
प्रयाणवर्णनम् (Departure from Ayodhya; Civic Lament and the Chariot’s Urgency)
अयोध्याकाण्ड
Sarga 40 portrays the departure in both ritual form and piercing emotion. Rāma, Sītā, and Lakṣmaṇa, with folded hands, touch the king’s feet and circumambulate him, completing a sacred leave-taking amid grief. Rāma then bows to Kauśalyā; Lakṣmaṇa follows, reverencing both Kauśalyā and his mother Sumitrā. Sumitrā’s counsel frames forest life as the continuation of royal dharma: Lakṣmaṇa must regard Rāma as father (Daśaratha), Sītā as mother, and the forest as Ayodhyā—an ethical order for exile. Sumantra, with courtly humility, urges Rāma to mount the chariot and stresses that the count of fourteen years has already begun. Daśaratha provides garments, ornaments, and a store of weapons and protective gear placed in the chariot. As it moves, Ayodhyā’s people surge after it, clinging to the sides and pleading for slow travel so Rāma’s face may remain in view; bells, horses, and elephants together sound the city’s shared distress. Daśaratha collapses, his spirit eclipsed like the full moon under Rāhu; citizens cry out, and Kauśalyā runs after the chariot. Rāma, unable to bear his parents’ suffering, looks back repeatedly yet presses the charioteer to drive swiftly. Caught between opposing commands—“stay” from the king and “go” from Rāma—Sumantra obeys Rāma and later answers reproach by saying he did not hear, since prolonging agony is deemed blameworthy. The sarga ends with ministers advising the king not to follow too far those he wishes to return, while Daśaratha, sweating and grief-stricken, stands staring after his son.
Verse 1
अथ रामश्च सीता च लक्ष्मणश्च कृताञ्जलिः।उपसङ्गृह्य राजानं चक्रुर्दीना: प्रदक्षिणम्।।।।
Then Rāma, Sītā, and Lakṣmaṇa—with palms joined and hearts cast down—reverently touched the king and circumambulated him in pradakṣiṇa.
Verse 2
तं चापि समनुज्ञाप्य धर्मज्ञस्सीतया सह।राघव श्शोकसम्मूढो जननीमभ्यवादयत्।।।।
Having also taken leave of him, Rāghava, knower of dharma, together with Sītā, though overwhelmed by grief, paid reverent obeisance to his mother.
Verse 3
अअन्वक्षं लक्ष्मणो भ्रातुः कौशल्यामभ्यवादयत्।अथ मातु स्सुमित्राया जग्राह चरणौ पुनः।।।।
Right after his brother, Lakṣmaṇa bowed in reverence to Kauśalyā; then again he clasped the feet of his own mother, Sumitrā.
Verse 4
तं वन्दमानं रुदती माता सौमित्रिमब्रवीत्।हितकामा महाबाहुं मूध्नर्युपाघ्राय लक्ष्मणम्।।।।
As Lakṣmaṇa, Sumitrā’s son, bowed in reverence, his mother—wailing yet seeking his welfare—kissed (inhaled) his forehead and spoke to the mighty-armed one.
Verse 5
सृष्टस्त्वं वनवासाय स्वनुरक्तस्सुहृज्जने।रामे प्रमादं मा कार्षीः पुत्र भ्रातरि गच्छति।।।।
Though you are deeply attached to your dear companions, you are destined for forest-dwelling. My son, do not be negligent toward your brother Rāma as he goes forth.
Verse 6
व्यसनी वा समृद्धो वा गतिरेष तवानघ।एष लोके सतां धर्मो यज्ज्येष्ठवशगो भवेत्।।।।
Whether in hardship or in prosperity, he is your refuge, O blameless one. In this world, this is the dharma of the good: to remain obedient to the elder brother.
Verse 7
इदं हि वृत्तमुचितं कुलस्यास्य सनातनम्।दानं दीक्षा च यज्ञेषु तनुत्यागो मृधेषु च।।।।
For this is the ancient and fitting tradition of your lineage: generosity, sacred consecration for the sacrifices (yajñas), and the offering of one’s own body—one’s very life—in battle.
