Sloka & Translation

[Bharata grieves over his misfortune --- accuses Kaikeyi in so many words --- reveals his decision to bring back Rama to Ayodhya and serve him.]

ಸಶ್ರೂತ್ವಾ ತು ಪಿತರಂ ವೃತ್ತಂ ಭ್ರಾತರೌ ಚ ವಿವಾಸಿತೌ.

ಭರತೋ ದುಃಖಸನ್ತಪ್ತ ಇದಂ ವಚನಮಬ್ರವೀತ್৷৷2.73.1৷৷


ಭರತಃ Bharata, ಪಿತರಮ್ father, ವೃತ್ತಮ್ had passed away, ಭ್ರಾತರೌ the two brothers, ವಿವಾಸಿತೌ were in exile, ಶ್ರುತ್ವಾ ತು having heard, ದುಃಖಸನ್ತಪ್ತಃ afflicted with sorrow, ಇದಮ್ these, ವಚನಮ್ words, ಅಬ್ರವೀತ್ said.

On hearing about the demise of the father and his two brothers sent in exile, Bharata overtaken by sorrow spoke thus:
ಕಿಂ ನು ಕಾರ್ಯಂ ಹತಸ್ಯೇಹ ಮಮ ರಾಜ್ಯೇನ ಶೋಚತಃ.

ವಿಹೀನಸ್ಯಾಥ ಪಿತ್ರಾ ಚ ಭ್ರಾತ್ರಾ ಪಿತೃಸಮೇನ ಚ৷৷2.73.2৷৷


ಪಿತ್ರಾ ಚ with father, ಅಥ and, ಪಿತೃಸಮೇನ like to a father to me, ಭ್ರಾತ್ರಾಚ with brother, ವಿಹೀನಸ್ಯ bereft, ಶೋಚತಃ of a grieving one, ಹತಸ್ಯ fallen into misfortunes, ಮಮ to me, ಇಹ now, ರಾಜ್ಯೇನ with the kingdom, ಕಿಂ ನು ಕಾರ್ಯಮ್ of what avail?

Bereft of my father and my brother who was like a father to me, of what avail is this kingdom to me when I am grieving and fallen into misfortunes?
ದುಃಖೇ ಮೇ ದುಃಖಮಕರೋರ್ವ್ರಣೇ ಕ್ಷಾರಮಿವಾದಧಾಃ.

ರಾಜಾನಂ ಪ್ರೇತಭಾವಸ್ಥಂ ಕೃತ್ವಾ ರಾಮಂ ಚ ತಾಪಸಮ್৷৷2.73.3৷৷


ರಾಜಾನಮ್ king, ಪ್ರೇತಭಾವಸ್ಥಮ್ reducing to a corpse, ರಾಮಂ ಚ also Rama, ತಾಪಸಮ್ as an ascetic, ಕೃತ್ವಾ having made, ಮೇ to me, ದುಃಖೇ in one sorrow, ದುಃಖಂ another sorrow, (ಮೇ) ಅಕರೋಃ you have caused, ವ್ರಣೇ in the wound, ಕ್ಷಾರಮ್ salt, ಆದಧಾಃ ಇವ like putting.

You have caused the death of the king and reduced Rama to an ascetic. You have piled one sorrow over sorrow on me like rubbing salt to the wound
ಕುಲಸ್ಯ ತ್ವಮಭಾವಾಯ ಕಾಲರಾತ್ರಿರಿವಾಗತಾ.

ಅಙ್ಗಾರಮುಪಗೂಹ್ಯ ಸ್ಮ ಪಿತಾ ಮೇ ನಾವಬುದ್ಧವಾನ್৷৷2.73.4৷৷


ತ್ವಮ್ you, ಕುಲಸ್ಯ family's, ಅಭಾವಾಯ for destruction, ಕಾಲರಾತ್ರಿರಿವ like a fatal night, ಆಗತಾ have arrived, ಮೇ ಪಿತಾ my father, ಅಙ್ಗಾರಮ್ a live charcoal, ಉಪಗೂಹ್ಯ having embraced, ನಾವಬುದ್ಧವಾನ್ did not realize.

