For Njosh only

Sanskrit alphabetical order CSL conventions

i—6 7—12

13—22

23—28

29—36

37—42 43—50

59—68 69—76 77—87 88—103 104—107

io8—iii Glossary Index

Rama As Prince Regent The Boons OfKaikéyi Rama Submits Sita And Lábhmana Rama Renounces Ayodhya Grieves The Hermitage On Mount Chitra.kuta

The End OfDasharatha Bhárata Returns Bhárata Refuses The Throne Bhárata In Pursuit OfRama Rama Is Resolved The Viceroyalty OfBhárata Rama Enters The Forest

‘3 33 69 105

159

187 227

255

301

345 387 423

479 57’ 589 613

619

CONTENTS

RAMAYANA

7 7

Introduction

Library ofCongress Cataloging-in-Publication Data Valmiki

[Ramayana. Ayodhyakanda. English & Sanskrit] Ramayana. Book two, Ayodhya I by Valmiki;

translated by Sheldon I. Pollock. p. cm. — (The Clay Sanskrit library)

In English and Sanskrit; translated from Sanskrit. Includes bibliographical references and index. ISBN 0-8147-6716-8 (cloth alk. paper)

1. Epic literature, Sanskrit. I. Pollock, Sheldon I. II. Tide. III. Series.

BLii39.a4a.A96E5 2005 294.5’92204521—dcz2 2004030739

A sandhi grid is printed on the inside of the back cover

(ID o c

- S

o KAUSALYA BADE him farewell and Rama did obeisance 23.1 to her, ready to depart for the forest, keeping to the

path of righteousness. Along the royal highway crowded with men, the prince went illuminating it and melting the hearts of the people, it seemed, with all his virtues. Poor Vaidéhi had heard nothing of all this; she still believed he was being consecrated as prince regent. She knew the rites for the gods and had performed them in deep delight. Thus she waited for the prince, knowing the kingly attributes to expect. As Rama entered his residence—still decorated 23.5 and thronged with delighted people—he lowered his head a little, in shame. Sita started up and began to tremble as she looked at her

husband consumed with grief, his senses numb with anx ious care. When she saw how his face was drained ofcolor, how he sweated and chafed, she was consumed with sorrow. “What is the meaning of this, my lord?” she asked. Today was surely the day for which the learned brabmans had fore cast the conjunction of Pushya, the majestic constellation ruled by Brihas.pati. Why are you so sad, Rághava? The hundred-ribbed parasol with its hue ofwhite-capped water is not throwing its shade upon your handsome face. Your’ 23.10 face, with eyes like the hundred-petalled lotus, is not fanned by the pair ofsplendid fly whisks, the color of the moon or the wild goose. And I see no eloquent panegyrists, bull among men,

singingyour praises in delight, no bards or genealogists with their auspicious recitation. Nor have the brahmans, masters of the Vedas, sprinkled your head and poured honey and curds upon it, as custom requires. No one wishes to follow

23.1 BHWADYA TU KAUSALYAM Ramali samprasthito vanam krtasvastyayano mãtrã dharmisthe vartmani sthital.

Virajayan rajasuto rajamargarn narair vrtam hrdayany amamanth’ eva janasya guilavattaya. Vaidehi c’ api tat sarvaip na urãva tapasvini tad eva hrdi tasya ca yauvarajy’abhisecanam. Devalkaryaip sma sã ktva ktajña hrstacetanã abhijña rajafdharmãiaip ra5aputraiji pratTkate.

23.5 Pravive’ ãtha Rãmas tu svaIvema suvibhasitam prahrstaIjanasampürnam hriya kim cid avañlmukhali. Atha Sita samutpatya vepamana ca taip patim

apayac chokalsamtaptam cintavyakulit’êndriyam. Vivarnavadanaip dva tai prasvinnam amarapam ãha duikh’Iãbhisaiptapta: <kim idanim idarn prabho? Adya Barhaspatah rimãn yuktah Puyo na Raghava procyate brahmapaili prajñaih kena tvam asi durmanäli? Na te ataalakena jalaphenanibhena ca ãvrtarn vadanarn valgu chatrena ãbhivirajate

13.50 Vyajanabhyaip ca mukhyabhyam atapatralnibh’ekapam candrahamsaIprakaabhyam vijyate na tav’ ãnanam Vagmino vandina c’ api prahras tvaip nararabha

stuvanto n’ ãdya dyante mangalaili sutamagadhai Na te kaudra ca dadhi ca brãhmapä vedaparagali mürdhni mardh”Iavasiktasya dadhati sma vidhãnatah

