Sloka & Translation

[ Angry Lakshmana urges Rama to assume authority over the kingdom forcibly--Rama convinces Kausalya and Lakshmana to allow him to obey the command of his father.]

तथा तु विलपन्तीं तां कौसल्यां राममातरम्।

उवाच लक्ष्मणो दीनस्तत्कालसदृशं वचः।।2.21.1।।


लक्ष्मणः Lakshmana, दीनः miserable, तथा thus, विलपन्तीम् lamenting, राममातरम् Rama's mother, तां कौशल्याम् to that Kausalya, तत्कालसदृशम् befitting to the occasion, वचः words, उवाच said.

While Rama's mother, Kausalya was lamenting, miserable Lakshmana said to her these words appropriate to the occasion:
न रोचते ममाप्येतदार्ये यद्राघवो वनम्।

त्यक्त्वा राज्यश्रियं गच्छेत् स्त्रिया वाक्यवशं गतः।।2.21.2।।


आर्ये O venerable one, राघवः Rama, स्त्रियाः a woman's, वाक्यवशं गतः yielding to the words, राज्यश्रियम् the welfare of the kingdom, त्यक्त्वा renouncing, वनम् to the forest, गच्छेत् (इति) यत् should go , एतत् all this, ममापि to me also, न रोचते is not pleasing.

O venerable one, I do not like that Rama should go to the forest yielding to the
words of a woman and renouncing the welfare of the kingdom.
विपरीतश्च वृद्धश्च विषयैश्च प्रधर्षितः।

नृपः किमिव न ब्रूयाच्चोद्यमानस्समन्मथः।।2.21.3।।


विपरीतश्च man of perverse nature, वृद्धश्च aged also, विषयैः by carnal pleasures, प्रधर्षितः च struck, समन्मथः ruled by passion, नृपः king, चोद्यमानः incited by (Kaikeyi), किमिव whatever words, न ब्रूयात् not speak.

The king has a perverse nature. He is aged. He is overpowered by passions. He is under the spell of carnal pleasures and is incited (by Kaikeyi). Such a man can speak anything.
नास्यापराधं पश्यामि नापि दोषं तथाविधम्।

येन निर्वास्यते राष्ट्राद्वनवासाय राघवः।।2.21.4।।


राघवः Rama, येन for which, राष्ट्रात् from the kingdom, वनवासाय to dwell in the forest, निर्वास्यते is banished, तथाविधम् such, अस्य his, अपराधं offence, न पश्यामि do not see, दोषम् अपि fault also, न not.

I do not see any fault in Rama nor any offence committed by him for which he is exiled from the kingdom.
न तं पश्याम्यहं लोके परोक्षमपि यो नरः।

स्वमित्रोऽपि निरस्तोऽपि योऽस्य दोषमुदाहरेत्।।2.21.5।।


स्वमित्रोऽपि even an adversary, निरस्तोऽपि or the defeated, यः नरः any man, परोक्षमपि in his absence also, अस्य his, दोषम् fault, उदाहरेत् can cite, तम् him, अहम् I, लोके in this world, न पश्यामि do not find.

I do not find anybody in this world, even an adversary or one defeated, who finds fault with him even in his absence.
देवकल्पमृजुं दान्तं रिपूणामपि वत्सलम्।

अवेक्षमाणः को धर्मं त्यजेत्पुत्रमकारणात्।।2.21.6।।


धर्मम् righteousness, अवेक्षमाणः without caring, कः who, देवकल्पम् equal to god, ऋजुम् upright, दान्तम् with subdued passions, रिपूणामपि even for his enemies, वत्सलम् a loved man, पुत्रम् son, अकारणात् without any cause, त्यजेत् will abandon.

With no cause nor concern for righteousness, will any one abandon his son who is nearly equal to god, upright, selfrestrained and loved even by his enemies ?
तदिदं वचनं राज्ञःपुनर्बाल्यमुपेयुषः।

पुत्रः को हृदये कुर्याद्राजवृत्तमनुस्मरन्।।2.21.7।।


राजवृत्तम् leading the life of a king, अनुस्मरन् remembering, कः पुत्रः which son, पुनः again, बाल्यम् childhood, उपेयुषः regained, राज्ञः king's, तत् इदं वचनम् that such words, हृदये in the heart, कुर्यात् will accept?

Will any son with the ideals of a king in mind accept such words of this king who has entered his chilhood again ?
यावदेव न जानाति कश्चिदर्थमिमं नरः।

तावदेव मया सार्धमात्मस्थं कुरु शासनम्।।2.21.8।।


कश्चित् any one, नरः man, इमम् अर्थम् this information, यावदेव until, न जानाति does not come to know, तावदेव before that period, मया साधे with my assistance, शासनम् authority (over the kingdom ), आत्मस्थम् under your control, कुरु do (assume).

Before this news is known to any one bring the kingdom under your control with my assistance.
मया पार्श्वे सधनुषा तव गुप्तस्य राघव।

क स्समर्थोऽधिकं कर्तुं कृतान्तस्येव तिष्ठतः।।2.21.9।।


राघव O Rama, पार्श्वे by your side, स धनुषा with bow, मया by me, गुप्तस्य protected, कृतान्तस्येव like Yama, (god of death), तिष्ठतः (yourself) standing, अधिकम् excess, कर्तुं to challenge, कः who, समर्थः is able?

