Dynasty of Emperor Raghu
|14 chapter -- 87 verses|
Rama is put on the the throne with all éclat and begins his happy reign. To crown the king's joy Seetha becomes pregnant. At this point comes the great tragedy, the tremendous test of Rima's character. People express a doubt about the chastity of Seetha, believing that she could not have preserved it in Ravana's palace. Rama knows she is innocent, but he feels he must not leave room for the people to say an ill-word against him and directs Lakshmana to take her and leave her at the hermitage of VaImiki. This is done; and the almost forlorn Seetha awaits her confinement at the hermitage of the anchorite.
Notes and commentary of Kishanrao Madhavarao Joglekar on this 14th canto 1 MB pdf is also made available here for further reading.
भर्तुः प्रणाशादथ शोचनीयम्
दशान्तरम् तत्र समम् प्रपन्ने।
अपश्यताम् दाशरथी जनन्यौ
छेदादिवोपघ्नतरोर्व्रतत्यौ ॥ १४-१
bhartuḥ praṇāśādatha śocanīyam
daśāntaram tatra samam prapanne |
apaśyatām dāśarathī jananyau
chedādivopaghnatarorvratatyau || 14-1
bhartuH praNAshAt atha shochanIyam dasha antaram tatra samam prapanne apashyatAm dAsharathI jananyau ChedAt iva upaghna taroH vratatyau
14-1. atha dAsharathI= then, Rama, Lakshmana; upaghna taroH ChedAt vratatyau iva= supporting, tree, on its cutting down, creepers, as with; bhartuH praNAshAt= husband's, death; shochanIyam dasha antaram prapanne= sad, state of affairs, who have got; jananyau= such mothers; tatra samam apashyatAm = there in encampment, simultaneously, they have seen.
Then, there in the garden encampment both the sons of Dasharatha, namely Rama and Lakshmana met both their mothers at one and the same time, whose condition has become deplorable in consequence of their husband's death, and who therefore were like a pair of creepers come to a helpless condition when the tree supporting them had been cut off. [14-1]
उभावु भाभ्याम् प्रणतौ हत अरी
यथा क्रमम् विक्रम शोभिनौ तौ।
विस्पष्टम् अस्र अन्धतया न दृष्टौ
ज्ञ्यातौ सुत-स्पर्श सुख उपलम्भात् ॥ १४-२
ubhāvu bhābhyām praṇatau hata arī
yathā kramam vikrama śobhinau tau |
vispaṣṭam asra andhatayā na dṛṣṭau
jñyātau suta-sparśa sukha upalambhāt || 14-2
ubhAvu bhAbhyAm praNatau hata arI
yathA kramam vikrama shobhinau tau |
vispaShTam asra andhatayA na dR^iShTau
j~nyAtau suta-sparsha sukha upalambhAt || 14-2
ubhau ubhAbhyAm praNatau hata arI yathA kramam vikrama shobhinau tau vispaShTam asra andhatayA na dR^iShTau j~nyAtau suta-sparsha sukha upalambhAt
14-2. yathA kramam praNatau= in proper succession, who are bowing down; hata arI= who are with eliminated enemies; vikrama shobhinau= by valour, resplendent; tau ubhau= those two Rama and Lakshmana; ubhAbhyAm= by both of them - Kausalya, Sumitra; asra andhatayA= by tears, bedimmed sight; vispaShTam= clearly; na dR^iShTau= not seen - their sons; suta-sparsha sukha upalambhAt j~nyAtau = son, by touching [recognisable], by such experience, they came to know - about their sons.
Both the brothers, Rama and Lakshmana, whose enemies have been destroyed and who shone on account of their valour, have bowed down to their mothers, Kausalya and Sumitra, in proper succession; but tears dimming the sight those mothers could not properly descry their children, yet their mother's touch unbosomed them of it. [14-2]
तयोरशीतम् शिशिरो बिभेद।
हिमाद्रिनिस्यन्द इवावतीर्णः ॥ १४-३
tayoraśītam śiśiro bibheda |
himādrinisyanda ivāvatīrṇaḥ || 14-3
tayorashItam shishiro bibheda |
himAdrinisyanda ivAvatIrNaH || 14-3
Ananda jaH shokajam ashru bAShpaH tayoH a+shItam shishiraH bibheda ga~NgA sarayvoH jalam uShNa taptam hima adri nisyanda iva avatIrNaH
14-3. tayoH= of those two mothers; Ananda jaH shishiraH bAShpaH= by happiness, caused, cool, tears; shokajam a+shItam ashru= by sadness, not so cold, tears; uShNa taptam ga~NgA sarayvoH jalam= by heat, scorched, of Ganga, of Sarayu rivers, water; avatIrNaH hima adri nisyanda iva= having come down, from Himalaya Mountains, streamed from, as with; bibheda= differentiated.
The cool tears of joy of those mothers rushed into their scorching flow of tears of grief, as with the flow of cool streams descending from the snowy-mountain of Himalaya rush into the summer-heated waters of Ganga and Sarayu rivers. [14-3]
आर्द्रानिवाङ्गे सदयम् स्पृशन्तौ।
न वीरसूशब्दमकामयेताम् ॥ १४-४
ārdrānivāṅge sadayam spṛśantau |
na vīrasūśabdamakāmayetām || 14-4
ArdrAnivA~Nge sadayam spR^ishantau |
na vIrasUshabdamakAmayetAm || 14-4
te putrayoH naiR^ita shastra mArgAn ArdrAn iva a~Nge sadayam spR^ishantau api Ipsitam kShatra kulA~NganAnAm na vIrasU shabdam akAmayetAm
14-4. te putrayoH a~Nge= those mothers, on sons, bodies; naiR^ita shastra mArgAn= by demons, missiles, made apertures - wounds; ArdrAn iva= still wet, as though; sadayam spR^ishantau= soothingly, on touching; kShatra kulA~NganAnAm Ipsitam api= for Kshatriya, ladies, befitting, though; vIrasU shabdam= mother of a hero, word - title; na akAmayetAm= did not, care to gain it.
Both the mothers, Kausalya and Sumitra, on tender1y feeling with the marks caused by the weapons of the demons on the bodies of their sons, as if they are raw wounds, did not care to gain for themselves even the title "mother of a hero" coveted by the ladies of Kshatriya families. [14-4]
Condolingly/They touched the scarce-healed scars the Demon's wounds/Left on their bodies: nay, the much-prized name, /" Mother of heroes," brought them little joy/Who felt its pains.
सीतेति नाम स्वमुदीरयन्ती।
वभक्तिभेदेन वधूर्ववन्दे ॥ १४-५
sīteti nāma svamudīrayantī |
vabhaktibhedena vadhūrvavande || 14-5
sIteti nAma svamudIrayantI |
vabhaktibhedena vadhUrvavande || 14-5
klesha AvahA bhartuH a+lakShaNA aham sIta iti nAma svam udIrayantI svarga pratiShThasya guroH mahiShyau a+bhakti bhedena vadhUH vavande
14-5. bhartuH klesha AvahA= to my husband, problems, who brought in; [as such] a +lakShaNA aham sIta= an ill, omened one, I am, Seetha; iti svam nAma udIrayantI = thus, her own, name, by taking up; svarga pratiShThasya guroH mahiShyau= heaven, who has made as his residence, to such father-in-law's, queens; a+bhakti bhedena vadhUH vavande = with no difference of respect, that daughter-in-law Seetha, reverenced.
"I am Seetha, the bringer of misery to my husband, as such an ill-omened one..."; thus announcing her own name the daughter-in-law Seetha bowed with equal devotion to both the queens of her father-in-law Dasharatha who made Heaven as his residence. [14-5]
उत्तिष्ठ वत्से ननु स अनुजोः असौ
वृत्तेन भर्ता शुचिना तवैव।
कृच्छ्रम् महत्तीर्ण इव प्रियार्हाम्
तामूचतुस्ते प्रियमप्यमिथ्या ॥ १४-६
uttiṣṭha vatse nanu sa anujoḥ asau
vṛttena bhartā śucinā tavaiva |
kṛcchram mahattīrṇa iva priyārhām
tāmūcatuste priyamapyamithyā || 14-6
uttiShTha vatse nanu sa anujoH asau
vR^ittena bhartA shucinA tavaiva |
kR^ichChram mahattIrNa iva priyArhAm
tAmUchatuste priyamapyamithyA || 14-6
uttiShTha vatse nanu sAnujaH asau vR^ittena bhartA shucinA tava eva kR^ichChram mahat tIrNa iva priya arhAm tAm UchatuH te priyam api amithyA
14-6. nanu vatse= not so, my dear; uttiShTha= get up; asau sa anujaH bhartA= this, with his brother, your husband; tava eva shucinA vR^ittena= your, alone, by good, conduct; mahat kR^ichChram tIrNa iva= great, calamity, overcame, as if; [iti= in this way]; priya arhAm= who deserved kindness; tAm= to her; priyam api= pleasing words, though - not face-saving words; a+mithyA = not illusory words - really a fact; te UchatuH= those two queens, said to Seetha.
"Not so, not so my dear, get up, verily it was by thy virtuous conduct alone that this thy husband with his younger brother got safe through a great calamity..." thus did both queens address Seetha who deserved kindness, which words are not mere pleasantries but bare facts. [14-6]
तीर्थाहृतैः काञ्चनकुम्भतोयैः ॥ १४-७
tīrthāhṛtaiḥ kāñcanakumbhatoyaiḥ || 14-7
tIrthAhR^itaiH kA~nchanakumbhatoyaiH || 14-7
atha abhiShekam raghuva.nsha ketoH prArabdham Ananda jalaiH jananyoH nirvartayAmAsuH amAtya vR^iddhAH tIrtha AhR^itaiH kA~nchana kumbha toyaiH
14-7. atha= then; jananyoH Ananda jalaiH prArabdham = mothers', joyous, with waters - tears of happiness, commenced; raghuva.nsha ketoH abhiShekam= Raghu's, dynasty's, banner-flag, his anointment; amAtya vR^iddhAH= ministers, old aged ones; tIrtha AhR^itaiH kA~nchana kumbha toyaiH= from pious rivers, brought, golden, pots, with waters; nirvartayAmAsuH= have performed.
The venerable ministers accomplished the anointment of Rama, the banner of Raghu's dynasty, with the waters collected from water-descents of sacred places in golden jars, which in fact, had already begun with the joyful tears of his mothers. [14-7]
तस्यापतन्मूर्ध्नि जलानि जिष्णोः
विन्ध्यस्य मेघप्रभवा इवापः ॥ १४-८
tasyāpatanmūrdhni jalāni jiṣṇoḥ
vindhyasya meghaprabhavā ivāpaḥ || 14-8
tasyApatanmUrdhni jalAni jiShNoH
vindhyasya meghaprabhavA ivApaH || 14-8
sarit samudrAn sarasIH cha gatvA rakShaH kapIndraiH upapAditAni tasya apatan mUrdhni jalAni jiShNoH vindhyasya megha prabhavAH iva ApaH
14-8. rakShaH kapIndraiH= by demons, by chiefs of monkeys; sarit samudrAn sarasIH cha gatvA= to rivers, oceans, lakes, even, having gone; upapAditAni jalAni= brought, waters; jiShNoH tasya mUrdhni= ever-victorious, on his, head - on Rama's head; vindhyasya [mUrdhni] megha prabhavAH ApaH iva= on Mt. Vindhya's, head, cloud, generated, water, as with; apatan= fell - flowed.
There cascaded water that demons and monkey chiefs have brought in from rivers, oceans, and lakes as well, on the head of ever-victorious Rama during his anointment, as with the torrents on the summit of Mt. Vindhya. [14-8]
यः प्रेक्षणीयः सुतराम् बभूव।
तस्योदितासीत्पुनरुक्तदोषा ॥ १४-९
yaḥ prekṣaṇīyaḥ sutarām babhūva |
tasyoditāsītpunaruktadoṣā || 14-9
yaH prekShaNIyaH sutarAm babhUva |
tasyoditAsItpunaruktadoShA || 14-9
tapasvi veSha kriyayA api tAvat yaH prekShaNIyaH sutarAm babhUva rAjendra nepathya vidhAna shobhA tasya udita AsIt punarukta doShA
14-9. yaH= which Rama; tapasvi veSha kriyayA api= in ascetic's dress, assuming, even; sutarAm prekShaNIyaH tAvat babhUva = he is exceedingly charming, to look, he became; tasya rAjendra nepathya vidhAna shobhA= his, in kingly, background, in that way, resplendence; udita punarukta doShA AsIt= up shot, tautological, blemish, it became.
Even, as it was, he appeared exceedingly charming by assuming an ascetic's dress: of him to say that the beauty of wearing regal adornments bloomed out in him would be a tautological error. [14-9]
स मौलरक्षोहरिभिः ससैन्यः
उत्तोरणामन्वयराजधानीम् ॥ १४-१०
sa maularakṣoharibhiḥ sasainyaḥ
uttoraṇāmanvayarājadhānīm || 14-10
sa maula rakSho haribhiH sa sainyaH tUrya svana Anandita paura vargaH vivesha saudha udgata lAja varShAm uttoraNAm anvaya rAjadhAnIm
14-10. saH= he that Rama; maula rakSho haribhiH= with old ministers, rAkshasA-s, monkeys; sa sainyaH= wit, army; tUrya svana Anandita paura vargaH= by trumpets, sounds, delighted, citizen, groups - in their commotion; saudha udgata lAja varShAm= from high buildings, emanated, rice-flake, with showers; uttoraNAm= [city] having high arches; anvaya rAjadhAnIm= into his ancestral, capital; vivesha= entered.
He who is accompanied by aged ministers, rAkshasA-s and monkeys and followed by army, that Rama entered his ancestral capital Ayodhya amidst the commotion created by delighted citizens and incessant trumpeting, where showers of rice-flakes poured down upon him from white-washed mansions, and wherein lofty welcome-arches have been erected. [14-10]
सौमित्रिणा सावरजेन मन्दम्
धृतातपत्रो भरतेन साक्षात्
उपायसंघात इव प्रवृद्धः ॥ १४-११
saumitriṇā sāvarajena mandam
ādhūtabālavyajano rathasthaḥ |
dhṛtātapatro bharatena sākṣāt
upāyasaṁghāta iva pravṛddhaḥ || 14-11
saumitriNA sAvarajena mandam
AdhUtabAlavyajano rathasthaH |
dhR^itAtapatro bharatena sAkShAt
upAyasa.nghAta iva pravR^iddhaH || 14-11
saumitriNA sa avarajena mandam AdhUta vAla vyajano rathasthaH dhR^ita AtapatraH bharatena sAkShAt upAya sa.nghAta iva pravR^iddhaH
14-11. sa avarajena saumitriNA= with brother Lakshmana; mandam AdhUta vAla vyajanaH= slowly, fanning, fur-fan; rathasthaH= one who is in chariot - Rama; bharatena dhR^ita AtapatraH= Bharata, handling, royal-parasol; pravR^iddhaH= enhanced with; sAkShAt= actually - in a visible form; upAya sa.nghAta iva = collection of the political expedients, as with [anvaya rAjadhAnIm vivesha].
