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वाल्मीकि-रामायणम्       vālmīki-rāmāyaṇam - book-6, chapter-70

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राघवश्चापि विपुलं तं राक्षसवनौकसाम् ।
श्रुत्वा संग्रामनिर्घोषं जाम्बवन्तमुवाच ह ॥१॥
1. rāghavaścāpi vipulaṃ taṃ rākṣasavanaukasām ,
śrutvā saṃgrāmanirghoṣaṃ jāmbavantamuvāca ha.
1. rāghavaḥ ca api vipulam tam rākṣasavanaukasām
śrutvā saṅgrāmanirghoṣam jāmbavantam uvāca ha
1. rāghavaḥ ca api rākṣasavanaukasām tam vipulam
saṅgrāmanirghoṣam śrutvā jāmbavantam uvāca ha
1. And Rāma (Rāghava), having heard that immense battle cry from the Rākṣasas who dwelled in the forest (vanaukas), then spoke to Jāmbavat.
सौम्य नूनं हनुमता कृतं कर्म सुदुष्करम् ।
श्रूयते हि यथा भीमः सुमहानायुधस्वनः ॥२॥
2. saumya nūnaṃ hanumatā kṛtaṃ karma suduṣkaram ,
śrūyate hi yathā bhīmaḥ sumahānāyudhasvanaḥ.
2. saumya nūnam hanumatā kṛtam karma sudurṣkaram
śrūyate hi yathā bhīmaḥ sumahān āyudhasvanaḥ
2. saumya nūnam hanumatā sudurṣkaram karma kṛtam
hi yathā bhīmaḥ sumahān āyudhasvanaḥ śrūyate
2. O gentle one, surely a very difficult task (karma) has been accomplished by Hanumān. For a truly terrible and immense clash of weapons is being heard.
तद्गच्छ कुरु साहाय्यं स्वबलेनाभिसंवृतः ।
क्षिप्रमृष्कपते तस्य कपिश्रेष्ठस्य युध्यतः ॥३॥
3. tadgaccha kuru sāhāyyaṃ svabalenābhisaṃvṛtaḥ ,
kṣipramṛṣkapate tasya kapiśreṣṭhasya yudhyataḥ.
3. tat gaccha kuru sāhāyyam sva-balena abhi-saṃvṛtaḥ
kṣipram ṛṣkapate tasya kapi-śreṣṭhasya yudhyataḥ
3. ṛṣkapate tat kṣipram sva-balena abhi-saṃvṛtaḥ gaccha
tasya kapi-śreṣṭhasya yudhyataḥ sāhāyyam kuru
3. Therefore, O lord of bears, quickly go, surrounded by your own forces, and assist that best of monkeys who is fighting.
ऋक्षराजस्तथेत्युक्त्वा स्वेनानीकेन संवृतः ।
आगच्छत् पश्चिमद्वारं हनूमान्यत्र वानरः ॥४॥
4. ṛkṣarājastathetyuktvā svenānīkena saṃvṛtaḥ ,
āgacchat paścimadvāraṃ hanūmānyatra vānaraḥ.
4. ṛkṣa-rājaḥ tathā iti uktvā svena anīkena saṃvṛtaḥ
āgacchat paścima-dvāram hanūmān yatra vānaraḥ
4. ṛkṣa-rājaḥ "tathā" iti uktvā svena anīkena saṃvṛtaḥ yatra
vānaraḥ hanūmān (āste tatra) paścima-dvāram āgacchat
4. The king of bears, saying 'so be it', came, surrounded by his own army, to the western gate where the monkey Hanūmān was.
अथायान्तं हनूमन्तं ददर्शर्क्षपतिः पथि ।
वानरैः कृतसंग्रामैः श्वसद्भिरभिसंवृतम् ॥५॥
5. athāyāntaṃ hanūmantaṃ dadarśarkṣapatiḥ pathi ,
vānaraiḥ kṛtasaṃgrāmaiḥ śvasadbhirabhisaṃvṛtam.
