Yuddha Kanda, Sarga 128

Meaning

Placing his joined palms on his head as a token of submission, Bharata, the enhancer of Kaikeyī’s joy, submitted as follows to his elder brother, Śrī Rāma, of unfailling prowess: (1)

Meaning

“This kingdom of Ayodhyā was bestowed on me by you; my mother too was honoured by you. I, for my part, hereby give it back to you just as you conferred it on me. (2)

Meaning

“I am unable to bear the heavy burden any more than a young ox would sustain a load borne on its shoulders by an exceptionally strong bull all alone. (3)

Meaning

“I believe this vulnerable point in the form of administration is difficult to protect, particularly when exposed, even as a dam which is leaking when breached by a strong onrush of water. (4)

Meaning

“I am unable to follow in your footsteps any more than a donkey would follow the gallop of a horse or a crow would imitate the flight of a swan, O valiant scourge of your enemies! (5)

Meaning

“Nay, if, for example, a fruit tree planted in an orchard forming part of one’s own house and grows immensely and difficult to climb with a huge trunk and large boughs, dries up after flowering, without yielding fruit, he who planted it would not realize the object for which it was planted. This analogy would apply to you, O mighty-armed ruler of men, if you, our master, would not actually rule over us, your servants. You can easily understand what I mean. (6—8)

Meaning

“Let the entire world see you engulfed with a dazzling brilliance like the sun at midday when consecrated on the throne of Ayodhyā today, O scion of Raghu! (9)

Meaning

“May you repose and wake too to the sounds of musical instruments, the tinkling of ornaments strung with tiny bells and worn round the waist and anklets and the dulcet strains of singing. (10)

Meaning

“Enjoy you the rulership of the world while living here in Ayodhyā as long as the stellar sphere revolves and so far as the earth exists.” (11)

Meaning

Hearing the submission of Bharata, Śrī Rāma, the conqueror of hostile cities, granted his request in the words: “Be it so!” and took his place on a charming seat. (12)

Meaning

At the command of Śatrughna skilled barbers, who were soft-handed and very nimble too, thereupon surrounded Śrī Rāma, a scion of Raghu. (13)

Meaning

Bharata having bathed first of all as also the exceptionally mighty Lakṣmaṇa as well as Sugrīva, the ruler of monkeys, and Vibhīṣaṇa, the king of ogres, Śrī Rāma had his matted locks disentangled, took his bath, was adorned with picturesque garlands and daubed with sandal-pastes etc., of various colours, was clothed in costly raiment and stood blazing in effulgence. (14-15)

Meaning

Nay, the powerful and the glorious Śatrughna, the promoter of the race of Ikṣwāku, caused Śrī Rāma as well as Lakṣmaṇa to be adorned with jewels. (16)

Meaning

And all the noble-minded widows of Emperor Daśaratha themselves adorned Sītā in a soul-captivating style on that occasion. (17)

Meaning

Later, Kausalyā, Śrī Rāma’s own mother, who felt highly rejoiced on the return of her sons and daughter-in-law and was so fond of her sons, adorned with care all the wives of the monkeys without exception in a splendid way. (18)

Meaning

Yoking horses to a chariot, charming in all parts, in obedience to the command of Śatrughna, the king’s charioteer-minister, Sumantra by name, then made his appearance before Śrī Rāma. (19)

Meaning

Seeing the heavenly chariot, which cast an immaculate splendour like fire and the sun, standing before him, the mighty-armed Śrī Rāma, the conqueror of hostile cities, ascended it. (20)

Meaning

Attired in robes of ethereal splendour and adorned with sparkling earrings on having bathed, Sugrīva as well as Hanumān, who vied with the mighty Indra (the ruler of gods) in splendour, started towards the city. (21)

Meaning

Adorned with all sorts of jewels as well as with brilliant earrings, the celebrated consorts of Sugrīva as also Sītā advanced, eager as they were to behold the city of Ayodhyā. (22)

