Śrīmad Bhāgavatam |Canto 9 Chapter 10
The Pastimes of the Supreme Lord, Rāmacandra
khaṭvāṅgād dīrghabāhuś ca
raghus tasmāt pṛthu-śravāḥ
ajas tato mahā-rājas
tasmād daśaratho ’bhavat
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; khaṭvāṅgāt — from Mahārāja Khaṭvāṅga; dīrghabāhuḥ — the son named Dīrghabāhu; ca — and; raghuḥ tasmāt — from him Raghu was born; pṛthu-śravāḥ — saintly and celebrated; ajaḥ — the son named Aja; tataḥ — from him; mahā-rājaḥ — the great king called Mahārāja Daśaratha; tasmāt — from Aja; daśarathaḥ — by the name Daśaratha; abhavat — was born.
Śukadeva Gosvāmī said: The son of Mahārāja Khaṭvāṅga was Dīrghabāhu, and his son was the celebrated Mahārāja Raghu. From Mahārāja Raghu came Aja, and from Aja was born the great personality Mahārāja Daśaratha.
tasyāpi bhagavān eṣa
sākṣād brahmamayo hariḥ
putratvaṁ prārthitaḥ suraiḥ
śatrughnā iti saṁjñayā
tasya — of him, Mahārāja Daśaratha; api — also; bhagavān — the Supreme Personality of Godhead; eṣaḥ — all of them; sākṣāt — directly; brahma-mayaḥ — the Supreme Parabrahman, the Absolute Truth; hariḥ — the Supreme Personality of Godhead; aṁśa-aṁśena — by an expansion of a plenary portion; caturdhā — by fourfold expansions; agāt — accepted; putratvam — sonhood; prārthitaḥ — being prayed for; suraiḥ — by the demigods; rāma — Lord Rāmacandra; lakṣmaṇa — Lord Lakṣmaṇa; bharata — Lord Bharata; śatrughnāḥ — and Lord Śatrughna; iti — thus; saṁjñayā — by different names.
Being prayed for by the demigods, the Supreme Personality of Godhead, the Absolute Truth Himself, directly appeared with His expansion and expansions of the expansion. Their holy names were Rāma, Lakṣmaṇa, Bharata and Śatrughna. These celebrated incarnations thus appeared in four forms as the sons of Mahārāja Daśaratha.
śrutaṁ hi varṇitaṁ bhūri
tvayā sītā-pater muhuḥ
tasya — of Him, the Supreme Personality of Godhead Lord Rāmacandra and His brothers; anucaritam — transcendental activities; rājan — O King (Mahārāja Parīkṣit); ṛṣibhiḥ — by great sages or saintly persons; tattva-darśibhiḥ — by persons who know the Absolute Truth; śrutam — have all been heard; hi — indeed; varṇitam — as they have been so nicely described; bhūri — many; tvayā — by you; sītā-pateḥ — of Lord Rāmacandra, the husband of mother Sītā; muhuḥ — more than often.
O King Parīkṣit, the transcendental activities of Lord Rāmacandra have been described by great saintly persons who have seen the truth. Because you have heard again and again about Lord Rāmacandra, the husband of mother Sītā, I shall describe these activities only in brief. Please listen.
gurv-arthe tyakta-rājyo vyacarad anuvanaṁ padma-padbhyāṁ priyāyāḥ
pāṇi-sparśākṣamābhyāṁ mṛjita-patha-rujo yo harīndrānujābhyām
vairūpyāc chūrpaṇakhyāḥ priya-viraha-ruṣāropita-bhrū-vijṛmbha-
trastābdhir baddha-setuḥ khala-dava-dahanaḥ kosalendro ’vatān naḥ
guru-arthe — for the sake of keeping the promise of His father; tyakta-rājyaḥ — giving up the position of king; vyacarat — wandered; anuvanam — from one forest to another; padma-padbhyām — by His two lotus feet; priyāyāḥ — with His very dear wife, mother Sītā; pāṇi-sparśa-akṣamābhyām — which were so delicate that they were unable to bear even the touch of Sītā’s palm; mṛjita-patha-rujaḥ — whose fatigue due to walking on the street was diminished; yaḥ — the Lord who; harīndra-anujābhyām — accompanied by the king of the monkeys, Hanumān, and His younger brother Lakṣmaṇa; vairūpyāt — because of being disfigured; śūrpaṇakhyāḥ — of the Rākṣasī (demoness) named Śūrpaṇakhā; priya-viraha — being aggrieved by separation from His very dear wife; ruṣā āropita-bhrū-vijṛmbha — by flickering of His raised eyebrows in anger; trasta — fearing; abdhiḥ — the ocean; baddha-setuḥ — one who constructed a bridge over the ocean; khala-dava-dahanaḥ — killer of envious persons like Rāvaṇa, like a fire devouring a forest; kosala-indraḥ — the King of Ayodhyā; avatāt — be pleased to protect; naḥ — us.
To keep the promise of His father intact, Lord Rāmacandra immediately gave up the position of king and, accompanied by His wife, mother Sītā, wandered from one forest to another on His lotus feet, which were so delicate that they were unable to bear even the touch of Sītā’s palms. The Lord was also accompanied by Hanumān [or by another monkey, Sugrīva], king of the monkeys, and by His own younger brother Lord Lakṣmaṇa, both of whom gave Him relief from the fatigue of wandering in the forest. Having cut off the nose and ears of Śūrpaṇakhā, thus disfiguring her, the Lord was separated from mother Sītā. He therefore became angry, moving His eyebrows and thus frightening the ocean, who then allowed the Lord to construct a bridge to cross the ocean. Subsequently, the Lord entered the kingdom of Rāvaṇa to kill him, like a fire devouring a forest. May that Supreme Lord, Rāmacandra, give us all protection.
viśvāmitra-adhvare — in the sacrificial arena of the great sage Viśvāmitra; yena — by whom (Lord Rāmacandra); mārīca-ādyāḥ — headed by Mārīca; niśā-carāḥ — the uncivilized persons wandering at night in the darkness of ignorance; paśyataḥ lakṣmaṇasya — being seen by Lakṣmaṇa; eva — indeed; hatāḥ — were killed; nairṛta-puṅgavāḥ — the great chiefs of the Rākṣasas.
