Asidvishayaha

nārada uvāca | atra te varṇayiṣyāmi itihāsaṃ purātanam | purā kṛtayuge rājanniṣadhe nagare vare || 1 | āsīdvaiśyaḥ kuberābho nāmato hemakuṃḍalaḥ | kulīnaḥ satkriyo devadvijapāvakapūjakaḥ || 2 || kṛṣivāṇijyakarttāsau vividhakrayavikrayī | goghoṭakamahiṣyādi paśupoṣaṇatatparaḥ || 3 || payo dadhīni takrāṇi gomayāni tṛṇāni ca | kāṣṭhāni phalamūlāni lavaṇādrā rdipippalī || 4 || dhānyāni śākatailāni vastrāṇi vividhāni ca | dhātūnikṣuvikārāṃśca vikrīṇīte sa sarvadā || 5 || itthaṃ nānāvidhairvaiśya upāyairaparaistathā | upārjayāmāsa sadā aṣṭau hāṭakakoṭayaḥ || 6 || evaṃ mahādhanaḥ sotha hākarṇapalitobhavat | paścādvicārya saṃsārakṣaṇikatvaṃ svacetasi || 7 || taddhanasya ṣaḍaṃśena dharmakāryaṃ cakāra saḥ | viṣṇorāyatanaṃ cakre gṛhaṃ cakre śivasya ca || 8 || taḍāgaṃ khānayāmāsa vipulaṃ sāgaropamam | vāpyaśca puṣkariṇyaśca bahudhā tena kāritāḥ || 9 || vaṭāśvatthāmrakaṃkola jaṃbū niṃbādi kānanam | svasatvena tadā cakre tathā puṣpavanaṃ śubham || 10 || udayāstamanaṃ yāvadannapānaṃ cakāra saḥ | purādbahiścaturdikṣu prapāṃ cakre'tiśobhanām || 11 || purāṇeṣu prasiddhāni yāni dānāni bhūpate | dadau tāni sadharmmātmā nityaṃ dānaparastadā || 12 || yāvajjīvakṛte pāpe prāyāścittamathākarot | devapūjāparo nityaṃ nityaṃ cātithipūjakaḥ || 13 || tasyetthaṃ varttamānasya saṃjātau dvau sutau nṛpa | tau suprasiddha nāmānau śrīkuṃḍala vikuṃḍalau || 14 || tayormūrdhni gṛhaṃ tyaktvā jagāma tapase vanam | tatrārādhya paraṃ devaṃ goviṃdaṃ varadaṃ prabhum || 15 || tapaḥkliṣṭa śarīro'sau vāsudevamanāḥ sadā | prāptaḥ sa vaiṣṇavaṃ lokaṃ yatra gatvā na śocati || 16 || atha tasya sutau rājanmahāmāna samanvitau | taruṇau rūpasaṃpannau dhanagarveṇa garvitau || 17 || duḥśīlau vyasanāsaktau dharmakarmādyadarśakau | na vākyaṃ cāgatau māturvṛddhānāṃ vacanaṃ tathā || 18 || kumārgagau durātmānau pitṛmitraniṣedhakau | adharmaniratau duṣṭau paradārābhigāminau || 19 || gītavāditraniratau vīṇāveṇuvinodinau | vārastrīśatasaṃyuktau gāyaṃtau ceratustadā || 20 || cāṭukārajanairyuktau biṃboṣṭhīṣu viśāradau | suveṣau cāruvasanau cārucaṃdanarūṣitau || 21 || tathā sugaṃdhimālāḍhyau kastūrīlakṣmalakṣitau | nānālaṃkāraśobhāḍhyau mauktikāhārahāriṇau || 22 || gajavājirathaughena krīḍaṃtau tāvitastadā | madhupānasamāyuktau parastrīratimohitau || 23 || nāśayaṃtau pitṛdravyaṃ sahasraṃ dadatuḥ śatam | tasthatuḥ svagṛhe ramye nityaṃ bhogaparāyaṇau || 24 || itthaṃ tu taddhanaṃ tābhyāṃ viniyuktamasadvyayaiḥ | vārastrī viṭa śailūṣa malla cāraṇa baṃdiṣu || 25 || apātre taddhanaṃ dattaṃ kṣiptaṃ bījamivoṣare | na satpātre ca taddattaṃ na brāhmaṇamukhe hutam || 26 || nārcito bhūtabhṛdviṣṇuḥ sarvapāpapraṇāśanaḥ | ubhayoreva taddravyamacireṇa kṣayaṃ yayau || 27 || tatastau duḥkhamāpannau kārpaṇyaṃ paramaṃ gatau | śocamānau tu muhyaṃtau kṣutpīḍāduḥkhapīḍitau || 28 || tayostu tiṣṭhatorgehe nāsti yadbhujyate tadā | svajanairbāṃdhavaissarvaiḥ sevakairupajīvibhiḥ || 29 || dravyābhāve parityaktau ciṃtyamānau tataḥ pure | paścāccauryyaṃ samārabdhaṃ tābhyāṃ ca nagare nṛpa || 30 || rājato lokato bhītau svapurānniḥsṛtau tadā | cakraturvanavāsaṃ tau sarveṣāmupapīḍitau || 31 || jaghnatuḥ satataṃ mūḍhau śitairbāṇairviṣārpitaiḥ | nānāpakṣivarāhāṃśca hariṇānrohitāṃstathā || 32 || śaśakāñchallakāngodhānśvāpadāṃścetarānbahūn | mahābalau bhillasaṃgāvākheṭakabhujau sadā || 33 || evaṃ māṃsamayāhārau pāpāhārau paraṃtapa | kadācidbhūdharaṃ prāpto hyeko'nyaśca vanaṃ gataḥ || 34 || śārdūlena hato jyeṣṭhaḥ kaniṣṭhaḥ sarpadaṃśitaḥ | ekasmindivase rājanpāpiṣṭhau nidhanaṃ gatau || 35 || yamadūtaistatobaddhvā pāpairnītau yamālayam | gatvābhijagaduḥsarve te dūtāḥ pāpināvubhau || 36 || dharmarāja narāvetāvānītau tava śāsanāt | ājñāṃ dehi svabhṛtyeṣu prasīda karavāma kim || 37 || ālocya citraguptena tadā dūtāñjagau yamaḥ | ekastu nīyatāṃ vīra nirayaṃ tīvravedanam || 38 || aparaḥ sthāpyatāṃ svargeyatra bhogā hyanuttamāḥ | kṛtāṃtājñāṃ tataḥ śrutvā dūtaiśca kṣiprakāribhiḥ || 39 || nikṣipto raurave ghore yo jyeṣṭho hi narādhipa | teṣāṃ dūtavaraḥ kaściduvāca madhuraṃ vacaḥ || 40 || vikuṃḍala mayā sārddhamehi svargaṃ dadāmi te | bhuṃkṣva bhogānsudivyāṃstvamarjitānsvena karmaṇā || 41 || iti śrīpādme mahāpurāṇe svargakhaṃḍe triṃśo'dhyāyaḥ || 30 ||

