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9.11 · Lord Rāmacandra Rules the World

32 verses
1 2 3 4 5 6 7 8 9 10 11 12 13-14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31-34 35 36
Book Bhagavata Canto 9 · D.R.A.G
R Ramacandra SB 9.6–9.13 · 9 sub-topics Open on bhagavata.keshavaswami.com ↗
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R – Ramacandra (6-13) The most famous king in the Surya dynasty was Lord Ramacandra, who was ideal in all respects – as a king, as a son, as a husband and as a disciple. His glorious pastimes are recounted in the Ramayana, which has been recited for generations. Srimad-Bhagavatam summarises those extraordinary narrations: the alliance with Hanuman and the monkey army, the building of a bridge to Lanka, the rescue of Sitadevi from the clutches of Ravana, and the establishment of Rama-rajya (Rama’s ideal rulership), where every citizen had their material and spiritual needs perfectly catered for.

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R – Ramacandra (6-13)

R – Ramacandra (6-13) The most famous king in the Surya dynasty was Lord Ramacandra, who was ideal in all respects – as a king, as a son, as a husband and as a disciple. His glorious pastimes are recounted in the Ramayana, which has been recited for generations. Srimad-Bhagavatam summarises those extraordinary narrations: the alliance with Hanuman and the monkey army, the building of a bridge to Lanka, the rescue of Sitadevi from the clutches of Ravana, and the establishment of Rama-rajya (Rama’s ideal rulership), where every citizen had their material and spiritual needs perfectly catered for.

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Dynasties of Iksvaku

R – Ramacandra (6-13) Dynasties of Iksvaku Chapter 12, 13 Sukadeva Goswami then described the dynasty of Kusa, Lord Rama’s son. He also elaborated on the dynasty of Nimi, who was another of Iksvaku’s sons. When Nimi wanted to perform a sacrifice, he requested the presence of his spiritual master, Vasistha. Since Vasistha was engaged elsewhere, he instructed Nimi to wait for him to return. Nimi, however, considered that life was very short, so he went ahead anyway. When Vasistha discovered this, he cursed his disciple to die. Nimi then counter-cursed his spiritual master to suffer the same fate! Vasistha took birth again, but when the priests tried to revive Nimi he refused, not wanting to be materially encaged again. Instead, the sages churned Nimi’s body, and as a result, Janaka, father of Udavasu, was born. Sukadeva Goswami then described the rest of the dynasty.

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Other Descendants

R – Ramacandra (6-13) Other Descendants Chapter 7, 8, 9 Sukadeva Goswami listed more descendants of King Mandhata, again pausing to elaborate on certain personalities. Trisanku : Several generations after Mandhata came Trisanku, who kidnapped a lady who was soon to be married. For this act, his father angrily cursed him to become a dog-eater ( candala ). With Visvamitra’s help, however, Trisanku received elevation to the heavenly planets. Later, the demigods forced him to fall, and he thus began his descent, though Visvamitra’s powerful intervention meant he didn’t drop all the way down. Hariscandra : After successfully worshipping Varuna to get a son, Hariscandra, Trisanku’s son, repeatedly avoided his promise to offer the son as a sacrifice in return. Hariscandra was then attacked by disease, though his son, Rohita, resolved the whole situation by purchasing another boy and offering him for the Varuna-yajna. Hariscandra was freed from his disease and ultimately freed from the entanglement of material life. Bahuka : In the lineage of Rohita was Bahuka, who had adopted residence in the forest and eventually died there. Though his wife wanted to enter the funeral pyre with him, the sage Aurva forbade her since she was pregnant. The co-wives of Bahuka tried to poison her, but she nevertheless had a son named Sagara (“one born with poison”). Sagara : Under his rulership many uncivilised clans were reformed. When he attempted to perform a horse sacrifice ( asvamedha yajna ), Indra stole the horse, and Sagara’s sons went looking for it. They dug up the earth and formed a trench which became known as the Sagara ocean. When they falsely accused Kapiladeva of stealing the horse, their offensive allegations caused them to be burned to ashes. Amsuman : This grandson of Sagara was instructed in spiritual knowledge by Lord Kapiladeva and later retrieved the horse. Sagara then performed the sacrifices with that horse. Both Amsuman and Dilipa, his son, were unsuccessful in bringing the Ganges to the Earth. Bhagiratha : Dilipa’s son underwent severe austerities to invite Ganga to the earth. When Gangadevi appeared, he humbly submitted his request. She agreed, but had some reservations. Bhagiratha mitigated them by convincing Siva to bear the force of her descent, and by arranging that pure devotees who enter the Ganga would remove all the stored sins of materialistic bathers. Later, the sons of Sagara, whose bodies had been burnt up, were elevated by being sprinkled with Ganges water. Saudasa : In Bhagiratha’s line was Saudasa, who once killed a man-eater. Seeking revenge, the man-eater’s brother became the cook at Saudasa’s palace and served meat to Vasistha, the spiritual master of the King. Vasistha thus cursed Saudasa to become a man-eater, and in that life he indeed killed a brahmana who was about to impregnate his wife. Saudasa was thus cursed to die if he ever engaged in the sexual act. After being released from the Raksasa curse, he still couldn’t impregnate his wife, Madayanti, and thus allowed Vasistha Muni to give her a child. Khatvanga : Further in the lineage came the great King Khatvanga. When he pleased the demigods by assisting them to defeat the demons, they offered him a benediction. He wisely enquired how long he would live for, and when he discovered he was on the brink of death, he fixed his mind on the Lord and attained perfection.

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Purusottama

R – Ramacandra (6-13) Purusottama “We should not accept any rascal as God or an incarnation of God, for God displays special features in His various activities. Therefore, the Lord Himself says in Bhagavad-gita ( 4.9 ): “One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.” The activities of the Lord are not common; they are all transcendentally wonderful and not able to be performed by any other living being. The symptoms of the Lord’s activities are all mentioned in the sastras, and after one understands them one can accept the Lord as He is.” ( SB 9.10.15 ) To prove His Supreme identity, Sri Chaitanya Mahaprabhu exhibited His six-armed form known as the Sadbhuja-rupa on multiple occasions. The form displays the two arms of Rama (holding the bow and arrow), the two arms of Krishna (holding the flute) and the two arms of Chaitanya Mahaprabhu (holding the staff and waterpot). The Supreme Person (Purusottama) thus assumes different identities, each with a specific purpose and mood. Krishna is known as Lila-Purusottama – the form of the Lord who attracts the world by displaying profoundly sweet and intimate pastimes with His devotees. Sri Chaitanya Mahaprabhu is known as Prema-Purusottama - the form of the Lord who embodies and freely distributes the wonderful gift of pure love of Godhead to the entire world. Ramacandra is known as Maryada-Purusottama – the form of the Lord who establishes the ideal example for the world to follow. He was the ideal person, the ideal husband, the ideal ruler and the ideal follower of Vedic culture and etiquette in all respects. In Canto Eleven, Narada Muni recites an exquisite verse which depicts the Sadbhuja-rupa. When translated in different ways, the Sanskrit text simultaneously describes Lord Rama, Lord Krishna and Sri Chaitanya Mahaprabhu: tyaktva su-dustyaja-surepsita-rajya-laksmim dharmistha arya-vacasa yad agad aranyam maya-mrgam dayitayepsitam anvadhavad vande maha-purusa te caranaravindam ( SB 11.5.34 ) Lord Krishna – “O Maha Purusa, you gave up the opulence of Mathura which is desired even by demigods. To obey the loving order of Vasudeva and Devaki, You went to the forest village of Vrindavana. Due to the inconceivable love of Srimati Radharani, You become easily controlled by Her just like ‘a toy animal.’ You run here and there in Vrindavana, protecting the cows, playing with your friends and engaging in countless intrigues of love with Srimati Radharani and the gopis, tightly under the control of their love.” Lord Chaitanya – “O Maha Purusa, I worship Your lotus feet. You accepted sannyasa and gave up the association of the goddess of fortune and all her opulence, which is most difficult to renounce and is hankered after by even the great demigods. Being the most faithful follower of the path of religion, You thus left for the forest in obedience to a brahmana’s curse. Out of sheer mercifulness You chased after the fallen conditioned souls, who are always in pursuit of the false enjoyment of illusion, and at the same time engaged in searching out Your own desired object, Lord Syamasundara.” Lord Ramacandra – “O Maha Purusa, you gave up the Kingdom of Ayodhya, which was very opulent, difficult to renounce and hankered after by even great demigods. By the order of Maharaja Dasaratha, who was just like Your guru, You gave up everything and went to the forest. There You exhibited Your great affection for mother Sita and chased after the golden deer, which was especially desired by Srimati Sitadevi.” Rama demonstrated how to live according to dharma : right action or sacred duty according to one’s occupation and social situation. Indeed, His entire life was a demonstration of selflessness, nobility of spirit and being prepared to sacrifice one’s own comfort for a higher cause.

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Banishing Sita

R – Ramacandra (6-13) Purusottama Banishing Sita Perhaps the most bewildering of Rama’s acts was to banish Sita after rescuing her from the grips of Ravana. If Lord Rama’s descent was to set the ideal example, how do we justify such a (seemingly) harsh, cruel and immoral act? Sitadevi was pure, chaste, untouched and completely innocent, and to exile her because of nonsensical rumours seems unforgivable. In order to understand this, we have to look at the practical reality, the principle involved and the deeper purpose of the Lord. [ 28 ] Practical – Sitadevi wasn’t cruelly exiled with no means of survival, but rather given a suitable living situation where she would be fully protected. She was carefully placed under the care of Valmiki Rishi and female hermits within the kingdom of Ayodhya. But why was she banished from the palace? Principle – while navigating life we are often confronted with a conflict of principles. It’s an art to expertly respond and resolve such dilemmas. As an ideal husband, Ramacandra had a duty to care for His chaste wife. As a king, Ramacandra had the responsibility of being spotless and free from any suspicion or character flaw. He expertly balanced both principles by ensuring Sita’s protection, and simultaneously exhibiting the detachment required of a king, thus setting the shining example for all future leaders. But why did the innocent Sita have to suffer? Purpose – the profound purpose and inner meaning behind this episode is to facilitate and intensify the exchange of spiritual emotions between the Lord and His consort. Love is intensified in separation. We find this in the pastimes of Krishna, in the pastimes of Sri Chaitanya and here in the pastimes of Lord Rama. What externally looks like a hard-hearted act, is actually a trigger for invoking a deep, sweet internal yearning. The entire incident also highlights the incredible love of Sita, which was unfailing in all circumstances. Despite being rejected by her beloved, her faithfulness remained as strong as ever – love tested is love triumphant.

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Being Exemplary

R – Ramacandra (6-13) Purusottama Being Exemplary Lord Rama’s life is detailed in the ancient Sanskrit epic, Ramayana. The history contains 24,000 verses, and fully describes the activities of Lord Rama and the lessons relevant for our lives today. The story is told in response to sage Valmiki’s question to Narada Muni: “Who is an ideal man?” Narada’s answer, a brief description of the life and qualities of Lord Rama, forms the basis for Valmiki’s much longer epic. This beautiful teaching of being ideal and exemplary is central to the development of spirituality. When Srila Prabhupada was once asked, “How do you recognise a Vaisnava?” his answer was simple but profound: “A Vaisnava is a perfect gentleman.” Just as the Srimad-Bhagavatam is known as amala-purana , the spotless book, the true follower is known as amala-bhakta , the spotless devotee. One famous propagandist used to say that you can cheat some people for all time and you can cheat all people for some time, but you can’t cheat all people for all time. If one is lacking in integrity and character, sooner or later it will be exposed. In the material world, people are remembered for what they do – their ground-breaking achievements, their high-ranking positions of responsibility and their impactful influence on the world. In spiritual circles, however, people are remembered for who they are . In some cases, the most outstanding spiritualists made a visible mark on the world and were famed for it, but in many cases they were quiet, simple, humble souls who went about their daily life with a deep sense of devotion, sensitivity and saintliness, their consciousness merged in transcendence. They were unassuming, and quite often went unnoticed. The value system in spiritual circles is entirely different: it’s character over capability. The spotless and exemplary character of saintly personalities is an unending source of instruction and inspiration. They are never found to be duplicitous or superficial, but ever-preaching the highest ideals of human life and simultaneously walking the talk. A recent survey showed that over 70% of first- time attendants to a spiritual movement never return. Why? Primarily because they observe a huge gap between the ideals of the philosophy and the behaviour of its adherents. Thus, we may consider that being exemplary in conduct is a core aspect of any aspiring spiritualist’s life, and indeed a very special contribution to the world. Being exemplary is a service which is universal (everyone can do it), powerful (everyone will appreciate it), perpetual (can never be taken away by anyone) and flexible (can be done in any time, place or circumstance).

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Ramacandra’s Pastimes

R – Ramacandra (6-13) Ramacandra’s Pastimes Chapter 10 Sukadeva Goswami’s description of Iksvaku’s dynasty eventually reached Dasaratha, the father of Lord Rama. The great sage then narrated all the key events in Lord Rama’s life. On the request of Visvamitra, Rama assisted in killing many demons even though He was still relatively young. Later, He won the hand of Sita in Mithila, doing what no other warrior could do. During the return journey, Ramacandra defeated the mighty Parasurama, who had annihilated the ksatriya race. Back in Ayodhya, everything was very auspicious, until the news arrived that Dasaratha had been asked to banish Rama from the kingdom. To honour his father, Rama readily agreed and left all opulence behind to accept a life of hardship in the forest. While wandering in exile, Rama, Sita and Laksman encountered a variety of situations. When Ravana’s sister, Surpanakha, approached Rama with lusty desires, Laksman cut her nose off. This led to the killing of Khara and Dusana who had launched an attack in retaliation. Later, the tragic kidnapping of Sita took place, and the bravery of Jatayu was witnessed as he attempted to intercept the mighty Ravana, though he lost his life in the process. To rescue his beloved consort, Rama established an alliance with the monkeys, who expertly tracked her down. In an epic scene, Rama and the monkey army built a bridge to Lanka and laid siege on the demons who had kidnapped the goddess of fortune. After a raging battle, Ravana was defeated and killed, and Sita was rescued from the Asoka grove. Rama installed the devoted Vibhisana as King of Lanka, while He himself returned to Ayodhya accompanied by His dearest associates. Bharata, who had been ruling in His absence, heartily welcomed Rama, who was finally reunited with his mothers, family members and loyal subjects. Rama was duly coronated as the King, and His reign was celebrated as the ideal exhibition of royal rule ( rama-rajya ).

