Seeing Rama being sad seetha wants to know the reason Rama then lets her know his father's wish and his decision to go to forest. He then askes her to stay in Ayodhya.
abhivādya tu kausalyām rāmaḥ samprasthitaḥ vanam |
kṛta svastyayano mātrā dharmiṣṭhe vartmani sthitaḥ || 2-26-1
virājayan rāja sutaḥ rāja mārgam naraiḥ vṛtam |
hṛdayāni āmamantha iva janasya guṇavattayā || 2-26-2
1;2. raamaH = Rama; raajaHsutaH = the prince; kR^itasvastyayanaH = having been invoked blessings; maatraa = by his mother; abhivaadyacha = and after saluting; kausalyaam = Kausalya; sthitaH = and remaining; vartmani = in the path; dharmishhTe = which is very virtuous; samprasthitaH = setting out journey; vanam = to forest; raajamaargam = making the royal road; vR^itam = filled; janaiH = with people; viraajayan = shine with brilliance; aamamantheva = stiring ; hR^idayaani = the hearts; janasya = of people ; guNavathayaa = because of his virtuous qualities.
The prince Rama, having been invoked blessings by his mother, after having salutation to Kausalya and remaining firmly in his virtuous path, set out journey to the forest. Entering to the road filled with people, he made it shine with his splendour and stirred the hearts of the people because of his excellent qualities.
vaidehī ca api tat sarvam na śuśrāva tapasvinī |
tat eva hṛdi tasyāḥ ca yauvarājya abhiṣecanam || 2-26-3
3. vaidehiichapii = Sita also; tapasvinii = practising austerity; na shushraava = has not heard; tatsarvam = all that; tat = That; yauvaraajyaabhishhechanam eva = installation of Rama alone as Prince Regent; hR^idi = in heart.
Sita, practising for the coronation ceremony, did not hear anything on that matter. She was thinking of installation of Rama alone as prince Regent in her heart
deva kāryam sma sā kṛtvā kṛtajñā hṛṣṭa cetanā |
abhijñā rāja dharmānām rāja putram pratīkṣate || 2-26-4
4. kR^itajJNyaa = as she knows what is to be done ; abhiJNyaa = and is aware; raajadharmaaNaam = of rules relating to kings ; svayam = (Sita) herself; hR^ishhTa chetanaa = rejoiced in heart; kR^itvaa = performed; devakaaryam = the worship of the gods; pratiikshhite = and was waiting raajaputram = for the prince
As she knows what is to be done and is aware of rules relating to kings Sita herself being rejoiced in heart, performed the worship of the gods and was waiting for the prince.
praviveśa atha rāmaḥ tu sva veśma suvibhūṣitam |
prahṛṣṭa jana sampūrṇam hriyā kiṃcit avān mukhaḥ || 2-26-5
5. atha = Thereafter; raamastu = Rama; kinchit = slightly; avaNmukhaH = turning his face down ; pravivesha = entered ; svamveshma = his own house ; prahR^ishhTa jana sampuurNam = filled with rejoicing people; suvibhuushhitam = and which is well decorated.
Thereafter Rama, slightly turning his face down , entered his own house which is well decorated and is filled with rejoicing people all around
atha sītā samutpatya vepamānā ca tam patim |
apaśyat śoka samtaptam cintā vyākulila indriyam || 2-26-6
6. atha = Then; sitaa = Sita; samutpatya = sprang up; apashyat = saw tam patim = that husband ; shoksantaptam = burning with sorrow; chintaa vyaakulatendR^iyam = having his mind perturbed with anxiety; vepamaanacha = and trembled.
Sita sprang up from her seat and trembled by seeing her husband stricken with sorrow, his mind perturbed with anxiety.
tām dṛṣṭvā sa hi dharmātmā na śaśāka manogatam |
tam śokam rāghavah soḍhum tato vivṛtatām gataḥ || 2-26-7
7. saH = That; raaghavaH = Rama(the scion of Raghu) ; dharmaatmaa = the virtuous man; dR^ishhTvaa = by seeing ; taam = her; nashashaaka = could not; sodhum = put up with ; tam shokam = that gR^ief; manogatam = existing in his mind ; tataH = For that reason; gataH = got; vivR^itataam = unveiled
By seeing her, Rama the virtuous man could not contain that grief existing in his mind and hence got unveiled.
vivarṇa vadanam dṛṣṭvā tam prasvinnam amarṣaṇam |
āha duhkha abhisamtaptā kim idānīm idam prabho || 2-26-8
8. dR^ishhTvaa = Seeing; tam = him; vivarNavadanam = pale-faced; prasvinnam = perspirated; amarshhaNam = with non- endurance ; dukhaabhi santaptaa = Sita; stricken with grief; aha = spoke thus; prabho = Oh; Lord ; kim = what; idam = is this; idaaniim = now?