Pp

शशकाञ्छल्लकान्गोधान्श्वापदांश्चेतरान्बहून् । महाबलौ भिल्लसंगावाखेटकभुजौ सदा ॥ ३३ ॥ śaśakāñchallakāngodhānśvāpadāṃścetarānbahūn | mahābalau bhillasaṃgāvākheṭakabhujau sadā || 33 || मांसमयाहारौ पापाहारौ परंतप । कदाचिद्भूधरं प्राप्तो ह्येकोऽन्यश्च वनं गतः ॥ ३४ ॥ evaṃ māṃsamayāhārau pāpāhārau paraṃtapa | kadācidbhūdharaṃ prāpto hyeko'nyaśca vanaṃ gataḥ || 34 || शार्दूलेन हतो ज्येष्ठः कनिष्ठः सर्पदंशितः । एकस्मिन्दिवसे राजन्पापिष्ठौ निधनं गतौ ॥ ३५ ॥ śārdūlena hato jyeṣṭhaḥ kaniṣṭhaḥ sarpadaṃśitaḥ | ekasmindivase rājanpāpiṣṭhau nidhanaṃ gatau || 35 ||

Be weary

sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārata jñānam āvṛitya tu tamaḥ pramāde sañjayaty uta Sattva binds one to material happiness; rajas conditions the soul toward actions; and tamas clouds wisdom and binds one to delusion. In the mode of goodness, the miseries of material existence reduce, and worldly desires become subdued. This gives rise to a feeling of contentment with one’s condition. This is a good thing, but it can have a negative side too. For instance, those who experience pain in the world and are disturbed by the desires in their mind feel impelled to look for a solution to their problems, and this impetus sometimes brings them to the spiritual path. However, those in goodness can easily become complacent and feel no urge to progress to the transcendental platform. Also, sattva guṇa illumines the intellect with knowledge. If this is not accompanied by spiritual wisdom, then knowledge results in pride and that pride comes in the way of devotion to God. This is often seen in the case of scientists, academicians, scholars, etc. The mode of goodness usually predominates in them, since they spend their time and energy cultivating knowledge. And yet, the knowledge they possess often makes them proud, and they begin to feel that there can be no truth beyond the grasp of their intellect. Thus, they find it difficult to develop faith toward either the scriptures or the God-realized Saints. In the mode of passion, the souls are impelled toward intense activity. Their attachment to the world and preference for pleasure, prestige, wealth, and bodily comforts, propels them to work hard in the world for achieving these goals, which they consider to be the most important in life. Rajo guṇa increases the attraction between man and woman, and generates kām (lust). To satiate that lust, man and woman enter into the relationship of marriage and have a home. The upkeep of the home creates the need for wealth, so they begin to work hard for economic development. They engage in intense activity, but each action creates karmas, which further bind them in material existence. The mode of ignorance clouds the intellect of the living being. The desire for happiness now manifests in perverse manners. For example, everyone knows that cigarette smoking is injurious to health. Every cigarette pack carries a warning to that extent issued by the government authorities. Cigarette smokers read this, and yet do not refrain from smoking. This happens because the intellect loses its discriminative power and does not hesitate to inflict self-injury to get the pleasure of smoking. As someone jokingly said, “A cigarette is a pipe with a fire at one end and a fool at the other.” That is the influence of tamo guṇa, which binds the soul in the darkness of ignorance. Shri Krishna recaps the characteristics of the three gunaas in this shloka. Sattva binds by making us hold on to joy experienced after attaining a sense object. Rajas binds us by giving us joy in performing actions and obtaining their results. Tamas binds us by giving us joy in holding on to laziness and heedlessness. We now begin to look into how these three are interrelated. In the second chapter, we have come across a series of shlokas that describe how the mind can fall from sattva into rajas and tamas in a matter of seconds. We start with the mind resting in a peaceful sattvic state. A tinge of rajas comes in, causing us to think about some sense object, let’s say a sweet. This fuels rajas further, creating a strong attachment to that sweet, culminating in a strong desire to do anything to get that sweet. But it gets worse. If we cannot get that sweet, if someone or something obstructs our consumption of the sweet, anger arises in us. Rajas deteriorates into tamas. The last rung of the ladder of fall is when anger goes to such an extent that it causes us to lose our faculty of intelligence and memory. Conversely, we can go from tamas to rajas to sattva, but it may take a little longer. For someone steeped in tamas, immersing themself in action will raise them to the level of rajas. When action becomes focused and directed towards the pursuit of a selfless goal, rajas is elevated to the level of sattva. Swami Vivekananda always used to say “awake, arise, stop not till the goal is reached”. When India was under British rule, many had become accustomed to this slavery and had fallen into a tamasic state. They could not find a way out of their predicament, and were clouded in ignorance. Swami Vivekananda’s message urged citizens to engage in action towards independence. That was the only way . to get them out of the tamasic state of laziness

