Chapter [Sarga] 33

Book II : Ayodhya Kanda - Book Of Ayodhya

Chapter [Sarga] 33

Introduction

Rama while going to his father at Queen Kaikeyi's palace listens the people's voice of sorrow for his exile. They sadly express their heartfelt feelings. On reaching the palace, Rama bids Sumantra to inform Dasharatha about his arrival for paying respects at the time of departure.

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dattvaa tu saha vaidehyaa braahmaNebhyo dhanam bahu |
jagmatuH pitaram draSTum siitayaa saha raaghavau || 2-33-1

1. raaghava= Rama and Lakshmana; vaidehyaa sha= along with Seetha; datvaa= gave away; bahu= abundant; dhanam= wealth; braahmanebhyaH= to brahmans; jagmatuH= went; siitayaa saha= along with Seetha; drashhTum= to see; pitaram= their father.

Rama and Lakshmana along with Seetha gave away abundant riches to brahmanas and went along with Seetha to see their father.

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tato gR^ihiite duSprekSyeashobhetaam tadaa aayudhe |
maalaa daamabhir aasakte siitayaa samalamkR^ite || 2-33-2

2. tataH= thereupon; tadaayudhe= those weapons; gR^ihiite= held by Rama and Lakshman; dushhprekshhe= difficult to be looked at; aabaddhe= tied on; maalaadaamabhiH= with garlands; siitayaa= by Seetha; samlankR^ite= which were highly decorated; ashobhetaam= were shining brilliantly.

Those weapons held by Rama and Lakshmana were tied on with garlands by Seetha. The weapons thus decorated were shining brilliantly and were fearful to look at.

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tataH praasaada harmyaaNi vimaana shikharaaNi ca |
adhiruhya janaH shriimaan udaasiino vyalokayat || 2-33-3

3. tataH= then; shriimaan= wealthy; janaH= people; adhiruhya= ascended; praasaada harmyaaNi= lofty palatial mansions and large buildings; vimaana sikharaaNicha= and top of palaces of seven stories high; vyalokayat= and saw them; udaasiinaH= spiritlessly.

Then, wealthy people ascended lofty palatial mansions, large buildings and tops of palaces of seven stories high and saw them spiritlessly,

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na hi rathyaaH sma shakyante gantum bahu jana aakulaaH |
aaruhya tasmaat praasaadaan diinaaH pashyanti raaghavam || 2-33-4

4. rathyaaH= the streets; na shakyante hi= were indeed difficult; gantum= to walk; bahujanaakulaaH= congested as they were; with many men; tasmaat= for that reason; diiraaH= being distressed; pashyanti= they were seeing; raaghavam= Rama; aaruhya= by ascending; praasaadaan= lofty palatial buildings.

The streets were indeed difficult to walk, congested as they were, with many men. For that reason, being in distress, they were seeing Rama by ascending lofty palatial buildings.

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padaatim varjitac chatram raamam dR^iSTvaa tadaa janaaH |
uucur bahu vidhaa vaacaH shoka upahata cetasaH || 2-33-5

5. tadaa= then; dR^ishhTvaa= by seeing; raamam= Rama; padaatim= as a pedestrian; varjitachchhatram= without umbrella; janaaH= the people; shokopahata chetasaH= with their hearts struck by grief; uuchuH= were uttering; vaachaH= words; bahuvidhaaH= of many sorts.

Then, by seeing Rama as a pedestrian without an umbrella, the people with their hearts struck by grief were uttering words of many sorts.

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yam yaantam anuyaati sma catur anga balam mahat |
tam ekam siitayaa saardham anuyaati sma lakSmaNaH || 2-33-6

6. yaantam= marching; yam= along whom; mahat= a strong; chaturaNga balam= four wings of army(comprising elephants, chariots, cavalry and infantry); anuyaati sma= sued to follow; tam= to such of him; ekam= who is lonely; anuyaati sma= is following; lakshhmaNaH= Lakshmana; siitayaa saartham= along with Seetha.