In the arena of the sacrifice performed by Viśvāmitra, Lord Rāmacandra, the King of Ayodhyā, killed many demons, Rākṣasas and uncivilized men who wandered at night in the mode of darkness. May Lord Rāmacandra, who killed these demons in the presence of Lakṣmaṇa, be kind enough to give us protection.
yo loka-vīra-samitau dhanur aiśam ugraṁ
ādāya bāla-gaja-līla ivekṣu-yaṣṭiṁ
sajjyī-kṛtaṁ nṛpa vikṛṣya babhañja madhye
sītābhidhāṁ śriyam urasy abhilabdhamānām
mārge vrajan bhṛgupater vyanayat prarūḍhaṁ
darpaṁ mahīm akṛta yas trir arāja-bījām
yaḥ — Lord Rāmacandra who; loka-vīra-samitau — in the society or in the midst of many heroes of this world; dhanuḥ — the bow; aiśam — of Lord Śiva; ugram — very fierce; sītā-svayaṁvara-gṛhe — in the hall where mother Sītā stood to select her husband; triśata-upanītam — the bow carried by three hundred men; ādāya — taking (that bow); bāla-gaja-līlaḥ — acting like a baby elephant in a forest of sugarcane; iva — like that; ikṣu-yaṣṭim — a stick of sugarcane; sajjyī-kṛtam — fastened the string of the bow; nṛpa — O King; vikṛṣya — by bending; babhañja — broke it; madhye — in the middle; jitvā — gaining by victory; anurūpa — just befitting His position and beauty; guṇa — qualities; śīla — behavior; vayaḥ — age; aṅga — body; rūpām — beauty; sītā-abhidhām — the girl named Sītā; śriyam — the goddess of fortune; urasi — on the chest; abhilabdhamānām — had gotten her previously; mārge — on the way; vrajan — while walking; bhṛgupateḥ — of Bhṛgupati; vyanayat — destroyed; prarūḍham — rooted very deep; darpam — pride; mahīm — the earth; akṛta — finished; yaḥ — one who; triḥ — three times (seven); arāja — without a royal dynasty; bījām — seed.
O King, the pastimes of Lord Rāmacandra were wonderful, like those of a baby elephant. In the assembly where mother Sītā was to choose her husband, in the midst of the heroes of this world, He broke the bow belonging to Lord Śiva. This bow was so heavy that it was carried by three hundred men, but Lord Rāmacandra bent and strung it and broke it in the middle, just as a baby elephant breaks a stick of sugarcane. Thus the Lord achieved the hand of mother Sītā, who was equally as endowed with transcendental qualities of form, beauty, behavior, age and nature. Indeed, she was the goddess of fortune who constantly rests on the chest of the Lord. While returning from Sītā’s home after gaining her at the assembly of competitors, Lord Rāmacandra met Paraśurāma. Although Paraśurāma was very proud, having rid the earth of the royal order twenty-one times, he was defeated by the Lord, who appeared to be a kṣatriya of the royal order.
yaḥ satya-pāśa-parivīta-pitur nideśaṁ
straiṇasya cāpi śirasā jagṛhe sabhāryaḥ
rājyaṁ śriyaṁ praṇayinaḥ suhṛdo nivāsaṁ
tyaktvā yayau vanam asūn iva mukta-saṅgaḥ
yaḥ — Lord Rāmacandra who; satya-pāśa-parivīta-pituḥ — of His father, who was bound by the promise to his wife; nideśam — the order; straiṇasya — of the father who was very much attached to his wife; ca — also; api — indeed; śirasā — on His head; jagṛhe — accepted; sa-bhāryaḥ — with His wife; rājyam — the kingdom; śriyam — opulence; praṇayinaḥ — relatives; suhṛdaḥ — friends; nivāsam — residence; tyaktvā — giving up; yayau — went; vanam — to the forest; asūn — life; iva — like; mukta-saṅgaḥ — a liberated soul.
Carrying out the order of His father, who was bound by a promise to his wife, Lord Rāmacandra left behind His kingdom, opulence, friends, well-wishers, residence and everything else, just as a liberated soul gives up his life, and went to the forest with Sītā.
rakṣaḥ-svasur vyakṛta rūpam aśuddha-buddhes
jaghne caturdaśa-sahasram apāraṇīya-
kodaṇḍa-pāṇir aṭamāna uvāsa kṛcchram
rakṣaḥ-svasuḥ — of Śūrpaṇakhā, the sister of the Rākṣasa (Rāvaṇa); vyakṛta — (Lord Rāma) deformed; rūpam — the form; aśuddha-buddheḥ — because her intelligence was polluted by lusty desires; tasyāḥ — of her; khara-triśira-dūṣaṇa-mukhya-bandhūn — many friends, headed by Khara, Triśira and Dūṣaṇa; jaghne — He (Lord Rāmacandra) killed; caturdaśa-sahasram — fourteen thousand; apāraṇīya — invincible; kodaṇḍa — bows and arrows; pāṇiḥ — in His hand; aṭamānaḥ — wandering in the forest; uvāsa — lived there; kṛcchram — with great difficulties.
While wandering in the forest, where He accepted a life of hardship, carrying His invincible bow and arrows in His hand, Lord Rāmacandra deformed Rāvaṇa’s sister, who was polluted with lusty desires, by cutting off her nose and ears. He also killed her fourteen thousand Rākṣasa friends, headed by Khara, Triśira and Dūṣaṇa.
sṛṣṭaṁ vilokya nṛpate daśa-kandhareṇa
jaghne ’dbhutaiṇa-vapuṣāśramato ’pakṛṣṭo
mārīcam āśu viśikhena yathā kam ugraḥ
sītā-kathā — topics about Sītādevī; śravaṇa — by hearing; dīpita — agitated; hṛt-śayena — lusty desires within the mind of Rāvaṇa; sṛṣṭam — created; vilokya — seeing that; nṛpate — O King Parīkṣit; daśa-kandhareṇa — by Rāvaṇa, who had ten heads; jaghne — the Lord killed; adbhuta-eṇa-vapuṣā — by a deer made of gold; āśramataḥ — from His residence; apakṛṣṭaḥ — distracted to a distance; mārīcam — the demon Mārīca, who assumed the form of a golden deer; āśu — immediately; viśikhena — by a sharp arrow; yathā — as; kam — Dakṣa; ugraḥ — Lord Śiva.
O King Parīkṣit, when Rāvaṇa, who had ten heads on his shoulders, heard about the beautiful and attractive features of Sītā, his mind was agitated by lusty desires, and he went to kidnap her. To distract Lord Rāmacandra from His āśrama, Rāvaṇa sent Mārīca in the form of a golden deer, and when Lord Rāmacandra saw that wonderful deer, He left His residence and followed it and finally killed it with a sharp arrow, just as Lord Śiva killed Dakṣa.
rakṣo-’dhamena vṛkavad vipine ’samakṣaṁ
bhrātrā vane kṛpaṇavat priyayā viyuktaḥ
strī-saṅgināṁ gatim iti prathayaṁś cacāra
rakṣaḥ-adhamena — by the most wicked among Rākṣasas, Rāvaṇa; vṛka-vat — like a tiger; vipine — in the forest; asamakṣam — unprotected; vaideha-rāja-duhitari — by this condition of mother Sītā, the daughter of the King of Videha; apayāpitāyām — having been kidnapped; bhrātrā — with His brother; vane — in the forest; kṛpaṇa-vat — as if a very distressed person; priyayā — by his dear wife; viyuktaḥ — separated; strī-saṅginām — of persons attracted to or connected with women; gatim — destination; iti — thus; prathayan — giving an example; cacāra — wandered.