Meaning

Nay, placing Sage Vasiṣṭha, the family priest, at their head, in the meantime, when they were back in Ayodhyā, the ministers of King Daśaratha deliberated suitably the coronation of Śrī Rāma. (23)

Meaning

Composed in mind, the ministers Aśoka as well as Vijaya as also Siddhārtha held consultation with one another with a view to the advancement of Śrī Rāma and the prosperity of the city of Ayodhyā. (24)

Meaning

They said to the servants: “Beginning with a benedictory prayer with a view to ensuring success, you ought to do unreservedly all that is needed for the consecration on the throne of Ayodhyā of the high-souled Śrī Rāma, who deserves all felicitation.” (25)

Meaning

Having issued the foregoing instructions, all the aforesaid ministers as well as the family priest speedily set forth from the city, their mind set on the blessed sight of Śrī Rāma. (26)

Meaning

Taking his seat in a chariot even as the thousand-eyed Indra would in his chariot drawn by green horses, the sinless Śrī Rāma drove to the excellent city of Ayodhyā. (27)

Meaning

Bharata took up the reins of the horses as a charioteer, Śatrughna held the parasol in his hand, while Lakṣmaṇa carried a fan thereby driving a current of air upon Śrī Rāma’s head on that occasion. (28)

Meaning

Standing on the other side of Śrī Rāma, opposite to Lakṣmaṇa, Vibhīṣaṇa, the ruler of ogres, held another white fan, consisting of a bunch of hair from the tail of a yak, shining brightly as the moon. (29)

Meaning

The sweet song which was sung in the sky by groups of Ṛṣis (the seers of Vedic Mantras) as well as by gods accompanied by the wind-god, while Śrī Rāma was being praised by them, was heard on that occasion. (30)

Meaning

Sugrīva, a jewel among the monkeys, who was endowed with extraordinary energy, thereupon rode an elephant, Śatruṁjaya by name, which looked like a mountain in size. (31)

Meaning

Assuming a human semblance, and adorned with all kinds of jewels, the monkeys rode on nine thousand elephants. (32)

Meaning

Accompanied by blasts of conches and shouts of joy uttered by men and the roll of drums, Śrī Rāma, a jewel among men, drove in state to that city adorned with rows of mansions. (33)

Meaning

The people of Ayodhyā saw proceeding in a chariot Śrī Rāma, an exceedingly consummate car-warrior, shining brightly in his own person on that occasion and preceded by an advance party. (34)

Meaning

Having felicitated Śrī Rāma, a scion of Kakutstha, and joyously greeted in return by Śrī Rāma, they followed at the heels of the noble-minded Śrī Rāma, who was surrounded by his three brothers. (35)

Meaning

Surrounded by his ministers as well as by Brāhmaṇas, as also by the people, Śrī Rāma shone brightly in his own effulgence as the moon would shine in the midst of galaxy of stars. (36)

Meaning

He drove surrounded by musicians, who marched ahead of him with trumpets, wooden cymbals and Swastikas (a kind of musical instrument) in their hands, joyfully singing festive songs. (37)

Meaning

Pots containing unbroken grains of rice, dyed with turmeric powder and thereby appearing golden in colour, cows and maidens accompanied by Brāhmaṇas (lit., the twice-born) and men carrying balls of sweets in their hands* marched before Śrī Rāma. (38)

Meaning

Śrī Rāma next spoke to his counsellors about his alliance with Sugrīva, the might of Hanumān (son of the wind-god) and the well-known achievements of the monkeys. (39)

Meaning

The denizens of the city of Ayodhyā were astonished to hear of the well-known achievements of the monkeys in the shape of the conquest of Laṅkā and the commonly known might of the ogres. Śrī Rāma further spoke to his counsellors about his meeting with Vibhīṣaṇa. (40)

Meaning

Having communicated all this, the celebrated and glorious Śrī Rāma, who was accompanied by the monkeys, penetrated deep into Ayodhyā, which was crowded with happy and well-fed people. (41)

Meaning

The citizens thereupon raised aloft the pennons on their respective dwellings. Śrī Rāma too reached the lovely abode of his father, which had earlier been occupied by the kings of Ikṣwāku’s dynasty. (42)

