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वाल्मीकि-रामायणम्       vālmīki-rāmāyaṇam - book-4, chapter-18

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इत्युक्तः प्रश्रितं वाक्यं धर्मार्थसहितं हितम् ।
परुषं वालिना रामो निहतेन विचेतसा ॥१॥
1. ityuktaḥ praśritaṃ vākyaṃ dharmārthasahitaṃ hitam ,
paruṣaṃ vālinā rāmo nihatena vicetasā.
1. iti uktaḥ praśritam vākyam dharmārthasahitam
hitam paruṣam vālinā rāmaḥ nihatena vicetasā
1. iti rāmaḥ uktaḥ vālinā nihatena vicetasā
praśritam dharmārthasahitam hitam paruṣam vākyam
1. Thus, Rama was addressed by Vāli, who, though struck down and bewildered, uttered a speech that was humble and beneficial, grounded in the principles of natural law (dharma) and purpose, yet simultaneously harsh.
तं निष्प्रभमिवादित्यं मुक्ततोयमिवाम्बुदम् ।
उक्तवाक्यं हरिश्रेष्ठमुपशान्तमिवानलम् ॥२॥
2. taṃ niṣprabhamivādityaṃ muktatoyamivāmbudam ,
uktavākyaṃ hariśreṣṭhamupaśāntamivānalam.
2. tam niṣprabham iva ādityam muktatoyam iva ambudam
uktavākyam hariśreṣṭham upaśāntam iva analam
2. tam hariśreṣṭham uktavākyam niṣprabham ādityam
iva muktatoyam ambudam iva upaśāntam analam iva
2. That best of monkeys (Vāli), having uttered his words, now resembled the sun devoid of its brilliance, a cloud that has shed all its water, and a fire that has finally died down.
धर्मार्थगुणसंपन्नं हरीश्वरमनुत्तमम् ।
अधिक्षिप्तस्तदा रामः पश्चाद्वालिनमब्रवीत् ॥३॥
3. dharmārthaguṇasaṃpannaṃ harīśvaramanuttamam ,
adhikṣiptastadā rāmaḥ paścādvālinamabravīt.
3. dharmārthaguṇasaṃpannam harīśvaram anuttamam
adhikṣiptaḥ tadā rāmaḥ paścāt vālinam abravīt
3. rāmaḥ adhikṣiptaḥ tadā paścāt dharmārthaguṇasaṃpannam
anuttamam harīśvaram vālinam abravīt
3. After being reproached, Rama then spoke to Vali, who was endowed with the virtues of righteous conduct (dharma) and material prosperity (artha), and was the supreme lord of monkeys.
धर्ममर्थं च कामं च समयं चापि लौकिकम् ।
अविज्ञाय कथं बाल्यान्मामिहाद्य विगर्हसे ॥४॥
4. dharmamarthaṃ ca kāmaṃ ca samayaṃ cāpi laukikam ,
avijñāya kathaṃ bālyānmāmihādya vigarhase.
4. dharmam artham ca kāmam ca samayam ca api laukikam
avijñāya katham bālyāt mām iha adya vigarhase
4. dharmam artham ca kāmam ca laukikam samayam ca
api avijñāya bālyāt katham iha adya mām vigarhase
4. Without understanding righteous conduct (dharma), material prosperity (artha), pleasure (kāma), and even worldly convention, how do you, out of foolishness, criticize me here today?
अपृष्ट्वा बुद्धिसंपन्नान् वृद्धानाचार्यसंमतान् ।
सौम्य वानरचापल्यात्त्वं मां वक्तुमिहेच्छसि ॥५॥
5. apṛṣṭvā buddhisaṃpannān vṛddhānācāryasaṃmatān ,
saumya vānaracāpalyāttvaṃ māṃ vaktumihecchasi.
5. apṛṣṭvā buddhisaṃpannān vṛddhān ācāryasaṃmatān
saumya vānaracāpalyāt tvam mām vaktum iha icchasi
5. saumya apṛṣṭvā buddhisaṃpannān ācāryasaṃmatān
vṛddhān vānaracāpalyāt tvam iha mām vaktum icchasi
5. O gentle one, without consulting intelligent elders who are respected by teachers (guru), you wish to speak to me here, due to your monkey-like impulsiveness.
इक्ष्वाकूणामियं भूमिः सशैलवनकानना ।
मृगपक्षिमनुष्याणां निग्रहानुग्रहावपि ॥६॥
6. ikṣvākūṇāmiyaṃ bhūmiḥ saśailavanakānanā ,
mṛgapakṣimanuṣyāṇāṃ nigrahānugrahāvapi.
6. ikṣvākūṇām iyam bhūmiḥ saśailavanakānanā
mṛgapakṣimanuṣyāṇām nigrahānugrahāu api
6. iyam saśailavanakānanā bhūmiḥ ikṣvākūṇām
mṛgapakṣimanuṣyāṇām nigrahānugrahāu api
6. This land, with its mountains, forests, and groves, belongs to the Ikshvakus, and they also have the power to punish and protect (or control and favor) animals, birds, and humans.
तां पालयति धर्मात्मा भरतः सत्यवागृजुः ।
धर्मकामार्थतत्त्वज्ञो निग्रहानुग्रहे रतः ॥७॥
7. tāṃ pālayati dharmātmā bharataḥ satyavāgṛjuḥ ,
dharmakāmārthatattvajño nigrahānugrahe rataḥ.
7. tām pālayati dharmātmā bharataḥ satyavāk ṛjuḥ
dharmakāmārthatattvajñaḥ nigraha-anugrahe rataḥ
7. dharmātmā satyavāk ṛjuḥ bharataḥ dharmakāmārthatattvajñaḥ
nigraha-anugrahe rataḥ tām pālayati
7. Bharata, whose intrinsic nature (dharma) is righteousness, and who is truthful and straightforward, governs the land. He understands the essence of natural law (dharma), desire, and prosperity, and judiciously applies both punishment and favor.
नयश्च विनयश्चोभौ यस्मिन् सत्यं च सुस्थितम् ।
विक्रमश्च यथा दृष्टः स राजा देशकालवित् ॥८॥
8. nayaśca vinayaścobhau yasmin satyaṃ ca susthitam ,
vikramaśca yathā dṛṣṭaḥ sa rājā deśakālavit.