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Ramacandra’s Reign

R – Ramacandra (6-13) Ramacandra’s Reign Chapter 11 Ramacandra conducted His affairs with the highest principles, and thus there was incredible opulence and abundant prosperity in the kingdom. He would give personal time to the citizens and ensure all governmental affairs were concluded smoothly. Ramacandra would send spies around the capital and wander incognito Himself to gauge the impression the citizens had of Him. He wanted this feedback in order to maintain the love and trust of His subjects. One night, He heard a man criticising Him for accepting Sitadevi back after she had been in another man’s house. Fearing the concerns and doubts that people may have about his character, He decided to leave His pregnant wife. Everyone was shocked and distraught! Sitadevi took shelter of Valmiki’s asrama , where she gave birth to Lava and Kusa. When Sitadevi eventually left the world, the aggrieved Rama performed austerities for 13,000 years. The Supreme Lord then wound up His pastimes and left the world.

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Saubhari Muni

R – Ramacandra (6-13) Saubhari Muni Chapter 6 Sukadeva Goswami described the descendants of Ambarish and then detailed the descendants of Iksvaku (another of Vaivasvata Manu’s sons) up to Mandhata, whose unique birth and powerful rulership was described. Mandhata’s fifty daughters were all married to Saubhari Muni, and Sukadeva Goswami thus narrated the sage’s history. Once, while meditating in the waters of the Yamuna, Saubhari witnessed two fishes copulating. He became so sexually agitated that he desired to marry one of Mandhata’s daughters. He rejuvenated his body, after which all fifty daughters selected him as their husband. By dint of yogic power, the former ascetic provided all household opulence for his wives, had 100 children with each one and thus expanded his family network. He later reflected on how ephemeral sense gratification is, and how he had become entangled in a very mundane existence. Having reawakened his spiritual intelligence, he retired from family life ( vanaprastha ), practised austerities and subsequently attained perfection.

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 9.11.1

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శ్రీశుక ఉవాచ భగవానాత్మనాత్మానం రామ ఉత్తమకల్పకై: । సర్వదేవమయం దేవమీజేఽథాచార్యవాన్ మఖై: ॥ ౧ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
bhagavān ātmanātmānaṁ
[bhagavaan aatmanaatmaanam]
rāma uttama-kalpakaiḥ
[raama uttama-kalpakaih]
sarva-devamayaṁ devam
[sarva-devamayam devam]
īje ’thācāryavān makhaiḥ
[eeje ’thaachaaryavaan makhaih]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said bhagavān — the Supreme Personality of Godhead ātmanā — by Himself ātmānam — Himself rāmaḥ — Lord Rāmacandra uttama-kalpakaiḥ — with very opulent paraphernalia sarva-deva-mayam — the heart and soul of all the demigods devam — the Supreme Lord Himself īje — worshiped atha — thus ācāryavān — under the guidance of an ācārya makhaiḥ — by performing sacrifices.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
bhagavān ātmanātmānaṁ
bhagavān
the Supreme Personality of Godhead
ātmanā
by Himself
ātmānam
Himself
rāma uttama-kalpakaiḥ
rāmaḥ
Lord Rāmacandra
uttama-kalpakaiḥ
with very opulent paraphernalia
sarva-devamayaṁ devam
sarva-deva-mayam
the heart and soul of all the demigods
devam
the Supreme Lord Himself
īje ’thācāryavān makhaiḥ
īje
worshiped
atha
thus
ācāryavān
under the guidance of an ācārya
makhaiḥ
by performing sacrifices.
Śukadeva Gosvāmī said: Thereafter, the Supreme Personality of Godhead, Lord Rāmacandra, accepted an ācārya and performed sacrifices [yajṣas] with opulent paraphernalia. Thus He Himself worshiped Himself, for He is the Supreme Lord of all demigods.
Purport

Sarvārhaṇam acyutejyā. If Acyuta, the Supreme Personality of Godhead, is worshiped, then everyone is worshiped. As stated in Śrīmad-Bhāgavatam (4.31.14) :

yathā taror mūla-niṣecanena tṛpyanti tat-skandha-bhujopaśākhāḥ prāṇopahārāc ca yathendriyāṇāṁ tathaiva sarvārhaṇam acyutejyā

“As pouring water on the root of a tree nourishes the trunk, branches, twigs and leaves, and as supplying food to the stomach enlivens the senses and limbs of the body, worshiping the Supreme Personality of Godhead satisfies the demigods, who are part of that Supreme Personality.” Performing yajṣa involves worshiping the Supreme Lord. Here the Supreme Lord worshiped the Supreme Lord. Therefore it is said, bhagavān ātmanātmānam īje: the Lord worshiped Himself by Himself. This does not, of course, justify the Māyāvāda philosophy, by which one thinks himself the Supreme Personality of Godhead. The jīva, the living entity, is always different from the Supreme Lord. The living entities ( vibhinnāṁśa ) never become one with the Lord, although Māyāvādīs sometimes imitate the Lord’s worship of Himself. Lord Kṛṣṇa meditated upon Himself every morning as a gṛhastha, and similarly Lord Rāmacandra performed yajṣas to satisfy Himself, but this does not mean that an ordinary living being should imitate the Lord by accepting the process of ahaṅgrahopāsanā. Such unauthorized worship is not recommended herein.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: The Supreme Lord, Rāmacandra, accepted an ācārya and performed sacrifices with the best paraphernalia. Thus he worshiped himself, by himself. The Eleventh Chapter describes the sacrifices performed by Rāma, his rejection of Sītā, her entrance into the earth, and sending his brothers to conquer the directions. “He worshipped himself by himself” means that he worshipped himself by sacrifices which were not different from him, since he is the process and the result of sacrifice.
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Śrīmad-Bhāgavatam 9.11.2

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హోత్రేఽదదాద్ దిశం ప్రాచీం బ్రహ్మణే దక్షిణాం ప్రభు: । అధ్వర్యవే ప్రతీచీం వా ఉత్తరాం సామగాయ స: ॥ ౨ ॥
hotre ’dadād diśaṁ prācīṁ
[hotre ’dadaad disham praacheem]
brahmaṇe dakṣiṇāṁ prabhuḥ
[brahmane dakshinaam prabhuh]
adhvaryave pratīcīṁ vā
[adhvaryave prateecheem vaa]
uttarāṁ sāmagāya saḥ
[uttaraam saamagaaya sah]
Word-for-word
hotre — unto the hotā priest, who offers oblations adadāt — gave diśam — direction prācīm — the whole eastern side brahmaṇe — unto the brahmā priest, who supervises what is done in the sacrificial arena dakṣiṇām — the southern side prabhuḥ — Lord Rāmacandra adhvaryave — unto the adhvaryu priest pratīcīm — the whole western side vā — also uttarām — the northern side sāma-gāya — unto the udgātā priest, who sings the Sāma Veda saḥ — He (Lord Rāmacandra).
Blended reading (Sanskrit + English inline)
hotre ’dadād diśaṁ prācīṁ
hotre
unto the hotā priest, who offers oblations
adadāt
gave
diśam
direction
prācīm
the whole eastern side
brahmaṇe dakṣiṇāṁ prabhuḥ
brahmaṇe
unto the brahmā priest, who supervises what is done in the sacrificial arena
dakṣiṇām
the southern side
prabhuḥ
Lord Rāmacandra
adhvaryave pratīcīṁ vā
adhvaryave
unto the adhvaryu priest
pratīcīm
the whole western side
vā
also
uttarāṁ sāmagāya saḥ
uttarām
the northern side
sāma-gāya
unto the udgātā priest, who sings the Sāma Veda
saḥ
He (Lord Rāmacandra).
Lord Rāmacandra gave the entire east to the hotā priest, the entire south to the brahmā priest, the west to the adhvaryu priest, and the north to the udgātā priest, the reciter of the Sāma Veda. In this way, He donated His kingdom.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Rāmacandra gave the east to the hotā priest, the south to the brahmā priest, the west to the adhvaryu priest, and the north to the udgātā priest, the reciter of the Sāma Veda.
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Śrīmad-Bhāgavatam 9.11.3

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ఆచార్యాయ దదౌ శేషాం యావతీ భూస్తదన్తరా । మన్యమాన ఇదం కృత్‍స్‍నం బ్రాహ్మణోఽర్హతి ని:స్పృహ: ॥ ౩ ॥
ācāryāya dadau śeṣāṁ
[aachaaryaaya dadau sheshaam]
yāvatī bhūs tad-antarā
[yaavatee bhoos tad-antaraa]
manyamāna idaṁ kṛtsnaṁ
[manyamaana idam kritsnam]
brāhmaṇo ’rhati niḥspṛhaḥ
[braahmano ’rhati nihsprihah]
Word-for-word
ācāryāya — unto the ācārya, the spiritual master dadau — gave śeṣām — the balance yāvatī — whatever bhūḥ — land tat-antarā — existing between the east, west, north and south manyamānaḥ — thinking idam — all this kṛtsnam — wholly brāhmaṇaḥ — the brāhmaṇas arhati — deserve to possess niḥspṛhaḥ — having no desire.
Blended reading (Sanskrit + English inline)
ācāryāya dadau śeṣāṁ
ācāryāya
unto the ācārya, the spiritual master
dadau
gave
śeṣām
the balance
yāvatī bhūs tad-antarā
yāvatī
whatever
bhūḥ
land
tat-antarā
existing between the east, west, north and south
manyamāna idaṁ kṛtsnaṁ
manyamānaḥ
thinking
idam
all this
kṛtsnam
wholly
brāhmaṇo ’rhati niḥspṛhaḥ
brāhmaṇaḥ
the brāhmaṇas
arhati
deserve to possess
niḥspṛhaḥ
having no desire.
Thereafter, thinking that because the brāhmaṇas have no material desires they should possess the entire world, Lord Rāmacandra delivered the land between the east, west, north and south to the ācārya.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thereafter, thinking that because brāhmaṇas with no material desires should possess the whole earth, Rāmacandra delivered the remaining land between the east, west, north and south to the ācārya. He thought that the land between the directions, the remaining land, should given to the brāhmaṇas, since the whole earth should go to the brāhmaṇas because they are without desire.
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Śrīmad-Bhāgavatam 9.11.4

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ఇత్యయం తదలఙ్కారవాసోభ్యామవశేషిత: । తథా రాజ్ఞ్యపి వైదేహీ సౌమఙ్గల్యావశేషితా ॥ ౪ ॥
ity ayaṁ tad-alaṅkāra-
[ity ayam tad-alankaara-]
vāsobhyām avaśeṣitaḥ
[vaasobhyaam avasheshitah]
tathā rājṣy api vaidehī
[tathaa raajshy api vaidehee]
saumaṅgalyāvaśeṣitā
[saumangalyaavasheshitaa]
Word-for-word
iti — in this way (after giving everything to the brāhmaṇas) ayam — Lord Rāmacandra tat — His alaṅkāra-vāsobhyām — with personal ornaments and garments avaśeṣitaḥ — remained tathā — as well as rājṣī — the Queen (mother Sītā) api — also vaidehī — the daughter of the King of Videha saumaṅgalyā — with only the nose ring avaśeṣitā — remained.
Blended reading (Sanskrit + English inline)
ity ayaṁ tad-alaṅkāra-
iti
in this way (after giving everything to the brāhmaṇas)
ayam
Lord Rāmacandra
tat
His
alaṅkāra-vāsobhyām
with personal ornaments and garments
vāsobhyām avaśeṣitaḥ
avaśeṣitaḥ
remained
tathā rājṣy api vaidehī
tathā
as well as
rājṣī
the Queen (mother Sītā)
api
also
vaidehī
the daughter of the King of Videha
saumaṅgalyāvaśeṣitā
saumaṅgalyā
with only the nose ring
avaśeṣitā
remained.
After thus giving everything in charity to the brāhmaṇas, Lord Rāmacandra retained only His personal garments and ornaments, and similarly the Queen, mother Sītā, was left with only her nose ring, and nothing else.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
After thus giving everything in charity to the brāhmaṇas, Rāmacandra retained only his personal garments and ornaments, and similarly the Queen, mother Sītā, was left with only her nose ring and nothing else. Rāma gave away all ornaments and clothing except what he was wearing, whereas Sītā gave away even the ornaments she was wearing. Only her nose ornament and bracelet remained.
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Śrīmad-Bhāgavatam 9.11.5

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తే తు బ్రాహ్మణదేవస్య వాత్సల్యం వీక్ష్య సంస్తుతమ్ । ప్రీతా: క్లిన్నధియస్తస్మై ప్రత్యర్ప్యేదం బభాషిరే ॥ ౫ ॥
te tu brāhmaṇa-devasya
[te tu braahmana-devasya]
vātsalyaṁ vīkṣya saṁstutam
[vaatsalyam veekshya samstutam]
prītāḥ klinna-dhiyas tasmai
[preetaah klinna-dhiyas tasmai]
pratyarpyedaṁ babhāṣire
[pratyarpyedam babhaashire]
Word-for-word
te — the hotā, brahmā and other priests tu — but brāhmaṇa-devasya — of Lord Rāmacandra, who loved the brāhmaṇas so much vātsalyam — the paternal affection vīkṣya — after seeing saṁstutam — worshiped with prayers prītāḥ — being very pleased klinna-dhiyaḥ — with melted hearts tasmai — unto Him (Lord Rāmacandra) pratyarpya — returning idam — this (all the land given to them) babhāṣire — spoke.
Blended reading (Sanskrit + English inline)
te tu brāhmaṇa-devasya
te
the hotā, brahmā and other priests
tu
but
brāhmaṇa-devasya
of Lord Rāmacandra, who loved the brāhmaṇas so much
vātsalyam
the paternal affection
vātsalyaṁ vīkṣya saṁstutam
vīkṣya
after seeing
saṁstutam
worshiped with prayers
prītāḥ klinna-dhiyas tasmai
prītāḥ
being very pleased
klinna-dhiyaḥ
with melted hearts
tasmai
unto Him (Lord Rāmacandra)
pratyarpyedaṁ babhāṣire
pratyarpya
returning
idam
this (all the land given to them)
babhāṣire
spoke.
All the brāhmaṇas who were engaged in the various activities of the sacrifice were very pleased with Lord Rāmacandra, who was greatly affectionate and favorable to the brāhmaṇas. Thus with melted hearts they returned all the property received from Him and spoke as follows.
Purport

In the previous chapter it was said that the prajās, the citizens, strictly followed the system of varṇāśrama-dharma. The brāhmaṇas acted exactly like brāhmaṇas, the kṣatriyas exactly like kṣatriyas, and so on. Therefore, when Lord Rāmacandra gave everything in charity to the brāhmaṇas, the brāhmaṇas, being qualified, wisely considered that brāhmaṇas are not meant to possess property to make a profit from it. The qualifications of a brāhmaṇa are given in Bhagavad-gītā (18.42) :

