This chapter describes the valiant words of Lakshmana, his opposing depends on god and proposes to fight with Rama's enemies to endow Rama with Kingdom.
इति ब्रुवति रामे तु लक्ष्मणो अधः शिरा मुहुः |
श्रुत्वा मध्यम् जगाम इव मनसा दुह्ख हर्षयोह् || २-२३-१
1. raame = Rama; iti = thus; brutvati = speading; lakshhmanaH = Lakshmana; shrutvaa = heard; adhaHshshriraaH = having his head bowed down; jagameva = quite so got; madhyam = nto midst; duHkha harshhayaH = of pain and pleasure; muhuH = again and again; manasaa = effecting mind.
While Rama was thus speeding, Lakshmana heard, bowed down his head and got into the midst of pain and pleasure effecting his mind again and again.
तदा तु बद्ध्वा भ्रुकुटीम् भ्रुवोर् मध्ये नर ऋषभ |
निशश्वास महा सर्पो बिलस्यैव रोषितः || २-२३-२
2. narashhabhaH = Lakshmana; the best of men; tadaata tu = then; baddhvaa = firmed up; bhrukutiim = contraction of brows; madhye = in the middle; bhruvoH = of eyebrows; nishashvaasa = sighed; mahaasarpaH iva = like great snake; roshhitaH = in anger; bilasthaH = staying in hole.
Lakshmana then firmed up his eyebrows and sighed with frown, like an angry snake from its hole.
तस्य दुष्प्रतिवीक्ष्यम् तत् भ्रुकुटी सहितम् तदा |
बभौ क्रुद्धस्य सिम्हस्य मुखस्य सदृशम् मुखम् || २-२३-३
3. tad = that; tasya = his; dushhprativiikshham = wickedly looking; mukham = face; bhrukutiisahitam = with contracted eyebrows; tadaa = then; babhau = shined; sadrusham = like; kR^iddhasya = angry; simhasya = lion.
His wickedly looking face with eyebrows contracted, then appeared like the face of an angry lion.
अग्रहः तम् विधुन्वंस् तु हस्ती हस्तम् इवात्मनः |
तिर्यग् ऊर्ध्वम् शरीरे च पातयित्वा शिरः धराम् || २-२३-४
अग्र अक्ष्णा वीक्षमाणः तु तिर्यग् भ्रातरम् अब्रवीत् |
4. viikshhamaaNaH = seeing; bhraataram = brother Rama; agraakshhNaa = with tip of eyes; tiryak = obliquely; abraviit = (he) spoke; vidhuunvan = moving; agrahastam = forehand; aatmanaH hastamiva = like its trunk; hastii = the elephant; paatayitvaa = causing to fall; sirodharaaam = the neck; shariire = in the body; tiryak = obliquely; uurdhvamcha = and upwardly.
Seeing Rama with the tip of his eyes obliquely, Lakshmana spoke to him moving his forehand like an elephant moving its trunk and causing his head to fall in oblique and upward direction.
अस्थाने सम्भ्रमः यस्य जातः वै सुमहान् अयम् || २-२३-५
धर्म दोष प्रसन्गेन लोकस्य अनतिशन्कया |
कथम् हि एतत् असम्भ्रान्तः त्वद् विधो वक्तुम् अर्हति || २-२३-६
यथा दैवम् अशौण्डीरम् शौण्डीरः क्षत्रिय ऋषभः |
5;6. shauNdiirakshhatriyarshhabha = oh; the best of proud military community! ayam = this; sumahaan = very great; sambhramaH = confusion; asthaane = which is untimely; jaataHvai = born; yasya = in you; dharma doshha prasangena = the subject of guilty righteousness; anatishaNkayaa = non suspicion; lokasya = of the world; katham = how; tvadvidhaH = such a person like you; arhati = is able; vaktum = to speak; etat = this; yathaa = in which way; daivam = about destiny; ashauNdiinam = which is powerless.
"Oh, the best of proud military community! This untimely great confusion is born in you due to your conjecture of quilty righteousness and of non suspicion of the world. Can such a person like you speak a person like you speak thus doubtlessly of the powerless destiny?"
किम् नाम कृपणम् दैवम् अशक्तम् अभिशंसति |
पापयोस् तु कथम् नाम तयोह् शन्का न विद्यते || २-२३-७
7. kimnaam = why; abhishamsasi = are you praising; daivam = destiney; kR^ipaNam = which is pitiable; ashaktam = which is weak? katham naama = how; navidyati = not; shaNkaa = doubtful; te = to you; tayoH = in both of them; paapayoH = who are sinful?
