Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter[Sarga] 12
Verses converted to UTF-8, Nov 09

Introduction

Dasaratha is shocked by the strange wishes of Kaikeyi and tries to convince Kaikeyi of her wishes as being harmful. Kaikeyi would not heed to the emperor's words.

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ततः श्रुत्वा महाराजः कैकेय्या दारुणम् वचः |
चिन्तामभिसमापेदे मुहूर्तम् प्रतताप च || २-१२-१

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

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

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किम् नु मे यदि वा स्वप्नश्चित्तमोहोओऽपि वामम |
अनुभूतोपसर्गो वा मनसो वाप्युपद्रवः || २-१२-२

2. svapnamkinu = It is a dream; me = on my yadivaa = or; mama = my chittamoho apivaa = confusion of mind?; anubhuutopasargo vaa = or disease; manasaH = of mind.

"As it a day-dream or confusion of my mind? Or could it be an eclipse of my experience or a disease of the mind?"

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इति संचिन्त्य तद्राजा नाध्यगच्छ त्तदा सुखम् |
प्रतिलभ्य चिरात्सम्ज्ञाम् कैकेयीवाक्यताडितः || २-१२-३
व्यथितो विक्लबशचैव व्याघ्रीम् दृष्ट्वा यथा मृगः |
असम्वृतायामासीनो जगत्याम् दीर्घमुच्छ्वसन् || २-१२-४
मण्ड्ले पन्नगो रुद्धो मन्त्रैरिव महाविषः |
अहोधिगिति सामर्षो वाचमुक्त्वा नराधिपः || २-१२-५
मोहमापेदिवान्भूयः शोकोपहतचेतनः |

3; 4; 5. samchintya = Thinking over; iti = thus; tat = about it; rajaa = the king; naadya gachchhat = could not get; sukham = comfort; naraadhipaH = That king; kiakeyiivaakya taaditaH = being banged by Kaikeyi's words; pratilabhya = got; samG^yaam = consciousness; vyathitaH = was disturbed; viklabaHcha eva = and disgusted ; mR^gaH yathaa = like deer; dR^ishhTvaa = seeing; vyaghriim = lioness; aasiinaH = sitting; jagatyaam = on floor; asamvR^itaayaam = uncovered; diirgham uchchvasan = sighing long = mahaavishhaH pannagaH iva = like the most poisonous serpant; ruddaH = fixed; maNdale = to a charmed spot; mantraiH = through magic spells; uktvaa = Attering; vaacham = words; saamarshhaH = with anger; iti = that; aho = "Oh!"; dhik = "what a pity!"; bhuuyaH = again; aapedivaan = got; moham = loss of consciousness; shokopahata chetasaH = due to his sensibility being beaten by anguish.

Thinking over thus, the king could not make out on the spur of the moment what it was. Then, regaining consciousness, he felt tormented by Kaikeyi's words. Distressed and disgusted as a deer at the sight of a lioness and seated on the bare floor, he gave forth a long sigh like a highly venomous serpent fixed to a charmed spot through magic spells. Uttering words "what a pity!" the angry king fell into a swoon once more, his mind infatuated with grief.

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चिरेण तु नृपः सम्ज्ञाम् प्रतिलभ्य सुदुःखितः || २-१२-६
कैकेयीमब्रवीत्क्रुद्धः प्रदहन्निव चक्षुषा |

6. pratilabhya = Having got; samG^yaam = consciousness; chireNa = after a long time; nR^ipaH = the king; suduHkhitaH = who was much distressed; kR^iddhaH = was angry; pradahavniva = like the one who burns away another; chakshhushhaa = with eyes; abraviit = spoke; kaikeyi = to Kaikeyi

Regaining consciousness after a long time and feeling much distressed and angry; the King spoke thus to Kaikeyi, as though consuming her with fire in his eyes

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नृशंसे दुष्टचारित्रे कुलस्यास्य विनाशिनि || २-१२-७
किम् कृतम् तव रामेण पापं पापे मयापि वा |

7. nR^isshamse = Oh; the cruel one!; dushhTa chaaritre = one of wicked conduct!; vinaashini = one who exterminates; asya kulasya = this race!; pape = the sinful on!; kim kR^itam = what has been done; tava = to you; raameNa = by Rama; mayaapi = or by me?

"Oh cruel woman of wicked conduct inclined to exterminate this race! What wrong has been done to you by Rama or by me?"

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यदा ते जननीतुल्याम् वृत्तिम् वहति राघवः || २-१२-८
तस्यैव त्वमनर्थाय किम् निमित्तमिहोद्यता |

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

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

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त्वं ममात्मविनाशार्थम् भवनम् स्वं प्रवेशिता || २-१२-९
अविज्ञानान्नृपसुता व्याळी तीक्ष्णविषा यथा |

9. aviJN^aanaat = By not knowing; tvam = you; vyaaLiiva = as female serpant; tiiKshhNa vishhaa = with fiery poison; pravishitaa = you are admitted; nR^ipasutaa = as princess; mayaa = by me; svam bhavanam = in my house; aatmavinaashaartham = for my own destruction.

"By not knowing you as a female snake with fiery poison, you were admitted by me as princess in my house for my own self destruction."

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जीवलोको यदा सर्वो रामस्याह गुणस्तवम् || २-१२-१०
अपराधम् कमुद्दिश्य त्यक्ष्यामीष्टमहम् सुतम् |

10. yadaa = when; sarvaH = all; jiiva lokaH = living beings; aaha = are casting; guNastavam = praise of virtues; raamasya = of Rama; uddishya = pointing; kam = to what ; aparaadham = offence; aham = I; tyakshhyaami = can leave; ishhTam sutam = beloved son?

"When all living beings extol the virtues of Rama, for what offence shall I forego my beloved son?"

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कौसल्याम् वा सुमित्राम् वा त्यजेयमपि वा श्रियम् || २-१२-११
जीवितम् वात्मनो रामम् न त्वेव पितृवत्सलम् |

11. yadaa = when; sarvaH = entire; jiivaH lokaH = world of living beings; aaha = speaks; raamasya = Rama's; guNa stavam = eulogium of virtues; uddishya = pointing to; kam = which; aparaadham = offence; aham = I; tyakshhyaami = forsake; ishhTam sutam = beloved son?

"For what offence shall I forsake my beloved son; when the entire world of living beings extol the virtues of Rama?"

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परा भवति मे प्रीतिर्धृष्ट्वा तनयमग्रजम् || २-१२-१२
अपश्यतस्तु मे रामम् नष्टा भवति चेतना |

12. drishhTvaa = on seeing; agrajam = the eldest ; tanayam = son;; paraa = supreme; priitiH = delight; bhavati = happens; me = to me; me = My; chetanaa = consciousness; nashhTaa bhavati = is lost; apashyatastu = if I do not see; raamam = Rama.

"Supreme delight comes to me on seeing my eldest son. My very consciousness is lost, if I fail to see Rama."

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तिष्ठेल्लोको विना सूर्यम् सस्यम् वा सलिलम् विना || २-१२-१३
न तु रामम् विना देहे तिष्ठेत्तु मम जीवितम् |

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

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

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तदलम् त्यज्यतामेष निश्चयः पापनिश्चये || २-१२-१४
अपि ते चरणौ मूर्ध्ना स्पृशाम्येष प्रसीद मे |

14. paapa nishchaye = Oh; woman with sinful resolve!; alam = Enough; tat = of it; eshhaH = This; nishchayaH = resolve; tyaajyataam = be given up; eshhaH = This I myself; spR^ishaamyapi = will even touch; te charaNou = your feet; muurdhnaa = with my head.; prasiida = Be gracious; me = to me.

"Oh, sinful woman! Enough of it. Let this resolution be given up. I even touch your feet with my head. Be gracious to me."

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किमिदम् चिन्तितम् पापे त्वया परमदारुणम् || २-१२-१५
अथ जीज्ञाससे माम् त्वम् भरतस्य प्रियाप्रिये |
अस्तुयत्तत्त्वयाअपूर्वम् व्याहृतम्राघवम्प्रति || २-१२-१६
स मे ज्येष्ठः सुतः श्रीमान् धर्मज्येष्ठ इतीव मे |
तत्त्वया प्रियवादिन्या सेवार्थम् कथितम् भवेत् || २-१२-१७

15; 16; 17. paape = Oh; sinful woman!; kim = why; idam = this; parama daruNam = most cruel design; chintitam = has been thought of?; atha = If; tvam = you; jiG^yaasase = desire to know; maam = mine priyaapriye = about kindly and unkindly feeling; bharatasya = of Bharata; astu = let it be so; yat = = for which reason; tat = then; vyaahR^itam = was spoken; tvayaa = by you; puurvam = earlier; raaghavam prati = about Rama; itiiva = that; shriimaan = glorious; saH = Rama; me = my; jyeshhTha sutaH = eldest son; dharmajyeshhThaH = senior in practice of virtue; me = to me; tat = That; priya vaadinyaa = speaking pleasing words; kathitam bhavet = being told; tvayaa = by you; sevaartham = to exact service.

