Introduction

Bharata requests Rama, giving various reasons, to accept the throne of Ayodhya. He abuses his deceased father for having transgressed the righteousness merely for a fear of wrath from Kaikeyi and requests Rama to reverse that transgression of righteousness. Bharata takes a vow not to return to Ayodhya but to continue to stay in the forest in case Rama did not heed to his request. Rama’s mothers also join Bharata and urge Rama to grant his request, when they find Rama lukewarm in the matter and insistent on implementing the words of his deceased father.

Verse 1

एवम् उक्त्वा तु विरते रामे वचनम् अर्थवत् |
ततो मन्दाकिनीतीरे रामम् प्रकृतिवत्सलम् || २-१०६-१
उवाच भरतः चित्रम् धार्मिको धार्मिकम् वचः |

When Rama thus kept silent after uttering those meaningful words as aforesaid, the pious Bharata for his part addressed to virtuous Rama who was fond of people conformable to justice at the banks of that River Mandakini.

1. raame = Rama; virate = having kept silent; evam = thus; uktvaa = (after) uttering; arthavat = (those) meaningful; vachanam = words; bharataH = Bharata; dhaarmikaH = the pious man; tataH = then; uvaacha = spoke; vachaH = (the following) words; dhaarmikam = conformable to justice; chitram = and wonderful; raamam = to Rama; prakR^itivatsalam = who was affectionate by nature; dhaarmikam = and virtuous; mandaakiniitiire = at the banks of that River Mandakini.

Verse 2 & 3

को हि स्याद् ईदृशो लोके यादृशः त्वम् अरिम् दम || २-१०६-२
न त्वाम् प्रव्यथयेद् दुह्खम् प्रीतिर् वा न प्रहर्षयेत् |
सम्मतः च असि वृद्धानाम् तामः च पृग्च्छसि संशयान् || २-१०६-३

“Who, in this world, is endowed with such qualities like you, O annihilator of enemies! Neither does sorrow disturb you nor does joy enrapture you. You are highly honoured by elders and you clarify your doubts from them.

2; 3. arindama = O; annihilator of enemies!; duHkham = sorrow; na pravyathayet = does not disturb; tvaam = you; na vaa priitiH = nor pleasure; praharSayet = enraptures (you); kohi = who; syaat = is there; yaadR^ishaH = anybody whatsoever; loke = in this world; iidR^ishaH = endowed with such qualities like; tvam = you? sammataH asi = you are highly honoured by; vR^iddhaanaam = elders; pR^ichchhasi = you ask; taamshcha = them; samshayaan = you doubts;

Verse 4

यथा मृतः तथा जीवन् यथा असति तथा सति |
यस्य एष बुध्दि लाभः स्यात् परितप्येत केन सः || २-१०६-४

“By what should he be moved, who looks on life and death, misfortune or prosperity with an equal eye?”

4. kena = by what; saH paritapyeta = should he be moved; yasya = for whom; eSaH = this; buddhilaabhaH = benefit of intellect; syaat = is there; (who looks); mR^itah = the dead; jiivan = and the living; yathaa tathaa = in the same way; asati = the misfortune; sati = and the prosperity; yathaa tathaa = in the same way.

Verse 5

परावरज्ञो यश्च स्यात् यथा त्वं मनुजाधिप |
स एवम् व्यसनम् प्राप्य न विषीदितुम् अर्हति || २-१०६-५

“O, King! He who knows the totality of time as you do, ought not to feel despondent even on meeting with adversity.”

5. manujaadhipa = O; king!; yaH = he who; paraavarajJNo = knows the totality of time; tvam yathaa = as you do; saH = such a man; na arhati = ought not; viSiiditum = to feel despndent; praapya = (even) on meeting; enam = this vyasanam = adversity.

Verse 6

अमर उपम सत्त्वः त्वम् महात्मा सत्य सम्गरः |
सर्वज्नः सर्व दर्शी च बुद्धिमामः च असि राघव || २-१०६-६

“O, the magnanimous Rama! you are equally strong as celestials. You are true to your promise, all-knowing, all-viewing and endowed with understanding.”