8. nayaḥ ca vinayaḥ ca ubhau yasmin satyam ca susthitam
vikramaḥ ca yathā dṛṣṭaḥ saḥ rājā deśakālavit
8. yasmin nayaḥ ca vinayaḥ ca ubhau satyam ca susthitam,
yathā vikramaḥ ca dṛṣṭaḥ,
saḥ rājā deśakālavit
8. That king, in whom both statesmanship and humility, as well as truthfulness, are well-established, and whose valor is appropriately demonstrated, is truly discerning of time and circumstance.
तस्य धर्मकृतादेशा वयमन्ये च पार्थिवः ।
चरामो वसुधां कृत्स्नां धर्मसंतानमिच्छवः ॥९॥
9. tasya dharmakṛtādeśā vayamanye ca pārthivaḥ ,
carāmo vasudhāṃ kṛtsnāṃ dharmasaṃtānamicchavaḥ.
9. tasya dharmakṛta-ādeśāḥ vayam anye ca pārthivaḥ
carāmaḥ vasudhām kṛtsnām dharmasaṃtānam icchavaḥ
9. tasya dharmakṛta-ādeśāḥ vayam ca anye pārthivaḥ,
dharmasaṃtānam icchavaḥ,
kṛtsnām vasudhām carāmaḥ
9. We, along with other rulers, act by his (Bharata's) directives which are founded upon natural law (dharma). We traverse the entire earth, seeking the perpetuation of natural law (dharma).
तस्मिन्नृपतिशार्दूल भरते धर्मवत्सले ।
पालयत्यखिलां भूमिं कश्चरेद्धर्मनिग्रहम् ॥१०॥
10. tasminnṛpatiśārdūla bharate dharmavatsale ,
pālayatyakhilāṃ bhūmiṃ kaścareddharmanigraham.
10. tasmin nṛpatiśārdūla bharate dharmavatsale
pālayati akhilām bhūmim kaḥ caret dharmanigraham
10. nṛpatiśārdūla,
tasmin dharmavatsale bharate akhilām bhūmim pālayati (sati),
kaḥ dharmanigraham caret?
10. O tiger among kings, while Bharata, so devoted to natural law (dharma), governs the entire earth, who indeed would dare to transgress natural law (dharma)?
ते वयं मार्गविभ्रष्टं स्वधर्मे परमे स्थिताः ।
भरताज्ञां पुरस्कृत्य निगृह्णीमो यथाविधि ॥११॥
11. te vayaṃ mārgavibhraṣṭaṃ svadharme parame sthitāḥ ,
bharatājñāṃ puraskṛtya nigṛhṇīmo yathāvidhi.
11. te vayam mārgavibhraṣṭam svadharme parame sthitāḥ
bharata ājñām puraskṛtya nigṛhṇīmaḥ yathāvidhi
11. vayam svadharme parame sthitāḥ te bharata ājñām
puraskṛtya mārgavibhraṣṭam yathāvidhi nigṛhṇīmaḥ
11. We, who are steadfast in our supreme intrinsic nature (dharma), will, by prioritizing Bharata's command, restrain those who have strayed from the path, in accordance with the prescribed procedure.
त्वं तु संक्लिष्टधर्मा च कर्मणा च विगर्हितः ।
कामतन्त्रप्रधानश्च न स्थितो राजवर्त्मनि ॥१२॥
12. tvaṃ tu saṃkliṣṭadharmā ca karmaṇā ca vigarhitaḥ ,
kāmatantrapradhānaśca na sthito rājavartmani.
12. tvam tu saṃkliṣṭadharmā ca karmaṇā ca vigarhitaḥ
kāmatantrapradhānaḥ ca na sthitaḥ rājavartmani
12. tvam tu saṃkliṣṭadharmā ca karmaṇā ca vigarhitaḥ
ca kāmatantrapradhānaḥ rājavartmani na sthitaḥ
12. But you, whose intrinsic nature (dharma) is corrupted and who are censured by your actions (karma), being primarily governed by desire, are not established on the royal path.
ज्येष्ठो भ्राता पिता चैव यश्च विद्यां प्रयच्छति ।
त्रयस्ते पितरो ज्ञेया धर्मे च पथि वर्तिनः ॥१३॥
13. jyeṣṭho bhrātā pitā caiva yaśca vidyāṃ prayacchati ,
trayaste pitaro jñeyā dharme ca pathi vartinaḥ.
13. jyeṣṭhaḥ bhrātā pitā ca eva yaḥ ca vidyām prayacchati
trayaḥ te pitaraḥ jñeyāḥ dharme ca pathi vartinaḥ
13. jyeṣṭhaḥ bhrātā pitā ca eva yaḥ ca vidyām prayacchati
te trayaḥ pitaraḥ jñeyāḥ dharme ca pathi vartinaḥ
13. The elder brother, the father, and he who imparts knowledge - these three are to be understood as fathers, particularly if they are steadfast on the path of righteousness (dharma).
यवीयानात्मनः पुत्रः शिष्यश्चापि गुणोदितः ।
पुत्रवत्ते त्रयश्चिन्त्या धर्मश्चेदत्र कारणम् ॥१४॥
14. yavīyānātmanaḥ putraḥ śiṣyaścāpi guṇoditaḥ ,
putravatte trayaścintyā dharmaścedatra kāraṇam.
14. yavīyān ātmanaḥ putraḥ śiṣyaḥ ca api guṇa uditaḥ
putravat te trayaḥ cintyāḥ dharmaḥ cet atra kāraṇam
14. yavīyān ātmanaḥ putraḥ guṇa uditaḥ śiṣyaḥ ca api te
trayaḥ putravat cintyāḥ cet atra dharmaḥ kāraṇam
14. The younger brother, one's own son, and a disciple endowed with good qualities - these three should be regarded as equivalent to a son, if adherence to natural law (dharma) is the guiding principle in this matter.
सूक्ष्मः परमदुर्ज्ञेयः सतां धर्मः प्लवंगम ।
हृदिस्थः सर्वभूतानामात्मा वेद शुभाशुभम् ॥१५॥
15. sūkṣmaḥ paramadurjñeyaḥ satāṃ dharmaḥ plavaṃgama ,
hṛdisthaḥ sarvabhūtānāmātmā veda śubhāśubham.
