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Ayodhya Kaanda - Sarga 88
In this Sarga, Bharata goes to the Iṅgudi tree at the foot of which Rāma slept on a bed of grass along with Seetā. He wonders how in the world, it became possible that Rāma, the son of an emperor, from the lineage of emperors had to sleep on bare ground!
He considers Lakshmaṇa and Seetā to be blessed, having had the fortune of going to Vana along with Rāma. He feels that the kingdom is rudderless without Daṡaratha and Rāma. But the very next moment he reassures himself that Rāma is protecting the kingdom from the Vana and no one dare touch it.
He says that he would stay in the Vana instead of Rāma, wearing matted locks and robes of bark, so that Rāma can go to Ayōdhyā and govern.
2.88.1-2 தச்ச்ருத்வா நிபுணம் ஸர்வம் பரதஸ்ஸஹ மந்த்ரிபி: ।
இங்குதீமூலமாகம்ய ராமஸய்யாமவேக்ஷ்யதாம் ॥
அப்ரவீஜ்ஜநநீஸ்ஸர்வா இஹ தேந மஹாத்மநா ।
ஸர்வரீ ஸயிதா பூமாவிதமஸ்ய விமர்திதம் ॥
tacchrutvā nipuṇaṃ sarvaṃ bharatassaha mantribhiḥ ।
iṅgudīmūlamāgamya rāmaṡayyāmavēkṣyatām ॥
abravījjananīssarvā iha tēna mahātmanā ।
ṡarvarī ṡayitā bhūmāvidamasya vimarditam ॥
Bharata listened to it all attentively.
Then he went to the foot of the Iṅgudi tree along with ministers
and saw the bed that was made for Rāma.
He then said to all his mothers,
‘Here are the marks on the ground left by the
Mahātma as to where he slept for the night.’
2.88.3 மஹாபாககுலீநேந மஹாபாகேந தீமதா ।
ஜாதோ தஸரதேநோர்வ்யாம் ந ராமஸ்ஸ்வப்து மர்ஹதி ॥
mahābhāgakulīnēna mahābhāgēna dhīmatā ।
jātō daṡarathēnōrvyāṃ na rāmassvaptu marhati ॥
The sagacious one, the offspring of Daṡaratha,
the exalted one from an exalted family,
in no way deserves to lie on the ground.
2.88.4 அஜிநோத்தரஸம்ஸ்தீர்ணே வராஸ்தரணஸம்சயே ।
ஸயித்வா புருஷவ்யாக்ர: கதம் ஸேதே மஹீதலே ॥
ajinōttarasaṃstīrṇē varāstaraṇasaṃcayē ।
ṡayitvā puruṣavyāghraḥ kathaṃ ṡētē mahītalē ॥
How could that tiger among men,
used to sleeping on beds covered with
quilts of deerskin and plush linen,
lie down on the bare floor?
