Return of Sri Rama to Ayodhya



राम राम रामेति रमे रामे मनोरमे ।

सहस्रनाम तत्तुल्यं रामनाम वरानने ॥

Raama Raama Raame[a-I]ti Rame Raame Manorame |

Sahasra-Naama Tat-Tulyam Raama-Naama Vara-[A]anane ||


1: By meditating on “Rama Rama Rama” (the Name of Rama), my Mind gets absorbed in the Divine Consciousness of Rama, which is Transcendental,

2: The Name of Rama is as Great as the Thousand Names of God (Vishnu Sahasranama).


In all the emotional hue and cry about Sri Ram temple in ayodhya in today’s supercharged pre election slogan times in India, where everything and anything about Ram Lalla  is about building a Bhavya Sri Ram Mandir to erase the shameful and sad memories of an earlier remnant of Ramadurg {durg means Fort in sanskrit}or Ramkot , a probable palace of Sri Ram destroyed by Baqi Tashqandi , the muslim  lieutenant of invader Babbar.

In this surcharged atmosphere  for the past few days after the announcement in Kumbh by RSS Suresh Bhaiyyaji Joshi that the   building of Sri Ram Mandir will start immediately and would be finished by 2025, I thought it is important for people to go back to sri valmiki’s Ramayana to read for themselves the sargas   when Rama left Ayodhya after being banished by Dasaratha.Many who are hindi speaking or bengali must be having the   respective version of Sri Ramayana in their homes & since its a tradition in north to have a copy in the house and elders reading it often, the  following sargas must be very familiar to them. In the south parayanam of ramayana is not that much prevalent like in north and for people who might not have had an opportunity this  could be a chance to read this and feel the emotion of the banishment .i am sure many eyes will moist with tears when reading this.This was an emotional moment for people of Ayodhya of  at time of banishment when their beloved Sri Rama already known for his extraordinary sense of fairness left them like orphans as it is even today for 1 billion hindus all over the world and in india.

This building of the Ram Temple and consecration of Sri Ram lalla in the grand temple  will be like the return  Of victorious Rama after conquering Ravana in Lanka.It will be  like re establishing Ram Rajya figuratively.Sri Ram was always the moral compass over millennia to hindus, the rebuilding of a great temple will emotionally surcharge the whole hindu population in india and would give a great direction and impetus  in its growth as a world leader. It would also to some extent assuage the always underlying feeling of thousands of years of conquest of hindu land and psyche of its people by muslim invaders. It will be a redemption of sort in hindus perceptions of themselves


Book II : Ayodhya Kanda – Book Of Ayodhya

Chapter [Sarga] 41

Verses converted to UTF-8, Nov 09


The ladies of the royal gymnasium lament over the exile of Rama and others. The citizens of Ayodhya also are reduced to a miserable plight. All Nature mourns at Rama’s departure.



तस्मिंस्तु पुरुषव्याघ्रे विनिर्याति कृताञ्जलौ |

आर्तशब्दोऽथ सम्जज्ञे स्त्रीणामन्तह्पुते तदा || २-४१-१

  1. tadaa = then; tasmin = that Rama; purushhavyaaghre = the tiger among men; kR^itaaNjalou = having paid obeisance with joined palms; viniryaati = departed; atha = moreover ; aartha shabdaH = a great cry of distress ;samjaG^ye = arose ;striiNaam = among women ; antaHpure = of inner apartments.

As Rama the tiger among men, having paid obeisance with joined palms departed, a great cry of distress arose among women of inner apartments.

अनाथस्य जनस्य अस्य दुर्बलस्य तपस्विनः |

यो गतिम् शरणम् च आसीत् स नाथः क्व नु गच्चति || २-४१-२

  1. kvanu = Where; saH naathaH = is he the Lord; gachchhati = going; yaH = who; gataH = was the path ; aasiit = who became; sharaNamcha = the protector ;asya Janasya = of these people; anaathasya = who are defenseless ; durbalasya = weak; tapasvinaH = and unhappy.”

Where is he going, who was the path, who became the protector of the people, who are now defenseless weak and unhappy?”

न क्रुध्यति अभिशस्तः अपि क्रोधनीयानि वर्जयन् |

क्रुद्धान् प्रसादयन् सर्वान् सम दुह्खः क्व गच्चति || २-४१-३

  1. kvachit = where; gataH = has he gone; kR^idhyati = who was not angry; abhishapto. api = even if accused ; varjayan = who resolved; krodhaniiyaani = every misunderstanding; prasaadayan = who propitiated; sarvaan = all those; kruddhaan = who were angry; samaduHkaH = by sharing their suffering?”

“Where has he gone, who was not angry even when provoked, who resolved every misunderstanding and who propitiated all those who were angry by sharing their suffering?