You have come here for the destruction of this race, like a fatal night. My father did not realize that he was embracing a live charcoal.
ಮೃತ್ಯುಮಾಪಾದಿತೋ ಪಿತಾ ತ್ವಯಾ ಮೇ ಪಾಪದರ್ಶಿನಿ.

ಸುಖಂ ಪರಿಹೃತಂ ಮೋಹಾತ್ಕುಲೇಸ್ಮಿನ್ಕುಲಪಾಂಸನಿ৷৷2.73.5৷৷


ಪಾಪದರ್ಶಿನಿ O woman of sinful thoughts!, ತ್ವಯಾ by you, ಮೇ ಪಿತಾ my father, ಮೃತ್ಯುಮ್ death, ಆಪಾದಿತಃ was led to, ಕುಲಪಾಂಸನಿ O obloquy of the race!, ಮೋಹಾತ್ out of folly, ಅಸ್ಮಿನ್ ಕುಲೇ in this family, ಸುಖಮ್ happiness, ಪರಿಹೃತಮ್ has been taken away.

O woman of sinful thoughts, you have brought about the death of my father. O obloquy of the race, by your folly you have deprived this family of its happiness.
ತ್ವಾಂ ಪ್ರಾಪ್ಯ ಹಿ ಪಿತಾ ಮೇದ್ಯ ಸತ್ಯಸನ್ಧೋ ಮಹಾಯಶಾಃ.

ತೀವ್ರದುಃಖಾಭಿಸನ್ತಪ್ತೋ ವೃತ್ತೋ ದಶರಥೋ ನೃಪಃ৷৷2.73.6৷৷


ಮೇ my, ಪಿತಾ father, ಸತ್ಯಸನ್ಧಃ adhering to truth, ಮಹಾಯಶಾಃ renowned, ನೃಪಃ king, ದಶರಥಃ Dasaratha, ಅದ್ಯ now, ತ್ವಾಮ್ you, ಪ್ರಾಪ್ಯ having come under your influence, ತೀವ್ರ ದುಃಖಾಭಿಸನ್ತಪ್ತಃ tormented by intense grief, ವೃತ್ತಃ has departed from this world.

My father king Dasaratha who is bound to truth and highly renowned, having come under your influence and tormented by intense grief has departed from this world.
ವಿನಾಶಿತೋ ಮಹಾರಾಜಃ ಪಿತಾ ಮೇ ಧರ್ಮವತ್ಸಲಃ.

ಕಸ್ಮಾತ್ಪ್ರವ್ರಾಜಿತೋ ರಾಮಃ ಕಸ್ಮಾದೇವ ವನಂ ಗತಃ৷৷2.73.7৷৷


ಧರ್ಮವತ್ಸಲಃ righteous, ಮಹಾರಾಜಃ great king, ಮೇ ಪಿತಾ my father, ಕಸ್ಮಾತ್ for what reason, ವಿನಾಶಿತಃ has been destroyed, ರಾಮಃ Rama, ಕಸ್ಮಾತ್ for what reason, ಪ್ರವ್ರಾಜಿತಃ has been exiled, ವನಮ್ to the forest, ಗತಃ has gone.

Why was my father the righteous maharaja killed? Why was Rama exiled into the forest?
ಕೌಸಲ್ಯಾ ಚ ಸುಮಿತ್ರಾ ಚ ಪುತ್ರಶೋಕಾಭಿಪೀಡಿತೇ.