6. mahaatmaa = O; the magnaimous; raaghava = Rama!; tvam = you; asi = are amaropama settvaH = equally strong as celestials; satyasangaraH = true to your promise; sarvajJNaH = all knowing; sarvadarshiicha = all-viewing; buddhimaamshcha = and endowed with understanding.

Verse 7

न त्वाम् एवम् गुणैर् युक्तम् प्रभव अभव कोविदम् |
अविषह्यतमम् दुह्खम् आसादयितुम् अर्हति || २-१०६-७

“Even the most fearful calamity ought not to attack you, endowed as you are, with such attributes; and recognising the birth and end of all beings.”

7. aviSahyatamam = the most fearful; duHkham = calamity; naarhati = ought not; aasaadayitum = to overcome; tvaam = you; yuktam = with evam guNaiH = such; attributes; prabhavaabhava kovidam = and recognizing the birth and end of all things.

Verse 8

प्रोषिते मयि यत् पापम् मात्रा मत् कारणात् कृतम् |
क्षुद्रया तद् अनिष्टम् मे प्रसीदतु भवान् मम || २-१०६-८

“The sinful deed, committed by my mean mother for my sake during my absence, was not to my liking. (Hence) be gracious to me.”

8. yat = paapam = which sinful deed; kR^itam = was committed; kSudrayaa maataa = by my mean mother; matkaaraNaat = for my sake; mayi proSite = during my absence; tat = that; aniSTam = was not to the liking; me = of me; bhavaan prasiidatu = be gracious; mama = to me.

Verse 9

धर्म बन्धेन बद्धो अस्मि तेन इमाम् न इह मातरम् |
हन्मि तीव्रेण दण्डेन दण्ड अर्हाम् पाप कारिणीम् || २-१०६-९

“I am bound by the chanins of morality. For that reason, I do not kill iwth a severe punishment, my mother who was of perverse conduct and worthy of retribution.”

9. baddhaH asmi = I am bound; dharmabandhena = by the chains of morality; tena = for that reason; na hanmi = I do not kill; tiivreNa = with a severe; daNDena = punishment; imaam maataram = this mother; daN^Daarham = worthy of retribution; iha = now; paapakaariNiim = and who was perverse conduct.

Verse 10

कथम् दशरथाज् जातः शुद्ध अभिजन कर्मणः |
जानन् धर्मम् अधर्मिष्ठम् कुर्याम् कर्म जुगुप्सितम् || २-१०६-१०

“How can I, born of Dasaratha of noble birth and deeds and conversant of right and wrong, do the most wicked and horrible act?”

10. dasharathaajjaataH = born of Dasaratha; shuddhaabhijanakarmaNaH = of noble birth and deeds; jaanan = and conversant; dharmam = of right; adharmiSTham = and wrong; (can I); kuryaam = do; jugupsitam = a horrible; karma = deed; aadharmiSTham = the most wicked one?

Verse 11

गुरुः क्रियावान् वृद्धः च राजा प्रेतः पिता इति च |
तातम् न परिगर्हेयम् दैवतम् च इति संसदि || २-१०६-११

“The King Dasaratha was my preceptor, had several sacrificial performances to his credit was aged, was my father, equal to a deity and is now dead. Hence, I cannot reproach him in an open assembly.”

11. raajaa = the king Dasaratha; guruH = was my preceptor; kriyaavaan = had (several) sacrificial performances to his credit; vR^iddhashcha = aged man; pitaa = my father; daivatamcheti = and equal to a celestial; pretaH = and is dead (now); iti cha = for this reason; na parigarheyam = I do not abuse; taatam = my father; samsadi = in an assembly.

Verse 12

को हि धर्म अर्थयोर् हीनम् ईदृशम् कर्म किल्बिषम् |
स्त्रियाः प्रिय चिकीर्षुः सन् कुर्याद् धर्मज्न धर्मवित् || २-१०६-१२

“O Rama the knower of piety! What man who knows the principles of righteousness, would commit such an improper act, bereft of one’s interest and duty, in order just to please a woman?”

