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वाल्मीकि-रामायणम्       vālmīki-rāmāyaṇam - book-2, chapter-98

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ततः पुरुषसिंहानां वृतानां तैः सुहृद्गणैः ।
शोचतामेव रजनी दुःखेन व्यत्यवर्तत ॥१॥
1. tataḥ puruṣasiṃhānāṃ vṛtānāṃ taiḥ suhṛdgaṇaiḥ ,
śocatāmeva rajanī duḥkhena vyatyavartata.
1. tataḥ puruṣasiṃhānām vṛtānām taiḥ suhṛdgaṇaiḥ
śocatām eva rajanī duḥkhena vyatyavartata
1. Then, for those lion-like men, who were surrounded by their groups of friends and lamenting, the night passed with sorrow.
रजन्यां सुप्रभातायां भ्रातरस्ते सुहृद्वृताः ।
मन्दाकिन्यां हुतं जप्यं कृत्वा राममुपागमन् ॥२॥
2. rajanyāṃ suprabhātāyāṃ bhrātaraste suhṛdvṛtāḥ ,
mandākinyāṃ hutaṃ japyaṃ kṛtvā rāmamupāgaman.
2. rajanyām su-prabhātāyām bhrātaraḥ te suhṛd-vṛtāḥ
mandākinyām hutam japyam kṛtvā rāmam upāgaman
2. te bhrātaraḥ suhṛd-vṛtāḥ rajanyām su-prabhātāyām
mandākinyām hutam japyam kṛtvā rāmam upāgaman
2. When the night had turned into a bright morning, those brothers, surrounded by their friends, after performing offerings and recitations in the Mandakinī River, approached Rāma.
तूष्णीं ते समुपासीना न कश्चित् किं चिदब्रवीत् ।
भरतस्तु सुहृन्मध्ये रामवचनमब्रवीत् ॥३॥
3. tūṣṇīṃ te samupāsīnā na kaścit kiṃ cidabravīt ,
bharatastu suhṛnmadhye rāmavacanamabravīt.
3. tūṣṇīm te samupāsīnāḥ na kaścid kim cit abravīt
bharataḥ tu suhṛt-madhye rāma-vacanam abravīt
3. te samupāsīnāḥ tūṣṇīm na kaścid kim cit abravīt
tu bharataḥ suhṛt-madhye rāma-vacanam abravīt
3. Sitting silently, none of them said anything. But Bharata, amidst his friends, addressed Rāma.
सान्त्विता मामिका माता दत्तं राज्यमिदं मम ।
तद्ददामि तवैवाहं भुङ्क्ष्व राज्यमकण्टकम् ॥४॥
4. sāntvitā māmikā mātā dattaṃ rājyamidaṃ mama ,
taddadāmi tavaivāhaṃ bhuṅkṣva rājyamakaṇṭakam.
4. sāntvitā māmikā mātā dattam rājyam idam mama tat
dadāmi tava eva aham bhuṅkṣva rājyam akaṇṭakam
4. māmikā mātā sāntvitā idam rājyam mama dattam tat
aham tava eva dadāmi akaṇṭakam rājyam bhuṅkṣva
4. My mother has been appeased, and this kingdom was given to me. Therefore, I indeed give that (kingdom) to you. Enjoy this kingdom, free from obstacles.
महतेवाम्बुवेगेन भिन्नः सेतुर्जलागमे ।
दुरावारं त्वदन्येन राज्यखण्डमिदं महत् ॥५॥
5. mahatevāmbuvegena bhinnaḥ seturjalāgame ,
durāvāraṃ tvadanyena rājyakhaṇḍamidaṃ mahat.
5. mahatā iva ambu-vegena bhinnaḥ setuḥ jala-āgame
durāvāram tvat-anyena rājya-khaṇḍam idam mahat
5. idam mahat rājya-khaṇḍam jala-āgame mahatā
ambu-vegena bhinnaḥ setuḥ iva tvat-anyena durāvāram
5. This great portion of the kingdom, like a dam broken by a mighty rush of water at the arrival of floods, is difficult for anyone other than you to govern.
गतिं खर इवाश्वस्य तार्क्ष्यस्येव पतत्रिणः ।
अनुगन्तुं न शक्तिर्मे गतिं तव महीपते ॥६॥
6. gatiṃ khara ivāśvasya tārkṣyasyeva patatriṇaḥ ,
anugantuṃ na śaktirme gatiṃ tava mahīpate.
6. gatim kharaḥ iva aśvasya tārkṣyasya iva patatriṇaḥ
anugantum na śaktiḥ me gatim tava mahīpate
6. mahīpate me śaktiḥ tava gatim anugantum na kharaḥ
aśvasya gatim iva patatriṇaḥ tārkṣyasya iva
6. O King, my ability (śakti) is not sufficient to follow your pace, just as a donkey cannot follow the speed of a horse, or a common bird the speed of Tārkṣya (Garuda).
सुजीवं नित्यशस्तस्य यः परैरुपजीव्यते ।
राम तेन तु दुर्जीवं यः परानुपजीवति ॥७॥
7. sujīvaṃ nityaśastasya yaḥ parairupajīvyate ,
rāma tena tu durjīvaṃ yaḥ parānupajīvati.
7. sujīvam nityaśaḥ tasya yaḥ paraiḥ upajīvyate
rāma tena tu durjīvam yaḥ parān upajīvati
7. rāma yaḥ paraiḥ upajīvyate tasya nityaśaḥ
sujīvam tu tena yaḥ parān upajīvati durjīvam
7. O Rāma, for one whose life is sustained by others, life is always good. But for one who lives by depending on others, life is indeed difficult.
यथा तु रोपितो वृक्षः पुरुषेण विवर्धितः ।
ह्रस्वकेन दुरारोहो रूढस्कन्धो महाद्रुमः ॥८॥
8. yathā tu ropito vṛkṣaḥ puruṣeṇa vivardhitaḥ ,
hrasvakena durāroho rūḍhaskandho mahādrumaḥ.
8. yathā tu ropitaḥ vṛkṣaḥ puruṣeṇa vivardhitaḥ
hrasvakena durārohaḥ rūḍhaskandhaḥ mahādrumaḥ
8. yathā tu puruṣeṇa ropitaḥ vivardhitaḥ vṛkṣaḥ
rūḍhaskandhaḥ mahādrumaḥ hrasvakena durārohaḥ
8. Indeed, just as a tree, once planted and nurtured by a person (puruṣa), becomes a mighty tree (mahādruma) with a fully developed trunk, making it difficult for a short person to climb.
स यदा पुष्पितो भूत्वा फलानि न विदर्शयेत् ।
स तां नानुभवेत् प्रीतिं यस्य हेतोः प्रभावितः ॥९॥
9. sa yadā puṣpito bhūtvā phalāni na vidarśayet ,
sa tāṃ nānubhavet prītiṃ yasya hetoḥ prabhāvitaḥ.
9. saḥ yadā puṣpitaḥ bhūtvā phalāni na vidarśayet saḥ
tām na anubhavet prītim yasya hetoḥ prabhāvitaḥ
9. yadā saḥ puṣpitaḥ bhūtvā phalāni na vidarśayet saḥ
yasya hetoḥ prabhāvitaḥ tām prītim na anubhavet
9. When that [tree], having blossomed, does not yield fruits, the person who nurtured it will not experience the satisfaction for the sake of which it was brought into being.
एषोपमा महाबाहो त्वमर्थं वेत्तुमर्हसि ।
यदि त्वमस्मानृषभो भर्ता भृत्यान्न शाधि हि ॥१०॥
10. eṣopamā mahābāho tvamarthaṃ vettumarhasi ,
yadi tvamasmānṛṣabho bhartā bhṛtyānna śādhi hi.