"Why are you speaking about this weak and pitiable destiny? Why are you not doubting the sinful Kaikeyi and Dasaratha?"
सन्ति धर्म उपधाः श्लक्ष्णा धर्मात्मन् किम् न बुध्यसे || २-२३-८
तयोस्सुचरितम् स्वार्थम् शाठ्यात् परिजिहीर्षतोः |
8. dharmaatman = Oh; the righteous soul! tayoH = both of their; shlakshhNaaH = smooth; dharmopadhaaH = deceit in the name of; santi = is there excisting; shaaThyaat = by dishonest means; svaartham = with selfish motive; parijihiirshhitoH = to keep away; sucharitam = your good conduct; kim = why; na budhyase = you are not knowing?
"Oh, the righteous sould! Both of them are smoothly deceiving in the name of righteousness with an intent to keep away your good conduct, with selfish away your good conduct, with selfish motive and by dishonest means. You are not knowing."
यदि नैवम् व्यवसितम् स्याद्धि प्राग्रेव राघव |
तयोः प्रागेव दत्तश्च स्याद्वरः प्रकृतश्च सः || २-२३-९
9. raaghava = Oh; Rama! na syaadyadi = if it was not vyavasitam = decision; prageva = indeed long ago; evam = thus; tayoH = by both of them; prakR^itaH = naturally; saH = that; varaH = boon; syaat = might; dattaH = have been given; praageva = long ago indeed.
"Oh, Rama! If it was not indeed an earlier decision taken long ago by both of them, the boon must have been given naturally even long ago."
लोक विद्विष्टम् आरब्धम् त्वद् अन्यस्य अभिषेचनम् |
नोत्सहे सहितुम् वीर तत्र मे क्षन्तुमर्हसि || २-२३-१०
10. viira = Oh; brave man! abhishhechanam = inangurating; aarabdham = that is started; lokavidvishhTam = is not to the liking of people; notsahe = whic I cannot; sahitum = tolerate; tatra = in that matter; arhasi = you are proper; kshhantum = to excense; me = me.
"Enthroning other than yourself is not to the liking of the people. I cannot tolerate this act that is started. Excuse me in this matter."
येन इयम् आगता द्वैधम् तव बुद्धिर् मही पते |
स हि धर्मः मम द्वेष्यः प्रसन्गात् यस्य मुह्यसि || २-२३-११
11. mahaamate = oh; the great-minded! saH dharmaH = that righteousness; yena = bye which; tava = your; iyam = this; buddhiH = intellect; aagataa = got; dvaidham = disunited; yasya = by which; prasangaat = indulgence; muhyasi = you are stupefied; dveshhyaH = is disliking; mama = to me.
"Oh, Rama the great minded! This righteousness by which your intellect got disunited and by which indulgence, you are stupefied, is disliked by me."
कथम् त्वम् कर्मणा शक्तः कैकेयीवशवर्तिनः |
करिष्यसि पितुर्वाक्यमधर्मिष्ठम् विगर्हितम् || २-२३-१२
12. tvaam = you; shaktaH = are capable; karmaNaa = of action; kathana = how; karishhyasi = can you act on; vaakyam = the word; vigarhitam = which is reprehensible; adharmishhTam = and which is unrighteous; pituH = of father; kaikeyiivashavartinaH = who is behaving; abediently to the will of Kaikeyi.
"you are capable of doing retaliatory action. How can you act on the word which is reprehensible and which is unjustified of your father who is surrendering obediently to the will of Kaikeyi?"
यद्य् अपि प्रतिपत्तिस् ते दैवी च अपि तयोः मतम् |
तथा अपि उपेक्षणीयम् ते न मे तत् अपि रोचते || २-२३-१३
13. kR^ito.api = though ; being done; ayam = this; bhedaH = treachery; kilbishhaat = with sinful intent; duHkam = regret; jaayate = has arisen; me = in me; tatra = in that; nagR^ihyate = you are not grasping; evam = in this way; dharmasangashcha = such conduct; garhitaH = is to be censured.
"Though they are doing this treachery with a sinful intent, I regret that you are not grasping it. Such a conduct is to be censured."