When Rāmacandra entered the forest and Lakṣmaṇa was also absent, the worst of the Rākṣasas, Rāvaṇa, kidnapped Sītādevī, the daughter of the King of Videha, just as a tiger seizes unprotected sheep when the shepherd is absent. Then Lord Rāmacandra wandered in the forest with His brother Lakṣmaṇa as if very much distressed due to separation from His wife. Thus He showed by His personal example the condition of a person attached to women.
dagdhvātma-kṛtya-hata-kṛtyam ahan kabandhaṁ
sakhyaṁ vidhāya kapibhir dayitā-gatiṁ taiḥ
buddhvātha vālini hate plavagendra-sainyair
velām agāt sa manujo ’ja-bhavārcitāṅghriḥ
dagdhvā — by burning; ātma-kṛtya-hata-kṛtyam — after performing religious rituals required after the death of Jaṭāyu, who died for the Lord’s cause; ahan — killed; kabandham — the demon Kabandha; sakhyam — friendship; vidhāya — after creating; kapibhiḥ — with the monkey chiefs; dayitā-gatim — the arrangement for delivering Sītā; taiḥ — by them; buddhvā — knowing; atha — thereafter; vālini hate — when Vāli had been killed; plavaga-indra-sainyaiḥ — with the help of the soldiers of the monkeys; velām — to the beach of the ocean; agāt — went; saḥ — He, Lord Rāmacandra; manu-jaḥ — appearing as a human being; aja — by Lord Brahmā; bhava — and by Lord Śiva; arcita-aṅghriḥ — whose lotus feet are worshiped.
Lord Rāmacandra, whose lotus feet are worshiped by Lord Brahmā and Lord Śiva, had assumed the form of a human being. Thus He performed the funeral ceremony of Jaṭāyu, who was killed by Rāvaṇa. The Lord then killed the demon named Kabandha, and after making friends with the monkey chiefs, killing Vāli and arranging for the deliverance of mother Sītā, He went to the beach of the ocean.
sindhuḥ śirasy arhaṇaṁ parigṛhya rūpī
pādāravindam upagamya babhāṣa etat
yat-roṣa — whose anger; vibhrama — induced by; vivṛtta — turned; kaṭākṣa-pāta — by the glance; sambhrānta — agitated; nakra — crocodiles; makaraḥ — and sharks; bhaya-gīrṇa-ghoṣaḥ — whose loud sound was silenced through fear; sindhuḥ — the ocean; śirasi — on his head; arhaṇam — all paraphernalia for worshiping the Lord; parigṛhya — carrying; rūpī — taking form; pāda-aravindam — the lotus feet of the Lord; upagamya — reaching; babhāṣa — said; etat — the following.
After reaching the beach, Lord Rāmacandra fasted for three days, awaiting the arrival of the ocean personified. When the ocean did not come, the Lord exhibited His pastimes of anger, and simply by His glancing over the ocean, all the living entities within it, including the crocodiles and sharks, were agitated by fear. Then the personified ocean fearfully approached Lord Rāmacandra, taking all paraphernalia to worship Him. Falling at the Lord’s lotus feet, the personified ocean spoke as follows.
na tvāṁ vayaṁ jaḍa-dhiyo nu vidāma bhūman
kūṭa-stham ādi-puruṣaṁ jagatām adhīśam
yat-sattvataḥ sura-gaṇā rajasaḥ prajeśā
manyoś ca bhūta-patayaḥ sa bhavān guṇeśaḥ
na — not; tvām — Your Lordship; vayam — we; jaḍa-dhiyaḥ — dull-minded, possessing blunt intelligence; nu — indeed; vidāmaḥ — can know; bhūman — O Supreme; kūṭa-stham — within the core of the heart; ādi-puruṣam — the original Personality of Godhead; jagatām — of the universes, which progressively go on; adhīśam — the supreme master; yat — fixed under Your direction; sattvataḥ — infatuated with sattva-guṇa; sura-gaṇāḥ — such demigods; rajasaḥ — infatuated with rajo-guṇa; prajā-īśāḥ — the Prajāpatis; manyoḥ — influenced by tamo-guṇa; ca — and; bhūta-patayaḥ — rulers of ghosts; saḥ — such a personality; bhavān — Your Lordship; guṇa-īśaḥ — the master of all three modes of material nature.
O all-pervading Supreme Person, we are dull-minded and did not understand who You are, but now we understand that You are the Supreme Person, the master of the entire universe, the unchanging and original Personality of Godhead. The demigods are infatuated with the mode of goodness, the Prajāpatis with the mode of passion, and the lord of ghosts with the mode of ignorance, but You are the master of all these qualities.
kāmaṁ prayāhi jahi viśravaso ’vamehaṁ
trailokya-rāvaṇam avāpnuhi vīra patnīm
badhnīhi setum iha te yaśaso vitatyai
gāyanti dig-vijayino yam upetya bhūpāḥ
kāmam — as You like; prayāhi — You may go over my water; jahi — just conquer; viśravasaḥ — of Viśravā Muni; avameham — pollution, like urine; trailokya — for the three worlds; rāvaṇam — the person known as Rāvaṇa, the cause of weeping; avāpnuhi — regain; vīra — O great hero; patnīm — Your wife; badhnīhi — just construct; setum — a bridge; iha — here (on this water); te — of Your good self; yaśasaḥ — fame; vitatyai — to expand; gāyanti — will glorify; dik-vijayinaḥ — great heroes who have conquered all directions; yam — which (bridge); upetya — coming near; bhūpāḥ — great kings.
My Lord, You may use my water as You like. Indeed, You may cross it and go to the abode of Rāvaṇa, who is the great source of disturbance and crying for the three worlds. He is the son of Viśravā, but is condemned like urine. Please go kill him and thus regain Your wife, Sītādevī. O great hero, although my water presents no impediment to Your going to Laṅkā, please construct a bridge over it to spread Your transcendental fame. Upon seeing this wonderfully uncommon deed of Your Lordship, all the great heroes and kings in the future will glorify You.
baddhvodadhau raghu-patir vividhādri-kūṭaiḥ
laṅkāṁ vibhīṣaṇa-dṛśāviśad agra-dagdhām
baddhvā — after constructing; udadhau — in the water of the ocean; raghu-patiḥ — Lord Rāmacandra; vividha — varieties of; adri-kūṭaiḥ — with peaks of great mountains; setum — a bridge; kapi-indra — of powerful monkeys; kara-kampita — moved by the great hands; bhūruha-aṅgaiḥ — with the trees and plants; sugrīva — Sugrīva; nīla — Nīla; hanumat — Hanumān; pramukhaiḥ — led by; anīkaiḥ — with such soldiers; laṅkām — Laṅkā, the kingdom of Rāvaṇa; vibhīṣaṇa-dṛśā — by the direction of Vibhīṣaṇa, the brother of Rāvaṇa; āviśat — entered; agra-dagdhām — which was previously burnt (by the monkey soldier Hanumān).
