Chapter [Sarga] 37
Introduction
anvabhaaSata vaakyam tu vinayaj~no viniitavat || 2-37-1
kim kaaryam anuyaatreNa tyakta sangasya sarvataH || 2-37-2
rajju snehena kim tasya tyajataH kunjara uttamam || 2-37-3
sarvaaNi eva anujaanaami ciiraaNi eva aanayantu me || 2-37-4
catur dasha vane vaasam varSaaNi vasataH mama || 2-37-5
uvaaca paridhatsva iti jana oghe nirapatrapaa || 2-37-6
suukSma vastram avakSipya muni vastraaNi avasta ha || 2-37-7
taapasaac chaadane caiva jagraaha pitur agrataH || 2-37-8
samiikSya ciiram samtrastaa pR^iSatii vaaguraam iva || 2-37-9
gandharva raaja pratimam bhartaaram idam abraviit || 2-37-10
ashrusaMpuurNnetraa cha dharmajJNaa dharmadarshinii |
gandharvaraajapratimam bhartaaramidamabraviit || 2-37-11
iti hyakushalaa siitaa saamumoha muhurmuhuH || 2-37-12
tasthau hi akuSalaa tatra vriiDitaa janaka aatmaja || 2-37-13
ciiram babandha siitaayaaH kausheyasya upari svayam || 2-37-14
antaHpuragataa naaryo mumuchurvaari netrajam || 2-37-15
vatsa naivam niyukteyam vanavaase manasvinii || 2-37-16
taavaddarshanamasyaa naH saphalam bhavatu prabho || 2-37-17
neyamarhati kalyaaNii vastum taapasavadvane || 2-37-18
dharmanityaH svayam sthaatum na hiidaaniim tvamichchhasi || 2-37-19
babandhaiva tadaa chiiram siitayaa tulyashiilayaa || 2-37-20
nivaarya siitaam kaikeyiim vasishhTho vaakyamabraviit || 2-37-21
vaJNyitvaa cha raajaanam na pramaaNe.avatishhThase || 2-37-22
anushhThaasyati raamasya siitaa prakR^itamaasanam || 2-37-23
aatmeyamiti raamasya paalayishhyati mediniim || 2-37-24
vayamapyanuyaasyaamaH puram chedam gamishhyati || 2-37-25
sahopajiivyam raashhTram cha puram cha saparichchhadam || 2-37-26
vane vasantam kaakutthsamanuvatsyati puurvajam || 2-37-27
tvamekaa shaadhi durvR^ittaa prajaanaamahite sthitaa || 2-37-28
tadvanam bhavitaa raashhTram yatra raamo nivatsyati || 2-37-29
tvayi vaa putravadvastum yadi jaato mahiipateH || 2-37-30
piturvmshacharitrajJNaH so.anyathaa na karishhyati ||2-37-31
loke hi sa na vidyeta yo na raamamanuvrataH || 2-37-32
gachchhataH saha raameNa paadapaamshcha tadunmukhaan || 2-37-33
dehi snushhaayai vyapaniiya chiiram |
na chiiramasyaaH pravidhiiyateti |
nyavaarayat tadvasanam vasishhThaH || 2-37-34
stvayaa vR^itah kekayaraajaputri |
vibhuushhiteyam pratikarmanityaa |
vasatvaraNye saha raaghaveNa || 2-37-35
susamvR^itaa gachchhatu raajaputrii |
vasraishcha sarvaiH sahitairvidhaanai |
rneyam vR^itaa te varasampradaane || 2-37-36
gurau nR^ipasyaapratimaprabhaave |
naiva sma siitaa vinivR^ittabhaavaa |
priyasya bhartuH pratikaarakaamaa || 2-37-37
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Wednesday, January 5, 2011
Chapter [Sarga] 37
Book II : Ayodhya Kanda - Book Of Ayodhya
Jute-cloths that are befitting to sages and saints are brought in for the three at the behest of Kaikeyi. Rama and Lakshmana accept and wear them. But Seetha, as a par excellent princess of Mithila, is baffled in wearing them and when she is irksome as how to tie and toggle them, Rama goes to her and demonstrates how to wear them, on her silken robes. Seeing that situation, all the womenfolk in the palace chamber wail for the hardship befallen on Seetha.
