रामे when Rama, इति like this, ब्रुवति was speaking, श्रुत्वा having heard, लक्ष्मणः Lakshmana, अधश्शिरा: with his head down, मनसा in his mind, मुहुः repeatedly, दुःखहर्षयो: in grief and joy, मध्यम् midway, जगामेव as if entered.
Meaning
While Rama was speaking thus, Lakshmana listened to him with his head down, experiencing both grief and joy.
नरर्षभः best among men (Lakshmana), तदा तु then, भ्रुवो: brows, मध्ये in between, भ्रुकुटीम् a frown, बध्द्वा having knitted, बिलस्थः in its hole, रोषितः seized with anger, महासर्पः great serpent, इव like, निशश्वास hissed.
Meaning
Lakshmana, frowning between his eyebrows, hissed like a great serpent seized with anger in its hole.
हस्ती elephant, आत्मनः its own, हस्तम् इव like its trunk, अग्रहस्तम् forearm, विधुन्वन् shaking, शिरोधराम् neck, शरीरे in the body, तिर्यक् horizontally, ऊर्ध्वंच upward, पातयित्वा casting, अग्राक्ष्णा with pointed look, भ्रातरम् to brother, तिर्यक् obliquely, वीक्षमाणः looking, अब्रवीत् said.
Meaning
Shaking his forearm like an elephant raising its trunk, moving his neck horizontally and vertically and casting a pointed and oblique look at his brother, Lakshmana said:
शौण्डीर क्षत्रियर्षभ great among brave kshatriyas, यस्य whose, धर्मदोषप्रसङ्गेन (your) stand that harm will be done to righteousness, लोकस्य of the world, अनतिशङ्कया apprehending verdict in favour of exile, अस्थाने at improper time, अयम् this, सुमहान् great, सम्भ्रमः haste, जातः वै was born, त्वद्विधः men such as you are, असम्भ्रान्तः without apprehension, अशौण्डीरम् devoid of strength, दैवम् destiny, यथा as, एतत् all this, कथम् how, वक्तुम् to tell, अर्हति is fit for you.
Meaning
O Rama, the greatest among the brave kshatriyas you say this because of your fear that (by disobeying father's command) harm will be done to righteousness. This great haste is unwarranted for there is the least apprehension about people's verdict (in favour of exile). How do you, of all persons, speak about destiny as allpowerful in these circumstances when it is powerless?
kinnāma kṛpaṇṃ daivamaśaktamabhiśṃsasi||2.23.7|| pāpayoste kathṃ nāma tayośśaṅkā na vidyate|
Translation
कृपणम् pitiable, अशक्तम् powerless, दैवम् destiny, किम् नाम what for, अभिशंससि you are extoling, पापयोः of two vicious people, तयोः of both of them, ते to you, शङ्का apprehension, कथं नाम how, न विद्यते does not arise.
Meaning
Why do you extol this pitiable and powerless destiny? Why don't you doubt those two vicious persons (Dasaratha and Kaikeyi)?
santi dharmopadhā ślakṣṇāḥ dharmātmankiṃ na budhyase||2.23.8|| tayossucaritṃ svārthṃ śāṭhyātparijihīrṣatoḥ|
Translation
धर्मात्मन् O virtuous one, शाठ्यात् perfidiously, स्वार्थम् for selfish ends, सुचरितम् of good conduct, परिजिहीर्षतोः for both of them repudiating, तयोः of both of them, श्लक्ष्णाः soft ones, धर्मोपधा acts of deception in the guise of righteousness, सन्ति exist, किं why, न बुध्यसे do you not know.
Meaning
Why don't you realise, O virtuous one that there are soft means of creating hindrances in their plan without trangressing dharma. You know dharma. Why don't you understand that their acts of deception wear the guise of dharma?
राघव O Rama, प्रागेव even before, तयोः their own, व्यवसितम् decision, एवम् in this way, न स्याद्धि if it was not like that, प्रकृतः by nature, सः that, वरः boon, प्रागेव दत्तः स्यात् would have been given long before.
