Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

वाल्मीकि-रामायणम्       vālmīki-rāmāyaṇam - book-2, chapter-101

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
जाबालेस्तु वचः श्रुत्वा रामः सत्यात्मनां वरः ।
उवाच परया युक्त्या स्वबुद्ध्या चाविपन्नया ॥१॥
1. jābālestu vacaḥ śrutvā rāmaḥ satyātmanāṃ varaḥ ,
uvāca parayā yuktyā svabuddhyā cāvipannayā.
1. jābāleḥ tu vacaḥ śrutvā rāmaḥ satyātmanām varaḥ
uvāca parayā yuktyā svabuddhyā ca avipannayā
1. tu jābāleḥ vacaḥ śrutvā satyātmanām varaḥ rāmaḥ
parayā yuktyā ca avipannayā svabuddhyā uvāca
1. But hearing the words of Jābāli, Rama, the best among those with a true nature (satyātman), spoke with supreme reasoning and his own unimpaired intellect.
भवान्मे प्रियकामार्थं वचनं यदिहोक्तवान् ।
अकार्यं कार्यसंकाशमपथ्यं पथ्यसंमितम् ॥२॥
2. bhavānme priyakāmārthaṃ vacanaṃ yadihoktavān ,
akāryaṃ kāryasaṃkāśamapathyaṃ pathyasaṃmitam.
2. bhavān me priyakāmārtham vacanam yat iha uktavān
akāryam kāryasaṃkāśam apathyam pathyasammitam
2. bhavān me priyakāmārtham yat vacanam iha uktavān
akāryam kāryasaṃkāśam apathyam pathyasammitam
2. The words you have spoken to me here for the sake of my cherished wishes are improper yet appear proper, unhealthy yet seem wholesome.
निर्मर्यादस्तु पुरुषः पापाचारसमन्वितः ।
मानं न लभते सत्सु भिन्नचारित्रदर्शनः ॥३॥
3. nirmaryādastu puruṣaḥ pāpācārasamanvitaḥ ,
mānaṃ na labhate satsu bhinnacāritradarśanaḥ.
3. nirmaryādaḥ tu puruṣaḥ pāpācārasamanvitaḥ
mānam na labhate satsu bhinnacāritradarśanaḥ
3. nirmaryādaḥ pāpācārasamanvitaḥ bhinnacāritradarśanaḥ
puruṣaḥ tu satsu mānam na labhate
3. A person (puruṣa) who is lawless, associated with sinful conduct, and whose character (cāritra) is seen as flawed, does not receive respect among virtuous people.
कुलीनमकुलीनं वा वीरं पुरुषमानिनम् ।
चारित्रमेव व्याख्याति शुचिं वा यदि वाशुचिम् ॥४॥
4. kulīnamakulīnaṃ vā vīraṃ puruṣamāninam ,
cāritrameva vyākhyāti śuciṃ vā yadi vāśucim.
4. kulīnam akulīnam vā vīram puruṣamāninam
cāritram eva vyākhyāti śucim vā yadi vā aśucim
4. cāritram eva kulīnam vā akulīnam vā vīram vā
puruṣamāninam vā śucim vā aśucim vā vyākhyāti
4. Character (cāritra) alone reveals whether one is of noble birth or ignoble, heroic or merely proud of himself as a man (puruṣa), pure or impure.
अनार्यस्त्वार्यसंकाशः शौचाद्धीनस्तथा शुचिः ।
लक्षण्यवदलक्षण्यो दुःशीलः शीलवानिव ॥५॥
5. anāryastvāryasaṃkāśaḥ śaucāddhīnastathā śuciḥ ,
lakṣaṇyavadalakṣaṇyo duḥśīlaḥ śīlavāniva.