15. sūkṣmaḥ paramadurjñeyaḥ satām dharmaḥ plavaṅgama
hṛdisthaḥ sarvabhūtānām ātmā veda śubhāśubham
15. plavaṅgama satām dharmaḥ sūkṣmaḥ paramadurjñeyaḥ
sarvabhūtānām hṛdisthaḥ ātmā śubhāśubham veda
15. O monkey, the intrinsic nature (dharma) of the virtuous is subtle and exceedingly difficult to comprehend. The self (ātman), residing within the heart of all beings, knows what is auspicious and inauspicious.
चपलश्चपलैः सार्धं वानरैरकृतात्मभिः ।
जात्यन्ध इव जात्यन्धैर्मन्त्रयन्द्रक्ष्यसे नु किम् ॥१६॥
16. capalaścapalaiḥ sārdhaṃ vānarairakṛtātmabhiḥ ,
jātyandha iva jātyandhairmantrayandrakṣyase nu kim.
16. capalaḥ capalaiḥ sārdham vānaraiḥ akṛtātmabhiḥ
jātyandhaḥ iva jātyandhaiḥ mantrayan drakṣyase nu kim
16. capalaḥ (tvam) akṛtātmabhiḥ capalaiḥ vānaraiḥ sārdham mantrayan jātyandhaḥ iva jātyandhaiḥ (saha mantrayan),
nu kim drakṣyase
16. Being unsteady yourself, if you consult with other fickle monkeys whose selves (ātman) are uncultivated, what will you indeed achieve? It is like a person born blind seeking advice from others also born blind.
अहं तु व्यक्ततामस्य वचनस्य ब्रवीमि ते ।
न हि मां केवलं रोषात्त्वं विगर्हितुमर्हसि ॥१७॥
17. ahaṃ tu vyaktatāmasya vacanasya bravīmi te ,
na hi māṃ kevalaṃ roṣāttvaṃ vigarhitumarhasi.
17. aham tu vyaktatām asya vacanasya bravīmi te na
hi mām kevalam roṣāt tvam vigarhitum arhasi
17. aham tu asya vacanasya vyaktatām te bravīmi
tvam hi mām kevalam roṣāt vigarhitum na arhasi
17. As for me, I shall clarify the meaning of this statement to you. You ought not to simply blame me out of mere anger.
तदेतत् कारणं पश्य यदर्थं त्वं मया हतः ।
भ्रातुर्वर्तसि भार्यायां त्यक्त्वा धर्मं सनातनम् ॥१८॥
18. tadetat kāraṇaṃ paśya yadarthaṃ tvaṃ mayā hataḥ ,
bhrāturvartasi bhāryāyāṃ tyaktvā dharmaṃ sanātanam.
18. tat etat kāraṇam paśya yat artham tvam mayā hataḥ
bhrātuḥ vartasi bhāryāyām tyaktvā dharmam sanātanam
18. tat etat kāraṇam paśya yat artham tvam mayā hataḥ (yataḥ
tvam) sanātanam dharmam tyaktvā bhrātuḥ bhāryāyām vartasi
18. Behold this reason for which you were slain by me: you have abandoned the eternal natural law (dharma) and are engaging with your brother's wife.
अस्य त्वं धरमाणस्य सुग्रीवस्य महात्मनः ।
रुमायां वर्तसे कामात् स्नुषायां पापकर्मकृत् ॥१९॥
19. asya tvaṃ dharamāṇasya sugrīvasya mahātmanaḥ ,
rumāyāṃ vartase kāmāt snuṣāyāṃ pāpakarmakṛt.
19. asya tvam dharamāṇasya sugrīvasya mahātmanaḥ
rumāyām vartase kāmāt snuṣāyām pāpakarmakṛt
19. pāpakarmakṛt tvam vartase rumāyām snuṣāyām
asya mahātmanaḥ sugrīvasya dharamāṇasya kāmāt
19. O perpetrator of sinful deeds! You dwell with Rumā, the wife of the great-souled Sugriva, who is still alive, driven by lust, (treating her as if she were your own) daughter-in-law.
तद्व्यतीतस्य ते धर्मात् कामवृत्तस्य वानर ।
भ्रातृभार्याभिमर्शे ऽस्मिन्दण्डो ऽयं प्रतिपादितः ॥२०॥
20. tadvyatītasya te dharmāt kāmavṛttasya vānara ,
bhrātṛbhāryābhimarśe'smindaṇḍo'yaṃ pratipāditaḥ.
20. tat vyatītasya te dharmāt kāmavṛttasya vānara
bhrātṛbhāryābhimarśe asmin daṇḍaḥ ayam pratipāditaḥ
20. tat vānara te vyatītasya dharmāt kāmavṛttasya ayam
daṇḍaḥ pratipāditaḥ asmin bhrātṛbhāryābhimarśe
20. Therefore, O monkey, this punishment has been meted out to you, who have transgressed the natural law (dharma) and whose conduct is driven by desire, for this offense of violating a brother's wife.
न हि धर्मविरुद्धस्य लोकवृत्तादपेयुषः ।
दण्डादन्यत्र पश्यामि निग्रहं हरियूथप ॥२१॥
21. na hi dharmaviruddhasya lokavṛttādapeyuṣaḥ ,
daṇḍādanyatra paśyāmi nigrahaṃ hariyūthapa.
21. na hi dharmaviruddhasya lokavṛttāt apeyuṣaḥ
daṇḍāt anyatra paśyāmi nigraham hariyūthapa
21. hi hariyūthapa na paśyāmi anyatra daṇḍāt
nigraham dharmaviruddhasya lokavṛttāt apeyuṣaḥ
21. Indeed, O leader of the monkey troop, I do not perceive any means of restraint for one who acts contrary to natural law (dharma) and deviates from societal conduct, other than punishment.
औरसीं भगिनीं वापि भार्यां वाप्यनुजस्य यः ।
प्रचरेत नरः कामात्तस्य दण्डो वधः स्मृतः ॥२२॥
22. aurasīṃ bhaginīṃ vāpi bhāryāṃ vāpyanujasya yaḥ ,
pracareta naraḥ kāmāttasya daṇḍo vadhaḥ smṛtaḥ.
