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वाल्मीकि-रामायणम्       vālmīki-rāmāyaṇam - book-3, chapter-8

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सुतीक्ष्णेनाभ्यनुज्ञातं प्रस्थितं रघुनन्दनम् ।
वैदेही स्निग्धया वाचा भर्तारमिदमब्रवीत् ॥१॥
1. sutīkṣṇenābhyanujñātaṃ prasthitaṃ raghunandanam ,
vaidehī snigdhayā vācā bhartāramidamabravīt.
1. sutīkṣṇena abhyanujñātam prasthitam raghunandanam
vaidehī snigdhayā vācā bhartāram idam abravīt
1. vaidehī snigdhayā vācā sutīkṣṇena abhyanujñātam
prasthitam raghunandanam bhartāram idam abravīt
1. Vaidehi, with tender words, spoke this to her husband (bhartā), Rama (raghunandanam), who had been permitted by Sutīkṣṇa and had set out.
अयं धर्मः सुसूक्ष्मेण विधिना प्राप्यते महान् ।
निवृत्तेन च शक्यो ऽयं व्यसनात् कामजादिह ॥२॥
2. ayaṃ dharmaḥ susūkṣmeṇa vidhinā prāpyate mahān ,
nivṛttena ca śakyo'yaṃ vyasanāt kāmajādiha.
2. ayam dharmaḥ susūkṣmeṇa vidhinā prāpyate mahān
nivṛttena ca śakyaḥ ayam vyasanāt kāmajāt iha
2. ayam mahān dharmaḥ susūkṣmeṇa vidhinā prāpyate
ca iha ayam kāmajāt vyasanāt nivṛttena śakyaḥ
2. This great natural law (dharma) is achieved through a very subtle method. And here, this [dharma] is possible for one who has abstained from vices born of desire.
त्रीण्येव व्यसनान्यत्र कामजानि भवन्त्युत ।
मिथ्या वाक्यं परमकं तस्माद्गुरुतराव् उभौ ।
परदाराभिगमनं विना वैरं च रौद्रता ॥३॥
3. trīṇyeva vyasanānyatra kāmajāni bhavantyuta ,
mithyā vākyaṃ paramakaṃ tasmādgurutarāv ubhau ,
paradārābhigamanaṃ vinā vairaṃ ca raudratā.
3. trīṇi eva vyasanāni atra kāmajāni
bhavanti uta mithyā vākyam paramakam
tasmāt gurutarau ubhau
paradārābhigamanam vinā vairam ca raudratā
3. atra kāmajāni trīṇi eva vyasanāni uta
bhavanti paramakam mithyā vākyam tasmāt
ubhau gurutarau [sthaḥ]:
paradārābhigamanam ca vinā vairam raudratā ca
3. Indeed, there are only three vices (vyasanāni) born of desire (kāmaja) here. The foremost is false speech. More grievous than that (tasmāt) are both these: adultery (paradārābhigamanam) and cruelty (raudratā) without enmity.
मिथ्यावाक्यं न ते भूतं न भविष्यति राघव ।
कुतो ऽभिलषणं स्त्रीणां परेषां धर्मनाशनम् ॥४॥
4. mithyāvākyaṃ na te bhūtaṃ na bhaviṣyati rāghava ,
kuto'bhilaṣaṇaṃ strīṇāṃ pareṣāṃ dharmanāśanam.
4. mithyāvākyam na te bhūtam na bhaviṣyati rāghava
kutaḥ abhilaṣaṇam strīṇām pareṣām dharma-nāśanam
4. rāghava te mithyāvākyam na bhūtam na bhaviṣyati
kutaḥ pareṣām strīṇām abhilaṣaṇam dharma-nāśanam
4. O Rāghava, a false statement has never been spoken by you, nor will it ever be. From where then would arise a desire for other men's wives, which is destructive of righteousness (dharma)?
तच्च सर्वं महाबाहो शक्यं वोढुं जितेन्द्रियैः ।
तव वश्येन्द्रियत्वं च जानामि शुभदर्शन ॥५॥
5. tacca sarvaṃ mahābāho śakyaṃ voḍhuṃ jitendriyaiḥ ,
tava vaśyendriyatvaṃ ca jānāmi śubhadarśana.
