Ayodhya Kanda, Sarga 56

Meaning

The night having slipped past, Śrī Rāma, a jewel among the Raghus, now gently roused (in the following words) Lakṣmaṇa, who lay asleep for a second time after waking from sleep : (1)

Meaning

“Hear, O Lakṣmaṇa (son of Sumitrā), the notes of sweetly warbling wild birds, the parrot, the cuckoo, myna and so on. Let us duly resume our journey as the hour for departure has commenced, O tormentor of enemies ! (2)

Meaning

Awakened in time by his eldest brother, Śrī Rāma, Lakṣmaṇa, who was fast asleep, for his part, immediately shook off his slumber, drowsiness and fatigue consequent on the previous day’s journey. (3)

Meaning

Getting up and bathing in the cool waters of the Yamunā, they all then proceeded on the aforesaid path to Citrakūṭa, trodden by the seers. (4)

Meaning

Having duly set out with Lakṣmaṇa (son of Sumitrā) at that time, Śrī Rāma spoke as follows to the lotus-eyed Sītā : (5)

Meaning

“See, O Sītā, a princess of the Videha clan, the Kiṁśuka (Butea frondosa) trees laden with blossoms on all sides and appearing as though illumined and adorned with garlands, as it were, due to the rows of their flowers in this vernal season synchronizing with the close of winter. (6)

Meaning

“Look at the markingnut and Bel trees, not made use of by men (being out of their reach) and bent low under the weight of their fruit and blossoms. We shall surely be able to live through. (7)

Meaning

“Behold hanging from every tree honeycombs equal in weight to a Droṇa (fifteen kg.) and constructed and stocked with honey by bees, O Lakṣmaṇa ! (8)

Meaning

“Here is a Cātaka bird crying and a peacock responding to it in a charming part of the forest thick with a scattered mass of flowers. (9)

Meaning

“Look at this Citrakūṭa hill with elevated peaks, a hill infested with herds of elephants and rendered noisy by flocks of birds. (10)

Meaning

“We shall sport, dear brother, in the lovely and holy forest of Citrakūṭa consisting of level grounds and covered by many trees.” (11)

Meaning

Going on foot with Sītā, the two brothers then reached the delightful and soul-captivating Citrakūṭa hill. (12)

Meaning

Reaching that lovely mountain, abounding in flocks of birds of many kinds and having a rich stock of roots and fruits and having sweet water in abundance, Śrī Rāma for his part said to Lakṣmaṇa, “Soul-captivating is this delightful mountain adorned with many trees and creepers and abounds in roots and fruits. To me it appears to be a place where sustenance could be found with ease, O gentle brother ! (13-14)

Meaning

“High-souled ascetics too dwell on this mountain. It may prove habitable, O dear brother ! Let us take up our abode here.” (15)

Meaning

Saying so and entering the hermitage of Vālmīki, Sītā and Śrī Rāma, and with folded hands, Lakṣmaṇa, too, greeted sage Vālmīki. (16)

Meaning

Greatly delighted and offering welcome to Śrī Rāma (the principal guest), the eminent sage, Vālmīki, who knew what is right, received them with honour and said, “Be seated !” (17)

Meaning

Duly presenting himself to the seer according to the rules of propriety (obtaining in those days), the powerful Śrī Rāma of mighty arms, the eldest brother of Lakṣmaṇa, then spoke as follows to Lakṣmaṇa : (18)

Meaning

“Fetch, O Lakṣmaṇa, strong and excellent logs of wood and erect a hut, O gentle brother ! My mind is intent on dwelling here.” (19)

Meaning

Hearing his aforesaid command, Lakṣmaṇa (son of Sumitrā) brought boughs of various trees and with them the prince, a subduer of his foes, erected a hut of leaves. (20)

Meaning

Seeing the hut consolidated with a wall of strong wooden stakes and thatched and charming to look at, Śrī Rāma spoke as follows to Lakṣmaṇa, who stood listening with rapt attention : (21)

Meaning

“Fetching the pulp1 of the bulb known by the name of Gajakanda we shall propitiate the deity presiding over the hut (roasting the pulp and offering it as an oblation to the deity). The rite of appeasing the evil spirit haunting a newly-erected structure must be gone through by those wishing to live long. (22)

Meaning

“Digging out the bulb2 known by the name of Gajakanda, bring it here at once, O fair-eyed Lakṣmaṇa; for the procedure laid down in the scriptures must be observed. Always mind your sacred obligations.” (23)

Meaning

Clearly perceiving the command of his eldest brother, the aforesaid Lakṣmaṇa, the destroyer of hostile warriors, actually did as he was told and Śrī Rāma said to him again, “Dress this bulb, we shall propitiate the deities (the fire-god, Parjanya and so on, numbering fifty) presiding over the hut by offering the dressed bulb to them. Look sharp! The current is a propitious hour and this day too bears the name of ‘Dhruva’1 (undying).” (24-25)

Meaning

Unearthing the bulb, which has a black peel and is fit for being offered as an oblation to gods, the aforesaid Lakṣmaṇa, son of Sumitrā, full of glory as he was, forthwith cast it into the blazing fire. (26)

Meaning

Having definitely come to know that its pulp had been fully roasted and dressed and divested of its ruddy colour, Lakṣmaṇa now submitted as follows to Śrī Rāma, a tiger among men : (27)

Meaning

“This bulb, known by the name of Gajakanda and endowed with a black peel, and by which all disordered limbs are put right, has been fully dressed by me. Pray, propitiate the gods presiding over the hut by offering it as an oblation to them, inasmuch as you are well-versed in the rite, O brother, vying with gods in glory !” (28)

Meaning

Having finished his bath and fully disciplined as he was, Śrī Rāma, for his part, who was full of virtues and well-versed in the sacred texts to be muttered on the occasion, went through, in brief, the ceremony of Vāstu-Śānti, reciting the sacred texts bearing on the conclusion of a sacrificial performance. (29)

Meaning

Having propitiated all the hosts of gods presiding over the newly-erected hut and thus purified, Śrī Rāma entered the hut. Nay, great satisfaction of mind was caused thereby to Śrī Rāma, who was possessed of immense glory. (30)

Meaning

Having bathed in the river Mandākinī according to the procedure laid down in the scriptures and muttering sacred texts such as the Gāyatrī in the right way, and intending as he did to perform solemn rites calculated to ward off the evils attendant on a new construction, Śrī Rāma offered excellent oblations to Lord Rudra and Lord Viṣṇu too after performing the Vaiśwadeva (a religious ceremony which ought to be performed every morning and evening and especially before the midday meal and consists in homage paid to the Viśwedevas, followed by Baliharaṇa or offering of small portions of cooked food to the gods who give the food and especially to the god of fire, who cooks the food for us and bears the offering to heaven). (31-32)

Meaning

Śrī Rāma, a scion of Raghu, erected and consecrated altars of a size proportionate to the hut for offering oblations to the eight guardians of the quarters and the intermediate points and Caityas (places of worship for Gaṇeśa and other gods) and Āyatanas, places for worship of Lord Viṣṇu and others. (33)

Meaning

Even as multitudes of gods entered their assembly hall, named Sudharmā in heaven, all the three princely exiles entered together for habitation the aforesaid soul-captivating hut, thatched with the leaves of trees, erected well on a suitable site and sheltered from winds. (34)

Meaning

Rejoiced to reach the exceedingly delightful Citrakūṭa and the celebrated river, Mālyavatī (Mandākinī), which was provided with good descents and was sought by beasts and birds, Śrī Rāma for his part rejoiced and shed the agony caused by his exile from the city of Ayodhyā. (35)