O Rama who can commit excesses on you, when you stand like Yama, god of death, protected by me with my bow?
निर्मनुष्यामिमां कृत्स्नामयोध्यां मनुजर्षभ।

करिष्यामि शरैस्तीक्ष्णैर्यदि स्थास्यति विप्रिये।।2.21.10।।


मनुजर्षभ O best among men, विप्रिये against you, स्थास्यति यदि if any one stands up, इमाम् this, कृत्स्नाम् entire, अयोध्याम् Ayodhya, तीक्ष्णैः with sharp, शरैः arrows, निर्मनुष्याम् depopulate, करिष्यामि I shall do.

O best of men, if the whole of Ayodhya stands against you I shall depopulate it with my sharp arrows.
भरतस्याथ पक्ष्यो वा यो वाऽस्य हितमिच्छति।

सर्वानेतान्वधिष्यामि मृदुर्हि परिभूयते।।2.21.11।।


अथ even so, भरतस्य Bharata's, पक्ष्यो वा or any supporter, यो वा or any one, अस्य his, हितम् welfare, इच्छति seeking, एतान् सर्वान् all those, वधिष्यामि I shall slay, मृदुः a soft (person), परिभूयते हि is treated with disgrace indeed.

I shall slay all of them who support Bharata and those who seek his prosperity. A gentleman is treated with disgrace indeed.
प्रोत्साहितोऽयं कैकेय्या स दुष्टो यदि नः पिता।

अमित्रभूतो निस्सङ्गं वध्यतां बध्यतामपि।।2.21.12।।


कैकेय्या by Kaikeyi, प्रोत्साहितः instigated, सः that, दुष्टः vicious, नः पिता our father, अमित्रभूतः यदि becomes enemy, निस्सङ्गं without caring for any relationship, अयम् I will, बध्यताम् shall be imprisoned, वध्यतामपि also shall be slain.

Even if our father instigated by Kaikeyi becomes our enemy, he shall be imprisoned or even slain regardless of our relationship with him.
गुरोरप्यवलिप्तस्य कार्याकार्यमजानतः।

उत्पथं प्रतिपन्नस्य कार्यं भवति शासनम्।।2.21.13।।


अवलिप्तस्य filled with haughtiness, कार्याकार्यम् acts good and bad, अजानतः of one who does not know, उत्पथम् unrighteous path, प्रतिपन्नस्य of one who has resorted to, गुरोरपि even of a preceptor, शासनम् discipline, कार्यम् duty, भवति becomes.

Even a preceptor who follows the unrighteous path and is filled with haughtiness and does not know how to discriminate between good and bad, deserves to be disciplined (punished).
बलमेष किमाश्रित्य हेतुं वापुरुषर्षभ।

दातुमिच्छति कैकेय्यै राज्यं स्थितमिदं तव।।2.21.14।।


पुरुषर्षभ O best of men, तव your, स्थितम् belongings, इदम् this, राज्यम् kingdom, एषः he, किम् what, बलम् power, हेतुं वा or reason, आश्रित्य resorting to, कैकेय्यै to Kaikeyi, दातुम् to confer, इच्छति wishes.

O best of men, under what authority or reason this king wants to confer on Kaikeyi the kingdom that rightfully belongs to you?
त्वया चैव मया चैव कृत्वा वैरमनुत्तमम्।

काऽस्य शक्तिश्श्रियं दातुं भरतायारिशासन।।2.21.15।।


अरिशासन O chastiser of foes, त्वया चैव with you, मया चैव with me, अनुत्तमम् undesirable, वैरम् hostility, कृत्वा having created, अस्य for him, भरताय to Bharata, श्रियम् kingdom, दातुम् to bestow, का शक्तिः what strength he has?

What authority, O Rama, chastiser of foes, this king has to bestow the kingdom upon Bharata by entering into undesirable hostility towards you and me?
अनुरक्तोऽस्मि भावेन भ्रातरं देवि तत्त्वतः।

सत्येन धनुषा चैव दत्तेनेष्टेन ते शपे।।2.21.16।।


देवि mother, तत्त्वत: truly, भावेन from the bottom of my heart, भ्रातरम् my brother, अनुरक्तः अस्मि I am loyal, सत्येन truthfully, धनुषा चैव with bow also, दत्तेन on charity, इष्टेन on sacrifice, ते to you, शपे I swear.

O mother, (Lakshmana now tells Kausalya) I am truly loyal to my brother from the bottom of my heart. I swear this by my bow, on my merits earned through charity, by my truthfulness and by the good deeds I have done.
दीप्तमग्निमरण्यं वा यदि रामः प्रवेक्ष्यति।

प्रविष्टं तत्र मां देवि त्वं पूर्वमवधारय।।2.21.17।।


देवि O mother, रामः Rama, दीप्तम् blazing, अग्निम् fire, अरण्यं वा or to the forest, प्रवेक्ष्यति यदि if he enters, पूर्वम् prior, माम् me, तत्र there, प्रविष्टम् one who entered, त्वम् you, अवधारय know.