The same Sri Rama who was followed by a strong four wings of army(comprising elephants, chariots, cavalry and infantry), is walking lonely with Seetha followed by Lakshmana.

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aishvaryasya rasaj~naH san kaaminaam caiva kaamadaH |
na icchati eva anR^itam kartum pitaram dharma gauravaat || 2-33-7

7. rasajJNaH san= though knowing the taste; aishvaryasya= of sovernignity; kaamadaHchaiva= though granting desires; kaaminaam= to the desirous; nechchhatyeva= Rama is not willing; kartum= to do; vachanam- his father's words; anR^itam= untrue; dharmagauravaat= because of his respect for virtue.

Rama knew the taste of sovereignty. He can grant desires to the desirous. Even then, because of his respect for virtue, he is careful not to believe his father's words.

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yaa na shakyaa puraa draSTum bhuutaiH aakaashagaiH api |
taam adya siitaam pashyanti raaja maarga gataa janaaH || 2-33-8

8. puraa= earlier; yaa= which Seetha; bhuutairapi= even beings; aakashagaiH= going through the air; na shakyaa= could not; drashhTum= see; adya= today; taam siitaam= such Seetha janaaH= people; maarga gataaH= walking on road; pashyanti= are seeing.

Even people walking on road are able to see Seetha, who could not earlier be seen even by beings going through the air.

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aN^ga raaga ucitaam siitaam rakta candana seviniim |
varSam uSNam ca shiitam ca neSyati aashu vivarNataam || 2-33-9

9. siitaam= to Seetha; aNgaraagochitam= who was applying suitable cosmetics to the body; rakta chandana seviniim= and was fond of red sandal; varshham= rain; ushhNamcha= heat; shiitam cha= and cold; neshhyanti= will change position; vivarNataam= to colourlessness; aashu= quickly.

Rain, heat and cold will quickly wane to pallor Seetha, who was fond of applying suitable cosmetics and red sandal to the body.

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adya nuunam dasharathaH sattvam aavishya bhaaSate |
na hi raajaa priyam putram vivaasayitum arhati || 2-33-10

10. adya= today; dasharathaH= Dasaratha; nuunam= certainy; bhaashhate= is talking; aavishya= by taking possession of sattvam= some evil spirit; raajaa= the king; na arhati hi= is indeed not entitled; vivaasayitum= to send to exile; priyam= his affectionate; putram= son.

Today, certainly Dasaratha is talking, by identifying himself with some evil spirit. the king is indeed not entitled to send his affectionate son to exile.

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nirguNasya api putrasyaa kaatham syaat vipravaasanam |
kim punar yasya loko ayam jitaH vR^ittena kevalam || 2-33-11

11. katham= how; putrasya= on a son; nirguNasyaapi= even devoid of virtues; vipravaasanam= banishment; syaat= can be affected? kim punaH= why moreover tell; yasya= of whom; ayam lokaH= this world; jitaH= is conquered; vR^ittena kevalam= merely by his mode of conuct.

How banishment can be affected on a son, even devoid of virtues? Why to tell further of whom, this world is conquered merely by his mode of conduct?

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aanR^ishamsyam anukroshaH shrutam shiilam damaH shamaH |
raaghavam shobhayanti ete SaD guNaaH puruSa uttamam || 2-33-12

12. ete= these; shhaT= six; guNaaH= virtues; anR^ishamsyam= harmlessness; anukroshaH= compassion; shrutam= learning; shiilam= good nature; damaH= self-control; shamaH= tranquility; shobhayanti= adorn; raaghavam= Rama; purushhottamam= the best of men.

Harmlessness, compassion, learning, good nature, self-control and tranquillity - these six virtues adorn Rama, the best of men.

