Ayodhya Kanda · Sarga 12 of 119 · 112 verses
The King’s Lament
Dasharatha wonders whether he is dreaming or mad. He faints, wakes, and like a snake held by spells in a circle, cries “Alas!” and faints again. Coming round, he turns on Kaikeyi: “Cruel, wicked destroyer of this family, what has Rama done to you? He has always treated you like his own mother. I brought you into my house to my own destruction, a princess like a poisonous snake. The whole world praises Rama; for what fault should I abandon him? I could give up Kausalya, Sumitra, my kingdom, my life, but not Rama, who loves his father. The world could live without the sun, crops without water, but my life cannot stay in my body without Rama. I touch your feet with my head; be gracious.”
He reminds her that she always said Rama was like Bharata to her, and that Rama serves her more than his own mother. Rama wins the world by truth, brahmanas by giving, elders by service and enemies by the bow. Truth, generosity, austerity, renunciation, friendship, purity, straightforwardness, learning and service live in him. “I am old and near my end; have pity. I join my palms and touch your feet; be Rama’s refuge.”
Kaikeyi answers harshly: “If you regret your boons, how will you call yourself righteous? When the royal sages ask, what will you say: that you made false the woman who saved your life? Shaibya gave his own flesh to a bird; Alarka gave his eyes; the ocean keeps its shore by its pledge. Whether it is dharma or adharma, truth or lie, there is no going back on what you promised me. If Rama is crowned, I will drink poison before your eyes. I swear by Bharata and by myself: nothing but Rama’s exile will satisfy me.”
The king falls like a felled tree. Crazed, he asks who taught her this; he imagines what the kings will say, what Kausalya will say, who served him like a slave, friend, wife, sister and mother and whom he neglected for Kaikeyi’s sake; Sumitra’s fear; Sita’s grief. “People will call me a fool ruled by lust who sold his son for a woman. Rama will not say a second word; told to go, he will say ‘Very well.’ When he is gone, death will take me, and you will rule as a widow with your son. How will Rama, who rode chariots and elephants, walk on foot in the great forest; who was served by cooks in earrings, eat bitter forest food; who wore costly silk, wear ochre? Damn women, deceitful and selfish; I do not mean all women, only Bharata’s mother. Burn, perish, or let the earth split under you: I will not do this cruel thing.” Weeping like a man without a protector, the king, gripped by the woman, reaches toward her feet and falls before he can touch them.
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ततः श्रुत्वा महाराजः कैकेय्या दारुणं वचः । चिन्तामभिसमापेदे मुहूर्तं प्रतताप च ॥ १ ॥
Hearing Kaikeyi’s cruel words, the great king fell into anxious thought and for a moment burned with pain.
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किं नु मेऽयं दिवास्वप्नश्चित्तमोहोऽपि वा मम । अनुभूतोपसर्गो वा मनसो वाप्युपद्रवः ॥ २ ॥
“Is this a daydream of mine, or a delusion of my mind? Is it an affliction I am suffering, or a disturbance of the mind?”
इति संचिन्त्य तद् राजा नाध्यगच्छत् तदासुखम् । प्रतिलभ्य ततः संज्ञां कैकेयीवाक्यतापितः ॥ ३ ॥
व्यथितो विक्लवश्चैव व्याघ्रीं दृष्ट्वा यथा मृगः । असंवृतायामासीनो जगत्यां दीर्घमुच्छ्वसन् ॥ ४ ॥
Thinking this, the king found no ease. Recovering consciousness, scorched by Kaikeyi’s words, he was distressed and unnerved, like a deer that has seen a tigress. Sitting on the bare ground, sighing long,
मण्डले पन्नगो रुद्धो मन्त्रैरिव महाविषः । अहो धिगिति सामर्षो वाचमुक्त्वा नराधिपः ॥ ५ ॥
like a deadly snake held within a circle by spells, the lord of men, in anger, uttered “Alas! Shame!”
मोहम् आपेदिवान् भूयः शोकोपहतचेतनः । चिरेण तु नृपः संज्ञां प्रतिलभ्य सुदुःखितः ॥ ६ ॥
कैकेयीमब्रवीत् क्रुद्धो निर्दहन्निव तेजसा । नृशंसे दुष्टचारित्रे कुलस्यास्य विनाशिनि ॥ ७ ॥
and fainted again, his mind struck by grief. After a long time the king regained consciousness, deeply grieved, and said angrily to Kaikeyi, as if burning her with his energy: “Cruel woman of wicked conduct, destroyer of this family,
किं कृतं तव रामेण पापे पापं मयापि वा । सदा ते जननीतुल्यां वृत्तिं वहति राघवः ॥ ८ ॥
“what wrong has Rama done you, wicked one, or I? Raghava always behaves toward you as toward his own mother.