5. atha āyāntam hanūmantam dadarśa ṛkṣa-patiḥ pathi
vānaraiḥ kṛta-saṃgrāmaiḥ śvasadbhiḥ abhi-saṃvṛtam
5. atha ṛkṣa-patiḥ pathi kṛta-saṃgrāmaiḥ śvasadbhiḥ
vānaraiḥ abhi-saṃvṛtam āyāntam hanūmantam dadarśa
5. Then, the lord of bears saw Hanūmān on the path, approaching, surrounded by monkeys who had fought battles and were breathing heavily.
दृष्ट्वा पथि हनूमांश्च तदृष्कबलमुद्यतम् ।
नीलमेघनिभं भीमं संनिवार्य न्यवर्तत ॥६॥
6. dṛṣṭvā pathi hanūmāṃśca tadṛṣkabalamudyatam ,
nīlameghanibhaṃ bhīmaṃ saṃnivārya nyavartata.
6. dṛṣṭvā pathi hanūmān ca tat ṛṣka-balam udyatam
nīla-megha-nibham bhīmam saṃnivārya ni-avartata
6. hanūmān ca pathi nīla-megha-nibham bhīmam udyatam
tat ṛṣka-balam dṛṣṭvā saṃnivārya ni-avartata
6. And Hanūmān, having seen on the path that terrible bear army, arrayed and resembling dark clouds, stopped it and turned back.
स तेन हरिसैन्येन संनिकर्षं महायशाः ।
शीघ्रमागम्य रामाय दुःखितो वाक्यमब्रवीत् ॥७॥
7. sa tena harisainyena saṃnikarṣaṃ mahāyaśāḥ ,
śīghramāgamya rāmāya duḥkhito vākyamabravīt.
7. saḥ tena harisainyena saṃnikarṣam mahāyaśāḥ
śīghram āgamya rāmāya duḥkhitaḥ vākyam abravīt
7. saḥ mahāyaśāḥ tena harisainyena saṃnikarṣam
śīghram āgamya duḥkhitaḥ rāmāya vākyam abravīt
7. The greatly renowned one quickly approached with that army of monkeys and, sorrow-stricken, spoke these words to Rama.
समरे युध्यमानानामस्माकं प्रेक्षतां च सः ।
जघान रुदतीं सीतामिन्द्रजिद् रावणात्मजः ॥८॥
8. samare yudhyamānānāmasmākaṃ prekṣatāṃ ca saḥ ,
jaghāna rudatīṃ sītāmindrajid rāvaṇātmajaḥ.
8. samare yudhyamānānām asmākam prekṣatām ca saḥ
jaghāna rudatīm sītām indrajit rāvaṇātmajaḥ
8. saḥ rāvaṇātmajaḥ indrajit samare yudhyamānānām
asmākam prekṣatām ca rudatīm sītām jaghāna
8. While we were fighting in battle and watching, Indrajit, the son of Ravana, killed Sita, who was weeping.
उद्भ्रान्तचित्तस्तां दृष्ट्वा विषण्णो ऽहमरिंदम ।
तदहं भवतो वृत्तं विज्ञापयितुमागतः ॥९॥
9. udbhrāntacittastāṃ dṛṣṭvā viṣaṇṇo'hamariṃdama ,
tadahaṃ bhavato vṛttaṃ vijñāpayitumāgataḥ.
9. udbhrāntacittaḥ tām dṛṣṭvā viṣaṇṇaḥ aham arimdam
tat aham bhavataḥ vṛttam vijñāpayitum āgataḥ
9. arimdam,
tām dṛṣṭvā aham udbhrāntacittaḥ viṣaṇṇaḥ (asmi).
tat aham bhavataḥ vṛttam vijñāpayitum āgataḥ
9. O subduer of foes (arimdam), having seen her (Sita), my mind is bewildered and I am distressed. Therefore, I have come to report this event to you.
तस्य तद्वचनं श्रुत्वा राघवः शोकमूर्छितः ।
निपपात तदा भूमौ छिन्नमूल इव द्रुमः ॥१०॥
10. tasya tadvacanaṃ śrutvā rāghavaḥ śokamūrchitaḥ ,
nipapāta tadā bhūmau chinnamūla iva drumaḥ.
