Ayodhya Kanda, Sarga 12

Meaning

On hearing the cruel request of Kaikeyī, the Emperor thereupon fell a prey to anxiety and suffered great agony awhile. (1)

Meaning

He said to himself, ‘Can it possibly be a day-dream on my part or could it be a confusion of my mind? Or could it be a vivid mental picture of things experienced in a previous birth or a disturbance of the mind?’ (2)

Meaning

Reflecting thus, the king could not make out on the spur of the moment what it was; on the other hand, he experienced great agony causing him to swoon. Then, regaining consciousness, he felt tormented once more by the memory of Kaikeyī’s words. (3)

Meaning

Distressed and uneasy as a deer at the sight of a lioness and seated on the bare floor he began to sigh like a highly venomous serpent fixed to a charmed spot through magic spells. Uttering the remark “Oh, what a pity!” the indignant king fell into a swoon once more, his mind infatuated with grief. Regaining consciousness after a long time and feeling greatly distressed and enraged, the monarch spoke to Kaikeyī (as follows) as though consuming her with his glow: “O cruel woman of wicked conduct, bent upon exterminating this race, what wrong has been done to you, O wretch, by Rāma or even by me? Rāma (a scion of Raghu) always serves you in the same way as he does his own mother. (4—8)

Meaning

“Wherefore then are you bent in this way upon bringing ruination to such a one at this juncture? Surely you have been unwittingly lodged in my house for my own destruction even as one would lodge a highly venomous female serpent knowing it to be a princess. When the entire living creation extols the virtues of Rāma, for what offence shall I forsake my beloved son? Nay, I can, if need be, forsake my other two wives, Kausalyā and Sumitrā or even my royal fortune, nay, my very life, but I would on no account part with Rāma, who is so fond of his father. Supreme is my delight on seeing my eldest son; while my very consciousness is lost if I fail to see Rāma. The world may continue to exist without the sun or a crop may live without water; life, however, cannot in any case continue in my body without Rāma. Therefore, have done with it. Let this resolution be given up, O lady with a sinful resolve ! (9—14)

Meaning

“I even hereby touch your feet with my head as a token of submission; be gracious to me. What for has this most cruel design been conceived by you, O sinful woman? (15)

Meaning

“If, however, you wish to ascertain my kindly or unkindly feeling towards Bharata, let that which was recommended by you first in connection with Bharata (a scion of Raghu), come into effect (let him be forthwith installed as Prince Regent instead of Rāma). (16)

Meaning

“The observation so often made by you that ‘the glorious Rāma, who is senior in the practice of virtue too, is my eldest son as it were’, must have been uttered in order to coax me or to exact some service from him. (17)

Meaning

“Afflicted with grief to hear of his projected installation, you are severely tormenting me too. Possessed by an evil spirit in a lonely house, you are subject to the control of another. (18)

Meaning

“This very great misfortune, O queen, has visited the race of the Ikṣwākus, rich in righteous conduct, due to which your mind has thus been perverted. (19)

Meaning

“You did nothing unreasonable or repugnant to me in the past, O large-eyed one ! Therefore, I fail to believe what has been done by you today, which I presume is the doing of some malignant spirit. (20)

Meaning

“Indeed, Rāma (a scion of Raghu) is on a par with the high-souled Bharata to you; for many times have you told me stories illustrating this, O young lady ! (21)

Meaning

“How have you come to view with favour the banishment for nine years and five of that pious-minded and illustrious Rāma, O glorious yet timid lady? (22)

Meaning

“How have you come to view with favour the sojourn in a most dreadful forest of Rāma, who is extremely delicate of body and has given his mind to piety? (23)

Meaning

“What for do you view with favour the exile, O fair-eyed lady, of Rāma, who is so pleasing to look at and is devoted to your service? (24)

Meaning

“Rāma, really speaking, ever serves you more than Bharata does. In reality I do not perceive in Bharata any superiority to Rāma in his (filial) attitude towards you. (25)

Meaning

“In fact, who else than Rāma (the foremost among men) could do greater service, show greater respect, honour the words of his superiors better and do their bidding with greater alacrity? (26)