Seeing him pale-faced, perspired and without endurance, Sita (stricken with grief) spoke thus what is this now , my Lord!
adya bārhaspataḥ śrīmān yuktaḥ puṣyo na rāghava |
procyate brāhmaṇaiḥ prājñaiḥ kena tvam asi durmanāḥ || 2-26-9
9. raaghava = Oh; Rama! ; prochyatena = It is indeed told; braahmaNaiH = by brahmanas; praayaiH = who are learned; adya = today; pushhyaH = is constellation Pushya; shR^iimaan = which is propitions; baarhaspataH = presided over by sage bR^ihaspati; yuktaH = is suitable; kena = why; asi = are you; durmanaaH = sadly disposed
Oh , Rama! It is indeed told by learned brahmanas that today's constellation Pushya (which is presided by sage bR^ihaspati) which is propitions, is suitable (for coronation). Why are you sadly disposed?
na te śata śalākena jala phena nibhena ca |
āvṛtam vadanam valgu catreṇa abhivirājate || 2-26-10
10. te = your; valgu = handsome; vadanam = face; na viraajate = is not shining ; aavR^itam-covered; chatreNa = by umbrella ; shata shalakena = having hundred ribs; jalaphena nibhena = resembling water froth.
Your handsome face does not shine splendidly as it should when covered by an umbrella white as water-froth and provided with a hundred ribs.
vyajanābhyām ca mukhyābhyām śata patra nibha īkṣaṇam |
candra haṃsa prakāśābhyām vījyate na tava ānanam || 2-26-11
11. tava aananam = Your face; shata patra nibhekshhaNam = which is lotus-eyed; na vijyate = is not being fanned ; vyajanaabhyaam = which are superior; chandra hamsa prakashabhyaam = shining like a moon and a swan.
Nor your lotus -eyed face is not being fanned (as it should ) by superior chowries shining like a moon and a swan
vāgmino bandinaḥ ca api prahṛṣṭāḥ tvam nara ṛṣabha |
stuvantaḥ na adya dṛśyante mangalaiḥ sūta māgadhāḥ || 2-26-12
12. nararR^ishhTaaH = oh the best of men! prahR^ishhTaaH = The overjoyed ; vaagminaH = equent; vandinashchaapi = bards; suutamaagadhaaH = Sutas and Magadhas who sing portions of epic poems and ancient ballads ; na dR^ishyante = are not being seen ; atra = here; stuvantaH = praising; tvaam = you ; maNgalaiH = with auspicious words.
Nor the overjoyed and eloquent bards Sutas and Maagadhas (who sing portions of epic poems and ancient ballads ) are seen here , praising you with auspicious words .
na te kṣaudram ca dadhi ca brāhmaṇā veda pāragāḥ |
mūrdhni mūrdha avasiktasya dadhati sma vidhānataḥ || 2-26-13
13. braahmanaaH = Brahmanas; veda paaragaaH = who have seen the end of the Vedas; na dadatisma = have not placed; vidhaanataH = as per prescribed rite; kshhaudramcha = honey ; dadhicha = and curds ; te muurdhniH = on your head ; muurdhaabhishhiktasya = after you had taken a head -bath.
Nor brahmanas who are well-versed in Vedas, have not placed , as per prescribed Rites , honey and curds on your head after you had taken the head -bath
na tvām prakṛtayaḥ sarvā śreṇī mukhyāḥ ca bhūṣitāḥ |
anuvrajitum iccanti paura jāpapadāḥ tathā || 2-26-14
14. sarvaaH = All; prakR^itayaH = ministers; shreNii mukhyaascha = chief of Associations; tathaa = and; paura jaanapadaH = citizens and country -folk ; bhuushhitaaH = duly adorned; na ichhanti = are not inclined ; anuurajitum = to go along; tvaam = with you.
All ministers, chiefs of Associations, citizens and country-folk, duly decked with ornaments, are not inclined to go along with you.
caturbhir vega sampannaiḥ hayaiḥ kāncana bhūṣaṇaiḥ |
mukhyaḥ puṣya ratho yuktaḥ kim na gaccati te agrataḥ || 2-26-15
15. kim = why; mukhyaH = the main; pushhya rathaH = carriage used for travelling or pleasure; yuktaH = tied; chatuH hayaiH = with four horses; vega sampannaiH = which have excellent speed; kaaNchana bhuushhitaiH = and decked with gold ornaments; na gachchhati = does not go; te agrataH = ahead of you .
