---
title: "Ayodhya Kanda, Sarga 20"
canonical: "https://ramayana.com/valmiki-ramayana/ayodhya-kanda/sarga-20"
lang: "en"
---

# Ayodhya Kanda, Sarga 20

> तस्मिंस्तु पुरुषव्याघ्रे निष्क्रामति कृताञ्जलौ।  
> आर्तशब्दो महान् जज्ञे स्त्रीणामन्तःपुरे तदा॥ १॥

The moment Śrī Rāma, a veritable tiger among men, issued forth from the gynaeceum, with joined palms, a loud and pathetic lament arose from the mouth of the ladies of the gynaeceum: (1)

> कृत्येष्वचोदितः पित्रा सर्वस्यान्तःपुरस्य च।  
> गतिश्च शरणं चासीत् स रामोऽद्य प्रवत्स्यति॥ २॥

“The same Śrī Rāma who used to attend to all the affairs of the gynaeceum unenjoined by his father and who was our resort and protector till now will go into exile today ! (2)

> कौसल्यायां यथा युक्तो जनन्यां वर्तते सदा।  
> तथैव वर्ततेऽस्मासु जन्मप्रभृति राघवः॥ ३॥

“Śrī Rāma, a scion of Raghu, has since his very birth ever been attentive to us precisely to the same degree as he is to his mother, Kausalyā. (3)

> न क्रुध्यत्यभिशप्तोऽपि क्रोधनीयानि वर्जयन्।  
> क्रुद्धान् प्रसादयन् सर्वान् स इतोऽद्य प्रवत्स्यति॥ ४॥

“He who did not feel angry even though spoken harshly to, avoided words provoking anger in others and appeased all who were angry with him, will go into exile from this place today ! (4)

> अबुद्धिर्बत नो राजा जीवलोकं चरत्ययम्।  
> यो गतिं सर्वभूतानां परित्यजति राघवम्॥ ५॥

“Alas ! This foolish king of ours, who is forgoing Śrī Rāma, the support of all living beings, is bringing destruction to the entire living creation.” (5)

> इति सर्वा महिष्यस्ता विवत्सा इव धेनवः।  
> पतिमाचुक्रुशुश्चापि सस्वनं चापि चुक्रुशुः॥ ६॥

In this way all those queens not only decried their husband but also wailed loudly like cows bereft of their calves. (6)

> स हि चान्तःपुरे घोरमार्तशब्दं महीपतिः।  
> पुत्रशोकाभिसंतप्तः श्रुत्वा व्यालीयतासने॥ ७॥

Hearing the frightful and piteous wail in the gynaeceum, the king, who was sore stricken with grief over the impending separation from his eldest son, actually hid himself under the bed-sheets in the couch for sheer shame and woe. (7)

> रामस्तु भृशमायस्तो निःश्वसन्निव कुञ्जरः।  
> जगाम सहितो भ्रात्रा मातुरन्तःपुरं वशी॥ ८॥

Deeply afflicted to find his near and dear ones plunged in grief, Śrī Rāma, who was noted for his self-control, proceeded, for his part, to his mother’s apartments alongwith his younger brother, Lakṣmaṇa, drawing a deep audible breath like an elephant. (8)

> सोऽपश्यत् पुरुषं तत्र वृद्धं परमपूजितम्।  
> उपविष्टं गृहद्वारि तिष्ठतश्चापरान् बहून्॥ ९॥

He saw seated at the entrance of the section of the gynaeceum, reserved for Kausalyā, the aged and most respected chief of porters and many other porters standing. (9)

> दृष्ट्वैव तु तदा रामं ते सर्वे समुपस्थिताः।  
> जयेन जयतां श्रेष्ठं वर्धयन्ति स्म राघवम्॥ १०॥

The moment they beheld Śrī Rāma, all flocked to his side and hailed the scion of Raghu, the foremost of the victorious, with shouts of victory. (10)

> प्रविश्य प्रथमां कक्ष्यां द्वितीयायां ददर्श सः।  
> ब्राह्मणान् वेदसम्पन्नान् वृद्धान् राज्ञाभिसत्कृतान्॥ ११॥