Meaning

“No censure or calumny against Rāma has been heard from the mouth of any of the many thousands of women in my gynaeceum and numerous dependants maintained by me. (27)

Meaning

“Reassuring all created beings (mankind) with a guileless mind, Rāma, a tiger among men, wins over the people of his kingdom through obligations of various kinds. (28)

Meaning

“The valiant Śrī Rāma (a scion of Raghu) conquers men by his virtue, the Brāhmaṇas (lit.,the twice-born) through charity, the elders through service and his enemies on the battlefield with his bow. (29)

Meaning

“Truthfulness, charity, asceticism, self-abnegation, goodwill, purity of body and mind, straightforwardness, learning and service to his elders—these are constantly present in Rāma, a scion of Raghu. (30)

Meaning

“How do you wish harm, O queen, to that Rāma, who is rich in guilelessness, is godlike in appearance as well as in disposition and glorious as eminent Ṛṣis. (31)

Meaning

“I do not remember an unkind word spoken to anybody by Rāma, who ever speaks kind words to all. As such how shall I, for your sake, break an unpalatable news to dear Rāma? (32)

Meaning

“What asylum is there for me other than Rāma, in whom there exist forgiveness, asceticism, self-denial, truthfulness, piety, gratitude, as well as harmlessness towards created beings? (33)

Meaning

“O Kaikeyī, you ought to show mercy to me, an old and miserable man who has reached his end and is making piteous entreaties to you again and again. (34)

Meaning

“Whatever can be had on the globe girdled by the ocean, I shall bestow all that on you. But head you not towards a situation ending in death to me. (35)

Meaning

“I join my palms before you, O Kaikeyī, and also touch your feet. Be a protector to Rāma and let not unrighteousness born of my failure to keep my word lay hold on me in this life.” (36)

Meaning

To the Emperor—who was sore distressed with agony and was wailing as aforesaid, nay, who had fallen unconscious and was helplessly tossing about, overwhelmed as he was with grief, and was praying again and again for being speedily borne across the sea of grief—the fierce Kaikeyī gave the following fiercer reply : (37-38)

Meaning

“If, having once granted a couple of boons to me, you now repent, how will you be able to proclaim your piety any more on earth, O valiant king? (39)

Meaning

“When many an assembled royal sage converse with you about the boons granted by you to me, O knower of what is right, what reply will you make to their question? (40)

Meaning

“Will you then admit that the promise made by you to grant the two boons already offered by you to Kaikeyī—by whose grace you survive and who protected you against the enemies by driving your chariot and removing you from the battlefield and nursing you—has been broken by you? (41)

Meaning

“You, who having granted boons this very day, O ruler of men, now say contrary things, shall bring a stigma on other kings too of your own race. (42)

Meaning

“In the course of a dispute between a hawk and a dove (who were no other than Indra, the ruler of gods, and the god of fire respectively) the ruler of the Śibis gave away his own flesh to the bird, which would not be satisfied otherwise; and, parting with his own eyes, King Alarka attained to the highest destiny. (43)

Meaning

“Having given his word of honour to the gods at their entreaty, Ocean never transgresses his limits. Therefore, bearing in mind the conduct of your forbears, do not violate the pledge given by you to me. (44)

Meaning

“Now I understand that forswearing righteousness and installing Rāma on the throne of Ayodhyā, you seek to enjoy life with Kausalyā eternally, O foolish king ! (45)

Meaning

“Whether that which has been promised by you to me is unrighteous or righteous, and whether the promise has been made in good faith or it is a mere hoax, there is no going back on it. (46)

Meaning

“If Rāma is installed as Prince Regent, I shall positively die this very day before your eyes, drinking copious poison in your presence. (47)

Meaning

“If I behold Kausalyā accepting greetings with joined palms from the people of Ayodhyā as the Prince Regent’s own mother even for a single day, death will be surely preferable to me than such an eyesore. (48)

Meaning

“I swear to you by Bharata as well as by my own self that I am not going to be satisfied by anything else than the banishment of Rāma.” (49)