2.88.5-9 ப்ராஸாதாக்ரவிமாநேஷு வலபீஷு ச ஸர்வதா ।
ஹைமராஜதபௌமேஷு வராஸ்தரணஸாலிஷு ॥
புஷ்பஸஞ்சயசித்ரேஷு சந்தநாகருகந்திஷு ।
பாண்டுராப்ரப்ரகாஸேஷு ஸுகஸங்கரூதேஷுச ॥
ப்ராஸாதவரவர்யேஷு ஸீதவத்ஸு ஸுகந்திஷு ।
உஷித்வாமேருகல்பேஷு க்ருதகாஞ்சந பித்திஷு ॥
கீதவாதித்ரநிர்கோஷைர்வராபரணநிஸ்ஸ்வநை: ।
ம்ருதங்கவரஸப்தைஸ்ச ஸததம் ப்ரதிபோதித: ॥
வந்திபிர்வந்தித: காலே பஹுபிஸ்ஸூதமாகதை: ।
காதாபிரநுரூபாபிஸ்ஸ்துதிபிஸ்ச பரந்தப: ॥
prāsādāgravimānēṣu valabhīṣu ca sarvadā ।
haimarājatabhaumēṣu varāstaraṇaṡāliṣu ॥
puṣpasañcayacitrēṣu candanāgarugandhiṣu ।
pāṇḍurābhraprakāṡēṣu ṡukasaṅgharūtēṣuca ॥
prāsādavaravaryēṣu ṡītavatsu sugandhiṣu ।
uṣitvāmērukalpēṣu kṛtakāñcana bhittiṣu ॥
gītavāditranirghōṣairvarābharaṇanissvanaiḥ ।
mṛdaṅgavaraṡabdaiṡca satataṃ pratibōdhitaḥ ॥
vandibhirvanditaḥ kālē bahubhissūtamāgadhaiḥ ।
gāthābhiranurūpābhisstutibhiṡca parantapaḥ ॥
That harrier of foe used to live in
the best of the best of mansions
with suites and terraces at the top,
with each storey made of gold and silver,
with each wall made of gold,
with excellent edifices and facades,
decorated with an assortment of flowers,
filled with the fragrance of Sandal and Agaru,
resounding with the chatter of flocks of parrots,
kept cool and full of fragrance,
shined like white clouds and rivaled Mount Mēru.
He used to be woken up always by
the splendid sounds of Mṛdaṅgas,
the rhythms of musical instruments,
the sounds of melodies and
by the jingle of ornaments.
He was used, every morning, to the
hails of the bards, genealogists and panegyrists
who used to sing ballads extolling his virtues.
2.88.10 அஸ்ரத்தேயமிதம் லோகே ந ஸத்யம் ப்ரதிபாதி மா ।
முஹ்யதே கலு மே பாவஸ்ஸ்வப்நோऽயமிதி மே மதி: ॥
aṡraddhēyamidaṃ lōkē na satyaṃ pratibhāti mā ।
muhyatē khalu mē bhāvassvapnō'yamiti mē matiḥ ॥
What in the world is this?
It does not at all seem real to me.
Are my senses betraying me?
Surely, this must be a dream! This is a nice Ṡlōka that one should learn by heart.
It can be used every time something absurd or unbelievable happens - like it always happens at home, at work and in the public life, especially in politics!
It can also be used to express amazement at the unbelievable advances in technology that enables things like seeing face to face people who are half the way around the world.
2.88.11 ந நூநம் தைவதம் கிம்சித்காலேந பலவத்தரம் ।
யத்ர தாஸரதீ ராமோ பூமாவேவ ஸயீத ஸ: ॥
na nūnaṃ daivataṃ kiṃcitkālēna balavattaram ।
yatra dāṡarathī rāmō bhūmāvēva ṡayīta saḥ ॥
No power, as divine as it could be,
is stronger than (the will of) Time.
How else is it that Rāma, the son of Daṡaratha,
would sleep on bare ground like this? People with interest in Indian Philosophy and the Ārsha Thought will find a key point in this Ṡlōka.
The word Dēva is not used for gods and angels alone. It is used for every power that can intervene in the course of happenings.
Time is seen as the canvas on which the course of the universe is painted. Time is hailed as destiny.
The improbability of what just happened amazed Bharata and should amaze anyone. First of all, any king worth his name would be able to live in a decent residence all through his life. What to speak of someone like Rāma? And what to speak of the son of a majestic king like Daṡaratha?
This turn of events can be attributed to nothing but the will of Time. Indian Thought holds that once a set of events is set in motion, they will reach their natural conclusion and no power can stop them in their tracks.
2.88.12 விதேஹராஜஸ்ய ஸுதா ஸீதா ச ப்ரியதர்ஸநா ।
தயிதா ஸயிதா பூமௌ ஸ்நுஷா தஸரதஸ்ய ச ॥
vidēharājasya sutā sītā ca priyadarṡanā ।
dayitā ṡayitā bhūmau snuṣā daṡarathasya ca ॥
Seetā, of the most pleasant bearing,
the daughter of the king of Vidēha and
the dearest daughter-in-law of Daṡaratha
also had to sleep on the bare ground.
