Adhyaya 278

Verse 1

हम आय न () है सप्तसप्तत्याथिकाद्वेशततमो< ध्याय: श्रीरामके राज्याभिषेककी तैयारी

Yudhiṣṭhira said: “O Brāhmaṇa, you have already recounted, one by one, the births of Rāma and his brothers. Now I wish to hear the reason for their departure—pray tell me. For what cause did the valiant sons of Daśaratha—Śrī Rāma and Lakṣmaṇa—together with the illustrious Sītā, daughter of the king of Mithilā, have to go to the forest?”

Verse 2

कथं दाशरथी वीरौ भ्रातरी रामलक्ष्मणौ । सम्प्रस्थितौ वने ब्रह्मन्‌ मैथिली च यशस्विनी

Yudhiṣṭhira said: “O Brāhmaṇa, how did the two heroic brothers, Rāma and Lakṣmaṇa—sons of Daśaratha—set out for life in the forest? And why did the illustrious Maithilī (Sītā) also have to go to the wilderness?”

Verse 3

मार्कण्डेय उवाच जातपुत्रो दशरथ: प्रीतिमानभवन्नूप । क्रियारतिर्धर्मरत: सततं वृद्धसेविता

Mārkaṇḍeya said: “O king, when his sons were born, Daśaratha became filled with joy. He was ever devoted to righteous action, steadfast in dharma, and continually engaged in serving and honoring the elders.”

Verse 4

क्रमेण चास्य ते पुत्रा व्यवर्धन्त महौजस: । वेदेषु सरहस्येषु धनुर्वेदेषु पारगा:

Mārkaṇḍeya said: “In due course, his sons—men of great vigor—grew and flourished. They became fully accomplished in the Vedas along with their esoteric teachings, and they attained mastery in the science of archery as well.”

Verse 5

चरितब्रह्मचर्यास्ते कृतदाराश्च पार्थिव । यदा तदा दशरथ: प्रीतिमानभवत्‌ सुखी

Mārkaṇḍeya said: “O king, they lived in accordance with the discipline of sacred studentship, and in due course they became householders as well. Then, at the proper time, Daśaratha was filled with joy and lived happily.”

Verse 6

ज्येष्ठो रामो5भवत्‌ तेषां रमयामास हि प्रजा: । मनोहरतया धीमान्‌ पितुर्दयनन्दन:

Mārkaṇḍeya said: Of those four sons, Rāma was the eldest. By his charming presence and gracious disposition he delighted the people—everyone’s heart found joy in him. Moreover, he was a source of happiness to his father, increasing his affection and contentment.

Verse 7

ततः स राजा मतिमान्‌ मत्वा55त्मानं वयोडथधिकम्‌ | मन्त्रयामास सचिवेर्धर्मजैश्व पुरोहितैः

Then that wise king, judging himself to have grown advanced in years, took counsel with his ministers—men who knew dharma—and with his household priests, seeking a course of action aligned with righteousness and prudent governance.

Verse 8

प्राप्तकालं च ते सर्वे मेनिरे मन्त्रिसत्तमा:

Mārkaṇḍeya said: All those foremost ministers judged the king’s proposal to be timely and fitting, and they approved it. Thereafter Rāma is portrayed as the ideal prince—radiant in form, mighty in strength, disciplined in self-control, learned in dharma, and irresistible even to enemies. His valor in battle was said to be no less than Indra’s, yet he remained a protector of the good and a restrainer of the wicked. Seeing such a son—who increased Kauśalyā’s joy—King Daśaratha’s heart was filled with delight again and again.

Verse 9

लोहिताक्षं महाबाहुं मत्तमातड्रगामिनम्‌ । कम्बुग्रीवं महोरस्क॑ नीलकुज्चितमूर्थजम्‌

Mārkaṇḍeya said: “He was red-eyed, mighty-armed, moving with the proud, swaying gait of an intoxicated elephant; his neck was shaped like a conch, his chest broad, and his head crowned with dark, curly hair.”