तस्यैवं त्वमनर्थाय किंनिमित्तमिहोद्यता । त्वं मयाऽऽत्मविनाशाय भवनं स्वं निवेशिता ॥ ९ ॥
अविज्ञानान्नृपसुता व्याला तीक्ष्णविषा यथा । जीवलोको यदा सर्वो रामस्याह गुणस्तवम् ॥ १० ॥
“Why are you set on his ruin? I brought you into my own house to my own destruction, not knowing you, a princess, to be like a snake with sharp venom. When the whole world of the living speaks in praise of Rama’s virtues,
अपराधं कमुद्दिश्य त्यक्ष्यामीष्टमहं सुतम् । कौसल्यां च सुमित्रां च त्यजेयमपि वा श्रियम् ॥ ११ ॥
जीवितं चात्मनो रामं न त्वेव पितृवत्सलम् । परा भवति मे प्रीतिर्दृष्ट्वा तनयमग्रजम् ॥ १२ ॥
“for what offence shall I abandon my beloved son? I might abandon Kausalya and Sumitra, or my royal fortune, or my own life, but never Rama, who loves his father. My greatest joy comes from seeing my eldest son;
अपश्यतस्तु मे रामं नष्टं भवति चेतनम् । तिष्ठेल्लोको विना सूर्यं सस्यं वा सलिलं विना ॥ १३ ॥
न तु रामं विना देहे तिष्ठेत्तु मम जीवितम् । तदलं त्यज्यतामेष निश्चयः पापनिश्चये ॥ १४ ॥
“when I do not see Rama, my mind is lost. The world might go on without the sun, or crops without water, but without Rama my life would not stay in my body. Enough; give up this resolve, you of wicked resolve.
अपि ते चरणौ मूर्ध्ना स्पृशाम्येष प्रसीद मे । किमर्थं चिन्तितं पापे त्वया परमदारुणम् ॥ १५ ॥
“I even touch your feet with my head; be gracious to me. Why, wicked one, have you thought of something so utterly cruel?
अथ जिज्ञाससे मां त्वं भरतस्य प्रियाप्रिये । अस्तु यत्तत्त्वया पूर्वं व्याहृतं राघवं प्रति ॥ १६ ॥
स मे ज्येष्ठसुतः श्रीमान् धर्मज्येष्ठ इतीव मे । तत् त्वया प्रियवादिन्या सेवार्थं कथितं भवेत् ॥ १७ ॥
“Or if you are testing me about what is dear or not dear to Bharata, let it be as you said earlier about Raghava, that he was my eldest and glorious son, eldest in dharma; perhaps you said that, sweet-speaking, only to serve me.
तच्छ्रुत्वा शोकसंतप्ता संतापयसि मां भृशम् । आविष्टासि गृहे शून्ये सा त्वं परवशं गता ॥ १८ ॥
“Having heard it, burning with grief, you torment me greatly. You have entered an empty house and fallen under another’s control.
इक्ष्वाकूणां कुले देवि सम्प्राप्तः सुमहानयम् । अनयो नयसम्पन्ने यत्र ते विकृता मतिः ॥ १९ ॥
“Queen, a very great misfortune has come upon the line of the Ikshvakus, wise as it is, now that your mind has turned.
नहि किंचिदयुक्तं वा विप्रियं वा पुरा मम । अकरोस्त्वं विशालाक्षि तेन न श्रद्दधामि ते ॥ २० ॥
“Never before did you do anything improper or unkind to me, large-eyed one; so I cannot believe you.
ननु ते राघवस्तुल्यो भरतेन महात्मना । बहुशो हि स्म बाले त्वं कथाः कथयसे मम ॥ २१ ॥
“Surely Raghava is equal for you to great-souled Bharata; many times, child, you told me so.
तस्य धर्मात्मनो देवि वने वासं यशस्विनः । कथं रोचयसे भीरु नव वर्षाणि पञ्च च ॥ २२ ॥
“How can you want that righteous, glorious one to live in the forest for nine years and five, timid one?
अत्यन्तसुकुमारस्य तस्य धर्मे कृतात्मनः । कथं रोचयसे वासमरण्ये भृशदारुणे ॥ २३ ॥
“How can you want that most delicate one, whose mind is set on dharma, to live in the terrible forest?
रोचयस्यभिरामस्य रामस्य शुभलोचने । तव शुश्रूषमाणस्य किमर्थं विप्रवासनम् ॥ २४ ॥
“Lovely-eyed one, why do you want to banish delightful Rama, who serves you?
