Book II : Ayodhya Kanda - Book Of Ayodhya
In this chapter Kausalya requests Rama to take her to forest also. But Rama stops Kausalya saying that service of husband is the ultimate dharma of wife and he obtains her permission for him to go to forest.
tam samiikSya tu avahitam pitur nirdesha paalane |
kausalyaa baaSpa samruddhaa vaco dharmiSTham abraviit || 2-24-1
1. samiikshhya= seeing; tam= him; avahatam= firm minded; nirdeshapaalane= in protecting the command; pituH= of father; bhaashhpa samruddaa= in a choked voice; abraviit= spoke; vachaH= words; dharmishhTham= which are righteous.
Seeing him firm minded in protecting the command of his father, Kausalya in a choked voice spoke these righteous words:
adR^iSTa duhkho dharmaatmaa sarva bhuuta priyam
mayi jaataH dasharathaat katham unchena vartayet || 2-24-2
2. jaataH= Rama who is born; mayi= in me; dasharathaat= and Dasharatha; dharmaatmaa= is a righteous person; sarvabhuutapriyamvada= who speaks lovingly to all beings; adR^ishhTa duHkhah= who has not seen sorrow; katham= how; vartayet= can he live; uNchena= by gathering grains fallen on floor ?
Rama who is born in me and Dasaratha, is a righteous person. He speaks lovingly to all beings. He has not faced grief at any time. How can such a person live in a forest, by gathering grains ?’
yasya bhR^ityaaH ca daasaaH ca
mR^iSTaani annaani bhunjate |
katham sa bhokSyate naatho vane muula phalaani ayam || 2-24-3
3. yasya= whose bhR^ityaashcha= dependants and; daasaashcha= servants bhuNJjate= eat, mR^ishTaani= pleasant or tasty annaani= foods; katham= how ayam= such Rama naatha= the lord; bhokshhyate= can eat muulaphalaani= roots and fruits vane= in forest?
"While the dependants and the servants of Lord Rama eat pleasant foods all the while, how can he eat roots and fruits himself in the forest ?"
ka etat shraddadhet shrutvaa kasya vaa na
bhaved bhayam |
guNavaan dayitaH raaj~no raaghavo yad vivaasyate || 2-24-4
4. srutvaa= hearing; etat= that; raghavaH= Rama; dayitaH= the beloved; guNavaan= the virtuous; vivaasyate itivat= is being sent to exile thus; rajJNaa= by king; kaH= who; shraddadhet= will believe?; kasyavaa= to whom; bhayam= fear; nabhavet= is not created?
“Hearing that Rama the beloved and virtuous is being thus sent to exile by the king, who will believe these words? Who will not develop fear ?”
nuunam tu balavaan loke kR^itaantaH
loke raamaabhiraamastvam vanam yatra gamishhyasi || 2-24-5
5. raamaH= oh, Rama ! tvam= you; loke abhiraamaH= the charming in the world; yatra gamishhyati= that you are going; vanam= to forest; sarvam= everything; aadishan= is ordered by; kR^itaantaH= destiny; nunaam= certainly; balavaan= having;strength.
‘Oh, Rama ! If you, the charming in the world are to go to exile, then it can be certainly said that everything is ordered by a strong destiny’
ayam tu maamaatmabhavastavaadarshanamaarutaH |
vilaapaduHkhasamidho ruditaashruhutaahutiH || 2-24-6
karshayitvaa bhR^isham putra nishvaasaayaasasambhavaH || 2-24-7
tvayaa vihiinaam iha maam shoka agnir atulo mahaan |
pradhakSyati yathaa kakSam citra bhaanur hima atyaye || 2-24-8
6,7,8. kumaaraa= Oh, Son ! ayam shokaagni= this fire of my sorrow; atulaH= which is unique; mahaan= great; aatmabhavaaH= which is originating in the whole body; tava adarshana maarutaH= having wind of your not being seen; vilaapa duHkha samidhaH= having fire – twigs of lamentation and grief; ruditaashru hutaahutiH= having offering of wailing tears as oblation to fire; chinthaa bhaashpa mahaa dhumaaH= having great smoke of choking caused by anxiety; tavaa aagamana chinthajaH= generated out of the thought of your return; nishvaasaayasa sambhavaH= created out of sigh and fatigue; maam karshayitvaa= makes me emaciated; bhR^isham= much; iha= here; vihiinaam= isolated; tvayaa= with you; pradhakshhyati= can burn; kakshham yathaa= like dry wood; chitra bhaanuH= by fire; himaatyaye= in winter.
