Passage 1
ब्रह्मोवाच— मन्थरामन्त्रितं श्रुत्वा कैकेयी मन्दधीर्मुधा। रामं वने प्रेषयति राज्यं कामयते सुते॥१॥
Brahmā said: “When people heard that foolish, dull-minded Kaikeyī, counseled by Mantharā, would send Rāma to the forest because she desired the kingdom for her son—
Passage 2
इति कोलाहलं श्रुत्वा साकेतनगरे जनाः। निनिन्दुर्भूरि कैकेयीमयशोभिर्मलीमसाम्॥२॥
“—the people of Sāketa heard the uproar and severely condemned Kaikeyī, now stained by infamy.
Passage 3
अहो अतीव विषमं वनं कमलकोमलः। रामो राजकुमारोऽयं कथं गाहिष्यते जनाः॥३॥
They said: “The forest is exceedingly harsh, while this prince Rāma is tender as a lotus. How will he enter it?
Passage 4
जगतां प्राणरूपोऽसौ शिरीषसुकुमारकः। रामः कथं नु विपिनं पादाभ्यां सेविष्यते मुहुः॥४॥
“He is the very life of the worlds and delicate as a śirīṣa blossom. How will Rāma repeatedly tread the wilderness with his feet?
Passage 5
चतुर्दशसमा यावत् कथं वत्स्यति कानने। रामो राज्येन्दिराभोगरसिकत्वोचितः स्वयम्॥५॥
“How will Rāma dwell in the forest for fourteen years when he is naturally fit to enjoy the royal splendor of sovereignty?
Passage 6
कैकेयराजदुहितुर्वरमर्थयन्त्या ईदृग्विपाकविषमं विषहं विषाभम्। तस्याः कथं नु हृदयं सहसा न दीर्णं किं वाश्मसारसमुदायमयं कठोरम्॥६॥
“The boon sought by the Kekaya king's daughter has produced a cruel result, unbearable as poison. Why did her heart not instantly split apart? Is it a hard mass made from the essence of stone?
Passage 7
अम्भोजगर्भमृदुलामनसंस्थितेऽप्यायासमञ्चत इवात्यरुणी यदङ्घ्री। सैष प्रकामसुकुमारवपुर्वनान्तभूमीषु पर्यटितुमर्हति नैव रामः॥७॥
“Even resting upon a seat soft as a lotus heart, his reddish feet seem to feel fatigue. Rāma's supremely delicate body is wholly unfit to wander the forest's rough ground.
Passage 8
हंहो विधेरयमतिप्रतिकूलभाव एवंविधेऽप्यवसरेऽतुलमङ्गलाढ्ये। एतन्मुदीर्घतमशोकनिदानमेवं कैकेयजावचनमीदृशमाविरास॥८॥
“Alas, how hostile is fate! At a moment filled with incomparable auspiciousness, this word of the Kekaya princess arose as the source of long and profound grief.
Passage 9
नीचवाक्यानुरोधेन कैकेयी राज्यकन्यका। कथं नु रामचन्द्रस्य प्रतिकूलमुपाचरत्॥९॥
“How could Princess Kaikeyī, following a base person's counsel, act against Rāmacandra?
Passage 10
कैकेय्या अयशोराशिः सान्द्रध्वान्तमलीमसः। अशेषजगति व्याप्तो भविष्यति न संशयः॥१०॥
“Without doubt, Kaikeyī's mass of infamy, black as dense darkness, will spread throughout the entire world.
Passage 11
जाया दशरथस्यैषा भरतस्य प्रसूः सती। कथं कलङ्कयामास कैकेयी स्वात्मनो श्रियम्॥११॥
“She is Daśaratha's wife and Bharata's mother. How did Kaikeyī stain her own honor?
Passage 12
जम्बालपुञ्जरूपाणि कैकेय्या दुर्यशांसि च। विलिप्य रोदसी नॄणां लिपेयुर्हृदयान्यपि॥१२॥
“Kaikeyī's evil fame, resembling heaps of mire, will smear heaven and earth and may even stain people's hearts.
Passage 13
असावशुद्धिर्हृदयस्य तस्याः कथं नु जाता भरतस्य मातुः। रामं सदा सर्वगुणाभिरामं या नैव सेहेऽखिलमङ्गलाढ्यम्॥१३॥
“How did such impurity arise in the heart of Bharata's mother, so that she could not tolerate Rāma, ever delightful in every virtue and filled with all auspiciousness?
Passage 14
गुणा दोषैरुपहताः कृतमप्यकृतं ह्यभूत्। श्रेयांसि दुष्कृताढ्यानि व्यामोहोऽभूद् विधेरपि॥१४॥
“Virtues have been defeated by faults; what was done has become as though undone; blessings have become laden with evil. Even providence seems deluded.
Passage 15
अहो सर्वज्ञवर्यस्य वशिष्ठस्य महात्मनः। आशिषां फलमासीत् किमनृतं तत्क्षणादिव॥१५॥
“Did the blessings of great Vasiṣṭha, foremost of the all-knowing, become false in a single instant?
Passage 16
इमानि खलु दुःखानि क्व धूतान्यसुरैरिव। आविर्भूतानि सहसा कुतश्चैकपदे नृणाम्॥१६॥
“From where have these sorrows, as though hurled by asuras, suddenly appeared all at once among the people?”