"Oh, sinful woman! Why this most design has been conceived by you? If you wish to ascertain my kindly or unkindly feeling towards Bharata, let it be so. But the observation made by you earlier that glorious Rama, who is senior in the practice of virtue is my eldest son as it were, must have been uttered in order to coax me or to get service from him."

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तच्छ्रुत्वा शोकसम्तप्ता सम्तापयसि माम् भृशम् |
आविष्टासि गृहम् शून्यम् सा त्वम् परवशम् गता || २-१२-१८

18. tat = That is why; saatvam = such of you; shokasantaptaa = afflicted with grief; shrutvaa = by hearing Rama's proposed installation; santaapasi = you are tormenting; maam = me; bhR^isham = = too much; aavishhTaa asi = you are possessed by an evil spirit; shuunyam gR^iham = in a lonely house; paravashamgataa = subject to control of another.

"Afflicted with grief by hearing Rama's proposed installation; you are tormenting me too much. Possessed by an evil spirit in a lonely house; you are subject to control of another"

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इक्ष्वाकूणाम् कुले देवि सम्प्राप्तः सुमहानयम् |
अनयो नयसम्पन्ने यत्र ते विकृता मतिः || २-१२-१९

19. devii = Oh; queen!; ikshhvaakuu Naam kule = In this Ikshhvaaku race; naya sampanne = which is rich in good conduct; ayam = this; sumahaan = very great; anayaH = misfortune; sam praaptaH = has appeared; yatra = due to which; te = your; matiH = mind; vikR^itaa = has been perverted .

"Oh, queen! In this Ikshhvaaku race, which is rich in good conduct, this very great misfortune has appeared, due to which your mind has been perverted

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न हि किंचिदयुक्तम् वा विप्रियम् वा पुरा मम |
अकरोस्त्वम् विशालाक्षि तेन न श्रद्दधाम्यहम् || २-१२-२०

20. vishaalaakshhi = Oh; large eyed one!; puraa = Earlier; tvam = you; na akaroH = have not done; ayuktamvaa = repugnant thing; mama = to me; tena = for that reason; aham = I; na shraddhadhaami = do not believe.

"Oh, large eyed one! Earlier you have not done anything unreasonable or repugnant to me. That is why; I do not believe what has been done by you."

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ननु ते राघवस्तुल्यो भरतेन महात्मना |
बहुशो हि स्म बाले त्वम् कथयसे मम || २-१२-२१

21. te = To you; raaghavaH = Rama; tulyaH nanu = is indeed equal; bharatena = to Bharata; mahaatmanaa = the great souled; baale = Oh; young lady!; tvam = you; kathayasesmahi = were indeed telling; kathaaH = stories; mama = to me; bahushaH = = several times.

"Indeed, Rama is on par with the great souled Bharata to you, for many times you were telling me stories illustrating this, Oh, young lady!"

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तस्य धर्मात्मनो देवि वनवासम् यशस्विनः |
कथम् रोचयसे भीरु नव वर्षाणि पञ्च च || २-१२-२२

22. devi = Kaikeyi; bhiiru = the timid lady!; katham = How; rochayase = do you take delight in; vanavaasam = living in forest; nava paNcha varshhaaNi = for fourteen years; tasya = of that Rama; dharmaatmanaH = the righteous; yashasvinaH = and the illustrious man.

"Oh, timid lady! How do you take delight in banishment for fourteen years of that pious-minded and illustrious Rama?"

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अत्यन्तसुकुमारस्य तस्य धर्मे धृतात्मनः |
कथम् रोचयसे वासमरण्ये भृशदारुणे || २-१२-२३

23. katham = How; rochayase = do you take delight in; vaasam = sojourn; bhRisha daaruNe = in a most dreadful; araNye = forest; tasya = of Rama; atyanta sukumaarasya = with very delicate body; dhR^itaat manaH = having his self held; dharme = in piety?

"How do you take delight in the sojourn, in a most dreadful forest; of Rama with very delicate body and having his self held in piety?"

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रोचयस्यभिरामस्य रामस्य शुभलोचने |
तवशुश्रूषमाणस्य किम्मर्थम् विप्रवासनम् || २-१२-२४

24. subha lochane = Oh; fair-eyed lady!; kimartham = what for; rochayasi = do you take delight in; vipravaasanam = banishment; raamasya = of Rama; shushruushhamaNasya = who is obediently doing service; tava = to you; abhiraamasyawho is so pleasing.

"Oh, the fair-eyed one! Why do you take delight in banishment of Rama, who is so pleasing to look at and who is so obediently doing service to you?"

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रामो हि भरताद्भूयस्तव शुश्रूष्ते सदा |
विशेषम् त्वयि तस्मात्तु भरतस्य न लक्षये || २-१२-२५

25. raamaH = Rama; sadaa = always; shushruushhate = is doing service; tava = to you; bhuuyaH = more; bharataat = than Bharata; tasmaattu = for that reason also; tvayi = in your case; na lakshhaye = I do not see; visheshham = speciality; bharatasya = of Bharata.

"Rama always is doing service to you more than Bharata does. For that reason also, in your case, I do not see any speciality in Bharata."

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शुश्रूषाम् गौरवम् चैव प्रमाणम् वचनक्रियाम् |
कस्ते भूयस्तरम् कुर्यादन्यत्र मनुजर्षभात् || २-१२-२६
बहूनाम् स्त्रीसहस्राणाम् बहूनाम् चोपजीविनाम् |

26. kaH = who else; manujarshhabhaat anyatra = other than Rama; the best of men; kuryaat = could do; bhuuyastaram = much more; shushruushhaam = service; te = to you; gouravam = with respect; pramaaNam chaiva = with correct notion and; vachanakriyaam = in obedience?

In fact, who else other than Rama the best of men could do much more service to you with respect, with correct notion and in obedience?"

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परिवादोऽपवादो वा राघवे नोपपद्यते || २-१२-२७
सान्त्वयन् सर्वभूतानि रामः शुद्धेन चेतसा |
गृह्णाति मनुजव्याग्रः प्रियैर्विषयवासिनः || २-१२-२८

27; 28. nopapadyate = None can go towards; parivaadaH = censure; apavaadovaa = or calumny; raaghave = in respect of Rama; strii sahasraa Naam = among thousands of women; bahuunaamcha = who are many and; upajiivanaam = among dependents; bahuunaam = who are numerous; saantvayan = Addressing gently; sarva bhuutaani = all created beings; shuddhena = with clear; chetasaa = mind; raamaH = Rama; manuja vyaaghraH = a tiger among men; gR^ihNaati = captivates; vishhaya vaasinaH = the people of his kingdom; priyaiH = by kind actions.

"No censure or calumny against Rama can come from the mouth of many of thousands of women or from numerous dependents maintained by me. Addressing gently all created beings with clear mind, Rama a tiger among men, captivates the people of his kingdom by his kind actions."

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सत्येन लोकान् जयति दीनान् दानेन राघवः |
गुरून् शुश्रूषया वीरो धनुशा युधि शात्रवान् || २-१२-२९

29. raaghavaH = Rama; viiraH = the valiant; jayati = conquers; lokaan = men; satyena = by virtue; jayati = conquers; diinam = the poor; daanena = by charity; jayati = conquers; guruun = elders; shushruushhsyaa = by srevice; jayati = conquers; shaatravaan = enemies; dhanushhaa = by bow; yudhi = in battle.

"Rama the valiant, conquers men by virtue, the poor through charity, the elders by service, the enemies in battle by his bow."

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सत्यम् दानम् तपस्त्यगो वित्रता शौचमार्जवम् |
विद्या च गुरुशुश्रूषा ध्रुवाण्येतानि राघवे || २-१२-३०

30. satyam = Truthfulness; daanam = charity; tapaH = austerity; tyaagaH = sacrifice; shoucham = purity; aarjavam = straight forwardness; vidyaacha = learning; guru shushruushhaa = service to elders; etaani = these; dhruvaaNi = are firm; raaghave = in Rama.

"Truthfulness, charity, austerity, sacrifice, purity, straight forwardness, learning, service to elders-these firmly established in Rama."