5. tat ca sarvam mahābāho śakyam voḍhum jitendriyaiḥ
tava vaśyendriyatvam ca jānāmi śubhadarśana
5. mahābāho śubhadarśana tat ca sarvam jitendriyaiḥ
voḍhum śakyam ca tava vaśyendriyatvam jānāmi
5. And all that, O mighty-armed one, can be endured by those who have conquered their senses. And I know your mastery over your senses, O auspicious-looking one.
तृतीयं यदिदं रौद्रं परप्राणाभिहिंसनम् ।
निर्वैरं क्रियते मोहात्तच्च ते समुपस्थितम् ॥६॥
6. tṛtīyaṃ yadidaṃ raudraṃ paraprāṇābhihiṃsanam ,
nirvairaṃ kriyate mohāttacca te samupasthitam.
6. tṛtīyam yat idam raudram para-prāṇa-abhihiṃsanam
nirvairam kriyate mohāt tat ca te samupasthitam
6. yat idam tṛtīyam raudram para-prāṇa-abhihiṃsanam
(yad) mohāt nirvairam kriyate tat ca te samupasthitam
6. This third (fault), which is the dreadful harming of others' lives, committed without enmity due to delusion (moha) – that too has now befallen you.
प्रतिज्ञातस्त्वया वीर दण्डकारण्यवासिनाम् ।
ऋषीणां रक्षणार्थाय वधः संयति रक्षसाम् ॥७॥
7. pratijñātastvayā vīra daṇḍakāraṇyavāsinām ,
ṛṣīṇāṃ rakṣaṇārthāya vadhaḥ saṃyati rakṣasām.
7. pratijñātaḥ tvayā vīra daṇḍakāraṇya-vāsinām
ṛṣīṇām rakṣaṇa-arthāya vadhaḥ saṃyati rakṣasām
7. vīra tvayā daṇḍakāraṇya-vāsinām ṛṣīṇām
rakṣaṇa-arthāya saṃyati rakṣasām vadhaḥ pratijñātaḥ
7. O hero, you have pledged to slay the Rākṣasas in battle for the protection of the sages (ṛṣi) dwelling in the Daṇḍakāraṇya forest.
एतन्निमित्तं च वनं दण्डका इति विश्रुतम् ।
प्रस्थितस्त्वं सह भ्रात्रा धृतबाणशरासनः ॥८॥
8. etannimittaṃ ca vanaṃ daṇḍakā iti viśrutam ,
prasthitastvaṃ saha bhrātrā dhṛtabāṇaśarāsanaḥ.
8. etat nimittam ca vanam daṇḍakā iti viśrutam
prasthitaḥ tvam saha bhrātrā dhṛtabāṇaśarāsanaḥ
8. tvam dhṛtabāṇaśarāsanaḥ bhrātrā saha etat
nimittam daṇḍakā iti viśrutam vanam ca prasthitaḥ
8. For this very reason, you have set out into the forest known as Daṇḍaka, accompanied by your brother and holding your arrows and bow.
ततस्त्वां प्रस्थितं दृष्ट्वा मम चिन्ताकुलं मनः ।
त्वद्वृत्तं चिन्तयन्त्या वै भवेन्निःश्रेयसं हितम् ॥९॥
9. tatastvāṃ prasthitaṃ dṛṣṭvā mama cintākulaṃ manaḥ ,
tvadvṛttaṃ cintayantyā vai bhavenniḥśreyasaṃ hitam.
9. tataḥ tvām prasthitam dṛṣṭvā mama cintākulam manaḥ
tvadvṛttam cintayantyā vai bhavet niḥśreyasam hitam
9. tataḥ tvām prasthitam dṛṣṭvā mama manaḥ cintākulam [asti]
tvadvṛttam cintayantyāḥ vai niḥśreyasam hitam bhavet
9. Therefore, seeing you depart, my mind is filled with anxiety. As I contemplate your circumstances, may your ultimate well-being (niḥśreyasa) and benefit be assured.
न हि मे रोचते वीर गमनं दण्डकान्प्रति ।
कारणं तत्र वक्ष्यामि वदन्त्याः श्रूयतां मम ॥१०॥
10. na hi me rocate vīra gamanaṃ daṇḍakānprati ,
kāraṇaṃ tatra vakṣyāmi vadantyāḥ śrūyatāṃ mama.