Passage 17
ब्रह्मोवाच— इत्थमुद्विग्नमनसां जनानामाकुला गिरः। उद्वेगं जनयामासुर्विदुषामपि चेतसि॥१७॥
Brahmā said: “The troubled cries of people whose minds were thus distressed produced anxiety even in the hearts of the wise.
Passage 18
रामस्तदवधार्याथ धीरतागुणवारिधिः। अतीव मुदितो जातो वने क्रीडितुमुत्सुकः॥१८॥
“Rāma, an ocean of steadfast virtue, understood the situation and became exceedingly joyful, eager to sport in the forest. Daśaratha's Despair
Passage 19
राजा दशरथश्चित्ते सोद्वेगः समभूत् क्षणात्। कथं नु वनवासाय रामं वक्ष्याम्यहं गिरा॥१९॥
King Daśaratha's heart instantly filled with anguish: “How can I speak the words that send Rāma to dwell in the forest?
Passage 20
अहो मे दुष्कृतं भूरि कुतः प्रादुरभूदिदम्। यत् पश्यतो रामचन्द्रं मध्ये विघ्नो बभूव ह॥२०॥
“Alas, from what immense wrongdoing of mine has this arisen, that an obstacle has appeared while I yet behold Rāmacandra?
Passage 21
प्रजाः किं मे नु वक्ष्यन्ति नितान्तं कठिनाशयम्। रामेन्दुं वनवासाय प्रेरयन्तं स्वयं गिरा॥२१॥
“What will my subjects say of my utterly hard heart when I myself command moonlike Rāma to live in the forest?
Passage 22
यदाहं वचसा ब्रूयां वनवासाय सुन्दरम्। रामं राजीवनयनं सुकुमारं मनोहरम्॥२२॥
“If with my own voice I tell beautiful, lotus-eyed, delicate, enchanting Rāma to dwell in the forest—
Passage 23
तदा तेनैव वचसा साकं पञ्चापि मेऽसवः। तूर्णं कण्ठाद् विनिर्यान्तु दोहादश्रुमलीमसाः॥२३॥
“—then with that very utterance may all five vital breaths quickly leave my throat, darkened by streaming tears.
Passage 24
अस्मै दुर्विधये किं नु धात्राहं जीवितश्चिरात्। त एव धन्या ये दुःखमभुक्त्वैव दिवं गताः॥२४॥
“Why has the Creator kept me alive so long for this cruel fate? Blessed are those who reached heaven without tasting such grief.
Passage 25
दुःखं चापि महत् प्राप्तं सुघोरं प्राणसङ्कटम्। कथं वियुज्य रामेण जीविष्यामि जगत्यहम्॥२५॥
“A vast and terrible sorrow, threatening life itself, has come upon me. How will I live in this world separated from Rāma?
Passage 26
अहो हि सा मद्रा चण्डी केनेदं शिक्षिता जवात्। न जज्ञौ च कथं क्रुद्धा स्वात्मवैधव्यकारणम्॥२६॥
“Alas, who so quickly taught that fierce woman from the northwest to do this? In anger she did not understand that she was causing her own widowhood.
Passage 27
तपस्वी विकृतः पूर्वं मया तस्य घ्नता सुतम्। तस्येदमतिघोरस्य कर्मणः फलमीदृशम्॥२७॥
“Long ago an ascetic was devastated when I killed his son. This is the fruit of that exceedingly terrible deed.
Passage 28
मृगया सा ममात्यन्तमीदृग्दोषावहाजनि। अत एव विनिन्दन्ति साधवस्तां सुदूरतः॥२८॥
“That hunt brought such dreadful fault upon me. This is why saints condemn hunting and remain far from it.
Passage 29
रामस्य कोटिविधशीतलतागुणाढ्यमानन्दकारि वदनं सदनं रमायाः। सम्पश्यतो मम सुखार्णवमग्नदृष्टेरहो महोदयमुदीक्ष्य विधिर्न सेहे॥२९॥
“Rāma's face, home of delight and Ramā, possesses ten million forms of cooling grace. My eyes were immersed in that ocean of happiness, but fate could not bear to see my great good fortune.
Passage 30
रामसुन्दरमुख्यानां चतुर्णां सुखकारिणाम्। सुतानां मध्यतः स्थित्वानन्यसौभाग्यवानहम्॥३०॥
“Standing among my four joy-giving sons headed by beautiful Rāma, I possessed incomparable good fortune.
Passage 31
पुरा चीर्णानि पूर्णानि तपांसि हृदि तर्कयन्। अखर्वगर्वताशैलो हा हतोऽस्मि विधेर्बलात्॥३१॥
“I thought in my heart that former austerities had reached fulfillment and became a mountain of immense pride. Alas, fate's power has struck me down.
Passage 32
इत्थं विचिन्तयन् राजा मनसा मोहसागरे। निर्ममज्ज भृशं विद्धः कैकेयीवाक्यशल्यभृत्॥३२॥
Thinking thus, the king sank deeply into an ocean of bewilderment, pierced by the thorn of Kaikeyī's words.
Passage 33
तं रामः सहसागत्य लज्जाशोकभराकुलम्। उवाच मुदितोऽत्यन्तं स्मितसंशोभिताननः॥३३॥
Rāma quickly approached him, overwhelmed by shame and grief. Rāma himself was exceedingly joyful, his face radiant with a smile, and spoke. Rāma Praises His Father's Life
Passage 34
श्रीराम उवाच— अहो रघूणां प्रवरस्य राजंस्तव स्वभावात् सुकृतोर्जितस्य। धन्यं वपुश्चैव जनुश्च नित्यं पुण्येन कीर्त्या च सुनिर्मलं बभौ॥३४॥
Śrī Rāma said: “O king, foremost of the Raghus, your life is naturally filled with abundant merit. Your body and birth are blessed and forever purified by virtue and fame.
