Sloka & Translation

[Rama convinces Lakshmana that destiny is all-powerful--cancels all arrangements for his consecration ceremony.]

atha taṅ vyathayā dīnaṅ saviśēṣamamarṣitam.

śvasantamiva nāgēndraṅ rōṣavisphāritēkṣaṇam৷৷2.22.1৷৷

āsādya rāmassaumitriṅ suhṛdaṅ bhrātaraṅ priyam.

uvācēdaṅ sa dhairyēṇa dhārayansattvamātmavān৷৷2.22.2৷৷


atha thereafter, ātmavān self-possessed, saḥ rāmaḥ that Rama, dhairyēṇa with fortitude, sattvam composure, dhārayan holding, vyathayā with mental agony, dīnam miserable, saviśēṣam especially, amarṣitam indignant, nāgēndramiva like a king cobra, śvasantam hissing, rōṣavisphāritēkṣaṇam eyes widened with wrath, suhṛdam to the intimate, priyaṅ bhrātaram beloved brother, saumitrim to Lakshmana, āsādya having approached, idam these words, uvāca said.

The self-possessed Rama held his composure and approached his beloved, intimate brother Lakshmana who was (looking) miserable with his mental agony. To him, who was hissing like a king cobra, he said:
atha taṅ vyathayā dīnaṅ saviśēṣamamarṣitam.

śvasantamiva nāgēndraṅ rōṣavisphāritēkṣaṇam৷৷2.22.1৷৷

āsādya rāmassaumitriṅ suhṛdaṅ bhrātaraṅ priyam.

uvācēdaṅ sa dhairyēṇa dhārayansattvamātmavān৷৷2.22.2৷৷


atha thereafter, ātmavān self-possessed, saḥ rāmaḥ that Rama, dhairyēṇa with fortitude, sattvam composure, dhārayan holding, vyathayā with mental agony, dīnam miserable, saviśēṣam especially, amarṣitam indignant, nāgēndramiva like a king cobra, śvasantam hissing, rōṣavisphāritēkṣaṇam eyes widened with wrath, suhṛdam to the intimate, priyaṅ bhrātaram beloved brother, saumitrim to Lakshmana, āsādya having approached, idam these words, uvāca said.

The self-possessed Rama held his composure and approached his beloved, intimate brother Lakshmana who was (looking) miserable with his mental agony. To him, who was hissing like a king cobra, he said:
nigṛhya rōṣaṅ śōkaṅ ca dhairyamāśritya kēvalam.

avamānaṅ nirasyēmaṅ gṛhītvā harṣamuttamam৷৷2.22.3৷৷

upaklṛptaṅ hi yatkiñcidabhiṣēkārthamadya mē

sarvaṅ visarjaya kṣipraṅ kuru kāryaṅ niratyayam৷৷2.22.4৷৷


rōṣam anger, śōkaṅ ca also sorrow, nigṛhya after restraining, kēvalam only, dhairyam fortitude, āśritya resorting to, imam this, avamānam insult, nirasya after discarding, uttamam great, harṣam happiness, gṛhītvā after securing, adya today, mē my, abhiṣēkārtham for the purpose of consecration, yatkiñcit whatever, upakluptam is arranged, sarvam all that, visarjaya you may
discard, kṣipram quickly, niratyayam safe, kāryam act, kuru perform.

Restrain your anger and sorrow. Dismiss this humiliation (from the mind). Achieve great happiness through fortitude. Remove whatever preparations have been made for the purpose of (my) consecration today, and act quickly so that there is no obstacle.
saumitrē! yō.bhiṣēkārthē mama sambhāra sambhramaḥ.

abhiṣēkanivṛttyarthē sō.stu saṅbhārasambhramaḥ৷৷2.22.5৷৷


saumitrē! O Lakshmana! mama my, abhiṣēkārthē for (my) consecration, yaḥ which, saṅbhārasambhramaḥ perseverance with which preparations have been made, saḥ that, abhiṣēkanivṛtyarthē for cessation of those arrangements, astu let there be.

