Sloka & Translation

[ Angry Lakshmana urges Rama to assume authority over the kingdom forcibly--Rama convinces Kausalya and Lakshmana to allow him to obey the command of his father.]

ತಥಾ ತು ವಿಲಪನ್ತೀಂ ತಾಂ ಕೌಸಲ್ಯಾಂ ರಾಮಮಾತರಮ್.

ಉವಾಚ ಲಕ್ಷ್ಮಣೋ ದೀನಸ್ತತ್ಕಾಲಸದೃಶಂ ವಚಃ৷৷2.21.1৷৷

ಲಕ್ಷ್ಮಣಃ Lakshmana, ದೀನಃ miserable, ತಥಾ thus, ವಿಲಪನ್ತೀಮ್ lamenting, ರಾಮಮಾತರಮ್ Rama's mother, ತಾಂ ಕೌಶಲ್ಯಾಮ್ to that Kausalya, ತತ್ಕಾಲಸದೃಶಮ್ befitting to the occasion, ವಚಃ words, ಉವಾಚ said.

While Rama's mother, Kausalya was lamenting, miserable Lakshmana said to her these words appropriate to the occasion:

ನ ರೋಚತೇ ಮಮಾಪ್ಯೇತದಾರ್ಯೇ ಯದ್ರಾಘವೋ ವನಮ್.

ತ್ಯಕ್ತ್ವಾ ರಾಜ್ಯಶ್ರಿಯಂ ಗಚ್ಛೇತ್ ಸ್ತ್ರಿಯಾ ವಾಕ್ಯವಶಂ ಗತಃ৷৷2.21.2৷৷

ಆರ್ಯೇ O venerable one!, ರಾಘವಃ Rama, ಸ್ತ್ರಿಯಾಃ a woman's, ವಾಕ್ಯವಶಂ ಗತಃ yielding to the words, ರಾಜ್ಯಶ್ರಿಯಮ್ the welfare of the kingdom, ತ್ಯಕ್ತ್ವಾ renouncing, ವನಮ್ to the forest, ಗಚ್ಛೇತ್ (ಇತಿ) ಯತ್ should go , ಏತತ್ all this, ಮಮಾಪಿ to me also, ನ ರೋಚತೇ is not pleasing.

O venerable one, I do not like that Rama should go to the forest yielding to the
words of a woman and renouncing the welfare of the kingdom.

ವಿಪರೀತಶ್ಚ ವೃದ್ಧಶ್ಚ ವಿಷಯೈಶ್ಚ ಪ್ರಧರ್ಷಿತಃ.

ನೃಪಃ ಕಿಮಿವ ನ ಬ್ರೂಯಾಚ್ಚೋದ್ಯಮಾನಸ್ಸಮನ್ಮಥಃ৷৷2.21.3৷৷

ವಿಪರೀತಶ್ಚ man of perverse nature, ವೃದ್ಧಶ್ಚ aged also, ವಿಷಯೈಃ by carnal pleasures, ಪ್ರಧರ್ಷಿತಃ ಚ struck, ಸಮನ್ಮಥಃ ruled by passion, ನೃಪಃ king, ಚೋದ್ಯಮಾನಃ incited by (Kaikeyi), ಕಿಮಿವ whatever words, ನ ಬ್ರೂಯಾತ್ not speak.

The king has a perverse nature. He is aged. He is overpowered by passions. He is under the spell of carnal pleasures and is incited (by Kaikeyi). Such a man can speak anything.

ನಾಸ್ಯಾಪರಾಧಂ ಪಶ್ಯಾಮಿ ನಾಪಿ ದೋಷಂ ತಥಾವಿಧಮ್.

ಯೇನ ನಿರ್ವಾಸ್ಯತೇ ರಾಷ್ಟ್ರಾದ್ವನವಾಸಾಯ ರಾಘವಃ৷৷2.21.4৷৷

ರಾಘವಃ Rama, ಯೇನ for which, ರಾಷ್ಟ್ರಾತ್ from the kingdom, ವನವಾಸಾಯ to dwell in the forest, ನಿರ್ವಾಸ್ಯತೇ is banished, ತಥಾವಿಧಮ್ such, ಅಸ್ಯ his, ಅಪರಾಧಂ offence, ನ ಪಶ್ಯಾಮಿ do not see, ದೋಷಮ್ ಅಪಿ fault also, ನ not.

I do not see any fault in Rama nor any offence committed by him for which he is exiled from the kingdom.

ನ ತಂ ಪಶ್ಯಾಮ್ಯಹಂ ಲೋಕೇ ಪರೋಕ್ಷಮಪಿ ಯೋ ನರಃ.

ಸ್ವಮಿತ್ರೋಪಿ ನಿರಸ್ತೋಪಿ ಯೋಸ್ಯ ದೋಷಮುದಾಹರೇತ್৷৷2.21.5৷৷

ಸ್ವಮಿತ್ರೋಪಿ even an adversary, ನಿರಸ್ತೋಪಿ or the defeated, ಯಃ ನರಃ any man, ಪರೋಕ್ಷಮಪಿ in his absence also, ಅಸ್ಯ his, ದೋಷಮ್ fault, ಉದಾಹರೇತ್ can cite, ತಮ್ him, ಅಹಮ್ I, ಲೋಕೇ in this world, ನ ಪಶ್ಯಾಮಿ do not find.

I do not find anybody in this world, even an adversary or one defeated, who finds fault with him even in his absence.

ದೇವಕಲ್ಪಮೃಜುಂ ದಾನ್ತಂ ರಿಪೂಣಾಮಪಿ ವತ್ಸಲಮ್.

ಅವೇಕ್ಷಮಾಣಃ ಕೋ ಧರ್ಮಂ ತ್ಯಜೇತ್ಪುತ್ರಮಕಾರಣಾತ್৷৷2.21.6৷৷

ಧರ್ಮಮ್ righteousness, ಅವೇಕ್ಷಮಾಣಃ without caring, ಕಃ who, ದೇವಕಲ್ಪಮ್ equal to god, ಋಜುಮ್ upright, ದಾನ್ತಮ್ with subdued passions, ರಿಪೂಣಾಮಪಿ even for his enemies, ವತ್ಸಲಮ್ a loved man, ಪುತ್ರಮ್ son, ಅಕಾರಣಾತ್ without any cause, ತ್ಯಜೇತ್ will abandon.

With no cause nor concern for righteousness, will any one abandon his son who is nearly equal to god, upright, self-restrained and loved even by his enemies ?

ತದಿದಂ ವಚನಂ ರಾಜ್ಞಃಪುನರ್ಬಾಲ್ಯಮುಪೇಯುಷಃ.

ಪುತ್ರಃ ಕೋ ಹೃದಯೇ ಕುರ್ಯಾದ್ರಾಜವೃತ್ತಮನುಸ್ಮರನ್৷৷2.21.7৷৷

ರಾಜವೃತ್ತಮ್ leading the life of a king, ಅನುಸ್ಮರನ್ remembering, ಕಃ ಪುತ್ರಃ which son, ಪುನಃ again, ಬಾಲ್ಯಮ್ childhood, ಉಪೇಯುಷಃ regained, ರಾಜ್ಞಃ king's, ತತ್ ಇದಂ ವಚನಮ್ that such words, ಹೃದಯೇ in the heart, ಕುರ್ಯಾತ್ will accept?

Will any son with the ideals of a king in mind accept such words of this king who has entered his chilhood again ?

ಯಾವದೇವ ನ ಜಾನಾತಿ ಕಶ್ಚಿದರ್ಥಮಿಮಂ ನರಃ.

ತಾವದೇವ ಮಯಾ ಸಾರ್ಧಮಾತ್ಮಸ್ಥಂ ಕುರು ಶಾಸನಮ್৷৷2.21.8৷৷

ಕಶ್ಚಿತ್ any one, ನರಃ man, ಇಮಮ್ ಅರ್ಥಮ್ this information, ಯಾವದೇವ until, ನ ಜಾನಾತಿ does not come to know, ತಾವದೇವ before that period, ಮಯಾ ಸಾಧೇ with my assistance, ಶಾಸನಮ್ authority (over the kingdom ), ಆತ್ಮಸ್ಥಮ್ under your control, ಕುರು do (assume).

Before this news is known to any one bring the kingdom under your control with my assistance.

ಮಯಾ ಪಾರ್ಶ್ವೇ ಸಧನುಷಾ ತವ ಗುಪ್ತಸ್ಯ ರಾಘವ!.

ಕ ಸ್ಸಮರ್ಥೋಧಿಕಂ ಕರ್ತುಂ ಕೃತಾನ್ತಸ್ಯೇವ ತಿಷ್ಠತಃ৷৷2.21.9৷৷

ರಾಘವ O Rama!, ಪಾರ್ಶ್ವೇ by your side, ಸ ಧನುಷಾ with bow, ಮಯಾ by me, ಗುಪ್ತಸ್ಯ protected, ಕೃತಾನ್ತಸ್ಯೇವ like Yama, (god of death), ತಿಷ್ಠತಃ (yourself) standing, ಅಧಿಕಮ್ excess, ಕರ್ತುಂ to challenge, ಕಃ who, ಸಮರ್ಥಃ is able?

