Sloka & Translation

[Bharata pleads with Rama in several ways --- all priests, mothers etc. extol Bharata --- Rama determines to respect his father's word.]

ēvamuktvā tu viratē rāmē vacanamarthavat.

tatō mandākinītīrē rāmaṅ prakṛtivatsalam৷৷2.106.1৷৷

uvāca bharata ścitraṅ dhārmikō dhārmikaṅ vacaḥ.


rāmē when Rama, ēvam in this way, arthavat meaningful, vacanam words, uktvā having uttered, viratē had rested, tataḥ then, dhārmikaḥ righteous one, bharataḥ Bharata, mandākinī river
Mandakini, tīrē on the bank, prakṛtivatsalam affectionate by nature, dhārmikam virtuous, rāmam Rama, dhārmikam conforming to righteouness, citram clear, vacaḥ words, uvāca said.

Rama remained silent after saying these meaningful words on the bank of river Mandakini. Then the Bharata, conforming to righteousness, replied in clear words to the virtuous Rama who was affectionate by nature.
kō hi syādīdṛśō lōkē yādṛśa stvamarindamaḥ৷৷2.106.2৷৷

na tvāṅ pravyathayēdduḥkhaṅ prītirvā napraharṣayēt.

sammataścāsi vṛddhānāṅ tāṅśca pṛcchasi saṅśayān৷৷2.106.3৷৷


arindama O subduer of enemies (Rama), tvam you, yādṛśaḥ of such nature, īdṛśaḥ of such person, lōkē in the world, kōhi syāt who he may be, tvām you, duḥkham sarrow, na pravyathayēt does not pain, prītiḥ pleasure, na vā praharṣayēt does not delight, vṛddhānām for the elders, sammataḥ asi beloved, tāṅśca them, saṅśayān doubts, pṛcchasi ask them.

O subduer of enemies, you are of such nature that neither sorrow pains you nor pleasure delights you. There are none in this world like you. You are loved by the elders, for you seek their counsel whenever you have doubts.
yathā mṛta stathā jīvanyathā.sati tathā sati.

yasyaiṣa buddhilābha ssyātparitapyēta kēna saḥ৷৷2.106.4৷৷


mṛtaḥ the dead, yathā as, jīvan while living, tathā in the same way, asati about evil man, yathā same way sati about virtuous man, tathā like that, yasya to whom, ēṣaḥ this, buddhilābhaḥ gains of intellect, syāt becomes, saḥ he, kēna by what, paritapyēta is distressed.

One should accept life and death, vice and virtue equally. How can one be afflicted when he has gained such an intellect?
parāvarajñō yaśca syāttathā tvaṅ manujādhipaḥ.

sa ēvaṅ vyasanaṅ prāpya na viṣīditumarhati৷৷2.106.5৷৷


manujādhipa O lord of men, yaḥ who tvaṅ yathā like you, parāvarajñaḥ knower of past and future, saḥ that person, ēvam this, vyasanam distress, prāpya having obtained, viṣīdituṅ to lament, na arhati is not proper.

O lord of men, it is not proper for a person like you who knows the past and the future of human beings to feel distressed and lament over it.
amarōpamasattva stvaṅ mahātmā satyasaṅgaraḥ.

sarvajña ssarvadarśī ca buddhimāṅścāsi rāghava!৷৷2.106.6৷৷


rāghava! Rama, mahātmā the magnanimous one, tvam you, amarōpamasattvaḥ resemble gods in nature, satyasaṅgaraḥ true to your promis, sarvajñaḥ all-knowing, sarvadarśī ca all-seeing, buddhimāṅśca asi you are a man of wisdom.

O magnanimous Rama, your nature is divine and you are true to your promises. You are omniscient, all-seeing and wise.
na tvāmēvaṅ guṇairyuktaṅ prabhavābhavakōvidam.

aviṣahyatamaṅ duḥkhamāsādayitumarhati৷৷2.106.7৷৷


ēvaṅ guṇaiḥ by such virtues, yuktam endowed with, prabhavābhavakōvidam cognizant of life and death, tvām you, aviṣahyatamam insufferable, duḥkham grief, āsādayitum to reach, nārhati not proper.

It is not proper for a virtuous man like you, who is cognizant in matters of life and death, to be overwhelmed by such insufferable grief.
prōṣitē mayi yatpāpaṅ mātrā matkāraṇātkṛtam.

kṣudrayā tadaniṣṭaṅ mē prasīdatu bhavānmama৷৷2.106.8৷৷


mayi me, prōṣitē when I was away from home, kṣudrayā by the mean-minded, mātrā by mother,
matkāraṇāt for my sake, yat pāpam which sin, kṛtam has been committed, tat that one, mē to me, aniṣṭam that disagreeable act, bhavān you, mama me, prasīdatu graciously pardon.