10. eṣā upamā mahābāho tvam artham vettum arhasi yadi
tvam asmān ṛṣabhaḥ bhartā bhṛtyān na śādhi hi
10. mahābāho tvam eṣā upamā artham vettum arhasi yadi
tvam asmān ṛṣabhaḥ bhartā bhṛtyān na śādhi hi
10. O mighty-armed one, you ought to understand this analogy. If you, as the foremost (ṛṣabha) protector (bhartā) of us, your dependents (bhṛtyān), do not indeed instruct (or guide) us, then (how can you be considered such)?
श्रेणयस्त्वां महाराज पश्यन्त्वग्र्याश्च सर्वशः ।
प्रतपन्तमिवादित्यं राज्ये स्थितमरिंदमम् ॥११॥
11. śreṇayastvāṃ mahārāja paśyantvagryāśca sarvaśaḥ ,
pratapantamivādityaṃ rājye sthitamariṃdamam.
11. śreṇayaḥ tvām mahārāja paśyantu agryāḥ ca sarvaśaḥ
pratapantam iva ādityam rājye sthitam arimdamam
11. mahārāja śreṇayaḥ ca sarvaśaḥ agryāḥ pratapantam
iva ādityam rājye sthitam arimdamam tvām paśyantu
11. O great king, may the corporations and all the chief persons see you, the vanquisher of enemies, established in the kingdom, blazing forth like the sun, from all directions.
तवानुयाने काकुत्ष्ठ मत्ता नर्दन्तु कुञ्जराः ।
अन्तःपुर गता नार्यो नन्दन्तु सुसमाहिताः ॥१२॥
12. tavānuyāne kākutṣṭha mattā nardantu kuñjarāḥ ,
antaḥpura gatā nāryo nandantu susamāhitāḥ.
12. tava anuyāne kākutstha mattāḥ nardantu kuñjarāḥ
antaḥpura gatāḥ nāryaḥ nandantu susamāhitāḥ
12. kākutstha tava anuyāne mattāḥ kuñjarāḥ nardantu
antaḥpura gatāḥ nāryaḥ susamāhitāḥ nandantu
12. O Kakutstha, may exhilarated elephants roar in your procession, and may the women residing in the inner palace rejoice, being well-composed and content.
तस्य साध्वित्यमन्यन्त नागरा विविधा जनाः ।
भरतस्य वचः श्रुत्वा रामं प्रत्यनुयाचतः ॥१३॥
13. tasya sādhvityamanyanta nāgarā vividhā janāḥ ,
bharatasya vacaḥ śrutvā rāmaṃ pratyanuyācataḥ.
13. tasya sādhu iti amanyanta nāgarāḥ vividhāḥ janāḥ
bharatasya vacaḥ śrutvā rāmam prati anuyācataḥ
13. bharatasya rāmam prati anuyācataḥ vacaḥ śrutvā
tasya sādhu iti nāgarāḥ vividhāḥ janāḥ amanyanta
13. Having heard the words of Bharata, who was imploring Rama, the citizens and various people deemed his (speech) excellent.
तमेवं दुःखितं प्रेक्ष्य विलपन्तं यशस्विनम् ।
रामः कृतात्मा भरतं समाश्वासयदात्मवान् ॥१४॥
14. tamevaṃ duḥkhitaṃ prekṣya vilapantaṃ yaśasvinam ,
rāmaḥ kṛtātmā bharataṃ samāśvāsayadātmavān.
14. tam evam duḥkhitam prekṣya vilapantam yaśasvinam
rāmaḥ kṛtātmā bharatam samāśvāsayat ātmavān
14. rāmaḥ kṛtātmā ātmavān tam yaśasvinam evam
duḥkhitam vilapantam prekṣya bharatam samāśvāsayat
14. Seeing that glorious one thus distressed and lamenting, Rama, the resolute (kṛtātman) and self-possessed (ātmavān) one, consoled Bharata.
नात्मनः कामकारो ऽस्ति पुरुषो ऽयमनीश्वरः ।
इतश्चेतरतश्चैनं कृतान्तः परिकर्षति ॥१५॥
15. nātmanaḥ kāmakāro'sti puruṣo'yamanīśvaraḥ ,
itaścetarataścainaṃ kṛtāntaḥ parikarṣati.
15. na ātmanaḥ kāmakāraḥ asti puruṣaḥ ayam anīśvaraḥ
itaḥ ca itarataḥ ca enam kṛtāntaḥ parikarṣati
15. ātmanaḥ kāmakāraḥ na asti.
ayam puruṣaḥ anīśvaraḥ.
kṛtāntaḥ enam itaḥ ca itarataḥ ca parikarṣati
15. The individual self (ātman) has no free will; this person (puruṣa) is not his own master. Destiny (kṛtānta) drags him hither and thither.
सर्वे क्षयान्ता निचयाः पतनान्ताः समुच्छ्रयाः ।
संयोगा विप्रयोगान्ता मरणान्तं च जीवितम् ॥१६॥
16. sarve kṣayāntā nicayāḥ patanāntāḥ samucchrayāḥ ,
saṃyogā viprayogāntā maraṇāntaṃ ca jīvitam.
16. sarve kṣayāntāḥ nicayāḥ patanāntāḥ samucchrayāḥ
saṃyogāḥ viprayogāntāḥ maraṇāntam ca jīvitam
16. sarve nicayāḥ kṣayāntāḥ.
samucchrayāḥ patanāntāḥ.
saṃyogāḥ viprayogāntāḥ.
jīvitam ca maraṇāntam
16. All accumulations (nicaya) end in decay (kṣaya); all ascents (samucchraya) end in falls (patana); all unions (saṃyoga) end in separations (viprayoga); and life ends in death.
यथा फलानं पक्वानां नान्यत्र पतनाद्भयम् ।
एवं नरस्य जातस्य नान्यत्र मरणाद्भयम् ॥१७॥
17. yathā phalānaṃ pakvānāṃ nānyatra patanādbhayam ,
evaṃ narasya jātasya nānyatra maraṇādbhayam.
17. yathā phalānām pakvānām na anyatra patanāt bhayam
evam narasya jātasya na anyatra maraṇāt bhayam
17. yathā pakvānām phalānām patanāt anyatra bhayam na.
evam jātasya narasya maraṇāt anyatra bhayam na
17. Just as ripe fruits (phala) have no fear of anything other than falling (patana), so too a born person (nara) has no fear of anything other than death (maraṇa).
यथागारं दृढस्थूणं जीर्णं भूत्वावसीदति ।
तथावसीदन्ति नरा जरामृत्युवशं गताः ॥१८॥
18. yathāgāraṃ dṛḍhasthūṇaṃ jīrṇaṃ bhūtvāvasīdati ,
tathāvasīdanti narā jarāmṛtyuvaśaṃ gatāḥ.
18. yathā agāram dṛḍhasthūṇam jīrṇam bhūtvā avasīdati
tathā avasīdanti narāḥ jarāmṛtyuvaśam gatāḥ
18. yathā dṛḍhasthūṇam jīrṇam agāram bhūtvā avasīdati
tathā jarāmṛtyuvaśam gatāḥ narāḥ avasīdanti
18. Just as a house with strong pillars eventually collapses when it becomes old, so too do people perish when they fall under the sway of old age and death.