Passage 35
देशे देशे निखातास्ते ग्रामे ग्रामे पुरे पुरे। यूपा अनेकमखजाः शोभन्ते धरणीपते॥३५॥
“O lord of the earth, sacrificial posts raised for your many rites shine in every land, village, and city.
Passage 36
समानि नित्यमुपजीवति ते द्विजालिर्दारिद्र्यमस्तमितमत्र धनैस्त्वदीयैः। यज्ञेषु ते भृशमजस्रममाद्यदिन्द्रः साकं समस्तविबुधैः परिवारभूतैः॥३६॥
“Hosts of brāhmaṇas live securely from your gifts, their poverty ended by your wealth. At your sacrifices Indra continually rejoiced with all the assembled gods.
Passage 37
अभ्यर्थनां त्वयि विधाय न कोऽपि नैव लोके बभूव भुवने ननु पूर्णकामः। वाञ्छाधिकप्रचुरदातरि तावकीने वामेतरे जयति दोषि वृथा सुरद्रुः॥३७॥
“No one who brought a request to you failed to have his desire fulfilled. Since you gave more than people wished, what use remained for the wish-fulfilling tree?
Passage 38
येषां न लौकिके वस्तुन्यपेक्षा ब्रह्मदर्शिनाम्। तेऽपि त्वया मुनिश्रेष्ठा भक्त्यैव परितोषिताः॥३८॥
“Even the foremost sages, seers of Brahman who desired no worldly object, were fully pleased by your devotion.
Passage 39
सङ्ग्रामे च त्वया तात सहायेन मरुत्वतः। यूथशो निहता दैत्याः शरैर्भुजजवेरितैः॥३९॥
“Father, when you assisted Indra in battle, hosts of daityas were slain by arrows propelled with the force of your arms.
Passage 40
तवोज्ज्वलेन यशसा विष्वक् त्रैलोक्यशोधिना। तिथयः पूर्णिमामय्यः कृतास्तात न संशयः॥४०॥
“Your radiant fame purifies the three worlds in every direction. Father, it has made every lunar day as full as the full moon.
Passage 41
जनकस्य पुरस्तात् मिथिलायां गते मयि। यशस्त्वदीयं भगवान् विश्वामित्रमुखाज्जगौ॥४१॥
“When I went to Mithilā, venerable Viśvāmitra proclaimed your fame before Janaka.
Passage 42
नभःपथे विमानस्था गायन्तस्त्वद्यशः सुराः। तृणाय हृदि मन्यन्ते सुधास्वादभवं सुखम्॥४२॥
“The gods in their aerial cars sing your glory and regard even the pleasure of nectar as mere grass.
Passage 43
यशसश्च प्रतापस्य भवान् निधिरभूद् भुवि। इति ते सफलं जन्म कृतं सत्सुकृतं त्वया॥४३॥
“You have become the earthly treasury of fame and majesty. Your birth is therefore fruitful, and you have performed noble deeds.
Passage 44
भगीरथ इवान्यस्त्वं ययातिरिव चापरः। धन्योऽसि तात धन्योऽसि किमर्थमनुशोचसि॥४४॥
“You are another Bhagīratha and another Yayāti. Father, you are blessed indeed; why do you grieve?
Passage 45
यद्यत् त्वया सुकृतमर्जितमासमुद्रभूमण्डलप्रथितमिन्द्रपुरेऽपि गीतम्। तन्न केन च भूपतिष्विह कार्यं कृतं क्रियत एव च वा जगत्याम्॥४५॥
“Every good deed you have earned is renowned across the ocean-bounded earth and sung even in Indra's city. No other king in this world has done or now does the same.
Passage 46
अपूर्णकामता तात न क्वापि तव दृश्यते। भाविन्यर्थे बलवति किमर्थमनुशोचसि॥४६॥
“Father, nowhere are you seen to have an unfulfilled desire. Why lament what is destined and therefore powerful?
Passage 47
आजन्म सत्यशीलस्य तव सूर्यकुलोद्वह। सत्यं यथाल्पेनार्थेन नोपहन्येत तत् कुरु॥४७॥
“Scion of the solar line, you have been devoted to truth from birth. Act so that truth is not injured for the sake of this small matter.
Passage 48
अपि तात कियत् कार्यं मयि राज्याभिषेचनम्। भवान् यस्यानुरोधेन सत्यमप्यतिवर्तते॥४८॥
“Father, how important can my consecration be if for its sake you would even transgress truth?
Passage 49
न मे राज्ये स्पृहा राजन् नाहं तुष्यामि भोगतः। कानने वा गृहे वापि समानं मम वर्तनम्॥४९॥
“O king, I have no desire for sovereignty and gain no fulfillment from enjoyment. My condition is the same in the forest and at home.
Passage 50
दीयतां भरते राज्यं पाल्यतां सत्यभाषितम्। मम राज्येन कैकेयी मा बिभर्तु रुषं हृदि॥५०॥
“Give the kingdom to Bharata and protect your truthful word. Let Kaikeyī not carry anger in her heart on account of my kingship.
