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.
अभिवाद्य तु कौसल्याम् रामः सम्प्रस्थितः वनम् |
कृत स्वस्त्ययनो मात्रा धर्मिष्ठे वर्त्मनि स्थितः || २-२६-१
विराजयन् राज सुतः राज मार्गम् नरैः वृतम् |
हृदयानि आममन्थ इव जनस्य गुणवत्तया || २-२६-२
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.
वैदेही च अपि तत् सर्वम् न शुश्राव तपस्विनी |
तत् एव हृदि तस्याः च यौवराज्य अभिषेचनम् || २-२६-३
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
देव कार्यम् स्म सा कृत्वा कृतज्ञा हृष्ट चेतना |
अभिज्ञा राज धर्मानाम् राज पुत्रम् प्रतीक्षते || २-२६-४
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.
प्रविवेश अथ रामः तु स्व वेश्म सुविभूषितम् |
प्रहृष्ट जन सम्पूर्णम् ह्रिया किंचित् अवान् मुखः || २-२६-५
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
अथ सीता समुत्पत्य वेपमाना च तम् पतिम् |
अपश्यत् शोक सम्तप्तम् चिन्ता व्याकुलिल इन्द्रियम् || २-२६-६
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.
ताम् दृष्ट्वा स हि धर्मात्मा न शशाक मनोगतम् |
तम् शोकम् राघवह् सोढुम् ततो विवृतताम् गतः || २-२६-७
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.
विवर्ण वदनम् दृष्ट्वा तम् प्रस्विन्नम् अमर्षणम् |
आह दुह्ख अभिसम्तप्ता किम् इदानीम् इदम् प्रभो || २-२६-८
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!
अद्य बार्हस्पतः श्रीमान् युक्तः पुष्यो न राघव |
प्रोच्यते ब्राह्मणैः प्राज्ञैः केन त्वम् असि दुर्मनाः || २-२६-९
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?
न ते शत शलाकेन जल फेन निभेन च |
आवृतम् वदनम् वल्गु चत्रेण अभिविराजते || २-२६-१०
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.
व्यजनाभ्याम् च मुख्याभ्याम् शत पत्र निभ ईक्षणम् |
चन्द्र हंस प्रकाशाभ्याम् वीज्यते न तव आननम् || २-२६-११
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
वाग्मिनो बन्दिनः च अपि प्रहृष्टाः त्वम् नर ऋषभ |
स्तुवन्तः न अद्य दृश्यन्ते मन्गलैः सूत मागधाः || २-२६-१२
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 .
न ते क्षौद्रम् च दधि च ब्राह्मणा वेद पारगाः |
मूर्ध्नि मूर्ध अवसिक्तस्य दधति स्म विधानतः || २-२६-१३
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
न त्वाम् प्रकृतयः सर्वा श्रेणी मुख्याः च भूषिताः |
अनुव्रजितुम् इच्चन्ति पौर जापपदाः तथा || २-२६-१४
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.
चतुर्भिर् वेग सम्पन्नैः हयैः कान्चन भूषणैः |
मुख्यः पुष्य रथो युक्तः किम् न गच्चति ते अग्रतः || २-२६-१५
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 ?
न हस्ती च अग्रतः श्रीमांस् तव लक्षण पूजितः |
प्रयाणे लक्ष्यते वीर कृष्ण मेघ गिरि प्रभः || २-२६-१६
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.
न च कान्चन चित्रम् ते पश्यामि प्रिय दर्शन |
भद्र आसनम् पुरः कृत्य यान्तम् वीर पुरह्सरम् || २-२६-१७
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
अभिषेको यदा सज्जः किम् इदानीम् इदम् तव |
अपूर्वो मुख वर्णः च न प्रहर्षः च लक्ष्यते || २-२६-१८
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?
इति इव विलपन्तीम् ताम् प्रोवाच रघु नन्दनः |
सीते तत्रभवांस् तात प्रव्राजयति माम् वनम् || २-२६-१९
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.