Verse 10

दीप्यमान्‌ श्रिया वीरं शक्रादनवरं रणे । पारगं सर्वरधर्माणां बृहस्पतिसमं मतौ

Mārkaṇḍeya said: “He was a hero, blazing with auspicious splendor; in battle his prowess was not inferior to Indra. He had crossed to the far shore of all dharmas—fully accomplished in righteous conduct—and in counsel and understanding he was regarded as equal to Bṛhaspati.”

Verse 11

सर्वनुरक्तप्रकृतिं सर्वविद्याविशारदम्‌ । जितेन्द्रियममित्राणामपि दृष्टिमनोहरम्‌

Mārkaṇḍeya said: “He was one whose very nature drew the affection of all, and who was thoroughly accomplished in every branch of learning. Self-controlled and master of his senses, he was so captivating in form and presence that even his enemies found their eyes and minds drawn to him.”

Verse 12

नियन्तारमसाधूनां गोप्तारं धर्मचारिणाम्‌ | धृतिमन्तमनाधृष्यं जेतारमपराजितम्‌

Mārkaṇḍeya said: “He is the restrainer of the wicked and the protector of those who walk in dharma—steadfast in courage, unassailable, a conqueror who cannot be overcome.”

Verse 13

पुत्र राजा दशरथ: कौसल्यानन्दवर्धनम्‌ | संदृश्य परमां प्रीतिमगच्छत्‌ कुरुनन्दन

Mārkaṇḍeya said: “O joy of the Kurus, King Daśaratha, on seeing his son Rāma—who increased Kauśalyā’s happiness—was filled with the highest delight.”

Verse 14

चिन्तयंश्र॒ महातेजा गुणान्‌ रामस्य वीर्यवान्‌ । अभ्यभाषत भद्ं ते प्रीयमाण: पुरोहितम्‌

Markandeya said: Reflecting on the virtues of the mighty and valiant Rama, the radiant king Dasharatha, pleased at heart, addressed his family priest: “May it be well with you. O Brahmin, today the asterism Pushya prevails, and tonight it will be joined by a supremely auspicious and purifying conjunction. Prepare the requisites for the royal consecration, and inform Rama of it as well.”

Verse 15

अद्य पुष्यो निशि ब्रह्मन्‌ पुण्यं योगमुपैष्यति । सम्भारा: सम्ध्रियन्तां मे रामश्नोपनिमन्त्रयताम्‌

Markandeya said: “O Brahmin, today the lunar mansion Puṣya will, in the night, attain an especially auspicious conjunction. Let the preparations be gathered for me, and let Rama also be formally invited.” In the remembered narrative of Daśaratha, this becomes the king’s delighted instruction to his priest: seeing the time as ritually and ethically favorable, he orders the coronation materials to be readied and Rama to be informed—an act that frames kingship as grounded in sacred timing, proper procedure, and public legitimacy.

Verse 16

इति तद्‌ राजवचन प्रतिश्रुत्याथ मन्थरा । कैकेयीमभिगम्येदं काले वचनमब्रवीत्‌,राजाकी यह बात मन्थराने भी सुन ली। वह ठीक समयपर कैकेयीके पास जाकर यों बोली--

Thus, having heard and accepted the king’s words, Mantharā went to Kaikeyī at the opportune moment and spoke to her. The verse frames a morally charged turning point: a private counsel, timed deliberately, that will redirect royal intention and set in motion consequences for dharma, family order, and the kingdom.

Verse 17

अद्य कैकेयि दौर्भाग्यं राज्ञा ते ख्यापितं महत्‌ | आशीविष्त्त्वां संक्रुद्धश्वण्डो दशतु दुर्भगे

Mārkaṇḍeya said: “Today, O Kaikeyī, the king has publicly proclaimed a great misfortune for you. O ill-fated queen! It would have been better if a fierce, enraged venomous serpent had bitten you.” The utterance conveys moral censure: a ruler’s condemnation and public blame are portrayed as a grievous consequence of wrongdoing, worse than bodily harm, because it stains one’s reputation and dharmic standing.

