Bharata requests Rama, giving various reasons, to accept the throne of Ayodhya. He abuses his deceased father for having transgressed the righteousness merely for a fear of wrath from Kaikeyi and requests Rama to reverse that transgression of righteousness. Bharata takes a vow not to return to Ayodhya but to continue to stay in the forest in case Rama did not heed to his request. Rama's mothers also join Bharata and urge Rama to grant his request, when they find Rama lukewarm in the matter and insistent on implementing the words of his deceased father.
evam uktvā tu virate rāme vacanam arthavat |
tato mandākinītīre rāmam prakṛtivatsalam || 2-106-1
uvāca bharataḥ citram dhārmiko dhārmikam vacaḥ |
1. raame = Rama; virate = having kept silent; evam = thus; uktvaa = (after) uttering; arthavat = (those) meaningful; vachanam = words; bharataH = Bharata; dhaarmikaH = the pious man; tataH = then; uvaacha = spoke; vachaH = (the following) words; dhaarmikam = conformable to justice; chitram = and wonderful; raamam = to Rama; prakR^itivatsalam = who was affectionate by nature; dhaarmikam = and virtuous; mandaakiniitiire = at the banks of that River Mandakini.
When Rama thus kept silent after uttering those meaningful words as aforesaid, the pious Bharata for his part addressed to virtuous Rama who was fond of people conformable to justice at the banks of that River Mandakini.
ko hi syād īdṛśo loke yādṛśaḥ tvam arim dama || 2-106-2
na tvām pravyathayed duhkham prītir vā na praharṣayet |
sammataḥ ca asi vṛddhānām tāmḥ ca pṛgcchasi saṃśayān || 2-106-3
2; 3. arindama = O; annihilator of enemies!; duHkham = sorrow; na pravyathayet = does not disturb; tvaam = you; na vaa priitiH = nor pleasure; praharSayet = enraptures (you); kohi = who; syaat = is there; yaadR^ishaH = anybody whatsoever; loke = in this world; iidR^ishaH = endowed with such qualities like; tvam = you? sammataH asi = you are highly honoured by; vR^iddhaanaam = elders; pR^ichchhasi = you ask; taamshcha = them; samshayaan = you doubts;
"Who, in this world, is endowed with such qualities like you, O annihilator of enemies! Neither does sorrow disturb you nor does joy enrapture you. You are highly honoured by elders and you clarify your doubts from them.
yathā mṛtaḥ tathā jīvan yathā asati tathā sati |
yasya eṣa budhdi lābhaḥ syāt paritapyeta kena saḥ || 2-106-4
4. kena = by what; saH paritapyeta = should he be moved; yasya = for whom; eSaH = this; buddhilaabhaH = benefit of intellect; syaat = is there; (who looks); mR^itah = the dead; jiivan = and the living; yathaa tathaa = in the same way; asati = the misfortune; sati = and the prosperity; yathaa tathaa = in the same way.
"By what should he be moved, who looks on life and death, misfortune or prosperity with an equal eye?"
parāvarajño yaśca syāt yathā tvaṃ manujādhipa |
sa evam vyasanam prāpya na viṣīditum arhati || 2-106-5
5. manujaadhipa = O; king!; yaH = he who; paraavarajJNo = knows the totality of time; tvam yathaa = as you do; saH = such a man; na arhati = ought not; viSiiditum = to feel despndent; praapya = (even) on meeting; enam = this vyasanam = adversity.
"O, King! He who knows the totality of time as you do, ought not to feel despondent even on meeting with adversity."
amara upama sattvaḥ tvam mahātmā satya samgaraḥ |
sarvajnaḥ sarva darśī ca buddhimāmḥ ca asi rāghava || 2-106-6
6. mahaatmaa = O; the magnaimous; raaghava = Rama!; tvam = you; asi = are amaropama settvaH = equally strong as celestials; satyasangaraH = true to your promise; sarvajJNaH = all knowing; sarvadarshiicha = all-viewing; buddhimaamshcha = and endowed with understanding.