12. dharmajJNa = O; Rama the knower of piety!; kohi = who; dharmavit = a knower of righteousness; kuryaat = would commit; iidR^isham = such; karma = and act; hiinam = bereft; dharmaarthayoH = of duty and one’s interest; kulbiSam = and improper; priyam chikiirSaH san = in order to please; striyaaH = a woman?

Verse 13

अन्त काले हि भूतानि मुह्यन्ति इति पुरा श्रुतिः |
राज्ना एवम् कुर्वता लोके प्रत्यक्षा सा श्रुतिः कृता || २-१०६-१३

“There is an ancient saying that at the time of death, beings lose their judgment. The king, acting as he did, has made this saying indeed true in the eyes of the world.”

13. puraashrutiH = there is an ancient saying; iti = that; antakaale = at the time of death; bhuutaani = beings; muhyanti = lose their judgment; kurvataa = by acting; evam = in this manner; raajNaa = by the king; saa shrutiH = that saying; kR^itaa = is made; pratyakSaa = real; loke = (in the eyes) of the world.

Verse 14

साधु अर्थम् अभिसंधाय क्रोधान् मोहाच् च साहसात् |
तातस्य यद् अतिक्रान्तम् प्रत्याहरतु तद् भवान् || २-१०६-१४

“This transgression of righteousness was done by our father for fear of anger (of kaikeyi) or through infatuation and over-haste. You do keep in view a noble purpose and reverse that transgression.”

14. atikraantam = this transgression (of righteousness); yat = which was done; taatasya = by our father; krodhaat = because of anger; mohaat = or infatuation; saahasaat = or over-haste; bhavaan = you; abhisandhaaya = keep in view; saadhu = the noble; artham = purpose; pratyaaharatu = and reverse; tat = that transgression.

Verse 15

पितुर् हि समतिक्रान्तम् पुत्रो यः साधु मन्यते |
तद् अपत्यम् मतम् लोके विपरीतम् अतो अन्यथा || २-१०६-१५

“A son who honours only a good deviation (from righteousness) of a father is accepted as a real son in this world. He who acts otherwise than this would be facing a quite reverse situation.”

15. yaH putraH = which son; manyate = honours; saadhu = a good; samtikraantam = deviation; pituH = of a father; tat = that son alone; matam = is accepted; apatyam = as a son; loke = in this world; anyathaa = (He who acts) otherwise; ataH = than this; vipariitam = is quite reverse.

Verse 16

तद् अपत्यम् भवान् अस्तु मा भवान् दुष्कृतम् पितुः |
अभिपत् तत् कृतम् कर्म लोके धीर विगर्हितम् || २-१०६-१६

“You be that real son. Do not lend yourself to the infamous act, committed by our father, which in this world, confident men freely condemn.”

16. bhavaan = you; astu = be; tat = that; apatyam = son; bhavaan = you; maastu = do not; abhipattaa = lend yourself; duSkR^itam = to the infamous; karma = act; kR^itam = committed; pituH = by our father; loke = (which) in this world; dhiiravigarhita = confident men freely condemn.

Verse 17

कैकेयीम् माम् च तातम् च सुहृदो बान्धवामः च नः |
पौर जानपदान् सर्वामः त्रातु सर्वम् इदम् भवान् || २-१०६-१७

“Save Kaikeyi and me, our father, our friends, our relatives, all the urbanites and the villagers as well as the entire kingdom.”

17. bhavaan = you; traatu = save; kaikeyiim = Kaikeyi; maamcha = and me; taatamcha = our father; naH = our; suhR^idaH = friends; baandhavaamshcha = our relatives; sarvaan = all; paurajaanapadaan = the urbanites and the villagers; sarvam = and the entire; idam = this kingdom.

Verse 18

क्व च अरण्यम् क्व च क्षात्रम् क्व जटाः क्व च पालनम् |
ईदृशम् व्याहतम् कर्म न भवान् कर्तुम् अर्हति || २-१०६-१८

“Where is the forest and where is the princely dignity? Where is the matted hair and where is the protection of a kingdom? You ought not to do such a contradictory act.”

18. kva = where is; araNyamcha = the forest and; kva = where is; kSaatram cha = the princely dignity?; kva = where is jaTaaH = the matted hair; kva = where is paalanamcha = the protection of a kingdom? bhavaan = you; na arhati = ought not; kartum = to do; iidR^isham = such; vyaahatam = a contradictory; karma = act.