अहोरात्राणि गच्छन्ति सर्वेषां प्राणिनामिह ।
आयूंषि क्षपयन्त्याशु ग्रीष्मे जलमिवांशवः ॥१९॥
19. ahorātrāṇi gacchanti sarveṣāṃ prāṇināmiha ,
āyūṃṣi kṣapayantyāśu grīṣme jalamivāṃśavaḥ.
19. ahorātrāṇi gacchanti sarveṣām prāṇinām iha
āyūṃṣi kṣapayanti āśu grīṣme jalam iva aṃśavaḥ
19. iha sarveṣām prāṇinām ahorātrāṇi gacchanti
grīṣme aṃśavaḥ jalam iva āśu āyūṃṣi kṣapayanti
19. Days and nights pass for all creatures here. Just as sunbeams (aṃśavaḥ) rapidly dry up water in summer, so too do they swiftly exhaust their lifespans.
आत्मानमनुशोच त्वं किमन्यमनुशोचसि ।
आयुस्ते हीयते यस्य स्थितस्य च गतस्य च ॥२०॥
20. ātmānamanuśoca tvaṃ kimanyamanuśocasi ,
āyuste hīyate yasya sthitasya ca gatasya ca.
20. ātmānam anuśoca tvam kim anyam anuśocasi
āyuḥ te hīyate yasya sthitasya ca gatasya ca
20. tvam ātmānam anuśoca kim anyam anuśocasi te
āyuḥ hīyate yasya sthitasya ca gatasya ca
20. You should lament for your own self (ātman); why do you lament for others? Your lifespan diminishes, whether you are stationary or in motion.
सहैव मृत्युर्व्रजति सह मृत्युर्निषीदति ।
गत्वा सुदीर्घमध्वानं सह मृत्युर्निवर्तते ॥२१॥
21. sahaiva mṛtyurvrajati saha mṛtyurniṣīdati ,
gatvā sudīrghamadhvānaṃ saha mṛtyurnivartate.
21. saha eva mṛtyuḥ vrajati saha mṛtyuḥ niṣīdati
gatvā sudīrgham adhvānam saha mṛtyuḥ nivartate
21. mṛtyuḥ saha eva vrajati mṛtyuḥ saha niṣīdati
sudīrgham adhvānam gatvā mṛtyuḥ saha nivartate
21. Death (mṛtyu) accompanies one even as one walks; Death (mṛtyu) accompanies one as one sits. Even after traversing a very long path, Death (mṛtyu) returns with one.
गात्रेषु वलयः प्राप्ताः श्वेताश्चैव शिरोरुहाः ।
जरया पुरुषो जीर्णः किं हि कृत्वा प्रभावयेत् ॥२२॥
22. gātreṣu valayaḥ prāptāḥ śvetāścaiva śiroruhāḥ ,
jarayā puruṣo jīrṇaḥ kiṃ hi kṛtvā prabhāvayet.
22. gātreṣu valayaḥ prāptāḥ śvetāḥ ca eva śiroruhāḥ
jarayā puruṣaḥ jīrṇaḥ kim hi kṛtvā prabhāvayet
22. puruṣaḥ gātreṣu valayaḥ prāptāḥ śiroruhāḥ ca eva
śvetāḥ jarayā jīrṇaḥ hi kim kṛtvā prabhāvayet
22. Wrinkles have appeared on the limbs, and the hairs on the head have turned white. Worn out by old age, what can a person (puruṣa) possibly do to exert influence?
नन्दन्त्युदित आदित्ये नन्दन्त्यस्तमिते रवौ ।
आत्मनो नावबुध्यन्ते मनुष्या जीवितक्षयम् ॥२३॥
23. nandantyudita āditye nandantyastamite ravau ,
ātmano nāvabudhyante manuṣyā jīvitakṣayam.
23. nandanti udite āditye nandanti astamite ravau
ātmanaḥ na avabudhyante manuṣyāḥ jīvitakṣayam
23. manuṣyāḥ āditye udite nandanti ravau astamite
nandanti te ātmanaḥ jīvitakṣayam na avabudhyante
23. People rejoice when the sun rises and they rejoice when the sun sets. Yet, they do not understand the diminishment of their own life (ātman).
हृष्यन्त्य् ऋतुमुखं दृष्ट्वा नवं नवमिहागतम् ।
ऋतूनां परिवर्तेन प्राणिनां प्राणसंक्षयः ॥२४॥
24. hṛṣyanty ṛtumukhaṃ dṛṣṭvā navaṃ navamihāgatam ,
ṛtūnāṃ parivartena prāṇināṃ prāṇasaṃkṣayaḥ.
24. hṛṣyanti ṛtumukham dṛṣṭvā navam navam iha āgatam
ṛtūnām parivartena prāṇinām prāṇasaṃkṣayaḥ
24. iha āgatam navam navam ṛtumukham dṛṣṭvā hṛṣyanti
ṛtūnām parivartena prāṇinām prāṇasaṃkṣayaḥ
24. People rejoice upon seeing the arrival of each new season here. (Yet) with the change of seasons comes the destruction of life for living beings.
यथा काष्ठं च काष्ठं च समेयातां महार्णवे ।
समेत्य च व्यपेयातां कालमासाद्य कं चन ॥२५॥
25. yathā kāṣṭhaṃ ca kāṣṭhaṃ ca sameyātāṃ mahārṇave ,
sametya ca vyapeyātāṃ kālamāsādya kaṃ cana.
25. yathā kāṣṭham ca kāṣṭham ca sameyātām mahārṇave
sametya ca vyapeyātām kālam āsādya kam cana
25. yathā kāṣṭham ca kāṣṭham ca mahārṇave sameyātām
te sametya ca kam cana kālam āsādya vyapeyātām
25. Just as one piece of wood and another piece of wood might meet in the great ocean, so too, after coming together, they will inevitably drift apart after a certain period of time.
एवं भार्याश्च पुत्राश्च ज्ञातयश्च वसूनि च ।
समेत्य व्यवधावन्ति ध्रुवो ह्येषां विनाभवः ॥२६॥
26. evaṃ bhāryāśca putrāśca jñātayaśca vasūni ca ,
sametya vyavadhāvanti dhruvo hyeṣāṃ vinābhavaḥ.
26. evam bhāryāḥ ca putrāḥ ca jñātayaḥ ca vasūni ca
sametya vyavadhāvanti dhruvaḥ hi eṣām vinābhavaḥ
26. Wives, sons, relatives, and possessions – all these, even when gathered together, will eventually scatter. Their separation is indeed certain.
नात्र कश्चिद् यथा भावं प्राणी समभिवर्तते ।
तेन तस्मिन्न सामर्थ्यं प्रेतस्यास्त्यनुशोचतः ॥२७॥
27. nātra kaścid yathā bhāvaṃ prāṇī samabhivartate ,
tena tasminna sāmarthyaṃ pretasyāstyanuśocataḥ.
27. na atra kaścit yathā bhāvam prāṇī samabhivartate
tena tasmin na sāmarthyam pretasya asti anuśocataḥ
27. No living being here continues to exist according to its own nature or desire. Therefore, a person lamenting for the deceased has no power (to alter the situation) concerning that person.
यथा हि सार्थं गच्छन्तं ब्रूयात् कश्चित् पथि स्थितः ।
अहमप्यागमिष्यामि पृष्ठतो भवतामिति ॥२८॥
28. yathā hi sārthaṃ gacchantaṃ brūyāt kaścit pathi sthitaḥ ,
ahamapyāgamiṣyāmi pṛṣṭhato bhavatāmiti.
