Sloka & Translation

[Bharata's lamentation and Rama's consolation.]

ततः पुरुषसिंहानां वृतानां तै स्सुहृद्गणैः।

शोचतामेव रजनी दुःखेन व्यत्यवर्तत।।2.105.1।।

ततः then, तैः by them, सुहृद्गणैः with hosts of friends, वृतानाम् surrounded by, पुरुषसिंहानाम् lions of men (best of men), शोचतामेव while they were lamenting, रजनी night, दुःखेन painfully, व्यत्यवर्तत passed off.

That night passed off painfully for the four lion like brothers as they lamented, surrounded by their hosts of friends.

रजन्यां सुप्रभातायां भ्रातरस्ते सुहृद्वृताः।

मन्दाकिन्यां हुतं जप्यं कृत्वा राममुपागमन्।।2.105.2।।

रजन्याम् that night, सुप्रभातायाम् had dawned, ते भ्रातरः those brothers, सुहृद्वृताः surrounded by friends, मन्दाकिन्याम् on the bank of Mandakini river, हुतम् morning oblations, जप्यम् prayers, कृत्वा having performed, रामम् to Rama, उपागमन् returned.

When the night dawned, those brothers surrounded by their friends made (morning) ablutions and, after the prayers, returned to Rama.

तूष्णीं ते समुपासीना न कश्चित्किञ्चिदब्रवीत्।

भरतस्तु सुहृन्मध्ये रामं वचनमब्रवीत्।।2.105.3।।

ते they, तूष्णीम् silently, समुपासीनाः sat togethr, कश्चित् any one, किञ्चित् a little, न अब्रवीत् did not speak, भरतस्तु Bharata on his part, सुहृन्मध्ये from among the friends, रामम् addressing Rama, वचनम् these words, अब्रवीत् said.

All of them sat together silently and no one uttered a word. Bharata alone from among them addressed Rama saying:

सान्त्विता मामिका माता दत्तं राज्यमिदं मम।

तद्ददामि तवैवाहं भुङ्क्ष्व राज्यमकण्टकम्।।2.105.4।।

मामिका my own, माता mother, सान्त्विता has been pacified, इदम् this, राज्यम् kingdom, मम to me, दत्तम् was given, तत् that kingdom, अहम् I, तवैव to you alone, ददामि am giving, अकण्टकम् without obstacles, राज्यम् kingdom, भुङ्क्ष्व enjoy.

This kingdom was given to me for the satisfaction of my mother. I am bestowing it back on you. Enjoy it without any obstacles.

महतेवाम्बुवेगेन भिन्नस्सेतुर्जलागमे।

दुरावारं त्वदन्येन राज्यखण्डमिदं महत्।।2.105.5।।

जलागमे during the rainy season, महता great, अम्बुवेगेन by the surge of waters, भिन्नः burst सेतुः इव like a dyke, इदम् this, महत् vast, राज्यखण्डम् kingdom, त्वदन्येन other than yourself, दुरावारम् insupportable.

Like a dyke bursts under pressure by the great surge of waters during the rainy season, this vast kingdom cannot be sustained by any one except yourself.

गतिं खर इवाश्वस्य तार्क्ष्यस्येव पतत्रिणः।

अनुगन्तुं न शक्तिर्मे गतिं तव महीपते।।2.105.6।।

महीपते O lord of the earth, Rama, अश्वस्य horse's, गतिम् pace, खर इव like an ass, तार्क्ष्यस्य Tarkshya's (the holy eagle, Garuda) pace, पतत्रिणः इव like a bird, तव गतिम् your pace,
अनुगन्तुम् to follow, मे to me, शक्तिः power, न do not have.

O lord of the earth as an ass cannot follow the pace of a horse or a bird, the pace of Tarkshya (Garuda), I do not have the capability to follow you.

सुजीवं नित्यशस्तस्य यः परैरुपजीव्यते।

राम तेन तु दुर्जीवं यः परानुपजीवति।।2.105.7।।

राम Rama, यः who, परैः by others, नित्यशः always, उपजीव्यते depends for sustenance, तस्य his, सुजीवम् happy life, यः who, परान् on others, उपजीवति depends for sustenance, तेन तु as for him, दुर्जीवम् is a hard life.