O Rama! who can commit excesses on you, when you stand like Yama, god of death, protected by me with my bow?

ನಿರ್ಮನುಷ್ಯಾಮಿಮಾಂ ಕೃತ್ಸ್ನಾಮಯೋಧ್ಯಾಂ ಮನುಜರ್ಷಭ!.

ಕರಿಷ್ಯಾಮಿ ಶರೈಸ್ತೀಕ್ಷ್ಣೈರ್ಯದಿ ಸ್ಥಾಸ್ಯತಿ ವಿಪ್ರಿಯೇ৷৷2.21.10৷৷

ಮನುಜರ್ಷಭ O best among men!, ವಿಪ್ರಿಯೇ against you, ಸ್ಥಾಸ್ಯತಿ ಯದಿ if any one stands up, ಇಮಾಮ್ this, ಕೃತ್ಸ್ನಾಮ್ entire, ಅಯೋಧ್ಯಾಮ್ Ayodhya, ತೀಕ್ಷ್ಣೈಃ with sharp, ಶರೈಃ arrows, ನಿರ್ಮನುಷ್ಯಾಮ್ depopulate, ಕರಿಷ್ಯಾಮಿ I shall do.

O best of men, if the whole of Ayodhya stands against you I shall depopulate it with my sharp arrows.

ಭರತಸ್ಯಾಥ ಪಕ್ಷ್ಯೋ ವಾ ಯೋ ವಾಸ್ಯ ಹಿತಮಿಚ್ಛತಿ.

ಸರ್ವಾನೇತಾನ್ವಧಿಷ್ಯಾಮಿ ಮೃದುರ್ಹಿ ಪರಿಭೂಯತೇ৷৷2.21.11৷৷

ಅಥ even so, ಭರತಸ್ಯ Bharata's, ಪಕ್ಷ್ಯೋ ವಾ or any supporter, ಯೋ ವಾ or any one, ಅಸ್ಯ his, ಹಿತಮ್ welfare, ಇಚ್ಛತಿ seeking, ಏತಾನ್ ಸರ್ವಾನ್ all those, ವಧಿಷ್ಯಾಮಿ I shall slay, ಮೃದುಃ a soft (person), ಪರಿಭೂಯತೇ ಹಿ is treated with disgrace indeed.

I shall slay all of them who support Bharata and those who seek his prosperity. A gentleman is treated with disgrace indeed.

ಪ್ರೋತ್ಸಾಹಿತೋಯಂ ಕೈಕೇಯ್ಯಾ ಸ ದುಷ್ಟೋ ಯದಿ ನಃ ಪಿತಾ.

ಅಮಿತ್ರಭೂತೋ ನಿಸ್ಸಙ್ಗಂ ವಧ್ಯತಾಂ ಬಧ್ಯತಾಮಪಿ৷৷2.21.12৷৷

ಕೈಕೇಯ್ಯಾ by Kaikeyi, ಪ್ರೋತ್ಸಾಹಿತಃ instigated, ಸಃ that, ದುಷ್ಟಃ vicious, ನಃ ಪಿತಾ our father, ಅಮಿತ್ರಭೂತಃ ಯದಿ becomes enemy, ನಿಸ್ಸಙ್ಗಂ without caring for any relationship, ಅಯಮ್ I will, ಬಧ್ಯತಾಮ್ shall be imprisoned, ವಧ್ಯತಾಮಪಿ also shall be slain.

Even if our father instigated by Kaikeyi becomes our enemy, he shall be imprisoned or even slain regardless of our relationship with him.

ಗುರೋರಪ್ಯವಲಿಪ್ತಸ್ಯ ಕಾರ್ಯಾಕಾರ್ಯಮಜಾನತಃ.

ಉತ್ಪಥಂ ಪ್ರತಿಪನ್ನಸ್ಯ ಕಾರ್ಯಂ ಭವತಿ ಶಾಸನಮ್৷৷2.21.13৷৷

ಅವಲಿಪ್ತಸ್ಯ filled with haughtiness, ಕಾರ್ಯಾಕಾರ್ಯಮ್ acts good and bad, ಅಜಾನತಃ of one who does not know, ಉತ್ಪಥಮ್ unrighteous path, ಪ್ರತಿಪನ್ನಸ್ಯ of one who has resorted to, ಗುರೋರಪಿ even of a preceptor, ಶಾಸನಮ್ discipline, ಕಾರ್ಯಮ್ duty, ಭವತಿ becomes.

Even a preceptor who follows the unrighteous path and is filled with haughtiness and does not know how to discriminate between good and bad, deserves to be disciplined (punished).

ಬಲಮೇಷ ಕಿಮಾಶ್ರಿತ್ಯ ಹೇತುಂ ವಾಪುರುಷರ್ಷಭ!.

ದಾತುಮಿಚ್ಛತಿ ಕೈಕೇಯ್ಯೈ ರಾಜ್ಯಂ ಸ್ಥಿತಮಿದಂ ತವ৷৷2.21.14৷৷

ಪುರುಷರ್ಷಭ O best of men!, ತವ your, ಸ್ಥಿತಮ್ belongings, ಇದಮ್ this, ರಾಜ್ಯಮ್ kingdom, ಏಷಃ he, ಕಿಮ್ what, ಬಲಮ್ power, ಹೇತುಂ ವಾ or reason, ಆಶ್ರಿತ್ಯ resorting to, ಕೈಕೇಯ್ಯೈ to Kaikeyi, ದಾತುಮ್ to confer, ಇಚ್ಛತಿ wishes.

O best of men!, under what authority or reason this king wants to confer on Kaikeyi the kingdom that rightfully belongs to you?

ತ್ವಯಾ ಚೈವ ಮಯಾ ಚೈವ ಕೃತ್ವಾ ವೈರಮನುತ್ತಮಮ್.

ಕಾಸ್ಯ ಶಕ್ತಿಶ್ಶ್ರಿಯಂ ದಾತುಂ ಭರತಾಯಾರಿಶಾಸನ!৷৷2.21.15৷৷

ಅರಿಶಾಸನ O chastiser of foes, ತ್ವಯಾ ಚೈವ with you, ಮಯಾ ಚೈವ with me, ಅನುತ್ತಮಮ್ undesirable, ವೈರಮ್ hostility, ಕೃತ್ವಾ having created, ಅಸ್ಯ for him, ಭರತಾಯ to Bharata, ಶ್ರಿಯಮ್ kingdom, ದಾತುಮ್ to bestow, ಕಾ ಶಕ್ತಿಃ what strength he has?

What authority, O Rama, chastiser of foes, this king has to bestow the kingdom upon Bharata by entering into undesirable hostility towards you and me?

ಅನುರಕ್ತೋಸ್ಮಿ ಭಾವೇನ ಭ್ರಾತರಂ ದೇವಿ ತತ್ತ್ವತಃ.

ಸತ್ಯೇನ ಧನುಷಾ ಚೈವ ದತ್ತೇನೇಷ್ಟೇನ ತೇ ಶಪೇ৷৷2.21.16৷৷

ದೇವಿ mother, ತತ್ತ್ವತ: truly, ಭಾವೇನ from the bottom of my heart, ಭ್ರಾತರಮ್ my brother, ಅನುರಕ್ತಃ ಅಸ್ಮಿ I am loyal, ಸತ್ಯೇನ truthfully, ಧನುಷಾ ಚೈವ with bow also, ದತ್ತೇನ on charity, ಇಷ್ಟೇನ on sacrifice, ತೇ to you, ಶಪೇ I swear.

O mother!, (Lakshmana now tells Kausalya) I am truly loyal to my brother from the bottom of my heart. I swear this by my bow, on my merits earned through charity, by my truthfulness and by the good deeds I have done.

ದೀಪ್ತಮಗ್ನಿಮರಣ್ಯಂ ವಾ ಯದಿ ರಾಮಃ ಪ್ರವೇಕ್ಷ್ಯತಿ.

ಪ್ರವಿಷ್ಟಂ ತತ್ರ ಮಾಂ ದೇವಿ! ತ್ವಂ ಪೂರ್ವಮವಧಾರಯ৷৷2.21.17৷৷

ದೇವಿ O mother!, ರಾಮಃ Rama, ದೀಪ್ತಮ್ blazing, ಅಗ್ನಿಮ್ fire, ಅರಣ್ಯಂ ವಾ or to the forest, ಪ್ರವೇಕ್ಷ್ಯತಿ ಯದಿ if he enters, ಪೂರ್ವಮ್ prior, ಮಾಮ್ me, ತತ್ರ there, ಪ್ರವಿಷ್ಟಮ್ one who entered, ತ್ವಮ್ you, ಅವಧಾರಯ know.

O mother! rest assured should Rama enter a blazing fire or a forest I must have already entered it.

ಹರಾಮಿ ವೀರ್ಯಾದ್ದುಃಖಂ ತೇ ತಮ ಸ್ಸೂರ್ಯ ಇವೋದಿತಃ.