Passage 51
आहूयतां भरतो मातुलेभ्यः स शास्तु भूमिं नयधर्मनिष्ठः। भवान् यथेच्छं श्रयतादात्मयोगं गृहं वनं वापि समानमेव॥५१॥
“Summon Bharata from his maternal relatives. Firm in justice and dharma, let him govern the earth. You may pursue union with the Self as you wish, whether at home or in the forest.
Passage 52
अहं तात त्वद्गिरां सप्रयत्नं सत्यस्य ते पालनार्थं क्षणेन। शिरोऽपि स्वं वीतशोकस्त्यजेयं किं नाम राज्यं भुव एतदल्पम्॥५२॥
“Father, to preserve the truth of your words, I would cast away even my own head without grief. What, then, is this insignificant earthly kingdom?
Passage 53
यथा पितुः स्वर्गपदान्निपातो भवेन्न सत्यातिक्रमादजस्रम्। तथा कार्यं ननु पुत्रेण लोके विपर्यासश्चेन्न स पुत्रः सुपुत्रः॥५३॥
“A son must act so that his father's transgression of truth never causes him to fall from heaven. If he does the opposite, he is not a worthy son.
Passage 54
भावी चार्थोऽतिबलवान् राजन्निदिष्ट एव ते। प्राजापत्येन मुनिना वशिष्ठेन तपस्विना॥५४॥
“O king, the destined event is overwhelmingly strong, just as the austere sage Vasiṣṭha, descendant of Prajāpati, told you.
Passage 55
मा शुचस्त्वं हृदा तात भाव्यर्थममुमीदृशम्। अवधाय वने गन्तुं मामद्य क्षिप्रमादिश॥५५॥
“Do not grieve in your heart, father, over this destined event. Compose yourself and quickly order me today to go to the forest.”
Passage 56
श्रुत्वा मुदितचित्तस्य कौसल्यानन्दनस्य सत्। वाक्यं सत्यकथोपेतमुवाच रघुसत्तमः॥५६॥
Hearing this noble speech, filled with truth, from Kauśalyā's joyful-hearted son, the scion of Raghu replied. The King Cannot Bear Separation
Passage 57
राजोवाच— रामचन्द्राभिरामे त्वन्मुखचन्द्रे दृशौ मम। चिराय रूपलावण्यपानासक्ते बभूवतुः॥५७॥
The king said: “Rāmacandra, my eyes have long been absorbed in drinking the beauty of your delightful moonlike face.
Passage 58
तं त्वां विहाय कैकेयीवागुत्थामितपातकः। किं न्वहं जगतीदानीं प्राणान् धारयितास्म्यहो॥५८॥
“Separated from you by the boundless evil arising from Kaikeyī's words, how shall I now sustain life upon earth?
Passage 59
त्वद्वियोगानलज्वालामालाकवलितायुषः। मम त्वया पुनर्योगः कथं राम भविष्यति॥५९॥
“My life is being consumed by garlands of flame from the fire of separation from you. Rāma, how will I ever be united with you again?
Passage 60
त्वयि वेश्माधिवसति सत्यमुच्छिद्यते मम। वनं च याति रामेन्दौ प्राणोच्छित्तिर्भविष्यति॥६०॥
“If you remain at home, my truth is destroyed; if moonlike Rāma goes to the forest, my life will be destroyed.
Passage 61
पटेनाप्यन्तरं तात दुःसहं त्वन्मुखस्य मे। केवलं जीवितान्ताय वियोगस्तस्य तेऽधुना॥६१॥
“Father's heart cannot bear even a cloth placed between my eyes and your face. Separation from it now can only end my life.
Passage 62
शून्यं जगदिदं राम शून्याश्च सकला दिशः। शून्या भूः सदनं शून्यं प्राणदेन त्वया विना॥६२॥
“Rāma, without you, giver of my life, this world is empty, every direction empty, the earth empty, and the palace empty.
Passage 63
स त्वं विहाय मां राम प्रस्थातास्यधुना वनम्। नितान्तं जीवलोको मे तमोलिप्तो भविष्यति॥६३॥
“If you abandon me and depart for the forest, Rāma, the whole world of the living will become covered in utter darkness for me.
Passage 64
शुभं ममेह राम त्वन्मुखचन्द्रावलोकनम्। स एव परमानन्दस्तदेव जनुषः फलम्॥६४॥
“Rāma, beholding your moonlike face is my only blessing here, my supreme joy, and the fruit of my birth.
Passage 65
तेनाद्य विधुरः सोऽहं न वर्तिष्यामि महीतले। इति मे विप्रियं कर्तुं कैकेय्युदवमद् विषम्॥६५॥
“Deprived of that today, I cannot continue upon earth. To inflict this pain on me, Kaikeyī has vomited forth poison.
Passage 66
उद्गीर्णगरलासाद्य नागीवेष्यति निर्वृतिम्। न शोचयति वैधव्यममर्षविकलोकृता॥६६॥
“Like a serpent that finds relief after expelling venom, she seeks satisfaction and, deranged by resentment, does not consider her coming widowhood.
Passage 67
क्व गच्छेयं किं नु कुर्यामनर्थोऽयमुपस्थितः। असह्यस्तव विश्लेषो मरणादपि राघव॥६७॥
“Where shall I go? What can I do now that this calamity has arrived? Rāghava, separation from you is more unbearable than death.”