मन्साऽपि कथम् कामम् कुर्यास्त्वम् कामवृत्तयोः |
तयोस्त्वहितयोर्नित्यम् शत्र्वोः पित्रभिधानयोः || २-२३-१४
14. katham = how; kuryaaH tvam = can you do; manasaa.api = even by mind; kaamam = the desire; shatrvaH = of enemies; pitrabhidhaanayoH = in the name of parents; kaamavR^ittayoH = who are action on their own free will; ahitayoH = who were not desirous of your welfare; nityam = forever.
"But of them, action on their own free will, were never desirous of your welfare. They are enemies in the name of parents. It is not proper even to think of fulfilling their desire."
यद्यपि प्रतिपत्तिस्ते दैवी चापि तयोर्मतम् |
तथा प्युपेक्षणीयम् ते न मे तदपि रोचते || २-२३-१५
15. matam yadyapi = though opinion; te = of you; tayoH = their; pratipathiH = action; daiviicha = is indeed caused by divine power; tathaapi = even then; narochate = I do not desire; upekshhaNiiyam = to be overlooked; te = by you.
"It may be your opinion that their action is influenced by mere destiny. Even then, I do not like you to be indifferent to this also."
विक्लवो वीर्य हीनो यः स दैवम् अनुवर्तते |
वीराः सम्भावित आत्मानो न दैवम् पर्युपासते || २-२३-१६
16. yaH = who; vikalabaH = confused person; viiryahiinaH = cowardly person; saH = that person; anuvartate = follows; daivam = destiny; viiraaH = brave men; sambhaavitaat maanaH = with self respect naparyupaasate = do not honour; daivam = destiny.
"Only a confused and cowardly person depends upon destiny. Brave men with self-respect do not honour the destiny."
दैवम् पुरुष कारेण यः समर्थः प्रबाधितुम् |
न दैवेन विपन्न अर्थः पुरुषः सो अवसीदति || २-२३-१७
17. yaH purushhaH = which person; samarthaH = is competant; prabaadhitum = to keep off; daivam = destiny; purushhakaareNa = by human effort; saH = that person; na avasiidati = does not regret; vipannaartha = in the sense of not being failed; daivam = by destiny.
"That person who is capable of keeping off destiny by human effort, does not have regret in the sense of not being failed by destiny."
द्रक्ष्यन्ति तु अद्य दैवस्य पौरुषम् पुरुषस्य च |
दैव मानुषयोः अद्य व्यक्ता व्यक्तिर् भविष्यति || २-२३-१८
18. adya = today; drakshhyanti = can be seen; paurushham = the prowess; daivasya = of destiny; purushhasya = and of man; adya = this day; vyaktiH = distinction; daivamaannshhayoH = between man and destiny bhavishhyati = will become; vyaktaa = clear.
"Today, all can see how much prowess is there in destiny and in man. This day, the distinction between man and the destiny will be clearly perceived."
अद्य मत् पौरुष हतम् दैवम् द्रक्ष्यन्ति वै जनाः |
यद् दैवात् आहतम् ते अद्य द्ऱ्ष्टम् राज्य अभिषेचनम् || २-२३-१९
19. adya = now; yaddaivaat = by which destiny; te = your; raajyaabhishhechanam = coronation for; dR^ishhTam = is seen; aahatam = crushed; janaaH = people; drakshhyantivai = will see; adya = today; daivam = (that)destiny; matpaurushhahatam = ebing crused by my prowess.
"By which destiny, your coronation is seen crushed, I shall crush that destiny by my prowess. Let all people see it!"
अत्यन्कुशम् इव उद्दामम् गजम् मद बल उद्धतम् |
प्रधावितम् अहम् दैवम् पौरुषेण निवर्तये || २-२३-२०
20. paurushheNa = by prowess; aham = I; nivartate = shall turn back; daivam = destiny; gajam iva = as elephant; atyaNkusham = which is not caring a hook; pradhaavitam = which is running; uddhaamam = fiercely; mada baloddhatam = with violent force.
"By my prowess, I shall turn back this destiny, as framing back an elephant which is not caring a hook and which is fiercely running with violent force."
लोक पालाः समस्ताः ते न अद्य राम अभिषेचनम् |
न च क्ऱ्त्स्नाः त्रयो लोका विहन्युः किम् पुनः पिता || २-२३-२१
21. adya = today; samastaaH = all; te = those; lokapaalaaH = guardians of world; navihamyauH = cannot withhold; raamaabhishhechanam = Rama's coronation; na = nor; kR^itsnaaH = all; trayaH lokaaH cha = three worlds also; kimpunaH = why to talk of; pitaH = father.