O Lakshmana! the same enthusiasm with which preparations for my consecration were made be shown for the cessation of those arrangements.
yasyā madabhiṣēkārthē mānasaṅ paritapyatē.

mātā mē sā yathā na syātsaviśaṅkā tathā kuru৷৷2.22.6৷৷


madabhiṣēkārthē in the matter of my consecration, yasyāḥ whose, mānasam (heart), paritapyatē ached, sā mē mātā that my mother (Kaikeyi), saviśaṅkā with doubt, yathā how, na syāt will not entertain, tathā accordingly, kuru act.

Act in such a way that our mother (Kaikeyi), whose heart ached due to my consecration should not entertain any doubt.
tasyāśśaṅkāmayaṅ duḥkhaṅ muhūrtamapi nōtsahē.

manasi pratisaṅjātaṅ saumitrē.hamupēkṣitum৷৷2.22.7৷৷


saumitrē O Lakshmana!, aham I, tasyāḥ her, manasi in mind, pratisaṅjātam arisen, śaṅkāmayam apprehensive, duḥkham sorrow, muhūrtamapi even for a moment, upēkṣitum to neglect, nōtsahē I am
not inclined.

Even for a moment, O Lakshmana! I am not inclined to ignore her sorrow caused by the apprehension in her mind (about the possibility of Rama's coronation).
na buddhipūrvaṅ nābuddhaṅ smarāmīha kadācana.

mātṛṇāṅ vā piturvā.haṅ kṛtamalpaṅ ca vipriyam৷৷2.22.8৷৷


aham I, mātṛṇāṅ of mothers, piturvā or of father, iha here, kadācana at any time, buddhipūrvam intentional, kṛtam done, alpam little, vipriyaṅ ca displeasure, na smarāmi I do not remember, abuddham anything done for want of understanding, na not.

I do not remember to have done anything any time with a motive or without understanding which might have caused even a little displeasure to father or mothers.
satyassatyābhisandhaśca nityaṅ satyaparākramaḥ.

paralōkabhayādbhītō nirbhayō.stu pitā mama৷৷2.22.9৷৷


satyaḥ one who is truthful, satyaparākramaḥ truly valiant, paralōkabhayāt for fear of the other world, bhītaḥ frightened, mama pitā my father, nityam always, satyābhisandhaḥ a man striving for truth, nirbhayaḥ fearless, astu let him be.

Let my father who is always truthful, who is really valiant, who is always striving for truth and who is afraid of the next world, be fearless.
tasyā.pi hi bhavēdasminkarmaṇyapratisaṅhṛtē.

satyaṅ nēti manastāpastasya tāpastapēcca mām৷৷2.22.10৷৷


asmin karmaṇi if this act (my consecration), apratisaṅhṛtē if not withdrawn, tasyāpi for him also, satyaṅ na his word has not come true, iti thus, manastāpaḥ mental agony, bhavēt he will experience, tasya his, tāpaḥ pain, mām me, tapēcca will torment.

If the preparations for the consecration are not withdrawn, my father will suffer mental agony for the fear that his word has not come true and his agony will torment me.
abhiṣēkavidhānaṅ tu tasmātsaṅhṛtya lakṣmaṇa!.

anvagēvāhamicchāmi vanaṅ gantumitaḥpunaḥ৷৷2.22.11৷৷


lakṣmaṇa O Lakshmana!, tasmāt therefore, abhiṣēkavidhānam this arrangement for consecration, saṅhṛtya after withdrawing, aham I, anvagēva afterwards, itaḥ from here, vanam to the forest, gantum to go, icchāmi I am desiring.

Therefore, O Lakshmana! I want the arrangement for coronation withdrawn before I proceed to the forest from here itself.
mama pravrājanādadya kṛtakṛtyā nṛpātmajā.

sutaṅ bharatamavyagramabhiṣēcayitā tataḥ৷৷2.22.12৷৷


nṛpātmajā king's daughter (Kaikeyi), adya now, mama my, pravrājanāt departure, kṛtakṛtyā having accomplished her purpose, tataḥ afterwards, avyagram without any distraction, sutam son, bharatam Bharata, abhiṣēcayitā will coronate.