When I was away from home, my mean-minded mother committed a sin for my sake which I never wished. You may pardon me graciously.
dharmabandhēna baddhō.smi tēnēmāṅ nēha mātaram.

hanmitīvrēṇa daṇḍēna daṇḍārhāṅ pāpakāriṇīm৷৷2.106.9৷৷


dharmabandhēna by a bond of righteousness, baddhaḥ asmi I am bound, tēna for that reason, iha now, daṇḍārhām deserving punishment, pāpakāriṇīm doing sinful acts, imāṅ mātaram this mother, tīvrēṇa severe, daṇḍēna punishment, na hanmi do not slay.

I am bound by a bond of righteousness for which I am unble to slay my mother who deserves severe punishment for her sinful acts.
kathaṅ daśarathā jjāta śśuddhābhijanakarmaṇaḥ.

jānan dharmamadharmiṣṭhaṅ kuryāṅ karma jugupsitam৷৷2.106.10৷৷


śuddhābhijanakarmaṇaḥ of noble race and righteous deeds, daśarathāt from Dasaratha, jātaḥ born of, dharmam righteousness, jānan knowing, adharmiṣṭham unrighteous, jugupsitam reprehensible, karma deed, katham how, kuryām shall I do?.

How shall I, born to Dasaratha of noble race and righteous deeds, with the knowledge of dharma, do such a reprehensible and unrighteous deed?
guruḥ kriyāvānvṛddhaśca rājā prētaḥ pitētica.

tātaṅ na parigarhēyaṅ daivataṅ cēti saṅsadi৷৷2.106.11৷৷


guruḥ preceptor, kriyāvān one who is devoted to meritorious acts, vṛddhaśca old, rājā king, prētaḥ departed soul, pitā father, iti ca for this, daivataṅ cēti as a god, saṅsadi in the assembly, tātam father, na parigarhēyam I cannot reproach.

King Dasaratha, my father and preceptor, is god-like to me. Devoted to meritorious acts, he departed from this world in his old age. For this reason, I cannot reproach him (publicly) in this assembly (of men).
kō hi dharmārthayōrhīnamīdṛśaṅ karma kilbiṣam.

striyāḥ priyaṅ cikīrṣu ssankuryāddharmajña! dharmavit৷৷2.106.12৷৷


dharmajña! O knower of ways of righteousness, dharmavit knower of righeousness, kō hi who indeed, striyāḥ for the sake of a women, priyam pleasure, cikīrṣuḥ san desirous of doing, dharmārthayōḥ for dharma and artha, hīnam bereft of, kilbiṣam sinful, īdṛśam this kind of, karma act, kuryāt will do?

O Rama, conversant with righteousness, will any one who knows the meaning of righteousness, do such a sinful act contrary to dharma and artha to please a woman?
antakālē hi bhūtāni muhyantīti purā śrutiḥ.

rājñaivaṅ kurvatā lōkē pratyakṣaṅ sā śrutiḥ kṛtā৷৷2.106.13৷৷


bhūtāni living beings, antakālē at the time of death, muhyanti are deluded, iti thus, purāśrutiḥ ancient saying, ēvam in this way, kurvatā by doing, rājñā by the king, sā śrutiḥ that adage, lōkē in this world, pratyakṣaṅ explicitly, kṛtā has been made.

There is an ancient saying that at the time of death, the intellect of people is deluded. By conducting himself in this way, king Dasaratha has proved it.
sādhvarthamabhisandhāya krōdhānmōhācca sāhasāt.

tātasya yadatikrāntaṅ pratyāharatu tadbhavān৷৷2.106.14৷৷


krōdhāt due to anger, mōhāt due to delusion, sāhasāt due to a spirit of adventure, tātasya father's, yat atikrāntam whichever trangression, tat that, bhavān you, sādhu prudently, artham meaning, abhisandhāya having thought over, pratyāharatu will set it right.

Our father has trangressed righteousness due to anger or delusion or recklessness. Therefore, you may think over the matter prudently and set it right.
piturhi samatikrāntaṅ putrō yassādhu manyatē.

tadapatyaṅ mataṅ lōkē viparītamatō.nyathā৷৷2.106.15৷৷


yaḥ putraḥ that son, pituḥ father's, samatikrāntam transgressions, sādhu as right, manyatē sets, tat that son, lōkē in the world, apatyam as son, matam is considered, ataḥ for this, anyathā contrary happens, viparītam reverse is so.