5. anāryaḥ tu āryasaṃkāśaḥ śaucāt hīnaḥ tathā śuciḥ
lakṣaṇyavat alakṣaṇyaḥ duḥśīlaḥ śīlavān iva
5. anāryaḥ tu āryasaṃkāśaḥ hīnaḥ śaucāt tathā śuciḥ
alakṣaṇyaḥ lakṣaṇyavat duḥśīlaḥ śīlavān iva
5. An ignoble person (a-ārya) may appear noble, and one devoid of purity may appear pure. Likewise, one without auspicious marks may appear to have them, and an ill-behaved person may appear to be of good character.
अधर्मं धर्मवेषेण यदीमं लोकसंकरम् ।
अभिपत्स्ये शुभं हित्वा क्रियाविधिविवर्जितम् ॥६॥
6. adharmaṃ dharmaveṣeṇa yadīmaṃ lokasaṃkaram ,
abhipatsye śubhaṃ hitvā kriyāvidhivivarjitam.
6. adharmam dharmavēṣeṇa yadi imam lokasaṃkaram
abhipatsye śubham hitvā kriyāvidhivivarjitam
6. yadi śubham hitvā kriyāvidhivivarjitam
dharmavēṣeṇa imam lokasaṃkaram adharmam abhipatsye
6. If I, abandoning what is good (śubha) and devoid of prescribed actions, were to resort to this unrighteousness (adharma) - which causes social disorder (loka-saṃkara) and appears in the guise of righteousness (dharma) - ...
कश्चेतयानः पुरुषः कार्याकार्यविचक्षणः ।
बहु मंस्यति मां लोके दुर्वृत्तं लोकदूषणम् ॥७॥
7. kaścetayānaḥ puruṣaḥ kāryākāryavicakṣaṇaḥ ,
bahu maṃsyati māṃ loke durvṛttaṃ lokadūṣaṇam.
7. kaḥ cetayānaḥ puruṣaḥ kāryākāryavicakṣaṇaḥ
bahu maṃsyati mām loke durvṛttam lokadūṣaṇam
7. loke kaḥ cetayānaḥ kāryākāryavicakṣaṇaḥ
puruṣaḥ durvṛttam lokadūṣaṇam mām bahu maṃsyati
7. Who among people, being a wise person (puruṣa) discerning between right and wrong actions, will hold me, who am ill-behaved and bring disgrace upon the world, in high regard?
कस्य यास्याम्यहं वृत्तं केन वा स्वर्गमाप्नुयाम् ।
अनया वर्तमानो ऽहं वृत्त्या हीनप्रतिज्ञया ॥८॥
8. kasya yāsyāmyahaṃ vṛttaṃ kena vā svargamāpnuyām ,
anayā vartamāno'haṃ vṛttyā hīnapratijñayā.
8. kasya yāsyāmi aham vṛttam kena vā svargam āpnuyām
anayā vartamānaḥ aham vṛttyā hīnapratikñayā
8. aham kasya vṛttam yāsyāmi vā kena svargam āpnuyām
aham anayā hīnapratikñayā vṛttyā vartamānaḥ
8. Whose conduct shall I follow? Or by what means shall I attain heaven? I, who am now living by this conduct of a broken vow.
कामवृत्तस्त्वयं लोकः कृत्स्नः समुपवर्तते ।
यद्वृत्ताः सन्ति राजानस्तद्वृत्ताः सन्ति हि प्रजाः ॥९॥
9. kāmavṛttastvayaṃ lokaḥ kṛtsnaḥ samupavartate ,
yadvṛttāḥ santi rājānastadvṛttāḥ santi hi prajāḥ.
9. kāmavṛttaḥ tu ayam lokaḥ kṛtsnaḥ samupavartate
yadvṛttāḥ santi rājānaḥ tadvṛttāḥ santi hi prajāḥ
9. tu ayam kṛtsnaḥ lokaḥ kāmavṛttaḥ samupavartate hi
yadvṛttāḥ rājānaḥ santi tadvṛttāḥ prajāḥ santi
9. Indeed, this entire world behaves according to its desires, for certainly, whatever the conduct of kings, such also is the conduct of their subjects.
