Sloka & Translation

[Bharata grieves over his misfortune -- accuses Kaikeyi in so many words -- reveals his decision to bring back Rama to Ayodhya and serve him.]

सश्रूत्वा तु पितरं वृत्तं भ्रातरौ च विवासितौ।

भरतो दुःखसन्तप्त इदं वचनमब्रवीत्।।2.73.1।।


भरतः Bharata, पितरम् father, वृत्तम् had passed away, भ्रातरौ the two brothers, विवासितौ were in exile, श्रुत्वा तु having heard, दुःखसन्तप्तः afflicted with sorrow, इदम् these, वचनम् words, अब्रवीत् said.

On hearing about the demise of the father and his two brothers sent in exile, Bharata overtaken by sorrow spoke thus:
किं नु कार्यं हतस्येह मम राज्येन शोचतः।

विहीनस्याथ पित्रा च भ्रात्रा पितृसमेन च।।2.73.2।।


पित्रा च with father, अथ and, पितृसमेन like to a father to me, भ्रात्राच with brother, विहीनस्य bereft, शोचतः of a grieving one, हतस्य fallen into misfortunes, मम to me, इह now, राज्येन with the kingdom, किं नु कार्यम् of what avail?

Bereft of my father and my brother who was like a father to me, of what avail is this kingdom to me when I am grieving and fallen into misfortunes?
दुःखे मे दुःखमकरोर्व्रणे क्षारमिवादधाः।

राजानं प्रेतभावस्थं कृत्वा रामं च तापसम्।।2.73.3।।


राजानम् king, प्रेतभावस्थम् reducing to a corpse, रामं च also Rama, तापसम् as an ascetic, कृत्वा having made, मे to me, दुःखे in one sorrow, दुःखं another sorrow, (मे) अकरोः you have caused, व्रणे in the wound, क्षारम् salt, आदधाः इव like putting.

You have caused the death of the king and reduced Rama to an ascetic. You have piled one sorrow over sorrow on me like rubbing salt to the wound
कुलस्य त्वमभावाय कालरात्रिरिवाऽगता।

अङ्गारमुपगूह्य स्म पिता मे नावबुद्धवान्।।2.73.4।।


त्वम् you, कुलस्य family's, अभावाय for destruction, कालरात्रिरिव like a fatal night, आगता have arrived, मे पिता my father, अङ्गारम् a live charcoal, उपगूह्य having embraced, नावबुद्धवान् did not realize.

You have come here for the destruction of this race, like a fatal night. My father did not realize that he was embracing a live charcoal.
मृत्युमापादितो पिता त्वया मे पापदर्शिनि।

सुखं परिहृतं मोहात्कुलेऽस्मिन्कुलपांसनि।।2.73.5।।


पापदर्शिनि O woman of sinful thoughts, त्वया by you, मे पिता my father, मृत्युम् death, आपादितः was led to, कुलपांसनि O obloquy of the race, मोहात् out of folly, अस्मिन् कुले in this family, सुखम् happiness, परिहृतम् has been taken away.

O woman of sinful thoughts, you have brought about the death of my father. O obloquy of the race, by your folly you have deprived this family of its happiness.
त्वां प्राप्य हि पिता मेऽद्य सत्यसन्धो महायशाः।

तीव्रदुःखाभिसन्तप्तो वृत्तो दशरथो नृपः।।2.73.6।।


मे my, पिता father, सत्यसन्धः adhering to truth, महायशाः renowned, नृपः king, दशरथः Dasaratha, अद्य now, त्वाम् you, प्राप्य having come under your influence, तीव्र दुःखाभिसन्तप्तः tormented by intense grief, वृत्तः has departed from this world.

My father king Dasaratha who is bound to truth and highly renowned, having come under your influence and tormented by intense grief has departed from this world.
विनाशितो महाराजः पिता मे धर्मवत्सलः।

कस्मात्प्रव्राजितो रामः कस्मादेव वनं गतः।।2.73.7।।


धर्मवत्सलः righteous, महाराजः great king, मे पिता my father, कस्मात् for what reason, विनाशितः has been destroyed, रामः Rama, कस्मात् for what reason, प्रव्राजितः has been exiled, वनम् to the forest, गतः has gone.

Why was my father the righteous maharaja killed? Why was Rama exiled into the forest?
कौसल्या च सुमित्रा च पुत्रशोकाभिपीडिते।

दुष्करं यदि जीवेतां प्राप्य त्वां जननीं मम।।2.73.8।।


पुत्रशोकाभिपीडिते tormented by the grief on account of separation from their sons, कौशल्या च Kausalya and, सुमित्रा च Sumitra too, मम जननीम् my own mother, त्वाम् you, प्राप्य having obtained, जीवेतां यदि will survive, दुष्करम् difficult.