कौसल्यायाम् महा तेजा यथा मातरि वर्तते |

तथा यो वर्तते अस्मासु महात्मा क्व नु गच्चति || २-४१-४

  1. yaH = which Rama; mahaatejaH = having great splendor; yathaa = in which manner; vartate = was treating; kausalyaayaam = Kausalya; maatari = his mother; tathaa = in the same manner; vartate = was treating; Asmaasu = us; kvanu = where; mahaatmaa = that great-souled Rama; gachchhati = has gone?”

That illustrious and great-souled Rama, who treated us with the same reverence he paid to his own mother, where has he gone?”

कैकेय्या क्लिश्यमानेन राज्ञा संचोदितः वनम् |

परित्राता जनस्य अस्य जगतः क्व नु गच्चति || २-४१-५

  1. kvanu = Where; gachchhati = has he gone; paritraataa = (he) the protector; asya = of these; janasya = people; jagataH = and the world; samachoditaH = driven; vanam = to the forest; raaG^yaa = by the king; klishyamaanena = tormented; kaikeyyaa = by Kaikeyi”

“Where has he gone, he the protector of the people and the whole world, driven to the forest by the king, goaded on by Kaikeyi? ”

अहो निश्चेतनो राजा जीव लोकस्य सम्प्रियम् |

धर्म्यम् सत्य व्रतम् रामम् वन वासो प्रवत्स्यति || २-४१-६

  1. raajaa = the king; nishchetanaH = is a senseless man. Aho = Alas! pravastyati = he has sent away from home; vanavaase = to dwell in forest; raamam = Rama; sampriyam = the very beloved man; dharmyam = the pious minded; satyavratam = strictly truthful .

“Alas! In his folly, the king has banished the virtuous the beloved and the strictly truthful Rama to the forest!”

इति सर्वा महिष्यः ता विवत्साइव धेनवः |

रुरुदुः चैव दुह्ख आर्ताः सस्वरम् च विचुक्रुशुः || २-४१-७

  1. iti = thus; sarvaaH = all; taaH mahishhyaH = those queens; rurudushchaiva = shed their tears; duhkhaartaaH = in grief; dhenavaH iva = like unto cows; vivatsaaH = deprived of their calves; vichukrushuH = cried out; sasvaram = in loud noise.

Thus did all the queens lament, like unto cows deprived of their calves and in there affection cried out loudly.

स तम् अन्तः पुरे घोरम् आर्त शब्दम् मही पतिः |

पुत्र शोक अभिसम्तप्तः श्रुत्वा च आसीत् सुदुह्खितः || २-४१-८

  1. saH mahiipatH = that king; putrashokaabhisantaptaH = profoundly afflicted by the departure of his son; aasiit = became; suduHkhitaH = increasingly depressed; shrutvaa = after hearing; tam = that; ghoram = terrible; aarta shabdam = crying sound; antaHpure = in the private apartments.

Hearing those terrible crying sounds in the private apartments, the king profoundly afflicted by the departure of his son, became increasingly depressed.

न अग्नि होत्राणि अहूयन्त सूर्यः च अन्तर् अधीयत |

व्यसृजन् कवलान् नागा गावो वत्सान् न पाययन् || २-४१-९

  1. agnihotraaNi = sacrificial fires; naahuuyanta = were not performed; gR^ihamethinaH = house-holders; naapachan = did not cook their food.; prajaaH = people; na aakurvan = did not do; kaaryam = (their )act .suuryashcha = even the sun antaradhiiyata = disappeared .

On the departure of Rama to the forest, the sacred fires were no longer performed, no house holder prepared food, the people did not do their acts and even the sun went into eclipse.

व्यसृजन् कबलान्नागा गावो वत्सान्न पाययन् |

पुत्रम् प्रथमजम् लब्ध्वा जननी नाभ्यनन्दत || २-४१-१०

  1. naagaaH = Elephants; vyasR^ijan = threw out; kabalaan = the morsels of food (they had taken into their mouths ) gaavaH = Cows; na paayayan = did not give suck; vatsaan = to their calves; jananii = mother; naabhyanandata = did not rejoice; labdhvaa = for having got; putram = a son; prathamajam = born for the first time .

Elephants threw out the morsels of food they had taken into their mouths. Cows did not give suck to their calves. Mother did not rejoice, for having got a son born for the first time.

त्रिशन्कुर् लोहित अन्गः च बृहस्पति बुधाव् अपि |

दारुणाः सोमम् अभ्येत्य ग्रहाः सर्वे व्यवस्थिताः || २-४१-११

  1. trishankuH = Trisanku; lohitaaN^gashcha = Lohitanga; Brihaspati budhaavapi = Brihaspati as also Budha; sarve = all; grahaaH = planets; daaruNaaH = assumed harshness; abhyetya = got; vyavasathitaaH = stayed; samam = with the moon.