Meaning

Having uttered this threat, Kaikeyī became silent; so the tradition goes. She made no reply whatsoever to the wailing monarch. (50)

Meaning

Perturbed in mind to hear the most unwelcome proposal of Kaikeyī, demanding the exile of Rāma to the forest and sovereignty for Bharata, the king for his part did not open his lips before Kaikeyī for a while; he kept gazing with unwinking eyes on his beloved queen, who uttered such unpleasant words. (51-52)

Meaning

The king’s joy vanished to hear that terrible proposal, which was so unwelcome to the heart, causing agony and grief, and, therefore, resembling the thunderbolt. (53)

Meaning

Reflecting on the queen’s firm resolve to see Rāma exiled to the forest and Bharata installed as Prince Regent and the terrible oath taken by him and heaving a sigh of despair, he dropped to the ground like a felled tree, uttering the name of Rāma. (54)

Meaning

Having lost his mental equilibrium like a madman, and getting upset like an ailing man, the Emperor lay motionless like a hypnotized serpent. (55)

Meaning

In an afflicted and impatient tone, they say, he spoke to Kaikeyī as follows : “By whom have you been taught to pursue this evil, which appears to you as worth striving for? (56)

Meaning

“Like a woman whose mind has been perverted by some evil spirit, you do not feel ashamed to speak in such an outspoken way to me. I did not know before that seemliness of behaviour has altogether taken leave of you. I really find your conduct at the present moment contrary as it were to what it was when you were young. From what circumstance for that matter has fear cropped up in you, who actually seek of me such a boon, viz., to see Bharata seated on the throne and Rāma (a scion of Raghu) settled in the forest. Therefore, have done with this hostile attitude as well with this groundless apprehension towards Rāma if a kindly act is sought to be done by you to your husband i.e., myself and the world at large as well as to Bharata, O cruel, petty-minded woman of sinful resolve and wicked deed ! (57—60)

Meaning

“What grievance can you possibly have against Rāma and myself or what offence do you find have we done against you? Without Rāma, Bharata will in no case dwell in the kingdom of Ayodhyā, much less rule over it; for I consider Bharata stronger in virtue even than Rāma. How when the words ‘Proceed to the forest !’ have been uttered by me, shall I behold even once the pallor of Rāma’s face resembling in everyway the eclipsed moon? How shall I bear to see my aforesaid scheme of installing Śrī Rāma as Prince Regent, which was not only well-designed but finalized in consultation with my well-wishers, foiled like an army destroyed by enemies? The kings assembled from various quarters will say of me, ‘Alas, how did this foolish scion of Ikṣwāku rule for such a long time?’ When many qualified and highly learned elderly men actually inquire of me about Rāma (a scion of Kakutstha), how shall I then tell them that the boy has been exiled by me, hard pressed as I was by Kaikeyī (yourself)? (61—66)

Meaning

“If I plead in support of my action that this has been done to vindicate the cause of truth (inasmuch as I did so only to redeem the promise made to you), my latest announcement made in public to the effect that Rāma would be installed as Prince Regent the following day would be falsified. What will Kausalyā say to me when Rāma (a scion of Raghu) proceeds to the forest? And having done such an unkind act to her, what reply shall I make to her inquiry in this behalf? Nay, whenever Kausalyā—who has always sought to please me and speaks kind words to me and who has given birth to my pet son and deserves to be kindly treated by me—waited on me like a maid-servant in rendering personal service to me and a friend in tendering salutary advice as well as in sport, like a better half while assisting me in the performance of sacred duties and a sister while procuring me other wives as well as like a mother while serving up dinner, the godly lady was never kindly treated by me for fear of displeasing you. The good behaviour which was shown by me towards you at that time stings me now even as food taken with unwholesome sauces fills an ailing person with remorse. Filled with apprehension about her own sons, Lakṣmaṇa and Śatrughna to perceive the ignominy shown to Rāma by withholding the office of Prince Regent from him as well as his exile to the forest, how will Sumitrā put faith in me any longer? “Alas ! with great agony will Sītā, a princess of the Videha territory, hear simultaneously of two unwelcome incidents viz., of me having met my end and of Rāma having retired to the forest. Alas, like a Kinnara girl bereft of her partner in a flank of the Himalayan range, Sītā (a princess of the Videha territory) will spend her life lamenting about me as well as about her husband. Rāma living as an exile in a great forest and Sītā, daughter of the king of Mithilā, too weeping due to separation from her spouse, I would under no circumstance survive long. Deprived of your husband, you will as such undoubtedly carry on the administration with your son as the undisputed king. (67—75)