Tormented by the grief of separation from their sons, it is difficult for Kausalya and Sumitra to survive under you, O my mother.
ननुत्वार्योऽपि धर्मात्मा त्वयि वृतिमनुत्तमाम्।

वर्तते गुरुवृत्तिज्ञो यथा मातरि वर्तते।।2.73.9।।


धर्मत्मा righteous, गुरुवृत्तिज्ञः well aware of his duties towards elders, आर्योऽपि noble, too मातरि towards his mother, यथा as, वर्तते conducted himself, त्वयि towards you, अनुत्तमाम् very great, वृत्तिम् conduct, वर्तते ननु is abiding indeed.

My noble and righteous brother (Rama), who is well aware of his duties to the elders conducted himself before you as he would before his own mother.
तथा ज्येष्ठा हि मे माता कौसल्या दीर्घदर्शिनी।

त्वयि धर्मं समास्थाय भगिन्यामिव वर्तते।।2.74.10।।


तथा in the same way, मे my, ज्येष्टा eldest, माता mother, दीर्घदर्शिनी a lady with farsight, कौशल्या Kausalya, धर्मम् righteousness, समास्थाय having adhered, त्वयि towards you, भगिन्यामिव as if a sister, वर्तते हि conducted

In the same way my eldest mother the farsighted Kausalya, too adhered to righteousness and conducted herself towards you like a sister.
तस्याः पुत्रं कृताऽत्मानं चीरवल्कलवाससम्।

प्रस्थाप्य वनवासाय कथं पापे न शोचसि।।2.73.11।।


पापे O perverse wretch, कृतात्मानम् a man pure in mind, तस्याः Kauslaya's, पुत्रम् son, चीरवल्कलवाससम् made to adorn garments made of bark, वनवासाय to dwell in the forest, प्रस्थाप्य having sent, कथम् how, न शोचसि you do not feel remorseful?

You have forced Kausalya's son, so pure in mind, to wear garments made of bark and dwell in the forest. Do you not feel remorse for it, O perverse wretch?
अपापदर्शनं शूरं कृतात्मानं यशस्विनम्।

प्रव्राज्य चीरवसनं किन्नु पश्यसि कारणम्।।2.73.12।।


अपापदर्शनम् one who never contemplated evil, शूरम् valiant, कृतात्मानम् having control over his mind, यशस्विनम् the glorious, चीरवसनम् clad in bark clothes, प्रव्राज्य after being exiled, किन्नु what possible, कारणम् reason, पश्यसि do you see?

The glorious, valiant, selfpossessed (Rama) had never contemplated evil. What possible reason do you have for sending him, clothed in bark, into exile?
लुब्धाया विदितो मन्ये न तेऽहं राघवं प्रति।

तथाह्यनर्धो राज्यार्थं त्वयाऽनीतो महानयम्।।2.73.13।।
 

लुब्धायाः of avaricious, ते to you, अहम् I, राघवं प्रति to Rama, न विदितः were unaware of, मन्ये I deem, तथाहि that is proper, त्वया by you, राज्यार्थम् for the sake of kingdom, अयम् this, महान् great, अनर्थः calamity, आनीतः has been brought about.

Being avaricious, you are, I think, unaware of my devotion to Rama. This great calamity has been brought about by you for (your greed for) the kingdom.
अहं हि पुरुषव्याघ्रावपश्यन्रामलक्ष्मणौ।

केन शक्तिप्रभावेन राज्यं रक्षितुमुत्सहे।।2.73.14।।


अहम् I, पुरुषव्याघ्रौ two tigers among men, रामलक्ष्मणौ Rama and Lakshmana, अपश्यन् without beholding them, केन with what, शक्तिप्रभावेन by the mighty power, राज्यम् kingdom, रक्षितुम् to protect, उत्सहे will be competent?

When Rama and Lakshmana, the best of men stay away from me, by virtue of what mighty power am I competent to protect this kingdom?
तं हि नित्यं महाराजो बलवन्तं महाबलः।

उपाश्रितोऽभूद्धर्मात्मा मेरुर्मेरुवनं यथा।।2.73.15।।


महाबलः mighty, धर्मात्मा righteous one, महाराजः great king, नित्यम् always, बलवन्तम् all powerful, तम् Rama, मेरुः mount Meru, मेरुवनं यथा just as the forest surrounding Meru, उपाश्रितः अभूत् हि used to rely upon.