28. yathā hi sārtham gacchantam brūyāt kaścit pathi
sthitaḥ aham api āgamiṣyāmi pṛṣṭataḥ bhavatām iti
28. Just as someone standing on the path might say to a traveling group, "I too will follow behind you."
एवं पूर्वैर्गतो मार्गः पितृपैतामहो ध्रुवः ।
तमापन्नः कथं शोचेद् यस्य नास्ति व्यतिक्रमः ॥२९॥
29. evaṃ pūrvairgato mārgaḥ pitṛpaitāmaho dhruvaḥ ,
tamāpannaḥ kathaṃ śoced yasya nāsti vyatikramaḥ.
29. evam pūrvaiḥ gataḥ mārgaḥ pitṛpaitāmahaḥ dhruvaḥ
tam āpannaḥ katham śocet yasya na asti vyatikramaḥ
29. This path, which has been trodden by our ancestors and forefathers, is fixed and certain. How can one grieve upon reaching it, when there is no possibility of deviating from it?
वयसः पतमानस्य स्रोतसो वानिवर्तिनः ।
आत्मा सुखे नियोक्तव्यः सुखभाजः प्रजाः स्मृताः ॥३०॥
30. vayasaḥ patamānasya srotaso vānivartinaḥ ,
ātmā sukhe niyoktavyaḥ sukhabhājaḥ prajāḥ smṛtāḥ.
30. vayasaḥ patamānasya srotasaḥ vā anivartinaḥ ātmā
sukhe niyoktavyaḥ sukhabhājaḥ prajāḥ smṛtāḥ
30. vayasaḥ patamānasya vā srotasaḥ anivartinaḥ ātmā
sukhe niyoktavyaḥ prajāḥ sukhabhājaḥ smṛtāḥ
30. Age is constantly passing, like an irreversible stream. Therefore, one's self (ātman) should be directed towards happiness, for people are considered to be partakers of joy.
धर्मात्मा स शुभैः कृत्स्नैः क्रतुभिश्चाप्तदक्षिणैः ।
धूतपापो गतः स्वर्गं पिता नः पृथिवीपतिः ॥३१॥
31. dharmātmā sa śubhaiḥ kṛtsnaiḥ kratubhiścāptadakṣiṇaiḥ ,
dhūtapāpo gataḥ svargaṃ pitā naḥ pṛthivīpatiḥ.
31. dharmātmā saḥ śubhaiḥ kṛtsnaiḥ kratubhiḥ ca āptadakṣiṇaiḥ
dhūtapāpaḥ gataḥ svargam pitā naḥ pṛthivīpatiḥ
31. saḥ naḥ pitā pṛthivīpatiḥ dharmātmā dhūtapāpaḥ śubhaiḥ
kṛtsnaiḥ ca āptadakṣiṇaiḥ kratubhiḥ svargam gataḥ
31. Our father, the king (pṛthivīpati), who possessed a righteous soul (dharmātman) and was purified from sins, went to heaven by performing all auspicious sacrifices (kratu) with ample sacrificial fees.
भृत्यानां भरणात् सम्यक् प्रजानां परिपालनात् ।
अर्थादानाच्च धार्मेण पिता नस्त्रिदिवं गतः ॥३२॥
32. bhṛtyānāṃ bharaṇāt samyak prajānāṃ paripālanāt ,
arthādānācca dhārmeṇa pitā nastridivaṃ gataḥ.
32. bhṛtyānām bharaṇāt samyak prajānām paripālanāt
arthādānāt ca dhārmeṇa pitā naḥ tridivam gataḥ
32. naḥ pitā samyak bhṛtyānām bharaṇāt prajānām
paripālanāt ca dhārmeṇa arthādānāt tridivam gataḥ
32. Our father went to heaven (tridivam) through the proper maintenance of his servants, the protection of his subjects, and the righteous (dharmeṇa) collection of revenue.
इष्ट्वा बहुविधैर्यज्ञैर्भोगांश्चावाप्य पुष्कलान् ।
उत्तमं चायुरासाद्य स्वर्गतः पृथिवीपतिः ॥३३॥
33. iṣṭvā bahuvidhairyajñairbhogāṃścāvāpya puṣkalān ,
uttamaṃ cāyurāsādya svargataḥ pṛthivīpatiḥ.
33. iṣṭvā bahuvidhaiḥ yajñaiḥ bhogān ca avāpya puṣkalān
uttamam ca āyuḥ āsādya svargataḥ pṛthivīpatiḥ
33. pṛthivīpatiḥ bahuvidhaiḥ yajñaiḥ iṣṭvā ca puṣkalān
bhogān avāpya ca uttamam āyuḥ āsādya svargataḥ
33. Having performed numerous kinds of Vedic rituals (yajña), and having obtained abundant enjoyments and an excellent lifespan, the king ascended to heaven.
स जीर्णं मानुषं देहं परित्यज्य पिता हि नः ।
दैवीमृद्धिमनुप्राप्तो ब्रह्मलोकविहारिणीम् ॥३४॥
34. sa jīrṇaṃ mānuṣaṃ dehaṃ parityajya pitā hi naḥ ,
daivīmṛddhimanuprāpto brahmalokavihāriṇīm.
34. sa jīrṇam mānuṣam deham parityajya pitā hi naḥ
daivīm ṛddhim anuprāptaḥ brahmalokavihāriṇīm
34. naḥ pitā hi sa jīrṇam mānuṣam deham parityajya
brahmalokavihāriṇīm daivīm ṛddhim anuprāptaḥ
34. Our father has indeed abandoned his old human body and attained divine prosperity (ṛddhi), which allows one to roam in the world of Brahma (brahmaloka).
तं तु नैवं विधः कश्चित् प्राज्ञः शोचितुमर्हति ।
त्वद्विधो यद्विधश्चापि श्रुतवान्बुद्धिमत्तरः ॥३५॥
35. taṃ tu naivaṃ vidhaḥ kaścit prājñaḥ śocitumarhati ,
tvadvidho yadvidhaścāpi śrutavānbuddhimattaraḥ.
35. tam tu na evamvidhaḥ kaścit prājñaḥ śocitum arhati
tvadvidhaḥ yadvidhaḥ ca api śrutavān buddhimattaraḥ
35. tu kaścit evaṃvidhaḥ prājñaḥ tam śocitum na arhati,
ca api tvadvidhaḥ yadvidhaḥ śrutavān buddhimattaraḥ (tam śocitum na arhati)
35. But no wise person of this kind, nor indeed anyone like you - who is both learned and more intelligent - ought to grieve for him.
एते बहुविधाः शोका विलाप रुदिते तथा ।
वर्जनीया हि धीरेण सर्वावस्थासु धीमता ॥३६॥
36. ete bahuvidhāḥ śokā vilāpa rudite tathā ,
varjanīyā hi dhīreṇa sarvāvasthāsu dhīmatā.
36. ete bahuvidhāḥ śokāḥ vilāpa rudite tathā
varjanīyāḥ hi dhīreṇa sarvāvasthāsu dhīmatā
36. hi ete bahuvidhāḥ śokāḥ vilāpa tathā rudite,
sarvāvasthāsu dhīreṇa dhīmatā varjanīyāḥ
36. These various kinds of griefs (śoka), lamentation, and weeping must indeed be avoided by a steadfast and intelligent person in all circumstances.
स स्वस्थो भव मा शोचो यात्वा चावस तां पुरीम् ।
तथा पित्रा नियुक्तो ऽसि वशिना वदताम्व् वर ॥३७॥
37. sa svastho bhava mā śoco yātvā cāvasa tāṃ purīm ,
tathā pitrā niyukto'si vaśinā vadatāmv vara.