Having passed through the first gate, he saw at the second elderly Brāhmaṇas well-versed in the Vedas and highly respected by the Emperor. (11)

> प्रणम्य रामस्तान् वृद्धांस्तृतीयायां ददर्श सः।  
> स्त्रियो बालाश्च वृद्धाश्च द्वाररक्षणतत्पराः॥ १२॥

Bowing low to the aforesaid elders Śrī Rāma beheld at the third gate females and girls as well as aged men intent upon guarding the entrance. (12)

> वर्धयित्वा प्रहृष्टास्ताः प्रविश्य च गृहं स्त्रियः।  
> न्यवेदयन्त त्वरितं राममातुः प्रियं तदा॥ १३॥

Felicitating the prince on his projected installation as Prince Regent and entering the chamber occupied by Empress Kausalyā, the women, who felt extremely delighted to behold Śrī Rāma, promptly broke the delightful news to Śrī Rāma’s mother on that occasion. (13)

> कौसल्यापि तदा देवी रात्रिं स्थित्वा समाहिता।  
> प्रभाते चाकरोत् पूजां विष्णोः पुत्रहितैषिणी॥ १४॥

Having passed the night in religious observances, Queen Kausalyā for her part had started offering worship to Lord Viṣṇu, seated in the orb of the sun, at day break, wishing well of her son. (14)

> सा क्षौमवसना हृष्टा नित्यं व्रतपरायणा।  
> अग्निं जुहोति स्म तदा मन्त्रवत् कृतमङ्गला॥ १५॥

Having performed some propitious rites, Kausalyā, who was clad in silk and was ever given to sacred observances, was causing oblations to be poured by the priests into the sacred fire at that time with the chanting of sacred texts. (15)

> प्रविश्य तु तदा रामो मातुरन्तःपुरं शुभम्।  
> ददर्श मातरं तत्र हावयन्तीं हुताशनम्॥ १६॥

Entering forthwith the beautiful chamber of Kausalyā, his mother, Śrī Rāma actually saw there his mother causing oblations to be poured into the sacred fire. (16)

> देवकार्यनिमित्तं च तत्रापश्यत् समुद्यतम्।  
> दध्यक्षतघृतं चैव मोदकान् हविषस्तथा॥ १७॥

He also saw kept ready at hand for the worship of the gods there curds, unbroken grains of rice and ghee as well as balls of sweetmeat and oblations to be poured into the sacred fire. (17)

> लाजान् माल्यानि शुक्लानि पायसं कृसरं तथा।  
> समिधः पूर्णकुम्भांश्च ददर्श रघुनन्दनः॥ १८॥

Śrī Rāma, the delight of the Raghus, further beheld parched grains of paddy, white flowers, milk boiled with rice and sugar, rice cooked with sesame seeds, sticks of sacrificial wood and jars full of rice. (18)

> तां शुक्लक्षौमसंवीतां व्रतयोगेन कर्शिताम्।  
> तर्पयन्तीं ददर्शाद्भिर्देवतां वरवर्णिनीम्॥ १९॥

He saw the fair-complexioned Kausalyā clad in white silk and emaciated through persevering in fasting and gratifying the Deity with an offering of water. (19)

> सा चिरस्यात्मजं दृष्ट्वा मातृनन्दनमागतम्।  
> अभिचक्राम संहृष्टा किशोरं वडवा यथा॥ २०॥

Overjoyed to behold her son, the delight of his mother, come to her after a long time, she went forward to meet him as a mare would run to meet her foal. (20)

> स मातरमुपक्रान्तामुपसंगृह्य राघवः।  
> परिष्वक्तश्च बाहुभ्यामवघ्रातश्च मूर्धनि॥ २१॥

Śrī Rāma, a scion of Raghu, stood clinging to his mother with his arms placed round her neck as she approached him and was in return folded in her arms and smelt at the head as a token of motherly affection. (21)

> तमुवाच दुराधर्षं राघवं सुतमात्मनः।  
> कौसल्या पुत्रवात्सल्यादिदं प्रियहितं वचः॥ २२॥

Out of affection for her son, Kausalyā addressed the following delightful and at the same time wholesome words (a rare combination) to her son, the celebrated Śrī Rāma, a scion of Raghu, who was hard to assail : (22)