रामो हि भरताद् भूयस्तव शुश्रूषते सदा । विशेषं त्वयि तस्मात् तु भरतस्य न लक्षये ॥ २५ ॥
“For Rama always serves you more than Bharata does. I see no special difference in Bharata toward you.
शुश्रूषां गौरवं चैव प्रमाणं वचनक्रियाम् । कस्तु भूयस्तरं कुर्यादन्यत्र पुरुषर्षभात् ॥ २६ ॥
“Service, respect, deference, carrying out commands: who could do more than that bull among men?
बहूनां स्त्रीसहस्राणां बहूनां चोपजीविनाम् । परिवादोऽपवादो वा राघवे नोपपद्यते ॥ २७ ॥
“Among many thousands of women and many dependants, no reproach or blame attaches to Raghava.
सान्त्वयन् सर्वभूतानि रामः शुद्धेन चेतसा । गृह्णाति मनुजव्याघ्रः प्रियैर्विषयवासिनः ॥ २८ ॥
“Comforting all beings with a pure heart, Rama, tiger among men, wins the people of the realm with kindness.
सत्येन लोकाञ् जयति द्विजान् दानेन राघवः । गुरूञ् छुश्रूषया वीरो धनुषा युधि शात्रवान् ॥ २९ ॥
“By truth Raghava wins the worlds, by giving the brahmanas, by service the elders, and by the bow, in battle, his enemies.
सत्यं दानं तपस्त्यागो मित्रता शौचमार्जवम् । विद्या च गुरुशुश्रूषा ध्रुवाण्येतानि राघवे ॥ ३० ॥
“Truth, giving, austerity, renunciation, friendship, purity, straightforwardness, learning and service to elders: these are firm in Raghava.
तस्मिन्नार्जवसम्पन्ने देवि देवोपमे कथम् । पापमाशंससे रामे महर्षिसमतेजसि ॥ ३१ ॥
“How can you wish evil, queen, on that straightforward, godlike Rama, whose splendour is like a great sage’s?
न स्मराम्यप्रियं वाक्यं लोकस्य प्रियवादिनः । स कथं त्वत्कृते रामं वक्ष्यामि प्रियमप्रियम् ॥ ३२ ॥
“I do not remember an unkind word from him, who speaks kindly to all the world. How shall I, for your sake, speak an unkind word to my beloved Rama?
क्षमा यस्मिंस्तपस्त्यागः सत्यं धर्मः कृतज्ञता । अप्यहिंसा च भूतानां तमृते कागतिर्मम ॥ ३३ ॥
“Without him in whom are patience, austerity, renunciation, truth, dharma, gratitude and harmlessness to beings, what refuge have I?
मम वृद्धस्य कैकेयि गतान्तस्य तपस्विनः । दीनं लालप्यमानस्य कारुण्यं कर्तुमर्हसि ॥ ३४ ॥
“Kaikeyi, have pity on me, old, near my end, wretched, lamenting piteously.
पृथिव्यां सागरान्तायां यत् किंचिदधिगम्यते । तत् सर्वं तव दास्यामि मा च त्वं मन्युमाविश ॥ ३५ ॥
“Whatever can be got on the earth bounded by the ocean, all that I will give you; do not enter into this rage.
अञ्जलिं कुर्मि कैकेयि पादौ चापि स्पृशामि ते । शरणं भव रामस्य माधर्मो मामिह स्पृशेत् ॥ ३६ ॥
“I join my palms, Kaikeyi, and touch your feet. Be Rama’s refuge; let not adharma touch me here.”
इति दुःखाभिसंतप्तं विलपन्तमचेतनम् । घूर्णमानं महाराजं शोकेन समभिप्लुतम् ॥ ३७ ॥
पारं शोकार्णवस्याशु प्रार्थयन्तं पुनः पुनः । प्रत्युवाचाथ कैकेयी रौद्रा रौद्रतरं वचः ॥ ३८ ॥
As the great king lamented so, burning with grief, senseless, reeling, drowned in sorrow, begging again and again for the far shore of his ocean of grief, fierce Kaikeyi answered in still fiercer words:
यदि दत्त्वा वरौ राजन् पुनः प्रत्यनुतप्यसे । धार्मिकत्वं कथं वीर पृथिव्यां कथयिष्यसि ॥ ३९ ॥
“If, having given two boons, king, you now regret it, how will you declare your righteousness on earth, hero?