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tasmaat tasya upaghaatena prajaaH parama piiDitaaH |
audakaani iva sattvaani griiSme salila samkSayaat || 2-33-13

13. tasmaat= therefore; prajaaH= people; paramapiiditaaH= are extremely painful; upaghaatena= for the injury; tasya= concerning him; andakaani sattvaaniiva= as aquatic beings; griishhme= in summer; salila samkshhayaat= because of depletion of water.

Therefore, people are extremely painful for the injury done to him, as aquatic beings in summer are afflicted because of depletion of water.

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piiDayaa piiDitam sarvam jagad asya jagat pateH |
muulasya iva upaghaatena vR^ikSaH puSpa phala upagaH || 2-33-14

14. sarvam= the entire; jagat= world; piiditam= is afflicted; piidayaa= by the hardship; asya= of Rama; jagatpate= the protector of the world; vR^ikshhaH iva= as a tree; pushhpa phalopagaH= which acquired flowers and fruits; upaghaatena= is damaged; muulasya= in root.

The entire world feels afflicted by the hardship inflicted on this protector of the world, as a tree which acquired flowers and fruits is damaged by injury caused to its root.

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muulaM hyeshha manushhyaaNaam dharmasaaro mahaadyutiH |
pushhpam phalam cha patram cha shaakhaashchaa syetare janaaH || 2-33-15

15. eshhaH= this Rama; dharma saaraH= the essence of virtue; mahaadyutiH= having great lustre; muulam= is indeed the origin; manushhyaaNaam= of men; itare= other; janaaH= men; asya= are his; pushhpam= flower; phalamcha= fruit; shaakhaashcha= and branches.

This Rama, the essence of virtue possessing great lustre, is indeed the root of the tree of humanity. Other men are his flowers, fruits and branches.

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te lakSmaNaiva kSipram sapatnyaH saha baandhavaaH |
gacchantam anugacchaamaH yena gacchati raaghavaH || 2-33-16

16. te= we, as such; sapatnyaH= along with our wives; sahabaandhavaaH= and relatives; kshhipram= at once; anugachchhaama= will follow; yena= in which path; raaghava= Rama; gachchhati= is going; lakshhmaNa iva= as Lakshman; gachchhantam= the departing Rama.

We as such along with our wives and relatives atone will follow Rama in the same way as Lakshmana is going with the departing Rama.

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udyaanaani parityajya kSetraaNi ca gR^ihaaNi ca |
eka duhkha sukhaa raamam anugacchaama dhaarmikam || 2-33-17

17. parityajya= abandoning; udyaanaani= gardens; kshhetraani= fields; gR^ihaaNicha= and houses; anugachchhaama= we shall follow; dhaarmikam= the righteous; raamam+ Rama; eka duHkhasukhaaH= owning the same sorrows and joys.

Abandoning gardens fields and houses, we shall follow Rama the righteous man, and share his joys and sorrows.

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samuddhR^ita nidhaanaani paridhvasta ajiraaNi ca |
upaatta dhana dhaanyaani hR^ita saaraaNi sarvashaH || 2-33-18
rajasaa abhyavakiirNaani parityaktaani daivataiH |
muushhakaiH paridhaavadbhirudbilairaavR^itaani cha || 2-33-19
apetodakadhuumaani hiinasammaarjanaani cha |
pranashhTabalikarmejyamantrahomajapaani cha || 2-33-20
dushhkaaleneva bhagnaani bhibhaajanavanti cha |
asmat tyaktaani veshmaani kaikeyii pratipadyataam || 2-33-21