Meaning

Nay, having reached and penetrated deep into the abode of his high-souled father and greeted his mothers Kausalyā as well as Sumitrā and Kaikeyī, Prince Śrī Rāma, the delight of the Raghus, then spoke as follows to Bharata, a jewel among the virtuous, in a sweet language pregnant with meaning: (43-44)

Meaning

“Place at the disposal of Sugrīva, my well-known grand and most splendid palace studded with pearls and cat’s-eye gems, including the Aśoka grove attached to it.”(45)

Meaning

Taking Sugrīva by the hand on hearing the aforesaid command of Śrī Rāma, Bharata of unfailing prowess penetrated deep into the palace. (46)

Meaning

Taking oil lamps and coverlets for the couches as enjoined by Śatrughna, servants thereupon speedily entered the palace. (47)

Meaning

Nay, Bharata (a younger brother of Śrī Rāma), who was endowed with extraordinary energy, said to Sugrīva, “Pray, dispatch couriers to bring sea-water for the consecration of Śrī Rāma on the throne of Ayodhyā, my lord.” (48)

Meaning

The celebrated Sugrīva quickly gave over to four monkey-chiefs four golden pails encrusted with all kinds of precious stones, and said, “Set your programme in such a way, O monkeys, that you await my orders tomorrow at dawn with your pails filled with water from the four seas, respectively.” (49-50)

Meaning

Commanded thus, the colossal monkeys, who looked like elephants, swiftly sprang in the air like swift-flying eagles. (51)

Meaning

Jāmbavān, the king of bears, and Hanumān as also the monkey Gavaya (who exhibited great impetuosity) as well as Ṛṣabha presently brought pails full of sea water. Another five hundred monkeys brought water from five hundred different rivers in the various parts of the country in different pails. Jāmbavān, who led an excellent army, who was richly endowed with courage, forthwith brought a pail, encrusted with all sorts of jewels, and full of water from the eastern sea, now known as the Bay of Bengal. Taking a golden pail, painted with red sandal-paste and camphor, Ṛṣabha speedily brought water from the southern sea, north of Laṅkā. Gavaya, who vied with the wind-god in prowess, brought in a large pail made of precious stones cold water from the western ocean, now called the Arabian Sea. And the celebrated Hanumān, son of the wind-god, who vied with Garuḍa, the king of birds, and the wind-god in prowess, nay, whose mind was set on virtue and who was endowed with all excellences, brought water with all speed from the northern sea (now known as the Arctic Ocean). Perceiving that water brought by the aforesaid jewels among the monkeys, Śatrughna, with his ministers, placed it at the disposal of Sage Vasiṣṭha, the arch-priest of Ikṣwāku’s race, and other friends (such as the ministers) for the consecration of Śrī Rāma on the throne of Ayodhyā. (52—58)

Meaning

Accompanied by the other Brāhmaṇas (members of the priestly class), the celebrated Sage Vasiṣṭha, who was fully active though aged, thereupon prevailed upon Śrī Rāma duly to occupy alongwith Sītā, his consort, the seat made of precious stones. (59)

Meaning

Sages Vasiṣṭha and Vāmadeva as also Jābāli, Kāśyapa (a scion of Kaśyapa), Kātyāyana and Suyajña (son of Vasiṣṭha), Gautama and Vijaya caused Śrī Rāma (the foremost of men) to be consecrated with transparent and fragrant water even as the eight Vasus consecrated the thousand-eyed Indra. (60-61)

Meaning

They got him consecrated first by the Brāhmaṇas officiating as priests at the ceremony of consecration and then in order by sixteen virgins and ministers as well as by warriors, who felt exceedingly rejoiced, followed by merchants. (62)

Meaning

Nay, the sages also allowed him to be sprinkled with the sap of all kinds of medicinal herbs by all the four gods, the guardians of the world, standing in the air, as well as by all the other gods assembled there. (63)