Trisanku, Lohintanga, Brihaspati as also Budha and all other planets assumed a menacing aspect and got stayed with the moon.

नक्षत्राणि गत अर्चीम्षि ग्रहाः च गत तेजसः |

विशाखाः च सधूमाः च नभसि प्रचकाशिरे || २-४१-१२

  1. nakshhatraaNi = Stars; gataarchiimshhi = ceased to twinkle; grahaashcha = planets; gatachetasaH = were deprived of their splendour; vishaakhaastu = The stars of Visakha; prachakaashire = appeared; nabhasi = in the heaven; sadhuumaaH = veiled in mist.

Stars ceased to twinkle. Planets were deprived of their splendour. The stars of Visakha appeared in the heaven, veiled in the mist.

कालिकानिलवेगेन महोदधिरिवोत्थितः |

रामे वनम् प्रव्रजिते नगरम् प्रचचाल तत् || २-४१-१३

  1. mahodadhiH = The great ocean; utthitaH = rose; kaalikaanilavegena = as by a speed of a long-lasting tempest; raame = (while) Rama; pravrajite = went; vanam = to the forest; tat nagaram = that city; prachachaala = was shaken.

The great ocean rose, as by a speed of a long-lasting tempest. While Rama went to the forest, that city was shaken.

दिशः पर्याकुलाः सर्वा स्तिमिरेणेव सम्वृताः |

न ग्रहो नापि नक्षत्रं प्रचकाशे न किंचन || २-४१-१४

  1. sarvaaH = All; dishaH = the cardinal points;paryaakulaaH = having been disturbed;samvR^itaaHiva = were like covered timireNa = by darkness ; grahaaH= planets; naprakaashe = did not become visible; na = nor; nakshhatramapi = even the stars; na = nor; kimcha = any other.

All the cardinal points, having been disturbed, were covered by darkness. Planets did not become visible, nor the stars nor any other thing in heaven.

अकस्मान् नागरः सर्वो जनो दैन्यम् उपागमत् |

आहारे वा विहारे वा न कश्चित् अकरोन् मनः || २-४१-१५

  1. sarvaaH = All; janaH = the people; naagaraH = belonging to the city; akasmaat = suddenly; upaagamat = became; dainyam = apathetic. na kashchit = No one; akarot = made; manaH = mind; aahaare vaa = in either food; vihaare vaa = or in pastime.

All the people of the city suddenly became apathetic. No one was interested in either food or in pastime.

शोकपर्यायसन्तप्तः सततं दीर्घमुच्छ्वसन् |

अयोध्यायाम् जनः सर्वः शुशोच जगतीपतिम् || २-४१-१६

  1. sarvaaH = All; janaH = the people; ayodhyaayaam = in Ayodhya; shokaparyaayasamtaptaH = afflicted by grief in succession; satatam = with a perpetual;diirgham = long;uchchhvasan = sighs;shushocha = bewailed;jagatiipatim = about(the departure of)the Lord of the earth.

All the people of Ayodhya, afflicted by grief in succession, heaved profound and burning sighs and bewailed about the departure of the Lord of the earth.

बाष्प पर्याकुल मुखो राज मार्ग गतः जनः |

न हृष्टः लक्ष्यते कश्चित् सर्वः शोक परायणः || २-४१-१७

  1. janaH = The people; raajamaarga gataH = in the king’s way; bhaashhpa paryaakula mukhaH = were having distressed faces filled with tears. nakashchit = No one; lakshhyate = appeared; hR^ishhTaH = rejoicing.sarvaaH = All; shoka paraayaNaH = were possessed by grief.

The people in the king’s way were wearing distressed faces filled with tears. No one appeared rejoicing. All were possessed by grief.

न वाति पवनः शीतः न शशी सौम्य दर्शनः |

न सूर्यः तपते लोकम् सर्वम् पर्याकुलम् जगत् || २-४१-१८

  1. pavanaH = The wind;na vaati = was not blowing; shiitaH = coolly; shashii = The moon; na = did not; soumyadarshanaH = appear beneficient; suuryaH = the sun; na tapate = did not give out warmth; lokam = to the earth.sarvam = The entire; jagat = world; paryaakulam = was in disorder.

The wind was not blowing coolly. The moon did not appear beneficient. The sun did not give out warmth to the earth. The entire world was in disorder

अनर्थिनः सुताः स्त्रीणाम् भर्तारः भ्रातरः तथा |

सर्वे सर्वम् परित्यज्य रामम् एव अन्वचिन्तयन् || २-४१-१९

  1. sutaaH = Sons; bhartaaraH husbands; anarthinaH = did not ask for; striiNaam = the women; tathaa = and; bhraataraH = brothers; anarthinaH = did not enquire (of their sisters); sarve = all; parityajaya = gave up; sarvam = everything; anvachintayan = thinking of; raamam eva = Rama alone.

