Introduction
Bharata reproached Kaikeyi in many ways. Pricking with his unpleasant remarks, Bharata tells her that he will bring back Rama from the forest, install him on the throne of Ayodhya and become his attendant.
Verse 1
श्रुत्वा तु पितरम् वृत्तम् भ्रातरु च विवासितौ |
भरतः दुह्ख सम्तप्तैदम् वचनम् अब्रवीत् || २-७३-१
Hearing that his father was dead and both his brothers were exiled; Bharata was tormented with grief and spoke the following words:
1. shrutvaatu = hearing; pitaram = his father; vR^ittam = to be dead; bhraataram = and both his brothers; vivaasitou = having been exiled; bharataH = Bharata; duHkhasamtaptaH = was tormented; with grief; abraviit = and spoke; idam = these; vachanam = words.
Verse 2
किम् नुण्कार्यम् हतस्य इह मम राज्येन शोचतः |
विहीनस्य अथ पित्रा च भ्रात्रा पितृ समेन च || २-७३-२
Bereft of my father as well as my brother too, who is exactly like my father, what is the use of a kingdom now to me, lamenting as I am with despair?”
2. vihiinasya = bereft of; pitraacha = of my father; atha = and; bhraatraacha = my brother; pitR^isamena = who is exactly like my father; kimnukaaryam = what is the use; raajyena = with a kingdom; iha = now; mama = to me; shochataH = lamenting as I am; hatasya = with despair?
Verse 3
दुह्खे मे दुह्खम् अकरोर् व्रणे क्षारम् इव आदधाः |
राजानम् प्रेत भावस्थम् कृत्वा रामम् च तापसम् || २-७३-३
“Making Dasaratha to die and turning Rama to be an ascetic, you brought one calamity after another like sprinkling salt on a wound.”
3. kR^itvaa = making; raajaanam preta bhaavastham = the king die; raamamcha = and Rama; taapasam = to be an ascetic; akaroH = you created; duHkham = a sorrow; duHkhe = in another sorrow; me = to me;adadhaaH iva = like placing; kshhaaram = salt; vraNe = on a wound.
Verse 4
कुलस्य त्वम् अभावाय काल रात्रिर् इव आगता |
अन्गारम् उपगूह्य स्म पिता मे न अवबुद्धवान् || २-७३-४
“You came for destruction of our race, like the night of destruction coming at the end of the world. My father could not be aware of his embracing a live char-coal to his bosom.”
4. tvam = you; aagataa = came; abhaavaaya = for destruction; kulasya = of our race; kaalaraatriiva = like the night of destruction at the end of the world; me pitaa = my father; na avabuddharaan = could not be aware; upaguhya = of his embracing; aN^gaaram = a live charcoal.
Verse 5
मृत्युमापादितो राजा त्वया मे पापदर्शिनि |
सुखम् परिहृतम् मोहात्कुलेऽस्मिन् कुलपांसनि || २-७३-५
“O, the malevolent woman! You caused the death of my father. O, the one who made our race unchaste! In this race, happiness is deserted through your ignorance.”
5. paapadarshini = O; malevolent woman! mR^ityum = the death; me pitaa = of my father; aapaaditaH = was caused; tvayaa = by you; kulapaamsani = O; the one who made our race unchaste! Asmin kule = In this race; sukham = happiness; parihR^itam = is deserted; mohaat = by your ignorance.
Verse 6
त्वाम् प्राप्य हि पिता मे.द्य सत्यसन्धो महायशाः |
तीव्रदुःखाभिसम्तप्तो वृत्तो दशरथो नृपः || २-७३-६
“My father, king Dasaratha, who was true to his promise and immensely famous, now died, tormented as he was with bitter grief, because of you.”
6. nR^ipaH = king; dasarathaH = Dasaratha; me = my; pitaa = father; satyasandhaH = who was true to his promise; mahaayashaaH = and immensely famous; vR^ttaH = died; adya = now; tiivraduHkhaabhisamtaptaH = tormented as he was withbitter grief; praapya = after acquiring; tvaam = you.
Verse 7
विनाशितो महाराजः पिता मे धर्मवत्सलः |
कस्मात्प्रव्राजितो रामः कस्मादेव वनम् गतः || २-७३-७
“Why did you kill my father the monarch, who was intent on righteousness? Why did you send Rama on exile to the forest?”
7. kasmaat = why; me pitaa = my father; mahaaraajaH = the monarch; dharmavatsalaH = fond of righteousness; vinaashitaH = was killed? Kasmaat = why; raamaH = Rama; gataH = went; pravraajitaH = on exile; vanam = to the forest?