Śukadeva Gosvāmī said: After constructing a bridge over the ocean by throwing into the water the peaks of mountains whose trees and other vegetation had been shaken by the hands of great monkeys, Lord Rāmacandra went to Laṅkā to release Sītādevī from the clutches of Rāvaṇa. With the direction and help of Vibhīṣaṇa, Rāvaṇa’s brother, the Lord, along with the monkey soldiers, headed by Sugrīva, Nīla and Hanumān, entered Rāvaṇa’s kingdom, Laṅkā, which had previously been burnt by Hanumān.
śṛṅgāṭakā gaja-kulair hradinīva ghūrṇā
sā — the place known as Laṅkā; vānara-indra — of the great chiefs of the monkeys; bala — by the strength; ruddha — stopped, encircled; vihāra — pleasure houses; koṣṭha — the places where food grains were stocked; śrī — the treasury houses; dvāra — the doors of palaces; gopura — the gates of the city; sadaḥ — the assembly houses; valabhī — the frontage of great palaces; viṭaṅkā — the rest houses for the pigeons; nirbhajyamāna — in the process of being dismantled; dhiṣaṇa — platforms; dhvaja — the flags; hema-kumbha — golden waterpots on the domes; śṛṅgāṭakā — and the crossroads; gaja-kulaiḥ — by herds of elephants; hradinī — a river; iva — like; ghūrṇā — agitated.
After entering Laṅkā, the monkey soldiers, led by chiefs like Sugrīva, Nīla and Hanumān, occupied all the sporting houses, granaries, treasuries, palace doorways, city gates, assembly houses, palace frontages and even the resting houses of the pigeons. When the city’s crossroads, platforms, flags and golden waterpots on its domes were all destroyed, the entire city of Laṅkā appeared like a river disturbed by a herd of elephants.
rakṣaḥ-patis tad avalokya nikumbha-kumbha-
putraṁ prahastam atikāya-vikampanādīn
sarvānugān samahinod atha kumbhakarṇam
rakṣaḥ-patiḥ — the master of the Rākṣasas (Rāvaṇa); tat — such disturbances; avalokya — after seeing; nikumbha — Nikumbha; kumbha — Kumbha; dhūmrākṣa — Dhūmrākṣa; durmukha — Durmukha; surāntaka — Surāntaka; narāntaka — Narāntaka; ādīn — all of them together; putram — his son, Indrajit; prahastam — Prahasta; atikāya — Atikāya; vikampana — Vikampana; ādīn — all of them together; sarva-anugān — all followers of Rāvaṇa; samahinot — ordered (to fight with the enemies); atha — at last; kumbhakarṇam — Kumbhakarṇa, the most important brother.
When Rāvaṇa, the master of the Rākṣasas, saw the disturbances created by the monkey soldiers, he called for Nikumbha, Kumbha, Dhūmrākṣa, Durmukha, Surāntaka, Narāntaka and other Rākṣasas and also his son Indrajit. Thereafter he called for Prahasta, Atikāya, Vikampana and finally Kumbhakarṇa. Then he induced all his followers to fight against the enemies.
tāṁ yātudhāna-pṛtanām asi-śūla-cāpa-
nīlāṅgadarkṣa-panasādibhir anvito ’gāt
tām — all of them; yātudhāna-pṛtanām — the soldiers of the Rākṣasas; asi — by swords; śūla — by lances; cāpa — by bows; prāsa-ṛṣṭi — prāsa weapons and ṛṣṭi weapons; śakti-śara — śakti arrows; tomara — tomara weapons; khaḍga — by a type of sword; durgām — all invincible; sugrīva — by the monkey named Sugrīva; lakṣmaṇa — by Lord Rāmacandra’s younger brother; marut-suta — by Hanumān; gandhamāda — by Gandhamāda, another monkey; nīla — by the monkey named Nīla; aṅgada — Aṅgada; ṛkṣa — Ṛkṣa; panasa — Panasa; ādibhiḥ — and by other soldiers; anvitaḥ — being surrounded, Lord Rāmacandra; agāt — came in front of (for the sake of fighting).
Lord Rāmacandra, surrounded by Lakṣmaṇa and monkey soldiers like Sugrīva, Hanumān, Gandhamāda, Nīla, Aṅgada, Jāmbavān and Panasa, attacked the soldiers of the Rākṣasas, who were fully equipped with various invincible weapons like swords, lances, bows, prāsas, ṛṣṭis, śakti arrows, khaḍgas and tomaras.
te ’nīkapā raghupater abhipatya sarve
dvandvaṁ varūtham ibha-patti-rathāśva-yodhaiḥ
jaghnur drumair giri-gadeṣubhir aṅgadādyāḥ
te — all of them; anīka-pāḥ — the commanders of the soldiers; raghupateḥ — of Lord Śrī Rāmacandra; abhipatya — chasing the enemy; sarve — all of them; dvandvam — fighting; varūtham — the soldiers of Rāvaṇa; ibha — by elephants; patti — by infantry; ratha — by chariots; aśva — by horses; yodhaiḥ — by such warriors; jaghnuḥ — killed them; drumaiḥ — by throwing big trees; giri — by peaks of mountains; gadā — by clubs; iṣubhiḥ — by arrows; aṅgada-ādyāḥ — all the soldiers of Lord Rāmacandra, headed by Aṅgada and others; sītā — of mother Sītā; abhimarṣa — by the anger; hata — had been condemned; maṅgala — whose auspiciousness; rāvaṇa-īśān — the followers or dependents of Rāvaṇa.
Aṅgada and the other commanders of the soldiers of Rāmacandra faced the elephants, infantry, horses and chariots of the enemy and hurled against them big trees, mountain peaks, clubs and arrows. Thus the soldiers of Lord Rāmacandra killed Rāvaṇa’s soldiers, who had lost all good fortune because Rāvaṇa had been condemned by the anger of mother Sītā.
rakṣaḥ-patiḥ sva-bala-naṣṭim avekṣya ruṣṭa
āruhya yānakam athābhisasāra rāmam
svaḥ-syandane dyumati mātalinopanīte
vibhrājamānam ahanan niśitaiḥ kṣurapraiḥ
rakṣaḥ-patiḥ — the leader of the Rākṣasas, Rāvaṇa; sva-bala-naṣṭim — the destruction of his own soldiers; avekṣya — after observing; ruṣṭaḥ — became very angry; āruhya — riding on; yānakam — his beautiful airplane decorated with flowers; atha — thereafter; abhisasāra — proceeded toward; rāmam — Lord Rāmacandra; svaḥ-syandane — in the celestial chariot of Indra; dyumati — glittering; mātalinā — by Mātali, the chariot driver of Indra; upanīte — having been brought; vibhrājamānam — Lord Rāmacandra, as if brilliantly illuminating; ahanat — Rāvaṇa struck him; niśitaiḥ — very sharp; kṣurapraiḥ — with arrows.