O mother rest assured should Rama enter a blazing fire or a forest I must have already entered it.
हरामि वीर्याद्दुःखं ते तम स्सूर्य इवोदितः।

देवी पश्यतु मे वीर्यं राघवश्चैव पश्यतु।।2.21.18।।


उदितः arisen, सूर्यः Sun, तम इव like darkness, वीर्यात् with my valour, ते दुःखम् your sorrow, हरामि shall take away, देवी mother, मे वीर्यम् my valour, पश्यतु one shall see, राघवश्चैव Rama also, पश्यतु shall see.

Like the rising Sun dispelling darkness, I shall eliminate your sorrow. O mother Let Rama see my valour. You, too.
एतत्तु वचनं श्रुत्वा लक्ष्मणस्य महात्मनः।

उवाच रामं कौशल्या रुदन्ती शोकलालसा।।2.21.19।।


महात्मनः of the magnanimous, लक्ष्मणस्य Lakshmana's, एतत् वचनम् these words, श्रुत्वा having heard, कौशल्या Kausalya, रुदन्ती weeping, शोकलालसा depressed with sorrow, रामम् to Rama, उवाच said.

Having heard the words of the magnanimous Lakshmana, Kausalya, depressed and weeping, said to Rama:
भ्रातुस्ते वदतः पुत्र लक्ष्मणस्य श्रुतं त्वया।

यदत्रानन्तरं कार्यं कुरुष्व यदि रोचते।।2.21.20।।


पुत्र O son, ते your, भ्रातुः brother's, लक्ष्मणस्य of Lakshmana, वदतः saying, त्वया by you, श्रुतम् has been heard, रोचते यदि if it pleases (you), अत्र in this matter, अनन्तरम् later, यत् what, कार्यम् is to be done, कुरूष्व you may do it.

O my son you have heard what your brother Lakshmana said and if it pleases you, do later what is to be done.
न चाधर्म्यं वच श्रुत्वा सपत्न्या मम भाषितम्।

विहाय शोकसन्तप्तां गन्तुमर्हसि मामितः।।2.21.21।।


मम my, सपत्न्या by (my) cowife (Kaikeyi), भाषितम् spoken, अधर्म्यम् unrighteous, वचः words, श्रुत्वा having heard, शोकसन्तप्ताम् stricken with grief, माम् me, विहाय leaving, इतः from here,
गन्तुम् to go, नार्हसि does not behove you.

By heeding the unrighteous words of my cowife (Kaikeyi) it does not behove you to leave me griefstricken and go away from here.
धर्मज्ञ यदि धर्मिष्ठो धर्मं चरितुमिच्छसि।

शुश्रूष मामिहस्थस्त्वं चर धर्ममनुत्तमम्।।2.21.22।।


धर्मज्ञ O knower of duties, धर्मिष्ठः pious, धर्मम् righteousness, चरितुम् to follow, इच्छसि यदि if you wish, त्वम् you, इहस्थः by staying here, माम् me, शुश्रूष serve, अनुत्तमम् best, धर्मम् of virutes, चर follow.

You are righteous. You know your duty. If you wish to follow the path of righteousness, stay here, serve me and follow the best of dharma.
शुश्रूषुर्जननीं पुत्र स्वगृहे नियतो वसन्।

परेण तपसा युक्तः काश्यपस्त्रिदिवं गतः।।2.21.23।।


पुत्र O son, काश्यपः Kasyapa, जननीम् his mother, शुश्रूषुः by serving, नियतः with selfdiscipline, स्वगृहे in his own home, वसन् while dwelling, परेण with the highest, तपसा with penance, युक्तः engaged in, त्रिदिवम् heaven, गतः went.

O son Kasyapa who led a life of selfdiscipline and served his mother at home, attained heaven credited with (the merit of) the highest penance.
यथैव राजा पूज्यस्ते गौरवेण तथाऽस्म्यहम्।

त्वां नाहमनुजानामि न गन्तव्यमितो वनम्।।2.21.24।।


राजा king, गौरवेण out of reverence, ते to you, यथैव how, पूज्यः is worthy of homage, अहम् I, तथा हि in the same manner, अहम् I, त्वाम् to you, नानुजानामि will not permit, इतः from here, वनम् to the forest, न गन्तव्यम् shall not go.

Just as the king is worthy of your respectful homage, so am I. I will not permit you to go from here to the forest.
त्वद्वियोगान्न मे कार्यं जीवितेन सुखेन वा।

त्वया सह मम श्रेयस्तृणानामपि भक्षणम्।।2.21.25।।


त्वद्वियोगात् by being separated from you, मे for me, जीवितेन with life, सुखेन वा or with happiness, कार्यम् any purpose, न not, त्वया सह along with you, मम to me, तृणानाम् of
grass, भक्षणम् अपि feeding also, श्रेयः is preferable.

Separated from you, I have no use of this life or happiness. I prefer to live with you even if it means eating grass.
यदि त्वं यास्यसि वनं त्यक्त्वा मां शोकलालसाम्।

अहं प्रायमिहासिष्ये न हि शक्ष्यामि जीवितुम्।।2.21.26।।


शोकलालसाम् overtaken by sorrow, माम् me, त्यक्त्वा after leaving, त्वम् you, वनम् to the forest, यास्यसि यदि if you depart, अहम् I, इह here, प्रायम् असिष्ये I shall seek death by fasting, जीवितुम् to live, न शक्ष्यामि हि I am not able.