śamo damas tapaḥ śaucaṁ kṣāntir ārjavam eva ca jṣānaṁ vijṣānam āstikyaṁ brahma-karma svabhāvajam

“Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness — these are the qualities by which the brāhmaṇas work.” The brahminical character offers no scope for possessing land and ruling citizens; these are the duties of a kṣatriya. Therefore, although the brāhmaṇas did not refuse Lord Rāmacandra’s gift, after accepting it they returned it to the King. The brāhmaṇas were so pleased with Lord Rāmacandra’s affection toward them that their hearts melted. They saw that Lord Rāmacandra, aside from being the Supreme Personality of Godhead, was fully qualified as a kṣatriya and was exemplary in character. One of the qualifications of a kṣatriya is to be charitable. A kṣatriya, or ruler, levies taxes upon the citizens not for his personal sense gratification but to give charity in suitable cases. Dānam īśvara-bhāvaḥ . On one hand, kṣatriyas have the propensity to rule, but on the other they are very liberal with charity. When Mahārāja Yudhiṣṭhira gave charity, he engaged Karṇa to take charge of distributing it. Karṇa was very famous as Dātā Karṇa. The word dātā refers to one who gives charity very liberally. The kings always kept a large quantity of food grains in stock, and whenever there was any scarcity of grains, they would distribute grains in charity. A kṣatriya’s duty is to give charity, and a brāhmaṇa’s duty is to accept charity, but not more than needed to maintain body and soul together. Therefore, when the brāhmaṇas were given so much land by Lord Rāmacandra, they returned it to Him and were not greedy.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
All the brāhmaṇas were very pleased with Rāmacandra, who was greatly affectionate to the brāhmaṇas and worthy of praise. Thus, with melted hearts they returned all the property received from him and spoke as follows.
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Śrīmad-Bhāgavatam 9.11.6

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అప్రత్తం నస్త్వయా కిం ను భగవన్ భువనేశ్వర । యన్నోఽన్తర్హృదయం విశ్య తమో హంసి స్వరోచిషా ॥ ౬ ॥
aprattaṁ nas tvayā kiṁ nu
[aprattam nas tvayaa kim nu]
bhagavan bhuvaneśvara
[bhagavan bhuvaneshvara]
yan no ’ntar-hṛdayaṁ viśya
[yan no ’ntar-hridayam vishya]
tamo haṁsi sva-rociṣā
[tamo hamsi sva-rochishaa]
Word-for-word
aprattam — not given naḥ — unto us tvayā — by Your Lordship kim — what nu — indeed bhagavan — O Supreme Lord bhuvana-īśvara — O master of the whole universe yat — because naḥ — our antaḥ-hṛdayam — within the core of the heart viśya — entering tamaḥ — the darkness of ignorance haṁsi — You annihilate sva-rociṣā — by Your own effulgence.
Blended reading (Sanskrit + English inline)
aprattaṁ nas tvayā kiṁ nu
aprattam
not given
naḥ
unto us
tvayā
by Your Lordship
kim
what
nu
indeed
bhagavan bhuvaneśvara
bhagavan
O Supreme Lord
bhuvana-īśvara
O master of the whole universe
yan no ’ntar-hṛdayaṁ viśya
yat
because
naḥ
our
antaḥ-hṛdayam
within the core of the heart
viśya
entering
tamo haṁsi sva-rociṣā
tamaḥ
the darkness of ignorance
haṁsi
You annihilate
sva-rociṣā
by Your own effulgence.
O Lord, You are the master of the entire universe. What have You not given to us? You have entered the core of our hearts and dissipated the darkness of our ignorance by Your effulgence. This is the supreme gift. We do not need a material donation.
Purport

When Dhruva Mahārāja was offered a benediction by the Supreme Personality of Godhead, he replied, “O my Lord, I am fully satisfied. I do not need any material benediction.” Similarly, when Prahlāda Mahārāja was offered a benediction by Lord Nṛsiṁhadeva, he also refused to accept it and instead declared that a devotee should not be like a vaṇik, a mercantile man who gives something in exchange for some profit. One who becomes a devotee for some material profit is not a pure devotee. Brāhmaṇas are always enlightened by the Supreme Personality of Godhead within the heart ( sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jṣānam apohanaṁ ca ). And because the brāhmaṇas and Vaiṣṇavas are always directed by the Supreme Personality of Godhead, they are not greedy for material wealth. What is absolutely necessary they possess, but they do not want an expanded kingdom. An example of this was given by Vāmanadeva. Acting as a brahmacārī, Lord Vāmanadeva wanted only three paces of land. Aspiring to possess more and more for personal sense gratification is simply ignorance, and this ignorance is conspicuous by its absence from the heart of a brāhmaṇa or Vaiṣṇava.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O Lord! Master of the entire universe! What have you not given to us? Since you have entered the core of our hearts and dissipated the darkness of our ignorance by your effulgence, what is the use of the earth to us? What did you not give? You gave everything. Since you have entered our hearts, what is the use of the earth to us?
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Śrīmad-Bhāgavatam 9.11.7

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నమో బ్రహ్మణ్యదేవాయ రామాయాకుణ్ఠమేధసే । ఉత్తమశ్లోకధుర్యాయ న్యస్తదణ్డార్పితాఙ్‌ఘ్రయే ॥ ౭ ॥
namo brahmaṇya-devāya
[namo brahmanya-devaaya]
rāmāyākuṇṭha-medhase
[raamaayaakuntha-medhase]
uttamaśloka-dhuryāya
[uttamashloka-dhuryaaya]
nyasta-daṇḍārpitāṅghraye
[nyasta-dandaarpitaanghraye]
Word-for-word
namaḥ — we offer our respectful obeisances brahmaṇya-devāya — unto the Supreme Personality of Godhead, who accepts the brāhmaṇas as His worshipable deity rāmāya — unto Lord Rāmacandra akuṇṭha-medhase — whose memory and knowledge are never disturbed by anxiety uttamaśloka-dhuryāya — the best of very famous persons nyasta-daṇḍa-arpita-aṅghraye — whose lotus feet are worshiped by sages beyond the jurisdiction of punishment.
Blended reading (Sanskrit + English inline)
namo brahmaṇya-devāya
namaḥ
we offer our respectful obeisances
brahmaṇya-devāya
unto the Supreme Personality of Godhead, who accepts the brāhmaṇas as His worshipable deity
rāmāyākuṇṭha-medhase
rāmāya
unto Lord Rāmacandra
akuṇṭha-medhase
whose memory and knowledge are never disturbed by anxiety
uttamaśloka-dhuryāya
uttamaśloka-dhuryāya
the best of very famous persons
nyasta-daṇḍārpitāṅghraye
nyasta-daṇḍa-arpita-aṅghraye
whose lotus feet are worshiped by sages beyond the jurisdiction of punishment.
O Lord, You are the Supreme Personality of Godhead, who have accepted the brāhmaṇas as Your worshipable deity. Your knowledge and memory are never disturbed by anxiety. You are the chief of all famous persons within this world, and Your lotus feet are worshiped by sages who are beyond the jurisdiction of punishment. O Lord Rāmacandra, let us offer our respectful obeisances unto You.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
We offer our respects to you, Rāma, the most famous among the famous, who favor the brāhmaṇas, who possess eternal intelligence, and who offer your lotus feet to the non-violent devotees. Nyasta-daṇḍārpitāṅghraye means “unto the Lord whose feet are offered to the devotees who have given up violence.”
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Śrīmad-Bhāgavatam 9.11.8

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కదాచిల్లోకజిజ్ఞాసుర్గూఢో రాత్ర్యామలక్షిత: । చరన్వాచోఽశ‍ృణోద్ రామో భార్యాముద్దిశ్య కస్యచిత్ ॥ ౮ ॥
kadācil loka-jijṣāsur
[kadaachil loka-jijshaasur]
gūḍho rātryām alakṣitaḥ
[goodho raatryaam alakshitah]
caran vāco ’śṛṇod rāmo
[charan vaacho ’shrinod raamo]
bhāryām uddiśya kasyacit
[bhaaryaam uddishya kasyachit]
Word-for-word
kadācit — once upon a time loka-jijṣāsuḥ — desiring to know about the public gūḍhaḥ — hiding Himself by a disguise rātryām — at night alakṣitaḥ — without being identified by anyone else caran — walking vācaḥ — speaking aśṛṇot — heard rāmaḥ — Lord Rāmacandra bhāryām — unto His wife uddiśya — indicating kasyacit — of someone.
Blended reading (Sanskrit + English inline)
kadācil loka-jijṣāsur
kadācit
once upon a time
loka-jijṣāsuḥ
desiring to know about the public
gūḍho rātryām alakṣitaḥ
gūḍhaḥ
hiding Himself by a disguise
rātryām
at night
alakṣitaḥ
without being identified by anyone else
caran vāco ’śṛṇod rāmo
caran
walking
vācaḥ
speaking
bhāryām uddiśya kasyacit
aśṛṇot
heard
rāmaḥ
Lord Rāmacandra
bhāryām
unto His wife
uddiśya
indicating
kasyacit
of someone.
Śukadeva Gosvāmī continued: Once while Lord Rāmacandra was walking at night incognito, hiding Himself by a disguise to find out the people’s opinion of Himself, He heard a man speaking unfavorably about His wife, Sītādevī.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Once while Rāmacandra was walking at night incognito to learn the opinion of the people, he heard a man speaking about his wife, Sītādevī.
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Śrīmad-Bhāgavatam 9.11.9

↗
నాహం బిభర్మి త్వాం దుష్టామసతీం పరవేశ్మగామ్ । స్త్రైణో హి బిభృయాత్ సీతాం రామో నాహం భజే పున: ॥ ౯ ॥
nāhaṁ bibharmi tvāṁ duṣṭām
[naaham bibharmi tvaam dushtaam]
asatīṁ para-veśma-gām
[asateem para-veshma-gaam]
straiṇo hi bibhṛyāt sītāṁ
[straino hi bibhriyaat seetaam]
rāmo nāhaṁ bhaje punaḥ
[raamo naaham bhaje punah]
Word-for-word
na — not aham — I bibharmi — can maintain tvām — you duṣṭām — because you are polluted asatīm — unchaste para-veśma-gām — one who has gone to another man’s house and committed adultery straiṇaḥ — a person who is henpecked hi — indeed bibhṛyāt — can accept sītām — even Sītā rāmaḥ — like Lord Rāmacandra na — not aham — I bhaje — shall accept punaḥ — again.
Blended reading (Sanskrit + English inline)
nāhaṁ bibharmi tvāṁ duṣṭām
na
not
aham
I
bibharmi
can maintain
tvām
you
duṣṭām
because you are polluted
asatīṁ para-veśma-gām
asatīm
unchaste
para-veśma-gām
one who has gone to another man’s house and committed adultery
straiṇo hi bibhṛyāt sītāṁ
straiṇaḥ
a person who is henpecked
hi
indeed
bibhṛyāt
can accept
sītām
even Sītā
rāmo nāhaṁ bhaje punaḥ
rāmaḥ
like Lord Rāmacandra
na
not
aham
I
bhaje
shall accept
punaḥ
again.
[Speaking to his unchaste wife, the man said] You go to another man’s house, and therefore you are unchaste and polluted. I shall not maintain you any more. A henpecked husband like Lord Rāma may accept a wife like Sītā, who went to another man’s house, but I am not henpecked like Him, and therefore I shall not accept you again.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Speaking to his unchaste wife, the man said: You have gone to another man's house and therefore you are unchaste and polluted. I shall not maintain you any more. A henpecked husband like Lord Rāma may accept a wife like Sītā, who went to another man's house, but I shall not accept you again.
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Śrīmad-Bhāgavatam 9.11.10

↗
ఇతి లోకాద్ బహుముఖాద్ దురారాధ్యాదసంవిద: । పత్యా భీతేన సా త్యక్తా ప్రాప్తా ప్రాచేతసాశ్రమమ్ ॥ ౧౦ ॥
iti lokād bahu-mukhād
[iti lokaad bahu-mukhaad]
durārādhyād asaṁvidaḥ
[duraaraadhyaad asamvidah]
patyā bhītena sā tyaktā
[patyaa bheetena saa tyaktaa]
prāptā prācetasāśramam
[praaptaa praachetasaashramam]
Word-for-word
iti — thus lokāt — from persons bahu-mukhāt — who can talk nonsensically in various ways durārādhyāt — whom it is very difficult to stop asaṁvidaḥ — who are without full knowledge patyā — by the husband bhītena — being afraid sā — mother Sītā tyaktā — was abandoned prāptā — went prācetasa-āśramam — to the hermitage of Prācetasa (Vālmīki Muni).
Blended reading (Sanskrit + English inline)
iti lokād bahu-mukhād
iti
thus
lokāt
from persons
bahu-mukhāt
who can talk nonsensically in various ways
durārādhyād asaṁvidaḥ
durārādhyāt
whom it is very difficult to stop
asaṁvidaḥ
who are without full knowledge
patyā bhītena sā tyaktā
patyā
by the husband
bhītena
being afraid
sā
mother Sītā
tyaktā
was abandoned
prāptā prācetasāśramam
prāptā
went
prācetasa-āśramam
to the hermitage of Prācetasa (Vālmīki Muni).
Śukadeva Gosvāmī said: Men with a poor fund of knowledge and a heinous character speak nonsensically. Fearing such rascals, Lord Rāmacandra abandoned His wife, Sītādevī, although she was pregnant. Thus Sītādevī went to the āśrama of Vālmīki Muni.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Fearing ignorant men who gossip and are difficult to control, Rāmacandra abandoned Sītā, who then went to the hermitage of Vālmīki. Asaṁvisaḥ means ignorant persons. Prācetasaḥ is Vālmīki.
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Śrīmad-Bhāgavatam 9.11.11