1 I

i6o i6i

RAMYANA II — AY6DHYA SITA AND L&KSHMANA

in your train, not the officials, nor the heads of guilds in their finery nor the people of the city and provinces. How is it the splendid Pushya chariot does not precede you, with its team offour swift horses with trappings ofgold? I see no 23.15 sign of the royal elephant, revered for its auspicious marks and resembling a mountain black with clouds. It is not leading your procession, my mighty husband. Nor do I see your escort, my handsome and mighty husband, proceed ing with the gold-wrought throne held before them. What can all this mean, when your consecration is already under way? Never before has your face had such color, and I see no sign ofdelight.” Such were her anxious words, and the delight of the

Raghus replied to her: “Sita, my honored father is ban ishing me to the forest. 0 Jánaki, you are the daughter of a great house, you know what is right and always practice it. Listen to the course ofevents that has brought this upon me. Once, long ago, when Kaikeyi had found favor with him, 23.20 my father King Dasha.ratha, a man true to his promise, granted her two great boons. Today, when my consecration was already under way at the instigation of the king, she pressed him for them. Since he had made an agreement, he was compelled by righteousness. For fourteen years I must live in Dándaka, while my fatherwill appoint Bhárata prince regent. I have come to see you before I leave for the desolate forest.

Na rvãi prakrtayali sarvä renimukhya ca bhüitali

anuvrajitum icchanti pauraljanapadas tatha

Caturbhir vegasa1ppannair hayail kañcanabhãaiiaili

mukhyah Pusyaratho yuktah kim na gacchati te ‘grata?

23.15 Na hasti c’ âgratai rimãips tava laksanapujitali

prayane lakyate vira

Na ca kañcanalcitraip te payami priyaIdarana

bhadr’Iasanaip purasktya yantam virapurahsaram

Abhieko yada sajjah kim idanim idaip tava?

alparvo mukhaIvarna ca na praharsa ca lakyate>

It’ Iva vilapantiip taip provaca Raghunandanali: c<Site tatrabhavãips tãta pravrajayati mãm vanam.

Kule mahati sarpbhute dharmajñe dharmacariiii

rnu Janaki yen’ ëdai kramen’ abhyagataip mama.

23.20 Rajña satyapratijnena pitra Daarathena me

Kaikeyyai pritamanasa pura dattau mahajvarau.

Tay” adya mama sajje ‘sminn abhieke np’Jôdyate

pracoditali sasamayo dharmena pratinirjitali.

Caturdaa hi varsãni vastavya Dandake maya

pitra me Bharata c’ api yauvarajye niyojital

so ‘hap nrãm agato drau prasthito vijanaip vanam.

I

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RAMAYANA II — AYODHYA SITA AND LKSHMANA

Bharatasya samipe te n’ ahai kathyah kada cana ddhiIyukta hi purua na sahante paraistavam tasmãn na te gui3a1 kathya Bharatasy’ ãgrato mama. N’ api tvarn tena bhartavya vieeja kada cana anukulataya akyaiii samipe tasya vartitum.

23.25 Aharn c’ api pratijñarn tar gurolz samanupalayan vanam ady’ ãiva yasyami sthirã bhava manasvini. Yãte ca mayi kaiyaii vanarn munilnisevitam vrat’JöpavasaJrataya bhavitavyarn tvay” anaghe. Kalyam utthaya devãnãrn krtva pajam yathavidhi vanditavyo Dalarathah pita mama nar’ëvara1. Mãtã ca mama Kausalya vrddha sarntapakarita dharmam ev’ ãgratall krn’a tvattali sarnmanam arhati. Vanditavya ca te nityarp yali eã mama mãtarah snehapranayasarnbhogaih samã hi mama matarali.

23.30 Bhratrputrasamau c’ api draavyau ca vieatah tvaya Bharataatrughnau prapaili priyatarau mama. Vipriyarn na ca kartavyarn Bharatasya kada cana sa hi raja prabhu c’ âiva deasya ca kulasya Ca. Aradhita hi ilena prayatnai C’ öpasevitäh rajanab sarpprasidanti prakupyanti viparyaye. Aurasan api putran hi tyajanty ahitakãrinah samarthan sarnpragrhnanti janan api nar’ãdhipah. Aharn gamisyami mahalvanarn priye

tvaya hi vastavyam ih’ Iva bhämini yatha vyalikarn kurue na kasya cit

tatha tvaya karyam idaip vaco mama.>>

You are never to boast of me in the presence of Bhára ta. Men in power Cannot bear to hear others praised, and so you must never boast of my virtues in front of Bhárata. You must not ever expect to receive any special treatment from him. Life with him will be possible only by constant acquiescence. I will safeguard my guru’s promise and leave 23.25 this very day for the forest. Be strong, my sensible wife. When I have gone to the forestwhere sages make theirhome, my precious, blameless wife, you must earnestly undertake vows and fasts. You must rise early and worship the gods according to custom and then pay homage to my father Dasha.ratha, lord ofmen. And my aged mother Kausálya, who is tormented by misery, deserves your respect as well, for she has subordinated all to righteousness. The rest of my mothers, too, must always receive your homage. My mothers are all equal in my eyes for their love, affection and care. And what is most important, you must took on Bhárata 23.30

and Shatrtghna as your brother and your son, for they are dearer to me than life itself. You mustnever show opposition to Bhárata, for he is nowboth kingofthe countryand master ofour House. Kings show their favor when they are pleased with good conduct and sedulously attended to—and if they are not, they grow angry. Lords ofmen will repudiate their sons, their own flesh and blood, if they serve them ill, and will adopt even strangers, should they prove capable. My beloved, I am going to the great forest, and you must stay here. You must do as I tell you, my lovely, and not give offense to anyone.

