ततः श्रुत्वा महाराजः कैकेय्या दारुणं वचः। चिन्तामभिसमापेदे मुहूर्तं प्रतताप च॥
Hearing Kaikeyi's fell speech, the monarch bewailed for a time, and then thought.
किं नु मेऽयं दिवास्वप्नश्चित्तमोहोऽपि वा मम। अनुभूतोपसर्गो वा मनसो वाप्युपद्रवः॥
Is this a day-dream to me or has bewilderment befallen my senses? Is this owing to influence of some evil spirit or has my mind been affected?
इति संचिन्त्य तद् राजा नाध्यगच्छत् तदासुखम्। प्रतिलभ्य ततः संज्ञां कैकेयीवाक्यतापितः॥
Thinking thus, the king could not arrive at the origin of (this phenomenon); and then he swooned away. Then regaining his senses, he was filled with grief on recollecting Kaikeyi's words.
व्यथितो विक्लवश्चैव व्याघ्रीं दृष्ट्वा यथा मृगः। असंवृतायामासीनो जगत्यां दीर्घमुच्छ्वसन्॥ मण्डले पन्नगो रुद्धो मन्त्रैरिव महाविषः। अहो धिगिति सामर्षों वाचमुक्त्वा नराधिपः॥ मोहमापेदिवान् भूयः शोकोपहतचेतनः।
And pained and woebegone, like to a deer at the sight of a tigress, he fetched a deep sigh, and sat down on the uncovered ground. Like a venomous snake confined by power of incantation within a circle, the lord of men, in indignation exclaimed. “O fie!" And deprived of his senses by grief, he again swooned away.
चिरेण तु नृपः संज्ञां प्रतिलभ्य सुदुःखितः॥ कैकेयीमब्रवीत् क्रुद्धो निर्दहनिव तेजसा।
After a long while, regaining his senses, he extremely aggrieved, wrathfully, and as if burning in energy, addressed Kaikeyi, saying.
नृशंसे दुष्टचारित्रे कुलस्यास्य विनाशिनि ॥ किं कृतं तव रामेण पापे पापं मयापि वा।
You cruel one! You of vile ways! You destroyer of this race! O wicked woman, what has been done by Räma to you; or what wrong have I done you?
सदा ते जननीतुल्यां वृत्तिं वहति राघवः॥ तस्यैवं त्वमनर्थाय किंनिमित्तमिहोद्यता।
Rāghava ever serve you as a mother. Why you are then bent upon wronging him?
त्वं मयाऽऽत्मविनाशाय भवनं स्वं निवेशिता।९।। अविज्ञानानृपसुता व्याला तीक्ष्णविषा यथा।
It is to bring down destruction upon myself that through ignorance I brought to this house you like to a serpent of virulent poison.
जीवलोको यदा सर्वो रामस्याह गुणस्तवम्॥ अपराध कमुद्दिश्य त्यक्ष्यामीष्टमहं सुतम्।
When all men show their regard for Rāma's virtues, for what transgression shall I forsake my dear son?
कौसल्यां च सुमित्रां च त्यजेयमपि वा श्रियम्॥ जीवितं चात्मना रामं नत्वेव पितृवत्सलम्।
I may renounce Kausalyā or Sumitrā or the kingdom, or life itself; but Rāma, filled with affection for his father, will I not renounce.
परा भवति मे प्रीतिदृष्ट्वा तनयमग्रजम् ॥ अपश्यतस्तु मे रामं नष्टं भवति चेतनम्।
I experience supreme delight on beholding my first-born and when I see him not, I lose my senses.
तिष्ठेल्लोको विना सूर्यं सस्यं वा सलिलं विना ॥ न तु रामं विना देहे तिष्ठेत्तु मम जीवितम्।
The world may exist without the Sun; and corn without water; but this life does not exist in this body without Räma.
तदलं त्यज्यतामेष निश्चयः पापनिश्चये॥ अपि ते चरणौ मूर्धा स्पृशाम्येष प्रसीद मे। किमर्थं चिन्तितं पापे त्वया परमदारुणम्॥
Do you then that entertains unrighteous aims, abandon this intention of yours. I lay my head at your feet. Be propitious to me. Why does you, O sinful one, cherish in your mind such a frightful idea?