ದುಷ್ಕರಂ ಯದಿ ಜೀವೇತಾಂ ಪ್ರಾಪ್ಯ ತ್ವಾಂ ಜನನೀಂ ಮಮ৷৷2.73.8৷৷


ಪುತ್ರಶೋಕಾಭಿಪೀಡಿತೇ tormented by the grief on account of separation from their sons, ಕೌಶಲ್ಯಾ ಚ Kausalya and, ಸುಮಿತ್ರಾ ಚ Sumitra too, ಮಮ ಜನನೀಮ್ my own mother, ತ್ವಾಮ್ you, ಪ್ರಾಪ್ಯ having obtained, ಜೀವೇತಾಂ ಯದಿ will survive, ದುಷ್ಕರಮ್ difficult.

Tormented by the grief of separation from their sons, it is difficult for Kausalya and Sumitra to survive under you, O my mother.
ನನುತ್ವಾರ್ಯೋಪಿ ಧರ್ಮಾತ್ಮಾ ತ್ವಯಿ ವೃತಿಮನುತ್ತಮಾಮ್.

ವರ್ತತೇ ಗುರುವೃತ್ತಿಜ್ಞೋ ಯಥಾ ಮಾತರಿ ವರ್ತತೇ৷৷2.73.9৷৷


ಧರ್ಮತ್ಮಾ righteous, ಗುರುವೃತ್ತಿಜ್ಞಃ well aware of his duties towards elders, ಆರ್ಯೋಪಿ noble, too ಮಾತರಿ towards his mother, ಯಥಾ as, ವರ್ತತೇ conducted himself, ತ್ವಯಿ towards you, ಅನುತ್ತಮಾಮ್ very great, ವೃತ್ತಿಮ್ conduct, ವರ್ತತೇ ನನು is abiding indeed.

My noble and righteous brother (Rama), who is well aware of his duties to the elders conducted himself before you as he would before his own mother.
ತಥಾ ಜ್ಯೇಷ್ಠಾ ಹಿ ಮೇ ಮಾತಾ ಕೌಸಲ್ಯಾ ದೀರ್ಘದರ್ಶಿನೀ.

ತ್ವಯಿ ಧರ್ಮಂ ಸಮಾಸ್ಥಾಯ ಭಗಿನ್ಯಾಮಿವ ವರ್ತತೇ৷৷2.74.10৷৷


ತಥಾ in the same way, ಮೇ my, ಜ್ಯೇಷ್ಟಾ eldest, ಮಾತಾ mother, ದೀರ್ಘದರ್ಶಿನೀ a lady with far-sight, ಕೌಶಲ್ಯಾ Kausalya, ಧರ್ಮಮ್ righteousness, ಸಮಾಸ್ಥಾಯ having adhered, ತ್ವಯಿ towards you, ಭಗಿನ್ಯಾಮಿವ as if a sister, ವರ್ತತೇ ಹಿ conducted

In the same way my eldest mother the far-sighted Kausalya, too adhered to righteousness and conducted herself towards you like a sister.
ತಸ್ಯಾಃ ಪುತ್ರಂ ಕೃತಾತ್ಮಾನಂ ಚೀರವಲ್ಕಲವಾಸಸಮ್.

ಪ್ರಸ್ಥಾಪ್ಯ ವನವಾಸಾಯ ಕಥಂ ಪಾಪೇ ನ ಶೋಚಸಿ৷৷2.73.11৷৷


ಪಾಪೇ O perverse wretch, ಕೃತಾತ್ಮಾನಮ್ a man pure in mind, ತಸ್ಯಾಃ Kauslaya's, ಪುತ್ರಮ್ son, ಚೀರವಲ್ಕಲವಾಸಸಮ್ made to adorn garments made of bark, ವನವಾಸಾಯ to dwell in the forest, ಪ್ರಸ್ಥಾಪ್ಯ having sent, ಕಥಮ್ how, ನ ಶೋಚಸಿ you do not feel remorseful?