"O, the magnanimous Rama! you are equally strong as celestials. You are true to your promise, all-knowing, all-viewing and endowed with understanding."
na tvām evam guṇair yuktam prabhava abhava kovidam |
aviṣahyatamam duhkham āsādayitum arhati || 2-106-7
7. aviSahyatamam = the most fearful; duHkham = calamity; naarhati = ought not; aasaadayitum = to overcome; tvaam = you; yuktam = with evam guNaiH = such; attributes; prabhavaabhava kovidam = and recognizing the birth and end of all things.
"Even the most fearful calamity ought not to attack you, endowed as you are, with such attributes; and recognising the birth and end of all beings."
proṣite mayi yat pāpam mātrā mat kāraṇāt kṛtam |
kṣudrayā tad aniṣṭam me prasīdatu bhavān mama || 2-106-8
8. yat = paapam = which sinful deed; kR^itam = was committed; kSudrayaa maataa = by my mean mother; matkaaraNaat = for my sake; mayi proSite = during my absence; tat = that; aniSTam = was not to the liking; me = of me; bhavaan prasiidatu = be gracious; mama = to me.
"The sinful deed, committed by my mean mother for my sake during my absence, was not to my liking. (Hence) be gracious to me."
dharma bandhena baddho asmi tena imām na iha mātaram |
hanmi tīvreṇa daṇḍena daṇḍa arhām pāpa kāriṇīm || 2-106-9
9. baddhaH asmi = I am bound; dharmabandhena = by the chains of morality; tena = for that reason; na hanmi = I do not kill; tiivreNa = with a severe; daNDena = punishment; imaam maataram = this mother; daN^Daarham = worthy of retribution; iha = now; paapakaariNiim = and who was perverse conduct.
"I am bound by the chanins of morality. For that reason, I do not kill iwth a severe punishment, my mother who was of perverse conduct and worthy of retribution."
katham daśarathāj jātaḥ śuddha abhijana karmaṇaḥ |
jānan dharmam adharmiṣṭham kuryām karma jugupsitam || 2-106-10
10. dasharathaajjaataH = born of Dasaratha; shuddhaabhijanakarmaNaH = of noble birth and deeds; jaanan = and conversant; dharmam = of right; adharmiSTham = and wrong; (can I); kuryaam = do; jugupsitam = a horrible; karma = deed; aadharmiSTham = the most wicked one?
"How can I, born of Dasaratha of noble birth and deeds and conversant of right and wrong, do the most wicked and horrible act?"
guruḥ kriyāvān vṛddhaḥ ca rājā pretaḥ pitā iti ca |
tātam na parigarheyam daivatam ca iti saṃsadi || 2-106-11
11. raajaa = the king Dasaratha; guruH = was my preceptor; kriyaavaan = had (several) sacrificial performances to his credit; vR^iddhashcha = aged man; pitaa = my father; daivatamcheti = and equal to a celestial; pretaH = and is dead (now); iti cha = for this reason; na parigarheyam = I do not abuse; taatam = my father; samsadi = in an assembly.
"The King Dasaratha was my preceptor, had several sacrificial performances to his credit was aged, was my father, equal to a deity and is now dead. Hence, I cannot reproach him in an open assembly."
ko hi dharma arthayor hīnam īdṛśam karma kilbiṣam |
striyāḥ priya cikīrṣuḥ san kuryād dharmajna dharmavit || 2-106-12
12. dharmajJNa = O; Rama the knower of piety!; kohi = who; dharmavit = a knower of righteousness; kuryaat = would commit; iidR^isham = such; karma = and act; hiinam = bereft; dharmaarthayoH = of duty and one's interest; kulbiSam = and improper; priyam chikiirSaH san = in order to please; striyaaH = a woman?