One who sets right the wrongs done by his father is a true son. Otherwise the son becomes just the opposite. (He is not a son to the father).
tadapatyaṅ bhavānastu mā bhavān duṣkṛtaṅ pituḥ.

abhipattā kṛtaṅ karma lōkē dhīravigarhitam৷৷2.106.16৷৷


bhavān you, tat apatyam astu be such a son, lōkē in this world, dhīravigarhitam condemned by men of wisdom, duṣkṛtam sinful, pituḥ father's, kṛtam committed, karma act, bhavān you, abhipattā
an approver, māstu let not become.

So be a worthy son and let not the sinful act committed by our father and condemned by men of wisdom be approved by you.
kaikēyīṅ māṅ ca tātaṅ ca suhṛdō bāndhavāṅśca naḥ.

paurajānapadānsarvāṅstrātu sarvamidaṅ bhavān৷৷2.106.17৷৷


bhavān you, kaikēyīm Kaikeyi, māṅ ca me, tātaṅ ca father also, naḥ our, suhṛdaḥ friends, bāndhavāṅśca
relations, sarvān all, paurajānapadān inhabitants of the city and countryside, sarvam entire, idam this kingodm, trātu protect.

Protect this entire kingdom, Kaikeyi, me and father, our friends and relations, citizens
of the city and inhabitants of the countryside.
kva cāraṇyaṅ kvaca kṣātraṅ kva jaṭāḥ kva ca pālanam.

īdṛśaṅ vyāhataṅ karma na bhavānkartumarhati৷৷2.106.18৷৷


araṇyaṅ ca the forest, kva where, kṣātraṅ ca kshatriya'a duty, kva where, jaṭāḥ matted locks, kva where, pālanaṅ ca governance of the kingdom, kva where, bhavān you, īdṛśam such, vyāhatam repulsive, karma act, kartum to do, na arhati not proper.

Where is the forest and where is kshatriya's duty? Where are matted locks and where is governance of the kingdom? It does not behave you to do such acts antithetical to each other.
ēṣa hi prathamō dharmaḥ kṣatriyasyābhiṣēcanam.

yēna śakyaṅ mahāprājña! prajānāṅ paripālanam৷৷2.106.19৷৷


mahāprājña! O sagacious one, yēna by whom, prajānām of the subjects', paripālanam governance, śakyam is possible, ēṣaḥ this one, kṣatriyasya kshatriya's, abhiṣēcanam to be crowned, prathamaḥ primary, dharmaḥ hi duty indeed.

O sagacious one, the primary duty of a kshatriya is to be crowned. This enables him to rule his subjects.
kaśca pratyakṣamutsṛjya saṅśayastha malakṣaṇam.

āyatisthaṅ carē ddharmaṅ kṣatrabanduraniścitam৷৷2.106.20৷৷


kaḥ who, kṣatrabandhuḥ a kshatriya, pratyakṣam first duty, utsṛjya abandoning saṅśayastham doubtful, alakṣaṇam inauspcious, āyatistham standing at a remote future, aniścitam uncertain, dharmam
righteousness, carēt will follow?

Will any kshatriya, setting aside his first duty, follow an uncertain course of piety which is contrary to his dharma and whose impact may be felt in a remote future.
atha klēśaja mēva tvaṅ dharmaṅ caritu micchasi.

dharmēṇa caturō varṇānpālayan klēśa māpnuhi৷৷2.106.21৷৷


atha or, tvam you, klēśajam born of physical exertion, dharmamēva righteousness, caritum to follow, icchasi yadi if you desire, caturaḥ four, varṇān castes of social order, dharmēṇa righteously, pālayan governing, klēśam exhaustion, āpnuhi obtain.

If you so desire to follow the path of dharma acquired out of physical exertion, then bear the trouble of governing the four castes of the social order righteously.
caturṇāmāśramāṇāṅ hi gārhasthyaṅ śrēṣṭha māśramam.

prāhurdharmajña! dharmajñā staṅ kathaṅ tyaktu marhasi৷৷2.106.22৷৷


dharmajña one who is cognizant of duty, gārhasthyam life a of householder, caturṇām the four, āśramāṇām among modes of life, śrēṣṭham foremost, āśramam mode of life, dharmajñāḥ knowers of dharma, prāhuḥ hi say, tam that one, tyaktum to renounce, katham how, arhasi are entitled?