10. na hi me rocate vīra gamanam daṇḍakān prati
kāraṇam tatra vakṣyāmi vadantyāḥ śrūyatām mama
10. vīra! hi me daṇḍakān prati gamanam na rocate
tatra kāraṇam vakṣyāmi mama vadantyāḥ śrūyatām
10. Indeed, O hero, I do not approve of your journey to the Daṇḍaka forest. I shall now explain the reason for this; please listen to what I have to say.
त्वं हि बाणधनुष्पाणिर्भ्रात्रा सह वनं गतः ।
दृष्ट्वा वनचरान् सर्वान् कच्चित् कुर्याः शरव्ययम् ॥११॥
11. tvaṃ hi bāṇadhanuṣpāṇirbhrātrā saha vanaṃ gataḥ ,
dṛṣṭvā vanacarān sarvān kaccit kuryāḥ śaravyayam.
11. tvam hi bāṇadhanuṣpāṇiḥ bhrātrā saha vanam gataḥ
dṛṣṭvā vanacarān sarvān kaccit kuryāḥ śaravyayam
11. hi tvam bāṇadhanuṣpāṇiḥ bhrātrā saha vanam gataḥ sarvān vanacarān dṛṣṭvā kaccit śaravyayam na kuryāḥ ।
11. Indeed, you who have gone to the forest with your brother, holding arrows and a bow in hand - after seeing all the forest dwellers, I hope you will not expend your arrows unnecessarily.
क्षत्रियाणामिह धनुर्हुताशस्येन्धनानि च ।
समीपतः स्थितं तेजोबलमुच्छ्रयते भृशम् ॥१२॥
12. kṣatriyāṇāmiha dhanurhutāśasyendhanāni ca ,
samīpataḥ sthitaṃ tejobalamucchrayate bhṛśam.
12. kṣatriyāṇām iha dhanuḥ hutāśasya indhanāni ca
samīpataḥ sthitam tejōbalam ucchrayate bhṛśam
12. iha kṣatriyāṇām dhanuḥ ca hutāśasya indhanāni
samīpataḥ sthitam tejōbalam bhṛśam ucchrayate
12. Just as fuel for a fire, when present nearby, greatly intensifies its blaze, so too the bow of warriors (kṣatriyāṇām), when situated nearby, exceedingly enhances their valor and might.
पुरा किल महाबाहो तपस्वी सत्यवाक् शुचिः ।
कस्मिंश्चिदभवत् पुण्ये वने रतमृगद्विजे ॥१३॥
13. purā kila mahābāho tapasvī satyavāk śuciḥ ,
kasmiṃścidabhavat puṇye vane ratamṛgadvije.
13. purā kila mahābāhō tapasvī satyavāk śuciḥ
kasmiṃścit abhavat puṇye vane ratamṛgadvije
13. mahābāhō purā kila kasmiṃścit puṇye
ratamṛgadvije vane satyavāk śuciḥ tapasvī abhavat
13. Indeed, O mighty-armed one, long ago there was a pure (śuciḥ), truthful ascetic in a certain sacred forest where deer and birds joyfully resided.
तस्यैव तपसो विघ्नं कर्तुमिन्द्रः शचीपतिः ।
खड्गपाणिरथागच्छदाश्रमं भट रूपधृक् ॥१४॥
14. tasyaiva tapaso vighnaṃ kartumindraḥ śacīpatiḥ ,
khaḍgapāṇirathāgacchadāśramaṃ bhaṭa rūpadhṛk.
14. tasya eva tapasaḥ vighnam kartum indraḥ śacīpatiḥ
khaḍgapāṇiḥ atha āgacchat āśramam bhaṭa rūpadhṛk
14. atha śacīpatiḥ indraḥ tasya eva tapasaḥ vighnam
kartum bhaṭa rūpadhṛk khaḍgapāṇiḥ āśramam āgacchat
14. Then, Indra, the husband of Shachi, wishing to create an obstacle (vighnam) to that ascetic's very penance (tapas), came to the hermitage (āśramam) holding a sword (khaḍgapāṇiḥ) and assuming the form of a warrior.
तस्मिंस्तदाश्रमपदे निहितः खड्ग उत्तमः ।
स न्यासविधिना दत्तः पुण्ये तपसि तिष्ठतः ॥१५॥
15. tasmiṃstadāśramapade nihitaḥ khaḍga uttamaḥ ,
sa nyāsavidhinā dattaḥ puṇye tapasi tiṣṭhataḥ.
