Rama while going to his father at Queen Kaikeyi's palace listens the people's voice of sorrow for his exile. They sadly express their heartfelt feelings. On reaching the palace, Rama bids Sumantra to inform Dasharatha about his arrival for paying respects at the time of departure.
दत्त्वा तु सह वैदेह्या ब्राह्मणेभ्यो धनम् बहु |
जग्मतुः पितरम् द्रष्टुम् सीतया सह राघवौ || २-३३-१
1. raaghava = Rama and Lakshmana; vaidehyaa sha = along with Seetha; datvaa = gave away; bahu = abundant; dhanam = wealth; braahmanebhyaH = to brahmans; jagmatuH = went; siitayaa saha = along with Seetha; drashhTum = to see; pitaram = their father.
Rama and Lakshmana along with Seetha gave away abundant riches to brahmanas and went along with Seetha to see their father.
ततो गृहीते दुष्प्रेक्ष्येअशोभेताम् तदा आयुधे |
माला दामभिर् आसक्ते सीतया समलम्कृते || २-३३-२
2. tataH = thereupon; tadaayudhe = those weapons; gR^ihiite = held by Rama and Lakshman; dushhprekshhe = difficult to be looked at; aabaddhe = tied on; maalaadaamabhiH = with garlands; siitayaa = by Seetha; samlankR^ite = which were highly decorated; ashobhetaam = were shining brilliantly.
Those weapons held by Rama and Lakshmana were tied on with garlands by Seetha. The weapons thus decorated were shining brilliantly and were fearful to look at.
ततः प्रासाद हर्म्याणि विमान शिखराणि च |
अधिरुह्य जनः श्रीमान् उदासीनो व्यलोकयत् || २-३३-३
3. tataH = then; shriimaan = wealthy; janaH = people; adhiruhya = ascended; praasaada harmyaaNi = lofty palatial mansions and large buildings; vimaana sikharaaNicha = and top of palaces of seven stories high; vyalokayat = and saw them; udaasiinaH = spiritlessly.
Then, wealthy people ascended lofty palatial mansions, large buildings and tops of palaces of seven stories high and saw them spiritlessly,
न हि रथ्याः स्म शक्यन्ते गन्तुम् बहु जन आकुलाः |
आरुह्य तस्मात् प्रासादान् दीनाः पश्यन्ति राघवम् || २-३३-४
4. rathyaaH = the streets; na shakyante hi = were indeed difficult; gantum = to walk; bahujanaakulaaH = congested as they were; with many men; tasmaat = for that reason; diiraaH = being distressed; pashyanti = they were seeing; raaghavam = Rama; aaruhya = by ascending; praasaadaan = lofty palatial buildings.
The streets were indeed difficult to walk, congested as they were, with many men. For that reason, being in distress, they were seeing Rama by ascending lofty palatial buildings.
पदातिम् वर्जितच् चत्रम् रामम् दृष्ट्वा तदा जनाः |
ऊचुर् बहु विधा वाचः शोक उपहत चेतसः || २-३३-५
5. tadaa = then; dR^ishhTvaa = by seeing; raamam = Rama; padaatim = as a pedestrian; varjitachchhatram = without umbrella; janaaH = the people; shokopahata chetasaH = with their hearts struck by grief; uuchuH = were uttering; vaachaH = words; bahuvidhaaH = of many sorts.
Then, by seeing Rama as a pedestrian without an umbrella, the people with their hearts struck by grief were uttering words of many sorts.
यम् यान्तम् अनुयाति स्म चतुर् अन्ग बलम् महत् |
तम् एकम् सीतया सार्धम् अनुयाति स्म लक्ष्मणः || २-३३-६
6. yaantam = marching; yam = along whom; mahat = a strong; chaturaNga balam = four wings of army(comprising elephants; chariots; cavalry and infantry); anuyaati sma = sued to follow; tam = to such of him; ekam = who is lonely; anuyaati sma = is following; lakshhmaNaH = Lakshmana; siitayaa saartham = along with Seetha.