सत्यमेवानृशंस्यं च राजवृत्तं सनातनम् ।
तस्मात् सत्यात्मकं राज्यं सत्ये लोकः प्रतिष्ठितः ॥१०॥
10. satyamevānṛśaṃsyaṃ ca rājavṛttaṃ sanātanam ,
tasmāt satyātmakaṃ rājyaṃ satye lokaḥ pratiṣṭhitaḥ.
10. satyam eva anṛśaṃsyam ca rājavṛttam sanātanam
tasmāt satyātmakam rājyam satye lokaḥ pratiṣṭhitaḥ
10. satyam anṛśaṃsyam ca eva sanātanam rājavṛttam
tasmāt rājyam satyātmakam lokaḥ satye pratiṣṭhitaḥ
10. Truthfulness and compassion are indeed the eternal (sanātana) code of conduct for kings. Therefore, a kingdom (rājya) is inherently truthful, and the world is established upon truth.
ऋषयश्चैव देवाश्च सत्यमेव हि मेनिरे ।
सत्यवादी हि लोके ऽस्मिन्परमं गच्छति क्षयम् ॥११॥
11. ṛṣayaścaiva devāśca satyameva hi menire ,
satyavādī hi loke'sminparamaṃ gacchati kṣayam.
11. ṛṣayaḥ ca eva devāḥ ca satyam eva hi menire |
satyavādī hi loke asmin paramam gacchati kṣayam
11. ṛṣayaḥ ca eva devāḥ ca hi satyam eva menire hi
asmin loke satyavādī paramam kṣayam gacchati
11. Indeed, both sages (ṛṣi) and gods considered truth to be paramount. For truly, a speaker of truth in this world attains the supreme abode.
उद्विजन्ते यथा सर्पान्नरादनृतवादिनः ।
धर्मः सत्यं परो लोके मूलं स्वर्गस्य चोच्यते ॥१२॥
12. udvijante yathā sarpānnarādanṛtavādinaḥ ,
dharmaḥ satyaṃ paro loke mūlaṃ svargasya cocyate.
12. udvijante yathā sarpāt narāt anṛtavādinaḥ |
dharmaḥ satyam paraḥ loke mūlam svargasya ca ucyate
12. yathā sarpāt narāt anṛtavādinaḥ udvijante loke
dharmaḥ satyam paraḥ svargasya mūlam ca ucyate
12. Just as people recoil from snakes, so do they from liars. (Natural law) dharma and truth are considered supreme in the world, and are said to be the root of heaven.
सत्यमेवेश्वरो लोके सत्यं पद्मा समाश्रिता ।
सत्यमूलानि सर्वाणि सत्यान्नास्ति परं पदम् ॥१३॥
13. satyameveśvaro loke satyaṃ padmā samāśritā ,
satyamūlāni sarvāṇi satyānnāsti paraṃ padam.
13. satyam eva īśvaraḥ loke satyam padmā samāśritā
| satyamūlāni sarvāṇi satyāt na asti param padam
13. loke satyam eva īśvaraḥ padmā satyam samāśritā
sarvāṇi satyamūlāni satyāt param padam na asti
13. Truth is indeed the Lord (īśvara) in the world. The goddess Padma (Lakṣmī) is wholly reliant on truth. All things have truth as their root, and there is no higher state than truth.
दत्तमिष्टं हुतं चैव तप्तानि च तपांसि च ।
वेदाः सत्यप्रतिष्ठानास्तस्मात् सत्यपरो भवेत् ॥१४॥
14. dattamiṣṭaṃ hutaṃ caiva taptāni ca tapāṃsi ca ,
vedāḥ satyapratiṣṭhānāstasmāt satyaparo bhavet.
14. dattam iṣṭam hutam ca eva taptāni ca tapāṃsi ca |
vedāḥ satyapratiṣṭhānāḥ tasmāt satyaparaḥ bhavet
14. dattam ca iṣṭam ca hutam ca eva taptāni ca tapāṃsi
ca vedāḥ satyapratiṣṭhānāḥ tasmāt satyaparaḥ bhavet
14. What is given, what is offered (yajña), what is sacrificed, and the austerities (tapas) that are performed - all these, along with the Vedas, are founded upon truth. Therefore, one should be devoted to truth.