mahaa maatra vacaH shrutvaa raamaH dasharatham tadaa |
1. tadaa= then; shrutvaa= hearing; mahaamaatra vachaH= the words of the chief minister; raamaH= Rama; vinayaJNaH= who was well-versed in courtesy; abhyabhaashhata= spoke; viniitavat= politely; dasharatham= to Dasaratha.
Hearing the words of the chief minister, Rama who was well-versed in courtesy, spoke then to Dasaratha as follows:
tyakta bhogasya me raajan vane vanyena jiivataH |
2. raajam= "Oh, king! kim kaaryam= of what use; me= for me; tyakta bhogasya= who have forsaken enjoyments; tyakta sangasya= who have cast away attachment; sarvataH= for everything; jiivitaH= and am going to live; vane= in the forest; vanyena= on nomadic food; anuyaatreNa= with an army following me?"
"Of what use for me, who have forsaken enjoyments, cast away attachment for everything and am going to live in the forest on nomadic food, Oh king, with an army accompanying me?"
yo hi dattvaa dvipa shreSTham kakSyaayaam kurute manaH |
3. yaH= who; dattvaa= after giving away; dvipa shreshhTam= a first-class elephant; kurute= will work out; manaH= his mind; kakshhaayaam= on a rope with which it is tied? kim= what use; tasya= for him; rajju snehena= by having attachment
"Who, after giving away a first-class elephant, will work out his mind on a rope with which it is tied? What use is there for him through attachment to the rope after abandaning the excellent elephant?"
tathaa mama sataam shreSTha kim dhvajinyaa jagat pate |
4. shreshhTa= Oh the best; sataam= among good men! jagatpate= Oh, King! tathaa= so also; kim= what use is there; mama= for me; dhvajinyaa= by the army? anujaanaami= I am giving away; sarvaaNyeva= all absolutely; chiiraNyeva= let the dresses of a mendicant; anayantu= be brought; me= to me.
"Oh, the best among good men! So also, what use is there for me by the army Oh, King, when I am giving away absolutely all. Let the dresses of a mendicant be brought to me.'
khanitra piTake ca ubhe mama aanayata gacchataH |
5. gachchhataH= I am going; vaasataH= to reside; vane vaasam= in the abde of forest; chaturdasha= for fourteen; varshhaaNi= years; samaanayata= bring; khanitra pitake= a showel and a basket; ubhe= both; mama= for me.
"I am going to reside in the abode of forest for fourteen years. Bring a shoel and a basket both for me."
atha ciiraaNi kaikeyii svayam aahR^itya raaghavam |
6. atha= thereupon; kaikeyii= kaikeyi; nirapatrapaa= shamelessly; aahR^itya= bringing; svayam= personally; chiiraani= pieces of bark; janaaghau= in that gathering of men; uvaacha= said to; raaghavam= Rama; iti= thus; paridhatsva= "put these on"
Thereupon, Kaikeyi shamelessly bringing personally of men, said to Rama; "Put these on"
sa ciire puruSa vyaaghraH kaikeyyaaH pratigR^ihya te |
7. sah= that Rama; purushha vyaaghrah= tiger among men; pratigR^ihya= taking; te= those; chiire= two pieces of bark; kaikeyyaaH= from Kaikeyi; avakshhipya= discarding; suukshhma vastram= clothing of fine yaru; avastaha= put on; munivastraaNi= the garb of ascetics.
Taking those two pieces of bark (as loin cloth and cover) from kaikeyi and discarding his clothing of fine yarn, Rama put on the garb of ascetics.
lakSmaNaH ca api tatra eva vihaaya vasane shubhe |
8. lakshmaNashschaapi= Lakshmana also; tatraiva= there itself; agrataH= before; pituH= his father; vihaaya= discarding; vasane= his raiment; shubhe= which was beautiful; jagraaha= put on; taapasaachchhaadane= clothing of ascetics.