You have forced Kausalya's son, so pure in mind, to wear garments made of bark and dwell in the forest. Do you not feel remorse for it, O perverse wretch?
ಅಪಾಪದರ್ಶನಂ ಶೂರಂ ಕೃತಾತ್ಮಾನಂ ಯಶಸ್ವಿನಮ್.

ಪ್ರವ್ರಾಜ್ಯ ಚೀರವಸನಂ ಕಿನ್ನು ಪಶ್ಯಸಿ ಕಾರಣಮ್৷৷2.73.12৷৷


ಅಪಾಪದರ್ಶನಮ್ one who never contemplated evil, ಶೂರಮ್ valiant, ಕೃತಾತ್ಮಾನಮ್ having control over his mind, ಯಶಸ್ವಿನಮ್ the glorious, ಚೀರವಸನಮ್ clad in bark clothes, ಪ್ರವ್ರಾಜ್ಯ after being exiled, ಕಿನ್ನು what possible, ಕಾರಣಮ್ reason, ಪಶ್ಯಸಿ do you see?

The glorious, valiant, self-possessed (Rama) had never contemplated evil. What possible reason do you have for sending him, clothed in bark, into exile?
ಲುಬ್ಧಾಯಾ ವಿದಿತೋ ಮನ್ಯೇ ನ ತೇಹಂ ರಾಘವಂ ಪ್ರತಿ.

ತಥಾಹ್ಯನರ್ಧೋ ರಾಜ್ಯಾರ್ಥಂ ತ್ವಯಾನೀತೋ ಮಹಾನಯಮ್৷৷2.73.13৷৷


ಲುಬ್ಧಾಯಾಃ of avaricious, ತೇ to you, ಅಹಮ್ I, ರಾಘವಂ ಪ್ರತಿ to Rama, ನ ವಿದಿತಃ were unaware of, ಮನ್ಯೇ I deem, ತಥಾಹಿ that is proper, ತ್ವಯಾ by you, ರಾಜ್ಯಾರ್ಥಮ್ for the sake of kingdom, ಅಯಮ್ this,
ಮಹಾನ್ great, ಅನರ್ಥಃ calamity, ಆನೀತಃ has been brought about.

Being avaricious, you are, I think, unaware of my devotion to Rama. This great calamity has been brought about by you for (your greed for) the kingdom.
ಅಹಂ ಹಿ ಪುರುಷವ್ಯಾಘ್ರಾವಪಶ್ಯನ್ರಾಮಲಕ್ಷ್ಮಣೌ.

ಕೇನ ಶಕ್ತಿಪ್ರಭಾವೇನ ರಾಜ್ಯಂ ರಕ್ಷಿತುಮುತ್ಸಹೇ৷৷2.73.14৷৷


ಅಹಮ್ I, ಪುರುಷವ್ಯಾಘ್ರೌ two tigers among men, ರಾಮಲಕ್ಷ್ಮಣೌ Rama and Lakshmana, ಅಪಶ್ಯನ್ without beholding them, ಕೇನ with what, ಶಕ್ತಿಪ್ರಭಾವೇನ by the mighty power, ರಾಜ್ಯಮ್ kingdom, ರಕ್ಷಿತುಮ್ to protect, ಉತ್ಸಹೇ will be competent?

When Rama and Lakshmana, the best of men stay away from me, by virtue of what mighty power am I competent to protect this kingdom?
ತಂ ಹಿ ನಿತ್ಯಂ ಮಹಾರಾಜೋ ಬಲವನ್ತಂ ಮಹಾಬಲಃ.

ಉಪಾಶ್ರಿತೋಭೂದ್ಧರ್ಮಾತ್ಮಾ ಮೇರುರ್ಮೇರುವನಂ ಯಥಾ৷৷2.73.15৷৷


ಮಹಾಬಲಃ mighty, ಧರ್ಮಾತ್ಮಾ righteous one, ಮಹಾರಾಜಃ great king, ನಿತ್ಯಮ್ always, ಬಲವನ್ತಮ್ all powerful, ತಮ್ Rama, ಮೇರುಃ mount Meru, ಮೇರುವನಂ ಯಥಾ just as the forest surrounding Meru, ಉಪಾಶ್ರಿತಃ ಅಭೂತ್ ಹಿ used to rely upon.