एकः पालयते लोकमेकः पालयते कुलम् ।
मज्जत्येको हि निरय एकः स्वर्गे महीयते ॥१५॥
15. ekaḥ pālayate lokamekaḥ pālayate kulam ,
majjatyeko hi niraya ekaḥ svarge mahīyate.
15. ekaḥ pālayate lokam ekaḥ pālayate kulam
majjati ekaḥ hi nirayam ekaḥ svarge mahīyate
15. ekaḥ lokam pālayate ekaḥ kulam pālayate hi
ekaḥ nirayam majjati ekaḥ svarge mahīyate
15. One person protects the world, another protects his family. Indeed, one sinks into hell, while another is glorified in heaven.
सो ऽहं पितुर्निदेशं तु किमर्थं नानुपालये ।
सत्यप्रतिश्रवः सत्यं सत्येन समयीकृतः ॥१६॥
16. so'haṃ piturnideśaṃ tu kimarthaṃ nānupālaye ,
satyapratiśravaḥ satyaṃ satyena samayīkṛtaḥ.
16. saḥ aham pituḥ nideśam tu kim artham na anupālaye
satyapratiśravaḥ satyam satyena samayīkṛtaḥ
16. saḥ aham satyapratiśravaḥ satyam satyena
samayīkṛtaḥ pituḥ nideśam tu kim artham na anupālaye
16. I, who am true to my word and bound by truth (satya), why should I not uphold my father's command?
नैव लोभान्न मोहाद्वा न चाज्ञानात्तमोऽन्वितः ।
सेतुं सत्यस्य भेत्स्यामि गुरोः सत्यप्रतिश्रवः ॥१७॥
17. naiva lobhānna mohādvā na cājñānāttamo'nvitaḥ ,
setuṃ satyasya bhetsyāmi guroḥ satyapratiśravaḥ.
17. na eva lobhāt na mohāt vā na ca ajñānāt tamaḥ anvitaḥ
setum satyasya bhetsyāmi guroḥ satyapratiśravaḥ
17. na eva lobhāt na mohāt vā na ca ajñānāt tamaḥ anvitaḥ
(aham) guroḥ satyapratiśravaḥ satyasya setum bhetsyāmi
17. Neither out of greed, nor out of delusion, nor out of ignorance (ajñāna) coupled with darkness (tamas), will I, whose promises are true to my revered father (guru), break the boundary of truth (satya).
असत्यसंधस्य सतश्चलस्यास्थिरचेतसः ।
नैव देवा न पितरः प्रतीच्छन्तीति नः श्रुतम् ॥१८॥
18. asatyasaṃdhasya sataścalasyāsthiracetasaḥ ,
naiva devā na pitaraḥ pratīcchantīti naḥ śrutam.
18. asatyasaṃdhasya sataḥ calasya asthiracetasaḥ na
eva devāḥ na pitaraḥ pratīcchanti iti naḥ śrutam
18. naḥ śrutam iti (yat) devāḥ na pitaraḥ na asatyasaṃdhasya
sataḥ calasya asthiracetasaḥ (puruṣasya) pratīcchanti
18. It has been heard by us that neither the gods nor the ancestors (pitaras) accept a person who is untruthful in their commitments (asatyasaṃdha), fickle, and whose mind is unsteady.
प्रत्यगात्ममिमं धर्मं सत्यं पश्याम्यहं स्वयम् ।
भारः सत्पुरुषाचीर्णस्तदर्थमभिनन्द्यते ॥१९॥
19. pratyagātmamimaṃ dharmaṃ satyaṃ paśyāmyahaṃ svayam ,
bhāraḥ satpuruṣācīrṇastadarthamabhinandyate.
