--- title: "Ayodhya Kanda, Sarga 39" canonical: "https://ramayana.com/valmiki-ramayana/ayodhya-kanda/sarga-39" lang: "en" --- # Ayodhya Kanda, Sarga 39 > रामस्य तु वचः श्रुत्वा मुनिवेषधरं च तम्। > समीक्ष्य सह भार्याभी राजा विगतचेतनः॥ १॥ Hearing the intercession of Śrī Rāma and perceiving him clad in the garb of a hermit, the king for his part with his consorts fell unconscious. (1) > नैनं दुःखेन संतप्तः प्रत्यवैक्षत राघवम्। > न चैनमभिसम्प्रेक्ष्य प्रत्यभाषत दुर्मनाः॥ २॥ Sore stricken with agony he could neither regale his eyes on Śrī Rāma (a scion of Raghu) nor could he accost him even on casting a look at him awhile, disconsolate as he was. (2) > स मुहूर्तमिवासंज्ञो दुःखितश्च महीपतिः। > विललाप महाबाहू राममेवानुचिन्तयन्॥ ३॥ Remaining senseless, as it were, for an hour or so and feeling distressed, the mighty-armed monarch repented in various ways, thinking all the time of Śrī Rāma alone: (3) > मन्ये खलु मया पूर्वं विवत्सा बहवः कृताः। > प्राणिनो हिंसिता वापि तन्मामिदमुपस्थितम्॥ ४॥ “I think in my past life many a cow indeed was robbed of its calf or in any case many living beings were destroyed by me. Hence this calamity has befallen me. (4) > न त्वेवानागते काले देहाच्च्यवति जीवितम्। > कैकेय्या क्लिश्यमानस्य मृत्युर्मम न विद्यते॥ ५॥ > योऽहं पावकसंकाशं पश्यामि पुरतः स्थितम्। > विहाय वसने सूक्ष्मे तापसाच्छादमात्मजम्॥ ६॥ “Surely life does not depart from the body until the appointed hour has arrived. It is, therefore, that death does not claim me even though I am being tormented by Kaikeyī and even though I behold my son, effulgent as fire, standing before me clad in the robes of an ascetic, having shed garments of fine fabric. (5-6) > एकस्याः खलु कैकेय्याः कृतेऽयं खिद्यते जनः। > स्वार्थे प्रयतमानायाः संश्रित्य निकृतिं त्विमाम्॥ ७॥ “Indeed all these people have to suffer on account of Kaikeyī alone, who, having resorted to this roguery, is striving hard to gain her object.” (7) > एवमुक्त्वा तु वचनं बाष्पेण विहतेन्द्रियः। > रामेति सकृदेवोक्त्वा व्याहर्तुं न शशाक सः॥ ८॥ > संज्ञां तु प्रतिलभ्यैव मुहूर्तात् स महीपतिः। > नेत्राभ्यामश्रुपूर्णाभ्यां सुमन्त्रमिदमब्रवीत्॥ ९॥ Having uttered these words and saying “O Rāma !” only once, the Emperor, however, whose vocal organs had been choked by tears, could not speak any more. Just regaining his consciousness after an hour or so, the said Emperor for his part spoke to Sumantra with his eyes flooded with tears as follows : (8-9) > औपवाह्यं रथं युक्त्वा त्वमायाहि हयोत्तमैः। > प्रापयैनं महाभागमितो जनपदात् परम्॥ १०॥ “Fitting with the best of horses a chariot used for pleasure-drives, return you soon and take this highly blessed prince beyond this territory. (10) > एवं मन्ये गुणवतां गुणानां फलमुच्यते। > पित्रा मात्रा च यत्साधुर्वीरो निर्वास्यते वनम्॥ ११॥ “Since a pious and valiant son is being exiled to the forest by his very father and mother, such I believe is declared (by the scriptures) to be the reward of virtues of the virtuous.” (11) > राज्ञो वचनमाज्ञाय सुमन्त्रः शीघ्रविक्रमः। > योजयित्वा ययौ तत्र रथमश्वैरलंकृतम्॥ १२॥ Bowing to the king’s command and fitting with horses a chariot decked with ornaments, Sumantra, who was swift of pace, returned quickly to that very spot where Śrī Rāma stood ready with Sītā and Lakṣmaṇa to depart for the forest. (12) > तं रथं राजपुत्राय सूतः कनकभूषितम्। > आचचक्षेऽञ्जलिं कृत्वा युक्तं परमवाजिभिः॥ १३॥ Joining his palms as a token of submission, the charioteer announced to the Crown prince, Śrī Rāma, the arrival of the chariot, decked with gold and fitted with excellent horses. (13) > राजा सत्वरमाहूय व्यापृतं वित्तसंचये। > उवाच देशकालज्ञो निश्चितं सर्वतः शुचिः॥ १४॥ Promptly summoning to his presence the officer placed in charge of the treasury, the king, who knew what should be done at a particular place and time and was free from all impurities in the shape of duplicity etc., spoke in a decisive tone as follows : (14) > वासांसि च वरार्हाणि भूषणानि महान्ति च। > वर्षाण्येतानि संख्याय वैदेह्याः क्षिप्रमानय॥ १५॥ “Taking into consideration all the years that Sītā has to spend in exile, pray, speedily bring for Sītā, a princess of the Videha kingdom, costly robes and valuable ornaments.” (15) > नरेन्द्रेणैवमुक्तस्तु गत्वा कोशगृहं ततः। > प्रायच्छत् सर्वमाहृत्य सीतायै क्षिप्रमेव तत्॥ १६॥ Proceeding to the treasury when commanded thus by the king, and bringing everything that he was instructed to fetch, the officer for his part immediately delivered the whole lot to Sītā. (16) > सा सुजाता सुजातानि वैदेही प्रस्थिता वनम्। > भूषयामास गात्राणि तैर्विचित्रैर्विभूषणैः॥ १७॥ Bound as she was for the forest, Sītā, a princess of the Videha kingdom, of noble (uncommon) birth (in that she was not born of a womb), adorned her limbs, which were endowed with propitious marks, with those marvellous jewels. (17) > व्यराजयत वैदेही वेश्म तत् सुविभूषिता। > उद्यतोंऽशुमतः काले खं प्रभेव विवस्वतः॥ १८॥ Splendidly and profusely decked with ornaments, Sītā, a princess of the Videha kingdom, illumined that palace (where she stood) in the same way as the radiance of the rising sun with its bright rays illumines the sky in the morning, particularly when there is no mist or cloud. (18) > तां भुजाभ्यां परिष्वज्य श्वश्रूर्वचनमब्रवीत्। > अनाचरन्तीं कृपणं मूर्ध्न्युपाघ्राय मैथिलीम्॥ १९॥ Folding in her arms that princess of Mithilā, who never behaved in an unseemly way, and smelling her head as a token of affection, her mother-in-law, Kausalyā, spoke in the following words : (19) > असत्यः सर्वलोकेऽस्मिन् सततं सत्कृताः प्रियैः। > भर्तारं नानुमन्यन्ते विनिपातगतं स्त्रियः॥ २०॥ “Women who, though constantly adored by their beloved consorts, cease to esteem their husband, who has fallen on evil days, are dubbed as wicked throughout this world. (20) > एष स्वभावो नारीणामनुभूय पुरा सुखम्। > अल्पामप्यापदं प्राप्य दुष्यन्ति प्रजहत्यपि॥ २१॥ “Having enjoyed happiness in the past they malign and even desert their husband on meeting with the least misfortune : such is the nature of wicked women. (21) > असत्यशीला विकृता दुर्गा अहृदयाः सदा। > असत्यः पापसंकल्पाः क्षणमात्रविरागिणः॥ २२॥ “Wicked are those women who are ever untruthful by nature and swayed by passion, are difficult to comprehend, heartless and of sinful resolve and who get estranged in a moment. (22) > न कुलं न कृतं विद्या न दत्तं नापि संग्रहः। > स्त्रीणां गृह्णाति हृदयमनित्यहृदया हि ताः॥ २३॥ “Neither noble birth nor good turn, nor learning, nor gift nor even marriage ties capture the heart of such women, fickle of heart as they are. (23) > साध्वीनां तु स्थितानां तु शीले सत्ये श्रुते स्थिते। > स्त्रीणां पवित्रं परमं पतिरेको विशिष्यते॥ २४॥ “In the case, however, of virtuous women, who are, in fact, devoted to good conduct, truthfulness and the precepts of their elders and keep within the bounds of decorum laid down for their family, their husband is the most sacred object and he alone excels all. (24) > स त्वया नावमन्तव्यः पुत्रः प्रव्राजितो वनम्। > तव देवसमस्त्वेष निर्धनः सधनोऽपि वा॥ २५॥ “Though being sent into exile to the forest, my son, Śrī Rāma, should not be despised by you. Endowed with means or resourceless, he is surely as good as a deity to you.” (25) > विज्ञाय वचनं सीता तस्या धर्मार्थसंहितम्। > कृत्वाञ्जलिमुवाचेदं श्वश्रूमभिमुखे स्थिता॥ २६॥ Perceiving her advice to be in consonance with righteousness, which constituted her aim in life, and joining her palms, Sītā replied to her mother-in-law as follows, standing in front of her : (26) > करिष्ये सर्वमेवाहमार्या यदनुशास्ति माम्। > अभिज्ञास्मि यथा भर्तुर्वर्तितव्यं श्रुतं च मे॥ २७॥ “I shall surely do all that your worthy self instructs me to do. I know how I should behave towards my husband and I have also heard about it from my elders. (27) > न मामसज्जनेनार्या समानयितुमर्हति। > धर्माद् विचलितुं नाहमलं चन्द्रादिव प्रभा॥ २८॥ “Your noble self ought not to equate me with wicked women. I am unable to deviate from virtue even as moonlight is incapable of parting from the moon. (28) > नातन्त्री वाद्यते वीणा नाचक्रो विद्यते रथः। > नापतिः सुखमेधेत या स्यादपि शतात्मजा॥ २९॥ “A ‘Vina’ is of no use without chords and a chariot is of no use without wheels. Nor can a wife, who is bereft of her husband, prosper in a happy state even though she may have a hundred sons. (29) > मितं ददाति हि पिता मितं भ्राता मितं सुतः। > अमितस्य तु दातारं भर्तारं का न पूजयेत्॥ ३०॥ “Indeed, a father bestows limited joy, a brother too bestows limited joy and a son as well bestows limited happiness. What woman, then, would not adore her husband, the bestower of unlimited joy? (30) > साहमेवंगता श्रेष्ठा श्रुतधर्मपरावरा। > आर्ये किमवमन्येयं स्त्रिया भर्ता हि दैवतम्॥ ३१॥ “Having heard about the special and ordinary duties of a wife from my superiors and thus convinced that the husband is a veritable deity to a married woman, how can I, such as I am, despise my husband, O venerable lady?” (31) > सीताया वचनं श्रुत्वा कौसल्या हृदयङ्गमम्। > शुद्धसत्त्वा मुमोचाश्रु सहसा दुःखहर्षजम्॥ ३२॥ Hearing Sītā’s reply, which touched the chords of her heart, Kausalyā of pure mind suddenly began to shed tears born of agony at the thought of the impending separation from her sons and daughter-in-law and delight over the pious sentiments expressed by Sītā. (32) > तां प्राञ्जलिरभिप्रेक्ष्य मातृमध्येऽतिसत्कृताम्। > रामः परमधर्मात्मा मातरं वाक्यमब्रवीत्॥ ३३॥ Gazing at Kausalyā, his own mother, who was highly respected among his mothers, Śrī Rāma, who had a supremely pious mind, spoke to her with folded hands as follows : (33)” > अम्ब मा दुःखिता भूत्वा पश्येस्त्वं पितरं मम। > क्षयोऽपि वनवासस्य क्षिप्रमेव भविष्यति॥ ३४॥ “Pray, don’t you regard my father with a doleful countenance. The end of exile too will come rather soon. (34) > सुप्तायास्ते गमिष्यन्ति नव वर्षाणि पञ्च च। > समग्रमिह सम्प्राप्तं मां द्रक्ष्यसि सुहृद्वृतम्॥ ३५॥ “Nine years and five will slip past you even while you are asleep. One fine morning you will find me duly arrived back here in Ayodhyā in my entire being alongwith Sītā and Lakṣmaṇa, surrounded by my friends and relations.” (35) > एतावदभिनीतार्थमुक्त्वा स जननीं वचः। > त्रयः शतशतार्धा हि ददर्शावेक्ष्य मातरः॥ ३६॥ > ताश्चापि स तथैवार्ता मातॄर्दशरथात्मजः। > धर्मयुक्तमिदं वाक्यं निजगाद कृताञ्जलिः॥ ३७॥ Having made the aforesaid comprehensive submission to his mother, and gazing on his three hundred and fifty stepmothers, he actually found those mothers too distressed in the same way as his own mother was. Nay, folding his hands the said son of Daśaratha once more made the following submission, which was in consonance with the spirit of righteousness : (36-37) > संवासात् परुषं किंचिदज्ञानादपि यत् कृतम्। > तन्मे समुपजानीत सर्वाश्चामन्त्रयामि वः॥ ३८॥ “Pray, forgive whatever unkind word or even act may have been uttered or done by me through ignorance because we lived together. Now I take leave of you all.” (38) > वचनं राघवस्यैतद् धर्मयुक्तं समाहितम्। > शुश्रुवुस्ताः स्त्रियः सर्वाः शोकोपहतचेतसः॥ ३९॥ All those royal ladies whose mind was agitated through grief, heard the aforesaid cool submission of Śrī Rāma, a scion of Raghu, which conformed to the principles of righteousness. (39) > जज्ञेऽथ तासां संनादः क्रौञ्चीनामिव निःस्वनः। > मानवेन्द्रस्य भार्याणामेवं वदति राघवे॥ ४०॥ While Śrī Rāma, a scion of Raghu, was speaking thus, an outcry resembling the wail of female cranes rose from the mouth of those consorts of Daśaratha (a ruler of men). (40) > मुरजपणवमेघघोषवद् > दशरथवेश्म बभूव यत् पुरा। > विलपितपरिदेवनाकुलं > व्यसनगतं तदभूत् सुदुःखितम्॥ ४१॥ The same palace of Daśaratha, which was formerly marked with the sound of tomtoms, large drums and Meghas (a musical instrument the sound of which resembled the rumbling of clouds), was now filled with extreme agony, agitated as it was through wails and cries and fallen on evil days. 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