"Oh, Son! Soon after your departure to a distant forest, a great and incomparable fire of sorrow will generate in my whole body. The wind which flares it up is your not being seen here. My lamentation and grief are the fire-sticks. My wailing tears will be the offerings as an oblation to fire. The choking and anxiety will be a great smoke .The thought that when you would return, will generate smoke again. Such a fire of grief will make me emaciated completely and will burn like dry wood by fire in winter.'
katham hi dhenuH svam vatsam gacchantam
na anugacchati |
aham tvaa anugamiSyaami yatra putra gamiSyasi || 2-24-9
9. putraH= Oh, Son; kathamhi= how indeed; dhenuH= a cow; naanugachhati= will not follow; svam vatsam= its calf; gachhantam= going ? aham= I; anugamishhyaami= shall follow; yatra= where; tvaa= you; gamishhyaasi= will go."
"Oh, Son! A cow follows its calf wherever it goes. So also, I shall come with you wherever you go."’
tathaa nigaditam maatraa tat vaakyam puruSa RSabhaH |
shrutvaa raamaH abraviid vaakyam maataram bhR^isha duhkhitaam ||
10. raamaH= Rama; puruSharShabhaH= the best of men; shrutvaa= after hearing; tadvaakyam= those words; tathaa= thus; nigaditam= spoken; maatraa= by mother; abraviit= spoke; vaakyam= words; maataram= to mother; bhR^isha duHkhitaam= who was in great sorrow.
Rama, the best of men, after hearing the words of his mother, spoke thus to her who was very much in sorrow.
kaikeyyaa vancitaH raajaa mayi ca
araNyam aashrite |
bhavatyaa ca parityaktaH na nuunam vartayiSyati || 2-24-11
11. raajaa= king; vaNch^itaH= deceived; kaikeyyaa= by Kaikeyi; mayi= I; aashrite= having recourse to; araNyam= forest; parityaktaH= abandoned; bhavatyaapi= by you also; na vartayishhyati= he will not be alive; nuunam= certain.
"Kaikeyi already deceived the king .He will not be alive, when I leave for the forest and you also leave him .It is certain."
bhartuH kila parityaago nR^ishamsaH kevalam striyaaH |
sa bhavatyaa na kartavyo manasaa api vigarhitaH || 2-24-12
12. striyaaH= to a woman; parityaagaH= abandonment; bhartuH= of husband; nR^ishamsaH kila= is indeed cruel act; kevalam= entirely; saH= that; vigarhitaH= bad act; na KartavyaH= is not to be done; bhavatyaa= by you; manasaapi= even by mind.
“To a woman, abandonment of husband is entirely a cruel act. That bad act is not to be perceived even by mind.”
yaavaj jiivati kaakutsthaH pitaa me jagatii patiH |
shushruuSaa kriyataam taavat sa hi dharmaH sanaatanaH || 2-24-13
13. yaavat= Till which time; kaakutsaH= Dasaratha; me pitaa= my father; jagatiipatiH= the lord of earth; jiivati= is alive; tavaat= till such time; kriyataam shushruushaa= he;should be served; saH= that; SanaatanaH dharmaH hi= is indeed eternal justice.
"Till Dasaratha, my father and the great king is alive, you should serve him well. It is eternal justice."
evam uktaa tu raameNa kausalyaa
shubha darshanaa |
tathaa iti uvaaca supriitaa raamam akliSTa kaariNam || 2-24-14
14. evam= thus; uktaa= spoken; raameva= by Rama; kausalyaa= kausalya; shubhadarshanaa= with auspicious appearance; supriitaa= is very much pleased; uvaacha= spoke; raama= to Rama; aklishhTakaariNam= who performs undefatigable actions; tatheti= showing concurrance.
After Rama spoke thus, Kausalya with auspicious appearance, was very much pleased and spoke to Rama, who performs indefatigable actions, in consent.
evam uktaH tu vacanam raamaH
dharmabhRtaam varaH |
bhuuyaH taam abraviid vaakyam maataram bhR^isha duhkhitaam || 2-24-15
15. raamaH= Rama; dharmabhR^itaam varaH= the best among upholders of righteousness; uktaH= having been spoken; evam= thus; vachanam= the words; abraviit= spoke; bhuuyaH= again; taa maataram= to that mother; bhR^isha duHKhitaam= who was very much distressed.
That Rama, the best among upholders of righteousness, after hearing the words of his mother, spoke again to her who was very much distressed.
mayaa caiva bhavatyaa ca kartavyam
vacanam pituH |
raajaa bhartaa guruH shreSThaH sarveSaam iishvaraH prabhuH || 2-24-16
16. vachanam= words; pituH= of father; kartavyam= are fit to be done; mayaachaiva= by me; bhavatyaacha= and by you; sarveshhaam= for all; raajaa= king; bhartaa= nourisher; guruH= venerable man; shreshhTaH= the best man; iishvaraH= lord; prabhuH= ruler.
