that how this earth will become your dominion. I am your servant.
vimrjya b˜ÿpam paris˜ntvya ca asak®t |
sa lakÿmaõam r˜ghava vamþa vardhana× |
uv˜ca pitrye vacane vyavasthitam |
nibodha m˜m eÿa hi saumya sat patha× || 2-23-41
41. saH = that; raaghavamsha vardhanaH = Rama, who is the cause for increasing Raghu dynasty; uvaacha = spoke; lakshhmaNam = to Lakshmana; parisaantvyacha = after consoling; asakR^it = time and again; vimR^ijya = by wiping off; bhaashpam = tears; soumya = Oh, excellent man! nibodha = know; maam = me; vyavasthitam = who has stood; vachane = by word; pitryaiH = of father; eshhaH = this; satpathaH hi = indeed is good path!
Then, Rama spoke thus to Lakshmana after consoling him time and again by weeping off his tears; "Oh, Lakshmana! I stand by the words of our father. This indeed is a good path."
|| ity˜rÿe þrŸmadr˜m˜yaõe ˜dik˜vye ayodhy˜k˜õýe trayovimþa× sarga×
Thus completes twenty third chapter of Ayodhya Kanda in Srimad Ramayana.
© 1999, K. M. K. Murthy