"O Rama the knower of piety! What man who knows the principles of righteousness, would commit such an improper act, bereft of one's interest and duty, in order just to please a woman?"
anta kāle hi bhūtāni muhyanti iti purā śrutiḥ |
rājnā evam kurvatā loke pratyakṣā sā śrutiḥ kṛtā || 2-106-13
13. puraashrutiH = there is an ancient saying; iti = that; antakaale = at the time of death; bhuutaani = beings; muhyanti = lose their judgment; kurvataa = by acting; evam = in this manner; raajNaa = by the king; saa shrutiH = that saying; kR^itaa = is made; pratyakSaa = real; loke = (in the eyes) of the world.
"There is an ancient saying that at the time of death, beings lose their judgment. The king, acting as he did, has made this saying indeed true in the eyes of the world."
sādhu artham abhisaṃdhāya krodhān mohāc ca sāhasāt |
tātasya yad atikrāntam pratyāharatu tad bhavān || 2-106-14
14. atikraantam = this transgression (of righteousness); yat = which was done; taatasya = by our father; krodhaat = because of anger; mohaat = or infatuation; saahasaat = or over-haste; bhavaan = you; abhisandhaaya = keep in view; saadhu = the noble; artham = purpose; pratyaaharatu = and reverse; tat = that transgression.
"This transgression of righteousness was done by our father for fear of anger (of kaikeyi) or through infatuation and over-haste. You do keep in view a noble purpose and reverse that transgression."
pitur hi samatikrāntam putro yaḥ sādhu manyate |
tad apatyam matam loke viparītam ato anyathā || 2-106-15
15. yaH putraH = which son; manyate = honours; saadhu = a good; samtikraantam = deviation; pituH = of a father; tat = that son alone; matam = is accepted; apatyam = as a son; loke = in this world; anyathaa = (He who acts) otherwise; ataH = than this; vipariitam = is quite reverse.
"A son who honours only a good deviation (from righteousness) of a father is accepted as a real son in this world. He who acts otherwise than this would be facing a quite reverse situation."
tad apatyam bhavān astu mā bhavān duṣkṛtam pituḥ |
abhipat tat kṛtam karma loke dhīra vigarhitam || 2-106-16
16. bhavaan = you; astu = be; tat = that; apatyam = son; bhavaan = you; maastu = do not; abhipattaa = lend yourself; duSkR^itam = to the infamous; karma = act; kR^itam = committed; pituH = by our father; loke = (which) in this world; dhiiravigarhita = confident men freely condemn.
"You be that real son. Do not lend yourself to the infamous act, committed by our father, which in this world, confident men freely condemn."
kaikeyīm mām ca tātam ca suhṛdo bāndhavāmḥ ca naḥ |
paura jānapadān sarvāmḥ trātu sarvam idam bhavān || 2-106-17
17. bhavaan = you; traatu = save; kaikeyiim = Kaikeyi; maamcha = and me; taatamcha = our father; naH = our; suhR^idaH = friends; baandhavaamshcha = our relatives; sarvaan = all; paurajaanapadaan = the urbanites and the villagers; sarvam = and the entire; idam = this kingdom.
"Save Kaikeyi and me, our father, our friends, our relatives, all the urbanites and the villagers as well as the entire kingdom."
kva ca araṇyam kva ca kṣātram kva jaṭāḥ kva ca pālanam |
īdṛśam vyāhatam karma na bhavān kartum arhati || 2-106-18
18. kva = where is; araNyamcha = the forest and; kva = where is; kSaatram cha = the princely dignity?; kva = where is jaTaaH = the matted hair; kva = where is paalanamcha = the protection of a kingdom? bhavaan = you; na arhati = ought not; kartum = to do; iidR^isham = such; vyaahatam = a contradictory; karma = act.