Meaning
If both of them had not decided before, O Rama the boon granted to Kaikeyi naturally would have been fulfilled long ago.
lokavidviṣṭamārabdhṃ tvadanyasyābhiṣecanam| notsahe sahituṃ vīra tatra me kṣantumarhasi||2.23.10||
Translation
वीर O valiant one, लोकविद्विष्टम् universally detested, आरब्धम् commenced, त्वदन्यस्य any one other than you, अभिषेचनम् consecration, सहितुम् to tolerate, नोत्सहे I do not desire, तत्र in this matter, मे to me, क्षन्तुम् pardon, अर्हसि it behoves you.
Meaning
The consecration of any one other than you, O valiant one is universally detested. I do not want to tolerate (this act). You should pardon me in this matter.
yeneya māgatā dvaidhṃ tava buddhirmahāmate| sa hi dharmo mama dveṣyḥ prasaṅgādyasya muhyasi||2.23.11||
Translation
महामते O nobleminded one, येन by which, तव your, (इदम् this), बुद्धि: intellect, द्वैधम् dilemma, आगता attained, यस्य whose, प्रसङ्गात् concern, मुह्यसि you are deluded, सः धर्मः that righteousness, मम to me, द्वेष्यः deserve to be hated.
Meaning
O noble minded one I hate this righteousness which has deluded your intellect and created this dilemma about this issue.
कर्मणा by your act, शक्तः being powerful, त्वम् you, कैकेयीवशवर्तिनः who is under the influence of Kaikeyi, पितुः father's, अधर्मिष्ठम् unjustifiable, विगर्हितम् contemptible, वाक्यम् words, कथम् how, करिष्यसि can you carry out?
Meaning
When you are able to counter (this move), why do you want to execute the unjustifiable and contemptible words of the king who is under the spell of Kaikeyi?
yadyayṃ kilbiṣādbhedḥ kṛto'pyevṃ na gṛhyate| jāyate tatra me duḥkhṃ dharmasaṅgaśca garhitḥ||2.23.13||
Translation
अयम् this, भेदः treachery, किल्बिषात् out of guilty mind, कृतोऽपि even done, एवम् in this way, न गृह्यते यदि is not taken in its right sense, तत्र in that matter, मे to me, दुःखम् grief, जायते is arising, धर्मसङ्गश्च attachment to virtue, गर्हितः is censurable.
Meaning
I am grieved that even though this plot has been hatched by a treacherous mind, you are not taking it in the right perspective. Censurable is adherence to virtue.
कामवृत्तयोः of both steeped in passion, नित्यम् always, अहितयोः of both hostile, पित्रभिधानयोः known as parents, शत्र्वोः enemies, कामम् passion, त्वम् you, मनसा अपि even in mind, कथम् how, कुर्याः will you carry out?
Meaning
As both of them are steeped in passion, they never thought of your wellbeing. How will you fulfil the wishes of these enemies miscalled parents?
yadyapi pratipattiste daivī cāpi tayormatam| tathāpyupekṣaṇīyṃ te na me tadapi rocate||2.23.15||
Translation
तयोः of both of them, प्रतिपत्ति: dictates, दैवी च is the decree of destiny, ते your, मतं यद्यपि even if it is your opinion, तथापि even then, तदपि that one also, ते to you, उपेक्षणीयम् should be ignored, न रोचते it does not please me.
Meaning
It might be your opinion that their dictate is the decree of destiny. Even then, it does not satisfy me. It (destiny) should be ignored.
viklabo vīryahīno yassa daivamanuvartate| vīrāssambhāvitātmāno na daivṃ paryupāsate||2.23.16||
Translation
यः who, विक्लबः timid, वीर्यहीनः weak, सः that one, दैवम् the destiny, अनुवर्तते follows, सम्भावितात्मानः respected souls, वीराः the valiant, दैवम् destiny, न पर्युपासते do not depend upon.
Meaning
Those who are timid and cowardly alone depend on destiny.The valiant with of selfrespect will not accept it.
daivṃ puruṣakāreṇa yḥ samarthḥ prabādhitum| na daivena vipannārthḥ puruṣasso'vasīdati||2.23.17||
Translation
यः पुरुषः such a man, पुरुषकारेण with human effort, दैवम् destiny, प्रबाधितुम् to strike, समर्थः is capable, सः he, दैवेन by destiny, विपन्नार्थः with defeated objectives, न अवसीदति will not grieve.
Meaning
In the case of one capable of striking destiny with human efforts it cannot defeat his objective and bring him despondency.