Salabeg

SalaBega was the son of the Mughal subedar, Lalbeg, his father on one of the military excursions, came across a young widowed Brahmin taking bath at Dandamukundapur. Fascinated by her youthful beauty, Lalbeg forcibly abducted her. He had fallen in love with her. He then married her and they had a son called SalaBega. SalaBega was their only son. SalaBega’s mother still missed her Lord Jagannath and kept her devotion secret to all. But she was happy with her new life as well. As soon as he was old enough, SalaBega took up fighting in his father’s campaigns. Once in the war, Lalbeg got killed and SalaBega was badly injured and was battling for life. His mother worshipped Lord Jagannath a lot and he got cured miraculously. This incident made SalaBega a devotee of Lord Jagannath Feeling greatly indebted to Lord Jagannath, amazed and thrilled he went to Puri to see Lord Jagannath. However, due to the distrust between both the communities, the priests didn’t allow SalaBega to enter the temple. SalaBega didn’t fight or opposed them. Rather he transformed into a devotee and what’s a devotee without patience and test? He waited for the annual Chariot festival, the Rath Yatra where Lord Jagannath, Goddess Subhadra and Lord Balabhadra are brought out onto the Bada Danda and travel to the Shri Gundicha Temple, to their maternal aunt’s temple, in huge chariots allowing the public to have darsana or the holy view. They stay there for nine days and travel back to the Shree Mandira. So every year he kept a watch for the chariot, he built a small hut on that road and it’s the Mazar now. During the rest of the year, he kept visiting religious places. On a particular year, he got delayed in coming back to his hut from Vrindavana, as on the way he suddenly fell ill. Feeling helpless and realising that he would not reach Puri in time to see the Ratha yatra festival, he offered prayers to Lord Jagannath petitioning him to wait until he arrived Rath Yatra was already approaching. An anxious SalaBega cried out to Lord Jagannath and he had a dream in which the Lord promised him that He would wait for him. So when the chariot of Lord Jagannath reached near the hut of SalaBega, it refused to move even an inch. People tried to pull it harder but nothing happened. They even got elephants to push the chariot but a devotee’s devotion kept the wheels of the Lord glued to the exact place till long seven days. By then, the King of Puri and all priests were worried. The head priest got a dream telling him not to worry, the Lord was waiting for his favourite kid! So for 7 days, all rituals of Lord Jagannath, all pujas were done on the Chariot itself. SalaBega came at last. This time, nobody stopped him from going closer to the Lord. He went and had his darshan, and worshipped the Lords. Although the poet was denied entry into the temple, his descriptions of the inner compound and the sanctum are among the most detailed and accurate in the devotional literature of Odisha. His song ‘Ahe Neelashaila(Oh Bluestone lord)…’ is perhaps the best description of Bedha Parikrama, or the prescribed circumambulation of the Jagannath Temple. In his composed book – “Yamin” he composed his bhajans while living at the same place for the rest of his life His devotion was such that even the devotional songs, he wrote are sung as morning prayers in the sanctum sanctorum till date. The famous one’s being “Ahe Nila Saila”. Thus, the title conferred on him is “Bhakta Kavi SalaBega” or the Devotional Poet SalaBega. After his death, his mortal body merged with his Lord. This mazar or samadhi is of the greatest devotee of Lord Jagannath – Bhakt SalaBega. After his death, Salbeg was cremated at this very location where now lies his Samadhi – at Badadanda in Puri’s Grant Road. SalaBega occupies a permanent position among the devotional poets of Odisha who devoted his life for Lord Jagannath. Till this day, as a remembrance to the unwavering commitment and dedication and devotion of SalaBega, the Chariot is made to stop in front of the Mazar. It’s a beautiful way to show the world that your birth, caste, creed, nothing matters to Lord Jagannath. If you have faith enough to surrender, he has love enough to accept you: it’s always between you and your Lord, don’t bother about the world rules. Love and devotion are personal, there is no space for mundane stuff in it. His deep devotion has intensity and passion, outstanding even in the devotional literature of the Bhakti era. The relationship between SalaBega and Lord Jagannath would be remembered for times ahead for his devotion towards Lord Jagannath and the Loving Lord’s equal reciprocation towards him. This is why people from all the corners of the world participate and witness the Rath Yatra Festival, the Annual Festival of The Lord to connect to the Lord directly and to receive his unadulterated love and blessings.