Passage 68
इत्यधीरहृदं रामः पितरं रघुपुङ्गवम्। आत्मतत्त्वोपदेशाय संक्षिप्येदमवोचत॥६८॥
Rāma steadied his faint-hearted father, the scion of Raghu, and briefly spoke this teaching on the truth of the Self. Rāma Teaches the Truth of the Self
Passage 69
श्रीराम उवाच— कातर्यमवलम्ब्यालं चिरं विद्वन्निषेविणा। भवता राजशार्दूल ज्ञानमेकमवलम्ब्यताम्॥६९॥
Śrī Rāma said: “Tiger among kings, you have long served the wise; enough of this helplessness. Take refuge in knowledge alone.
Passage 70
अथ कः केन सम्बन्धः कः कस्य प्रीतिमञ्चतु। स्वाज्ञानरचितं विश्वं हित्वा स्वात्मानमाश्रय॥७०॥
“Who is related to whom? Who should cling in affection to whom? Abandon the world constructed by your own ignorance and take refuge in the Self.
Passage 71
यावद् धि गुणसम्पर्कस्तावन्नानात्वमात्मनः। ततश्चाहं ममेत्याख्या पराधीनत्वमप्युत॥७१॥
“Only while there is contact with the guṇas does multiplicity appear in the Self; from it arise the notions ‘I’ and ‘mine’ and dependence upon others.
Passage 72
तावदेव भयं पुंसः परस्माद् भेदकल्पितात्। तच्छान्तये साधनानीह तावदेव वितन्वते॥७२॥
“A person fears another only while imagined difference persists, and only then does he extend practices meant to quiet that fear.
Passage 73
अतः स्वात्मैकत्वधिया छिन्धि नानात्मधीतरुम्। सततं वीतसङ्कल्पो निःसङ्गः ससुखं चर॥७३॥
“Therefore, with knowledge of the Self's unity, cut down the tree of belief in many selves. Remain free from conceptual desire and attachment and live in joy.
Passage 74
यावन्न ज्ञायते तात स्वात्मतत्त्वमखण्डितम्। तावदेव भवत्यस्य धीरनेकार्थगोचरा॥७४॥
“Father, until the indivisible truth of the Self is known, the intellect keeps ranging among many objects.
Passage 75
यान्यत्र विषयेषु तात तृषा नद्यम्बुवेगिनी। लब्धे स्वात्मसुखे सा तु तत्क्षणादेव शाम्यति॥७५॥
“The thirst that rushes like a river toward external objects instantly subsides when the happiness of the Self is attained.
Passage 76
अन्विष्य ज्ञानालोकेन निधिमात्मगुहागतम्। चिरात् प्राप्य गुरूक्त्यैनं मोदते सततं बुधः॥७६॥
“Searching by the light of knowledge, the wise person follows the teacher's word and at last discovers the treasure hidden in the heart's cave, rejoicing forever.
Passage 77
यावदानन्दसन्दोहवारिधिं पूर्णमच्युतम्। अनन्तमात्मनस्तत्त्वं ज्ञात्वा किं न सुखी भवेः॥७७॥
“Why should you not become happy upon knowing the Self's infinite, unfailing, complete ocean of concentrated bliss?
Passage 78
वीततर्षश्चिरं तिष्ठ स्वात्मानन्दपयोनिधिः। किमर्थं भेदधीर्म्लानो वृथैवं परितप्यसे॥७८॥
“Abide forever free of thirst as the ocean of the Self's bliss. Why grow faint through divided understanding and torment yourself in vain?
Passage 79
कृतस्य चापि तप्तस्य विज्ञातस्य च भूपते। एतदेव फलं सारं यत् स्वात्माभिरतिर्भवेत्॥७९॥
“O king, the essential fruit of action, austerity, and knowledge is precisely delight in one's own Self.
Passage 80
कृतं च क्रियमाणं च सञ्चितं कर्म तत्क्षणात्। छिन्धि ज्ञानासिवेगेन संस्कारेण विशुद्धिभृत्॥८०॥
“With the force of knowledge's sword, cut away in that very moment karma already done, presently being done, and accumulated, bearing purity through transformed understanding.
Passage 81
ततः प्रारब्धशेषान्तामविद्यां जीवितावधि। बिभ्रदासादिताशेषपरमार्थश्चिरं जय॥८१॥
“Then, while bearing only the ignorance that remains as begun karma until life's end, live victorious, having attained the complete supreme truth.
Passage 82
एकं यथा ज्योतिराग्नेयमुच्चैर्दीपे वर्तियोगादनेकम्। एवं ब्रह्मान्तःकरणोपदिग्धं नानाभावोपगतं दृश्यतेऽद्धा॥८२॥
“One fire appears as many lights through its contact with wicks in different lamps. In the same way Brahman, colored by inner instruments, plainly appears to assume many conditions.
Passage 83
अनेकानि शरीराणि प्राप्यैकः पुरुषः स्वराट्। भासयत्यात्मचैतन्यसमुच्छिन्नाखिलेन्द्रियः॥८३॥
“The one sovereign Person enters many bodies and illumines them through the Self's consciousness, though beyond every sense faculty.
Passage 84
यस्तं जानाति नृपते शब्दात् स्वानुभवादपि। स तीर्त्वा मोहजलधिं निर्भयः किं न जायते॥८४॥
“O king, one who knows that Person from revelation and direct experience crosses the ocean of delusion. How could he not become fearless?