O Rama, the life of a man on whom others depend for their sustenance is a happy life and the life of one who depends on others for his own mintenance is miserable.

यथा तु रोपितो वृक्षः पुरुषेण विवर्धितः।

ह्रस्वकेण दुरारोहो रूढस्कन्धो महाद्रुमः।।2.105.8।।

स यदा पुष्पितो भूत्वा फलानि न विदर्शयेत्।

स तां नानुभवेत्प्रीतिं यस्य हेतोः प्ररोपितः।।2.105.9।।

एषोपमा महाबाहो तमर्थं वेत्तु मर्हसि।

यदि त्वमस्मान्वृषभो भर्ता भृत्यान्न शाधि हि।।2.105.10।।

महाबाहो O mightyarmed one, वृषभः mighty, भर्ता protector, त्वम् you, भृत्यान् servants, अस्मान् us, न शाधि हि if you do not rule, पुरुषेण by a man, रोपितः planted, विवर्धितः reared, ह्रस्वकेण by a dwarf दुरारोहः difficult to climb, रूढस्कन्दः with a big trunk, महाद्रुमः large tree, वृक्षः tree, यदा when, पुष्पितः भूत्वा it having blossomed, फलानि fruit, यथा as, न विदर्शयेत् does not bear, यस्य हेतोः for such purpose, प्ररोपितः it has been planted, सः he, तां प्रीतिम् that pleasure, नानुभवेत् does not feel, एषा this one, उपमा simile, तम् अर्थम् its meaning, वेत्तुम् know, अर्हसि behoves you.

O mightyarmed Rama, a man plants a tree, rears it till it grows into such a large tree with a big trunk that it becomes difficult for a dwarf to climb. When the tree flowers but does not bear fruit, the man who planted it gets no pleasure out of the purpose for which the tree was planted. Being a mighty protector, do not chastise us who are your
servants. This is a simile. You may better comprehend its implications.
(The meaning of the simile is that if you do not assume the throne, the desire of our father, who nurtured you right from your childhood and hoped that one day you will become king and rule the people, will be in vain.)

श्रेणयस्त्वां महाराज पश्यन्त्वग्य्राश्च सर्वशः।

प्रतपन्तमिवादित्यं राज्ये स्थित मरिन्दमम्।।2.105.11।।

महाराज O great king, राज्ये in the kingdom, स्थितम् installed, अरिन्दमम् subduer of enemies, त्वाम् you, अग्य्राः leading, श्रेणयः guilds of traders, etc, सर्वशः all over, प्रतपन्तम् with resplendence, आदित्यम् इव like Sun, पश्यन्तु let them see.

O great king and subduer of enemies, may all the leading guilds of traders and other subjects behold you all over installed in the kingdom like the resplendent Sun.

तवानुयाने काकुत्स्थ मत्ता नर्दन्तु कुञ्जराः।

अन्तःपुरगता नार्यो नन्दन्तु सुसमाहिताः।।2.105.12।।

काकुत्स्थ O Kakutstha (Rama), तव your, अनुयाने following you, मत्ताः intoxicated with ichor, कुञ्जराः elephants, नर्दन्तु may trumpet, अन्तःपुरगताः of the inner apartment, नार्यः women, सुसमाहिताः with composed minds, नन्दन्तु may rejoice.

O Rama, let the elephants following you, intoxicated with ichor, be heard trumpeting. Let the women of the inner apartment rejoice with composed minds (when they hear of your return).

तस्य साध्वित्यमन्यन्त नागरा विविधा जनाः।

भरतस्य वच श्श्रुत्वा रामं प्रत्यनुयाचतः।।2.105.13।।

रामं प्रति about Rama, अनुयाचतः while beseeching, तस्य भरतस्य that Bharata's, वचः words, श्रुत्वा hearing, नागराः pertaining to the city, विविधाः various classes, जनाः people, साधु इति
as well said, अमन्यन्त exclaimed.