C M

The critical analysis of the problem of creation of Artificial Intelligence (AI) and of Artificial General Intelligence (AGI) is proposed. The unity of formal logic and of rational dialectics is the methodological basis of the analysis. The main results of the analysis are as follows: (1) the model of man represents the unity of the two material aspects: “physiological body” (controllable aspect) and “psychical body” (controlling aspect); (2) the “psychical body” is the subsystem “subconsciousness + consciousness”; (3) in the comprehensive sense of the word, the thinking is an attribute of the complete system “physiological body + psychical body + environment”. (3) in the broad sense of the word, thinking and creativity are an essential feature of the subsystem “subconsciousness + consciousness”; (4) in the narrow (concise) sense of the word, thinking and creativity are the attribute of the instinct of the conservation (preservation, retention, maintenance) of life (i.e., the self-preservation instinct, the survival instinct); the instinct of the conservation of life exists in subconsciousness; (5) the instinct of the conservation of life is a system of elementary (basic) instincts; thinking is the attribute of the each elementary instinct; (6) the mechanism of thinking and the essence of creation cannot be cognized by man; (7) a computer as a device cannot think and create (in particular, it cannot prove theorems) because a computer does not have the subconsciousness; (8) the modeling of human thinking, Human Intellect, and the creation of AI and AGI are the impossible because the essential properties of the complete system “man + environment” cannot be cognized and modeled; (9) the existence of AI and AGI conflicts with the essence of the thinking; (10) the existence of AI and AGI contradict to formal-logical and rational-dialectical laws. to be continued.

Vanavasat.

yashasvinii || 2-25-40 avadat putra siddha artho gaccha raama yathaa sukham | 40. yashashvinii = The illustrious Kausalya; aanamya = bent Rama lower; aaghraaya = smelling muurdhni = his head; parishhrajva = embraced; avadat = spoke thus; rama = Rama; putra = my son! gachchha == go; yathaasukham = with ease; siddhaartha = with accomplishment of purpose as you are. The illusrious Kausalya embraced Rama, smelling his head by bending it and spoke these words "Rama, my son! Go with ease with accomplishment of purpose, as you are." na shakyase vaarayauitum gachchhedaaniim raghuttama | shriighram cha vinivartasva vartasva cha sataam krame || 2-25-2 2. raghottama = Oh; Rama!; na shakyase = you cannot be; vaarayitum = restrained; gachcha = Depat; idaamiim = now; vinivartasva = Return; shiighram = soon. > vartasva = Abide; Krame = in the way; sataam = of the righteous. "Oh, Rama! Your departure cannot be restrained, depart now, return soon. Abide in the footsteps of the virtuous." yam paalayasi dharmam tvam dhR^ityaa cha niyamena cha | savai raaghavashaardula! dharmastvaamabhirakshatu || 2-25-3 3. raaghava shaarduula = Oh; Rama; the bestof born in Raghu dynasty! yam dharmam = which righteousness; tvam = you; paalayasi = are fostering; dhR^itvaa = with courage ; niyamenacha = and discipline; saH dharmaH vai = thatrighteousness; abhirakshhatu = will protect; tvaam = you. "Oh, Rama! Let that righteousness, which you are fostering with courage and discipline, protect you". iti putrasya sheshhaashcha kR^itvaa shirasi bhaaminii || 2-25-37 gandaa.nshchaapi samaalabhya raamamaayatalo chanaa | oShadhiim ca api siddha arthaam vishalya karaNiim shubhaam || 2-25-38 cakaara rakShaam kausalyaa mantraiH abhijajaapa ca | 37;38. iti = saying so; kausalya = Kausalya; aayatalochanaaH = the large eyed; bhaaminii = proud woman; kR^itvaa = placed; sheshaashcha = unbroken rice grains; shirasi = on the head; putrasya = of her son; sammalabhya = smeared; gandhaamshchaapi = varieties of sandal pastes; ramaam = over Rama; cakaara = made; rakshhaam = an amulet; oshhadhiim = with a herb; vishalyakaraNi = named Vishalyakarani; siddharthaam = which is efficacious;shubhaam = auspicious; abhijajaaphacha = and muttered; mantraiH = Sacred hymns. saying so, Kausalya, the large eyed proud woman placed some unbroken rice grains on her son's head, smeared varieties of sandal pastes over his body, fastened about his wrist by way of an amulet, a herb called Visalyakarani(so called because it helps in painlessly extracting an arrow stuck into one's body )which is efficacious and auspicious and muttered sacred hymns in order to enhance its virtue. aanamya muurdhni ca aaghraaya pariShvajya yashasvinii || 2-25-40 avadat putra siddha artho gaccha raama yathaa sukham | 40. yashashvinii = The illustrious Kausalya; aanamya = bent Rama lower; aaghraaya = smelling muurdhni = his head; parishhrajva = embraced; avadat = spoke thus; rama = Rama; putra = my son! gachchha == go; yathaasukham = with ease; siddhaartha = with accomplishment of purpose as you are. The illusrious Kausalya embraced Rama, smelling his head by bending it and spoke these words "Rama, my son! Go with ease with accomplishment of purpose, as you are." aarogam sarva siddha artham ayodhyaam punar aagatam || 2-25-41 pashyaami tvaam sukham vatsa susthitam raaja veshmani | 41. vatsa = Oh; son; arogam = with health(without disease) sarva siddhhartham = with all your purposes accomplished; pushyaami = I shall see; tvaam = you; punaH = again; aagatam = coming; ayodhyaam = to Ayodhya; sukham = happily; susthitam = well-established; raaja vartmani = in the path of a king Oh son! With all your purposes fulfilled and with good health, I shall see you returning to Ayodhya happily and taking over the reins of the kingdom. praNashhTakuHkhasamkalpaa harshhavidyotitaananaa || 2-25-42 drakshyaami tvaam vanaatrpaaptam puurNachandramivoditam | 42. tvaam = You; praaptam = having come; vanaat = from forest; puurNachandramiva = like a full moon; uditam = rising ; praNashhTa duHkha samkalpaa = my thoughts of grief having been expulsed; drakshhyaami = I shall behold ; harsha vidyotitaananaa = with my face shining with joy. "All my thoughts of grief having been expulsed and my face shining with joy, I shall behold you returning from the forest like the full moon rising from the horizon" bhadraasanagatam raama vanavaasaadihaagatam || 2-25-43 drakshaami cha punastvaam tu tiirNavantam piturvachaH | 43. raama = OH; Rama! tiirNavantam = Having fulfilled; pituH = the father's; vachaH = word; drakshhyaami = I shall behold ; tvaam = you; punaH aagatam = returning; iha = here; vanavaasaat = from so journey in the forest; bhadraasanagatam = and sitting on the splendid throne. "Oh, Rama! I shall behold you returning here from your sojourn in the forest, having fulfilled your father's word and installed on the maN^gashairupasampanno vanavaasaadihaagataH || 2-25-44 padhvaa mama cha nityam tvam kaamaan samvardha yaahi bhoH | 44. aagataH = Having come; iha = here; vanavaasaat = from sojourn in the forest ; tvaam = you; upasampannaH = will be familiar; maNgalaiH = with auspicious things; samvardha = will be augmenting; nityam = ever; kaamaan = the desires; vadhvaaH = of Sita the daughter -in-law; mama cha = and of me.yaahi = Depart; bhoH = Oh; Rama! "Having come here from your sojourn in the forest, you will be familiar with auspicious things and will ever be augmenting the desires of my daughter-in-law and of me. Depart now, Oh, Rama !".