Verse 18

सुभगा खलु कौसल्या यस्या:पुत्रोडभिषेक्ष्यते कुतो हि तव सौभाग्य यस्या: पुत्रो न राज्यभाक्‌

Mārkaṇḍeya said: “Truly fortunate is Kausalyā, for her son is to be consecrated as king. How, indeed, can there be good fortune for you, when your son is not destined to partake of sovereignty?”

Verse 19

“रानी कौसल्याका भाग्य अवश्य अच्छा है, जिनके पुत्रका राज्याभिषेक होगा। तुम्हारा ऐसा सौभाग्य कहाँ? जिसका पुत्र राज्यका अधिकारी ही नहीं है' ।।

Mārkaṇḍeya said: “Queen Kauśalyā’s fortune is surely excellent, for her son will be consecrated to the kingship. But where is such good fortune for you, whose son has no claim to the throne at all?” Hearing Mantharā’s words, Queen Kaikeyī—slender-waisted and adorned with every ornament—assumed her most captivating beauty and went privately to her husband. Her smile revealed the purity of her outwardly affectionate intent; laughing softly and displaying love, she began to speak in a sweet voice.

Verse 20

विविक्ते पतिमासाद्य हसन्तीव शुचिस्मिता । प्रणयं व्यज्जयन्तीव मधुरं वाक्यमब्रवीत्‌

Mārkaṇḍeya said: Finding her husband in a secluded place, she—smiling with a pure and gentle smile—spoke sweetly, as though laughing while also revealing affectionate intimacy. The scene shows how persuasive speech and outward charm can shape a ruler’s resolve, raising an ethical tension between marital influence and the demands of righteous kingship in dharma.

Verse 21

“सच्ची प्रतिज्ञा करनेवाले महाराज! आपने पहले जो “तेरा मनोरथ सफल करूँगा! ऐसा वर दिया था, उसे आज पूर्ण कीजिये और उस संकटसे मुक्त हो जाइये'

Mārkaṇḍeya said: “O great king, steadfast in truthful vows! The boon you once granted—‘I will fulfill your desire’—must now be completed. Do so today, and free yourself from this peril.”

Verse 22

राजोवाच वरं ददानि ते हन्त तद्‌ गृहाण यदिच्छसि । अवध्यो वध्यतां कोडउ्द्य वध्य: कोउ्द्य विमुच्यताम्‌

The king said: “Come, I grant you a boon—take whatever you desire. Tell me: who today should be punished though normally not liable to punishment, and who, though liable, should be released? (Speak, and it shall be done.)” The utterance frames royal power as discretionary, yet it implicitly tests whether the request will align with dharma rather than mere impulse or favoritism.

Verse 23

सत्यप्रतिज्ञ यन्मे त्वं काममेक॑ निसृष्टवान्‌ । उपाकुरुष्व तद्‌ राजंस्तस्मान्मुच्यस्व संकटात्‌

Mārkaṇḍeya said: “Since you, O king of truthful vows, have granted me a single boon of my choosing, fulfill it, O king, and thereby free yourself from this peril. Whom shall I have summoned today to receive wealth? Or whom, again, shall I have summoned? Whatever property I possess—here or elsewhere—apart from what belongs to Brahmins, is at your disposal.”

Verse 24

पृथिव्यां राजराजोस्मि चातुर्वर्ण्यस्य रक्षिता । यस्तेडभिलषित: कामो ब्रूहि कल्याणि मा चिरम्‌

Mārkaṇḍeya said: “On this earth I am the sovereign among kings, the guardian of the fourfold social order. Tell me, auspicious lady, what desire you seek to have fulfilled—do not delay.”

Verse 25

मैं इस समय इस भूमण्डलका राजराजेश्वर हूँ चारों वर्णोकी रक्षा करनेवाला हूँ। कल्याणि! तुम्हारा जो भी अभिलषित मनोरथ हो, उसे बताओ, देर न करो ।।

“At this time I am the sovereign lord of this whole earth, the protector of all four social orders. Auspicious lady, whatever desire you cherish in your heart—tell it; do not delay.” Understanding his words, and having secured the king’s commitment in every way, and having accurately assessed her own strength, Kaikeyī then spoke to him.