ದೇವೀ ಪಶ್ಯತು ಮೇ ವೀರ್ಯಂ ರಾಘವಶ್ಚೈವ ಪಶ್ಯತು৷৷2.21.18৷৷

ಉದಿತಃ arisen, ಸೂರ್ಯಃ Sun, ತಮ ಇವ like darkness, ವೀರ್ಯಾತ್ with my valour, ತೇ ದುಃಖಮ್ your sorrow, ಹರಾಮಿ shall take away, ದೇವೀ mother, ಮೇ ವೀರ್ಯಮ್ my valour, ಪಶ್ಯತು one shall see, ರಾಘವಶ್ಚೈವ Rama also, ಪಶ್ಯತು shall see.

Like the rising Sun dispelling darkness, I shall eliminate your sorrow. O mother! Let Rama see my valour. You, too.

ಏತತ್ತು ವಚನಂ ಶ್ರುತ್ವಾ ಲಕ್ಷ್ಮಣಸ್ಯ ಮಹಾತ್ಮನಃ.

ಉವಾಚ ರಾಮಂ ಕೌಶಲ್ಯಾ ರುದನ್ತೀ ಶೋಕಲಾಲಸಾ৷৷2.21.19৷৷

ಮಹಾತ್ಮನಃ of the magnanimous, ಲಕ್ಷ್ಮಣಸ್ಯ Lakshmana's, ಏತತ್ ವಚನಮ್ these words, ಶ್ರುತ್ವಾ having heard, ಕೌಶಲ್ಯಾ Kausalya, ರುದನ್ತೀ weeping, ಶೋಕಲಾಲಸಾ depressed with sorrow, ರಾಮಮ್ to Rama, ಉವಾಚ said.

Having heard the words of the magnanimous Lakshmana, Kausalya, depressed and weeping, said to Rama:

ಭ್ರಾತುಸ್ತೇ ವದತಃ ಪುತ್ರ! ಲಕ್ಷ್ಮಣಸ್ಯ ಶ್ರುತಂ ತ್ವಯಾ.

ಯದತ್ರಾನನ್ತರಂ ಕಾರ್ಯಂ ಕುರುಷ್ವ ಯದಿ ರೋಚತೇ৷৷2.21.20৷৷

ಪುತ್ರ O son, ತೇ your, ಭ್ರಾತುಃ brother's, ಲಕ್ಷ್ಮಣಸ್ಯ of Lakshmana, ವದತಃ saying, ತ್ವಯಾ by you, ಶ್ರುತಮ್ has been heard, ರೋಚತೇ ಯದಿ if it pleases (you), ಅತ್ರ in this matter, ಅನನ್ತರಮ್ later, ಯತ್ what, ಕಾರ್ಯಮ್ is to be done, ಕುರೂಷ್ವ you may do it.

O my son! you have heard what your brother Lakshmana said and if it pleases you, do later what is to be done.

ನ ಚಾಧರ್ಮ್ಯಂ ವಚ ಶ್ರುತ್ವಾ ಸಪತ್ನ್ಯಾ ಮಮ ಭಾಷಿತಮ್.

ವಿಹಾಯ ಶೋಕಸನ್ತಪ್ತಾಂ ಗನ್ತುಮರ್ಹಸಿ ಮಾಮಿತಃ৷৷2.21.21৷৷

ಮಮ my, ಸಪತ್ನ್ಯಾ by (my) co-wife (Kaikeyi), ಭಾಷಿತಮ್ spoken, ಅಧರ್ಮ್ಯಮ್ unrighteous, ವಚಃ words, ಶ್ರುತ್ವಾ having heard, ಶೋಕಸನ್ತಪ್ತಾಮ್ stricken with grief, ಮಾಮ್ me, ವಿಹಾಯ leaving, ಇತಃ from here,
ಗನ್ತುಮ್ to go, ನಾರ್ಹಸಿ does not behove you.

By heeding the unrighteous words of my co-wife (Kaikeyi) it does not behove you to leave me grief-stricken and go away from here.

ಧರ್ಮಜ್ಞ! ಯದಿ ಧರ್ಮಿಷ್ಠೋ ಧರ್ಮಂ ಚರಿತುಮಿಚ್ಛಸಿ.

ಶುಶ್ರೂಷ ಮಾಮಿಹಸ್ಥಸ್ತ್ವಂ ಚರ ಧರ್ಮಮನುತ್ತಮಮ್৷৷2.21.22৷৷

ಧರ್ಮಜ್ಞ! O knower of duties, ಧರ್ಮಿಷ್ಠಃ pious, ಧರ್ಮಮ್ righteousness, ಚರಿತುಮ್ to follow, ಇಚ್ಛಸಿ ಯದಿ if you wish, ತ್ವಮ್ you, ಇಹಸ್ಥಃ by staying here, ಮಾಮ್ me, ಶುಶ್ರೂಷ serve, ಅನುತ್ತಮಮ್ best, ಧರ್ಮಮ್ of virutes, ಚರ follow.

You are righteous. You know your duty. If you wish to follow the path of righteousness, stay here, serve me and follow the best of dharma.

ಶುಶ್ರೂಷುರ್ಜನನೀಂ ಪುತ್ರ! ಸ್ವಗೃಹೇ ನಿಯತೋ ವಸನ್.

ಪರೇಣ ತಪಸಾ ಯುಕ್ತಃ ಕಾಶ್ಯಪಸ್ತ್ರಿದಿವಂ ಗತಃ৷৷2.21.23৷৷

ಪುತ್ರ O son!, ಕಾಶ್ಯಪಃ Kasyapa, ಜನನೀಮ್ his mother, ಶುಶ್ರೂಷುಃ by serving, ನಿಯತಃ with self-discipline, ಸ್ವಗೃಹೇ in his own home, ವಸನ್ while dwelling, ಪರೇಣ with the highest, ತಪಸಾ with penance, ಯುಕ್ತಃ engaged in, ತ್ರಿದಿವಮ್ heaven, ಗತಃ went.

O son! Kasyapa who led a life of self-discipline and served his mother at home, attained heaven credited with (the merit of) the highest penance.

ಯಥೈವ ರಾಜಾ ಪೂಜ್ಯಸ್ತೇ ಗೌರವೇಣ ತಥಾಸ್ಮ್ಯಹಮ್.

ತ್ವಾಂ ನಾಹಮನುಜಾನಾಮಿ ನ ಗನ್ತವ್ಯಮಿತೋ ವನಮ್৷৷2.21.24৷৷

ರಾಜಾ king, ಗೌರವೇಣ out of reverence, ತೇ to you, ಯಥೈವ how, ಪೂಜ್ಯಃ is worthy of homage, ಅಹಮ್ I, ತಥಾ ಹಿ in the same manner, ಅಹಮ್ I, ತ್ವಾಮ್ to you, ನಾನುಜಾನಾಮಿ will not permit, ಇತಃ from here, ವನಮ್ to the forest, ನ ಗನ್ತವ್ಯಮ್ shall not go.

Just as the king is worthy of your respectful homage, so am I. I will not permit you to go from here to the forest.

ತ್ವದ್ವಿಯೋಗಾನ್ನ ಮೇ ಕಾರ್ಯಂ ಜೀವಿತೇನ ಸುಖೇನ ವಾ.

ತ್ವಯಾ ಸಹ ಮಮ ಶ್ರೇಯಸ್ತೃಣಾನಾಮಪಿ ಭಕ್ಷಣಮ್৷৷2.21.25৷৷

ತ್ವದ್ವಿಯೋಗಾತ್ by being separated from you, ಮೇ for me, ಜೀವಿತೇನ with life, ಸುಖೇನ ವಾ or with happiness, ಕಾರ್ಯಮ್ any purpose, ನ not, ತ್ವಯಾ ಸಹ along with you, ಮಮ to me, ತೃಣಾನಾಮ್ of
grass, ಭಕ್ಷಣಮ್ ಅಪಿ feeding also, ಶ್ರೇಯಃ is preferable.

Separated from you, I have no use of this life or happiness. I prefer to live with you even if it means eating grass.

ಯದಿ ತ್ವಂ ಯಾಸ್ಯಸಿ ವನಂ ತ್ಯಕ್ತ್ವಾ ಮಾಂ ಶೋಕಲಾಲಸಾಮ್.

ಅಹಂ ಪ್ರಾಯಮಿಹಾಸಿಷ್ಯೇ ನ ಹಿ ಶಕ್ಷ್ಯಾಮಿ ಜೀವಿತುಮ್৷৷2.21.26৷৷

ಶೋಕಲಾಲಸಾಮ್ overtaken by sorrow, ಮಾಮ್ me, ತ್ಯಕ್ತ್ವಾ after leaving, ತ್ವಮ್ you, ವನಮ್ to the forest, ಯಾಸ್ಯಸಿ ಯದಿ if you depart, ಅಹಮ್ I, ಇಹ here, ಪ್ರಾಯಮ್ ಅಸಿಷ್ಯೇ I shall seek death by fasting, ಜೀವಿತುಮ್ to live, ನ ಶಕ್ಷ್ಯಾಮಿ ಹಿ I am not able.