Verse 8
कौसल्या च सुमित्रा च पुत्र शोक अभिपीडिते |
दुष्करम् यदि जीवेताम् प्राप्य त्वाम् जननीम् मम || २-७३-८
“It is impossible that Kausalya and Sumitra, who are afflicted with grief for their sons, will live in fellowship with you, my mother.”
8. dushhkaram = it is impossible; kausalyaacha = Kausalya; sumitraacha = and Sumitra; putrashokaabhipiiDite = who are afflicted with grief for their sons; jivetaam yadi = will live; praapya = getting at; tvaam = you; jananiim = my mother.
Verse 9
ननु तु आर्यो अपि धर्म आत्मा त्वयि वृत्तिम् अनुत्तमाम् |
वर्तते गुरु वृत्तिज्ञो यथा मातरि वर्तते || २-७३-९
“Even Rama my elder brother, a pious man who knows how to behave with elders, used to act with the best behavior in your case, exactly as how he was behaving with his own mother.”
9. aaryo api = even my elder brother; dharmaatmaa = the pious man; guruvR^ittij^NaH = who knows how to behave with elders; vartate nanu = was indeed acting; anuttamaam = with the best; vR^ittim = behavior; tvayi = in your case; yathaa = as how; vartate = he was behaving; maatari = with his mother.
Verse 10
तथा ज्येष्ठा हि मे माता कौसल्या दीर्घ दर्शिनी |
त्वयि धर्मम् समास्थाय भगिन्याम् इव वर्तते || २-७३-१०
“In the same manner, Kausalya, my elder mother having far sightedness and established in piety, indeed used to behave with you as your sister.”
10. tathaa = in the same manner; me = my; jyeshhThaa = elder; maataa = mother; kausalyaa = Kausalya; diirghadarshinii = having far sightedness; samaasthaaya = being established; dharmam = in piety; vartate hi = was indeed behaving; tvayi = with you; bhaginyaamiva = as your sister.
Verse 11
तस्याः पुत्रम् कृत आत्मानम् चीर वल्कल वाससम् |
प्रस्थाप्य वन वासाय कथम् पापे न शोचसि || २-७३-११
“Why are you not lamenting, after sending Rama, the disciplined Kausalya ‘s son, clothed in a bark dress, to live in a forest? O, sinful one!”
11. katham = why; na shochasi = are you not lamenting; prasthaapya = after sending; kR^itaatmaanam = the disciplined; tasyaaH = Kausalya’s; putram = son; chiiravalkala vaasanam = clothed in a bark dress; vanavaasaaya = to live in a forest? Paape = O; sinful one!
Verse 12
अपाप दर्शिनम् शूरम् कृत आत्मानम् यशस्विनम् |
प्रव्राज्य चीर वसनम् किम् नु पश्यसि कारणम् || २-७३-१२
“You indeed sent into exile, clad in a bark dress, Rama having a virtuous disposition, a valiant man, a self controlled and illustrious man as he was. What reason do you gather for it?”
12. pravraajya = having sent into exile; apaapadarshanam = having a virtuous disposition; shuuram = a valiant man; kR^itaatmaanam = a self-controlled; yashasvinam = and illustrious man; chiiravasanam = clothed in bark dress; kimnu = what; kaaraNam = reason; pashyasi = do you perceive?
Verse 13
लुब्धाया विदितः मन्ये न ते अहम् राघवम् प्रति |
तथा हि अनर्थो राज्य अर्थम् त्वया नीतः महान् अयम् || २-७३-१३
“I think it is not known to you, a greedy woman, about my devotion towards Rama. It is exactly so. You have brought in this great calamity for the sake of a kingdom.”
13. manye = I think; na viditaH = it is not known; te = to you; lubdhaayaaH = the greedy woman; (what) aham = I; (believe) raaghavam prati = about Rama. Tathaahi = It is exactly so; ayam = this; mahaam = great; anarthaH = calamity; aamiitaH = has been brought in; tvaayaa = by you; raajyaartham = for the sake of kingdom.
Verse 14
अहम् हि पुरुष व्याघ्राव् अपश्यन् राम लक्ष्मणौ |
केन शक्ति प्रभावेन राज्यम् रक्षितुम् उत्सहे || २-७३-१४
“By which source of strength can I be able to protect the kingdom, without those lions among men, Rama and Lakshmana in proximity to me?”
14. kena = by which; shaktiprabhaavena = source of strength; aham utsahe = can be able; rakshhitum = to protect; raajyam = the kingdom; apashyam = without seeing; raama lakshhmaNou = Rama and Lakshmana; purushhavyaaghraou = the lions among men?