If you depart for the forest leaving me griefstricken I cannot live. Here I shall seek death by fasting.
ततस्त्वं प्राप्स्यसे पुत्र निरयं लोकविश्रुतम्।

ब्रह्महत्यामिवाधर्मात्समुद्र स्सरितां पतिः।।2.21.27।।


ततः after that, पुत्र O son, त्वम् you, सरितां पतिः lord of all rivers, समुद्रः ocean, अधर्मात् through unrighteous conduct, ब्रह्महत्यामिव like slaying a brahmin, लोकविश्रुतम् renowned in the world, निरयम् hell, प्राप्स्यसे will attain.

O son you will then fall into hell. As wellknown in the world, the ocean, the lord of rivers, incurred the guilt of slaying a brahmin through unrighteous conduct.
विलपन्तीं तथा दीनां कौसल्यां जननीं ततः।

उवाच रामो धर्मात्मा वचनं धर्मसंहितम्।।2.21.28।।


ततः thereafter, धर्मात्मा virtuous, रामः Rama, दीनाम् miserable lady, तथा in that way, विलपन्तीम् lamenting, जननीम् to his mother, कौशल्याम् to Kausalya, धर्मसंहितम् consistent with righteousness, वचनम् words, उवाच said.

Thereafter, virtuous Rama addressed these words consistent with righteousness to his miserable mother Kausalya who was thus lamenting:
नास्ति शक्तिः पितुर्वाक्यं समतिक्रमितुं मम।

प्रसादये त्वां शिरसा गन्तुमिच्छाम्यहं वनम्।।2.21.29।।


पितुः father's, वाक्यम् words (order), समतिक्रमितुम् to transgress, मम for me, शक्तिः power, नास्ति is not there, अहम् I, शिरसा bowing my head, प्रसादये I am propitiating, वनम् to forest, गन्तुम् to depart, इच्छामि wishing.

I do not have the power to transgress the orders of my father. Bowing my head I beseech you, allow me to go to the forest.
ऋषिणा च पितुर्वाक्यं कुर्वता व्रतचारिणा।

गौर्हता जानता धर्मं कण्डुनाऽपि विपश्चिता।।2.21.30।।


ऋषिणा by the sage, व्रतचारिणा by a man observing the vows, धर्मम् righteousness, जानता by the knower, विपश्चिता by a learned man, अपि even, कण्डुना by Kandu, पितुः father's, वाक्यम् command, कुर्वता carrying out, गौ: cow, हता slew.

Learned sage Kandu who knew what is righteousness and a strict observant of vows, slew a cow for carrying out the command of his father.
अस्माकं च कुले पूर्वं सगरस्याज्ञया पितुः।

खनद्भिस्सागरैर्भूमिमवाप्तस्सुमहान्वधः।।2.21.31।।


पूर्वम् earlier, अस्माकम् in our, कुले च race, पितुः of father, सगरस्य Sagara's, आज्ञया by command, भूमिम् earth, खनद्भि: by those excavating, सागरैः by the sons of Sagara, सुमहान् very great (fearful), वधः slaughter, आवाप्तः was met with.

Earlier the sons of Sagara, born in our family, while excavating the earth by the order of their father met a terrible death.
जामद्ग्न्येन रामेण रेणुका जननी स्वयम्।

कृत्ता परशुनाऽरण्ये पितुर्वचनकारिणा।।2.21.32।।


पितुः father's, वचनकारिणा in obedience to the words, जामदग्न्येन by the son of Jamadagni, रामेण by Parasurama, जननी his mother, रेणुका Renuka, स्वयम् himself, अरण्ये in the forest, परशुना by an axe, कृत्ता was severed.

Parasurama, son of Jamadagni himself in obedience to the words of his father, decapitated his mother Renuka in the forest with an axe.
एतैरन्यैश्च बहुभिर्देवि देवसमैः कृतम्।

पितुर्वचनमक्लीबं करिष्यामि पितुर्हितम्।।2.21.33।।


देवि O Devi, एतैः by these, देवसमैः by godlike people, बहुभिः many, अन्यैश्च by others also, पितुः father's, वचनम् words, अक्लीबम् fruitful, कृतम् was made, पितुः father's, हितम् wish, करिष्यामि I will do.

All of them including many other godlike persons, O Mother fulfilled the words of their father. I shall also make my father's wish come true.
न खल्वेतन्मयैकेन क्रियते पितृशासनम्।

एतैरपि कृतं देवि ये मया तव कीर्तिताः।।2.21.34।।


देवि O Devi, मया by me, एकेन by me alone, एतत् this, पितृशासनम् father's command, न क्रियते has not been obeyed, मया by me, ये all those, तव to you, कीर्तिताः have been mentioned, एतैरपि even by them, कृतम् it has been done.

I am not O Devi the only one obeying my father's command. All I have mentioned to you did.
नाहं धर्ममपूर्वं ते प्रतिकूलं प्रवर्तये।

पूर्वैरयमभिप्रेतो गतो मार्गोऽनुगम्यते।।2.21.35।।


अहम् I, प्रतिकूलम् contrary to the old practice, अपूर्वम् anything new, धर्मम् practice, ते to you, न प्रवर्तये I am not advancing, पूर्वैः by ancestors, अभिप्रेतः acceptable, गतः followed by them, अयम् this, मार्गः path, अनुगम्यते is being followed.