If you depart for the forest leaving me grief-stricken I cannot live. Here I shall seek death by fasting.

ತತಸ್ತ್ವಂ ಪ್ರಾಪ್ಸ್ಯಸೇ ಪುತ್ರ! ನಿರಯಂ ಲೋಕವಿಶ್ರುತಮ್.

ಬ್ರಹ್ಮಹತ್ಯಾಮಿವಾಧರ್ಮಾತ್ಸಮುದ್ರ ಸ್ಸರಿತಾಂ ಪತಿಃ৷৷2.21.27৷৷

ತತಃ after that, ಪುತ್ರ O son, ತ್ವಮ್ you, ಸರಿತಾಂ ಪತಿಃ lord of all rivers, ಸಮುದ್ರಃ ocean, ಅಧರ್ಮಾತ್ through unrighteous conduct, ಬ್ರಹ್ಮಹತ್ಯಾಮಿವ like slaying a brahmin, ಲೋಕವಿಶ್ರುತಮ್ renowned in the world, ನಿರಯಮ್ hell, ಪ್ರಾಪ್ಸ್ಯಸೇ will attain.

O son! you will then fall into hell. As well-known in the world, the ocean, the lord of rivers, incurred the guilt of slaying a brahmin through unrighteous conduct.

ವಿಲಪನ್ತೀಂ ತಥಾ ದೀನಾಂ ಕೌಸಲ್ಯಾಂ ಜನನೀಂ ತತಃ.

ಉವಾಚ ರಾಮೋ ಧರ್ಮಾತ್ಮಾ ವಚನಂ ಧರ್ಮಸಂಹಿತಮ್৷৷2.21.28৷৷

ತತಃ thereafter, ಧರ್ಮಾತ್ಮಾ virtuous, ರಾಮಃ Rama, ದೀನಾಮ್ miserable lady, ತಥಾ in that way, ವಿಲಪನ್ತೀಮ್ lamenting, ಜನನೀಮ್ to his mother, ಕೌಶಲ್ಯಾಮ್ to Kausalya, ಧರ್ಮಸಂಹಿತಮ್ consistent with righteousness, ವಚನಮ್ words, ಉವಾಚ said.

Thereafter, virtuous Rama addressed these words consistent with righteousness to his miserable mother Kausalya who was thus lamenting:

ನಾಸ್ತಿ ಶಕ್ತಿಃ ಪಿತುರ್ವಾಕ್ಯಂ ಸಮತಿಕ್ರಮಿತುಂ ಮಮ.

ಪ್ರಸಾದಯೇ ತ್ವಾಂ ಶಿರಸಾ ಗನ್ತುಮಿಚ್ಛಾಮ್ಯಹಂ ವನಮ್৷৷2.21.29৷৷

ಪಿತುಃ father's, ವಾಕ್ಯಮ್ words (order), ಸಮತಿಕ್ರಮಿತುಮ್ to transgress, ಮಮ for me, ಶಕ್ತಿಃ power, ನಾಸ್ತಿ is not there, ಅಹಮ್ I, ಶಿರಸಾ bowing my head, ಪ್ರಸಾದಯೇ I am propitiating, ವನಮ್ to forest, ಗನ್ತುಮ್ to depart, ಇಚ್ಛಾಮಿ wishing.

I do not have the power to transgress the orders of my father. Bowing my head I beseech you, allow me to go to the forest.

ಋಷಿಣಾ ಚ ಪಿತುರ್ವಾಕ್ಯಂ ಕುರ್ವತಾ ವ್ರತಚಾರಿಣಾ.

ಗೌರ್ಹತಾ ಜಾನತಾ ಧರ್ಮಂ ಕಣ್ಡುನಾಪಿ ವಿಪಶ್ಚಿತಾ৷৷2.21.30৷৷

ಋಷಿಣಾ by the sage, ವ್ರತಚಾರಿಣಾ by a man observing the vows, ಧರ್ಮಮ್ righteousness, ಜಾನತಾ by the knower, ವಿಪಶ್ಚಿತಾ by a learned man, ಅಪಿ even, ಕಣ್ಡುನಾ by Kandu, ಪಿತುಃ father's, ವಾಕ್ಯಮ್ command, ಕುರ್ವತಾ carrying out, ಗೌ: cow, ಹತಾ slew.

Learned sage Kandu who knew what is righteousness and a strict observant of vows, slew a cow for carrying out the command of his father.

ಅಸ್ಮಾಕಂ ಚ ಕುಲೇ ಪೂರ್ವಂ ಸಗರಸ್ಯಾಜ್ಞಯಾ ಪಿತುಃ.

ಖನದ್ಭಿಸ್ಸಾಗರೈರ್ಭೂಮಿಮವಾಪ್ತಸ್ಸುಮಹಾನ್ವಧಃ৷৷2.21.31৷৷

ಪೂರ್ವಮ್ earlier, ಅಸ್ಮಾಕಮ್ in our, ಕುಲೇ ಚ race, ಪಿತುಃ of father, ಸಗರಸ್ಯ Sagara's, ಆಜ್ಞಯಾ by command, ಭೂಮಿಮ್ earth, ಖನದ್ಭಿ: by those excavating, ಸಾಗರೈಃ by the sons of Sagara, ಸುಮಹಾನ್ very great (fearful), ವಧಃ slaughter, ಆವಾಪ್ತಃ was met with.

Earlier the sons of Sagara, born in our family, while excavating the earth by the order of their father met a terrible death.

ಜಾಮದ್ಗ್ನ್ಯೇನ ರಾಮೇಣ ರೇಣುಕಾ ಜನನೀ ಸ್ವಯಮ್.

ಕೃತ್ತಾ ಪರಶುನಾರಣ್ಯೇ ಪಿತುರ್ವಚನಕಾರಿಣಾ৷৷2.21.32৷৷

ಪಿತುಃ father's, ವಚನಕಾರಿಣಾ in obedience to the words, ಜಾಮದಗ್ನ್ಯೇನ by the son of Jamadagni, ರಾಮೇಣ by Parasurama, ಜನನೀ his mother, ರೇಣುಕಾ Renuka, ಸ್ವಯಮ್ himself, ಅರಣ್ಯೇ in the forest, ಪರಶುನಾ by an axe, ಕೃತ್ತಾ was severed.

Parasurama, son of Jamadagni himself in obedience to the words of his father, decapitated his mother Renuka in the forest with an axe.

ಏತೈರನ್ಯೈಶ್ಚ ಬಹುಭಿರ್ದೇವಿ! ದೇವಸಮೈಃ ಕೃತಮ್.

ಪಿತುರ್ವಚನಮಕ್ಲೀಬಂ ಕರಿಷ್ಯಾಮಿ ಪಿತುರ್ಹಿತಮ್৷৷2.21.33৷৷

ದೇವಿ O Devi!, ಏತೈಃ by these, ದೇವಸಮೈಃ by god-like people, ಬಹುಭಿಃ many, ಅನ್ಯೈಶ್ಚ by others also, ಪಿತುಃ father's, ವಚನಮ್ words, ಅಕ್ಲೀಬಮ್ fruitful, ಕೃತಮ್ was made, ಪಿತುಃ father's, ಹಿತಮ್ wish, ಕರಿಷ್ಯಾಮಿ I will do.

All of them including many other god-like persons, O Mother! fulfilled the words of their father. I shall also make my father's wish come true.

ನ ಖಲ್ವೇತನ್ಮಯೈಕೇನ ಕ್ರಿಯತೇ ಪಿತೃಶಾಸನಮ್.

ಏತೈರಪಿ ಕೃತಂ ದೇವಿ! ಯೇ ಮಯಾ ತವ ಕೀರ್ತಿತಾಃ৷৷2.21.34৷৷

ದೇವಿ O Devi!, ಮಯಾ by me, ಏಕೇನ by me alone, ಏತತ್ this, ಪಿತೃಶಾಸನಮ್ father's command, ನ ಕ್ರಿಯತೇ has not been obeyed, ಮಯಾ by me, ಯೇ all those, ತವ to you, ಕೀರ್ತಿತಾಃ have been mentioned, ಏತೈರಪಿ even by them, ಕೃತಮ್ it has been done.

I am not O Devi! the only one obeying my father's command. All I have mentioned to you did.

ನಾಹಂ ಧರ್ಮಮಪೂರ್ವಂ ತೇ ಪ್ರತಿಕೂಲಂ ಪ್ರವರ್ತಯೇ.

ಪೂರ್ವೈರಯಮಭಿಪ್ರೇತೋ ಗತೋ ಮಾರ್ಗೋನುಗಮ್ಯತೇ৷৷2.21.35৷৷

ಅಹಮ್ I, ಪ್ರತಿಕೂಲಮ್ contrary to the old practice, ಅಪೂರ್ವಮ್ anything new, ಧರ್ಮಮ್ practice, ತೇ to you, ನ ಪ್ರವರ್ತಯೇ I am not advancing, ಪೂರ್ವೈಃ by ancestors, ಅಭಿಪ್ರೇತಃ acceptable, ಗತಃ followed by them, ಅಯಮ್ this, ಮಾರ್ಗಃ path, ಅನುಗಮ್ಯತೇ is being followed.