2.88.13 இயம் ஸய்யா மம ப்ராதுரிதம் ஹி பரிவர்திதம் ।
ஸ்தண்டிலே கடிநே ஸர்வம் காத்ரைர்விம்ருதிதம் த்ருணம் ॥
iyaṃ ṡayyā mama bhrāturidaṃ hi parivartitam ।
sthaṇḍilē kaṭhinē sarvaṃ gātrairvimṛditaṃ tṛṇam ॥
This is my brother’s bed.
This is where he turned and tossed.
This is the grass that was pressed
against the hard ground by his limbs.
2.88.14 மந்யே ஸாபரணா ஸுப்தா ஸீதாऽஸ்மிஞ்சயநோத்தமே ।
தத்ர தத்ர ஹி த்ருஸ்யந்தே ஸக்தா: கநகபிந்தவ: ॥
manyē sābharaṇā suptā sītā'smiñchayanōttamē ।
tatra tatra hi dṛṡyantē saktāḥ kanakabindavaḥ ॥
I think Seetā must have slept
on this blessed bed wearing her ornaments,
for I see specs of gold sticking here and there.
2.88.15 உத்தரீயமிஹாऽஸக்தம் ஸுவ்யக்தம் ஸீதயா ததா ।
ததா ஹ்யேதே ப்ரகாஸந்தே ஸக்தா: கௌஸேயதந்தவ: ॥
uttarīyamihā'saktaṃ suvyaktaṃ sītayā tadā ।
tathā hyētē prakāṡantē saktāḥ kauṡēyatantavaḥ ॥
It is clear that Seetā’s upper garment touched this spot,
for shining silken threads can be seen sticking here.
2.88.16 மந்யே பர்துஸ்ஸுகா ஸய்யா யேந பாலா தபஸ்விநீ ।
ஸுகுமாரீ ஸதீ து:கம் ந ஹி விஜாநாதி மைதிலீ ॥
manyē bhartussukhā ṡayyā yēna bālā tapasvinī ।
sukumārī satī duḥkhaṃ na hi vijānāti maithilī ॥
I suppose, young, downcast, and delicate as she is,
the princess of Mithilā, the devout wife,
must have found comfort on the bed of her husband,
without succumbing to sadness.
2.88.17 ஹா ஹந்தாऽஸ்மி ந்ருஸம்ஸோऽஹம் யத்ஸபார்ய: க்ருதே மம ।
ஈத்ருஸீம் ராகவஸ்ஸய்யாமதிஸேதே ஹ்யநாதவத் ॥
hā hantā'smi nṛṡaṃsō'haṃ yatsabhāryaḥ kṛtē mama ।
īdṛṡīṃ rāghavaṡṡayyāmadhiṡētē hyanāthavat ॥
How wretched and cruel am I!
Because of me, Rāghava along with his wife had to
sleep on a bed like this like a forlorn creature!
2.88.18-19 ஸார்வபௌமகுலே ஜாதஸ்ஸர்வலோகஸ்ய ஸம்மத: ।
ஸர்வலோகப்ரியஸ்த்யக்த்வா ராஜ்யம் ஸுகமநுத்தம் ॥
கதமிந்தீவரஸ்யாமோ ரக்தாக்ஷ: ப்ரியதர்ஸந: ।
ஸுகபாகீ ந து:கார்ஹ ஸ்ஸயிதோ புவி ராகவ: ॥
sārvabhaumakulē jātassarvalōkasya sammataḥ ।
sarvalōkapriyastyaktvā rājyaṃ sukhamanuttam ॥
kathamindīvaraṡyāmō raktākṣaḥ priyadarṡanaḥ ।
sukhabhāgī na duḥkhārha ṡṡayitō bhuvi rāghavaḥ ॥
How could Rāghava, of pleasant bearing,
of blood red eyes, of dark-lily complexion,
who was born into a family of emperors,
revered and liked by everyone,
blessed with all comforts,
undeserving of any hardship,
give up the kingdom and unparalleled comforts
and sleep on the bare ground! Note that elaborate make shift camp houses were constructed for Bharata to stay in all comfort and luxury on his way to Vana. Whereas Rāma, while deserving and capable of every such regalia under every imaginable situation, had to sleep on the floor under a tree, because of the turn of events.