Immediately after my departure to the forest, the king's (Kekaya's) daughter having accomplished her objective, will enthrone Bharata without any distraction.
mayi cīrājinadharē jaṭāmaṇḍaladhāriṇi.

gatē.raṇyaṅ ca kaikēyyā bhaviṣyati manassukham৷৷2.22.13৷৷


mayi I, cīrājinadharē wearing tattered clothes (bark) and antelope skin, jaṭāmaṇḍaladhāriṇi wearing a crown of matted hair, araṇyam to the forest, gatē when I leave, kaikēyyāḥ Kaikeyi, manassukham peace of mind, bhaviṣyati will attain.

Kaikeyi will attain peace of mind only after my departure to the forest in tattered
clothes, an antelope skin and a crown of matted locks.
buddhiḥ praṇītā yēnēyaṅ manaśca susamāhitam.

taṅ tu nārhāmi saṅklēṣṭuṅ pravrajiṣyāmi mā ciram৷৷2.22.14৷৷


yēna since, iyam this, buddhi: intellect, praṇītā is advanced, manaśca mind also, susamāhitam is well-composed, tam him, saṅklēṣṭum to inflict pain, nārhāmi I do not deserve, pravrajiṣyāmi I shall depart, ciram delay, mā not.

With well-composed mind this decision has been taken. I do not like to inflict pain (on Dasaratha or Kaikeyi). I shall, therefore, depart to the forest without delay.
kṛtāntastvēva saumitrē! draṣṭavyō matpravāsanē.

rājyasya ca vitīrṇasya punarēva nivartanē৷৷2.22.15৷৷


saumitrē O Lakshmana, matpravāsanē in my exile, vitīrṇasya of the awarded, rājyasya kingdom, punarēva again, nivartanē ca in revocation, kṛtāntastvēva destiny (as cause), draṣṭavyaḥ should be seen.

If the award of the kingdom to me is revoked, O Lakshmana, and if I am banished in this manner, see, it is destiny.
kaikēyyāḥ pratipattirhi kathaṅ syānmama pīḍanē.

yadi bhāvō na daivō.yaṅ kṛtāntavihitō bhavēt৷৷2.22.16৷৷


ayam this, bhāvaḥ thought, (tasyāḥ for her), kṛtāntavihitaḥ is caused by destiny, daivaḥ misfortune, na bhavēt yadi if it were not to be so, kaikēyyāḥ for Kaikeyi, mama my, pīḍanē in inflicting pain, pratipattiḥ determination, katham how, syāt will ever take place.

If this thought and my misfortune were not caused in Kaikeyi by destiny, how could she muster such determination to inflict pain on me?
jānāsi hi yathā saumya! na mātṛṣu mamāntaram.

bhūtapūrvaṅ viśēṣō vā tasyā mayi sutē.pi vā৷৷2.22.17৷৷


saumya O gentle (Lakshmana), mātṛṣu amongst my mothers, mama to me, yathā how, antaram feeling of distinction, na bhūtapūrvam was never in the past, tasyāḥ for her, mayi in me, sutē pi vā or in her son Bharata, viśēṣaḥ difference, jānāsi you know.

You know, O gentle Lakshmana! that never in the past had I any feeling of distinction amongst my mothers. And Kaikeyi never differentiated between me and her son.
sō.bhiṣēkanivṛttyarthaipravāsārthaiśca durvacaiḥ.

ugrairvākyairahaṅ tasyā nānyaddaivātsamarthayē৷৷2.22.18৷৷


saḥ aham such me, abhiṣēkanivṛrttthaiḥ to prevent my consecration, pravāsārthaiśca for my banishment also, durvacaiḥ by the harsh words, ugraiḥ cruel, tasyāḥ her, vākyaiḥ with words, daivāt other than destiny, anyat any other, na samarthayē I will not propose.