Verse 26

आभिषेचनिकं यत्‌ ते रामार्थमुपकल्पितम्‌ । भरतस्तदवाप्रोतु वनं गच्छतु राघव:,“महाराज! आपने श्रीरामके लिये जो राज्याभिषेकका सामान तैयार कराया है, वह भरतको प्राप्त हो और राम वनमें चले जाये

Mārkaṇḍeya said: “O great king, let the consecration arrangements you have prepared for Rāma be received by Bharata instead; and let Rāghava (Rāma) depart to the forest.”

Verse 27

स तद्‌ राजा वच: श्रुत्वा विप्रियं दारुणोदयम्‌ । दुःखारतोीं भरतश्रेष्ठ न किंचिद्‌ व्याजहार ह

Markandeya said: Hearing those words—unwelcome and foreboding in their consequences—the king was overwhelmed by grief. O best of the Bharatas, he could not utter anything at all.

Verse 28

|) |] ततस्तथोक्त पितरं रामो विज्ञाय वीर्यवान्‌ वन प्रतस्थे धर्मात्मा राजा सत्यो भवत्विति

Then Rāma—mighty and righteous, steadfast in dharma—having understood what his father had thus promised, set out for the forest of his own accord, so that the king’s word might remain true: “Let the king be faithful to his truth.”

Verse 29

तमन्वगच्छल्लक्ष्मीवान्‌ धनुष्मॉल्लक्ष्मणस्तदा | सीता च भार्या भद्रं ते वैदेही जनकात्मजा

Mārkaṇḍeya said: Then Lakṣmaṇa—radiant with auspicious splendor and bearing his bow—followed him. And Sītā too, his wife, the noble Vaidehī, daughter of Janaka, accompanied him. O king, may welfare be yours.

Verse 30

ततो वन॑ गते रामे राजा दशरथस्तदा । समयुज्यत देहस्य कालपर्यायधर्मणा,श्रीरामचन्द्रजीके वनमें चले जानेपर (उनके वियोगमें) राजा दशरथने शरीर त्याग दिया

Then, when Rāma had gone to the forest, King Daśaratha—overcome by the law of Time, by which life turns in its appointed course—was separated from his body.

Verse 31

राम॑ तु गतमाज्ञाय राजानं च तथागतम्‌ | आनाय्य भरतं देवी कैकेयी वाक्यमब्रवीत्‌,श्रीरामचन्द्रजी वनमें चले गये तथा राजा परलोकवासी हो गये, यह देखकर कैकेयीने भरतको ननिहालसे बुलवाया और इस प्रकार कहा--

Mārkaṇḍeya said: When Queen Kaikeyī learned that Rāma had departed to the forest and that the king too had likewise passed away, she had Bharata summoned from his maternal home and spoke these words.

Verse 32

गतो दशरथ: स्वर्ग वनस्थौ रामलक्ष्मणौ । गृहाण राज्यं विपुलं क्षेमं निहतकण्टकम्‌

“Daśaratha has gone to heaven; Rāma and Lakṣmaṇa dwell in the forest. Take up this vast kingdom—secure, prosperous, and free of thorns.”

Verse 33

तामुवाच स धर्मात्मा नृशंसं बत ते कृतम्‌ । पतिं हत्वा कुलं चेदमुत्साद्य धनलुब्धया

That righteous man said to her: “Alas, what a cruel deed you have done! Driven by greed for wealth, you have slain your husband and brought this entire family to ruin.”

Verse 34

अयश: पातसयित्वा मे मूर्थ्नि त्वं कुलपांसने । सकामा भव मे मातरित्युक्त्वा प्रसुरोद ह

Mārkaṇḍeya said: “O defiler of the lineage! Having placed the mark of disgrace upon my head, be satisfied, Mother.” Saying this, Bharata burst into tears.