अथ जिज्ञाससे मां त्वं भरतस्य प्रियाप्रिये। आस्तु यत्तत्त्वया पूर्वं व्याहृतं राघवं प्रति॥
You (often) asked me whether I love Bharata or not. Be that which you had formerly told me in favour of that descendant of Raghu.
स मे ज्येष्ठसुतः श्रीमान् धर्मज्येष्ठ इतीव मे। तत् त्वया प्रियवादिन्या सेवार्थं कथितं भवेत्॥
That blessed one is my eldest son, and the most righteous of them all even this, with the view of pleasing me, you sweet speeched one had said.
तच्छुत्वा शोकसंतप्ता संतापयसि मां भृशम्। आविष्टासि गृहे शून्ये सा त्वं परवशं गता॥
Now hearing of the installation of Rāma, you yourself filled with grief, are making me exceedingly aggrieved. Or in this empty chamber having been possessed, you have come under influence not your own.
इक्ष्वाकूणां कुले देवि सम्प्राप्तः सुमहानयम्। अनयो नयसम्पन्ने यत्र ते विकृता मतिः॥
And this signal lawlessness, O exalted lady, has befallen the race of the Ikşvākus, the cause of which, O You versed in moral laws, is your mental derangement.
नहि किंचिदयुक्तं वा विप्रियं वा पुरा मम। अकरोस्त्वं विशालाक्षि तेन न श्रद्दधामि ते॥
You did not formerly do to me aught that was improper or disagreeable; therefore, O you of expansive eyes, I cannot rely upon you (as sane).
ननु ते राघवस्तुल्यो भरतेन महात्मना। बहुशो हि स्म बाले त्वं कथाः कथयसे मम॥
You did O girl, many a time tell me that Rāma was equal to you with the high-souled Bharata.
तस्य धर्मात्मनो देवि वने वासं यशस्विनः। कथं रोचयसे भीरु नव वर्षाणि पञ्च च ॥
Wherefore then, O bashful one, do you like that the illustrious and righteous Rāma, O exalted dame, should reside in the forest for five and nine years?
अत्यन्तसुकुमारस्य तस्य धर्मे कृतात्मनः। कथं रोचयसे वासमरण्येभृशदारुणे॥
Why do you like that the exceedingly tender Rāma with his soul established in virtue, should dwell in the woods, undergoing terrible hardship?
रोचयस्यभिरामस्य रामस्य शुभलोचने। तव शुश्रूषमाणस्य किमर्थं विप्रवासनम्॥
Why do you, O you of graceful eyes, wish Rāma, captivating all creatures, and engaged in ministering to you, to be banished?
रामो हि भरताद् भूयस्तव शुश्रूषते सदा। विशेषं त्वयि तस्मात् तु भरतस्य न लक्षये॥
Rāma verily serve you far more than does Bharata; and I do not find that Bharata regard you more than Rāma.
शुश्रूषां गौरवं चैव प्रमाणं वचनक्रियाम्। कस्तु भूयस्तरं कुर्यादन्यत्र पुरुषर्षभात्॥
Who will, save that foremost of men, so devotedly minister to you, regard you, enhance your influence, and do your will.
बहूनां स्त्रीसहस्राणां बहूनां चोपजीविनाम्। परिवादोऽपवादो वा राघवे नोपपद्यते॥
Not one of the many thousands of females and the innumerable retainers (in the palace), has been able to fasten reproach upon Rāma for real or false misconduct.
सान्त्वयन् सर्वभूतानि रामः शुद्धेन चेतसा। गृह्णाति मनुजव्याघ्रः प्रियैर्विषयवासिनः॥
Soothing all creatures with a pure heart, that great soul by means of good offices secure the affections of the inhabitants of the kingdom,
सत्वेन लोकाञ्जयति द्विजान् दानेन राघवः। गुरुञ्छुश्रूषया वीरो धनुषा युधि शात्रवान्॥
He conquers all the twice-born ones by gifts; and that hero conquers his superiors by ministrations; and his enemies by encountering them with the bow.
सत्यं दानं तपस्त्यागो मित्रता शौचमार्जवम्। विद्या च गुरुशुश्रूषा ध्रुवाण्येतानि राघवे॥
For certain, in Rāghava are truth and charity, and asceticism, and self renunciation, and friendship, and purity, and sincerity, and learning, and the disposition to tend his superiors.