Passage 85
असोढो विरहक्लेशो यस्त्वयोक्तः स्वमृत्यवे। सोऽप्यज्ञानदृगुद्भूतस्तन्निवृत्तौ निवर्तते॥८५॥
“The unbearable pain of separation that you say will cause your death arises from the vision of ignorance and ends when ignorance ends.
Passage 86
योऽत्यन्तमानन्दसमुद्र एष स्वात्मापरात्मेश्वरभेदहीनः। तत्रैव चारोपित एष भाति संसारनामामितमोहवृक्षः॥८६॥
“The Self is the boundless ocean of bliss, without division into individual self, Supreme Self, and Lord. Upon it alone is projected the immeasurable tree of delusion called saṃsāra.
Passage 87
इत्थं सामान्यतो राजंश्चित्तोपाधिभृतामथ। स्वात्मनश्चाखिलद्रष्टुर्निगूढं तत्त्वमीरितम्॥८७॥
“O king, I have thus stated in general the hidden truth of beings limited by mind and of the Self that witnesses all.
Passage 88
मयि बध्नन्ति येऽप्यद्धा सर्वज्ञाः स्नेहमुत्तमम्। ते तरन्ति च तेनैव भवसागरमूर्जितम्॥८८॥
“Those wise people who bind their highest love directly to me cross the mighty ocean of becoming through that love alone.
Passage 89
न त्वहं सर्वभूतानामात्मा प्रियतमः सुहृत्। सखा बन्धुर्निरुपधिरस्मि तेषां प्रमोदकृत्॥८९॥
“I am indeed the Self, dearest well-wisher, friend, and unconditional relative of every being, bringing them delight.
Passage 90
लीलारसानन्दनिधिः कल्याणगुणभूषणः। शृङ्गारसारसीमा च सर्वदूषणवर्जितः॥९०॥
“I am the treasury of bliss in the rasa of līlā, adorned with auspicious qualities, the ultimate limit of love's essence, and free from every defect.
Passage 91
आत्मतन्त्रः शरीरादिजडवर्गप्रबोधकः। अंशांशेन धृतानेककोटिब्रह्माण्डमण्डलः॥९१॥
“I am fully independent and awaken the inert aggregate of body and its faculties. Through portions of my portions I sustain countless millions of cosmic spheres.
Passage 92
सच्चिदानन्दैकवपुः सर्वभेदविवर्जितः। नित्ये धाम्नि निजे नित्यं कालमायाद्यगोचरे॥९२॥
“My single form is being, consciousness, and bliss, free from every division. I abide eternally in my own eternal realm, beyond time, māyā, and all similar limitations.
Passage 93
रममाणः स्थितस्तात पूर्णाभिः स्वात्मशक्तिभिः। अशेषभक्तोद्धरणचरित्रनिचयान्वितः॥९३॥
“Father, I remain there delighting with my complete intrinsic powers and possessing endless deeds that deliver devotees.
Passage 94
य इत्थं मामभिजानाति राजन् पुरातनं पुरुषमद्वितीयम्। भक्त्या समर्प्याखिलकर्मधोरणीमपेतकृत्यश्चिरमासीत मत्स्थः॥९४॥
“O king, one who knows me in this way as the ancient, nondual Person and offers the whole burden of action through devotion becomes free of obligation and abides forever in me.
Passage 95
न लिप्यते स पापेन न च पुण्येन कर्मणा। भक्त्याखिलं मां विज्ञाय विशत्याशु विविक्तदृक्॥९५॥
“Neither sinful nor meritorious action stains him. Knowing me completely through devotion, his vision clear, he quickly enters me.
Passage 96
तत्र भक्तिमये योगे प्रसक्तो मद्वियोगजः। न क्लेशाय भवेत् क्लेशस्तापाग्नेरिव तापदः॥९६॥
“Absorbed in that devotion-filled yoga, the pain born of separation from me does not produce worldly affliction; it burns only like the transforming heat of fire.
Passage 97
भावयानो हृदा लीलाः सम्प्राप्य मदनुग्रहम्। कश्चिदेव भवेल्लोके मद्वियोगरसोचितः॥९७॥
“Contemplating my līlās in the heart and receiving my grace, only a rare person in this world becomes fit for the rasa of separation from me.
Passage 98
यावद्धि नातिरुदयत्यखिलेन्द्रियाणामस्वास्थ्यवेदनविशेषकरी समन्तात्। तावन्न वेत्ति दशदिक्षु मदात्मकः सन् मामेकमेव निरुपाधिकृपासमुद्रम्॥९८॥
“Until that intense longing arises and produces a distinctive unrest in every sense, one does not perceive me in all ten directions as one's very Self, the single ocean of unconditional grace.
Passage 99
इति ते तत्त्वमाख्यातं मत्संयोगवियोगयोः। यद्विनिश्चित्य मनसा मन्मयत्वाय कल्पते॥९९॥
“I have thus explained the truth of union with me and separation from me. By settling it in the mind, one becomes fit to be wholly filled with me.”
Passage 100
ब्रह्मोवाच— बहुधा भगवान् रामः समाश्वास्य प्रयत्नतः। तस्मिन् क्षणे तु तं चक्रे वीतशोकं वचोऽमृतैः॥१००॥
Brahmā said: “Venerable Rāma carefully consoled the king in many ways and, with the nectar of his words, freed him from grief for that moment.