I am not advancing anything new, contrary to the existing practice. I am only following the trodden path of our ancestors.

ತದೇತತ್ತು ಮಯಾ ಕಾರ್ಯಂ ಕ್ರಿಯತೇ ಭುವಿ ನಾನ್ಯಥಾ.

ಪಿತುರ್ಹಿ ವಚನಂ ಕುರ್ವನ್ನ ಕಶ್ಚಿನ್ನಾಮ ಹೀಯತೇ৷৷2.21.36৷৷

ಭುವಿ in this world, ಕಾರ್ಯಮ್ duty, ತತ್ ಏತತ್ that this(compliance with the command), ಮಯಾ by me, ಅನ್ಯಥಾ in any other manner, ನ ಕ್ರಿಯತೇ will not be done, ಪಿತುಃ father's, ವಚನಮ್ orders, ಕುರ್ವನ್ while carrying out, ಕಶ್ಚಿತ್ any one, ನ ಹೀಯತೇ ನಾಮ will not perish.

I will not do as duty anything contrary to what is done by others in this world. No one who obeys the commands of his father falls off the path of righteousness.

ತಾಮೇವಮುಕ್ತ್ವಾ ಜನನೀಂ ಲಕ್ಷ್ಮಣಂ ಪುನರಬ್ರವೀತ್.

ವಾಕ್ಯಂ ವಾಕ್ಯವಿದಾಂ ಶ್ರೇಷ್ಠಶ್ಶ್ರೇಷ್ಠಸ್ಸರ್ವಧನುಷ್ಮತಾಮ್৷৷2.21.37৷৷

ವಾಕ್ಯವಿದಾಮ್ of the knowers of speech, ಶ್ರೇಷ್ಠಃ best man, ಸರ್ವಧನುಷ್ಮತಾಮ್ among all archers, ಶ್ರೇಷ್ಠಃ best man, ತಾಂ ಜನನೀಮ್ his mother, ಏವಮ್ thus, ಉಕ್ತ್ವಾ having spoken, ಪುನಃ again, ಲಕ್ಷ್ಮಣಮ್ to Lakshmana, ಅಬ್ರವೀತ್ spoke.

One who is the best among the knowers of speech and best of all archers, Rama spoke to his mother in this manner and then said to Lakshmana:

ತವ ಲಕ್ಷ್ಮಣ! ಜಾನಾಮಿ ಮಯಿ ಸ್ನೇಹಮನುತ್ತಮಮ್.

ವಿಕ್ರಮಂ ಚೈವ ಸತ್ತ್ವಂ ಚ ತೇಜಶ್ಚ ಸುದುರಾಸದಮ್৷৷2.21.38৷৷

ಲಕ್ಷ್ಮಣ! O Lakshmana, ತವ your, ಮಯಿ in me, ಅನುತ್ತಮಮ್ exceedingly great, ಸ್ನೇಹಮ್ affection, ವಿಕ್ರಮಂ ಚೈವ also valour, ಸತ್ತ್ವಂ ಚ also strength, ಸುದುರಾಸದಮ್ unassailable, ತೇಜಶ್ಚ energy, ಜಾನಾಮಿ I know.

I know, O Lakshmana, your profound affection for me. I also know your valour, strength and unassailable energy.

ಮಮ ಮಾತುರ್ಮಹದ್ದುಃಖಮತುಲಂ ಶುಭಲಕ್ಷಣ!.

ಅಭಿಪ್ರಾಯಮವಿಜ್ಞಾಯ ಸತ್ಯಸ್ಯ ಚ ಶಮಸ್ಯ ಚ৷৷2.21.39৷৷

ಶುಭಲಕ್ಷಣ O one of auspicious qualities (Lakshmana!), ಸತ್ಯಸ್ಯ ಚ of truth, ಶಮಸ್ಯ ಚ of self-restraint, ಅಭಿಪ್ರಾಯಮ್ the meaning, ಅವಿಜ್ಞಾಯ without realising, ಮಮ ಮಾತುಃ my mother's, ಅತುಲಮ್ incomparable, ಮಹತ್ ದುಃಖಮ್ great grief.

O Lakshamana of auspicious qualities, since my mother is not aware of the significance of truth and self-restraint, she is overcome with grief, great and incomparable.

ಧರ್ಮೋ ಹಿ ಪರಮೋ ಲೋಕೇ ಧರ್ಮೇ ಸತ್ಯಂ ಪ್ರತಿಷ್ಠಿತಮ್.

ಧರ್ಮಸಂಶ್ರಿತಮೇತಚ್ಚ ಪಿತುರ್ವಚನಮುತ್ತಮಮ್৷৷2.21.40৷৷

ಧರ್ಮಃ righteousness, ಲೋಕೇ in this world, ಪರಮೋ ಹಿ is supreme, ಧರ್ಮೇ in righteousness, ಸತ್ಯಮ್
truth, ಪ್ರತಿಷ್ಠಿತಮ್ is established, ಏತತ್ this, ಉತ್ತಮಮ್ excellent, ಪಿತುಃ father's, ವಚನಂ ಚ words, ಧರ್ಮಸಂಶ್ರಿತಮ್ is supported by righteousness.

Righteousness alone is supreme in this world and truth is established in righteousness. This excellent command of our father is supported by righteousness.

ಸಂಶ್ರುತ್ಯ ಚ ಪಿತುರ್ವಾಕ್ಯಂ ಮಾತುರ್ವಾ ಬ್ರಾಹ್ಮಣಸ್ಯ ವಾ.

ನ ಕರ್ತವ್ಯಂ ವೃಥಾ ವೀರ! ಧರ್ಮಮಾಶ್ರಿತ್ಯ ತಿಷ್ಠತಾ৷৷2.21.41৷৷

ವೀರ! O hero, ಪಿತುಃ of father, ಮಾತುರ್ವಾ or of mother, ಬ್ರಾಹ್ಮಣಸ್ಯ ವಾ or of brahmins, ಸಂಶ್ರುತ್ಯ having promised, ಧರ್ಮಮ್ righteouness, ಆಶ್ರಿತ್ಯ having taken recourse, ತಿಷ್ಠತಾ by one who abides in, ವಾಕ್ಯಮ್ words, ವೃಥಾ in vain, ನ ಕರ್ತವ್ಯಮ್ is not to be done.

Any one, O hero, who has taken recourse to righteousness should not allow the promise made to his father, mother or a brahmin to go in vain.

ಸೋಹಂ ನ ಶಕ್ಷ್ಯಾಮಿ ಪಿತುರ್ನಿಯೋಗಮತಿವರ್ತಿತುಮ್.

ಪಿತುರ್ಹಿವಚನಾದ್ವೀರ! ಕೈಕೇಯ್ಯಾಹಂ ಪ್ರಚೋದಿತಃ৷৷2.21.42৷৷

ವೀರ O warrior, ಸಃ ಅಹಮ್ such me, ಪಿತುಃ father's, ನಿಯೋಗಮ್ command, ಅತಿವರ್ತಿತುಮ್ to transgress, ನ ಶಕ್ಷ್ಯಾಮಿ I am not competent, ಪಿತುಃ father's, ವಚನಾತ್ from the words, ಅಹಮ್ I, ಕೈಕೇಯ್ಯಾ by Kaikeyi, ಪ್ರಚೋದಿತಃ ಹಿ urged.

O hero! I cannot transgress the command of my father since at his instance only Kaikeyi urged me (to go to the forest).

ತದೇತಾಂ ವಿಸೃಜಾನಾರ್ಯಾಂ ಕ್ಷತ್ರಧರ್ಮಾಶ್ರಿತಾಂ ಮತಿಮ್.

ಧರ್ಮಮಾಶ್ರಯ ಮಾ ತೈಕ್ಷ್ಣ್ಯಂ ಮದ್ಬುದ್ಧಿರನುಗಮ್ಯತಾಮ್৷৷2.21.43৷৷

ತತ್ for that reason, ಅನಾರ್ಯಾಮ್ ignoble, ಕ್ಷತ್ರಧರ್ಮಾಶ್ರಿತಾಮ್ resorting to the duty of a kshatriya, ಮತಿಮ್ intellect, ವಿಸೃಜ you may give up, ಧರ್ಮಮ್ righteousness, ಆಶ್ರಯ adopt, ತೈಕ್ಷ್ಣ್ಯಮ್ violence, ಮಾ do not follow, ಮದ್ಬುದ್ಧಿಃ my thought, ಅನುಗಮ್ಯತಾಮ್ be followed.

Therefore, leave this ignoble thought, resort to the duty of a kshatriya, take the righteous path. Do not adopt violence. Follow my decision.

ತಮೇವಮುತ್ತ್ವಾ ಸೌಹಾರ್ದಾದ್ಭ್ರಾತರಂ ಲಕ್ಷ್ಮಣಾಗ್ರಜಃ.