↗
అన్తర్వత్‍న్యాగతే కాలే యమౌ సా సుషువే సుతౌ । కుశో లవ ఇతి ఖ్యాతౌ తయోశ్చక్రే క్రియా ముని: ॥ ౧౧ ॥
antarvatny āgate kāle
[antarvatny aagate kaale]
yamau sā suṣuve sutau
[yamau saa sushuve sutau]
kuśo lava iti khyātau
[kusho lava iti khyaatau]
tayoś cakre kriyā muniḥ
[tayosh chakre kriyaa munih]
Word-for-word
antarvatnī — the pregnant wife āgate — arrived kāle — in due course of time yamau — twins sā — Sītādevī suṣuve — gave birth to sutau — two sons kuśaḥ — Kuśa lavaḥ — Lava iti — thus khyātau — celebrated tayoḥ — of them cakre — performed kriyāḥ — the ritualistic ceremonies of birth muniḥ — the great sage Vālmīki.
Blended reading (Sanskrit + English inline)
antarvatny āgate kāle
antarvatnī
the pregnant wife
āgate
arrived
kāle
in due course of time
yamau sā suṣuve sutau
yamau
twins
sā
Sītādevī
suṣuve
gave birth to
sutau
two sons
kuśo lava iti khyātau
kuśaḥ
Kuśa
lavaḥ
Lava
iti
thus
khyātau
celebrated
tayoś cakre kriyā muniḥ
tayoḥ
of them
cakre
performed
kriyāḥ
the ritualistic ceremonies of birth
muniḥ
the great sage Vālmīki.
When the time came, the pregnant mother Sītādevī gave birth to twin sons, later celebrated as Lava and Kuśa. The ritualistic ceremonies for their birth were performed by Vālmīki Muni.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When the time came, the pregnant Sītā gave birth to twin sons, later celebrated as Lava and Kuśa. The ritualistic ceremonies for their birth were performed by Vālmīki. Antarvatnī means pregnant.
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Śrīmad-Bhāgavatam 9.11.12

↗
అఙ్గదశ్చిత్రకేతుశ్చ లక్ష్మణస్యాత్మజౌ స్మృతౌ । తక్ష: పుష్కల ఇత్యాస్తాం భరతస్య మహీపతే ॥ ౧౨ ॥
aṅgadaś citraketuś ca
[angadash chitraketush cha]
lakṣmaṇasyātmajau smṛtau
[lakshmanasyaatmajau smritau]
takṣaḥ puṣkala ity āstāṁ
[takshah pushkala ity aastaam]
bharatasya mahīpate
[bharatasya maheepate]
Word-for-word
aṅgadaḥ — Aṅgada citraketuḥ — Citraketu ca — also lakṣmaṇasya — of Lord Lakṣmaṇa ātmajau — two sons smṛtau — were said to be takṣaḥ — Takṣa puṣkalaḥ — Puṣkala iti — thus āstām — were bharatasya — of Lord Bharata mahīpate — O King Parīkṣit.
Blended reading (Sanskrit + English inline)
aṅgadaś citraketuś ca
aṅgadaḥ
Aṅgada
citraketuḥ
Citraketu
ca
also
lakṣmaṇasyātmajau smṛtau
lakṣmaṇasya
of Lord Lakṣmaṇa
ātmajau
two sons
smṛtau
were said to be
takṣaḥ puṣkala ity āstāṁ
takṣaḥ
Takṣa
puṣkalaḥ
Puṣkala
iti
thus
āstām
were
bharatasya mahīpate
bharatasya
of Lord Bharata
mahīpate
O King Parīkṣit.
O Mahārāja Parīkṣit, Lord Lakṣmaṇa had two sons, named Aṅgada and Citraketu, and Lord Bharata also had two sons, named Takṣa and Puṣkala.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! Lakṣmaṇa had two sons, named Aṅgada and Citraketu, and Bharata also had two sons, named Takṣa and Puṣkala.
Related lectures
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Śrīmad-Bhāgavatam 9.11.13-14

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సుబాహు: శ్రుతసేనశ్చ శత్రుఘ్నస్య బభూవతు: । గన్ధర్వాన్ కోటిశో జఘ్నే భరతో విజయే దిశామ్ ॥ ౧౩ ॥ తదీయం ధనమానీయ సర్వం రాజ్ఞే న్యవేదయత్ । శత్రుఘ్నశ్చ మధో: పుత్రం లవణం నామ రాక్షసమ్ । హత్వా మధువనే చక్రే మథురాం నామ వై పురీమ్ ॥ ౧౪ ॥
subāhuḥ śrutasenaś ca
[subaahuh shrutasenash cha]
śatrughnasya babhūvatuḥ
[shatrughnasya babhoovatuh]
gandharvān koṭiśo jaghne
[gandharvaan kotisho jaghne]
bharato vijaye diśām
[bharato vijaye dishaam]
tadīyaṁ dhanam ānīya
[tadeeyam dhanam aaneeya]
sarvaṁ rājṣe nyavedayat
[sarvam raajshe nyavedayat]
śatrughnaś ca madhoḥ putraṁ
[shatrughnash cha madhoh putram]
lavaṇaṁ nāma rākṣasam
[lavanam naama raakshasam]
hatvā madhuvane cakre
[hatvaa madhuvane chakre]
mathurāṁ nāma vai purīm
[mathuraam naama vai pureem]
Word-for-word
subāhuḥ — Subāhu śrutasenaḥ — Śrutasena ca — also śatrughnasya — of Lord Śatrughna babhūvatuḥ — were born gandharvān — persons related with the Gandharvas, who are mostly pretenders koṭiśaḥ — by the tens of millions jaghne — killed bharataḥ — Lord Bharata vijaye — while conquering diśām — all directions tadīyam — of the Gandharvas dhanam — riches ānīya — bringing sarvam — everything rājṣe — unto the King (Lord Rāmacandra) nyavedayat — offered śatrughnaḥ — Śatrughna ca — and madhoḥ — of Madhu putram — the son lavaṇam — Lavaṇa nāma — by the name rākṣasam — a man-eater hatvā — by killing madhuvane — in the great forest known as Madhuvana cakre — constructed mathurām — Mathurā nāma — by the name vai — indeed purīm — a great town.
Blended reading (Sanskrit + English inline)
subāhuḥ śrutasenaś ca
subāhuḥ
Subāhu
śrutasenaḥ
Śrutasena
ca
also
śatrughnasya babhūvatuḥ
śatrughnasya
of Lord Śatrughna
babhūvatuḥ
were born
gandharvān koṭiśo jaghne
gandharvān
persons related with the Gandharvas, who are mostly pretenders
koṭiśaḥ
by the tens of millions
jaghne
killed
bharato vijaye diśām
bharataḥ
Lord Bharata
vijaye
while conquering
diśām
all directions
tadīyaṁ dhanam ānīya
tadīyam
of the Gandharvas
dhanam
riches
ānīya
bringing
sarvaṁ rājṣe nyavedayat
sarvam
everything
rājṣe
unto the King (Lord Rāmacandra)
nyavedayat
offered
śatrughnaś ca madhoḥ putraṁ
śatrughnaḥ
Śatrughna
ca
and
madhoḥ
of Madhu
putram
the son
lavaṇaṁ nāma rākṣasam
lavaṇam
Lavaṇa
nāma
by the name
rākṣasam
a man-eater
hatvā madhuvane cakre
hatvā
by killing
madhuvane
in the great forest known as Madhuvana
cakre
constructed
mathurāṁ nāma vai purīm
mathurām
Mathurā
nāma
by the name
vai
indeed
purīm
a great town.
Śatrughna had two sons, named Subāhu and Śrutasena. When Lord Bharata went to conquer all directions, He had to kill many millions of Gandharvas, who are generally pretenders. Taking all their wealth, He offered it to Lord Rāmacandra. Śatrughna also killed a Rākṣasa named Lavaṇa, who was the son of Madhu Rākṣasa. Thus He established in the great forest known as Madhuvana the town known as Mathurā.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śatrughna had two sons, named Subāhu and Śrutasena. When Lord Bharata went to conquer all directions, he had to kill millions of Gandharvas. Taking all their wealth, he offered it to Rāmacandra. Śatrughna killed a Rākṣasa named Lavaṇa, who was the son of Madhu Rākṣasa. Thus he established in the great forest known as Madhuvana the town known as Mathurā.
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Śrīmad-Bhāgavatam 9.11.15

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మునౌ నిక్షిప్య తనయౌ సీతా భర్త్రా వివాసితా । ధ్యాయన్తీ రామచరణౌ వివరం ప్రవివేశ హ ॥ ౧౫ ॥
munau nikṣipya tanayau
[munau nikshipya tanayau]
sītā bhartrā vivāsitā
[seetaa bhartraa vivaasitaa]
dhyāyantī rāma-caraṇau
[dhyaayantee raama-charanau]
vivaraṁ praviveśa ha
[vivaram pravivesha ha]
Word-for-word
munau — unto the great sage Vālmīki nikṣipya — giving in charge tanayau — the two sons Lava and Kuśa sītā — mother Sītādevī bhartrā — by her husband vivāsitā — banished dhyāyantī — meditating upon rāma-caraṇau — the lotus feet of Lord Rāmacandra vivaram — within the earth praviveśa — she entered ha — indeed.
Blended reading (Sanskrit + English inline)
munau nikṣipya tanayau
munau
unto the great sage Vālmīki
nikṣipya
giving in charge
tanayau
the two sons Lava and Kuśa
sītā bhartrā vivāsitā
sītā
mother Sītādevī
bhartrā
by her husband
vivāsitā
banished
dhyāyantī rāma-caraṇau
dhyāyantī
meditating upon
rāma-caraṇau
the lotus feet of Lord Rāmacandra
vivaraṁ praviveśa ha
vivaram
within the earth
praviveśa
she entered
ha
indeed.
Being forsaken by her husband, Sītādevī entrusted her two sons to the care of Vālmīki Muni. Then, meditating upon the lotus feet of Lord Rāmacandra, she entered into the earth.
Purport

It was impossible for Sītādevī to live in separation from Lord Rāmacandra. Therefore, after entrusting her two sons to the care of Vālmīki Muni, she entered into the earth.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Being forsaken by her husband, Sītā entrusted her two sons to the care of Vālmīki. Then, meditating upon the lotus feet of Rāmacandra, she entered into the earth. Unable to bear the pain of separation from her husband she entered a hole in the earth.
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Śrīmad-Bhāgavatam 9.11.16

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తచ్ఛ్రుత్వా భగవాన్ రామో రున్ధన్నపి ధియా శుచ: । స్మరంస్తస్యా గుణాంస్తాంస్తాన్నాశక్నోద్ రోద్ధుమీశ్వర: ॥ ౧౬ ॥
tac chrutvā bhagavān rāmo
[tach chrutvaa bhagavaan raamo]
rundhann api dhiyā śucaḥ
[rundhann api dhiyaa shuchah]
smaraṁs tasyā guṇāṁs tāṁs tān
[smarams tasyaa gunaams taams taan]
nāśaknod roddhum īśvaraḥ
[naashaknod roddhum eeshvarah]
Word-for-word
tat — this (the news of Sītādevī’s entering the earth) śrutvā — hearing bhagavān — the Supreme Personality of Godhead rāmaḥ — Lord Rāmacandra rundhan — trying to reject api — although dhiyā — by intelligence śucaḥ — grief smaran — remembering tasyāḥ — of her guṇān — qualities tān tān — under different circumstances na — not aśaknot — was able roddhum — to check īśvaraḥ — although the supreme controller.
Blended reading (Sanskrit + English inline)
tac chrutvā bhagavān rāmo
tat
this (the news of Sītādevī’s entering the earth)
śrutvā
hearing
bhagavān
the Supreme Personality of Godhead
rāmaḥ
Lord Rāmacandra
rundhann api dhiyā śucaḥ
rundhan
trying to reject
api
although
dhiyā
by intelligence
śucaḥ
grief
smaraṁs tasyā guṇāṁs tāṁs tān
smaran
remembering
tasyāḥ
of her
guṇān
qualities
tān tān
under different circumstances
nāśaknod roddhum īśvaraḥ
na
not
aśaknot
was able
roddhum
to check
īśvaraḥ
although the supreme controller.
After hearing the news of mother Sītā’s entering the earth, the Supreme Personality of Godhead was certainly aggrieved. Although He is the Supreme Personality of Godhead, upon remembering the exalted qualities of mother Sītā, He could not check His grief in transcendental love.
Purport

Lord Rāmacandra’s grief at the news of Sītādevī’s entering the earth is not to be considered material. In the spiritual world also there are feelings of separation, but such feelings are considered spiritual bliss. Grief in separation exists even in the Absolute, but such feelings of separation in the spiritual world are transcendentally blissful. Such feelings are a sign of tasya prema-vaśyatva-svabhāva, being under the influence of hlādinī-śakti and being controlled by love. In the material world such feelings of separation are only a perverted reflection.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
After hearing the news of mother Sītā's entering the earth, the Supreme Lord Rāma, though capable of checking his grief by intelligence, on remembering her good qualities he could not do so, though he was the Lord. Though Rāma was the Supreme Lord, he could not check his grief, since his nature is to be controlled by prema.
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Śrīmad-Bhāgavatam 9.11.17

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స్త్రీపుంప్రసఙ్గ ఏతాద‍ృక్సర్వత్ర త్రాసమావహ: । అపీశ్వరాణాం కిముత గ్రామ్యస్య గృహచేతస: ॥ ౧౭ ॥
strī-puṁ-prasaṅga etādṛk
[stree-pum-prasanga etaadrik]
sarvatra trāsam-āvahaḥ
[sarvatra traasam-aavahah]
apīśvarāṇāṁ kim uta
[apeeshvaraanaam kim uta]
grāmyasya gṛha-cetasaḥ
[graamyasya griha-chetasah]
Word-for-word
strī-pum-prasaṅgaḥ — attraction between husband and wife, or man and woman etādṛk — like this sarvatra — everywhere trāsam-āvahaḥ — the cause of fear api — even īśvarāṇām — of controllers kim uta — and what to speak of grāmyasya — of ordinary men of this material world gṛha-cetasaḥ — who are attached to materialistic household life.
Blended reading (Sanskrit + English inline)
strī-puṁ-prasaṅga etādṛk
strī-pum-prasaṅgaḥ
attraction between husband and wife, or man and woman
etādṛk
like this
sarvatra trāsam-āvahaḥ
sarvatra
everywhere
trāsam-āvahaḥ
the cause of fear
apīśvarāṇāṁ kim uta
api
even
īśvarāṇām
of controllers
kim uta
and what to speak of
grāmyasya gṛha-cetasaḥ
grāmyasya
of ordinary men of this material world
gṛha-cetasaḥ
who are attached to materialistic household life.
The attraction between man and woman, or male and female, always exists everywhere, making everyone always fearful. Such feelings are present even among the controllers like Brahmā and Lord Śiva and is the cause of fear for them, what to speak of others who are attached to household life in this material world.
Purport

