Introduction
In this chapter Kausalya requests Rama to take her to forest also. But Rama stops Kausalya saying that service of husband is the ultimate dharma of wife and he obtains her permission for him to go to forest.
Verse 1
तम् समीक्ष्य तु अवहितम् पितुर् निर्देश पालने |
कौसल्या बाष्प सम्रुद्धा वचो धर्मिष्ठम् अब्रवीत् || २-२४-१
Seeing him firm minded in protecting the command of his father, Kausalya in a choked voice spoke these righteous words:
1. samiikshhya = seeing; tam = him; avahatam = firm minded; nirdeshapaalane = in protecting the command; pituH = of father; bhaashhpa samruddaa = in a choked voice; abraviit = spoke; vachaH = words; dharmishhTham = which are righteous.
Verse 2
अदृष्ट दुह्खो धर्मात्मा सर्व भूत प्रियम् वदः |
मयि जातः दशरथात् कथम् उन्चेन वर्तयेत् || २-२४-२
�Rama who is born in me and Dasaratha, is a righteous person. He speaks lovingly to all beings. He has not faced grief at any time. How can such a person live in a forest, by gathering grains ?’
2. jaataH = Rama who is born; mayi = in me; dasharathaat = and Dasharatha; dharmaatmaa = is a righteous person; sarvabhuutapriyamvada = who speaks lovingly to all beings; adR^ishhTa duHkhah = who has not seen sorrow ; katham = how; vartayet = can he live; uNchena = by gathering grains fallen on floor ?
Verse 3
यस्य भृत्याः च दासाः च मृष्टानि अन्नानि भुन्जते |
कथम् स भोक्ष्यते नाथो वने मूल फलानि अयम् || २-२४-३
“While the dependants and the servants of Lord Rama eat pleasant foods all the while, how can he eat roots and fruits himself in the forest ?”
3. yasya = whose bhR^ityaashcha = dependants and; daasaashcha = servants bhuNJjate = eat; mR^ishTaani = pleasant or tasty annaani = foods ; katham = how ayam = such Rama naatha = the lord ; bhokshhyate = can eat muulaphalaani = roots and fruits vane = in forest ?
Verse 4
क एतत् श्रद्दधेत् श्रुत्वा कस्य वा न भवेद् भयम् |
गुणवान् दयितः राज्ञो राघवो यद् विवास्यते || २-२४-४
“Hearing that Rama the beloved and virtuous is being thus sent to exile by the king , who will believe these words? Who will not develop fear ?”
4. srutvaa = hearing; etat = that; raghavaH = Rama; dayitaH = the beloved; guNavaan = the virtuous; vivaasyate itivat = is being sent to exile thus; rajJNaa = by king; kaH = who; shraddadhet = will believe ? kasyavaa = to whom; bhayam = fear; nabhavet = is not created ?
Verse 5
नूनम् तु बलवान् लोके कृतान्तः सर्वमादिशन् |
लोके रामाभिरामस्त्वम् वनम् यत्र गमिष्यसि || २-२४-५
�Oh, Rama ! If you , the charming in the world are to go to exile , then it can be certainly said that everything is ordered by a strong destiny’
5. raamaH = oh; Rama ! tvam = you; loke abhiraamaH = the charming in the world; yatra gamishhyati = that you are going ; vanam = to forest; sarvam = everything; aadishan = is ordered by; kR^itaantaH = destiny; nunaam = certainly; balavaan = having ;strength .
Verse 6, 7 & 8
अयम् तु मामात्मभवस्तवादर्शनमारुतः |
विलापदुःखसमिधो रुदिताश्रुहुताहुतिः || २-२४-६
चिन्ताबाष्पमहाधूस्तवागमनचिन्तजः |
कर्शयित्वा भृशम् पुत्र निश्वासायाससम्भवः || २-२४-७
त्वया विहीनाम् इह माम् शोक अग्निर् अतुलो महान् |
प्रधक्ष्यति यथा कक्षम् चित्र भानुर् हिम अत्यये || २-२४-८
“Oh, Son! Soon after your departure to a distant forest, a great and incomparable fire of sorrow will generate in my whole body. The wind which flares it up is your not being seen here. My lamentation and grief are the fire-sticks. My wailing tears will be the offerings as an oblation to fire. The choking and anxiety will be a great smoke .The thought that when you would return, will generate smoke again. Such a fire of grief will make me emaciated completely and will burn like dry wood by fire in winter.’