164 165

RAMAYANA II — AY6DHYA SITA AND L&KSHMANA

14.1 EvAM UKTA TU Vaidehi priy9arha priyalvadini So R&rt.& spoK, and Vaidehi, who always spoke kindly 24.1 pranayad eva sarnkruddha bhartaram idam abravit: to her husband and deserved kindness from him, grew an lryaputra pita mãtñ bhrata purras tatha snusã

gry just because she loved him, and said: “My lord, a man’s father, his mother, brother, son or daughter-in-law all ex

svani puiiyãni bhufljanali svaip svaip bhagyam upasate. rr perience the effects of their own past deeds and suffer an Bhartur bhagyarn tu bhary” âika prapnoti puruaIrabha individual fate. But a wife, and she alone, bull among men,

must share her husband’s fate. Therefore I, too, have beenata c’ âiv’ aham adista vane vastavyam ity api. ordered to live in the forest. It is not her father or mother, not her son or friends or herself, but her husband, and he

Na pita n’ armajo n’ ãtmã na mãrã na sakhiIjana iha pretya ca naripaip patir eko gati sada. alone, who gives a woman permanent refuge in this world

and after death. Ifyou must leave this very day for the track- 23.524.5 Yadi tvai prasthito durgarp vanam ady’ âiva Raghava less forest, Raghava, I will go in front ofyou, softening theagratas te gamisyami mtdnanti kuaIkalMakan. thorns and sharp kusha grass.

Irryãroau bahiskrtya bhuktaesam iv’ odakam Cast out your anger and resentment, like so much water left after drinking one’s fill. Do not be reluctant to take me,naya mãip vita valrabdhal:i paparp mayi na vidyate. my mighty husband. There is no evil in me. The shadowPrasad’lagrair vimänair va vaihayasalgatena va ofa husband’s feet in any circumstances surpasses the finest

sarv’JavasthaJgata bhartuh padalcchaya viisyate. mansions, an aerial chariot, or even flying through the sky Anufiasmi mãtrã ca pitra ca vividh’(arayam My mother and father instructed me in all these different

questions. I do not have to be told now the proper way ton’ âsmi saprati valctavya vartitavya yatha maya. behave. I shall live as happily in the forest if it were my Sukhaip vane nivatsyami yath” âiva bhavane pituh father’s house, caring for nothing in the three worlds but acintayanti triipl lokaqi cintayanti patilvratam. to be faithful to my husband. I will obey you always and 24.10

24.10 urusama1?a te nityaip niyatã brahmaJcarini practice self-discipline and chastity. ‘What pleasures I shall share with you, my mighty husband, in the honey-scented

saha ramsye tvaya vita vaneIu madhuIgandhiu! forests!

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RAMAYANA II — AYODHYA SITA AND L&KSHMANA

Tvarn lii karturn vane akto Rãma samparipalanam anyasya vai janasy’ êha kirp punar mama manada? Phaiamã1’ãanä nityarn bhaviyami na saipayali na te duhkharn karisyami nivasanti saha tvaya. Icchami saritah ai1ãn palvalani vanani ca dratum sarvatra nirbhita tvaya natliena dhimata. Harnsalkarandav’jak3rnah padmini1 sadhujpuspitah iccheyarn sukhini draum tvaya vireiia saqigata.

24.15 Saha tvaya viãl’ãksa rasye paramanandini evaip varsalsahasranarn atarn vãha tvaya saha! Svarge ‘p1 ca vinã vaso bhavita yadi Raghava tvaya mama nara!vyaghra n’ ãharn tam api rocaye. Aharn gamisyãmi vanaip sudurgamarn

mg’Iayutarn vanaralvarallair yutam vane nivatsyami yatha pitur ghe

tav’ Iva pãdav upagrhya sarnyata. AnanyaIbhavam anuraktalcetasarn

tvaya viyuktam maranaya nicitãm nayasva mãrn sãdhu kurusva yacanam

te may” âro guruta bhavisyati.> Tatha bruvaiiäm api dharmalvatsalo na ca sma Sitarn nIvaro ninisati

uvãca c’ ãinarn bahu samnivartane vane nivasasya ca duhkhitãrn prati.