"Neither all the guardians of the world nor the three worlds put together can withhold Rama's coronation today. Why to talk about father."
यैः विवासः तव अरण्ये मिथो राजन् समर्थितः |
अरण्ये तु विवत्स्यन्ति चतुर् दश समाः तथा || २-२३-२२
22. raajan = Oh; king! yaiH = by whom; samarthitaH = being advocated; mithaH = secretly; tava = your; nivaasaH = residence; araNye = in forest; te = they; tathaa = in that way; nivatsyanti = will have to reside; araNye = in forest; chaturdasha samaaH = for fourteen years.
"Oh, King! Those who are secritlyadvocating you to live in a forest for fourteen years, will have to reside in forest for fourteen years in that manner."
अहम् तदा आशाम् चेत्स्यामि पितुस् तस्याः च या तव |
अभिषेक विघातेन पुत्र राज्याय वर्तते || २-२३-२३
23. tat = that is why; aham = I; chhetsyaami = shall break down; aashaam = the hope; pituH = fo father; tasyaashcha = and is trying; putraraajyaaya = for kingdom to her son; tava abhishhekavighaatena = by creting obstacle to your coronation.
"That is why, I shall break down the hope of father and of Kaikeyi, who is trying for kingdom to her son by creating obstacle to your coronation."
मद् बलेन विरुद्धाय न स्यात् दैव बलम् तथा |
प्रभविष्यति दुह्खाय यथा उग्रम् पौरुषम् मम || २-२३-२४
24. yathaa = how; mama paurushham = my prowess; ugram = which is terrific; prabhavishhyati = will originate; duHkhaaya = pain; viruddhaaya = to those who are opposed to; madbalena = my strength; tathaa = thus; daivabalam = the strength of destiny; nasyaat = will not do.
"The strength of destiny cannot create that much pain as that which my terrific prowess will create to those who are opposed to my strength."
ऊर्ध्वम् वर्ष सहस्र अन्ते प्रजा पाल्यम् अनन्तरम् |
आर्य पुत्राः करिष्यन्ति वन वासम् गते त्वयि || २-२३-२५
25. prajaapaalyamanantaram = after having ruled the people; varshhaasahasraante = at the end of thousand years; tvayi = you; vanavaasamgate = having gone to the forest; aaryaputraaH = sons of you; the honourable; karishhyanti = will rule the people.
"At the end of a thousand years of your ruling the kingdom, you having gone to the forest, your sons will govern the kingdom."
पूर्व राज ऱ्षि व्ऱ्त्त्या हि वन वासो विधीयते |
प्रजा निक्षिप्य पुत्रेषु पुत्रवत् परिपालने || २-२३-२६
26. nikshhipya = keeping; paripaalane = protection; prajaaH = of people; putravat = as sons; putreshhu = in sons; vidhiiyate hi = it is indeed practice; puurva raajarshhi vR^ittyaaH = as vocation of ancient kings; vanavaasaH = to reside in forest.
"It is indeed a practice for ancient kings to go to the forest after keeping care of people, to be nourished as children, into the hands of their sons."
स चेद् राजनि अनेक अग्रे राज्य विभ्रम शन्कया |
न एवम् इच्चसि धर्मात्मन् राज्यम् राम त्वम् आत्मनि || २-२३-२७
प्रतिजाने च ते वीर मा भूवम् वीर लोक भाक् |
राज्यम् च तव रक्षेयम् अहम् वेला इव सागरम् || २-२३-२८
27;28. dharmaatman = righteous; raama = Rama; raajani = If the king Dasaratha; anekaagre = is not stable minded; raajyavibhrama shaNkayaa by a doubt of perturbation in kingdom; saH tvam = such of you; evam = thus; na ichchhasiyet = is not longing; raajyam = for kigdom; aatmani = in oneself; pratijaanecha = I am promising; te = your; viira = oh; hero! ma.abhuuvam = I will not become; viiralokabhaak = the one who gets heroic world of heaven; aham = I; rakshheyam = shall protect; tava = your; raajyam = kingdom; saagaram iva = as sea; velaa = by sea court.
"If you think that you do not want kingdom because of your doubt that the kingdom will get disturbed due to unstable mind of king Dasaratha, you need not fear. I am promising you. I shall protect the kingdom as a sea coast protects the sea. If not, I will not obtain the heroic world of heaven."