Hearing the words of Bharata beseeching Rama to return, various classes of people of the city of Ayodhya, in approbation exclaimed well said.

तमेवं दुःखितं प्रेक्ष्य विलपन्तं यशस्विनम्।

रामः कृतात्मा भरतं समाश्वासयदात्मवान्।।2.105.14।।

कृतात्मा man of firm determination, आत्मवान् selfpossessed, रामः Rama, एवम् in this way, विलपन्तम् lamenting, यशस्विनम् illustrious, दुःखितम् depressed, तं भरतम् that Bharata, प्रेक्ष्य seeing, समाश्वासयत् consoled him.

Having seen the illustrious Bharata lamenting that way, Rama, a man of firm determination and selfpossession, consoled him thus:

नाऽत्मनः कामकारोऽस्ति पुरुषोऽयमनीश्वरः।

इतश्चेतरतश्चैनं कृतान्तः परिकर्षति।।2.105.15।।

आत्मनः by oneself, कामकारः to do at free will, नास्ति is not there, अयम् this, पुरुषः man, अनीश्वरः is not independent, कृतान्तः fate, एनम् him, इतश्च from this way, इतरतश्च or the other way, परिकर्षति is pulled.

A man is neither independent nor competent to do any act on his free will. Fate pulls him this way or the other.

सर्वे क्षयान्ताः निचयाः पतनान्ता समुच्छ्रयाः।

संयोगा विप्रयोगान्ता मरणान्तं च जीवितम्।।2.105.16।।

सर्वे all, निचयाः accumulations of wealth, क्षयान्ताः deplete at the end, समुच्छ्रयाः elevated positions, पतनान्ताः degrade at the end, संयोगाः union, विप्रयोगान्ताः end in separation, जीवितम् life, मरणान्तम् has death at the end.

All accumulations of wealth deplete at the end. Every man who attains elevated positions falls at the end. Every union culminates in separation. Every life ends in death.

यथा फलानां पक्वानां नान्यत्र पतनाद्भयम्।

एवं नरस्य जातस्य नान्यत्र मरणाद्भयम्।।2.105.17।।

पक्वानाम् ripened, फलानाम् fruits, पतनात् from falling down, अन्यत्र no other, भयम् fear, यथा as how, न not, एवम् in the same way, जातस्य of one who is born, नरस्य for a man, मरणात् more than death, अन्यत्र from any other source, भयम् fear, न not.

The only fear of a ripened fruit is the fear of falling down (from the tree). In the same way every man who is born has no other fear except the fear of death.

यथाऽगारं दृढस्थूणं जीर्णं भूत्वाऽवसीदति।

तथैव सीदन्ति नरा जरामृत्युवशं गताः।।2.105.18।।

दृढस्थूणम् with sturdy pillars, आगारम् house, यथा as, जीर्णं भूत्वा after getting dilapidated, अवसीदति decays, तथैव in the same way, नराः people, जरामृत्युवशंगताः under the sway of old age and death, सीदन्ति are destroyed.

Even a house constructed with sturdy pillars gets dilapidated and ultimately decays. In the same way people under the sway of old age and death are destroyed (at last).

अत्येति रजनी या तु सा न प्रतिनिवर्तते।

यात्येव यमुना पूर्णा समुद्रमुदकाकुलम्।।2.105.19।।

या such, रजनी night, अत्येति passes off, सा that one, न प्रतिनिवर्तते does not return, पूर्णा
filled with waters, यमुना river Yamuna, उदकाकुलम् waterfilled, समुद्रम् to the ocean, यात्येव flows forever.

A night that once passe off does not return like the waters of river Yamuna that flow
into the ocean filled with water (the water do not flow back into Yamuna).

अहोरात्राणि गच्छन्ति सर्वेषां प्राणिनामिह।

अायूंषि क्षपयन्त्याशु ग्रीष्मे जलमिवांशवः।।2.105.20।।

इह in this world, गच्छन्ति are passing, अहोरात्राणि days and nights, ग्रीष्मे in summer, अंशवः rays of the sun, जलमिव like the water, सर्वेषाम् all, प्राणिनाम् living things', आयूंषि life span, आशु are quickly, क्षपयन्ति are decaying.