37. sa svasthaḥ bhava mā śocaḥ yātvā ca āvas tām
purīm tathā pitrā niyuktaḥ asi vaśinā vadatām vara
37. sa svasthaḥ bhava,
mā śocaḥ.
ca yātvā tām purīm āvas.
tathā (hi) vaśinā vadatām vara pitrā (tvam) niyuktaḥ asi.
37. Be composed, do not grieve. Go and dwell in that city, for you have been thus instructed by your self-controlled (vaśin) father, the best of speakers.
यत्राहमपि तेनैव नियुक्तः पुण्यकर्मणा ।
तत्रैवाहं करिष्यामि पितुरार्यस्य शासनम् ॥३८॥
38. yatrāhamapi tenaiva niyuktaḥ puṇyakarmaṇā ,
tatraivāhaṃ kariṣyāmi piturāryasya śāsanam.
38. yatra aham api tena eva niyuktaḥ puṇyakarmaṇā
tatra eva aham kariṣyāmi pituḥ āryasya śāsanam
38. yatra aham api tena eva puṇyakarmaṇā niyuktaḥ
tatra eva aham āryasya pituḥ śāsanam kariṣyāmi
38. Where I too have been appointed by that very meritorious person, there I shall execute the command of my noble father.
न मया शासनं तस्य त्यक्तुं न्याय्यमरिंदम ।
तत्त्वयापि सदा मान्यं स वै बन्धुः स नः पिता ॥३९॥
39. na mayā śāsanaṃ tasya tyaktuṃ nyāyyamariṃdama ,
tattvayāpi sadā mānyaṃ sa vai bandhuḥ sa naḥ pitā.
39. na mayā śāsanam tasya tyaktum nyāyyam arimdam tat
tvayā api sadā mānyam sa vai bandhuḥ sa naḥ pitā
39. arimdam,
mayā tasya śāsanam tyaktum na nyāyyam.
tat tvayā api sadā mānyam.
sa vai bandhuḥ sa naḥ pitā.
39. O vanquisher of foes, it is not proper for me to abandon his command. Therefore, it should always be honored by you as well; for he is truly a relative, he is our father.
एवमुक्त्वा तु विरते रामे वचनमर्थवत् ।
उवाच भरतश्चित्रं धार्मिको धार्मिकं वचः ॥४०॥
40. evamuktvā tu virate rāme vacanamarthavat ,
uvāca bharataścitraṃ dhārmiko dhārmikaṃ vacaḥ.
40. evam uktvā tu virate rāme vacanam arthavat
uvāca bharataḥ citram dhārmikaḥ dhārmikam vacaḥ
40. evam uktvā tu rāme virate,
dhārmikaḥ bharataḥ citram dhārmikam ca vacaḥ uvāca.
40. Thus having spoken, when Rama fell silent, the righteous Bharata uttered a wonderful and righteous statement.
को हि स्यादीदृशो लोके यादृशस्त्वमरिंदम ।
न त्वां प्रव्यथयेद्दुःखं प्रीतिर्वा न प्रहर्षयेत् ॥४१॥
41. ko hi syādīdṛśo loke yādṛśastvamariṃdama ,
na tvāṃ pravyathayedduḥkhaṃ prītirvā na praharṣayet.
41. kaḥ hi syāt īdṛśaḥ loke yādṛśaḥ tvam arimdam na
tvām pravyathayet duḥkham prītiḥ vā na praharṣayet
41. arimdam,
loke kaḥ hi īdṛśaḥ syāt yādṛśaḥ tvam? duḥkham tvām na pravyathayet vā prītiḥ na praharṣayet.
41. O vanquisher of foes, who in this world could possibly be like you? Neither sorrow distresses you, nor does joy elate you.
संमतश्चासि वृद्धानां तांश्च पृच्छसि संशयान् ।
यथा मृतस्तथा जीवन्यथासति तथा सति ॥४२॥
42. saṃmataścāsi vṛddhānāṃ tāṃśca pṛcchasi saṃśayān ,
yathā mṛtastathā jīvanyathāsati tathā sati.
42. saṃmataḥ ca asi vṛddhānām tān ca pṛcchasi saṃśayān
| yathā mṛtaḥ tathā jīvan yathā asati tathā sati
42. saṃmataḥ ca asi vṛddhānām tān ca pṛcchasi saṃśayān
yathā mṛtaḥ tathā jīvan yathā asati tathā sati
42. You are respected by the elders, and you consult them regarding your doubts. For you, the state of being dead is like being alive, and the non-existent is like the existent.
यस्यैष बुद्धिलाभः स्यात् परितप्येत केन सः ।
स एवं व्यसनं प्राप्य न विषीदितुमर्हति ॥४३॥
43. yasyaiṣa buddhilābhaḥ syāt paritapyeta kena saḥ ,
sa evaṃ vyasanaṃ prāpya na viṣīditumarhati.
43. yasya eṣaḥ buddhi-lābhaḥ syāt paritapyyeta kena
saḥ | saḥ evam vyasanam prāpya na viṣīditum arhati
43. yasya eṣaḥ buddhi-lābhaḥ syāt paritapyyeta kena
saḥ saḥ evam vyasanam prāpya na viṣīditum arhati
43. By what could a person, who has gained such insight (buddhi), be distressed? Even after encountering such a calamity, he ought not to become dejected.
अमरोपमसत्त्वस्त्वं महात्मा सत्यसंगरः ।
सर्वज्ञः सर्वदर्शी च बुद्धिमांश्चासि राघव ॥४४॥
44. amaropamasattvastvaṃ mahātmā satyasaṃgaraḥ ,
sarvajñaḥ sarvadarśī ca buddhimāṃścāsi rāghava.
44. amara-upama-sattvaḥ tvam mahā-ātmā satya-saṅgaraḥ |
sarva-jñaḥ sarva-darśin ca buddhimat ca asi rāghava
44. rāghava tvam amara-upama-sattvaḥ mahā-ātmā satya-saṅgaraḥ
sarva-jñaḥ sarva-darśin ca buddhimat ca asi
44. O Rāghava, you possess a spirit (sattva) like that of the gods, you are a great soul (mahātmā), and you are steadfast in your commitments. You are all-knowing, all-seeing, and truly wise.
न त्वामेवं गुणैर्युक्तं प्रभवाभवकोविदम् ।
अविषह्यतमं दुःखमासादयितुमर्हति ॥४५॥
45. na tvāmevaṃ guṇairyuktaṃ prabhavābhavakovidam ,
aviṣahyatamaṃ duḥkhamāsādayitumarhati.
45. na tvām evam guṇaiḥ yuktam prabhava-abhava-kovidam
| aviṣahya-tamam duḥkham āsādayitum arhati
45. evam guṇaiḥ yuktam prabhava-abhava-kovidam tvām
aviṣahya-tamam duḥkham āsādayitum na arhati
45. Therefore, the most unbearable suffering (duḥkha) is incapable of assailing you, who are thus endowed with such virtues and are knowledgeable about creation and dissolution.
प्रोषिते मयि यत् पापं मात्रा मत्कारणात् कृतम् ।
क्षुद्रया तदनिष्टं मे प्रसीदतु भवान्मम ॥४६॥
46. proṣite mayi yat pāpaṃ mātrā matkāraṇāt kṛtam ,
kṣudrayā tadaniṣṭaṃ me prasīdatu bhavānmama.
46. proṣite mayi yat pāpam mātrā matkāraṇāt kṛtam
kṣudrayā tat aniṣṭam me prasīdatu bhavān mama
46. mayi proṣite yat pāpam mātrā kṣudrayā matkāraṇāt
kṛtam tat aniṣṭam me prasīdatu bhavān mama prasīdatu
46. While I was exiled, whatever sin was committed by my mother, that base woman, on my account - may that misfortune be appeased for me. May you (Lakshmana) be gracious to me.
