Ayodhya Kanda: Chapter 23

इति ब्रुवति रामे तु लक्ष्मणोऽवाक्शिरा इव। ध्यात्वा मध्यं जगामाशु सहसा दैन्यहर्षयोः॥ तदा तु बद्ध्वा भृकुटी ध्रुवोर्मध्ये नरर्षभः। निशश्वास महासर्पो बिलस्थ इव रोषितः॥ तस्य दुष्प्रतिवीक्ष्यं तद् भृकुटीसहितं तदा। बभौ क्रुद्धस्य सिंहस्य मुखस्य सदृशं मुखम्॥
Being addressed by Rama thus, Laksmana, the mighty hero, hanging down his head with half reluctance, pondered for sometime, and placed midway between joy and grief, with frown drawn in between his brows, began to sob hot and hard, like to an angry serpent in a cave belonging to another. Nobody could eye his face, having terrible frowns, which looked like that of an angry lion.

अग्रहस्तं विधुन्वंस्तु हस्ती हस्तमीवात्मनः। तिर्यगूज़ शरीरे च पातयित्वा शिरोधराम्॥
Moving the extremities of his hands like to the trunk of an elephant, variously altering the altitude of the neck above his frame, glancing a look awry, thus spoke he to his brother.

अग्राक्ष्णा वीक्षमाणस्तु तिर्यग्भ्रातरमब्रवीत्। अस्थाने सम्भ्रमो यस्य जातो वै सुमहानयम्॥ धर्मदोषप्रसङ्गेन लोकस्यानतिशङ्कया। कथं ह्येतदसम्भ्रान्तस्त्वद्विधो वक्तुमर्हति ॥ यथा ह्येवमशौण्डीरं शौण्डीरः क्षत्रियर्षभः। किं नाम कृपणं दैवमशक्तमभिशंससि।७।। पापयोस्ते कथं नाम तयोः शङ्का न विद्यते। सन्ति धर्मोपधासक्ता धर्मात्मन् किं न बुध्यसे।८।।
To avoid the transgression of righteousness, and the degradation of the people (consequent upon a bad example), you are eager to repair to the forest. This your eagerness is certainly misplaced. Was not you under error, how could one like yourself, being heroic among the Ks atriyas, and capable of overcoming destiny, speak in such a strain as behoves one that is impotent. Why do you extol destiny which is powerless and weak. For what reason do you not apprehend (unrighteousness) in those two (Dasaratha and Kaikeyi), addicted to vice. Do you not understand that there are many people who feign piety outwardly (to deceive the simple.)

तयोः सुचरितं स्वार्थं शाठ्यात् परिजिहीर्षतोः। यदि नैवं व्यवसितं स्याद्धि प्रागेव राघव। ययौ प्रागेव दत्तश्च स्याद् वरः प्रकृतश्च सः॥ लोकविद्विष्टमारब्धं त्वदन्यस्याभिषेचनम्। नोत्सहे सहितुं वीर तत्र मे क्षन्तुमर्हसि ॥
With a desire to renounce you by fraud, they simulate piety which is but selfishness. Had they not purposed thus, Oh, Rāghava, things would not have taken such a turn. If this story of the vows be true, then why had it not been declared before Surely has the monarch engaged in an action hateful to the people, namely the installation of a younger brother neglecting you (the eldest one). Pray, pardon me, oh great hero, I cannot brook all this.

येनैवमागता द्वैधं तव बुद्धिर्महामते। सोऽपि धर्मो मम द्वेष्यो यत्प्रसङ्गाद् विमुह्यसि॥
Even that so called virtue do I loathe, which has, O high-souled one, fascinated you, and made your mind run from one extreme to another. *Formerly the mind was for accepting the kingdom, and now for going to the forest as an exile. These are the two extremes here meant.

कथं त्वं कर्मणा शक्तः कैकेयीवशवर्तिनः। करिष्यसि पितुर्वाक्यमधर्मिष्ठं विगर्हितम् ॥
Why shall you, being capable of work, conform to these impious and cursed words of your father, who is sadly under the influence of Kaikeyi.

यदयं किल्बिषाद् भेदः कृतोऽप्येवं न गृह्यते। जायते तत्र मे दुःखं धर्मसङ्गश्च गर्हितः॥
Here lies my sorrow that you did not admit that this disturbance of the installation has arisen out of the pretext of boon-giving; your idea of virtue is indeed an object of censure.

