Second Canto

Septet — 1

A 'Septet' (Saptak) refers to a group of seven verses in this specific poetic structure.

The time of Rama’s installation as Crown Prince is the abode of auspicious joy.
It is a beautiful omen, the source of wealth, success, and great blessings. || 1 ||

The time of Lord Rama’s consecration to the post of Crown Prince Yuvaraj-pad: the status of the heir apparent is the home of bliss and auspiciousness. This is a lovely omen. It is the cause of (granting) prosperity, spiritual attainment, and blessings. || 1 ||

Under the influence of divine illusion, Kaikeyi acted wickedly at an ill-timed moment.
Through the pretext of a crooked woman, a deception will occur; harm is coming today or tomorrow. || 2 ||

Under the power of the gods' Maya: divine illusion or creative power, Queen Kaikeyi acted maliciously at an inopportune time. Through the medium of a wicked woman referring to the maid Manthara, a fraud will take place; misfortune is imminent, occurring either today or very shortly. || 2 ||

Like ten million bad omens at an evil time is the forest exile of Rama and Sita.
Know this to be the limit of misfortune and harm in the world, the destruction of all. || 3 ||

The exile of Lord Rama and Janaki another name for Sita, daughter of Janaka to the forest is equivalent to millions of ill-fated moments and bad omens. This is the pinnacle of calamity and evil in the world. Consider the destruction of everything to be certain. || 3 ||

All the citizens and kin are anxious; the King and the queens' quarters are distressed.
Through a woman of foul mind, the deception has prepared the means for calamity, sorrow, and ruin. || 4 ||

All the city-dwellers and family members are worried, and the King and the ladies of the palace are overwhelmed with grief. The gods, using a foul-minded woman Manthara as a pretext, have orchestrated a deception that has set the stage for disaster, grief, and destruction. || 4 || The result of this divination query is inauspicious.

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The departure of Lakshmana, Rama, and Sita to the forest is the root of all misfortune.
Subject to grief and lowly anguish, one must suffer pain due to doubt in these evil times. || 5 ||

The journey of Lakshmana, Lord Rama, and Lady Janaki to the forest is the source of all inauspiciousness. Overpowered by sorrow and base distress, one will have to endure agony born of uncertainty during this dark period. || 5 ||

The first night's stay was near the Holy River; the Nishada offered his service.
I shall describe the omen's fruit as both good and bad: wonder, joy, and sorrow. || 6 ||

On the first day, Lord Rama stayed near the Ganges original: "Surasari", the river of the gods at Shringaverpur, and the Nishada King Guha served him. I will explain the result of this omen as a mix of favorable and unfavorable. It will bring amazement, joy, and (ultimately) grief. || 6 ||

Having bathed, the Lord, Lakshmana, and Sita, the King of the Raghus, departed for Prayag.
Tulsidas says, know the fruit of this omen: there will be a gathering of holy men. || 7 ||

After bathing in the Ganges, Lord Raghunath Rama, along with Lakshmana and Janaki, set out for Prayag modern-day Prayagraj, a major pilgrimage site. Tulsidas says that the result of this omen should be understood as the coming together of a society of saints. || 7 ||

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Septet — 2

The lovely Sita and Rama, and beautiful Lakshmana, in incomparable ascetic garb.
For the sake of penance, pilgrimage, chanting, and sacrifice, this omen is the form of great blessing. || 1 ||

The charming Rama, Lakshmana, and Sita look incomparable in their robes of ascetics. For those seeking to perform penance, pilgrimage, Japa: meditative chanting, or sacrifice, this omen is a sign of great auspiciousness. || 1 ||