Ayodhya Kanda, Sarga 105
ततः पुरुषसिंहानां वृतानां तैः सुहृद्गणैः। शोचतामेव रजनी दुःखेन व्यत्यवर्तत॥ १॥
Meaning
The night subsequently passed away in sorrow in the case of the said tigers among men, accompanied by those near and dear ones, while the former were grieving. (1)
रजन्यां सुप्रभातायां भ्रातरस्ते सुहृद्वृताः। मन्दाकिन्यां हुतं जप्यं कृत्वा राममुपागमन्॥ २॥
Meaning
Having offered oblations into the sacred fire and muttered their prayers on the bank of the Mandākinī, when the night had been vividly relieved by dawn, the aforesaid brothers, accompanied by their near and dear ones, sought the presence of Śrī Rāma. (2)
तूष्णीं ते समुपासीना न कश्चित् किंचिदब्रवीत्। भरतस्तु सुहृन्मध्ये रामं वचनमब्रवीत्॥ ३॥
Meaning
They all sat down mute, none spoke anything. Bharata for his part made the following submission to Śrī Rāma in the midst of his near and dear ones : (3)
सान्त्विता मामिका माता दत्तं राज्यमिदं मम। तद् ददामि तवैवाहं भुङ्क्ष्व राज्यमकण्टकम्॥ ४॥
Meaning
“My mother Kaikeyī has been consoled by you and this kingdom of Ayodhyā bestowed on me. I hereby return it to your own self. Please enjoy it without impediment. (4)
महतेवाम्बुवेगेन भिन्नः सेतुर्जलागमे। दुरावरं त्वदन्येन राज्यखण्डमिदं महत्॥ ५॥
Meaning
“Just as a dam breached by a mighty onrush of water during the rains cannot be easily repaired, this large state of Ayodhyā cannot be easily held in one’s sway by anyone other than you. (5)
गतिं खर इवाश्वस्य तार्क्ष्यस्येव पतत्त्रिणः। अनुगन्तुं न शक्तिर्मे गतिं तव महीपते॥ ६॥
Meaning
“The power to emulate your ruling capacity does not lie in me, O ruler of the globe, any more than the power to emulate the gait of a horse in a donkey and the flight of Garuḍa, the carrier of Lord Viṣṇu, in a common bird. (6)
सुजीवं नित्यशस्तस्य यः परैरुपजीव्यते। राम तेन तु दुर्जीवं यः परानुपजीवति॥ ७॥
Meaning
“Know his life to be blessed from day to day, who is depended upon by others. Life is, however, dragged on with hardship by him who depends for his life upon others, O Rāma ! (7)
यथा तु रोपितो वृक्षः पुरुषेण विवर्धितः। ह्रस्वकेन दुरारोहो रूढस्कन्धो महाद्रुमः॥ ८॥
Meaning
“For example a tree planted and nurtured by a man develops in course of time into a mighty tree with a stout trunk, hard to scale for a dwarf. (8)
स यदा पुष्पितो भूत्वा फलानि न विदर्शयेत्। स तां नानुभवेत् प्रीतिं यस्य हेतोः प्ररोपितः॥ ९॥
Meaning
“But when, though laden with flowers, it does not bear fruit, the man does not experience the same delight which he expected from it due to his failure to reach the consummation for which it was planted with effort. (9)
एषोपमा महाबाहो तदर्थं वेत्तुमर्हसि। यत्र त्वमस्मान् वृषभो भर्ता भृत्यान् न शाधि हि॥ १०॥
Meaning
“This is only an analogy, O mighty-armed brother: be pleased to make out its meaning, since you, our supreme master, do not care to instruct us, your servants, on this occasion when it becomes you to protect us. (10)
श्रेणयस्त्वां महाराज पश्यन्त्वग्र्याश्च सर्वशः। प्रतपन्तमिवादित्यं राज्यस्थितमरिंदमम्॥ ११॥
Meaning
“Let the guilds of traders (of every class) and their leaders behold you, the subduer of enemies, seated on the throne like the sun blazing on all sides, O great king ! (11)
तथानुयाने काकुत्स्थ मत्ता नर्दन्तु कुञ्जराः। अन्तःपुरगता नार्यो नन्दन्तु सुसमाहिताः॥ १२॥