Verse 8
लक्ष्मणं त्वेवमुक्त्वा सा संसिद्धं प्रियराघवम्।सुमित्रा गच्छ गच्छेति पुनः पुनरुवाच तम्।।।।
Having spoken thus to Lakṣmaṇa, Sumitrā again and again said to her beloved Rāghava—now fully prepared—“Go, go.”
Verse 9
रामं दशरथं विद्धि मां विद्धि जनकात्मजाम्।अयोध्यामटवीं विध्दि गच्छ तात यथासुखम्।।।।
“Know Rāma as Daśaratha; know me as Sītā, Janaka’s daughter; know the forest as Ayodhyā. Go, my child, in peace.”
Verse 10
ततः सुमन्त्रः काकुत्स्थं प्राञ्जलिर्वाक्यमब्रवीत्।विनीतो विनयज्ञश्च मातलिर्वासवं यथा।।।।
Then Sumantra—humble and skilled in propriety—addressed Kakutstha (Rāma) with folded hands, like Mātali speaking to Vāsava (Indra).
Verse 11
ररथमारोह भद्रं ते राजपुत्र महायशः।क्षिप्रं त्वां प्रापयिष्यामि यत्र मां राम वक्ष्यसि।।।।
“O prince of great renown, blessings upon you—mount the chariot. I shall swiftly take you wherever you, Rāma, direct me.”
Verse 12
चतुर्दश हि वर्षाणि वस्तव्यानि वने त्वया।तान्युपक्रमितव्यानि यानि देव्यासि चोदितः।।।।
Truly, you must dwell in the forest for fourteen years; those years, commanded by the queen, must now be begun and counted accordingly.
Verse 13
तं रथं सूर्यसङ्काशं सीता हृष्टेन चेतसा।आरुरोह वरारोहा कृत्वालङ्कारमात्मनः।।।।
Sītā, of graceful form, adorned herself and, with a heart uplifted and resolute, mounted that chariot radiant like the sun.
Verse 14
अथो ज्वलनसङ्काशं चामीकरविभूषितम्।तमारुरुहतुस्तूर्णं भ्रातरौ रामलक्ष्मणौ।।।।
Then the two brothers, Rāma and Lakṣmaṇa, quickly mounted that chariot, adorned with gold and radiant like fire.
Verse 15
वनवासं हि संख्याय वासांस्याभरणानि च।भर्तारमनुगच्छन्त्यै सीतायै श्वशुरो ददौ।।।।
Having calculated the years of forest-dwelling, her father-in-law gave Sītā garments and ornaments, for she was to follow her husband.
Verse 16
तथैवायुधजालानि भ्रातृभ्यां कवचानि च।रथोपस्थे प्रतिन्यस्य सचर्म कठिनं च तत्।।।।सीतातृतीयानारूढान् दृष्ट्वा दृष्टमचोदयत्।सुमन्त्रस्सम्मतानश्वान् वायुवेगसमान्जवे।।।।
Likewise, he set upon the chariot-seat a store of weapons and armours for the two brothers, together with shields and firm protective guards.
Verse 17
तथैवायुधजालानि भ्रातृभ्यां कवचानि च। रथोपस्थे प्रतिन्यस्य सचर्म कठिनं च तत्।।2.40.16।।सीतातृतीयानारूढान् दृष्ट्वा दृष्टमचोदयत्। सुमन्त्रस्सम्मतानश्वान् वायुवेगसमान्जवे।।2.40.17।।
Seeing them mounted—Sītā as the third—Sumantra urged on the well-trained horses, swift as the wind, and drove briskly ahead.
Verse 18
प्रतियाते महारण्यं चिररात्राय राघवे।बभूव नगरे मूर्छा बलमूर्छा जनस्य च।।।।
When Rāghava set out for the great forest for a long while, the city fell into a stupor; the people too grew faint, their strength drained away.