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तस्मिन्नार्जवसम्पन्ने देवि देवोपमे कथम् |
पापमाशंससे रामे महर्षिसमतेजसि || २-१२-३१

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

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

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न स्मराम्यप्रियम् वाक्यम् लोकस्य प्रियवादिनः |
स कथम् त्वत्कृते रामम् वक्ष्यामि प्रियमप्रियम् || २-१२-३२

32. na smaraami = I do not remember; apriyam = unkind; vaakyam = words; priyavaadinaH = by Rama who speaks kindly words; lokasya = to men; saH = Such am I; katham = how; vakshhyaami = can I speak; apriyam = unkindly word; tvatkR^ite for your sake; raamam = to Rama; priyam = my beloved.

"I do not remember an unkind word spoken by Rama, who always speaks kindly words to all. As such, how can I for your sake, break unpalatable news to Rama the beloved."

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क्षमा यस्मिन् दमस्त्यागः सत्यम् धर्मः कृतज्ञता |
अप्यहिंसा च भूतानाम् तमृते का गतिर्मम || २-१२-३३

33. kaa gatiH = What recourse in there; mama = for me; tam Rite = other than Rama; yasmin = in whom ; kshhamaa = forgiveness; damaH = asceticism; tyaagaH = self-denial; satyam = truthfulness; dharmaH = piety; kR^itaG^yataa = gratitude; apicha = and; ahimsa = harmlessness; bhuutaanaam = towards living beings.

"What recourse is there for me other than Rama, in whom forgiveness, asceticism, self-denial, truthfulness, piety, gratitude and harmlessness towards living beings exist."

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मम वृद्धस्य कैकेयि गतान्तस्य तपस्विनः |
दीनम् लालप्यमानस्य कारुण्यम् कर्तुमर्हसि || २-१२-३४

34. kaikeyi = Kaikeyi!; arhasi = you ought; kartum = to show; kaaruNyam = mercy; mama = to me; vR^iddhasya = old man; gatantasya = who reached the end; tapasvinaH = distressed; laalapyamaanasya = coaxing painfully; diinam = miserably.

"Oh, Kaikeyi! You ought to bestow mercy to me, and old and miserable man who reached his end and is coaxing painfully to you"

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पृथिव्याम् सागरान्तायाम् यत्किञ्चैदधिगम्यते |
तत्सर्वम् तव दास्यामि मा च त्वाम् मन्युराविशेत् || २-१२-३५

35. yatkiNchit = whichever; adhigamyate = can be attained; pR^ittivyaam = on earth; saagaraantaayaam = which has the sea as an end; tat sarvam = all that; daasyaami = I shall give; tava = you; manyuH ma avishet = Let not anger take possession of; tvaam = you .

"Whatever can be attained on earth, which has the sea an end, all that I can give you. Let not anger take possession of you

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अञ्जलिम् कुर्मि कैकेयि पादौ चापि स्पृशामि ते |
शरणम् भव रामस्य माऽधर्मो मामिह स्पृशेत् || २-१२-३६

36. kaikeyi = Oh; Kaikeyi!; aNjalikurmi = I am folding my hands in salutation; spR^ishaami chaapi = Iam even touching; te = your ; paadou = feet.; bhava = Become; sharaNam = protector; raamasya = of Rama; adharmaH maa spR^ishet = Let not unrighteousness lay held ; maam = on me; iha = in this matter.

"Oh, Kaikeyi! I fold my hands in salutation to you. I am even touching your feet. Be a protector of Rama. Let not unrighteousness lay hold on me in this matter."

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इति दुःखाभिसन्तप्तम् विलपन्तमचेतनम् |
घूर्णमानम् महाराजम् शोकेन समभिप्लुतम् || २-१२-३७
पारम् शोकार्णवस्याशु प्रार्थयन्तम् पुनः पुनः |
प्रत्युवाचाथ कैकेयी रौद्रा रौद्रातरम् वचः || २-१२-३८

37; 38. atha = thereafter; roudraa = fierce; kaikeyii = Kaikeyi; pratyuvaacha = again spoke; roudrataram = fiercer; vachaH = words; raajaanaam = to the king Dasaratha; duHkhaabhisuntapam = who was burning with sorrow; iti = as aforesaid; vilapantam = who was wailing; achetanam = who was unconscious ; ghuurNamaanam = who was agitated; samabhuplitam = who was filled; shokena = with grief praarthayantam = who was longing for; paaram = to opposite bank; aashu = quickly; punaH punaH = again and again; shokaarNavasya = from the oceon of the sorrow.

The fierce Kaikeyi again spoke these fiercer words to Dasaratha, who was burning with sorrow and was wailing as aforesaid, who had fallen unconscious and was tossing about as he was filled with grief, and was praying again and again for being speedily borne across the sea of grief.

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यदि दत्वा वरौ राजन् पुनः प्रत्यनुतप्यसे |
धार्मिकत्वम् कथम् वीर पृथिव्याम् कथयिष्यसि || २-१२-३९

39. raajan = Oh;King!; datvaa = Having again; varon = boons; pratyaanutapyase = if you repent; punaH punaH = again and again; viira = Oh;valiant!; katham = How; kathayishhyasi = can you proclaim; dharmikatvam = piety; pR^ithivyaam = on this earth?

"Oh, Valiant king! Having again boons, if you repent again and again how can you proclaim piety on this earth?"

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यदा समेता बहवस्त्वया राजर्षयस्सह |
कथयिष्यन्ति धर्मज्ञ तत्र किम् प्रतिवक्ष्यसि || २-१२-४०

40. dharmaG^ya = Oh; knower of what is right!; yadaa = When; bahuvaH = many; raajarshhayaH = royal saints; sametaaH = assemble; kathayishhyanti = converse; tvayaa = with you; tatra = then; kim = what; prativakshhyasi = will you reply?

"Oh, knower of what is right! When many royal saints assemble and converse with you, what will be your reply?"

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यस्याः प्रसादे जीवामि या च मामभ्यपालयत् |
तस्याः कृतम् मया मिथ्या कैकेय्या इति वक्ष्यसि || २-१२-४१

41. prasaade = In graciousness; yasyaaH = of which Kaikeyi; jiivaami = I am living; yaa = which Kaikeyi; abhyapaalayat = protected; maam = me; tasyaaH = kaikeyyaaH = In such Kaikeyi's case; mithyaakR^itam = wrong was done; mayaa = by me; vakshhyasi = can you tell; iti = thus?

"Can you say" a wrong was done to Kaikeyi, on whose grace I am living now and who protected me earlier?"

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किल्बिषम् नरेन्ध्राणाम् करिष्यसि नराधिप |
यो दत्त्वा वरमद्यैव पुनरन्यानि भाषसे || २-१२-४२

42. naraadhipaa = Oh; King!; yaH = you who; adyaiva = indeed today ; datvaa = gave; varam = boon; punaH = further; bhaashhase = talking; anyaami = in another way; tvam = such of you; karishhyasi = create; kilbishham = blemish; narendraa Naam = to kings.

"Oh, King! You having granted boons indeed today, now talk in another way, creating blemish on other kings"

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शैब्यः श्येनकपोतीये स्वमांसं पक्षिते ददौ |
अलर्कश्चक्षुषी दत्वा जगाम गतिमुत्तमाम् || २-१२-४३

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

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

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

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सागरः समयम् कृत्वान वेलामतिवर्तते |
समयम् माऽनृतम् कार्षीः पुर्ववृत्तमनुस्मरन् || २-१२-४४

44. sagaraH = The ocean; kR^itvaa = by making; samayam = a promise; na ativartate = is not crossing; velaam = its coast; anusmaran = keeping in mind; puurva vR^ittam = the previous occurrences; maa kaarshhiiH = do not make; samayam = promise; anR^itam = as un truth.

"The ocean, having given a promise, never crosses its limits. Therefore, bearing in mind the previous occurrences do not violate the pledge given by you to me."

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स त्वम् धर्मम् परित्यज्य रामम् राज्येऽभिषिच्यच |
सह कौलस्यया नित्यम् रन्तुमिच्छसि दुर्मते || २-१२-४५

45. durmate = Oh; the evil minded!; saH tvam = You; as such; parityajya = by giving up; dharmama = righteousness; abhishhichyacha = and by installing; raamam = Rama; raajye = in the kingdom; ichhchhasi = you want; rantum = to enjoy life; kausalyayaa saha = with Kausalya along; nityam = for ever."

"Oh, the evil-minded! By giving up righteousness and by installing Rama in the kingdom, you want to enjoy life with Kausalya forever."