"The words of father are to be followed by you and me. For all, he is the king, the nourished, a venerable man, the best among men, the lord and the ruler."
imaani tu mahaa araNye vihRtya
nava panca ca |
varSaaNi parama priitaH sthaasyaami vacane tava || 2-24-17
17. vihR^itya= after roaming; mahaaraNye= in great forest; imaani= these; nava paNchacha= fourteen; varshhaaNi= years; sthaasyaami= I shall stand by; tava= your; vachane= words; parama priitaH= very gladly.
"After roaming in the great forest for fourteen years, I shall come back and very gladly stand by your command."
evam uktaa priyam putram baaSpa
puurNa aananaa tadaa |
uvaaca parama aartaa tu kausalyaa putra vatsalaa || 2-24-18
18. tadaa= then; kausalyaa= Kausalya; putra vatsalaa= who is affectionate to her son; uktaa= having been spoken; ivam= thus; uvaacha= spoke; priyam putram= to beloved son; bhaashhpapuurNaananaa= with her face, filled with tears; paramaartaa= in great sorrow.
After hearing the words of Rama, Kausalya who was affectionate to her son, was in great sorrow with her face filled with tears and spoke thus to her beloved son Rama .
aasaam raama sapatniinaam vastum madhye na me kSamam
naya maam api kaakutstha vanam vanyam mRgiim yathaa || 2-24-19
yadi te gamane buddhiH kR^itaa pitur apekSayaa |
19. "ramaa= Oh, Rama! na khhamam= it is not capable; me= of me; vastum= to reside; madhye= in the middle of; aasaam= these; sapathniinaam= step wives; kaakutthsa= oh, Rama ! kR^itaayadi= If it is made; te buddhiH= of your mind; gamane= to go to forest; apekshhayaa= by wish; pituH= of father; naya= take; maamapi= also me; mR^igiim yathaa= like female deer vanyaam= belonging to forest, vanam= to forest.
“Oh, Rama! I can not reside in the middle of these step-wives. If you have made up your mind to go to forest as per your father’s wish, also take me, like taking a female deer of the forest, to the woods ’’
taam tathaa rudatiim raamaH rudan vacanam abraviit
jiivantyaa hi striyaa bhartaa daivatam prabhur eva ca |
20. ramaaH= Rama; abraviit= spoke; tathaa= thus; vachanam= these words; rudan= bemoaningly; taan= to her; rudatiim= who was weeping; stryaaH= to woman; jiivantyaaH= who is living; bhartaa= husband; daivatam= is god; prabhurevacha= and master.
"Rama spoke thus these words bemoaningly to her, who was weeping= “as long as a woman is alive, her husband is god and master to her”.
bhavatyaa mama caiva adya raajaa prabhavati
bharataH ca api dharmaatmaa sarva bhuuta priyam vadaH || 2-24-21
21. raajaa= king Dasaratha; prabhuH= the supreme commander; adya= now; prabhavati= has authority; bhavatya= over you; mamacha= and me also; vayam= we; nahi anaathaaH= are not indeed without master; raajJNaa= by way of king; lokanaathena= lord of the earth dhiimataa= the wise man.
"King Dasaratha, supreme commander has authority over you and me also now. when king, the lord of the earth and the wise man is there, we are not indeed master-less.’
bhavatiim anuvarteta sa hi dharma rataH sadaa |
yathaa mayi tu niSkraante putra shokena paarthivaH || 2-24-22
22. bharatashchaapi= Bharata also; dharmaatmaa= who is a righteous person; sarva bhuuta priyamvadaH= who speaks lovingly to all beings; anuvarteta= will be obliging; bhavatiim= to you; saH= He; sadaa= always; dharmarataH hi= indeed is devoted to righteousness.
"Bharata also, who is a righteous person and who speaks lovingly to all beings will be obliging to you. He is indeed always devoted to righteousness.’
yathaa mayi tu nishhkraante putrashokena paarthivaH ||
shramam na avaapnuyaat kimcit apramattaa tathaa kuru |
23. mayi nishhkraante= while I take leave; yathaa= how; paarthivaH= the king; na avaapnuyaat= will not get; kinchit= even a little; shrmam= fatigue; putra shokena= with grief over the son; tathaa= in that manner; kuru= act; apramattaa= attentively.