While his younger Lakshmana slowly fanned fur-fans, and Bharata handling royal-parasol, Rama entered his ancestral capital seated in a chariot as if he were the collection of the political expedients in a visible form. [14-11]
तस्याः पुरो वायुवशेन भिन्ना।
मुक्ता स्वयम् वेणिरिवाबभासे ॥ १४-१२
tasyāḥ puro vāyuvaśena bhinnā |
muktā svayam veṇirivābabhāse || 14-12
tasyAH puro vAyuvashena bhinnA |
muktA svayam veNirivAbabhAse || 14-12
prAsAda kAlAguru dhUma rAjiH tasyAH puraH vAyu vashena bhinnA vanAt nivR^ittena raghUttamena muktA svayam veNiH iva ababhAse
14-12. vAyu vashena bhinnA= by air's, control, spilt; prAsAda kAlAguru dhUma rAjiH= from high buildings, aloe's, fumes, columns; vanAt nivR^ittena raghUttamena= from forest, returned, by that Raghu the best; svayam muktA= personally, loosened; tasyAH puraH veNiH iva ababhAse = that, city's, braid, as if, appeared.
The column of smoke issuing from the palace being split into disarray by the force of the wind looked, as if it were, the dishevelled hair of the lady called Ayodhya, now loosened from disentanglement for proper braid splicing, by the best of the Raghu-s himself who now had returned from the forest. [14-12]
Rose from the palaces wind-cloven smoke,/As 'twere the long-bereaved City's hair, / Its braids unloosing at the King's return.
साकेतनार्योऽञ्जलिभिः प्रणेमुः ॥ १४-१३
karṇīrathasthām raghuvīrapatnīm |
sāketanāryo'ñjalibhiḥ praṇemuḥ || 14-13
shvashrU jana anuShThita chAru veShAm karNI-rathasthAm raghu vIra patnIm prAsAda vAtAyana dR^ishya bandhaiH sAketa nAryaH a~njalibhiH praNemuH
14-13. shvashrU jana anuShThita chAru veShAm= by mothers-in-law, group, decorated, beautifully, with apparels; karNI-rathasthAm= who is in a chariot used by royal ladies; raghu vIra patnIm= at such Raghu's, hero's, wife - Seetha; sAketa nAryaH= city sAketa's, womenfolk; prAsAda vAtAyana= buildings, windows; dR^ishya bandhaiH= through sight, stoppers - through door curtains; a~njalibhiH praNemuH= with palmfolds, reverenced.
With their palmfolds perceptible through the door curtains of windows of their buildings, the women of sAketa city, namely Ayodhya, reverenced the wife of the bravest of the Raghu-s, namely Seetha, whom the group of her mothers-in-law richly apparelled and who by now is seated in a queen's coach called karNi-ratham. [14-13]
सा बिभ्रती शाश्वतमङ्गरागम्।
रराज शुद्धेति पुनः स्वपुर्यै
संदर्शिता वह्निगतेव भर्त्रा ॥ १४-१४
sā bibhratī śāśvatamaṅgarāgam |
rarāja śuddheti punaḥ svapuryai
saṁdarśitā vahnigateva bhartrā || 14-14
sphurat prabhA maNDalam AnasUyam sA bibhratI shAshvatam a~Nga rAgam rarAja shuddhA iti punaH sva puryai sa.ndarshitA vahni gatA iva bhartrA
14-14. sphurat prabhA maNDalam= irradiating, lustre, a halo - around her; AnasUyam= belonging to lady anasUya - unguent; shAshvatam a~Nga rAgam= a permanent, body cosmetic in rosy colour; bibhratI= she who is decorated with; sA= she that Seetha; bhartrA= by husband Rama; sva puryai= for the benefit of his city - rather its people; shuddhA iti sa.ndarshitA= [she is] pure, thus, shown; punaH vahni gatA iva rarAja = again, into Fire-ordeal, went into, as if, shone forth.
Decorated with the eternal unguent given to her by lady Anasuya which flashed forth a halo of irradiating rosy lustre around her, Seetha then appeared, as it were, standing once more in the flames of fire, only to be pointed out by her husband to the people of Ayodhya that she is pure. [14-14]
वेश्मानि रामः परिबर्हवन्ति
विश्राण्य सौहार्दनिधिः सुहृद्भ्यः।
आलेख्यशेषस्य पितुर्विवेश ॥ १४-१५
veśmāni rāmaḥ paribarhavanti
viśrāṇya sauhārdanidhiḥ suhṛdbhyaḥ |
ālekhyaśeṣasya piturviveśa || 14-15
veshmAni rAmaH paribarhavanti
vishrANya sauhArdanidhiH suhR^idbhyaH |
AlekhyasheShasya piturvivesha || 14-15
veshmAni rAmaH paribarhavanti vishrANya sauhArda nidhiH suhR^idbhyaH bAShpAyamAnaH balimat niketam Alekhya-sheShasya pituH vivesha
14-15. sauhArda nidhiH rAmaH = storehouse of kind-heartedness, Rama; suhR^idbhyaH paribarhavanti veshmAni vishrANya= to friends, nicely furnished, buildings, having arranged; Alekhya-sheShasya= one who by now remained just a portrait; pituH balimat niketam= father's, memorial, hose - the house of his father now remained as a memorial place; bAShpAyamAnaH vivesha = shedding tears, Rama entered.
Assigning nicely furnished houses to all of his friends, Rama, the very storehouse of kind-heartedness, tearfully entered the house of his father who by now remained as a portrait, and his house just as a commemorative place. [14-15]
कृताञ्जलिस्तत्र यदम्ब सत्यात्
तच्चिन्त्यमानम् सुकृतम् तवेति
जहार लज्जाम् भरतस्य मातुः ॥ १४-१६
kṛtāñjalistatra yadamba satyāt
nābhraśyata svargaphalādgururnaḥ |
taccintyamānam sukṛtam taveti
jahāra lajjām bharatasya mātuḥ || 14-16
kR^itA~njalistatra yadamba satyAt
nAbhrashyata svargaphalAdgururnaH |
tachchintyamAnam sukR^itam taveti
jahAra lajjAm bharatasya mAtuH || 14-16
kR^ita a~njaliH tatra yat amba satyAt na abhrashyata svarga phalAt guruH naH tat chintyamAnam sukR^itam tava iti jahAra lajjAm bharatasya mAtuH
14-16. tatra kR^ita a~njaliH= in that building, on making palmfold; hè amba= oh, mother; naH guruH= my, father; svarga phalAt satyAt na abhrashyata= heaven, according, from truth, not, swerved; iti yat= thus that which fact is there; tat= that fact; chintyamAnam tava sukR^itam= while pondering on it, it is your, religious merit; iti bharatasya mAtuH lajjAm jahAra = in this way on saying, Bharata's, mother's, embarrassment, Rama removed.
There in that house of his father Rama with adjoined palms removed the embarrassment of the mother of Bharata, namely Kaikeyi, by saying, "on pondering whether our father swerved from moral rectitude or not, oh mother, we are constrained to say that he did not; that too owing to your own religious merit..." [14-16]
With clasped hands,/And loving words, he soothed Kaikeyi's shame, /And hailed her " Mother !" "Well," he said, /" thou didst:/To thee we owe it that our Sire held firm, /Nor swerved from truth, and by that truth won Heaven!
क्रान्ता यथा चेतसि विस्मयेन ॥ १४-१७
krāntā yathā cetasi vismayena || 14-17
tathA eva sugrIva vibhIShaNAdIn upAchara tkR^itrima sa.nvidhAbhiH sa.nkalpa mAtra udita siddhayaH te krAntA yathA chetasi vismayena
14-17. sugrIva vibhIShaNAdIn= sugrIva, vibhIShaNa and others; kR^itrima sa.nvidhAbhiH= with diverse manufactured articles of enjoyment; tathA eva upAcharat= like that, entertained; te= they - sugrIva et al; yathA sa.nkalpa mAtra udita siddhayaH= as to how, by wish, alone, obtaining, such items of enjoyment; chetasi vismayena krAntA = in hearts, amazement, went into.
Rama entertained sugrIva, vibhIShaNa and others with diverse formulated articles of enjoyment in such a way that even those, either vAnarA-s or rAkshsA-s, who had the power of attaining such paraphernalia by the mere thought of them were filled with wonderment in their mind. [14-17]
Sugriva, and Vibhishan, and the rest,/With splendid courtesies he entertained,/That, though to have they needed but to wish,/Their minds sank overpowered.
मुनीन्पुरस्कृत्य हतस्य शत्रोः।
शुश्राव तेभ्यः प्रभवादि वृत्तम्
स्वविक्रमे गौरवमादधानम् ॥ १४-१८
munīnpuraskṛtya hatasya śatroḥ |
śuśrāva tebhyaḥ prabhavādi vṛttam
svavikrame gauravamādadhānam || 14-18
munInpuraskR^itya hatasya shatroH |
shushrAva tebhyaH prabhavAdi vR^ittam
svavikrame gauravamAdadhAnam || 14-18
sabhA janAya upagatAn sa divyAn munIn puraskR^itya hatasya shatroH shushrAva tebhyaH prabhava Adi vR^ittam sva vikrame gauravam AdadhAnam
14-18. saH= he that Rama; sabhA janAya upagatAn = who have come to congratulate him; divyAn munIn puraskR^itya= divine, sages, on worshipping; hatasya shatroH prabhava Adi= about destroyed, enemy - Ravana, commencing from it; [which act of eliminating such a strong enemy brought]; sva vikrame gauravam AdadhAnam= to his own, valour, a distinction, fetching; vR^ittam= those episodes; tebhyaH shushrAva = from them, he listened.
Rama having honoured the divine sages, who came to congratulate him, heard from them the account commencing from the birth of the enemy whom he had slain, namely Ravana, wherewith a distinction had been cast on his own valour. [14-18]
To Saints Divine,/Come down from Heaven to do him reverence,/He paid due honour : they His might extolled,/And told in sacred numbers all the tale/Of His high birth, His acts, and foe subdued.
रक्षःकपीन्द्रान्विससर्ज रामः ॥ १४-१९
rakṣaḥkapīndrānvisasarja rāmaḥ || 14-19
rakShaHkapIndrAnvisasarja rAmaH || 14-19
prati-prayAteShu tapodhaneShu sukhAt a+vij~nyAta gata ardha mAsAn sItA sva hasta upahR^ita agrya pUjAn rakShaH kapIndrAn visasarja rAmaH
14-19. prati-prayAteShu tapodhaneShu= back, went away - on the departure of, sages; sukhAt a+vij~nyAta gata ardha mAsAn= comfortably, not knowingly, gone, half, a month; sItA sva hasta upahR^ita agrya pUjAn= by Seetha, with her own, hands, brought, best, [farewell] offertories - like new dresses, ornaments and gifts; rakShaH kapIndrAn rAmaH visasarja= rAkshasA-s, monkey chiefs, Rama, send them off.
After the departure of divine sages whose sole wealth was asceticism, a fortnight's time had been passed off unknowingly yet comfortably; then according farewell offertories, personally handled by Seetha, to rAkshasA-s and to monkey-chiefs, Rama bade farewell to them all. [14-19]
A relative or a friend is expected to stay with the invitee for at least a fortnight - this is maryAda.
हृतम् सुरारेः सह जीवितेन।
पुष्पम् दिवः पुष्पकमन्वमंस्त ॥ १४-२०
hṛtam surāreḥ saha jīvitena |
puṣpam divaḥ puṣpakamanvamaṁsta || 14-20
hR^itam surAreH saha jIvitena |
puShpam divaH puShpakamanvama.nsta || 14-20
tat cha Atma chintA sulabham vimAnam hR^itam sura-areH saha jIvitena kailAsanAtha udvahanAya bhUyaH puShpam divaH puShpakam anvama.nsta
14-20. Atma chintA sulabham= easily obtainable by his own desire; sura-areH jIvitena saha hR^itam= of gods-enemy - Ravana, life, along with, which is brought; divaH puShpam= to sky, which a flower; tat cha puShpakam vimAnam= that, also, puShpaka, aircraft; kailAsanAtha udvahanAya= for Kubera's, flights; bhUyaH anvama.nsta = again, permitted [to go to Kubera].
Then Rama permitted the flower of sky, namely Pushpaka aircraft, an easily navigable aircraft by merely thinking about it, and which had been brought away from the enemy of the gods, namely Ravana, along with his life, to depart to Kubera for his flight service. [14-20]
निस्तीर्य रामः प्रतिपन्नराज्यः।
धर्मार्थकामेषु समाम् प्रपेदे
यथा तथैवावरजेषु वृत्तिम् ॥ १४-२१
nistīrya rāmaḥ pratipannarājyaḥ |
dharmārthakāmeṣu samām prapede
yathā tathaivāvarajeṣu vṛttim || 14-21
nistIrya rAmaH pratipannarAjyaH |
dharmArthakAmeShu samAm prapede
yathA tathaivAvarajeShu vR^ittim || 14-21
pituH niyogAt vanavAsam evam nistIrya rAmaH pratipanna rAjyaH dharma artha kAmeShu samAm prapede yathA tathaiva avarajeShu vR^ittim
14-21. rAmaH evam = Rama, in this way; pituH niyogAt vanavAsam nistIrya= by father's, injunction, exile, having crossed over - completed; pratipanna rAjyaH= regaining, kingdom; dharma artha kAmeShu yathA = reg. virtue, wealth, and enjoyment of life, as to how; tathaiva= like that only; avarajeShu= towards brothers [also]; samAm vR^ittim= equal, conduct; prapede = entered upon.
Passing through the exile to forests under the orders of his father, and now coming to the kingship, Rama entered upon an even conduct, just as much with regard to virtue, wealth, and enjoyment of life, as with his younger brothers. [14-21]
Then Rama sat at last upon his throne, / Who first obeyed his Father's word, and spent / Long years in banishment; and now maintained / 'Midst Virtue, Wealth, and Love unswerving course, / And ruled his Brothers with an equal love.
सर्वासु मातुष्वपि वत्सलत्वात्
नेता चमूनामिव कृत्तिकासु ॥ १४-२२
sarvāsu mātuṣvapi vatsalatvāt
sa nirviśeṣapratipattirāsīt |
netā camūnāmiva kṛttikāsu || 14-22
sarvAsu mAtuShvapi vatsalatvAt
sa nirvisheShapratipattirAsIt |
netA chamUnAmiva kR^ittikAsu || 14-22
sarvAsu mAtuShu api vatsalatvAt sa nirvisheSha pratipattiH AsIt ShaDAnana ApIta payodharAsu netA chamUnAm iva kR^ittikAsu
14-22. saH vatsalatvAt= he that Rama, by his affection; sarvAsu mAtuShu api nirvisheSha pratipattiH= in all, motjhers, even, without any special respect to any particular one; chamUnAm netA ShaDAnana = god's, army chief, six faced one - kumAra; ApIta payodharAsu kR^ittikAsu iva = suckled, milk, from kRittika stars - six of them, as with; AsIt = Rama became.
On account of an affectionate nature Rama comported, without any special respect to any particular one, with all his three mothers, as with shaNmukha, the chief of armies of gods, who behaved well with all of his six nursing mothers, namely the kRittika stars, whose breast he sucked simultaneously with his six mouths. [14-22]
तेन घ्नता विघ्नभयम् क्रियावान्।
तेनास लोकः पितृमान्विनेत्रा
तेनैव शोकापनुदेव पुत्री ॥ १४-२३
tena ghnatā vighnabhayam kriyāvān |
tenāsa lokaḥ pitṛmānvinetrā
tenaiva śokāpanudeva putrī || 14-23
tena ghnatA vighnabhayam kriyAvAn |
tenAsa lokaH pitR^imAnvinetrA
tenaiva shokApanudeva putrI || 14-23
tena arthavAn lobha parA~Nmukhena tena ghnatA vighna bhayam kriyAvAn tena Asa lokaH pitR^imAn vinetrA tena eva shoka apanuda eva putrI
14-23. lokaH= people; lobha parA~Nmukhena tena= to avarice, disinclined one, by him; arthavAn Asa= wealthy, it became; vighna bhayam ghnatA = obstacles, fear, one who is destroying; tena= by him; kriyAvAn Asa= performing ritual ceremonies, it became; vinetrA [vi+neta] tena pitR^imAn Asa= by his leadership, they found a father in him, it became so; shoka apanuda tena eva putrI Asa= grief, remover, by him, alone, having a good son [as if], they became.