Tatha prabhavam.

ayodya Kanda chapter 22. Ramas character stands out in this chapter.every word uttered is fit to be etched in golden letters on our heart.

atha tam vyathayā dīnam saviśeṣam amarṣitam |

śvasantam iva nāga indram roṣa visphārita īkṣaṇam || 2-22-1
āsadya rāmaḥ saumitrim suhRdam bhrātaram priyam |
uvāca idam sa dhairyeṇa dhārayan sattvam ātmavān || 2-22-2

1;2. atha = afterwards; aatmavaan = the self composed; saH ramaH = that Rama; dhaarayan = by controlling; sattvam = mind dhairyeNa = with courage; aasaadya = approached; suhR^idam = the kind hearted; priyam bhraataram = and affectionate brother; soumitrim = Lakshmana; diinam = who was distressed with agony; savisheshham = very much; amarishhitam = angry; naagendramiva = like king cobra; shvasantam = doing hissing; roshha visphaaritatekshhaNam = having eyes dilated with wrath; uvaacha = spoke; idayam = these words.

Afterwards ,the self composed Rama by controlling his thoughts with courage ,approached the kind -hearted and affectionate brother Lakshmana who was distressed with agony who was very much angry like a hissing king cobra ,with his eyes dilated with wrath and spoke the following words.

nigṛhya roṣaṃ śokaṃ ca khairyamāśritya kevalam |
avamānam nirasyemam gṛhītvā harṣamuttamam || 2-22-3
upakluptam hi yatkiṃcidabhiṣekārthamadya me |
srvam visarjaya kṣipram kuru kāryam niratyayam || 2-22-4

3;4. nigR^iyya = Having held back; rosham = anger; shokamcha = and grief; aashritya = take refuge; dhairyam = in courage; kavalam = alone; nirasya = Having expelled; imani = this; avamaanam = insult; gR^ihiitvaa = receive; uttamam = great; harshham = joy ! visarjaya = Abandon; sarvam = all; yatkinchit = that is; upakluptam = arranged; adya = today; me abhishhekaartham = for my coronation; kuru = Do; kshhipram = immediately; kaaryam = action; nirtyayam = that is faultless."