Verse 15
तम् हि नित्यम् महा राजो बलवन्तम् महा बलः |
उअपाश्रितः अभूद् धर्म आत्मा मेरुर् मेरु वनम् यथा || २-७३-१५
“Dasaratha the monarch, having great strength and a pious mind always indeed used to take refuge in that strong man Rama as the Meru mountain takes refuge in a forest surrounding the mountain.”
15. mahaaraajaH = Dasaratha the monarch; mahaabalaH = having great strength; dharmaatmaa = and a pious mind; nityam = always; abhuutihi = indeed used to; upaashritaH = take refuge;tam = that Rama;balavantam = the strong man; meruvanam yathaa = as a forest surrounding the mountain of Meru( taken refuge); meruH = by Meru mountain.”
Verse 16
सो अहम् कथम् इमम् भारम् महा धुर्य समुद्यतम् |
दम्यो धुरम् इव आसाद्य सहेयम् केन च ओजसा || २-७३-१६
“By what stamina, shall I sustain this burden of kingship any more than a young bullock that is yet to be tamed, would stand the strain on getting a load, lifted up with ease by a giant bullock.”
16. kena = by what; ojasaa = stamina; saH aham = I as such; vaheyam = can carry; aasaadya = after obtaining; imam bhaaram = this burden;( of kingship); damyaH iva = like a young bullock that is yet to be tamed; (to carry); dhuram = the burden; mahaadhurya samuddhR^itam = being lifted up by a giant bullock.
Verse 17
अथ वा मे भवेत् शक्तिर् योगैः बुद्धि बलेन वा |
सकामाम् न करिष्यामि त्वाम् अहम् पुत्र गर्धिनीम् || २-७३-१७
“Or even if a strength can be brought into existence in me by following certain suitable methods or by strength of intelligence, I will not allow you, who are greedy in fetching of kingdom for your son, to fulfill your desire.”
17. athavaa = or rather; shaktiH = a strength; bhavet = may come into existence; me = to me; yogaiH = by following proper methods; buddh ibalenavaa = or by strength of intelligence; aham = I; na karishhyaami = will not make; tvaam = you; putragardhiniim = who are greedy (for getting the kingdom) for your son; sakaamaam = fulfill your desire.
Verse 18
न मे विकाङ्खा जायेत त्यक्तुम् त्वाम् पापनिश्चयाम् |
यदि रामस्य नावेक्षा त्वयि स्यान्मातृवत्सदा || २-७३-१८
“No aversion would be felt by me even to desert you, a woman of evil designs, if Rama did not treat you like a mother at all times.”
18. na vikaaN^kshhaa = no aversion ; na jaayeta = would have occurred; me = to me; (even)tvaktum = to desert; tvaam = you; paapanishchayaam = a woman of evil designs; yadi raamasya = if Rama; nasyaat avekshhaa = did not see; tvayi = you; maatR^ivat = like a mother; sadaa = at all times.
Verse 19
उत्पन्ना तु कथम् बुद्धिस्तवेयम् पापदर्शिनि |
साधुचारित्रविभ्राष्टे पूर्वेषाम् नो विगर्हिता || २-७३-१९
“O, malevolent woman with your good conduct disappeared! How this idea forbidden by our ancestors, has arisen in your mind at all?”
19. paapa darshini = O; malevolent woman! saadhucharitra vibhrashhTe = with your good conduct disappeared! katham = How; iyam buddhiH = this intension; vigarhitaa = forbidden by; naH = our; puurveshhaam = ancestors; utpannaa = has arisen; tava = to you?
Verse 20
अस्मिन् कुले हि सर्वेषाम् ज्येष्ठो राज्येऽभिषिच्यते |
अपरे भ्रातरस्तस्मिन् प्रवर्तन्ते समाहिताः || २-७३-२०
“The eldest of all in this race should be indeed anointed as a king. The rest of his brothers are to behave reverently towards their elder brother.”
20. jyeshThaH = the eldest; sarveshhaam = of all; asmin kule; in this race; abhishhichyate hi = should be indeed; inaugurated; raajye = in the kingdom; apare = the rest of; bhraataraH = the brothers; pravartante = behave; samaahitaaH = reverently; tasmin = towards the elder brother.
Verse 21
न हि मन्ये नृशसे त्वम् राजधर्ममवेक्षसे |
गतिम् वा न विजानासि राजवृत्तस्य शाश्वतीम् || २-७३-२१
“O, cruel woman! I feel that you are not catching even a glimpse of the rules relating to kings or not even aware of a permanent procedure prevailing in the administration of kings.”
21. nR^ishamse = O; cruel woman! manye = I think that; tvam = you; na apekshhse = are not seeing; raajadharmam = the rules relating to kings; vaa = or; na vijaanaasi = you are not aware; shaashvatiim = of permanent;gatim = procedure; raaja VR^ittasya = of administration in kings.
