वहन्तं किं तुदसि मां नियुज्य धुरि माहिते।
अनार्ये कृत्यमारब्धं किं न पूर्वमुपारुधः॥
vahantaṁ kiṁ tudasi māṁ niyujya dhuri māhite
anārye kṛtyam ārabdhaṁ kiṁ na pūrvam upārudhaḥ
vahantam = while I carry that [burden]; kim = why; tudasi = do you torment [me now]; mām = me; niyujya = having engaged; dhuri = in carrying a burden; māhite = O inimical woman; anārye = O uncivilized woman; kṛtyam ārabdham = me from doing what I want to do now; kim = why; na pūrvam upārudhaḥ = didn’t you previously restrain.
O inimical woman, having engaged me in carrying a burden, why do you torment [me now] while I carry that [burden]?1 O uncivilized woman, why didn’t you previously restrain me from beginning to do what I am want?
1 Rāmāyaṇa-bhāva-dīpa: he māhite na hitaṁ yasyāḥ sā tathā. tasyāḥ sambuddhiḥ māhite kaikeyī.
Kaikeyī had placed a burden on Daśaratha by having him carry the heavy responsibility of fulfilling the two boons she had sought—coronating Bharata and banishing Rāma. Then Daśaratha carried that burden on him like a weaned calf. He now asked her why she again tormented him. His question was, why did she have to give more difficulty now when he had earlier agreed to fulfill her boons. He had already begun to do what he wanted—by sending an army and so on. Why didn’t she prevent that earlier on by requesting him at the time of asking him to fulfill the two boons? She didn’t disclose that Daśaratha should not send an army and so on with Rāma while banishing Him to the forest. So he implied that he didn’t want her to obstruct sending Rāma with the army and so on.
GLOSS. Kaikeyī could not oblige the king into not sending these opulences with Rāma.