Why the main carriage used for travelling and pleasure, tied with four horses decked with gold ornaments and with excellent speed does not go ahead of you ?
na hastī ca agrataḥ śrīmāṃs tava lakṣaṇa pūjitaḥ |
prayāṇe lakṣyate vīra kṛṣṇa megha giri prabhaḥ || 2-26-16
16. viira = Oh; valliant pR^ince! hastii = An elephant; lakshhaNa puujitaH = which is worshipped for its good characteristics; kR^ishhNa meghagiri prabhaH = resembling a mountain crowned with a dark cloud; shR^iimaan = which is glorious ; na lakshhyate = is not seen ; sgrataH = ahead ; tava prayaaNe = in your journey.
Oh, valiant prince! A glorious elephant which is worshipped for its good characteristics, resembling a mountain crowned with a dark cloud is not seen ahead in your journey.
na ca kāncana citram te paśyāmi priya darśana |
bhadra āsanam puraḥ kṛtya yāntam vīra purahsaram || 2-26-17
17. viira = Oh; brave man! pR^iyadarshana = pleasant with the sight!; nacha pashyaami = I do not see; purassaram = marching before you an elephant; puraskR^itya = having been placed in front te = your ; bhadraasanam = excellent seat ; kaaNchanachitram = embroidered with gold
Oh, brave man pleasant with the sight! I do not see marching before you an elephant having been placed in front with an excellent seat embroidered in gold meant for you
abhiṣeko yadā sajjaḥ kim idānīm idam tava |
apūrvo mukha varṇaḥ ca na praharṣaḥ ca lakṣyate || 2-26-18
18. yathaa = As ; abhishhekaH = coronation; sajjaH = is getting ready ; tava mukha varNaH = colour of your face; apuurvaH = is not being seen ;kim = Why ; idam is this ; idaaniim = now ?
While coronation is getting ready now, the colour of your face is appearing strange. Even happiness is not being seen (in you). Why is it?
iti iva vilapantīm tām provāca raghu nandanaḥ |
sīte tatrabhavāṃs tāta pravrājayati mām vanam || 2-26-19
19. raghunandanaH = Rama; provaacha = spoke; itiiva = thus; taam = to her; vilapantiim = who is lamenting; siite = Oh; Sita !; tatrabhavaan = The venerable; taataH = father; maam pravraajayati = is sending me to exile; vanam = in a forest.
Rama spoke thus to Sita, who is lamenting : Oh, Sita! My venerable father is sending me to a forest in exile.
kule mahati sambhūte dharmajñe dharma cāriṇi |
śṛṇu jānaki yena idam krameṇa abhyāgatam mama || 2-26-20
20. jaanaki = Oh; Sita! sabhuute = born ; mahati kule = in great family !; dharmajJNye = one who knows what is R^ight ; dharmachaariNi = one who practises ; virtue ; shR^iNu = hear; yena krameNa = in what sequence; idam = this ; abhyaagatam = came ; mana = to me
Oh, Sita ! You are born in a great family. You know what is Right and practise virtue . hear me in what sequence it happened to me
rājñā satya pratijñena pitrā daśarathena me |
kaikeyyai prīta manasā purā dattau mahā varau || 2-26-21
21. mahaa varon = Two great boons ; dattau = were given ; mama maatre kaikeyyai = to my mother Kaikeyi ; puraa = long ago; dasarathena = by Dasaratha; pitraa = my father; satya pratijJNyena = who is true to a promise.
Two great boons were given to my mother Kaikeyi long ago , by my father Dasaratha who is true to a promise.
tayā adya mama sajje asminn abhiṣeke nṛpa udyate |
pracoditaḥ sa samayo dharmeṇa pratinirjitaḥ || 2-26-22
22. adya = Now(that); mama = my; asmin abhishheke = this coronation; nR^ipodyate = initiated by the king ; sajje = is getting ready; saH = that; samayaH = promise ; prachoditaH = is urged ; tayaa = by her; pratimirjitaH = turned to her own advantage ; dharmeNa = by grounds of morality.
Now that the arrangements initiated by the king for my coronation are getting ready , Kaikeyi came out with that promise of boons, turning the situation to her own advantage by grounds of morality
caturdaśa hi varṣāṇi vastavyam daṇḍake mayā |
pitrā me bharataḥ ca api yauvarājye niyojitaḥ || 2-26-23
23. mayaa = By me; vastavyam = to be dwelled; daNdake = in Dandaka forest ; chaturdashavarshhaaNii = for fourteen years; bharatashchaapi = Bharata; niyojitaH = appointed ; youvaraajye = in princely kingdom ; me pitraa = by my father.
