--- title: "Ayodhya Kanda, Sarga 58" canonical: "https://ramayana.com/valmiki-ramayana/ayodhya-kanda/sarga-58" lang: "en" --- # Ayodhya Kanda, Sarga 58 > प्रत्याश्वस्तो यदा राजा मोहात् प्रत्यागतस्मृतिः। > तदाजुहाव तं सूतं रामवृत्तान्तकारणात्॥ १॥ When the king woke from his swoon, consciousness having returned to him, he confidently summoned to his presence the charioteer, Sumantra, in order to hear the news about Śrī Rāma. (1) > तदा सूतो महाराजं कृताञ्जलिरुपस्थितः। > राममेवानुशोचन्तं दुःखशोकसमन्वितम्॥ २॥ > वृद्धं परमसंतप्तं नवग्रहमिव द्विपम्। > विनिःश्वसन्तं ध्यायन्तमस्वस्थमिव कुञ्जरम्॥ ३॥ With joined palms the charioteer then sought the presence of the aged Emperor, who was dolefully sighing, seized as he was with agony and grief and, feeling sore distressed and ill at ease, was mourning for Śrī Rāma alone and thus resembled a newly-captured elephant, hissing and remembering the leader of its herd. (2-3) > राजा तु रजसा सूतं ध्वस्ताङ्गं समुपस्थितम्। > अश्रुपूर्णमुखं दीनमुवाच परमार्तवत्॥ ४॥ Like one sore afflicted, the king for his part said to the charioteer, who stood respectfully, wearing a wretched look, his limbs stained with dust and his face bathed in tears : (4) > क्व नु वत्स्यति धर्मात्मा वृक्षमूलमुपाश्रितः। > सोऽत्यन्तसुखितः सूत किमशिष्यति राघवः॥ ५॥ “Where will Rāma, a scion of Raghu, whose mind is given to piety, live, taking shelter under a tree? What, O charioteer, will he eat, having lived most comfortably all along (right from his birth)? (5) > दुःखस्यानुचितो दुःखं सुमन्त्र शयनोचितः। > भूमिपालात्मजो भूमौ शेते कथमनाथवत्॥ ६॥ “How, O Sumantra, does the prince, who is undeserving of suffering and is worthy of reposing on a costly bed, lie down miserably on the ground like one forlorn? (6) > यं यान्तमनुयान्ति स्म पदातिरथकुञ्जराः। > स वत्स्यति कथं रामो विजनं वनमाश्रितः॥ ७॥ “How will Rāma, whom foot-soldiers, chariots and elephants used to follow whenever he went out of his palace, live confined to a lonely forest? (7) > व्यालैर्मृगैराचरितं कृष्णसर्पनिषेवितम्। > कथं कुमारौ वैदेह्या सार्धं वनमुपाश्रितौ॥ ८॥ “How have the two princes taken up their abode with Sītā (a princess of the Videha clan) in a forest frequented by carnivorous animals and deer and infested with cobras? (8) > सुकुमार्या तपस्विन्या सुमन्त्र सह सीतया। > राजपुत्रौ कथं पादैरवरुह्य रथाद् गतौ॥ ९॥ “How did the two princes, Rāma and Lakṣmaṇa, with Sītā of delicate frame and engaged in austerities, proceed on foot, getting down from the chariot, O Sumantra? (9) > सिद्धार्थः खलु सूत त्वं येन दृष्टौ ममात्मजौ। > वनान्तं प्रविशन्तौ तावश्विनाविव मन्दरम्॥ १०॥ “Accomplished of purpose indeed are you, O charioteer, by whom my aforesaid two sons, Rāma and Lakṣmaṇa, have been seen entering deep into the forest region as the Aświns, the twin-born physicians of gods, enter the precincts of Mount Mandara (a mountain frequented by gods). (10) > किमुवाच वचो रामः किमुवाच च लक्ष्मणः। > सुमन्त्र वनमासाद्य किमुवाच च मैथिली॥ ११॥ “Having reached the forest, O Sumantra, what words did Rāma utter and what did Lakṣmaṇa say? And what did Sītā, daughter of the king of Mithilā, say? (11) > आसितं शयितं भुक्तं सूत रामस्य कीर्तय। > जीविष्याम्ययमेतेन ययातिरिव साधुषु॥ १२॥ “Pray, speak to me about the mode of Rāma’s sitting, lying down to sleep and eating, O charioteer ! I shall survive on the strength of this information even as King Yayāti, when hurled down from heaven on his stock of merits having been exhausted through self-praise, lived happily in the midst of pious souls.”