Lakshmana too there itself before his father put on the clothing of ascetics, by discarding his beautiful raiment.
atha aatma paridhaana artham siitaa kausheya vaasinii |
9. atha= then; siita= Seetha; kausheya vaasinii= who wore silken clothing; samiikshhya= seeing; chiiram= the piece of bark; aatma paridhaanaartham= intended to be worne by her; santraptaa= felt alarming; vaaguraamiva= as a snare; vR^ishatii= by a deer.
Then, Seetha who wore silken clothing, by seeing the piece of bark intended to be worne by her, felt alarming as a deer would on seeing a snare(set for entrapping)
saa vyapatrapamaaNaa iva pratigR^ihya ca durmanaaH |
10,11. vyapatrapamaanaiva= feeling abashed; prahR^ihya= while taking; te= those; kusha chiire= wearing apparel made of Kusa grass; sudurmanaaH= and greatly troubled in mind; saa jaanakii= that Seetha; shubha lakshhaNaa= who bore auspicious bodily marks; dharmaJNaa= who bore auspicious bodily marks; dharmaJNaa= know what is righteousness; dharma darshinii= who was an illustration of righteousness; dharma darshinii= who was an illustration of righteousness; abraviit= spoke; idam= these words; ashrusampuurNanetraa= with her eyes filled with tears; bhartaaram= to her husband; gandharvaraaja pratimam= who looked like Chitra ratha(the king of Gandharvas)
Feeling abashed while taking the wearing apparel made of Kusa grass and greatly troubled in mind, Seetha who bore auspicious marks knew what is righteousness who was an illustration of righteousness spoke these words with her eyes filled with tears to her husband who looked like Chitraratha(the king of Gandharvas)
katham nu ciiram badhnanti munayo vana vaasinaH |
12. katham= "How; munayaH= ascetics vana vaasinaH= residing in the forest; badhnantitu= wear; chiiram= this piece of bark?" iti= thus telling; saa siitaa= that Seetha; akushalaa= who was not adept(in wearing it) mamoha= erred; muhurmuhuH= again and again.
"How ascetics residing in the forest wear this piece of bark?" Thus saying, Seetha who was not adept in wearing the bark of trees, erred again and again(in her attempt to wear it)
kR^itvaa kaNThe ca saa ciiram ekam aadaaya paaNinaa |
13. saa janakaatmajaa= that Seetha; kR^itvaa= by keeping; ekam= one; chiiram= piece of bark; kaNthe= on her neck; aadaaya= and holding; paaNinaa= with hand; akushalaa= being not adept; tatra= in that; tasthau= stood; vriiditaa= abashed.
Keeping one piece of bark on her neck as well as holding it with her hand, Seetha stood abashed, not adept as she was in wearing it.
tasyaaH tat kSipram aagamya raamaH dharmabhR^itaam varaH |
14. ramaH= Rama; varaH= the foremost; dharmabhR^itaam= of those upholding virtue; kshhipram= quickly aagamya= came; svayam= personally; babandha= fastened; tat chiiram= that bark upari= over; kausheyashcha= the sild garment; siitaayaaH= of Seetha.
Rama, the foremost of those upholding virute, quicky came and personally fastened that bark over the sild garment of Seetha.
raamam prekshya tu siitaayaaH badhnantam chiiramuttamam |
15. prekshhya= seeing; raamam= Rama; uttamam= the greatest; badhnantam= fastening; chiiram= the bark; siitaayaaH= to seetha; naaryaH= the women; autaHpura gataaH= in the gynaecium; mumuchuH= shed; vaari= water; netrajam= born from eyes.
