Introduction

In this chapter Rama further tries to pacify Lakshmana and tells him that his stay in forest is the will of gods. He also wants all the celebration for his coronation to be stopped.

Verse 1 & 2

अथ तम् व्यथया दीनम् सविशेषम् अमर्षितम् |
श्वसन्तम् इव नाग इन्द्रम् रोष विस्फारित ईक्षणम् || २-२२-१
आसद्य रामः सौमित्रिम् सुह्ऱ्दम् भ्रातरम् प्रियम् |
उवाच इदम् स धैर्येण धारयन् सत्त्वम् आत्मवान् || २-२२-२

Afterwards ,the self composed Rama by controlling his thoughts with courage ,approached the kind -hearted and affectionate brother Lakshmana who was distressed with agony who was very much angry like a hissing king cobra ,with his eyes dilated with wrath and spoke the following words.

1;2. atha = afterwards; aatmavaan = the self composed; saH ramaH = that Rama; dhaarayan = by controlling; sattvam = mind dhairyeNa = with courage; aasaadya = approached; suhR^idam = the kind hearted; priyam bhraataram = and affectionate brother; soumitrim = Lakshmana; diinam = who was distressed with agony; savisheshham = very much; amarishhitam = angry; naagendramiva = like king cobra; shvasantam = doing hissing; roshha visphaaritatekshhaNam = having eyes dilated with wrath; uvaacha = spoke; idayam = these words.

Verse 3 & 4

निगृह्य रोषं शोकं च खैर्यमाश्रित्य केवलम् |
अवमानम् निरस्येमम् गृहीत्वा हर्षमुत्तमम् || २-२२-३
उपक्लुप्तम् हि यत्किंचिदभिषेकार्थमद्य मे |
स्र्वम् विसर्जय क्षिप्रम् कुरु कार्यम् निरत्ययम् || २-२२-४

” Hold back grief and anger. Forget this insult, by taking refuge in courage alone. Obtain great joy! Abandon all these arrangements made today for my coronation and immediately take up action that is faultless .”

3;4. nigR^iyya = Having held back; rosham = anger; shokamcha = and grief; aashritya = take refuge; dhairyam = in courage; kavalam = alone; nirasya = Having expelled; imani = this; avamaanam = insult; gR^ihiitvaa = receive; uttamam = great; harshham = joy ! visarjaya = Abandon; sarvam = all; yatkinchit = that is; upakluptam = arranged; adya = today; me abhishhekaartham = for my coronation; kuru = Do; kshhipram = immediately; kaaryam = action; nirtyayam = that is faultless.”

Verse 5

सौमित्रे यो अभिषेक अर्थे मम सम्भार सम्भ्रमः |
अभिषेक निवृत्ति अर्थे सो अस्तु सम्भार सम्भ्रमः || २-२२-५

“Oh, Lakshmana! Show the same zeal now in terminating my coronation as the zeal shown earlier in preparations for my coronation.”

5. soumitre = Oh;Lakshmana; yaH = which; sambhaara sambhramaH = zeal for preparations; mama abhishhekaarthe = for my coronation; saH = that; sambhaara sambhramaH = zeal for preparations; astu = be ; abhishheka nivR^ittyarthe = for terminating coronation.”

Verse 6

यस्या मद् अभिषेक अर्थम् मानसम् परितप्यते |
माता नः सा यथा न स्यात् सविशन्का तथा कुरु || २-२२-६

“My mother Kaikeyi is still agonized about my coronation. Behave in such a way that no apprehension comes to her mind on this matter.”

6. yasyaaH = which mother’s; maanasam = mind ; paritapyate = is angvished; madabhishhekaarthe = about my coronation; saa = such; me mataa = my mother (Kaikeyi); savishaNkaa = having apprehension; yathaa = in which manner; nasyaat = it should not occur; tathaa = in that matter ; kuru = do it .”

Verse 7

तस्याः शन्कामयम् दुह्खम् मुहूर्तम् अपि न उत्सहे |
मनसि प्रतिसम्जातम् सौमित्रे अहम् उपेक्षितुम् || २-२२-७

“Oh, Lakshmana! I do not wish to disregard the painful doubt in her mind even for a moment”.

7. “soumitre = Oh; Lakshmana! aham = I ; notsahe = do not wish; upekshhitum = to disregard ; duHkham = pain; shaNkaamayam = in the form of suspision; pratisanjaatamapi = created; manasi = in mind ; tasyaaH = of her; muhuurtamapi = even for a moment.”

Verse 8

न बुद्धि पूर्वम् न अबुद्धम् स्मरामि इह कदाचन |
मातृणाम् वा पितुर् वाहम् कृतम् अल्पम् च विप्रियम् || २-२२-८

“I do not remember to have done even a small disagreeable thing here at any time to my mothers or to my father, either intentionally or unintentionally.”