22. aurasīm bhaginīm vā api bhāryām vā api anujasya yaḥ
pracareta naraḥ kāmāt tasya daṇḍaḥ vadhaḥ smṛtaḥ
22. yaḥ naraḥ kāmāt aurasīm bhaginīm vā api anujasya bhāryām vā api pracareta,
tasya daṇḍaḥ vadhaḥ smṛtaḥ
22. The man who, driven by lust, violates his own sister, or even his younger brother's wife, for him, the punishment declared is death.
भरतस्तु महीपालो वयं त्वादेशवर्तिनः ।
त्वं च धर्मादतिक्रान्तः कथं शक्यमुपेक्षितुम् ॥२३॥
23. bharatastu mahīpālo vayaṃ tvādeśavartinaḥ ,
tvaṃ ca dharmādatikrāntaḥ kathaṃ śakyamupekṣitum.
23. bharataḥ tu mahīpālaḥ vayam tu ādeśavartinaḥ tvam
ca dharmāt atikrāntaḥ katham śakyam upekṣitum
23. bharataḥ tu mahīpālaḥ vayam tu ādeśavartinaḥ tvam
ca dharmāt atikrāntaḥ katham upekṣitum śakyam
23. Bharata is indeed the king, and we are obedient to his command. Since you have transgressed your intrinsic nature (dharma), how can it be possible to ignore this?
गुरुधर्मव्यतिक्रान्तं प्राज्ञो धर्मेण पालयन् ।
भरतः कामवृत्तानां निग्रहे पर्यवस्थितः ॥२४॥
24. gurudharmavyatikrāntaṃ prājño dharmeṇa pālayan ,
bharataḥ kāmavṛttānāṃ nigrahe paryavasthitaḥ.
24. gurudharmavyatikrāntam prājñaḥ dharmeṇa pālayan
bharataḥ kāmavṛttānām nigrahe paryavasthitaḥ
24. prājñaḥ bharataḥ dharmeṇa pālayan,
gurudharmavyatikrāntam kāmavṛttānām nigrahe paryavasthitaḥ
24. The wise Bharata, governing according to the natural law (dharma), is firmly committed to restraining those who act arbitrarily, specifically those who have transgressed a grave natural law (dharma).
वयं तु भरतादेशं विधिं कृत्वा हरीश्वर ।
त्वद्विधान्भिन्नमर्यादान्नियन्तुं पर्यवस्थिताः ॥२५॥
25. vayaṃ tu bharatādeśaṃ vidhiṃ kṛtvā harīśvara ,
tvadvidhānbhinnamaryādānniyantuṃ paryavasthitāḥ.
25. vayam tu bharataādeśam vidhim kṛtvā harīśvara
tvadvidhān bhinnamaryādān niyantum paryavasthitāḥ
25. harīśvara,
vayam tu bharataādeśam vidhim kṛtvā,
tvadvidhān bhinnamaryādān niyantum paryavasthitāḥ
25. O Lord of monkeys (harīśvara), we, indeed, having executed Bharata's command, are firmly positioned to restrain those like you, who have transgressed limits.
सुग्रीवेण च मे सख्यं लक्ष्मणेन यथा तथा ।
दारराज्यनिमित्तं च निःश्रेयसि रतः स मे ॥२६॥
26. sugrīveṇa ca me sakhyaṃ lakṣmaṇena yathā tathā ,
dārarājyanimittaṃ ca niḥśreyasi rataḥ sa me.
26. sugrīveṇa ca me sakhyam lakṣmaṇena yathā tathā
dārarājyanimittam ca niḥśreyasi rataḥ sa me
26. me sugrīveṇa ca sakhyam yathā lakṣmaṇena tathā.
saḥ dārarājyanimittam ca me niḥśreyasi rataḥ
26. My friendship with Sugrīva is indeed just like my friendship with Lakṣmaṇa. And he (Sugrīva), for the sake of his wife and kingdom, is devoted to my supreme welfare.
प्रतिज्ञा च मया दत्ता तदा वानरसंनिधौ ।
प्रतिज्ञा च कथं शक्या मद्विधेनानवेक्षितुम् ॥२७॥
27. pratijñā ca mayā dattā tadā vānarasaṃnidhau ,
pratijñā ca kathaṃ śakyā madvidhenānavekṣitum.
27. pratijñā ca mayā dattā tadā vānarasaṃnidhau
pratijñā ca kathaṃ śakyā madvidhena anavekṣitum
27. mayā ca tadā vānarasaṃnidhau pratijñā dattā ca
madvidhena pratijñā kathaṃ anavekṣitum śakyā
27. A vow was given by me then, in the presence of the monkeys. And how can a vow be disregarded by someone like me?
तदेभिः कारणैः सर्वैर्महद्भिर्धर्मसंहितैः ।
शासनं तव यद् युक्तं तद्भवाननुमन्यताम् ॥२८॥
28. tadebhiḥ kāraṇaiḥ sarvairmahadbhirdharmasaṃhitaiḥ ,
śāsanaṃ tava yad yuktaṃ tadbhavānanumanyatām.
28. tat ebhiḥ kāraṇaiḥ sarvaiḥ mahadbhiḥ dharmasaṃhitaiḥ
śāsanaṃ tava yat yuktaṃ tat bhavān anumanyatām
28. tat ebhiḥ sarvaiḥ mahadbhiḥ dharmasaṃhitaiḥ kāraṇaiḥ,
tava yat śāsanaṃ yuktaṃ tat bhavān anumanyatām
28. Therefore, considering all these significant reasons that conform to natural law (dharma), please approve that instruction of yours which is appropriate.
सर्वथा धर्म इत्येव द्रष्टव्यस्तव निग्रहः ।
वयस्यस्योपकर्तव्यं धर्ममेवानुपश्यता ॥२९॥
29. sarvathā dharma ityeva draṣṭavyastava nigrahaḥ ,
vayasyasyopakartavyaṃ dharmamevānupaśyatā.
29. sarvathā dharmaḥ iti eva draṣṭavyaḥ tava nigrahaḥ
| vayasyasya upakartavyaṃ dharmaṃ eva anupaśyatā
29. tava nigrahaḥ sarvathā dharmaḥ iti eva draṣṭavyaḥ
dharmaṃ eva anupaśyatā vayasyasya upakartavyaṃ
29. Your chastisement must always be seen as consistent with natural law (dharma). One who truly observes natural law (dharma) should render aid to a friend.