6;7;8. kumaaraa = Oh; Son ! ayam shokaagni = this fire of my sorrow; atulaH = which is unique; mahaan = great ; aatmabhavaaH = which is originating in the whole body; tava adarshana maarutaH = having wind of your not being seen; vilaapa duHkha samidhaH = having fire – twigs of lamentation and grief; ruditaashru hutaahutiH = having offering of wailing tears as oblation to fire ; chinthaa bhaashpa mahaa dhumaaH = having great smoke of choking caused by anxiety ; tavaa aagamana chinthajaH = generated out of the thought of your return ; nishvaasaayasa sambhavaH = created out of sigh and fatigue; maam karshayitvaa = makes me emaciated; bhR^isham = much; iha = here; vihiinaam = isolated; tvayaa = with you; pradhakshhyati = can burn; kakshham yathaa = like dry wood ; chitra bhaanuH = by fire ; himaatyaye = in winter .’
Verse 9
कथम् हि धेनुः स्वम् वत्सम् गच्चन्तम् न अनुगच्चति |
अहम् त्वा अनुगमिष्यामि यत्र पुत्र गमिष्यसि || २-२४-९
“Oh, Son! A cow follows its calf wherever it goes. So also, I shall come with you wherever you go.”‘
9. putraH = Oh; Son; kathamhi = how indeed; dhenuH = a cow; naanugachhati = will not follow; svam vatsam = its calf; gachhantam = going ? aham = I; anugamishhyaami = shall follow; yatra = where; tvaa = you; gamishhyaasi = will go.”
Verse 10
तथा निगदितम् मात्रा तत् वाक्यम् पुरुष ऱ्षभः |
श्रुत्वा रामः अब्रवीद् वाक्यम् मातरम् भृश दुह्खिताम् ||
२-२४-१०
“Oh, son! A cow follows its calf wherever it goes. So also, I shall come with you wherever you go.”
10. raajaa = king; vaNch^itaH = deceived; kaikeyyaa = by Kaikeyi; mayi = I ; aashrite = having recourse to; araNyam = forest; parityaktaH = abandoned; bhavatyaapi = by you also; na vartayishhyati = he will not be alive; nuunam = certain.”
Verse 11
कैकेय्या वन्चितः राजा मयि च अरण्यम् आश्रिते |
भवत्या च परित्यक्तः न नूनम् वर्तयिष्यति || २-२४-११
“Kaikeyi already deceived the king .He will not be alive, when I leave for the forest and you also leave him .It is certain.”
11. raajaa = king; vaNch^itaH = deceived; kaikeyyaa = by Kaikeyi; mayi = I ; aashrite = having recourse to; araNyam = forest; parityaktaH = abandoned; bhavatyaapi = by you also; na vartayishhyati = he will not be alive; nuunam = certain !’
Verse 12
भर्तुः किल परित्यागो नृशंसः केवलम् स्त्रियाः |
स भवत्या न कर्तव्यो मनसा अपि विगर्हितः || २-२४-१२
“To a woman, abandonment of husband is entirely a cruel act. That bad act is not to be perceived even by mind.”
12. striyaaH = to a woman; parityaagaH = abandonment; bhartuH = of husband; nR^ishamsaH kila = is indeed cruel act; kevalam = entirely; saH = that; vigarhitaH = bad act; na KartavyaH = is not to be done; bhavatyaa = by you; manasaapi = even by mind.
Verse 13
यावज् जीवति काकुत्स्थः पिता मे जगती पतिः |
शुश्रूषा क्रियताम् तावत् स हि धर्मः सनातनः || २-२४-१३
“Till Dasaratha, my father and the great king is alive, you should serve him well. It is eternal justice.”
13. yaavat = Till which time; kaakutsaH = Dasaratha; me pitaa = my father; jagatiipatiH = the lord of earth; jiivati = is alive; tavaat = till such time; kriyataam shushruushaa = he ;should be served; saH = that ; SanaatanaH dharmaH hi = is indeed eternal justice .’