I am not advancing anything new, contrary to the existing practice. I am only following the trodden path of our ancestors.
तदेतत्तु मया कार्यं क्रियते भुवि नान्यथा।

पितुर्हि वचनं कुर्वन्न कश्चिन्नाम हीयते।।2.21.36।।


भुवि in this world, कार्यम् duty, तत् एतत् that this(compliance with the command), मया by me, अन्यथा in any other manner, न क्रियते will not be done, पितुः father's, वचनम् orders, कुर्वन् while carrying out, कश्चित् any one, न हीयते नाम will not perish.

I will not do as duty anything contrary to what is done by others in this world. No one who obeys the commands of his father falls off the path of righteousness.
तामेवमुक्त्वा जननीं लक्ष्मणं पुनरब्रवीत्।

वाक्यं वाक्यविदां श्रेष्ठश्श्रेष्ठस्सर्वधनुष्मताम्।।2.21.37।।


वाक्यविदाम् of the knowers of speech, श्रेष्ठः best man, सर्वधनुष्मताम् among all archers, श्रेष्ठः best man, तां जननीम् his mother, एवम् thus, उक्त्वा having spoken, पुनः again, लक्ष्मणम् to Lakshmana, अब्रवीत् spoke.

One who is the best among the knowers of speech and best of all archers, Rama spoke to his mother in this manner and then said to Lakshmana:
तव लक्ष्मण जानामि मयि स्नेहमनुत्तमम्।

विक्रमं चैव सत्त्वं च तेजश्च सुदुरासदम्।।2.21.38।।


लक्ष्मण O Lakshmana, तव your, मयि in me, अनुत्तमम् exceedingly great, स्नेहम् affection, विक्रमं चैव also valour, सत्त्वं च also strength, सुदुरासदम् unassailable, तेजश्च energy, जानामि I know.

I know, O Lakshmana, your profound affection for me. I also know your valour, strength and unassailable energy.
मम मातुर्महद्दुःखमतुलं शुभलक्षण।

अभिप्रायमविज्ञाय सत्यस्य च शमस्य च।।2.21.39।।


शुभलक्षण O one of auspicious qualities (Lakshmana), सत्यस्य च of truth, शमस्य च of selfrestraint, अभिप्रायम् the meaning, अविज्ञाय without realising, मम मातुः my mother's, अतुलम् incomparable, महत् दुःखम् great grief.

O Lakshamana of auspicious qualities, since my mother is not aware of the significance of truth and selfrestraint, she is overcome with grief, great and incomparable.
धर्मो हि परमो लोके धर्मे सत्यं प्रतिष्ठितम्।

धर्मसंश्रितमेतच्च पितुर्वचनमुत्तमम्।।2.21.40।।


धर्मः righteousness, लोके in this world, परमो हि is supreme, धर्मे in righteousness, सत्यम्
truth, प्रतिष्ठितम् is established, एतत् this, उत्तमम् excellent, पितुः father's, वचनं च words, धर्मसंश्रितम् is supported by righteousness.

Righteousness alone is supreme in this world and truth is established in righteousness. This excellent command of our father is supported by righteousness.
संश्रुत्य च पितुर्वाक्यं मातुर्वा ब्राह्मणस्य वा।

न कर्तव्यं वृथा वीर धर्ममाश्रित्य तिष्ठता।।2.21.41।।


वीर O hero, पितुः of father, मातुर्वा or of mother, ब्राह्मणस्य वा or of brahmins, संश्रुत्य having promised, धर्मम् righteouness, आश्रित्य having taken recourse, तिष्ठता by one who abides in, वाक्यम् words, वृथा in vain, न कर्तव्यम् is not to be done.

Any one, O hero, who has taken recourse to righteousness should not allow the promise made to his father, mother or a brahmin to go in vain.
सोऽहं न शक्ष्यामि पितुर्नियोगमतिवर्तितुम्।

पितुर्हिवचनाद्वीर कैकेय्याऽहं प्रचोदितः।।2.21.42।।


वीर O warrior, सः अहम् such me, पितुः father's, नियोगम् command, अतिवर्तितुम् to transgress, न शक्ष्यामि I am not competent, पितुः father's, वचनात् from the words, अहम् I, कैकेय्या by Kaikeyi, प्रचोदितः हि urged.

O hero I cannot transgress the command of my father since at his instance only Kaikeyi urged me (to go to the forest).
तदेतां विसृजानार्यां क्षत्रधर्माश्रितां मतिम्।

धर्ममाश्रय मा तैक्ष्ण्यं मद्बुद्धिरनुगम्यताम्।।2.21.43।।


तत् for that reason, अनार्याम् ignoble, क्षत्रधर्माश्रिताम् resorting to the duty of a kshatriya, मतिम् intellect, विसृज you may give up, धर्मम् righteousness, आश्रय adopt, तैक्ष्ण्यम् violence, मा do not follow, मद्बुद्धिः my thought, अनुगम्यताम् be followed.