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भवत्वधर्मो धर्मो वा सत्यम् वा यदि वानृतम् |
यत्त्वया संश्रुतम् मह्यम् तस्य नास्ति व्यतिक्रमः || २-१२-४६

46. bhavatu = Let it be; adharmaH = un righteous; dharmovaa = or righteous; atyam vaa = real or; yadivaa = otherwise; anR^itam = hoax; yat = what ever; pratishrutam = is promised; tvayam = by you; mahyam = for me; naasti = there is no; vyati KramaH = change; tasya = to eat."

"Let it be unrighteous or righteous, real or hoax. There should be no change in whatever is promised by you for me."

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अहम् हि विषमद्यैव पीत्वा बहु तवाग्रतः |
पश्यतस्ते मरिष्यामि रामो यद्यभिषिच्यते || २-१२-४७

47. raamaH abhishhichyate yadi = If Rama is coroneted; aham = I; marishhyaami hi = shall indeed die; te pashyapashyataH = before your eyes; piitvaa = by drinking; bahu = abundant; vishham = poison; adyaiva = now itself; agrataH = in front; tava = of you.

"If Rama is coroneted, I shall indeed die before your eyes by drinking abundant poison now itself in front of you."

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एकाहमपि पश्येयम् यद्यहम् राममातरम् |
अञ्जलिम् प्रतिगृह्णन्तीम् श्रेयो ननु मृतिर्मम || २-१२-४८

48. aham pashyeyam yadi = If I have to see; raama maataram = Kausalya; the mother of Rama; pratigr^ihNantiim = receiving; aN^jalim = salutation by joining palms; ekaahamapi = even for a day; mR^itiH = death; shreyaH nanu = is indeed better; mama = for me.

"If I have to see Kausalya, the mother of Rama receiving salutations even for day, death is indeed better for me."

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भरतेनात्मना चाहम् शपे ते मनुजाधिप |
यथा नान्येन तुष्येयमृते रामविवासनात् || २-१२-४९

49. manujaadhipa = O; King!; te = To you; shape = I swear an oath; bharatena = by Bharata; atmanaacha = and by myself; yathaa = that; na tushhyeyam = I will not be pleased with any thing; anyena = other than; raama vivaasanaat R^ite = with out sending Rama to exile.

"Oh, King! I swear to you an oath by Bharata and by myself that I will not be pleased with anything else other than sending Rama to exile."

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एतावदुक्त्वा वचनम् कैकेयी विरराम ह |
विलपन्तम् च राजानम् न प्रतिव्याजहार सा || २-१२-५०

50. kaikeyi = Kaikeyi; uktvaa = spoke; vachanam = words; etaavat = of such extent; viraraamaha = and stopped; saa = She; na prativyaajahaara = did not answer; raajaanam = to the king; vilapantam = who was wailing.

Kaikeyi spoke words of such extent and stopped. She did not further reply to the wailing.

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श्रुत्वा तु राजा कैकेय्या वृतम् परमशोभनम् |
रामस्य च वने वासमैश्वर्यम् भरतस्य च || २-१२-५१
नाभ्यभाषत कैकेय्यिम् मुहूर्तम् व्याकुलेन्द्रियः |

51. shrutvaa = After hearing; raamasya = Rama's; vane vaasam = dwelling in forest; bharatasya = Bharata's; aishvaryamcha = sovereignty; vR^itam = asked; kaikeyyaa = by Kaikeyi; param = which are very much; ashobhanam = unwelcome; raajaatu = king Dasaratha nevertheless; vyaakulendriyaH = was perturbed; muhuurtam = for a moment; naabhyabhaashhata = did not speak; kaikeyiim = to Kaikeyi.

Hearing Kaikeyi's boons, asking for Rama's exile and Bharata's sovereignty which are very much unwelcome, king Dasaratha nevertheless was perturbed for a while and did not move his lips towards Kaikeyi.

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प्रैक्षतानिमिषो देवीम् प्रियामप्रियवादिनीम् || २-१२-५२
ताम् हि वज्रसमाम् वाचमाकर्ण्य हृदया प्रियाम् |
दुःखशोकमयीम् घोराम् राजा न सुखितोऽभवत् || २-१२-५३

52; 53. praikshhata = He kept gazing; animishhaH = without winking; daiviim = towards Kaikeyi; priyaam = the beloved; apriyavaadiniim = who was speaking disagreeable words; raajaa = The king; na abhuut = could not become; sukhitaH = comfortable; aakaraNya = on hearing; taam vaacham = that utterance; vajra samaanam = which was like thunderbolt; hR^idayaapriyaam = unkindly to heart; duHkha shokamayiim = full of pain and sorrow; ghoraam = terrible.

He kept gazing with unwinking eyes towards his beloved queen Kaikeyi, who spoke such disagreeable words. The king could not become comfortable on hearing that utterance, which was unkindly to his heart filling with pain and sorrow and was as terrible as a thunderbolt.

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स देव्या व्यवसायम् च घोरम् च शपथम् कृतम् |
ध्यात्वा रामेति निश्श्वस्य छिन्नस्तरुरिवापतत् || २-१२-५४

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

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

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नष्टचित्तो यथोन्मत्तो विपरीतो यथातुरः |
हृततेजा यथा सर्पो बभूव जगतीपतिः || २-१२-५५

55. jagatiipatiH = King; the lord of the earth; babhuuva = become; unmattaH iva = like a mad man; nashhTa-chittaH = who lost his mind; aaturaH iva = like a patient; vipariitaH = getting upset; sarpaH iva = like a serpent; hR^ita tejaaH = bereft of fierceness.

Then the king become like mental a mad man who lost his equilibrium like an ailing man getting upset and like a serpent losing it's fierceness.

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दीनया तु गिरा राजा इति होवाच कैकयिम् |
अनर्थमिममर्थाभम् केन त्वमुपदर्शिता || २-१२-५६
भूतोपहतचित्तेव ब्रुवन्ती माम् न लज्जसे |

56. raajaa = The king; uvaacha ha = spoke; iti = thus; kaikeyiim = to Kaikeyi; diinayaa = in a distressed; giraa = tone; kena = By whom; tvam = you; upadarshhitaa = have been shown; anartham = this worthless thing; arthaabham = which appears to be worthwhile?; bhuutopa-hachiHena = Like a woman whose mind has been perverted by an evil spirit; na lajjase = you are not ashamed; bruvantii = to speak; maam = to me.

The king spoke to Kaikeyi in a distressed tone as follows "By whom have you been taught this worthless thing which appears to be worthwhile? Like a woman whose mind has been perverted by an evil spirit; you are not ashamed to speak to me."

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शीलव्यसनमेतत्ते नाभिजानाम्यहम् पुरा |
बलायास्तत्त्विदानीम् ते लक्षये विपरीतवत् || २-१२-५७

57. puraa = In the beginning; aham = I; naaabhi jaanaami = was not knowing well; etat = this; te = your; shiila vyasanam = wavery conduct; tu = but; idaaniim = now; lakshhaye = I am seeing; tat = that; te = in you; vipariitavat = It is perverted.

"In the beginning, I was not knowing your wavery conduct in this way. But now, I am seeing it in you. It is perverted."

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कुतो वा ते भयम् जातम् या त्वमेवम्विदम् वरम् |
राष्ट्रे भरतमासीनम् वृणीषे राघवम् वने || २-१२-५८

58. kutaH vaa = from whome; bhayam = fear; jaatam = is arisen; te = to you?; vR^iNiishhe = Asking for; varam = boon; evam vidham = in this way; bharatam = for Bharata; aasiinam = to be sitting; raashhTram = in empire; raaghavam = Rama; vane = to be staying in forest.

"From whom has such fear cropped up in you, so as to seek Bharata to be seated on the throne and Rama to stay in the forest?"

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विरमैतेन भावेन त्वमेतेनानृतेन वा || २-१२-५९
यदि भर्तुः प्रियम् कार्यम् लोकस्य भरतस्य च |

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

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

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नृशंसे पापसम्कल्पे क्षुद्रे दुष्कृतकारिणि || २-१२-६०
किम् नु दुःखमळीकम् वा मयि रामे च पश्यसि |

60. nR^ishamse = Oh; cruel one!; paapasankalpe = having sinful desires; kshhudre = Oh; wicked one; dushhkR^ita kaariNi = doing evil acts!; kim nu = which; duHkham = trouble some matter; aliikam vaa = or offence pashyasi = are you seeing; mayi = in me; raamecha = and in Rama?

"Oh, cruel! Petty minded woman of sinful resolve and wicked deed! Which grievance or offence are you finding in me or in Rama?"