Verse 14
एवम् उक्ता तु रामेण कौसल्या शुभ दर्शना |
तथा इति उवाच सुप्रीता रामम् अक्लिष्ट कारिणम् || २-२४-१४
After Rama spoke thus, Kausalya with auspicious appearance, was very much pleased and spoke to Rama, who performs indefatigable actions, in consent.
14. evam = thus; uktaa = spoken; raameva = by Rama; kausalyaa = kausalya; shubhadarshanaa = with auspicious appearance; supriitaa = is very much pleased ; uvaacha = spoke; raama = to Rama; aklishhTakaariNam = who performs undefatigable actions; tatheti = showing concurrance.
Verse 15
एवम् उक्तः तु वचनम् रामः धर्मभ्ऱ्ताम् वरः |
भूयः ताम् अब्रवीद् वाक्यम् मातरम् भृश दुह्खिताम् || २-२४-१५
That Rama, the best among upholders of righteousness, after hearing the words of his mother ,spoke again to her who was very much distressed.
15. raamaH = Rama; dharmabhR^itaam varaH = the best among upholders of righteousness; uktaH = having been spoken; evam = thus ; vachanam = the words; abraviit = spoke; bhuuyaH = again; taa maataram = to that mother; bhR^isha duHKhitaam = who was very much distressed .
Verse 16
मया चैव भवत्या च कर्तव्यम् वचनम् पितुः |
राजा भर्ता गुरुः श्रेष्ठः सर्वेषाम् ईश्वरः प्रभुः || २-२४-१६
“The words of father are to be followed by you and me. For all, he is the king, the nourished, a venerable man, the best among men, the lord and the ruler.”
16. vachanam = words; pituH = of father; kartavyam = are fit to be done; mayaachaiva = by me; bhavatyaacha = and by you; sarveshhaam = for all; raajaa = king; bhartaa = nourisher; guruH = venerable man; shreshhTaH = the best man; iishvaraH = lord; prabhuH = ruler.’
Verse 17
इमानि तु महा अरण्ये विह्ऱ्त्य नव पन्च च |
वर्षाणि परम प्रीतः स्थास्यामि वचने तव || २-२४-१७
“After roaming in the great forest for fourteen years, I shall come back and very gladly stand by your command.”
17. “vihR^itya = after roaming; mahaaraNye = in great forest; imaani = these; nava paNchacha = fourteen; varshhaaNi = years; sthaasyaami = I shall stand by; tava = your; vachane = words; parama priitaH = very gladly”.
Verse 18
एवम् उक्ता प्रियम् पुत्रम् बाष्प पूर्ण आनना तदा |
उवाच परम आर्ता तु कौसल्या पुत्र वत्सला || २-२४-१८
After hearing the words of Rama, Kausalya who was affectionate to her son , was in great sorrow with her face filled with tears and spoke thus to her beloved son Rama .
18. tadaa = then; kausalyaa = Kausalya; putra vatsalaa = who is affectionate to her son; uktaa = having been spoken; ivam = thus; uvaacha = spoke; priyam putram = to beloved son; bhaashhpapuurNaananaa = with her face ;filled with tears; paramaartaa = in great sorrow .
Verse 21
भवत्या मम चैवाद्य राजा प्रभवति प्रभुः ।।२-२४-२१
न ह्यनाथा वयं राज्ज्ञा लोकनाथेन धीम ता ।
“King Dasaratha, supreme commander has authority over you and me also now. when king, the lord of the earth and the wise man is there , we are not indeed master-less.’
21. “raajaa = king Dasaratha; prabhuH = the supreme commander; adya = now; prabhavati = has authority; bhavatya = over you; mamacha = and me also ; vayam = we; nahi anaathaaH = are not indeed without master; raajJNaa = by way of king ; lokanaathena = lord of the earth dhiimataa = the wise man”.