> वृद्धानां धर्मशीलानां राजर्षीणां महात्मनाम्।  
> प्राप्नुह्यायुश्च कीर्तिं च धर्मं चाप्युचितं कुले॥ २३॥

“May you attain the age and renown of ancient royal sages of virtuous conduct and possessing a noble soul, and acquire virtue worthy of your race ! (23)

> सत्यप्रतिज्ञं पितरं राजानं पश्य राघव।  
> अद्यैव त्वां स धर्मात्मा यौवराज्येऽभिषेक्ष्यति॥ २४॥

“Please go and see, O scion of Raghu, your royal father, who is true to his promise. That pious soul is going to install you in the office of Prince Regent this very day.”(24)

> दत्तमासनमालभ्य भोजनेन निमन्त्रितः।  
> मातरं राघवः किंचित् प्रसार्याञ्जलिमब्रवीत्॥ २५॥  
> स स्वभावविनीतश्च गौरवाच्च तथानतः।  
> प्रस्थितो दण्डकारण्यमाप्रष्टुमुपचक्रमे॥ २६॥  
> देवि नूनं न जानीषे महद् भयमुपस्थितम्।  
> इदं तव च दुःखाय वैदेह्या लक्ष्मणस्य च॥ २७॥

Merely touching the seat offered by the Empress, when invited to breakfast, and distending a bit the hollow of his joined palms, Śrī Rāma (a scion of Raghu) began to speak as follows. Nay, about to start on his long journey to the Daṇḍaka forest, Śrī Rāma who was modest by nature and was likewise bent low with reverence, proceeded to take leave of his mother in the following words : “Surely you do not know, O godly lady, that a great calamity is imminent. What I am going to reveal to you will cause you agony no less than to Sītā, a princess of Videha, and to Lakṣmaṇa. (25—27)

> गमिष्ये दण्डकारण्यं किमनेनासनेन मे।  
> विष्टरासनयोग्यो हि कालोऽयं मामुपस्थितः॥ २८॥

“I am just going to proceed to the Daṇḍaka forest; what shall I do with this bejewelled seat? Time has now arrived for me to occupy a mat of Kuśa grass . (28)

> चतुर्दश हि वर्षाणि वत्स्यामि विजने वने।  
> कन्दमूलफलैर्जीवन् हित्वा मुनिवदामिषम्॥ २९॥

“Indeed for fourteen years I shall actually live in a lonely forest, subsisting like ascetics on bulbs, roots and fruits and giving up royal fare. (29)

> भरताय महाराजो यौवराज्यं प्रयच्छति।  
> मां पुनर्दण्डकारण्यं विवासयति तापसम्॥ ३०॥

“The Emperor is conferring the office of Prince Regent on Bharata and exiling me to the Daṇḍaka forest as an ascetic, on the other hand. (30)

> स षट् चाष्टौ च वर्षाणि वत्स्यामि विजने वने।  
> आसेवमानो वन्यानि फलमूलैश्च वर्तयन्॥ ३१॥

“As such I shall live in a lonely forest for six years and eight, wearing the barks of wild trees and living on fruits and roots.” (31)

> सा निकृत्तेव सालस्य यष्टिः परशुना वने।  
> पपात सहसा देवी देवतेव दिवश्च्युता॥ ३२॥

Hearing this unpalatable news, the said queen fell all at once to the ground like a bough of a fir tree in the forest severed with an axe, and lying unconscious shone like a goddess fallen from heaven. (32)

> तामदुःखोचितां दृष्ट्वा पतितां कदलीमिव।  
> रामस्तूत्थापयामास मातरं गतचेतसम्॥ ३३॥

Seeing his mother, who did not deserve suffering, fallen unconscious like a banana tree, Śrī Rāma for his part lifted her up. (33)

> उपावृत्योत्थितां दीनां वडवामिव वाहिताम्।  
> पांसुगुण्ठितसर्वाङ्गीं विममर्श च पाणिना॥ ३४॥

Nay, he brushed the dust with his own hands off the person of his distressed mother, who had all her limbs covered with it like a mare that had been made to carry a heavy load and had just risen after rolling on the ground. (34)

