न मया शासनं तस्य त्यक्तुं न्याय्यमरिन्दम । तत् त्वयापि सदा मान्यं स वै बन्धु: स न: पिता ।। २.१०५.
It is not right for me, O subduer of foes, to disregard his command. That father is always to be honored by you as well; he is our kinsman, he is our father.
तद्वच: पितुरेवाहं सम्मतं धर्मचारिण: । कर्मणा पालयिष्यामि वनवासेन राघव ।। २.१०५.
Therefore, Rāghava, I shall uphold the word of our father, who walks in righteousness, by dwelling in the forest, as he has approved.
धीर्मिकेणानृशंसेन नरेण गुरुवर्त्तिना । भवितव्यं नरव्याघ्र परलोकं जिगीषता ।। २.१०५.
A man who seeks the next world must act with intelligence, compassion, and obedience to elders, O tiger among men.
आत्मानमनुतिष्ठ त्वं स्वभावेन नरर्षभ । निशाम्य तु शुभं वृत्तं पितुर्दशरथस्य न: ।। २.१०५.
You too, best of men, should conduct yourself according to your own nature, having heard of the virtuous conduct of our father, Daśaratha.
इत्येवमुक्त्वा वचनं महात्मा पितुर्निदेशप्रतिपालनार्थम् । यवीयसं भ्रातरमर्थवच्च प्रभुर्मुहूर्ताद्विरराम राम: ।। २.१०५.
Having thus spoken these meaningful words for the sake of obeying his father's command, the great Rāma, lordly and wise, ceased addressing his younger brother after a moment.
इत्यार्षे श्रीमद्रामायणे वाल्मीकीये आदिकाव्ये श्रीमदयोध्याकाण्डे पञ्चोत्तरशततम: सर्ग:
Thus ends the one hundred and fifth sarga in the glorious Ayodhyā Kāṇḍa of the ancient and illustrious Vālmīki Rāmāyaṇa.
thumb|षडधिकशततमः सर्गः श्रूयताम्|center एवमुक्त्वा तु विरते रामे वचनमर्थवत् । ततो मन्दाकिनीतीरे रामं प्रकृतिवत्सलम् । उवाच भरतश्चित्रं धार्मिको धार्मिकं वच: ।। २.१०६.
When Rāma had thus spoken and fallen silent, Bharata, devoted to righteousness, addressed Rāma—who cherished the people—on the banks of the Mandākinī, with remarkable and righteous words.
को हि स्यादीदृशो लोके यादृशस्त्वमरिन्दम । न त्वां प्रव्यथयेद्दु:खं प्रीतिर्वा न प्रहर्षयेत् ।। २.१०६.
Who in this world could be like you, O subduer of foes? Neither sorrow disturbs you nor joy elates you.
सम्मतश्चासि वृद्धानां तांश्च पृच्छसि संशयान् ।। २.१०६.
You are esteemed by the elders, and you consult them regarding your doubts.
यथा मृतस्तथा जीवन् यथा ऽसति तथा सति । यस्यैष बुद्धिलाभ: स्यात्परितप्येत केन स: ।। २.१०६.
One who, whether living or dead, whether present or absent, possesses such discernment—why would he be troubled by anything?
परावरज्ञो यश्च स्यात्तथा त्वं मनुजाधिप । स एवं व्यसनं प्राप्य न विषीदितुमर्हति ।। २.१०६.
He who knows both the higher and lower truths, as you do, O lord of men, should not grieve even when faced with such misfortune.
अमरोपम सत्त्वस्त्वं महात्मा सत्यसङ्गर: । सर्वज्ञ: सर्वदर्शी च बुद्धिमांश्चासि राघव ।। २.१०६.
You possess a nature like the immortals, great-souled and steadfast in truth; you are all-knowing, all-seeing, and wise, O Rāghava.
न त्वामेवङ्गुणैर्युक्तं प्रभवाभवकोविदम् । अविषह्यतमं दु:खमासादयितुमर्हति ।। २.१०६.
One endowed with such qualities as yours, who knows the nature of creation and dissolution, should not be afflicted by unbearable sorrow.
प्रोषिते मयि यत्पापं मात्रा मत्कारणात्कृतम् । क्षुद्रया तदनिष्टं मे प्रसीदतु भवान्मम ।। २.१०६.
Whatever wrong my mother, base and wicked, committed on my account while I was away—may you, noble one, forgive that offense of mine.
धर्मबन्धेन बद्धो ऽस्मि तेनेमां नेह मातरम् । हन्मि तीव्रेण दण्डेन दण्डार्हां पापकारिणीम् ।। २.१०६.
Bound by the ties of righteousness, I do not inflict severe punishment on this mother of mine, though she deserves it for her evil deed.