The passing days and nights quickly decrease the life span of all living beings in this world, like sunrays drying up the water in summer.

आत्मानमनुशोच त्वं किमन्यमनुशोचसि।

आयुस्ते हीयते यस्य स्थितस्य च गतस्य च।।2.105.21।।

स्थितस्य च whether you stand, गतस्य च or moving, यस्य whosoever, आयुः life span, हीयते decreases, आत्मानम् about you, त्वम् you, अनुशोच grieve, अन्यम् about others, किम् why, अनुशोचसि are you grieving?

Whether you are static or moving, your lifespan decreases. Therefore, you should only grieve about yourself and not for any one else.

सहैव मृत्युर्व्रजति सह मृत्युर्निषीदति।

गत्वासुदीर्घमध्वानं सहमृत्युर्निवर्तते।।2.105.22।।

मृत्युः death, सहैव along with you, व्रजति is moving, सह मृत्युः along with death, निषीदति a man sits, सुदीर्घम् very long, अध्वानम् way, गत्वा having gone, सहमृत्युः with death, निवर्तते is returning.

Death follows a man wherever he goes. When he sits, death sits with him. Even after travelling a very long distance, the man returns along with death.

गात्रेषु वलयः प्राप्ता श्श्वेताश्चैव शिरोरुहाः।

जरया पुरुषो जीर्णः किं हि कृत्वा प्रभावयेत्।।2.105.23।।

गात्रेषु in man's limbs, वलय: wrinkles, प्राप्ताः are formed, शिरोरुहाश्चैव hair also, श्वेताः becomes grey, जरया with old age, जीर्णः one decays, पुरुषः a man, किं हि what, कृत्वा having done, प्रभावयेत् can influence.

Wrinkels form on the body and hair turns grey in old age. In this way, decayed with age, what can a man do to have control over death.

नन्दन्त्युदित आदित्ये नन्दन्त्यस्तमितेऽहनि।

आत्मनो नावबुध्यन्ते मनुष्या जीवितक्षयम्।।2.105.24।।

मनुष्याः people, आदित्ये the Sun, उदिते rises, नन्दन्ति rejoice, रवौ when the Sun, आस्तमिते sets, नन्दन्ति rejoice, आत्मनः their own, जीवितक्षयम् decline of life span, नावबुद्ध्यन्ते are not aware of.

People rejoice when the Sun rises and rejoice when the Sun sets. But they are unaware of the decline of the life span of their own.

हृष्यन्त्यृतुमुखं दृष्ट्वा नवं नवमिहागतम्।

ऋतूनां परिवर्तेन प्राणिनां प्राणसङ्क्षयः।।2.105.25।।

ऋतुमुखम् setting of a season, दृष्ट्वा having seen, इह now, नवं नवम् something new (flowers and fruits), आगतम् have arrived, हृष्यन्ति feel delighted, ऋतूनाम् of seasons, परिवर्तेन by changes, प्राणिनाम् of living beings', प्राणसङ्क्षयः life span decreases.

At the advent of each new season men feel delighted to see the newly blossomed
flowers and fruits. But with the change of the scasons the life span also diminishes.

यथा काष्ठं च काष्ठं च समेयातां महार्णवे।

समेत्य च व्यपेयातां कालमासाद्य कञ्चन।।2.105.26।।

एवं भार्याश्चपुत्राश्च ज्ञातयश्च धनानि च।

समेत्य व्यवधावन्ति ध्रुवो ह्येषां विनाभवः।।2.105.27।।

यथा as, महार्णवे in a mighty ocean, काष्ठं च a piece of wood, काष्ठं च another piece of wood, समेयाताम् might meet, समेत्य having met, कञ्चन कालम् for a short span, आसाद्य remaining together, व्यपेयातां च get separated, एवम् in the same way, भार्याश्च wives, पुत्राश्च sons, ज्ञातयश्च relatives, धनानि च riches, समेत्य after coming together, व्यवधावन्ति get separated, एषाम् their, विनाभवः separation, ध्रुवो हि is certain.