On account of his being disinclined to avarice, his subjects became rich; on account of his removing the fear of obstacles they carried on their religious ceremonies; on account of his being their leader they had a father in him; and on account of all grief being removed by him they were, as if, blessed with a good son. [14-23]
A happy world he ruled, that generous King, / Whose arm prevailing curbed ignoble fears: go/As father he corrected, like a son / He smoothed all griefs away.
स पौरकार्याणि समीक्ष्य काले
कृत्वोपभोगोत्सुकयेव लक्ष्म्या ॥ १४-२४
sa paurakāryāṇi samīkṣya kāle
reme videhādhipaterduhitrā |
kṛtvopabhogotsukayeva lakṣmyā || 14-24
sa paurakAryANi samIkShya kAle
reme videhAdhipaterduhitrA |
kR^itvopabhogotsukayeva lakShmyA || 14-24
sa paura kAryANi samIkShya kAle reme videha adhipateH duhitrA upasthitaH chAru vapuH tadIyam kR^itvA upabhoga utsukayA eva lakShmyA
14-24. saH= he that Rama; kAle paura kAryANi samIkShya= on time, peoples, affairs, on reviewing; videha adhipateH duhitrA= with Videha, king's, daughter p- Seetha; upabhoga utsukayA= she who is interested in comfortable living; tadIyam chAru vapuH = her, beautiful, physique; kR^itvA lakShmyA= personified, Lakshmi; upasthitaH san= and is there at his nearby; reme= he enjoyed with her.
Having punctually looked into the affairs of the citizens he diverted himself in the company of the daughter of the king of Videha, namely Seetha, who is none other than Lakshmi in the charming form Seetha, eager to enjoy his comfortable company. [14-24]
आसेदुषोः सद्मसु चित्रवत्सु।
प्राप्तानि दुःखान्यपि दण्डकेषु
संचिन्त्यमानानि सुखान्यभूवन् ॥ १४-२५
āseduṣoḥ sadmasu citravatsu |
prāptāni duḥkhānyapi daṇḍakeṣu
saṁcintyamānāni sukhānyabhūvan || 14-25
AseduShoH sadmasu chitravatsu |
prAptAni duHkhAnyapi daNDakeShu
sa.nchintyamAnAni sukhAnyabhUvan || 14-25
tayoH yathA prArthitam indriya arthAn AseduShoH sadmasu chitravatsu prAptAni duHkhAni api daNDakeShu sa.nchintyamAnAni sukhAni abhUvan
14-25. chitravatsu sadmasu= having portraits [of their forest dwelling], in such palace chambers; yathA prArthitam indriya arthAn AseduShoH= as to how, as they liked, memories, that have come to mind; tayoH daNDakeShu prAptAni duHkhAni api= on them, in danDaka forest, befell, sufferings, even; sa.nchintyamAnAni = now when reminisced; sukhAni abhUvan = pleasures, they became.
The episodes of their forest dwelling are painted and decorated in their palace-chambers; when Rama and Seetha saw them they recollected the sufferings befell on them in danDaka forest; though they are the annals of hardships in point of fact, they turned out as sweet memories at this point in time. [14-25]
मुखेन सीता शरपाण्डुरेण।
अनक्षरव्यञ्जितदोहदेन ॥ १४-२६
mukhena sītā śarapāṇḍureṇa |
anakṣaravyañjitadohadena || 14-26
mukhena sItA sharapANDureNa |
anakSharavya~njitadohadena || 14-26
atha adhika snigdha vilochanena mukhena sItA shara pANDureNa AnandayitrI pariNetuH AsIt anakShara vya~njita dohadena
14-26. atha sItA= then, Seetha; adhika snigdha vilochanena= with more, amiable, eyes; shara pANDureNa= whitish like white-reeds; an+akShara vya~njita dohadena = without, words, indicated, pregnancy; mukhena= with such face of a pregnant lady; pariNetuH= one who takes her round the sacred fire in sapta-padi - husband; AnandayitrI AsIt = gladdener, she became.
Then Seetha with her face as pale as the white-reeds, eyes more amiable and lustrous than hitherto, indicating her motherhood without the utterance of words, became the delighter of her husband. [14-26]
विलज्जमानाम् रहसि प्रतीतः
पप्रच्छ रामाम् रमणोऽभिलाषम् ॥ १४-२७
vilajjamānām rahasi pratītaḥ
papraccha rāmām ramaṇo'bhilāṣam || 14-27
vilajjamAnAm rahasi pratItaH
paprachCha rAmAm ramaNo.abhilASham || 14-27
tAm a~Nkam Aropya kR^isha a~Nga yaShTim varNa antara AkrAnta payodhara agrAm vilajjamAnAm rahasi pratItaH paprachCha rAmAm ramaNaH abhilASham
14-27. pratItaH= one who is aware of Seetha's mind and her pregnancy; ramaNaH= her loved one Rama; kR^isha a~Nga yaShTim= one who has become lean like a stick; varNa antara AkrAnta payodhara agrAm= colour, another, spread on, bosoms, tip - colour of nipples changed to black; vilajjamAnAm= who is shying; tAm rAmAm= such a dear one Seetha; rahasi a~Nkam Aropya= privately, onto lap, by taking; abhilASham= about her [pregnancy time] wanting; paprachCha= he asked.
On certain occasion when they are alone Rama took his bashful wife whose body-frame has thinned and nipples undergone change of colour into his lap, and asked her about her pregnancy-time desires, for he is aware of her mind and pregnancy as well. [14-27]
सा दष्टनीवारबलीनि हिंस्रैः
इयेष भूयः कुशवन्ति गन्तुम्
भागीरथीतीरतपोवनानि ॥ १४-२८
sā daṣṭanīvārabalīni hiṁsraiḥ
iyeṣa bhūyaḥ kuśavanti gantum
bhāgīrathītīratapovanāni || 14-28
sA daShTanIvArabalIni hi.nsraiH
iyeSha bhUyaH kushavanti gantum
bhAgIrathItIratapovanAni || 14-28
sA daShTa nIvAra balIni hi.nsraiH sa.nbaddha vaikhAnasa kanyakAni iyeSha bhUyaH kushavanti gantum bhAgIrathI tIra tapovanAni
14-28. sA= she that Seetha; hi.nsraiH= having lions; daShTa nIvAra balIni= chewed, food grains, as their food - deer etc fed on grain in hermitages - this is one way; the other may be seen in KMJ's notes; sa.nbaddha vaikhAnasa kanyakAni= friendly ones, sages like vaikhAnasA-s, their daughters; kushavanti= having darbha grass; bhAgIrathI tIra tapovanAni = [such hermitages on] River bhAgIrathI, on banks, hermitages; bhUyaH gantum iyeSha = again, go to, she desired.
Seetha desired to go once more to the hermitages on the riverbanks of Ganga, which are covered with darbha' grass, and where the offerings of wild-rice are devoured by demigods and domesticated animals, where ferocious animals roam, and in which young hermit-girls had been her companions. [14-28]
तस्यै प्रतिश्रुत्य रघुप्रवीरः
प्रासादमभ्रंलिहमारुरोह ॥ १४-२९
tasyai pratiśrutya raghupravīraḥ
tadīpsitam pārśvacarānuyātaḥ |
prāsādamabhraṁlihamāruroha || 14-29
tasyai pratishrutya raghupravIraH
tadIpsitam pArshvacharAnuyAtaH |
prAsAdamabhra.nlihamAruroha || 14-29
tasyai pratishrutya raghupravIraH tat Ipsitam pArshva chara anuyAtaH AlokayiShyan muditAm ayodhyAm prAsAdam abhra.n-liham Aruroha
14-29. raghupravIraH tasyai tat Ipsitam pratishrutya= Rama, to her, that which is, desired, on promising; pArshva chara anuyAtaH= side-guards, following him; muditAm ayodhyAm AlokayiShyan= gladdened, Ayodhya, to view; abhra.n-liham prAsAdam Aruroha = cloud, licking, mansion, he ascended.
That excellent hero of the Raghu's dynasty, Rama, having promised her the object of her desire, ascended to the top of his cloud-kissing palace followed by his attendants, desirous of viewing Ayodhya which was happy under his rule. [14-29]
ऋद्धापणम् राजपथम् स पश्यन्
विगाह्यमानाम् सरयूम् च नौभिः।
पुरोपकण्ठोपवनानि रेमे ॥ १४-३०
ṛddhāpaṇam rājapatham sa paśyan
vigāhyamānām sarayūm ca naubhiḥ |
puropakaṇṭhopavanāni reme || 14-30
R^iddhApaNam rAjapatham sa pashyan
vigAhyamAnAm sarayUm cha naubhiH |
puropakaNThopavanAni reme || 14-30
R^iddhA paNam rAja patham sa pashyan vigAhyamAnAm sarayUm cha naubhiH vilAsibhiH cha adhyuShitAni pauraiH pura upakaNTha upavanAni reme
14-30. saH= he that Rama; R^iddha ApaNam rAja patham = flourishing with trade, kings, way; naubhiH vigAhyamAnAm sarayUm cha= with ships, entering, in to River Sarayu, also; vilAsibhiH pauraiH adhyuShitAni pura upakaNTha upavanAni= by gallant, city dwellers, enjoyed, in city, outskirts, gardens; pashyan reme = while seeing, he is delighted.
Rama amused himself viewing the royal road with rich trading houses, the River Sarayu ploughed by vessels for overseas trade, and the gardens on the skirts of the city resorted to by gallants and belles from among the citizens. [14-30]
स किंवदन्तीम् वदताम् पुरोगः
पप्रच्छ भद्रम् विजितारिभद्रः ॥ १४-३१
sa kiṁvadantīm vadatām purogaḥ
svavṛttamuddiśya viśuddhavṛttaḥ |
papraccha bhadram vijitāribhadraḥ || 14-31
sa ki.nvadantIm vadatAm purogaH
svavR^ittamuddishya vishuddhavR^ittaH |
paprachCha bhadram vijitAribhadraH || 14-31
saH ki.nvadantIm vadatAm purogaH sva vR^ittam uddishya vishuddha vR^ittaH sarpa adhi-rAjaH urU bhujaH apasarpam paprachCha bhadram vijita ari bhadraH
14-31. vadatAm purogaH= best one among eloquent; sarpa-adhi-rAjaH urU bhujaH= like serpent king - sheSha, having long arms; vishuddha vR^ittaH= who is of unblemished conduct; saH vijita ari bhadraH = he that conqueror the best; sva vR^ittam uddishya= about his own conduct; apasarpam bhadram= with a spy, called bhadra; ki.nvadantIm paprachCha = about any rumour, he asked.
He who was the first among the eloquent, of unblemished conduct, had arms as long the serpent king, and who had overcome the most powerful among enemies., asked his spy named bhadra about the popular talk about his own conduct. [14-31]
निर्बन्धपृष्टः स जगाद सर्वम्
स्तुवन्ति पौराश्चरितम् त्वदीयम्।
परिग्रहान्मानवदेव देव्याः ॥ १४-३२
nirbandhapṛṣṭaḥ sa jagāda sarvam
stuvanti paurāścaritam tvadīyam |
parigrahānmānavadeva devyāḥ || 14-32
nirbandhapR^iShTaH sa jagAda sarvam
stuvanti paurAshcharitam tvadIyam |
parigrahAnmAnavadeva devyAH || 14-32
nirbandha pR^iShTaH sa jagAda sarvam stuvanti paurAH charitam tvadIyam anyatra rakSho bhavana uShitAyAH parigrahAt mAnava deva devyAH
14-32. nirbandha pR^iShTaH = in a pressing manner, when asked; saH jagAda= he that spy, spoke; hè mAnava deva= oh, men's, king; rakSho bhavana uShitAyAH devyAH parigrahAt anyatra= in demon's, house, resided, lady's, on taking back, excepting for; tvadIyam sarvam charitam paurAH stuvanti = your, all, conduct, people, as eulogising.
When asked in a pressing manner he said, "All the citizens praise the whole of your conduct except, oh king of men, your receiving back the queen Seetha who dwelt in the palace of a rAkshasa... [14-32]
वैदेहिबन्धोर्हृदयम् विदद्रे ॥ १४-३३
abhyāhatam kīrtiviparyayeṇa |
vaidehibandhorhṛdayam vidadre || 14-33
abhyAhatam kIrtiviparyayeNa |
vaidehibandhorhR^idayam vidadre || 14-33
kalatra nindA guruNA kila evam abhyAhatam kIrti viparyayeNa ayoghanena aya iva abhitaptam vaidehi bandhoH hR^idayam vidadre
14-33. evam kila kalatra nindA guruNA= in this way, forsooth, wife's, disparagement, unbearable; kIrti viparyayeNa= to self-esteem, contrary; vaidehi bandhoH hR^idayam= Vaidehi's, husband's, heart; ayoghanena abhyAhatam abhitaptam aya iva= by an iron-hammer, beaten, heated, iron, as with; vidadre= broke down.
The heart of the protector of Vaidehi being thus struck by something contrary to his self-esteem which was extraordinarily heavy on account of the scandal about his wife, splintered like heated iron beaten by an iron hammer. [14-33]
आसीत्स दोलाचलचित्तवृत्तिः ॥ १४-३४
jāyāmadoṣāmuta saṁtyajāmi |
āsītsa dolācalacittavṛttiḥ || 14-34
jAyAmadoShAmuta sa.ntyajAmi |
AsItsa dolAchalachittavR^ittiH || 14-34
kim Atma nirvAda kathAm upekShe jAyAm adoShAm uta sa.ntyajAmi iti eka pakSha Ashraya viklavatvAt AsIt saH dolA chala chittavR^ittiH
14-34. Atma nirvAda kathAm = on me, slander, affair of; kim upekShe = am I to tolerate; uta= else; adoShAm jAyAm sa.ntyajAmi= unblemished, wife, am I to abandon; iti eka pakSha Ashraya viklavatvAt= thus, being distracted to adopt one of the two alternatives; saH = he that Rama; dolA chala chittavR^ittiH AsIt = swing's, oscillation, with such a mind, he became.