Seeing the greatest Rama fastening the bark to Seetha in that manner, the women in the gynaecium shed tears from their eyes.
uchushcha paramaayastaa raamam jvalitatejasam |
16. paramaayastaa= very much distress; uuchusheha= (they) spoke as follows; raamam= to Rama; jvalita tejasam= of dazzling glory; vatsa= "Dear child! iyam= this Seetha; manasvini= the high-soulded; na niyuktaa= was not commanded; evam= so; vanavaase= to reside in the forest.
Very much distress as they were, they spoke to Rama of dazzling glory as follows: " Dear child! This Seetha the high sould, was not so commanded to reside in the forest."
piturvaakyaanurodhena gatasya vijanam vanam |
17. gatasya= When you departed; vanam= to the forest; vijanam= in seclusion; vaakyaanurodhena= following the words; pituH= of your father; prabho= Oh, Lord! asyaaH= let her; darshanam= sight; bhavata= be; saphalam= a reward; naH= to us; taavat= till your return.
"When you departed to the forest in seclusion following the words of your father, Oh Rama, let her sight be a reward to us till your return."
lakshmaNena sahaayena vanam gachchhasva putraka |
18. gachchhasva= you go; vanam= to the forest; lakshhmaNena= along with Lakshmana; sahaayena= as a compenion; putraka= Oh son! iyam= this Seeta; kalyaaNii= the beautiful girl; naarhati= is not fit; vastum= to reside; vane= in a forest; taapasavat= like an ascetic.
" You go to the forest along with Lakshmana as your companion Oh son! Seetha the beautiful girl is not fit to reside in a forest like an ascetic."
kuru no yaachanaam putra! siitaa tishhThatu bhaaminii |
19. kuru= accept; naH= our; yaachanaam= prayer; putra= Oh son! siitaa= Let Seetha; bhaaminii= the beautiful young lady; tishhTatu= stay here; tvam= you; dharma nitya= the ever righteous; idaaniim= now; svayam= personally; na ichchhasi hi= do not indeed wish; sthaatum= to stay back.
"Accept our prayer, Oh son! Let Seetha the beautiful young lady stay here. Indeed, you the ever righteous in any case do not wish to stay back.
taasaamevamvidhaa vaachaH shR^iNvan dasharathaatmajaH |
20. shruNvan= hearing; taasaam= their; vaachaH= words; evam vidhaaH= in this manner; dasharathaatmajaH= Rama; tadaa= then; babandhaiva= already got fastened; chiiram= the piece of bark; siitayaa= by Seetha; tulyashiilayaa= of balanced nature.
Even after hearing their words in this manner, Rama fastened that piece of bark to Seetha, who has a well-matched nature.
ciire gR^ihiite tu tayaa samiikshya nR^ipaterguruH |
21. samiikshhya= seeing; chiire= the piece of bark; grahiite= being accepted; tayaa= by her; vasishhTah= Vasista; nR^ipate= the king's; guruH= preceptor; nivaarya= preceptor; nivaarya= prevented; siitaam= Seetha; abraviit= spoke; kaikeyiim= to kaikeyi.
Seeing Seetha accepting the piece of bark, Vasistha the king's preceptor prevented her and spoke thus to Kaikeyi.
atipravR^itte durmedhe kaikeyi kulapaamsani |
22. kaikeyi= Oh, Kaikeyi; atipravR^iHe= who have; exceeded your limits; durmedhe= the evil minded; kulapaamsani= who have brought disgrace to your family! vaNchayitvaacha= you misled; raajaanam= the king; naavatishhTate= you are not establishing; pramaaNe= justifiable standard.
"Oh the evil minded Kaikeyi, who have exceeded your limits, who have brought disgrace to your family! You are not establishing justifiable standard and you misled the king.
na gantavyam vanam devyaa siitayaa shiilavarjite |
23. shiilavarjite= Oh woman, without decorum! siitayaa= Seetha; devyaa= the Princess; nagantavyam= shall not proceed; vanam= to forest; siitaa= Seetha; anushhThasyati= will occupy; aasanam= the throne; prakR^itam= which is under considertion; raamasya= of Rama.