"While I take leave, take care of the king attentively so that he will not get fatigued even a little with grief over his son."
daaruNashchaapyayam shoko yathainam na vinaashayet
raajJNo vR^iddhasya satatam hitam cara samaahitaa |
24. yathaa= how; ayam shokaH= this grief; daaruNaH= which is terrible; na vinaashayet= will not destroy in that way; evam= him; chara= act; satatam= always; samaahitaa= soothingly; hitam= well being; raajJNaH= of king vR^iddhasya= who is aged.
"Act always soothingly for a well-being of the aged king, seeing that his terrible grief will not destroy him ."
vrata upavaasa nirataa yaa naarii
parama uttamaa || 2-24-25
bhartaaram na anuvarteta saa ca paapa gatir bhavet |
25. yaa naarii= which woman vratopavaasanirataa= who is interested in voes and fastings paramothamaa= being the best of the excellent, naanuvarateta= will not attend to bhartaaram= husband saa= she, bhavet= will become papagatiH= ill-fated.
‘Even if a woman is interested in religious vows and fastings in addition to being the best of the excellent;if she does not obey her husband she will become ill-fated !’’
bhartuH shushruushhayaa naarii labhate svargamu ttamam || 2-24-26
api yaa nirnamaskaaraa nivR^ittaa devapuujanaat |
26. yaa= which woman; nivR^ittaa= abstains from; deva puujanaat= worship of gods; nirnamaskaaraa= does not offer salutation such; naariiapi= woman also; labhate= will attain; uttamam= highest; svargam= heaven; shushrushhayaa= by service; bhartuH= to husband ’’.
‘Even if a woman does not offer salutation to celestials and does not worship the gods, she will attain the highest heaven by service to her husband ."
shushruuSam eva kurviita bhartuH priya hite rataa
eSa dharmaH puraa dRSTaH loke vede shrutaH smRtaH |
27. ‘rataa= devoted in priyahite= love and welfare bhartuH of husband kurviita= she has to do sushruushhameva= service truly eshhaH= This dR^ishhTaH= is seen loke= in the world pure= before; shrutaH= was heard vede= in Vedas (ancient texts) smR^itaH= was told as dharmaH= righteousness.’
‘She has to do service, truly devoted in love and welfare of her husband. This is seen in the world from the beginning, was heard from ancient texts and mentioned as righteousness.’
agnikaaryeshhu ca sadaa sumanobhishca devataaH || 2-24-28
puujyaaH te mat kRte devi braahmaNaaH caiva suvrataaH |
28. devii= Oh, Mother ! matkR^ite= for my sake; devataaH= gods; puujyaaH= are worthy of worship; te= to you; agnikaaryeshhu= by sacrificial fire; sumanobhishcha= and by flowers; sadaa= always; braahmaNaashchaiva= brahmans also; suvrataaH= with right voes’.
Oh, Mother! You always worship gods by sacrificial fire and by flowers for my sake . Brahmanas also with right voes are to be worshipped .’
evam kaalam pratiikSasva mama aagamana kaankSiNii || 2-24-29
praapsyase paramam kaamam mayi pratyaagate sati |
29. pratiikshhasva= look forward; kaalam= for time; mama aagamana kaaNkshhiNii= desiring my return; evam= in such a manner; viyataa= with restraint; niyataahaara= being temperate in food; rate= devoted in; bhartashushruushhaNe= service of husband.
"Look forward for the time of my return in such a manner with restraint, being temperate in food and being devoted in the service of your husband."
praapsyase paramam kaamam mayi pratyaagate
sati || 2-24-30
yadi dharmabhRtaam shreSTho dhaarayiSyati jiivitam |
30. mayi= I; pratyaagate sati= having come back; dhrmabhR^itaam shreshhTaH= our father, the best of protectors of righteousness; dhaaraayishhyati yadi= if he sustains; jiivitam= life; praapsyase= you will acquire; paramam= the best; kaamam= desire .
"After my return, your best desire will be fulfilled if our father the best among protectors of righteousness, is still alive till then."
evam uktaa tu raameNa baaSpa
paryaakula iikSaNaa ||
kausalyaa putra shoka aartaa raamam vacanam abraviit |
31. kausalyaa= kausalya; putra shokaartaa= who is afflicted over her son; uktaa= having been spoken; evam= thus; raameNa= by Rama; bhaashhpaparyaakulekshhaNaa= with eyes full of tears; abraviit= spoke; vachanam= these words; raamam= to Rama.