ಉವಾಚ ಭೂಯಃ ಕೌಸಲ್ಯಾಂ ಪ್ರಾಞ್ಜಲಿಶ್ಶಿರಸಾನತಃ৷৷2.21.44৷৷

ಲಕ್ಷ್ಮಣಾಗ್ರಜಃ elder brother of Lakshmana, Rama, ತಮ್ that, ಭ್ರಾತರಮ್ his brother, ಸೌಹಾರ್ದಾತ್
affectionately, ಏವಮ್ in this way, ಉತ್ತ್ವಾ having spoken, ಪ್ರಾಞ್ಜಲಿಃ with folded hands, ಶಿರಸಾ with head, ನತಃ down, ಭೂಯಃ again, ಕೌಶಲ್ಯಾಮ್ to Kausalya, ಉವಾಚ said.

Speaking affectionately to his brother Lakshmana, Rama with folded hands and head bowed again addressed Kausalya:

ಅನುಮನ್ಯಸ್ವ ಮಾಂ ದೇವಿ! ಗಮಿಷ್ಯನ್ತಮಿತೋ ವನಮ್.

ಶಾಪಿತಾಸಿ ಮಮ ಪ್ರಾಣೈಃ ಕುರು ಸ್ವಸ್ತ್ಯಯನಾನಿ ಮೇ৷৷2.21.45৷৷

ದೇವಿ O Devi!, ಇತಃ from here, ವನಮ್ to the forest, ಗಮಿಷ್ಯನ್ತಮ್ one who has decided to go, ಅನುಮನ್ಯಸ್ವ you may permit, ಮಮ me, ಪ್ರಾಣೈಃ with life, ಶಾಪಿತಾ ಅಸಿ you are sworn, ಮೇ to me, ಸ್ವಸ್ತ್ಯಯನಾನಿ all ceremonial means of securing prosperity, ಕುರು perform.

I have decided, O mother! to go to the forest from here. Grant me the permission to do so. I swear on my life. Perform all the ceremonies for securing prosperity for me.

ತೀರ್ಣಪ್ರತಿಜ್ಞಶ್ಚ ವನಾತ್ಪುನರೇಷ್ಯಾಮ್ಯಹಂ ಪುರೀಮ್.

ಯಯಾತಿರಿವ ರಾಜರ್ಷಿಃಪುರಾ ಹಿತ್ವಾ ಪುನರ್ದಿವಮ್৷৷2.21.46৷৷

ಪುರಾ in the past, ಯಯಾತಿಃ Yayati, ರಾಜರ್ಷಿಃ rajarshi, ದಿವಮ್ heaven, ಹಿತ್ವಾ having left, ಪುನಃ again, ದಿವಮ್ ಇವ like heaven, ಅಹಮ್ I, ತೀರ್ಣ ಪ್ರತಿಜ್ಞಃ having fulfilled my vow, ವನಾತ್ from the forest, ಪುನಃ again, ಪುರೀಮ್ to the city (of Ayodhya), ಏಷ್ಯಾಮಿ shall return.

Like rajarshi Yayati of yore who lost heaven and rejained it, I shall return from the
forest to the city (of Ayodhya) after the vow is fulfilled.

ಶೋಕಸ್ಸನ್ಧಾರ್ಯತಾಂ ಮಾತ! ರ್ಹೃದಯೇ ಸಾಧು ಮಾ ಶುಚಃ.

ವನವಾಸಾದಿಹೈಷ್ಯಾಮಿ ಪುನಃ ಕೃತ್ವಾ ಪಿತುರ್ವಚಃ৷৷2.21.47৷৷

ಮಾತ! O mother!, ಶೋಕಃ sorrow, ಹೃದಯೇ in the heart, ಸಾಧು prudently, ಸನ್ಧಾರ್ಯತಾಮ್ be subdued, ಮಾ ಶುಚಃ do not grieve, ಪಿತುಃ father's, ವಚಃ words, ಕೃತ್ವಾ having fulfilled, ವನವಾಸಾತ್ from exile, ಪುನಃ again, ಇಹ here, ಏಷ್ಯಾಮಿ will come back.

Do not grieve, O mother! Be prudent enough to subdue your sorrow in your heart. Having fulfilled father's words, I shall come back from my sojourn in the forest.

ತ್ವಯಾ ಮಯಾ ಚ ವೈದೇಹ್ಯಾ ಲಕ್ಷ್ಮಣೇನ ಸುಮಿತ್ರಯಾ.

ಪಿತುರ್ನಿಯೋಗೇ ಸ್ಥಾತವ್ಯಮೇಷ ಧರ್ಮಸ್ಸನಾತನಃ৷৷2.21.48৷৷

ತ್ವಯಾ by you, ಮಯಾ ಚ by me, ವೈದೇಹ್ಯಾ by Sita, ಲಕ್ಷ್ಮಣೇನ by Lakshmana, ಸುಮಿತ್ರಯಾ by Sumitra, ಪಿತುಃ father's, ನಿಯೋಗೇ by the orders, ಸ್ಥಾತವ್ಯಮ್ we shall abide, ಏಷಃ this alone, ಸನಾತನಃ eternal, ಧರ್ಮಃ law.

You, Sita, Lakshmana, Sumitra and I -- all of us shall abide by the words of my father. This indeed is eternal law.

ಅಮ್ಬ! ಸಂಹೃತ್ಯ ಸಮ್ಭಾರಾನ್ ದುಃಖಂ ಹೃದಿ ನಿಗೃಹ್ಯ ಚ.

ವನವಾಸಕೃತಾ ಬುದ್ಧಿರ್ಮಮ ಧರ್ಮ್ಯಾನು ವರ್ತ್ಯತಾಮ್৷৷2.21.49৷৷

ಅಮ್ಬ! O mother!, ಸಮ್ಭಾರಾನ್ articles (for consecration), ಸಂಹೃತ್ಯ after withdrawing, ದುಃಖಮ್ sorrow, ಹೃದಿ in the heart, ನಿಗೃಹ್ಯ ಚ also after subduing, ವನವಾಸಕೃತಾ relating to my dwelling in the forest, ಧರ್ಮ್ಯಾ conforming to duty, ಮಮ ಬುದ್ಧಿ: my thinking, ಅನುವರ್ತ್ಯತಾಮ್ follow.

O mother! in withdrawing the articles (for consecration) and also in subduing the sorrow in your heart approve of my plan to dwell in the forest.

ಏತದ್ವಚಸ್ತಸ್ಯ ನಿಶಮ್ಯ ಮಾತಾ

ಸುಧರ್ಮ್ಯಮವ್ಯಗ್ರಮವಿಕ್ಲಬಂ ಚ.

ಮೃತೇವ ಸಂಜ್ಞಾಂ ಪ್ರತಿಲಭ್ಯ ದೇವೀ

ಸಮೀಕ್ಷ್ಯ ರಾಮಂ ಪುನರಿತ್ಯುವಾಚ৷৷2.21.50৷৷

ಮಾತಾ mother, ದೇವೀ Devi (Kausalya), ತಸ್ಯ that Rama's, ಸುಧರ್ಮ್ಯಮ್ conforming to virtue, ಅವ್ಯಗ್ರಮ್
unruffled, ಅವಿಕ್ಲಬಂ ಚ also without getting distressed, ಏತತ್ all this, ವಚಃ words, ನಿಶಮ್ಯ having heard, ಮೃತೇವ like a dead person, ಸಂಜ್ಞಾಮ್ consciousness, ಪ್ರತಿಲಭ್ಯ having regained, ರಾಮಮ್ Rama, ಸಮೀಕ್ಷ್ಯ having looked at intently, ಪುನಃ again, ಇತಿ thus, ಉವಾಚ said.

Having heard these words so unruffled and tranquil which conformed to righteousness, mother (Kausalya), like a dead person regaining consciousness spoke to Rama again:

ಯಥೈವ ತೇ ಪುತ್ರ! ಪಿತಾ ತಥಾಹಂ

ಗುರು ಸ್ಸ್ವಧರ್ಮೇಣ ಸುಹೃತ್ತಯಾ ಚ.

ನ ತ್ವಾನುಜಾನಾಮಿ ನ ಮಾಂ ವಿಹಾಯ

ಸುದುಃಖಿತಾಮರ್ಹಸಿ ಗನ್ತುಮೇವಮ್৷৷2.21.51৷৷

ಪುತ್ರ! O my son!, ಸ್ವಧರ್ಮೇಣ by virtue of one's own duty, ಸುಹೃತ್ತಯಾ ಚ out of affection, ತೇ your, ಪಿತಾ father, ಯಥೈವ as he is to you, ತಥಾ like that, ಅಹಮ್ I, ಗುರುಃ preceptor, ತ್ವಾ you, ನ ಅನುಜಾನಾಮಿ do not permit, ಸುದುಃಖಿತಾಮ್ highly distressed, ಮಾಮ್ me, ವಿಹಾಯ leaving, ಏವಮ್ in this manner, ಗನ್ತುಮ್ to go, ನಾರ್ಹಸಿ does not behove you.