Verse 22
सततम् राजवृत्ते हि ज्येष्ठो राज्येऽभिषिच्यते |
राज्ञामेतत्समम् तत्स्यादिक्ष्वाकूणाम् विशेषतः || २-७३-२२
“According to the administration of kings the eldest son always indeed gets inaugurated in kingdom. This procedure is similar to all kings; especially so in the case of Ikshvaku kings.”
22. raajavR^itte = according to the administration of kings; jyeshhThaH = the eldest son; satatam = always; hi = indeed; abhishhichyate = gets inaugurated; raajye = in kingdom; etat = this procedure; samam = is similar; raaj^Naam = to all kings; tat = that; syaat = occurs; visheshhataH = especially; ikshhvaakuuNaam = in Ikshvaku kings.
Verse 23
तेषाम् धर्मैकरक्षाणाम् कुलचारित्रयोगिनाम् |
अत्र चारित्रशौण्डीर्यम् त्वाम् प्राप्य विनिवर्ततम् || २-७३-२३
“The pride of reputation of those belonging to Ikshvaku race, who protect righteousness alone and who possessed good family conduct, is turned away by you today.”
23. chaaritra shouN^Diiryam = the pride of reputation; teshhaam = of those belonging to Ikshvaku race; dharmaika rakshhaaNaam = who protect righteousness alone; kulachaaritra yoginaam = and possessed of good racial conduct; vinivartitam = is turned away; praapya = by obtaining; tvaam = you; atra = in this case.
Verse 24
तवापि सुमहाभागा जनेन्द्राः कुलपूर्वगाः |
बुद्धेर्मोहः कथमयम् सम्भूतस्त्वयि गर्हितः || २-७३-२४
“Even kings belonging to your ancestral race were great people. How has this contemptible stupidity of mind born in you?”
24. janendraaH api = even the kings; tavakulapuurvagaaH = belonging to your ancestral race; sumahaa bhaagaaH = were very great people; katham = how; ayam = this; garhitaH = contemptible; mohaH = stupidity; buddheH = of minds; sambhuutaH = is born; tvayi = in you?
Verse 25
न तु कामम् करिष्यामि तवाऽह्म् पापनिश्चये |
त्वया व्यसनमारब्धम् जीवितान्तकरम् मम || २-७३-२५
“O, woman with evil designs! I for one will not fulfill your desire. A criminal act, which will cause even an end to my life, has been undertaken by you.”
25. paapanishchaye = O; woman with evil designs! aham tu = I; for one; nakarishhyaani = will not fulfill; tava = your; kaamam = desire; vyasanam = a criminal act; mama jiivitaantakaram = which will cause an end to my life; aarabdham = has been undertaken; tvayaa = by you.
Verse 26
एष त्विदानीमेवाहमप्रियार्थम् तवनघम् |
निवर्तयिष्यामि वनात् भ्रातरम् स्वजन प्रियम् || २-७३-२६
“Now itself at the cause of your dislike, I for one will bring back from the forest, my brother, who is a faultless man and a beloved man of his people.”
26. eshhaaH aham tu = this I ; for one; idaamiim eva = now itself; tava apriyaartham = at the cause of your dislike; nivartayishhyaami = will bring back; bhraataram = my brother; anagham = faultless man; svajanapriyam = a beloved man of his people; vanaat = from the forest.
Verse 28
इति एवम् उक्त्वा भरतः महात्मा |
प्रिय इतरैः वाक्य गणैअः तुदंस् ताम् |
शोक आतुरः च अपि ननाद भूयः |
सिम्हो यथा पर्वत गह्वरस्थः || २-७३-२८
Speaking as aforesaid, the high soled Bharata, pricking her with a multitude of unpleasant words, roared again like a lion stationed in a mountain cave.
28. uktvaa = speaking; ityevam = as aforesaid; mahaatmaa = the high soled; bharataH = Bharata; tudan = pricking; taam = her; vaakya gaNaiH = with a multitude of words; priyetaraiH = which are unpleasant ; nanaada = roared; bhuuyashchaapi = again; simhoyathaa = like a lion; parvatagahvarasthaH = stationed in a mountain cave.
Verse 27
निवर्तयित्वा रामम् च तस्याहम् दीप्ततेजनः |
दासभूतो भविष्यामि सुस्थिरेणान्तरात्मना || २-७३-२७
“Bringing back Rama with a very firm mind, I will become a servant to him, who is radiant with glory.”
27. nivartayitvaa = bringing back; raamam = Rama; susthireNa = with a very firm; antaraatmanaa = mind; bhavishhyaami = I will become; daasabhuutaH = a servant; tasya = to him; diipta tejasaH = who is radiant with glory.