The mighty and righteous maharaja used to rely upon the powerful Rama just as mount Meru depends on the forest surrounding it for its protection.
ಸೋಹಂ ಕಥಮಿಮಂ ಭಾರಂ ಮಹಾಧುರ್ಯಸಮುದ್ಧೃತಮ್.

ದಮ್ಯೋಧುರಮಿವಾಸಾದ್ಯ ವಹೇಯಂ ಕೇನಚೌಜಸಾ৷৷ 2.73.16৷৷


ಸಃ ಅಹಮ್ such as me, ಇಮಂ ಭಾರಮ್ this burden, ಆಸಾದ್ಯ having taken, ಮಹಾಧುರ್ಯಸಮುದ್ಧೃತಮ್ carried by a great bull fit to be yoked, ಧುರಮ್ the weight, ದಮ್ಯಃ ಇವ like an young bullock requiring training, ಕೇನ by what, ಓಜಸಾ strength, ವಹೇಯಮ್ I shall bear?

Like a young untrained bullock that cannot carry the weight fit for a great bull, with what strength can I bear this burden?
ಅಥವಾ ಮೇ ಭವೇಚ್ಛಕ್ತಿರ್ಯೋಗೈರ್ಬುದ್ಧಿಬಲೇನ ವಾ.

ಸಕಾಮಾಂ ನ ಕರಿಷ್ಯಾಮಿ ತ್ವಾಮಹಂ ಪುತ್ರಗರ್ಧಿನೀಮ್৷৷2.73.17৷৷


ಅಥವಾ or, ಯೋಗೈಃ by employing the four expedients (conciliation, bribery, sowing dissenssions and punishment), ಬುದ್ಧಿಬಲೇನ ವಾ or with the strength of intellect, ಮೇ to me, ಶಕ್ತಿಃ ಭವೇತ್ I might get strength, ಅಹಮ್ I, ಪುತ್ರಗರ್ಧಿನೀಮ್ covetous of son, ತ್ವಾಮ್ you, ಸಕಾಮಾಮ್ having fulfilled your ambition, ನ ಕರಿಷ್ಯಾಮಿ will not do.

If I gather the strength (to carry the burden) either by employing the four expedients (available to a king against an enemy) or by the power of intellect, I will not allow you, covetous of your son, to fulfil your ambition.
ನ ಮೇ ವಿಕಾಙ್ಕ್ಷಾ ಜಾಯೇತ ತ್ಯಕ್ತುಂ ತ್ವಾಂ ಪಾಪನಿಶ್ಚಯಾಮ್.

ಯದಿ ರಾಮಸ್ಯ ನಾವೇಕ್ಷಾ ತ್ವಯಿ ಸ್ಯಾನ್ಮಾತೃವತ್ಸದಾ৷৷2.73.18৷৷


ತ್ವಯಿ towards you, ರಾಮಸ್ಯ of Rama, ಸದಾ always, ಮಾತೃವತ್ just like his mother, ಅವೇಕ್ಷಾ ನ ಸ್ಯಾದ್ಯದಿ if it were not so, ಪಾಪನಿಶ್ಚಯಾಮ್ having sinful conviction, ತ್ವಾಮ್ you, ತ್ಯಕ್ತುಮ್ to renounce, ಮೇ to me, ವಿಕಾಙ್ಕ್ಷಾ disinclination, ನ ಜಾಯೇತ will not cause.

Had Rama not treated you as his own mother I would not have the slightest hesitation to renounce you, a lady of sinful disposition.
ಉತ್ಪನ್ನಾತು ಕಥಂ ಬುದ್ಧಿಸ್ತವೇಯಂ ಪಾಪದರ್ಶಿನಿ!.