Meaning

There was a crown studded with precious stones and fashioned by Brahmā, the creator, at the beginning of creation, with which the seventh Manu (known by the name of Vaivaswata, so called because he was procreated by the sun-god) was adorned when consecrated on the throne and with which (afterwards) the kings who followed in his line were also successively invested when consecrated. After installing Śrī Rāma, who was clothed with a dazzling splendour, with due ceremony on a throne made of various precious stones in the council-hall, which was constituted of gold, was graced with abundant riches and studded with most charming jewels of various kinds, the scion of Raghu was later duly adorned with that crown as well as with jewels by the high-souled Vasiṣṭha and other priests officiating at the consecration ceremony. (64—67)

Meaning

Śatrughna held over him the hereditary charming parasol and Sugrīva, the lord of monkeys, the white whisk to fan him with; and Vibhīṣaṇa, the ruler of ogres, held another whisk shining brightly as the moon. Prompted by Indra, the wind-god presented to Śrī Rāma, a scion of Raghu, a golden garland consisting of a hundred lotuses of gold and casting a splendour with its body. Nay, urged by Indra, he further presented to Śrī Rāma, the ruler of men, a necklace of pearls interspersed with jewels of every variety and enriched with gems as well. Gandharvas (celestial musicians) from among the gods themselves beautifully sang and troupes of apsarās (celestial nymphs) danced on that occasion at the consecration of the sagacious Śrī Rāma, who deserved that honour. Nay, the earth was covered with crops and the trees too bore fruits, while the flowers emitted their fragrance of the festive occasion of the consecration of Śrī Rāma. Śrī Rāma, the foremost of men, first gave away to the Brāhmaṇas (lit., the twice-born) a hundred thousand of horses and cows that had lately calved as also a hundred bulls. The scion of Raghu gave away later thirty crores of gold coins and every variety of costly jewels and raiment. Śrī Rāma, the suzerain lord of men, conferred on his friend, Sugrīva, the ruler of monkeys, a heavenly garland consisting of gold and gems and shining like the sun’s rays. Śrī Rāma, who was full of love, gifted to Aṅgada, son of Vālī, a pair of lovely armlets made of cat’s-eye gems and encrusted with diamonds and other precious stones. Śrī Rāma further bestowed on Sītā, his consort, the aforesaid pearl necklace (conferred on him by the wind-god), which was enriched with the foremost of gems, was unsurpassed by any other in splendour and shone brightly like moonbeams, a pair of immaculate celestial robes and other charming jewels. (68—78)

Meaning

Looking to his invaluable services, the princess of the Videha territory felt inclined to bestow a gift on Hanumān, son of the wind-god. Taking the pearl necklace, conferred on her by her husband from her neck, Janaka’s daughter, cast a look at all the monkeys present in the assembly as well as at her husband again and again. Looking intently on her, Śrī Rāma, who could read the mind of another through his or her gestures, said to Janaka’s daughter, “Gladly bestow the pearl necklace on him with whom you are pleased, O blessed young lady.” The dark-eyed lady forthwith conferred that necklace on the son of the wind-god, in whom the following, viz., energy, firmness, renown, dexterity, competence, modesty, prudence, virility, prowess and intelligence are ever to be found. (79—82)

Meaning

Adorned with that jewel, Hanumān the foremost of monkeys, shone like a mountain silvered by a cloud, white as an aureole of moonbeams. (83)

Meaning

All the senior ones among the monkeys as also others who were the foremost among them were honoured with raiment and ornaments according to their deserts. (84)

Meaning

Also Vibhīṣaṇa, Sugrīva, Hanumān and Jāmbavān, nay, all the leaders of monkeys were honoured according to their deserts by Śrī Rāma, who was unwearied in action, with gifts of all desired objects as well as of abundant precious stones. And, greatly delighted in mind, all returned to their home even as they had come. (85-86)

Meaning

Carefully examining the articles proposed to be gifted, Śrī Rāma, the suzerain lord of the globe, the scourge of his enemies, thereupon conferred on the monkeys, Dwivida and Mainda, as also on Nīla all sorts of articles endowed with desired excellences. (87)

