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.]

saśrūtvā tu pitaraṅ vṛttaṅ bhrātarau ca vivāsitau.

bharatō duḥkhasantapta idaṅ vacanamabravīt৷৷2.73.1৷৷


bharataḥ Bharata, pitaram father, vṛttam had passed away, bhrātarau the two brothers, vivāsitau were in exile, śrutvā tu having heard, duḥkhasantaptaḥ afflicted with sorrow, idam these, vacanam words, abravīt said.

On hearing about the demise of the father and his two brothers sent in exile, Bharata overtaken by sorrow spoke thus:
kiṅ nu kāryaṅ hatasyēha mama rājyēna śōcataḥ.

vihīnasyātha pitrā ca bhrātrā pitṛsamēna ca৷৷2.73.2৷৷


pitrā ca with father, atha and, pitṛsamēna like to a father to me, bhrātrāca with brother, vihīnasya bereft, śōcataḥ of a grieving one, hatasya fallen into misfortunes, mama to me, iha now, rājyēna with the kingdom, kiṅ nu kāryam 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?
duḥkhē mē duḥkhamakarōrvraṇē kṣāramivādadhāḥ.

rājānaṅ prētabhāvasthaṅ kṛtvā rāmaṅ ca tāpasam৷৷2.73.3৷৷


rājānam king, prētabhāvastham reducing to a corpse, rāmaṅ ca also Rama, tāpasam as an ascetic, kṛtvā having made, mē to me, duḥkhē in one sorrow, duḥkhaṅ another sorrow, (mē) akarōḥ you have caused, vraṇē in the wound, kṣāram salt, ādadhāḥ iva 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
kulasya tvamabhāvāya kālarātririvā.gatā.

aṅgāramupagūhya sma pitā mē nāvabuddhavān৷৷2.73.4৷৷


tvam you, kulasya family's, abhāvāya for destruction, kālarātririva like a fatal night, āgatā have arrived, mē pitā my father, aṅgāram a live charcoal, upagūhya having embraced, nāvabuddhavān 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.
mṛtyumāpāditō pitā tvayā mē pāpadarśini.

sukhaṅ parihṛtaṅ mōhātkulē.sminkulapāṅsani৷৷2.73.5৷৷


pāpadarśini O woman of sinful thoughts!, tvayā by you, mē pitā my father, mṛtyum death, āpāditaḥ was led to, kulapāṅsani O obloquy of the race!, mōhāt out of folly, asmin kulē in this family, sukham happiness, parihṛtam 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.
tvāṅ prāpya hi pitā mē.dya satyasandhō mahāyaśāḥ.

tīvraduḥkhābhisantaptō vṛttō daśarathō nṛpaḥ৷৷2.73.6৷৷


mē my, pitā father, satyasandhaḥ adhering to truth, mahāyaśāḥ renowned, nṛpaḥ king, daśarathaḥ Dasaratha, adya now, tvām you, prāpya having come under your influence, tīvra duḥkhābhisantaptaḥ tormented by intense grief, vṛttaḥ 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.
vināśitō mahārājaḥ pitā mē dharmavatsalaḥ.

kasmātpravrājitō rāmaḥ kasmādēva vanaṅ gataḥ৷৷2.73.7৷৷


dharmavatsalaḥ righteous, mahārājaḥ great king, mē pitā my father, kasmāt for what reason, vināśitaḥ has been destroyed, rāmaḥ Rama, kasmāt for what reason, pravrājitaḥ has been exiled, vanam to the forest, gataḥ has gone.

Why was my father the righteous maharaja killed? Why was Rama exiled into the forest?
kausalyā ca sumitrā ca putraśōkābhipīḍitē.

duṣkaraṅ yadi jīvētāṅ prāpya tvāṅ jananīṅ mama৷৷2.73.8৷৷


putraśōkābhipīḍitē tormented by the grief on account of separation from their sons, kauśalyā ca Kausalya and, sumitrā ca Sumitra too, mama jananīm my own mother, tvām you, prāpya having obtained, jīvētāṅ yadi will survive, duṣkaram difficult.

Tormented by the grief of separation from their sons, it is difficult for Kausalya and Sumitra to survive under you, O my mother.
nanutvāryō.pi dharmātmā tvayi vṛtimanuttamām.

vartatē guruvṛttijñō yathā mātari vartatē৷৷2.73.9৷৷


dharmatmā righteous, guruvṛttijñaḥ well aware of his duties towards elders, āryō.pi noble, too mātari towards his mother, yathā as, vartatē conducted himself, tvayi towards you, anuttamām very great, vṛttim conduct, vartatē nanu 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.
tathā jyēṣṭhā hi mē mātā kausalyā dīrghadarśinī.

tvayi dharmaṅ samāsthāya bhaginyāmiva vartatē৷৷2.74.10৷৷


tathā in the same way, mē my, jyēṣṭā eldest, mātā mother, dīrghadarśinī a lady with far-sight, kauśalyā Kausalya, dharmam righteousness, samāsthāya having adhered, tvayi towards you, bhaginyāmiva as if a sister, vartatē hi conducted

