Ayodhya Kanda, Sarga 3

Meaning

Answering the salutations of them all (in the form of the hollow of their palms joined together in the shape of a lotus bud and placed on their forehead), the Emperor (Daśaratha) addressed to them the following agreeable and well-meaning reply : (1)

Meaning

“Ah, I feel supremely pleased and incomparable is my fortune in that you all desire my eldest and favourite son, Śrī Rāma, to be installed in the office of Prince Regent.” (2)

Meaning

Having thus returned the honour done by them (the citizens of Ayodhyā and the people hailing from the countryside), the Emperor spoke as follows to Vasiṣṭha, Vāmadeva and other Brāhmaṇas within the very hearing of the former, the people of Ayodhyā and the countryside : (3)

Meaning

“The present is the splendid and sacred month of Caitra (roughly corresponding to March of the Gregorian calendar), when the woodlands are adorned with blossoms (as a mark of rejoicing). Let everything indeed be got ready for the installation of Śrī Rāma in the office of Prince Regent.” (4)

Meaning

The emperor’s statement having ended, there actually issued forth a loud clamour from men. And that clamour of men having died out by degrees, Daśaratha, the ruler of men, addressed the following words to Sage Vasiṣṭha, a veritable tiger among hermits (as also to Vāmadeva) : “Be pleased, O venerable Sir, to enjoin all the traditional ceremonials which are required (according to the Śāstras) for the installation of Śrī Rāma as Prince Regent, alongwith the accessories that will be required for conducting the ceremonial.” Hearing the aforesaid submission of Daśaratha (the ruler of the earth), Vasiṣṭha, the foremost of sages, commanded the ministers (Sumantra and others) authorized in this behalf, who stood with joined palms in front of the Emperor : “Please get ready gold and other precious substances, oblations to be offered to the gods as well as all the medicinal herbs essential for the installation ceremony, white flowers and parched grains of paddy as also honey and ghee kept apart, nay, pieces of brand new (lit., unbeaten) cloth, a chariot as also all kinds of weapons as well as the army consisting of all its four limbs (viz., the horse, elephants, chariots and infantry), again, an elephant endowed with auspicious bodily marks, a pair each of whisks made of a yak’s tail and fans both, a flag and a white umbrella, nay, a hundred gold pitchers effulgent as fire, a bull with gold-plated horns and a whole lion-skin (with nails etc., intact) and everything else such as sandal-paste that may be desirable. Keep all these requisites ready next morning at or about the royal fire-sanctuary. (5—12)

Meaning

“Let the gates and doorways of the gynaeceum as well as of the whole city be decorated with sandal-paste and garlands as well as with fumes of incense ravishing the olfactory sense. (13)

Meaning

“Let excellent and wholesome rice cooked in milk or curds that may fully suffice for a lakh of Brāhmaṇas, as well as ghee, curds and parched grains of paddy be served up with respect and Dakṣiṇās (monetary gifts at the end of a dinner) on a liberal scale given to the foremost of Brāhmaṇas tomorrow morning. (14-15)

Meaning

“As soon as the sun rises tomorrow there will be Svasti-Vācana (a religious rite preparatory to any religious or solemn observance, in which blessings are invoked on the individual to be consecrated for the observance) and let Brāhmaṇas be invited for the purpose and seats provided for them. (16)

Meaning

“Nay, let buntings be strung everywhere and let the main road be sprinkled with water (to prevent dust being raised by the traffic). Again, reaching the second enclosure of the king’s palace (the first one being selected for the installation ceremony and therefore exclusively occupied by the Brāhmaṇas) let the male dancers and the dancing girls, beautifully adorned, wait there to discharge their duty when asked to do so. Let the images of deities deserving worship through flowers and installed in temples and at cross-roads be worshipped severally and served with cooked rice and other dishes requiring mastication and offered presents in the shape of money too. Let armoured warriors armed with a long sword and wearing gloves of iguana skin and clad in a clean uniform enter the emperor’s courtyard full of great jubilation.” Having enjoined as aforesaid the rites to be performed for the occasion, the two Brāhmaṇas, Vasiṣṭha and Vāmadeva, personally did what yet remained to be done, while keeping seated there, after making it known to the king, of course. Nay, approaching with a delighted mind Daśaratha, the ruler of the world, Vasiṣṭha and Vāmadeva, the foremost of Brāhmaṇas, full of joy in their expression, informed him that everything had been done as enjoined. The glorious Emperor then spoke to Sumantra as follows : “Let Rāma of disciplined mind be speedily brought by you in my presence.” Saying in reply “Amen !” Sumantra brought Śrī Rāma, the foremost of car-warriors, in a chariot under the Emperor’s order to the council chamber. (17—24)