तस्मिन्नार्जवसम्पन्ने देवि देवोपमे कथम्। पापमाशंससे रामे महर्षिसमतेजसि॥
How, O respected one, can you ask for this that will bring you sin, touching Rāma endowed with candour, and energetic like to a Maharsi, and resembling a celestial?
न स्मराम्यप्रियं वाक्यं लोकस्य प्रियवादिनः। स कथं त्वत्कृते राम वक्ष्यामि प्रियमप्रियम्॥
I do not recollect to have heard Rāma, who ever speaks sweet words, to have used any unpleasant speech to any one; how can I then foi your sake unfold this disagreeable matter to the beloved Rāma.
क्षमा यस्मिंस्तपस्त्यागः सत्यं धर्मः कृतज्ञता। अप्यहिंसा च भूतानां तमृते का गतिर्मम ॥
And what stay have I save him in whom abide forgiveness, and asceticism and renunciation, and verity, and righteousness, and gratitude, and harmlessness towards all creatures.
मम वृद्धस्य कैकेयि गतान्तस्य तपस्विनः। दीनं लालप्यमानस्य कारुण्यं कर्तुमर्हसि॥
It behove you, O Kaikeyi, to have pity on me, aged and on the verge of death, and afflicted with grief, and distressed, and engaged in lamentations.
पृथिव्यां सागरान्तायां यत् किंचिदधिगम्यते। तत् सर्वं तव दास्यामि मा च त्वं मृत्युमाविश ॥
Whatever can be obtained in this earth bounded by the ocean I will confer on you, do you not bring about my death,
अञ्जलिं कुर्मि कैकेयि पादौ चापि स्पृशामि ते। शरणं भव रामस्य माधर्मो मामिह स्पृशेत्॥
O Kaikeyi, I clasp my palms, I fall at your feet, do you be the protector of Rāma, so that sin may not taint me.
इति दुःखाभिसंतप्तं विलपन्तमचेतनम्। घूर्णमानं महाराजं शोकेन समभिप्लुतम्॥ पारं शोकार्णवस्याशु प्रलपन्तं पुनः पुनः। प्रत्युवाचाथ कैकेयी रौद्रा रौद्रतरं वचः॥
When the terrible Kaikeyī in still more terrible language addressed the mighty king, who was burning in grief, and bewailing, and deprived of his senses, and feeling a sensation of whirling, and overwhelmed with woe, and again and again beseeching for crossing this ocean of sorrow, saying.
यदि दत्त्वा वरौ राजन् पुनः प्रत्यनुतप्यसे। धार्मिकत्वं कथं वीर पृथिव्यां कथयिष्यसि ॥
If, O monarch, having conferred the boon, you repent afterwards, how, O hero, will you speak of your righteousness in the world?
यदा समेता बहवस्त्वया राजर्षयः सह। कथयिष्यन्ति धर्मज्ञ तत्र किं प्रतिवक्ष्यसि ॥
When, O you versed in duty, the Rajarsis assembled around you shall ask you regarding this matter, what will you answer?
यस्याः प्रसादे जीवामि या च मामभ्यपालयत्। यस्याः कृता मया मिथ्या कैकेय्या इति वक्ष्यसि ।।४१ ।
Wilt you say, “by whose favour do I live and who had tended me, to that Kaikeyi have I broken my promise?'
किल्बिषं त्वं नरेन्द्राणां करिष्यसि नराधिप। यो दत्त्वा वरमद्यैव पुनरन्यानि भाषसे।॥
Surely, O lord of men, you will bring disgrace to all the monarchs (of your line), since having conferred the boons this very day, you speak otherwise.
शैब्यः श्येनकपोतीये स्वमांसं पक्षिणे ददौ। अलर्कश्चक्षुषी दत्त्वा जगाम गतिमुत्तमाम्॥
Śaibya granted his own flesh to the bird in the matter of the hawk and the pigeon.* And Alarka, having granted his eyes (to a blind Brahmin) attained excellent state. *The story goes that desirous of testing the charity of Saibya, Indra and Agni assuming the forms of a hawk and a pigeon respectively, went to the king, the former pursuing the latter. The pigeon in a fright asked the protection of the monarch, whereon he granted it. But the hawk urged, 'why do you retain the food that has been appointed by Providence?' But the king declined, and cut off his own flesh and gave it to the hawk.