Verse 19
तत्समाकुलसम्भ्रान्तं मत्तसङ्कुपितद्विपम्।हयशिञ्जितनिर्घोषं पुरमासीन्महास्वनम्।।।।
The city became tumultuous and distressed—its elephants agitated in musth—while the loud din of horses’ neighing and bells rose into a great roar.
Verse 20
तत स्सबालवृद्धा सा पुरी परमपीडिता।राममेवाभिदुद्राव घर्मार्ता सलिलं यथा।।।।
Then that city—young and old alike—tormented by anguish, ran only toward Rāma, as those scorched by heat run toward water.
Verse 21
पार्श्वतः पृष्ठतश्चापि लम्बमानास्तदुन्मुखाः।बाष्पपूर्णमुखास्सर्वे तमूचुर्भृशनिस्वनाः।।।।
Clinging to the chariot from the sides and from behind, all of them—faces brimming with tears, voices choked by deep sobbing—spoke to Sumantra.
Verse 22
संयच्छ वाजिनां रश्मीन् सूत याहि शनैश्शनैः।मुखं द्रक्ष्याम रामस्य दुर्दर्शं नो भविष्यति।।।।
“Charioteer, hold the horses’ reins—go slowly, slowly—so that we may behold Rāma’s face; soon it will be hard for us to see him at all.”
Verse 23
आयसं हृदयं नूनं राममातुरसंशयम्।यद्देवगर्भप्रतिमे वनं याति न भिद्यते।।।।
Surely, beyond doubt, Rāma’s mother’s heart must be made of iron, for it does not break even as he—like a child of the gods—goes away to the forest.
Verse 24
कृतकृत्या हि वैदेही छायेवानुगता पतिम्।न जहाति रता धर्मे मेरुमर्कप्रभा यथा।।।।
Vaidehī, deeming her true purpose fulfilled and devoted to dharma, does not abandon her husband; she follows him like a shadow—like sunlight that never leaves Mount Meru.
Verse 25
अहो लक्ष्मण सिद्धार्थ स्सततं प्रियवादिनम्।भ्रातरं देवसङ्काशं यस्त्वं परिचरिष्यसि।।।।
“Ah, Lakṣmaṇa—your purpose is fulfilled, for you will serve your godlike brother, ever gentle in speech.”
Verse 26
महत्येषा हि ते सिध्दिरेष चाभ्युदयो महान्।एष स्वर्गस्य मार्गश्च यदेनमनुगच्छसि।।।।
Truly, this is a great attainment for you and a great increase of merit, since you follow him; indeed, this is the path to heaven.
Verse 27
एवं वदन्तस्ते सोढुं न शेकुर्बाष्पमागतम्।नरास्तमनुगच्छन्तः प्रियमिक्ष्वाकुनन्दनम्।।।।
Even as they spoke thus, those men could not hold back the tears that welled up within them, as they followed their beloved Rāma, the joy of the Ikṣvāku line.
Verse 28
अथ राजा वृत स्त्रीभिर्दीनाभिर्दीनचेतनः।निर्जगाम प्रियं पुत्रं द्रक्ष्यामीति ब्रुवन् गृहात्।।।।
Then the king, his heart sunk in desolation and surrounded by sorrowing women, came out of the palace saying, “I want to see my beloved son.”
Verse 29
शुश्रुवे चाग्रतः स्त्रीणां रुदन्तीनां महास्वनः।यथा नादः करेणूनां बद्धे महति कुञ्जरे।।।।
And ahead he heard the great wailing of women crying, like the trumpeting of cow-elephants when a mighty bull elephant has been bound.
Verse 30
पिता हि राजा काकुत्स्थः श्रीमान् सन्नस्तदाऽभवत्।परिपूर्णः शशी काले ग्रहेणोपप्लुतो यथा।।।।
Then the father—the king of the Kakutstha line—though splendid, grew dim, like the full moon at the time of an eclipse when seized by the graha Rāhu.