Meaning
“Likewise, let the elephants in rut trumpet in the course of your return journey to Ayodhyā and let the ladies living in the royal gynaeceum, fully collected in mind, rejoice to see you returned.” (12)
तस्य साध्वनुमन्यन्त नागरा विविधा जनाः। भरतस्य वचः श्रुत्वा रामं प्रत्यनुयाचतः॥ १३॥
Meaning
Hearing the submission of the celebrated Bharata, supplicating as aforesaid Śrī Rāma, the citizens of every class, assembled at Citrakūṭa, acclaimed it in the words “Well said !” (13)
तमेवं दुःखितं प्रेक्ष्य विलपन्तं यशस्विनम्। रामः कृतात्मा भरतं समाश्वासयदात्मवान्॥ १४॥
Meaning
Perceiving the said illustrious Bharata wailing as above, afflicted as he was, Śrī Rāma, who was self possessed and self-disciplined comforted him in the following words : (14)
नात्मनः कामकारो हि पुरुषोऽयमनीश्वरः। इतश्चेतरतश्चैनं कृतान्तः परिकर्षति॥ १५॥
Meaning
“Freedom of action does not belong to the embodied soul, since this soul is powerless (unlike God). Providence alone forcibly drags the soul hither and thither. (15)
सर्वे क्षयान्ता निचयाः पतनान्ताः समुच्छ्रयाः। संयोगा विप्रयोगान्ता मरणान्तं च जीवितम्॥ १६॥
Meaning
“All accumulations end in attenuation; all elevations end in degradation; all unions end in separation; all life has its end in death. (16)
यथा फलानां पक्वानां नान्यत्र पतनाद् भयम्। एवं नरस्य जातस्य नान्यत्र मरणाद् भयम्॥ १७॥
Meaning
“As no fear from any quarter other than a fall awaits ripe fruits, so no fear from any quarter other than death awaits a man come into the world. (17)
यथाऽऽगारं दृढस्थूणं जीर्णं भूत्वोपसीदति। तथावसीदन्ति नरा जरामृत्युवशंगताः॥ १८॥
Meaning
“Even as a house though supported by stout pillars collapses on getting old, so men fallen into the clutches of old age and death breathe their last. (18)
अत्येति रजनी या तु सा न प्रतिनिवर्तते। यात्येव यमुना पूर्णं समुद्रमुदकार्णवम्॥ १९॥
Meaning
“The night that passes away does not return in any case; the Yamunā (river) meets without fail the all-sufficient ocean, abounding in water. (19)
अहोरात्राणि गच्छन्ति सर्वेषां प्राणिनामिह। आयूंषि क्षपयन्त्याशु ग्रीष्मे जलमिवांशवः॥ २०॥
Meaning
“Passing days and nights quickly end the life-span of all living beings in this world, even as sunbeams suck up water in summer. (20)
आत्मानमनुशोच त्वं किमन्यमनुशोचसि। आयुस्तु हीयते यस्य स्थितस्यास्य गतस्य च॥ २१॥
Meaning
“Grieve for yourself alone, why do you grieve for another? In fact, the life-span of each and every creature, whether staying at home or departed for another place, gets shortened every moment. (21)
सहैव मृत्युर्व्रजति सह मृत्युर्निषीदति। गत्वा सुदीर्घमध्वानं सह मृत्युर्निवर्तते॥ २२॥
Meaning
“Death ever walks with us when we are walking and remains seated with us while we are sitting. Nay, having travelled a very long distance with us death returns with us on our return. (22)
गात्रेषु वलयः प्राप्ताः श्वेताश्चैव शिरोरुहाः। जरया पुरुषो जीर्णः किं हि कृत्वा प्रभावयेत्॥ २३॥
Meaning
“When folds have appeared on the skin of the limbs and the hair have turned grey, by what expedient will a man, worn out with age, be able to control them?(23)
नन्दन्त्युदित आदित्ये नन्दन्त्यस्तमितेऽहनि। आत्मनो नावबुध्यन्ते मनुष्या जीवितक्षयम्॥ २४॥
Meaning
“Men rejoice when the sun has risen and also rejoice when the day has ended, but do not perceive the ebbing of their life. (24)