The mighty and righteous maharaja used to rely upon the powerful Rama just as mount Meru depends on the forest surrounding it for its protection.
सोऽहं कथमिमं भारं महाधुर्यसमुद्धृतम्।

दम्योधुरमिवाऽऽसाद्य वहेयं केनचौजसा।। 2.73.16।।


सः अहम् such as me, इमं भारम् this burden, आसाद्य having taken, महाधुर्यसमुद्धृतम् carried by a great bull fit to be yoked, धुरम् the weight, दम्यः इव like an young bullock requiring training, केन by what, ओजसा strength, वहेयम् I shall bear?

Like a young untrained bullock that cannot carry the weight fit for a great bull, with what strength can I bear this burden?
अथवा मे भवेच्छक्तिर्योगैर्बुद्धिबलेन वा।

सकामां न करिष्यामि त्वामहं पुत्रगर्धिनीम्।।2.73.17।।


अथवा or, योगैः by employing the four expedients (conciliation, bribery, sowing dissenssions and punishment), बुद्धिबलेन वा or with the strength of intellect, मे to me, शक्तिः भवेत् I might get strength, अहम् I, पुत्रगर्धिनीम् covetous of son, त्वाम् you, सकामाम् having fulfilled your ambition, न करिष्यामि will not do.

If I gather the strength (to carry the burden) either by employing the four expedients (available to a king against an enemy) or by the power of intellect, I will not allow you, covetous of your son, to fulfil your ambition.
न मे विकाङ्क्षा जायेत त्यक्तुं त्वां पापनिश्चयाम्।

यदि रामस्य नावेक्षा त्वयि स्यान्मातृवत्सदा।।2.73.18।।


त्वयि towards you, रामस्य of Rama, सदा always, मातृवत् just like his mother, अवेक्षा न स्याद्यदि if it were not so, पापनिश्चयाम् having sinful conviction, त्वाम् you, त्यक्तुम् to renounce, मे to me, विकाङ्क्षा disinclination, न जायेत will not cause.

Had Rama not treated you as his own mother I would not have the slightest hesitation to renounce you, a lady of sinful disposition.
उत्पन्नातु कथं बुद्धिस्तवेयं पापदर्शिनि।

साधुचारित्रविभ्रष्टे पूर्वेषां नो विगर्हिता।।2.73.19।।


पापदर्शिनि O sinful woman, साधुचरित्रविभ्रष्टे one fallen from virtuous conduct, नः our, पूर्वेषाम् for our ancestors, विगर्हिता reproachable, इयं बुद्धि: this thought, तव to you, कथम् how, उत्पन्ना originated.

O woman of sinful thoughts fallen from virtuous conduct, how did you entertain this thought reproachable to our ancestors?
अस्मिन्कुले हि पूर्वेषां ज्येष्ठो राज्येऽभिषिच्यते।

अपरे भ्रातरस्तस्मिन्प्रवर्तन्ते समाहिताः।।2.73.20।।


अस्मिन् in this, कुले race, पूर्वेषाम् of our ancestors, ज्येष्ठः the eldest one, राज्ये in the kingdom, अभिषिच्यते हि is indeed installed, अपरे the rest of them, भ्रातरः brothers, तस्मिन् in the eldest, समाहिताः concentrate their attention, प्रवर्तन्ते conduct themselves.

In our race only the eldest son is installed in the kingdom and the other brothers behave with utmost respect towards him.
न हि मन्ये नृशंसे त्वं राजधर्ममवेक्षसे।

गतिं वा न विजानासि राजवृत्तस्य शाश्वतीम्।।2.73.21।।


नृशंसे O cruel lady, त्वम् you, राजधर्मम् royal tradition, न अवेक्षसे are not looking at, वा or, राजवृत्तस्य royal tradition's, शाश्वतीम् everlasting, गतिम् consequences, न विजानासि are ignorant, मन्ये I suppose.

O cruel one I suppose neither have you any respect for the royal tradition nor are you aware of the everlasting benefit that ensues in following the royal traditon.
सततं राजवृत्ते हि ज्येष्ठो राज्येऽभिषिच्यते।

राज्ञामेतत्समं तत्स्यादिक्ष्वाकूणां विशेषतः।।2.73.22।।
 

राजवृत्ते in royal custom, सततम् always, ज्येष्ठः the eldest son, राज्ये in the kingdom, अभिषिच्यते is consecrated, एतत् this, राज्ञाम् to all kings, समम् is the same, तत् that, इक्ष्वाकूणाम् for Ikshvakus, विशेषतः स्यात् especially it applies.