> सा राघवमुपासीनमसुखार्ता सुखोचिता।  
> उवाच पुरुषव्याघ्रमुपशृण्वति लक्ष्मणे॥ ३५॥

Stricken with agony, Kausalyā, who deserved happiness, spoke as follows to Śrī Rāma, a scion of Raghu, a tiger among men, standing by her side, within the hearing of Lakṣmaṇa : (35)

> यदि पुत्र न जायेथा मम शोकाय राघव।  
> न स्म दुःखमतो भूयः पश्येयमहमप्रजाः॥ ३६॥

“Had you not been born, my son, this would have certainly caused grief to me in the shape of issuelessness, O scion of Raghu ! Even if childless, I would not have experienced the present agony caused by separation from a grown up and married son, greater than the former. (36)

> एक एव हि वन्ध्यायाः शोको भवति मानसः।  
> अप्रजास्मीति संतापो न ह्यन्यः पुत्र विद्यते॥ ३७॥

“Indeed there is only one mental anguish for a barren woman—the feeling that she is issueless; there is certainly no other agony to her, my son ! (37)

> न दृष्टपूर्वं कल्याणं सुखं वा पतिपौरुषे।  
> अपि पुत्रे विपश्येयमिति रामास्थितं मया॥ ३८॥

No good fortune or happiness was enjoyed by me in the past through the effort of my husband. Hope was, however, entertained by me, O Rāma, that with my son in power I might see both in abundance. (38)

> सा बहून्यमनोज्ञानि वाक्यानि हृदयच्छिदाम्।  
> अहं श्रोष्ये सपत्नीनामवराणां परा सती॥ ३९॥

“Seniormost though I am of all the queens, I shall in my present plight, as separated from you, hear many unpalatable words from my junior co-wives, who will rend my heart thereby. (39)

> अतो दुःखतरं किं नु प्रमदानां भविष्यति।  
> मम शोको विलापश्च यादृशोऽयमनन्तकः॥ ४०॥

“What can possibly be more painful than this for the fair sex? The kind of grief and lamentation that has now fallen to my lot is unending. (40)

> त्वयि संनिहितेऽप्येवमहमासं निराकृता।  
> किं पुनः प्रोषिते तात ध्रुवं मरणमेव हि॥ ४१॥

“Even with you by my side, I have been despised; how much more shall I be despised when you are away, O dear child? Surely my death is but inevitable. (41)

> अत्यन्तं निगृहीतास्मि भर्तुर्नित्यमसम्मता।  
> परिवारेण कैकेय्याः समा वाप्यथवावरा॥ ४२॥

“Not esteemed by my husband, I have always been greatly snubbed by him. I have been treated on a par with or even on a lower footing than Kaikeyī’s servants ! (42)

> यो हि मां सेवते कश्चिदपि वाप्यनुवर्तते।  
> कैकेय्याः पुत्रमन्वीक्ष्य स जनो नाभिभाषते॥ ४३॥

“Whosoever serves me or even speaks kindly to me, would no longer speak to me on perceiving Bharata. (43)

> नित्यक्रोधतया तस्याः कथं नु खरवादि तत्।  
> कैकेय्या वदनं द्रष्टुं पुत्र शक्ष्यामि दुर्गता॥ ४४॥

“Reduced to a bad plight, my son, how shall I possibly be able to cast my eyes on those lips of Kaikeyī uttering harsh words due to her being constantly angry? (44)

> दश सप्त च वर्षाणि जातस्य तव राघव।  
> अतीतानि प्रकांक्षन्त्या मया दुःखपरिक्षयम्॥ ४५॥

“Ten and seven years have been spent by me since you were born for a second time in the shape of investiture* with the sacred thread, keenly desiring the end of woes, O scion of Raghu ! (45)

> तदक्षयं महद्दुःखं नोत्सहे सहितुं चिरात्।  
> विप्रकारं सपत्नीनामेवं जीर्णापि राघव॥ ४६॥

“Though worn out with age I am unable to suffer for a long time that great agony, in the shape of the contumely of my co-wives, which knows no end, O scion of Raghu ! (46)