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न कथंचि दृते रामाद्भरतो राज्यमावसेत् || २-१२-६१
रामादपि हि तम् मन्ये धर्मतो बलवत्तरम् |

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

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

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कथम् द्रक्ष्यामि रामस्य वनम् गच्छेति भाषिते || २-१२-६२
मुखवर्णम् विवर्णम् तम् यथैवेन्दुमुपप्लुतम् |

62. bhaashhite = Having spoken; iti = thus; "vanam gachchha" = "proceed to the forest"; katham = how; drakshhyaami = can I see; vivarNam = pale; mukham = face; raamasya = of Rama; indumiva = resembling in the moon; upaplutam = which is eclipsed.

"Having uttered the words 'proceed to the forest!' How can I behold the pale face of Rama resembling an eclipsed moon?"

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ताम् हि मे सुकृताम् बुद्धिम् सुहृद्भिः सह निश्चिताम् || २-१२-६३
कथम् द्रक्ष्याम्यपावृत्ताम् परैरिव हताम् चमूम् |
किम् माम् वक्ष्यन्ति राजानो नानादिग्भ्यः समागताह् || २-१२-६४
बालो बताय मैक्ष्वाकश्चिरम् राज्यमकारयत् |

63; 64. katham = How; drakshhyaami = can I see; taam vuddhim = that reasonable view; me = of mine; sukR^itaam = which was well-made; suhR^idbhiH saha = along with friends; nishchitaam = which was settled; apaavR^itaam = being retreated; chamuumiva = like an army; hataam = destroyed; paraiH = by enemies?; kim = what; raajaanaH = the kings; samaagataaH = who came; naanaa digbhyaH = from many directions; vakshhyanti = wee speak; maam = about me?; ayam ikshhvaakaH = This Dasaratha; baalaH = a fool; akaarayat = was ill-doing; raajyam = the kingdom; chiram = for a long time.

"How can I see that reasonable view of mine, which was well made in consultation with friends and decided, being foiled like an army destroyed by enemies? What the kings who came from many directions, will speak about me? 'Alas', this king Dasaratha, a fool was ruling this kingdom for such a long time!"

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यदा तु बहवो वृद्धा गुणवन्तो बहुश्रुताह् || २-१२-६५
परिप्रक्ष्यन्ति काकुत्थ्सम् वक्ष्यामि किम्महाम् तदा |

65. yadaa = When; bahuvaH vR^iddhhaaH = many elders; guNavantaH = who are virtuous; vahushRutaaH = very knowledgeable; pariprakshhyanti = ask; maam = me; kaakuthsam = about Rama; tadaa = then; aham kim vakshhyaami = what can I tell?.

"When many virtuous and learned elders enquire me about Rama, what then shall I tell them?"

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कैकेय्या क्लिश्यमानेन रामः प्रव्राजितो मया || २-१२-६६
यदि सत्यम् ब्रवीम्येतत्तदसत्यम् भविष्यति |

66. bramiimi yadi = If I tell; etat = this; satyam = truth; raamaH = Rama; pravraajitaH = was sent; vanam = to forest; mayaa = by me; klishyamaanena = hard-pressed; kaikeyyaa = by Kaikeyi; tat = that; bhavishhyati = will become; asatyam = untruth.

"Even if I tell the truth that Rama was sent to forest by me, hard-pressed as I was by Kaikeyi, nobody will believe it and think as untruth."

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किम् माम् वक्ष्यति कौसल्या राघवे वनमास्थिते || २-१२-६७
किम् चैनाम् प्रतिवक्ष्यामि कृत्वा चाप्रियमीदृशम् |

67. raaghave = Rama; aasthite = having proceeded; vanam = to forest; kim = what; kausalyaa = Kausalya; vakshhyati = will say; maam = to me?; kR^itvaacha = Having done; iidR^isham = such; apriyam = unkind act; kim = what; prativakshhyaami = can I reply; enaam = to he?

"What will Kausalya say to me if Rama proceeds to forest? What can I, having done an unkind act, reply to her?"

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यदा यदा ही कौसल्या दासीवच्च सखीव च || २-१२-६८
भार्यावद्भगिनीवच्च मातृवच्चोपतिष्ठति |
सततम् प्रियकामा मे प्रियपुत्रा प्रियम्वदा || २-१२-६९
न मया सत्कृता देवि सत्कारार्हा कृते तव |

68; 69. devi = Oh; Kaikeyi!; yadaahi = Whenever; kausalya = Kauslaya; me priyakaamaa = who was desirous of showing kindness to me; satatam = always; priya putraa = who having a pet son; priyam vadaa = who speaks kind words; catkaaraarhaa = who deserves to be kindly treated; upatishhThati = was waiting on me; daasiivachcha = like a maid servant; sakhiivachcha = like a friend; bhaaryavat = like a wife; bhaginiivachcha = like a sister; maatR^ivachcha = like a mother; tava kR^ite = For your sake; nasatkR^itaa = she was never treated kindly; mayaa = by me.

"Oh, Kaikeyi! Whatever Kausalya, who was always desirous of showing kindness to me, who was blessed with a pet son, who speaks kind words and who deserves to be kindly treated, was waiting on me like a maid-servant, like a friend, like a wife, like a sister and like a mother. But, for your sake, she was never treated kindly by me."

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इदानीम् तत्तपति माम् यन्मया सुकृतम् त्वयि || २-१२-७०
अवथ्यव्यञ्जनोनोपेतम् भुक्तमन्नमिवातुरम् |

70. tvayi = For you; tat = that; sukr^itam yat = which is done good; mayaa = by me; tapati = is hurting; maam = me; aaturamiva = like a patient; bhuktam = who has eaten; annam = a meal; apathya vyanjanopetam = with forbidden sauces.

"That which was done good be me for you, is hurting me now even as a meal taken with forbidden sauces fills an ailing person with repentance."

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विप्रकारम् च रामस्य सम्प्रयाणम् वनस्य च || २-१२-७१
सुमित्रा प्रेक्ष्यवै भीता कथम् मे विश्वसिष्यति |

71. katham = How ; sumitraa = Sumitra; bhiitaa = who is afraid ; ; prekshhya = of Rama; viprakaaram = being treated with contempt; samprayaa Namcha = and of his departure; vanasya = to forest; vishvasishhyati = will put faith; me = in me?.

Being apprehensive of seeing Rama being treated with contempt and his exile to the forest, how will Sumitra put faith in me?"

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कृपणम् बत वैदेही श्रोष्यति द्वयमप्रियम् || २-१२-७२
माम् च पञ्चत्वमापन्नम् रामम् च वनमाश्रितम् |

72. vaidehii = Seetha; bata = alas; shroshhyati = will hear; kR^ipaNam = woefully; dvayam = two news; apriyam = which are unpleasant; maam = of me; paNchatvam aapannam = having be fallen to death; raamamcha and of Rama; vanam aashritam = seeking refuge in the forest.

"Seetha, alas, will hear woefully two unpleasant, of me having befallen to death and of Rama seeking refuge in the forest."

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वैदेही बत मे प्राणान् शोचन्ती क्षपयिष्यति || २-१२-७३
हीना हिमवतः पार्श्वए किन्नरेणेन किन्नरा |

73. bata = Alas!; kinnariiva = Like a kinnara; himavathaH paarshve = at the side of Himalayan hill; vaidehi = Seetha; shochantii = with grief ; kshhapayishhyati = will make me lose; me paaNaam = my life.

"Alas! Like a Kinnara girl bereft of her partner at the side of Himalayan hill, Seetha with her grief will make me lose my life."

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न हि राममहम् दृष्ट्व प्रवसन्तम् महावने || २-१२-७४
चिरम् जीवितुमाशंसे रुदतीम् चापि मैथिलीम् |

74. dR^ishhTvaa = Seeing; raamam = Rama; pravasantam = dwelling; mahaavane = in great forest; maithiliimcha = and Seetha; rudatiim = lamenting; aham = I; na aashamse hi = can not indeed desire; jiivitum = to live.

"Seeing Rama dwelling in a great forest and Seetha lamenting, I cannot indeed desire to line."

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सा नूनम् विधवा राज्यम् सपुत्रा कारयिष्यसि ||२-१२-७५
न हि प्रवाजिते रामे देवि जीवितुमुत्सहे |

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

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

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सतीम् त्वामहमत्यन्तम् व्यवस्याम्यसतीम् सतीम् || २-१२-७६
रूपिणीम् विषसम्युक्ताम् पीत्वेव मदिराम् नरह् |

76. vyavasyaami = I considered; satiim = you as good and virtuous wife; piitveva = as of drinking; madiraam = wine; vishhasamyuktaam = with poison; naraH = by man; tvaam = you; atyantam = the perpetually; asatiim satiim = bad wife; ruupiNiim = with beautiful form .