Sons did not ask for their mothers and husbands did not ask for their wives. Brothers did not enquire about their sisters. All gave up every thing and thought of Rama alone.

ये तु रामस्य सुहृदः सर्वे ते मूढ चेतसः |

शोक भारेण च आक्रान्ताः शयनम् न जुहुस् तदा || २-४१-२०

  1. tadaa = Then; raamasya = Rama’s; ye = which; suhrudaH = ownfriends; te sarve = all of them; muudhachetasaH = bewildered in mind; aakraantaaH = overwhelmed; shoka bhaareNa = by the weight of their agony; na jahuH: did not abandon; shayanam = their beds.

Then, all of Rama’s own friends were bewildered in mind and the weight of their agony overwhelmed them. They did not leave their beds.

ततः तु अयोध्या रहिता महात्मना |

पुरंदरेण इव मही सपर्वता |

चचाल घोरम् भय भार पीडिता |

सनाग योध अश्व गणा ननाद च || २-४१-२१

  1. tataH = Thereafter; ayodhyaa = the city of Ayodhya; rahitaa = bereft of; mahaatmanaa = the great souled Rama; mahiiva = like the earth; saparvataa = with mountains; rahitaa = abandoned by; purandhareNa = Indra; the lord of rain; chachaala = was shaken;ghoram = terribly;bhaya shoka piiditaa = afflicted by fear and grief;sanaagayodhaashvagaNaaH = the city filled with elephants; warriors and horses;nanaadacha = made a roaring sound.

Afflicted by fear and grief, the earth with its mountains, deprived of that great souled Rama, suffered a terrible convulsion, as when it is abandoned by Indra the lord of rain, and a great uproar reigned in the city which was filled with elephants, warriors and horses.


Book II : Ayodhya Kanda – Book Of Ayodhya

Chapter[Sarga] 45

Verses converted to UTF-8, Nov 09


Though this picture may be filmy, the scene at the time of Sri Ram leaving Ayodhya with Lakshman and Maa Sita would have been like this, very emotional, people crying and screaming and beseeching him  to stay back or take all of them along with him for the van vaas.


Rama requests the citizens to return to Ayodhya and to show respect to Bharata the prince Regent and Dasaratha the king. The citizens try to persuade Rama to return to Ayodhya, but in vain. Rama along with all of them reach the bank of Tamasa.

अनुरक्ता महात्मानम् रामम् सत्य परक्रमम् |

अनुजग्मुः प्रयान्तम् तम् वन वासाय मानवाः || २-४५-१

  1. maanavaaH = The humans; anuraktaaH = who are fond of Rama; anujagnuH = accompanied; tam raamam = that Rama; mahaatmaanam = the high soled; satya paraakramam = and the truly brave; prayaantam = who is going; vanavaasaasya = for dwelling in the forest.

The people devoted to the high- soled Rama of unfailing bravery accompanied him on his way to the forest for exile.

निवर्तिते अपि च बलात् सुहृद् वर्गे च राजिनि |

न एव ते सम्न्यवर्तन्त रामस्य अनुगता रथम् || २-४५-२

  1. raajani cha = when the king; balata = by force; nivartite apicha = was turned back; te = those; suhR^idvarge = group of friends; anugataaH = who were following; raamasya = Rama’s; ratham = chariot; naiva samsyavartanta = did not return.

When the king was forced (in the interests of his son) to turn back, the group of friends who were following Rama’s chariot did not return.

अयोध्या निलयानाम् हि पुरुषाणाम् महा यशाः |

बभूव गुण सम्पन्नः पूर्ण चन्द्रैव प्रियः || २-४५-३

  1. mahaayashaaH = (Rama) who enjoyed great celebrity; guNasampannaH = and richly endowed with every virtue; puurNachandra iva = resembling the full moon; babhuuvahi = had indeed become; priyaH = the favorite; purushhaaNam = for the people; ayodhyaanilayaanam = living in Ayodhya .

Rama who enjoyed great celebrity and who was richly endowed with every virtue, resembling the full moon, had indeed become the favorite for the people living in Ayodhya.

स याच्यमानः काकुत्स्थः स्वाभिः प्रकृतिभिस् तदा |

कुर्वाणः पितरम् सत्यम् वनम् एव अन्वपद्यत || २-४५-४

  1. yaachyamaanaH = Despite the entreaties ; tadaa = then; prakR^itibhiH = of the people; svabhiH = of his own; saH = that; kaakutstha = Rama( the scion of Kakustha); kurvaaNaH = proving; pitaram = his father; satyam = to be true; anvapa dyata = proceeded; vanameva = to the forest only.