As explained above, when the feelings of love and transcendental bliss from the spiritual world are pervertedly reflected in this material world, they are certainly the cause of bondage. As long as men feel attracted to women in this material world and women feel attracted to men, the bondage of repeated birth and death will continue. But in the spiritual world, where there is no fear of birth and death, such feelings of separation are the cause of transcendental bliss. In the absolute reality there are varieties of feeling, but all of them are of the same quality of transcendental bliss.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Such attraction between man and woman is a cause of saṁsāra even for Brahmā and others in this life and the next. What to speak of the common people who are attached to their houses? Others, attached to lust, remember women and sink in saṁsāra. Irregular sandhi in strī-puṁ-prasaṅga is poetic license. This attachment exists even for Brahmā and others, producing saṁsāra (trāsam) in this world and the next (sarvatra) since it is material and arises from lust. Trāsam-āvahaḥ should also be in the genitive case. This is indicated by the word etādṛk: it appears to be the case of Rāma and Sītā also. There is a semblance of material association in their relationship but it is not factual, since their relationship is spiritual and arises from prema. Therefore this statement applies to the devatās but not to the Lord.
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Śrīmad-Bhāgavatam 9.11.18

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తత ఊర్ధ్వం బ్రహ్మచర్యం ధార్యన్నజుహోత్ ప్రభు: । త్రయోదశాబ్దసాహస్రమగ్నిహోత్రమఖణ్డితమ్ ॥ ౧౮ ॥
tata ūrdhvaṁ brahmacaryaṁ
[tata oordhvam brahmacharyam]
dhāryann ajuhot prabhuḥ
[dhaaryann ajuhot prabhuh]
trayodaśābda-sāhasram
[trayodashaabda-saahasram]
agnihotram akhaṇḍitam
[agnihotram akhanditam]
Word-for-word
tataḥ — thereafter ūrdhvam — after mother Sītā’s going into the earth brahmacaryam — complete celibacy dhārayan — observing ajuhot — performed a ritualistic ceremony and sacrifice prabhuḥ — Lord Rāmacandra trayodaśa-abda-sāhasram — for thirteen thousand years agnihotram — the sacrifice known as Agnihotra-yajṣa akhaṇḍitam — without ceasing.
Blended reading (Sanskrit + English inline)
tata ūrdhvaṁ brahmacaryaṁ
tataḥ
thereafter
ūrdhvam
after mother Sītā’s going into the earth
brahmacaryam
complete celibacy
dhāryann ajuhot prabhuḥ
dhārayan
observing
ajuhot
performed a ritualistic ceremony and sacrifice
prabhuḥ
Lord Rāmacandra
trayodaśābda-sāhasram
trayodaśa-abda-sāhasram
for thirteen thousand years
agnihotram akhaṇḍitam
agnihotram
the sacrifice known as Agnihotra-yajṣa
akhaṇḍitam
without ceasing.
After mother Sītā entered the earth, Lord Rāmacandra observed complete celibacy and performed an uninterrupted Agnihotra-yajṣa for thirteen thousand years.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
After mother Sītā entered the earth, Rāmacandra observed complete celibacy and performed an uninterrupted sacrifice for thirteen thousand years. Then Rāma along with the inhabitants of Ayodhyā performed his disappearance pastime.
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Śrīmad-Bhāgavatam 9.11.19

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స్మరతాం హృది విన్యస్య విద్ధం దణ్డకకణ్టకై: । స్వపాదపల్లవం రామ ఆత్మజ్యోతిరగాత్ తత: ॥ ౧౯ ॥
smaratāṁ hṛdi vinyasya
[smarataam hridi vinyasya]
viddhaṁ daṇḍaka-kaṇṭakaiḥ
[viddham dandaka-kantakaih]
sva-pāda-pallavaṁ rāma
[sva-paada-pallavam raama]
ātma-jyotir agāt tataḥ
[aatma-jyotir agaat tatah]
Word-for-word
smaratām — of persons who always think of Him hṛdi — in the core of the heart vinyasya — placing viddham — pierced daṇḍaka-kaṇṭakaiḥ — by thorns in the forest of Daṇḍakāraṇya (while Lord Rāmacandra was living there) sva-pāda-pallavam — the petals of His lotus feet rāmaḥ — Lord Rāmacandra ātma-jyotiḥ — the rays of His bodily luster, known as the brahmajyoti agāt — entered tataḥ — beyond the brahmajyoti, or in His own Vaikuṇṭha planet.
Blended reading (Sanskrit + English inline)
smaratāṁ hṛdi vinyasya
smaratām
of persons who always think of Him
hṛdi
in the core of the heart
vinyasya
placing
viddhaṁ daṇḍaka-kaṇṭakaiḥ
viddham
pierced
daṇḍaka-kaṇṭakaiḥ
by thorns in the forest of Daṇḍakāraṇya (while Lord Rāmacandra was living there)
sva-pāda-pallavaṁ rāma
sva-pāda-pallavam
the petals of His lotus feet
rāmaḥ
Lord Rāmacandra
ātma-jyotir agāt tataḥ
ātma-jyotiḥ
the rays of His bodily luster, known as the brahmajyoti
agāt
entered
tataḥ
beyond the brahmajyoti, or in His own Vaikuṇṭha planet.
After completing the sacrifice, Lord Rāmacandra, whose lotus feet were sometimes pierced by thorns when He lived in Daṇḍakāraṇya, placed those lotus feet in the hearts of those who always think of Him. Then He entered His own abode, the Vaikuṇṭha planet beyond the brahmajyoti.
Purport

The lotus feet of the Lord are always a subject matter for meditation for devotees. Sometimes when Lord Rāmacandra wandered in the forest of Daṇḍakāraṇya, thorns pricked His lotus feet. The devotees, upon thinking of this, would faint. The Lord does not feel pain or pleasure from any action or reaction of this material world, but the devotees cannot tolerate even the pricking of the Lord’s lotus feet by a thorn. This was the attitude of the gopīs when they thought of Kṛṣṇa wandering in the forest, with pebbles and grains of sand pricking His lotus feet. This tribulation in the heart of a devotee cannot be understood by karmīs, jṣānīs or yogīs. The devotees, who could not tolerate even thinking of the Lord’s lotus feet being pricked by a thorn, were again put into tribulation by thinking of the Lord’s disappearance, for the Lord had to return to His abode after finishing His pastimes in this material world.

The word ātma-jyotiḥ is significant. The brahmajyoti, which is greatly appreciated by jṣānīs, or monistic philosophers who desire to enter it for liberation, is nothing but the rays of the Lord’s body.

yasya prabhā prabhavato jagad-aṇḍa-koṭi- koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam tad brahma niṣkalam anantam aśeṣa-bhūtaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

“I worship Govinda, the primeval Lord, who is endowed with great power. The glowing effulgence of His transcendental form is the impersonal Brahman, which is absolute, complete and unlimited and which displays the varieties of countless planets, with their different opulences, in millions and millions of universes.” ( Brahma-samhitā 5.40) The brahmajyoti is the beginning of the spiritual world, and beyond the brahmajyoti are the Vaikuṇṭha planets. In other words, the brahmajyoti stays outside the Vaikuṇṭha planets, just as the sunshine stays outside the sun. To enter the sun planet, one must go through the sunshine. Similarly, when the Lord or His devotees enter the Vaikuṇṭha planets, they go through the brahmajyoti. The jṣānīs, or monistic philosophers, because of their impersonal conception of the Lord, cannot enter the Vaikuṇṭha planets, but they also cannot stay eternally in the brahmajyoti. Thus after some time they fall again to this material world. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho ’nādṛta-yuṣmad-aṅghrayaḥ ( Bhāg. 10.2.32 ). The Vaikuṇṭha planets are covered by the brahmajyoti, and therefore one cannot properly understand what those Vaikuṇṭha planets are unless one is a pure devotee.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Rāmacandra, whose lotus feet were sometimes pierced by thorns when he lived in Daṇḍakāraṇya, placed those lotus feet in the hearts of those who thought of him. Then he entered his own abode. He placed his feet pierced by thorns in the hearts of devotees not situated in Ayodhyā. “Let them faint, being pierced by thousands of thorns in their hearts.” Thus it seems Rāma did not have compassion for them. This is an example of vyāja-stuti: criticism meant as praise. He attained his own spiritual abode, beyond the material ream, where there is his own light not that of māya.
Related values & verses
Related verses
SB 10.2.32
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Śrīmad-Bhāgavatam 9.11.20

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నేదం యశో రఘుపతే: సురయాచ్ఞయాత్త- లీలాతనోరధికసామ్యవిముక్తధామ్న: । రక్షోవధో జలధిబన్ధనమస్త్రపూగై: కిం తస్య శత్రుహననే కపయ: సహాయా: ॥ ౨౦ ॥
nedaṁ yaśo raghupateḥ sura-yācṣayātta-
[nedam yasho raghupateh sura-yaachshayaatta-]
līlā-tanor adhika-sāmya-vimukta-dhāmnaḥ
[leelaa-tanor adhika-saamya-vimukta-dhaamnah]
rakṣo-vadho jaladhi-bandhanam astra-pūgaiḥ
[raksho-vadho jaladhi-bandhanam astra-poogaih]
kiṁ tasya śatru-hanane kapayaḥ sahāyāḥ
[kim tasya shatru-hanane kapayah sahaayaah]
Word-for-word
na — not idam — all these yaśaḥ — fame raghu-pateḥ — of Lord Rāmacandra sura-yācṣayā — by the prayers of the demigods ātta-līlā-tanoḥ — whose spiritual body is always engaged in various pastimes adhika-sāmya-vimukta-dhāmnaḥ — no one is greater than or equal to Him rakṣaḥ-vadhaḥ — killing the Rākṣasa (Rāvaṇa) jaladhi-bandhanam — bridging the ocean astra-pūgaiḥ — with bow and arrows kim — whether tasya — His śatru-hanane — in killing the enemies kapayaḥ — the monkeys sahāyāḥ — assistants.
Blended reading (Sanskrit + English inline)
nedaṁ yaśo raghupateḥ sura-yācṣayātta-
līlā-tanor adhika-sāmya-vimukta-dhāmnaḥ
na
not
idam
all these
rakṣo-vadho jaladhi-bandhanam astra-pūgaiḥ
kiṁ tasya śatru-hanane kapayaḥ sahāyāḥ
yaśaḥ
fame
raghu-pateḥ
of Lord Rāmacandra
sura-yācṣayā
by the prayers of the demigods
ātta-līlā-tanoḥ
whose spiritual body is always engaged in various pastimes
adhika-sāmya-vimukta-dhāmnaḥ
no one is greater than or equal to Him
rakṣaḥ-vadhaḥ
killing the Rākṣasa (Rāvaṇa)
jaladhi-bandhanam
bridging the ocean
astra-pūgaiḥ
with bow and arrows
kim
whether
tasya
His
śatru-hanane
in killing the enemies
kapayaḥ
the monkeys
sahāyāḥ
assistants.
Lord Rāmacandra’s reputation for having killed Rāvaṇa with showers of arrows at the request of the demigods and for having built a bridge over the ocean does not constitute the factual glory of the Supreme Personality of Godhead Lord Rāmacandra, whose spiritual body is always engaged in various pastimes. Lord Rāmacandra has no equal or superior, and therefore He had no need to take help from the monkeys to gain victory over Rāvaṇa.
Purport

As stated in the Vedas ( Śvetāśvatara Upaniṣad 6.8):

na tasya kāryaṁ karaṇaṁ ca vidyate na tat-samaś cābhyadhikaś ca dṛśyate parāsya śaktir vividhaiva śrūyate svābhāvikī jṣāna-bala-kriyā ca

“The Supreme Lord has nothing to do, and no one is found to be equal to or greater than Him, for everything is done naturally and systematically by His multifarious energies.” The Lord has nothing to do ( na tasya kāryaṁ karaṇaṁ ca vidyate ); whatever He does is His pastime. The Lord has no duty to perform to oblige anyone. Nonetheless, He appears to act to protect His devotees or kill His enemies. Of course, no one can be the Lord’s enemy, since who could be more powerful than the Lord? There is actually no question of anyone’s being His enemy, but when the Lord wants to take pleasure in pastimes, He comes down to this material world and acts like a human being, thus showing His wonderful, glorious activities to please the devotees. His devotees always want to see the Lord victorious in varied activities, and therefore, to please Himself and them, the Lord sometimes agrees to act as a human being and perform wonderful, uncommon pastimes for the satisfaction of the devotees.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Rāmacandra's reputation for having killed Rāvaṇa with showers of arrows at the request of the devatās and for having built a bridge over the ocean does not constitute the factual glory of Rāma, whose spiritual body is always engaged in various pastimes and who has no equal or superior. He had no need to take help from the monkeys to gain victory over Rāvaṇa. One should taste the astonishing sweetness in his human pastimes, not his display of power. Ātta-līlā-tanoḥ means Rāma has an eternal form for his pastimes. Ātta means “completely obtained.” Killing Rāvaṇa is not to be praised since Rāma has power (dhāmnaḥ) with no equal or superior. What is the use of monkeys helping him? But everything becomes suitable because Rāma possesses sweetness in his human pastimes.
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Śrīmad-Bhāgavatam 9.11.21