Meaning

“I look upon you, a devoted and comely wife as you are, as ultimately proving to be most disloyal, even as one, having drunk wine mixed with poison, though possessing a charming appearance, ultimately concludes it to be noxious. (76)

Meaning

“Alas ! Though you have been talking with me as a friend, coaxing me with empty blandishments, you have actually killed me even as a hunter kills a deer after enticing it with melodious sound. (77)

Meaning

“Worthy men in the streets will surely stigmatize me, who is going to barter away my pet son for the pleasure of my wife, as an ignoble man, even as they revile a Brāhmaṇa drinking wine. (78)

Meaning

“How distressing, oh, how painful it is for me that I have to put up with your harsh words ! Such suffering has evidently been reaped by me as an evil consequence earned in a previous life. (79)

Meaning

“Like a halter placed round one’s neck through ignorance, O wicked woman, you have been lovingly maintained by me, sinful as I am. (80)

Meaning

“Enjoying life with you, I did not perceive you to be the cause of my death. I have embraced you in retirement even as an infant would handle a black cobra in a solitary place. (81)

Meaning

“This world of living beings is surely fit to revile me, such as I am, saying that high-souled boy of mine has actually been deprived of his fatherly protection by me, evil-minded as I am, and making the following further observation : ‘Alas ! Extremely foolish is King Daśaratha, whose mind is given to concupiscence and who has exiled to the forest his favourite son for the sake of pleasing his wife !’ (82-83)

Meaning

“Emaciated, prior to his wedding, through a study of the Vedas and privations entailed by the vow of religious study as well as through service rendered to his preceptors, Rāma will indeed even during his period of enjoyment undergo again great hardship in his forest life. (84)

Meaning

“My noble son Rāma is incapable of addressing a word of protest to me. Commanded in the words ‘Go into exile to the forest,’ he will only say, ‘Be it so !’ (85)

Meaning

“Should Rāma (a scion of Raghu) do the contrary when commanded in the words ‘Proceed to the forest !’, it would be welcome to me. My darling, however, would never do so. (86)

Meaning

“On Rāma (a scion of Raghu) having repaired to the forest, Death will take me, hooted by all men and unpardonable in their eyes, to the abode of Yama, the god of punishment. (87)

Meaning

“Myself having joined the majority when Rāma, the foremost among men, has proceeded to the forest, what (inconceivable) wrong will you inflict on the remaining people so beloved of me? (88)

Meaning

“If Kausalyā, my seniormost queen, will miss me as well as Rāma as also her two other sons, Lakṣmaṇa and Śatrughna, the former of whom is sure to follow Rāma to the forest and the latter will meet the same fate as Rāma, the godlike lady, unable to endure the woes, will follow me to the abode of Yama. And Sumitrā will also follow suit. (89)

Meaning

“Having thus thrown into hellish tortures Kausalyā and Sumitrā as well as myself alongwith our three sons, be you, the notorious daughter of the king of the Kekayas, happy ! (90)

Meaning

“You alone will then take care of Iṣwāku’s everlasting race, which, though adorned with manifold virtues, and incapable of being harassed will be abandoned by Rāma as well as by myself and will as such be mentally disturbed. (91)

Meaning

“In case this banishment of Rāma proves agreeable to Bharata, let not Bharata perform my obsequies when my life has departed. (92)

Meaning

“When I have joined the majority consequent on Rāma, the foremost of men, having proceeded to the forest, you, a widow, notorious as you will be for your act of exiling Rāma, will then rule over the kingdom with your son. (93)