25.1 SA EVA54 BRUVAT1M Sitã dharmajflo dharmalvatsalah nivartan’Iãrthe dharm’atma vakyam etad uvãca ha. <(Site mahãlkulin” ãsi dharme ca niratã sada ih’ ãcara svatdharmarn tvarn ma yatha manasah sukham. Site yatha n’ãrn vaksyami tatlia karyarn tvaya” ãbale

o Rama, bestower ofhonor, you have the power to pro tect any other person in the forest. Why then not me? You need not doubt that I can survive on nothing but fruit and roots; I shall not cause you any trouble by living with you. I want to see the streams and mountains, the ponds and forests, and nowhere shall I be afraid with my wise husband to defend me. I want to see the lotus ponds in full bloom, blanketed with geese and ducks, happy in your company, my mighty husband. What pleasures I shall share with you, 24.15 my large-eyed husband, what bliss for me to be with you like this, were it for a hundred thousand years! If I were to be offered a place to live in heaven itself Raghava, tiger among men, I would refuse it ifyou were not there. I will go to the trackless forest teeming with deer, monkeys and elephants, and live there as if in my father’s house, clinging to your feet alone, in strict self-discipline. I love no one else; my heart is so attached to you that were we to be parted I am resolved to die. Take me, oh please grant my request. I shall not be a burden to you.” Despite what Sita said, the best ofmen, who so cherished

righteousness, was still unwilling to take her, and in order to dissuade her he began to describe how painful life in the forest is.

WHEN SITA FINISHED speaking, the righteous prince, 25,1 who knew what was right and cherished it, attempted to dissuade her. “Sita, you are the daughter of a great house and have always been earnest in doing what is right. You must stay here and do your duty, not what your heart de sires. My frail Sita, you must do as I say. There are so many

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RAlvLYANA II — AYóDHYA SITA AND LAKSHMANA

vane doã hi bahavo vadatas tan nibodha me. hardships in the forest. Listen to me and I shall tell you. Sita, Site vimucyatam eã vanavãsakrtã matil give up this notion of living in the forest. The name ‘forest’ bahuldosarn hi kantararp <vanam ity abhidhiyate. is given only to wild regions where hardships abound. It is, 25.5

in fact, with your welfare at heart that I am saying this. The 25.5 Hitabuddhya khalu vaco may” ãitad abhidhiyate

forest is never a place of pleasure—I know—but only of sada sukna na janami dulkham eva sada vanam. pain. There are lions that live in mountain caves; their roars Girinirjharasaiiibhüta giriIkandaravasinam are redoubled by mountain torrents and are a painful thing sirnhanarn ninada dulkhali rotui dubkham ato vanam. to hear—the forest is a place ofpain. At night, worn with Supyate parnaIayyasu svayaipbhagnasu bhatale fatigue, one must sleep upon the ground on a bed ofleaves,

broken offofthemselves—the forest is a place ofutter pain.rãtrisu ramaIkhinnena tasmad duhkhatararn vanam. And one has to fast, Máithili, to the limit of one’s en

Upavasa ca kartavyo yathapraiiena Maithiti durance, wear clothes ofbark cloth and bear the burden of jatabhara ca kartavyo valkal’ãmbaradhariiia. matted hair. The wind is so intense there and the darkness, AtIva vãtas timirai bubhuka c’ ãtra nityaah too. One is always hungry and the dangers are so great— bhayani ca mahãnty atra tato duhkhatarai vanam. the forest is a place ofutter pain. There are many creeping 25.10

creatures, of every size and shape, my lovely, ranging ag25.10 Sarisrpa ca bahavo bahuIrUpa ca bhãmini gressively over the ground—the forest is a place of uttercaranti pthiviip darpad ato dukhatararp vanam. pain. There are snakes, too, that live in the rivers, moving

Nadinilayana sarpa nadikuilagaminal as sinuously as rivers, and they are always there obstructing tisthanty avrtya panthanam ato dubkhatararn vanam. one’s way—the forest is a place ofutter pain. Moths, scorpi Pata11ga vcikäli kia daipã ca maakaih saha ons, worms, gnats and flies continually harass one, my frail badhante nityam abale sarvarn duhkham ato vanam. Sita—the forest is wholly a place of pain. There are thorn

trees, kusha and kasha grass, my lovely, and the forest is aDrumãh kantakina c’ ãiva kuakaa ca bhãmini tangle of their branches and blades—the forest is a placevane akulaakh”ãgras tena dukikhatarai vanam. of utter pain. So no more ofyour going to the forest, you

Tad alarri te vanarp gatva ksamarn na hi vanarp tava could not bear it. The more I think about it the more I see vimrann iha payami bahudoatara1p vanam.>> how many hardships the forest holds.”

170 171

RAMAYANA H — AYODHYA SITA AND LAKSHMANA 25.15 Vanarn tu neturn na krta matis tada

babhüva Rameia yada mah”Jatmana na tasya Sitã vacanarp cakãra tat

tato ‘bravid Ramam idarn suduhkhita.