ಸಾಧುಚಾರಿತ್ರವಿಭ್ರಷ್ಟೇ! ಪೂರ್ವೇಷಾಂ ನೋ ವಿಗರ್ಹಿತಾ৷৷2.73.19৷৷


ಪಾಪದರ್ಶಿನಿ! O sinful woman, ಸಾಧುಚರಿತ್ರವಿಭ್ರಷ್ಟೇ! one fallen from virtuous conduct, ನಃ our, ಪೂರ್ವೇಷಾಮ್ for our ancestors, ವಿಗರ್ಹಿತಾ reproachable, ಇಯಂ ಬುದ್ಧಿ: this thought, ತವ to you, ಕಥಮ್ how, ಉತ್ಪನ್ನಾ originated.

O woman of sinful thoughts fallen from virtuous conduct, how did you entertain this thought reproachable to our ancestors?
ಅಸ್ಮಿನ್ಕುಲೇ ಹಿ ಪೂರ್ವೇಷಾಂ ಜ್ಯೇಷ್ಠೋ ರಾಜ್ಯೇಭಿಷಿಚ್ಯತೇ.

ಅಪರೇ ಭ್ರಾತರಸ್ತಸ್ಮಿನ್ಪ್ರವರ್ತನ್ತೇ ಸಮಾಹಿತಾಃ৷৷2.73.20৷৷


ಅಸ್ಮಿನ್ in this, ಕುಲೇ race, ಪೂರ್ವೇಷಾಮ್ of our ancestors, ಜ್ಯೇಷ್ಠಃ the eldest one, ರಾಜ್ಯೇ in the kingdom, ಅಭಿಷಿಚ್ಯತೇ ಹಿ is indeed installed, ಅಪರೇ the rest of them, ಭ್ರಾತರಃ brothers, ತಸ್ಮಿನ್ in the eldest, ಸಮಾಹಿತಾಃ concentrate their attention, ಪ್ರವರ್ತನ್ತೇ conduct themselves.

In our race only the eldest son is installed in the kingdom and the other brothers behave with utmost respect towards him.
ನ ಹಿ ಮನ್ಯೇ ನೃಶಂಸೇ! ತ್ವಂ ರಾಜಧರ್ಮಮವೇಕ್ಷಸೇ.

ಗತಿಂ ವಾ ನ ವಿಜಾನಾಸಿ ರಾಜವೃತ್ತಸ್ಯ ಶಾಶ್ವತೀಮ್৷৷2.73.21৷৷


ನೃಶಂಸೇ O cruel lady!, ತ್ವಮ್ you, ರಾಜಧರ್ಮಮ್ royal tradition, ನ ಅವೇಕ್ಷಸೇ are not looking at, ವಾ or, ರಾಜವೃತ್ತಸ್ಯ royal tradition's, ಶಾಶ್ವತೀಮ್ everlasting, ಗತಿಮ್ consequences, ನ ವಿಜಾನಾಸಿ are ignorant, ಮನ್ಯೇ I suppose.

O cruel one! I suppose neither have you any respect for the royal tradition nor are you aware of the everlasting benefit that ensues in following the royal traditon.
ಸತತಂ ರಾಜವೃತ್ತೇ ಹಿ ಜ್ಯೇಷ್ಠೋ ರಾಜ್ಯೇಭಿಷಿಚ್ಯತೇ.