Meaning

“Through ill luck of mine, O princess of Kekaya, you took up your abode in my palace. That is why ill repute which is unmatched in the world and lasting reproach as well as the scorn of all men will fall to my share as to a perpetrator of sinful deeds. (94)

Meaning

“How, having driven on chariots and ridden on elephants and horses on every occasion he was required to move, will my darling, the powerful Rāma roam about in an extensive forest on foot? (95)

Meaning

“How will my son—at whose dinner time cooks wearing (gold and bejewelled) ear-rings and full of delight used to prepare food and drinks of various kinds, trying to finish their work before others—actually sustain his life living on alkaline, bitter and pungent fruits as well as on other wild edibles such as bulbs and roots? (96-97)

Meaning

“How, having been clad in costly robes, will Rāma, who is deserving of lasting comforts, wear ochre-coloured garments? (98)

Meaning

“At whose instance has such a cruel proposal as the one demanding the exile of Rāma into the forest and the installation of Bharata as Prince Regent been put forward by you? (99)

Meaning

“Woe unto womankind, who are malignant by nature and whose supreme concern is to advance their own selfish interests ! I do not speak of all women, but of Bharata’s mother alone. (100)

Meaning

“O cruel woman of evil intent, given to the pursuit of your selfish ends, you have been lodged in my house by Providence for causing affliction to me. What mischief do you expect through me or through Rāma, who has repeatedly been doing good to you? (101)

Meaning

“Even fathers, who have bestowed their love on Rāma, are sure to abandon sons in order to be able to follow Rāma in his exile and wives too thier husbands and everything else; nay, the whole world will get exasperated at the very sight of Rāma plunged in adversity in the shape of banishment. (102)

Meaning

“I for my part rejoice when I behold with my own eyes that son of mine, possessing the comeliness of a divine boy and adorned with ornaments, coming to me and feel rejuvenated as it were the moment I see him. (103)

Meaning

“Active life may be possible even without the sun or even with Indra, the wielder of the thunderbolt, not pouring showers. None in the capital, however, can survive on perceiving Rāma departing from Ayodhyā to the woods: such is my conviction indeed. (104)

Meaning

“I lodged in my house, as one would one’s own mortal enemy, you, who seek my life and are not only unfriendly but positively hostile to me. Alas ! through ignorance in your person a highly venomous female serpent has been embraced so long by me and, therefore, I am undone. (105)

Meaning

“Devoid of me as also of Rāma and Lakṣmaṇa, let Bharata alongwith you rule over the city as well as the state. Having got rid of your relations (husband and stepsons) bring joy to my enemies. (106)

Meaning

“O woman of cruel behaviour, who have dealt this severe blow in the shape of Rāma’s banishment at me in my adversity in the form of old age, when you violently utter such words at this place and on this occasion, it is a matter of surprise that breaking into thousands of pieces, your teeth do not on that accout drop down from your mouth. (107)

Meaning

“I daresay, Rāma did not utter any hurtful or unkind word to you; for he does not know how to speak harsh words. How then, do you dare find fault with Śrī Rāma, who invariably speaks pleasing words to all and is ever esteemed by all for his excellences? (108)

Meaning

“You may faint or flare up or perish by swallowing poison or strangling yourself or enter the bowels of the earth split up into thousands of chasms, I shall never accede to your most cruel demand, which is so prejudicial to me, O disgrace to the king of the Kekayas ! (109)

Meaning

“I do not wish you to survive—you, who are destructive as a razor, utter falsely pleasing words, are of extremely malicious intent, nay, the bane of your family, and are intent upon burning my heart alongwith my vitals and, therefore, repellent to my mind. (110)

Meaning

“My life cannot be prolonged without my son, Rāma; how, then, can there be any happiness for me? How can there be any joy without a son even to the knowers of the Self? Therefore, you ought not to do an unfriendly act to me, O queen ! I even stoop down to touch your feet. Be gracious to me.” (111)

Meaning

Wailing like a forlorn child, the said monarch—who had been afflicted in the heart by Kaikeyī, who had transgressed all bounds of decorum—sank down unconscious like an ailing man, not fully reaching the queen’s feet, both of which lay stretched before him. (112)