Therefore, leave this ignoble thought, resort to the duty of a kshatriya, take the righteous path. Do not adopt violence. Follow my decision.
तमेवमुत्त्वा सौहार्दाद्भ्रातरं लक्ष्मणाग्रजः।

उवाच भूयः कौसल्यां प्राञ्जलिश्शिरसानतः।।2.21.44।।


लक्ष्मणाग्रजः elder brother of Lakshmana, Rama, तम् that, भ्रातरम् his brother, सौहार्दात्
affectionately, एवम् in this way, उत्त्वा having spoken, प्राञ्जलिः with folded hands, शिरसा with head, नतः down, भूयः again, कौशल्याम् to Kausalya, उवाच said.

Speaking affectionately to his brother Lakshmana, Rama with folded hands and head bowed again addressed Kausalya:
अनुमन्यस्व मां देवि गमिष्यन्तमितो वनम्।

शापिताऽसि मम प्राणैः कुरु स्वस्त्ययनानि मे।।2.21.45।।


देवि O Devi, इतः from here, वनम् to the forest, गमिष्यन्तम् one who has decided to go, अनुमन्यस्व you may permit, मम me, प्राणैः with life, शापिता असि you are sworn, मे to me, स्वस्त्ययनानि all ceremonial means of securing prosperity, कुरु perform.

I have decided, O mother to go to the forest from here. Grant me the permission to do so. I swear on my life. Perform all the ceremonies for securing prosperity for me.
तीर्णप्रतिज्ञश्च वनात्पुनरेष्याम्यहं पुरीम्।

ययातिरिव राजर्षिःपुरा हित्वा पुनर्दिवम्।।2.21.46।।


पुरा in the past, ययातिः Yayati, राजर्षिः rajarshi, दिवम् heaven, हित्वा having left, पुनः again, दिवम् इव like heaven, अहम् I, तीर्ण प्रतिज्ञः having fulfilled my vow, वनात् from the forest, पुनः again, पुरीम् to the city (of Ayodhya), एष्यामि shall return.

Like rajarshi Yayati of yore who lost heaven and rejained it, I shall return from the
forest to the city (of Ayodhya) after the vow is fulfilled.
शोकस्सन्धार्यतां मात र्हृदये साधु मा शुचः।

वनवासादिहैष्यामि पुनः कृत्वा पितुर्वचः।।2.21.47।।


मात O mother, शोकः sorrow, हृदये in the heart, साधु prudently, सन्धार्यताम् be subdued, मा शुचः do not grieve, पितुः father's, वचः words, कृत्वा having fulfilled, वनवासात् from exile, पुनः again, इह here, एष्यामि will come back.

Do not grieve, O mother Be prudent enough to subdue your sorrow in your heart. Having fulfilled father's words, I shall come back from my sojourn in the forest.
त्वया मया च वैदेह्या लक्ष्मणेन सुमित्रया।

पितुर्नियोगे स्थातव्यमेष धर्मस्सनातनः।।2.21.48।।


त्वया by you, मया च by me, वैदेह्या by Sita, लक्ष्मणेन by Lakshmana, सुमित्रया by Sumitra, पितुः father's, नियोगे by the orders, स्थातव्यम् we shall abide, एषः this alone, सनातनः eternal, धर्मः law.

You, Sita, Lakshmana, Sumitra and I -- all of us shall abide by the words of my father. This indeed is eternal law.
अम्ब संहृत्य सम्भारान् दुःखं हृदि निगृह्य च।

वनवासकृता बुद्धिर्मम धर्म्याऽनु वर्त्यताम्।।2.21.49।।


अम्ब O mother, सम्भारान् articles (for consecration), संहृत्य after withdrawing, दुःखम् sorrow, हृदि in the heart, निगृह्य च also after subduing, वनवासकृता relating to my dwelling in the forest, धर्म्या conforming to duty, मम बुद्धि: my thinking, अनुवर्त्यताम् follow.

O mother in withdrawing the articles (for consecration) and also in subduing the sorrow in your heart approve of my plan to dwell in the forest.
एतद्वचस्तस्य निशम्य माता

सुधर्म्यमव्यग्रमविक्लबं च।

मृतेव संज्ञां प्रतिलभ्य देवी

समीक्ष्य रामं पुनरित्युवाच।।2.21.50।।


माता mother, देवी Devi (Kausalya), तस्य that Rama's, सुधर्म्यम् conforming to virtue, अव्यग्रम्
unruffled, अविक्लबं च also without getting distressed, एतत् all this, वचः words, निशम्य having heard, मृतेव like a dead person, संज्ञाम् consciousness, प्रतिलभ्य having regained, रामम् Rama, समीक्ष्य having looked at intently, पुनः again, इति thus, उवाच said.

Having heard these words so unruffled and tranquil which conformed to righteousness, mother (Kausalya), like a dead person regaining consciousness spoke to Rama again:
यथैव ते पुत्र पिता तथाऽहं

गुरु स्स्वधर्मेण सुहृत्तया च।

न त्वाऽनुजानामि न मां विहाय

सुदुःखितामर्हसि गन्तुमेवम्।।2.21.51।।


पुत्र O my son, स्वधर्मेण by virtue of one's own duty, सुहृत्तया च out of affection, ते your, पिता father, यथैव as he is to you, तथा like that, अहम् I, गुरुः preceptor, त्वा you, न अनुजानामि do not permit, सुदुःखिताम् highly distressed, माम् me, विहाय leaving, एवम् in this manner, गन्तुम् to go, नार्हसि does not behove you.