Verse 19

एष हि प्रथमो धर्मः क्षत्रियस्याभिषेचनम् |
येन शक्यम् महाप्राज्ञ् प्रजानां परिपालनम् २-१०६-१९

“O, the highly enlightened hero! The first duty of a warrior is indeed to get crowned, so that he may then protect his subjects.”

19. mahaapraaajJNu = O; the highly enlightened hero!; eSaH hi = this indeed is; prathamaH = the first; dharmaH = duty; kSatriyasya = of a warrior; abhiSechanam = is to be crowned; yeSaH = by which; eSaH paripaalanam = this protection; prajaanaam = of the subjects; shakyam = is possible.

Verse 20

कश्च प्रत्यक्षमुत्सृज्य संशयस्थमलक्षणम् |
आयतिस्थं चरेद्धर्मम् क्षत्रबन्धुरनिश्चितम् २-१०६-२०

“Which man of warrior-caste would set aside his manifest duty and prctise a virtue that gives doubtful result, which does not promise happiness, which has a mental restraint and which is uncertain?”

20. kaH = which; kSatra bandhuH = man of warrior-caste; utsR^ijya = setting aside; pratyakSam = his manifest duty; samshayastham = that is doubtful; alakSaNam = which does not promise happiness; aayatistham = which has a mental restraint; anishchitam = and which is uncertain?

Verse 21

अथ क्लेशजम् एव त्वम् धर्मम् चरितुम् इग्च्छसि |
धर्मेण चतुरो वर्णान् पालयन् क्लेशम् आप्नुहि || २-१०६-२१

“If you desire to pursue a virtue alone; although born of pain, then take pains while protecting the four castes as per tradition, by recourse to righteousness.”

21.atha = or; tvam ichchhasi yadi = if you desire; charitum = to fulfil; dharmameva = the duty alone; kleshajam = (even though) born of pain; aapnuhi = take; klesham = pain; paalayan = in protecting; chaturaH = the four; varNaan = castes; dhameNa = as per tradition.

Verse 22

चतुर्णाम् आश्रमाणाम् हि गार्हस्थ्यम् श्रेष्ठम् आश्रमम् |
पाहुर् धर्मज्न धर्मज्नाः तम् कथम् त्यक्तुम् अर्हसि || २-१०६-२२

“O, Rama the knower of righteousness! The knower of what is right indeed tell that the life of a house-holder is the noblest of all the four* stages of life. How can you abandon it?”

22. dharmajJNa = O; Rama the knower of righteousness!; dharmajJNaaH = the knower of what is right; praahuH hi = tell indeed (that); gaarhasthyam = the life of a house- holder; shreSTham = is the noblest; chaturNaam = of the four; aashramaaNaam = stages of life; katham = how; arhasi = can you; tyaktum = leave; tam = it?

Verse 23

श्रुतेन बालः स्थानेन जन्मना भवतो ह्य् अहम् |
स कथम् पालयिष्यामि भूमिम् भवति तिष्ठति || २-१०६-२३

“I am indeed junior to you in the point of learning, situation and by birth. How should I rule the earth, while still you are living?”

23. aham = I; baalaH hi = am indeed younger; bhavataH = than you; shrutena = in learning; sthaanena = Situation; janmanaa = and by birth; katham = how; saH paalayiSyaami = should I that very person rule; bhuumim = the earth; bhavati = (while) you; tiSThati = are still living.

Verse 24

हीन बुद्धि गुणो बालो हीनः स्थानेन च अप्य् अहम् |
भवता च विना भूतो न वर्तयितुम् उत्सहे || २-१०६-२४

“I, a mere child, who am devoted of intelligence and virtues besides placed in an inferior position, cannot even live without you.”

24. aham = I; baalaH = a mere child; hiina buddhiguNaH = who am devoid of intelligence and virtuers hiinaH api = and even in an inferior; sthaanena cha = position; na utsahe = would not be able; vartayitum = to exist; vinaabhuutaH = without; bhavataa = you.