"How now; am I to overlook this slanderous talk about myself or am I to desert my innocent wife..." being thus distracted in regard to adopt one of the two alternatives Rama was in a mental condition similar to the oscillation of a swing. [14-34]
निश्चित्य चानन्यनिवृत्ति वाच्यम्
त्यागेन पत्न्याः परिमार्ष्टुमैच्छत्।
अशोधनानाम् हि यशो गरीयः ॥ १४-३५
niścitya cānanyanivṛtti vācyam
tyāgena patnyāḥ parimārṣṭumaicchat |
aśodhanānām hi yaśo garīyaḥ || 14-35
nishchitya chAnanyanivR^itti vAchyam
tyAgena patnyAH parimArShTumaichChat |
ashodhanAnAm hi yasho garIyaH || 14-35
nishchitya cha ananya nivR^itti vAchyam tyAgena patnyAH parimArShTum aichChat api svadehAt kim uta indriyArthAt yashodhanAnAm hi yashaH garIyaH
14-35. cha= further; vAchyam ananya nivR^itti nishchitya= slander, not by any other means, eradicable, thus deciding; patnyAH tyAgena parimArShTum aichChat= wife, by abandonment, to wipe it off, he decided; hi= certainly; yashodhanAnAm svadehAt api= whose very wealth is fame, than their own body, more than; yashaH garIyaH= prestige, is supreme - when prestige rules high; indriyArthAt= objects of senses - srakchandanavanitAdi bhoga vastu - kim uta = what more can be said about them.
Concluding that slander cannot be terminated by any other means than abandoning his wife, Rama opted to forsake her; to those whose very wealth is their prestige, and their name more vulnerable than their body, what value can be adduced to the objects of sensory enjoyment, let alone a wife. [14-35]
Deep pondering he resolved / To end the slander in the only way, / Dismissing his pure Queen: exalted souls / Prize Fame above their lives, far, far beyond / All earthly pleasures.
तेभ्यः पुनश्चेदमुवाच वाक्यम् ॥ १४-३६
tebhyaḥ punaścedamuvāca vākyam || 14-36
tebhyaH punashchedamuvAcha vAkyam || 14-36
sa sa.nnipatya avarajAn hata ojAH tat vikriyA darshana lupta harShAt kaulInam Atma Ashrayam AchachakShe tebhyaH punaH cha idam uvAcha vAkyam
14-36. hata ojAH saH= dispirited one, that Rama; tat vikriyA= on seeing Rama's, despondency on his face; darshana lupta harShAt= just by seeing [that despondency], blighted, is happiness of brothers; avarajAn= such brothers; sa.nnipatya= on gathering; Atma Ashrayam kaulInam tebhyaH AchachakShe= in his mind, lingering, about scandal, to them, he said; punaH cha idam vAkyam uvAcha= further he spoke this word also.
Then that dispirited Rama called his younger brothers together whose cheerfulness had been blighted by the very sight of Rama with a crestfallen look, and communicated to them the slander levelled against him; furthermore, he addressed the following words to them. [14-36]
उपस्थितः पश्यत कीदृशोऽयम्।
मत्तः सदाचारशुचेः कलङ्कः
पयोदवातादिव दर्पणस्य ॥ १४-३७
upasthitaḥ paśyata kīdṛśo'yam |
mattaḥ sadācāraśuceḥ kalaṅkaḥ
payodavātādiva darpaṇasya || 14-37
upasthitaH pashyata kIdR^isho.ayam |
mattaH sadAchArashucheH kala~NkaH
payodavAtAdiva darpaNasya || 14-37
rAjarShi va.nshasya ravi prasUteH upasthitaH pashyata kIdR^ishaH ayam mattaH sat AchAra shucheH kala~NkaH payoda vAtAt iva darpaNasya
14-37. ravi prasUteH= of Sun's, progeny; rAjarShi va.nshasya= kingly sages, born in such dynasty; sat AchAra shucheH= pure, by good conduct; mattaH= owing to me; darpaNasya payoda vAtAt iva= of mirror, by cloud's, wind, as with; kIdR^ishaH ayam kala~NkaH upasthitaH pashyata= which sort of, this, stain, has come, you may see.
"Look, what kind of stain has occurred in the form of evil report against me to the family of the royal sages who are pure by good conduct, and who sprung from the Sun, on account of me - just like the stain on a mirror by the breeze laden with moisture. [14-37]
पौरेषु सोऽहम् बहुलीभवन्तम्
अपाम् तरंगेष्विव तैलबिन्दुम्।
सोढुम् न तत्पूर्वमवर्णमीशे
आलानिकम् स्थाणुरिव द्विपेन्द्रः ॥ १४-३८
paureṣu so'ham bahulībhavantam
apām taraṁgeṣviva tailabindum |
soḍhum na tatpūrvamavarṇamīśe
ālānikam sthāṇuriva dvipendraḥ || 14-38
paureShu so.aham bahulIbhavantam
apAm tara.ngeShviva tailabindum |
soDhum na tatpUrvamavarNamIshe
AlAnikam sthANuriva dvipendraH || 14-38
paureShu saH aham bahulI bhavantam apAm tara.ngeShu iva taila bindum soDhum na tat pUrvam avarNam Ishe AlAnikam sthANuH iva dvipendraH
14-38. saH aham= such as I am I; apAm tara.ngeShu taila bindum iva= in water, ripples, oil, drop, as with; paureShu bahulI bhavantam= among people, much, disseminated - rumour; tat pUrvam avarNam= that being the first, scandal; dvipendraH AlAnikam sthANuH iva = a great elephant, tying-post, statically, as with; soDhum na Ishe = to tolerate, not, capable of.
Such as I am I, just like a powerful elephant who cannot tolerate its tying post statically, am not able to bear the scandal which is the first of its kind, and which is spreading among the people like a drop of oil on the ripples of waters. [14-38]
त्यक्षामि वैदेहसुताम् पुरस्तात्
समुद्रनेमिम् पितुराज्ञ्ययेव ॥ १४-३९
upasthitāyāmapi nirvyapekṣaḥ |
tyakṣāmi vaidehasutām purastāt
samudranemim piturājñyayeva || 14-39
upasthitAyAmapi nirvyapekShaH |
tyakShAmi vaidehasutAm purastAt
samudranemim piturAj~nyayeva || 14-39
tasya apanodAya phala pravR^ittau upasthitAyAm api nirvyapekShaH san tyakShAmi vaideha sutAm purastAt samudra nemim pituH Aj~nyayA iva
14- 39. tasya apanodAya= scandal, for riddance; phala pravR^ittau upasthitAyAm api= fruition, to engender, ready, though - though she is about to deliver fruits of this dynasty; nirvyapekShaH san= without inclination - to retain her - regardless of her condition; vaideha sutAm= Videha king's, daughter; purastAt pituH Aj~nyayA samudra nemim iva = previously, by father's, order, ocean-rimmed one [earth], as with; tyakShAmi= I wish to forsake.
I therefore wish to forsake Seetha regardless of her condition of an expectant mother, just as I formerly did the ocean-rimmed earth under the orders of our father, only for good riddance of the scandal. [14-39]
अवैमि चैनामनघेति किंतु
लोकापवादो बलवान्मतो मे।
छाया हि भूमेः शशिनो मलत्वेन
आरोपिता शुद्धिमतः प्रजाभिः ॥ १४-४०
avaimi caināmanagheti kiṁtu
lokāpavādo balavānmato me |
chāyā hi bhūmeḥ śaśino malatvena
āropitā śuddhimataḥ prajābhiḥ || 14-40
avaimi chainAmanagheti ki.ntu
lokApavAdo balavAnmato me |
ChAyA hi bhUmeH shashino malatvena
AropitA shuddhimataH prajAbhiH || 14-40
avaimi cha enAm anaghA iti ki.ntu lokApavAdaH balavAn mataH me ChAyA hi bhUmeH shashino malatvena AropitA shuddhimataH prajAbhiH
14-40. enAm anaghA iti cha avaimi [ava+emi]= her, as impeccable one, thus, also, I know; ki.ntu= but; me= to me; lokApavAdaH balavAn mataH= a public scandal, is compelling, I deem; hi= by which reason; prajAbhiH= by people; bhUmeH ChAyA= earth's, shadow; shuddhimataH shashinaH malatvena= very clear one, on moon, as stain; AropitA= imposed.
"I know her to be impeccable, but public talk weighs very strongly with me: the shadow of the earth is invested with the notion of stain on the clear moon by the masses.... isn't it... [14-40]
The Queen I know is stainless, yet I dread / My people's blaming: Earth's dark shadow cast /Across the spotless Moon, by vulgar minds / Is held to stain her.
रक्षोवधान्तो न च मे प्रयासो
व्यर्थः स वैरप्रतिमोचनाय।
अमर्षणः शोणितकाङ्क्षया किम्
पदा स्पृशन्तम् दशति द्विजिह्वः ॥ १४-४१
rakṣovadhānto na ca me prayāso
vyarthaḥ sa vairapratimocanāya |
amarṣaṇaḥ śoṇitakāṅkṣayā kim
padā spṛśantam daśati dvijihvaḥ || 14-41
rakShovadhAnto na cha me prayAso
vyarthaH sa vairapratimochanAya |
amarShaNaH shoNitakA~NkShayA kim
padA spR^ishantam dashati dvijihvaH || 14-41
rakSho vadha antaH na cha me prayAsaH vyarthaH sa vaira pratimochanAya amarShaNaH shoNita kA~NkShayA kim padA spR^ishantam dashati dvijihvaH
14-41. kimca= further; me rakSho vadha antaH prayAsaH= my, demon's, elimination, ending with, endeavour - my endeavour ending with the end of demon; vyarthaH na= futile, not - endeavour is not futile; kimtu= but; vaira pratimochanAya= enmity, for retaliation - it was for the purpose of retaliation of hostility; tathAhi= why because; amarShaNaH dvijihvaH= intolerant, serpent; padA spR^ishantam= by foot, one who touches it; shoNita kA~NkShayA dashati kim= to suck blood, it bites him, or what.
My endeavour which came to an end with the destruction of demon Ravana was not for nought; it was for the purpose of retaliation of hostility: is it for sucking blood an irritated serpent bites one who meddles with it by his foot... or what... [14-41]
So my glorious deeds, / In slaying Giant Ravana, would be vain:/ Not only so, my triumph would itself / Let loose fresh springs of hate: not unprovoked / A deadly snake bites at the heel that strikes.
तदेष सर्गः करुणार्द्रचित्तैः
न मे भवद्भिः प्रतिषेधनीयः।
प्राणान्मया धारयितुम् चिरम् वः ॥ १४-४२
tadeṣa sargaḥ karuṇārdracittaiḥ
na me bhavadbhiḥ pratiṣedhanīyaḥ |
prāṇānmayā dhārayitum ciram vaḥ || 14-42
tadeSa sargaH karuNArdrachittaiH
na me bhavadbhiH pratiShedhanIyaH |
prANAnmayA dhArayitum chiram vaH || 14-42
tat eSa sargaH karuNa Ardra chittaiH na me bhavadbhiH pratiShedhanIyaH yadi arthitA nirhR^ita vAchya shalyAn prANAn mayA dhArayitum chiram vaH
14-42. tat eSa me sargaH = that, this, is my, resolve; karuNa Ardra chittaiH bhavadbhiH= with pity, wetted, hearts, by you all; na pratiShedhanIyaH= not, to be contradicted; nirhR^ita vAchya shalyAn = completely extricated, words, called arrowheads; prANAn chiram mayA dhArayitum= such lives, for a long time, by me, to bear; vaH arthitA yadi = by you, needed, if - if you wish me to live long.
Therefore, you all may not contradict this resolve of mine with hearts overweighed by compassion for her; if you wish me to live long, remove the scandalous words called darts impaled deep in my lives. [14-42]
न कश्चन भ्रातृषु तेषु शक्तो
निषेद्धुमासीदनुमोदितुम् वा ॥ १४-४३
na kaścana bhrātṛṣu teṣu śakto
niṣeddhumāsīdanumoditum vā || 14-43
na kashchana bhrAtR^iShu teShu shakto
niSheddhumAsIdanumoditum vA || 14-43
iti uktavantam janakAtmajAyAm nitAnta rUkSha abhinivesham Isham na kashchana bhrAtR^iShu teShu shaktaH niSheddhum AsIt anumoditum vA
14-43. iti uktavantam= thus who said so; janakAtmajAyAm nitAnta rUkSha abhinivesham= reg. Seetha, much, hard, resolve; Isham= to that lord; teShu bhrAtR^iShu kashchana = from among those brothers, anyone; niSheddhum vA anumoditum= to contradict, or, to accept; na shaktaH AsIt = not, capable, they are.
None from among the brothers had the courage to either prohibit or to acquiesce to the lord who had formed this extremely hard resolve, and who spoke in this manner in reference to the daughter of king Janaka. [14-43]
स लक्ष्मणम् लक्ष्मणपूर्वजन्मा
सौम्येति चाभाष्य यथार्थभाषी
स्थितम् निदेशे पृथगादिदेश ॥ १४-४४
sa lakṣmaṇam lakṣmaṇapūrvajanmā
vilokya lokatrayagītakīrtiḥ |
saumyeti cābhāṣya yathārthabhāṣī
sthitam nideśe pṛthagādideśa || 14-44
sa lakShmaNam lakShmaNapUrvajanmA
vilokya lokatrayagItakIrtiH |
saumyeti chAbhAShya yathArthabhAShI
sthitam nideshe pR^ithagAdidesha || 14-44
sa lakShmaNam lakShmaNa pUrva janmA vilokya loka traya gIta kIrtiH saumya iti cha abhAShya yathArtha bhAShI sthitam nideshe pR^ithak Adidesha
14-44. loka traya gIta kIrtiH= by three, worlds, sung, one who has such glory; yathArtha bhAShI= truth only, who says; lakShmaNa pUrva janmA= to Lakshmana, earlier, took birth; saH= such Rama; nideshe sthitam lakShmaNam vilokya= in his order, abiding, Lakshmana, on seeing; hè saumya iti abhAShya cha = oh, gentle one, thus, addressing, also; pR^ithak Adidesha = separately, ordered.
Rama the correct-speaking elder brother of Lakshmana whose glory was being sung in the three worlds, on beholding Lakshmana standing in a posture of taking orders, called him 'oh, gentle one...' and taking him aside from his other brothers ordered him. [14-44]
प्रजावती दोहदशंसिनी ते
स त्वम् रथी तद्व्यपदेशनेयाम्
प्रापय्य वाल्मीकिपदम् त्यजैनाम् ॥ १४-४५
prajāvatī dohadaśaṁsinī te
tapovaneṣu spṛhayālureva |
sa tvam rathī tadvyapadeśaneyām
prāpayya vālmīkipadam tyajainām || 14-45
prajAvatI dohadasha.nsinI te
tapovaneShu spR^ihayAlureva |
sa tvam rathI tadvyapadeshaneyAm
prApayya vAlmIkipadam tyajainAm || 14-45
prajAvatI dohada sha.nsinI te tapovaneShu spR^ihayAluH eva sa tvam rathI tat vyapadesha neyAm prApayya vAlmIki padam tyaja enAm
14-45. dohada sha.nsinI te prajAvatI= pregnant woman's desires, who told, your sister-in-law; tapovaneShu spR^ihayAluH eva = in hermitages, she is interested to stay [for some time - so she told me]; sa tvam= such as you are you; rathI san= taking a chariot; tat vyapadesha neyAm= on that pretext, to take her there; enAm vAlmIki padam prApayya= her, to Valmiki's hermitage, make her to reach; tyaja= leave her.
