Ayodhya Kanda, Sarga 96

Meaning

Having shown on that occasion the hilly stream, Mandākinī, to the aforesaid Sītā, the princess of Mithilā, Śrī Rāma for his part sat down on a single flat rock humouring Sītā with a description of the pulp of fruits fit for the consumption of ascetics as follows : (1)

Meaning

“This fruit is fit for being offered as an oblation into the sacred fire, this is luscious and this bulb has been roasted well in fire.” In this way the celebrated Śrī Rāma, a scion of Raghu, whose mind was devoted to righteousness, spent his time with Sītā. (2)

Meaning

While he remained sitting there as aforesaid, the dust raised by the army of Bharata, who was approaching Śrī Rāma, as well as their tramp, rose to the skies. (3)

Meaning

In the meantime alarmed and agitated by that great noise, the lordly elephants in rut ran away from their herd in various directions. (4)

Meaning

The aforesaid Śrī Rāma heard that noise caused by the army and also perceived all those leaders of herds of elephants that had taken flight from their herd. (5)

Meaning

Seeing them run away and also hearing that great noise, Śrī Rāma spoke as follows to Lakṣmaṇa, son of Sumitrā, of resplendent glory : (6)

Meaning

“Hullo Lakṣmaṇa, Sumitrā in this world is blessed with a worthy son in you. See how this confused noise is being heard, deep as a terrible crash of thunder. (7)

Meaning

“How is it that herds of elephants in the forest or wild buffaloes in the great forest or deer have all of a sudden taken to flight helter-skelter in various directions as though scared by lions? (8)

Meaning

“Is any king or prince going about hunting in the forest? Or has any other beast of prey appeared here? You ought to find this out, O son of Sumitrā ! (9)

Meaning

“Moreover this mountain, O Lakṣmaṇa, is most difficult of access even to birds of other parts. You ought, therefore, to ascertain all this correctly here.” (10)

Meaning

Enjoined thus, the celebrated Lakṣmaṇa climbed up with great expedition a sal tree in blossom and, surveying all the quarters, fixed his gaze on the eastern quarter. (11)

Meaning

Looking intently with his face now turned northward he espied a large army thick with elephants, horses and chariots and conjoined with vigilant foot-soldiers. (12)

Meaning

He announced to Śrī Rāma the approach of that army abounding in horses and chariots and adorned with ensigns borne on chariots, and made the following submission : (13)

Meaning

“Let your worthy self fully extinguish the fire lest the smoke issuing from it should attract the army to this spot and let Sītā seek a cave. Nay, keep ready your bow, as well as arrows and armour.” (14)

Meaning

To the said Lakṣmaṇa, they say, Śrī Rāma, a veritable tiger among men, replied as follows : “Dear Lakṣmaṇa, please look carefully at the device of the ensign and tell me whose army you consider it to be.” (15)

Meaning

Commanded thus by Śrī Rāma, Lakṣmaṇa for his part submitted as follows, gazing at the army as though keen to consume it like an angry fire : (16)

Meaning

“Evidently having secured consecration on the throne of Ayodhyā and keen to attain undisputed sovereignty, Bharata, son of Kaikeyī, for his part, comes fully prepared to kill us both. (17)

Meaning

“An ensign bearing the device of a Kovidāra tree with a white trunk really shines prominently over there on a chariot standing where that gigantic tree, rich in flowers and fruits etc., is clearly visible. (18)

Meaning

“Mounting swift-going horses as they would, these horsemen are heading towards this spot. Mounting elephants, these riders on elephants too appear highly rejoiced while marching towards this place. (19)

Meaning

“Taking up our bows let us both station ourselves on the summit of the mountain, O heroic prince ! Or clothed with mail, let us continue on this very spot with uplifted weapons. (20)

Meaning

“The ensign bearing the device of a Kovidāra tree will surely be brought under our control, and I am glad I shall be able to see face to face Bharata, on whose account great suffering has been undergone by you, O scion of Raghu, as well as by Sītā and myself, and for whose sake, O Rāma, you have been deprived of a kingdom which was ever yours. (21-22)

Meaning

“Bharata over there, who has arrived in state as an adversary, surely deserves to be killed outright, O heroic prince ! I see no wrong in killing Bharata, O scion of Raghu ! (23)

Meaning

“Killing a man who has wronged one earlier, one surely does not get contaminated with sin. Bharata has wronged you heretofore; hence there is sin only in leaving him alive, O scion of Raghu ! (24)

Meaning

“When Bharata has been killed, rule over the entire globe. Sore stricken with sorrow, Kaikeyī, who is covetous of sovereignty, will find her son killed in battle by me like a tree uprooted by an elephant. I shall kill Kaikeyī too with her dependants and relations. (25-26)

Meaning

“Let the earth be purged of this sin in the shape of Kaikeyī. Today I shall release my repressed fury and scorn in the shape of arrows against the enemy’s forces even as one would spit fire on dried bushes, O bestower of honour! Tearing to pieces the bodies of the enemies with sharp-pointed arrows, I shall this very day drench the forest of Citrakūṭa with blood. Let beasts of prey drag hither and thither the elephants and horses, whose heart is pierced through with arrows, as well as the men that will be slain by me. Having killed Bharata with his army in this great forest I shall get square with my arrows and bow by supplying them with abundant food: there is no doubt about it.” (27—30)