15. tasmin tadāśramapade nihitaḥ khaḍgaḥ uttamaḥ
saḥ nyāsavidhinā dattaḥ puṇye tapasi tiṣṭhataḥ
15. uttamaḥ khaḍgaḥ tasmin tadāśramapade nihitaḥ.
saḥ (khaḍgaḥ) puṇye tapasi tiṣṭhataḥ (munaye) nyāsavidhinā dattaḥ.
15. In that hermitage (āśramapada), an excellent sword was placed. That sword was given by the custom of deposit (nyāsavidhi) to the one (ascetic) who was engaged in sacred penance (tapas).
स तच्छस्त्रमनुप्राप्य न्यासरक्षणतत्परः ।
वने तु विचरत्येव रक्षन्प्रत्ययमात्मनः ॥१६॥
16. sa tacchastramanuprāpya nyāsarakṣaṇatatparaḥ ,
vane tu vicaratyeva rakṣanpratyayamātmanaḥ.
16. sa tat śastram anuprāpya nyāsarakṣaṇatatparaḥ
vane tu vicarati eva rakṣan pratyayam ātmanaḥ
16. sa nyāsarakṣaṇatatparaḥ tat śastram anuprāpya
tu vane eva vicarati ātmanaḥ pratyayam rakṣan
16. Having acquired that weapon, he, diligent in guarding the entrusted item, wandered in the forest, preserving his own (ātman) integrity (pratyaya).
यत्र गच्छत्युपादातुं मूलानि च फलानि च ।
न विना याति तं खड्गं न्यासरक्षणतत्परः ॥१७॥
17. yatra gacchatyupādātuṃ mūlāni ca phalāni ca ,
na vinā yāti taṃ khaḍgaṃ nyāsarakṣaṇatatparaḥ.
17. yatra gacchati upādātum mūlāni ca phalāni ca
na vinā yāti tam khaḍgam nyāsarakṣaṇatatparaḥ
17. nyāsarakṣaṇatatparaḥ yatra mūlāni ca phalāni
ca upādātum gacchati na tam khaḍgam vinā yāti
17. Wherever he went to collect roots and fruits, he, intent on guarding the entrusted item, never went without that sword.
नित्यं शस्त्रं परिवहन् क्रमेण स तपोधनः ।
चकार रौद्रीं स्वां बुद्धिं त्यक्त्वा तपसि निश्चयम् ॥१८॥
18. nityaṃ śastraṃ parivahan krameṇa sa tapodhanaḥ ,
cakāra raudrīṃ svāṃ buddhiṃ tyaktvā tapasi niścayam.
18. nityam śastram parivahan krameṇa sa tapodhanaḥ
cakāra raudrīm svām buddhim tyaktvā tapasi niścayam
18. sa tapodhanaḥ nityam śastram parivahan krameṇa
tapasi niścayam tyaktvā svām raudrīm buddhim cakāra
18. Constantly carrying the weapon, that ascetic (tapodhana) gradually developed a fierce disposition, having abandoned his resolve in austerity (tapas).
ततः स रौद्राभिरतः प्रमत्तो ऽधर्मकर्षितः ।
तस्य शस्त्रस्य संवासाज्जगाम नरकं मुनिः ॥१९॥
19. tataḥ sa raudrābhirataḥ pramatto'dharmakarṣitaḥ ,
tasya śastrasya saṃvāsājjagāma narakaṃ muniḥ.
19. tataḥ sa raudrābhirataḥ pramattaḥ adharmakarṣitaḥ
tasya śastrasya saṃvāsāt jagāma narakam muniḥ
19. tataḥ sa muniḥ raudrābhirataḥ pramattaḥ
adharmakarṣitaḥ tasya śastrasya saṃvāsāt narakam jagāma
19. Then that sage (muni), devoted to violence, negligent, and corrupted by unrighteousness (adharma), went to hell due to his close association with that weapon.
स्नेहाच्च बहुमानाच्च स्मारये त्वां न शिक्षये ।
न कथं चन सा कार्या हृहीतधनुषा त्वया ॥२०॥
20. snehācca bahumānācca smāraye tvāṃ na śikṣaye ,
na kathaṃ cana sā kāryā hṛhītadhanuṣā tvayā.