"Where is the forest and where is the princely dignity? Where is the matted hair and where is the protection of a kingdom? You ought not to do such a contradictory act."
eṣa hi prathamo dharmaḥ kṣatriyasyābhiṣecanam |
yena śakyam mahāprājñ prajānāṃ paripālanam 2-106-19
19. mahaapraaajJNu = O; the highly enlightened hero!; eSaH hi = this indeed is; prathamaH = the first; dharmaH = duty; kSatriyasya = of a warrior; abhiSechanam = is to be crowned; yeSaH = by which; eSaH paripaalanam = this protection; prajaanaam = of the subjects; shakyam = is possible.
"O, the highly enlightened hero! The first duty of a warrior is indeed to get crowned, so that he may then protect his subjects."
kaśca pratyakṣamutsṛjya saṃśayasthamalakṣaṇam |
āyatisthaṃ careddharmam kṣatrabandhuraniścitam 2-106-20
20. kaH = which; kSatra bandhuH = man of warrior-caste; utsR^ijya = setting aside; pratyakSam = his manifest duty; samshayastham = that is doubtful; alakSaNam = which does not promise happiness; aayatistham = which has a mental restraint; anishchitam = and which is uncertain?
"Which man of warrior-caste would set aside his manifest duty and prctise a virtue that gives doubtful result, which does not promise happiness, which has a mental restraint and which is uncertain?"
atha kleśajam eva tvam dharmam caritum igcchasi |
dharmeṇa caturo varṇān pālayan kleśam āpnuhi || 2-106-21
21.atha = or; tvam ichchhasi yadi = if you desire; charitum = to fulfil; dharmameva = the duty alone; kleshajam = (even though) born of pain; aapnuhi = take; klesham = pain; paalayan = in protecting; chaturaH = the four; varNaan = castes; dhameNa = as per tradition.
"If you desire to pursue a virtue alone; although born of pain, then take pains while protecting the four castes as per tradition, by recourse to righteousness."
caturṇām āśramāṇām hi gārhasthyam śreṣṭham āśramam |
pāhur dharmajna dharmajnāḥ tam katham tyaktum arhasi || 2-106-22
22. dharmajJNa = O; Rama the knower of righteousness!; dharmajJNaaH = the knower of what is right; praahuH hi = tell indeed (that); gaarhasthyam = the life of a house- holder; shreSTham = is the noblest; chaturNaam = of the four; aashramaaNaam = stages of life; katham = how; arhasi = can you; tyaktum = leave; tam = it?
"O, Rama the knower of righteousness! The knower of what is right indeed tell that the life of a house-holder is the noblest of all the four* stages of life. How can you abandon it?"
*Four Stages of life Brahmacherya (student-life); Garhasthya (life of a house-holder); Vanaprastha (life of a hermit); Sannyaasa (Life of an ascetic).
śrutena bālaḥ sthānena janmanā bhavato hy aham |
sa katham pālayiṣyāmi bhūmim bhavati tiṣṭhati || 2-106-23
23. aham = I; baalaH hi = am indeed younger; bhavataH = than you; shrutena = in learning; sthaanena = Situation; janmanaa = and by birth; katham = how; saH paalayiSyaami = should I that very person rule; bhuumim = the earth; bhavati = (while) you; tiSThati = are still living.
"I am indeed junior to you in the point of learning, situation and by birth. How should I rule the earth, while still you are living?"
hīna buddhi guṇo bālo hīnaḥ sthānena ca apy aham |
bhavatā ca vinā bhūto na vartayitum utsahe || 2-106-24
24. aham = I; baalaH = a mere child; hiina buddhiguNaH = who am devoid of intelligence and virtuers hiinaH api = and even in an inferior; sthaanena cha = position; na utsahe = would not be able; vartayitum = to exist; vinaabhuutaH = without; bhavataa = you.
"I, a mere child, who am devoted of intelligence and virtues besides placed in an inferior position, cannot even live without you."
idam nikhilam avyagram pitryam rājyam akaṇṭakam |
anuśādhi svadharmeṇa dharmajna saha bāndhavaiḥ || 2-106-25
25. dharmaJNa = O; Rama the knower of righteousness!; anushaadhi = rule; idam- this; nikhilam = entire; raajyam = kingdom; pitrayam = belonging to your father; avagryam = without any distraction; akaN^Takam = without hindrance; svadharmeNa = according to the code of conduct prescribed for you; baandhavaiH saha = along with your relatives.