O Rama, you are the one who knows his duty. The knowers of dharma maintain that
the life of a householder is the foremost among the four modes of life. How can you renounce it?
śrutēna bālaḥ sthānēna janmanā bhavatō hyaham.

sa kathaṅ pālayiṣyāmi bhūmiṅ bhavati tiṣṭhati৷৷2.106.23৷৷


aham I, śrutēna in knowledge, sthānēna in position, janmanā in birth, bhavataḥ compared to you, bālaḥ hi am younger, saḥ such me, bhavati when you, tiṣṭhati while living, bhūmim the earth, katham how, pālayiṣyāmi can I rule?

Being younger to you in knowledge, position and birth, how can I rule the earth when you are present?
hīnabuddhiguṇō bālō hīnaḥ sthānēna cāpyaham.

bhavatā ca vinābhūtō na vartayitumutsuhē৷৷2.106.24৷৷


hīnabuddhiguṇaḥ deficient in intelligence and virtue, sthānēna cāpi even in position, hīnaḥ low, bālaḥ child, aham I, bhavatā by you, vinābhūtaḥ deserted, vartayitum to live, na utsahē I do not desire.

I am a child, deficient in intelligence and virtue and even inferior in position. Deserted by you, I do not wish to live.
idaṅ nikhila mavyagraṅ rājyaṅ pitryamakaṇṭakam.

anuśādhi svadharmēṇa dharmajña! sahabāndhavaiḥ৷৷2.106.25৷৷


dharmajña O one, conversant with righteousness, pityram relating to our father, nikhilam entire, idaṅ rājyam this kingdom, avyagram quietly, akaṇṭakam without hindrance bāndhavaissaha with the relations, svadharmēṇa in accordance with your duty, anuśādhi rule .

O one, conversant with righteousness! rule unhindered this entire kingdom along with our relations inherited from our father.
ihaiva tvā.bhiṣiñcantu sarvāḥ prakṛtaya ssaha.

ṛtvija ssavasiṣṭhāśca mantravinmantrakōvidāḥ৷৷2.106.26৷৷


sarvāḥ all, prakṛtayaḥ the subjects, savasiṣṭhāḥ including Vasistha, mantrakōvidāḥ well-versed in the Vedic hymns, ṛtvijaśca priests also, saha along with, tvā you, ihaiva here itself, mantravat with sacred texts abhiṣiñcantu may consecrate.

Let all ministers, subjects, and priests including Vasistha who are well-versed in Vedic hymns consecrate you here itself.
abhiṣiktastvamasmābhirayōdhyāṅ pālanē vraja.

vijitya tarasā lōkānmarudbhiriva vāsavaḥ৷৷2.106.27৷৷


tvam you, abhiṣiktaḥ being consecrated, asmābhiḥ along with us, pālanē to govern, tarasā with vigour, lōkān all the worlds, vijitya having conquered, vāsavaḥ Indra, marudbhiriva like Indra with Maruts, ayōdhyām to Ayodhya, vraja return.

After consecration, you too return to rule Ayodhya along with all of us like Indra who went back (to heaven), accompanied by Maruts after conquering all the worlds with his prowess.
ṛṇāni trīṇyapākurvandurhṛdassādhu nirdahan.

suhṛdastarpayankāmaistvamēvātrānuśādhi mām৷৷2.106.28৷৷


trīṇi three, ṛṇāni debts, apākurvan discharging, durhṛdaḥ enemies, sādhu completely, nirdhahan subduing, suhṛdaḥ friends, kāmaiḥ with desires, tarpayan gratifying, atra in Ayodhya, tvamēva you alone, mām me, anuśādhi rule.

Discharging completely the three debts, to gods, to ancestors and to sages, subduing your enemies and gratifying your friends, you alone (have the right) to dictate me.
adyā.rya muditā ssantu suhṛdastē.bhiṣēcanē.

adya bhītāḥ palāyantāṅ durhṛdastē diśō daśa৷৷2.106.29৷৷


ārya O esteemed one, adya now, abhiṣēcanē at enthronement, tē your, suhṛdaḥ friends, muditāḥ santu let them be delighted, adya today, tē durhṛdaḥ your enemies, bhītāḥ frightened, daśa diśaḥ in ten different directions, palāyantām will run away.