The same Sri Rama who was followed by a strong four wings of army(comprising elephants, chariots, cavalry and infantry), is walking lonely with Seetha followed by Lakshmana.
ऐश्वर्यस्य रसज्ञः सन् कामिनाम् चैव कामदः |
न इच्चति एव अनृतम् कर्तुम् पितरम् धर्म गौरवात् || २-३३-७
7. rasajJNaH san = though knowing the taste; aishvaryasya = of sovernignity; kaamadaHchaiva = though granting desires; kaaminaam = to the desirous; nechchhatyeva = Rama is not willing; kartum = to do; vachanam- his father's words; anR^itam = untrue; dharmagauravaat = because of his respect for virtue.
Rama knew the taste of sovereignty. He can grant desires to the desirous. Even then, because of his respect for virtue, he is careful not to believe his father's words.
या न शक्या पुरा द्रष्टुम् भूतैः आकाशगैः अपि |
ताम् अद्य सीताम् पश्यन्ति राज मार्ग गता जनाः || २-३३-८
8. puraa = earlier; yaa = which Seetha; bhuutairapi = even beings; aakashagaiH = going through the air; na shakyaa = could not; drashhTum = see; adya = today; taam siitaam = such Seetha janaaH = people; maarga gataaH = walking on road; pashyanti = are seeing.
Even people walking on road are able to see Seetha, who could not earlier be seen even by beings going through the air.
अङ्ग राग उचिताम् सीताम् रक्त चन्दन सेविनीम् |
वर्षम् उष्णम् च शीतम् च नेष्यति आशु विवर्णताम् || २-३३-९
9. siitaam = to Seetha; aNgaraagochitam = who was applying suitable cosmetics to the body; rakta chandana seviniim = and was fond of red sandal; varshham = rain; ushhNamcha = heat; shiitam cha = and cold; neshhyanti = will change position; vivarNataam = to colourlessness; aashu = quickly.
Rain, heat and cold will quickly wane to pallor Seetha, who was fond of applying suitable cosmetics and red sandal to the body.
अद्य नूनम् दशरथः सत्त्वम् आविश्य भाषते |
न हि राजा प्रियम् पुत्रम् विवासयितुम् अर्हति || २-३३-१०
10. adya = today; dasharathaH = Dasaratha; nuunam = certainy; bhaashhate = is talking; aavishya = by taking possession of sattvam = some evil spirit; raajaa = the king; na arhati hi vivaasayitum = to send to exile; priyam = his affectionate; putram = son.
निर्गुणस्य अपि पुत्रस्या काथम् स्यात् विप्रवासनम् |
किम् पुनर् यस्य लोको अयम् जितः वृत्तेन केवलम् || २-३३-११
11. katham = how; putrasya = on a son; nirguNasyaapi = even devoid of virtues; vipravaasanam = banishment; syaat = can be affected? kim punaH = why moreover tell; yasya = of whom; ayam lokaH = this world; jitaH = is conquered; vR^ittena kevalam = merely by his mode of conuct.
How banishment can be affected on a son, even devoid of virtues? Why to tell further of whom, this world is conquered merely by his mode of conduct?
आनृशंस्यम् अनुक्रोशः श्रुतम् शीलम् दमः शमः |
राघवम् शोभयन्ति एते षड् गुणाः पुरुष उत्तमम् || २-३३-१२
12. ete = these; shhaT = six; guNaaH = virtues; anR^ishamsyam = harmlessness; anukroshaH = compassion; shrutam = learning; shiilam = good nature; damaH = self-control; shamaH = tranquility; shobhayanti = adorn; raaghavam = Rama; purushhottamam = the best of men.
Harmlessness, compassion, learning, good nature, self-control and tranquillity - these six virtues adorn Rama, the best of men.
तस्मात् तस्य उपघातेन प्रजाः परम पीडिताः |
औदकानि इव सत्त्वानि ग्रीष्मे सलिल सम्क्षयात् || २-३३-१३
13. tasmaat = therefore; prajaaH = people; paramapiiditaaH = are extremely painful; upaghaatena = for the injury; tasya = concerning him; andakaani sattvaaniiva = as aquatic beings; griishhme = in summer; salila samkshhayaat = because of depletion of water.