Meaning

The kings belonging to all the four quarters viz., east, north, west and south, Mlecchas (non-Aryans) as well as Aryans and others living on the verge of a mountain and in the precincts of a forest, who were comfortably seated there on that occasion, all now danced attendance upon the aforesaid Emperor Daśaratha as gods wait upon Indra, the ruler of gods. Seated in his palace in their midst, as Indra in the midst of gods, Daśaratha saw, coming towards him, his eldest son, Śrī Rāma, who vied with the ruler of Gandharvas in comeliness of form etc., whose prowess was widely known in the universe, who was endowed with unusually long arms and possessed of great might, who walked like an elephant in rut, whose face was lovelier than the moon, nay, who had a most pleasing aspect, who attracted the eyes and mind of men by his comeliness of form, liberality and other virtues and who delighted the people even as a cloud delights those scorched by sunshine. (25—29)

Meaning

Daśaratha, ruler of men, did not feel sated as he saw Rāma coming in a befitting manner. Helping Śrī Rāma to alight from his excellent chariot, Sumantra for his part followed with joined palms at his heels even as he walked into the presence of his father, Emperor Daśaratha. In order to see the Emperor, the aforesaid Rāma, a scion of Raghu, the foremost of men, went up alongwith Sumantra straight to the well-known palace, which looked like the peak of Mount Kailāsa (because of its white colour). Making his way with joined palms to the presence of his father and falling prostrate , the celebrated Śrī Rāma bowed at the latter’s feet, mentioning his own name. Seeing him lying prostrate by his side with joined palms, the king (lit., a ruler of men) took him by his joined palms and, drawing him near, hugged his beloved son. Nay, the Emperor offered to the said Śrī Rāma a splendid and excellent seat, beautifully inlaid with gems and gold and (already) kept ready by his servants. Mounting the princely seat, Śrī Rāma, a scion of Raghu, illumined it by his own effulgence in the same way as the clear sun would illumine Mount Meru at dawn. Illumined by him, that assembly too shone brightly on that occasion even as the autumnal sky, spangled with bright planets and stars, would shine all the more brightly when illumined by the moon. The Emperor rejoiced to see his beloved son even as one would rejoice to see oneself, decked with ornaments, reflected on the surface of a mirror. Addressing his aforesaid son, comfortably seated, Daśaratha, the foremost of those blessed with a son, spoke as follows even as Sage Kaśyapa would address (his eldest son) Indra, the ruler of gods: “You have been born of my seniormost wife, Kausalyā, who is worthy of me in every wise, as a son equally worthy of myself. Being seniormost in virtues as well, O Rāma, you are my favourite son. Since all these people assembled here have been gratified by you through your excellences, therefore, accept you the office of Prince Regent tomorrow, when the moon appears in conjunction with the constellation Puṣya. You have been adjudged to be abundantly rich in excellences by your very disposition. (30—41)

Meaning

“To you, an epitome of merits as you are, I shall tender friendly advice, my son, as follows out of sheer affection. Resorting to even greater humility than before, constantly keep your senses under control and eschew vices born of concupiscence and anger. Ruling according both to the indirect* and direct methods of governance, please your ministers and others, namely, the army commanders and civic guards, as well as all the people, laying-by against future contingencies numerous stores of useful materials such as jewellery, gold and silver, textiles and ornaments alongwith barns and armouries. (42—44)

Meaning

“The friends and allies of a monarch who protects the earth with fostering care and whose subjects are not only loved by him as his children but are devoted to him, in their turn exult in the same way as the immortals did on securing nectar.(45)

Meaning

“Disciplining your mind, therefore, my son, conduct yourself well as instructed by me.” Hearing this and hastening to mother Kausalyā, the chums of Śrī Rāma hastily reported the matter to her, intent as they were on obliging him. The said Kausalyā, the foremost of women, bestowed gold as well as cows and jewels of various kinds on those who broke the delightful news to her. Then, bowing to the Emperor and mounting the chariot, Śrī Rāma, a scion of Raghu, retired to his splendid palace, greeted on the way by multitudes of men. (46—48)

Meaning

Immensely delighted to hear the said announcement of the king, even as one would feel on being promised a coveted boon, and taking leave of the Emperor, the aforesaid citizens too speedily returned to their respective dwellings and duly worshipped the gods in order that Śrī Rāma’s installation may be concluded without any let or hindrance. (49)