By virtue of my own duty and affection towards you, O my son I am as much your preceptor as your father is. I will not grant you permission. You should not go, leaving me deeply distressed.
किं जीवितेनेह विना त्वया मे

लोकेन वा किं स्वधयाऽमृतेन।

श्रेयो मुहूर्तं तव सन्निधानं

ममेह कृत्स्नादपि जीवलोकात्।।2.21.52।।


त्वया विना without you, मे to me, इह here, जीवितेन with life, किम् what is the purpose, लोकेन with the other world, स्वधया with the oblations (offered to manes), अमृतेन वा or with nectar or immortality available to the gods, किम् what use, मम for me, इह here,
कृत्स्नात् entire, जीवलोकात् अपि even more than the world of human beings, मुहूर्तम् even for a moment, तव your, सन्निधानम् presence, श्रेयः more desirable.

What is the purpose of my life in this world without you? What purpose do I have with the other world or with the oblations (offered to manes) or with nectar (availble to the gods). I would prefer one moment in your company to the whole world of living beings (without you).
नरैरिवोल्काभिरपोह्यमानो

महागजोऽध्वानमनुप्रविष्टः।

भूयः प्रजज्वाल विलापमेवं

निशम्य रामः करुणं जनन्याः।।2.21.53।।


रामः Rama, एवम् in this way, करुणम् pitiful, जनन्याः mother's, विलापम् lamentation, निशम्य having heard, नरैः by men, उल्काभिः by meteors (fireworks), अपोह्यमानः being prevented, अध्वानम् the way, अनुप्रविष्टः entered, महागजः इव like a mighty elephant, भूयः still more, प्रजज्वाल was burning (within).

At the (inconsolable) lamentations of his mother, Rama was in flames (within) like a mighty elephant prevented from entering the highway by men with fireworks.
स मातरं चैव विसंज्ञकल्पा

मार्तं च सौमित्रिमभिप्रतप्तम्।

धर्मे स्थितो धर्म्यमुवाच वाक्यं

यथा स एवार्हति तत्र वक्तुम्।।2.21.54।।


धर्मे in righteousness, स्थितः abiding, सः that Rama, विसंज्ञकल्पाम् like one who has fallen into a swoon, मातरं चैव to his mother also, अभिप्रतप्तम् tormented with suffering, सौमित्रिम् to Lakshmana, तत्र at that time, यथा in such a way, वक्तुम् to speak, स एव he alone, अर्हति is competent (in that way), धर्म्यम् endowed with righteousness, वाक्यम् words, उवाच
said.

Rama, centred on righteousness, again addressed his mother who had almost fainted and Lakshmana who was deeply distressed. As his words were consistent with righteousness, he alone was competent to speak that way.
अहं हि ते लक्ष्मण नित्यमेव

जानामि भक्तिं च पराक्रमं च।

मम त्वभिप्रायमसन्निरीक्ष्य

मात्रा सहाभ्यर्दसि मां सुदुःखम्।।2.21.55।।


लक्ष्मण O Lakshmana, अहम् I, नित्यमेव always, ते your, भक्तिं च also devotion, पराक्रमं च valour too, जानामि know, तु but, मम my, अभिप्रायम् intention, असन्निरीक्ष्य without probing, मात्रा सह along with my mother, माम् me, सुदुःखम् severe pain, अभ्यर्दसि you are tormenting.

I know your devotion (to me) and your valour, O Lakshmana But now, without understanding my intention you are causing me and mother severe pain and torment.
धर्मार्थकामाः खलु तात लोके

समीक्षिता धर्मफलोदयेषु।

ते तत्र सर्वे स्युरसंशयं मे

भार्येव वश्याऽभिमता सुपुत्रा।।2.21.56।।


तात O dear one, लोके in this world, धर्मफलोदयेषु obtaining the fruits of righteousness, धर्मार्थकामाः righteousness, wealth and objects of desire, समीक्षिताः are considered, वश्या obedient, अभिमता beloved, सुपुत्रा having good sons, भार्येव like a wife, तत्र in that (righteousness), ते सर्वे all these (dharma, artha and kama), स्युः will remain, मे to me, असंशयम् there is no doubt.

Dharma,artha and kama, O my dear are adjudged in this world according to the fruits of righteous action. All these three are doubtless there (in my decision to go to the forest), like obedience in a wife and love for the mother in good sons.
यस्मिंस्तु सर्वे स्युरसन्निविष्टा

धर्मो यत स्स्यात्तदुपक्रमेत।

द्वेष्यो भवत्यर्थपरो हि लोके

कामात्मता खल्वपि न प्रशस्ता।।2.21.57।।


यस्मिन् in whichever man, सर्वे all these (three), असन्निविष्टाः स्युः are not combined, यतः by which, धर्मः righteousness, स्यात् is present, तत् that one, उपक्रमेत should be performed, लोके in the world, अर्थपरः a seeker of wealth, द्वेष्यः is abhorred, भवति हि happens, कामात्मतापि subjecting to fulfilment of desires also, न प्रशस्ता खलु is not admired (by the wise).