राजभिर्धृतदण्डास्तु कृत्वा पापानि मानवाः ।
निर्मलाः स्वर्गमायान्ति सन्तः सुकृतिनो यथा ॥३०॥
30. rājabhirdhṛtadaṇḍāstu kṛtvā pāpāni mānavāḥ ,
nirmalāḥ svargamāyānti santaḥ sukṛtino yathā.
30. rājabhiḥ dhṛtadaṇḍāḥ tu kṛtvā pāpāni mānavāḥ |
nirmalāḥ svargaṃ āyānti santaḥ sukṛtinaḥ yathā
30. tu mānavāḥ pāpāni kṛtvā rājabhiḥ dhṛtadaṇḍāḥ
nirmalāḥ santaḥ sukṛtinaḥ yathā svargaṃ āyānti
30. Indeed, human beings who have committed sins and received punishment from rulers become pure and attain heaven, just as virtuous and righteous individuals do.
आर्येण मम मान्धात्रा व्यसनं घोरमीप्सितम् ।
श्रमणेन कृते पापे यथा पापं कृतं त्वया ॥३१॥
31. āryeṇa mama māndhātrā vyasanaṃ ghoramīpsitam ,
śramaṇena kṛte pāpe yathā pāpaṃ kṛtaṃ tvayā.
31. āryeṇa mama māndhātrā vyasanam ghoram īpsitam
śramaṇena kṛte pāpe yathā pāpam kṛtam tvayā
31. mama āryeṇa māndhātrā ghoram vyasanam īpsitam
yathā śramaṇena pāpe kṛte tvayā pāpam kṛtam
31. By my noble Māndhātā, a terrible calamity was brought about, just as a sin was committed by an ascetic, and indeed, a sin has been committed by you.
अन्यैरपि कृतं पापं प्रमत्तैर्वसुधाधिपैः ।
प्रायश्चित्तं च कुर्वन्ति तेन तच्छाम्यते रजः ॥३२॥
32. anyairapi kṛtaṃ pāpaṃ pramattairvasudhādhipaiḥ ,
prāyaścittaṃ ca kurvanti tena tacchāmyate rajaḥ.
32. anyaiḥ api kṛtam pāpam pramattaiḥ vasudhādhipaiḥ
prāyaścittam ca kurvanti tena tat śāmyate rajaḥ
32. pramattaiḥ vasudhādhipaiḥ anyaiḥ api pāpam kṛtam
ca te prāyaścittam kurvanti tena tat rajaḥ śāmyate
32. Sins are also committed by other careless kings. They perform expiation, and by that, that impurity (rajas) subsides.
तदलं परितापेन धर्मतः परिकल्पितः ।
वधो वानरशार्दूल न वयं स्ववशे स्थिताः ॥३३॥
33. tadalaṃ paritāpena dharmataḥ parikalpitaḥ ,
vadho vānaraśārdūla na vayaṃ svavaśe sthitāḥ.
33. tat alam paritāpena dharmataḥ parikalpitaḥ
vadhaḥ vānaraśārdūla na vayam svavase sthitāḥ
33. vānaraśārdūla tat paritāpena alam vadhaḥ
dharmataḥ parikalpitaḥ vayam svavase na sthitāḥ
33. Therefore, enough of this grief. The slaying has been ordained according to natural law (dharma), O tiger among monkeys. We are not in our own control.
वागुराभिश्च पाशैश्च कूटैश्च विविधैर्नराः ।
प्रतिच्छन्नाश्च दृश्याश्च गृह्णन्ति सुबहून्मृगान् ।
प्रधावितान् वा वित्रस्तान् विस्रब्धानतिविष्ठितान् ॥३४॥
34. vāgurābhiśca pāśaiśca kūṭaiśca vividhairnarāḥ ,
praticchannāśca dṛśyāśca gṛhṇanti subahūnmṛgān ,
pradhāvitān vā vitrastān visrabdhānativiṣṭhitān.
34. vāgurābhiḥ ca pāśaiḥ ca kūṭaiḥ ca
vividhaiḥ narāḥ praticchannāḥ ca dṛśyāḥ
ca gṛhṇanti subahūn mṛgān pradhāvitān
vā vitrastān visrabdhān ativiṣṭhitān
34. narāḥ vividhaiḥ vāgurābhiḥ ca pāśaiḥ
ca kūṭaiḥ ca praticchannāḥ ca dṛśyāḥ
ca pradhāvitān vā vitrastān visrabdhān
ativiṣṭhitān mṛgān subahūn gṛhṇanti
34. Men, with various nets, nooses, and traps, both hidden and visible, catch very many animals (mṛga) – whether they are fleeing, or terrified, or confident and very settled in their place.
प्रमत्तानप्रमत्तान् वा नरा मांसार्थिनो भृशम् ।
विध्यन्ति विमुखांश्चापि न च दोषो ऽत्र विद्यते ॥३५॥
35. pramattānapramattān vā narā māṃsārthino bhṛśam ,
vidhyanti vimukhāṃścāpi na ca doṣo'tra vidyate.
35. pramattān apramattān vā narāḥ māṃsārthinaḥ bhṛśam
vidhyanti vimukhān ca api na ca doṣaḥ atra vidyate
35. bhṛśam māṃsārthinaḥ narāḥ pramattān vā apramattān
ca api vimukhān vidhyanti atra ca doṣaḥ na vidyate
35. People who are intensely desirous of meat kill animals, whether they are heedless or attentive, and even those that are fleeing or have turned away; and there is no fault in this action.
यान्ति राजर्षयश्चात्र मृगयां धर्मकोविदाः ।
तस्मात्त्वं निहतो युद्धे मया बाणेन वानर ।
अयुध्यन्प्रतियुध्यन् वा यस्माच्छाखामृगो ह्यसि ॥३६॥
36. yānti rājarṣayaścātra mṛgayāṃ dharmakovidāḥ ,
tasmāttvaṃ nihato yuddhe mayā bāṇena vānara ,
ayudhyanpratiyudhyan vā yasmācchākhāmṛgo hyasi.