Therefore, people are extremely painful for the injury done to him, as aquatic beings in summer are afflicted because of depletion of water.
पीडया पीडितम् सर्वम् जगद् अस्य जगत् पतेः |
मूलस्य इव उपघातेन वृक्षः पुष्प फल उपगः || २-३३-१४
14. sarvam = the entire; jagat = world; piiditam = is afflicted; piidayaa = by the hardship; asya = of Rama; jagatpate = the protector of the world; vR^ikshhaH iva = as a tree; pushhpa phalopagaH = which acquired flowers and fruits; upaghaatena = is damaged; muulasya = in root.
The entire world feels afflicted by the hardship inflicted on this protector of the world, as a tree which acquired flowers and fruits is damaged by injury caused to its root.
मूलं ह्येष मनुष्याणाम् धर्मसारो महाद्युतिः |
पुष्पम् फलम् च पत्रम् च शाखाश्चा स्येतरे जनाः || २-३३-१५
15. eshhaH = this Rama; dharma saaraH = the essence of virtue; mahaadyutiH = having great lustre; muulam = is indeed the origin; manushhyaaNaam = of men; itare = other; janaaH = men; asya = are his; pushhpam = flower; phalamcha = fruit; shaakhaashcha = and branches.
This Rama, the essence of virtue possessing great lustre, is indeed the root of the tree of humanity. Other men are his flowers, fruits and branches.
ते लक्ष्मणैव क्षिप्रम् सपत्न्यः सह बान्धवाः |
गच्चन्तम् अनुगच्चामः येन गच्चति राघवः || २-३३-१६
16. te = we; as such; sapatnyaH = along with our wives; sahabaandhavaaH = and relatives; kshhipram = at once; anugachchhaama = will follow; yena = in which path; raaghava = Rama; gachchhati = is going; lakshhmaNa iva = as Lakshman; gachchhantam = the departing Rama.
We as such along with our wives and relatives atone will follow Rama in the same way as Lakshmana is going with the departing Rama.
उद्यानानि परित्यज्य क्षेत्राणि च गृहाणि च |
एक दुह्ख सुखा रामम् अनुगच्चाम धार्मिकम् || २-३३-१७
17. parityajya = abandoning; udyaanaani = gardens; kshhetraani = fields; gR^ihaaNicha = and houses; anugachchhaama = we shall follow; dhaarmikam = the righteous; raamam Rama; eka duHkhasukhaaH = owning the same sorrows and joys.
Abandoning gardens fields and houses, we shall follow Rama the righteous man, and share his joys and sorrows.
समुद्धृत निधानानि परिध्वस्त अजिराणि च |
उपात्त धन धान्यानि हृत साराणि सर्वशः || २-३३-१८
रजसा अभ्यवकीर्णानि परित्यक्तानि दैवतैः |
मूषकैः परिधावद्भिरुद्बिलैरावृतानि च || २-३३-१९
अपेतोदकधूमानि हीनसम्मार्जनानि च |
प्रनष्टबलिकर्मेज्यमन्त्रहोमजपानि च || २-३३-२०
दुष्कालेनेव भग्नानि भिभाजनवन्ति च |
अस्मत् त्यक्तानि वेश्मानि कैकेयी प्रतिपद्यताम् || २-३३-२१
18;19;20;21. kaikeyii pratipadyataam = let Kaikeyi obtain; veshaani = the houses; asmattyaktaani = deserted by us; samaddhR^itanidhaanaani = their treasures unearthed; paridhvanstaajiraaNicha = their court yards in ruined state; upaatta dhana dhaanyaani = their wealth and foodgrains removed; hR^itasaaraaNi = their best parts robbed off; sarvashaH = from all sides; abhyavakiirNaani = covered by; rajasaa = dust; parityaktaani = deserted; daivataiH = by the deities(presiding over them) paridhaavadbhiH = over run; muushhikaiH = by mice; udbilaiH = coming out of their holes; aavR^itaanicha = and turning round here and there; apetodaka dhuumaani = without water and smoke; hiina sammaarjanaanicha = unswept; pranashhTa bali karme jyaamantra homajapaanicha = the rites of offering oblations to all creatures as well as the sacred fire; worship of gods; the chanting of sacred texts and muttering of prayers having alotogether ceased; bhagnaani iva = as though ruined; dushhkaalena = by adverse times; bhinna bhaajanavanticha = and scattered with broken vessels.