यदा समेता बहवस्त्वया राजर्षयः सह । कथयिष्यन्ति धर्मज्ञ तत्र किं प्रतिवक्ष्यसि ॥ ४० ॥
“When many royal sages gather with you and talk, knower of dharma, what will you answer there?
यस्याः प्रसादे जीवामि या च मामभ्यपालयत् । तस्याः कृता मया मिथ्या कैकेय्या इति वक्ष्यसि ॥ ४१ ॥
“’By whose grace I live, who protected me, Kaikeyi: to her I have been false.’ Will you say that?
किल्बिषं त्वं नरेन्द्राणां करिष्यसि नराधिप । यो दत्त्वा वरमद्यैव पुनरन्यानि भाषसे ॥ ४२ ॥
“You will bring stain on kings, lord of men, you who, having given a boon today, speak otherwise again.
शैब्यः श्येनकपोतीये स्वमांसं पक्षिणे ददौ । अलर्कश्चक्षुषी दत्त्वा जगाम गतिमुत्तमाम् ॥ ४३ ॥
“Shaibya, in the story of the hawk and the dove, gave his own flesh to the bird; Alarka gave his eyes and reached the highest goal.
सागरः समयं कृत्वा न वेलामतिवर्तते । समयं मानृतं कार्षीः पूर्ववृत्तमनुस्मरन् ॥ ४४ ॥
“The ocean, having made its pledge, does not overstep its shore. Remembering what was done before, do not make your pledge false.
स त्वं धर्मं परित्यज्य रामं राज्येऽभिषिच्य च । सह कौसल्यया नित्यं रन्तुमिच्छसि दुर्मते ॥ ४५ ॥
“Abandoning dharma and consecrating Rama in the kingdom, you want to enjoy yourself with Kausalya forever, evil-minded one.
भवत्वधर्मो धर्मो वा सत्यं वा यदि वानृतम् । यत्त्वया संश्रुतं मह्यं तस्य नास्ति व्यतिक्रमः ॥ ४६ ॥
“Let it be adharma or dharma, truth or falsehood: what you have promised me cannot be transgressed.
अहं हि विषमद्यैव पीत्वा बहु तवाग्रतः । पश्यतस्ते मरिष्यामि रामो यद्यभिषिच्यते ॥ ४७ ॥
“I will drink much poison today, right in front of you, and die while you watch, if Rama is consecrated.
एकाहमपि पश्येयं यद्यहं राममातरम् । अञ्जलिं प्रतिगृह्णन्तीं श्रेयो ननु मृतिर्मम ॥ ४८ ॥
“If I should see Rama’s mother for even one day receiving salutations with joined palms, surely death would be better for me.
भरतेनात्मना चाहं शपे ते मनुजाधिप । यथा नान्येन तुष्येयमृते रामविवासनात् ॥ ४९ ॥
“I swear to you by Bharata and by myself, lord of men, that I will be satisfied with nothing except Rama’s exile.”
एतावदुक्त्वा वचनं कैकेयी विरराम ह । विलपन्तं च राजानं न प्रतिव्याजहार सा ॥ ५० ॥
Having said this much, Kaikeyi fell silent, and did not answer the lamenting king.
श्रुत्वा तु राजा कैकेय्या वाक्यं परमशोभनम् । रामस्य च वने वासमैश्वर्यं भरतस्य च ॥ ५१ ॥
नाभ्यभाषत कैकेयीं मुहूर्तं व्याकुलेन्द्रियः । प्रैक्षतानिमिषो देवीं प्रियामप्रियवादिनीम् ॥ ५२ ॥
Hearing Kaikeyi’s words, so very “fine”: Rama’s dwelling in the forest and Bharata’s sovereignty, the king, his senses confused, did not speak to Kaikeyi for a moment; he stared unblinking at his beloved queen who spoke unloved words.
तां हि वज्रसमां वाचमाकर्ण्य हृदयाप्रियाम् । दुःखशोकमयीं श्रुत्वा राजा न सुखितोऽभवत् ॥ ५३ ॥
Hearing that speech like a thunderbolt, hateful to his heart, full of grief and sorrow, the king was not at ease.
स देव्या व्यवसायं च घोरं च शपथं कृतम् । ध्यात्वा रामेति निःश्वस्य च्छिन्नस्तरुरिवापतत् ॥ ५४ ॥
Thinking of the queen’s terrible resolve and the oath she had sworn, he sighed “Rama!” and fell like a felled tree.
नष्टचित्तो यथोन्मत्तो विपरीतो यथातुरः । हृततेजा यथा सर्पो बभूव जगतीपतिः ॥ ५५ ॥
Like one whose mind is lost, like a madman, like a sick man in delirium, like a snake whose venom is drawn, the lord of the earth became.