Verse 35

स चारित्रं विशोध्याथ सर्वप्रकृतिसंनिधौ । अन्वयाद्‌ भ्रातरं रामं विनिवर्तनलालस:

Then, having cleared his conduct in the presence of all the people and the leading authorities, he followed the very path taken by his brother Rāma—eager to bring him back from the forest.

Verse 36

कौसलयां च सुमित्रां च कैकेयीं च सुदु:ःखित: । अग्रे प्रस्थाप्य यानै: स शत्रुघ्नसहितो ययौ

Mārkaṇḍeya said: Deeply afflicted with sorrow, he first sent Kausalyā, Sumitrā, and Kaikeyī ahead in conveyances; then, accompanied by Śatrughna, he himself set out onward (on foot), bearing the weight of duty amid grief.

Verse 37

वसिष्ठवामदेवा भ्यां विप्रैश्षान्यी: सहस्रशः । पौरजानपदै: सार्थ रामानयनकाड्क्षया

Mārkaṇḍeya said: With Vasiṣṭha and Vāmadeva, along with thousands of other brāhmaṇas, and accompanied by the townspeople and the inhabitants of the countryside, they set out—driven by the longing to bring Rāma back.

Verse 38

ददर्श चित्रकूटस्थं स रामं सहलक्ष्मणम्‌ | तापसानामलंकारं धारयन्तं धनुर्धरम्‌,चित्रकूट पहुँचकर भरतने लक्ष्मणसहित श्रीरामको धनुष हाथमें लिये तपस्वीजनोंकी वेष-भूषा धारण किये देखा

Markandeya said: Reaching Chitrakuta, he beheld Rama there with Lakshmana—Rama the bowman—bearing his bow and wearing the simple attire and outward marks of ascetics.

Verse 39

(श्रीरम उवाच गच्छ तात प्रजा रक्ष्या: सत्य॑ रक्षाम्यहं पितु: ।) विसर्जित: स रामेण पितुर्वचनकारिणा । नन्दिग्रामे5करोद्‌ू राज्यं पुरस्कृत्यास्य पादुके

Śrī Rāma said: “Go, dear one. The people must be protected; I, for my part, am safeguarding my father’s truth (his pledged word).” Having thus spoken, Rāma—ever the doer of his father’s command—sent him back. Then Bharata returned and, placing Rāma’s sandals in front as the symbol of rightful sovereignty, stayed at Nandigrāma and administered the kingdom from there.

Verse 40

रामस्तु पुनराशड्क्य पौरजानपदागमम्‌ | प्रविवेश महारण्यं शरभड्डश्रमं प्रति,श्रीरामचन्द्रजीने वहाँ नगर और जनपदके लोगोंके बराबर आने-जानेकी आशंकासे शरभंग मुनिके आश्रमके पास विशाल वनमें प्रवेश किया

Rama, once again fearing that townsmen and countryfolk might come and go upon his trail, entered the vast forest, making for the hermitage of the sage Śarabhāṅga.

Verse 41

सत्कृत्य शरभज्ुं स दण्डकारण्यमाश्रित: । नदीं गोदावरीं रम्यामाश्रित्य न्यवसत्‌ तदा,वहाँ शरभंग मुनिका सत्कार करके वे दण्डकारण्यमें चले गये और वहाँ सुरम्य गोदावरी नदीके तटका आश्रय लेकर रहने लगे

Having duly honored the sage Śarabhāṅga, he withdrew into the Daṇḍaka forest; there, taking refuge on the lovely banks of the river Godāvarī, he made his dwelling.

Verse 42

वसतस्तस्य रामस्य तत: शूर्पणखाकृतम्‌ । खरेणासीन्महद्‌ वैरं जनस्थाननिवासिना

While Rama was dwelling there, because of what was done to Śūrpaṇakhā—the cutting of her nose, ears, and lips—a great enmity arose between Rama and Khara, the rākṣasa who lived at Jana-sthāna.

Verse 43

रक्षार्थ तापसानां तु राघवो धर्मवत्सल: । चतुर्दश सहस्राणि जघान भुवि रक्षसाम्‌

To protect the ascetics, Rāghava—devoted to dharma—slew on earth fourteen thousand rākṣasas.