I have to dwell in Dandaka forest for fourteen years .Bharata is being appointed as prince by my father
so aham tvām āgataḥ draṣṭum prasthitaḥ vijanam vanam |
bharatasya samīpe te na aham kathyaḥ kadācana || 2-26-24
ṛddhi yuktā hi puruṣā na sahante para stavam |
tasmān na te guṇāḥ kathyā bharatasya agrataḥ mama || 2-26-25
24;25. saH aham = I that very person; prasthitaH = setting forth ; vijanam vanam = to lonely forest ; aagataH = came ; drashhTum = to see ; tvaam = you; kadaachana = Never at any time ; aham = I; na kathyaH = shall never to be told about ; samiipe = in the presence ; bharatasya = of Bharata; purushhaaH = Men; buddhiyuktaaH = endowed with power and fortune; na sahantehi = indeed do not tolerate; parastavam = praising of others; tasmaat = for that reason ; mama guNaaH = my virtues ; na kathyaaH = do not fit to be told; te = by you ; agrataH = in front ; bharatasya = of Bharata
Before setting forth to the lonely forest, I came to see you. I should not be praised at any time in the presence of Bharata . Men endowed with power and fortune indeed do not tolerate praise of others . Therefore, my virtues should not be extolled by you in front of Bharata.
na api tvam tena bhartavyā viśeṣeṇa kadācana
anukūlatayā śakyam samīpe tasya vartitum || 2-26-26
26. tvam = You; na bharatavyaa = need not be attended ; tena = by him; visheshheNa = in a special manner; kadaachana = never at any time; shakyam = (you) can; vartitum = stay; samiipe = familiar ; asya = of him; anukuulatayaatu = by behaving conformably
You need not be attended in a special manner at any time by him. You can stay familiar to him, by behaving with him conformably.
tasmai dattam nṛvatinā yauvarājyam sanātanam |
sa prasādyastvayā sīte nṛpatiśca viśeṣataḥ || 2-26-27
27. yauvaraajyam = The princely kingdom ; dattam = is given ; tasmai = to him; nR^ipatinaa = by he king ; sanaatanam = permanently; siite = Oh; Sita ! saH = He ; prasaadyaH = is fit to be rendered gracious; tvayaa = by you ; visheshhataH = more so ; nR^ipatishcha = the king Dasaratha.
The princely kingdom is given to him by the king permanently. Oh, Sita ! He is fit to be rendered gracious by you, more so the king Dasaratha
aham ca api pratijñām tām guroh samanupālayan |
vanam adya eva yāsyāmi sthirā bhava manasvini || 2-26-28
28. ahamchaapi = I; samanupaalayan = keeping up; taam pratijJN^yaam = that proposition ; guroH = of father; yaasyaami = shall go ; vanam = to forest; adyaiva = today itself; manasvini = Oh; Sita of magnanimous mind ! ; tvam = you; bhava = remain; sthiraa = firm.
Keeping up the pledge of my father, today itself. Oh, Sita of magnanimous mind! Remain firm.
yāte ca mayi kalyāṇi vanam muni niṣevitam |
vrata upavāsa ratayā bhavitavyam tvayā anaghe || 2-26-29
29. anaghe = Oh; the faultless; kaLyaaNi = good lady!; maayi yaate = After I go; vanam = to forest; muni nishhevitam = frequented by sages; bhavitavyam = it is fit to be; vratopavaasaparayaa = interested in relegious vows and fastings; tvayaa = by you.
Oh, Sita the good and faultless lady ! After I leave for the forest frequented by the sages, you can become interested in religious vows and fastings.
kālyam utthāya devānām kṛtvā pūjām yathā vidhi |
vanditavyo daśarathaḥ pitā mama nara īśvaraḥ || 2-26-30
30. utthaaya = rise up; kaalyam = in dawn kR^itvaa = perform; puujaam = worship; devaanaam = of deities ; yathaavidhi = as per precept; dasharathaH = the king; mama pitaa = my father; vanditavyaH = is fit to be saluted.
You can rise up in dawn , perform worship of the deities as per precept and do salutation to my father , king Dasaratha.
mātā ca mama kausalyā vṛddhā samtāpa karśitā |
dharmam eva agrataḥ kṛtvā tvattaḥ sammānam arhati || 2-26-31
31. agrataH kR^itvaa = keeping in front; dharmameva = the righteousness alone ; kausalya = Kausalya; santaapaa karshitaa = who is getting emaciated by grief; vR^iddhaaH = the aged; mama maataa cha = my mother ; arhati = is fit for; sammaanaam = respect; tvattaH = by you.