Meaning

Dismissed by Śrī Rāma, the king of kings, on having seen the consecration of Śrī Rāma, all those high-souled jewels among the monkeys thereupon returned to Kiṣkindhā. (88)

Meaning

Having witnessed the consecration of Śrī Rāma and having been honoured by Śrī Rāma, Sugrīva, the foremost of monkeys, re-entered the city of Kiṣkindhā. (89)

Meaning

Having inherited the fortune of his next of kin (in the shape of the sovereignty of Laṅkā), the highly renowned King Vibhīṣaṇa too, whose mind was set on virtue, returned to Laṅkā with the aforesaid jewels, among the ogres, who had accompanied him from that city. (90)

Meaning

Ruling over the entire kingdom of Kosala, the aforesaid Śrī Rāma, a scion of Raghu, who having exterminated his enemies, had earned a great renown and was supremely generous, reigned with supreme joy. Śrī Rāma, who was a lover of piety, spoke as follows to Lakṣmaṇa, who knew what is right: (91)

Meaning

“Rule with me, O knower of what is right, this earth, which was protected in the past by the former kings of Ayodhyā with the help of an army. Installed in the office of Prince Regent, bear you like me the burden of sovereignty, which was borne in the past by our forbears.” (92)

Meaning

When Lakṣmaṇa, son of Sumitrā, did not give his consent even though being repeatedly entreated with his entire soul by Śrī Rāma, nay, even though being actually appointed to the office of Prince Regent of the entire globe, the high-souled Śrī Rāma thereupon consecrated Bharata as the Prince Regent of Ayodhyā. (93)

Meaning

Śrī Rāma (son of King Daśaratha) propitiated the Lord more than once through the performance of the Pauṇḍarīka and Aśwamedha sacrifices and the Vājapeya sacrifice as also other sacrifices of every description. (94)

Meaning

Having enjoyed the kingship for ten and one* thousand years, Śrī Rāma, a scion of Raghu, performed during this period a hundred horse-sacrifices in which excellent horses were sacrificed and liberal fees were paid to the priests officiating at each. (95)

Meaning

With Lakṣmaṇa as his follower, the said Śrī Rāma, whose arms reached to his knees and who was broad-chested and glorious, ruled this earth well. (96)

Meaning

Having attained sovereignty, which was unsurpassed by any other, Śrī Rāma, whose mind was set on virtue, further propitiated the Lord through many kinds of sacrificial performances with the co-operation of his friends, relations and kinsfolk. (97)

Meaning

While Śrī Rāma ruled over the kingdom of Ayodhyā, there were no widows to lament over their loss nor was there any danger from beasts of prey or snakes nor, again, was there any fear of diseases. (98)

Meaning

The world had no robbers or thieves nor did anyone suffer harm. Nor again did old people ever perform obsequies relating to youngsters. (99)

Meaning

Every creature felt pleased, nay, everyone was devoted to righteousness. Turning their eyes towards Śrī Rāma alone, creatures did not kill one another. (100)

Meaning

So long as Śrī Rāma ruled the kingdom of Ayodhyā, people lived to an age of thousands of years, were blessed with thousands of sons and remained free from diseases and grief. (101)

Meaning

So long as Śrī Rāma ruled the kingdom, the talks of the people centred round Śrī Rāma, Śrī Rāma and Śrī Rāma alone; nay, the world itself appeared to them as transformed into Śrī Rāma. (102)

Meaning

Trees in Ayodhyā ever remained firmly rooted and bore fruit and flowers perpetually. Clouds sent down rain only when desired and the wind was ever delightful to the touch. (103)

Meaning

Remaining entirely free from avarice and satisfied with their own avocations, the Brāhmaṇas (members of the priestly class), the Kṣatriyas (those belonging to the warrior class), the Vaiśyas (the members of the mercantile class) and the Śūdras (those belonging to the labouring class) remained engaged in their own duties. (104)

