Sloka & Translation

[Rama enquires Kaikeyi the reasons for his father's grief-- she informs him about the two boons bestowed by the king -- urges him to uphold the promise given by his father and live in the forest for fourteen years.]

sa dadarśāsanē rāmō niṣaṇṇaṅ pitaraṅ śubhē.

kaikēyīsahitaṅ dīnaṅ mukhēna pariśuṣyatā৷৷2.18.1৷৷


saḥ rāmaḥ that Rama, śubhē on an auspicious, āsanē in the couch, niṣaṇṇam reclined, kaikēyī sahitam with kaikeyi, pariśuṣyatā mukhēna with a pale face, dīnam looking wretched, pitaram father, dadarśa saw.

Rama beheld his father reclined on an auspicious couch and by his side was seated Kaikeyi. He looked wretched with a pale face.
sa pituścaraṇau pūrvamabhivādya vinītavat.

tatō vavandē caraṇau kaikēyyā ssusamāhitaḥ৷৷2.18.2৷৷


saḥ he, vinītavat with all humility, susamāhitaḥ with a well-composed mind, pūrvam first, pituḥ his father's, caraṇau feet, abhivādya having made reverential salutation, tataḥ thereafter, kaikēyyāḥ Kaikeyi's, caraṇau feet, vavandē saluted.

With all humility and well-composed mind, he made reverential salutation first at his father's feet and thereafter at Kaikeyi's.
rāmētyuktvā tu vacanaṅ bāṣpaparyākulēkṣaṇaḥ.

śaśāka nṛpatirdīnō nēkṣituṅ nābhibhāṣitum৷৷2.18.3৷৷


nṛpatiḥ king, rāma iti saying 'Rama', vacanam word, uktvā having uttered, bāṣpaparyākulēkṣaṇaḥ eyes full of tears, dīnaḥ wretched, īkṣitum to look at, na śaśāka was not able, abhibhāṣitum to speak,
na not possible.

Dasaratha uttered the word 'Rama', but thereafter could neither say any more in distress nor look at him becuase his eyes were brimming with tears.
tadapūrvaṅ narapatērdṛṣṭvā rūpaṅ bhayāvaham.

rāmō.pi bhayamāpannaḥ padā spṛṣṭvēva pannagam৷৷2.18.4৷৷


apūrvam unprecedented, bhayāvaham frightful, narapatēḥ king's, tat rūpam that appearance, dṛṣṭvā having seen, rāmō.pi Rama also, pannagam serpent, padā with foot, spṛṣṭvēva touched, bhayam āpannaḥ experienced fear.

Never before did Rama see such frightful appearance of his father. He was seized with fear as if he trampled a serpent.
indriyairaprahṛṣṭaistaṅ śōkasantāpakarśitam.

niśśvasantaṅ mahārājaṅ vyathitākulacētasam৷৷2.18.5৷৷

ūrmimālinamakṣōbhyaṅ kṣubhyantamiva sāgaram.

upaplutamivādityamuktānṛtamṛṣiṅ yathā৷৷2.18.6৷৷


aprahṛṣṭaiḥ without delight, indriyaiḥ with senses, śōkasantāpakarśitam emaciated with sorrow and suffering, vyathitākulacētasam with an agitated and troubled mind, niśśvasantam breathing heavily, ūrmimālinam crowned with a row of waves, akṣōbhyam unshakable, kṣubhyantam shaking, sāgaram iva like a sea, upaplutam covered (eclipsed), ādityam iva like the Sun, uktānṛtam uttering falsehood, ṛṣiṅ yathā like an ascetic, taṅ mahārājam to that maharaja (Dasaratha).

Maharaja (Dasaratha) with his senses dulled had become emaciated due to sorrow and suffering. With an agitated and troubled mind, he was breathing heavily. Although unshakable, he looked agitated like an ocean with successive rows of waves, like the Sun in eclipse, like an ascetic who has uttered falsehood.
acintyakalpaṅ hi pitustaṅ śōkamupadhārayan.

babhūva saṅrabdhatara ssamudra iva parvaṇi৷৷2.18.7৷৷


acintyakalpam beyond imagination, nṛpatēḥ king's,taṅ śōkam such sorrow, upadhārayan reflecting, parvaṇi on full-moon day, samudra iva like an ocean, saṅrabdhataraḥ highly perturbed babhūva became.