> अपश्यन्ती तव मुखं परिपूर्णशशिप्रभम्।  
> कृपणा वर्तयिष्यामि कथं कृपणजीविका॥ ४७॥

“Unable to behold your countenance possessing the splendour of the full moon, and dragging a wretched existence, how shall I survive, distressed as I already am? (47)

> उपवासैश्च योगैश्च बहुभिश्च परिश्रमैः।  
> दुःखसंवर्धितो मोघं त्वं हि दुर्गतया मया॥ ४८॥

“In vain indeed have you been brought up through great hardship with the help of a number of fasts and meditations on the various gods involving much toil, unlucky as I am. (48)

> स्थिरं नु हृदयं मन्ये ममेदं यन्न दीर्यते।  
> प्रावृषीव महानद्याः स्पृष्टं कूलं नवाम्भसा॥ ४९॥

“I conclude this heart of mine to be hard enough inasmuch as it does not get riven any more than the bank of a large river like the holy Gaṅgā even though washed by the new waters in the rainy season. (49)

> ममैव नूनं मरणं न विद्यते  
> न चावकाशोऽस्ति यमक्षये मम।  
> यदन्तकोऽद्यैव न मां जिहीर्षति  
> प्रसह्य सिंहो रुदतीं मृगीमिव॥ ५०॥

“Surely there is no death for me nor is there room for me in the abode of Yama (the god of punishment), as is evident from the fact that Death does not feel inclined to carry me away by force as a lion would carry away a wailing doe. (50)

> स्थिरं हि नूनं हृदयं ममायसं  
> न भिद्यते यद् भुवि नो विदीर्यते।  
> अनेन दुःखेन च देहमर्पितं  
> ध्रुवं ह्यकाले मरणं न विद्यते॥ ५१॥

“My hard heart is most certainly made of steel inasmuch as it does not break under pressure of grief nor is the body, overcome with this anguish, torn into pieces even on falling to the ground. Undoubtedly death does not come out of time. (51)

> इदं तु दुःखं यदनर्थकानि मे  
> व्रतानि दानानि च संयमाश्च हि।  
> तपश्च तप्तं यदपत्यकाम्यया  
> सुनिष्फलं बीजमिवोप्तमूषरे॥ ५२॥

“This is all the more painful that my sacred observances and gifts as well as courses of self-discipline are of no use and the asceticism practised with intent to do good to my child has proved utterly unfructuous like a seed sown in barren soil. (52)

> यदि ह्यकाले मरणं यदृच्छया  
> लभेत कश्चिद् गुरुदुःखकर्शितः।  
> गताहमद्यैव परेतसंसदं  
> विना त्वया धेनुरिवात्मजेन वै॥ ५३॥

“If anyone afflicted with great suffering could meet with death at one’s sweet will even before time, I would certainly, like a cow bereft of its calf, depart to the court of Yama in your absence this very day. (53)

> अथापि किं जीवितमद्य मे वृथा  
> त्वया विना चन्द्रनिभाननप्रभ।  
> अनुव्रजिष्यामि वनं त्वयैव गौः  
> सुदुर्बला वत्समिवाभिकांक्षया॥ ५४॥

“Even if there is no death, life without you is of no consequence and, therefore, useless, O Rāma (wearing a moon-like splendour on your countenance) ! Though very feeble, I shall, like a cow following its calf through ardent longing, definitely proceed with you to the forest.” (54)

> भृशमसुखममर्षिता तदा  
> बहु विललाप समीक्ष्य राघवम्।  
> व्यसनमुपनिशाम्य सा महत्  
> सुतमिव बद्धमवेक्ष्य किंनरी॥ ५५॥

Pondering over the terrible calamity that was going to befall her as a result of her son’s exile and perceiving Śrī Rāma, a scion of Raghu, bound by a sense of duty to his father, Kausalyā, who was unable to bear the intense suffering, wailed a lot even as a Kinnara woman would on finding her son made captive. (55)

Book: https://ramayana.com/valmiki-ramayana

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Source: Gita Press, Gorakhpur editions. Buy the book: https://gitapress.org/product/sri-ramcharitmanas-special-edition

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