अद्य today, दैवस्य destiny's, पुरुषस्य च also man's, पौरुषम् power, द्रक्ष्यन्ति will see, अद्य today, दैवमानुषयोः of destiny and man, व्यक्तिः difference, व्यक्ता will manifest, भविष्यति will become.
Meaning
Today all will witness the power of destiny and the power of man. The difference between man and destiny will be manifested today.
adya matpauruṣahatṃ daivṃ drakṣyanti vai janāḥ| yaddaivādāhatṃ te'dya dṛṣṭṃ rājyābhiṣecanam||2.23.19||
Translation
अद्य today, ते your, राज्याभिषेचनम् installation as heirapparent, यद्दैवात् by which divinity, आहतम् as prevented, दृष्टम् has been seen, दैवम् destiny, अद्य today, जनाः people, मत्पौरुषहतम् defeated by my valour, द्रक्ष्यन्ति वै shall witness.
Meaning
Today people will see destiny defeated by my valour just as they saw your consecration defeated (obstructed) by destiny.
अहम् I, अत्यङ्कुशम् unmanageable by the goad, उद्दामम् unrestrained, मदबलोद्धतम् uncontrollable through the strongth of nut, प्रधावितम् running away, गजम् इव like an elephant, दैवम् destiny, पौरुषेण with valour, निवर्तये I will turn back.
Meaning
I will make destiny, the elephant, running wild on the strength of the rut, unmanageable (even) by the goad, turn back with my valour.
lokapālāssamastā ste nādya rāmābhiṣecanam| na ca kṛtsnāstrayo lokā vihanyuḥ kiṃ punḥ pitā||2.23.21||
Translation
अद्य today, ते those, समस्ताः all, लोकपालाः guardians of the quarters, रामाभिषेचनम् consecration of Rama, न विहन्युः cannot obstruct, कृत्स्नाः all, त्रयः लोकाः च the three worlds, न cannot, पिता father, किं पुनः needless to say again.
Meaning
All the guardians of the quarters and all the three worlds united cannot prevent the consecration of Rama today, what to speak of our father (king Dasaratha).
yairnivāsastavāraṇye mitho rājansamarthitḥ| araṇye te nivatsyanti caturdaśa samāstathā||2.23.22||
Translation
राजन् O king, यैः by whom, अरण्ये in the forest, तव your, निवासः live, मिथः mutual, समर्थितः support, ते they, तथा in the same way, चतुर्दश समाः fourteen years, अरण्ये in the forest, निवत्स्यन्ति they shall reside.
Meaning
O king those who, with mutual support banished you to the forest, will themselves dwell in the forest for fourteen years.
तत् for that reason, अहम् I, पितुः father's, या Kaikeyi, तव your, अभिषेकविघातेन by obstructing your consecration, पुत्रराज्याय the kingdom for her son, वर्तते is intending, तस्याश्च her, आशाम् desire, छेत्स्यामि I will break asunder.
Meaning
Therefore, I shall frustrate the desire of father and of Kaikeyi who plans the kingdom for her son by obstructing your consecration.
madbalena viruddhāya na syāddaivabalṃ tathā| prabhaviṣyati duḥkhāya yathogrṃ pauruṣṃ mama||2.23.24||
Translation
मद्बलेन with my valour, विरुद्धाय any one who opposes, उग्रम् terrible, मम पौरुषम् my valour, यथा how, दुःखाय for sorrow, प्रभविष्यति will result, तथा like that, दैव बलम् the power of destiny, न स्यात् may not be.
Meaning
Any one who opposes my terrible valour will come to grief. The power of destiny will not cause that much sorrow as my valour will.
प्रजापाल्यमनन्तरं afte ruling the subjects, वर्ष सहस्रान्ते after a thousand years, त्वयि you, वनवासं गते after you have withdrawn to the forest, आर्यपुत्राः your sons, करिष्यन्ति will rule them.
Meaning
When after ruling the subjects for a thousand years you withdraw into the forest (for yativrata) your sons will rule them.
pūrvṃ rājarṣivṛttyā hi vanavāso vidhīyate| prajā nikṣipya putreṣu putravatparipālane||2.23.26||
Translation
पुत्रेषु in sons, प्रजाः subjects, पुत्रवत् like sons, परिपालने in ruling, निक्षिप्य after entrusting, वनवासः retiring into the forest, पूर्वं राजर्षिवृत्त्या as rajarsis did in ancient times, विधीयते हि is established.