Your sister-in-law who told me of her longings during pregnancy has a yearning for the hermitages: so you take a chariot and see that she reaches the hermitage of VAlmiki under that dissimulation of satisfying her yearning for the penance-groves, and leave her there. [14-45]
स शुश्रुवान्मातरि भार्गवेन
आज्ञ्या गुरूणां ह्यविचारणीया ॥ १४-४६
sa śuśruvānmātari bhārgavena
piturniyogātprahṛtam dviṣadvat |
ājñyā gurūṇāṁ hyavicāraṇīyā || 14-46
sa shushruvAnmAtari bhArgavena
piturniyogAtprahR^itam dviShadvat |
Aj~nyA gurUNA.n hyavichAraNIyA || 14-46
saH shushruvAn mAtari bhArgavena pituH niyogAt prahR^itam dviShadvat pratyagrahIt agraja shAsanam tat Aj~nyA gurUNA.n hi avichAraNIyA
14-46. pituH niyogAt bhArgavena= by father's, order, by bhArgava-Rama; mAtari dviShadvat prahR^itam= on mother, as if she is an enemy, [he used his axe] to eliminate her; shushruvAn saH= one who heard that legend, that Lakshmana; tat agraja shAsanam pratyagrahIt= that, elder brother's, order, he took; hi= why because; gurUNA.n Aj~nyA avichAraNIyA= elder's, orders, are not to be transgressed.
Lakshmana fully aware of the legend of bhArgava-rAma, who at the behest of his father executed his own mother as if he executes an enemy, accepted the task imposed upon him by his elder brother: for the injunction of elders is not to be called in question. [14-46]
आरोप्य वैदेहसुताम् प्रतस्थे ॥ १४-४७
matrasnubhiryuktadhuram turaṁgaiḥ |
āropya vaidehasutām pratasthe || 14-47
matrasnubhiryuktadhuram tura.ngaiH |
Aropya vaidehasutAm pratasthe || 14-47
atha anukUla shravaNa pratItAm atrasnubhiH yukta dhuram tura.ngaiH ratham sumantra pratipanna rashmim Aropya vaideha sutAm pratasthe
14-47. atha = then Lakshmana; anukUla shravaNa pratItAm= she who is pleased by hearing acquiescence in her wishes; na+trasnubhiH tura.ngaiH yukta dhuram ratham= with not, unsteady, horses, yoked, to yoke, such chariot; sumantra pratipanna rashmim= whose reins are handled by sumantra; vaideha sutAm Aropya= Videha king's daughter, getting her seated on it; pratasthe = started.
Now, Lakshmana started after having placed the daughter of Videha who was pleased by hearing acquiescence in her wishes on the chariot which is yoked with steady horses whose reins were held by Sumantra. [14-47]
सा नीयमाना रुचिरान्प्रदेशान्
प्रियंकरो मे प्रिय इत्यनन्दत्।
नाबुद्ध कल्पद्रुमताम् विहाय
जातम् तमात्मन्यसिपत्रवृक्षम् ॥ १४-४८
sā nīyamānā rucirānpradeśān
priyaṁkaro me priya ityanandat |
nābuddha kalpadrumatām vihāya
jātam tamātmanyasipatravṛkṣam || 14-48
sA nIyamAnA ruchirAnpradeshAn
priya.nkaro me priya ityanandat |
nAbuddha kalpadrumatAm vihAya
jAtam tamAtmanyasipatravR^ikSham || 14-48
sA nIyamAnA ruchirAn pradeshAn priya.n karaH me priya iti anandat na abuddha kalpa-drumatAm vihAya jAtam tam Atmani asipatra vR^ikSham
14-48. sA ruchirAn pradeshAn nIyamAnA= she, in beautiful, places, while being led - in chariot; me priyaH priya.n karaH= my dear husband, does all good things; iti anandat= thus, she gladdened; but; tam= him; Atmani kalpa-drumatAm vihAya= for himself, wish-yielding tree, leaving off; asipatra vR^ikSham jAtam= sword-leafed-tree, became; na abuddha = did not know.
While Seetha is being led across the agreeable tracts she was gratified with the thought that her dear husband did everything that was delightful to her. She did not know that her lord had given up the nature of the wish-fulfilling tree and become a sword-leafed tree towards her. [14-48]
The seventh hell, naraka, is a forest of these sword-leaf trees where those who neglect the rites of the Veda-s are supposed to be put as a penalty.
जुगूह तस्याः पथि लक्ष्मणो यत्
सव्येतरेण स्फुरता तदक्ष्णा।
आख्यातमस्यै गुरु भावि दुःखम्
अत्यन्तलुप्तप्रियदर्शनेन ॥ १४-४९
jugūha tasyāḥ pathi lakṣmaṇo yat
savyetareṇa sphuratā tadakṣṇā |
ākhyātamasyai guru bhāvi duḥkham
atyantaluptapriyadarśanena || 14-49
jugUha tasyAH pathi lakShmaNo yat
savyetareNa sphuratA tadakShNA |
AkhyAtamasyai guru bhAvi duHkham
atyantaluptapriyadarshanena || 14-49
jugUha tasyAH pathi lakShmaNaH yat savya itareNa sphuratA tat akShNA AkhyAtam asyai guru bhAvi duHkham atyanta lupta priya darshanena
14-49. pathi lakShmaNaH yat tasyAH jugUha= on the way, Lakshmana, which [sad news], from her, kept secret; tat = that news; guru bhAvi duHkham= much, in future, saddening; atyanta lupta priya darshanena= complete, loss, of beloved Rama's, sight - new concealed by Lakshmana; sphuratA savya itareNa akShNA= throbbing, left, other than, by her ey - by throbbing of her right eye; asyai AkhyAtam= to her, [news] said.
Though Lakshmana concealed the great misfortune in store for her in the future during the journey, yet her right-eye which was to loose the slight of her husband for a long time, has indicated it by the way of ill-omened throbbing. [14-49]
राज्ञ्यः शिवम् सावरजस्य भूयादित्य्
आशशंसे करणैरबाह्यैः ॥ १४-५०
rājñyaḥ śivam sāvarajasya bhūyādity
āśaśaṁse karaṇairabāhyaiḥ || 14-50
rAj~nyaH shivam sAvarajasya bhUyAdity
Ashasha.nse karaNairabAhyaiH || 14-50
sA durnimitta apagatAt viShAdAt sadyaH parimlAna mukha aravindA rAj~nyaH shivam sa avarajasya bhUyAt iti Ashasha.nse karaNaiH a+bAhyaiH
14-50. sA durnimitta apagatAt viShAdAt= she, as indicated by an unpropitious omen, saddened; sadyaH parimlAna mukha aravindA= becoming abruptly, faded, face called lotus; sa avarajasya= with brothers; rAj~nyaH shivam bhUyAt= to king, welfare, let there be; iti= in this way; a+bAhyaiH karaNaiH Ashasha.nse= not, with external sense organs [in heart in hearts], she wished.
Seetha whose lotus like face had faded abruptly in consequence of the dejections produced by the ill-omen said to herself in heart of hearts, "may there be the welfare of the king together with his younger brothers..." [14-50]
साध्वीम् सुमित्रातनयो विहास्यन्।
जह्नोर्दुहित्रा स्थितया पुरस्तात् ॥ १४-५१
sādhvīm sumitrātanayo vihāsyan |
jahnorduhitrā sthitayā purastāt || 14-51
sAdhvIm sumitrAtanayo vihAsyan |
jahnorduhitrA sthitayA purastAt || 14-51
guroH niyogAt vanitAm vanAnte sAdhvIm sumitrA tanayaH vihAsyan avAryata iva utthita vIchi hastaiH jahnoH duhitrA sthitayA purastAt
14-51. guroH niyogAt= by brother's, order; sAdhvIm vanitAm= a chaste lady; vanAnte vihAsyan= in forest, to leave off; sumitrA tanayaH= Lakshmana; purastAt sthitayA jahnoH duhitrA= in his before, staying, sage Jahnu's daughter - River Ganga; utthita vIchi hastaiH= high-rising, waves, called her arms; avAryata iva= is preventing, as though.
Lakshmana who under the command of his elder brother was about to abandon the chaste lady Seetha in the forest, was as it were, prevented by the daughter of Janhu, namely River Ganga, which was flowing in front of him, raising her waves high as if they are her protesting arms. [14-51]
रथात्स यन्त्रा निगृहीतवाहात्
ताम् भ्रातृजायाम् पुलिनेऽवतार्य।
ततार संधामिव सत्यसंधः ॥ १४-५२
rathātsa yantrā nigṛhītavāhāt
tām bhrātṛjāyām puline'vatārya |
tatāra saṁdhāmiva satyasaṁdhaḥ || 14-52
rathAtsa yantrA nigR^ihItavAhAt
tAm bhrAtR^ijAyAm puline.avatArya |
tatAra sa.ndhAmiva satyasa.ndhaH || 14-52
rathAt saH yantrA nigR^ihIta vAhAt tAm bhrAtR^i jAyAm puline avatArya ga~NgAm niShAda AhR^ita nau visheShaH tatAra sa.ndhAm iva satya-sa.ndhaH
14-52. saH= he Lakshmana; yantrA nigR^ihIta vAhAt rathAt= by charioteer, stopped, horses, from such a chariot; tAm bhrAtR^i jAyAm puline avatArya= her, brother's wife, on sand banks, having alighted; niShAda AhR^ita nau visheShaH= in a tribal, brought, a boat, of special kind; satya-sa.ndhaH sa.ndhAm iva= one who is true to his word, crossing across his promise, as with; ga~NgAm tatAra= Ganga, he crossed across.
As one true to his word commonly crosses across his promise; likewise Lakshmana having assisted his sister-in-law to alight the chariot on the sandy bank of Ganga when the charioteer reined the steeds to a halt there, and then boarding an excellent boat brought by a tribal crossed the River Ganga. [14-52]
Yet faithful to his vow,/He checked the car, then helped the Queen to alight,/And in a shallop crossed the mighty stream:/No barrier stops a trusty envoy's way!
औत्पातिकम् मेघ इवाश्मवर्षम्
महीपतेः शासनमुज्जगार ॥ १४-५३
autpātikam megha ivāśmavarṣam
mahīpateḥ śāsanamujjagāra || 14-53
autpAtikam megha ivAshmavarSham
mahIpateH shAsanamujjagAra || 14-53
atha vyavasthApita vAk katha.nchit saumitriH antargata bAShpa kaNThaH autpAtikam megha iva ashma varSham mahIpateH shAsanam ut+jagAra
14-53. atha= then - after crossing Ganga; vyavasthApita vAk = one who habitually controls his speech; katha.nchit antargata bAShpa kaNThaH saumitriH= somehow, chocked with tears, with such a throat, Lakshmana; mahIpateH shAsanam= king's, order - in abandoning Seetha; megha autpAtikam ashma varSham iva= a cloud, at era end, boulder, raining, as with; ut+jagAra = he had to say about it - though his tongue is disincline to utter that order of king..
Then Saumitri somehow formulated his words with great difficulty and with tears choking his throat uttered out the order of the king to Seetha just like a portentous cloud showers stones when the expectancy is otherwise. [14-53]
लतेव सीता सहसा जगाम ॥ १४-५४
lateva sītā sahasā jagāma || 14-54
lateva sItA sahasA jagAma || 14-54
tataH abhiSha~Nga anila vipraviddhA prabhrashyamAna AbharaNa prasUnA sva mUrti lAbha prakR^itim dharitrIm latA iva sItA sahasA jagAma
14-54. tataH= then; abhiSha~Nga anila vi+pra+viddhA= by calamitous, wind, severely struck; prabhrashyamAna AbharaNa prasUnA= slithering down, ornaments, that are delicate like flowers; sItA= she that Seetha; latA iva= creeper-plant, as with; sva mUrti lAbha prakR^itim dharitrIm= her own, form, derivative-cause, to earth; sahasA jagAma= quickly, went - swooned to ground.
Thereupon Sita who was greatly agitated by the sudden calamity and whose flower-like delicate ornaments smashing into smithereens dropped down on the prime cause of her gaining her corporeal form, namely the earth, like a gust-thrown creeper-plant with its delicate flowers slivering to pieces. [14-54]
With sudden terror smitten, Sita fell / To Earth, her own dear Mother, fell, as falls /A creeper torn by rushing blast of wind / From its supporting trunk, and shed her gauds / Like withered blossoms.
इक्ष्वाकुवंशप्रभवः कथम् त्वाम्
इति क्षितिः संशयितेव तस्यै
ददौ प्रवेशम् जननी न तावत् ॥ १४-५५
ikṣvākuvaṁśaprabhavaḥ katham tvām
iti kṣitiḥ saṁśayiteva tasyai
dadau praveśam jananī na tāvat || 14-55
ikShvAkuva.nshaprabhavaH katham tvAm
iti kShitiH sa.nshayiteva tasyai
dadau pravesham jananI na tAvat || 14-55
ikShvAku va.nsha prabhavaH katham tvAm tyajet akasmAt patiH Arya-vR^ittaH iti kShitiH sa.nshayitA iva tasyai dadau pravesham jananI na tAvat
14-55. ikShvAku va.nsha prabhavaH= Ikshvaku, dynasty, one who is an offspring of; Arya-vR^ittaH= of noble, conduct; patiH= such husband of yours; tvAm= you; akasmAt katham tyajet= suddenly, how, abandons; iti sa.nshayitA iva tAvat= thus, doubting, as if, indeed; jananI kShitiH = mother, earth; tasyai= to Seetha; m pravesham na dadau= entrance [to her inside], not, given.
"Your husband is born in the Ikshvaku dynasty and an honourable one by his conduct... how he can suddenly abandon you without any cause..." thus doubting as it were, Mother Earth did not give an entrance to let Seetha inhume herself in the entrails of Earth. [14-55]
सा लुप्तसंज्ञ्या न विवेद दुःखम्
मोहादभूत्कष्टतरः प्रबोधः ॥ १४-५६
sā luptasaṁjñyā na viveda duḥkham
pratyāgatāsuḥ samatapyatāntaḥ |
mohādabhūtkaṣṭataraḥ prabodhaḥ || 14-56
sA luptasa.nj~nyA na viveda duHkham
pratyAgatAsuH samatapyatAntaH |
mohAdabhUtkaShTataraH prabodhaH || 14-56
sA lupta sa.nj~nyA na viveda duHkham prati-Agata asuH sam-atapyata antaH tasyAH sumitH-Atma-ja yatna labdhaH mohAt abhUt kaShTa-taraH prabodhaH
14-56. lupta sa.nj~nyA = with bedimmed, consciousness; sA she that Seetha; duHkham na viveda= her grief, not aware of; prati-Agata-asuH= when lives returned - became conscious; antaH sam-atapyata= in her heart, she is much scorched; tasyAH sumitH-Atma-ja yatna labdhaH prabodhaH= to her, by Sumitra's, son, by his endeavour, gained, consciousness; mohAt kaShTa-taraH duHkham abhUt= than unconsciousness, greater, agony, it has become.
When consciousness is benumbed she did not experience any agony but, when returned to consciousness, she burnt within herself; her revival brought about by the efforts of the son of Sumitra became more torturing to her than her swoon. [14-56]
पुनः पुनर्दुष्कृतिनम् निनिन्द ॥ १४-५७
punaḥ punarduṣkṛtinam nininda || 14-57
na cha avadat bhartuH avarNam AryA nirAkariShNoH vR^ijinAt R^ite api AtmAnam evam sthira duHkha bhAjam punaH punaH duShkR^itinam nininda
14-57. AryA= she that noble lady; vR^ijinAt R^ite api= without any fault of hers, though; nirAkariShNoH bhartuH avarNam= who repudiating her, such husband's, casting stigma; na cha avadat= not, also, talked about it; sthira duHkha bhAjam= steadily, to misfortune, being subjected to; duShkR^itinam AtmAnam evam= ill-fortuned, her own self, only; punaH punaH nininda= again and again she abused.