In a mighty ocean, two pieces of logs meet one another, float together and in due course get separated. In the same way wives, sons, relatives and riches remain together for some time and thereafter get separated. Their separation is certain.

नात्र कश्चिद्यथाभावं प्राणी समभिवर्तते।

तेन तस्मिन्न सामर्थ्यं प्रेतस्या स्त्यनुशोचतः।।2.105.28।।

अत्र then in this world, कश्चित् प्राणी any living being, यथाभावम् as one likes, न समभिवर्तते does not go, तेन therefore, प्रेतस्य for the dead, अनुशोचतः for one who grieves, तस्मिन् in the matter of death, सामर्थ्यम् capability, नास्ति not there.

No living being in this world can act as he likes. Therefore, no one should grieve for the dead.

यथा हि सार्थं गच्छन्तं ब्रूयात्कश्चित्पथि स्थितः।

अहमप्यागमिष्यामि पृष्ठतो भवता मिति।।2.105.29।।

एवं पूर्वैर्गतो मार्गः पितृपैतामहो ध्रुवः।

तमापन्नः कथं शोचेद्यस्य नास्ति व्यतिक्रमः।।2.105.30।।

गच्छन्तम् while passing, सार्थम् caravan, (कच्चित्) पथि on the wayside, स्थितः standing, अहमपि I also, भवताम् your, पृष्ठतः behind, आगमिष्यामि I am coming, इति thus, यथा as, ब्रूयात् one may say, एवम् in this way, पूर्वैः by ancestors, गतः taken, पितृपैतामहः folowed by fathers and forefathers, मार्गः the path, ध्रुवः is certain, यस्य whosoever, व्यतिक्रमः violation, नास्ति not possible, तम् that very road, आपन्नः following, कथम् why, शोचेत् should one grieve?

Like a man standing on the wayside says to a passing caravan, 'I am following you', and follows them, the road taken by our fathers and forefathers is certain for every one and cannot be violated by a person treading that path. (So) why should a man grieve?

वयसः पतमानस्य स्रोतसो वाऽनिवर्तिनः।

आत्मा सुखे नियोक्तव्यस्सुखभाजः प्रजाः स्मृताः।।2.105.31।।

स्रोतसो वा like the flow, अनिवर्तिनः never returns, वयसः of age, पतमानस्य while declining, आत्मा mind, सुखे in happiness (in the righteous act as source of hapiness), नियोक्तव्यः is to be established, प्रजाः people, सुखभाजः tend to be happy, स्मृताः it is said.

Like the flow of water which never reverts to its source, age passes. Therefore, a man must employ his self in righteous acts that bring him happiness. By doing so, it is said, people will always be happy.

धर्मात्मा स शुभैः कृत्स्नैः क्रतुभिश्चाप्तदक्षिणैः।

स्वर्गं दशरथः प्राप्तः पिता नः पृथिवीपतिः।।2.105.32।।

न: our, पिता father, धर्मात्मा righteous one, स: पृथिवीपतिः that lord of the earth, दशरथ: Dasratha, शुभैः by auspicious, कृत्स्नैः wholly, आप्तदक्षिणैः by offering charities, क्रतुभिः by performing sacrifices, स्वर्गं to heaven, गतः went.

Our righteous father and lord of the earth, Dasaratha, attained heaven by giving
abundant charities and performing several sacrifices in accordance with tradition.

भृत्यानां भरणात्सम्यक्प्रजानां परिपालनात्।

अर्थादानाच्च धर्मेण पिता न स्त्रिदिवंगतः।।2.105.33।।

नः our, पिता father, भृत्यानाम् of dependents, भरणात् by nourishing, सम्यक् splendidly, प्रजानाम् subjects, परिपालनात् by governing, धर्मेण in righteous ways, अर्थानाम् of the wealth, आदानात् accepting, त्रिदिवम् heaven, गतः went.

Our father nourished his dependents, splendidly governed his subjects and accepted wealth through righteous ways. Because of these pious acts, he could go to heaven.