Verse 31
स च श्रीमानचिन्त्यात्मा रामो दशरथात्मजः।सूतं सञ्चोदयामास त्वरितं वाह्यतामिति।।।।
And Rāma—illustrious, of unfathomable spirit, Daśaratha’s son—urged the charioteer: “Drive swiftly.”
Verse 32
रामो याहीति सूतं तं तिष्ठेति स जनस्तदा।उभयं नाशकत्सूतः कर्तुमध्वनि चोदितः।।।।
Urged on the road by Rāma to drive onward, and at the same time pressed by the citizens to stop, the charioteer could fulfill neither demand.
Verse 33
निर्गच्छति महाबाहौ रामे पौरजनाश्रुभिः।पतितैरभ्यवहितं प्रशशाम महीरजः।।।।
As the mighty-armed Rāma departed, the dust raised from the earth was settled and subdued by the citizens’ tears as they fell.
Verse 34
रुदिताश्रुपरिद्यूनं हाहाकृतमचेतनम्।प्रयाणे राघवस्यासीत्पुरं परमपीडितम्।।।।
At Rāghava’s departure, the city was utterly tormented—drenched in tears, echoing with cries of “Alas!”, and as if bereft of sense.
Verse 35
सुस्राव नयनैः स्त्रीणामस्रमायाससम्भवम्।मीनसङ्क्षोभचलितै स्सलिलं पङ्कजैरिव।।।।
From the women’s eyes flowed tears born of anguish, like drops of water slipping from lotuses shaken by the stirring of fish.
Verse 36
दृष्ट्वा तु नृपति श्श्रीमानेकचित्तगतं पुरम्।निपपातैव दुःखेन हतमूल इव द्रुमः।।।।
Seeing the city wholly absorbed in a single grief, the prosperous king collapsed in sorrow, like a tree whose roots have been cut away.
Verse 37
ततो हलहलाशब्दो जज्ञे रामस्य पृष्ठतः।नराणां प्रेक्ष्य राजानं सीदन्तं भृशदुःखितम्।।।।
Then, behind Rāma, a tumultuous cry arose from the men when they saw the king sinking down, crushed by intense grief.
Verse 38
हा रामेति जनाः केचिद्राममातेति चापरे।अन्तःपुरं समृद्धं च क्रोशन्तः पर्यदेवयन्।।।।
Some people wailed, “O Rāma!”, while others cried, “O Rāma’s mother!”; and by their loud lamenting they made even the well-appointed inner apartments resound with weeping.
Verse 39
अन्वीक्षमाणो रामस्तु विषण्णं भ्रान्तचेतसम्।राजानं मातरं चैव ददर्शानुगतौ पथि।।।।
Glancing back, Rāma saw the king and his mother following along the road—dejected and with minds thrown into turmoil.
Verse 40
स बद्ध इव पाशेन किशोरो मातरं यथा।धर्मपाशेन सङ्क्षिप्तः प्रकाशं नाभ्युदैक्षत।।।।
As a young foal bound by a rope cannot clearly behold its mother, so Rāma—held back by the cord of dharma—could not look upon his parents plainly.
Verse 41
पदातिनौ च यानार्हावदुःखार्हौ सुखोचितौ।दृष्ट्वा सञ्चोदयामास शीघ्रं याहीति सारथिम्।।।।
Seeing his parents—fit for a chariot yet now walking on foot, accustomed to comfort and undeserving of sorrow—Rāma urged the charioteer, “Drive on quickly.”
Verse 42
न हि तत्पुरुषव्याघ्रो दुःखदं दर्शनं पितुः।मातुश्च सहितुं शक्तस्तोत्रार्दित इव द्विपः।।।।
Rāma, the tiger among men, could not endure that grief-bringing sight of his father and mother—like an elephant tormented by the goad.
Verse 43
प्रत्यगारमिवायान्ती वत्सला वत्सकारणात्।बद्धवत्सा यथा धेनू राममाताभ्यधावत।।।।
Rāma’s mother ran after him—like an affectionate cow whose calf is tied, hurrying toward the cowshed for the calf’s sake.