Despite the entreaties of the people of his own, Rama(the scion of the Kakutstha), in order to honor his father’s vow; proceeded towards the forest.

अवेक्षमाणः सस्नेहम् चक्षुषा प्रपिबन्न् इव |

उवाच रामः स्नेहेन ताः प्रजाः स्वाः प्रजाइव || २-४५-५

  1. avekshhamaaNaH = fondly gazing on; taaH = those; prajaaH = people; prapibanniva = as though drinking; chakshhushhaa = with his eyes; raamaH = Rama; sasneham = lovingly; uvaacha = spoke; (as follows) prajaa iva = as though children; svaaH = of his own.

Fondly gazing on the people as though drinking with his eyes, Rama lovingly spoke (as follows) as though they were his own children:

या प्रीतिर् बहुमानः च मय्य् अयोध्या निवासिनाम् |

मत् प्रिय अर्थम् विशेषेण भरते सा निवेश्यताम् || २-४५-६

  1. “yaa = which; priitiH = affection; bahumaanashcha = and respect; ayodhya nivaasinaam = you the people living in Ayodhya; mayi = (have) in me; saa = that ; niveshyataam = be bestowed; visheshheNa = in a special measure; bharate = on Bharata; matpriyaartham = for my satisfaction.

“The respect and affection that has been bestowed upon me by you (the residents of Ayodhya) may for my satisfaction be bestowed in a special measure on Bharata.

स हि कल्याण चारित्रः कैकेय्या आनन्द वर्धनः |

करिष्यति यथावद् वः प्रियाणि च हितानि च || २-४५-७

  1. saH = Bharata; kaikeyyaa nandavardhanaH = who enhances the delight of Kaikeyi; kalyaaNacharitraH = and who possessed excellent conduct; karishhyati hi= will indeed do; priyaaNi = pleasing things; hitaanicha = and beneficial things; vaH = to you; yathaavat = properly.”

“Bharata who enhances the delight of Kaikeyi and who possesses excellent conduct, will indeed do pleasing and beneficial things to you appropriately.”

ज्ञान वृद्धो वयो बालो मृदुर् वीर्य गुण अन्वितः |

अनुरूपः स वो भर्ता भविष्यति भय अपहः || २-४५-८

  1. saH = That Bharata; N^gyaana vR^iddhaH = who is matured in knowledge; vayobaalaH = and young in age; mR^iduH = who is gentle; viirya guNaanvitaH = and endowed with virility and virtue; bhavishhyati = will become; anuruupaH = worthy; bhartaa = master; bhayaapahaH = who can dispel your fears.”

“Bharata who is matured in knowledge but young in age, who is gentle but endowed with virility and virtue, will become your worthy master who can dispel your fears”

स हि राज गुणैः युक्तः युव राजः समीक्षितः |

अपि च अपि मया शिष्टैः कार्यम् वो भर्तृ शासनम् || २-४५-९

  1. saH = That Bharata; yuktaH = who is endowed; raajaguNaiH = with royal virtues; samiikshhitaH = is being marked; yuvaraajaH = as the prince . apicha = And further; bhartR^ishaasanam = king’s command; kaaryam = is to be carried out; mayaa = by me; shishhTaiH = and by the rest; vaH = of you.

“Bharata who is endowed with royal virtues is being marked as the prince. Further, king’s command is to be carried out by me and the rest of you.

न च तप्येद् यथा च असौ वन वासम् गते मयि |

महा राजः तथा कार्यो मम प्रिय चिकीर्षया || २-४५-१०

  1. mayi = (when) I; gate = have gone; vanavaasam = to the forest for exile; yathaa = how; asou = this; mahaarajah = monarch; na santapyet = does not suffer agony; tathaa = in that manner; kaaryaH = to be done; priya chikiirshhayaa = with an intent to please; mama = me.”

“If you desire to please me, see that the king does not suffer agony when I have gone to forest for exile”

यथा यथा दाशरथिर् धर्मम् एव आस्थितः अभवत् |

तथा तथा प्रकृतयो रामम् पतिम् अकामयन् || २-४५-११

  1. yathaa yathaa = more and more; daasharathiH = Rama; the son of Dasaratha; abhavat = became; aasthitaH = established; dharma eva = in his duty alone; tathaa tathaa = the more and more; prakR^itayaH = the people; akaamayan = wished; raamam = Rama; patim = (as their) master.”

The more Rama the son of Dasaratha, showed himself to be faithful to his duty, the more the people wished to have him as their master “

बाष्पेण पिहितम् दीनम् रामः सौमित्रिणा सह |

चकर्ष इव गुणैः बद्ध्वा जनम् पुनर् इव आसनम् || २-४५-१२

  1. raamaH = Rama; soumitriNaa saha = accompanied by the son of Sumitra; chakarshha = drew; janam = the people (of the city); pihitam = filled with; baashhpeNa = tears; diinam = piteously; baddhvaa iva = as though tied; guNaiH = with cords.