Verse 25

इदम् निखिलम् अव्यग्रम् पित्र्यम् राज्यम् अकण्टकम् |
अनुशाधि स्वधर्मेण धर्मज्न सह बान्धवैः || २-१०६-२५

“O, Rama the knower of righteousness! Rule this entire kingdom belonging to your father, without distraction, without hindrance and as per the conduct prescribed for you along with your relatives.”

25. dharmaJNa = O; Rama the knower of righteousness!; anushaadhi = rule; idam- this; nikhilam = entire; raajyam = kingdom; pitrayam = belonging to your father; avagryam = without any distraction; akaN^Takam = without hindrance; svadharmeNa = according to the code of conduct prescribed for you; baandhavaiH saha = along with your relatives.

Verse 26

इह एव त्वा अभिषिन्चन्तु धर्मज्न सह बान्धवैः |
ऋत्विजः सवसिष्ठाः च मन्त्रवन् मन्त्र कोविदाः || २-१०६-२६

“Let all the king’s ministers along with Vasishta and other priests well-versed in sacred formulas, crown you, the knower of sacred texts, here itself.”

26. sarvaaH = (Let) all; prakR^itayaH = the Kings’s ministers; savasiSThaaH = along with Vasishta; saha = with; R^itvijashcha = the priests; mantrakovidaaH = well-versed in sacred formulas; ihaiva = here itself; abhiSiN^chastu = crown; tvaa = you; mantravat = the knower of sacred texts.

Verse 27

अभिषिक्तः त्वम् अस्माभिर् अयोध्याम् पालने व्रज |
विजित्य तरसा लोकान् मरुद्भिर् इव वासवः || २-१०६-२७

“You, having been crowned thus, may proceed to Ayodhya along with us to rule it, like Indra the Lord of celestials, having conquered all the worlds with his might, proceeds to his kingdom along with celestials.”

27. tvam = you; abhiSiktaH = having been crowned; vraja = proceed; ayodhyaam = to Ayodhya; asmaabhiH = along with us; paalane = to rule it; vaasavaH iva = like Indra the Lord of celestials; vijitya = having conquered; lokaan = the worlds; tarasaa = by his night; marudbhirava = along with celestials.

Verse 28

ऋणानि त्रीण्य् अपाकुर्वन् दुर्हृदः साधु निर्दहन् |
सुहृदः तर्पयन् कामैः त्वम् एव अत्र अनुशाधि माम् || २-१०६-२८

“You shall discharge the three obligations subdue all the enemies, gratify the wishes of all your friends and you alone rule me in Ayodhya.”

28. apaakurvan = you shall discharge; triiNi = the three; R^iNaani = obligations; nirdahan = subdue; saadhu = well; durhR^idaH = the enemies; tarpayan = gratify; kaamaiH = the wishes; suhR^idaH = of your friends; tvameva = and you alone; anushaadhi = rule; maam = me; atra = in Ayodhya.

Verse 29

अद्य आर्य मुदिताः सन्तु सुहृदः ते अभिषेचने |
अद्य भीताः पालयन्ताम् दुर्हृदः ते दिशो दश || २-१०६-२९

“O, noble brother! May your friends rejoice today at your enthronement. May your enemies, full of terror, flee today to the ten quarters.”

29. aarya = O noble brother!; te = (May) your; suhR^idaH = friends; santu = be; muditaaH = rejoiced; adya = today; abhiSechane = at your enthronement; te durhR^idaH = (May) your enemies; bhiitaaH = full of terror; palaayantaam = flee; dasha dishaH = to ten quarters; adya = today.

Verse 30

आक्रोशम् मम मातुः च प्रमृज्य पुरुष ऋषभ |
अद्य तत्र भवन्तम् च पितरम् रक्ष किल्बिषात् || २-१०६-३०

“O, excellent among men! Wipe off my mother’s curse today and protect our venerable father from his sin.”

30. puruSarSabha = O; excellent among men!; pramR^ijya = wipe off; mama = my; maatuH = mother’s; aakrosham = curse; adya = today; rakSa = and protect; tatrabhavantam = our venerable; pitaramcha = father; klbiSaat = from his sin.