"O, Rama the knower of righteousness! Rule this entire kingdom belonging to your father, without distraction, without hindrance and as per the conduct prescribed for you along with your relatives."
iha eva tvā abhiṣincantu dharmajna saha bāndhavaiḥ |
ṛtvijaḥ savasiṣṭhāḥ ca mantravan mantra kovidāḥ || 2-106-26
26. sarvaaH = (Let) all; prakR^itayaH = the Kings's ministers; savasiSThaaH = along with Vasishta; saha = with; R^itvijashcha = the priests; mantrakovidaaH = well-versed in sacred formulas; ihaiva = here itself; abhiSiN^chastu = crown; tvaa = you; mantravat = the knower of sacred texts.
"Let all the king's ministers along with Vasishta and other priests well-versed in sacred formulas, crown you, the knower of sacred texts, here itself."
abhiṣiktaḥ tvam asmābhir ayodhyām pālane vraja |
vijitya tarasā lokān marudbhir iva vāsavaḥ || 2-106-27
27. tvam = you; abhiSiktaH = having been crowned; vraja = proceed; ayodhyaam = to Ayodhya; asmaabhiH = along with us; paalane = to rule it; vaasavaH iva = like Indra the Lord of celestials; vijitya = having conquered; lokaan = the worlds; tarasaa = by his night; marudbhirava = along with celestials.
"You, having been crowned thus, may proceed to Ayodhya along with us to rule it, like Indra the Lord of celestials, having conquered all the worlds with his might, proceeds to his kingdom along with celestials."
ṛṇāni trīṇy apākurvan durhṛdaḥ sādhu nirdahan |
suhṛdaḥ tarpayan kāmaiḥ tvam eva atra anuśādhi mām || 2-106-28
28. apaakurvan = you shall discharge; triiNi = the three; R^iNaani = obligations; nirdahan = subdue; saadhu = well; durhR^idaH = the enemies; tarpayan = gratify; kaamaiH = the wishes; suhR^idaH = of your friends; tvameva = and you alone; anushaadhi = rule; maam = me; atra = in Ayodhya.
"You shall discharge the three obligations subdue all the enemies, gratify the wishes of all your friends and you alone rule me in Ayodhya."
Three obligations to the Gods, the Ancestors and Brahmins.
adya ārya muditāḥ santu suhṛdaḥ te abhiṣecane |
adya bhītāḥ pālayantām durhṛdaḥ te diśo daśa || 2-106-29
29. aarya = O noble brother!; te = (May) your; suhR^idaH = friends; santu = be; muditaaH = rejoiced; adya = today; abhiSechane = at your enthronement; te durhR^idaH = (May) your enemies; bhiitaaH = full of terror; palaayantaam = flee; dasha dishaH = to ten quarters; adya = today.
"O, noble brother! May your friends rejoice today at your enthronement. May your enemies, full of terror, flee today to the ten quarters."
ākrośam mama mātuḥ ca pramṛjya puruṣa ṛṣabha |
adya tatra bhavantam ca pitaram rakṣa kilbiṣāt || 2-106-30
30. puruSarSabha = O; excellent among men!; pramR^ijya = wipe off; mama = my; maatuH = mother's; aakrosham = curse; adya = today; rakSa = and protect; tatrabhavantam = our venerable; pitaramcha = father; klbiSaat = from his sin.
"O, excellent among men! Wipe off my mother's curse today and protect our venerable father from his sin."