हृष्यन्त्यृतुमुखं दृष्ट्वा नवं नवमिवागतम्। ऋतूनां परिवर्तेन प्राणिनां प्राणसंक्षयः॥ २५॥
Meaning
“People rejoice to see the approach of a season (say, the vernal season or the monsoon) as though it had appeared for the first time. But they forget that with a change of season comes about the gradual waning of life of living beings. (25)
यथा काष्ठं च काष्ठं च समेयातां महार्णवे। समेत्य तु व्यपेयातां कालमासाद्य कंचन॥ २६॥ एवं भार्याश्च पुत्राश्च ज्ञातयश्च वसूनि च। समेत्य व्यवधावन्ति ध्रुवो ह्येषां विनाभवः॥ २७॥
Meaning
“Even as two pieces of drift-wood come together on the surface of an ocean at a particular moment of time and, having come together in this way, drift apart on reaching a particular moment, so wives and sons as well as relations and riches part company after coming together; for inevitable is their separation. (26-27)
नात्र कश्चिद् यथाभावं प्राणी समतिवर्तते। तेन तस्मिन् न सामर्थ्यं प्रेतस्यास्त्यनुशोचतः॥ २८॥
Meaning
“No living being in this world can escape its destiny in the shape of birth and death when the time comes for it. Hence the power to avert his own death does not inhere in a man, even though mourning again and again for a dead person. (28)
यथा हि सार्थं गच्छन्तं ब्रूयात् कश्चित् पथि स्थितः। अहमप्यागमिष्यामि पृष्ठतो भवतामिति॥ २९॥ एवं पूर्वैर्गतो मार्गः पितृपैतामहैर्ध्रुवः। तमापन्नः कथं शोचेद् यस्य नास्ति व्यतिक्रमः॥ ३०॥
Meaning
“How can he who has got on the inevitable path trodden by his forbears, viz., his father, grandfather and so on, and from which there is no escape—even as one standing on the roadside would cry to a group of travellers passing by, ‘I shall also follow at your heels (and would forthwith follow them), mourn for his parents and other departed relations? (29-30)
वयसः पतमानस्य स्रोतसो वानिवर्तिनः। आत्मा सुखे नियोक्तव्यः सुखभाजः प्रजाः स्मृताः॥ ३१॥
Meaning
“Foreseeing the inevitable end of one’s ebbing life, which does not return any more than a stream, one’s own self should be employed in a pursuit leading to blessedness; for living beings are declared as pursuing happiness. (31)
धर्मात्मा सुशुभैः कृत्स्नैः क्रतुभिश्चाप्तदक्षिणैः। धूतपापो गतः स्वर्गं पिता नः पृथिवीपतिः॥ ३२॥
Meaning
“Our father, the king, the lord of the earth, was a virtuous person. He performed almost all extremely auspicious sacrifices and paid plentiful sacrificial fees to the officiating priests and Brahmins. All his sins were washed away and so he went to the heaven. (32)
भृत्यानां भरणात् सम्यक् प्रजानां परिपालनात्। अर्थादानाच्च धर्मेण पिता नस्त्रिदिवं गतः॥ ३३॥
Meaning
“On account of properly maintaining the servants, protecting and guarding the subjects and realising taxes in the manner prescribed by scriptures from them, our father has gone to the heaven. (33)
कर्मभिस्तु शुभैरिष्टैः क्रतुभिश्चाप्तदक्षिणैः। स्वर्गं दशरथः प्राप्तः पिता नः पृथिवीपतिः॥ ३४॥
Meaning
“Our father, Daśaratha, the lord of the earth, has reached heaven on account of his performing all auspicious acts desirable, and performing many sacrifices involving heavy sacrificial fees. (34)
इष्ट्वा बहुविधैर्यज्ञैर्भोगांश्चावाप्य पुष्कलान्। उत्तमं चायुरासाद्य स्वर्गतः पृथिवीपतिः॥ ३५॥
Meaning