Meaning
Leaving their sons to look after the subjects as their own children, the rajarsis in ancient times used to retire into the forest as per practice.
sa cedrājanyanekāgre rājyavibhramaśaṅkayā| naivamicchasi dharmātman rājyṃ rāma tvamātmani||2.23.27|| pratijāne ca te vīra mā'bhūvṃ vīralokabhāk| rājyṃ ca tava rakṣeyamahṃ veleva sāgaram||2.23.28||
Translation
धर्मात्मन् O righteous one, राम Rama, राजनि when the king, अनेकाग्रे in many directions (and unable to decide), राज्यविभ्रमशङ्कया with apprehension that disturbances in the kingdom will arise, सः त्वम् such you, एवम् in this way, राज्यम् kingdom, आत्मनि to you, न इच्छसि चेत् if it is not desired, ते to you, प्रतिजाने च I am swearing, वीर O valient one, वीरलोकभाक् attaining the afterworld of heroes, माऽभूवम् let it not be my fate, अहम् I, वेला shore, सागरम् इव like ocean, तव your, राज्यम् kingdom, रक्षेयम् I will protect.
Meaning
O righteous one, if you apprehend chaos in the kingdom for want of wholehearted support from the (feudatory) kings then, O my valiant brother, I swear to you, I will protect your kingdom like the shore protecting the ocean. Or else, I shall never attain the afterworld of heroes.
maṅgalairabhiṣiñcasva tatra tvṃ vyāpṛto bhava| ahameko mahīpālānalṃ vārayituṃ balāt||2.23.29||
Translation
त्वम् you, मङ्गलैः with auspicious materials, अभिषिञ्चस्व you may continue the consecration ceremony, तत्र in this matter, व्यापृतः getting engaged in, भव become, अहम् I, एकः singlehanded, बलात् by my valour, महीपालान् the kings, वारयितुम् to prevent, अलम् am competent.
Meaning
The consecration may be performed with these auspicious materials. I am alone capable of facing these kings with my valour.
na śobhārthāvimau bāhū na dhanurbhūṣaṇāya me| nā'sirābandhanārthāya na śarāstambhahetavḥ||2.23.30|| amitradamanārthṃ me sarvametaccatuṣṭayam|
Translation
इमौ this, मे बाहू my two arms, शोभार्थौ for purposes of enhancing beauty, न not, धनुः bow, भूषणाय for decorating, न not, असिः sword, आबन्धनार्थाय for fastening on my waist, न not, शराः arrows, स्तम्भहेतवः remain fixed, न not, मे my, सर्वम् all this, एतत् this, चतुष्टयम् four weapons, अमित्रदमनार्थम् only for subduing enemies.
Meaning
These my arms are not intended to enhance the beauty (of my body). This bow is not for decoration. The sword is not for the sake of strapping my waist. The arrows are not meant to be fixed to my quiver. All these four are meant for taming my enemies.
na cāhṃ kāmaye'tyarthṃ yassyācchatrurmato mama||2.23.31|| asinā tīkṣṇadhāreṇa vidyuccalitavarcasā| pragṛhītena vai śatruṃ vajriṇṃ vā na kalpaye||2.23.32||
Translation
अहम् I, यः who, मम my, शत्रुः as enemy, मतः स्यात् is considered, अत्यर्थम् exceedingly, न कामये I do not desire (to endure), तीक्ष्णधारेण with a sharpedged, विद्युच्चलितवर्चसा with the lustre of flashing lightning, प्रगृहीतेन by holding, असिना with sword, शत्रुम् to the enemy, वज्रिणं वा or Indra, (bearer of thunder), न कल्पये will not spare.
Meaning
Any one who turns my enemy will not be allowed to remain alive. Holding my sharpedged sword, lustrous as a flash of lightning, I shall exterminate my enemy even if it were Indra, the bearer of thunder.
khaḍganiṣpeṣaniṣpiṣṭairgahanā duścarā ca me| hastyaśvanarahastoruśirobhirbhavitā mahī||2.23.33||
Translation
मे my, खड्गनिष्पेषनिष्पिष्टैः by those hacked off with the sword, हस्त्यश्वनरहस्तोरुशिरोभिः with trunks of elephants, horses, hands, thighs and heads of warriors, मही the earth, गहना impenetrable, दुश्चरा impassable, भविता shall become.