ರಾಜ್ಞಾಮೇತತ್ಸಮಂ ತತ್ಸ್ಯಾದಿಕ್ಷ್ವಾಕೂಣಾಂ ವಿಶೇಷತಃ৷৷2.73.22৷৷


ರಾಜವೃತ್ತೇ in royal custom, ಸತತಮ್ always, ಜ್ಯೇಷ್ಠಃ the eldest son, ರಾಜ್ಯೇ in the kingdom,
ಅಭಿಷಿಚ್ಯತೇ is consecrated, ಏತತ್ this, ರಾಜ್ಞಾಮ್ to all kings, ಸಮಮ್ is the same, ತತ್ that, ಇಕ್ಷ್ವಾಕೂಣಾಮ್ for Ikshvakus, ವಿಶೇಷತಃ ಸ್ಯಾತ್ especially it applies.

According to the established law of royalty, the eldest son is invariably crowned in the kingdom. This is true of all kings. This is a special tradition of the kings of the
Ikshvaku race.
ತೇಷಾಂ ಧರ್ಮೈಕರಕ್ಷಾಣಾಂ ಕುಲಚಾರಿತ್ರಶೋಭಿನಾಮ್.

ಅದ್ಯ ಚಾರಿತ್ರಶೌಣ್ಡೀರ್ಯಂ ತ್ವಾಂ ಪ್ರಾಪ್ಯ ವಿನಿವರ್ತಿತಮ್৷৷2.73.23৷৷


ಧರ್ಮೈಕರಕ್ಷಾಣಾಮ್ with righteousness as their sole protection, ಕುಲಚಾರಿತ್ರಶೋಭಿನಾಮ್ befitting the ancestral traditions of the noble race, ತೇಷಾಮ್ those (Ikshvaku kings)', ಚಾರಿತ್ರಶೌಣ್ಡೀರ್ಯಮ್ pride about their tradition, ಅದ್ಯ now, ತ್ವಾಮ್ you, ಪ್ರಾಪ್ಯ after admitting, ವಿನಿವರ್ತಿತಮ್ has been topsyturvied.

As for the Ikshvaku kings, righteousness is their sole protection. They follow the ancestral traditions befitting the noble race. This tradition has been topsyturvied by admitting you into the family.
ತವಾಪಿ ಸುಮಹಾಭಾಗಾ ಜನೇನ್ದ್ರಾಃ ಕುಲಪೂರ್ವಗಾಃ.

ಬುದ್ಧೇರ್ಮೋಹಃ ಕಥಮಯಂ ಸಮ್ಭೂತಸ್ತ್ವಯಿ ಗರ್ಹಿತಃ৷৷2.73.24৷৷


ತವ your, ಕುಲಪೂರ್ವಗಾಃ ancestors of your family, ಜನೇನ್ದ್ರಾಃ ಅಪಿ kings also, ಸುಮಹಾಭಾಗಾಃ were highly distinguished, ಗರ್ಹಿತಃ censured, ಅಯಮ್ this, ಬುದ್ಧೇಃ mind's, ಮೋಹಃ delusion, ತ್ವಯಿ in you, ಕಥಮ್ how, ಸಮ್ಭೂತಃ originated.

Even the kings in your ancestral family were highly distinguished men. How did this condemnable deflection originate in your mind?
ನ ತು ಕಾಮಂ ಕರಿಷ್ಯಾಮಿ ತವಾಹಂ ಪಾಪನಿಶ್ಚಯೇ.

ತ್ವಯಾ ವ್ಯಸನಮಾರಬ್ಧಂ ಜೀವಿತಾನ್ತಕರಂ ಮಮ৷৷2.73.25৷৷


ಪಾಪನಿಶ್ಚಯೇ O woman of sinful convictions, ಅಹಂ ತು I on my part, ತವ your, ಕಾಮಮ್ cherished desire, ನ ಕರಿಷ್ಯಾಮಿ will not fulfil, ತ್ವಯಾ by you, ಮಮ my, ಜೀವಿತಾನ್ತಕರಮ್ bringing an end to my existence, ವ್ಯಸನಮ್ distressing deed, ಆರಬ್ಧಮ್ has commenced.