कर्मभि स्तु शुभैरिष्टैः क्रतुभिश्चाप्तदक्षिणैः।

स्वर्गं दशरथः प्राप्तः पिता नः पृथिवीपतिः।।2.105.34।।

नः our, पिता father, पृथिवीपतिः lord of the earth, दशरथः Dasaratha, शुभैः auspicious, कर्मभिः with acts, आप्तदक्षिणैः with abundant charities, इष्टैः offerings of, क्रतुभिश्च with sacrifices, स्वर्गम् heaven, प्राप्तः reached.

Dasaratha, our father and lord of the earth, reached heaven by performing auspicious acts and offering abundant charities in sacrifices.

इष्ट्वा बहुविधैर्यज्ञैर्भोगां श्चावाप्य पुष्कलान्।

उत्तमं चायुरासाद्य स्वर्गतः पृथिवीपतिः।।2.105.35।।

पृथिवीपतिः lord of the earth, बहुविधैः by several kinds of, यज्ञैः with sacrifices, इष्ट्वा having performed, पुष्कलान् abundance of, भोगान् pleasures, अवाप्य च having enjoyed, उत्तमम् excellent, आयुश्च life also, आसाद्य having obtained , स्वर्गतः went to heaven.

King Dasaratha, lord of the earth, having performed various kinds of sacrifices and securing a long life, enjoyed abundance of pleasures and attained heaven.

आयुरुत्तममासाद्य भोगानपि च राघवः।

स न शोच्यः पिता तात स्वर्गत स्सत्कृत स्सताम्।।2.105.36।।

तात O dear, सताम् for the virtuous, सत्कृतः honoured, उत्तमम् best of, आयुः life, भोगानपि pleasures, आसाद्य having enjoyed, स्वर्गतः attained the heaven, पिता father, स राघवः that Dasaratha, न शोच्यः is not to be grieved.

O dear our father, king Dasaratha, who was honoured by the virtuous and enjoyed the best of pleasures attained heaven after a long life. Therefore, he is not to be grieved over.

स जीर्णं मानुषं देहं परित्यज्य पिता हि नः।

दैवीमृद्धिमनुप्राप्तो ब्रह्मलोकविहारिणीम्।।2.105.37।।

नः our, पिता father, सः king Dasaratha, जीर्णम् wornout, मानुषं देहम् mortal body, परित्यज्य having abandoned, ब्रह्मलोकविहारिणीम् wandering in the world of Brahma, दैवीम् divine, ऋद्धिम् treasure, अनुप्राप्तः हि obtained.

Our father, king Dasaratha, abandoned the wornout mortal body, and obtained divine prosperity of wandering in the world of Brahma.

तं तु नैवंविधः कश्चित्प्राज्ञ श्शोचितुमर्हति।

तत्विधो मद्विधश्चापि श्रुतवान्बुद्धिमत्तरः।।2.105.38।।

श्रुतवान् proficient in scriptural knowledge, बुद्धिमत्तरः highly sagacious, एवंविधः like this, प्राज्ञः learned man, कश्चित् none, तत्विध: like you, मद्विधश्चापि like me, तम् about him, शोचितुम् to mourn, नार्हति not proper.

No one like you or me should ever mourn about this highly sagacious and learned king who was proficient in scriptural knowledge.

एते बहुविधा शोका विलापरुदिते तथा।

वर्जनीया हि धीरेण सर्वावस्थासु धीमता।।2.105.39।।

धीरेण courageously, धीमता by a wise man, बहुविधाः different, एते these, शोकाः griefs, तथा also, विलापरुदिते words of lamentation and this crying, सर्वावस्थासु in all circumstances, वर्जनीयाः हि should be avoided.

A wise man, holding on to his fortitude in all circumstances, should avoid such occasions of grief, these words of lamentation and this crying.

स स्वस्थो भव मा शोचेर्यात्वा चावसतां पुरीम्।

तथा पित्रा नियुक्तोऽसि वशिना वदतां वर।।2.105.40।।

वदताम् वर the foremost of the eloquent, सः that you, स्वस्थः भव compose yourself, शोचेः in grief, मा not, यात्वा having returned, तां पुरीम् to that city (Ayodhya), आवस reside, वशिना by a man of selfcontrol, पित्रा by father, तथा like that, नियुक्तः असि you have been commanded.