Let Kaikeyi obtain the houses deserted by us, their treasures unearthed, their court-yards in ruined state, their wealth and food grains removed, their best parts robbed off from all sides, covered by dust, deserted by the deities(presiding them), overrun by mice, coming out of their holes and turning round here and there, without water and smoke, upswept, the rises of offering oblations to all creatures as well as the sacred fire, worship of gods, the chanting of sacred texts and muttering of prayers having altogether ceased, as though dilapidated by adverse times and scattered with broken vessels.
वनम् नगरम् एव अस्तु येन गच्चति राघवः |
अस्माभिः च परित्यक्तम् पुरम् सम्पद्यताम् वनम् || २-३३-२२
22. yena = for which reason; raaghavaH = Rama; gachchhati = is going away(for that reason) vanameva astu = let that forest really become; nagaram = a city; puramcha = this city; parityaktam = deserted; asmaabhiH = by us; sampadyataam = let is become; vnam = a forest.
As Rama is going away to the forest, let that forest become a city and let this city being deserted by us become a forest.
बिलानि दम्ष्ट्रिणः सर्वे सानूनि मृग पक्षिणः |
अस्मत् त्यक्तम् प्रपद्यन्ताम् सेव्यमानम् त्यजन्तु च || २-३३-२३
इति एवम् विविधा वाचो नाना जन समीरिताः |
23. bhiitaaH = scared; asmadbhayaat = by fear of us; sarve = all; damshhTriNaH = the snakes let them; tyajantu = let them abandon; bilaani = their holes; mR^iga pakshhinaH = the deers and birds; saamaani = the mountain peaks; gajaaH simhaaH = elephants and lions; vanaanicha = the forest; prapadyantaam = let them obtain; asmattyaktam = that which is desrted by us; tyajantucha = and let them leave; sevyamaanam = the region going to be inhabited by us.
Scared by fear of us, let all the snakes abandon their holes, the dears and birds the mountain peaks, the elephants and the lions the forest itself. let them leave the region going to be inhabited by us and reach the city of Ayodhya.
तृणमांसफलादानाम् देशम् व्यालमृगद्विजम् || २-३३-२४
प्रपद्यताम् हि कैकेयी सपुत्रा सहबान्धवैः |
राघावेण वने सर्वे सह वत्स्याम निर्वृताः || २-३३-२५
24;25. kaikeyii = Kaikeyi; saputraa = with her son; shabaandhavaiH = along with her relatives; prapadyataam hi = let her indeed obtain; desham = the region; tR^iNa maamsa phalaadaanaam = where grass; meat and fruits can be had; vyaala mR^iga dvijam = with ferocious animals and birds; sarve = let us all; vatsyaama = live; nivR^itaaH = happily; vane = in the forest; raaghaveNa saha = along with Rama.
Let Kaikeyi with her son along with her relatives indeed inhabit the region where ferocious animals and vultures live with grass, meat and fruits. Let us all (on the other hand) live happily in the forest along with Rama.
इत्येवम् विविधा वाचो नानाजनसमीरिताः|
शुश्राव रामः श्रुत्वा च न विचक्रे अस्य मानसम् || २-३३-२६
26. raamaH = Rama; shushraava = heard; vividhaaH = various kinds; vaachaH = of words; ityevam = thus; naanaajane samiiritaaH = spoken by many people; shrutvaacha = hearing them also; asya = his; maanasam = mind; na vichakre = was not distruebed.
Rama heard various kinds of remarks thus made by many people. Hearing them also, his mind was not disturbed.