तवायं धर्मसंयोगो लोकस्यास्य विगर्हितः। मनसापि कथं कामं कुर्यात् त्वां कामवृत्तयोः। तयोस्त्वहितयोर्नित्यं शञ्चोः पित्रभिधानयोः॥ यद्यपि प्रतिपत्तिस्ते दैवी चापि तयोर्मतम्। तथाप्युपेक्षणीयं ते न मे तदपि रोचते॥ विक्लवो वीर्यहीनो यः स दैवमनुवर्तते। वीराः सम्भावितात्मानो न दैवं पर्युपासते।।१६
People will mark this your forsaking of the kingdom for redeeming the vows of your father, with opprobrium. Who else, save you, even thinks of compassing the desires of the monarch and the queen Kaikeyî who are of unrestrained habits, ever intent on our mischief and are our enemies known by the name of parents. Even if their throwing obstacles in the way of your installation you considers, as the inevitable action of Destiny, pray disregard it, that does not please me. He, who is tremulous, weak and powerless, follows the track of Destiny; they pay no regard to it who are mighty heroes and whose। prowess is held in esteem by the people.

दैवं पुरुषकारेण यः समर्थः प्रबाधितुम्। न दैवेन विपत्रार्थः पुरुषः सोऽवसीदति॥
He, who can avert the consequences of destiny by dint of his manliness, does not lose heart even in the face of his interest being endangered by it.

द्रक्ष्यन्ति त्वद्य दैवस्य पौरुषं पुरुषस्य च। दैवमानुषयोरद्य व्यक्ता व्यक्तिर्भविष्यति॥ अद्य मे पौरुषहतं दैवं द्रक्ष्यन्ति वै जनाः। यैर्दैवादाहतं तेऽद्य दृष्टं राज्याभिषेचनम्॥
People shall witness to-day the power of destiny and manliness; this day shall appear which of them is more powerful. Those who have witness before the prevention of your installation by the evil agency of destiny, shall see it defeated, even this very day, by my manliness.

अत्यङ्कुशमिवोद्दामं गजं मदजलोद्धतम्। प्रधावितमहं दैवं पौरुषेण निवर्तये॥
Thwart shall I that assailing destiny by my prowess like to a terrible elephant, freed of its shackles, past the restraining power of a goading hook and inflamed with the juice issuing out of its temples.

लोकपालाः समस्तास्ते नाद्य रामाभिषेचनम्। न च कृत्स्नास्त्रयो लोका विहन्युः किं पुनः पिताः।।
What of the father, not even all the protectors of the regions nor the entire population of the three worlds shall be able to present any obstacle in the way of Rāma's installation.

यैर्विवासस्तवारण्ये मिथो राजन् समर्थितः। अरण्ये ते विवत्स्यन्ति चतुर्दश समास्तथा॥
Those who have, with one voice oh king, settled about your exile to the forest, shall be banished to-day for fourteen years.

अहं तदाशां धक्ष्यामि पितुस्तस्याश्च या तव। अभिषेकविघातेन पुत्रराज्याय वर्तते॥
Burn shall I down that hope of my father and Kaikeyi that they want to place Bharata on the throne by hindering your installation.

मद्बलेन विरुद्धाय न स्याद् दैवबलं तथा। प्रभविष्यति दुःखाय यथोग्रं पौरुषं मम॥
Influence of destiny shall not bring my opponents that amount happiness, as the misery inflicted on them by my terrible prowess.

ऊर्ध्वं वर्षसहस्रान्ते प्रजापाल्यमनन्तरम्। आर्यपुत्राः करिष्यन्ति वनवासं गते त्वयि ॥
Yourself retiring to the forest after governing the people for a thousand years, your sons shall resume the administration.

पूर्वराजर्षिवृत्त्या हि वनवासोऽभिधीयते। प्रजा निक्षिप्य पुत्रेषु पुत्रवत् परिपालने॥
Dwelling into the forest is permitted after making over(the charge of) the subjects to (the hands of the) sons, as did the Rājarsis of old.

स चेद् राजन्यमेकाग्रे राज्यविभ्रमशङ्कया। नैवमिच्छसि धर्मात्मन् राज्यं राम त्वमात्मनि ॥
The monarch changing his mind, the kingdom shall be transferred into another's hands, do you, being afraid of this, want to fly as an exile to the forest? And is it for this, that you Oh virtuous souled Rāma, do not wish to have kingdom for you.