* (12) > इति सूतो नरेन्द्रेण चोदितः सज्जमानया। > उवाच वाचा राजानं स बाष्पपरिबद्धया॥ १३॥ * We read in the Mahābhārata, Ādiparva, how when doomed to fall from heaven, King Yayāti Urged thus by the Emperor, the said charioteer replied to the king in a faltering voice choked with tears as follows : (13) > अब्रवीन्मे महाराज धर्ममेवानुपालयन्। > अञ्जलिं राघवः कृत्वा शिरसाभिप्रणम्य च॥ १४॥ > सूत मद्वचनात् तस्य तातस्य विदितात्मनः। > शिरसा वन्दनीयस्य वन्द्यौ पादौ महात्मनः॥ १५॥ “Folding his hands and offering respectful greetings with bent head and thus strictly following the prescribed course of conduct, O great king, Śrī Rāma, a scion of Raghu, said to me, ‘The feet of that high-souled father of mine, who has realized the Self and deserves to be greeted with bent head, should be saluted in my name, O charioteer ! (14-15) > सर्वमन्तःपुरं वाच्यं सूत मद्वचनात् त्वया। > आरोग्यमविशेषेण यथार्हमभिवादनम्॥ १६॥ “ ‘The whole gynaeceum, O charioteer, should be asked without distinction on my behalf of their welfare by you and should be offered greetings in the order of their rank (seniority). (16) > माता च मम कौसल्या कुशलं चाभिवादनम्। > अप्रमादं च वक्तव्या ब्रूयाश्चैनामिदं वचः॥ १७॥ “ ‘And my mother, Kausalyā, should be told of my welfare and offered greetings on my behalf and assured of my punctiliousness with regard to my sacred obligations. Again the following message should be delivered to her : (17) > धर्मनित्या यथाकालमग्न्यगारपरा भव। > देवि देवस्य पादौ च देववत् परिपालय॥ १८॥ “ ‘Remain constantly devoted to righteousness and attend the fire-sanctuary at the proper time (the time of fire-worship). And tend, O godly lady, the feet of your spouse as those of a deity. (18) > अभिमानं च मानं च त्यक्त्वा वर्तस्व मातृषु। > अनुराजानमार्यां च कैकेयीमम्ब कारय॥ १९॥ “ ‘Shaking off pride of descent and self-esteem born of seniority, treat my other mothers on an equal footing. And, O mother, treat Kaikeyī, to whom the king is so devoted, as superior to you. (19) > कुमारे भरते वृत्तिर्वर्तितव्या च राजवत्। > अप्यज्येष्ठा हि राजानो राजधर्ममनुस्मर॥ २०॥ “ ‘Treatment should be accorded to Prince Bharata as to His Majesty. Even though junior in age, kings deserve to be honoured. Pray, bear in mind your duty towards a king. (20) > भरतः कुशलं वाच्यो वाच्यो मद्वचनेन च। > सर्वास्वेव यथान्यायं वृत्तिं वर्तस्व मातृषु॥ २१॥ “ ‘Bharata too should be told of my welfare and admonished in the following words on my behalf : Pray, behave justly towards all your mothers. (21) > वक्तव्यश्च महाबाहुरिक्ष्वाकुकुलनन्दनः। > पितरं यौवराज्यस्थो राज्यस्थमनुपालय॥ २२॥ “ ‘The mighty-armed Bharata, the delight of Ikṣwāku’s race, should be further exhorted as follows : Even when installed in the office of Prince Regent, please serve your father, who still occupies the throne of Ayodhyā. (22) > अतिक्रान्तवया राजा मा स्मैनं व्यपरोरुधः। > कुमारराज्ये जीवस्व तस्यैवाज्ञाप्रवर्तनात्॥ २३॥ “ ‘The king has gone beyond the age of rulership: do not dethrone him on this score. Therefore, by keeping up his authority above all else, maintain yourself by the office of Prince Regent.’ (23) > अब्रवीच्चापि मां भूयो भृशमश्रूणि वर्तयन्। > मातेव मम माता ते द्रष्टव्या पुत्रगर्धिनी॥ २४॥ “ ‘Nay, shedding tears again and again, Śrī Rāma further asked me to tell Bharata : My mother (Kausalyā), who is excessively fond of myself (her son), should be looked upon as your own mother.’ (24) > इत्येवं मां महाबाहुर्ब्रुवन्नेव महायशाः। > रामो राजीवपत्राक्षो भृशमश्रूण्यवर्तयत्॥ २५॥ “Even while instructing me as aforesaid, the mighty-armed and highly illustrious Śrī Rāma, who has eyes resembling the petals of a lotus, shed tears again and again. (25) > लक्ष्मणस्तु सुसंक्रुद्धो निःश्वसन् वाक्यमब्रवीत्। > केनायमपराधेन राजपुत्रो विवासितः॥ २६॥ “Highly enraged, Lakṣmaṇa for his part spoke hissing as follows : ‘For what offence has this prince, Śrī Rāma, been exiled? (26) > राज्ञा तु खलु कैकेय्या लघु चाश्रुत्य शासनम्। > कृतं कार्यमकार्यं वा वयं येनाभिपीडिताः॥ २७॥ “ ‘Having quickly promised to carry out the command of Kaikeyī, the king executed it, not minding whether it was worth doing or not, as a result of which we have been subjected to excessive suffering. (27) > यदि प्रव्राजितो रामो लोभकारणकारितम्। > वरदाननिमित्तं वा सर्वथा दुष्कृतं कृतम्॥ २८॥ “ ‘If the event of Śrī Rāma having been exiled was brought about through greed for power or because a boon had been granted to that effect by the Emperor, a wholly undesirable act has been done. (28) > इदं तावद् यथाकाममीश्वरस्य कृते कृतम्। > रामस्य तु परित्यागे न हेतुमुपलक्षये॥ २९॥ “ ‘Whether this was done according to the king’s pleasure or through the will of Providence, I do not find any justification whatsoever for Śrī Rāma’s exile. (29) > असमीक्ष्य समारब्धं विरुद्धं बुद्धिलाघवात्। > जनयिष्यति संक्रोशं राघवस्य विवासनम्॥ ३०॥ “ ‘The exile of Śrī Rāma, which has been brought about contrary to usage without proper consideration, due to shortsight, will lead to remorse. (30) > अहं तावन्महाराजे पितृत्वं नोपलक्षये। > भ्राता भर्ता च बन्धुश्च पिता च मम राघवः॥ ३१॥ “ ‘I, at any rate, perceive no parenthood in the Emperor; Śrī Rāma (a scion of Raghu) is my elder brother, master, kinsman and father too. (31) > सर्वलोकप्रियं त्यक्त्वा सर्वलोकहिते रतम्। > सर्वलोकोऽनुरज्येत कथं चानेन कर्मणा॥ ३२॥ “ ‘How can the entire populace be pleased through this act with the king, who is devoted to the good of all people, having forsaken Śrī Rāma, the beloved of all people? (32) > सर्वप्रजाभिरामं हि रामं प्रव्रज्य धार्मिकम्। > सर्वलोकविरोधेन कथं राजा भविष्यति॥ ३३॥ “ ‘Having actually exiled the pious Śrī Rāma, the delighter of all the people, in opposition to the will of all people, how can father continue to be the king?’ (33) > जानकी तु महाराज निःश्वसन्ती तपस्विनी। > भूतोपहतचित्तेव विष्ठिता विस्मृता स्थिता॥ ३४॥ “Sītā (daughter of Janaka), for her part, who is engaged in austerities, stood sighing and motionless, oblivious of everything as though her mind was possessed by a spirit, O Emperor ! (34) > अदृष्टपूर्वव्यसना राजपुत्री यशस्विनी। > तेन दुःखेन रुदती नैव मां किंचिदब्रवीत्॥ ३५॥ “Having never seen adversity before, the illustrious princess did not speak anything at all to me, weeping, as she did, due to the distress of her husband. (35) > उद्वीक्षमाणा भर्तारं मुखेन परिशुष्यता। > मुमोच सहसा बाष्पं प्रयान्तमुपवीक्ष्य सा॥ ३६॥ “Seeing me about to depart for Ayodhyā, she suddenly broke into tears as she stood looking at her husband with a withering face. (36) > तथैव रामोऽश्रुमुखः कृताञ्जलिः > स्थितोऽब्रवील्लक्ष्मणबाहुपालितः। > तथैव सीता रुदती तपस्विनी > निरीक्षते राजरथं तथैव माम्॥ ३७॥ “Precisely, as aforesaid, spoke Śrī Rāma, protected by the arms of Lakṣmaṇa, and standing with joined palms, his face covered with tears. And so did Sītā, engaged in austerities, gazed weeping on the royal chariot driven by me, as well as on me.” (37) Book: https://ramayana.com/valmiki-ramayana --- Source: Gita Press, Gorakhpur editions. Buy the book: https://gitapress.org/product/sri-ramcharitmanas-special-edition Ramayana.com, a free, ad-free project of Ved Vyas Foundation.