18,19,20,21. kaikeyii pratipadyataam= let Kaikeyi obtain; veshaani= the houses; asmattyaktaani= deserted by us; samaddhR^itanidhaanaani= their treasures unearthed; paridhvanstaajiraaNicha= their court yards in ruined state, upaatta dhana dhaanyaani= their wealth and foodgrains removed; hR^itasaaraaNi= their best parts robbed off; sarvashaH= from all sides; abhyavakiirNaani= covered by; rajasaa= dust; parityaktaani= deserted; daivataiH= by the deities(presiding over them) paridhaavadbhiH= over run; muushhikaiH= by mice; udbilaiH= coming out of their holes; aavR^itaanicha= and turning round here and there; apetodaka dhuumaani= without water and smoke; hiina sammaarjanaanicha= unswept; pranashhTa bali karme jyaamantra homajapaanicha= the rites of offering oblations to all creatures as well as the sacred fire, worship of gods, the chanting of sacred texts and muttering of prayers having alotogether ceased; bhagnaani iva= as though ruined; dushhkaalena= by adverse times; bhinna bhaajanavanticha= and scattered with broken vessels.

Let Kaikeyi obtain the houses deserted by us, their treasures unearthed, their court-yards in ruined state, their wealth and food grains removed, their best parts robbed off from all sides, covered by dust, deserted by the deities(presiding them), overrun by mice, coming out of their holes and turning round here and there, without water and smoke, upswept, the rises of offering oblations to all creatures as well as the sacred fire, worship of gods, the chanting of sacred texts and muttering of prayers having altogether ceased, as though dilapidated by adverse times and scattered with broken vessels.

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vanam nagaram eva astu yena gacchati raaghavaH |
asmaabhiH ca parityaktam puram sampadyataam vanam || 2-33-22

22. yena= for which reason; raaghavaH= Rama; gachchhati= is going away(for that reason) vanameva astu= let that forest really become; nagaram= a city; puramcha= this city, parityaktam= deserted; asmaabhiH= by us; sampadyataam= let is become; vnam= a forest.

As Rama is going away to the forest, let that forest become a city and let this city being deserted by us become a forest.

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bilaani damSTriNaH sarve saanuuni mR^iga pakSiNaH |
asmat tyaktam prapadyantaam sevyamaanam tyajantu ca || 2-33-23
iti evam vividhaa vaaco naanaa jana samiiritaaH |

23. bhiitaaH= scared; asmadbhayaat= by fear of us; sarve= all; damshhTriNaH= the snakes let them; tyajantu= let them abandon; bilaani= their holes; mR^iga pakshhinaH= the deers and birds; saamaani= the mountain peaks; gajaaH simhaaH= elephants and lions; vanaanicha= the forest; prapadyantaam= let them obtain; asmattyaktam= that which is desrted by us; tyajantucha= and let them leave; sevyamaanam= the region going to be inhabited by us.

Scared by fear of us, let all the snakes abandon their holes, the dears and birds the mountain peaks, the elephants and the lions the forest itself. let them leave the region going to be inhabited by us and reach the city of Ayodhya.

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tR^iNamaamsaphalaadaanaam desham vyaalamR^igadvijam || 2-33-24
prapadyataam hi kaikeyii saputraa sahabaandhavaiH |
raaghaaveNa vane sarve saha vatsyaama nirvR^itaaH || 2-33-25

24,25. kaikeyii= Kaikeyi; saputraa= with her son; shabaandhavaiH= along with her relatives; prapadyataam hi= let her indeed obtain; desham= the region; tR^iNa maamsa phalaadaanaam= where grass, meat and fruits can be had; vyaala mR^iga dvijam= with ferocious animals and birds; sarve= let us all; vatsyaama= live; nivR^itaaH= happily; vane= in the forest; raaghaveNa saha= along with Rama.

Let Kaikeyi with her son along with her relatives indeed inhabit the region where ferocious animals and vultures live with grass, meat and fruits. Let us all (on the other hand) live happily in the forest along with Rama.

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ityevam vividhaa vaacho naanaajanasamiiritaaH|
shushraava raamaH shrutvaa ca na vicakre asya maanasam || 2-33-26

26. raamaH= Rama; shushraava= heard; vividhaaH= various kinds; vaachaH= of words; ityevam= thus; naanaajane samiiritaaH= spoken by many people; shrutvaacha= hearing them also; asya= his; maanasam= mind; na vichakre= was not distruebed.