36. yānti rājarṣayaḥ ca atra mṛgayām
dharmakovīdāḥ tasmāt tvam nihataḥ yuddhe
mayā bāṇena vānara ayudhyan
pratiyudhyan vā yasmāt śākhāmṛgaḥ hi asi
36. atra dharmakovīdāḥ rājarṣayaḥ mṛgayām yānti tasmāt vānara,
tvam mayā bāṇena yuddhe nihataḥ yasmāt hi tvam ayudhyan vā pratiyudhyan śākhāmṛgaḥ asi
36. Here, royal sages who are knowledgeable in natural law (dharma) go hunting. Therefore, O monkey, you have been struck down in battle by my arrow, because you are a tree-dwelling animal (śākhāmṛga), whether you were fighting or not fighting.
दुर्लभस्य च धर्मस्य जीवितस्य शुभस्य च ।
राजानो वानरश्रेष्ठ प्रदातारो न संशयः ॥३७॥
37. durlabhasya ca dharmasya jīvitasya śubhasya ca ,
rājāno vānaraśreṣṭha pradātāro na saṃśayaḥ.
37. durlabhasya ca dharmasya jīvitasya śubhasya ca
rājānaḥ vānaraśreṣṭha pradātāraḥ na saṃśayaḥ
37. vānaraśreṣṭha,
rājānaḥ durlabhasya dharmasya ca śubhasya jīvitasya ca pradātāraḥ atra na saṃśayaḥ
37. O best of monkeys! Kings are undoubtedly givers of rare natural law (dharma) and a prosperous life.
तान्न हिंस्यान्न चाक्रोशेन्नाक्षिपेन्नाप्रियं वदेत् ।
देवा मानुषरूपेण चरन्त्येते महीतले ॥३८॥
38. tānna hiṃsyānna cākrośennākṣipennāpriyaṃ vadet ,
devā mānuṣarūpeṇa carantyete mahītale.
38. tān na hiṃsyāt na ca ākrośet na ākṣipet na apriyam
vadet devāḥ mānuṣarūpeṇa caranti ete mahītale
38. tān na hiṃsyāt,
ca na ākrośet,
na ākṣipet,
na apriyam vadet ete devāḥ mānuṣarūpeṇa mahītale caranti hi
38. One should not harm them, nor insult them, nor abuse them, nor speak unpleasant words to them. These gods move about on the earth in human form.
त्वं तु धर्ममविज्ञाय केवलं रोषमास्थितः ।
प्रदूषयसि मां धर्मे पितृपैतामहे स्थितम् ॥३९॥
39. tvaṃ tu dharmamavijñāya kevalaṃ roṣamāsthitaḥ ,
pradūṣayasi māṃ dharme pitṛpaitāmahe sthitam.
39. tvam tu dharmam avijñāya kevalam roṣam āsthitaḥ
| pradūṣayasi mām dharme pitṛpaitāmahe sthitam
39. tu tvam dharmam avijñāya kevalam roṣam āsthitaḥ
pitṛpaitāmahe dharme sthitam mām pradūṣayasi
39. But you, not understanding the natural law (dharma), have merely resorted to anger. You condemn me, who abides by the ancestral natural law (dharma).
एवमुक्तस्तु रामेण वाली प्रव्यथितो भृशम् ।
प्रत्युवाच ततो रामं प्राञ्जलिर्वानरेश्वरः ॥४०॥
40. evamuktastu rāmeṇa vālī pravyathito bhṛśam ,
pratyuvāca tato rāmaṃ prāñjalirvānareśvaraḥ.
40. evam uktaḥ tu rāmeṇa vālī pravyathitaḥ bhṛśam
| pratyuvāca tataḥ rāmam prāñjaliḥ vānareśvaraḥ
40. rāmeṇa evam uktaḥ tu vālī bhṛśam pravyathitaḥ
tataḥ vānareśvaraḥ prāñjaliḥ rāmam pratyuvāca
40. Vali, thus addressed by Rama, became greatly distressed. Then the lord of monkeys, with folded hands, replied to Rama.
यत्त्वमात्थ नरश्रेष्ठ तदेवं नात्र संशयः ।
प्रतिवक्तुं प्रकृष्टे हि नापकृष्टस्तु शक्नुयात् ॥४१॥
41. yattvamāttha naraśreṣṭha tadevaṃ nātra saṃśayaḥ ,
prativaktuṃ prakṛṣṭe hi nāpakṛṣṭastu śaknuyāt.
41. yat tvam āttha naraśreṣṭha tat evam na atra saṃśayaḥ
| prativaktum prakṛṣṭe hi na apakṛṣṭaḥ tu śaknuyāt
41. naraśreṣṭha yat tvam āttha tat evam atra saṃśayaḥ
na hi apakṛṣṭaḥ tu prakṛṣṭe prativaktum na śaknuyāt
41. O best among men, what you say is indeed so; there is no doubt about it. For an inferior person truly cannot reply to a superior one.
यदयुक्तं मया पूर्वं प्रमादाद्वाक्यमप्रियम् ।
तत्रापि खलु मे दोषं कर्तुं नार्हसि राघव ॥४२॥
42. yadayuktaṃ mayā pūrvaṃ pramādādvākyamapriyam ,
tatrāpi khalu me doṣaṃ kartuṃ nārhasi rāghava.
42. yat ayuktam mayā pūrvam pramādāt vākyam apriyam |
tatra api khalu me doṣam kartum na arhasi rāghava
42. yat pūrvam mayā pramādāt ayuktam apriyam vākyam
rāghava tatra api khalu me doṣam kartum na arhasi
42. Whatever improper, unpleasant words were spoken by me earlier due to negligence, even in that matter, O Raghava, you truly ought not to find fault with me.
त्वं हि दृष्टार्थतत्त्वज्ञः प्रजानां च हिते रतः ।
कार्यकारणसिद्धौ ते प्रसन्ना बुद्धिरव्यया ॥४३॥
43. tvaṃ hi dṛṣṭārthatattvajñaḥ prajānāṃ ca hite rataḥ ,
kāryakāraṇasiddhau te prasannā buddhiravyayā.