मन्गलैः अभिषिन्चस्व तत्र त्वम् व्याप्ऱ्तः भव |
अहम् एको मही पालान् अलम् वारयितुम् बलात् || २-२३-२९
29. tvam = you; abhishhiNchasva = get coronated; mangalaiH = with auspicious things; bhava = become; vyaapR^itaH = engaged; tatra = in that matter; aham = I; ekaH = alone; alam = is competent; vaarayitum = to ward off mahiipaalaan = kings; balaat = by force.
"You become engaged in getting coronated with auspicious things. I for one is competent to ward off the kings by force."
न शोभ अर्थाव् इमौ बाहू न धनुर् भूषणाय मे |
न असिरा बन्धन अर्थाय न शराः स्तम्भ हेतवः || २-२३-३०
अमित्र दमन अर्थम् मे सर्वम् एतच् चतुष्टयम् |
30. iman = these; me baahuu = my arms; na = are not; shobhaarthau = meant for handsomeness; dhanuH = bow; na = is not; bhuushhaNaaya = for decoration; asiH = sword; na = is not; aabandhanaarthaaya = for tying around waist; sharaaH = arrows; na = are not; stambhahetavaH = for staying fixed; sarvam = all; me = my; etat = these; chatushhTayam = four; amitra damanaartham = are for subduing the enemies.
"My arms are not meant for handsomeness alone. Bow is not for decoration. Sword is not for tying around waist. Arrows are not for staying immobile. All these four are intended for subduing enemies."
न च अहम् कामये अत्यर्थम् यः स्यात् शत्रुर् मतः मम || २-२३-३१
असिना तीक्ष्ण धारेण विद्युच् चलित वर्चसा |
प्रग्ऱ्हीतेन वै शत्रुम् वज्रिणम् वा न कल्पये || २-२३-३२
31;32. aham = I; nakaamaye = do not wish to tolerate; atyartham = too much; yaH = one who is; mataH syaat = considered as; shatuH = enemy; mama = to me; na kalpaye = I do not care; shatrum = enemy; vajriNam vaa = even Indra; pragaR^ihiitena = by wearing; asinaa = sword; tiikshhNadhareNa = with sharp edge; vidyuchchalitavarchasaa = with sharp edge; vidyuchchalita varchasaa = having moving brilliance like lightening. mahii = this earth; bhavitaa = will become; gahanaa = impermeable; dushcharaa = uninhabited; hastyashvanarahastorushirobhiH = with hands thighs and heads of elephants horses and men; me khadganishhpeshhanishhpishhTaiH = crushed having been struck by my sword.
"I do not wish to tolerate too much the one who is considered as enemy to me. By wearing a sword with sharp edge which is mavingly bright like lightening, I do not care any enemy, even Indra himself. This earth will become impermeable, uninhabited with heads hands and thighs of elephants horses and men crushed, having been hit by my sword."
खड्ग निष्पेष निष्पिष्टैः गहना दुश्चरा च मे |
हस्ति अश्व नर हस्त ऊरु शिरोभिर् भविता मही || २-२३-३३
33. adya = now; dvipaaH = elephants; patishhyanti = can full; bhuumau = on earth; me khadgadhaaraahataaH = being hit by the gush of my sword; adraya iva = like mountains; diipyamaanaaH = in blaze; meghaaiva = like lcouds; savidyutaH = with flashes of lightening.
"Now, elephants can fall down on earth, being hit by the gush of my sword, like mountains in blaze, like clouds, savidyutaH = with flashes of lightening.
खड्ग धारा हता मे अद्य दीप्यमानाइव अद्रयः |
पतिष्यन्ति द्विपा भूमौ मेघाइव सविद्युतः || २-२३-३४
34. mayi = I; sthite = having stood; pragaR^ihiitasharaasane = holding forth a bow; baddha godhaaNgnLitraaNe = with fingers wound with sheathing made of alligator skin; katham = how; syaat = one will be; purushhamaanii = faneying himself a hero; purushhaNaam = among men?
"As I stand holding a bow with fingers wound with shields made of allegator-skin, how any man will fancy himself a hero among men?"
बद्ध गोधा अन्गुलि त्राणे प्रगृहीत शर आसने |
कथम् पुरुष मानी स्यात् पुरुषाणाम् मयि स्थिते || २-२३-३५
35. aham = I; atyasyan = shall over power; ekam = one; babhubhiH = with many arrows; bahuun = many; ekena = with single arrow; viniyokshhyaami = discharging; baanaan = arrows at; nR^ivaajigaja marmasu = vitals of men; horses and elephants.