Passage 101
अथोदतिष्ठत् स्मितमञ्जुलाननः प्रफुल्लपङ्केरुहचारुलोचनः। सौमित्रिणा सङ्गत एष तत्क्षणे विज्ञापितस्तेन विशेषभक्तिना॥१०१॥
“Then Rāma rose, his face lovely with a smile and his charming eyes like blossoming lotuses. Saumitri joined him and, filled with exceptional devotion, made a request. Lakṣmaṇa Chooses the Forest
Passage 102
लक्ष्मण उवाच— अधुना किं प्रकर्तव्यं तदाज्ञापय मे प्रभो। त्वदङ्घ्रिपद्मनिष्ठस्य न मेऽन्या गतिरीक्ष्यताम्॥१०२॥
Lakṣmaṇa said: “Lord, command what I must now do. Established at your lotus feet, I recognize no other refuge.
Passage 103
श्रीराम उवाच— भ्रातः सत्यगिरं कर्तुं राजानं जनकं निजम्। वने गन्तास्मि सपदि सन्त्यज्य भवने रतिम्॥१०३॥
Śrī Rāma said: “Brother, to make our father the king's word true, I shall at once abandon attachment to the palace and go to the forest.
Passage 104
अरण्यचारिणां वृत्तिमास्थितोऽब्दांश्चतुर्दश। स्थास्यामि वृक्षमूलेषु कन्दरासु च भूभृताम्॥१०४॥
“Adopting the way of forest wanderers for fourteen years, I shall dwell beneath trees and in mountain caves.
Passage 105
जगदुद्वेजनमपि कैकेयीयाचितं वरम्। अहं पूरयिता भ्रातः साक्षात् तुल्यप्रियाप्रियः॥१०५॥
“Brother, though the boon sought by Kaikeyī agitates the world, I shall fulfill it, for pleasure and pain are truly equal to me.
Passage 106
लोके सत्यप्रतिज्ञो मे नान्यथा जनको भवेत्। गृहे वने च वसतस्तुल्यमेव हितं मम॥१०६॥
“My father must remain known in the world as true to his promise. Whether I dwell at home or in the forest, my welfare is exactly the same.
Passage 107
त्वं च तिष्ठ गृहे भ्रातर्मोदयन् सुहृदः सखीन्। भोगांश्च भुञ्जन् विविधान् रममाणो यथोचितम्॥१०७॥
“Brother, you should remain at home, delighting relatives and friends and properly enjoying varied pleasures.”
Passage 108
लक्ष्मण उवाच— नैवं गदितुमर्होऽसि त्वमार्य मयि सेवके। यत्र त्वमसि तत्राहं वने वा भवनेऽपि वा॥१०८॥
Lakṣmaṇa said: “Noble brother, you should not speak this way to me, your servant. Wherever you are, there I am—whether in forest or palace.
Passage 109
आर्य त्वदङ्घ्रिकमलामितमोददायिमाध्वीकपानविलसन्निखिलेन्द्रियस्य। को नाम भोगविभवो भुवने च यस्मै त्वां संविहाय भवनेऽभिरतिं करोमि॥१०९॥
“Noble brother, all my senses delight in drinking the honey of your lotus feet, which gives immeasurable joy. What worldly pleasure or wealth could make me remain happily in the palace after abandoning you?
Passage 110
स एव पन्थाः प्रकटः सुपन्थाः स एव गेहश्च सुदर्शनीयः। वनं तदेव प्रमुदावहं च यत्र प्रभो त्वन्मुखचन्द्रदर्शनम्॥११०॥
“The road on which your moonlike face is visible is the true and excellent road; that place alone is a beautiful home, and that forest alone brings joy.
Passage 111
किं मे गृहेण नगरेण किमाप्तबन्धुजायासुहृत्सखिभिरेभिरशेषलोकैः। त्वामेकमन्तरसुखामृतपूरसिन्धुं लब्ध्वाहमार्य जगदेव तृणाय मन्ये॥१११॥
“What use have I for home or city, for relatives, wife, well-wishers, friends, or all these worlds? Having obtained you alone, the ocean filled with the nectar of inward bliss, I regard the whole world as straw.
Passage 112
यस्य प्रसङ्गात् सुखदानि नित्यं सर्वाणि वस्तूनि मनोरमाणि। अमन्दमानन्दभरं प्रपुष्णन् सर्वस्वभूतो मम कोऽपि स त्वम्॥११२॥
“Through connection with you, every lovely object perpetually gives happiness. You increase the weight of boundless bliss and are somehow my entire treasure.
Passage 113
एकं विहाय रघुवंशदिवामणे त्वां सर्वं ममातिविषहं जगदाविभाति। प्राप्तोऽस्मि तस्य तव पादसरोजयुग्ममार्यस्य राम रमयापि निषेवितस्य॥११३॥
“Sun of Raghu's line, apart from you alone, the whole world appears unbearable to me. Rāma, I have attained your pair of lotus feet, which even Ramā serves.
Passage 114
निधायांसे चापं कटितटनिबद्धाक्षयमहालसत्तूणीरयुग्मः कलितकरवालोद्धुरकरः। पुरः पश्चात् पार्श्वं सततमुपनीतात्मवपुषा सदा त्वां सेविष्ये रघुतिलक कान्तारधरणौ॥११४॥
“With bow upon my shoulder, two great inexhaustible quivers shining at my waist, and sword held ready in my hand, I shall keep my body always before, behind, or beside you and serve you throughout the wilderness, jewel of Raghu.