26.1 ETAT TU VACANMI rutva Sitã Ramasya dulikhita prasakt’IãruImulthi mandam idarn vacanam abravit. Ye tvaya kirtita dosa vane vastavyatarp pfati gunan ity eva tan viddhi tava snehaIpurasIktan? Tvaya Ca saha gantavyalp maya gurujan’Iajnaya tvadviyogena me Rama tyaktavyam iha jivitam. Na ca mãrn tvatsamipastham api aknoti Raghava suraiiãm ivaral akrah pradharsayitum ojasa.

26.5 Patilhina tu yä nan na sa akryati jivitum kãmam evarnjvidharn Rama tvayã mama vidaritam. Atha c’ api mahalprajna brahmaiianãip maya rutam pura pitrghe satyai vastavyam kila me vane. Laksanibhyo dvijãtibhyah rutv” âharn vacanarn ghe vanavasaIkrt’lotsahã nityam eva mahaJbala. Adeo vanalvasasya praptavyah sa maya kila

sä tvaya saha tatr’ ãharn yasyami priya n’ anyatha. Krt’adea bhaviryami gamiryami saha tvaya kala c ãyai samutpannal satyalvag bhavatu dvijali.

26.10 Vanajvase hi janami dulikhani bahudha kila prapyante niyata vita purusair akrt’jatmabhiI. Kanyaya Ca pitur gehe vana(vãsal1 ruto maya bhiksinyah sadhujvttaya mama matui ih’ agratah.

When great Rama had thus made up his mind not to 25.15 take her to the forest, Sita did not reply to him at once, but then in bitter sorrow she spoke.

S WAS OVERCOME with sorrowwhen she heardwhat Rama 26.1 said. With tears trickling down her face, she answered him in a faint voice. “Do you not know that what you call the hardships of life in the forest would all be luxuries if your love accompanied them? By the order ofour elders I must go with you, Rama. I would die here and now ifparted from you. But if I were by your side, Raghava, not even Shakra, lord ofthe gods, could harm me for all his might. A woman 25.5 whose husband has left her cannot go on living, regardless of what advice you give me, Rama. Besides, my wise husband, long ago in myfather’s house I heard the brahmans prophesy that some day I should have to live in the forest. The twice- born could read the marks on a person’s body, my powerful husband, and from that moment at home, when I heard what they foretold, I have constantly yearned to live in the forest. The prediction that I should have to live in the forest

must some day be fulfilled. And it is with you that I would go there, my love, not otherwise. I will go with you and carry out the prediction. The moment has arrived; let the prophecy of the twice-born come true. I know that in living 26.10 in the forest there is indeed much pain, my mightyhusband, but it is only those who are unprepared that suffer from it. When I was a girl in my father’s house I happened to hear, in the presence ofmy mother, all about forest life from a holy mendicant woman. And, in fact, I have begged you many

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RAM YANA II — AYóDHYA SITA AND LAKSHMANA

times before to let us go and live together in the forest, my lord, so much do I desire it. Please, Raghava, I have been waiting for the chance to go.

I want nothing more than to serve my hero as he lives in the forest. Iffrom feelings oflove I follow you, my pure-hearted husband, I shall have no sin to answer for, because my husband is my deity My union with you is sacred and shall z6.i5 last even beyond death. There is a holy scripture, my high- minded husband, that glorious brahmans recite: ‘When in this world, in accordance with their own customs and by means of the ritual waters, a woman’s father gives her to a man, she remains his even in death.’ What then is the reason you are set against takingme away from here, your own wife, awoman ofgood conduct and faithful to herhusband? I am devoted and faithful to my husband. I have always shared your joy and sorrow, and now I am so desolate. You must take me, Kakürstha: yourjoy has always been mine to share, andyour sorrow. Ifyou refuse to take me to the forest despite the sorrow that I feel, I shall have no recourse but to end my life by poison, fire or water.” Though she pleadedwith him in this and every otherway 26.20

to be allowed to go, great-armed Rama would not consent to taking her to the desolate forest. And when he told her as much, Máithili felt to brooding, and drenched the ground, it seemed, with the hot tears that fell from her eyes. And as Vaidéhi brooded, wondering how to change his mind, anger took hold ofher. But Kakiitstha did not lose his self- composure and tried his best to appease her.

Prasadita ca vai purvam tvarp vai bahulvidhaip prabho gamanaip vanavasasya kãñkitaip hi saha n’aya. K talk an” âharp bhadraip te gamanaip prati Raghava

vanaivasasya urasya caryã hi mama rocate. uddha’latman premalbhavadd hi bhaviyami vikalmaä bhartaram anugacchanti bhartã hi mama daivatam.