Verse 44

दूषणं च खरं चैव निहत्य सुमहाबलौ । चक्रे क्षेमं पुनर्थीमान्‌ धर्मारण्यं स राघव:

Having slain the exceedingly mighty Dūṣaṇa and Khara, the wise Rāghava once again made that forest a place of safety, restoring it as a “forest of dharma.”

Verse 45

ः है पर 524 / ४. हतेषु तेषु रक्ष:सु ततः शूर्पणखा पुनः । ययौ निकृत्तनासोष्ठी लड़कां भ्रातुर्निविशनम्‌

When those rākṣasas had been slain, Śūrpaṇakhā—her nose and lips cut off—went again to Laṅkā, to the dwelling of her brother.

Verse 46

ततो रावणमभ्येत्य राक्षसी दुःखमूर्च्छिता । पपात पादयोर्भ्रातु: संशुष्करुधिरानना,रावणके पास पहुँचकर वह राक्षसी दु:खसे मूर्च्छित हो भाईके चरणोंमें गिर पड़ी। उसके मुखपर रक्त बहकर सूख गया था

Then, approaching Rāvaṇa, the rākṣasī—overcome and faint with grief—fell at her brother’s feet. Her face was stained with blood that had flowed and dried.

Verse 47

तां तथा विकृतां दृष्टवा रावण: क्रोधमूर्च्छित: । उत्पपातासनात क्रुद्धो दन्तैर्दन्तानुपस्पृशन्‌

Seeing her thus disfigured, Rāvaṇa—overwhelmed and stupefied by anger—sprang up from his seat in fury, grinding his teeth against each other.

Verse 48

स्वानमात्यान्‌ विसृज्याथ विविक्ते तामुवाच स: । केनास्येवं कृता भद्रे मामचिन्त्यावमन्य च

After dismissing his own ministers, he spoke to her in private: “O gentle lady, who has brought you to this condition—showing no regard for me, and treating me with utter contempt?”

Verse 49

कः शूलं तीक्षणमासाद्य सर्वगान्रैर्निषेवते । कः: शिरस्यग्निमाधाय विश्वस्त: स्वपते सुखम्‌

“Who would approach a sharp spear and willingly press it into all his limbs? Who, in folly, would place fire upon his own head and then sleep peacefully, feeling secure?”

Verse 50

आशीविषं घोरतरं पादेन स्पृशतीह कः । सिंहं केसरिणं कश्च दंष्टायां स्पृश्य तिष्तति,“कौन अत्यन्त भयंकर विषधर सर्पको पैरसे कुचल रहा है? तथा कौन केसरी सिंहकी दाढ़ोंमें हाथ डालकर निश्चिन्त खड़ा है?”

Who here would dare to tread with his foot upon a most dreadful venomous serpent? And who would calmly stand after placing a hand into the jaws of a maned lion? (Rāma uses these images to show that provoking overwhelming danger is folly; a wise person does not invite ruin by reckless contact with what is certain to harm.)

Verse 51

इत्येवं ब्रुवतस्तस्य स््रोतो भ्यस्तेजसो<र्चिष: । निश्चैरुर्दहातो रात्रौ वृक्षस्येव स्वरन्ध्रत:

As he spoke thus, the blaze of his tejas burst forth: from the openings of his ears, nose, eyes, and the rest, sparks of fire leapt out, like flames issuing at night from the hollows of a burning tree.

Verse 52

तस्य तत्‌ सर्वमाचख्यौ भगिनी रामविक्रमम्‌ । खरदूषणसंयुक्तं राक्षसानां पराभवम्‌,तब रावणकी बहिन शूर्पणखाने श्रीरामके उस पराक्रम और खर-दूषणसहित समस्त राक्षसोंके संहारका (सारा) वृत्तान्त कह सुनाया

Then his sister Śūrpaṇakhā recounted to Rāvaṇa the entire account of Rāma’s prowess—how the rākṣasas, together with Khara and Dūṣaṇa, were utterly defeated and destroyed.