Verse 19
आसाम् राम सपत्नीनाम् वस्तुम् मध्ये न मे क्षमम् |
नय माम् अपि काकुत्स्थ वनम् वन्यम् म्ऱ्गीम् यथा || २-२४-१९
यदि ते गमने बुद्धिः कृता पितुर् अपेक्षया |
“Oh, Rama! I can not reside in the middle of these step-wives. If you have made up your mind to go to forest as per your father’s wish ,also take me, like taking a female deer of the forest ,to the woods ”
19. “ramaa = Oh; Rama! na khhamam = it is not capable; me = of me; vastum = to reside; madhye = in the middle of; aasaam = these; sapathniinaam = step wives; kaakutthsa = oh; Rama ! kR^itaayadi = If it is made; te buddhiH = of your mind; gamane = to go to forest; apekshhayaa = by wish; pituH = of father ; naya = take; maamapi = also me; mR^igiim yathaa = like female deer vanyaam = belonging to forest; vanam = to forest”
Verse 20
ताम् तथा रुदतीम् रामः रुदन् वचनम् अब्रवीत् || २-२४-२०
जीवन्त्या हि स्त्रिया भर्ता दैवतम् प्रभुर् एव च |
“Rama spoke thus these words bemoaningly to her, who was weeping= “as long as a woman is alive ,her husband is god and master to her”.
20. ramaaH = Rama; abraviit = spoke ; tathaa = thus; vachanam = these words; rudan = bemoaningly; taan = to her; rudatiim = who was weeping; stryaaH = to woman; jiivantyaaH = who is living; bhartaa = husband; daivatam = is god; prabhurevacha = and master.
Verse 22
भरतश्चापि धर्मात्मा सर्वभूतप्रियंवदः ।।२-२४-२२
भवतीमनुवर्तेत स हिधर्मरतः सदा ।
“Bharata also, who is a righteous person and who speaks lovingly to all beings will be obliging to you. He is indeed always devoted to righteousness.’
22. bharatashchaapi = Bharata also; dharmaatmaa = who is a righteous person; sarva bhuuta priyamvadaH = who speaks lovingly to all beings ; anuvarteta = will be obliging ; bhavatiim = to you ; saH = He ; sadaa = always; dharmarataH hi = indeed is devoted to righteousness .”
Verse 23
यथा मयि तु निष्क्रान्ते पुत्रशोकेन पार्थिवः || २-२४-२३
श्रमम् न अवाप्नुयात् किंचित् अप्रमत्ता तथा कुरु |
“While I take leave, take care of the king attentively so that he will not get fatigued even a little with grief over his son.”
23. mayi nishhkraante = while I take leave; yathaa = how ; paarthivaH = the king; na avaapnuyaat = will not get; kinchit = even a little ; shrmam = fatigue; putra shokena = with grief over the son; tathaa = in that manner; kuru = act; apramattaa = attentively .”
Verse 24
दारुणश्चाप्ययम् शोको यथैनम् न विनाशयेत् || २-२४-२४
राज्ञो वृद्धस्य सततम् हितम् चर समाहिता |
“Act always soothingly for a well-being of the aged king, seeing that his terrible grief will not destroy him .”
24. yathaa = how; ayam shokaH = this grief; daaruNaH = which is terrible; na vinaashayet = will not destroy in that way; evam = him ; chara = act; satatam = always; samaahitaa = soothingly; hitam = well being; raajJNaH = of king vR^iddhasya = who is aged’
Verse 25
व्रत उपवास निरता या नारी परम उत्तमा || २-२४-२५
भर्तारम् न अनुवर्तेत सा च पाप गतिर् भवेत् |
�Even if a woman is interested in religious vows and fastings in addition to being the best of the excellent ;if she does not obey her husband she will become ill-fated !”
25. �yaa naarii = which woman vratopavaasanirataa = who is interested in voes and fastings paramothamaa = being the best of the excellent; naanuvarateta = will not attend to bhartaaram = husband saa = she; bhavet = will become papagatiH = ill-fated.’
Verse 26
भर्तुः शुश्रूषया नारी लभते स्वर्गमु त्तमम् || २-२४-२६
अपि या निर्नमस्कारा निवृत्ता देवपूजनात् |
�Even if a woman does not offer salutation to celestials and does not worship the gods, she will attain the highest heaven by service to her husband .”