"While I overpower one with many arrows and many with a single arrow, I discharge my arrows at vitals of men, horses and elephants."
बहुभिः च एकम् अत्यस्यन्न् एकेन च बहून् जनान् |
विनियोक्ष्याम्य् अहम् बाणान् नृ वाजि गज मर्मसु || २-२३-३६
36. prabhuu = Oh; Lord! adya = today; me = my; prabhaavaH = strength; astra prabhaavasya = of excellent arrows; prabhavishhyati = is capable; kartum = to make; tava = you; prabhutvam cha = the supreme power and raajJNyaH = to king Dasaratha; aprabhutaam = devoid of power.
"Oh, Lord! Today, the strength of my excellent arrows is capable of making you sovereign and making Dasaratha devoid of power."
अद्य मे अस्त्र प्रभावस्य प्रभावः प्रभविष्यति |
राज्ञः च अप्रभुताम् कर्तुम् प्रभुत्वम् च तव प्रभो || २-२३-३७
37. prabho = Oh; Lord Rama! adya = today; me astraprabhaavasy = the effect of my weapons; prabhaavaH = prowess; raajJNaH aprabhutaam = non lordship of king; kartum = to do; tava brabhutyamcha = government to you; prabhavishhyati = has the power.
" Oh, Lord Rama! Today the effect of my weapons will remove the power from the king Dasaratha and give the lordship to you."
अद्य चन्दन सारस्य केयूरा मोक्षणस्य च |
वसूनाम् च विमोक्षस्य सुह्ऱ्दाम् पालनस्य च || २-२३-३८
अनुरूपाव् इमौ बाहू राम कर्म करिष्यतः |
अभिषेचन विघ्नस्य कर्तृउणाम् ते निवारणे || २-२३-३९
38;39. raama = Oh; Rama! adya = today; imau = these; baahuu = arms; anuruupau = worthy of; chandana saarasya = sandalwood essence; keyuuraamokshhaNasya = fo wearing breacelets; vimokshhasya = for bestowal of ; vasuunaam = riches; paalanasya = for protection of; suhR^idaam = friends; karishhyataH = can do; darma = action; nivaaraNe = of preventing; kartR^iiNaam = the agents; abhishhekavighnasya = who obstruct your coronation.
"Oh, Rama! These arms worthy of wearing sandalwood essence and bracelets; for bestowing riches and for protection of friends can today do every action to prevent the agents who want to obstruct your coronation."
ब्रवीहि को अद्य एव मया वियुज्यताम् |
तव असुह्ऱ्द् प्राण यशः सुह्ऱ्ज् जनैः |
यथा तव इयम् वसुधा वशे भवेत् |
तथा एव माम् शाधि तव अस्मि किम्करः || २-२३-४०
40. braviihi = tell; kaH = who; tava = your; asuhR^it = enemy; viyujyataam = be made deprived of; praaNayashassuhT^ijjanaiH = life; honour and friends; adyaiva = now itself; mayaa = by me; shaadhi = command; maama = me; tathaiva = so that; yathaa = how; iyam = this; vasudhaa = earth; bhavet = will become; tava = your; vashe = dominion; kinkaraH asmi = I am servant; tava = to you.
"Tell me now itself who your enemy be made deprived of life, honour and friendship, by me. Command me so that how this earth will become your dominion. I am your servant.
विम्ऱ्ज्य बाष्पम् परिसान्त्व्य च असकृत् |
स लक्ष्मणम् राघव वंश वर्धनः |
उवाच पित्र्ये वचने व्यवस्थितम् |
निबोध माम् एष हि सौम्य सत् पथः || २-२३-४१
41. saH = that; raaghavamsha vardhanaH = Rama; who is the cause for increasing Raghu dynasty; uvaacha = spoke; lakshhmaNam = to Lakshmana; parisaantvyacha = after consoling; asakR^it = time and again; vimR^ijya = by wiping off; bhaashpam = tears; soumya = Oh; excellent man! nibodha = know; maam = me; vyavasthitam = who has stood; vachane = by word; pitryaiH = of father; eshhaH = this; satpathaH hi = indeed is good path!
Then, Rama spoke thus to Lakshmana after consoling him time and again by weeping off his tears; "Oh, Lakshmana! I stand by the words of our father. This indeed is a good path."
- - -
|| इत्यार्षे श्रीमद्रामायणे आदिकाव्ये अयोध्याकाण्डे त्रयोविंशः सर्गः
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© 1999, K. M. K. Murthy