By virtue of my own duty and affection towards you, O my son! I am as much your preceptor as your father is. I will not grant you permission. You should not go, leaving me deeply distressed.

ಕಿಂ ಜೀವಿತೇನೇಹ ವಿನಾ ತ್ವಯಾ ಮೇ

ಲೋಕೇನ ವಾ ಕಿಂ ಸ್ವಧಯಾಮೃತೇನ.

ಶ್ರೇಯೋ ಮುಹೂರ್ತಂ ತವ ಸನ್ನಿಧಾನಂ

ಮಮೇಹ ಕೃತ್ಸ್ನಾದಪಿ ಜೀವಲೋಕಾತ್৷৷2.21.52৷৷

ತ್ವಯಾ ವಿನಾ without you, ಮೇ to me, ಇಹ here, ಜೀವಿತೇನ with life, ಕಿಮ್ what is the purpose, ಲೋಕೇನ with the other world, ಸ್ವಧಯಾ with the oblations (offered to manes), ಅಮೃತೇನ ವಾ or with nectar or immortality available to the gods, ಕಿಮ್ what use, ಮಮ for me, ಇಹ here,
ಕೃತ್ಸ್ನಾತ್ entire, ಜೀವಲೋಕಾತ್ ಅಪಿ even more than the world of human beings, ಮುಹೂರ್ತಮ್ even for a moment, ತವ your, ಸನ್ನಿಧಾನಮ್ presence, ಶ್ರೇಯಃ more desirable.

What is the purpose of my life in this world without you? What purpose do I have with the other world or with the oblations (offered to manes) or with nectar (availble to the gods). I would prefer one moment in your company to the whole world of living beings (without you).

ನರೈರಿವೋಲ್ಕಾಭಿರಪೋಹ್ಯಮಾನೋ

ಮಹಾಗಜೋಧ್ವಾನಮನುಪ್ರವಿಷ್ಟಃ.

ಭೂಯಃ ಪ್ರಜಜ್ವಾಲ ವಿಲಾಪಮೇವಂ

ನಿಶಮ್ಯ ರಾಮಃ ಕರುಣಂ ಜನನ್ಯಾಃ৷৷2.21.53৷৷

ರಾಮಃ Rama, ಏವಮ್ in this way, ಕರುಣಮ್ pitiful, ಜನನ್ಯಾಃ mother's, ವಿಲಾಪಮ್ lamentation, ನಿಶಮ್ಯ having heard, ನರೈಃ by men, ಉಲ್ಕಾಭಿಃ by meteors (fire-works), ಅಪೋಹ್ಯಮಾನಃ being prevented, ಅಧ್ವಾನಮ್ the way, ಅನುಪ್ರವಿಷ್ಟಃ entered, ಮಹಾಗಜಃ ಇವ like a mighty elephant, ಭೂಯಃ still more, ಪ್ರಜಜ್ವಾಲ was burning (within).

At the (inconsolable) lamentations of his mother, Rama was in flames (within) like a mighty elephant prevented from entering the highway by men with fire-works.

ಸ ಮಾತರಂ ಚೈವ ವಿಸಂಜ್ಞಕಲ್ಪಾ

ಮಾರ್ತಂ ಚ ಸೌಮಿತ್ರಿಮಭಿಪ್ರತಪ್ತಮ್.

ಧರ್ಮೇ ಸ್ಥಿತೋ ಧರ್ಮ್ಯಮುವಾಚ ವಾಕ್ಯಂ

ಯಥಾ ಸ ಏವಾರ್ಹತಿ ತತ್ರ ವಕ್ತುಮ್৷৷2.21.54৷৷

ಧರ್ಮೇ in righteousness, ಸ್ಥಿತಃ abiding, ಸಃ that Rama, ವಿಸಂಜ್ಞಕಲ್ಪಾಮ್ like one who has fallen into a swoon, ಮಾತರಂ ಚೈವ to his mother also, ಅಭಿಪ್ರತಪ್ತಮ್ tormented with suffering, ಸೌಮಿತ್ರಿಮ್ to Lakshmana, ತತ್ರ at that time, ಯಥಾ in such a way, ವಕ್ತುಮ್ to speak, ಸ ಏವ he alone, ಅರ್ಹತಿ is competent (in that way), ಧರ್ಮ್ಯಮ್ endowed with righteousness, ವಾಕ್ಯಮ್ words, ಉವಾಚ
said.

Rama, centred on righteousness, again addressed his mother who had almost fainted and Lakshmana who was deeply distressed. As his words were consistent with righteousness, he alone was competent to speak that way.

ಅಹಂ ಹಿ ತೇ ಲಕ್ಷ್ಮಣ! ನಿತ್ಯಮೇವ

ಜಾನಾಮಿ ಭಕ್ತಿಂ ಚ ಪರಾಕ್ರಮಂ ಚ.

ಮಮ ತ್ವಭಿಪ್ರಾಯಮಸನ್ನಿರೀಕ್ಷ್ಯ

ಮಾತ್ರಾ ಸಹಾಭ್ಯರ್ದಸಿ ಮಾಂ ಸುದುಃಖಮ್৷৷2.21.55৷৷

ಲಕ್ಷ್ಮಣ! O Lakshmana, ಅಹಮ್ I, ನಿತ್ಯಮೇವ always, ತೇ your, ಭಕ್ತಿಂ ಚ also devotion, ಪರಾಕ್ರಮಂ ಚ valour too, ಜಾನಾಮಿ know, ತು but, ಮಮ my, ಅಭಿಪ್ರಾಯಮ್ intention, ಅಸನ್ನಿರೀಕ್ಷ್ಯ without probing, ಮಾತ್ರಾ ಸಹ along with my mother, ಮಾಮ್ me, ಸುದುಃಖಮ್ severe pain, ಅಭ್ಯರ್ದಸಿ you are tormenting.

I know your devotion (to me) and your valour, O Lakshmana! But now, without understanding my intention you are causing me and mother severe pain and torment.

ಧರ್ಮಾರ್ಥಕಾಮಾಃ ಖಲು ತಾತ! ಲೋಕೇ

ಸಮೀಕ್ಷಿತಾ ಧರ್ಮಫಲೋದಯೇಷು.

ತೇ ತತ್ರ ಸರ್ವೇ ಸ್ಯುರಸಂಶಯಂ ಮೇ

ಭಾರ್ಯೇವ ವಶ್ಯಾಭಿಮತಾ ಸುಪುತ್ರಾ৷৷2.21.56৷৷

ತಾತ! O dear one, ಲೋಕೇ in this world, ಧರ್ಮಫಲೋದಯೇಷು obtaining the fruits of righteousness, ಧರ್ಮಾರ್ಥಕಾಮಾಃ righteousness, wealth and objects of desire, ಸಮೀಕ್ಷಿತಾಃ are considered, ವಶ್ಯಾ obedient, ಅಭಿಮತಾ beloved, ಸುಪುತ್ರಾ having good sons, ಭಾರ್ಯೇವ like a wife, ತತ್ರ in that (righteousness), ತೇ ಸರ್ವೇ all these (dharma, artha and kama), ಸ್ಯುಃ will remain, ಮೇ to me, ಅಸಂಶಯಮ್ there is no doubt.

Dharma,artha and kama, O my dear! are adjudged in this world according to the fruits of righteous action. All these three are doubtless there (in my decision to go to the forest), like obedience in a wife and love for the mother in good sons.

ಯಸ್ಮಿಂಸ್ತು ಸರ್ವೇ ಸ್ಯುರಸನ್ನಿವಿಷ್ಟಾ

ಧರ್ಮೋ ಯತ ಸ್ಸ್ಯಾತ್ತದುಪಕ್ರಮೇತ.

ದ್ವೇಷ್ಯೋ ಭವತ್ಯರ್ಥಪರೋ ಹಿ ಲೋಕೇ

ಕಾಮಾತ್ಮತಾ ಖಲ್ವಪಿ ನ ಪ್ರಶಸ್ತಾ৷৷2.21.57৷৷

ಯಸ್ಮಿನ್ in whichever man, ಸರ್ವೇ all these (three), ಅಸನ್ನಿವಿಷ್ಟಾಃ ಸ್ಯುಃ are not combined, ಯತಃ by which, ಧರ್ಮಃ righteousness, ಸ್ಯಾತ್ is present, ತತ್ that one, ಉಪಕ್ರಮೇತ should be performed, ಲೋಕೇ in the world, ಅರ್ಥಪರಃ a seeker of wealth, ದ್ವೇಷ್ಯಃ is abhorred, ಭವತಿ ಹಿ happens, ಕಾಮಾತ್ಮತಾಪಿ subjecting to fulfilment of desires also, ನ ಪ್ರಶಸ್ತಾ ಖಲು is not admired (by the wise).

If actions which combine these three (dharma, artha and kama), cannot be performed (which is likely), resort to righteousness. (For) one who seeks wealth is abhorred and one who seeks fulfilment of desires does not attract admiration in this world.

ಗುರುಶ್ಚ ರಾಜಾ ಚ ಪಿತಾ ಚ ವೃದ್ಧಃ

ಕ್ರೋಧಾತ್ಪ್ರಹರ್ಷಾದ್ಯದಿ ವಾಪಿ ಕಾಮಾತ್.