Passage 115
कायेन मनसा वाचा मम वृत्तिरनेकधा। त्वां विहाय कदाप्यार्य नान्यत्र विनिमज्जतु॥११५॥
“Noble brother, may the many movements of my body, mind, and speech never become absorbed anywhere apart from you.”
Passage 116
इति कृतनिश्चयं निजपदाम्बुजबद्धमतिं सपदि स लक्ष्मणं वननिवाससहायतमम्। प्रियतममाससाद निजभक्तमजस्ररतं तदनु स तेन सार्धमगमज्जननीसविधम्॥११६॥
Seeing Lakṣmaṇa's firm resolve and mind bound to his lotus feet, Rāma accepted his beloved, ever-devoted brother as his companion for forest life. Together they then approached their mother. The Brothers Approach Their Mothers
Passage 117
असकृच्छोचयन्तीं तां वियोगातिविवर्धनम्। प्रवासं रामचन्द्रस्य पुत्रस्य सुमहात्मनः॥११७॥
Kauśalyā repeatedly grieved over the exile of her great-souled son Rāmacandra, which would enormously increase the pain of separation.
Passage 118
अकस्मान्मग्नमनसं महासन्तापसागरे। कैकेय्या अयशोध्वान्तैर्मलीमसतमे भवे॥११८॥
Her mind had suddenly sunk into a vast ocean of anguish within a world made utterly dark by Kaikeyī's infamy.
Passage 119
ईषदप्यात्मनो हृष्टो प्रकाशमणुमात्रकम्। अपश्यन्तीं कुहरात्रौ चक्रवाकीमिवाकुलाम्॥११९॥
She could perceive not even the smallest atom of light for herself and was distressed like a cakravākī bird in a cave-dark night.
Passage 120
पुनः पुनर्मन्थरायाः खलत्वात् खलायमानां कैकयेन्द्रस्य पुत्रीम्। आवर्तयन्तीं मनसा जगद्धिते श्रीरामचन्द्रे प्रतिकूलमानसाम्॥१२०॥
Again and again she turned over in her mind how the Kekaya king's daughter, corrupted by Mantharā's wickedness, had set her heart against Śrī Rāmacandra, the benefactor of the world.
Passage 121
यथा वने विप्रवासः सुतस्य निवर्तेत तां युक्तिमुत्थापयन्तीम्। सत्यव्रतं तदनुविमृष्य रामं मुहुर्महाशोकभरं वहन्तीम्॥१२१॥
She repeatedly sought some means by which her son's forest exile might be prevented, yet remembered Rāma's vow of truth and bore an immense burden of grief.
Passage 122
आसन्नवैधव्यविरुद्धवृत्तिभिः स्फुटाङ्गरागाम्बरभूषणादिभिः। न रोचमानामपि सर्वदेवतामयीं विशुद्धोर्जितसत्त्वविग्रहाम्॥१२२॥
Though embodying all the gods and possessing a pure and mighty nature, she took no pleasure in bright cosmetics, garments, ornaments, or other things incongruous with the widowhood she feared was near.
Passage 123
धर्मसम्बद्धधिषणां यशःसौरभसम्भृताम्। कौसल्यामात्मजननीं व्यचष्टार्थः समम्भ्रमाम्॥१२३॥
Rāma beheld his mother Kauśalyā, her understanding bound to dharma and her being filled with the fragrance of fame, now overwhelmed by distress.
Passage 124
दूरादेवानमद् रामः करद्वयकृताञ्जलिः। सा दीर्घायुर्भवेत्येनमाशिषा समवर्धयत्॥१२४॥
Rāma bowed to her from a distance with joined palms. She blessed him, saying, “May you have long life.”
Passage 125
अथ श्रीरामजननीं सुमित्रासुत आहतः। प्रणनाम स्वभावोदितकरुणामृततोषिणीम्॥१२५॥
Then Sumitrā's son bowed to Śrī Rāma's mother, whose innate nectar of compassion gave satisfaction.
Passage 126
तमभीष्टं लभस्वेति सन्तोष्य परमाशिषा। उभावपश्यत् कौसल्या प्रीतिकातरया दृशा॥१२६॥
She gave Lakṣmaṇa the supreme blessing, “May you attain what you desire,” and looked upon both brothers with eyes trembling in affection.
Passage 127
वनप्रवासोन्मुखचित्तमम्बा श्रीरामचन्द्रं विषहातिवर्त्या। दृशा धयन्ती पृथुलाश्रुबिन्दुभिश्चकार विघ्नाकुलितेव पक्ष्मणी॥१२७॥
The mother drank in Śrī Rāmacandra with her eyes as his mind turned toward forest exile. Her great tears seemed to hinder and overwhelm her eyelashes.
Passage 128
अथ तत्र सुमित्रापि सङ्गताभवदाकुला। रामस्य वनवासेन विस्मृताखिलवस्तुधीः॥१२८॥
Sumitrā also arrived there in distress, her mind forgetful of everything because of Rāma's forest exile.
Passage 129
नत्वा परमया भक्त्या सुमित्रां रामलक्ष्मणौ। तयोर्जनन्योः पुरतो निषण्णौ तौ यथोचितम्॥१२९॥
Rāma and Lakṣmaṇa bowed to Sumitrā with the highest devotion and sat properly before their two mothers.