"Oh, the woman without decorum! Seetha the princess shall not proceed to forest. She will occuply the throne, which was awarded to Rama."
aatmaa hi daaraaH sarveshhaam daarasamgrahavartinaam |
24. daaraH= A wife; aatmaahi= is very self; sarveshhaam= to all; daarasamgrahavartinaam= who constantly care for their wives; iyam= this Seetha; raamasya= Rama's; aatmaait= self, as such; paalayishhyati= can rule; mediniim= the earth.
"A wife is very self to all, who constantly care for their wives. As Seetha is Rama's self, she can rule the earth."
atha yaasyati vaidehii vanam raameNa samgataa |
25. atha= or rather; vaidehii yaasyati= if Seetha goes; vanam= to forest; samgataa= together; raamena= with Rama; payamapi= we also; anuyaasyaamah= will follow suit; idam= this; puramcha= city too; gammishhyati= will go.
"Or rather, if Seetha goes to forest together with Rama, we also will follow suit. This city too will go."
antapaalaashcha yaasyanti sadaaro yatra raaghavaH |
26. antapaalaashcha= frontier-guards; raashhaTramcha= and the State; sahopajiivyam= including its patrons; puramcha= as well as the city; saparichchhadam= with its goods and chattels; yaasyanti= will go; yatra= where there is; raaghavaH= Rama; sadaaraH= along with his wife.
"The fronitier- guards and the State including its patrons, as well as this city with its goods and chattels will go whereever Rama and his wife are there."
bharatashcha sashatrughnashchiiravaasaa vanecharaH |
27. bharatashcha= Bharata also; sa shatrughnaH= along with Satrughna; chiira vnasaaH= wearing pieces of bark; anuvatsyati= will live along; kaakutthsam= with Rama; puurvajam= their brother; vasantam= residing; vane= in the forest; vanecharaH= moving in the forest.
"Wearing pieces of bark, Bharata along with Shatrughna will live along with Rama their brother residing in the forest and moving in the forest."
tatah shuunyaam gatajanaam vasudhaam paadapaiH saha |
28. tataH= thereafter; tvam ekaa= you alone; durvR^ittaa= with bad conduct; sthitaa= with bad conduct sthitaa= remaining; ahite= injurious; prajaanaam= to people; shaadhi= rule; vasudhaam= the earth; gatajanaam= which is bereft of people; shuunyaam= (and) desolate; paadapaiH saha= with its trees.
Thereafter, singly you alone with bad conduct hurt to people, rule this earth which is bereft of people and desolate, with its trees alone remaining.
na hi tadbhavitaa raashhTram yatra raamo na bhuupatiH |
29. yatra= where; raamaH= Rama; na= is not; bhuupatiH= a king; tat= that place; na bhavitaahi= will not indeed become; raashhTram= a kingdom; tat vanam= that forest; yatra= where; raamaH= Rama= nivatsyati= will be living; bhavitaa= can become; raashhTram= kingdom.
"Where Rama is not a king, that place will not indeed become on kingdom. That forest, where Rama will be living, can become a kingdom."
na hyadattaam mahiim pitraa bharataH shaastumarhati |
30. bharataH jaataHyadi= If Bharata is born; mahiipate= to king Dasaratha; na arhati= he is not fit; shaastum= to rule; mahiim= the earth; adattaam= not offered; pitraa= by his father; vastum vaa= or to live; putravat= as a son; tvayi= in your case.
"If Bharata is born to king Dasaratha, he is not fit either to rule the earth that is not being offered by his father nor to live as a son in your case."
yadyapi tvam kshititalaadgaganam chotpatishhyasi |
31. tvam utpatishhyasi yadyapi= even if you can jump; kshhititalaat= from the surface of the earth; gaganam= to the sky; saH= Bharata; piturvamshacharitraJNaH=who knows the record of his father's dynasty; na karishhyati= will not do; anyathaa= in any other manner.