Verse 44
तथा रुदन्तीं कौसल्यां रथं तमनुधावतीम्।क्रोशन्तीं राम रामेति हा सीते लक्ष्मणेति च।।।।रामलक्ष्मणसीतार्थं स्रवन्तीं वारि नेत्रजम्।असकृत्प्रैक्षत तदा नृत्यन्तीमिव मातरम्।।।।
As Kauśalyā wept and ran after that chariot, crying, “Rāma, Rāma! Alas, Sītā! Lakṣmaṇa!” and shedding tears from her eyes for Rāma, Lakṣmaṇa, and Sītā, Rāma again and again looked back at his mother, who in her anguish reeled as though she were dancing.
Verse 45
तथा रुदन्तीं कौसल्यां रथं तमनुधावतीम्। क्रोशन्तीं राम रामेति हा सीते लक्ष्मणेति च।।2.40.44।।रामलक्ष्मणसीतार्थं स्रवन्तीं वारि नेत्रजम्। असकृत्प्रैक्षत तदा नृत्यन्तीमिव मातरम्।।2.40.45।।
This verse repeats the same reading: Kauśalyā wept and ran after the chariot, crying out for Rāma, Sītā, and Lakṣmaṇa, shedding tears in anguish, and Rāma repeatedly looked back at her.
Verse 46
तिष्ठेति राजा चुक्रोश याहि याहीति राघवः।सुमन्त्रस्य बभूवात्मा चक्रयोरिव चान्तरा।।।।
The king cried, “Stop, stop!” while Rāghava (Rāma) said, “Go on, go on!” and Sumantra’s mind was as though caught between two wheels.
Verse 47
नाश्रौषमिति राजानमुपालब्धोऽपि वक्ष्यसि।चिरं दुःखस्य पापिष्ठमिति रामस्तमब्रवीत्।।।।
Rāma said to him: “Even if the king reproaches you, tell him, ‘I did not hear.’ To prolong suffering is most blameworthy.”
Verse 48
रामस्य स वचः कुर्वन्ननुज्ञाप्य च तं जनम्।व्रजतोऽपि हयान् शीघ्रं चोदयामास सारथिः।।।।
Obeying Rāma’s words, and taking leave of those people, the charioteer urged the horses to greater speed, even as they were already moving swiftly.
Verse 49
न्यवर्तत जनो राज्ञो रामं कृत्वा प्रदक्षिणम्।मनसाप्यश्रुवेगैश्च न न्यवर्तत मानुषम्।।।।
The king’s people turned back, having reverently circumambulated Rāma—if only within their hearts; yet the human torrent of tears and the surging grief did not turn back with them.
Verse 50
यमिच्छेत्पुनरायान्तं नैनं दूरमनुव्रजेत्।इत्यमात्या महाराजमूचुर्दशरथं वचः।।।।
One should not follow far those whom one wishes to return again. Thus the ministers spoke these words to King Daśaratha.
Verse 51
तेषां वचः सर्वगुणोपपन्नंप्रस्विन्नगात्रः प्रविषण्णरूपः।निशम्य राजा कृपणः सभार्योव्यवस्थितस्तं सुतमीक्षमाणः।।।।
Hearing their words—sound and well-endowed with good counsel—the king, wretched with grief, stood there with his queens: his limbs sweating, his face cast down, his gaze fixed upon his son.
The sarga presents a dharma-tension between compassion and duty: Rāma must not prolong the parents’ and citizens’ agony, so he orders swift travel, while the king and populace plead for delay—placing Sumantra between conflicting moral claims.
Sumitrā’s instruction offers an exile-ethics model: translate relationships into dharmic roles (Rāma as father, Sītā as mother, forest as Ayodhyā), so that hardship is managed through disciplined perception and service to the eldest as a virtuous norm.
Ayodhyā functions as the cultural landmark, defined by civic procession, lament, and royal protocol; the chariot rite (obeisance, pradakṣiṇā, mounting, reins control) and the transition toward the ‘great forest’ mark the chapter’s spatial and ritual geography.