The more Rama reflected on the incomprehensible sorrow of the king, the more he became perturbed like an ocean on the new Moon day.
cintayāmāsa ca tadā rāmaḥ pitṛhitē rataḥ.

kiṅ svidadyaiva nṛpatirna māṅ pratyabhinandati৷৷2.18.8৷৷


pitṛhitē rataḥ devoted to the well-being of his father, rāmaḥ Rama, cintayāmāsa reflected, adyaiva today only, nṛpatiḥ the king, kiṅ svit why is it, mām me, na pratyabhinandati not reciprocating my
greeting.

Devoted to his father's well-being, Rama reflected, Why does not father reciprocate my greeting (like on other days)?
anyadā māṅ pitā dṛṣṭvā kupitō.pi prasīdati.

tasya māmadya saṅprēkṣya kimāyāsaḥ pravartatē৷৷2.18.9৷৷


anyadā in other times, pitā father, kupitō.pi even though angry (displeased), mām me, dṛṣṭvā on seeing, prasīdati feels pleased, tasya for him, adya today, mām me, saṅprēkṣya having seen, kiṅ why āyāsaḥ sorrow, pravartatē caused.

On other occasions even though angry he would feel pleased. But today why does he feel sad even after seeing me?
sa dīna iva śōkārtō viṣaṇṇavadanadyutiḥ.

kaikēyīmabhivādyaiva rāmō vacanamabravīt৷৷2.18.10৷৷


saḥ rāmaḥ that Rama, dīna iva like a wretch, śōkārtaḥ tormented with grief, viṣaṇṇavadanadyutiḥ with a sorrowful countenance, kaikēyīm Kaikeyi, abhivādyaiva having made salutations, vacanam words, abravīt said.

With a sorrowful countenance Rama made salutation to Kaikeyi and said like a wretch tormented with grief:
kaccinmayā nāparāddhamajñānādyēna mē pitā.

kupitastanmamācakṣva tvaṅ caivainaṅ prasādaya৷৷2.18.11৷৷


mayā by me, ajñānāt unknowingly, nāparāddham kañcit have I committed any offence, yēna why, pitā father, mē with me, kupitaḥ angry, tat that, mama to me, ācakṣva tell, tvamēva you alone, ēnam him, prasādaya propitiate.

Have I committed any offence unknowingly? Please tell me why my father is angry with me. You alone can pacify him.
aprasannamanāḥ kinnu sadā māṅ prati vatsalaḥ.

vivarṇavadanō dīnō na hi māmabhibhāṣatē৷৷2.18.12৷৷


sadā always, māṅ prati to me, vatsalaḥ affectionate, aprasannamanāḥ kiṅ nu why does he look displeased?, vivarṇavadanaḥ of pale countenance, dīnaḥ wretched, mām to me, nābhibhāṣatē hi does not speak?

Father has always been affectionate to me but today why is he in a dejected mood? Why does his countenance look pale and wretched? Why does he not speak to me?
śarīrō mānasō vāpi kaccidēnaṅ na bādhatē.

santāpōvā.bhitāpō vā durlabhaṅ hi sadā sukham৷৷2.18.13৷৷


śārīraḥ relating to the body, saṅtāpō vā.pi some ailment, mānasaḥ (relating to) mind, abhitāpō vā
great distress, ēnam him, na bādhatē kaccit does not trouble him, sadā always, sukham happiness, durlabhaṅ hi rare indeed.

Is he suffering from any physical ailment or mental agony? It is affliction of either the body or the mind. (For) perpetual happiness is indeed rare.
kaccinna kiñcidbharatē kumārē priyadarśanē.