सागरः समयं कृत्वा न वेलामतिवर्तते। समयं मानृतं कार्षीः पर्ववृत्तमनुस्मरन्।॥
And the ocean, having bound himself by promise, never passes beyond his shores. Remembering these old stories render not your promise nugatory.
स त्वं धर्म परित्यज्य रामं राज्येऽभिषिच्य च। सह कौसल्यया नित्यं रन्तुमिच्छसि दुर्मते॥
O you of perverted understanding, renouncing righteousness, and installing Rāma in the kingdom, you wish ever to give yourself up to pleasure with Kausalyă.
भवत्वधर्मो धर्मो वा सत्यं वा यदि वानृतम्। यत्त्वया संश्रुतं मह्यं तस्य नास्ति व्यतिक्रमः॥
Whether what I have proposed be righteous or otherwise, whether you have promised truly or falsely, swerve not from your word.
अहं हि विषमद्यैव पीत्वा बहु तवाग्रतः। पश्यतस्ते मरिष्यामि रामो यद्यभिषिच्यते॥
If you install Rāma, this very day drinking poison, I will surely die before you.
एकाहमपि पश्येयं यद्यहं राममातरम्। अञ्जलिं प्रतिगृह्णन्ती श्रेयो ननु मृतिर्मम॥
If I for a single day behold Rāma's mother receiving homage rendered with clasped hands, I will consider death even as welcome.
भरतेनात्मना चाहं शपे ते मनुजाधिप। यथा नान्येन तुष्येयमृते रामविवासनात्॥
O lord of men, by Bharata's self dear to me as my own life, I swear that save the exile of Rama, nothing shall satisfy me.
एतावदुक्त्वा वचनं कैकेयी विरराम ह। विलपन्तं च राजानं न प्रतिव्याजहार सा॥
Having said this, Kaikeyi paused; and maintained silence disregarding the bewailing monarch.
श्रुत्वा तु राजा कैकेय्या वाक्यं परमशोभनम्। रामस्य च वने वासमैश्वर्यं भरतस्य च।११।। नाभ्यभाषत कैकयी मुहूर्तं व्याकुलेन्द्रियः। प्रेक्षतानिमिषो देवीं प्रियामप्रियवादिनीम्॥
The king with his senses overwhelmed with grief, hearing Kaikeyi's exceedingly bitter words, reflected on Rama's abode in the woods, and the advancement of Bharata, and being bewildered for a while spoke not to Kaikeyi but gazed steadfastly at that exalted dame. a
तां हि वज्रसमां वाचमाकर्ण्य हृदयाप्रियाम्। दुःखशोकमयीं श्रुत्वा राजा न सुखितोऽभवत्॥
His beloved wife, who had uttered disagreeable things. And having heard that speech resembling thunder-bolt, and unpleasant to the heart, and surcharged with grief, the king was extremely pained.
स देव्या व्यवसायं च घोरं च शपथं कृतम्। ध्यात्वा रामेऽतिनिःश्वस्यच्छिन्नस्तरुरिवापतत्॥
Then recollecting that revered lady's resolve, and his own terrible oath, he, sighing forth, “O Rāma," dropped down like a felled tree.
नष्टचित्तो यथोन्मत्तो विपरीतो यथातुरः। हृततेजा यथा सर्पो बभूव जगतीपतिः॥
And then that master of the earth being deprived of his sense, was like a mad man, or a patient with his faculties wildered, or a serpent whose energy has been exhausted.
दीनयाऽऽतुरया वाचा इति होवाच कैकयीम्। अनर्थमिममर्थाभं केन त्वमुपदेशिता॥
In sad and distressful words, he addressed Kaikeyi, saying, Who is it that has convinced you that this exceedingly heinous course is a proper one?
भूतोपहतचित्तेव ब्रुवन्ती मां न लज्जसे। शीलव्यसनमेतत् ते नाभिजानाम्यहं पुरा।५७।। बालायास्तत् त्विदानी ते लक्षये विपरीतवत्। कुतो वा ते भयं जातं या त्वमेवंविधं वरम्॥ राष्ट्रे भरतमासीनं वृणीषे राघवं वने। विरमैतेन भावेन त्वमेतेनानृतेन च ॥ यदि भर्तुः प्रियं कार्यं लोकस्य भरतस्य च। नृशंसे पापसंकल्पे क्षुद्रे दुष्कृतकारिणि ॥
Do you not feel shame to speak thus to me, like one whose faculties have been possessed by an evil spirit? I did not know before, when you was youthful that your nature was so perverted but now I find the very reverse of what I then thought. Whence proceed they fear that you ask for such a boon, the establishment of Bharata in the kingdom, and the banishment of Rāma into the woods? Do you cease to urge such a suit that is fraught with evil to your wifely virtue, and that will render my word untrue, if you wish for the good of your husband, of the people, and Bharata. O cruel woman; O you that intend sinfully, O base wretch 'o doer of impious deeds.