In the same way my eldest mother the far-sighted Kausalya, too adhered to righteousness and conducted herself towards you like a sister.
tasyāḥ putraṅ kṛtā.tmānaṅ cīravalkalavāsasam.

prasthāpya vanavāsāya kathaṅ pāpē na śōcasi৷৷2.73.11৷৷


pāpē O perverse wretch, kṛtātmānam a man pure in mind, tasyāḥ Kauslaya's, putram son, cīravalkalavāsasam made to adorn garments made of bark, vanavāsāya to dwell in the forest, prasthāpya having sent, katham how, na śōcasi 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?
apāpadarśanaṅ śūraṅ kṛtātmānaṅ yaśasvinam.

pravrājya cīravasanaṅ kinnu paśyasi kāraṇam৷৷2.73.12৷৷


apāpadarśanam one who never contemplated evil, śūram valiant, kṛtātmānam having control over his mind, yaśasvinam the glorious, cīravasanam clad in bark clothes, pravrājya after being exiled, kinnu what possible, kāraṇam reason, paśyasi do you see?

The glorious, valiant, self-possessed (Rama) had never contemplated evil. What possible reason do you have for sending him, clothed in bark, into exile?
lubdhāyā viditō manyē na tē.haṅ rāghavaṅ prati.

tathāhyanardhō rājyārthaṅ tvayā.nītō mahānayam৷৷2.73.13৷৷


lubdhāyāḥ of avaricious, tē to you, aham I, rāghavaṅ prati to Rama, na viditaḥ were unaware of, manyē I deem, tathāhi that is proper, tvayā by you, rājyārtham for the sake of kingdom, ayam this,
mahān great, anarthaḥ calamity, ānītaḥ 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.
ahaṅ hi puruṣavyāghrāvapaśyanrāmalakṣmaṇau.

kēna śaktiprabhāvēna rājyaṅ rakṣitumutsahē৷৷2.73.14৷৷


aham I, puruṣavyāghrau two tigers among men, rāmalakṣmaṇau Rama and Lakshmana, apaśyan without beholding them, kēna with what, śaktiprabhāvēna by the mighty power, rājyam kingdom, rakṣitum to protect, utsahē 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?
taṅ hi nityaṅ mahārājō balavantaṅ mahābalaḥ.

upāśritō.bhūddharmātmā mērurmēruvanaṅ yathā৷৷2.73.15৷৷


mahābalaḥ mighty, dharmātmā righteous one, mahārājaḥ great king, nityam always, balavantam all powerful, tam Rama, mēruḥ mount Meru, mēruvanaṅ yathā just as the forest surrounding Meru, upāśritaḥ abhūt hi 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.
sō.haṅ kathamimaṅ bhāraṅ mahādhuryasamuddhṛtam.

damyōdhuramivā৷৷sādya vahēyaṅ kēnacaujasā৷৷ 2.73.16৷৷


saḥ aham such as me, imaṅ bhāram this burden, āsādya having taken, mahādhuryasamuddhṛtam carried by a great bull fit to be yoked, dhuram the weight, damyaḥ iva like an young bullock requiring training, kēna by what, ōjasā strength, vahēyam 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?
athavā mē bhavēcchaktiryōgairbuddhibalēna vā.

sakāmāṅ na kariṣyāmi tvāmahaṅ putragardhinīm৷৷2.73.17৷৷


athavā or, yōgaiḥ by employing the four expedients (conciliation, bribery, sowing dissenssions and punishment), buddhibalēna vā or with the strength of intellect, mē to me, śaktiḥ bhavēt I might get strength, aham I, putragardhinīm covetous of son, tvām you, sakāmām having fulfilled your ambition, na kariṣyāmi 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.
na mē vikāṅkṣā jāyēta tyaktuṅ tvāṅ pāpaniścayām.

yadi rāmasya nāvēkṣā tvayi syānmātṛvatsadā৷৷2.73.18৷৷


tvayi towards you, rāmasya of Rama, sadā always, mātṛvat just like his mother, avēkṣā na syādyadi if it were not so, pāpaniścayām having sinful conviction, tvām you, tyaktum to renounce, mē to me, vikāṅkṣā disinclination, na jāyēta 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.
utpannātu kathaṅ buddhistavēyaṅ pāpadarśini!.

sādhucāritravibhraṣṭē! pūrvēṣāṅ nō vigarhitā৷৷2.73.19৷৷


pāpadarśini! O sinful woman, sādhucaritravibhraṣṭē! one fallen from virtuous conduct, naḥ our, pūrvēṣām for our ancestors, vigarhitā reproachable, iyaṅ buddhi: this thought, tava to you, katham how, utpannā originated.

O woman of sinful thoughts fallen from virtuous conduct, how did you entertain this thought reproachable to our ancestors?
asminkulē hi pūrvēṣāṅ jyēṣṭhō rājyē.bhiṣicyatē.

aparē bhrātarastasminpravartantē samāhitāḥ৷৷2.73.20৷৷


asmin in this, kulē race, pūrvēṣām of our ancestors, jyēṣṭhaḥ the eldest one, rājyē in the kingdom, abhiṣicyatē hi is indeed installed, aparē the rest of them, bhrātaraḥ brothers, tasmin in the eldest, samāhitāḥ concentrate their attention, pravartantē conduct themselves.