Meaning
This entire earth will become impenetrable and impassable, scattered with the trunks, thighs and heads of elephants, horses and warriors hacked off with my sword.
अद्य now, (हया: horses), मे my, खङ्गधाराहताः struck by the blows of my sword, दीप्यमानाः burning, अद्रय इव like mountains, सविद्युतः with lightning, मेघा इव like clouds, भूमौ on the earth, पतिष्यन्ति will fall down.
Meaning
The elephants, struck by the blows of my sword, will fall on earth like mountains engulfed in flames and like clouds with lightning.
मयि when I, बद्धगोधाङ्गुलित्राणे while donning the godha (a leather fence fastened round the left arm to prevent injury from the bowstring) and fingerprotector (a contrivance like a thimble used by archers to protect the thumb or finger from being injured by bowstring), प्रगृहीतशरासने while holding the bow, स्थिते while I stand, पुरुषाणाम् among men, पुरुषमानी one who considers himself manly, कथम् how, स्यात् will it be.
Meaning
When I stand before men (enemies) wearing godha and fingerprotector, holding the bow ready, who amongst men will boast of his manliness?
bahubhiścaikamatyasyannekena ca bahūnjanān| viniyokṣyāmyahṃ bāṇānnṛvājigajamarmasu||2.23.36||
Translation
अहम् I, बहुभिः with many (arrows), एकम् only one, अत्यस्यन् striking and throwing, एकेन with one arrow, बहून् जनान् (striking) many men, बाणान् arrows, नृवाजिगजमर्मसु at the vitals of men, horses and elephants, विनियोक्ष्यामि I will aim at.
Meaning
Striking each of my foes with many arrows and many with one arrow, I shall aim them at the vitals of men, horses and elephants.
adya me'straprabhāvasya prabhāvḥ prabhaviṣyati| rājñaścāprabhutāṃ kartuṃ prabhutvṃ tava ca prabhoḥ||2.23.37||
Translation
प्रभो O Lord, अद्य today, मे my, अस्त्रप्रभावस्य of glorious weapons, प्रभावः strength, राज्ञः of the king (Dasaratha), अप्रभुताम् having no power over the kingdom, तव your, प्रभुत्वं च supremacy over the kingdom, कर्तुम् to make, प्रभविष्यति is competent.
Meaning
O Lord today you shall see the power of my glorious weapons in depriving the king (Dasaratha) of his authority and establishing your supremacy over the kingdom.
adya candanasārasya keyūrāmokṣaṇasya ca| vasūnāṃ ca vimokṣasya suhṛdāṃ pālanasya ca||2.23.38|| anurūpāvimau bāhū rāma karma kariṣyatḥ| abhiṣecanavighnasya kartṛ़ṇāṃ te nivāraṇe||2.23.39||
Translation
राम O Rama , अद्य today, चन्दन सारस्य of sandalwood cream, केयूरामोक्षणस्य of wearing armlets, वसूनाम् of wealth, विमोक्षस्य for distributing, सुहृदाम् friends, पालनस्य for protection, अनुरूपौ worthy, इमौ these (hands), ते your, अभिषेचनविघ्नस्य obstruction to your consecration, कर्तृ़णाम् those who are causing, निवारणे in preventing, कर्म act, करिष्यतः will take up.
Meaning
These arms, O Rama which are fit for sandalwood cream, for wearing armlets, for distributing wealth and for protecting friends, will perform the worthy act of subduing those who are creating obstruction to your consecration.
तव your, असुहृत् enemy, कः who, अद्यैव now itself, मया by me, प्राणयशस्सुहृज्जनैः with life, fame and friends, वियुज्यताम् shall be separated, ब्रवीहि you may tell me, इयम् this, वसुधा earth, यथा how, तव your, वशे under control, भवेत् shall come under, तथैव in the way, माम् me, शाधि you may command, तव your, किङ्करः servant, अस्मि I am.
Meaning
Tell me your enemy who should be deprived of his life, fame and friends. Command me as to how this earth shall come under your control. Now itself I shall do that. I am your servant.