धर्मबन्धेन बद्धो ऽस्मि तेनेमां नेह मातरम् ।
हन्मि तीव्रेण दण्डेन दण्डार्हां पापकारिणीम् ॥४७॥
47. dharmabandhena baddho'smi tenemāṃ neha mātaram ,
hanmi tīvreṇa daṇḍena daṇḍārhāṃ pāpakāriṇīm.
47. dharmabandhena baddhaḥ asmi tena imām na iha
mātaram hanmi tīvreṇa daṇḍena daṇḍārhām pāpakāriṇīm
47. aham dharmabandhena baddhaḥ asmi tena iha imām
mātaram na hanmi tīvreṇa daṇḍena daṇḍārhām pāpakāriṇīm
47. I am bound by the bond of duty (dharma), therefore I will not kill this mother here, even though she is deserving of a severe punishment, being a doer of sin.
कथं दशरथाज्जातः शुद्धाभिजनकर्मणः ।
जानन्धर्ममधर्मिष्ठं कुर्यां कर्म जुगुप्सितम् ॥४८॥
48. kathaṃ daśarathājjātaḥ śuddhābhijanakarmaṇaḥ ,
jānandharmamadharmiṣṭhaṃ kuryāṃ karma jugupsitam.
48. katham daśarathāt jātaḥ śuddhābhijanakarmaṇaḥ
jānan dharmam adharmiṣṭham kuryām karma jugupsitam
48. katham aham śuddhābhijanakarmaṇaḥ daśarathāt jātaḥ
dharmam jānan jugupsitam adharmiṣṭham karma kuryām
48. How could I, born from Dasharatha, who is of pure lineage and actions, knowing the natural law (dharma), perform a hateful, most unrighteous act (karma)?
गुरुः क्रियावान् वृद्धश्च राजा प्रेतः पितेति च ।
तातं न परिगर्हेयं दैवतं चेति संसदि ॥४९॥
49. guruḥ kriyāvān vṛddhaśca rājā pretaḥ piteti ca ,
tātaṃ na parigarheyaṃ daivataṃ ceti saṃsadi.
49. guruḥ kriyāvān vṛddhaḥ ca rājā pretaḥ pitā iti
ca tātam na parigarheyam daivatam ca iti saṃsadi
49. pita guruḥ kriyāvān vṛddhaḥ rājā ca pretaḥ iti
ca tātam na parigarheyam daivatam ca iti saṃsadi
49. My father is a spiritual teacher (guru), a righteous man, an elder, a king, and now a departed father. Therefore, I should not criticize my father (tāta), whom I consider a deity, even in an assembly.
को हि धर्मार्थयोर्हीनमीदृशं कर्म किल्बिषम् ।
स्त्रियाः प्रियचिकीर्षुः सन् कुर्याद्धर्मज्ञ धर्मवित् ॥५०॥
50. ko hi dharmārthayorhīnamīdṛśaṃ karma kilbiṣam ,
striyāḥ priyacikīrṣuḥ san kuryāddharmajña dharmavit.
50. kaḥ hi dharma-arthayoḥ hīnam īdṛśam karma kilbiṣam
striyāḥ priya-cikīrṣuḥ san kuryāt dharma-jña dharma-vit
50. he dharma-jña he dharma-vit kaḥ hi striyāḥ priya-cikīrṣuḥ
san dharma-arthayoḥ hīnam īdṛśam kilbiṣam karma kuryāt
50. Indeed, who, being desirous of pleasing a woman, would commit such a sinful act that is detrimental to both duty (dharma) and material prosperity (artha), O knower of righteousness and expert in natural law (dharma)?
अन्तकाले हि भूतानि मुह्यन्तीति पुराश्रुतिः ।
राज्ञैवं कुर्वता लोके प्रत्यक्षा सा श्रुतिः कृता ॥५१॥
51. antakāle hi bhūtāni muhyantīti purāśrutiḥ ,
rājñaivaṃ kurvatā loke pratyakṣā sā śrutiḥ kṛtā.
51. anta-kāle hi bhūtāni muhyanti iti purā śrutiḥ
rājñā evam kurvatā loke pratyakṣā sā śrutiḥ kṛtā
51. hi anta-kāle bhūtāni muhyanti iti purā śrutiḥ sā
śrutiḥ rājñā evam kurvatā loke pratyakṣā kṛtā
51. Indeed, it is an ancient tradition (śruti) that beings become deluded at the time of their end. By acting in this manner, the king has made that very tradition (śruti) manifest in the world.
साध्वर्थमभिसंधाय क्रोधान्मोहाच्च साहसात् ।
तातस्य यदतिक्रान्तं प्रत्याहरतु तद्भवान् ॥५२॥
52. sādhvarthamabhisaṃdhāya krodhānmohācca sāhasāt ,
tātasya yadatikrāntaṃ pratyāharatu tadbhavān.
52. sādhu-artham abhi-saṃdhāya krodhāt mohāt ca sāhasāt
tātasya yat atikrāntam pratyāharatu tat bhavān
52. bhavān sādhu-artham abhi-saṃdhāya krodhāt mohāt ca
sāhasāt tātasya yat atikrāntam tat pratyāharatu
52. May you, revered sir, retract whatever transgression against your father (tāta) was committed out of anger, delusion, and rashness, despite having initially intended what is right.
पितुर्हि समतिक्रान्तं पुत्रो यः साधु मन्यते ।
तदपत्यं मतं लोके विपरीतमतो ऽन्यथा ॥५३॥
53. piturhi samatikrāntaṃ putro yaḥ sādhu manyate ,
tadapatyaṃ mataṃ loke viparītamato'nyathā.
53. pituḥ hi sam-atikrāntam putraḥ yaḥ sādhu manyate
tat apatyam matam loke viparītam ataḥ anyathā
53. hi yaḥ putraḥ pituḥ sam-atikrāntam sādhu manyate tat
apatyam loke viparītam matam ataḥ anyathā (na matam)
53. Indeed, the son who considers a transgression against his father to be right is deemed a degenerate offspring in the world; otherwise, he is not.
तदपत्यं भवानस्तु मा भवान्दुष्कृतं पितुः ।
अभिपत्तत् कृतं कर्म लोके धीरविगर्हितम् ॥५४॥
54. tadapatyaṃ bhavānastu mā bhavānduṣkṛtaṃ pituḥ ,
abhipattat kṛtaṃ karma loke dhīravigarhitam.
54. tat apatyam bhavān astu mā bhavān duṣkṛtam pituḥ
abhipattat kṛtam karma loke dhīra-vigarhitam
54. bhavān tat apatyam astu mā bhavān pituḥ duṣkṛtam
abhipattat loke dhīra-vigarhitam kṛtam karma
54. May you be his true son. Do not incur your father's misdeed (duṣkṛta), which is an action (karma) condemned by the wise in the world.
कैकेयीं मां च तातं च सुहृदो बान्धवांश्च नः ।
पौरजानपदान् सर्वांस्त्रातु सर्वमिदं भवान् ॥५५॥
55. kaikeyīṃ māṃ ca tātaṃ ca suhṛdo bāndhavāṃśca naḥ ,
paurajānapadān sarvāṃstrātu sarvamidaṃ bhavān.