Keeping in front of righteousness alone, you have to respect the aged Kausalya, my mother who is getting emaciated by grief.
vanditavyāḥ ca te nityam yāḥ śeṣā mama mātaraḥ |
sneha praṇaya sambhogaiḥ samā hi mama mātaraḥ || 2-26-32
32. yaaH = which; sheshhaaH = rest of; mama mataraH = my mothers; they vanditavyaaH = deserve to be saluted; nityam = always; te = by you; mama = by me; maataraH = all mathers; samaaH hi = indeed are equal; sneha praNaya sambhogaiH = in point of fondness; love and the way in which they have looked after me (in my childhood)
For me all my mothers are equal in my eyes in point if fondness, love and the way in which they have looked after me ( in my childhood). Hence the rest of mothers also deserve to be saluted always by you
bhrātṛ putra samau ca api draṣṭavyau ca viśeṣataḥ |
tvayā lakṣmaṇa śatrughnau prāṇaiḥ priyatarau mama || 2-26-33
33. visheshhataH = In particular; tvayaa = by you; bharata shatrughnaiH = Bharata and Satrughna; priyatarau = who are dearer; praaNaiH = than life; mama = to me ; drashhTavyau cha = deserve to be seen = bhraatR^i putrasamau = as brothers or sons.
You, in particular, should regard Bharata and Satrughna, as your brothers or sons.
vipriyam na ca kartavyam bharatasya kadācana |
sa hi rājā prabhuḥ caiva deśasya ca kulasya ca || 2-26-34
34. na kartavyam = you should not do ; vipR^iyam = what is displeasing ; bharatasya = to Bharata; kadaachana = at any time; saH = He ; raajaa = the king ; prabhushchaiva = and the master; deshashya = for the kingdom ; kulasyacha = and for family
Bharata is indeed king and the master both for the kingdom and for our family . Hence, you should not do what is displeasing to him at any time.
ārādhitā hi śīlena prayatnaiḥ ca upasevitāḥ |
rājānaḥ samprasīdanti prakupyanti viparyaye || 2-26-35
35. raajaanaH = Kings; aaraadhitaaH = pleased; shiilena = by good character; upasevitaaH = served; prayatnaiH = = by exerting one's self; samprasiidanti = = become satisfied ; prakupyanti = get angry ; viparyaye = if it is to the contrary.
Kings being pleased by good character and served by exerting one's self become happy. They get angry if it is to the contrary
aurasān api putrān hi tyajanti ahita kāriṇaḥ |
samarthān sampragṛhṇanti janān api nara adhipāḥ || 2-26-36
36. naraadhipaaH = Kings; tyajanti = abandon aurasaan putraanapi = even their own sons; ahitakaariNaH = who are antagonistic ; sampragR^ihNanti = accept; janaanapi = other people also ; samarthaan = who are suitable.
Kings abandon even their own sons, if they are antagonistic and accept even other people if they are fitting
sā tvam vaseha kalyāṇi rājñaḥ samanuvartinī |
bharatasya ratā dharme satyavrataparāyaṇā || 2-26-37
37. kaLyaaNi = Oh; good lady! saatvam = You as such samannvartinii = doing conformably to the will ; bharatasya = of Bharata; raajJNyaH = the king; rataa = remaining devosted; dharme = to righteousness; satyavrata paraayaNaa = with a vow of truth as the end; vasa = dwell; iha = here.
Oh good lady ! You such dwell here, doing conformably to the will of Bharata the king, remaining devoted to righteousness and with a vow of truth as you end.
aham gamiṣyāmi mahā vanam priye |
tvayā hi vastavyam iha eva bhāmini |
yathā vyalīkam kuruṣe na kasyacit |
tathā tvayā kāryam idam vaco mama || 2-26-38
38. bhaamini = Oh; Sita!; priye = my dear ! aham = I gamishhyaami = can go ; mahaavanam = to great forest; tvayaa = By you; vastavyam = to be resided; ihaiva = here only; na kurushhe = without doing ; vyaLiikam = harm; kashyachit = to anyone; yathaa tathaa = as it is
Oh, my dear Sita ! I can go to the great forest. You can stay here only, without doing harm to any one as it is .Listen to my words
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|| iti śri madrāmayaṇe ayodhyakāṇḍe ṣaḍviṃśaḥ sargaḥ ||
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© 1999, K. M. K. Murthy