दीनयाऽऽतुरया वाचा इति होवाच कैकयीम् । अनर्थमिममर्थाभं केन त्वमुपदेशिता ॥ ५६ ॥
In a wretched, afflicted voice he said to Kaikeyi: “By whom were you taught this harm that looks like good?
भूतोपहतचित्तेव ब्रुवन्ती मां न लज्जसे । शीलव्यसनमेतत् ते नाभिजानाम्यहं पुरा ॥ ५७ ॥
“You speak like one whose mind is possessed by a spirit, and are not ashamed. I never knew before this ruin of your character.
बालायास्तत् त्विदानीं ते लक्षये विपरीतवत् । कुतो वा ते भयं जातं या त्वमेवंविधं वरम् ॥ ५८ ॥
“But now, in you, still a girl, I see it turned upside down. From where has this fear come, that you choose such a boon:
राष्ट्रे भरतमासीनं वृणीषे राघवं वने । विरमैतेन भावेन त्वमेतेनानृतेन च ॥ ५९ ॥
“Bharata seated in the kingdom, Raghava in the forest? Give up this feeling and this falsehood,
यदि भर्तुः प्रियं कार्यं लोकस्य भरतस्य च । नृशंसे पापसंकल्पे क्षुद्रे दुष्कृतकारिणि ॥ ६० ॥
“if you want to do what pleases your husband, the world and Bharata, cruel woman of sinful purpose, mean doer of evil.
किं नु दुःखमलीकं वा मयि रामे च पश्यसि । न कथंचिदृते रामाद् भरतो राज्यमावसेत् ॥ ६१ ॥
“What sorrow or wrong do you see in me or in Rama? Bharata would never live in the kingdom without Rama;
रामादपि हि तं मन्ये धर्मतो बलवत्तरम् । कथं द्रक्ष्यामि रामस्य वनं गच्छेति भाषिते ॥ ६२ ॥
मुखवर्णं विवर्णं तु यथैवेन्दुमुपप्लुतम् । तां तु मे सुकृतां बुद्धिं सुहृद्भिः सह निश्चिताम् ॥ ६३ ॥
“for I think he is even stronger in dharma than Rama. How shall I see the colour of Rama’s face when I tell him ‘Go to the forest’, drained like the eclipsed moon? And that well-made decision of mine, settled with my friends,
कथं द्रक्ष्याम्यपावृत्तां परैरिव हतां चमूम् । किं मां वक्ष्यन्ति राजानो नानादिग्भ्यः समागताः ॥ ६४ ॥
“how shall I see it overturned, like an army struck down by enemies? What will the kings who have come from every direction say of me?
बालो बतायमैक्ष्वाकश्चिरं राज्यमकारयत् । यदा हि बहवो वृद्धा गुणवन्तो बहुश्रुताः ॥ ६५ ॥
परिप्रक्ष्यन्ति काकुत्स्थं वक्ष्यामीह कथं तदा । कैकेय्या क्लिश्यमानेन पुत्रः प्रव्राजितो मया ॥ ६६ ॥
“’Alas, this Ikshvaku is a child who has ruled the kingdom so long!’ When many virtuous, learned elders ask about Kakutstha, what shall I say? ‘Tormented by Kaikeyi, I exiled my son’?
यदि सत्यं ब्रवीम्येतत् तदसत्यं भविष्यति । किं मां वक्ष्यति कौसल्या राघवे वनमास्थिते ॥ ६७ ॥
“If I tell this truth, it will become a falsehood. What will Kausalya say to me when Raghava has gone to the forest?