55. kaikeyīm mām ca tātam ca suhṛdaḥ bāndhavān ca naḥ
paura-jānapadān sarvān trātu sarvam idam bhavān
55. bhavān kaikeyīm ca mām ca tātam ca naḥ suhṛdaḥ ca
bāndhavān ca sarvān paura-jānapadān idam sarvam trātu
55. May you protect all these: Kaikeyi, me, our father, our friends, our relatives, and all the citizens and rural folk.
क्व चारण्यं क्व च क्षात्रं क्व जटाः क्व च पालनम् ।
ईदृशं व्याहतं कर्म न भवान् कर्तुमर्हति ॥५६॥
56. kva cāraṇyaṃ kva ca kṣātraṃ kva jaṭāḥ kva ca pālanam ,
īdṛśaṃ vyāhataṃ karma na bhavān kartumarhati.
56. kva ca araṇyam kva ca kṣātram kva jaṭāḥ kva ca
pālanam īdṛśam vyāhatam karma na bhavān kartum arhati
56. kva araṇyam ca kva kṣātram ca kva jaṭāḥ ca kva
pālanam bhavān īdṛśam vyāhatam karma kartum na arhati
56. Where is the forest and where is the rule of a warrior (kṣātra)? Where are matted locks and where is protection? You ought not to perform such a contradictory action (karma).
अथ क्लेशजमेव त्वं धर्मं चरितुमिच्छसि ।
धर्मेण चतुरो वर्णान्पालयन् क्लेशमाप्नुहि ॥५७॥
57. atha kleśajameva tvaṃ dharmaṃ caritumicchasi ,
dharmeṇa caturo varṇānpālayan kleśamāpnuhi.
57. atha kleśa-jam eva tvam dharmam caritum icchasi
dharmeṇa caturaḥ varṇān pālayan kleśam āpnuhi
57. atha tvam kleśa-jam eva dharmam caritum icchasi
dharmeṇa caturaḥ varṇān pālayan kleśam āpnuhi
57. If you, however, desire to practice a natural law (dharma) that is indeed born of hardship, then by means of that natural law (dharma), protect the four social orders and thereby attain hardship!
चतुर्णामाश्रमाणां हि गार्हस्थ्यं श्रेष्ठमाश्रमम् ।
आहुर्धर्मज्ञ धर्मज्ञास्तं कथं त्यक्तुमर्हसि ॥५८॥
58. caturṇāmāśramāṇāṃ hi gārhasthyaṃ śreṣṭhamāśramam ,
āhurdharmajña dharmajñāstaṃ kathaṃ tyaktumarhasi.
58. caturṇām āśramāṇām hi gārhasthyam śreṣṭham āśramam
āhuḥ dharmajña dharmajñāḥ tam katham tyaktum arhasi
58. dharmajña,
dharmajñāḥ hi caturṇām āśramāṇām gārhasthyam śreṣṭham āśramam āhuḥ.
tam katham tyaktum arhasi?
58. O knower of natural law (dharma), those who understand natural law (dharma) declare the householder stage (āśrama) to be indeed the best of the four stages of life (āśrama). How, then, can you abandon it?
श्रुतेन बालः स्थानेन जन्मना भवतो ह्यहम् ।
स कथं पालयिष्यामि भूमिं भवति तिष्ठति ॥५९॥
59. śrutena bālaḥ sthānena janmanā bhavato hyaham ,
sa kathaṃ pālayiṣyāmi bhūmiṃ bhavati tiṣṭhati.
59. śrutena bālaḥ sthānena janmanā bhavataḥ hi aham
saḥ katham pālayiṣyāmi bhūmim bhavati tiṣṭhati
59. hi,
śrutena,
sthānena,
janmanā ca aham bhavataḥ bālaḥ (asmi).
bhavati tiṣṭhati (sati) saḥ aham katham bhūmim pālayiṣyāmi?
59. Indeed, I am a child compared to you in terms of learning, position, and birth. How, then, can I rule the land while you are present?
हीनबुद्धिगुणो बालो हीनः स्थानेन चाप्यहम् ।
भवता च विना भूतो न वर्तयितुमुत्सहे ॥६०॥
60. hīnabuddhiguṇo bālo hīnaḥ sthānena cāpyaham ,
bhavatā ca vinā bhūto na vartayitumutsahe.
60. hīnabuddiguṇaḥ bālaḥ hīnaḥ sthānena ca api aham
bhavatā ca vinā bhūtaḥ na vartayitum utsahe
60. aham hīnabuddiguṇaḥ bālaḥ (asmi),
ca sthānena api hīnaḥ (asmi).
bhavatā vinā bhūtaḥ ca (aham) na vartayitum utsahe.
60. I am a child, lacking in intelligence and virtues, and also deficient in position. Having become separated from you, I am unable to manage.
इदं निखिलमव्यग्रं पित्र्यं राज्यमकण्टकम् ।
अनुशाधि स्वधर्मेण धर्मज्ञ सह बान्धवैः ॥६१॥
61. idaṃ nikhilamavyagraṃ pitryaṃ rājyamakaṇṭakam ,
anuśādhi svadharmeṇa dharmajña saha bāndhavaiḥ.
61. idam nikhilam avyagram pitryam rājyam akaṇṭakam
anuśādhi svadharmeṇa dharmajña saha bāndhavaiḥ
61. dharmajña,
bāndhavaiḥ saha idam nikhilam avyagram pitryam akaṇṭakam rājyam svadharmeṇa anuśādhi.
61. O knower of natural law (dharma), rule this entire, undisturbed, ancestral, and unhindered kingdom according to your own intrinsic nature (dharma) along with your kinsmen.
इहैव त्वाभिषिञ्चन्तु धर्मज्ञ सह बान्धवैः ।
ऋत्विजः सवसिष्ठाश्च मन्त्रवन्मन्त्रकोविदाः ॥६२॥
62. ihaiva tvābhiṣiñcantu dharmajña saha bāndhavaiḥ ,
ṛtvijaḥ savasiṣṭhāśca mantravanmantrakovidāḥ.
62. iha eva tvā abhiṣiñcantu dharmajña saha bāndhavaiḥ
ṛtvijaḥ sa-vasiṣṭhāḥ ca mantravat mantra-kovidāḥ
62. dharmajña iha eva sa-vasiṣṭhāḥ ca bāndhavaiḥ saha
mantra-kovidāḥ mantravat ṛtvijaḥ tvā abhiṣiñcantu
62. O knower of righteousness (dharma), may the priests, along with Vaśiṣṭha and your relatives, consecrate you right here. Let these priests, skilled in sacred formulas (mantras), perform the ritual with proper incantations.
अभिषिक्तस्त्वमस्माभिरयोध्यां पालने व्रज ।
विजित्य तरसा लोकान्मरुद्भिरिव वासवः ॥६३॥
63. abhiṣiktastvamasmābhirayodhyāṃ pālane vraja ,
vijitya tarasā lokānmarudbhiriva vāsavaḥ.
63. abhiṣiktaḥ tvam asmābhiḥ ayodhyām pālane vraja
vijitya tarasā lokān marudbhiḥ iva vāsavaḥ
63. asmābhiḥ abhiṣiktaḥ tvam tarasā lokān vijitya
marudbhiḥ iva vāsavaḥ pālane ayodhyām vraja
63. Having been consecrated by us, you should go to Ayodhyā for its protection. [Go there] after conquering the worlds with your might, just like Indra [conquers] with the Maruts.
ऋणानि त्रीण्यपाकुर्वन्दुर्हृदः साधु निर्दहन् ।
सुहृदस्तर्पयन् कामैस्त्वमेवात्रानुशाधि माम् ॥६४॥
64. ṛṇāni trīṇyapākurvandurhṛdaḥ sādhu nirdahan ,
suhṛdastarpayan kāmaistvamevātrānuśādhi mām.