स तु वेश्म पितुर्दूरा त्कैलासशिखरप्रभम् |
अभिचक्राम धर्मात्मा मत्तमातङ्गविक्रमः || २-३३-२७
27. saH = that Rama; dharmaatmaa = the virtuous man; maatta maataNga vikramaH = with strides of an elephant in rut; abhichakraama = approached; pituH = his father's; veshma = palace; kailaasa shikhara prabham = which glowed like a peak of the Kailasa mountain; kuuraat = from a distance.
That Rama the virtuous man, by walking with strides of an elephant in rut, approached his father's palace, which from a distance glowed like a peak of the Kailasa mountain.
विनीतवीरपुरुषं प्रविश्य तु नृपालयम् |
ददर्शवस्थितम् दीनम् सुमन्त्रमविदूरतः || २-३३-२८
28.pravishyatu = after entering; nR^ipaalayam = the royal palace; viniita viira purushham = which had disciplined and valiant attendants; dadarsha = saw; sumantram = Sumantra; avasthitam = standing; diinam = dejected; aviduurataH = not very far.
After entering the royal palace, which had in it disciplined and valiant attendants, saw Sumantra standing dejected not far from the palace.
प्रतीक्षमाणो अभिजनम् तदा आर्तम् |
अनार्त रूपः प्रहसन्न् इव अथ|
जगाम रामः पितरम् दिदृक्षुः |
पितुर् निदेशम् विधिवच् चिकीर्षुः || २-३३-२९
29. raamaH = Rama; tadaa = then; pratiikshhamaNo.api = even on seeing; janam = people; aartam = disturbed; anaartaruupaH = appeared unmoved; ather = and; prahasanniva = smiling; chikiirshhuH = intending to perform; pituH = his father's; nidesham = instruction; vidhivat = as directed; jagaama = went; didR^ikshhuH = to see; pituram = his father.
The, Rama even on seeing the people disturbed, appeared unmoved and smiling, intending to fulfill his father's behest and went to see his father.
तत् पूर्वम् ऐक्ष्वाक सुतः महात्मा |
रामः गमिष्यन् वनम् आर्त रूपम् |
व्यतिष्ठत प्रेक्ष्य तदा सुमन्त्रम् |
पितुर् महात्मा प्रतिहारण अर्थम् || २-३३-३०
raamaH = Rama; aikshhvaakasutaH = son of Dasaratha(a scion of Ikshvaku) mahaatmaa = whose mind is mighty is mighty; gamishhyan = setting out; vanam = to the forest; tadaa = then; prekshhya = seeing; sumantram = Sumantra; aartaruupam = appearing disturbed; tat puurvam = before that; vyatishhthata = waited; pratihaaraNaartham = to have one's self announced to pituH = his father.
Seeing Sumantra appearing disturbed before that, Rama the son of Dasaratha( a scion of Ikshhvaaku) whose mind is mighty and who is setting out to the forest, waited awhile to have his presence announced to his father.
पितुर्निदेशेन तु धर्मवत्सलो |
वन प्रवेशे कृत बुद्धि निश्चयः |
स राघवः प्रेक्ष्य सुमन्त्रम् अब्रवीन् |
निवेदयस्व आगमनम् नृपाय मे || २-३३-३१
31. saH raaghavaH = that Rama; dharma vatsalaH = who had passion towards piety; kR^iti buddhinishchayaH = having made up his mind positively; vana praveshe = to enter the excile; nideshena = as per the command; pituH = of his father; abraviit = spoke(thus) prekshhya = seeing; sumantram = Sumantra; nivedayasya = "Inform; me = my; aagamanam = arrival; nR^ipaaya = to the king."
That Rama, who had passion towards piety, having made up his mind positively to enter the exile as per his father's command, spoke thus, seeing Sumantra, "Inform my arrival to the king."
- - -
इति वाल्मीकि रामायणे आदि काव्ये अयोध्य काण्डे त्रयः त्रिंशः सर्गः
Thus completes 33rd chapter of Ayodhya Kanda in glorious Ramayana, the work of a sage and the oldest epic.
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© 2001, K. M. K. Murthy