" Hold back grief and anger. Forget this insult, by taking refuge in courage alone. Obtain great joy! Abandon all these arrangements made today for my coronation and immediately take up action that is faultless ."

saumitre yo abhiṣeka arthe mama sambhāra sambhramaḥ |
abhiṣeka nivṛtti arthe so astu sambhāra sambhramaḥ || 2-22-5

5. soumitre = Oh;Lakshmana; yaH = which; sambhaara sambhramaH = zeal for preparations; mama abhishhekaarthe = for my coronation; saH = that; sambhaara sambhramaH = zeal for preparations; astu = be ; abhishheka nivR^ittyarthe = for terminating coronation."

"Oh, Lakshmana! Show the same zeal now in terminating my coronation as the zeal shown earlier in preparations for my coronation."

yasyā mad abhiṣeka artham mānasam paritapyate |
mātā naḥ sā yathā na syāt saviśankā tathā kuru || 2-22-6

6. yasyaaH = which mother's; maanasam = mind ; paritapyate = is angvished; madabhishhekaarthe = about my coronation; saa = such; me mataa = my mother (Kaikeyi); savishaNkaa = having apprehension; yathaa = in which manner; nasyaat = it should not occur; tathaa = in that matter ; kuru = do it ."

"My mother Kaikeyi is still agonized about my coronation. Behave in such a way that no apprehension comes to her mind on this matter."

tasyāḥ śankāmayam duhkham muhūrtam api na utsahe |
manasi pratisamjātam saumitre aham upekṣitum || 2-22-7

7. "soumitre = Oh; Lakshmana! aham = I ; notsahe = do not wish; upekshhitum = to disregard ; duHkham = pain; shaNkaamayam = in the form of suspision; pratisanjaatamapi = created; manasi = in mind ; tasyaaH = of her; muhuurtamapi = even for a moment."

"Oh, Lakshmana! I do not wish to disregard the painful doubt in her mind even for a moment".

na buddhi pūrvam na abuddham smarāmi iha kadācana |
mātṛṇām vā pitur vāham kṛtam alpam ca vipriyam || 2-22-8

8. "aham = I; na smaraami = do not remember; kR^itam = to have done; alpam = small; vipriyam cha = offensive thing indeed; iha = here ; kadaachana = at any time; buddhipuurvam = intentionally; maatR^iiNaamvaa = either to mothers; piturvaa = or to fathers; na = nor do I remember; abuddham = even un intentional action.

"I do not remember to have done even a small disagreeable thing here at any time to my mothers or to my father, either intentionally or unintentionally.

satyaḥ satya abhisaṃdhaḥ ca nityam satya parākramaḥ |
para loka bhayāt bhītaḥ nirbhayo astu pitā mama || 2-22-9

9. astu = Let it be ; mama pitaa = my father; satyaH = who is truthfull; satya paraakramaH = who is truly mighty; bhiitaH = who is afraid of; paralokabhayaat = the fear of the other world; nityam = always; satyaabhisandhaH = true to his promise; nirbhayaH = fearless".

"Let the promise made by my father ,who is truthful, who is truly mighty and who is afraid of the fear of the other world, become true .Let him be fearless."

tasya api hi bhaved asmin karmaṇi apratisamhRte |
satyam na iti manaḥ tāpaḥ tasya tāpaḥ tapec ca mām || 2-22-10

10. tasyaapi = To him also; manastaapaH = anguish; bhavet = will arise; iti = that; satyam na = his word has not come true; asmin karmaNi apasamhR^ite = if this coronation is not with drawn; tasya = his; tapaaH = anguish; tapechcha = will pain; maam = me."

"Our father will feel anguished that his word has not come true ,if this coronation is not withdrawn. His distress will cause pain to me."

abhiṣeka vidhānam tu tasmāt samhṛtya lakṣmaṇa |
anvag eva aham iccāmi vanam gantum itaḥ punaḥ || 2-22-11

11. lakshhmana = "Oh; Lakshmana; tasmaat = for that reason; aham = I; ichchaami = wish; gantum = to go ; vanam = to forest; anvageva = immediately; itaH = from here; samhR^itya = by withdrawing; abhishheka vidhaanam = coronation arrangement."

"Oh, Lakshmana for that reason, I wish to go to forest immediately from her, by withdrawing, coronation arrangement.

mama pravrājanāt adya kṛta kṛtyā nṛpātmajā |
sutam bharatam avyagram abhiṣecayitā tataḥ || 2-22-12

12. adya = Now; mama pravrajanaat = due to my exile to forest; nR^itakrityaa = having; accomplished her purpose; sutam bharatam abhishhechayitaa = will get son Bharata coronated; avyagram = coolly; tataH = afterwards ."

"Soon after my departure to the forest now, Kaikeyi having accomplished her purpose, will coolly get her son coronated."

mayi cīra ajina dhare jaṭā maṇḍala dhāriṇi |
gate araṇyam ca kaikeyyā bhaviṣyati manaḥ sukham || 2-22-13

13. mayi gate = If I go; araNyam = to forest; chiiraajina dhare = wearing deer skin rags; jaaTaamaNdale dhaariNi = wearing twisted locks of hair; kakeyyaa = Kaikeyi; bhavishhyato = will become ; manassukham = mentally pleasant."

"If go to forest , wearing deer -skin rags and with my hair twisted together Kaikeyi will have mental peace."

buddhiḥ praṇītā yena iyam manaḥ ca susamāhitam |
tat tu na arhāmi samkleṣṭum pravrajiṣyāmi māciram || 2-22-14

14. na arhaami = to cause trouble tam = to such father yena = by whom iyam = this buddhiH = decision praNiitam = was taken susamaahitam = with well composed manascha = mind maa = without chiram = delay."