Rama accompanied by son of Sumitra, drew the people of the city, who were weeping piteously, after him as if tied and pulled with cords.

ते द्विजाः त्रिविधम् वृद्धा ज्ञानेन वयसा ओजसा |

वयः प्रकम्प शिरसो दूरात् ऊचुर् इदम् वचः || २-४५-१३

  1. te dvijaaH = the brahmanas; vR^iddhaaH = who were elderly; trividham = in three ways; G^yaanena = by knowledge; vayasaa = by age; ojasaa = and by luster; vayaH prakampa shirasaH = with their heads shaking with advanced years; uuchuH = spoke; idam = these; vachaH = words; duuraat = from distance.”

Those brahmanas, who were triply revered for their learning, their age and their spirituality, their heads shaking with advanced years, cried out :

वहन्तः जवना रामम् भो भो जात्याः तुरम् गमाः |

निवर्तध्वम् न गन्तव्यम् हिता भवत भर्तरि || २-४५-१४

  1. “bho bho turaNgamaaH = Oh Noble Steeds! jaatyaaH = belonging to a breed; javanaaH = of speed; vahantaH = who are carrying;raamam = Rama! nivartadhvam = You come off. na gantaryam = Do not proceed. bhavata = Become; hitaaH = friendly; bhartari = to your master.

“Oh Noble Steeds, of speedy breed! You who are carrying Rama, do come back! Do not proceed! Be friendly to your master (since by taking Rama against our wishes, you will be doing a disservice to him)”

कर्णवन्ति हि भूतानि विशेषण तुरम्गमाः |

यूयम् तस्मान्निवर्तध्वम् याचनाम् प्रतिवेदिताः || २-४५-१५

  1. bhutaanihi = Indeed all beings; karNavanti = which are endowed with ears; visheshhe Na = more so; turaN^gamaaH = horses; prativeditaaH = stand appraised of; yaachanam = (our) entreaty. tasmaat = Therefore; yuuyam = you; nivartadhvam = return.

“Indeed all things, which are endowed with ears, more so horses, stand appraised of our entreaty. Therefore, you return.”

धर्मतः स विशुद्धात्मा वीरः शुभदृढप्रतह् |

उपवाह्यः तु वो भर्ता न अपवाह्यः पुरात् वनम् || २-४५-१६

  1. viiraH = The hero; vishuddhaatmaa = of the pure soul; dharmataH = of virtuous; subha dR^iDha vrataH = and auspicious firm resolve; saH = that; bhartaa= master; upa vaahyaH = and not to be conveyed away; puraat = from the city; vanam = to the forest.”

“That hero of the pure soul, of virtuous and auspicious firm resolve, that master, deserves to be brought back to the city and not to be taken to the forest.”

एवम् आर्त प्रलापांस् तान् वृद्धान् प्रलपतः द्विजान् |

अवेक्ष्य सहसा रामः रथात् अवततार ह || २-४५-१७

  1. avekshhya = Seeing; taan dvijaan = those brahmanas; vR^iddhaan = who are aged; pralapataH = uttering; evam = those; aartapralaapan = painful words; raamaH = Rama; sahasaa = quickly; avatataaraha = got down; rathaat = from the chariot.

Seeing those aged brahmanas uttering those painful words, Rama quickly got down from the chariot.

पद्भ्याम् एव जगाम अथ ससीतः सह लक्ष्मणः |

सम्निकृष्ट पद न्यासो रामः वन परायणः || २-४५-१८

  1. atha = thereafter; raamaH = Rama; sa siitaH = with Sita; sa lakshhmaNaaH = and with Lakshmana; sannikR^ishhTa padanyaasaH = taking close strides ; jagaama iva = on foot only; vana paraayaNaH = towards the forest.

Rama with Sita and Lakshmana, taking close strides, proceeded on foot towards the forest.

द्विजातींस् तु पदातींस् तान् रामः चारित्र वत्सलः |

न शशाक घृणा चक्षुः परिमोक्तुम् रथेन सः || २-४५-१९

  1. saH raamaH = That Rama; chaaritra vatsalaH = who was affectionate in his disposition; ghR^iNaachakshhuH = and had compassion in his eyes; na shashaaka = could not; parimoktum = abandon; taan dvijaatiin = those brahmanas; padaatiin = walking on foot; rathena = behind the chariot.

That Rama who was affectionate in his disposition and had compassion in his eyes, could not abandon those brahmanas walking on foot, far behind the chariot.