"I considered you, a good and virtuous wife as you are, proving to be perpetually bad wife, as one, having drunk wine with poison, though possessing an attractive appearance, concludes it to be obnoxious."

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अनृतैर्बहु माम् सान्वैःसा न्त्वयन्ती स्म स्मभाषसे || २-१२-७७
गीतशब्देन सम्रुध्य लुब्धो मृगमिवावधीः |

77. anR^itaiH = with untruthful; saatvaiH = gentle words; bhaashhasesma = you used to speak; maam = to me; bahu = very; saantvayantii = consolingly; mR^igam iva = as to a deer; avadhiiH = being killed; lubdhaH = by a hunter; samrudhya = after enticing; giita sabdena = by melodious sounds.

"You used to speak to me very consolingly with untruthful gentle words like a deer being killed by a hunter after enticing it with melodious sounds."

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अनार्य इति मामार्याः पुत्रविक्रायिकम् ध्रुवम् || २-१२-७८
धिक्करिष्यन्ति रथ्यासु सुरापम् ब्राह्मणम् यथा |

78. aaraaH = venerable people; rathyaasu = in the streets; dhikkarishhyanti = will reproach; maam = me; putravikraayikam = who has sold away the son; anarya = iti = that Iam bad; braahmaNam yathaa = like a brahmana; suraapan = who drank wine; dhruvam = It is certain.

"Venerable people gathered in the streets will reproach me who has sold away my son, saying that I am as bad as a brahmana who drinks wine. It is certain."

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अहो दुःखमहो कृच्छ्रम् यत्र वाचः क्षमे तव || २-१२-७९
दुःखमेवम्विधम् प्राप्तम् पुराकृतमिवाशुभम् |

79. aho duHkam = Oh; how distressing!; aho kR^ichchram = Oh; how painful!; yatra = In which cercumstances; kshhame = Iam forbearing; tava = your; vaachaH = words; ashubham iva = Like evil consequence; puraaKR^tam = of a previous life; praaptam = I got; evam vidham = this type of ; duHkham = trouble.

"Alas! How was distressing and how painful it is that I have to forbear your words! I got this type of trouble as an evil consequence earned in a previous life."

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चिरम् खलु मया पापे त्वम् पापेनाभिरक्षिता || २-१२-८०
अज्ञानादुपसम्पन्ना रज्जुरुद्बंधिनी यथा |

80. paape = Oh; sinful one!; tvam = you; abhirakshhitaa = have been maintained; chiram = so long; aG^yaanaat = because of ignorance; mayaa = by me; papena = who is sinful; upasampannaa = You have become; rajjuH yathaa = like a rope; udbandhinii = used for hanging up.

"Like a rope used for hanging up one's neck through ignorance; Oh sinful woman; you have been lovingly maintained by me, sinful as I am"

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रममाणस्त्वया सार्धम् मृत्युम् त्वा नाभिलक्षये || २-१२-८१
बालो रहसि हस्तेन कृष्णसर्पमिवास्पृशम् |

81. ramamaaNaH = Enjoying life; tvayaa = saardham; with you; with you; naabhilakshhaye I could not recognise; tvaa = you; mR^ityum = as death; aaspR^isham = I touched you; kR^ishhna sarpamiva = like a cobra; hastena = with hand; baalaH = by a child; rahasi = in a deserted place.

"Enjoying life with you, I could not recognise you as death. I touched you, like cobra touched with hand by a child in a deserted place."

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मया ह्यपितृकः पुत्रःस महात्मा दुरात्मना || २-१२-८२
तम् तु माम् जीवलोकोऽयम् नूनमाक्रोष्टुमर्हति |

82. saH = That Rama; mahatmaH = the great souled; apitR^ikaH = is father-less mayaa = by me; duraatmanaa = the evil minded; ayam = This; jivalokaH = world of living beings; arhahi = is fit; aakroshhTum = to curse; maam = me; tam = as such; nuunam = certainly.

"This world of living beings is certainly fit to curse me, such as I am; saying that Rama the great souled is deprived of fatherly protection by me, the evil-minded."

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बालिशो बत कामात्मा राजा दशरथो भृशम् || २-१२-८३
यः स्त्रीकृते प्रियम् पुत्रम् वनम् प्रस्थापयिष्यति |

83. bata = Alas!; yaH = which Dasaratha; vanam prasthaapayishhyati = sending to forest; putram = the son; strikR^te = for the sake of a woman; raajaa dasharathaH = that king Dasaratha; kaamaatmaa = whose mind is lustful; bhR^isham = a great; baalishaH = fool.

Alas! Extremely foolish is king Dasaratha; whose mind is lustful for a woman and sent his son to the forest."

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व्रतैश्च ब्रह्मचर्यैश्च गुरुभिश्चपकर्शितः || २-१२-८४
भोगकाले महत्कृच्छ्रम् पुनरेव प्रपत्स्यते |

84. upakarshitaH = Emaciated ; vrataiHcha = by voes; brahmacharyaishcha = by study of vedas; gurubhishcha = and by preceptors; (Rama); bhogakaale = during the period of enjoyment ; prapatsyate = got; punaH iva = again; mahat = a great; kR^ichchhram = hardship.

"Emaciated by vow's, by study of Vedas and by service to his preceptors, Rama will indeed during the period of enjoyment, again undergo a great hardship."

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नालम् द्वितीयम् वचनम् पुत्रो माम् प्रति भाषितुम् || २-१२-८५
स वनम् प्रव्रजेत्युक्तो बाढमित्येव वक्ष्यति |

85. putraH = my son; naalam = is incapable; bhashhitum = of speaking ; dvitiiyam = second; vachanam = word; maam prati = to me; uktaH = Having been hold; iti = thus; vanam vraja = to go to forest; saH = he; vakshhyati = will say; baadham ityeva = "Be it so."

"My son Rama is incapable of saying a second word to me to go to forest, he will say "Be it so."

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यदि मे राघवः कुर्याद्वनम् गच्चेति चोदितः || २-१२-८६
प्रतिकूलम् प्रियम् मे स्यान्न तु वत्सः करिष्यति |

86. raaghavaH kuryaat yadi = If Rama does ; pratikuulam = contrary; me = to me; choditaH = when commanded; iti = thus; gachchha = to go; vanam = to forest; tat = it; syaat = will become; priyam = dear; me = to me; vastsaH tu = But; the darling; na karishhyati = will not do it.

"If Rama does contrary to my command to go to forest, it will be most welcome to me. But, Rama the darling would never do so."

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शुद्धिभावो हि भावम् मे न तु ज्ञास्यति राघवः || २-१२-८७
स वनम् प्रव्रजे त्युक्तोबाढ वित्येव वक्ष्यति |

87. raaghavaH = Rama; ; suddha bhaavaH = who is pure minded; na G^yaasyati hi = cannot indeed conjucture; me = my; bhaavam tu = way of thinking; uktaH = Having been told; iti = thus; pravraja = he will say ; baadham iti eva = "Be it so."

"Rama, who is pure minded; cannot indeed conjecture my way of thinking. Having been told to go to the forest, he will say "Be it so."

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राघवे हि वनम् प्राप्ते सर्वलोकस्य धिक्कृतम् || २-१२-८८
मृत्युरक्षमणीयम् माम् नयिष्यति यमक्षयम् |

88. raaghave = Rama; vanam prapte = having reached forest; mR^ityuH = Death; nayishhyati = will lead; maam = me; dhikkR^itam = who is condemned; sarvalokasya = by all men; akshhamaNiiyam = to the abode of Yama; god of punishment.

"On Rama reaching the forest, Death will take me, who is condemned by all men and unpardonable, to the abode of Yama the god of punishment."

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मृते मयि गते रामे वनम् मनुजपुङ्गवे || २-१२-८९
इष्टे मम जने शेषे किम् पापम् प्रतिवत्स्यसे |

89. raame = Rama; manuja puNgava = the foremost among men; vanam gate = on leaving for forest; mayi-I; mR^ite = having been dead; kam = what; paapam = sinful act; pratipatsyate = can you think of; sheshhe = remaining; mama ishhTe jane = people beloved of me.

"Rama the foremost among men-having left for the forest and I having been dead, what sinful act can you think of the remaining people beloved of me."

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कौसल्या माम् च रामम् च पुत्रौ च यदि हास्यति || २-१२-९०
दुःखान्यसहती देवी मामेवानुमरिष्यति |

90. devi kausalya = The queen Kausalya; haasyati yadi = after losing; maamcha = me; raamamcha = Rama; putroucha = and sons Lakshana and shatrughna; asahatii = not bearing with; duHkhaani = the woes; maameva anumarishhyati = will follow me to the abode of Yama.