"I do not want to create trouble to my father, who has taken this hard decision in his mind . Hence, I will go to the forest at once.

kṛta antaḥ tu eva saumitre draṣṭavyo mat pravāsane |
rājyasya ca vitīrṇasya punar eva nivartane || 2-22-15

15. soumitre = Oh;Lakshmana! drashhTavyaH = It is perceivable kR^itaantastyaiva = as destiny mivartanecha = in taking back punaraiva = again raajyasya = of kingdom vitiirNasya = given. Matpravaasane = and in sending me to exile".

"Oh, Lakshmana! Look at it as destiny which has taken back kingdom given to me and which is sending me to exile"

kaikeyyāḥ pratipattir hi katham syān mama pīḍane |
yadi bhāvo na daivo ayam kṛta anta vihitaḥ bhavet || 2-22-16

16. na bhavet yati = If not for kR^itaanta vihitaH = making of destiny; ayam = this bhaavaH = thought tasyaaH = in her; katham = how syaat = perhaps pratipattiH = resolution kaikeyyaaH = to Kaikeyi piidane = to herass mama = me

-"If not making of destiny to create such a thought in Kaikeyi, how come she resolved to harass?"

kaikeyyāḥ pratipattir hi katham syān mama pīḍane |
yadi bhāvo na daivo ayam kṛta anta vihitaḥ bhavet || 2-22-16

16. na bhavet yati = If not for kR^itaanta vihitaH = making of destiny; ayam = this bhaavaH = thought tasyaaH = in her; katham = how syaat = perhaps pratipattiH = resolution kaikeyyaaH = to Kaikeyi piidane = to herass mama = me

-"If not making of destiny to create such a thought in Kaikeyi, how come she resolved to harass?"

jānāsi hi yathā saumya na mātṛṣu mama antaram |
bhūta pūrvam viśeṣo vā tasyā mayi sute api vā || 2-22-17

17. soumya = Oh; gentleman jaanaasi = you know ; yathaa = how na bhuutapuurvam = that in the past; there was no antaram = discrimination mama = to me maatR^ishu = among mothers. tasyaaH = to her; visheshhaH = particularly mayi = either in me sute api vaa = or in her son Bharata."

"You know that I had no discrimination among mothers and Kaikeyi also in the past had no discrimination between me and her son Bharata"

so abhiṣeka nivṛtti arthaiḥ pravāsa arthaiḥ ca durvacaiḥ |
ugraiḥ vākyaiḥ aham tasyā na anyad daivāt samarthaye || 2-22-18

18. aham = I na samarthaye = do not perceive anyat = any other thing daivaat = than an accident tasyaaH vaakyaiH = for her words; abhishheka nivR^ittyarthaiH = intended for abolishion of my coronation ; pravaasaarthaishena = desirous of sending me to exile; ugraiH = which are ferocious; durvachaiH = and are not to be talked about."

"I do not perceive any other reason than an accident that made Kaikeyi to abolish my coronation , to send me to exile ,and to speak ferocious words ,not to be talked about."

Locator

katham prakṛti sampannā rāja putrī tathā aguṇā |
brūyāt sā prākṛtā iva strī mat pīḍām bhartṛ samnidhau || 2-22-19

19. katham = How saa = she prakR^itisampannaa = who is of a perfect nature tathaaguNaa = and such good qualities; raajaputrii = who was princess bruuyaat = can tell praakR^itaa atriiva = like common woman; bhartR^I sannidhou = before husband matpiidaam = for my trouble?"

"If it is for not an accidental reason, how Kaikeyi who is of a perfect temperament and who is born in a royal family can tell like a common woman to her husband to create trouble for me ?"

yad acintyam tu tat daivam bhūteṣv api na hanyate |
vyaktam mayi ca tasyām ca patitaḥ hi viparyayaḥ || 2-22-20

20. "yat = which daivam = destiny achintyam = is unimaginable tat = that na hanyete = can not be counteracted bhuuteshhvapi = by any living beings viparyayaH = adverse fate patitaH = befall; mayicha = in me tasyaamcha = and in her vyaktam = It is clear."

"The influence of destiny is un imaginable. No living being can counteract its influence. An adverse fate has befallen on me and on her .It is clear now ."

kaścit daivena saumitre yoddhum utsahate pumān |
yasya na grahaṇam kiṃcit karmaṇo anyatra dṛśyate || 2-22-21

21. "soumitre = Oh ;Lakshmana! Pumaan kaH = which man utsahate = will be able yoddhum = to fight against daivena = destiny? kanchit = whatever anyatra = other thing na dR^ishyate = is not being seen karmaNaH = that to follow its course grahaNam = accepting yasya = of which destiny."