किं चैनां प्रतिवक्ष्यामि कृत्वा विप्रियमीदृशम् । यदा यदा च कौसल्या दासीव च सखीव च ॥ ६८ ॥
भार्यावद् भगिनीवच्च मातृवच्चोपतिष्ठति । सततं प्रियकामा मे प्रियपुत्रा प्रियंवदा ॥ ६९ ॥
“And what shall I answer her, having done such a wrong? Whenever Kausalya attended on me, like a servant, a friend, a wife, a sister and a mother, always wishing my good, with a beloved son, sweet of speech,
न मया सत्कृता देवी सत्कारार्हा कृते तव । इदानीं तत्तपति मां यन्मया सुकृतं त्वयि ॥ ७० ॥
“the queen, worthy of honour, was not honoured by me for your sake. Now what I did well for you torments me,
अपथ्यव्यञ्जनोपेतं भुक्तमन्नमिवातुरम् । विप्रकारं च रामस्य सम्प्रयाणं वनस्य च ॥ ७१ ॥
“like food eaten by a sick man with unwholesome sauces. And seeing the humiliation of Rama and his departure for the forest,
सुमित्रा प्रेक्ष्य वै भीता कथं मे विश्वसिष्यति । कृपणं बत वैदेही श्रोष्यति द्वयमप्रियम् ॥ ७२ ॥
“Sumitra, frightened, how will she trust me? Alas, Vaidehi will hear, wretched, two unwelcome things:
मां च पञ्चत्वमापन्नं रामं च वनमाश्रितम् । वैदेही बत मे प्राणान् शोचन्ती क्षपयिष्यति ॥ ७३ ॥
हीना हिमवतः पार्श्वे किंनरेणेव किंनरी । नहि राममहं दृष्ट्वा प्रवसन्तं महावने ॥ ७४ ॥
“me dead and Rama gone to the forest. Alas, Vaidehi, grieving, will wear away her life, abandoned like a kinnari by her kinnara on the slope of the Himalaya. For I cannot hope to live long after seeing Rama go to the great forest
चिरं जीवितुमाशंसे रुदन्तीं चापि मैथिलीम् । सा नूनं विधवा राज्यं सपुत्रा कारयिष्यसि ॥ ७५ ॥
“and Maithili weeping. Surely you, a widow, will rule the kingdom with your son.
सतीं त्वामहमत्यन्तं व्यवस्याम्यसतीं सतीम् । रूपिणीं विषसंयुक्तां पीत्वेव मदिरां नरः ॥ ७६ ॥
“I thought you utterly virtuous, and you are not virtuous, as a man drinks wine mixed with poison, thinking it beautiful.
अनृतैर्बत मां सान्त्वैः सान्त्वयन्ती स्म भाषसे । गीतशब्देन संरुध्य लुब्धो मृगमिवावधीः ॥ ७७ ॥
“With false comforts you used to comfort me when you spoke; you killed me like a hunter who lures a deer with the sound of song.
अनार्य इति मामार्याः पुत्रविक्रायकं ध्रुवम् । विकरिष्यन्ति रथ्यासु सुरापं ब्राह्मणं यथा ॥ ७८ ॥
“The noble will surely call me ignoble, a seller of his son, and revile me in the streets like a brahmana who drinks liquor.
अहो दुःखमहो कृच्छ्रं यत्र वाचः क्षमे तव । दुःखमेवंविधं प्राप्तं पुरा कृतमिवाशुभम् ॥ ७९ ॥
“Alas the sorrow, alas the pain, that I must bear your words! Such sorrow has come as if from evil done before.
चिरं खलु मया पापे त्वं पापेनाभिरक्षिता । अज्ञानादुपसम्पन्ना रज्जुरुद्बन्धनी यथा ॥ ८० ॥
“Long indeed, wicked one, have you been protected by sinful me, taken on in ignorance like a rope that strangles.
रममाणस्त्वया सार्धं मृत्युं त्वां नाभिलक्षये । बालो रहसि हस्तेन कृष्णसर्पमिवास्पृशम् ॥ ८१ ॥
“Delighting with you, I did not see you as death, as a child in secret touches a black cobra with his hand.
तं तु मां जीवलोकोऽयं नूनमाक्रोष्टुमर्हति । मया ह्यपितृकः पुत्रः स महात्मा दुरात्मना ॥ ८२ ॥
“This world of the living should surely revile me, since I, wicked, have made that great-souled son fatherless.
बालिशो बत कामात्मा राजा दशरथो भृशम् । स्त्रीकृते यः प्रियं पुत्रं वनं प्रस्थापयिष्यति ॥ ८३ ॥
“’King Dasharatha is a great fool, ruled by lust, who for a woman’s sake sends his beloved son to the forest.’
वेदैश्च ब्रह्मचर्यैश्च गुरुभिश्चोपकर्शितः । भोगकाले महत्कृच्छ्रं पुनरेव प्रपत्स्यते ॥ ८४ ॥
“Worn by the Vedas, by celibate study and by his teachers, at the time of enjoyment he will meet great hardship again.
नालं द्वितीयं वचनं पुत्रो मां प्रतिभाषितुम् । स वनं प्रव्रजेत्युक्तो बाढमित्येव वक्ष्यति ॥ ८५ ॥
“My son cannot answer me with a second word; told ‘Go to the forest’, he will simply say ‘Very well.’
यदि मे राघवः कुर्याद् वनं गच्छेति चोदितः । प्रतिकूलं प्रियं मे स्यान्न तु वत्सः करिष्यति ॥ ८६ ॥
“If Raghava, ordered ‘Go to the forest’, would oppose me, that would please me; but my child will not do it.