26. yaa = which woman; nivR^ittaa = abstains from ; deva puujanaat = worship of gods; nirnamaskaaraa = does not offer salutation such ; naariiapi = woman also; labhate = will attain ; uttamam = highest ; svargam = heaven ; shushrushhayaa = by service; bhartuH = to husband ”.
Verse 27
शुश्रूषम् एव कुर्वीत भर्तुः प्रिय हिते रता || २-२४-२७
एष धर्मः पुरा द्ऱ्ष्टः लोके वेदे श्रुतः स्म्ऱ्तः |
�She has to do service, truly devoted in love and welfare of her husband. This is seen in the world from the beginning, was heard from ancient texts and mentioned as righteousness.’
27. �rataa = devoted in priyahite = love and welfare bhartuH of husband kurviita = she has to do sushruushhameva = service truly eshhaH = This dR^ishhTaH = is seen loke = in the world pure = before ; shrutaH = was heard vede = in Vedas (ancient texts) smR^itaH = was told as dharmaH = righteousness.’
Verse 28
अग्निकार्येषु च सदा सुमनोभिश्च देवताः || २-२४-२८
पूज्याः ते मत् क्ऱ्ते देवि ब्राह्मणाः चैव सुव्रताः |
Oh, Mother! You always worship gods by sacrificial fire and by flowers for my sake . Brahmanas also with right voes are to be worshipped .’
28. devii = Oh; Mother ! matkR^ite = for my sake; devataaH = gods; puujyaaH = are worthy of worship; te = to you ; agnikaaryeshhu = by sacrificial fire; sumanobhishcha = and by flowers; sadaa = always ; braahmaNaashchaiva = brahmans also; suvrataaH = with right voes’.
Verse 29
एवम् कालम् प्रतीक्षस्व मम आगमन कान्क्षिणी || २-२४-२९
प्राप्स्यसे परमम् कामम् मयि प्रत्यागते सति |
“Look forward for the time of my return in such a manner with restraint, being temperate in food and being devoted in the service of your husband.”
29. pratiikshhasva = look forward ; kaalam = for time ; mama aagamana kaaNkshhiNii = desiring my return; evam = in such a manner ; viyataa = with restraint; niyataahaara = being temperate in food ; rate = devoted in ; bhartashushruushhaNe = service of husband.
Verse 30
प्राप्स्यसे परमम् कामम् मयि प्रत्यागते सति || २-२४-३०
यदि धर्मभ्ऱ्ताम् श्रेष्ठो धारयिष्यति जीवितम् |
“After my return, your best desire will be fulfilled if our father the best among protectors of righteousness ,is still alive till then.”
30. mayi = I; pratyaagate sati = having come back; dhrmabhR^itaam shreshhTaH = our father; the best of protectors of righteousness; dhaaraayishhyati yadi = if he sustains; jiivitam = life; praapsyase = you will acquire; paramam = the best; kaamam = desire .
Verse 31
एवम् उक्ता तु रामेण बाष्प पर्याकुल ईक्षणा || २-२४-३१
कौसल्या पुत्र शोक आर्ता रामम् वचनम् अब्रवीत् |
Kausalya who was afflicted with grief over her son, was with eyes full of tears after hearing Rama’s utterances and spoke thus to Rama.
31. kausalyaa = kausalya; putra shokaartaa = who is afflicted over her son ; uktaa = having been spoken ; evam = thus; raameNa = by Rama; bhaashhpaparyaakulekshhaNaa = with eyes full of tears; abraviit = spoke; vachanam = these words; raamam = to Rama.
Verse 32
गमने सुकृताम् बुद्धिम् न ते शक्नोमि पुत्रक || २-२४-३२
विनिवर्तयितुम् वीर नूनम् कालो दुरत्ययः |
“Oh, Brave son! I am not able to avert your well-made resolution, in the matter of your going to forest. Time is inscrutable .It is certain.”
32. viira putraka = Oh; Brave son! na shaknomi = I am not able to; Vinivartayitum = avert ; te buddhim = your mind; sukrutaam = which is well made; gamane = in the matter of your going; nuunanam = certainly; kaalaH = time; duratyayaH = is inscrutable.”