"Oh, Lakshmana! There is no means whatsoever to abstain from it otherwise than to follow the course of destiny. Who will be able to fight against the destiny. ?"

sukha duhkhe bhaya krodhau lābha alābhau bhava abhavau |
yasya kiṃcit tathā bhūtam nanu daivasya karma tat || 2-22-22

22. sukha duHkhe = pleasure and pain. bhaya krodhou = fear and anger labhaalabhou = gain and loss; bhaabhaavon = birth and death; yachcha kimchit = what ever other thing tathaabhuutam = of such nature tat = that karmanamu = indeed is action daivasya = of destiny

"Pleasure and pain, fear and anger, gain and loss, birth and death and such other things are all the acts of destiny"

ṛṣayo pyugratapaso daivenābhiprapīḍitāḥ |
utsṛjya niyamām stīvrān bhraśyante kāmamanyubhiḥ || 2-22-23

23. "R^ishhayo api = Even sages; ugra tasaH = with severe penance; abhiprapiiditaa = having harassed daivena = by destiny; utsR^ijya = leave aside niyamaan = restraint; bhrashyante = get ruined kaamamanyubhiH = by lust and anger."

"Even sages, who performed sever penance, having been harassed by destiny leave aside restraint and get ruined by lust and anger."

asamklpitameveha yadakasmāt pravartate |
nivartyārambhamārabdham nanu daivasya karma tat || 2-22-24

24. "tat = It daivasya karmananu = is indeed act of destiny; nivartya = which prevents aarambham = effort aarabdham = undertaken iha = in this world yat = which pravartate ;is going on; akasmaat = suddenly asamkalpitam iva = and unimaginably."

"It is indeed an act of destiny which suddenly and unimaginably obstructs an action, undertaken in the world ,at the starting point itself."

etayā tattvayā buddhyā saṃstabhyātmānamātmanā |
vyāhate api abhiṣeke me paritāpo na vidyate || 2-22-25

25. vyaahate api abhishheke = Even if coronation is obstructed; navidyate = There is no paritaapaH = grief me = to me samtabhyaatmaanamaat manaa = since I have restrained the self by the self; etayaa buddyaa = with this intellect tattvayaa = which is real."

"Although my coronation is obstructed, I have no grief since I have restrained the self by myself with real consciousness."

tasmāt aparitāpaḥ saṃs tvam api anuvidhāya mām |
pratisamhāraya kṣipram ābhiṣecanikīm kriyām || 2-22-26

26. "tasmaat = Hence tvamapi = you also; anuvidhaayi = in obedience maam = to me; pratisamhaaraaya = get withdrawn kriyaam = the execution abhishhechanikiim = relating to coronation kshhipram = immediately aparitaapaH = without agony."

"Hence ,you also ,like me, get the arrangements for coronation withdrawn immediately without any anguish"

ebhireva ghaṭaiḥ sarvairabhiṣecanasambhṛtaiḥ |
mama laksmaṇa tāpasye vratasnānam bhaviṣyati || 2-22-27

27. lakshhmana = Oh; Lakshmana! sarvaiH = All eohiH = these ghataireva = very pots abhishhechana sambR^itaiH = arranged for coronation bhavishhyati = become vratasnaanam = bath after completing religious vow taapasye = of asceticism mama = to me."

Oh, Lakshmana! Let all these very pots of water arranged for coronation be used by me for my bath after completing the religious vow of asceticism."

athavā kim mamaitena rājadravyamayena tu |
uddhṛtam me svayam to yam vratādeśam kariṣyati || 2-22-28

28. "athavaa = Otherwise; kim = what use mama = to me etena = this water in pots raajadravyena = which is royal property? toyam = the water uddhR^itam = drawn out svayam = by myself karishhyati = will do vrataadesham = imposition of the vow me = to me."

"Otherwise ,why to me this water in these pots ,which is royal property? The water drawn out by myself ,will be used for my bath after completing the religious vow."

mā ca lakṣmaṇa samtāpam kārṣīrlakṣmyā viparyaye |
rājyam vā vanavāso vā vanavāso mahodayaḥ || 2-22-29

29. lakshhmaNa = Oh;Lakshmana! maakaarshhiiH = do not cultivate santaapam = repentence viparyaye = about perverseness lakshhmajaaH = of Lakshmi;the goddess of wealth raajyam vaa = kingdom or vanavaasovaa = dwelling in forest; vanavaasaH = forest dwelling is indeed mahodayaH = final beautitude."

"Oh, Lakshmana! Do not repent about this perverseness of Lakshmi, the goddess of wealth. When you talk of kingdom or dwelling in the forest, this is the final beautitude."

na lakṣmaṇa asmin mama rājya vighne |
mātā yavīyasy atiśankanīyā |
daiva abhipannā hi vadanti aniṣṭam |
jānāsi daivam ca tathā prabhāvam || 2-22-30

30. "lakshmaNa = Oh; Lakshmana! yaviiyasii maataa = our younger mother na atisaNkaniiyaa = is not worthy of suspicion asmin karmavighne = in this obstruction of ceremony. vadatiHi = she is indeed uttering amishhTam = the evil daivaabhipaunaa = being over powered by destiny. jaanaasi = You know daivamcha = also the destiny; tathaa prabhaavam = which has such influence."

"Oh, Lakshmana! Do not suspect our mother for obstruction of coronation ceremony. She is uttering evil words, being overpowered by destiny. You are aware of this destiny, which has such influence."

|| ityārṣe śrrimadrāmāyaṇe ādikāvye ayodhyākāṇḍe dvāviṃśaḥ saragaḥ ||

Thus the end of twenty second chapter of Ayodhya Kanda of Srimad Ramayana.