19. pratyagātmam imam dharmam satyam paśyāmi aham svayam
bhāraḥ satpuruṣācīrṇaḥ tat artham abhinandyate
19. aham svayam pratyagātmam imam dharmam satyam paśyāmi
satpuruṣācīrṇaḥ bhāraḥ tat artham abhinandyate
19. I myself perceive this intrinsic nature (dharma) as the truth of the inner self (pratyagātman). A responsibility performed by virtuous persons is praised for that very purpose.
क्षात्रं धर्ममहं त्यक्ष्ये ह्यधर्मं धर्मसंहितम् ।
क्षुद्रौर्नृशंसैर्लुब्धैश्च सेवितं पापकर्मभिः ॥२०॥
20. kṣātraṃ dharmamahaṃ tyakṣye hyadharmaṃ dharmasaṃhitam ,
kṣudraurnṛśaṃsairlubdhaiśca sevitaṃ pāpakarmabhiḥ.
20. kṣātram dharmam aham tyakṣye hi adharmam dharmasaṃhitam
kṣudraiḥ nṛśaṃsaiḥ lubdhaiḥ ca sevitam pāpakarmabhiḥ
20. aham kṣātram dharmam tyakṣye hi dharmasaṃhitam adharmam
kṣudraiḥ nṛśaṃsaiḥ lubdhaiḥ ca pāpakarmabhiḥ sevitam
20. I will renounce this warrior's code (kṣātra dharma) which, though seemingly aligned with duty, is actually unrighteous (adharma). It is followed by contemptible, cruel, and greedy individuals who engage in sinful actions.
कायेन कुरुते पापं मनसा संप्रधार्य च ।
अनृतं जिह्वया चाह त्रिविधं कर्म पातकम् ॥२१॥
21. kāyena kurute pāpaṃ manasā saṃpradhārya ca ,
anṛtaṃ jihvayā cāha trividhaṃ karma pātakam.
21. kāyena kurute pāpam manasā saṃpradhārya ca
anṛtam jihvayā ca āha trividham karma pātakam
21. kāyena pāpam kurute manasā ca saṃpradhārya
jihvayā ca anṛtam āha trividham karma pātakam
21. One commits sin with the body, having first firmly resolved it in the mind, and speaks falsehood with the tongue. This threefold action (karma) is sinful.
भूमिः कीर्तिर्यशो लक्ष्मीः पुरुषं प्रार्थयन्ति हि ।
स्वर्गस्थं चानुबध्नन्ति सत्यमेव भजेत तत् ॥२२॥
22. bhūmiḥ kīrtiryaśo lakṣmīḥ puruṣaṃ prārthayanti hi ,
svargasthaṃ cānubadhnanti satyameva bhajeta tat.
22. bhūmiḥ kīrtiḥ yaśaḥ lakṣmīḥ puruṣam prārthayanti hi
svargastham ca anubadhnanti satyam eva bhajeta tat
22. bhūmiḥ kīrtiḥ yaśaḥ lakṣmīḥ hi puruṣam prārthayanti
ca svargastham anubadhnanti tat satyam eva bhajeta
22. Land, renown, glory, and prosperity (Lakṣmī) indeed seek out a virtuous person (puruṣa). And they follow him even when he resides in heaven. Therefore, one should truly cultivate truth.
श्रेष्ठं ह्यनार्यमेव स्याद् यद्भवानवधार्य माम् ।
आह युक्तिकरैर्वाक्यैरिदं भद्रं कुरुष्व ह ॥२३॥
23. śreṣṭhaṃ hyanāryameva syād yadbhavānavadhārya mām ,
āha yuktikarairvākyairidaṃ bhadraṃ kuruṣva ha.
23. śreṣṭham hi anāryam eva syāt yat bhavān avadhārya
mām āha yuktikaraíḥ vākyaiḥ idam bhadram kuruṣva ha
23. bhavān mām avadhārya yuktikaraíḥ vākyaiḥ idam bhadram kuruṣva ha yat āha,
śreṣṭham hi anāryam eva syāt
23. Indeed, what you, having carefully considered me, assert with convincing words - 'Perform this noble deed!' - even though it appears to be the best course of action, would actually be ignoble (anāryam) for me.