O my esteemed brother! let all your friends be delighted today at your enthronement and your enemies flee in terror in ten different directions.
ākrōśaṅ mama mātuśca pramṛjya puruṣarṣabha.

adya tatra bhavantaṅ ca pitaraṅ rakṣa kilbiṣāt৷৷2.106.30৷৷


puruṣarṣabha O best of men, adya now, mama my, mātuḥ mother's, ākrōśam censure, pramṛjya wiping away, tatra bhavantam revered one, pitaraṅ ca father also, kilbiṣāt from sin, rakṣa protect.

O best of men, wiping out all the censure on my mother, redeem our revered father from sin.
śirasā tvā.bhiyācē.haṅ kuruṣva karuṇāṅ mayi.

bāndhavēṣu ca sarvēṣu bhūtēṣviva mahēśvaraḥ৷৷2.106.31৷৷


aham I, śirasā with my head bowed low, tvā you, abhiyācē beseech, mayi in me, sarvēṣu every one of, bāndhavēṣu relations, bhūtēṣu in all living beings, mahēśvaraḥ iva like Maheswara, karuṇām compassion, kuruṣva do.

I beseech you with my head bowed low, show mercy on me and every one of our relations, like Maheswara showing compassion on all living beings.
athaitatpṛṣṭhataḥ kṛtvā vanamēva bhavānitaḥ.

gamiṣyati gamiṣyāmi bhavatā sārdhamapyaham৷৷2.106.32৷৷


atha or, bhavān you, ētat all these solicitations, pṛṣṭhataḥ kṛtvā keeping back, itaḥ from here, vanamēva to the forest itself, gamiṣyati if you set out, ahamapi I also, bhavatā sārdham along with you, gamiṣyāmi I shall go.

If you turn your back on my solicitations and set out for the forest I shall also go along with you from here itself.
tathāhi rāmō bharatēna tāmyatā prasādyamānaśśirasā mahīpatiḥ.

nacaiva cakrē gamanāya sattvavānmatiṅ pitustadvacanē pratiṣṭhitaḥ৷৷2.106.33৷৷


tāmyatā by the distressed, bharatēna by Bharata, tathā in that way, śirasā with head bowed
low, prasādyamānaḥ propitiated, mahīpatiḥ lord of the earth, sattvavān virtuous, rāmaḥ Rama, pituḥ father's, tadvacanē in the words (of his father), pratiṣṭhitaḥ established, gamanāya to go back, matim resolve, na cakrē did not make.

Thus besought and propitiated by Bharata with his head bowed low and distressed, the virtuous lord of the world, Rama, firmly established in the words of his father, resolved not to go back to Ayodhya.
tadadbhutaṅ sthairyamavēkṣya rāghavē samaṅ janō harṣamavāpa duḥkhitaḥ.

na yātyayōdhyāmiti duḥkhitō.bhavat sthirapratijñatvamavēkṣya harṣitaḥ৷৷2.106.34৷৷


rāghavē in Rama, adbhutam that wonderful, tat sthairyam that determination, avēkṣya having seen, janaḥ all men, duḥkhitaḥ anguished, samam simultaneously, harṣam delight, avāpa obtained, ayōdhyām to Ayodhya, na yāti will not go, iti thus, duḥkhitaḥ abhavat were grieved, sthirapratijñatvam firmness of resolve, avēkṣya having seen, harṣitaḥ were delighted.

Having seen the wonderful deternmination of Rama, people were, at once, anguished and delighted, anguished because he would not return to Ayodhya, and delighted because he was firm in his resolve.
tamṛtvijō naigamayūthavallabhāstadā visaṅjñāśrukalāśca mātaraḥ.

tathā bruvāṇaṅ bharataṅ pratuṣṭuvuḥ praṇamya rāmaṅ ca yayācirē saha৷৷2.106.35৷৷


ṛtvijaḥ the priests, naigamayūthavallabhāḥ the chiefs of merchant organizations, visaṅjñāśrukalāḥ with senses switched off and tears drained dry, mātaraḥ mothers, tadā then, tathā in that way, bruvāṇam speaking, taṅ bharatam that Bharata, pratuṣṭuvuḥ extolled, rāmam to Rama, praṇamya reverentially saluting, saha together, yayācirē ca implored.

All the priests, the chiefs of merchant organizations and mothers who had their senses switched off and theif tears drained dry extolled Bharata for his words. All of them, reverentially saluting Rama, implored him.
ityārṣē śrīmadrāmāyaṇē vālmīkīya ādikāvyē ayōdhyākāṇḍē ṣaḍuttaraśatatamassargaḥ৷৷
Thus ends the one hundredsixth sarga in Ayodhyakanda of the holy Ramayana, the first epic composed by sage Valmiki.