राघवे हि वनं प्राप्ते सर्वलोकस्य धिक्कृतम् । मृत्युरक्षमणीयं मां नयिष्यति यमक्षयम् ॥ ८७ ॥
“When Raghava has gone to the forest, death will take me, scorned by all the world and unforgiven, to Yama’s abode.
मृते मयि गते रामे वनं मनुजपुङ्गवे । इष्टे मम जने शेषे किं पापं प्रतिपत्स्यसे ॥ ८८ ॥
“When I am dead and Rama, bull among men, gone to the forest, what wickedness will you commit against my remaining beloved people?
कौसल्या मां च रामं च पुत्रौ च यदि हास्यति । दुःखान्यसहती देवी मामेवानुगमिष्यति ॥ ८९ ॥
“If Kausalya loses me, Rama and both sons, the queen, unable to bear her sorrows, will follow me.
कौसल्यां च सुमित्रां च मां च पुत्रैस्त्रिभिः सह । प्रक्षिप्य नरके सा त्वं कैकेयि सुखिता भव ॥ ९० ॥
“Having cast Kausalya, Sumitra and me, with three sons, into hell, Kaikeyi, be happy!
मया रामेण च त्यक्तं शाश्वतं सत्कृतं गुणैः । इक्ष्वाकुकुलमक्षोभ्यमाकुलं पालयिष्यसि ॥ ९१ ॥
“Abandoned by me and by Rama, you will rule the eternal, unshakable line of the Ikshvakus, honoured for its virtues, thrown into confusion.
प्रियं चेद् भरतस्यैतद् रामप्रव्राजनं भवेत् । मा स्म मे भरतः कार्षीत् प्रेतकृत्यं गतायुषः ॥ ९२ ॥
“If this exile of Rama is pleasing to Bharata, let Bharata not perform my funeral rites when my life is over.
मृते मयि गते रामे वनं पुरुषपुङ्गवे । सेदानीं विधवा राज्यं सपुत्रा कारयिष्यसि ॥ ९३ ॥
“When I am dead and Rama, bull among men, gone to the forest, you, a widow now, will rule the kingdom with your son.
त्वं राजपुत्रि दैवेन न्यवसो मम वेश्मनि । अकीर्तिश्चातुला लोके ध्रुवः परिभवश्च मे । सर्वभूतेषु चावज्ञा यथा पापकृतस्तथा ॥ ९४ ॥
“Princess, by fate you came to live in my house. Unequalled disgrace in the world will surely be mine, and contempt among all beings, as for one who has done evil.
कथं रथैर्विभुर्यात्वा गजाश्वैश्च मुहुर्मुहुः । पद्भ्यां रामो महारण्ये वत्सो मे विचरिष्यति ॥ ९५ ॥
“How will my child Rama, lord who went again and again by chariot, elephant and horse, wander on foot in the great forest?
यस्य चाहारसमये सूदाः कुण्डलधारिणः । अहंपूर्वाः पचन्ति स्म प्रसन्नाः पानभोजनम् ॥ ९६ ॥
स कथं नु कषायाणि तिक्तानि कटुकानि च । भक्षयन् वन्यमाहारं सुतो मे वर्तयिष्यति ॥ ९७ ॥
“He, at whose mealtimes cooks wearing earrings vied with each other to prepare drink and food with gladness: how will my son live, eating astringent, bitter and pungent forest fare?
महार्हवस्त्रसम्बद्धो भूत्वा चिरसुखोचितः । काषायपरिधानस्तु कथं रामो भविष्यति ॥ ९८ ॥
“Long used to comfort, dressed in costly clothes, how will Rama be when he wears ochre?
कस्येदं दारुणं वाक्यमेवंविधमपीरितम् । रामस्यारण्यगमनं भरतस्याभिषेचनम् ॥ ९९ ॥
“Whose is this cruel speech, such as it is, that has been uttered: Rama’s going to the forest and Bharata’s consecration?
धिगस्तु योषितो नाम शठाः स्वार्थपरायणाः । न ब्रवीमि स्त्रियः सर्वा भरतस्यैव मातरम् ॥ १०० ॥
“Shame on women, who are deceitful and devoted to their own interest! I do not mean all women; only Bharata’s mother.
अनर्थभावेऽर्थपरे नृशंसे ममानुतापाय निवेशितासि । किमप्रियं पश्यसि मन्निमित्तं हितानुकारिण्यथवापि रामे ॥ १०१ ॥
“Bent on harm, intent on gain, cruel one, you were placed in my house for my torment. What unpleasant thing do you see on my account, or in Rama, who does only good?