śatrughnē vā mahāsattvē mātrūṇāṅ vā mamāśubham৷৷2.18.14৷৷


priyadarśinē with a pleasing appearance, bharatē for Bharata, mahāsattvē possessing great strength, śatrughnē with regard to Satrughna, mama my, mātrūṇāṅ vā relating to mothers, kiṅcit any, aśubham misfortune, na kaccit did not happen, (I hope)

Has any misfortune befallen the handsome Bharata or the mighty Satrughna or any of my mothers?
atōṣayanmahārājamakurvanvā piturvacaḥ.

muhūrtamapi nēcchēyaṅ jīvituṅ kupitē nṛpē৷৷2.18.15৷৷


mahārājam to the maharaja (Dasaratha), atōṣayan displeased, pituḥ father's, vacaḥ words, akurvan disobeying, nṛpē kupitē when the king has become angry, muhūrtamapi even for a moment, jīvitum to live, nēcchēyam do not wish.

If I have (ever) displeased the maharaja, my father or disobeyed his command which has angered him, I do not wish to live for a moment৷৷
yatōmūlaṅ naraḥ paśyētprādurbhāvamihātmanaḥ.

kathaṅ tasminnavartēta pratyakṣē sati daivatē৷৷2.18.16৷৷


naraḥ a man, iha in this world, ātmanaḥ his own, prādurbhāvam coming into existence, yatō mūlam source of his origin (birth), paśyēt sees, pratyakṣē in a visible, daivatē god, tasmin in him (father), sati exists, katham how, na vartēta does not conduct.

How can a man who owes his origin (birth) in this world to him (father) who still exists as a visible god not conduct himself (as per his wish)?
kaccittē paruṣaṅ kiñcidabhimānātpatitā mama.

uktō bhavatyā kōpēna yatrāsya lulitaṅ manaḥ৷৷2.18.17৷৷


mama pitā my father, tē your, abhimānāt because of self-respect, bhavatyā by you, kōpēna out of anger, paruṣam harsh, kiñcit anything, kaccit uktaḥ has said?, yatra (yēna) due to which, asya his, manaḥ mind, lulitam has been shaken.

Have you said anything harsh to my father out of anger or (injured) self-respect for which his mind has been shaken?
ētadācakṣva mē dēvi tattvēna paripṛcchataḥ.

kiṅ nimittamapūrvōyaṅ vikārō manujādhipē৷৷2.18.18৷৷


dēvi O queen, paripṛcchata: am repeatedly asking, mē to me, ētat this matter, tattvēna truly, ācakṣva tell, manujādhipē in the king, ayam this, apūrva: vikāra: unprecedented change, kiṅ nimittam for what reason.

O Devi! I am repeatedly asking you the cause of this unprecedented change in the king please tell me the truth.
ēvamuktā tu kaikēyī rāghavēṇa mahātmanā.

uvācēdaṅ sunirlajjā dhṛṣṭamātmahitaṅ vacaḥ৷৷2.18.19৷৷


mahātmanā magnanimous, rāghavēṇa by the scion of the Raghus (Rama), ēvam thus, uktā spoken, kaikēyī Kaikeyi, sunirlajjā without any sense of shame, dhṛṣṭam impudent, ātmahitam in her own interest, idaṅ vaca: these words, uvāca said.

When Kaikeyi was thus asked by the magnanimous scion of the Raghus (Rama) she
uttered unashamed these impudent words in her own interest.
na rājā kupitō rāma! vyasanaṅ nāsya kiñcana.

kiñcinmanōgataṅtvasya tvadbhayānnābhibhāṣatē৷৷2.18.20৷৷


rāma! Rama, rājā king, na kupita: is not angry, asya for him, kiñcana not even a little, vyasanam misfortune, na did not befall, tu but, asya for him, kiñcit some issue, manōgatam in mind, tvadbhayāt afraid of you, nābhibhāṣatē does not speak.

O Rama, the king is neither angry, nor has any misforturne befallen him. But out of fear for you he is not able to speak out what he has in mind.
priyaṅ tvāmapriyaṅ vaktuṅ vāṇī nāsyōpavartatē.

tadavaśyaṅ tvayā kāryaṅ yadanēnāśrutaṅ mama৷৷2.18.21৷৷


priyam beloved, tvām to you, apriyam unpleasant, vaktum to say, asya for him, vāṇī goddess of speech, nōpavartatē does not permit, anēna by him, yat which, mama to me, āśrutam has been promised, tat that, tvayā by you, avaśyam definitely, kāryam fit to be done.