ಯದ್ವ್ಯಾದಿಶೇತ್ಕಾರ್ಯಮವೇಕ್ಷ್ಯ ಧರ್ಮಂ

ಕಸ್ತನ್ನ ಕುರ್ಯಾದನೃಶಂಸವೃತ್ತಿಃ.2.21.58৷৷

ಗುರುಶ್ಚ the precepter, ರಾಜಾ ಚ the king also, ವೃದ್ಧಃ ಚ an old man, ಪಿತಾ ಚ also father, ಕ್ರೋಧಾತ್ due to anger, ಪ್ರಹರ್ಷಾತ್ due to joy, ಯದಿ ವಾ or, ಕಾಮಾತ್ ಅಪಿ even due to passion, ಯತ್ such, ಕಾರ್ಯಮ್ act, ವ್ಯಾದಿಶೇತ್ commands, ತತ್ that one, ಧರ್ಮಮ್ as rightful duty, ಅವೇಕ್ಷ್ಯ having seen, ಅನೃಶಂಸವೃತ್ತಿಃ no tendency to cruelty, ಕಃ who, ನ ಕುರ್ಯಾತ್ will not do.

Whatever a preceptor, an old man, a king and a father commands whether it is out of anger or pleasure or passion must be carried out as dharma. Who will not do it unless he is heartless?

ಸ ವೈ ನ ಶಕ್ನೋಮಿ ಪಿತುಃ ಪ್ರತಿಜ್ಞಾ-

ಮಿಮಾಮಕರ್ತುಂ ಸಕಲಾಂ ಯಥಾವತ್.

ಸ ಹ್ಯಾವಯೋಸ್ತಾತ! ಗುರುರ್ನಿಯೋಗೇ

ದೇವ್ಯಾಶ್ಚ ಭರ್ತಾ ಸ ಗತಿ ಸ್ಸಧರ್ಮಃ৷৷2.21.59৷৷

ಸಃ that kind of me, ಪಿತುಃ father's, ಸಕಲಾಮ್ completely, ಇಮಾಂ ಪ್ರತಿಜ್ಞಾಮ್ this promise, ಯಥಾವತ್ as it is, ಅಕರ್ತುಮ್ not to execute, ನ ಶಕ್ನೋಮಿ ವೈ for sooth I am not competent, ತಾತ O my dear, ಸಃ he, ನಿಯೋಗೇ in command, ಆವಯೋಃ for both of us, ಗುರುಃ ಹಿ is preceptor, ದೇವ್ಯಾಶ್ಚ of mother also, ಸಃ he, ಭರ್ತಾ husband, ಸಃ he, ಗತಿಃ is refuge, ಧರ್ಮಃ virtue.

It is impossible for me not to execute the promise completely, O my dear, he (Dasaratha) is our preceptor and, therefore, fit to command us. Even for mother Kausalya, he is her husband, her refuge and her dharma.

ತಸ್ಮಿನ್ಪುನರ್ಜೀವತಿ ಧರ್ಮರಾಜೇ

ವಿಶೇಷತಸ್ಸ್ವೇ ಪಥಿ ವರ್ತಮಾನೇ.

ದೇವೀ ಮಯಾ ಸಾರ್ಧಮಿತೋಪಗಚ್ಛೇತ್

ಕಥಂ ಸ್ವಿದನ್ಯಾ ವಿಧವೇವ ನಾರೀ৷৷2.21.60৷৷

ಧರ್ಮರಾಜೇ when the king of righteousness, ತಸ್ಮಿನ್ himself, ಜೀವತಿ while he is living, ವಿಶೇಷತಃ specially, ಸ್ವೇ his own, ಪಥಿ in the path, ವರ್ತಮಾನೇ while he is moving, ದೇವೀ mother Kausalya, ಅನ್ಯಾ other, ವಿಧವಾ ನಾರೀವ like a widow, ಮಯಾ ಸಾರ್ಧಮ್ along with me, ಕಥಂ ಸ್ವಿತ್ how, ಇತಃ from here, ಅಪಗಚ್ಛೇತ್ shall come away.

While the righteous king is living, more importantly treading the righteous path, how
can mother Kausalya, like an ordinary widow, accompany me leaving this city?

ಸಾ ಮಾನುಮನ್ಯಸ್ವ ವನಂ ವ್ರಜನ್ತಂ

ಕುರುಷ್ವ ನ ಸ್ಸ್ವಸ್ತ್ಯಯನಾನಿ ದೇವಿ!.

ಯಥಾ ಸಮಾಪ್ತೇ ಪುನರಾವ್ರಜೇಯಂ

ಯಥಾ ಹಿ ಸತ್ಯೇನ ಪುನರ್ಯಯಾತಿಃ৷৷2.21.61৷৷

ದೇವಿ! O mother, ಸಾ such you, ವನಮ್ to the forest, ವ್ರಜನ್ತಮ್ departing, ಮಾ me, ಅನುಮನ್ಯಸ್ವ allow, ಸತ್ಯೇನ by the strength of truth, ಯಯಾತಿಃ Yayati, ಯಥಾ just like, ಪುನಃ again, ಸಮಾಪ್ತೇ after completion of the term, ಯಥಾ as, ಪುನಃ again, ಅವ್ರಜೇಯಮ್ I shall come back, ಸ್ವಸ್ತ್ಯಯನಾನಿ ceremonies causing prosperity, ಕುರುಷ್ವ you may perform.

Grant me permission O mother, to depart for the forest. Bless me and perform ceremonies for my well-being so that I shall return (to the city) after completion (of my exile) like Yayati (who came back to heaven) with the strength of truth.

ಯಶೋ ಹ್ಯಹಂ ಕೇವಲರಾಜ್ಯಕಾರಣಾ

ನ್ನ ಪೃಷ್ಠತಃ ಕರ್ತುಮಲಂ ಮಹೋದಯಮ್.

ಅದೀರ್ಘಕಾಲೇ ನ ತು ದೇವಿ! ಜೀವಿತೇ

ವೃಣೇವರಾಮದ್ಯ ಮಹೀಮಧರ್ಮತಃ৷৷2.21.62৷৷

ಕೇವಲರಾಜ್ಯಕಾರಣಾತ್ only for the sake of the kingdom, ಅಹಮ್ I, ಮಹೋದಯಮ್ great, ಯಶಃ glory, ಪೃಷ್ಠತಃ ಕರ್ತುಮ್ to push it back, ನ ಅಲಮ್ must not, ದೇವಿ O Mother!, ಅದೀರ್ಘಕಾಲೇ in a short duration, ಜೀವಿತೇ in life, ಅದ್ಯ now, ಅವರಾಮ್ insignificant, ಮಹೀಮ್ earth, ಅಧರ್ಮತಃ unrighteously, ನ ವೃಣೇ will not choose.

I will not forsake this great glory (of fulfilling my father's promise) for the sake of the kingdom. In this transient existence O mother, I do not wish to acquire this insignificant earth unrighteously.

ಪ್ರಸಾದಯನ್ನರವೃಷಭ ಸ್ಸಮಾತರಂ

ಪರಾಕ್ರಮಾಜ್ಜಿಗಮಿಷುರೇವ ದಣ್ಡಕಾನ್.

ಅಥಾನುಜಂ ಭೃಶಮನುಶಾಸ್ಯ ದರ್ಶನಂ

ಚಕಾರ ತಾಂ ಹೃದಿ ಜನನೀಂ ಪ್ರದಕ್ಷಿಣಮ್৷৷2.21.63৷৷

ಸಃ that, ನರವೃಷಭಃ excellent among men, ಪರಾಕ್ರಮಾತ್ courageously, ದಣ್ಡಕಾನ್ to Dandaka forest, ಜಿಗಮಿಷುರೇವ wishes to go to, ಮಾತರಮ್ to mother, ಪ್ರಸಾದಯನ್ while pacifying, ಅಥ thereafter, ಅನುಜಮ್ to brother, ಭೃಶಮ್ exceedingly, ದರ್ಶನಮ್ good intention, ಅನುಶಾಸ್ಯ ಹ having disciplined (instructed), ಹೃದಿ in his heart, ತಾಂ ಜನನೀಮ್ his mother, ಪ್ರದಕ್ಷಿಣಂ ಚಕಾರ circumambulated.

Rama, the best among men, thus pacified his mother insisting on his desire to depart for Dandaka forest with courage. And elaborately instructed his brother about his good intentions after which he circumambulated his mother with all his heart.
ಇತ್ಯಾರ್ಷೇ ಶ್ರೀಮದ್ರಾಮಾಯಣೇ ವಾಲ್ಮೀಕೀಯ ಆದಿಕಾವ್ಯೇ ಅಯೋಧ್ಯಾಕಾಣ್ಡೇ ಏಕವಿಂಶಸ್ಸರ್ಗಃ৷৷
Thus ends the twentyfirst sarga of Ayodhyakanda of the holy Ramayana, the first epic composed by sage Valmiki.