“Having propitiated the Yajñapuruṣa by performing different types of sacrifices, enjoying worldly pleasures in plenty and having lived a long and virtuous life, the lord of the earth has gone to the heaven. (35)
आयुरुत्तममासाद्य भोगानपि च राघवः। न स शोच्यः पिता तात स्वर्गतः सत्कृतः सताम्॥ ३६॥
Meaning
“Having obtained a long life and worldly luxuries, the father, from the Raghu dynasty, has gone to the heaven coveted and honoured by the virtuous people, O dear ! He is not at all to be lamented upon. (36)
स जीर्णमानुषं देहं परित्यज्य पिता हि नः। दैवीमृद्धिमनुप्राप्तो ब्रह्मलोकविहारिणीम्॥ ३७॥
Meaning
“Having shed his worn-out human frame, our father has surely attained celestial wealth in the form of an ethereal body etc., which enables him to sport even in the realm of Brahmā (the highest heaven). (37)
तं तु नैवंविधः कश्चित् प्राज्ञः शोचितुमर्हसि। त्वद्विधो मद्विधश्चापि श्रुतवान् बुद्धिमत्तरः॥ ३८॥
Meaning
“No highly wise, learned and exceptionally clever man, such as you and I are, ought to grieve for the emperor. (38)
एते बहुविधाः शोका विलापरुदिते तदा। वर्जनीया हि धीरेण सर्वावस्थासु धीमता॥ ३९॥
Meaning
“These manifold griefs as well as wailing and weeping should in that case undoubtedly be given up under all circumstances by a resolute man possessed of wisdom. (39)
स स्वस्थो भव मा शोको यात्वा चावस तां पुरीम्। तथा पित्रा नियुक्तोऽसि वशिना वदतां वर॥ ४०॥
Meaning
“As such, be at ease; let not grief overpower you. And, returning home, dwell in that city of Ayodhyā. So have you been enjoined by father, a master of his will, O jewel among the eloquent ! (40)
यत्राहमपि तेनैव नियुक्तः पुण्यकर्मणा। तत्रैवाहं करिष्यामि पितुरार्यस्य शासनम्॥ ४१॥
Meaning
“I too shall do the bidding of our noble father continuing in that very place where I have been enjoined to stay by that emperor of virtuous deeds. (41)
न मया शासनं तस्य त्यक्तुं न्याय्यमरिंदम। स त्वयापि सदा मान्यः स वै बन्धुः स नः पिता॥ ४२॥
Meaning
“It is not justifiable on my part to flout his command, O subduer of foes ! He ever deserved to be honoured even by you, since he was our friend, he was our (very) father. (42)
तद् वचः पितुरेवाहं सम्मतं धर्मचारिणाम्। कर्मणा पालयिष्यामि वनवासेन राघव॥ ४३॥
Meaning
“Through my action in the shape of sojourning in the forest, O scion of Raghu, I shall obey that very command of my father, which is thought highly of by those practising virtue. (43)
धार्मिकेणानृशंसेन नरेण गुरुवर्तिना। भवितव्यं नरव्याघ्र परलोकं जिगीषता॥ ४४॥
Meaning
“A pious man seeking to conquer the other world, O tiger among men, ought to be kind-hearted and obedient to his elders, father and others. (44)
आत्मानमनुतिष्ठ त्वं स्वभावेन नरर्षभ। निशाम्य तु शुभं वृत्तं पितुर्दशरथस्य नः॥ ४५॥
Meaning
“Keeping in view the virtuous conduct of our father, King Daśaratha, O jewel among men, direct your thoughts only towards the welfare in the other world of your spirit in consonance with your pious nature.” (45)
इत्येवमुक्त्वा वचनं महात्मा पितुर्निदेशप्रतिपालनार्थम्। यवीयसं भ्रातरमर्थवच्च प्रभुर्मुहूर्ताद् विरराम रामः॥ ४६॥
Meaning
Having tendered to his younger brother, Bharata, in about an hour, the aforesaid significant advice, urging him to carry out the behests of their father, the high-souled and almighty Śrī Rāma became silent. (46)
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