गच्चन्तम् एव तम् दृष्ट्वा रामम् सम्भ्रान्त मानसाः |

ऊचुः परम सम्तप्ता रामम् वाक्यम् इदम् द्विजाः || २-४५-२०

  1. dR^IshhTvaa = perceiving; tam raamam = that Rama; gachchhantameva = still going; (towards the forest) ; dvijaaH = those brahmanas; sambhraaanta chetasaH = perplexed in mind; parama samtaptaaH = and very much distressed; uuchuH = spoke; idam vaakyam = these words :

Perceiving Rama still going towards the forest, those brahmanas perplexed in mind and greatly distressed, spoke the following words :

ब्राह्मण्यम् कृत्स्नम् एतत् त्वाम् ब्रह्मण्यम् अनुगच्चति |

द्विज स्कन्ध अधिरूढाः त्वाम् अग्नयो अपि अनुयान्ति अमी || २-४५-२१

  1. sarvam = the whole of; etat = this; braahmaNyam = brahmana community anugachchhati = is following; tvaam = you; brahmaNyam = devoted to the brahmanas. Dvija skandaadhiruudhaaH = Bearing on the shoulders of brahmanas; amii = these; agnayo api = sacred fires also; anuyaanti = are following; tvaam = you.

“The whole of this brahmana community is following you, devoted (as you are) to the brahmanas. See, they are bearing the sacred fires on their shoulders”

वाजपेय समुत्थानि चत्राणि एतानि पश्य नः |

पृष्ठतः अनुप्रयातानि हंसान् इव जल अत्यये || २-४५-२२

  1. pashya = look at; etaani = these; chhatraaNi = canopies; vaajapeya samutthaani = (obtained by us when observing Vajpeya sacrifice); anuprayaataani = accompanying; naH = our; pR^ishhTataH = backs; meghaaniva = like clouds; jalaatyaye = at end of the rainy season.”

“Look at these canopies (obtained by us while observing Vajpeya sacrifice*) accompanying our backs like clouds at the end of the rainy season”

*-It is laid down in the Vedas that he who performs a Vajpeya sacrifice must be supplied with a white canopy.

अनवाप्त आतपत्रस्य रश्मि सम्तापितस्य ते |

एभिः चायाम् करिष्यामः स्वैः चत्रैः वाजपेयिकैः || २-४५-२३

  1. te = to you; anavaaptaatapatrasya = who have not got a canopy; rashmisamtaapitasya = and are being scorched with the rays (of the sun); karishhyaamaH = we shall give; chhayaam = shade; chhatraiH = by canopies; svaiH = of ours.”

“With these canopies of ours, we shall give shade to you, who have got no canopy and are being scored with rays (of the sun.)”

या हि नः सततम् बुद्धिर् वेद मन्त्र अनुसारिणी |

त्वत् कृते सा कृता वत्स वन वास अनुसारिणी || २-४५-२४

  1. vatsa = oh; dear child! Yaa buddhiH = Which intellect; naH = of ours; satatam = forever; vedamantraanusaariNii = engaged in perusing the study of Vedic Text; saa = that intellect; kR^itaa = has been made; vanavaasaanusaariNii = to follow the course of exile to the forest.”

“Oh, Dear child! The intellect of ours, which was forever engaged in perusing the study of Vedic texts has been now made to follow the course of exile to the forest”

हृदयेष्व् अवतिष्ठन्ते वेदा ये नः परम् धनम् |

वत्स्यन्ति अपि गृहेष्व् एव दाराः चारित्र रक्षिताः || २-४५-२५

  1. ye = which; vedaaH = Vedas; param dharma = are the excellent riches; naH = of ours; trishhTanti = (they are) established; hR^idayeshhvena = in our hearts alone. chaaritrarakshhitaaH = Protected by their character; daraaH api = our wives too; vatsyanti = remain; gR^iheshhveva = at home.

“We will carry the Vedas in our hearts as our excellent treasure and our wives too will remain at home, protected by their character”

न पुनर् निश्चयः कार्यः त्वद् गतौ सुकृता मतिः |

त्वयि धर्म व्यपेक्षे तु किम् स्यात् धर्मम् अवेक्षितुम् || २-४५-२६

  1. nishchayaH = ” A decision; punaH = again( another one);na kaaryaH = is not to be done. tvadgatou = in the matter our going along with you (to the forest); matiH = determination; sukR^itaa- = has been well done. tvayi dharmavyapakshhe = If you do not pay attention to piety; kim = which; sthitamsyaat = will remain; dharma pathe = in the path of virtue?”

“We shall not revoke our decision. Our mind is fully determined to go along with you (to the forest). If you do not pay attention to piety, what being will remain devoted to the path of virtue?”