कथं ह्यहं प्रतिज्ञाय वनवासमिमं गुरोः ।
भरतस्य करिष्यामि वचो हित्वा गुरोर्वचः ॥२४॥
24. kathaṃ hyahaṃ pratijñāya vanavāsamimaṃ guroḥ ,
bharatasya kariṣyāmi vaco hitvā gurorvacaḥ.
24. katham hi aham pratijñāya vanavāsam imam guroḥ
bharatasya kariṣyāmi vacaḥ hitvā guroḥ vacaḥ
24. hi aham guroḥ imam vanavāsam pratijñāya,
guroḥ vacaḥ hitvā,
bharatasya vacaḥ katham kariṣyāmi
24. Indeed, how can I, having vowed this period of forest dwelling (vanavāsa) to my preceptor (guru), follow Bharata's words, forsaking my preceptor's (guru's) command?
स्थिरा मया प्रतिज्ञाता प्रतिज्ञा गुरुसंनिधौ ।
प्रहृष्टमानसा देवी कैकेयी चाभवत्तदा ॥२५॥
25. sthirā mayā pratijñātā pratijñā gurusaṃnidhau ,
prahṛṣṭamānasā devī kaikeyī cābhavattadā.
25. sthirā mayā pratijñātā pratijñā gurusannidhau
prahṛṣṭamānasā devī kaikeyī ca abhavat tadā
25. sthirā pratijñā mayā gurusannidhau pratijñātā.
ca tadā devī kaikeyī prahṛṣṭamānasā abhavat
25. A firm vow was declared by me in the presence of my preceptor (guru). And at that time, Queen Kaikeyī became exceedingly joyful in her mind.
वनवासं वसन्नेवं शुचिर्नियतभोजनः ।
मूलैः पुष्पैः फलैः पुण्यैः पितॄन्देवांश्च तर्पयन् ॥२६॥
26. vanavāsaṃ vasannevaṃ śucirniyatabhojanaḥ ,
mūlaiḥ puṣpaiḥ phalaiḥ puṇyaiḥ pitṝndevāṃśca tarpayan.
26. vanavāsam vasan evam śuciḥ niyatabhojanaḥ mūlaiḥ
puṣpaiḥ phalaiḥ puṇyaiḥ pitṝn devān ca tarpayan
26. evam vanavāsam vasan,
śuciḥ niyatabhojanaḥ,
puṇyaiḥ mūlaiḥ puṣpaiḥ phalaiḥ ca pitṝn devān tarpayan
26. Thus dwelling in the forest (vanavāsa), pure and with a regulated diet, gratifying the ancestors and gods with sacred roots, flowers, and fruits.
संतुष्टपञ्चवर्गो ऽहं लोकयात्रां प्रवर्तये ।
अकुहः श्रद्दधानः सन् कार्याकार्यविचक्षणः ॥२७॥
27. saṃtuṣṭapañcavargo'haṃ lokayātrāṃ pravartaye ,
akuhaḥ śraddadhānaḥ san kāryākāryavicakṣaṇaḥ.
27. santuṣṭapañcavargaḥ aham lokayātrām pravartaye
akuhah śraddadhānaḥ san kāryākāryavicakṣaṇaḥ
27. aham santuṣṭapañcavargaḥ akuhah śraddadhānaḥ
san kāryākāryavicakṣaṇaḥ lokayātrām pravartaye
27. Content with my five sense faculties, I conduct my worldly affairs sincerely, endowed with faith (śraddhā), and discerning what is proper action (karma) and what is not.
कर्मभूमिमिमां प्राप्य कर्तव्यं कर्म यच्छुभम् ।
अग्निर्वायुश्च सोमश्च कर्मणां फलभागिनः ॥२८॥
28. karmabhūmimimāṃ prāpya kartavyaṃ karma yacchubham ,
agnirvāyuśca somaśca karmaṇāṃ phalabhāginaḥ.