प्रतिजाने च ते वीर मा भूवं वीरलोकभाक् । राज्यं च तव रक्षेयमहं वेलेव सागरम्॥
I do promise to you, Oh great hero, that I shall protect your kingdom like to shore protecting the sea, or else I shall not attain to the region of heroes.

मङ्गलैरभिषिञ्चस्व तत्र त्वं व्यापृतो भव। अहमेको महीपालानलं वारयितुं बलात्॥
Do you perform the rites of installation with things necessary for benediction, do you engage in these affairs, myself alone shall be able by force to thwart the opposition of the kings.

न शोभार्थाविमौ बाहू न धनुर्भूषणाय मे। नासिराबन्धनार्थाय न शराः स्तम्भहेतवः॥ अमित्रमथनार्थाय सर्वमेतच्चतुष्टयम्। न चाहं कामयेऽत्यर्थं यः स्याच्छत्रुर्मतो मम॥ असिना तीक्ष्णधारेण विद्युच्चलितवर्चसा। प्रगृहीतेन वै शत्रु वज्रिणं वा न कल्पये॥
These hands of mine are not intended for enhancing the beauty of my body, this bow is not meant for an ornament only this sword is not for binding woods together with, and these arrows are not for carrying the weight of woods, these four belonging to me are for the use of killing the enemies. Never do I desire that I shall not cut them into pieces with sharp-edged swords, brilliants the lighting, whom I do consider as my enemies, though they be redoubtable as Indra, the wielder of thunder-bolt.

खङ्गनिष्पेषनिष्पिष्टैर्गहना दुश्चरा च मे। हस्त्यश्वरथिहस्तोरुशिरोभिर्भविता मही॥
Cover thick shall I the field of battle and make it impassable by cutting asunder the trunks of the elephants, thighs of the horses and heads of the infantry.

खङ्गधाराहता मेऽद्य दीप्यमाना इवाग्नयः। पतिष्यन्ति द्विषो भूमौ मेघा इव सविद्युतः॥
Being beheaded by my swords like to the flaming fire and besmeared with blood resembling the clouds with lightning, my enemies shall fall down to the ground.

बद्धगोधामुलित्राणे प्रगृहीतशरासने। कथं पुरुषमानी स्यात् पुरुषाणां मयि स्थिते॥
Who is there, proud of his own prowess, that ! shall be able to withstand me when I shall appear at the battle field with bows and leathern fences of fingers.

बहुभिश्चैकमत्यस्यन्नेकेन च बहूजनान्। विनियोक्ष्याम्यहं बाणानृवाजिगजमर्मसु॥
Killing one with a number of arrows, and sometimes many with a single one, I shall drive shafts into the vital organs of men, horses and elephants.

अद्य मेऽस्त्रप्रभावस्य प्रभावः प्रभविष्यति। राज्ञश्चाप्रभुतां कर्तुं प्रभुत्वं च तव प्रभो॥
Today shall I display my skill in arms in destroying the supremacy of the monarch and establishing you.

अद्य चन्दनसारस्य केयूरामोक्षणस्य च। वसूनां च विमोक्षस्य सुहृदां पालनस्य च॥ अनुरूपाविमौ बाहू राम कर्म करिष्यतः। अभिषेचनविघ्नस्य कर्तृणां ते निवारणे॥
That hand, which is fit for the smearing of the Sandal, for wearing armlets, distributing wealth and maintaining relations, shall be engaged today, Oh Rāma, in performing its worthy action, the discomfiture of them who want to throw obstacles in the way of your installation.

ब्रवीहि कोऽद्यैव मया वियुज्यतां तवासुहृत् प्राणयशः सुहृज्जनैः। यथा तवेयं वसुधा वशा भवेत् तथैव मां शाधि तवास्मि किंकरः॥
Pray tell me now, which of your enemies shall be cut off by me from wealth, life and relatives? I am your servant: do you give me instruction that the whole earth may be brought under your subjection.

विमृज्य बाष्पं परिसान्त्व्य चासकृत् स लक्ष्मणं राघववंशवर्धनः। उवाच पित्रोर्वचने व्यवस्थित निबोध मामेष हि सौम्य सत्पथः॥
That descendant of Raghu, wiping tears off the eyes of Lakşmaņa and consoling him repeatedly, spoke to him saying “Oh gentle one, I have thought it to be the best way by all means that I shall abide by my father's orders."