26.15 Pretyalbhave ‘pi kalyaiali saipgamo me saha tvayã rutir hi rayate pullya brahmaiãnarp yaasvinäm: <ihalloke ca pitrbhir yã stri yasya mahalmate adbhir datta svaldharme1a pretyalbhave ‘pi tasya sã.> Evam asmãr svakai nãrirn suvrttãrn hi patilvratam n’ abhirocayase netuip tvarn mãlp ken’ëha hetunã? Bhaktäi patilvratam dinäi mãrp samälp sukhadulikhayoli netum arhasi Kãkutstha samanalsukhajduhkhinim. Yadi mäm duhkhitàm evarn vanam netum na c’ êcchasi visam agnilp jaiaip v” âham asthasye myulkaraitat.>

26.20 Evaip bahulvidhaip taip sa yacate gamanaip prati n’ ãnumene maha)bãhus tam netul vijanaip vanam. Evam uktã tu sã cintarp Maithili samupagata snapayantiva gam unair arubhir nayanalcyutai. Cintayanti tatha tam tu nivartayitum ãtmavãn krodh’jävistaip tu Vaidehirn Käkutstho baby asantvayat.

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RAMAYANA II — AYODHYA SITA AND LAKSHMANA

27.1 SANm’YAMANA TU RkMENA Maithili Janak’atmaja vanavasanimittaya bhartaram idam abravit. Sa tam uttamasaIpvigna Sita vipulavakiasam prallayac c’ ãbhimanac ca paricikepa Raghavam. <<Kii tvãm anyata Vaidehali pita me Mithil”ãdhipal

Rãma jamataralp prapya striya purusalvigraham? Antaip balajioko ‘yam ajñanãd yadd hi vaksyati <tejo> n’ âsti paraiii Rame tapat’ Iva divakare.

27.5 Kim hi krtvã visannas tvar kuto vã bhayam asti te yat parityaktukamas tvalp mãm ananyaparayaiiam? Dyumatsenasutarn vira Satyavantam anuvratãm Sävitrim iva mãrn viddhi tvam ãtmaIvaavartinim? Na tv ahai manas” âpy anyam drastãsmi tvadrte ‘nagha tvaya Raghava gaccheyaip yath” anya kulaparnsani. Svayarp tu bhãryarn kaumãrirn dram adhyusitam satim ailüsa iva mãIp Rama parebhyo datum icchasi. Sa mãm anadaya vanarp na n’ai prasthatum arhasi tapo va yadi v” ãranyam svargo va syat saha tvaya.

27.10 Na ca me bhavità tatra ka cit pathi pariramal1 phatas tava gacchantya viharaayanev iva.

ye ca kantakino drumal tül’ãjinasamasparä marge mama saha tvaya. Mahajvata samuddhatarn yan mam avakarisyati rajo ramaia tan manye parardhyam iva candanam.

RAMA TRIED TO appease her, but Máithili, daughter of 27.1 Jánaka, addressed her husband once more in the hope of living in the forest. Sita was deeply distraught, and out of love and indignation she began to revile broad-chested Rá ghava. “What could my fatherVaidéha, the lord ofMIthila, have

had in mind when he took you for a son-in-law, Rama, a woman with the body ofa man? How the people lie in their ignorance. Rama’s ‘great power’ is not at all like the power of the blazing sun that brings the day. On what grounds 27.5 are you so reluctant, what are you afraid of that you are ready to desert me, who has no other refuge? Do you not know, my mighty husband, that I bow to your will, that I am as faithful to you as Sávitri was to Satyavánt, Dyu matsena’s son? Were I to go with you, blameless Rághava, I would not even think oflooking at any man but you, unlike some women who disgrace their family. But like a procurer, Rama, you are willing ofyour own accord to hand me over to others—your wife, who came to you a virgin and who has been a good woman all the long while she has lived with you. You must not leave for the forest without taking me. Let it be austerities, or the wilderness, or heaven, but let it be with you. As I follow behind you I shall no more tire on the path 27.10

than on our pleasure beds. The kusha and kasha grass, the reeds, the rushes and thorn trees will feel just like cotton or a pelt to me on the road with you. The dust raised by heavy winds that will settle on me, my love, I shall look upon as the costliest sandalwood cream. As I roam through the deep forest there will be meadows for me to rest in, and to rest on

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adva1eu yad asirye van’ânte vanalgoraca kuth’astaraiiatalpeu kiIp syat sukhatararp tataki. Patrai mülaip phalaip yat tvam alpari va yadi va bahu dasyasi svayam ahtya tan me ‘mtaras’ôpamam.

27.15 Na mãtur na pitus tatra smariryãmi na vemanali

artavany upabhuñjäna pupaiii ca phalani Ca. Na ca tatra gatai kArp cid draum arhasi vipriyam

matkrte na ca te oko na bhaviryami durbhara. Yas tvaya saha sa svargo nirayo yas tvaya vinä

iti janan paralp pritiip gaccha Rama maya saha. Atha mãm evam avyagrarp vanaip n’ ãiva nayiryasi viam ady’ ãiva pasyami ma viarp dviataip vaam.