28. karmabhūmim imām prāpya kartavyam karma yat śubham
agniḥ vāyuḥ ca somaḥ ca karmaṇām phalabhāginaḥ
28. imām karmabhūmim prāpya yat śubham karma kartavyam
agniḥ vāyuḥ ca somaḥ ca karmaṇām phalabhāginaḥ
28. Having reached this land of action (karma), one should perform auspicious actions (karma). Agni, Vayu, and Soma are recipients of the fruits of these actions.
शतं क्रतूनामाहृत्य देवराट् त्रिदिवं गतः ।
तपांस्युग्राणि चास्थाय दिवं याता महर्षयः ॥२९॥
29. śataṃ kratūnāmāhṛtya devarāṭ tridivaṃ gataḥ ,
tapāṃsyugrāṇi cāsthāya divaṃ yātā maharṣayaḥ.
29. śatam kratūnām āhṛtya devarāṭ tridivam gataḥ
tapāṃsi ugrāṇi ca āsthāya divam yātāḥ maharṣayaḥ
29. devarāṭ śatam kratūnām āhṛtya tridivam gataḥ ca
maharṣayaḥ ugrāṇi tapāṃsi āsthāya divam yātāḥ
29. Having performed a hundred Vedic rituals (yajña), the king of the gods went to heaven. Similarly, the great sages, having undertaken severe austerities (tapas), also attained heaven.
सत्यं च धर्मं च पराक्रमं च भूतानुकम्पां प्रियवादितां च ।
द्विजातिदेवातिथिपूजनं च पन्थानमाहुस्त्रिदिवस्य सन्तः ॥३०॥
30. satyaṃ ca dharmaṃ ca parākramaṃ ca bhūtānukampāṃ priyavāditāṃ ca ,
dvijātidevātithipūjanaṃ ca panthānamāhustridivasya santaḥ.
30. satyam ca dharmam ca parākramam
ca bhūtānukampām priyavāditām
ca dvijātidevātithipūjanam ca
panthānam āhuḥ tridivasya santaḥ
30. santaḥ satyam ca dharmam ca
parākramam ca bhūtānukampām priyavāditām
ca dvijātidevātithipūjanam
ca tridivasya panthānam āhuḥ
30. The virtuous declare that truth, natural law (dharma), valor, compassion for all beings, pleasant speech, and the veneration of Brahmins (dvijāti), gods, and guests constitute the path to heaven.
धर्मे रताः सत्पुरुषैः समेतास्तेजस्विनो दानगुणप्रधानाः ।
अहिंसका वीतमलाश्च लोके भवन्ति पूज्या मुनयः प्रधानाः ॥३१॥
31. dharme ratāḥ satpuruṣaiḥ sametāstejasvino dānaguṇapradhānāḥ ,
ahiṃsakā vītamalāśca loke bhavanti pūjyā munayaḥ pradhānāḥ.
31. dharme ratāḥ satpuruṣaiḥ sametāḥ
tejasvinaḥ dānaguṇapradhānāḥ
ahiṃsakāḥ vītamalāḥ ca loke
bhavanti pūjyāḥ munayaḥ pradhānāḥ
31. munayaḥ dharme ratāḥ satpuruṣaiḥ
sametāḥ tejasvinaḥ
dānaguṇapradhānāḥ ahiṃsakāḥ vītamalāḥ
ca loke pūjyāḥ pradhānāḥ bhavanti
31. Sages (munayaḥ) who are devoted to their intrinsic nature (dharma), associated with good people, radiant, and pre-eminent in the virtue of giving (dāna), who are non-violent and free from impurities, become revered and prominent in the world.

Links to all chapters:

bāla kāṇḍa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76

ayodhyā kāṇḍa (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 (current chapter) Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111

araṇya kāṇḍa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71

kiṣkindhā kāṇḍa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66

sundara kāṇḍa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66

yuddha kāṇḍa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116

uttara kāṇḍa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100