The goddess of speech does not permit him to say an unpleasant thing to you for you are his beloved son. So you must fulfil the promise he has made to me.
ēṣa mahyaṅ varaṅ dattvā purā māmabhipūjya ca.

sa paścāttapyatē rājā yathā.nyaḥ prākṛtastathā৷৷2.18.22৷৷


sa: he, ēṣa: rājā this king, purā earlier, mām me, abhipūjya ca having honoured, (mahyaṅ to me) varam boons, dattvā having bestowed, anya: other, prākṛta: common man, yathā as, tathā like that, paścāttapyatē repenting.

In the past the king had honoured me with (two) boons. Now like any other common man he is repenting (for the same).
atisṛjya dadānīti varaṅ mama viśāṅpatiḥ.

sa nirarthaṅ gatajalē sētuṅ bandhitumicchati৷৷2.18.23৷৷


sa: viśāṅpati that king, dadāni iti saying 'I shall give you', mama to me, varam two boons, atisṛjya having bestowed, gatajalē at a place where the water has drained, sētum dam, nirartham in vain, bandhitum to construct, icchati wishes.

The king bestowed on me boons saying, 'I shall grant you two boons'. But now he wishes in vain to build a dam when the water has run down.
dharmamūlamidaṅ rāma! viditaṅ ca satāmapi.

tatsatyaṅ na tyajēdrājā kupitastvatkṛtē yathā৷৷2.18.24৷৷


rāma! O Rama, idam this (truth), dharmamūlam is the basis of righteousness, satāmapi to the virtuous also, viditam is made known thus, kupita: being angry, rājā king, tat satyam that truth, yathā as to how, tvatkṛtē on your account, na tyajēt may not abandon.

O Rama, this (truth) is the basis of righteousness. The virtuous also know this. The king being angry (with me), should not abandon the truth for your sake.
yadi tadvakṣyatē rājā śubhaṅ vā yadi vā.śubham.

kariṣyasi tatassarvamākhyāsyāmi punastvaham৷৷2.18.25৷৷


śubhaṅ vā be it auspicious, aśubhaṅ yadi vā or inauspicious, tat that truth, rājā king, vakṣyatē yadi if shall tell (you), kariṣyasi (yadā) you will fulfil, ahaṅ punastu I again, tata: after that, sarvam all, ākhyāsyāmi shall relate.

If you fulfil whatever the king says, pleasant or unpleasant, I shall relate to you everything.
yadi tvabhihitaṅ rājñā tvayi tanna vipatsyatē.

tatō.hamabhidhāsyāmi na hyēṣa tvayi vakṣyati৷৷2.18.26৷৷


rājñā by the king, abhihitam told, tat that, tvayi in you, na vipatsyatē will not go in vain, tata: then, aham I, abhidhāsyāmi I shall speak, ēṣa: the king, tvayi in you, na vakṣyati hi will not tell.

If you do not transgress the word given by the king I shall tell you everything. The king on his own will not tell you.
ētattu vacanaṅ śrutvā kaikēyyā samudāhṛtam.

uvāca vyathitō rāmastāṅ dēvīṅ nṛpasannidhau৷৷2.18.27৷৷


kaikēyyā by Kaikeyi, samudāhṛtam uttered, ētat this, vacanam word, śrutvā having heard, rāma: Rama, vyathita: depressed, nṛpasannidhau in the presence of the king, tāṅ dēvīṅ to that lady, uvāca said.