किं नु दुःखमलीकं वा मयि रामे च पश्यसि। न कथंचिद्यते रामाद् भरतो राज्यमावसेत् ॥ रामादपि हि तं मन्ये धर्मतो बलवत्तरम्। कथं वक्ष्यसि रामस्य वनं गच्छेति भाषिते॥ मुखवणं विवर्णं तु यथैवेन्दुमुपप्लुतम्।
How have I and Rāma conspired against your happiness; and what offence do you find in us? Bharata will by no means accept the kingdom, depriving Rāma of it, for I consider Bharata a still more grounded in righteousness than Rāma himself. when I shall say, “Repair to the forest, and Rāma's countenance will fall, like to the moon overwhelmed by Rāhu, how shall I behold it?
तां तु मे सुकृतां बुद्धिं सुहृद्भिः सह निश्चिताम्॥ कथं द्रक्ष्याम्यपावृत्तां परैरिव हतां चमूम्।
How shall I, having in consultation with my friends come to this decision, retract the same, like to an army defeated by the enemy?
किं मां वक्ष्यन्ति राजानो नानादिग्भ्यः समागताः॥ बालो बतायमैक्ष्वाकश्चिरं राज्यमकारयत्।
And what will the monarchs coming from various quarters say concerning me, “Alas! how has this puerile descendant of Ikşvāku reigned so long?"
यदा हि बहवो वृद्धा गुणवन्तो बहुश्रुता॥ परिप्रक्ष्यन्ति काकुत्स्थं वक्ष्यामीह कथं तदा। कैकेय्या क्लिश्यमानेन पुत्रः प्रव्राजितो मया॥
And when many aged folks, endowed with virtues, and accomplished in various lore will ask me concerning Kākutstha, what then shall i say to them, 'Sore pressed by Kaikeyſ, have I banished Rama?
यदि सत्यं ब्रवीम्येतत् तदसत्यं भविष्यति। किं मां वक्ष्यति कौसल्या राघवे वनमास्थिते॥ किं चैनां प्रतिवक्ष्यामि कृत्वा विप्रियमीदृशम्।
Even if I speak this truly, yet none will lend credence to it. And what will Kausalya say to me, when Rāma shall have gone to the forest? Having done her this mighty wrong, what shall I say to her?
यदा यदा च कौसल्या दासीव च सखीव च॥ भार्यावद् भगिनीवच्च मातृवच्चोपतिष्ठति। सततं प्रियकामा मे प्रियपुत्रा प्रियंवदा॥ न मया सत्कृता देवी सत्कारार्हा कृते तव।
Kausalyă serves me at the same time like a slave, and a friend, and wife, and sister, and mother. Ever studious of my welfare, dearly loving her son, and speaking every one fair, that exalted lady, although deserving of homage at my hands, has up to this time not been regarded by me, because of you.
इदानीं तत्तपति मां यन्मया सुकृतं त्वयि।७०।। अपथ्यव्यञ्जनोपेतं भुक्तमन्नमिवातुरम्।
That I have so long sought your welfare, afflict me now, even like rice partaken by a sick person with curries that are unhealthful.
विप्रकारं च रामस्य सम्प्रयाणं वनस्य च॥ सुमित्रा प्रेक्ष्य वै भीता कथं मे विश्वसिष्यति।
Beholding Rāma deprived of his kingdom, and banished to the forest, why will Sumitrā alarmed believe in me.
कृपणं बत वैदेही श्रोष्यति द्वयमप्रियम् ॥ मां च पञ्चत्वमापन्नं रामं च वनमाश्रितम्।
Ah! woe to me! Vaidehi will have to hear of two evil events, my death and Rāma's journey to the woods.