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యస్యామలం నృపసద:సు యశోఽధునాపి గాయన్త్యఘఘ్నమృషయో దిగిభేన్ద్రపట్టమ్ । తం నాకపాలవసుపాలకిరీటజుష్ట- పాదామ్బుజం రఘుపతిం శరణం ప్రపద్యే ॥ ౨౧ ॥
yasyāmalaṁ nṛpa-sadaḥsu yaśo ’dhunāpi
[yasyaamalam nripa-sadahsu yasho ’dhunaapi]
gāyanty agha-ghnam ṛṣayo dig-ibhendra-paṭṭam
[gaayanty agha-ghnam rishayo dig-ibhendra-pattam]
taṁ nākapāla-vasupāla-kirīṭa-juṣṭa-
[tam naakapaala-vasupaala-kireeta-jushta-]
pādāmbujaṁ raghupatiṁ śaraṇaṁ prapadye
[paadaambujam raghupatim sharanam prapadye]
Word-for-word
yasya — whose (Lord Rāmacandra’s) amalam — spotless, free from material qualities nṛpa-sadaḥsu — in the assembly of great emperors like Mahārāja Yudhiṣṭhira yaśaḥ — famous glories adhunā api — even today gāyanti — glorify agha-ghnam — which vanquish all sinful reactions ṛṣayaḥ — great saintly persons like Mārkaṇḍeya dik-ibha-indra-paṭṭam — as the ornamental cloth covering the elephant that conquers the directions tam — that nāka-pāla — of heavenly demigods vasu-pāla — of earthly kings kirīṭa — by the helmets juṣṭa — are worshiped pāda-ambujam — whose lotus feet raghu-patim — unto Lord Rāmacandra śaraṇam — surrender prapadye — I offer.
Blended reading (Sanskrit + English inline)
yasyāmalaṁ nṛpa-sadaḥsu yaśo ’dhunāpi
yasya
whose (Lord Rāmacandra’s)
amalam
spotless, free from material qualities
nṛpa-sadaḥsu
in the assembly of great emperors like Mahārāja Yudhiṣṭhira
yaśaḥ
famous glories
gāyanty agha-ghnam ṛṣayo dig-ibhendra-paṭṭam
taṁ nākapāla-vasupāla-kirīṭa-juṣṭa-
pādāmbujaṁ raghupatiṁ śaraṇaṁ prapadye
adhunā api
even today
gāyanti
glorify
agha-ghnam
which vanquish all sinful reactions
ṛṣayaḥ
great saintly persons like Mārkaṇḍeya
dik-ibha-indra-paṭṭam
as the ornamental cloth covering the elephant that conquers the directions
tam
that
nāka-pāla
of heavenly demigods
vasu-pāla
of earthly kings
kirīṭa
by the helmets
juṣṭa
are worshiped
pāda-ambujam
whose lotus feet
raghu-patim
unto Lord Rāmacandra
śaraṇam
surrender
prapadye
I offer.
Lord Rāmacandra’s spotless name and fame, which vanquish all sinful reactions, are celebrated in all directions, like the ornamental cloth of the victorious elephant that conquers all directions. Great saintly persons like Mārkaṇḍeya Ṛṣi still glorify His characteristics in the assemblies of great emperors like Mahārāja Yudhiṣṭhira. Similarly, all the saintly kings and all the demigods, including Lord Śiva and Lord Brahmā, worship the Lord by bowing down with their helmets. Let me offer my obeisances unto His lotus feet.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In the assembly of kings, even today, the sages glorify Rāma’s spotless fame, which destroys all sin and which spreads in all directions. I surrender to Rāma, whose lotus feet are served by the crowns of the devatās and earthly kings. This verse describes the excellence of Rāma for a surrendering person. Sages like Mārkaṇḍeya glorify his spotless fame in the assembly of kings like Yudhiṣṭhira even today. Paṭṭa means “reaching.” Thus his fame reaches in all directions. His feet are served by the crowns of the devatās and earthly kings (vasupāla). Another version has juṣṭam and raghupateḥ.
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Śrīmad-Bhāgavatam 9.11.22

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స యై: స్పృష్టోఽభిద‍ృష్టో వా సంవిష్టోఽనుగతోఽపి వా । కోసలాస్తే యయు: స్థానం యత్ర గచ్ఛన్తి యోగిన: ॥ ౨౨ ॥
sa yaiḥ spṛṣṭo ’bhidṛṣṭo vā
[sa yaih sprishto ’bhidrishto vaa]
saṁviṣṭo ’nugato ’pi vā
[samvishto ’nugato ’pi vaa]
kosalās te yayuḥ sthānaṁ
[kosalaas te yayuh sthaanam]
yatra gacchanti yoginaḥ
[yatra gachchanti yoginah]
Word-for-word
saḥ — He, Lord Rāmacandra yaiḥ — by which persons spṛṣṭaḥ — touched abhidṛṣṭaḥ — seen vā — either saṁviṣṭaḥ — eating together, lying together anugataḥ — followed as servants api vā — even kosalāḥ — all those inhabitants of Kosala te — they yayuḥ — departed sthānam — to the place yatra — wherein gacchanti — they go yoginaḥ — all the bhakti-yogīs..
Blended reading (Sanskrit + English inline)
sa yaiḥ spṛṣṭo ’bhidṛṣṭo vā
saḥ
He, Lord Rāmacandra
yaiḥ
by which persons
spṛṣṭaḥ
touched
abhidṛṣṭaḥ
seen
vā
either
saṁviṣṭo ’nugato ’pi vā
saṁviṣṭaḥ
eating together, lying together
kosalās te yayuḥ sthānaṁ
anugataḥ
followed as servants
api vā
even
kosalāḥ
all those inhabitants of Kosala
te
they
yatra gacchanti yoginaḥ
yayuḥ
departed
sthānam
to the place
yatra
wherein
gacchanti
they go
yoginaḥ
all the bhakti-yogīs..
Lord Rāmacandra returned to His abode, to which bhakti-yogīs are promoted. This is the place to which all the inhabitants of Ayodhyā went after they served the Lord in His manifest pastimes by offering Him obeisances, touching His lotus feet, fully observing Him as a fatherlike King, sitting or lying down with Him like equals, or even just accompanying Him.
Purport

The Lord says in Bhagavad-gītā (4.9) :

janma karma ca me divyam evaṁ yo vetti tattvataḥ tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna

“One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.” Here this is confirmed. All the inhabitants of Ayodhyā who saw Lord Rāmacandra as citizens, served Him as servants, sat and talked with Him as friends or were somehow or other present during His reign went back home, back to Godhead. After giving up the body, the devotee who becomes perfect in devotional service enters that particular universe where Lord Rāmacandra or Lord Kṛṣṇa is engaged in His pastimes. Then, after being trained to serve the Lord in various capacities in that prakaṭa-līlā, the devotee is finally promoted to sanātana-dhāma, the supreme abode in the spiritual world. This sanātana-dhāma is also mentioned in Bhagavad-gītā ( paras tasmāt tu bhāvo ’nyo ’vyakto ’vyaktāt sanātanaḥ ). One who enters the transcendental pastimes of the Lord is called nitya-līlā-praviṣṭa. To understand clearly why Lord Rāmacandra returned, it is mentioned herewith that the Lord went to that particular place where the bhakti-yogīs go. The impersonalists misunderstand the statements of Śrīmad-Bhāgavatam to mean that the Lord entered His own effulgence and therefore become impersonal. But the Lord is a person, and His devotees are persons. Indeed, the living entities, like the Lord, were persons in the past, they are persons in the present, and they will continue to be persons even after giving up the body. This is also confirmed in Bhagavad-gītā.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The inhabitants of Kosala, who touched, saw, sat together with Rāma in friendship and followed Rāma, went to Vaikuṇṭha where the devotees go. Saṁviṣṭaḥ means “sitting or lying together out of friendship.” The inhabitants of Kosala attained Vaikuṇṭha, where the bhakti-yogīs go.
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Śrīmad-Bhāgavatam 9.11.23

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పురుషో రామచరితం శ్రవణైరుపధారయన్ । ఆనృశంస్యపరో రాజన్ కర్మబన్ధైర్విముచ్యతే ॥ ౨౩ ॥
puruṣo rāma-caritaṁ
[purusho raama-charitam]
śravaṇair upadhārayan
[shravanair upadhaarayan]
ānṛśaṁsya-paro rājan
[aanrishamsya-paro raajan]
karma-bandhair vimucyate
[karma-bandhair vimuchyate]
Word-for-word
puruṣaḥ — any person rāma-caritam — the narration concerning the activities of the Supreme Personality of Godhead Lord Rāmacandra śravaṇaiḥ — by aural reception upadhārayan — simply by this process of hearing ānṛśaṁsya-paraḥ — becomes completely free from envy rājan — O King Parīkṣit karma-bandhaiḥ — by the bondage of fruitive activities vimucyate — one becomes liberated.
Blended reading (Sanskrit + English inline)
puruṣo rāma-caritaṁ
puruṣaḥ
any person
rāma-caritam
the narration concerning the activities of the Supreme Personality of Godhead Lord Rāmacandra
śravaṇair upadhārayan
śravaṇaiḥ
by aural reception
upadhārayan
simply by this process of hearing
ānṛśaṁsya-paro rājan
ānṛśaṁsya-paraḥ
becomes completely free from envy
rājan
O King Parīkṣit
karma-bandhair vimucyate
karma-bandhaiḥ
by the bondage of fruitive activities
vimucyate
one becomes liberated.
O King Parīkṣit, anyone who aurally receives the narrations concerning the characteristics of Lord Rāmacandra’s pastimes will ultimately be freed from the disease of envy and thus be liberated from the bondage of fruitive activities.
Purport

Here in this material world, everyone is envious of someone else. Even in religious life, it is sometimes found that if one devotee has advanced in spiritual activities, other devotees are envious of him. Such envious devotees are not completely freed from the bondage of birth and death. As long as one is not completely free from the cause of birth and death, one cannot enter the sanātana-dhāma or the eternal pastimes of the Lord. One becomes envious because of being influenced by the designations of the body, but the liberated devotee has nothing to do with the body, and therefore he is completely on the transcendental platform. A devotee is never envious of anyone, even his enemy. Because the devotee knows that the Lord is his supreme protector, he thinks, “What harm can the so-called enemy do?” Thus a devotee is confident about his protection. The Lord says, ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham: “According to the proportion of one’s surrender unto Me, I respond accordingly.” A devotee must therefore be completely free from envy, especially of other devotees. To envy other devotees is a great offense, a vaiṣṇava-aparādha. A devotee who constantly engages in hearing and chanting ( śravaṇa-kīrtana ) is certainly freed from the disease of envy, and thus he becomes eligible to go back home, back to Godhead.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! Anyone who hears with his ears the narrations concerning the characteristics of Rāmacandra's pastimes will be freed from envy and be liberated from the bondage of karma. Āmṛśaṁsya-paraḥ means “without cruelty, without envy.”
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Śrīmad-Bhāgavatam 9.11.24

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శ్రీరాజోవాచ కథం స భగవాన్ రామో భ్రాతృన్ వా స్వయమాత్మన: । తస్మిన్ వా తేఽన్వవర్తన్త ప్రజా: పౌరాశ్చ ఈశ్వరే ॥ ౨౪ ॥
śrī-rājovāca
[shree-raajovaacha]
kathaṁ sa bhagavān rāmo
[katham sa bhagavaan raamo]
bhrātṝn vā svayam ātmanaḥ
[bhraatreen vaa svayam aatmanah]
tasmin vā te ’nvavartanta
[tasmin vaa te ’nvavartanta]
prajāḥ paurāś ca īśvare
[prajaah pauraash cha eeshvare]
Word-for-word
śrī-rājā uvāca — Mahārāja Parīkṣit inquired katham — how saḥ — He, the Lord bhagavān — the Supreme Personality of Godhead rāmaḥ — Lord Rāmacandra bhrātṝn — unto the brothers (Lakṣmaṇa, Bharata and Śatrughna) vā — either svayam — personally ātmanaḥ — expansions of His person tasmin — unto the Lord vā — either te — they (all the inhabitants and the brothers) anvavartanta — behaved prajāḥ — all the inhabitants paurāḥ — the citizens ca — and īśvare — unto the Supreme Lord.
Blended reading (Sanskrit + English inline)
śrī-rājovāca
śrī-rājā uvāca
Mahārāja Parīkṣit inquired
kathaṁ sa bhagavān rāmo
katham
how
saḥ
He, the Lord
bhagavān
the Supreme Personality of Godhead
rāmaḥ
Lord Rāmacandra
bhrātṝn vā svayam ātmanaḥ
bhrātṝn
unto the brothers (Lakṣmaṇa, Bharata and Śatrughna)
vā
either
svayam
personally
ātmanaḥ
expansions of His person
tasmin vā te ’nvavartanta
tasmin
unto the Lord
vā
either
te
they (all the inhabitants and the brothers)
anvavartanta
behaved
prajāḥ paurāś ca īśvare
prajāḥ
all the inhabitants
paurāḥ
the citizens
ca
and
īśvare
unto the Supreme Lord.
Mahārāja Parīkṣit inquired from Śukadeva Gosvāmī: How did the Lord conduct Himself, and how did He behave in relationship with His brothers, who were expansions of His own self? And how did His brothers and the inhabitants of Ayodhyā treat Him?
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Mahārāja Parīkṣit said: How did the Lord conduct himself and how did he behave in relationship with his brothers, who were expansions of his own self? And how did his brothers and the inhabitants of Ayodhyā treat him? How did he act with his own brothers? How did he conduct himself? How did his brothers and the citizens act towards him? There are three questions.
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Śrīmad-Bhāgavatam 9.11.25

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శ్రీబాదరాయణిరువాచ అథాదిశద్ దిగ్విజయే భ్రాతృంస్త్రిభువనేశ్వర: । ఆత్మానం దర్శయన్ స్వానాం పురీమైక్షత సానుగ: ॥ ౨౫ ॥
śrī-bādarāyaṇir uvāca
[shree-baadaraayanir uvaacha]
athādiśad dig-vijaye
[athaadishad dig-vijaye]
bhrātṝṁs tri-bhuvaneśvaraḥ
[bhraatreems tri-bhuvaneshvarah]
ātmānaṁ darśayan svānāṁ
[aatmaanam darshayan svaanaam]
purīm aikṣata sānugaḥ
[pureem aikshata saanugah]
Word-for-word
śrī-bādarāyaṇiḥ uvāca — Śrī Śukadeva Gosvāmī said atha — hereafter (when the Lord accepted the throne on the request of Bharata) ādiśat — ordered dik-vijaye — to conquer all the world bhrātṝn — His younger brothers tri-bhuvana-īśvaraḥ — the Lord of the universe ātmānam — personally, Himself darśayan — giving audience svānām — to the family members and the citizens purīm — the city aikṣata — supervised sa-anugaḥ — with other assistants.
Blended reading (Sanskrit + English inline)
śrī-bādarāyaṇir uvāca
śrī-bādarāyaṇiḥ uvāca
Śrī Śukadeva Gosvāmī said
athādiśad dig-vijaye
atha
hereafter (when the Lord accepted the throne on the request of Bharata)
ādiśat
ordered
dik-vijaye
to conquer all the world
bhrātṝṁs tri-bhuvaneśvaraḥ
bhrātṝn
His younger brothers
tri-bhuvana-īśvaraḥ
the Lord of the universe
ātmānaṁ darśayan svānāṁ
ātmānam
personally, Himself
darśayan
giving audience
svānām
to the family members and the citizens
purīm aikṣata sānugaḥ
purīm
the city
aikṣata
supervised
sa-anugaḥ
with other assistants.
Śukadeva Gosvāmī replied: After accepting the throne of the government by the fervent request of His younger brother Bharata, Lord Rāmacandra ordered His younger brothers to go out and conquer the entire world, while He personally remained in the capital to give audience to all the citizens and residents of the palace and supervise the governmental affairs with His other assistants.
Purport

The Supreme Personality of Godhead does not allow any of His devotees or assistants to be engaged in sense gratification. The younger brothers of Lord Rāmacandra were at home enjoying the personal presence of the Supreme Personality of Godhead, but the Lord ordered Them to go out and achieve victory all over the world. It was the custom (and this custom, in some places, is still current) that all other kings would have to accept the supremacy of the emperor. If the king of a small state did not accept the emperor’s supremacy, there would be a fight, and the king of the small state would be obliged to accept the emperor as supreme; otherwise, it would not be possible for the emperor to rule the country.