In our race only the eldest son is installed in the kingdom and the other brothers behave with utmost respect towards him.
na hi manyē nṛśaṅsē! tvaṅ rājadharmamavēkṣasē.

gatiṅ vā na vijānāsi rājavṛttasya śāśvatīm৷৷2.73.21৷৷


nṛśaṅsē O cruel lady!, tvam you, rājadharmam royal tradition, na avēkṣasē are not looking at, vā or, rājavṛttasya royal tradition's, śāśvatīm everlasting, gatim consequences, na vijānāsi are ignorant, manyē 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.
satataṅ rājavṛttē hi jyēṣṭhō rājyē.bhiṣicyatē.

rājñāmētatsamaṅ tatsyādikṣvākūṇāṅ viśēṣataḥ৷৷2.73.22৷৷


rājavṛttē in royal custom, satatam always, jyēṣṭhaḥ the eldest son, rājyē in the kingdom,
abhiṣicyatē is consecrated, ētat this, rājñām to all kings, samam is the same, tat that, ikṣvākūṇām for Ikshvakus, viśēṣataḥ syāt 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.
tēṣāṅ dharmaikarakṣāṇāṅ kulacāritraśōbhinām.

adya cāritraśauṇḍīryaṅ tvāṅ prāpya vinivartitam৷৷2.73.23৷৷


dharmaikarakṣāṇām with righteousness as their sole protection, kulacāritraśōbhinām befitting the ancestral traditions of the noble race, tēṣām those (Ikshvaku kings)', cāritraśauṇḍīryam pride about their tradition, adya now, tvām you, prāpya after admitting, vinivartitam 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.
tavāpi sumahābhāgā janēndrāḥ kulapūrvagāḥ.

buddhērmōhaḥ kathamayaṅ sambhūtastvayi garhitaḥ৷৷2.73.24৷৷


tava your, kulapūrvagāḥ ancestors of your family, janēndrāḥ api kings also, sumahābhāgāḥ were highly distinguished, garhitaḥ censured, ayam this, buddhēḥ mind's, mōhaḥ delusion, tvayi in you, katham how, sambhūtaḥ originated.

Even the kings in your ancestral family were highly distinguished men. How did this condemnable deflection originate in your mind?
na tu kāmaṅ kariṣyāmi tavā.haṅ pāpaniścayē.

tvayā vyasanamārabdhaṅ jīvitāntakaraṅ mama৷৷2.73.25৷৷


pāpaniścayē O woman of sinful convictions, ahaṅ tu I on my part, tava your, kāmam cherished desire, na kariṣyāmi will not fulfil, tvayā by you, mama my, jīvitāntakaram bringing an end to my existence, vyasanam distressing deed, ārabdham 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.
ēṣatvidānīmēvāhamapriyārthaṅ tavānagham.

nivartayiṣyāmi vanādbhrātaraṅ svajanapriyam৷৷2.73.26৷৷


ēṣaḥ ahaṅ tu as for me, idānīm now itself, tava your, apriyārtham for the sake of causing displeasure, anagham faultless, svajanapriyam the beloved of his people, bhrātaram my brother, vanāt from the forest, nivartayiṣyāmi 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.
nivartayitvā rāmaṅ ca tasyāhaṅ dīptatējasaḥ.

dāsabhūtō bhaviṣyāmi susthirēṇāntarātmanā৷৷2.73.27৷৷


rāmam Rama, nivartayitvā after bringing back, susthirēṇa with a steady, antarātmanā and heart, dīptatējasaḥ with radiating lustre, tasya to him, dāsabhūtaḥ like a servant, bhaviṣyāmi I shall become.

With the effulgent Rama brought back, I shall serve him with a steadfast mind.
ityēvamuktvā bharatō mahātmā priyētarairvākyagaṇaistudaṅstām.

śōkāturaścāpi nanāda bhūyaḥ siṅhō yathā parvatagahvarasthaḥ৷৷2.73.28৷৷


mahātmā high-souled, bharataḥ Bharata, ityēvam in this manner, uktvā having spoken, priyētaraiḥ unpleasant, vākyagaṇaiḥ with words, tām her, tudan afflicting, śōkāturaḥ overwhelmed with grief, parvatagahvarasthaḥ inside a mountain-cave, siṅhō yathā like a lion, bhūyaścāpi once again, nanāda
cried out loudly.

Having inflicted on his mother these unpleasant words in this manner, the high-souled Bharata, overwhelmed with grief, roared again like a lion in a mountain-cave.
ityārṣē śrīmadrāmāyaṇē vālmīkīya ādikāvyē ayōdhyākāṇḍē trisaptatitamassargaḥ৷৷
Thus ends the seventythird sarga in Ayodhyakanda of the holy Ramayana, the first epic composed by sage Valmiki.