43. tvam hi dṛṣṭārthatattvajñaḥ prajānām ca hite rataḥ
| kāryakāraṇasiddhau te prasannā buddhiḥ avyayā
43. tvam hi dṛṣṭārthatattvajñaḥ ca prajānām hite rataḥ
te buddhiḥ avyayā kāryakāraṇasiddhau prasannā
43. You are indeed a knower of the truth of manifest realities, and devoted to the welfare of the people. Your intellect (buddhi) is clear and unwavering in the establishment of cause and effect.
मामप्यवगतं धर्माद्व्यतिक्रान्तपुरस्कृतम् ।
धर्मसंहितया वाचा धर्मज्ञ परिपालय ॥४४॥
44. māmapyavagataṃ dharmādvyatikrāntapuraskṛtam ,
dharmasaṃhitayā vācā dharmajña paripālaya.
44. mām api avagatam dharmāt vyatikrāntapuraskṛtam
| dharmasaṃhitayā vācā dharmajña paripālaya
44. dharmajña,
mām api dharmāt vyatikrāntapuraskṛtam avagatam dharmasaṃhitayā vācā paripālaya
44. O knower of natural law (dharma)! Protect me - even me, who is known to have transgressed the natural law (dharma) yet was elevated - with words that are in harmony with natural law (dharma).
बाष्पसंरुद्धकण्ठस्तु वाली सार्तरवः शनैः ।
उवाच रामं संप्रेक्ष्य पङ्कलग्न इव द्विपः ॥४५॥
45. bāṣpasaṃruddhakaṇṭhastu vālī sārtaravaḥ śanaiḥ ,
uvāca rāmaṃ saṃprekṣya paṅkalagna iva dvipaḥ.
45. bāṣpasaṃruddhakāṇṭhaḥ tu vālī sārtaravaḥ śanaiḥ
| uvāca rāmam samprekṣya paṅkalagnaḥ iva dvipaḥ
45. tu vālī bāṣpasaṃruddhakāṇṭhaḥ sārtaravaḥ śanaiḥ rāmam samprekṣya,
paṅkalagnaḥ dvipaḥ iva,
uvāca
45. But Valin, his throat choked by tears, and uttering a cry of distress, slowly spoke to Rama after looking at him, like an elephant stuck in mud.
न त्वात्मानमहं शोचे न तारां नापि बान्धवान् ।
यथा पुत्रं गुणश्रेष्ठमङ्गदं कनकाङ्गदम् ॥४६॥
46. na tvātmānamahaṃ śoce na tārāṃ nāpi bāndhavān ,
yathā putraṃ guṇaśreṣṭhamaṅgadaṃ kanakāṅgadam.
46. na tu ātmānam aham śoce na tārām na api bāndhavān
| yathā putram guṇaśreṣṭham aṅgadam kanakāṅgadam
46. aham tu ātmānam na śoce,
na tārām,
na api bāndhavān; yathā guṇaśreṣṭham kanakāṅgadam putram aṅgadam (śoce)
46. I do not grieve for myself (ātman), nor for Tara, nor for my relatives, as much as I grieve for my son Angada, who is excellent in qualities and wears golden armlets.
स ममादर्शनाद्दीनो बाल्यात् प्रभृति लालितः ।
तटाक इव पीताम्बुरुपशोषं गमिष्यति ॥४७॥
47. sa mamādarśanāddīno bālyāt prabhṛti lālitaḥ ,
taṭāka iva pītāmburupaśoṣaṃ gamiṣyati.
47. saḥ mama adarśanāt dīnaḥ bālyāt prabhṛti lālitaḥ
| taṭākaḥ iva pītāmbuḥ upaśoṣam gamiṣyati
47. bālyāt prabhṛti mama lālitaḥ saḥ adarśanāt
dīnaḥ pītāmbuḥ taṭākaḥ iva upaśoṣam gamiṣyati
47. He, who has been cherished by me since childhood, will become dejected due to my absence and will waste away like a pond whose water has been drunk.
सुग्रीवे चाङ्गदे चैव विधत्स्व मतिमुत्तमाम् ।
त्वं हि शास्ता च गोप्ता च कार्याकार्यविधौ स्थितः ॥४८॥
48. sugrīve cāṅgade caiva vidhatsva matimuttamām ,
tvaṃ hi śāstā ca goptā ca kāryākāryavidhau sthitaḥ.
48. sugrīve ca aṅgade ca eva vidhatsva matim uttamām |
tvam hi śāstā ca goptā ca kārya-akārya-vidhau sthitaḥ
48. tvam hi sugrīve ca aṅgade ca eva uttamām matim vidhatsva
ca śāstā ca goptā ca kārya-akārya-vidhau sthitaḥ
48. You should extend your best counsel to Sugriva and Angada. For you are indeed the instructor and protector, well-versed in determining what is proper action (kārya) and what is improper (akārya).
या ते नरपते वृत्तिर्भरते लक्ष्मणे च या ।
सुग्रीवे चाङ्गदे राजंस्तां चिन्तयितुमर्हसि ॥४९॥
49. yā te narapate vṛttirbharate lakṣmaṇe ca yā ,
sugrīve cāṅgade rājaṃstāṃ cintayitumarhasi.
49. yā te narapate vṛttiḥ bharate lakṣmaṇe ca yā |
sugrīve ca aṅgade rājan tām cintayitum arhasi
49. narapate rājan,
te yā vṛttiḥ bharate ca lakṣmaṇe ca yā sugrīve ca aṅgade (asti),
tām cintayitum arhasi
49. O king, you should show the same consideration (vṛtti) towards Sugriva and Angada as you do towards Bharata and Lakshmana.
मद्दोषकृतदोषां तां यथा तारां तपस्विनीम् ।
सुग्रीवो नावमन्येत तथावस्थातुमर्हसि ॥५०॥
50. maddoṣakṛtadoṣāṃ tāṃ yathā tārāṃ tapasvinīm ,
sugrīvo nāvamanyeta tathāvasthātumarhasi.
50. mat-doṣa-kṛta-doṣām tām yathā tārām tapasvinīm
| sugrīvaḥ na avamanyeta tathā avasthātum arhasi
50. yathā sugrīvaḥ mama doṣa-kṛta-doṣām tapasvinīm tām tārām na avamanyeta,
tathā avasthātum arhasi
50. You should act in such a way that Sugriva does not disrespect the distressed Tara, whose misfortune was caused by my fault.