O woman of sinful disposition!, I on my part will not fulfil your cherished desire. You
have started a distressing deed to bring an end to my existence.
ಏಷತ್ವಿದಾನೀಮೇವಾಹಮಪ್ರಿಯಾರ್ಥಂ ತವಾನಘಮ್.

ನಿವರ್ತಯಿಷ್ಯಾಮಿ ವನಾದ್ಭ್ರಾತರಂ ಸ್ವಜನಪ್ರಿಯಮ್৷৷2.73.26৷৷


ಏಷಃ ಅಹಂ ತು as for me, ಇದಾನೀಮ್ now itself, ತವ your, ಅಪ್ರಿಯಾರ್ಥಮ್ for the sake of causing displeasure, ಅನಘಮ್ faultless, ಸ್ವಜನಪ್ರಿಯಮ್ the beloved of his people, ಭ್ರಾತರಮ್ my brother, ವನಾತ್ from the forest, ನಿವರ್ತಯಿಷ್ಯಾಮಿ will make him turn back.

To cause a great discomfiture for you, right now I shall bring back my faultless brother, the beloved of his people, from the forest.
ನಿವರ್ತಯಿತ್ವಾ ರಾಮಂ ಚ ತಸ್ಯಾಹಂ ದೀಪ್ತತೇಜಸಃ.

ದಾಸಭೂತೋ ಭವಿಷ್ಯಾಮಿ ಸುಸ್ಥಿರೇಣಾನ್ತರಾತ್ಮನಾ৷৷2.73.27৷৷


ರಾಮಮ್ Rama, ನಿವರ್ತಯಿತ್ವಾ after bringing back, ಸುಸ್ಥಿರೇಣ with a steady, ಅನ್ತರಾತ್ಮನಾ and heart, ದೀಪ್ತತೇಜಸಃ with radiating lustre, ತಸ್ಯ to him, ದಾಸಭೂತಃ like a servant, ಭವಿಷ್ಯಾಮಿ I shall become.

With the effulgent Rama brought back, I shall serve him with a steadfast mind.
ಇತ್ಯೇವಮುಕ್ತ್ವಾ ಭರತೋ ಮಹಾತ್ಮಾ ಪ್ರಿಯೇತರೈರ್ವಾಕ್ಯಗಣೈಸ್ತುದಂಸ್ತಾಮ್.

ಶೋಕಾತುರಶ್ಚಾಪಿ ನನಾದ ಭೂಯಃ ಸಿಂಹೋ ಯಥಾ ಪರ್ವತಗಹ್ವರಸ್ಥಃ৷৷2.73.28৷৷


ಮಹಾತ್ಮಾ high-souled, ಭರತಃ Bharata, ಇತ್ಯೇವಮ್ in this manner, ಉಕ್ತ್ವಾ having spoken, ಪ್ರಿಯೇತರೈಃ unpleasant, ವಾಕ್ಯಗಣೈಃ with words, ತಾಮ್ her, ತುದನ್ afflicting, ಶೋಕಾತುರಃ overwhelmed with grief, ಪರ್ವತಗಹ್ವರಸ್ಥಃ inside a mountain-cave, ಸಿಂಹೋ ಯಥಾ like a lion, ಭೂಯಶ್ಚಾಪಿ once again, ನನಾದ
cried out loudly.

Having inflicted on his mother these unpleasant words in this manner, the high-souled Bharata, overwhelmed with grief, roared again like a lion in a mountain-cave.
ಇತ್ಯಾರ್ಷೇ ಶ್ರೀಮದ್ರಾಮಾಯಣೇ ವಾಲ್ಮೀಕೀಯ ಆದಿಕಾವ್ಯೇ ಅಯೋಧ್ಯಾಕಾಣ್ಡೇ ತ್ರಿಸಪ್ತತಿತಮಸ್ಸರ್ಗಃ৷৷
Thus ends the seventythird sarga in Ayodhyakanda of the holy Ramayana, the first epic composed by sage Valmiki.