20. snehāt ca bahumānāt ca smāraye tvāṃ na śikṣaye
na katham cana sā kāryā gṛhītadhanuṣā tvayā
20. tvāṃ snehāt ca bahumānāt ca smāraye na śikṣaye
gṛhītadhanuṣā tvayā sā katham cana na kāryā
20. Out of affection and great respect, I am merely reminding you, not instructing you. By no means should that (vow to kill the Rākṣasas) be undertaken by you, who have taken up your bow.
बुद्धिर्वैरं विना हन्तुं राक्षसान्दण्डकाश्रितान् ।
अपराधं विना हन्तुं लोकान् वीर न कामये ॥२१॥
21. buddhirvairaṃ vinā hantuṃ rākṣasāndaṇḍakāśritān ,
aparādhaṃ vinā hantuṃ lokān vīra na kāmaye.
21. buddhiḥ vairam vinā hantum rākṣasān daṇḍakāśritān
aparādham vinā hantum lokān vīra na kāmaye
21. vīra daṇḍakāśritān rākṣasān vairam vinā hantum
buddhiḥ na aparādham vinā lokān hantum na kāmaye
21. My intention is not to slay the Rākṣasas residing in the Daṇḍaka forest unless there is enmity. O hero, I do not desire to kill any beings (lokān) without them committing an offense.
क्षत्रियाणां तु वीराणां वनेषु नियतात्मनाम् ।
धनुषा कार्यमेतावदार्तानामभिरक्षणम् ॥२२॥
22. kṣatriyāṇāṃ tu vīrāṇāṃ vaneṣu niyatātmanām ,
dhanuṣā kāryametāvadārtānāmabhirakṣaṇam.
22. kṣatriyāṇām tu vīrāṇām vaneṣu niyata ātmanām
dhanuṣā kāryam etāvat ārtānām abhirakṣaṇam
22. tu vaneṣu niyata ātmanām vīrāṇām kṣatriyāṇām
dhanuṣā etāvat ārtānām abhirakṣaṇam kāryam
22. Indeed, for valiant Kṣatriyas (kṣatriyāṇām) who dwell in forests with disciplined minds (niyatātmanām), the only function of the bow is to provide protection to the distressed.
क्व च शस्त्रं क्व च वनं क्व च क्षात्रं तपः क्व च ।
व्याविद्धमिदमस्माभिर्देशधर्मस्तु पूज्यताम् ॥२३॥
23. kva ca śastraṃ kva ca vanaṃ kva ca kṣātraṃ tapaḥ kva ca ,
vyāviddhamidamasmābhirdeśadharmastu pūjyatām.
23. kva ca śastram kva ca vanam kva ca kṣātram tapaḥ kva
ca vyāviddham idam asmābhiḥ deśadharmaḥ tu pūjyatām
23. kva ca śastram kva ca vanam kva ca kṣātram tapaḥ ca
kva idam asmābhiḥ vyāviddham tu deśadharmaḥ pūjyatām
23. Where are weapons, and where is the forest? Where is martial (kṣātra) duty, and where is asceticism (tapas)? This is a contradiction caused by us. However, let the natural law (dharma) of this region be respected.
तदार्यकलुषा बुद्धिर्जायते शस्त्रसेवनात् ।
पुनर्गत्वा त्वयोध्यायां क्षत्रधर्मं चरिष्यसि ॥२४॥
24. tadāryakaluṣā buddhirjāyate śastrasevanāt ,
punargatvā tvayodhyāyāṃ kṣatradharmaṃ cariṣyasi.
24. tada ārya-kaluṣā buddhiḥ jāyate śastra-sevanāt
punaḥ gatvā tu ayodhyāyām kṣatra-dharmam cariṣyasi
24. tada śastra-sevanāt ārya-kaluṣā buddhiḥ jāyate
punaḥ tu ayodhyāyām gatvā kṣatra-dharmam cariṣyasi
24. Then, the intellect, even of a noble person, becomes tainted (kaluṣā) from the use of weapons. However, having returned to Ayodhyā, you will (again) practice the duty of a warrior (kṣatradharma).
अक्षया तु भवेत् प्रीतिः श्वश्रू श्वशुरयोर्मम ।
यदि राज्यं हि संन्यस्य भवेस्त्वं निरतो मुनिः ॥२५॥
25. akṣayā tu bhavet prītiḥ śvaśrū śvaśurayormama ,
yadi rājyaṃ hi saṃnyasya bhavestvaṃ nirato muniḥ.