That noble· minded lady did not speak ill of her husband who had repudiated her without any fault of hers; but she repeatedly abused her own self for becoming a subject consigned to misery after misery. [14-57]
आश्वास्य रामावरजः सतीम् ताम्
निघ्नस्य मे भर्तृनिदेशरौक्ष्यम्
देवि क्षमस्वेति बभूव नम्रः ॥ १४-५८
āśvāsya rāmāvarajaḥ satīm tām
nighnasya me bhartṛnideśaraukṣyam
devi kṣamasveti babhūva namraḥ || 14-58
AshvAsya rAmAvarajaH satIm tAm
nighnasya me bhartR^inidesharaukShyam
devi kShamasveti babhUva namraH || 14-58
AshvAsya rAma avarajaH satIm tAm AkhyAta vAlmIki niketa mArgaH nighnasya me bhartR^i nidesha raukShyam devi kShamasva iti babhUva namraH
14-58. rAma avarajaH= Rama's younger brother Lakshmana; satIm tAm AshvAsya= chaste lady, her, on comforting; AkhyAta vAlmIki niketa mArgaH= on saying, Valmiki's, dwelling place, the pathway; nighnasya me= dependant, such as I am; bhartR^i nidesha raukShyam= brother's, order, hardness - any severity of mine in executing my brother's order; hè devi kShamasva= oh, noble lady, please forgive me; iti namraH babhUva= thus saying, he prostrated before her.
Lakshmana, the younger brother of Rama, having consoled and showed the pathway to Valmiki's hermitage to that chaste lady, prostrated himself before her saying, "oh noble lady, pardon my hardness, if any, in the execution of the order of the king whose dependent I am..." [14-58]
सीता तमुत्थाप्य जगाद वाक्यम्
प्रीतास्मि ते सौम्य चिराय जीव।
भ्रात्रा यदित्थम् परवानसि त्वम् ॥ १४-५९
sītā tamutthāpya jagāda vākyam
prītāsmi te saumya cirāya jīva |
bhrātrā yadittham paravānasi tvam || 14-59
sItA tamutthApya jagAda vAkyam
prItAsmi te saumya chirAya jIva |
bhrAtrA yadittham paravAnasi tvam || 14-59
sItA tam utthApya jagAda vAkyam prItAsmi te saumya chirAya jIva biDaujasA viShNuH iva agrajena bhrAtrA yat ittham paravAnasi tvam
14-59. sItA tam utthApya= Seetha, him [from prostration] getting up; vAkyam jagAda= a word, she said; hè saumya= oh, gentle one; prItAsmi te = Am pleased with you; chirAya jIva= long live; yat = by which reason; biDaujasA viShNuH iva= by [elder brother] Indra, [younger one] Vishnu [became dependant], as with; agrajena bhrAtrA tvam ittham paravAnasi = by elder brother, you are, in this way, [rendered] dependant.
Having made Lakshmana to get up from prostration Seetha spoke this to him, "oh, gentle brother, I am pleased with you, may you live long. As the younger Vishnu is dependant on his elder brother Indra so are you upon your elder brother... thus your action is in the clear..." [14-59]
प्रजानिषेकम् मयि वर्तमानम्
सूनोरनुध्यायत चेतसेति ॥ १४-६०
vijñyāpaya prāpitamatpraṇāmaḥ |
prajāniṣekam mayi vartamānam
sūnoranudhyāyata cetaseti || 14-60
vij~nyApaya prApitamatpraNAmaH |
prajAniShekam mayi vartamAnam
sUnoranudhyAyata chetaseti || 14-60
shvashrU janam sarvam anukrameNa vij~nyApaya prApita mat praNAmaH san prajA-niShekam mayi vartamAnam sUnoH anudhyAyata chetaseti
14-60. sarvam shvashrU janam= to all, mothers-in-law, group; anukrameNa prApita mat praNAmaH san= sequentially, having conveyed, my, respects; mayi vartamAnam sUnoH prajA-niShekam = in me, present, [your] son - your dynastic son, who is impregnated in my womb; chetasA anudhyAyata= by hearts, you all bless; iti vij~nyApaya = this way, you please tell.
"You convey my respects to all of the mothers-in-law of mine in due order, and tell them on my behalf that I seek their blessings to their dynastic offspring nurtured in my womb..."
Greet well the Queens from me, and say to them, / Each in her order, Sita bids you pray / For Rama's seed, which in her womb she bears.
वाच्यस्त्वया मद्वचनात्स राजा
वह्नौ विशुद्धामपि यत्समक्षम्।
श्रुतस्य किम् तत्सदृशम् कुलस्य ॥ १४-६१
vācyastvayā madvacanātsa rājā
vahnau viśuddhāmapi yatsamakṣam |
śrutasya kim tatsadṛśam kulasya || 14-61
vAchyastvayA madvachanAtsa rAjA
vahnau vishuddhAmapi yatsamakSham |
shrutasya kim tatsadR^isham kulasya || 14-61
vAchyaH tvayA mat vachanAt saH rAjA vahnau vishuddhAm api yat samakSham mAm loka vAda shravaNAt ahAsIH shrutasya kim tat sadR^isham kulasya
14.61. saH rAjA tvayA mat vachanAt vAchyaH= that, king, by you, by my, words, [is fit to be] said [asked]; samakSham= in your presence; vahnau vishuddhAm api= in Fire, [I am said to be] a pure one, even though; mAm loka vAda shravaNAt ahAsIH= me, for scandal, you are leaving off; iti yat= that which is there; yat= that point; shrutasya kulasya sadR^isham kim= well-known, for your dynasty, a befitting thing, or what; or; shrutasya= for well read ones; kulasya= or to his dynasty; sadR^isham kim= a befitting thing, or what.
Please communicate to the king as a message from me thus, "is it befitting your renowned dynasty that on simply hearing popular talk you should have abandoned me who had even been proved to be pure by a fire-ordeal, that too in your presence...." [14-61]
न कामचारो मयि शङ्कनीयः।
विपाकविस्फूर्जिथुरप्रसह्यः ॥ १४-६२
na kāmacāro mayi śaṅkanīyaḥ |
vipākavisphūrjithuraprasahyaḥ || 14-62
na kAmachAro mayi sha~NkanIyaH |
vipAkavisphUrjithuraprasahyaH || 14-62
kalyANa buddheH athavA tava ayam na kAmachAraH mayi sha~NkanIyaH mama eva janma antara pAtakAnAm vipAka visphUrjithuH aprasahyaH
14-62. athavA= or else; kalyANa buddheH= you who are favourably disposed; tava mayi ayam kAmachAraH na sha~NkanIyaH= your, in my respect, this deed, as wilful act, not, be doubted; [kimtu= but]; mama eva janma antara pAtakAnAm vipAka aprasahyaH visphUrjithuH = mine alone, lives, of past, sins, fructified, as thunderbolts.
Or rather, this act of abandoning me should not be suspected as a wilful act done by you who are always inclined to do all agreeable things to others; it is but the manifestation of the fruit of sins I have committed in my former life, resulting as thunderbolts. [14-62]
उपस्थिताम् पूर्वमपास्य लक्ष्मीम्
वनम् मया सार्धमसि प्रपन्नः।
तदास्पदम् प्राप्य तयातिरोषात्
सोढास्मि न त्वद्भवने वसन्ती ॥ १४-६३
upasthitām pūrvamapāsya lakṣmīm
vanam mayā sārdhamasi prapannaḥ |
tadāspadam prāpya tayātiroṣāt
soḍhāsmi na tvadbhavane vasantī || 14-63
upasthitAm pUrvamapAsya lakShmIm
vanam mayA sArdhamasi prapannaH |
tadAspadam prApya tayAtiroShAt
soDhAsmi na tvadbhavane vasantI || 14-63
upasthitAm pUrvam apAsya lakShmIm vanam mayA sArdham asi prapannaH tat Aspadam prApya tayA atiroShAt soDhA asmi na tvat bhavane vasantI
14-63. pUrvam upasthitAm lakShmIm apAsya= previously, came and stood near, Lakshmi [rAjya-lakshmi], by distancing her; mayA sArdham vanam prapannaH asi= me, along with, to forests, you reached; tat= therefore; tayA= by her - by that rAjya-laskmi now reached you again; atiroShAt= with much intolerance; tvat bhavane Aspadam prApya vasantI = in your, palace, a foothold, on securing, [somehow] I am living; such as I am; na soDhA asmi = I am not, tolerated.
Formerly rAjya-lakshmi, royal glory, came to you whom you discarded and went with me to the forest; now that she again returned to you, she is not tolerating me to live in your house out of anger towards me fearing my ascendancy with you. [14-63]
तपस्विनीनाम् भवतः प्रसादात्।
भूत्वा शरण्या शरणार्थमन्यम्
कथम् प्रपत्स्ये त्वयि दीप्यमाने ॥ १४-६४
tapasvinīnām bhavataḥ prasādāt |
bhūtvā śaraṇyā śaraṇārthamanyam
katham prapatsye tvayi dīpyamāne || 14-64
tapasvinInAm bhavataH prasAdAt |
bhUtvA sharaNyA sharaNArthamanyam
katham prapatsye tvayi dIpyamAne || 14-64
nishAchara uypapluta bhartR^ikANAm tapasvinInAm bhavataH prasAdAt bhUtvA sharaNyA sharaNArtham anyam katham prapatsye tvayi dIpyamAne
14-64. nishAchara uypapluta bhartR^ikANAm= by demons, tortured, whose husbands are; tapasvinInAm= to such wives of sages; bhavataH prasAdAt sharaNyA bhUtvA= by your, grace, a shelterer, I had been - a protector; [adya= now]; tvayi dIpyamAne = when you are, in full glow [as king]; sharaNArtham anyam katham prapatsye = shelter, another [sage], how, can I seek.
At your grace I was at one time the protector of the wives of hermits when night-wanderers were harassing their husbands; now, while you are in full regal glory, how can I seek any other sage or his wife for protection; that said, how a sage scared of demons can protect me. [14-64]
स्याद्रक्षणीयम् यदि मे न तेजः
तदीयमन्तर्गतमन्तरायः ॥ १४-६५
kuryāmupekṣām hatajīvite'smin |
syādrakṣaṇīyam yadi me na tejaḥ
tadīyamantargatamantarāyaḥ || 14-65
kuryAmupekShAm hatajIvite.asmin |
syAdrakShaNIyam yadi me na tejaH
tadIyamantargatamantarAyaH || 14-65
ki.nvA tava atyanta viyoga moghe kuryAm upekShAm hata jIvite asmin syAt rakShaNIyam yadi me na tejaH tvadIyam antargatam antarAyaH
14-65. ki.nvA= or else; tava atyanta viyoga moghe asmin hata jIvite = in your, utter, separation, valueless, this, miserable, life - of mine; upekShAm= [I would have remained] indifferent [to my existence]; but the baby in me; rakShaNIyam antargatam tvadIyam tejaH = somehow to be protected, which is inside me, your, piece of resplendence - the baby; me antarAyaH= to me, [that baby] a hurdle; na syAt yadi= not, [hurdle of the baby], is not there, if; [hata jIvite upekShAm] kuryAm= I would have done - of such a miserable life I would have remained indifferent.
Or else, I would be quite indifferent about this wretched existence of mine which is worthless on account of your perpetual separation had it not been that the spark of new life in the form of your child in my womb which, deserving protection, comes in my way. [14-65]
Thinkest Thou/That I would longer bear this maimed life,/All empty now that Thou hast cast me off,/Did not I bear in me thy precious seed,/Which bids me live ?
साहम् तपः सूर्यनिविष्टदृष्टिः
ऊर्ध्वम् प्रसूतेश्चरितुम् यतिष्ये।
भूयो यथा मे जननान्तरेऽपि
त्वमेव भर्ता न च विप्रयोगः ॥ १४-६६
sāham tapaḥ sūryaniviṣṭadṛṣṭiḥ
ūrdhvam prasūteścaritum yatiṣye |
bhūyo yathā me jananāntare'pi
tvameva bhartā na ca viprayogaḥ || 14-66
sAham tapaH sUryaniviShTadR^iShTiH
Urdhvam prasUteshcharitum yatiShye |
bhUyo yathA me jananAntare.api
tvameva bhartA na cha viprayogaH || 14-66
sA aham tapaH sUrya niviShTa dR^iShTiH Urdhvam prasUteH charitum yatiShye bhUyaH yathA me janana-antare api tvam eva bhartA na cha viprayogaH
14-66. sA aham= such as I am I; prasUteH Urdhvam= delivery, afterwards; sUrya niviShTa dR^iShTiH tapaH charitum yatiShye= on Sun, concentrating, my sight, ascesis, to undertake, I will undertake; yathA= as to how; bhUyaH me janana-antare api= again, to me, births, later ones also; tvam eva bhartA= you, alone [should become] my husband; viprayogaH na cha = separation, no, also [will be there].
Thus situated, I shall, after the birth of the child, endeavour to practise ascesis with my eyes fixed on the sun in such a manner that I may gain you as my unseparated husband. [14-66]
But, once Thy son is born,/Unswerving I shall fix my weary eyes/On yon bright Sun, and by severest modes/Of penance strive that in some future life/Thou only be my Lord, my Lord for aye!
नृपस्य वर्णाश्रमपालनम् यत्
स एव धर्मो मनुना प्रतीतः।
तपस्विसामान्यमवेक्षणीया ॥ १४-६७
nṛpasya varṇāśramapālanam yat
sa eva dharmo manunā pratītaḥ |
tapasvisāmānyamavekṣaṇīyā || 14-67
nR^ipasya varNAshramapAlanam yat
sa eva dharmo manunA pratItaH |
tapasvisAmAnyamavekShaNIyA || 14-67
nR^ipasya varNa Ashrama pAlanam yat sa eva dharmaH manunA pratItaH nirvAsitA api evam ataH tvayA aham tapasvi sAmAnyam avekShaNIyA
14-67. varNa Ashrama pAlanam yat= four-fold system, protection, that which is there; sa eva nR^ipasya dharmaH manunA pratItaH= that, alone, is king's, duty, by manu, proclaimed; ataH= therefore; evam tvayA nirvAsitA api= in this way, by you, repudiated, even if; aham tapasvi sAmAnyam avekShaNIyA= I am, as an anchoress, in general, I am to be looked after.
The protection of four-fold system and its members in different stages of life is the duty of a king laid down by Manu; hence, although thus repudiated still I am to be protected by you like any ordinary anchoress. [14-67]
तथेति तस्याः प्रतिगृह्य वाचम्
रामानुजे दृष्टिपथम् व्यतीते।
सा मुक्तकण्ठम् व्यसनातिभारा
च्चक्रन्द विग्ना कुररीव भूयः ॥ १४-६८
tatheti tasyāḥ pratigṛhya vācam
rāmānuje dṛṣṭipatham vyatīte |
sā muktakaṇṭham vyasanātibhārā
ccakranda vignā kurarīva bhūyaḥ || 14-68
tatheti tasyAH pratigR^ihya vAcham
rAmAnuje dR^iShTipatham vyatIte |
sA muktakaNTham vyasanAtibhArA
chchakranda vignA kurarIva bhUyaH || 14-68
tathA iti tasyAH pratigR^ihya vAcham rAmAnuje dR^iShTi patham vyatIte sA muktakaNTham vyasana ati bhArAt chakranda vignA kurari iva bhUyaH
14-68. tathA iti tasyAH vAcham pratigR^ihya= so be it, thus, her, message, on receiving; rAmAnuje dR^iShTi patham vyatIte sati= Rama's brother, sight's, path, going out of; sA vyasana ati bhArAt= she, by extensive grief; muktakaNTham= bitterly; vignA kurari iva= scared, osprey, as with; bhUyaH chakranda= again, wept.