"The queen Kausalya, after losing me, Rama and sons Lakshmana and satrughna, will be enable to endure the woes and will follow me to the abode of Yama."

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कौसल्याम् च सुमित्राम् च माम् च पुत्रैस्त्रिभिः सह ||२-१२-९१
प्रक्षिव्य नरके सा त्वम् कैकेयि सुखिता भव |

91. kaikeyi = Oh; Kaikeyi!; prakshhipya = Having thrown; kausalyaamcha = Sumitra; tribhiH putraIH saha = along with three sons; maamcha = and myself; narake = into hell; tvam = you; saa = as such; sukhitaa bhava = be happy!"

"Having thrown Kausalya, Sumitra along with three sons and myself into tortures of hell, you be happy!."

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मया रामेण च त्यक्तम् शाश्वतम् सत्कृतम् गुणैः || २-१२-९२
इक्ष्वाकुकुलमक्षोभ्यमाकुलम् पालयिष्यसि |

92. paalayishhyasi = You will be protect; aakulam = by bringing disorder; ikshhvaaku kulam = to Ikshvaku dynasty; shaashvatam = which was eternal; satkR^itam = which was adorned with; guNaiH = qualities; akshhobhyam = which could not be disturbed; tyaktam = being abandoned; mayaa = by me; raameNacha = and Rama.

"Being abandoned by me and Rama, the Ikshhvaaku dynasty which was eternal, which was adorned with qualities, which could not be disturbed, will now be protected by you by bringing disorder."

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प्रियम् चेद्भरतस्यैतद्रामप्रव्राजनम् भवेत् || २-१२-९३
मा स्म मे भरतः कार्षीत् प्रेतकृत्यम् गतायुषः |

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

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

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हन्तानार्ये ममामित्रे सकामा भव कैकयि || २-१२-९४
मृते मयि गते रामे वनम् पुरुषपुङ्गवे |
सेदानीम् विधवा राज्यम् सपुत्रा कारयिष्यसि || २-१२-९५

94; 95. hanta = Alas!; mama amitre = my adversary!; anarye = Oh; vulger lady!; kaikeyi = Kaikeyi; bhava = Become; sakaamaa = fulfiller of desires!; raame = when Rama; purushha puNgave = the best of men; vanam gate = goes to forest; mayi mR^ite = when Iam dead; saa = such of you; vidhavaa = a widow; saputraa = along with son; idaaniim = now; raajyam kaarayishhyasi = will rule over the Kingdom.

"Alas! My adversary! Oh, vulgar lady, Kaikeyi! Become satisfied with your desires! When I am dead consequent on Rama, the foremost of men, having proceeded to forest, you a widow along with your son will then rule over the kingdom."

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त्वम् राजपुत्रीवादेन न्यवसो मम वेश्मनि |
अकीर्तिश्चातुला लोके ध्रुवः परिभवश्च मे || २-१२-९६
सर्वभूतेषु चावज्ञा यथा पापकृतस्तथा |

96. tvam = You; nyavasaH = were residing; mama veshmani = in my house; raajaputriivadena = with a designation of princess; me = To me; loke = in the world; atulaa = unequalled; akiirtiH = ill-fame; paribhavavashcha = and insult; dhR^ivaH = are certain; avaG^Yaa = disrespect; yathaa tathaa = as surely as; paapakR^ituH = to one who incurred sin.

"You are residing in my house with the designation of a princess. All fame, which is unequalled in this world and lasting insult as well as disrespect of men will fall to my share as to a perpetrator of sins.

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कथम् रथैर्विभुर्गत्वा गजाश्वैश्च मुहुर्मुहुः || २-१२-९७
पद्भ्याम् रामो महारण्ये वत्सो मे विचरिष्यति |

97. katham = How; me vatsaH = my beloved son ; raamaH = Rama; yaatvaa = who was going; vibhuH = as a Lord; muhurmuhuH = again and again; rathaiH = in chariots; gajaashvaishcha = in elephants and horses; vicharishhyati = will move; padbhyaam = on foot; mahaaraNye = in a great forest?

"How can my beloved son Rama, who was hitherto travelling as a Lord time again in chariots elephants and horses, will move on foot in a great forest?"

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यस्य त्वाहारसमये सूदाः कुण्डलधारिणः || २-१२-९८
अहम्पुर्वाः पचन्ति स्म प्रशस्तम् पानभोजनम् |
स कथन्नु कषायाणि तिक्तानि कटुकानि च || २-१२-९९
भक्षयन्वन्यमाहारम् सुतो मे वर्तयिष्यति |

98; 99. yasya = In whose; ahaarasamaye = dining time; sundaaH = cooks; kuNdala dhaariNaH = wearing ear-rings; aham = purvaaH = saying " I being in front"; pachantisma = cooking; prashastam = excellent; paana bhajanam = food and drinks; saH = such; mesutaH = of my son; katham = how; vartayishhyatinu = will he servive; bhakshhayan = By eating; kashhaayaaNi = asrtringent; tiktaani = bitter; katukaani = and pungent; vanyam aahaaram = wild foods?

How will my sin; in whose dining time; cooks wearing ear-rings used to prepare excellent food and drinks trying to finish their work before others actually survive by eating astringent bitter and pungent wild foods?"

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महार्हवस्त्रसम्वीतो भूत्वा चिरसुखोषितः || २-१२-१००
काशायपरिधानस्तु कथम् भूमौ निवत्स्यति |

100. katham vaa = How; mahaarhavastra samviitaH = having worn costly robes; chira sukhochitaH = will Rama who is deserving of lasting comforts; nivatsyati = be in; kaashhayaparidhaanaH = brown-red clothing; bhuumau = on earth?

"How having worn costly robes, will Rama who is deserving of lasting comforts, be in brown-red clothing on this earth?"

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कस्यैतद्धारुणम् वाक्यमेवम् विधमचिन्तितम् || २-१२-१०१
रामस्यारण्यगवनम् भरतस्यैव मातरम् |

101. kasya = whose ; daaruNam = terrific; achintitam = and thoughtless; vaakyam = words; evam vidham = of such a kind; etat = is this; raamasya araNyagamanam = of Rama going to forest; bharatasya abhishhechanam = and of Bharata's consecration as king.

"Whose terrific and thoughtless words are these of one demanding Rama's exile to forest and the other of Bharata's consecration as king?"

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धिगस्तु योषितो नाम शठाः स्वार्थपरास्सदा || २-१२-१०२
न ब्रवीमि स्त्रियः सर्वा भरतस्यैव मातरम् |

102. yoshhitaH naama = Woman indeed; shaThaaH are deceivers; sadaa = ever; svaarthaparaaH = occupeid with selfishness; dhik astu = Let them condemned!; na braaviimi = I am not mentioning; sarvaH striyaH = of all woman; bharatasya maataram eva = but of Bharata's mother only

"Women of course are deceivers, even occupied with selfishness. Let them be condemned! Here, I am not mentioning of all women but of Bharata's mother only."

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अनर्थभावेऽ र्थपरे नृशंसे |
ममानुतापाय निविष्टभावे |
किमप्रियम् पश्यसि मन्निमित्तम् |
हितानुकारिण्यथवापि रामे || २-१२-१०३

103. anartha bhaave = Oh; the evil natured! arthapare = the selfishone!; nR^ishamse = the cruel one!; nivishhTa bhaave = one having a settled opinion; mama anutaapaaya = for my grief; kim = what; apriyam = mischief; pashyasi = are you seeing mannimittam = because of me; athavaapi = or; naame = in Rama; hitaanukaariNi = the benefactor

"Oh, cruel woman of evil intent; given to pursuit of your selfish ends, you have a settled disposition to bring grief to me. What a mischief do you expect through me or through Rama, who is always doing benefit to you?"

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परित्यजेयुः पितरो हि पुत्रान् |
भार्याः वतींश्चापि कृतानुरागाः |
कृत्स्नम् हि सर्वम् कुपितम् जगत्स्या |
द्दृष्ट्वे रानन् व्तसबे बुनग्बन् || २-१२-१०४

104. dR^ishhTvaiva = Immediately on seeing ; raamam = Rama; nimagnam = immersed; vyasane = in adversity; pitaraH = fathers; parityajeyuH = leave off; putraan = sons; bhaaryaaH = wives; kR^itaanuraagaaH = who were be loved; patiimshchaapi = the husbands; sarvam = All; kR^itsnam = the entire; jagat = world; kupitam syaat = gets furious.