Lord Rāmacandra showed His favor to His brothers by ordering Them to go out. Many of the Lord’s devotees residing in Vṛndāvana have taken the vow not to leave Vṛndāvana to preach Kṛṣṇa consciousness. But the Lord says that Kṛṣṇa consciousness should be spread all over the world, in every village and every town. This is the open order of Lord Caitanya Mahāprabhu.

pṛthivīte āche yata nagarādi grāma sarvatra pracāra haibe mora nāma

A pure devotee, therefore, must execute the order of the Lord and must not gratify his senses by remaining stagnant in one place, falsely proud, thinking that because he does not leave Vṛndāvana but chants in a solitary place he has become a great devotee. A devotee must carry out the order of the Supreme Personality of Godhead. Caitanya Mahāprabhu said, yāre dekha, tāre kaha ‘kṛṣṇa’-upadeśa. Every devotee, therefore, should spread Kṛṣṇa consciousness by preaching, asking whomever he meets to accept the order of the Supreme Personality of Godhead. The Lord says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: “Abandon all varieties of religion and just surrender unto Me.” This is the order of the Lord, who speaks as the supreme emperor. Everyone should be induced to accept this order, for this is victory ( dig-vijaya ). And it is the duty of the soldier, the devotee, to impress upon everyone this philosophy of life.

Of course, those who are kaniṣṭha-adhikārīs do not preach, but the Lord shows mercy to them also, as He did by staying personally in Ayodhyā to give audience to the people in general. One should not mistakenly think that the Lord asked His younger brothers to leave Ayodhyā because He especially favored the citizens. The Lord is merciful to everyone, and He knows how to show His favor to each individual person according to his capacity. One who abides by the order of the Lord is a pure devotee.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said Rāmacandra, lord of the three worlds, ordered his younger brothers to go out and conquer the entire world, while he personally remained in the capital to give audience to all the citizens and supervise the city with his other assistants. He ordered his brothers to conquer the world. His brothers gave up his personal association and followed his order. That was their conduct towards him. Rāma out of affection to his brothers gave them dominion over those lands. That was his conduct towards them. His conduct towards his relatives and the citizens was letting them see him directly and glancing on them with mercy. He supervised the city. That was his conduct.
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Śrīmad-Bhāgavatam 9.11.26

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ఆసిక్తమార్గాం గన్ధోదై: కరిణాం మదశీకరై: । స్వామినం ప్రాప్తమాలోక్య మత్తాం వా సుతరామివ ॥ ౨౬ ॥
āsikta-mārgāṁ gandhodaiḥ
[aasikta-maargaam gandhodaih]
kariṇāṁ mada-śīkaraiḥ
[karinaam mada-sheekaraih]
svāminaṁ prāptam ālokya
[svaaminam praaptam aalokya]
mattāṁ vā sutarām iva
[mattaam vaa sutaraam iva]
Word-for-word
āsikta-mārgām — the streets were sprinkled gandha-udaiḥ — with perfumed water kariṇām — of elephants mada-śīkaraiḥ — with particles of perfumed liquor svāminam — the master or proprietor prāptam — present ālokya — seeing personally mattām — very opulent vā — either sutarām — highly iva — as if.
Blended reading (Sanskrit + English inline)
āsikta-mārgāṁ gandhodaiḥ
āsikta-mārgām
the streets were sprinkled
gandha-udaiḥ
with perfumed water
kariṇāṁ mada-śīkaraiḥ
kariṇām
of elephants
mada-śīkaraiḥ
with particles of perfumed liquor
svāminaṁ prāptam ālokya
svāminam
the master or proprietor
prāptam
present
ālokya
seeing personally
mattāṁ vā sutarām iva
mattām
very opulent
vā
either
sutarām
highly
iva
as if.
During the reign of Lord Rāmacandra, the streets of the capital, Ayodhyā, were sprinkled with perfumed water and drops of perfumed liquor, thrown about by elephants from their trunks. When the citizens saw the Lord personally supervising the affairs of the city in such opulence, they appreciated this opulence very much.
Purport

We have simply heard about the opulence of Rāma-rājya during the reign of Lord Rāmacandra. Now, here is one example of the opulence of the Lord’s kingdom. The streets of Ayodhyā were not only cleaned but also sprinkled with perfumed water and drops of perfumed liquor, which were distributed by elephants through their trunks. There was no need of sprinkling machines, for the elephant has a natural ability to suck water through its trunk and again throw it out in a shower. We can understand the opulence of the city from this one example: it was actually sprinkled with perfumed water. Moreover, the citizens had the opportunity to see the Lord personally supervising the affairs of the state. He was not a sleeping monarch, as we can understand from His activities in sending His brothers to see to affairs outside the capital and punish anyone who did not obey the emperor’s orders. This is called dig-vijaya. The citizens were all given facilities for peaceful life, and they were also qualified with appropriate attributes according to varṇāśrama. As we have seen from the previous chapter, varṇāśrama-guṇānvitāḥ: the citizens were trained according to the varṇāśrama system. A class of men were brāhmaṇas, a class of men were kṣatriyas, a class were vaiśyas, and a class were śūdras. Without this scientific division, there can be no question of good citizenship. The King, being magnanimous and perfect in His duty, performed many sacrifices and treated the citizens as His sons, and the citizens, being trained in the varṇāśrama system, were obedient and perfectly ordered. The entire monarchy was so opulent and peaceful that the government was even able to sprinkle the street with perfumed water, what to speak of other management. Since the city was sprinkled with perfumed water, we can simply imagine how opulent it was in other respects. Why should the citizens not have felt happy during the reign of Lord Rāmacandra?

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When the citizens saw the Lord personally on the streets of Ayodhyā which were sprinkled with perfumed water and juice from rutting elephants, they thought that the land had become perfect. This describes the city that Rāma inspected. Sutarām mattām iva means “everything is perfect.” Va indicates a conjecture. Another version has vāsitagām iva: the land was flourishing like a cow in heat.
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Śrīmad-Bhāgavatam 9.11.27

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ప్రాసాదగోపురసభాచైత్యదేవగృహాదిషు । విన్యస్తహేమకలశై: పతాకాభిశ్చ మణ్డితామ్ ॥ ౨౭ ॥
prāsāda-gopura-sabhā-
[praasaada-gopura-sabhaa-]
caitya-deva-gṛhādiṣu
[chaitya-deva-grihaadishu]
vinyasta-hema-kalaśaiḥ
[vinyasta-hema-kalashaih]
patākābhiś ca maṇḍitām
[pataakaabhish cha manditaam]
Word-for-word
prāsāda — in palaces gopura — palace gates sabhā — assembly houses caitya — raised platforms deva-gṛha — temples wherein deities are worshiped ādiṣu — and so on vinyasta — placed hema-kalaśaiḥ — with golden waterpots patākābhiḥ — by flags ca — also maṇḍitām — bedecked.
Blended reading (Sanskrit + English inline)
prāsāda-gopura-sabhā-
prāsāda
in palaces
gopura
palace gates
sabhā
assembly houses
caitya-deva-gṛhādiṣu
caitya
raised platforms
deva-gṛha
temples wherein deities are worshiped
ādiṣu
and so on
vinyasta-hema-kalaśaiḥ
vinyasta
placed
hema-kalaśaiḥ
with golden waterpots
patākābhiś ca maṇḍitām
patākābhiḥ
by flags
ca
also
maṇḍitām
bedecked.
The palaces, the palace gates, the assembly houses, the platforms for meeting places, the temples and all such places were decorated with golden waterpots and bedecked with various types of flags.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The place was decorated with golden pots and flags placed in the palaces, the palace gates, the assembly houses, the platforms for meeting places, the temples and all such places.
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Śrīmad-Bhāgavatam 9.11.28

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పూగై: సవృన్తై రమ్భాభి: పట్టికాభి: సువాససామ్ । ఆదర్శైరంశుకై: స్రగ్భి: కృతకౌతుకతోరణామ్ ॥ ౨౮ ॥
pūgaiḥ savṛntai rambhābhiḥ
[poogaih savrintai rambhaabhih]
paṭṭikābhiḥ suvāsasām
[pattikaabhih suvaasasaam]
ādarśair aṁśukaiḥ sragbhiḥ
[aadarshair amshukaih sragbhih]
kṛta-kautuka-toraṇām
[krita-kautuka-toranaam]
Word-for-word
pūgaiḥ — by trees of betel nut sa-vṛntaiḥ — with bunches of flowers and fruits rambhābhiḥ — with banana trees paṭṭikābhiḥ — with flags su-vāsasām — decorated with colorful cloth ādarśaiḥ — with mirrors aṁśukaiḥ — with cloths sragbhiḥ — with garlands kṛta-kautuka — made auspicious toraṇām — possessing reception gates.
Blended reading (Sanskrit + English inline)
pūgaiḥ savṛntai rambhābhiḥ
pūgaiḥ
by trees of betel nut
sa-vṛntaiḥ
with bunches of flowers and fruits
rambhābhiḥ
with banana trees
paṭṭikābhiḥ suvāsasām
paṭṭikābhiḥ
with flags
su-vāsasām
decorated with colorful cloth
ādarśair aṁśukaiḥ sragbhiḥ
ādarśaiḥ
with mirrors
aṁśukaiḥ
with cloths
sragbhiḥ
with garlands
kṛta-kautuka-toraṇām
kṛta-kautuka
made auspicious
toraṇām
possessing reception gates.
Wherever Lord Rāmacandra visited, auspicious welcome gates were constructed, with banana trees and betel-nut trees, full of flowers and fruits. The gates were decorated with various flags made of colorful cloth and with tapestries, mirrors and garlands.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The city was decorated with excellent cloth and with betel nut trees and banana trees with fruits, and it had gates covered with cloth, mirrors and garlands.
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Śrīmad-Bhāgavatam 9.11.29

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తముపేయుస్తత్ర తత్ర పౌరా అర్హణపాణయ: । ఆశిషో యుయుజుర్దేవ పాహీమాం ప్రాక్త్వయోద్‍ధృతామ్ ॥ ౨౯ ॥
tam upeyus tatra tatra
[tam upeyus tatra tatra]
paurā arhaṇa-pāṇayaḥ
[pauraa arhana-paanayah]
āśiṣo yuyujur deva
[aashisho yuyujur deva]
pāhīmāṁ prāk tvayoddhṛtām
[paaheemaam praak tvayoddhritaam]
Word-for-word
tam — unto Him, Lord Rāmacandra upeyuḥ — approached tatra tatra — wherever He visited paurāḥ — the inhabitants of the neighborhood arhaṇa-pāṇayaḥ — carrying paraphernalia to worship the Lord āśiṣaḥ — blessings from the Lord yuyujuḥ — came down deva — O my Lord pāhi — just maintain imām — this land prāk — as before tvayā — by You uddhṛtām — rescued (from the bottom of the sea in Your incarnation as Varāha).
Blended reading (Sanskrit + English inline)
tam upeyus tatra tatra
tam
unto Him, Lord Rāmacandra
upeyuḥ
approached
tatra tatra
wherever He visited
paurā arhaṇa-pāṇayaḥ
paurāḥ
the inhabitants of the neighborhood
arhaṇa-pāṇayaḥ
carrying paraphernalia to worship the Lord
āśiṣo yuyujur deva
āśiṣaḥ
blessings from the Lord
yuyujuḥ
came down
deva
O my Lord
pāhīmāṁ prāk tvayoddhṛtām
pāhi
just maintain
imām
this land
prāk
as before
tvayā
by You
uddhṛtām
rescued (from the bottom of the sea in Your incarnation as Varāha).
Wherever Lord Rāmacandra visited, the people approached Him with paraphernalia of worship and begged the Lord’s blessings. “O Lord,” they said, “as You rescued the earth from the bottom of the sea in Your incarnation as a boar, may You now maintain it. Thus we beg Your blessings.”
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Wherever Rāmacandra visited, the people approached him with paraphernalia of worship and gave the Lord blessings. "O Lord! As you rescued the earth from the bottom of the sea in your incarnation as a boar, may you now maintain it." This verse describes the conduct of the citizens to Rāma. In the form of Varāha, previously you delivered the earth.
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Śrīmad-Bhāgavatam 9.11.30

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తత: ప్రజా వీక్ష్య పతిం చిరాగతం దిద‍ృక్షయోత్సృష్టగృహా: స్త్రియో నరా: । ఆరుహ్య హర్మ్యాణ్యరవిన్దలోచన- మతృప్తనేత్రా: కుసుమైరవాకిరన్ ॥ ౩౦ ॥
tataḥ prajā vīkṣya patiṁ cirāgataṁ
[tatah prajaa veekshya patim chiraagatam]
didṛkṣayotsṛṣṭa-gṛhāḥ striyo narāḥ
[didrikshayotsrishta-grihaah striyo naraah]
āruhya harmyāṇy aravinda-locanam
[aaruhya harmyaany aravinda-lochanam]
atṛpta-netrāḥ kusumair avākiran
[atripta-netraah kusumair avaakiran]
Word-for-word
tataḥ — thereafter prajāḥ — the citizens vīkṣya — by seeing patim — the King cira-āgatam — returned after a long time didṛkṣayā — desiring to see utsṛṣṭa-gṛhāḥ — vacating their respective residences striyaḥ — the women narāḥ — the men āruhya — getting on top of harmyāṇi — great palaces aravinda-locanam — Lord Rāmacandra, whose eyes are like the petals of a lotus atṛpta-netrāḥ — whose eyes were not fully satisfied kusumaiḥ — by flowers avākiran — showered the Lord.
Blended reading (Sanskrit + English inline)
tataḥ prajā vīkṣya patiṁ cirāgataṁ
tataḥ
thereafter
prajāḥ
the citizens
vīkṣya
by seeing
patim
the King
cira-āgatam
returned after a long time
didṛkṣayotsṛṣṭa-gṛhāḥ striyo narāḥ
didṛkṣayā
desiring to see
utsṛṣṭa-gṛhāḥ
vacating their respective residences
striyaḥ
the women
narāḥ
the men
āruhya harmyāṇy aravinda-locanam
āruhya
getting on top of
harmyāṇi
great palaces
aravinda-locanam
Lord Rāmacandra, whose eyes are like the petals of a lotus
atṛpta-netrāḥ kusumair avākiran
atṛpta-netrāḥ
whose eyes were not fully satisfied
kusumaiḥ
by flowers
avākiran
showered the Lord.
Thereafter, not having seen the Lord for a long time, the citizens, both men and women, being very eager to see Him, left their homes and got up on the roofs of the palaces. Being incompletely satiated with seeing the face of the lotus-eyed Lord Rāmacandra, they showered flowers upon Him.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Not having seen the Lord for a long time, the citizens, both men and women, eager to see him, left their homes and got up on the roofs of the palaces. Being incompletely satiated with seeing the face of the lotus-eyed Rāmacandra, they showered flowers upon him.
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Śrīmad-Bhāgavatam 9.11.31-34