If actions which combine these three (dharma, artha and kama), cannot be performed (which is likely), resort to righteousness. (For) one who seeks wealth is abhorred and one who seeks fulfilment of desires does not attract admiration in this world.
गुरुश्च राजा च पिता च वृद्धः

क्रोधात्प्रहर्षाद्यदि वाऽपि कामात्।

यद्व्यादिशेत्कार्यमवेक्ष्य धर्मं

कस्तन्न कुर्यादनृशंसवृत्तिः।2.21.58।।


गुरुश्च the precepter, राजा च the king also, वृद्धः च an old man, पिता च also father, क्रोधात् due to anger, प्रहर्षात् due to joy, यदि वा or, कामात् अपि even due to passion, यत् such, कार्यम् act, व्यादिशेत् commands, तत् that one, धर्मम् as rightful duty, अवेक्ष्य having seen, अनृशंसवृत्तिः no tendency to cruelty, कः who, न कुर्यात् will not do.

Whatever a preceptor, an old man, a king and a father commands whether it is out of anger or pleasure or passion must be carried out as dharma. Who will not do it unless he is heartless?
स वै न शक्नोमि पितुः प्रतिज्ञा

मिमामकर्तुं सकलां यथावत्।

स ह्यावयोस्तात गुरुर्नियोगे

देव्याश्च भर्ता स गति स्सधर्मः।।2.21.59।।


सः that kind of me, पितुः father's, सकलाम् completely, इमां प्रतिज्ञाम् this promise, यथावत् as it is, अकर्तुम् not to execute, न शक्नोमि वै for sooth I am not competent, तात O my dear, सः he, नियोगे in command, आवयोः for both of us, गुरुः हि is preceptor, देव्याश्च of mother also, सः he, भर्ता husband, सः he, गतिः is refuge, धर्मः virtue.

It is impossible for me not to execute the promise completely, O my dear, he (Dasaratha) is our preceptor and, therefore, fit to command us. Even for mother Kausalya, he is her husband, her refuge and her dharma.
तस्मिन्पुनर्जीवति धर्मराजे

विशेषतस्स्वे पथि वर्तमाने।

देवी मया सार्धमितोऽपगच्छेत्

कथं स्विदन्या विधवेव नारी।।2.21.60।।


धर्मराजे when the king of righteousness, तस्मिन् himself, जीवति while he is living, विशेषतः specially, स्वे his own, पथि in the path, वर्तमाने while he is moving, देवी mother Kausalya, अन्या other, विधवा नारीव like a widow, मया सार्धम् along with me, कथं स्वित् how, इतः from here, अपगच्छेत् shall come away.

While the righteous king is living, more importantly treading the righteous path, how
can mother Kausalya, like an ordinary widow, accompany me leaving this city?
सा माऽनुमन्यस्व वनं व्रजन्तं

कुरुष्व न स्स्वस्त्ययनानि देवि।

यथा समाप्ते पुनराव्रजेयं

यथा हि सत्येन पुनर्ययातिः।।2.21.61।।


देवि O mother, सा such you, वनम् to the forest, व्रजन्तम् departing, मा me, अनुमन्यस्व allow, सत्येन by the strength of truth, ययातिः Yayati, यथा just like, पुनः again, समाप्ते after completion of the term, यथा as, पुनः again, अव्रजेयम् I shall come back, स्वस्त्ययनानि ceremonies causing prosperity, कुरुष्व you may perform.

Grant me permission O mother, to depart for the forest. Bless me and perform ceremonies for my wellbeing so that I shall return (to the city) after completion (of my exile) like Yayati (who came back to heaven) with the strength of truth.
यशो ह्यहं केवलराज्यकारणा

न्न पृष्ठतः कर्तुमलं महोदयम्।

अदीर्घकाले न तु देवि जीविते

वृणेऽवरामद्य महीमधर्मतः।।2.21.62।।


केवलराज्यकारणात् only for the sake of the kingdom, अहम् I, महोदयम् great, यशः glory, पृष्ठतः कर्तुम् to push it back, न अलम् must not, देवि O Mother, अदीर्घकाले in a short duration, जीविते in life, अद्य now, अवराम् insignificant, महीम् earth, अधर्मतः unrighteously, न वृणे will not choose.

I will not forsake this great glory (of fulfilling my father's promise) for the sake of the kingdom. In this transient existence O mother, I do not wish to acquire this insignificant earth unrighteously.
प्रसादयन्नरवृषभ स्समातरं

पराक्रमाज्जिगमिषुरेव दण्डकान्।

अथानुजं भृशमनुशास्य दर्शनं

चकार तां हृदि जननीं प्रदक्षिणम्।।2.21.63।।


सः that, नरवृषभः excellent among men, पराक्रमात् courageously, दण्डकान् to Dandaka forest, जिगमिषुरेव wishes to go to, मातरम् to mother, प्रसादयन् while pacifying, अथ thereafter, अनुजम् to brother, भृशम् exceedingly, दर्शनम् good intention, अनुशास्य ह having disciplined (instructed), हृदि in his heart, तां जननीम् his mother, प्रदक्षिणं चकार circumambulated.

Rama, the best among men, thus pacified his mother insisting on his desire to depart for Dandaka forest with courage. And elaborately instructed his brother about his good intentions after which he circumambulated his mother with all his heart.
इत्यार्षे श्रीमद्रामायणे वाल्मीकीय आदिकाव्ये अयोध्याकाण्डे एकविंशस्सर्गः।।
Thus ends the twentyfirst sarga of Ayodhyakanda of the holy Ramayana, the first epic composed by sage Valmiki.