According to the established law of royalty, the eldest son is invariably crowned in the kingdom. This is true of all kings. This is a special tradition of the kings of the Ikshvaku race.
तेषां धर्मैकरक्षाणां कुलचारित्रशोभिनाम्।

अद्य चारित्रशौण्डीर्यं त्वां प्राप्य विनिवर्तितम्।।2.73.23।।


धर्मैकरक्षाणाम् with righteousness as their sole protection, कुलचारित्रशोभिनाम् befitting the ancestral traditions of the noble race, तेषाम् those (Ikshvaku kings)', चारित्रशौण्डीर्यम् pride about their tradition, अद्य now, त्वाम् you, प्राप्य after admitting, विनिवर्तितम् has been topsyturvied.

As for the Ikshvaku kings, righteousness is their sole protection. They follow the ancestral traditions befitting the noble race. This tradition has been topsyturvied by admitting you into the family.
तवापि सुमहाभागा जनेन्द्राः कुलपूर्वगाः।

बुद्धेर्मोहः कथमयं सम्भूतस्त्वयि गर्हितः।।2.73.24।।


तव your, कुलपूर्वगाः ancestors of your family, जनेन्द्राः अपि kings also, सुमहाभागाः were highly distinguished, गर्हितः censured, अयम् this, बुद्धेः mind's, मोहः delusion, त्वयि in you, कथम् how, सम्भूतः originated.

Even the kings in your ancestral family were highly distinguished men. How did this condemnable deflection originate in your mind?
न तु कामं करिष्यामि तवाऽहं पापनिश्चये।

त्वया व्यसनमारब्धं जीवितान्तकरं मम।।2.73.25।।


पापनिश्चये O woman of sinful convictions, अहं तु I on my part, तव your, कामम् cherished desire, न करिष्यामि will not fulfil, त्वया by you, मम my, जीवितान्तकरम् bringing an end to my existence, व्यसनम् distressing deed, आरब्धम् has commenced.

O woman of sinful disposition, I on my part will not fulfil your cherished desire. You
have started a distressing deed to bring an end to my existence.
एषत्विदानीमेवाहमप्रियार्थं तवानघम्।

निवर्तयिष्यामि वनाद्भ्रातरं स्वजनप्रियम्।।2.73.26।।


एषः अहं तु as for me, इदानीम् now itself, तव your, अप्रियार्थम् for the sake of causing displeasure, अनघम् faultless, स्वजनप्रियम् the beloved of his people, भ्रातरम् my brother, वनात् from the forest, निवर्तयिष्यामि will make him turn back.

To cause a great discomfiture for you, right now I shall bring back my faultless brother, the beloved of his people, from the forest.
निवर्तयित्वा रामं च तस्याहं दीप्ततेजसः।

दासभूतो भविष्यामि सुस्थिरेणान्तरात्मना।।2.73.27।।


रामम् Rama, निवर्तयित्वा after bringing back, सुस्थिरेण with a steady, अन्तरात्मना and heart, दीप्ततेजसः with radiating lustre, तस्य to him, दासभूतः like a servant, भविष्यामि I shall become.

With the effulgent Rama brought back, I shall serve him with a steadfast mind.
इत्येवमुक्त्वा भरतो महात्मा प्रियेतरैर्वाक्यगणैस्तुदंस्ताम्।

शोकातुरश्चापि ननाद भूयः सिंहो यथा पर्वतगह्वरस्थः।।2.73.28।।


महात्मा highsouled, भरतः Bharata, इत्येवम् in this manner, उक्त्वा having spoken, प्रियेतरैः unpleasant, वाक्यगणैः with words, ताम् her, तुदन् afflicting, शोकातुरः overwhelmed with grief, पर्वतगह्वरस्थः inside a mountaincave, सिंहो यथा like a lion, भूयश्चापि once again, ननाद
cried out loudly.

Having inflicted on his mother these unpleasant words in this manner, the highsouled Bharata, overwhelmed with grief, roared again like a lion in a mountaincave.
इत्यार्षे श्रीमद्रामायणे वाल्मीकीय आदिकाव्ये अयोध्याकाण्डे त्रिसप्ततितमस्सर्गः।।
Thus ends the seventythird sarga in Ayodhyakanda of the holy Ramayana, the first epic composed by sage Valmiki.