When Lakshmana had gone out of sight after having accepted the message from her and consented to communicate it, Seetha like frightened osprey cried out bitterly through excessive grief. [14-68]
नृत्यम् मयूराः कुसुमानि वृक्षा
तस्याः प्रपन्ने समदुःखभावम्
अत्यन्तमासीद्रुदितम् वनेऽपि ॥ १४-६९
nṛtyam mayūrāḥ kusumāni vṛkṣā
tasyāḥ prapanne samaduḥkhabhāvam
atyantamāsīdruditam vane'pi || 14-69
nR^ityam mayUrAH kusumAni vR^ikShA
tasyAH prapanne samaduHkhabhAvam
atyantamAsIdruditam vane.api || 14-69
nR^ityam mayUrAH kusumAni vR^ikShA darbhAn upAttAn vijahuH hariNyaH tasyAH prapanne sama duHkha bhAvam atyantam AsIdt ruditam vane api
14-69. mayUrAH nR^ityam= peacocks, dancing; vR^ikShA kusumAni= trees, flowers; hariNyaH upAttAn darbhAn= female deer, half chewed, darbha grass; vijahuH= discarded; tasyAH= her - Seetha; sama duHkha bhAvam prapanne= equal, grief, state of mind, on bechancing; vane api= forest, even in; atyantam AsIdt ruditam= highly, saddened, it became - forest became gloomy.
Listening to the wail of Seetha, the peacocks abandoned their dancing, trees their flowers, the deer their half-chewed darbha grass and the whole forest undergoing the same despondence as Seetha became, as it were, gloomy. [14-69]
कविः कुशेध्माहरणाय यातः।
श्लोकत्वमापद्यत यस्य शोकः ॥ १४-७०
kaviḥ kuśedhmāharaṇāya yātaḥ |
ślokatvamāpadyata yasya śokaḥ || 14-70
kaviH kushedhmAharaNAya yAtaH |
shlokatvamApadyata yasya shokaH || 14-70
tAm abhyagachChat rudita anusArI kaviH kusha idhma AharaNAya yAtaH niShAda viddha aNDaja darshana utthaH shlokatvam Apadyata yasya shokaH
14-70. kusha idhma AharaNAya yAtaH= darbha-grass, firewood, to fetch, one who has gone [into forest]; kaviH= such poet - Valmiki; rudita anusArI san= hearing the wail, and approaching its source; tAm abhyagachChat= her, he approached; niShAda viddha aNDaja darshana utthaH= by tribal, struck, krauncha bird, on seeing, upshot; yasya shokaH= whose, sadness; shlokatvam Apadyata= as verse, manifested.
That poet who had gone out to bring Kusha grass and sacred fuel, and whose grief at beholding a bird struck by the arrow of a fowler took the form of verse, following the sound of wailing came up to Seetha. [14-70]
Giving epithet of 'poet' to Valmiki is to say that he alone is the poet; rest of all, including this narrator himself, are mere metre fillers or just versifiers who give some telegram-like staccato lines and call them poetry.
तमश्रु नेत्रावरणम् प्रमृज्य
सीता विलापाद्विरता ववन्दे।
दाश्वान्सुपुत्राशिषमित्युवाच ॥ १४-७१
tamaśru netrāvaraṇam pramṛjya
sītā vilāpādviratā vavande |
dāśvānsuputrāśiṣamityuvāca || 14-71
tamashru netrAvaraNam pramR^ijya
sItA vilApAdviratA vavande |
dAshvAnsuputrAshiShamityuvAcha || 14-71
tam ashru netra AvaraNam pramR^ijya sItA vilApAt viratA vavande tasyai muniH dohada li~Nga darshI dAshvAn suputra AshiSham iti uvAcha
14-71. sItA vilApAt viratA= Seetha, from crying, on refraining; netra AvaraNam ashru pramR^ijya= eyes, bedimming, tears, on wiping; tam vavande= him, she adored; dohada li~Nga darshI muniH= who beheld signs of pregnancy, that sage; tasyai suputra AshiSham dAshvAn= to her, a good son, blessing, on giving; iti uvAcha= in this way, he spoke.
Refraining from lamentation and wiping off her sight-blinding tears Seetha adored him; that sage who beheld signs of pregnancy in her freely pronounced a blessing on her to the effect that she might get a good son and said thus: [14-71]
जाने विसृष्टाम् प्रणिधानतस्त्वाम्
तन्मा व्यथिष्ठा विषयान्तरस्थम्
प्राप्तासि वैदेहि पितुर्निकेतम् ॥ १४-७२
jāne visṛṣṭām praṇidhānatastvām
mithyāpavādakṣubhitena bhartrā |
tanmā vyathiṣṭhā viṣayāntarastham
prāptāsi vaidehi piturniketam || 14-72
jAne visR^iShTAm praNidhAnatastvAm
mithyApavAdakShubhitena bhartrA |
tanmA vyathiShThA viShayAntarastham
prAptAsi vaidehi piturniketam || 14-72
jAne visR^iShTAm praNidhAnataH tvAm mithyA apavAda kShubhitena bhartrA tat mA vyathiShThA viShayAntarastham tvam prAptAsi vaidehi pituH niketam
14-72. tvAm= you; mithyA apavAda kShubhitena bhartrA visR^iShTAm= by false calumny, one who is tormented, by such husband, you are abandoned; praNidhAnataH jAne= by yogic-sight, I came to know; hè vaidehi= oh, Vaidehi; viShayAntarastham pituH niketam prAptAsi= situated in different country, father's, place, you reached; tat mA vyathiShThA= thereby, do not, grieve.
Through yogic-sight I came know you have been abandoned by your husband excited by false calumny: therefore, oh Vaidehi, be not grieved; deem that you have come to your father's house where the country is the only difference. [14-72]
"By Holy intuition well I know,/My daughter, that thy Lord, by slander moved,/Put thee away though guiltless: grieve not then,/Fair Princess of Videha! Thou shalt reach/Thy father's home, not distant from these groves.
वस्त्येव मन्युर्भरताग्रजे मे ॥ १४-७३
vastyeva manyurbharatāgraje me || 14-73
vastyeva manyurbharatAgraje me || 14-73
utkhAta loka traya kaNTake api satya pratij~nye api avikatthane api tvAm prati akasmAt kaluSha pravR^ittau asti eva manyuH bharata agraje me
14-73. utkhAta loka traya kaNTake api= extractor of, for three worlds, thorn called Ravana, even if - Rama is;, satya pratij~nye api= of truthful resolve, even if; a+vikatthane api = one not given to boasting, even if; tvAm prati= in your, respect; akasmAt kaluSha pravR^ittau= suddenly, censurable, is his behaviour; bharata agraje= reg. such elder brother of Bharata, Rama; me manyuH asti eva= my, resentment, is there.
Though he is the extractor of the tri-world-thorn called Ravana, though he is of truthful resolve, though not given to boats and vaunts, the sudden change of his behaviour in your respect is censurable; I have my own demur at that elder brother of Bharata... [14-73]
तवोरुकीर्तिः श्वशुरः सखा मे
सताम् भवोच्छेदकरः पिता ते।
धुरि स्थिता त्वम् पतिदेवतानाम्
किम् तन्न येनासि ममानुकम्प्या ॥ १४-७४
tavorukīrtiḥ śvaśuraḥ sakhā me
satām bhavocchedakaraḥ pitā te |
dhuri sthitā tvam patidevatānām
kim tanna yenāsi mamānukampyā || 14-74
tavorukIrtiH shvashuraH sakhA me
satAm bhavochChedakaraH pitA te |
dhuri sthitA tvam patidevatAnAm
kim tanna yenAsi mamAnukampyA || 14-74
tava uru kIrtiH shvashuraH sakhA me satAm bhavochChedakaraH pitA te dhuri sthitA tvam pati devatAnAm kim tat na yena asi mama anukampyA
14-74. uru kIrtiH tava shvashuraH me sakhA = of great, renown, your, father-in-law, was my, friend; te pitA satAm bhavochChedakaraH= your, father, for sages, an enlightener; tvam pati devatAnAm dhuri sthitA= you, for husband-devout wives, at apex, staying; yena = by which reason; mama anukampyA = to me, the object of compassion; na asi= you are not; tat kim = what is it.
Your father-in-law of wide fame is my friend, your father has been the liberator of the pious from the miseries of the mundane world and you are the foremost of chaste women. Is it not so? Then what wanting is there to make you an object of my compassion. [14-74]
तपोवने वीतभया वसास्मिन्।
अपत्यसंस्कारमयोविधिस्ते ॥ १४-७५
tapovane vītabhayā vasāsmin |
apatyasaṁskāramayovidhiste || 14-75
tapovane vItabhayA vasAsmin |
apatyasa.nskAramayovidhiste || 14-75
tapasvi sa.nsarga vinIta sattve tapovane vItabhayA vasa asmin itaH bhaviShyati anagha prasUteH apatya sa.nskAramayaH vidhiH te
14-75. tapasvi sa.nsarga vinIta sattve =with ascetics, in contact, with humbled, animals; asmin tapovane vItabhayA vasa= in this, penance-grove, with removed scare, you live; itaH anagha prasUteH= here, after safe delivery; te apatya sa.nskAramayaH= your, child's, ceremonies of purification etc; vidhiH bhaviShyati = such procedures, will be undertaken.
Remain without any fear in this penance-grove where even the animals are well conducted on account of the constant contact with ascetics. Here will be performed the ceremony of the purification of the child when you are brought to bed of one without any trouble. [14-75]
Dwell secure/Here in the Sacred grove, where savage beasts/With us consorting milder moods assume!/Here shall thy cleansing be, when thou shalt bear/Unblemished offspring.
तमोनिहन्त्रीम् तमसाम् वगाह्य।
संपत्स्यते ते मनसः प्रसादः ॥ १४-७६
tamonihantrīm tamasām vagāhya |
saṁpatsyate te manasaḥ prasādaḥ || 14-76
tamonihantrIm tamasAm vagAhya |
sa.npatsyate te manasaH prasAdaH || 14-76
ashUnya tIrAm muni sa.nniveshaiH tamaH pahantrIm tamasAm vagAhya tat saikata utsa~Nga balikriyAbhiH sa.npatsyate te manasaH prasAdaH
14-76. muni sa.nniveshaiH a+shUnya tIrAm= with sages, hermitages, not empty, riverbanks; tamaH nihantrIm= grief, dispelling; tamasAm vagAhya= tamasA river, on entering - and on taking a dip-bath; tat saikata utsa~Nga balikriyAbhiH= on its, on sand beds on banks, when you worship deities; te manasaH prasAdaH sa.npatsyate= to your, heart, relief, comes.
On taking a bath in the sin dispelling river tamasa whose banks are not empty but full with the hermitages of sages, and on worshipping the deities on its sandy riverbanks your heart gets rid of grief. [14-76]
पुष्पम् फलम् चार्तवमाहरन्त्यो
बीजम् च बालेयमकृष्टरोहि।
उदारवाचो मुनिकन्यकास्त्वाम् ॥ १४-७७
puṣpam phalam cārtavamāharantyo
bījam ca bāleyamakṛṣṭarohi |
udāravāco munikanyakāstvām || 14-77
puShpam phalam chArtavamAharantyo
bIjam cha bAleyamakR^iShTarohi |
udAravAcho munikanyakAstvAm || 14-77
puShpam phalam cha Artavam AharantyaH bIjam cha bAleyam akR^iShTa rohi vinodayiShyanti nava abhiSha~NgAm udAra vAchaH munikanyakAH tvAm
14-77. Artavam= seasonal; puShpam phalam cha= flowers, fruits, also; akR^iShTa rohi bAleyam bIjam cha= without ploughing, sprouted, useful for worship, grains, also; AharantyaH= those that bringing them [girls of hermitage]; udAra vAchaH= with pleasing speech; munikanyakAH= with such girls of sages; nava abhiSha~NgAm= newly befriended you - or you with newly befallen misfortune; tvAm vinodayiShyanti= you, they will entertain.
The little daughters of the hermits having pleasing speech, and bringing seasonal flowers and fruits and wild-grown oblation-grains, will console you who are smitten down with a fresh misfortune. [14-77]
स्तनंधयप्रीतिमवाप्स्यसि त्वम् ॥ १४-७८
saṁvardhayantī svabalānurūpaiḥ |
stanaṁdhayaprītimavāpsyasi tvam || 14-78
sa.nvardhayantI svabalAnurUpaiH |
stana.ndhayaprItimavApsyasi tvam || 14-78
payoghaTaiH Ashrama bAla vR^ikShAn sa.nvardhayantI sva bala anurUpaiH asa.nshayam prAk tanaya upapatteH stana.ndhaya prItim avApsyasi tvam
14-78. sva bala anurUpaiH payoghaTaiH= [according to] your, strength, befitting [to carry], with such pots of water; Ashrama bAla vR^ikShAn= hermitage's, young, plants; sa.nvardhayantI= while you nurture; tvam tanaya upapatteH prAk= you, son's, arrival, before; asa.nshayam= doubtlessly; stana.ndhaya =for suckling a child; prItim= affection in doing so; avApsyasi = you will get.
You will undoubtedly become familiar with maternal affection for a suckling child even before a son is born to you by your tending young trees of the hermitage by watering them on personally carrying watering pots proportionate to your strength. [14-78]
स्वमाश्रमम् शान्तमृगम् निनाय ॥ १४-७९
vālmīkirādāya dayārdracetāḥ |
svamāśramam śāntamṛgam nināya || 14-79
vAlmIkirAdAya dayArdrachetAH |
svamAshramam shAntamR^igam ninAya || 14-79
anugraha pratyabhinandinIm tAm vAlmIkiH AdAya dayArdra chetAH sAyam mR^iga adhyAsita vedi pArshvam svam Ashramam shAnta mR^igam ninAya
14-79. dayArdra chetAH vAlmIkiH = one whose heart had been melted with pity - vAlmIki; anugraha pratyabhinandinIm= for the favour, she who is gladdened; tAm AdAya= her, on taking; sAyam mR^iga adhyAsita vedi pArshvam= [that has] in evenings, by deer, used to sit, on altar's, sides; shAnta mR^igam= that has silenced, wild animals; svam Ashramam ninAya= to his own, hermitage, he led her.
The tender hearted Valmiki took her whose looks thanked him for the favour shown on her, and conducted her to his own hermitage where in the evening the deer sat by the side of Fire-alters and the beasts were quite quiet. [14-79]
तामर्पयामास च शोकदीनाम्
न्त्याम् कलाम् दर्श इवौषधीषु ॥ १४-८०
tāmarpayāmāsa ca śokadīnām
tadāgamaprītiṣu tāpasīṣu |
ntyām kalām darśa ivauṣadhīṣu || 14-80
tAmarpayAmAsa cha shokadInAm
tadAgamaprItiShu tApasIShu |
ntyAm kalAm darsha ivauShadhIShu || 14-80
tAm arpayAmAsa cha shoka dInAm tat Agama prItiShu tApasIShu nirviShTa sArAm pitR^ibhiH hima anshoH antyAm kalAm darsha iva auShadhIShu
14-80. shoka dInAm tAm= grief stricken, her; tat Agama prItiShu= in her arrival, those who are very happy; tApasIShu= such females of sages; pitR^ibhiH nirviShTa sArAm= by manes, completely quaffed of, essence [of moon]; hima anshoH antyAm kalAm= moon's, last, digit; darsha= no-moon's day; auShadhIShu iva= [giving that last digit] to herbs, as with; arpayAmAsa= Valmiki handed over Seetha to those ladies.