Verse 33
गच्च पुत्र त्वम् एक अग्रः भद्रम् ते अस्तु सदा विभो || २-२४-३३
पुनस्त्वयि निवृत्ते तु भविष्यामि गतक्लमा |
“Oh, son! You go undisturbed. Let there be auspiciousness always to you .I shall become refreshed, when you return again.”
33. putraH = Oh ;son! tvam = You; gachchha = go; ekaagraH = un disturbed; vibho = Oh; the mighty; astu = let there be ; bhadram = auspiciousness; sadaa = always; te = to you; bhavishhyaami = I shall become; gata klamaa = refreshed; tvayi nivR^ittetu = when you return; punaH = again.”
Verse 34
प्रत्यागते महाभागे कृतार्थे चरितव्रते || २-२४-३४
पितुरानृण्यताम् प्राप्तेत्वयि लप्स्ये परम् सुखम् |
“You, the illustrious after accomplishing a purpose, having observed a vow and having attained freedom from debt to your father, after having come again, I shall get great happiness”.
34. tvayi = You �mahaabhaage = the illustrious kR^itaarthe = who accomplished a purpose; charitavrate = who observed a vow ; praapte = who attained anR^iNyataam = freedom from debt pituH = to father ; pratyaagate = having come again lapsye = Ishall get varam = great sukham = happiness.
Verse 35
कृतान्तस्य गतिः पुत्र दुर्विभाव्या सदा भुवि || २-२४-३५
यस्त्वा संचोदयति मे वच आच्चिद्य राघव |
“The path of the destiny, which extinguishes my words and impels you to go to the forest ,is ever not imaginable on this earth”
35. putra = Oh;son raaghava = Oh; Rama! YaH = which destiny Aachchhidya = extingvishes me = my vachaH = word sanchodayati = impels tvaa = you gatiH = the path kR^itaantasya = of such destiny sadaa = always durvibhaavyaa = is unimaginable bhuvii = on earth.
Verse 36
गच्छेदानीम् महाबाहो क्षेमेण पुनरागतः || २-२४-३६
नन्दयिष्यसि माम् पुत्रः साम्ना वाक्येन चारुणा |
“Oh, Rama the valiant !Go just now and come again safely, when you will rejoice me with your pleasing and tranquillising words .”
36. mahaabaaho = Oh Rama; long armed ! gachchha = go; idaaniim = just now; Putra = Oh; son! punaH aagataH = having come again; kshhemeNa = safely; nandayishhyasi = you will rejoice; maam = me; saamnaa = with unanimity; vaakyena = with words; chaaruNaa = which are pleasing.
Verse 37
अपीदानीम् स कालः स्स्याद्वनात्प्रत्यागतम् पुनः || २-२४-३७
यत्त्वाम् पुत्रकः पश्येयम् जटावल्कधारिणम् |
“How good it will be, if today itself is the day of your returning from the forest, wearing twisted hair and garment made of bark.”
37. putraka = Oh; son! Pratyaagatam = after returning; PunaH = again; vanaat = from forest; yat = when; pashyeyaat = shall I see; tvaam = you; jataavalkadhaariNam = wearing twisted hair and garment made of bark? saH kaalaH = That time; api syaat = may it be; idaaniim = just now ‘
Verse 38
तथा हि रामम् वन वास निश्चितम् |
ददर्श देवी परमेण चेतसा |
उवाच रामम् शुभ लक्षणम् वचो|
बभूव च स्वस्त्ययन अभिकान्क्षिणी || २-२४-३८
“The queen kausalya thus saw Rama who decided to go to forest .She spoke these words with most excellent mind to Rama having auspicious qualities, being desirous of averting evil by recitation of auspicious words.”
38. devii = The queen kausalya; dadarsha = saw; tathaa = thus; raama = Rama; vanavaasa mishchitam = who decided to stay in forest; uvaacha = spoke; vachaH = words; chetasaa = with mind; paramiNa = most exellent; raamam = to Rama; subhalakshhaNam = having auspicious qualities; babhuuva = become; svatyayanaabhikaaNkshhiNii = desirous of averting evil by recitation of auspicious words; Thus completes twenty fourth canto of Ayodhya Kanda.