Thereafter, when Rāvaṇa, the king of the Rākṣasas, observed that his soldiers had been lost, he was extremely angry. Thus he mounted his airplane, which was decorated with flowers, and proceeded toward Lord Rāmacandra, who sat on the effulgent chariot brought by Mātali, the chariot driver of Indra. Then Rāvaṇa struck Lord Rāmacandra with sharp arrows.
rāmas tam āha puruṣāda-purīṣa yan naḥ
kāntāsamakṣam asatāpahṛtā śvavat te
tyakta-trapasya phalam adya jugupsitasya
yacchāmi kāla iva kartur alaṅghya-vīryaḥ
rāmaḥ — Lord Rāmacandra; tam — unto him, Rāvaṇa; āha — said; puruṣa-ada-purīṣa — you are the stool of the man-eaters (Rākṣasas); yat — because; naḥ — My; kāntā — wife; asamakṣam — helpless because of My absence; asatā — by you, the most sinful; apahṛtā — was kidnapped; śva-vat — like a dog who takes food from the kitchen in the absence of the proprietor; te — of you; tyakta-trapasya — because you are shameless; phalam adya — I shall give you the result today; jugupsitasya — of you, the most abominable; yacchāmi — I shall punish you; kālaḥ iva — like death; kartuḥ — of you, who are the performer of all sinful activities; alaṅghya-vīryaḥ — but I, being omnipotent, never fail in My attempt.
Lord Rāmacandra said to Rāvaṇa: You are the most abominable of the man-eaters. Indeed, you are like their stool. You resemble a dog, for as a dog steals eatables from the kitchen in the absence of the householder, in My absence you kidnapped My wife, Sītādevī. Therefore as Yamarāja punishes sinful men, I shall also punish you. You are most abominable, sinful and shameless. Today, therefore, I, whose attempt never fails, shall punish you.
evaṁ kṣipan dhanuṣi sandhitam utsasarja
bāṇaṁ sa vajram iva tad-dhṛdayaṁ bibheda
so ’sṛg vaman daśa-mukhair nyapatad vimānād
dhāheti jalpati jane sukṛtīva riktaḥ
evam — in this way; kṣipan — chastising (Rāvaṇa); dhanuṣi — on the bow; sandhitam — fixed an arrow; utsasarja — released (toward him); bāṇam — the arrow; saḥ — that arrow; vajram iva — like a thunderbolt; tat-hṛdayam — the heart of Rāvaṇa; bibheda — pierced; saḥ — he, Rāvaṇa; asṛk — blood; vaman — vomiting; daśa-mukhaiḥ — through the ten mouths; nyapatat — fell down; vimānāt — from his airplane; hāhā — alas, what happened; iti — thus; jalpati — roaring; jane — when all the people present there; sukṛtī iva — like a pious man; riktaḥ — when the results of his pious activities are finished.
After thus rebuking Rāvaṇa, Lord Rāmacandra fixed an arrow to His bow, aimed at Rāvaṇa, and released the arrow, which pierced Rāvaṇa’s heart like a thunderbolt. Upon seeing this, Rāvaṇa’s followers raised a tumultuous sound, crying, “Alas! Alas! What has happened? What has happened?” as Rāvaṇa, vomiting blood from his ten mouths, fell from his airplane, just as a pious man falls to earth from the heavenly planets when the results of his pious activities are exhausted.
tato niṣkramya laṅkāyā
mandodaryā samaṁ tatra
tataḥ — thereafter; niṣkramya — coming out; laṅkāyāḥ — from Laṅkā; yātudhānyaḥ — the wives of the Rākṣasas; sahasraśaḥ — by thousands and thousands; mandodaryā — headed by Mandodarī, the wife of Rāvaṇa; samam — with; tatra — there; prarudantyaḥ — crying in lamentation; upādravan — came near (their dead husbands).
Thereafter, all the women whose husbands had fallen in the battle, headed by Mandodarī, the wife of Rāvaṇa, came out of Laṅkā. Continuously crying, they approached the dead bodies of Rāvaṇa and the other Rākṣasas.
svān svān bandhūn pariṣvajya
ruruduḥ susvaraṁ dīnā
ghnantya ātmānam ātmanā
svān svān — their own respective husbands; bandhūn — friends; pariṣvajya — embracing; lakṣmaṇa-iṣubhiḥ — by the arrows of Lakṣmaṇa; arditān — who were killed; ruruduḥ — all the wives cried piteously; su-svaram — it was very sweet to hear; dīnāḥ — very poor; ghnantyaḥ — striking; ātmānam — their breasts; ātmanā — by themselves.
Striking their breasts in affliction because their husbands had been killed by the arrows of Lakṣmaṇa, the women embraced their respective husbands and cried piteously in voices appealing to everyone.
hā hatāḥ sma vayaṁ nātha
kaṁ yāyāc charaṇaṁ laṅkā
hā — alas; hatāḥ — killed; sma — in the past; vayam — all of us; nātha — O protector; loka-rāvaṇa — O husband, who created the crying of so many other people; rāvaṇa — O Rāvaṇa, one who can cause crying of others; kam — unto whom; yāyāt — will go; śaraṇam — shelter; laṅkā — the state of Laṅkā; tvat-vihīnā — being bereft of your good self; para-arditā — being defeated by the enemies.
O my lord, O master! You epitomized trouble for others, and therefore you were called Rāvaṇa. But now that you have been defeated, we also are defeated, for without you the state of Laṅkā has been conquered by the enemy. To whom will it go for shelter?
na vai veda mahā-bhāga
bhavān kāma-vaśaṁ gataḥ
tejo ’nubhāvaṁ sītāyā
yena nīto daśām imām
na — not; vai — indeed; veda — did know; mahā-bhāga — O greatly fortunate one; bhavān — yourself; kāma-vaśam — influenced by lusty desires; gataḥ — having become; tejaḥ — by influence; anubhāvam — as a result of such influence; sītāyāḥ — of mother Sītā; yena — by which; nītaḥ — brought into; daśām — condition; imām — like this (destruction).
O greatly fortunate one, you came under the influence of lusty desires, and therefore you could not understand the influence of mother Sītā. Now, because of her curse, you have been reduced to this state, having been killed by Lord Rāmacandra.
kṛtaiṣā vidhavā laṅkā
vayaṁ ca kula-nandana
dehaḥ kṛto ’nnaṁ gṛdhrāṇām
kṛtā — made by you; eṣā — all of this; vidhavā — without a protector; laṅkā — the state of Laṅkā; vayam ca — and us; kula-nandana — O pleasure of the Rākṣasas; dehaḥ — the body; kṛtaḥ — made by you; annam — eatable; gṛdhrāṇām — of the vultures; ātmā — and your soul; naraka-hetave — for going to hell.
O pleasure of the Rākṣasa dynasty, because of you the state of Laṅkā and also we ourselves now have no protector. By your deeds you have made your body fit to be eaten by vultures and your soul fit to go to hell.
svānāṁ vibhīṣaṇaś cakre
yad uktaṁ sāmparāyikam
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; svānām — of his own family members; vibhīṣaṇaḥ — Vibhīṣaṇa, the brother of Rāvaṇa and devotee of Lord Rāmacandra; cakre — executed; kosala-indra-anumoditaḥ — approved by the King of Kosala, Lord Rāmacandra; pitṛ-medha-vidhānena — by the funeral ceremony performed by the son after the death of his father or some family member; yat uktam — which have been prescribed; sāmparāyikam — duties to be performed after a person’s death to save him from the path to hell.