वैदेही बत मे प्राणाञ्छोचन्ती क्षपयिष्यति।७३ ।। हीना हिमवतः पार्श्वे किंनरेणेव किंनरी।
Alas! my Vaidehi, indulging in grief, will renounce her existence, like a Kinnarī on the side of the Himavat, who has been forsaken by her Kinnara.
नहि राममहं दृष्ट्वा प्रवसन्तं महावने।७४।। चिरं जीवितुमाशंसे रुदन्तीं चापि मैथिलीम्। सा नूनं विधवा राज्यं सपुत्रा कारयिष्यसि॥
When I shall witness Rāma repairing to the mighty forest, and Sītā weeping (in grief), I shall not hope for a long life; and you, becoming a widow, will reign along with your son.
सतीं त्वामहमत्यन्तं व्यवस्याम्यसती सतीम्। रूपिणीं विषसंयुक्ता पीत्वेव मदिरां नरः।७६ ।।
Like to a goodly liquor, which people having partaken it, subsequently find to contain poison. I have found you, who had passed for a chaste woman, to be now really unchaste.
अनृतैर्वत मां सान्त्वैः सान्त्वयन्ती स्म भाषसे। गीतशब्देन संरुध्य लुब्धो मृगमिवावधीः॥
Having soothed me with soft but false words, you speak thus. You have killed me like a deer that has been entrapped by a hunter, having been allured into the net through the sound of a song.
अनार्य इति मामार्याः पुत्रविक्रायकं ध्रुवम्। विकरिष्यन्ति रथ्यासु सुरापं ब्राह्मणं यथा॥
Surely gentle folks will on the high-way censure me as one lost to gentility, as one who has sold his son (for buying his wife's good graces), even like a Brāhmana given to drinking.
अहो दुःखमहो कृच्छं यत्र वाचः क्षमे तव। दुःखमेवंविधं प्राप्तं पुरा कृतमिवाशुभम्॥
Alas! alas! having promised you the boon, I have to bear these words of yours; and have come by this grief like to evil consequent upon misdeeds in a previous existence.
चिरं खलु मया पापे त्वं पापेनाभिरक्षिता। अज्ञानादुपसम्पन्ना रज्जुरुद्वन्धनी यथा॥
Wretch as I am, like a halter set round one's neck, have I, O vile woman, cherished you through ignorance.
रममाणस्त्वया सार्धं मृत्युं त्वां नाभिलक्षये। बालो रहसि हस्तेन कृष्णसर्पमिवास्पृशम्॥
Not knowing you for my death, I have sported with you, like an infant dallying in solitude with a venomous snake.
तं तु मां जीवलोकोऽयं नूनमाक्रोष्टुमर्हति। मया ह्यपितृकः पुत्रः स महात्मा दुरात्मना ॥
Surely, people will be justified in condemning me wicked-minded that I am, for my son having been deprived of his ancestral kingdom by me; saying.
बालिशो बत कामात्मा राजा दशरथो भृशम्। स्त्रीकृते यः प्रियं पुत्रं वनं प्रस्थापयिष्यति॥
Alas! king Dasaratha is foolish and lustful; for he sends his beloved son to the forest for the sake of his wife.
वेदैश्च ब्रह्मचर्यैश्च गुरुभिश्चोपकर्शितः। भोगकाले महत्कृच्छं पुनरेव प्रपत्स्यते॥
Rāma has grown emaciated by studying the Vedas, leading the Brahmacarya mode of life, and serving his preceptors, will he again undergo this mighty toil at this time of enjoyment?
नालं द्वितीयं वचनं पुत्रो मां प्रतिभाषितुम्। स वनं प्रव्रजेत्युक्तो बाढमित्येव वक्ष्यति॥
My son is incapable of uttering a second word to me; and commissioned, he will repair to the words saying., 'Very well.' If ordered with 'Go to the forest.
यदि मे राघवः कुर्याद् वनं गच्छेति चोदितः। प्रतिकूलं प्रियं मे स्यान्न तु वत्सः करिष्यति॥
Rāghava does not consent, even that would conduce to my pleasure but he will do nothing of the kind.
राघवे हि वनं प्राप्ते सर्वलोकस्य धिक्कृतम्। मृत्युरक्षमणीयं मां नयिष्यति यमक्षयम्॥
And Rāghava having gone to the forest, Death will surely summon me away to his abode who am of exceedingly reprehensible character, and who am universally execrated.