Verse 31

शिरसा त्वा अभियाचे अहम् कुरुष्व करुणाम् मयि |
बान्धवेषु च सर्वेषु भूतेषु इव महा ईश्वरः || २-१०६-३१

“I request you by bowing my head before you. Show compassion on me and on all our relatives as Lord Shiva ( the Supreme Deity) on all beings.”

31. aham = I; abhiyaache = request; tvaa = you; shirasaa = (by bowing) my head; kuruSva = show; karuNaam = compassion; mayi = me; sarveSu = all; baandhaveSu = our relatives; maheshvaraH iva = as Lord shiva ( the supreme Deity); bhuuteSu = on all beings.

Verse 32

अथ वा पृष्ठतः कृत्वा वनम् एव भवान् इतः |
गमिष्यति गमिष्यामि भवता सार्धम् अप्य् अहम् || २-१०६-३२

“Else if you disregard my entire request and move again into the forest form here, I too will go along with you.”

32. atha = else if; bhavaan = you; pR^iSThataH kR^itvaa = disregard; etat = my entire request; gamiSyati = and move; vanameva = to the forest only; itaH = from here; ahamapi = I also; gamiSyaami = shall go; bhavataa saardham = along with you.

Verse 33

तथापि रामो भरतेन ताम्यत |
प्रसाद्यमानः शिरसा मही पतिः |
न चैव चक्रे गमनाय सत्त्ववान् |
मतिम् पितुः तद् वचने प्रतिष्ठितः || २-१०६-३३

Even while being propitiated by Bharata as above, by bowing his head duly sinking in his spirit, the illustrious Rama, the Lord of the earth was still abiding in the words of his father and did not feel inclined to return to Ayodhya.

33. prasaadyamaanaH = (Even while) being propitiated; bharatena = by Bharata; tahtaa = as above; shirasaa = by bowing his head; taamyataa = sinking in his spirit; raamaH = Rama; sattvavaan = the illustrious; mahiipatiH = Lord of the earth; pratiSThitaH = was abiding; tadvachane = in those words; pituH = of his father; na chakre = and did not fee; matim = inclined; gamanaaya = to return (to Ayodhya).

Verse 34

तद् अद्भुतम् स्थैर्यम् अवेक्ष्य राघवे |
समम् जनो हर्षम् अवाप दुह्खितः |
न यात्य् अयोध्याम् इति दुह्खितो अभवत् |
स्थिर प्रतिज्नत्वम् अवेक्ष्य हर्षितः || २-१०६-३४

Seeing that wonderful staunchness in Rama, the people of Ayodhya felt sorrowful and at the same time, experienced joy. They became distressed that he was not going to Ayodhya and felt rejoiced to see his firmness of resolve.

34. avekSye = seeing; adbhutam = the wonderful; tat sthairyam = that firmness; raaghave = in Rama; janaH = the people (of Ayodhya); duHkhitaH = felt sorrowful; samam = and at the same time; avaapa = experienced; harSam = joy; abhavat = (they) became; duHkhitah = distress; iti = that; nayaati = he was not going; ayodhyaam = to Ayodhya; harSitaH = and felt rejoiced; avekSya = to see; sthira pratijJNatvam = his firmness of resolve.

Verse 35

तम् ऋत्विजो नैगम यूथ वल्लभाः |
तथा विसम्ज्ना अश्रु कलाः च मातरः |तथा ब्रुवाणम् भरतम् प्रतुष्टुवुः |
प्रणम्य रामम् च ययाचिरे सह || २-१०६-३५

The priests, citizens and elders of that multitude as well as Queens, distracted and weeping bitterly, acclaimed Bharat who was then speaking thus, duly prostrating himself before Rama and added theri supplications to Rama.

35. R^itvijaH = the priests; naigama yuuthavallabhaaH = Citizens and elders of that multitude; maataraH = as well as the mothers; visamjNaashrukalaaH = distracted and weeping bitterly; pratuSTuvuH = acclaimed; tam bharatam = that Bharata; bruvaaNum = who was speaking; tadaa = then; tathaa = thus; praNamya = and prostrating himself; raamam = before Rama; saha = and added; yayaa chire cha = their supllikcations to his.