śirasā tvā abhiyāce aham kuruṣva karuṇām mayi |
bāndhaveṣu ca sarveṣu bhūteṣu iva mahā īśvaraḥ || 2-106-31
31. aham = I; abhiyaache = request; tvaa = you; shirasaa = (by bowing) my head; kuruSva = show; karuNaam = compassion; mayi = me; sarveSu = all; baandhaveSu = our relatives; maheshvaraH iva = as Lord shiva ( the supreme Deity); bhuuteSu = on all beings.
"I request you by bowing my head before you. Show compassion on me and on all our relatives as Lord Shiva ( the Supreme Deity) on all beings."
atha vā pṛṣṭhataḥ kṛtvā vanam eva bhavān itaḥ |
gamiṣyati gamiṣyāmi bhavatā sārdham apy aham || 2-106-32
32. atha = else if; bhavaan = you; pR^iSThataH kR^itvaa = disregard; etat = my entire request; gamiSyati = and move; vanameva = to the forest only; itaH = from here; ahamapi = I also; gamiSyaami = shall go; bhavataa saardham = along with you.
"Else if you disregard my entire request and move again into the forest form here, I too will go along with you."
tathāpi rāmo bharatena tāmyata |
prasādyamānaḥ śirasā mahī patiḥ |
na caiva cakre gamanāya sattvavān |
matim pituḥ tad vacane pratiṣṭhitaḥ || 2-106-33
33. prasaadyamaanaH = (Even while) being propitiated; bharatena = by Bharata; tahtaa = as above; shirasaa = by bowing his head; taamyataa = sinking in his spirit; raamaH = Rama; sattvavaan = the illustrious; mahiipatiH = Lord of the earth; pratiSThitaH = was abiding; tadvachane = in those words; pituH = of his father; na chakre = and did not fee; matim = inclined; gamanaaya = to return (to Ayodhya).
Even while being propitiated by Bharata as above, by bowing his head duly sinking in his spirit, the illustrious Rama, the Lord of the earth was still abiding in the words of his father and did not feel inclined to return to Ayodhya.
tad adbhutam sthairyam avekṣya rāghave |
samam jano harṣam avāpa duhkhitaḥ |
na yāty ayodhyām iti duhkhito abhavat |
sthira pratijnatvam avekṣya harṣitaḥ || 2-106-34
34. avekSye = seeing; adbhutam = the wonderful; tat sthairyam = that firmness; raaghave = in Rama; janaH = the people (of Ayodhya); duHkhitaH = felt sorrowful; samam = and at the same time; avaapa = experienced; harSam = joy; abhavat = (they) became; duHkhitah = distress; iti = that; nayaati = he was not going; ayodhyaam = to Ayodhya; harSitaH = and felt rejoiced; avekSya = to see; sthira pratijJNatvam = his firmness of resolve.
Seeing that wonderful staunchness in Rama, the people of Ayodhya felt sorrowful and at the same time, experienced joy. They became distressed that he was not going to Ayodhya and felt rejoiced to see his firmness of resolve.
tam ṛtvijo naigama yūtha vallabhāḥ |
tathā visamjnā aśru kalāḥ ca mātaraḥ |tathā bruvāṇam bharatam pratuṣṭuvuḥ |
praṇamya rāmam ca yayācire saha || 2-106-35
35. R^itvijaH = the priests; naigama yuuthavallabhaaH = Citizens and elders of that multitude; maataraH = as well as the mothers; visamjNaashrukalaaH = distracted and weeping bitterly; pratuSTuvuH = acclaimed; tam bharatam = that Bharata; bruvaaNum = who was speaking; tadaa = then; tathaa = thus; praNamya = and prostrating himself; raamam = before Rama; saha = and added; yayaa chire cha = their supllikcations to his.
The priests, citizens and elders of that multitude as well as Queens, distracted and weeping bitterly, acclaimed Bharat who was then speaking thus, duly prostrating himself before Rama and added theri supplications to Rama.
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ityārṣe śrīmadrāmāyaṇe ādikāvye ayodhyākāṇḍe ṣaḍuttaraśatatamaḥ sargaḥ
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