Ayodhya Kanda, Sarga 10

Meaning

When the queen was fully misguided by the sinful hunchback, she lay down on the floor looking like a Kinnara woman pierced with an envenomed shaft. (1)

Meaning

Concluding in her mind the plan of action (chalked out by Mantharā) to be well-conceived, that proud woman, shrewd as she was, gradually unfolded to Mantharā everything that was intended by her. (2)

Meaning

Having arrived at a definite conclusion and heaving a doleful sigh like a girl of the Nāgas, that proud woman, wretched as she was and had been deluded by the promptings of Mantharā, pondered awhile the path leading to her own happiness. The aforesaid Mantharā, who was friendly to the queen and sought her welfare, was highly pleased to hear of that resolution, as though she had attained the consummation of her desires. Having made a firm resolve and assuming a frowning aspect, the aforesaid angry queen forthwith lay down on the floor, belonging as she did to the weaker sex. Then such wreaths of variegated flowers and wonderful ornaments as had been taken off by Kaikeyī were left on the floor (instead of being consigned back to the casket). Those garlands and ornaments taken off by her adorned the floor even as stars adorn the sky. Nay, lying on the floor in the sulking-chamber with soiled clothes, having tightly fastened her hair into a single braid, she looked like a Kinnara woman whose energy had departed. Having issued orders for the installation of Śrī Rāma (a scion of Raghu) and taking leave of his executive council, the Emperor for his part retired to his private apartments. He now thought that the installation of Rāma had been proclaimed only that day. So in order to break the delightful news to Kaikeyī (who deserved affection), Daśaratha, who was a man of self-control, made his way into the gynaeceum. To begin with the highly illustrious king entered the excellent abode of Kaikeyī even as the moon (that brings about the night) would enter the sky overcast with white clouds and marked with the presence of Rāhu (the shadow of the earth, which falls on the moon and eclipses it). The palace was crowded with parrots and peacocks, nay characterized by the notes of cranes and swans and rendered noisy by the sound of musical instruments. It was full of hunched and dwarf women and abounded in arbours and picture galleries adorned with Aśoka and Campaka trees, as well as in raised seats made of ivory, silver and gold. It was graced with trees ever laden with blossoms and fruits as well as with extensive wells provided with descents and was furnished with excellent seats of ivory, silver and gold. Nay, it was provided with food and drinks of various kinds as well as with edibles of every description and adorned with costly ornaments and vied with paradise. Freely entering his own gynaeceum, which was full of riches, the king did not perceive his better half, Kaikeyī, on her excellent bed. Seized with an ardent longing to see Śrī Rāma installed as Prince Regent, and not finding his beloved consort in her bedroom, the king, who sought to bring delight to her by breaking the news of Śrī Rāma’s installation, called out to her and failing to elicit response, felt disconsolate. The queen had never before missed that time of the Emperor’s visit. (3—18)

Meaning

Nor did the king ever enter her bedchamber in a deserted condition. Then, having entered the apartment, the king inquired of the portress about Kaikeyī as he did on previous occasions, not knowing that the foolish lady was keen to achieve her own selfish end (in the shape of Bharata’s installation and Śrī Rāma’s exile). Filled with dismay, however, the portress with joined palms forthwith replied as follows : (19-20)

Meaning

“Highly enraged, O my lord, the queen has entered the sulking-chamber.” Greatly troubled in mind (not to find Kaikeyī), the king felt all the more dejected to hear the report of the portress, his senses getting agitated and confused by the news. Sore distressed as it were with agony, the celebrated Emperor found her fallen on the floor and lying in the sulking-chamber in an unseemly manner. The sinless and aged monarch saw his young spouse, who was dearer to him than his very life and harboured a sinful resolve, lying on the ground like a creeper violently torn asunder from the tree supporting it or like a fallen deity or like a Kinnara woman thrust forth from heaven or like a celestial nymph dropped from heaven or like a frustrated conjuring trick or again like a doe caught in a snare—even as a lordly elephant in a forest would perceive a she-elephant lying pierced with an envenomed shaft by a hunter in the woods. Fondly stroking with his hands the lady, who possessed eyes resembling the petals of a lotus and was sore distressed, the loving king, whose mind was greatly alarmed in everyway, spoke to her as follows : (21—27)

Meaning

“I do not suspect that your anger is directed towards me. By whom have you been rebuked or by whom have you been treated with disrespect, O glorious lady, that to my great agony you are rolling in this way in dust? Notwithstanding myself, whose mind is ever intent on your welfare, what for are you lying on the floor like one whose mind is possessed by an evil spirit, O blessed lady who are violently stirring my mind? There are skilled physicians who are in every way pleased with me (being gratified by me with presents and other favours) and will bring you relief. Only describe your ailment, O proud lady, so that it may be effectively tackled ! Whom do you seek to oblige or by whom have you been offended? (28-31)

Meaning

“Who should be rewarded today, or who should be awarded the severest punishment? Pray, don’t conceal what is there in your mind nor should you torment your body by suppressing your feelings, O glorious lady ! (32)

Meaning

“What man who does not deserve to be killed may be killed or what man who deserves to be killed may be set at full liberty? What pauper may be made wealthy or what wealthy man may be reduced to penury? (33)

Meaning

“Myself as well as those who are mine are indeed subject to your control. As for myself, I dare not thwart any purpose whatever of yours and must achieve it even at the cost of my life. Therefore, speak out what exists in your mind. Knowing as you do the strength in the form of my love that inheres in you, you ought not to entertain any misgiving concerning me. (34-35)

Meaning

“I swear by the very merit earned by me through my virtuous deeds that I shall do what pleases you. The earth is mine as far as the orb of the sun shines on it.(36)

Meaning

“The prosperous lands of Draviḍa (now known by the name of Tamilnadu), Sindhusauvīra, Saurāṣṭra, Dakṣiṇāpatha (the Deccan), Vaṅga (Bengal), Aṅga (the modern Bhagalpur), Magadha (South Bihar), Matsya (the modern Jaipur Division in Rajasthan), Kāśī (the modern Varanasi) and Kosala (Oudh) and the abundant wealth produced there in the shape of riches, foodgrains, goats and sheep etc., are all mine. Ask of me, O Kaikeyī, whatever you seek out of it with your mind. (37-38)

Meaning

“What will be gained by you through self-torture, O timid lady? Get up, arise, O fair one ! Tell me, O Kaikeyī, wherefrom has fear appeared in you. I shall drive it away even as the sun disperses mist.” (39)

Meaning

Feeling comforted when spoken to as aforesaid, and inclined to put up that unkind proposal, Kaikeyī made ready to torment her husband further by putting forward that unpalatable proposal. (40)