Rama heard various kinds of remarks thus made by many people. Hearing them also, his mind was not disturbed.

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sa tu veshma piturduuraa tkailaasashikharaprabham |
abhichakraama dharmaatmaa mattamaataN^gavikramaH || 2-33-27

27. saH= that Rama; dharmaatmaa= the virtuous man; maatta maataNga vikramaH= with strides of an elephant in rut; abhichakraama= approached; pituH= his father's; veshma= palace; kailaasa shikhara prabham= which glowed like a peak of the Kailasa mountain; kuuraat= from a distance.

That Rama the virtuous man, by walking with strides of an elephant in rut, approached his father's palace, which from a distance glowed like a peak of the Kailasa mountain.

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viniitaviirapurushhaM pravishya tu nR^ipaalayam |
dadarshavasthitam diinam sumantramaviduurataH || 2-33-28

28.pravishyatu= after entering; nR^ipaalayam= the royal palace; viniita viira purushham= which had disciplined and valiant attendants; dadarsha= saw; sumantram= Sumantra; avasthitam= standing; diinam= dejected; aviduurataH= not very far.

After entering the royal palace, which had in it disciplined and valiant attendants, saw Sumantra standing dejected not far from the palace.

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pratiikSamaaNo abhijanam tadaa aartam |
anaarta ruupaH prahasann iva atha|
jagaama raamaH pitaram didR^ikSuH |
pitur nidesham vidhivac cikiirSuH || 2-33-29

29. raamaH= Rama; tadaa= then; pratiikshhamaNo.api= even on seeing; janam= people; aartam= disturbed; anaartaruupaH= appeared unmoved; ather= and; prahasanniva= smiling; chikiirshhuH= intending to perform; pituH= his father's; nidesham= instruction; vidhivat= as directed; jagaama= went; didR^ikshhuH= to see; pituram= his father.

The, Rama even on seeing the people disturbed, appeared unmoved and smiling, intending to fulfill his father's behest and went to see his father.

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tat puurvam aikSvaaka sutaH mahaatmaa |
raamaH gamiSyan vanam aarta ruupam |
vyatiSThata prekSya tadaa sumantram |
pitur mahaatmaa pratihaaraNa artham || 2-33-30

raamaH= Rama; aikshhvaakasutaH= son of Dasaratha(a scion of Ikshvaku) mahaatmaa= whose mind is mighty is mighty; gamishhyan= setting out; vanam= to the forest; tadaa= then; prekshhya= seeing; sumantram= Sumantra; aartaruupam= appearing disturbed; tat puurvam= before that; vyatishhthata= waited; pratihaaraNaartham= to have one's self announced to pituH= his father.

Seeing Sumantra appearing disturbed before that, Rama the son of Dasaratha( a scion of Ikshhvaaku) whose mind is mighty and who is setting out to the forest, waited awhile to have his presence announced to his father.

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piturnideshena tu dharmavatsalo |
vana praveshe kR^ita buddhi nishcayaH |
sa raaghavaH prekSya sumantram abraviin |
nivedayasva aagamanam nR^ipaaya me || 2-33-31

31. saH raaghavaH= that Rama; dharma vatsalaH= who had passion towards piety; kR^iti buddhinishchayaH= having made up his mind positively; vana praveshe= to enter the excile; nideshena= as per the command; pituH= of his father; abraviit= spoke(thus) prekshhya= seeing; sumantram= Sumantra; nivedayasya= "Inform; me= my; aagamanam= arrival; nR^ipaaya= to the king."

That Rama, who had passion towards piety, having made up his mind positively to enter the exile as per his father's command, spoke thus, seeing Sumantra, "Inform my arrival to the king."

iti vaalmiiki raamaayaNe aadi kaavye ayodhya kaaNDe trayaH tri.mshaH sargaH

Thus completes 33rd chapter of Ayodhya Kanda in glorious Ramayana, the work of a sage and the oldest epic.