Ayodhya Kanda, Sarga 45

Meaning

People devoted to the high-souled Śrī Rāma of unfailing prowess followed him on his way to the forest for exile. (1)

Meaning

Even when the king was made to return much against his will, governed as he was by the code of conduct prescribed for friends and relations (accompanying a departing friend to some distance only), they would not return on any account and continued to follow the chariot; for Śrī Rāma, who enjoyed great celebrity and was richly endowed with excellences, had become the favourite like the full moon of the people residing in Ayodhyā. (2-3)

Meaning

Even though being implored by those devoted people to return, the said Śrī Rāma, a scion of Kakutstha, pressed on to the forest only, thereby proving his father to be true to his word. (4)

Meaning

Fondly gazing on those people as though drinking them with his eyes, Śrī Rāma lovingly spoke to them as follows as though they were his own children : (5)

Meaning

“The love and high esteem that has been bestowed upon me by you (the inhabitants of Ayodhyā) may, for my pleasure, be bestowed in a special measure on Bharata. (6)

Meaning

“For, Bharata, who enhances the delight of Kaikeyī and who is possessed of an excellent conduct, will properly do things which are not only pleasing but conducive to your best interests, too. (7)

Meaning

“Elderly in wisdom, though juvenile in age, tender though adorned with heroic qualities, he will prove to be a worthy master and will dispel your fears. (8)

Meaning

“Endowed as he is with kingly virtues, he has been thought fit to be the Prince Regent. For this reason too the behest of your master must be carried out by you and also because you are enjoined by me. (9)

Meaning

“Moreover, with intent to oblige me, the said Emperor should be treated by you in such a way that he may not suffer agony when I have gone in exile to the forest.” (10)

Meaning

The more did Śrī Rāma (son of Daśaratha) hold fast to righteousness in the form of obedience to his father’s wishes, the more did the people desire him to be their ruler. (11)

Meaning

Śrī Rāma with Lakṣmaṇa (son of Sumitrā) drew, as it were, by their virtues the residents of Ayodhyā—who were afflicted and covered with tears—as though bound with cords. (12)

Meaning

Of them such Brāhmaṇas as were senior in three ways, viz., in point of wisdom, age and power acquired through asceticism, and whose heads were shaking under the weight of senility, spoke from a distance as follows, unable as they were to keep pace with the chariot of Śrī Rāma: (13)

Meaning

“Return, O swift steeds of excellent breed drawing the chariot conveying Śrī Rāma, and be friendly to your master, since by taking Śrī Rāma against our wishes you will be doing a disservice to him; you ought not to proceed further. (14)

Meaning

“Indeed all created beings which are endowed with ears, more so horses, stand apprised of our entreaty. Therefore, please return. (15)

Meaning

“The said master of yours is exceedingly pure-minded, heroic and a man of virtuous and firm resolve. As such he justly deserves to be conveyed by you nearer the city and not to be carried away from the city to the forest.” (16)

Meaning

Perceiving those aged Brāhmaṇas uttering such plaintive words, Śrī Rāma precipitately got down from the chariot: so the tradition goes. (17)

Meaning

Taking close strides in order to enable the aged Brāhmaṇas to overtake him, Śrī Rāma now proceeded on foot with Sītā and Lakṣmaṇa in the direction of the forest, which constituted his final destination (without stopping or receding to meet and console the Brāhmaṇas since that would amount to a breach of the vow undertaken by him to depart for the forest). (18)

Meaning

For, the said Śrī Rāma, who was affectionate by disposition and had compassion in his eyes, could not send back those Brāhmaṇas walking on foot while continuing to be in the chariot himself. (19)

Meaning

Perplexed in mind, nay, sore distressed to see the celebrated Śrī Rāma still pressing on, the Brāhmaṇas spoke to him as follows : (20)

Meaning

“The whole of this Brāhmaṇa community is following you, devoted as you are to the Brahmaṇas. Nay, borne on the shoulders of the Brāhmaṇs through the medium of the two pieces of wood used for kindling the fire by attrition and the vessel intended for holding it, these sacred fires too are following them. (21)

Meaning

“Pray, look at these canopies* obtained by us during the performance of a Vājapeya sacrifice and following at your heels like white clouds appearing in autumn, marking the end of the monsoon. (22)

Meaning

“With these canopies of ours, obtained during a Vājapeya sacrifice, we shall give shade to you, who have got no canopy and as such are being scorched with rays of the sun. (23)

Meaning

“Indeed that mind of ours, which was heretofore engaged in pursuing the study of Vedic texts, has now been made to follow the course of exile to the forest for your sake, O darling ! (24)

Meaning

“The Vedas, which constitute our supreme riches, stand preserved in our hearts (memory); and protected by their character, our consorts too will continue to stay in our homes alone. We need not, therefore, be deterred by any anxiety on their score. (25)

Meaning

“No decision need be taken by us on the matter afresh, since our mind is fully determined to follow you to the forest. Yet we should like to tell you that in the event of your turning indifferent to piety (in the form of listening to the advice of Brāhmaṇas), what being will remain devoted to the path of virtue? (26)

Meaning

“Solicited by us with our heads bent low, heads which are covered with hair white as the down of swans and are soiled with dust as a result of their falling on the ground (in the course of our prostration to you, whom we know to be none other than Lord Viṣṇu)—pray, turn back, O prince resolute of conduct ! (27)

Meaning

“Sacrifices have been started by many of those Brāhmaṇas that have come here, to follow you. Their conclusion, O darling, depends on your return. (28)

Meaning

“Nay, all created beings—both inanimate and animate—here are full of devotion to you. Pray, show your affection to such devotees, who are imploring you to return by acceding to their request. (29)

Meaning

“Tall trees, whose power of locomotion stands completely hampered by their roots penetrating deep into the earth and which are, therefore, unable to follow you, are crying, as it were, through the creaking sound produced by the force of wind, and thus asking you to return. (30)

Meaning

“Birds too, which sit motionless and are unable to go out in search of food and which remain fixed to one spot on the boughs of trees, solicit you to return, compassionate as you are to all created beings.” (31)

Meaning

While the aforesaid Brāhmaṇas were crying thus with a view to persuading Śrī Rāma to return, the river Tamasā came to view as though retarding the progress of Śrī Rāma, a scion of Raghu. (32)

Meaning

Releasing the horses, fatigued as they were, from the chariot and quickly making them roll afterwards, Sumantra too allowed them to graze not very far from the bank of the Tamasā once they had drunk water and had their body washed in the river. (33)