Śrī Śukadeva Gosvāmī said: Vibhīṣaṇa, the pious brother of Rāvaṇa and devotee of Lord Rāmacandra, received approval from Lord Rāmacandra, the King of Kosala. Then he performed the prescribed funeral ceremonies for his family members to save them from the path to hell.
tato dadarśa bhagavān
tataḥ — thereafter; dadarśa — saw; bhagavān — the Supreme Personality of Godhead; aśoka-vanika-āśrame — in a small cottage in the forest of Aśoka trees; kṣāmām — very lean and thin; sva-viraha-vyādhim — suffering from the disease of separation from Lord Rāmacandra; śiṁśapā — of the tree known as Siṁśapā; mūlam — the root; āśritām — taking shelter of.
Thereafter, Lord Rāmacandra found Sītādevī sitting in a small cottage beneath the tree named Siṁśapā in a forest of Aśoka trees. She was lean and thin, being aggrieved because of separation from Him.
rāmaḥ priyatamāṁ bhāryāṁ
rāmaḥ — Lord Rāmacandra; priya-tamām — upon His dearmost; bhāryām — wife; dīnām — so poorly situated; vīkṣya — looking; anvakampata — became very compassionate; ātma-sandarśana — when one sees his beloved; āhlāda — an ecstasy of joyful life; vikasat — manifesting; mukha — mouth; paṅkajām — like a lotus.
Seeing His wife in that condition, Lord Rāmacandra was very compassionate. When Rāmacandra came before her, she was exceedingly happy to see her beloved, and her lotuslike mouth showed her joy.
laṅkām āyuś ca kalpāntaṁ
yayau cīrṇa-vrataḥ purīm
āropya — keeping or placing; āruruhe — got up; yānam — on the airplane; bhrātṛbhyām — with His brother Lakṣmaṇa and the commander Sugrīva; hanumat-yutaḥ — accompanied by Hanumān; vibhīṣaṇāya — unto Vibhīṣaṇa, the brother of Rāvaṇa; bhagavān — the Lord; dattvā — gave charge; rakṣaḥ-gaṇa-īśatām — the power to rule over the Rākṣasa population of Laṅkā; laṅkām — the state of Laṅkā; āyuḥ ca — and the duration of life; kalpa-antam — for many, many years, until the end of one kalpa; yayau — returned home; cīrṇa-vrataḥ — finishing the duration of time living in the forest; purīm — to Ayodhyā-purī.
After giving Vibhīṣaṇa the power to rule the Rākṣasa population of Laṅkā for the duration of one kalpa, Lord Rāmacandra, the Supreme Personality of Godhead [Bhagavān], placed Sītādevī on an airplane decorated with flowers and then got on the plane Himself. The period for His living in the forest having ended, the Lord returned to Ayodhyā, accompanied by Hanumān, Sugrīva and His brother Lakṣmaṇa.
avakīryamāṇaḥ — being overflooded; su-kusumaiḥ — by fragrant and beautiful flowers; loka-pāla-arpitaiḥ — offered by the princely order; pathi — on the road; upagīyamāna-caritaḥ — being glorified for His uncommon activities; śatadhṛti-ādibhiḥ — by personalities like Lord Brahmā and other demigods; mudā — with great jubilation.
When Lord Rāmacandra returned to His capital, Ayodhyā, He was greeted on the road by the princely order, who showered His body with beautiful, fragrant flowers, while great personalities like Lord Brahmā and other demigods glorified the activities of the Lord in great jubilation.
go-mūtra-yāvakam — eating barley boiled in the urine of a cow; śrutvā — hearing; bhrātaram — His brother Bharata; valkala-ambaram — covered with the bark of trees; mahā-kāruṇikaḥ — the supremely merciful Lord Rāmacandra; atapyat — lamented very much; jaṭilam — wearing matted locks of hair; sthaṇḍile-śayam — lying down on a grass mattress, or kuśāsana.
Upon reaching Ayodhyā, Lord Rāmacandra heard that in His absence His brother Bharata was eating barley cooked in the urine of a cow, covering His body with the bark of trees, wearing matted locks of hair, and lying on a mattress of kuśa. The most merciful Lord very much lamented this.
bharataḥ prāptam ākarṇya
pāduke śirasi nyasya
rāmaṁ pratyudyato ’grajam
brahma-ghoṣeṇa ca muhuḥ
haimaiś citra-dhvajai rathaiḥ
bhṛtyaiś caiva padānugaiḥ
paṇyāny uccāvacāni ca
pādayor nyapatat premṇā
bharataḥ — Lord Bharata; prāptam — coming back home; ākarṇya — hearing; paura — all kinds of citizens; amātya — all the ministers; purohitaiḥ — accompanied by all the priests; pāduke — the two wooden shoes; śirasi — on the head; nyasya — keeping; rāmam — unto Lord Rāmacandra; pratyudyataḥ — going forward to receive; agrajam — His eldest brother; nandigrāmāt — from His residence, known as Nandigrāma; sva-śibirāt — from His own camp; gīta-vāditra — songs and vibrations of drums and other musical instruments; niḥsvanaiḥ — accompanied by such sounds; brahma-ghoṣeṇa — by the sound of chanting of Vedic mantras; ca — and; muhuḥ — always; paṭhadbhiḥ — reciting from the Vedas; brahma-vādibhiḥ — by first-class brāhmaṇas; svarṇa-kakṣa-patākābhiḥ — decorated with flags with golden embroidery; haimaiḥ — golden; citra-dhvajaiḥ — with decorated flags; rathaiḥ — with chariots; sat-aśvaiḥ — having very beautiful horses; rukma — golden; sannāhaiḥ — with harnesses; bhaṭaiḥ — by soldiers; puraṭa-varmabhiḥ — covered with armor made of gold; śreṇībhiḥ — by such a line or procession; vāra-mukhyābhiḥ — accompanied by beautiful, well-dressed prostitutes; bhṛtyaiḥ — by servants; ca — also; eva — indeed; pada-anugaiḥ — by infantry; pārameṣṭhyāni — other paraphernalia befitting a royal reception; upādāya — taking all together; paṇyāni — valuable jewels, etc; ucca-avacāni — of different values; ca — also; pādayoḥ — at the lotus feet of the Lord; nyapatat — fell down; premṇā — in ecstatic love; praklinna — softened, moistened; hṛdaya — the core of the heart; īkṣaṇaḥ — whose eyes.