Valmiki handed over grief-stricken Seetha to the ladies of sages who were pleased by her arrival, and it was like no-moon's day consigning the last digit of the moon to the herbs, while the manes, namely pitri-devatA-s, had already quaffed off the essence of other fourteen digits. [14-80]
तस्यै सपर्यानुपदम् दिनान्ते
निवासहेतोरुटजम् वितेरुः ॥ १४-८१
tasyai saparyānupadam dinānte
nivāsahetoruṭajam viteruḥ || 14-81
tasyai saparyAnupadam dinAnte
nivAsahetoruTajam viteruH || 14-81
tA i~NgudI sneha kR^ita pradIpam AstIrNa medhya ajina talpam antaH tasyai saparya anupadam dinAnte nivAsa hetoH uTajam viteruH
14-81. tAH tasyai= those ladies, to Seetha; saparya anupadam dinAnte= after worships, at the end of day; nivAsa hetoH= residence, for the purpose of; i~NgudI sneha kR^ita pradIpam= with ingudI oil, lit, having a lamp; antaH AstIrNa medhya ajina talpam= inside, spread, black deer's skin, as bed; uTajam viteruH = a hut, they arranged.
After welcoming Seetha those female-ascetics assigned a hut for her residence in which a lamp fed by ingudi oil was placed, and a bedding of a sacred skin spread out, at the end of the day after worships. [14-81]
The Ingudi called Nagelia Putranjiva is a tree whose fruits contain a large percentage of oil which was extracted by anchorites for use in lamps, and various other house-hold purposes. The fruits were made into and worn as necklace particularly by females as they were supposed to possess prolific efficacy, hence its botanical name.
वन्येन सा वल्कलिनी शरीरम्
पत्युः प्रजासंततये बभार ॥ १४-८२
prayuktapūjā vidhinātithibhyaḥ |
vanyena sā valkalinī śarīram
patyuḥ prajāsaṁtataye babhāra || 14-82
prayuktapUjA vidhinAtithibhyaH |
vanyena sA valkalinI sharIram
patyuH prajAsa.ntataye babhAra || 14-82
tatra abhiSheka prayatA vasantI prayukta pUjA vidhinA atithibhyaH vanyena sA valkalinI sharIram patyuH prajA sa.ntataye babhAra
14-82. tatra= there; abhiSheka prayatA= by baths, purified; vasantI= she while living; vidhinA atithibhyaH prayukta pUjA= by precepts, to guests, having worships; valkalinI sA= wearing jute cloths, she that Seetha; patyuH prajA sa.ntataye= husband's, for progeny; vanyena sharIram babhAra= by forest produce, body, she maintained.
Dressed up in jute cloths Seetha lived in that hermitage purified by baths and offering worship to guests according to precepts, and sustained her body by means of wild fruits and roots for the continuance of her husband's dynasty. [14-82]
अपि प्रभुः सानुशयोऽधुना स्यात्
किमुत्सुकः शक्रजितोऽपि हन्ता।
अनुष्ठितम् शासनमग्रजाय ॥ १४-८३
api prabhuḥ sānuśayo'dhunā syāt
kimutsukaḥ śakrajito'pi hantā |
anuṣṭhitam śāsanamagrajāya || 14-83
api prabhuH sAnushayo.adhunA syAt
kimutsukaH shakrajito.api hantA |
anuShThitam shAsanamagrajAya || 14-83
api prabhuH sAnushayaH adhunA syAt kim utsukaH shakra jitaH api hantA shasha.nsa sItA paridevana antam anuShThitam shAsanam agrajAya
14-83. prabhuH adhunA api sAnushayaH syAt kim= the lord Rama, now, even, [whether] smitten by remorse, or not; utsukaH= [thus] anxiously; shakra jitaH hantA api= Indra, conqueror, killer of, even - the killer of the conqueror of Indra - namely killer of Indrajit, Lakshmana; [came rushing to Rama and reported]; sItA paridevana antam anuShThitam shAsanam= Seetha's, lament, up to, executed, [Rama's] order; agrajAya shasha.nsa = to his elder brother, reported.
Even the killer of the vanquisher of Indra, namely Lakshmana, being desirous of seeing whether the monarch had by this time been smitten by remorse of repudiating Seetha, narrated to his elder brother Rama the manner of execution of his order including all that occurred up to the end of the lamentation of Seetha.
api syAt kim - is it likely! In such constructions which are apparently interrogative there is always an inherent sense of an affirmative reply: in fact the present expression is equivalent to the English : 'would that I see Rama, over-come with repentance...' KMJ
बभूव रामः सहसा सबाष्पः
न तेन वैदेहसुता मनस्तः ॥ १४-८४
babhūva rāmaḥ sahasā sabāṣpaḥ
tuṣāravarṣīva sahasyacandraḥ |
na tena vaidehasutā manastaḥ || 14-84
babhUva rAmaH sahasA sabAShpaH
tuShAravarShIva sahasyachandraH |
na tena vaidehasutA manastaH || 14-84
babhUva rAmaH sahasA sa bAShpaH tuShAra varShI iva sahasya chandraH kaulIna bhItena gR^ihAt nirastA na tena vaideha sutA manastaH
14-84. sahasA rAmaH sa bAShpaH= immediately, Rama, with tears [he became]; tuShAra varShI sahasya chandraH iva= snow drops, drizzling, puShya-mAsa, moon, as with; babhUva= he became; kaulIna bhItena= by scandal, scared; tena= by him; vaideha sutA gR^ihAt nirastA= Seetha, from house, exiled; manastaH na= from his heart, not.
Rama at once on hearing this became full of tears like the moon of Pausha-month shedding dew drops, for he frightened of a scandal exiled Seetha only from the house but not from his heart. [14-84]
निगृह्य शोकम् स्वयमेव धीमान्
राज्यम् रजोरिक्तमनाः शशास ॥ १४-८५
nigṛhya śokam svayameva dhīmān
rājyam rajoriktamanāḥ śaśāsa || 14-85
nigR^ihya shokam svayameva dhImAn
rAjyam rajoriktamanAH shashAsa || 14-85
nigR^ihya shokam svayam eva dhImAn varNAshrama avekShaNa jAgarUkaH sa bhrAtR^i sAdhAraNa bhogam R^iddham rAjyam rajoH rikta manAH shashAsa
14-85. dhImAn saH= sagacious one, he that Rama; svayam eva shokam nigR^ihya = himself containing the anguish; varNAshrama avekShaNa jAgarUkaH = four-fold system, supervising, vigilantly; rajoH rikta manAH= [sensual pleasures triggered off by] rajo guNa, without them, with such a heart; bhrAtR^i sAdhAraNa bhogam= to brothers, common, enjoyment - not enjoying uncommon things not available to his brothers; R^iddham rAjyam shashAsa= rich, kingdom, he ruled.
That sagacious king, Rama, vigilant in looking after the four-fold system and their modes of life, himself restraining his grief, with a mind free from rajo-guNa and its concomitant sensual pleasures, ruled over his rich kingdom which he enjoyed in common with his brothers. [14-85]
साध्वीमपि त्यक्तवतो नृपस्य।
रेजे सपत्नीरहितेव लक्ष्मीः ॥ १४-८६
sādhvīmapi tyaktavato nṛpasya |
reje sapatnīrahiteva lakṣmīḥ || 14-86
sAdhvImapi tyaktavato nR^ipasya |
reje sapatnIrahiteva lakShmIH || 14-86
tAm eka bhAryAm parivAda bhIroH sAdhvIm api tyaktavataH nR^ipasya vakShasi a+sa.nghaTTa sukham vasantI reje sapatnI rahita iva lakShmIH
14-86. parivAda bhIroH= for ill-repute, scared one; eka bhAryAm api= one, with wife, even though; sAdhvIm api= who is a chaste lady, though; tAm tyaktavataH nR^ipasya vakShasi = her, who has abandoned, on such a kings, chest; a+sa.nghaTTa sukham vasantI lakShmIH = one with unrivalled, happiness, living, rAjya-lakshmi; sapatnI rahita iva reje= co-wife, without, as if, took delight.
The goddess of kingdom, rAjya-lakshmi, now shone as it were living in an unexpectedly happy manner, without a rivalling co-wife, on the bosom of the king who being afraid of ill-repute had abandoned his only wife though she was chaste. [14-86]
सीताम् हित्वा दशमुखरिपुर्नोपमेये यदन्याम्
तस्या एव प्रतिकृतिसखो यत्क्रतूनाजहार।
वृत्तान्तेन श्रवणविषयप्रापिणा तेन भर्तुः
सा दुर्वारम् कथमपि परित्यागदुःखम् विषेहे ॥ १४-८७
sītām hitvā daśamukharipurnopameye yadanyām
tasyā eva pratikṛtisakho yatkratūnājahāra |
vṛttāntena śravaṇaviṣayaprāpiṇā tena bhartuḥ
sā durvāram kathamapi parityāgaduḥkham viṣehe || 14-87
sItAm hitvA dashamukharipurnopameye yadanyAm
tasyA eva pratikR^itisakho yatkratUnAjahAra |
vR^ittAntena shravaNaviShayaprApiNA tena bhartuH
sA durvAram kathamapi parityAgaduHkham viShehe || 14-87
sItAm hitvA dasha-mukha-ripuH na upayeme yat anyAm tasyA eva prati-kR^iti-sakhaH san yat kratUn AjahAra vR^ittAntena shravaNa viShaya prApiNA tena bhartuH sA durvAram kathamapi parityAga duHkham viShehe
14-87. dasha-mukha-ripuH= enemy of decahedron Ravana - Rama; sItAm hitvA anyAm na upayeme iti yat= Seetha, leaving off, another woman, not, married, thus that which topic is there; [kim ca= further]; tasyA eva prati-kR^iti-sakhaH san= her, only, image, as his partner; kratUn AjahAra iti yat= Vedic rituals, he completed, thus that which topic is there; tena shravaNa viShaya prApiNA bhartuH vR^ittAntena= such episodes, to ears, when became subjects, of husband's, deeds; sA durvAram parityAga duHkham kathamapi viShehe= she that Seetha, unavoidable, grief, somehow, tolerated.
The enemy of the ten-faced one, Rama, did not take another wife after abandoning Seetha, but taking the golden statue of Seetha for his partner he performed Vedic Rituals. And when this account of the deeds of her husband reached Seetha's ears, she somehow endured the unavoidable pain of repudiation with great difficulty. [14-87]
इति कालिदास कृत रघुवंश महाकाव्ये त्रयोदशः सर्गः
iti kālidāsa kṛta raghuvaṁśa mahākāvye caturdaśaḥ sargaḥ
|Previous chapter 13||contents||Next chapter 15|
|Desiraju Hanumanta Rao - August 2010|
Krishnarao Mahadeva Joglekar, 1916 - KMJ, or Joglekar
Gopala Raghunath Nandargikar, 1897 GRN
pithy, terse sayings or foots of poem appearing in comment section - from The Story of Raghu's Line by Kalidasa; translated by P. De Lacy Johnston, Published by Adine House, London, 1902 - De Lacy or Lacy
upama is roughly said as metaphor, transferred epithet, or condensed simile, or expanded simile, or whatever, but not stabilised, as with atishayokti and utpreksha both made to fall under the category of a hyperbole.
u.mA o : upamAna - comparable object; or the object itself.
u.me oc : upameya - object compared.
sA.dha c: sAdhAraNa dharma: commonality in sharing attributes.
sA. vA cw: sAdharaNa vAcaka: coupula, conjunctional word used.
anu.dha uq : anugAmi dharma : underlying quality of factors.
bimba om, or O: object to be mirrored.
prati-bimba mo: reflected object with mirror symmetry, mirrored object.
shleSa innuendo: lexically mixing, imbibed in; better we use this innuendo= 2 a remark with a double meaning, usu. suggestive; till pundits object.
zeugma : a figure of speech using a verb or adjective with two nouns, to one of which it is strictly applicable while the word appropriate to the other is not used (e.g. with weeping eyes and [sc. grieving] hearts).
syllepsis : a figure of speech in which a word is applied to two others in different senses (e.g. caught the train and a bad cold) or to two others of which it grammatically suits one only (e.g. neither they nor it is working) - but not innuendo, or double meaning.
atishayokti - hybo: hyperbole.
utpreksha - mglq: magniloqui, gasconade.
Out of many mind-boggling Sanskrit poetics, upama is one, and only 23 of its shades are presented here as illustration. Please construe that hero is telling these se ntences to his heroine.
1] candra iva mukham manoj~nam = Like moon your face is heart-pleasing - upama alankAra.
2] candra iva mukham mukham iva candraH - That moon is like your face, and your face is like that moon - upameya upamA alankAra.
3] mukham iva mukham = face is face - ananvaya alankAra.
4] mukham iva candraH - moon is like your face - pratIpa alankAra
5] candram dR^iSTvA mukham smarAmi - on seeing I reminisce your face - smaraNa alankAra
6] mukham eva candraH - your face is moon alone - rUpaka alankAra
7] mukha candreNa tApaH shAmayati - on seeing moonlike face of yours, fervidity is lessening - pariNAma alankAra
8] kim idam mukham? uta aho! candraH - is this your face or that moon? - sandeha alankAra.
9] candra iti cakorAH tvat mukham anudhAvanti - thinking your face is moon songbirds are after it - bhrAntimat alankAra
10] candra iti cakorAH, kamala iti bhramarAH tvat mukhe ra~njanti - thinking your face to be moon, songbirds and bees [wish to take] delight in it.
11] camdro ayam, na mukham - this is moon, but not a face - apahnava
12] idam nUnam candraH - this is definitely the moon - utpreksha
13] candro ayam bhUpatiH - this king is the moon - atishayokti
14] mukhena candra kamale nirjite - moon or lotus is conquered by your face - tulya yogitA alankAra
15] nishi candraH tvat mukham ca hR^iSyati - night's moon delights your face - dIpaka alankAra
16] tvat mukha eva aham rajyAmi, candra eva cakoro rajyate - I take delight in your face, while songbirds take delight in that moon - prati vastu upama
17] divi candro yathA, bhuvi tathA tvat mukham bhAti - as to how the moon shines in the sky, thus your face shines forth on the earth - dR^iSTAnta alankAra
18] mukham candra shriyam bhibharti - your face is bearing the shine of that moon - nidarshana alankAra
19] niSkalankam mukham candrAt atiricyate - immaculate face of yours is surpassing that moon - vyatireka alankAra
20] tvat mukheva saha nishAsu candro hR^iSyati - along with your face, moon is also delightful in nights - saha ukti alankAra
21] mukham netra a.nka ruciram, smita jyostno upashobhitam - your face is delightful with eyes called its embellishments, and with moonshine like smiles - samAsa ukti alankAra
22] abjena tvat mukham tulyam hariNA hitasaktinA - your face vies with moon who has a deer in him, [or, your face vies with rising sun with lotus...] abhanga sabhanga shleSa alankAra
23] mukhasya puirataH candro niSprabhaH - before your face moon is loosing his shine a prastuta prashamsha.
desiraju hanumanta rao, August 09
desirajuhrao at yahoo.com