Very much depressed on hearing the words of Kaikeyi, Rama thus said to her in the presence of the king:
ahō dhiṅnārhasē dēvi vaktuṅ māmīdṛśaṅ vacaḥ.

ahaṅ hi vacanādrājñaḥ patēyamapi pāvakē৷৷2.18.28৷৷

bhakṣayēyaṅ viṣaṅ tīkṣṇaṅ majjēyamapi cārṇavē.

niyuktō guruṇā pitrā nṛpēṇa ca hitēna ca৷৷2.18.29৷৷


dēvī O! devi, ahō alas, dhik what a pity, mām to me, īdṛśam such, vaca: words, vaktum to speak, nārhasē it does not behove you, hi because, aham I, rājña: king's, vacanāt on the word, pāvakē.pi even in fire, patēyam will jump, nṛpēṇa by the king, hitēna ca who desires my welfare, guruṇā by the gurus, pitrā by father, niyukta: ordered, tīkṣṇaṅ viṣam deadly poison, bhakṣayēyam will drink, api ca and also, arṇavē in the ocean, majjēyam shall get drowned.

Alas, what a pity, O queen, it does not behove you to speak to me such words. I can jump into fire. Since he is my father, preceptor and well-wisher, I shall consume
deadly poison or even get drowned in the sea if he so commands.
tadbrūhi vacanaṅ dēvi rājñō yadabhikāṅkṣitam.

kariṣyē pratijānē ca rāmō dvirnābhibhāṣatē৷৷2.18.30৷৷


tat hence, dēvi O Devi! rājñaḥ for the king, yat whatever, abhikāṅkṣitam is his desire, vacanam in words, brūhi tell, kariṣyē I shall carry out, pratijānē ca I promise, rāmā Rama, dvi two times, nābhibhāṣatē will not utter.

Hence tell me, O Devi! Whatever be the desire of the king: I promise I shall carry out, Rama does not say two things (does not go back on his word).
tamārjavasamāyuktamanāryā satyavādinam.

uvāca rāmaṅ kaikēyī vacanaṅ bhṛśadāruṇam৷৷2.18.31৷৷


anāryā ignoble, kaikēyī Kaikeyi, ārjavasamāyuktaṅ devoted to rectitude of conduct, satyavādinam truthful, taṅ rāmam addressing that Rama, bhṛśadāruṇam extremely cruel, vacanam words, uvāca said.

To Rama who was devoted to truth and to rectitude of conduct the ignobale Kaikeyi said:
purā daivāsurē yuddhē pitrā tē mama rāghava.

rakṣitēna varau dattau saśalyēna mahāraṇē৷৷2.18.32৷৷


rāghava O (Rama) descendant of Raghu, purā in the past, daivāsurē yuddhē in the war between gods and demons, mahāraṇē great war, saśalyēna wounded by shafts, rakṣitēna protected (by me), tē pitrā by your father, mama to me, varau two boons, dattau granted.

O descendant of Raghu! in the great war between gods and demons in the past your father had granted me two boons for protecting him when he was wounded by a shaft.
tatra mē yācitō rājā bharatasyābhiṣēcanam.

gamanaṅ daṇḍakāraṇyē tava cādyaiva rāghava৷৷2.18.33৷৷


rāghava (Rama) scion of the Raghus, tatra there (so), rājā the king, bharatasya Bharata's, abhiṣēcanam consecration, adyaiva today itself, daṇḍakāraṇyē to Dandaka forest, tava your, gamanam departure, yācitaḥ has been asked.

O scion of the Raghus, hence I have asked the king for consecration of Bharata and your departure to Dandaka forest today itself.
yadi satyapratijñaṅ tvaṅ pitaraṅ kartumicchasi.

ātmānaṅ ca naraśrēṣṭha! mama vākyamidaṅ śṛṇu৷৷2.18.34৷৷


naraśrēṣṭha O best among men, tvam you, pitaram your father, ātmānaṅ ca yourself as well, satyapratijñam truthful to promise, kartum to make, icchasi yadi if you want, mama my, idaṅ vākyam these words, śṛṇu listen.

O the best of men! if you want to be true to the word given by you and your father, listen to what I say.
sannidēśē pitustiṣṭha yathā tēna pratiśrutam.

tvayā.raṇyaṅ pravēṣṭavyaṅ nava varṣāṇi pañca ca৷৷2.18.35৷৷


pitu: father's, sannidēśē by the command, tiṣṭha abide by, tēna by him, yathā in this way, pratiśrutam promised, tvayā by you, nava paṅca ca nine and five (fourteen), varṣāṇi years, araṇyam forest, pravēṣṭavyam enter (and stay).