Pacãd api hi dulikhena mama n’ äiv’ ãsti jivitam ujjhitayas tvaya nãtha tad” ãiva maraiaip varam.

27.20 Imaip hi sahituip okaip muhürtam api n’ ôtsahe kArp punar daavarsapi trini câikaip ca dulkhitã.>> Iti sa okasaiptapta vilapya karuiiarp bahu

cukroa patim ayasta bham aliñgya sasvaram. Sa viddha bahubhir vakyair digdhair iva gaj’Iängana cirasalpniyatalp bapaip mumoc’ ãgnim iv’ ãranih. Tasyah sphaikasaipkaaip van saiptapalsaipbhavam netrabhyarp parisusrava pankajabhyam iv’ ôdakam. Tai panivajya bahubhyam visaipjñam iva dulikhitam

uvãca vacanal Ramalt parivivasayaIps tada:

couches spread with blankets Could not give more pleasure. The leaves and roots and fruit you gather with your own l1ands and give me, however much or little there is, will taste like nectar to me. There will be fruits and flowers in 27.15 their seasons to enjoy, and I shall not think with longing ofmy mother or father or home. And when you are there you will not know any griefor displeasure on my account. I shall not be a burden. To be with you is heaven, to be without you hell. Know

ing how deep my love is, Rama, you must take me when you go. But if you will not let me go to the forest when I am so set on it, I will take poison this very day, sooner than come under the sway ofthose who hate us. Afterward I could not live anyway, my lord, for the sorrow of being deserted by you. Better to die that very instant. I could not 27.20 bear the griefof it even for a moment, much less ten years of sorrow, and three, and one.” Consumed with grief, she lamented long and piteously.

Crying out in anguish, she shrieked and embraced her hus band with all her might. His many words had wounded her, the way poison arrows wound a cow elephant. And the tears she had held in so long burst forth like a flame from a kindling stick. Water clear as crystal, springing from her torment, came gushing from all around her eyes, like Wa ter from two lotuses. She was nearly insensible with sorrow when Rama took her in his arms and comforted her with these words:

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27.25 ((Na devi tava dulkhena svargam apy abhirocaye “If its price were your sorrow, my lady, I would refuse 27.2 5

na hi me ‘sti bhayaip kim cit Svayambhor iva sarvatah. heaven it selE No, I am notafraidofanything, any more than

is the Self-existent Brahma. Butwithout knowing your true Tava saam abhiprayam avijñaya ubh’Ianane feelings, my lovely, I could not consent to your living in the vãsarn na rocaye ‘ranye aktiman api rakae. wilderness, though I am perfectlycapable ofprotectingyou. Yat srstãsi maya sardhaq vanalvasaya Maithili Since you are determined to live with me in the forest, Mái

na vihaturn maya akya kirtir ãtmavatã yatha. thili, I could no sooner abandon you than a self-respecting

Dharmas tu gajalnas”Iôru sadbhir ãcaritah pura man his reputation. But it is righteousness, my smooth-

tarn c’ âham anuvarte ‘dya yatha saryarn Suvarcala. limbed wife, the righteousness good men in the past have

practiced, that I am set on following today, as its radiance Ea dharmas tu suároiri: pitur mãtu ca va.yata follows the sun. And righteousness is this, my fair-hipped ata c’ ajnam vyatikramya n’ âharn jivitum utsahe. wife: submission to one’s mother and father. I could not

27.30 Sa mam pita yatha asti satya(dharmapathe sthital bear to live were I to disobey their command. My father 27.30

tatha vartitum icchami sa hi dharmali sanatanal keeps to the path of righteousness and truth, and I wish

anugacchasva marn bhiru sahadharmacari bhava. to act just as he instructs me. That is the eternal way of

Brahmanebhya ca ratnãni bhikukebhya. ca bhojanam righteousness, follow me, my timid one, be my companion in righteousness. Go now and bestow precious objects on

dehi c’ aarnsamanebhyah saarasva ca ma ciram.> the brahmans, give food to the mendicants and all who ask Anukülarn tu sã bhartur jnaa gamanam atman for it. Hurry, there is no time to waste.”

ksiprarn pramudita devi datum ev’ ôpacakrame. finding that her husband had acquiesced in her going,

Tatah prahrsta pariparnalmanasa the lady was elated and set out at once to mak e the dona

yaasvini bhartur avekya bhasitam tions. Glorious Sita was delighted, her every wish fulfilled

dhanäni ratnãni ca datum añgana by what her husband said, and in high spirits the woman set offto give money and precious objects to all who upheld

pracakrame dharmaIbhrtari manasvini. righteousness.