"Even if you can jump from the surface of the earth to the sky, Bharata who knows the record of his father's dynasty will not do as you wish him to do"
tattvayaa putragardhinyaa putrasya kR^itamapriyam |
32. tat= therefore; tvayaa= by you; putragardhinyaa= who are covetons towards your son; apriyam= an unfriendly act(alone); kR^itam= has been done; putrasya= to your son; saH= navidyeta hi= there is no such one indeed; loke= in this world; yaH= who; na anurataH= is not devoted; raamam= to Rama.
"therefore, an unfriendly act(alone) has been done by you, eventhough you are covetons towards his well-being. There is none indeed in this world who is not devoted to Rama"
drakshyasyadyaiva kaikeyi pashuvyaaLamR^igadvijaan |
33. kaikeyi= Oh, Kaikeyi! drakshhyasi= you will see; adyaiva= now itself; pashuvyaaLa mR^igadvijaan= beasts; elephants, deers and birds; gachchhataH= going; raameNa saha= along with Rama; paadapaamshcha= and tress also; tadunmukhaan= turning their faces towards him.
"Oh, Kaikeyi! You will see now itself that beasts, elephants, deers and birds going with Rama and trees also turning their faces towards Rama."
athottamaanyaabharaNaani devi |
34. atha= "Moreover; devi= Oh, Kaikeyi! vyapaniiya= putting aside; chiiram= the bark of trees; dehi= give; snushhaayai= to your daughter-in-law; uttamaani= excellent; aabharaaNi= jewellery; chiiram= the bark of trees; na pravidhiiyata= is not ordained; asyaaH= for her" iti= thus; vasishhTah= Vasistha; nyavaarayat= prevented; tat= that; vasanam= garment(of bark)
"Moreover, putting aside the bark of trees, give excellent jewellery to your daughter-in-law, Oh, Kaikeyi! the bark of trees is not ordained for her" Thus saying so, Vasishta prevented that wearing of garment by Seetha.
ekasya raamasya vane nivaasa |
35. kekaya raajaputri= Oh, Kaikeyi! vR^itaH= It was solicited; tvayaa= by you; nivaasaH= the dwelling; vane= in the forest; ekasya raamasya= of Rama alone; iyam= (let) this Seetha; pratikarmanityaa= to be decorated daily; vibhuushhitaa= be adorned with ornaments; vasatu= live; araNye= in the forest; raaghaveNa saha= along with Rama.
"Oh, Kaikeyi! It was solicited by you, the dwelling in the forest of Rama only. Let Seetha, to be decorated daily, be adorned with ornaments and live in the forest along with Rama."
yaanaishcha mukhyaiH parichaarakaishcha |
36. raajaputrii= (let) Seetha; gachchhatu= go; mukhyaiH= with excellent; yaanaishcha= conveyances; susamvR^itaa= well accompanied by; parichaarakaishcha= attendants; sarvaiH= with all; vastraishcha= costumes; sahitaiH= with useful; vidhaanaiH= accessories; iya= she; navR^itaa= was not solicited; te= by you; varasampradaane= while asking for boons.
"Let Seetha go with excellent conveyances, well accompanied by attendants, with all costumes and useful accessories. Her exile was not indeed solicted by you, while asking for boons"
tasmimstathaa jalpati vipramukhye |
37. tasmin= (while) that Vasishta; gurau= the preceptor; nR^ipasya= of the king; apratimaprabhaave= who had an influence; vipramukhye= and the best of brahmanas; jalpati= was speaking; tathaa= thus; siitaa= Seetha; naivasma= did not become; vinivR^ittabhaavaa= one who has turned away her resoulution; pratikaarakaamaa= wishing to honour; priyasya bhartuH= her beloved husband.
Eventhough Vasista, the preceptor of the king, who had an influenc beyond compare and the best of brahmanas was speaking as above, Seetha did not turn away here resolution to follow the ways of her beloved husband.
iti vaalmiiki raamaayaNe aadi kaavye ayodhya kaaNDe sapta tri.mshaH sargaH
Thus completes thirty seventh chapter of ayodhya Kanda in glorious Valmiki Ramayana, the work of a sage and the oldest epic.
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