64. ṛṇāni trīṇi apākurvan durhṛdaḥ sādhu nirdahan
suhṛdaḥ tarpayan kāmaiḥ tvam eva atra anuśādhi mām
64. tvam eva atra trīṇi ṛṇāni apākurvan durhṛdaḥ sādhu
nirdahan kāmaiḥ suhṛdaḥ tarpayan mām anuśādhi
64. You alone, while discharging the three debts, completely eliminating ill-wishers, and satisfying friends with their desires, should instruct me in this matter.
अद्यार्य मुदिताः सन्तु सुहृदस्ते ऽभिषेचने ।
अद्य भीताः पालयन्तां दुर्हृदस्ते दिशो दश ॥६५॥
65. adyārya muditāḥ santu suhṛdaste'bhiṣecane ,
adya bhītāḥ pālayantāṃ durhṛdaste diśo daśa.
65. adya ārya muditāḥ santu suhṛdaḥ te abhiṣecane
adya bhītāḥ pālayantām durhṛdaḥ te diśaḥ daśa
65. ārya adya te suhṛdaḥ abhiṣecane muditāḥ santu
adya te durhṛdaḥ bhītāḥ daśa diśaḥ pālayantām
65. O noble one, today may your friends be joyful at your consecration. And today, may your ill-wishers, terrified, flee to the ten directions.
आक्रोशं मम मातुश्च प्रमृज्य पुरुषर्षभ ।
अद्य तत्र भवन्तं च पितरं रक्ष किल्बिषात् ॥६६॥
66. ākrośaṃ mama mātuśca pramṛjya puruṣarṣabha ,
adya tatra bhavantaṃ ca pitaraṃ rakṣa kilbiṣāt.
66. ākrośam mama mātuḥ ca pramṛjya puruṣarṣabha
adya tatra bhavantam ca pitaram rakṣa kilbiṣāt
66. puruṣarṣabha mama mātuḥ ākrośam ca pramṛjya
adya tatra bhavantam pitaram ca kilbiṣāt rakṣa
66. O best among men (puruṣa), having wiped away the insult to my mother, protect your venerable father from sin today.
शिरसा त्वाभियाचे ऽहं कुरुष्व करुणां मयि ।
बान्धवेषु च सर्वेषु भूतेष्विव महेश्वरः ॥६७॥
67. śirasā tvābhiyāce'haṃ kuruṣva karuṇāṃ mayi ,
bāndhaveṣu ca sarveṣu bhūteṣviva maheśvaraḥ.
67. śirasā tvā abhiyāce aham kuruṣva karuṇām mayi
bāndhaveṣu ca sarveṣu bhūteṣu iva maheśvaraḥ
67. aham śirasā tvā abhiyāce mayi ca sarveṣu
bāndhaveṣu karuṇām kuruṣva maheśvaraḥ bhūteṣu iva
67. I implore you with bowed head; show compassion towards me and all my relatives, just as the Great Lord (Maheśvara) shows it towards all beings.
अथ वा पृष्ठतः कृत्वा वनमेव भवानितः ।
गमिष्यति गमिष्यामि भवता सार्धमप्यहम् ॥६८॥
68. atha vā pṛṣṭhataḥ kṛtvā vanameva bhavānitaḥ ,
gamiṣyati gamiṣyāmi bhavatā sārdhamapyaham.
68. atha vā pṛṣṭhataḥ kṛtvā vanam eva bhavān itaḥ
gamiṣyati gamiṣyāmi bhavatā sārdham api aham
68. atha vā bhavān itaḥ vanam eva pṛṣṭhataḥ kṛtvā
gamiṣyati (tarhi) aham api bhavatā sārdham gamiṣyāmi
68. Or else, if you, turning your back on this forest, will depart from here, then I will also go with you.
तथापि रामो भरतेन ताम्यत प्रसाद्यमानः शिरसा महीपतिः ।
न चैव चक्रे गमनाय सत्त्ववान्मतिं पितुस्तद्वचने प्रतिष्ठितः ॥६९॥
69. tathāpi rāmo bharatena tāmyata prasādyamānaḥ śirasā mahīpatiḥ ,
na caiva cakre gamanāya sattvavānmatiṃ pitustadvacane pratiṣṭhitaḥ.
69. tathā api rāmaḥ bharatena tāmyata
prasādyamānaḥ śirasā mahīpatiḥ na
ca eva cakre gamanāya sattvavān
matim pituḥ tat vacane pratiṣṭhitaḥ
69. tathā api sattvavān mahīpatiḥ rāmaḥ,
tāmyatā bharatena śirasā prasādyamānaḥ (san),
pituḥ tat vacane pratiṣṭhitaḥ (san),
gamanāya matim na ca eva cakre
69. Nevertheless, Rama, the resolute king, being appeased by the distressed Bharata who was bowing his head, did not make up his mind for departure, as he was firmly established in his father's command.
तदद्भुतं स्थैर्यमवेक्ष्य राघवे समं जनो हर्षमवाप दुःखितः ।
न यात्ययोध्यामिति दुःखितो ऽभवत् स्थिरप्रतिज्ञत्वमवेक्ष्य हर्षितः ॥७०॥
70. tadadbhutaṃ sthairyamavekṣya rāghave samaṃ jano harṣamavāpa duḥkhitaḥ ,
na yātyayodhyāmiti duḥkhito'bhavat sthirapratijñatvamavekṣya harṣitaḥ.
70. tat adbhutam sthairyam avekṣya rāghave
samam janaḥ harṣam avāpa duḥkhitaḥ
na yāti ayodhyām iti duḥkhitaḥ abhavat
sthirapratijñatvam avekṣya harṣitaḥ
70. rāghave tat adbhutam sthairyam avekṣya,
duḥkhitaḥ janaḥ samam harṣam avāpa.
ayodhyām na yāti iti duḥkhitaḥ abhavat,
sthirapratijñatvam avekṣya harṣitaḥ (abhavat).
70. Observing that amazing steadfastness in Rāghava (Rāma), the people, though sorrowful, simultaneously experienced joy. They became sorrowful with the thought, "He will not return to Ayodhyā," but joyful upon witnessing his firm resolve.
तमृत्विजो नैगमयूथवल्लभास्तथा विसंज्ञाश्रुकलाश्च मातरः ।
तथा ब्रुवाणं भरतं प्रतुष्टुवुः प्रणम्य रामं च ययाचिरे सह ॥७१॥
71. tamṛtvijo naigamayūthavallabhāstathā visaṃjñāśrukalāśca mātaraḥ ,
tathā bruvāṇaṃ bharataṃ pratuṣṭuvuḥ praṇamya rāmaṃ ca yayācire saha.
71. tam ṛtvijaḥ naigamayūthavallabhāḥ
tathā visañjñāśrukalāḥ ca mātaraḥ
tathā bruvāṇam bharatam pratuṣṭuvuḥ
praṇamya rāmam ca yayācire saha
71. ṛtvijaḥ,
naigamayūthavallabhāḥ,
tathā visañjñāśrukalāḥ ca mātaraḥ,
tathā bruvāṇam tam bharatam pratuṣṭuvuḥ,
rāmam ca praṇamya saha yayācire.
71. The priests, the leaders of the guilds and merchants, and the mothers, who were bewildered and had eyes full of tears, praised Bharata who was speaking thus. Then, together, they bowed and implored Rāma.

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bāla kāṇḍa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76

ayodhyā kāṇḍa (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 (current chapter) Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111

araṇya kāṇḍa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71

kiṣkindhā kāṇḍa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66

sundara kāṇḍa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66

yuddha kāṇḍa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116

uttara kāṇḍa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100