मृते मयि गते रामे वनं मनुजपुङ्गवे। इष्टे मम जने शेषे किं पापं प्रतिपत्स्यसे॥
And I having been dead and that best of men, Räma, having gone to the woods (I do not know) to what a plight you will bring my kindreds.
कौसल्या मां च रामं च पुत्रौ च यदि हास्यति। दुःखान्यसहती देवी मामेवानुगमिष्यति॥
And if Kausalyā loses me and Rāma, and Sumitrā loses her two sons and me and Rāma, then tormented with the extreme of grief, those exalted ladies will follow me.
कौसल्यां च सुमित्रां च मां च पुत्रैत्रिभिः सह। प्रक्षिप्य नरके सा त्वं कैकेयि सुखिता भव॥
Do you, O Kaikeyi, casting inito hell Kausalya and Sumitrā and myself with our three sons, attain happiness.
मया रामेण च त्यक्तं शाश्वतं सत्कृतं गुणैः। इक्ष्वाकुकुलमक्षोभ्यमाकुलं पालयिष्यसि॥
Renounced by me as well as Rāma, this Iksvaku line existing from a time immemorial, and ennobled by excellent qualities, and incapable of coming by grief, you will rule, when it shall have been overwhelmed with misfortune.
प्रियं चेद् भरतस्यैतद् रामप्रव्राजनं भवेत्। मा स्म मे भरतः कार्षीत् प्रेतकृत्यं गतायुषः॥
If the banishment of Rāma, be agreeable to Bharata let him not, when I am dead, perform my funeral obsequies.
मृते मयि गते रामे वनं पुरुषपुङ्गवे। सेदानीं विधवा राज्यं सपुत्रा कारयिष्यसि ॥
When I am dead, and when that foremost of men has gone to the forest, do you, a widow, rule the kingdom along with your son.
त्वं राजपुत्रि दैवेन न्यवसो मम वेश्मनि। अकीर्तिश्चातुला लोके ध्रुवः परिभवश्च मे॥
O daughter of a king, when by chance you reside in my mansion, I must come by signal infamy and discomfiture in the world, and meet with general disregard, like a sinful person.
कथं रथैर्विभुर्यात्वा गजाश्वैश्च मुहुर्मुहुः। पद्भ्यां रामो महारण्ये वत्सो मे विचरिष्यति ॥
How having always gone on cars and elephants and horses, will dear Rāma range in the forest on foot?
यस्य चाहारसमये सूदाः कुण्डलधारिणः। अहंपूर्वाः पचन्ति स्म प्रसन्नाः पानभोजनम्॥ स कथं नु कषायाणि तिक्तानि कटुकानि च। भक्षयन् वन्यमाहारं सुतो मे वर्तयिष्यति ॥
How will my son, at the approach of whose meal-time, cooks wearing ear-rings and emulating each other prepare excellent meats and drinks, pass his days, living on fare furnished by the woods, of astringent, or bitter, or pungent taste?
महार्हवस्त्रसम्बद्धो भूत्वा चिरसुखोचितः। काषायपरिधानस्तु कथं रामो भविष्यति॥
How will he, who has always been clad in costly attire, and who has always enjoyed happiness, will dwell on the bare earth, wearing a piece of red cloth?
कस्येदं दारुणं वाक्यमेवंविधमपीरितम्। रामस्यारण्यगमनं भरतस्याभिषेचनम्॥
From whom had you received this inconceivable and dreadful advice, Rāma's journey to the woods and installation of Bharata?
धिगस्तु योषितो नाम शठाः स्वार्थपरायणाः। न ब्रवीमि स्त्रियः सर्वा भरतस्यैव मातरम्॥
Fie upon women, crafty and selfish! But I must not name all women, I mean only the mother of Bharata.
अनर्थभावेऽर्थपरे नृशंसे ममानुतापाय निवेशितासि। किमप्रियं पश्यसि मन्निमित्तं हितानुकारिण्यथवापि रामे॥
O you that is intent upon doing mischief to all, O you addicted to selfishness, O cruel one, has God made your mind so very vile, only to torment me? What wrong have you come by either through me, or Rāma ever engaged in your welfare?
परित्यजेयुः पितरोऽपि पुत्रान् भार्याः पतींश्चापि कृतानुरागाः। कृत्स्नं हि सर्वं कुपितं जगत् स्याद् दृष्ट्वैव रामं व्यसने निमग्नम्॥
On beholding Rāma plunged in sorrow, fathers will forsake sons, and wives attached to their husbands will forsake them, and the entire earth will be affected with ill-humour.