25. akṣayā tu bhavet prītiḥ śvaśrū śvaśurayoḥ mama
yadi rājyam hi saṃnyasya bhaveḥ tvam nirataḥ muniḥ
25. tu mama śvaśrū śvaśurayoḥ prītiḥ akṣayā bhavet
yadi tvam hi rājyam saṃnyasya nirataḥ muniḥ bhaveḥ
25. Indeed, my affection for my mother-in-law and father-in-law would be imperishable if you, having renounced the kingdom, were to become a devoted sage (muni).
धर्मादर्थः प्रभवति धर्मात् प्रभवते सुखम् ।
धर्मेण लभते सर्वं धर्मसारमिदं जगत् ॥२६॥
26. dharmādarthaḥ prabhavati dharmāt prabhavate sukham ,
dharmeṇa labhate sarvaṃ dharmasāramidaṃ jagat.
26. dharmāt arthaḥ prabhavati dharmāt prabhavate sukham
dharmeṇa labhate sarvam dharma-sāram idam jagat
26. dharmāt arthaḥ prabhavati dharmāt sukham prabhavate
dharmeṇa sarvam labhate idam jagat dharma-sāram
26. From natural law (dharma) comes prosperity, and from natural law (dharma) comes happiness. Through natural law (dharma), one obtains everything. This world (jagat) has natural law (dharma) as its very essence.
आत्मानं नियमैस्तैस्तैः कर्षयित्वा प्रयत्नतः ।
प्राप्यते निपुणैर्धर्मो न सुखाल् लभ्यते सुखम् ॥२७॥
27. ātmānaṃ niyamaistaistaiḥ karṣayitvā prayatnataḥ ,
prāpyate nipuṇairdharmo na sukhāl labhyate sukham.
27. ātmānam niyamaiḥ taiḥ taiḥ karṣayitvā prayatnataḥ
prāpyate nipuṇaiḥ dharmaḥ na sukhāt labhyate sukham
27. prayatnataḥ taiḥ taiḥ niyamaiḥ ātmānam karṣayitvā
nipuṇaiḥ dharmaḥ prāpyate sukham sukhāt na labhyate
27. Having diligently disciplined the self (ātman) through various rules, natural law (dharma) is attained by the skillful. True happiness (sukham) is not gained from mere comfort or ease.
नित्यं शुचिमतिः सौम्य चर धर्मं तपोवने ।
सर्वं हि विदितं तुभ्यं त्रैलोक्यमपि तत्त्वतः ॥२८॥
28. nityaṃ śucimatiḥ saumya cara dharmaṃ tapovane ,
sarvaṃ hi viditaṃ tubhyaṃ trailokyamapi tattvataḥ.
28. nityam śucimatiḥ saumya cara dharmam tapovane
sarvam hi viditam tubhyam trailokyam api tattvataḥ
28. saumya nityam śucimatiḥ tapovane dharmam cara hi
tubhyam sarvam trailokyam api tattvataḥ viditam
28. O gentle one, always be pure-minded and practice your natural law (dharma) in the hermitage. Indeed, everything, even the three worlds, is truly known to you in essence.
स्त्रीचापलादेतदुदाहृतं मे धर्मं च वक्तुं तव कः समर्थः ।
विचार्य बुद्ध्या तु सहानुजेन यद् रोचते तत् कुरु माचिरेण ॥२९॥
29. strīcāpalādetadudāhṛtaṃ me dharmaṃ ca vaktuṃ tava kaḥ samarthaḥ ,
vicārya buddhyā tu sahānujena yad rocate tat kuru mācireṇa.
29. strīcāpalāt etat udāhṛtam me
dharmam ca vaktum tava kaḥ samarthaḥ
vicārya buddhyā tu saha
anujena yat roćate tat kuru mācireṇa
29. me strīcāpalāt etat udāhṛtam
dharmam ca vaktum tava kaḥ samarthaḥ
tu buddhyā saha anujena
vicārya yat roćate tat mācireṇa kuru
29. This was spoken by me out of feminine fickleness; for who is capable of explaining the natural law (dharma) to you? But, having deliberated with your younger brother using your intellect, do without delay whatever seems right to you.

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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

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

araṇya kāṇḍa (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 (current chapter) 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