परित्यजेयुः पितरोऽपि पुत्रान् भार्याः पतींश्चापि कृतानुरागाः । कृत्स्नं हि सर्वं कुपितं जगत् स्याद् दृष्ट्वैव रामं व्यसने निमग्नम् ॥ १०२ ॥
“Fathers might abandon their sons, and wives their loving husbands; the whole world would be enraged at the very sight of Rama sunk in misfortune.
अहं पुनर्देवकुमाररूप- मलंकृतं तं सुतमाव्रजन्तम् । नन्दामि पश्यन्निव दर्शनेन भवामि दृष्ट्वैव पुनर्युवेव ॥ १०३ ॥
“But I, seeing that son of mine, like a son of the gods, adorned, coming toward me, rejoice as if seeing him only with my eyes; at the very sight of him I become young again.
विना हि सूर्येण भवेत् प्रवृत्ति- रवर्षता वज्रधरेण वापि । रामं तु गच्छन्तमितः समीक्ष्य जीवेन्न कश्चित्त्विति चेतना मे ॥ १०४ ॥
“The world might go on without the sun, or even if the thunderbolt-bearer sent no rain; but seeing Rama going away from here, no one would live: that is my thought.
विनाशकामामहिताममित्रा- मावासयं मृत्युमिवात्मनस्त्वाम् । चिरं बताङ्केन धृतासि सर्पी महाविषा तेन हतोऽस्मि मोहात् ॥ १०५ ॥
“I harboured you, who wish my destruction, hostile, an enemy, like my own death. Long, alas, I held a she-snake of deadly venom in my lap, and by her, in my delusion, I am killed.
मया च रामेण सलक्ष्मणेन प्रशास्तु हीनो भरतस्त्वया सह । पुरं च राष्ट्रं च निहत्य बान्धवान् ममाहितानां च भवाभिहर्षिणी ॥ १०६ ॥
“Without me and without Rama with Lakshmana, let Bharata rule with you, the city and the kingdom; and having destroyed your kin, be the delight of my enemies.
नृशंसवृत्ते व्यसनप्रहारिणि प्रसह्य वाक्यं यदिहाद्य भाषसे । न नाम ते तेन मुखात् पतन्त्यधो विशीर्यमाणा दशनाः सहस्रधा ॥ १०७ ॥
“Cruel one, striker in misfortune, when you speak such words here by force, how is it that your teeth do not fall from your mouth, shattered into a thousand pieces?
न किंचिदाहाहितमप्रियं वचो न वेत्ति रामः परुषाणि भाषितुम् । कथं तु रामे ह्यभिरामवादिनि ब्रवीषि दोषान् गुणनित्यसम्मते ॥ १०८ ॥
“Rama has never said anything harmful or unkind; he does not know how to speak harsh words. How can you speak of faults in Rama, who speaks delightfully and is always honoured for his virtues?
प्रताम्य वा प्रज्वल वा प्रणश्य वा सहस्रशो वा स्फुटितां महीं व्रज । न ते करिष्यामि वचः सुदारुणं ममाहितं केकयराजपांसने ॥ १०९ ॥
“Waste away, burn, perish, or go into the earth split a thousand ways: I will not do your most cruel bidding, harmful to me, you disgrace of the Kekaya king.
क्षुरोपमां नित्यमसत्प्रियंवदां प्रदुष्टभावां स्वकुलोपघातिनीम् । न जीवितुं त्वां विषहेऽमनोरमां दिधक्षमाणां हृदयं सबन्धनम् ॥ ११० ॥
“Like a razor, always speaking false sweetness, evil-hearted, destroyer of your own family, I cannot bear to let you live, hateful one, who wish to burn my heart with its roots.
न जीवितं मेऽस्ति कुतः पुनः सुखं विनात्मजेनात्मवतां कुतो रतिः । ममाहितं देवि न कर्तुमर्हसि स्पृशामि पादावपि ते प्रसीद मे ॥ १११ ॥
“I have no life, much less happiness. Without his son, how can a self-possessed man have joy? Queen, you should not do me harm. I even touch your feet; be gracious to me.”
स भूमिपालो विलपन्ननाथवत् स्त्रिया गृहीतो हृदयेऽतिमात्रया । पपात देव्याश्चरणौ प्रसारिता- वुभावसम्प्राप्य यथाऽऽतुरस्तथा ॥ ११२ ॥
Lamenting like one without a protector, the lord of the earth, seized in his heart by the boundless woman, fell, his arms stretched out toward the queen’s feet, without reaching them, like a sick man.