O foremost of the eloquent, compose yourself. Do not grieve. Return to the city (Ayodhya) and reside there. You have been commanded so by our father who was a man of selfcontrol.

यत्राहमपि तेनैव नियुक्तः पुण्यकर्मणा।

तत्रैवाहं करिष्यामि पितुरार्यस्य शासनम्।।2.105.41।।

अहमपि I also, पुण्यकर्मणा by a man of sacred deeds, तेनैव by him (king Dasaratha), यत्र wherever one, नियुक्तः have been commanded, तत्रैव that one only, आर्यस्य noble, पितुः father's, शासनम् order, करिष्यामि shall do.

I shall also stick to the command of our noble father who was a man of sacred deeds.

न मया शासनं तस्य त्यक्तुं न्याय्य मरिन्दम।

स त्वयापि सदा मान्यं स वै बन्धु स नः पिता।।2.105.42।।

अरिन्दम O subduer of enemies, मया by me, तस्य his, शासनम् order, त्यक्तुम् to discard, न
न्याय्यम् is not proper, त्वयापि by you also, तत् that one, सदा always, मान्यम् to be respected, सः he, नः for us, बन्धुः वै relation indeed, सः he, पिता father.

O subduer of enemies, I cannot violate the order of the king. You also must respect it for he is our father and friend indeed.

तद्वचः पितुरेवाहं सम्मतं धर्मचारिणः।

कर्मणा पालयिष्यामि वनवासेन राघव।।2.105.43।।

राघव O Bharata, तत् therefore, अहम् I, धर्मचारिणः of the champion of righteousness, पितुः father's, सम्मतम् acceptable, वचः एव word only, वनवासेन by dwelling in the forest, कर्मणा by that act, पालयिष्यामि I will obey.

O Bharata, I will, therefore, obey the command of our venerable father, the champion of righteousness, by living in the forest.

धार्मिकेणानृशंसेन नरेण गुरुवर्तिना।

भवितव्यं नरव्याघ्र परलोकं जिगीषता।।2.105.44।।

नरव्याघ्र O best of men, परलोकम् the next world, जिगीषता by one who aspires to conquer, नरेण by a man, धार्मिकेण by being virtuous, नृशंसेन compassionate, गुरुवर्तिना obedient to preceptors, भवितव्यम् shall happen.

O best of men, if a man aspires to conquer the higher world, he should remain virtuous, compassionate and obedient to his preceptors.

आत्मानमनुतिष्ठत्वं स्वभावेन नरर्षभ।

निशाम्यतु शुभं वृत्तं पितुर्दशरथस्य नः।।2.105.45।।

नरर्षभ O best of men, नः our, पितुः father, दशरथस्य Dasaratha's, शुभम् auspicious, वृत्तम् conduct, निशाम्य having seen, त्वम् you, आत्मानम् yourself, स्वभावेन with your duty, अनुतिष्ठ stick to.

O best of men, having seen the auspicious life of our father Dasaratha and his conduct, you also stick to your own duty.

इत्येवमुक्त्वा वचनं महात्मा पितुर्निदेश प्रतिपालनार्थम्।

यवीयसं भ्रातरमर्थवच्च प्रभुर्मुहूर्ताद्विरराम रामः।।2.105.46।।

महात्मा magnanimous, प्रभुः competent, रामः Rama, यवीयसम् younger, भ्रातरम् brother, इत्येवम् in this way, पितुः father's, निदेशप्रतिपालनार्थम् to obey the command of his father, अर्थवत् significant, वचनम् words, उक्त्वा having said, मुहूर्तात् in a moment, विरराम became silent.

Rama, the magnanimous lord, addressed his younger brother Bharata with words full of significance, saying, Obey father's command and remained silent in a moment.
इत्यार्षे श्रीमद्रामायणे वाल्मीकीय आदिकाव्ये अयोध्याकाण्डे पञ्चोत्तरशततमस्सर्गः।।
Thus ends the one hundredfifth sarga in Ayodhyakanda of the holy Ramayana, the first epic composed by sage Valmiki.