When Lord Bharata understood that Lord Rāmacandra was returning to the capital, Ayodhyā, He immediately took upon His own head Lord Rāmacandra’s wooden shoes and came out from His camp at Nandigrāma. Lord Bharata was accompanied by ministers, priests and other respectable citizens, by professional musicians vibrating pleasing musical sounds, and by learned brāhmaṇas loudly chanting Vedic hymns. Following in the procession were chariots drawn by beautiful horses with harnesses of golden rope. These chariots were decorated by flags with golden embroidery and by other flags of various sizes and patterns. There were soldiers bedecked with golden armor, servants bearing betel nut, and many well-known and beautiful prostitutes. Many servants followed on foot, bearing an umbrella, whisks, different grades of precious jewels, and other paraphernalia befitting a royal reception. Accompanied in this way, Lord Bharata, His heart softened in ecstasy and His eyes full of tears, approached Lord Rāmacandra and fell at His lotus feet with great ecstatic love.
pāduke nyasya purataḥ
tam āśliṣya ciraṁ dorbhyāṁ
snāpayan netrajair jalaiḥ
viprebhyo ye ’rha-sattamāḥ
tebhyaḥ svayaṁ namaścakre
prajābhiś ca namaskṛtaḥ
pāduke — the two wooden shoes; nyasya — after placing; purataḥ — before Lord Rāmacandra; prāñjaliḥ — with folded hands; bāṣpa-locanaḥ — with tears in the eyes; tam — unto Him, Bharata; āśliṣya — embracing; ciram — for a long time; dorbhyām — with His two arms; snāpayan — bathing; netra-jaiḥ — coming from His eyes; jalaiḥ — with the water; rāmaḥ — Lord Rāmacandra; lakṣmaṇa-sītābhyām — with Lakṣmaṇa and mother Sītā; viprebhyaḥ — unto the learned brāhmaṇas; ye — also others who; arha-sattamāḥ — worthy of being worshiped; tebhyaḥ — unto them; svayam — personally; namaḥ-cakre — offered respectful obeisances; prajābhiḥ — by the citizens; ca — and; namaḥ-kṛtaḥ — was offered obeisances.
After offering the wooden shoes before Lord Rāmacandra, Lord Bharata stood with folded hands, His eyes full of tears, and Lord Rāmacandra bathed Bharata with tears while embracing Him with both arms for a long time. Accompanied by mother Sītā and Lakṣmaṇa, Lord Rāmacandra then offered His respectful obeisances unto the learned brāhmaṇas and the elderly persons in the family, and all the citizens of Ayodhyā offered their respectful obeisances unto the Lord.
patiṁ vīkṣya cirāgatam
uttarāḥ kosalā mālyaiḥ
kiranto nanṛtur mudā
dhunvantaḥ — waving; uttara-āsaṅgān — the upper cloths covering the body; patim — the Lord; vīkṣya — seeing; cira-āgatam — returned after many years of banishment; uttarāḥ kosalāḥ — the citizens of Ayodhyā; mālyaiḥ kirantaḥ — offering Him garlands; nanṛtuḥ — began to dance; mudā — in great jubilation.
The citizens of Ayodhyā, upon seeing their King return after a long absence, offered Him flower garlands, waved their upper cloths, and danced in great jubilation.
pāduke bharato ’gṛhṇāc
abibhrad aṅgadaḥ khaḍgaṁ
haimaṁ carmarkṣa-rāṇ nṛpa
pāduke — the two wooden shoes; bharataḥ — Lord Bharata; agṛhṇāt — carried; cāmara — whisk; vyajana — fan; uttame — very opulent; vibhīṣaṇaḥ — the brother of Rāvaṇa; sa-sugrīvaḥ — with Sugrīva; śveta-chatram — a white umbrella; marut-sutaḥ — Hanumān, the son of the wind-god; dhanuḥ — the bow; niṣaṅgān — with two quivers; śatrughnaḥ — one of the brothers of Lord Rāmacandra; sītā — mother Sītā; tīrtha-kamaṇḍalum — the waterpot filled with water from holy places; abibhrat — carried; aṅgadaḥ — the monkey commander named Aṅgada; khaḍgam — the sword; haimam — made of gold; carma — shield; ṛkṣa-rāṭ — the King of the Ṛkṣas, Jāmbavān; nṛpa — O King.
O King, Lord Bharata carried Lord Rāmacandra’s wooden shoes, Sugrīva and Vibhīṣaṇa carried a whisk and an excellent fan, Hanumān carried a white umbrella, Śatrughna carried a bow and two quivers, and Sītādevī carried a waterpot filled with water from holy places. Aṅgada carried a sword, and Jāmbavān, King of the Ṛkṣas, carried a golden shield.
puṣpaka-stho nutaḥ strībhiḥ
stūyamānaś ca vandibhiḥ
vireje bhagavān rājan
grahaiś candra ivoditaḥ
puṣpaka-sthaḥ — seated on the airplane made of flowers; nutaḥ — worshiped; strībhiḥ — by the women; stūyamānaḥ — being offered prayers; ca — and; vandibhiḥ — by the reciters; vireje — beautified; bhagavān — the Supreme Personality of Godhead, Lord Rāmacandra; rājan — O King Parīkṣit; grahaiḥ — among the planets; candraḥ — the moon; iva — like; uditaḥ — risen.
O King Parīkṣit, as the Lord sat on His airplane of flowers, with women offering Him prayers and reciters chanting about His characteristics, He appeared like the moon with the stars and planets.
bhrātrābhinanditaḥ so ’tha
sotsavāṁ prāviśat purīm
vaidehī lakṣmaṇaś caiva
bhrātrā — by His brother (Bharata); abhinanditaḥ — being welcomed properly; saḥ — He, Lord Rāmacandra; atha — thereafter; sa-utsavām — in the midst of a festival; prāviśat — entered; purīm — the city of Ayodhyā; praviśya — after entering; rāja-bhavanam — the royal palace; guru-patnīḥ — Kaikeyī and other stepmothers; sva-mātaram — His own mother (Kauśalyā); gurūn — the spiritual masters (Śrī Vasiṣṭha and others); vayasya — unto friends of the same age; avara-jān — and those who were younger than He; pūjitaḥ — being worshiped by them; pratyapūjayat — He returned the obeisances; vaidehī — mother Sītā; lakṣmaṇaḥ — Lakṣmaṇa; ca eva — and; yathā-vat — in a befitting way; samupeyatuḥ — being welcomed, entered the palace.
Thereafter, having been welcomed by His brother Bharata, Lord Rāmacandra entered the city of Ayodhyā in the midst of a festival. When He entered the palace, He offered obeisances to all the mothers, including Kaikeyī and the other wives of Mahārāja Daśaratha, and especially His own mother, Kauśalyā. He also offered obeisances to the spiritual preceptors, such as Vasiṣṭha. Friends of His own age and younger friends worshiped Him, and He returned their respectful obeisances, as did Lakṣmaṇa and mother Sītā. In this way they all entered the palace.
putrān sva-mātaras tās tu
prāṇāṁs tanva ivotthitāḥ
bāṣpaughair vijahuḥ śucaḥ
putrān — the sons; sva-mātaraḥ — Their mothers; tāḥ — they, headed by Kauśalyā and Kaikeyī; tu — but; prāṇān — life; tanvaḥ — bodies; iva — like; utthitāḥ — arisen; āropya — keeping; aṅke — on the lap; abhiṣiñcantyaḥ — moistening (the bodies of their sons); bāṣpa — by tears; oghaiḥ — continuously pouring; vijahuḥ — gave up; śucaḥ — lamentation due to separation from their sons.