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RAMAYANA II — AYODHYA SITA AND LAKSHMANA

28.1 TAT0 ‘BRAVIN MAHAITEJA Rãmo Lakmaiiam agratali sthitarp praggaminaip virarn yacamanarp krt’(ãñjalim. <May” ãdya saha Saumitre tvayi gacchati tad vanam ko bharisyati Kausalyarp Sumitrãip vã yaasvinim? Abhivarati kamair yah parjanyal1 pthivim iva sa kamapaaparyasto mahateja mahilpatili. Sa hi rajyam idar prapya nrpasy’ Avapateh sutã duhkhitanãrp sapatninarn na kariyati obhanam.>>

28.5 Evam uktas tu Rametia Lak maiali Ialqiaya gira pratyuvaca tadã Rãmarp vakyajño vakyakovidam: <<Tav’ iva tejasa vita Bharataki pujayiryati Kausalyam ca Sumitrari ca prayato n’ ãtra samaya. Kausalya bibhryad arya sahasram api madjvidhän yasyali sahasraqi gramalJarp sampraptam upajivanam. Dhanur adaya saIara1i1 khanitrapiakadhara agratas te gamiyãmi panthanam anudarayan. Ahariyami te nityam mQlãni ca phalani ca vanyani yãni c’ ãnyãni svahãraqi tapasvinam.

28.10 Bhavãqis m saha Vaidehya girisänusu raqisyate aharn sarvani kariryami jagratai svapata ca te.> Ramas tv anena vãkyena suprItal pratyuvaca tam:

c’vraj’ apcchasva Saumitre sarvam eva suhjjanam Ye ca rajño dadau divye mah”atmä varut ab svayam Janakasya mahãyajñe dhanui raudra1darane. Abhedyakavace divye tüqi c’ ãksayasayakau adityalvimalau c’ ôbhau khadgau hemaparikrtau.

MIGWrY RAMA THEN turned to Lákshmana, who came 28.1 and stood before him, hands cupped in reverence, begging that he might be allowed to go, in the very lead. “Saumi tn, were you to go with me now to the forest, who would support Kausâlya and glorious SumItra? The mighty lord ofthe land, who used to shower them with all they desired, as a rain cloud showers the earth, is now caught up in the snare of desire. And once the daughter of King Ashva.pati gains control of the kingdom, she will not show any good will to her co-wives in their sorrow.” So Rama eloquently spoke, and Lákshmana in a gen- 28.5

tie voice replied to him with equal eloquence: “Your own power, my mighty brother, will no doubt ensure that Bhá rata scrupulously honors Kausalya and Sumitra. The noble Kausalya could support a thousand men like me, for she has acquired a thousandvillages as her living. I will take my bow and arrows and bear the spade and basket. I will go in front ofyou, leading the way. I will always be there to bring you roots and fruit and such other produce of the forest as is proper fare for ascetics. You shall take your pleasure with 28.10 Vaidéhi on the mountain slopes while I do everything for you, when you are awake and when you sleep.” His words pleased Rama, and he replied, “Go, SaumItri,

and take leave of all your friends. And those two divine, awesome-looking bows that great Váruna himselfbestowed on Janaka at the grand sacrifice; the two suits of divine, impenetrable armor; the two quivers with inexhaustible ar rows and the two swords bright as the sun and plated with gold—all was deposited in perfect order in our preceptor’s

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28.20

Satlkrtya nihitaqi sarvam etad acaryasadmani. sa nram ayudham adaya ksipram ãvraja Laksmana.>> Sa suhrjjanam ãmantrya vanalvasaya nicitali

IkvakuIgurum ãmantrya jagrah’ ayudham uttamam. Tad divya raghuardula sat%tam malyaIbhuitam Ramaya darayam ãsa Saumitrih sarvam ayudham. Tam uvãc’ ãtmavãn Ramali prityã Lakmai:iam ãgatam: <<kale rvam agar4 saumya kanlqite mama Laksmana. Aha ii pradatum icchami yad idarn mamakarp dhanam brahmanebhyas tapasvibhyas n’ayã saha paralpitapa. Vasantiha drdharn bhaktya guruu dvijasattamal teãm api ca me bhuya5 sarveãm c’ ôpajivinãm. Vasihaputraqi tu Suyajñam ãryaip

rvam ãnay’ ãu pravararp dvijanam abhiprayasyami vanai samastãn

abhyarcya alan aparãn dvijatin.<>

residence. Collect the arms, Lakshmana, and come back at once. So, resolved to live in the forest, he bade farewell to his

friends and to the guru of rhe Ikshvakus, and gathered up the all-powerful arms. SaumItri, tiger of the Raghus, dis played to Rama all the divine arms, in perfect order still and adorned with garlands. When Lakshmana had come back, Rama, joyfully and with full self-possession, said to him, “You have come, dear Lákshmana, at the very moment I desired. I want your help, slayer ofenemies, in giving away whatever wealth I possess to the poor brahmans, to the best of the twice-born who live here in firm devotion to my gurus, and in particular to all my dependents. Fetch at once the foremost of the twice-born, noble Suyajna, VasIshtha’s son. I will leave for the forest after paying homage to him and all the other twice-born men oflearning.”

28.15

a8.ao

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