I do not find any reason other than destiny for the cruel and brutal words spoken by Kaikeyi with the objective of preventing my coronation and exiling me.
kathaṅ prakṛtisampannā rājaputrī tathāguṇā.

brūyātsā prākṛtēva strī matpīḍāṅ bhartṛsannidhau৷৷2.22.19৷৷


prakṛtisampannā noble natured, tathāguṇā having such virtues, rājaputrī princess, sā she, prākṛtā ordianry, strī iva like a woman, bhartṛ sannidhau in the presence of her husband, matpīḍām words causing me pain, katham how, brūyāt will say.

If destiny is not the cause behind this, how could Kaikeyi who is gifted with virtues and a noble nature speak such painful words to me before her husband, like an ordinary woman?
yadacintyantu taddaivaṅ bhūtēṣvapi na vihanyatē.

vyaktaṅ mayi ca tasyāṅ ca patitō hi viparyayaḥ৷৷2.22.20৷৷


acintyam inconceivable, yat such, daivam destiny, tat that one, bhūtēṣvapi in all beings, na (vi)hanyatē cannot be averted, mayi ca in me also, tasyāṅ ca in her as well, viparyayaḥ adversity, patitaḥ hi had fallen indeed, vyaktam this is evident.

Inconceivable is the power of destiny. Its impact on all beings cannot be averted. That an adversity has befallen me and Kaikeyi is (therefore) evident.
kaściddaivēna saumitrē! yōddhumutsahatē pumān.

yasya na grahaṇaṅ kiñcitkarmaṇō.nyatra dṛśyatē৷৷2.22.21৷৷


saumitrē O Lakshmana, pumān (kaḥ) which man, daivēna with destiny, yōddhum to fight, utsahatē can attempt, yasya destiny's, grahaṇam grip, karmaṇaḥ by following it course, anyatra any other, kiñcit nothing, na dṛśyatē cannot be seen.

O Lakshmana! which mortal has the power to fight with destiny the grip of which can be comprehended by following its course only through its effect and nowhere else.
sukhaduḥkhē bhayakrōdhau lābhālābhau bhavābhavau.

yacca kiñcittathābhūtaṅ nanu daivasya karma tat৷৷2.22.22৷৷


sukhaduḥkhē happiness or misery, bhayakrōdhau fear or anger, lābhālābhau gain or loss, bhavābhavau birth or death, tathābhūtam that happens, yacca kiñcit whatever is there, tat that, daivasya destiny's, karma nanu is surely its act.

Happiness or misery, fear or anger, gain or loss, birth or death, and all such things are surely the acts of destiny.
ṛṣayō.pyugratapasō daivēnābhiprapīḍitāḥ.

utsṛjya niyamāṅstīvrānbhraśyantē kāmamanyubhiḥ৷৷2.22.23৷৷


ugratapasaḥ practising severe austerities, ṛṣayō.pi rishis also, daivēna by destiny, abhiprapīḍitāḥ tormented, tīvrān severe, niyamān observances, utsṛjya setting aside, kāmamanyubhiḥ with anger and passion, bhraśyantē are fallen.

Even rishis with severe austerities are tormented by destiny and are swerved from their observances because of anger and passion.
asaṅkalpitamēvēha yadakasmātpravartatē.

nivartyārambhamārabdhaṅ nanu daivasya karma tat৷৷2.22.24৷৷


iha here, ārabdham undertaken, ārambham initiation, nivartya having stopped, asaṅkalpitam ēva unanticipated, akasmāt suddenly, yat such hindrance, pravartatē takes place, tat that one, daivasya destiny's, karma nanu is the result of action.