Meaning

So long as Śrī Rāma ruled, the people remained devoted to pious observances and never told lies. Nay, all were endowed with auspicious bodily marks and all were given to righteousness. (105)

Meaning

With his three younger brothers, the glorious Śrī Rāma ruled for ten and one thousand (11,000) years. (106)

Meaning

He who listens everyday to this oldest epic, composed in the days of old by Sage Vālmīki, which is calculated to bestow religious merit, renown and longevity and to bring victory to kings and lends support to the Vedas, is completely rid of sin. On hearing the narrative of his consecration on the throne of Ayodhyā a man seeking a son obtains sons and a seeker of wealth obtains riches in the world. A king, who does so conquers the earth and overcomes his enemies. (107—109)

Meaning

Even as Kausalyā, Śrī Rāma’s mother, had a living son in Śrī Rāma, a scion of Raghu, Sumitrā in Lakṣmaṇa and Śatrughna, and Kaikeyī in Bharata, so women listening to the aforementioned story will have living sons, will ever experience joy and will be blessed with sons and grandsons in abundance. Nay, one attains a long life on listening to this poem, the Rāmāyaṇa and particularly to this entire narrative of the victory of Śrī Rāma, who was unwearied in action. Again, he who, having conquered his anger, reverently listens to this epic composed in the days of old by Sage Vālmīki, overcomes all difficulties. They who listen to this epic composed of yore by Sage Vālmīki will get reunited with their relations at the end of their absence from home, and rejoice with them. They will also secure from Śrī Rāma, a scion of Raghu, in this world all the boons coveted by them. (110—114)

Meaning

Through a hearing of this epic all the gods of the Hindu pantheon get pleased with those who carefully listen to it. Nay, all obstacles coming in the way of an individual, in whose house a copy of the epic exists, definitely come to an end. (115)

Meaning

A king listening to this epic will be able to conquer the earth, an individual staying away from home will fare well and women listening to it prior to their pregnancy will give birth to sons who are unsurpassed by another in point of excellences. (116)

Meaning

A man offering worship to and reading this ancient historical work is completely rid of all sins and attains longevity. (117)

Meaning

After offering respectful salutation with their heads bent low, the epic should be listened to by the Kṣatriyas from the mouth of a Brāhmaṇa (lit., a member of the twice-born class) everyday. Lordship as well as the birth of a son will be secured by them: there is no doubt about it. (118)

Meaning

He, who listens to or reads the whole of this Rāmāyaṇa daily, Śrī Rāma remains constantly pleased. Indeed, Rāma is none else than the eternal Lord Viṣṇu. (119)

Meaning

The mighty-armed Lord Śrī Hari, who has His abode on the waters of the ocean of milk, has appeared in person as Śrī Rāma, the foremost of the Raghus, and Śeṣa, the serpent-god forming His couch, is spoken of as Lakṣmaṇa. (120)

Meaning

Thus runs this ancient historical narrative. May all be well with you ! Confidently repeat it. So say Princes Lava and Kuśa, sons of Śrī Rāma, to whom this epic was taught first of all by Vālmīki in his own hermitage, where they were born—vide I. iv. 6 of Vālmīki-Rāmāyaṇa Number-I). May the power of Lord Viṣṇu grow immensely thereby. (121)

Meaning

Nay, all the gods get propitiated by means of listening to and apprehending this narrative. The manes are gratified forever through a hearing of the Rāmāyaṇa. (122)

Meaning

Residence in heaven after death is assured in the case of those men who transcribe with devotion in this life this collection of verses depicting the story of Śrī Rāma, composed by the sage Vālmīki. (123)

Meaning

On listening to this charming epic, full of great meaning, one secures the growth of one’s family as well as the augmentation of one’s wealth and stock of grains, excellent women for wives and supreme felicity as well as the accomplishment of all one’s objects on earth. (124)

Meaning

This charming narrative of Śrī Rāma, which is conducive to longevity, health, renown, brotherly love, wisdom and vitality, should be listened to with regularity by virtuous men desirous of prosperity. (125) END OF YUDDHAKĀṆḌA