मलंकृतं तं सुतमाव्रजन्तम्। नन्दामि पश्यन्निव दर्शनेन भवामि दृष्ट्वैव पुनर्युवेव॥
When I hear him coming, adorned like to a son of the celestials, I rejoice on casting my eyes on him, and I feel as if I had regained my youth.
रवर्षता वज्रधरेण वापि। रामं तु गच्छन्तमित: समीक्ष्य जीवेन कश्चित्त्विति चेतना मे॥
Men may do without the Sun, and the wielder of the thunder-bolt not raining, but none, I apprehend, can live, on witnessing Rāma repairing hence.
मावासयं मृत्युमिवात्मनस्त्वाम्। चिरं बताङ्केन धृतासि सी महाविषा तेन हतोऽस्मि मोहात्॥
I have kept in my mansion, like to my own death, you that desire my destruction, and are intent upon doing me wrong, and are my foe. I have for a long time held you on my lap, like to a she-snake of virulent poison; therefore in consequence of my folly, I now meet with destruction.
मया च रामेण सलक्ष्मणेन प्रशास्तु हीनो भरतस्त्वया सह। पुरं च राष्ट्रं च निहत्य बान्धवान् ममाहितानां च भवाभिभाषिणी॥
Now dissevered from me, and Rāma together with Lakşmaņa, let Bharata govern the city and the kingdom along with you. Destroying your relatives, do you enhance the joy of my enemies.
नृशंसवृत्ते व्यसनप्रहारिणि प्रसह्य वाक्यं यदिहाद्य भाषसे। न नाम ते तेन विशीर्यमाणा दशनाः सहस्रधा॥
O you cruelly-disposed, O you bringer on of calamities, since banishing all sense of the relation in which we stand to each other as husband and wife, you have spoken thus, why reduced to thousand fragments your teeth drop not from off your mouth down to the ground?
न किंचिदाहाहितमप्रियं वचो नवेत्ति रामः परुषाणि भाषितुम्। कथं तु रामे ह्यभिरामवादिनि ब्रवीषि दोषान् गुणनित्यसम्मते॥
Rāma has not used any harsh speech towards you. Indeed Rāma knows no harsh speech; why then do you seek to inflict upon Rāma (ever) pleasant spoken, and endowed with agreeable qualities, such wrongs.
प्रताम्य वा प्रज्वल वा प्रणश्य वा सहस्त्रशो वा स्फुटितां महीं व्रज। मुखात् पतन्त्यधो न ते करिष्यामि वचः सुदारुणं ममाहितं केकयराजपांसने॥
O you that render infamous the king of the Kekayas, whether you become miserable, or enter into fire, or kill yourself by taking poison, or dive into the bowels of the earth opened at thousand places, I will not execute your fell intention that is fraught with evil to me.
क्षुरोपमां नित्यमसत्प्रियंवदां प्रदुष्टभावां स्वकुलोपघातिनीम्। न जीवितुं त्वां विषहेऽमनोरमां दिधक्षमाणां हृदयं सबन्धनम्॥
I do not wish, that you, like to a razor, and ever speaking pleasant falsehoods, and possessed of a vile heart, the destroyer of your own race, you that wish to burn my heart and life, you un-beautiful one, may remain alive.
न जीवितं मेऽस्ति कुतः पुनः सुखं विनात्मजेनात्मवतां कुतो रतिः। ममाहितं देवि न कर्तुमर्हसि स्पृशामि पादावपि ते प्रसीद मे॥
My life itself is in jeopardy, where then is my happiness? Where is the happiness of parents without their sons? It behove you not, O noble dame, to do evil to me. I take hold of your feet; do you be propitious to me.
स भूमिपालो विलपन्ननाथवत् स्त्रिया गृहीतो हृदयेऽतिमात्रया। वुभावसम्प्राप्य यथाऽऽतुरस्तथा॥
As bewailing thus like one forlorn the ruler of earth whose heart was captivated by Kaikeyi on account of her supreme beauty proceeded to take hold of her feet, who having banished all self respect, sat with her legs stretched, he, without being able to come at them, fell down in a swoon, like one enfeebled with disease.