Kausalya who was afflicted with grief over her son, was with eyes full of tears after hearing Rama’s utterances and spoke thus to Rama.
gamane sukR^itaam buddhim na te
shaknomi putraka || 2-24-32
vinivartayitum viira nuunam kaalo duratyayaH |
32. viira putraka= Oh, Brave son! na shaknomi= I am not able to; Vinivartayitum= avert; te buddhim= your mind; sukrutaam= which is well made; gamane= in the matter of your going; nuunanam= certainly; kaalaH= time; duratyayaH= is inscrutable."
"Oh, Brave son! I am not able to avert your well-made resolution, in the matter of your going to forest. Time is inscrutable .It is certain."
gaccha putra tvam eka agraH
bhadram te astu sadaa vibho
punastvayi nivR^itte tu bhavishhyaami gataklamaa |
33. putraH= Oh, son! tvam= You; gachchha= go; ekaagraH= un disturbed; vibho= Oh, the mighty; astu= let there be; bhadram= auspiciousness; sadaa= always; te= to you; bhavishhyaami= I shall become; gata klamaa= refreshed; tvayi nivR^ittetu= when you return; punaH= again."
"Oh, son! You go undisturbed. Let there be auspiciousness always to you .I shall become refreshed, when you return again."
pratyaagate mahaabhaage kR^itaarthe caritavrate ||
pituraanR^iNyataam praaptetvayi lapsye param sukham |
34. tvayi= You ‘mahaabhaage= the illustrious kR^itaarthe= who accomplished a purpose, charitavrate= who observed a vow; praapte= who attained anR^iNyataam= freedom from debt pituH= to father; pratyaagate= having come again lapsye= Ishall get varam= great sukham= happiness.
"You, the illustrious after accomplishing a purpose, having observed a vow and having attained freedom from debt to your father, after having come again, I shall get great happiness".
kR^itaantasya gatiH putra durvibhaavyaa sadaa bhuvi || 2-24-35
yastvaa samcodayati me vaca aaccidya raaghava |
35. putra= Oh,son raaghava= Oh, Rama! YaH= which destiny Aachchhidya= extingvishes me= my vachaH= word sanchodayati= impels tvaa= you gatiH= the path kR^itaantasya= of such destiny sadaa= always durvibhaavyaa= is unimaginable bhuvii= on earth.
"The path of the destiny, which extinguishes my words and impels you to go to the forest, is ever not imaginable on this earth"
gachchhedaaniim mahaabaaho kshemeNa punaraagataH || 2-24-36
nandayishhyasi maam putraH saamnaa vaakyena caaruNaa |
36. mahaabaaho= Oh Rama, long armed ! gachchha= go; idaaniim= just now; Putra= Oh, son! punaH aagataH= having come again; kshhemeNa= safely; nandayishhyasi= you will rejoice; maam= me; saamnaa= with unanimity; vaakyena= with words; chaaruNaa= which are pleasing.
"Oh, Rama the valiant !Go just now and come again safely, when you will rejoice me with your pleasing and tranquillising words ."
apiidaaniim sa kaalaH ssyaadvanaatpratyaagatam punaH || 2-24-37
yattvaam putrakaH pashyeyam jaTaavalkadhaariNam |
37. putraka= Oh, son! Pratyaagatam= after returning; PunaH= again; vanaat= from forest; yat= when; pashyeyaat= shall I see; tvaam= you; jataavalkadhaariNam= wearing twisted hair and garment made of bark? saH kaalaH= That time; api syaat= may it be; idaaniim= just now ’
"How good it will be, if today itself is the day of your returning from the forest, wearing twisted hair and garment made of bark."
tathaa hi raamam vana vaasa nishcitam
dadarsha devii parameNa cetasaa |
uvaaca raamam shubha lakSaNam vaco|
babhuuva ca svastyayana abhikaankSiNii || 2-24-38
38. devii= The queen kausalya; dadarsha= saw; tathaa= thus; raama= Rama; vanavaasa mishchitam= who decided to stay in forest; uvaacha= spoke; vachaH= words; chetasaa= with mind; paramiNa= most exellent; raamam= to Rama; subhalakshhaNam=having auspicious qualities; babhuuva=become; svatyayanaabhikaaNkshhiNii=desirous of averting evil by recitation of auspicious words; Thus completes twenty fourth canto of Ayodhya Kanda.
"The queen kausalya thus saw Rama who decided to go to forest .She spoke these words with most excellent mind to Rama having auspicious qualities, being desirous of averting evil by recitation of auspicious words."
ityaarshhe shriimadraamaayaNe aadikaavye ayodhyaakaaNDe aturvishaH sargaH
Thus, this is the 24th chapter in Yuddha Kanda of Valmiki Ramayana, the First Epic poem of India.
© 1999, K. M. K. Murthy