8. “aham = I; na smaraami = do not remember; kR^itam = to have done; alpam = small; vipriyam cha = offensive thing indeed; iha = here ; kadaachana = at any time; buddhipuurvam = intentionally; maatR^iiNaamvaa = either to mothers; piturvaa = or to fathers; na = nor do I remember; abuddham = even un intentional action.

Verse 9

सत्यः सत्य अभिसंधः च नित्यम् सत्य पराक्रमः |
पर लोक भयात् भीतः निर्भयो अस्तु पिता मम || २-२२-९

“Let the promise made by my father ,who is truthful, who is truly mighty and who is afraid of the fear of the other world, become true .Let him be fearless.”

9. astu = Let it be ; mama pitaa = my father; satyaH = who is truthfull; satya paraakramaH = who is truly mighty; bhiitaH = who is afraid of; paralokabhayaat = the fear of the other world; nityam = always; satyaabhisandhaH = true to his promise; nirbhayaH = fearless”.

Verse 10

तस्य अपि हि भवेद् अस्मिन् कर्मणि अप्रतिसम्ह्ऱ्ते |
सत्यम् न इति मनः तापः तस्य तापः तपेच् च माम् || २-२२-१०

“Our father will feel anguished that his word has not come true ,if this coronation is not withdrawn. His distress will cause pain to me.”

10. tasyaapi = To him also; manastaapaH = anguish; bhavet = will arise; iti = that; satyam na = his word has not come true; asmin karmaNi apasamhR^ite = if this coronation is not with drawn; tasya = his; tapaaH = anguish; tapechcha = will pain; maam = me.”

Verse 11

अभिषेक विधानम् तु तस्मात् सम्हृत्य लक्ष्मण |
अन्वग् एव अहम् इच्चामि वनम् गन्तुम् इतः पुनः || २-२२-११

“Oh, Lakshmana for that reason, I wish to go to forest immediately from her, by withdrawing, coronation arrangement.”

11. lakshhmana = “Oh; Lakshmana; tasmaat = for that reason; aham = I; ichchaami = wish; gantum = to go ; vanam = to forest; anvageva = immediately; itaH = from here; samhR^itya = by withdrawing; abhishheka vidhaanam = coronation arrangement.”

Verse 12

मम प्रव्राजनात् अद्य कृत कृत्या नृपात्मजा |
सुतम् भरतम् अव्यग्रम् अभिषेचयिता ततः || २-२२-१२

“Soon after my departure to the forest now, Kaikeyi having accomplished her purpose, will coolly get her son coronated.”

12. adya = Now; mama pravrajanaat = due to my exile to forest; nR^itakrityaa = having; accomplished her purpose; sutam bharatam abhishhechayitaa = will get son Bharata coronated; avyagram = coolly; tataH = afterwards .”

Verse 13

मयि चीर अजिन धरे जटा मण्डल धारिणि |
गते अरण्यम् च कैकेय्या भविष्यति मनः सुखम् || २-२२-१३

“If go to forest , wearing deer -skin rags and with my hair twisted together Kaikeyi will have mental peace.”

13. mayi gate = If I go; araNyam = to forest; chiiraajina dhare = wearing deer skin rags; jaaTaamaNdale dhaariNi = wearing twisted locks of hair; kakeyyaa = Kaikeyi; bhavishhyato = will become ; manassukham = mentally pleasant.”

Verse 14

बुद्धिः प्रणीता येन इयम् मनः च सुसमाहितम् |
तत् तु न अर्हामि सम्क्लेष्टुम् प्रव्रजिष्यामि माचिरम् || २-२२-१४

“I do not want to create trouble to my father, who has taken this hard decision in his mind . Hence, I will go to the forest at once

14. na arhaami = to cause trouble tam = to such father yena = by whom iyam = this buddhiH = decision praNiitam = was taken susamaahitam = with well composed manascha = mind maa = without chiram = delay.”

Verse 15

कृत अन्तः तु एव सौमित्रे द्रष्टव्यो मत् प्रवासने |
राज्यस्य च वितीर्णस्य पुनर् एव निवर्तने || २-२२-१५

“Oh, Lakshmana! Look at it as destiny which has taken back kingdom given to me and which is sending me to exile”

15. soumitre = Oh;Lakshmana! drashhTavyaH = It is perceivable kR^itaantastyaiva = as destiny mivartanecha = in taking back punaraiva = again raajyasya = of kingdom vitiirNasya = given. Matpravaasane = and in sending me to exile”.

Verse 16

कैकेय्याः प्रतिपत्तिर् हि कथम् स्यान् मम पीडने |
यदि भावो न दैवो अयम् कृत अन्त विहितः भवेत् || २-२२-१६

-“If not making of destiny to create such a thought in Kaikeyi, how come she resolved to harass?”