याचितः नो निवर्तस्व हंस शुक्ल शिरः रुहैः |

शिरोभिर् निभृत आचार मही पतन पांशुलैः || २-४५-२७

  1. “nibhR^itaachaara = oh; prince of resolute conduct! yaachitaH = We entreat you; shirobhiH = by the heads; naH = of ours; hamsa shukla shiroruhaiH = having gray hair like white plumes of swans; mahiipatana paansulaiH = that are solid with dust as a result of their falling on the ground(in the cause of our prostration to you). nivartasva = Turn back.”

” Oh, prince of resolute conduct! We entreat you by our heads having gray hair like the white color of the swans, that are soiled with dust as a result of their falling on the ground (in the course of our prostration to you) (pray) turn back.”

बहूनाम् वितता यज्ञा द्विजानाम् यैह आगताः |

तेषाम् समाप्तिर् आयत्ता तव वत्स निवर्तने || २-४५-२८

  1. “ye = whoever; aagataaH = came; iha = here; (such); bahuunaam = many; dvijaanaam = brahmanas; vitataaH = started; ajaN^yaas = sacrificial rites. vatsa = Oh;dear child! teshhaam = their; samaaptiH = completion; aayattaa = depends; tava = on your; nivartane = return.”

“Sacrifices have been commenced by many of those Brahmanas that have come here. Their completion, oh dear child, depends on your return”

भक्तिमन्ति हि भूतानि जम्गम अजम्गमानि च |

याचमानेषु तेषु त्वम् भक्तिम् भक्तेषु दर्शय || २-४५-२९

  1. “raama = Oh;Rama! Bhuutaani = Beings; jaN^gamaaja^Ngamaani = both animate and inanimate; bhaktimantihi = are indeed devoted to you. darshaya = Show; bhaktim = affection; bhakteshhu = to those devotees; yaachamaaneshhu = who entreat you to return.”

“Beings both animate and inanimate, Oh, Rama, are indeed devoted to you. Show affection to those devotees, who entreat you to return.”

अनुगम्तुम् अशक्ताः त्वाम् मूलैः उद्धिऋत वेगिभिः |

उन्नता वायु वेगेन विक्रोशन्ति इव पादपाः || २-४५-३०

  1. “paadapaaH = trees; uddhitaha veginaH = which are raised swiftly; muulaiH:by their roots; ashaktaaH = being unable; anugantum = to accompany; tvaam = you; vikroshantiiva = appear to be weeping; unnataaH = hump-backed; vaayuvegena = by the force of mind.”

“The trees held by their roots, unable to accompany you, seen to be weeping, hump-backed by the force of wind”

निश्चेष्ट आहार संचारा वृक्ष एक स्थान विष्ठिताः |

पक्षिणो अपि प्रयाचन्ते सर्व भूत अनुकम्पिनम् || २-४५-३१

  1. pakshhiNo api = birds too; nishcheshhTaahaara samchaaraaH = which sit motionless and are unable to go out in search of food; vR^ikshhaika sthaana vishhThitaaH = which remain fixed at one spot on trees; prayaachante = are supplicating you (to return); sarva bhuutaanukampinam = compassionate as you are to all created beings.”

“Birds too, which sit motionless and are unable to go out in search of food and which remain fixed at one spot on trees, are supplicating you to return, compassionate as you are to all created beings”

एवम् विक्रोशताम् तेषाम् द्विजातीनाम् निवर्तने |

ददृशे तमसा तत्र वारयन्ति इव राघवम् || २-४५-३२

  1. teshhaam dvijaatiinaam = while those brahmanas; vikroshataam = were crying; evam = thus; nivartane = for the return; (of Rama); tamasaa = the river Tamasa; tatra = there; dadR^ishe = appeared; varayantiiva = as though preventing; raaghavam = Rama.”

While those brahmanas were crying thus with a view to persuading Rama to return, the river Tamasa appeared there, as though retarding the progress of Rama “

ततः सुमन्त्रोऽपि रथाद्विमुच्य |

श्रान्तान्हयान्सम्परिवर्त्य श्रीघ्राम् |

पीतोदकांस्तोयपरिप्लुताङ्गा |

नचारयद्वै तमसाविदूरे || २-४५-३३

  1. tataH = thereafter; sumantro api = Sumantra the charioteer also; vimuchya = releasing; shraantaan = the tired; hayaan = horses; rathaat = from the chariot; shiighram = quickly;samparivartya = making them roll; piitodakaan = having drunk water; toya pariplutaaN^gaan = with their bodies drenched in water; achaarayat = allowed them to graze; tamasaa viduure = not very far from the Tamasa.

Thereafter Sumantra the charioteer too released the horses, tired as they were, from the chariot and quickly making them roll, allowed them to graze not very far from the (bank of) Tamasa once they had drunk water and had their body washed in the river.”


Credit for the sargams given above  to —© 1998-2008, Desiraju Hanumanta Rao & K. M. K. Murthy 🙏🙏