Verse 53

स निश्चित्य ततः कृत्यं स्वसारमुपसान्त्व्य च | ऊर्ध्वमाचक्रमे राजा विधाय नगरे विधिम्‌

Having thus resolved upon the course of action to be undertaken, the king consoled his sister; and after arranging the necessary regulations and defenses within the city, he set out upward, taking to the aerial route.

Verse 54

त्रिकू्टं समतिक्रम्य कालपर्वतमेव च । ददर्श मकरावासं गम्भीरोदं महोदधिम्‌,त्रिकूट और कालपर्वतको लाँधकर उसने मगरोंके निवासस्थान गहरे महासागरको देखा

Having crossed beyond Mount Trikūṭa and also the Kāla mountain, he beheld the great ocean—deep in its waters and famed as the dwelling-place of makaras.

Verse 55

तमतीत्याथ गोकर्णमभ्यगच्छद्‌ दशानन: । दयितं स्थानमव्यग्रं शूलपाणेमहात्मन:,उसे ऊपर-ही-ऊपर लाँधकर दशमुख रावण गोकर्णतीर्थमें गया, जो परमात्मा शूलपाणि शिवका प्रिय एवं अविचल स्थान है

Having passed beyond that region, the ten-headed Daśānana (Rāvaṇa) approached Gokarṇa—an undisturbed sacred abode beloved of the great-souled Śūlapāṇi (Śiva). The telling sets in relief the contrast between the steadfastness of holy ground and the turbulence borne by adharma, for even a mighty disturber must move through landscapes hallowed by the divine.

Verse 56

तत्राभ्यगच्छन्मारीचं पूर्वामात्यं दशानन: । पुरा रामभयादेव तापस्यं समुपाश्रितम्‌,वहाँ रावण अपने भूतपूर्व मन्त्री मारीचसे मिला, जो श्रीरामचन्द्रजीके भयसे ही पहलेसे उस स्थानमें आकर तपस्या करता था

There Daśānana (Rāvaṇa) went to meet Mārīca, his former minister, who had earlier taken refuge in an ascetic life precisely out of fear of Rāma. The episode shows how dread of righteous power can drive even the violent toward outward austerity, while the doer of adharma still seeks to exploit such a man for his own ends.

Verse 276

इस प्रकार श्रीमह्ाभारत वनपर्वके अन्तर्गत रामोपाख्यानपर्वमें वानर आदिकी उत्पत्तिये सम्बन्धित दो सौ छिद्वत्तरवाँ अध्याय पूरा हुआ

Thus ends the two-hundred-and-seventy-sixth chapter of the Rāmopākhyāna section within the Vana Parva of the Śrī Mahābhārata, concerning the origin of the monkeys and related beings. This closing marks the completion of the thematic unit and frames the account as an instructive exemplum within the epic’s moral discourse.

Verse 277

इति श्रीमहाभारते वनपर्वणि रामोपाख्यानपर्वणि रामवनाभिगमने सप्तसप्तत्यधिकद्धिशततमो<ध्याय:

Thus ends, in the Śrī Mahābhārata, within the Vana Parva, in the section known as the Rāmopākhyāna, the chapter describing Rāma’s approach to the forest—Chapter 277.

Verse 713

अभिषेकाय रामस्य यौवराज्येन भारत । युधिष्ठिर! राजा दशरथ बड़े बुद्धिमान्‌ थे। उन्होंने यह सोचकर कि अब मेरी अवस्था बहुत अधिक हो गयी; अतः श्रीरामको युवराजपदपर अभिषिक्त कर देना चाहिये; इस विषयमें अपने मन्त्री और धर्मज्ञ पुरोहितोंसे सलाह ली

Mārkaṇḍeya said: “O Bhārata, concerning the consecration of Rāma as Yuvarāja. O Yudhiṣṭhira, King Daśaratha was exceedingly wise. Reflecting that his age had greatly advanced, he resolved that Śrī Rāma should be installed and anointed as heir-apparent, and on this matter he sought counsel from his ministers and from priests learned in dharma.”