16. na bhavet yati = If not for kR^itaanta vihitaH = making of destiny; ayam = this bhaavaH = thought tasyaaH = in her; katham = how syaat = perhaps pratipattiH = resolution kaikeyyaaH = to Kaikeyi piidane = to herass mama = me

Verse 17

जानासि हि यथा सौम्य न मातृषु मम अन्तरम् |
भूत पूर्वम् विशेषो वा तस्या मयि सुते अपि वा || २-२२-१७

“You know that I had no discrimination among mothers and Kaikeyi also in the past had no discrimination between me and her son Bharata”

17. soumya = Oh; gentleman jaanaasi = you know ; yathaa = how na bhuutapuurvam = that in the past; there was no antaram = discrimination mama = to me maatR^ishu = among mothers. tasyaaH = to her; visheshhaH = particularly mayi = either in me sute api vaa = or in her son Bharata.”

Verse 18

सो अभिषेक निवृत्ति अर्थैः प्रवास अर्थैः च दुर्वचैः |
उग्रैः वाक्यैः अहम् तस्या न अन्यद् दैवात् समर्थये || २-२२-१८

“I do not perceive any other reason than an accident that made Kaikeyi to abolish my coronation , to send me to exile ,and to speak ferocious words ,not to be talked about.”

18. aham = I na samarthaye = do not perceive anyat = any other thing daivaat = than an accident tasyaaH vaakyaiH = for her words; abhishheka nivR^ittyarthaiH = intended for abolishion of my coronation ; pravaasaarthaishena = desirous of sending me to exile; ugraiH = which are ferocious; durvachaiH = and are not to be talked about.”

Verse 19

कथम् प्रकृति सम्पन्ना राज पुत्री तथा अगुणा |
ब्रूयात् सा प्राकृता इव स्त्री मत् पीडाम् भर्तृ सम्निधौ || २-२२-१९

“If it is for not an accidental reason, how Kaikeyi who is of a perfect temperament and who is born in a royal family can tell like a common woman to her husband to create trouble for me ?”

19. katham = How saa = she prakR^itisampannaa = who is of a perfect nature tathaaguNaa = and such good qualities; raajaputrii = who was princess bruuyaat = can tell praakR^itaa atriiva = like common woman; bhartR^I sannidhou = before husband matpiidaam = for my trouble?”

Verse 20

यद् अचिन्त्यम् तु तत् दैवम् भूतेष्व् अपि न हन्यते |
व्यक्तम् मयि च तस्याम् च पतितः हि विपर्ययः || २-२२-२०

“The influence of destiny is un imaginable. No living being can counteract its influence. An adverse fate has befallen on me and on her .It is clear now .”

20. “yat = which daivam = destiny achintyam = is unimaginable tat = that na hanyete = can not be counteracted bhuuteshhvapi = by any living beings viparyayaH = adverse fate patitaH = befall; mayicha = in me tasyaamcha = and in her vyaktam = It is clear.”

 

Verse 21

कश्चित् दैवेन सौमित्रे योद्धुम् उत्सहते पुमान् |
यस्य न ग्रहणम् किंचित् कर्मणो अन्यत्र दृश्यते || २-२२-२१

“Oh, Lakshmana! There is no means whatsoever to abstain from it otherwise than to follow the course of destiny. Who will be able to fight against the destiny. ?”

21. “soumitre = Oh ;Lakshmana! Pumaan kaH = which man utsahate = will be able yoddhum = to fight against daivena = destiny? kanchit = whatever anyatra = other thing na dR^ishyate = is not being seen karmaNaH = that to follow its course grahaNam = accepting yasya = of which destiny.”

Verse 22

सुख दुह्खे भय क्रोधौ लाभ अलाभौ भव अभवौ |
यस्य किंचित् तथा भूतम् ननु दैवस्य कर्म तत् || २-२२-२२

“Pleasure and pain, fear and anger, gain and loss, birth and death and such other things are all the acts of destiny”

22. sukha duHkhe = pleasure and pain. bhaya krodhou = fear and anger labhaalabhou = gain and loss; bhaabhaavon = birth and death; yachcha kimchit = what ever other thing tathaabhuutam = of such nature tat = that karmanamu = indeed is action daivasya = of destiny

Verse 23

ऋषयो प्युग्रतपसो दैवेनाभिप्रपीडिताः |
उत्सृज्य नियमाम् स्तीव्रान् भ्रश्यन्ते काममन्युभिः || २-२२-२३

“Even sages, who performed sever penance, having been harassed by destiny leave aside restraint and get ruined by lust and anger.”