Abide by your father's command. As promised by him go to the forest for fourteen years.
bharatastvabhiṣicyēta yadētadabhiṣēcanam.

tvadarthē vihitaṅ rājñā tēna sarvēṇa rāghava!৷৷2.18.36৷৷


rāghava O son of the Raghu dynasty (Rama), rājñā by the king, tvadarthē for your sake, yat which, ētat this, abhiṣēcanam installation, vihitam has been arranged, tēna sarvēṇa with all these (preparations), bharataḥ Bharata, abhiṣicyēta shall be consecrated.

Bharata shall be consecrated, O descendant of the Raghu dynasty! with all these preparations made by the king to install you.
sapta sapta ca varṣāṇi daṇḍakāraṇyamāśritaḥ.

abhiṣēkamimaṅ tyaktvā jaṭājinadharō vasa৷৷2.18.37৷৷


imam abhiṣēkam this consecration, tyaktvā having forsaken, jaṭājinadhara: with matted hair and
deer-skin, daṇḍakāraṇyam āśritaḥ taking refuge in Dandaka forest, sapta sapta ca varṣāṇi seven and seven (fourteen) years, vasa live.

Forsake this consecration, wear matted locks and deer-skin and take refuge in Dandaka forest for fourteen years.
bharataḥ kōsalapurē praśāstu vasudhāmimām.

nānāratna samākīrṇāṅ savājirathakuñjarām৷৷2.18.38৷৷


bharataḥ Bharata, kōśalapurē in Ayodhya, the capital of Kosala country, nānāratna samākīrṇām abounding in different kinds of gems, savājirathakuñjarām with horses, chariots and elephants, imāṅ vasudhām this earth, praśāstu let (him) rule.

Let Bharata live in Ayodhya, the capital of Kosala and rule this kingdom rich in gems of different kinds in horses, chariots and elephants.
ētēna tvāṅ narēndrō.yaṅ kāruṇyēna samāplutaḥ.

śōkasaṅkliṣṭa vadanō na śaknōti nirīkṣitum৷৷2.18.39৷৷


ētēna therefore, ayaṅ narēndraḥ this king, kāruṇyēna on account of compassion, samāplutaḥ was overwhelmed, śōkasaṅkliṣṭa vadanaḥ with a face fortured by tears, tvām you, nirīkṣitum to see, na śaknōti not able.

This is why the king with his face tortured by tears and (his heart) overwhelmed with compassion for you, is unable to look at you.
ētatkuru narēndrasya vacanaṅ raghunandana.

satyēna mahatā rāma tārayasva narēśvaram৷৷2.18.40৷৷


raghunandana O Joy of the Raghus, O son of the Raghu race!, narēndrasya king's, ētat vacanam this word of promise, kuru carry out, rāma Rama, mahatā satyēna with your great truthfulness, narēśvaram the king, tārayasva save.

O Joy of the Raghus, O son of the Raghu race, carry out the word of promise given by the king and save him by helping him keep the truth which is great.
itīva tasyāṅ paruṣaṅ vadantyāṅ

na caiva rāmaḥ pravivēśa śōkam.

pravivyathē cāpi mahānubhāvō

rājā tu putravyasanābhitaptaḥ৷৷2.18.41৷৷


itīva in this way, tasyām she (Kaikeyi), paruṣam harsh words, vadantyām was speaking, rāmaḥ Rama, śōkam sorrow, nacaiva pravidēśa did not enter, mahānubhāvaḥ dignified, rājā tu king, putravyasanābhitaptaḥ afflicted with the son's calamity, pravivyathē was greatly pained.

Even though she was speaking harsh words, Rama did not come to grief. But the magnanimous king was greatly afflicted to see the calamity on his son.
ityārṣē śrīmadrāmāyaṇē vālmīkīya ādikāvyē ayōdhyākāṇḍē aṣṭādaśassargaḥ৷৷
Thus ends the eighteenth sarga of Ayodhyakanda of the oly Ramayana, the first epic composed by sage Valmiki.