This situation is hard for everyone, including Bharata, even to imagine.
2.88.20 தந்ய: கலு மஹாபாகோ லக்ஷ்மண ஸ்ஸுபலக்ஷண: ।
ப்ராதரம் விஷமே காலே யோ ராமமநுவர்ததே ॥
dhanyaḥ khalu mahābhāgō lakṣmaṇa ṡṡubhalakṣaṇaḥ ।
bhrātaraṃ viṣamē kālē yō rāmamanuvartatē ॥
Fortunate, indeed, is the blessed
Lakshmaṇa of auspicious qualities,
who could follow brother Rāma,
in these times of adversity!
2.88.21 ஸித்தார்தா கலு வைதேஹீ பதிம் யாऽநுகதா வநம் ।
வயம் ஸம்ஸயிதாஸ்ஸர்வே ஹீநாஸ்தேந மஹாத்மநா ॥
siddhārthā khalu vaidēhī patiṃ yā'nugatā vanam ।
vayaṃ saṃṡayitāssarvē hīnāstēna mahātmanā ॥
The princess of Vidēha is blessed indeed,
with her wishes fulfilled by following her husband.
Bereft of that Mahātma, all of us are left in the lurch.
2.88.22 ஆகர்ணதாரா ப்ருதிவீ நௌ: இவ ப்ரதிபாதி மா ।
கதே தஸரதே ஸ்வர்கம் ராமே சாரண்யமாஸ்ரிதே ॥
ākarṇadhārā pṛthivī nauḥ iva pratibhāti mā ।
gatē daṡarathē svargaṃ rāmē cāraṇyamāṡritē ॥
With Daṡaratha gone to heaven and Rāma lodged in the forest,
the earth looks like a ship without its helmsmen. From a logical perspective, Ṡlōkas 22 and 23 that are next to each other, seem to represent two diagonally opposite and contradicting notions, one saying that the earth is rudderless without Rāma and the other saying that it is protected by him, even though he is in the Vana.
But they are, in fact, representing the moods of a person vacillating between despair and hope.
Rāmāyaṇa is known as a Kāvya for this very reason, for its honest representation of bare emotions that humans vacillate between, under hard and trying circumstances.
2.88.23 ந ச ப்ரார்தயதே கச்சிந்மநஸாபி வஸுந்தராம் ।
வநேऽபி வஸதஸ்தஸ்ய பாஹுவீர்யாபிரக்ஷிதாம் ॥
na ca prārthayatē kaccinmanasāpi vasundharām ।
vanē'pi vasatastasya bāhuvīryābhirakṣitām ॥
Yet, no one, in the remotest of his imagination,
could covet this earth, for it is
still protected by the strength of his mighty arms,
even though he is in the Vana.
2.88.24-25 ஸூந்யஸம்வரணாரக்ஷாமயந்த்ரிதஹயத்விபாம் ।
அபாவ்ருதபுரத்வாராம் ராஜதாநீமரக்ஷிதாம் ॥
அப்ரஹ்ருஷ்டபலாம் ஸூந்யாம் விஷமஸ்தாமநாவ்ருதாம் ।
ஸத்ரவோ நாபிமந்யந்தே பக்ஷாந்விஷக்ருதாநிவ ॥
ṡūnyasaṃvaraṇārakṣāmayantritahayadvipām ।
apāvṛtapuradvārāṃ rājadhānīmarakṣitām ॥
aprahṛṣṭabalāṃ ṡūnyāṃ viṣamasthāmanāvṛtām ।
ṡatravō nābhimanyantē bhakṣānviṣakṛtāniva ॥
The foes dare not covet the capital city
like they would not, poisoned food.