23. “R^ishhayo api = Even sages; ugra tasaH = with severe penance; abhiprapiiditaa = having harassed daivena = by destiny; utsR^ijya = leave aside niyamaan = restraint; bhrashyante = get ruined kaamamanyubhiH = by lust and anger.”

Verse 24

असम्क्ल्पितमेवेह यदकस्मात् प्रवर्तते |
निवर्त्यारम्भमारब्धम् ननु दैवस्य कर्म तत् || २-२२-२४

“It is indeed an act of destiny which suddenly and unimaginably obstructs an action, undertaken in the world ,at the starting point itself.”

24. “tat = It daivasya karmananu = is indeed act of destiny; nivartya = which prevents aarambham = effort aarabdham = undertaken iha = in this world yat = which pravartate ;is going on; akasmaat = suddenly asamkalpitam iva = and unimaginably.”

Verse 25

एतया तत्त्वया बुद्ध्या संस्तभ्यात्मानमात्मना |
व्याहते अपि अभिषेके मे परितापो न विद्यते || २-२२-२५

“Although my coronation is obstructed, I have no grief since I have restrained the self by myself with real consciousness.”

25. vyaahate api abhishheke = Even if coronation is obstructed; navidyate = There is no paritaapaH = grief me = to me samtabhyaatmaanamaat manaa = since I have restrained the self by the self; etayaa buddyaa = with this intellect tattvayaa = which is real.”

Verse 26

तस्मात् अपरितापः संस् त्वम् अपि अनुविधाय माम् |
प्रतिसम्हारय क्षिप्रम् आभिषेचनिकीम् क्रियाम् || २-२२-२६

“Hence ,you also ,like me, get the arrangements for coronation withdrawn immediately without any anguish”

26. “tasmaat = Hence tvamapi = you also; anuvidhaayi = in obedience maam = to me; pratisamhaaraaya = get withdrawn kriyaam = the execution abhishhechanikiim = relating to coronation kshhipram = immediately aparitaapaH = without agony.”

Verse 27

एभिरेव घटैः सर्वैरभिषेचनसम्भृतैः |
मम लक्स्मण तापस्ये व्रतस्नानम् भविष्यति || २-२२-२७

Oh, Lakshmana! Let all these very pots of water arranged for coronation be used by me for my bath after completing the religious vow of asceticism.”

27. lakshhmana = Oh; Lakshmana! sarvaiH = All eohiH = these ghataireva = very pots abhishhechana sambR^itaiH = arranged for coronation bhavishhyati = become vratasnaanam = bath after completing religious vow taapasye = of asceticism mama = to me.”

Verse 28

अथवा किम् ममैतेन राजद्रव्यमयेन तु |
उद्धृतम् मे स्वयम् तो यम् व्रतादेशम् करिष्यति || २-२२-२८

“Otherwise ,why to me this water in these pots ,which is royal property? The water drawn out by myself ,will be used for my bath after completing the religious vow.”

28. “athavaa = Otherwise; kim = what use mama = to me etena = this water in pots raajadravyena = which is royal property? toyam = the water uddhR^itam = drawn out svayam = by myself karishhyati = will do vrataadesham = imposition of the vow me = to me.”

Verse 30

न लक्ष्मण अस्मिन् मम राज्य विघ्ने |
माता यवीयस्य् अतिशन्कनीया |
दैव अभिपन्ना हि वदन्ति अनिष्टम् |
जानासि दैवम् च तथा प्रभावम् || २-२२-३०

“Oh, Lakshmana! Do not suspect our mother for obstruction of coronation ceremony. She is uttering evil words, being overpowered by destiny. You are aware of this destiny, which has such influence.”

30. “lakshmaNa = Oh; Lakshmana! yaviiyasii maataa = our younger mother na atisaNkaniiyaa = is not worthy of suspicion asmin karmavighne = in this obstruction of ceremony. vadatiHi = she is indeed uttering amishhTam = the evil daivaabhipaunaa = being over powered by destiny. jaanaasi = You know daivamcha = also the destiny; tathaa prabhaavam = which has such influence.”

Verse 29

मा च लक्ष्मण सम्तापम् कार्षीर्लक्ष्म्या विपर्यये |
राज्यम् वा वनवासो वा वनवासो महोदयः || २-२२-२९

“Oh, Lakshmana! Do not repent about this perverseness of Lakshmi, the goddess of wealth. When you talk of kingdom or dwelling in the forest, this is the final beautitude.”

29. lakshhmaNa = Oh;Lakshmana! maakaarshhiiH = do not cultivate santaapam = repentence viparyaye = about perverseness lakshhmajaaH = of Lakshmi;the goddess of wealth raajyam vaa = kingdom or vanavaasovaa = dwelling in forest; vanavaasaH = forest dwelling is indeed mahodayaH = final beautitude.”