Any unanticipated and sudden hindrance to the action undertaken shall be deemed to be the act of destiny.
ētayā tattvayā buddhyā saṅstabhyātmānamātmanā.

vyāhatē.pyabhiṣēkē mē paritāpō na vidyatē৷৷2.22.25৷৷


abhiṣēkē when my consecration, vyāhatē.pi even though prevented, tattvayā in principle, ētayā buddhyā with the intellect, ātmānam my mind, ātmanā by myself, saṅstabhya after controlling, mē my, paritāpaḥ sorrow, na vidyatē not there.

Even though my consecration was thwarted, there is no feeling of sadness in me. In fact I controlled my mind by my intellect.
tasmādaparitāpassaṅstvamapyanuvidhāya mām.

pratisaṅhāraya kṣipramābhiṣēcanikīṅ kriyām৷৷2.22.26৷৷


tasmāt therefore, tvamapi you also, mām me, anuvidhāya having followed, aparitāpaḥ bereft of grief, kṣipram immediately, abhiṣēcanikīm relating to coronation, kriyām acts, pratisaṅhāraya withdraw.

Therefore, be free from grief like me and revoke all the arrangements made for the consecration ceremony immediately.
ēbhirēva ghaṭai ssarvairabhiṣēcanasambhṛtaiḥ.

mama lakṣmaṇa! tāpasyē vratasnānaṅ bhaviṣyati৷৷2.22.27৷৷


lakṣmaṇa! O Lakshmana!, abhiṣēcanasambhṛtaiḥ brought for the consecration, ēbhiḥ by these, sarvaiḥ by all, ghaṭairēva with pots of water, mama my, tāpasyē fit for practising penance, vratasnānam bathing before the commencement of a vow, bhaviṣyati will be.

With these very pots (of holy water) brought for the purpose of consecration, O Lakshmana! I shall take bath at the time of taking vow for practising penance.
athavā kiṅ mamaitēna rājadravyamayēna tu.

uddhṛtaṅ mē svayaṅ tōyaṅ vratādēśaṅ kariṣyati৷৷2.22.28৷৷


athavā otherwise, rājadravyamayēna with the royal property, ētēna with this, mama for me, kim what is the use, svayam myself, uddhṛtam drawn, tōyam water, mē for me, vratādēśam direction for observance of vows, kariṣyati will be made.

Or else, for me what is the use of these pots of holy water which are the king's property? The water drawn with my own hands will be made use of for my religious bath.
mā ca lakṣmaṇa! santāpaṅ kārṣīrlakṣmyā viparyayē.

rājyaṅ vā vanavāsō vā vanavāsō mahōdayaḥ৷৷2.22.29৷৷


lakṣmaṇa! Lakshmana, lakṣmyāḥ of kingdom, viparyayē due to its loss, santāpam sorrow, mā kārṣīḥ do not experience, rājyaṅ vā either kingdom, vanavāsō vā or exile, vanavāsaḥ dwelling in the forest, mahōdayaḥ is glorious.

Do not grieve, O Lakshmana, over the loss of the kingdom. Living in exile is more glorious than running the kingdom.
na lakṣmaṇāsminkhalu karmavighnē

mātā yavīyasyatiśaṅkanīyā.

daivābhipannā hi vadatyaniṣṭaṅ

jānāsi daivaṅ ca tathā prabhāvam৷৷2.22.30৷৷


lakṣmaṇa O Lakshmana! asmin in this matter, karmavighnē obstruction to my coronation, yavīyasī mātā younger mother, na atiśaṅkanīyā khalu should not by apprehensive, daivābhipannā overpowered by destiny, aniṣṭam unpleasant (words), vadati hi is speaking, daivaṅ ca for destiny, tathā prabhāvam has such influence, jānāsi you know.

O Lakshmana! our younger mother (Kaikeyi) cannot be blamed for her obstruction to my coronation. Overpowered by destiny, she is speaking such unpleasant words. This you know is the impact of destiny.
ityārṣē śrīmadrāmāyaṇē vālmīkīya ādikāvyē ayōdhyākāṇḍē dvāviṅśassargaḥ৷৷
Thus ends the twentysecond sarga of Ayodhyakanda of the holy Ramayana, the first epic composed by sage Valmiki.