They dare not consider it as
desolate, unprotected, troubled, unguarded,
doors left open, lacking fortification,
with demoralized armies and unruly horses and elephants.
2.88.26 அத்யப்ரப்ருதி பூமௌ து ஸயிஷ்யேऽஹம் த்ருணேஷு வா ।
பலமூலாஸநோ நித்யம் ஜடாசீராணி தாரயந் ॥
adyaprabhṛti bhūmau tu ṡayiṣyē'haṃ tṛṇēṣu vā ।
phalamūlāṡanō nityaṃ jaṭācīrāṇi dhārayan ॥
I will also sleep on the floor or on the grass, starting today.
I will subsist everyday eating fruits and roots,
and wear matted locks and robes of bark.
2.88.27 தஸ்யார்தமுத்தரம் காலம் நிவத்ஸ்யாமி ஸுகம் வநே ।
தம் ப்ரதிஸ்ரவமாமுச்ய நாஸ்ய மித்யா பவிஷ்யதி ॥
tasyārthamuttaraṃ kālaṃ nivatsyāmi sukhaṃ vanē ।
taṃ pratiṡravamāmucya nāsya mithyā bhaviṣyati ॥
I will live in Vana happily for the rest of the term,
taking the vow upon myself
so that it does not go unfulfilled.
2.88.28 வஸந்தம் ப்ராதுரர்தாய ஸத்ருக்நோ மாऽநுவத்ஸ்யதி ।
லக்ஷ்மணேந ஸஹத்வார்யோ ஹ்யயோத்யாம் பாலயிஷ்யதி ॥
vasantaṃ bhrāturarthāya ṡatrughnō mā'nuvatsyati ।
lakṣmaṇēna sahatvāryō hyayōdhyāṃ pālayiṣyati ॥
Ṡatrughna will live along with me
as I live there for the sake of my brother.
And the noble one will govern Ayōdhyā along with Lakshmaṇa.
2.88.29 அபிஷேக்ஷ்யந்தி காகுத்ஸ்தமயோத்யாயாம் த்விஜாதய: ।
அபி மே தேவதா: குர்யுரிமம் ஸத்யம் மநோரதம் ॥
abhiṣēkṣyanti kākutsthamayōdhyāyāṃ dvijātayaḥ ।
api mē dēvatāḥ kuryurimaṃ satyaṃ manōratham ॥
Kākutstha shall be consecrated in Ayōdhyā by Brāhmaṇas.
May the gods make this wish of mine come true!
2.88.30 ப்ரஸாத்யமாநஸ்ஸிரஸா மயா ஸ்வயம்
பஹுப்ரகாரம் யதி நாபிபத்ஸ்யதே ।
ததோऽநுவத்ஸ்யாமி சிராய ராகவம்
வநேசரந்நார்ஹதி மாமுபேக்ஷிதும் ॥
prasādyamānaṡṡirasā mayā svayaṃ
bahuprakāraṃ yadi nābhipatsyatē ।
tatō'nuvatsyāmi cirāya rāghavam
vanēcarannārhati māmupēkṣitum ॥
Should Rāghava not agree,
after I personally plead with him in
every possible way, bowing my head,
I shall also live with him for a long time
in the Vana just as he does;
He cannot reject me!
இத்யார்ஷே ஸ்ரீமத்ராமாயணே வால்மீகீயே ஆதிகாவ்யே
அயோத்யாகாண்டே அஷ்டாஸீதிதமஸ்ஸர்க: ॥
ityārṣē ṡrīmadrāmāyaṇē vālmīkīyē ādikāvyē
ayōdhyākāṇḍē aṣṭāṡītitamassargaḥ ॥
Thus concludes the eighty eighth Sarga
in Ayōdhyā Kāṇḍa of the glorious Rāmāyaṇa,
the first ever poem of humankind,
composed by Vālmeeki.
You have completed reading 5528 Ṡlōkas out of ~24,000 Ṡlōkas of Vālmeeki Rāmāyaṇa.
Meaning, notes and commentary by: Krishna Sharma.