10. tasya tad vacanam śrutvā rāghavaḥ śokamūrchitaḥ
nipapāta tadā bhūmau chinnamūlaḥ iva drumaḥ
10. tasya tad vacanam śrutvā,
rāghavaḥ śokamūrchitaḥ tadā bhūmau chinnamūlaḥ drumaḥ iva nipapāta
10. Having heard those words of his, Rama (rāghavaḥ), overcome by sorrow, then fell to the ground like a tree whose roots have been cut.
तं भूमौ देवसंकाशं पतितं दृश्य राघवम् ।
अभिपेतुः समुत्पत्य सर्वतः कपिसत्तमाः ॥११॥
11. taṃ bhūmau devasaṃkāśaṃ patitaṃ dṛśya rāghavam ,
abhipetuḥ samutpatya sarvataḥ kapisattamāḥ.
11. tam bhūmau devasaṃkāśam patitam dṛśya rāghavam
abhipetuḥ samutpatya sarvataḥ kapisattamāḥ
11. kapisattamāḥ bhūmau patitam devasaṃkāśam
rāghavam dṛśya samutpatya sarvataḥ abhipetuḥ
11. Having seen Rāghava (Rāma), who was like a god, fallen on the ground, the best of the monkeys sprang up and rushed towards him from all sides.
असिञ्चन् सलिलैश्चैनं पद्मोत्पलसुगन्धिभिः ।
प्रदहन्तमसह्यं च सहसाग्निमिवोत्थितम् ॥१२॥
12. asiñcan salilaiścainaṃ padmotpalasugandhibhiḥ ,
pradahantamasahyaṃ ca sahasāgnimivotthitam.
12. asiñcan salilaiḥ ca enam padmotpalasugandhibhiḥ
pradahantam asahyam ca sahasā agnim iva utthitam
12. asiñcan enam ca salilaiḥ padmotpalasugandhibhiḥ
pradahantam asahyam ca agnim iva sahasā utthitam
12. They sprinkled him with waters fragrant with lotuses and water lilies, as if he were an unbearable fire that had suddenly erupted, consuming everything.
तं लक्ष्मणो ऽथ बाहुभ्यां परिष्वज्य सुदुःखितः ।
उवाच राममस्वस्थं वाक्यं हेत्वर्थसंहितम् ॥१३॥
13. taṃ lakṣmaṇo'tha bāhubhyāṃ pariṣvajya suduḥkhitaḥ ,
uvāca rāmamasvasthaṃ vākyaṃ hetvarthasaṃhitam.
13. tam lakṣmaṇaḥ atha bāhubhyām pariṣvajya suduḥkhitaḥ
uvāca rāmam asvastham vākyam hetvarthasaṃhitam
13. atha suduḥkhitaḥ lakṣmaṇaḥ tam bāhubhyām pariṣvajya
asvastham rāmam hetvarthasaṃhitam vākyam uvāca
13. Then, Lakṣmaṇa, greatly distressed, embraced him (Rāma) with both arms and spoke words full of logical purpose to Rāma, who was unwell.
शुभे वर्त्मनि तिष्ठन्तं त्वामार्यविजितेन्द्रियम् ।
अनर्थेभ्यो न शक्नोति त्रातुं धर्मो निरर्थकः ॥१४॥
14. śubhe vartmani tiṣṭhantaṃ tvāmāryavijitendriyam ,
anarthebhyo na śaknoti trātuṃ dharmo nirarthakaḥ.
14. śubhe vartmani tiṣṭhantam tvām āryavijitendriyam
anarthebhyaḥ na śaknoti trātum dharmaḥ nirarthakaḥ
14. nirarthakaḥ dharmaḥ śubhe vartmani tiṣṭhantam
āryavijitendriyam tvām anarthebhyaḥ trātum na śaknoti
14. Your intrinsic nature (dharma), which is ineffective, cannot protect you - the noble one who abides on a virtuous path and has conquered his senses - from calamities.
भूतानां स्थावराणां च जङ्गमानां च दर्शनम् ।
यथास्ति न तथा धर्मस्तेन नास्तीति मे मतिः ॥१५॥
15. bhūtānāṃ sthāvarāṇāṃ ca jaṅgamānāṃ ca darśanam ,
yathāsti na tathā dharmastena nāstīti me matiḥ.