↗
అథ ప్రవిష్ట: స్వగృహం జుష్టం స్వై: పూర్వరాజభి: । అనన్తాఖిలకోషాఢ్యమనర్ఘ్యోరుపరిచ్ఛదమ్ ॥ ౩౧ ॥ విద్రుమోదుమ్బరద్వారైర్వైదూర్యస్తమ్భపఙ్క్తిభి: । స్థలైర్మారకతై: స్వచ్ఛైర్భ్రాజత్స్ఫటికభిత్తిభి: ॥ ౩౨ ॥ చిత్రస్రగ్భి: పట్టికాభిర్వాసోమణిగణాంశుకై: । ముక్తాఫలైశ్చిదుల్లాసై: కాన్తకామోపపత్తిభి: ॥ ౩౩ ॥ ధూపదీపై: సురభిభిర్మణ్డితం పుష్పమణ్డనై: । స్త్రీపుమ్భి: సురసఙ్కాశైర్జుష్టం భూషణభూషణై: ॥ ౩౪ ॥
atha praviṣṭaḥ sva-gṛhaṁ
[atha pravishtah sva-griham]
juṣṭaṁ svaiḥ pūrva-rājabhiḥ
[jushtam svaih poorva-raajabhih]
anantākhila-koṣāḍhyam
[anantaakhila-koshaadhyam]
anarghyoruparicchadam
[anarghyoruparichchadam]
vidrumodumbara-dvārair
[vidrumodumbara-dvaarair]
vaidūrya-stambha-paṅktibhiḥ
[vaidoorya-stambha-panktibhih]
sthalair mārakataiḥ svacchair
[sthalair maarakataih svachchair]
bhrājat-sphaṭika-bhittibhiḥ
[bhraajat-sphatika-bhittibhih]
citra-sragbhiḥ paṭṭikābhir
[chitra-sragbhih pattikaabhir]
vāso-maṇi-gaṇāṁśukaiḥ
[vaaso-mani-ganaamshukaih]
muktā-phalaiś cid-ullāsaiḥ
[muktaa-phalaish chid-ullaasaih]
kānta-kāmopapattibhiḥ
[kaanta-kaamopapattibhih]
dhūpa-dīpaiḥ surabhibhir
[dhoopa-deepaih surabhibhir]
maṇḍitaṁ puṣpa-maṇḍanaiḥ
[manditam pushpa-mandanaih]
strī-pumbhiḥ sura-saṅkāśair
[stree-pumbhih sura-sankaashair]
juṣṭaṁ bhūṣaṇa-bhūṣaṇaiḥ
[jushtam bhooshana-bhooshanaih]
Word-for-word
atha — thereafter praviṣṭaḥ — He entered sva-gṛham — His own palace juṣṭam — occupied svaiḥ — by His own family members pūrva-rājabhiḥ — by the previous members of the royal family ananta — unlimited akhila — everywhere koṣa — treasury āḍhyam — prosperous anarghya — priceless uru — high paricchadam — paraphernalia vidruma — of coral udumbara-dvāraiḥ — with the two sides of the doors vaidūrya-stambha — with pillars of vaidūrya-maṇi paṅktibhiḥ — in a line sthalaiḥ — with floors mārakataiḥ — made of marakata stone svacchaiḥ — very cleanly polished bhrājat — dazzling sphaṭika — marble bhittibhiḥ — foundations citra-sragbhiḥ — with varieties of flower garlands paṭṭikābhiḥ — with flags vāsaḥ — clothing maṇi-gaṇa-aṁśukaiḥ — by various effulgent and valuable stones muktā-phalaiḥ — with pearls cit-ullāsaiḥ — increasing celestial pleasure kānta-kāma — fulfilling one’s desires upapattibhiḥ — by such paraphernalia dhūpa-dīpaiḥ — with incense and lamps surabhibhiḥ — very fragrant maṇḍitam — decorated puṣpa-maṇḍanaiḥ — by bunches of various flowers strī-pumbhiḥ — by men and women sura-saṅkāśaiḥ — appearing like the demigods juṣṭam — full of bhūṣaṇa-bhūṣaṇaiḥ — whose bodies beautified their ornaments.
Blended reading (Sanskrit + English inline)
atha praviṣṭaḥ sva-gṛhaṁ
atha
thereafter
praviṣṭaḥ
He entered
sva-gṛham
His own palace
juṣṭaṁ svaiḥ pūrva-rājabhiḥ
juṣṭam
occupied
svaiḥ
by His own family members
pūrva-rājabhiḥ
by the previous members of the royal family
anantākhila-koṣāḍhyam
ananta
unlimited
akhila
everywhere
koṣa
treasury
āḍhyam
prosperous
anarghyoruparicchadam
anarghya
priceless
vidrumodumbara-dvārair
vaidūrya-stambha-paṅktibhiḥ
uru
high
paricchadam
paraphernalia
vidruma
of coral
udumbara-dvāraiḥ
with the two sides of the doors
sthalair mārakataiḥ svacchair
vaidūrya-stambha
with pillars of vaidūrya-maṇi
bhrājat-sphaṭika-bhittibhiḥ
citra-sragbhiḥ paṭṭikābhir
paṅktibhiḥ
in a line
vāso-maṇi-gaṇāṁśukaiḥ
muktā-phalaiś cid-ullāsaiḥ
kānta-kāmopapattibhiḥ
dhūpa-dīpaiḥ surabhibhir
maṇḍitaṁ puṣpa-maṇḍanaiḥ
strī-pumbhiḥ sura-saṅkāśair
sthalaiḥ
with floors
mārakataiḥ
made of marakata stone
svacchaiḥ
very cleanly polished
bhrājat
dazzling
sphaṭika
marble
juṣṭaṁ bhūṣaṇa-bhūṣaṇaiḥ
bhittibhiḥ
foundations
citra-sragbhiḥ
with varieties of flower garlands
paṭṭikābhiḥ
with flags
vāsaḥ
clothing
maṇi-gaṇa-aṁśukaiḥ
by various effulgent and valuable stones
muktā-phalaiḥ
with pearls
cit-ullāsaiḥ
increasing celestial pleasure
kānta-kāma
fulfilling one’s desires
upapattibhiḥ
by such paraphernalia
dhūpa-dīpaiḥ
with incense and lamps
surabhibhiḥ
very fragrant
maṇḍitam
decorated
puṣpa-maṇḍanaiḥ
by bunches of various flowers
strī-pumbhiḥ
by men and women
sura-saṅkāśaiḥ
appearing like the demigods
juṣṭam
full of
bhūṣaṇa-bhūṣaṇaiḥ
whose bodies beautified their ornaments.
Thereafter, Lord Rāmacandra entered the palace of His forefathers. Within the palace were various treasures and valuable wardrobes. The sitting places on the two sides of the entrance door were made of coral, the yards were surrounded by pillars of vaidūrya-maṇi, the floor was made of highly polished marakata-maṇi, and the foundation was made of marble. The entire palace was decorated with flags and garlands and bedecked with valuable stones, shining with a celestial effulgence. The palace was fully decorated with pearls and surrounded by lamps and incense. The men and women within the palace all resembled demigods and were decorated with various ornaments, which seemed beautiful because of being placed on their bodies.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thereafter, Lord Rāmacandra entered the palace used by his forefathers, furnished with various treasures and furniture, with coral thresholds, rows of cat’s eye columns, walls of emerald and clear, sparkling crystal, colorful garlands, flags. The palace was bright with the rays emanating from gems and cloth, with pearls, lamps and fragrant incense, and celestial men and women decorated with flowers, whose bodies glorified their ornaments, all of which fulfilled one’s desires, since they were spiritual. How did Rāma conduct himself? The answer is now repeated, but described in detail. The palace had doors with thresholds made of coral. All the phrases are connected with the word “decorated” in verse 34. It was bright with the rays from the cloth and jewels. All the objects fulfilled all one’s desires since they were spiritual (cit-ullāsaiḥ). Cit-ullāsaiḥ modifies all objects in the list.
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Śrīmad-Bhāgavatam 9.11.35

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తస్మిన్స భగవాన్ రామ: స్‍నిగ్ధయా ప్రియయేష్టయా । రేమే స్వారామధీరాణామృషభ: సీతయా కిల ॥ ౩౫ ॥
tasmin sa bhagavān rāmaḥ
[tasmin sa bhagavaan raamah]
snigdhayā priyayeṣṭayā
[snigdhayaa priyayeshtayaa]
reme svārāma-dhīrāṇām
[reme svaaraama-dheeraanaam]
ṛṣabhaḥ sītayā kila
[rishabhah seetayaa kila]
Word-for-word
tasmin — in that celestial palace saḥ — He bhagavān — the Supreme Personality of Godhead rāmaḥ — Lord Rāmacandra snigdhayā — always pleased by her behavior priyayā iṣṭayā — with His dearmost wife reme — enjoyed sva-ārāma — personal pleasure dhīrāṇām — of the greatest learned persons ṛṣabhaḥ — the chief sītayā — with mother Sītā kila — indeed.
Blended reading (Sanskrit + English inline)
tasmin sa bhagavān rāmaḥ
tasmin
in that celestial palace
saḥ
He
bhagavān
the Supreme Personality of Godhead
rāmaḥ
Lord Rāmacandra
snigdhayā priyayeṣṭayā
snigdhayā
always pleased by her behavior
priyayā iṣṭayā
with His dearmost wife
reme svārāma-dhīrāṇām
reme
enjoyed
sva-ārāma
personal pleasure
dhīrāṇām
of the greatest learned persons
ṛṣabhaḥ sītayā kila
ṛṣabhaḥ
the chief
sītayā
with mother Sītā
kila
indeed.
Lord Rāmacandra, the Supreme Personality of Godhead, chief of the best learned scholars, resided in that palace with His pleasure potency, mother Sītā, and enjoyed complete peace.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Rāmacandra, the Supreme Lord, chief of self-controlled, resided in that palace with his dear, pleasing wife Sītā.
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Śrīmad-Bhāgavatam 9.11.36

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బుభుజే చ యథాకాలం కామాన్ ధర్మమపీడయన్ । వర్షపూగాన్ బహూన్ నృణామభిధ్యాతాఙ్‌ఘ్రిపల్లవ: ॥ ౩౬ ॥
bubhuje ca yathā-kālaṁ
[bubhuje cha yathaa-kaalam]
kāmān dharmam apīḍayan
[kaamaan dharmam apeedayan]
varṣa-pūgān bahūn nṝṇām
[varsha-poogaan bahoon nreenaam]
abhidhyātāṅghri-pallavaḥ
[abhidhyaataanghri-pallavah]
Word-for-word
bubhuje — He enjoyed ca — also yathā-kālam — as long as required kāmān — all enjoyment dharmam — religious principles apīḍayan — without transgressing varṣa-pūgān — duration of years bahūn — many nṝṇām — of the people in general abhidhyāta — being meditated upon aṅghri-pallavaḥ — His lotus feet.
Blended reading (Sanskrit + English inline)
bubhuje ca yathā-kālaṁ
bubhuje
He enjoyed
ca
also
yathā-kālam
as long as required
kāmān
all enjoyment
kāmān dharmam apīḍayan
dharmam
religious principles
apīḍayan
without transgressing
varṣa-pūgān bahūn nṝṇām
varṣa-pūgān
duration of years
bahūn
many
nṝṇām
of the people in general
abhidhyātāṅghri-pallavaḥ
abhidhyāta
being meditated upon
aṅghri-pallavaḥ
His lotus feet.
Without transgressing the religious principles, Lord Rāmacandra, whose lotus feet are worshiped by devotees in meditation, enjoyed with all the paraphernalia of transcendental pleasure for as long as needed.
Purport

Thus end the Bhaktivedanta purports of the Ninth Canto, Eleventh Chapter, of the Śrīmad-Bhāgavatam, entitled “Lord Rāmacandra Rules the World.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Without transgressing the religious principles, Rāmacandra, whose lotus feet are worshiped by devotees in meditation, enjoyed desired objects as long as he wanted. Nṛṇām means “by men.” Thus ends the commentary on the Eleventh Chapter of the Ninth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Twelve The Descendents of Kuśa 9.12: The Dynasty of Kuśa, the Son of Lord Rāmacandra 12. The Dynasty of Kuśa, the Son of Lord Rāmacandra 9.12 Summary This chapter describes the dynasty of Kuśa, the son of Lord Rāmacandra. The members of this dynasty are descendants of Saśāda, the son of Mahārāja Ikṣvāku. Following in the genealogical table of Lord Rāmacandra's dynasty, Kuśa, the Lord's son, was followed consecutively by Atithi, Niṣadha, Nabha, Puṇḍarīka, Kṣemadhanvā, Devānīka, Anīha, Pāriyātra, Balasthala, Vajranābha, Sagaṇa and Vidhṛti. These personalities ruled the world. From Vidhṛti came Hiraṇyanābha, who later became the disciple of Jaimini and propounded the system of mystic yoga in which Yājṣavalkya was initiated. Following in this dynasty were Puṣpa, Dhruvasandhi, Sudarśana, Agnivarṇa, Śīghra and Maru. Maru attained full perfection in the practice of yoga, and he still lives in the village of Kalāpa. At the end of this age of Kali, he will revive the dynasty of the sun-god. Next in the dynasty were Prasuśruta, Sandhi, Amarṣaṇa, Mahasvān, Viśvabāhu, Prasenajit, Takṣaka and Bṛhadbala, who was later killed by Abhimanyu. Śukadeva Gosvāmī said that these were all kings who had passed away. The future descendants of Bṛhadbala will be Bṛhadraṇa, Ūrukriya, Vatsavṛddha, Prativyoma, Bhānu, Divāka, Sahadeva, Bṛhadaśva, Bhānumān, Pratīkāśva, Supratīka, Marudeva, Sunakṣatra, Puṣkara, Antarikṣa, Sutapā, Amitrajit, Bṛhadrāja, Barhi, Kṛtaṣjaya, Raṇaṣjaya, Saṣjaya, Śākya, Śuddhoda, Lāṅgala, Prasenajit, Kṣudraka, Raṇaka, Suratha and Sumitra. All of them will become kings one after another. Sumitra, coming in this age of Kali, will be the last king in the Ikṣvāku dynasty; after him, the dynasty will be extinguished.
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Source: vedabase.io