त्वया ह्यनुगृहीतेन शक्यं राज्यमुपासितुम् ।
त्वद्वशे वर्तमानेन तव चित्तानुवर्तिना ॥५१॥
51. tvayā hyanugṛhītena śakyaṃ rājyamupāsitum ,
tvadvaśe vartamānena tava cittānuvartinā.
51. tvayā hi anugṛhītena śakyam rājyam upāsitum
tvadvaśe vartamānena tava cittānuvartinā
51. hi tvayā anugṛhītena tvadvaśe vartamānena
tava cittānuvartinā rājyam upāsitum śakyam
51. Indeed, it is possible to govern the kingdom by one who is favored by you, who acts under your control, and who follows your intentions.
स तमाश्वासयद् रामो
वालिनं व्यक्तदर्शनम् ॥५२॥
52. sa tamāśvāsayad rāmo
vālinaṃ vyaktadarśanam.
52. saḥ tam āśvāsayat rāmaḥ
vālinam vyaktadarśanam
52. rāmaḥ saḥ vyaktadarśanam
vālinam tam āśvāsayat
52. Rama comforted him, Valin, whose identity was clearly revealed.
न वयं भवता चिन्त्या नाप्यात्मा हरिसत्तम ।
वयं भवद्विशेषेण धर्मतः कृतनिश्चयाः ॥५३॥
53. na vayaṃ bhavatā cintyā nāpyātmā harisattama ,
vayaṃ bhavadviśeṣeṇa dharmataḥ kṛtaniścayāḥ.
53. na vayam bhavatā cintyā na api ātmā harisattama
vayam bhavadviśeṣeṇa dharmataḥ kṛtaniścayāḥ
53. harisattama bhavatā na vayam cintyā na api ātmā
vayam bhavadviśeṣeṇa dharmataḥ kṛtaniścayāḥ
53. You should not worry about us, O best of monkeys (Sugriva), nor about our inner self (ātman). We are resolute, by virtue of your distinctive qualities, and in accordance with natural law (dharma).
दण्ड्ये यः पातयेद्दण्डं दण्ड्यो यश्चापि दण्ड्यते ।
कार्यकारणसिद्धार्थाव् उभौ तौ नावसीदतः ॥५४॥
54. daṇḍye yaḥ pātayeddaṇḍaṃ daṇḍyo yaścāpi daṇḍyate ,
kāryakāraṇasiddhārthāv ubhau tau nāvasīdataḥ.
54. daṇḍye yaḥ pātayet daṇḍam daṇḍyaḥ yaḥ ca api daṇḍyate
kāryakāraṇasiddhārthau ubhau tau na avasīdataḥ
54. yaḥ daṇḍye daṇḍam pātayet ca yaḥ api daṇḍyaḥ daṇḍyate
tau ubhau kāryakāraṇasiddhārthau na avasīdataḥ
54. Whoever inflicts punishment upon the deserving, and whoever among the deserving is punished - both of them, whose goals are realized through the law of cause and effect (karma), do not suffer any adverse consequence.
तद्भवान्दण्डसंयोगादस्माद्विगतकल्मषः ।
गतः स्वां प्रकृतिं धर्म्यां धर्मदृष्ट्तेन वर्त्मना ॥५५॥
55. tadbhavāndaṇḍasaṃyogādasmādvigatakalmaṣaḥ ,
gataḥ svāṃ prakṛtiṃ dharmyāṃ dharmadṛṣṭtena vartmanā.
55. tad bhavān daṇḍasaṃyogāt asmāt vigatakalmaṣaḥ gataḥ
svām prakṛtim dharmyām dharmadṛṣṭtena vartmanā
55. bhavān asmāt daṇḍasaṃyogāt vigatakalmaṣaḥ
dharmadṛṣṭtena vartmanā dharmyām svām prakṛtim gataḥ
55. Therefore, you, through the contact with this staff (daṇḍa), are now freed from all impurities. You have regained your intrinsic nature (prakṛti), which is aligned with righteousness (dharma), by following a path illuminated by natural law (dharma).
स तस्य वाक्यं मधुरं महात्मनः समाहितं धर्मपथानुवर्तिनः ।
निशम्य रामस्य रणावमर्दिनो वचः सुयुक्तं निजगाद वानरः ॥५६॥
56. sa tasya vākyaṃ madhuraṃ mahātmanaḥ samāhitaṃ dharmapathānuvartinaḥ ,
niśamya rāmasya raṇāvamardino vacaḥ suyuktaṃ nijagāda vānaraḥ.
56. sa tasya vākyam madhuram mahātmanaḥ
samāhitam dharmapathānuvartinaḥ
niśamya rāmasya raṇāvamardino
vacaḥ suyuktam nijagāda vānaraḥ
56. sa vānaraḥ tasya mahātmanaḥ
dharmapathānuvartinaḥ raṇāvamardinaḥ
rāmasya madhuram samāhitam vākyam
niśamya suyuktam vacaḥ nijagāda
56. Having heard those sweet, composed, and highly appropriate words from the great-souled (mahātman) Rāma, who consistently followed the path of righteousness (dharma) and was a vanquisher in battle, the monkey (Hanuman) then spoke his own well-reasoned words.
शराभितप्तेन विचेतसा मया प्रदूषितस्त्वं यदजानता प्रभो ।
इदं महेन्द्रोपमभीमविक्रम प्रसादितस्त्वं क्षम मे महीश्वर ॥५७॥
57. śarābhitaptena vicetasā mayā pradūṣitastvaṃ yadajānatā prabho ,
idaṃ mahendropamabhīmavikrama prasāditastvaṃ kṣama me mahīśvara.
57. śarābhitaptena vicetasā mayā
pradūṣitaḥ tvam yat ajānatā prabho
| idam mahendropamabhīmavikrama
prasāditaḥ tvam kṣama me mahīśvara
57. prabho,
śarābhitaptena vicetasā mayā yat ajānatā tvam pradūṣitaḥ mahendropamabhīmavikrama,
mahīśvara,
idam tvam prasāditaḥ me kṣama.
57. O Lord (prabho), because I was distraught and afflicted by arrows, I unknowingly wronged you. Now, having appeased you, O king (mahīśvara), whose formidable valor is comparable to Mahendra, please forgive me.

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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

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 (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 (current chapter) 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