Upon seeing their sons, the mothers of Rāma, Lakṣmaṇa, Bharata and Śatrughna immediately arose, like unconscious bodies returning to consciousness. The mothers placed their sons on their laps and bathed Them with tears, thus relieving themselves of the grief of long separation.
jaṭā nirmucya vidhivat
kula-vṛddhaiḥ samaṁ guruḥ
jaṭāḥ — the matted locks of hair on the head; nirmucya — shaving clean; vidhi-vat — according to regulative principles; kula-vṛddhaiḥ — the elderly persons in the family; samam — with; guruḥ — the family priest or spiritual master, Vasiṣṭha; abhyaṣiñcat — performed the abhiṣeka ceremony of Lord Rāmacandra; yathā — as; eva — like; indram — unto King Indra; catuḥ-sindhu-jala — with the water of the four oceans; ādibhiḥ — and with other paraphernalia for bathing.
The family priest or spiritual master, Vasiṣṭha, had Lord Rāmacandra cleanly shaved, freeing Him from His matted locks of hair. Then, with the cooperation of the elderly members of the family, he performed the bathing ceremony [abhiṣeka] for Lord Rāmacandra with the water of the four seas and with other substances, just as it was performed for King Indra.
bhrātṛbhir bhāryayā babhau
evam — thus; kṛta-śiraḥ-snānaḥ — having completely bathed, washing the head; su-vāsāḥ — being nicely dressed; sragvi-alaṅkṛtaḥ — being decorated with a garland; su-alaṅkṛtaiḥ — decorated nicely; su-vāsobhiḥ — dressed nicely; bhrātṛbhiḥ — with His brothers; bhāryayā — and with His wife, Sītā; babhau — the Lord became very brilliant.
Lord Rāmacandra, fully bathed and His head clean-shaven, dressed Himself very nicely and was decorated with a garland and ornaments. Thus He shone brightly, surrounded by His brothers and wife, who were similarly dressed and ornamented.
agrahīd āsanaṁ bhrātrā
jugopa pitṛvad rāmo
menire pitaraṁ ca tam
agrahīt — accepted; āsanam — the throne of the state; bhrātrā — by His brother (Bharata); praṇipatya — after fully surrendering unto Him; prasāditaḥ — having been pleased; prajāḥ — and the citizens; sva-dharma-niratāḥ — fully engaged in their respective occupational duties; varṇāśrama — according to the system of varṇa and āśrama; guṇa-anvitāḥ — all of them being qualified in that process; jugopa — the Lord protected them; pitṛ-vat — exactly like a father; rāmaḥ — Lord Rāmacandra; menire — they considered; pitaram — exactly like a father; ca — also; tam — Him, Lord Rāmacandra.
Being pleased by the full surrender and submission of Lord Bharata, Lord Rāmacandra then accepted the throne of the state. He cared for the citizens exactly like a father, and the citizens, being fully engaged in their occupational duties of varṇa and āśrama, accepted Him as their father.
kālaḥ kṛta-samo ’bhavat
rāme rājani dharma-jñe
tretāyām — in the Tretā-yuga; vartamānāyām — although situated in that period; kālaḥ — the period; kṛta — with Satya-yuga; samaḥ — equal; abhavat — it so became; rāme — because of Lord Rāmacandra’s being present; rājani — as the ruling king; dharma-jñe — because He was fully religious; sarva-bhūta — of all living entities; sukha-āvahe — giving full happiness.
Lord Rāmacandra became King during Tretā-yuga, but because of His good government, the age was like Satya-yuga. Everyone was religious and completely happy.
vanāni nadyo girayo
sarve kāma-dughā āsan
vanāni — the forests; nadyaḥ — the rivers; girayaḥ — the hills and mountains; varṣāṇi — various parts of the states or divisions on the surface of the earth; dvīpa — islands; sindhavaḥ — the oceans and seas; sarve — all of them; kāma-dughāḥ — full of their respective opulences; āsan — existed like that; prajānām — of all the living beings; bharata-ṛṣabha — O Mahārāja Parīkṣit, best of the Bharata dynasty.
O Mahārāja Parīkṣit, best of the Bharata dynasty, during the reign of Lord Rāmacandra the forests, the rivers, the hills and mountains, the states, the seven islands and the seven seas were all favorable in supplying the necessities of life for all living beings.
mṛtyuś cānicchatāṁ nāsīd
rāme rājany adhokṣaje
na — not; ādhi — adhyātmika, adhibhautika and adhidaivika sufferings (that is, sufferings from the body and mind, from other living entities and from nature); vyādhi — diseases; jarā — old age; glāni — bereavement; duḥkha — grief; śoka — lamentation; bhaya — fear; klamāḥ — and fatigue; mṛtyuḥ — death; ca — also; anicchatām — of those who did not like it; na āsīt — there was not; rāme — during the rule of Lord Rāmacandra; rājani — because of His being the king; adhokṣaje — the Supreme Personality of Godhead, who is beyond this material world.
When Lord Rāmacandra, the Supreme Personality of Godhead, was the King of this world, all bodily and mental suffering, disease, old age, bereavement, lamentation, distress, fear and fatigue were completely absent. There was even no death for those who did not want it.
śikṣayan svayam ācarat
eka-patnī-vrata-dharaḥ — taking a vow not to accept a second wife or to have any connection with any other woman; rāja-ṛṣi — like a saintly king; caritaḥ — whose character; śuciḥ — pure; sva-dharmam — one’s own occupational duty; gṛha-medhīyam — especially of persons situated in household life; śikṣayan — teaching (by personal behavior); svayam — personally; ācarat — executed His duty.
Lord Rāmacandra took a vow to accept only one wife and have no connection with any other women. He was a saintly king, and everything in His character was good, untinged by qualities like anger. He taught good behavior for everyone, especially for householders, in terms of varṇāśrama-dharma. Thus He taught the general public by His personal activities.
bhiyā hriyā ca bhāva-jñā
bhartuḥ sītāharan manaḥ
premṇā anuvṛttyā — because of service rendered to the husband with love and faith; śīlena — by such good character; praśraya-avanatā — always very submissive and ready to satisfy the husband; satī — chaste; bhiyā — by being afraid; hriyā — by shyness; ca — also; bhāva-jñā — understanding the attitude (of the husband); bhartuḥ — of her husband, Lord Rāmacandra; sītā — mother Sītā; aharat — simply captivated; manaḥ — the mind.
Mother Sītā was very submissive, faithful, shy and chaste, always understanding the attitude of her husband. Thus by her character and her love and service she completely attracted the mind of the Lord.