कुले महति सम्भूते धर्मज्ञे धर्म चारिणि |
शृणु जानकि येन इदम् क्रमेण अभ्यागतम् मम || २-२६-२०
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
राज्ञा सत्य प्रतिज्ञेन पित्रा दशरथेन मे |
कैकेय्यै प्रीत मनसा पुरा दत्तौ महा वरौ || २-२६-२१
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.
तया अद्य मम सज्जे अस्मिन्न् अभिषेके नृप उद्यते |
प्रचोदितः स समयो धर्मेण प्रतिनिर्जितः || २-२६-२२
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
चतुर्दश हि वर्षाणि वस्तव्यम् दण्डके मया |
पित्रा मे भरतः च अपि यौवराज्ये नियोजितः || २-२६-२३
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
सो अहम् त्वाम् आगतः द्रष्टुम् प्रस्थितः विजनम् वनम् |
भरतस्य समीपे ते न अहम् कथ्यः कदाचन || २-२६-२४
ऋद्धि युक्ता हि पुरुषा न सहन्ते पर स्तवम् |
तस्मान् न ते गुणाः कथ्या भरतस्य अग्रतः मम || २-२६-२५
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.
न अपि त्वम् तेन भर्तव्या विशेषेण कदाचन
अनुकूलतया शक्यम् समीपे तस्य वर्तितुम् || २-२६-२६
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.
तस्मै दत्तम् नृवतिना यौवराज्यम् सनातनम् |
स प्रसाद्यस्त्वया सीते नृपतिश्च विशेषतः || २-२६-२७
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
अहम् च अपि प्रतिज्ञाम् ताम् गुरोह् समनुपालयन् |
वनम् अद्य एव यास्यामि स्थिरा भव मनस्विनि || २-२६-२८
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.
याते च मयि कल्याणि वनम् मुनि निषेवितम् |
व्रत उपवास रतया भवितव्यम् त्वया अनघे || २-२६-२९
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.
काल्यम् उत्थाय देवानाम् कृत्वा पूजाम् यथा विधि |
वन्दितव्यो दशरथः पिता मम नर ईश्वरः || २-२६-३०
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.
माता च मम कौसल्या वृद्धा सम्ताप कर्शिता |
धर्मम् एव अग्रतः कृत्वा त्वत्तः सम्मानम् अर्हति || २-२६-३१
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.
वन्दितव्याः च ते नित्यम् याः शेषा मम मातरः |
स्नेह प्रणय सम्भोगैः समा हि मम मातरः || २-२६-३२
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
भ्रातृ पुत्र समौ च अपि द्रष्टव्यौ च विशेषतः |
त्वया लक्ष्मण शत्रुघ्नौ प्राणैः प्रियतरौ मम || २-२६-३३
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.
विप्रियम् न च कर्तव्यम् भरतस्य कदाचन |
स हि राजा प्रभुः चैव देशस्य च कुलस्य च || २-२६-३४
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.
आराधिता हि शीलेन प्रयत्नैः च उपसेविताः |
राजानः सम्प्रसीदन्ति प्रकुप्यन्ति विपर्यये || २-२६-३५
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
औरसान् अपि पुत्रान् हि त्यजन्ति अहित कारिणः |
समर्थान् सम्प्रगृह्णन्ति जनान् अपि नर अधिपाः || २-२६-३६
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
सा त्वम् वसेह कल्याणि राज्ञः समनुवर्तिनी |
भरतस्य रता धर्मे सत्यव्रतपरायणा || २-२६-३७
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.
अहम् गमिष्यामि महा वनम् प्रिये |
त्वया हि वस्तव्यम् इह एव भामिनि |
यथा व्यलीकम् कुरुषे न कस्यचित् |
तथा त्वया कार्यम् इदम् वचो मम || २-२६-३८
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
- - -
|| इति श्रि मद्रामयणे अयोध्यकाण्डे षड्विंशः सर्गः ||
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