कथं दशरथाज्जात: शुद्धाभिजनकर्मण: । जानन् धर्ममधर्मिष्ठं कुर्य्यां कर्म जुगुप्सितम् ।। २.१०६.
How could I, born of Daśaratha—pure in lineage and deeds—knowing what is right, ever perform a deed that is unrighteous and to be despised?
गुरु: क्रियावान् वृद्धश्च राजा प्रेत: पितेति च । तातं न परिगर्हेयं दैवतं चेति संसदि ।। २.१०६.
The teacher, the one who acts, the elder, the king, and the deceased father—these, in the assembly, I would not reproach, nor the divine powers.
को हि धर्मार्थयोर्हीनमीदृशं कर्म किल्बिषम् । स्त्रिया: प्रियं चिकीर्षु: सन् कुर्याद्धर्मज्ञ धर्मवित् ।। २.१०६.
For who, wishing to do what pleases a woman, would perform such a sinful act, lacking in righteousness and purpose, if he truly knows and understands dharma?
अन्तकाले हि भूतानि मुह्यन्तीति पुराश्रुति: । राज्ञैवं कुर्वता लोके प्रत्यक्षं सा श्रुति: कृता ।। २.१०६.
It is said from ancient times that beings become confused at the end of their lives; by the king acting thus in the world, that tradition has been made manifest before our eyes.
साध्वर्थमभिसन्धाय ऺक्रोधान्मोहाच्च साहसात् । तातस्य यदतिक्रान्तं प्रत्याहरतु तद्भवान् ।। २.१०६.
Whatever my father transgressed, driven by anger, delusion, or rashness, let you, aiming for what is right, now withdraw that act.
पितुरपतनहेतुत्वात्तदेवापत्यत्वेन सम्मतम् ।। २.१०६.
Because it causes the father's downfall, that very act is regarded as belonging to the son.
तदपत्यं भवानस्तु मा भवान् दुष्कृतं पितु: । अभिपत्ता कृतं कर्म लोके धीरविगर्हितम् ।। २.१०६.
Let you be the true son, and do not become the perpetrator of your father's wrongdoing; in the world, the wise do not approve of one who follows through with a wrongful deed.
कैकेयीं मां च तातं च सुहृदो बान्धवांश्च न: । पौरजानपदान् सर्वांस्त्रातु सर्वमिदं भवान् ।। २.१०६.
Protect Kaikeyi, me, our father, our friends and relatives, and all the people of the city and countryside—let you safeguard all of this.
क्व चारण्यं क्व च क्षात्ऺत्र क्व जटा: क्व च पालनम् । ईदृशं व्याहतं कर्म न भवान् कर्तुमर्हति ।। २.१०६.
What connection is there between the forest and the warrior class, between matted locks and ruling? You ought not to perform such a disrupted act.
एष हि प्रथमो धर्म: क्षत्ऺित्रयस्याभिषेचनम् । येन शक्यं महाप्राज्ञ प्रजानां परिपालनम् ।। २.१०६.
For the first and foremost duty of a kshatriya is consecration, by which, O greatly wise one, the protection of the people can be accomplished.
कश्च प्रत्यक्षमुत्सृज्य संशयस्थमलक्षणम् । आयतिस्थं चरेद्धर्मं क्षत्ऺत्रबन्धुरनिश्चितम् ।। २.१०६.
Who, abandoning what is certain and present, would pursue a doubtful, uncertain, and future dharma, being a kshatriya or his kin?
अथ क्लेशजमेव त्वं धर्मं चरितुमिच्छसि । धर्मेण चतुरो वर्णान् पालयन् क्लेशमाप्नुहि ।। २.१०६.
But if you wish to practice a dharma that is difficult and full of hardship, then, by upholding dharma, protect the four varnas and accept that hardship.
चतुर्णामाश्रमाणां हि गार्हस्थ्यं श्रेष्ठमाश्रमम् । प्राहुर्धर्मज्ञ धर्मज्ञास्तं कथं त्यक्तुमर्हसि ।। २.१०६.
For among the four stages of life, householdership is declared by the knowers of dharma to be the highest; how could you rightly abandon that?
श्रुतेन बाल: स्थानेन जन्मना भवतो ह्यहम् । स कथं पालयिष्यामि भूमिं भवति तिष्ठति ।। २.१०६.
By learning, by position, and by birth, I am indeed your junior; so how could I govern the land while you remain?
हीनबुद्धिगुणो बालो हीन: स्थानेन चाप्यहम् । भवता च विनाभूतो न वर्त्तयितुमुत्सहे ।। २.१०६.
I am a child, lacking in intellect and qualities, and inferior in position; deprived of you, I am unable to maintain the kingdom.