"On seeing Rama plunged in adversity fathers leave of their sons and wives too their husbands. Not, even the entire world gets exasperated."

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अहम् पुनर्देवकुमाररूप |
मलकृतम् तम् सुतमाव्रजन्तम् |
नन्दामि पश्यन्नपि दर्शनेन |
भवामि दृष्ट्वा च पुनर्युवेव || २-१२-१०५

105. aham punaH = I for one; randaami = rejoice; pashyan = by seeing; tam sutam = that son; devakumaara ruupam = in the form of adivine boy; alamkR^itam = and adorned with ornaments; aavrajantam = coming; darshanenaapi = in proximity to look at; dR^ishhTvaa = By seeing; punaH = again; bhavaamicha = I also become; yuveva = like youth.

"I, for one, rejoice by seeing that son Rama in the form of a divine boy, adorned with ornaments coming in proximity to me. By seeing him again and again, I get rejuvenated."

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विनापि सूर्येण भवेत्प्रवृत्ति |
रवर्ष्ता वज्रधरेण वापि |
रामम् तु गच्छन्तमितः समीक्ष्य |
जीवेन्न कश्चित्त्विति चेतना मे || २-१२-१०६

106. pravR^ittiH = Active life; bhavet = may be possible; suryeNa vinaapi = even without the sun or; vajradhareNa = the wielder of the thunderbolt(Indra); avarshhataa vaapi = also not pouring rain; tu = But; me chetanaa = my opinion; iti = is that; kashchit = not even me; jiivet = will survive; samiikshhya = by seeing; raamam = Rama; gachchhantam = departing; itaH = from here.

"Active life may not be possible even without sun or even Indra (the wielder of thunder bolt) not pouring rain. But, my opinion is that not even one will survive, by seeing Rama departing from here."

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विनाशकामामहिताममित्रा |
मावासयम् मृत्युमिवात्मनस्त्वम् |
चिरम् बताङ्केन धृतासि सर्पी |
महाविष तेन हतोऽस्मि मोहात् || २-१२-१०७

107. aavaasayam = I lodged in my house; tvaam = you; vinaashkaamaam = who seek my destruction; mR^tyumiva = as death; aatmanaH = one's own; amitraam = enemy; bata = Alas!; tena = on account of; mohaat = ignorance; mahaavishhaa = a highly venomous; serpii = a female serpant; dhR^itaasi = has been held; aNkena = on my lap; chiram = so long; hataHasmi = I am undone!

"I lodged in my house, as one would one's own mortal enemy, you, who seek my destruction and are unfriendly. Alas, due to ignorance, a highly venomous female serpent has been held on my lap so long and therefore I am undone."

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मया च रामेण सलक्ष्मणेन |
प्रशास्तु हीनो भरतस्त्वया सह |
पुरम् च राष्ट्रम् च निहत्य बान्धवान् |
ममाहितानाम् च भवाभिहर्षिणी || २-१२-१०८

108. bharataH = Bharata; tvayaa saha = along withyou; hiinaH = without; mayaa = me; raameNa = Rama; salakshmaNena = along with Lakshmana; prashaastu = rule over; puramcha = the city and; raashhtramcha = the state; nihitya = after killing; baandhavaan = the relatives; bhava = Become; abhiharshhiNii = the one who beings delight; mama ahitaanaam = to my enemies.

"Bereft of me as also Rama and Lakshmana, let Bharata along with you, rule over the city and the state. After killing your relatives, bring delight to my enemies."

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नृशंसवृत्ते व्यसनप्रहारिणि |
प्रसह्य वाक्यम् यदिहाद्य भाषसे |
न नाम ते केन मुखात्पतन्त्यधो |
विशीर्यमाणा दशना स्सहस्रधा || २-१२-१०९

109. nR^ishamsavR^itte = Oh; cruel natured!; vyasana prahaariNi = One who has struck a blow in adversity!; yat = which; vaakyam = words; bhaashhase = you utter; prasahya = violently; adya = now ; kena = why; dashanaa = the teeth; te mukhaat = from your mouth; na naama patanti = have not fallen; athaH = down; vishiiryamaaNaaH = breaking into; sahasradhaa = thousands of pieces.

"Oh, cruel natured! One who has struck a blow in adversity! When you violently utter such words now, why the teeth from your mouth have not fallen down, breaking into thousands of pieces?"

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न किंचिदाहाहितमप्रियम् वचो |
न वेत्ति रामः परुशाणि Bहाषितुम् |
कथन्नु रामे ह्यभिरामवादिनि |
ब्रवीषि दोषान् गुणनित्यसम्मते || २-१२-११०

110. raamaH = Rama; na aaha = does not speak; vachaH = a word; kimchit = even a little; ahitam = which is malevolent or; priyam = unkindly or; na vetti = does not know how to; bhashhItum = say; parushhaaNi = harsh words. katham nu = How indeed; bravishhi = are you telling; doshhaan = faults; raame = of Rama; abhiraama vaadini = who talks beautifully; guNa nityasammate = who is ever respected for his virtues.

"Rama does not speak a word which is even a little malevolent or unkindly. He does not know how to utter harsh words. How indeed are you recounting the faults of Rama, who talks beautifully and who is always admired for his virtues"

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प्रताम्य वा प्रज्वल वा प्रणश्य वा |
सहस्रशो वा स्फुटिता महीम् व्रज |
न ते करिष्यमि वचः सुदारुणम् |
ममाहितम् केकयराजपांसनि || २-१२-१११

111. kekaraaja paamsani = Oh; a black -gaurd to keka dynasty!; prataamya vaa = you faint away; prajjvalavaa = or flare up; praNashyavaa = or perish!; vrajavaa = or enter; mahiim = the earth; sphutitaa = split up; sahasrashaH = into thousands of cracks; na karishhyaami = I will not act; vachaH = (on your word)word; sudaaruNam = which is very cruel; ahitam = which is inimical; mama = to me.

"Oh, Kaikeyi, the black guard of Keka dynasty! You may faint away or flare up or perish or enter the earth split up into thousands of cracks! I will not act on your word which is very cruel and inimical to me."

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क्षुरोपमाम् नित्यमसत्प्रियम्वदाम् |
प्रदुष्टभावाम् स्वकुलोपघातिनीम् |
न जीवितुम् त्वाम् विषहेऽमनोरमाम् |
दिधक्षमाणाम् हृदयम् सबन्धनम् || २-१२-११२

112. na vishhahe = I do not wish; jiivitum = the survival; tvaam = of you; khhuropamaam = who are like a razor; nityam = always; asatpriyam vadaam = speaking untruthful pleasing words; pradushhTa bhaavaam = evil-natured; svakulopaghaatiniim = the one who damages one's own race; amanoramaam = repellant to the mind; didhakshha maaNam = intending to burn; hR^idayam-my heart; sabandhanam = along with vitals.

"I do not wish the survival of you, who are destructive like a razor, always speaking falsely pleasing words, are of evil natured, disastrous to the family, intent upon burning my heart along with vitals and repellent to my mind."

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न जीवितम् मेऽस्ति पुनः कुतः सुखम् |
विनात्मजेनात्मवतः कुतो रतिः |
ममाहितम् देवि न क् कर्तुमर्हसि |
स्पृशामि पादावपि ते प्रसीद मे || २-१२-११३

113. naasti = There is no; jiivitam = life; me = to me; aatmajena vinaa = without my son; kutaH = How; sukham = happiness; punaH = more over?; aatmavataH = While I survive; kutaH = from whom ; ratiH = (there be) joy?; devii = Oh; queen!; na arhasi = you ought not; kartum = to do; ahitam = unfriendly act; mama = to me; spR^ishaamyapi = I also touch; te = your; paadon = feet; prasiida = Be gracious; me = to me.

"There is no life to me without my son. How can there be happiness moreover? From whom else can there be joy, while I survive? Oh, queen! You ought not to do an unfriendly act to me. I even touch your feet. Be gracious to me."

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स भूमिपलो विलपन्ननाथवत् |
स्त्रीया गृहीतो हृदयेऽतिमात्रया |
पपात देव्याश्चरणौ प्रसारिता |
पुभावसम्प्राप्य यथातुरस्तथा || २-१२-११४

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

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

- - -

इत्यार्षे श्रीमद्रामायणे आदिकाव्ये अयोध्याकाण्डे द्वादशह् सर्गः

Thus, this is the 12th chapter in Ayodhya Kanda of Valmiki Ramayana, the First Epic poem of India.

Verse Locator for Book II : Ayodhya Kanda - Book Of Ayodhya : Chapter 12

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© 2008, K. M. K. Murthy [Revised : August 08]