15. bhūtānām sthāvarāṇām ca jaṅgamānām ca darśanam |
yathā asti na tathā dharmaḥ tena na asti iti me matiḥ
15. bhūtānām sthāvarāṇām ca jaṅgamānām ca darśanam yathā
asti tathā na dharmaḥ tena na asti iti me matiḥ
15. The observation of immovable and movable beings (in the world) does not align with the natural law ("dharma"). For this reason, it is my opinion that "dharma" does not exist.
यथैव स्थावरं व्यक्तं जङ्गमं च तथाविधम् ।
नायमर्थस्तथा युक्तस्त्वद्विधो न विपद्यते ॥१६॥
16. yathaiva sthāvaraṃ vyaktaṃ jaṅgamaṃ ca tathāvidham ,
nāyamarthastathā yuktastvadvidho na vipadyate.
16. yathā eva sthāvaram vyaktam jaṅgamam ca tathāvidham
| na ayam arthaḥ tathā yuktaḥ tvadvidhaḥ na vipadyate
16. yathā eva sthāvaram vyaktam jaṅgamam ca tathāvidham
ayam arthaḥ tathā yuktaḥ na tvadvidhaḥ na vipadyate
16. Just as the immovable (world) is clearly manifest, and the movable is likewise, this assertion (that "dharma" does not exist) is not appropriate, for one like you does not perish (or fall into misfortune).
यद्यधर्मो भवेद्भूतो रावणो नरकं व्रजेत् ।
भवांश्च धर्मसंयुक्तो नैवं व्यसनमाप्नुयात् ॥१७॥
17. yadyadharmo bhavedbhūto rāvaṇo narakaṃ vrajet ,
bhavāṃśca dharmasaṃyukto naivaṃ vyasanamāpnuyāt.
17. yadi adharmaḥ bhavet bhūtaḥ rāvaṇaḥ narakam vrajet
| bhavān ca dharmasaṃyuktaḥ na evam vyasanam āpnuyāt
17. yadi adharmaḥ bhūtaḥ bhavet,
rāvaṇaḥ narakam vrajet ca dharmasaṃyuktaḥ bhavān evam vyasanam na āpnuyāt
17. If unrighteousness ("adharma") were truly effective, Ravana would certainly go to hell. And you, being endowed with natural law ("dharma"), would not suffer such misfortune.
तस्य च व्यसनाभावाद्व्यसनं च गते त्वयि ।
धर्मेणोपलभेद्धर्ममधर्मं चाप्यधर्मतः ॥१८॥
18. tasya ca vyasanābhāvādvyasanaṃ ca gate tvayi ,
dharmeṇopalabheddharmamadharmaṃ cāpyadharmataḥ.
18. tasya ca vyasanābhāvāt vyasanam ca gate tvayi |
dharmeṇa upalabhet dharmam adharmam ca api adharmataḥ
18. tasya vyasanābhāvāt ca tvayi vyasanam gate ca
dharmeṇa dharmam upalabhet ca api adharmataḥ adharmam
18. And due to his (Ravana's) absence of misfortune, and misfortune having befallen you, one should infer "dharma" from "dharma" itself, and "adharma" from "adharma" itself.
यदि धर्मेण युज्येरन्नाधर्मरुचयो जनाः ।
धर्मेण चरतां धर्मस्तथा चैषां फलं भवेत् ॥१९॥
19. yadi dharmeṇa yujyerannādharmarucayo janāḥ ,
dharmeṇa caratāṃ dharmastathā caiṣāṃ phalaṃ bhavet.
19. yadi dharmeṇa yujyeran adharmarucayaḥ janāḥ |
dharmeṇa caratām dharmaḥ tathā ca eṣām phalam bhavet
19. yadi adharmarucayaḥ janāḥ dharmeṇa yujyeran,
dharmeṇa caratām dharmaḥ tathā ca eṣām phalam bhavet
19. If people whose inclinations are unrighteous were to align with natural law (dharma), then the natural law (dharma) of those who truly practice it would be confirmed, and accordingly, the fruit (of dharma) would also accrue to them.
यस्मादर्था विवर्धन्ते येष्वधर्मः प्रतिष्ठितः ।
क्लिश्यन्ते धर्मशीलाश्च तस्मादेतौ निरर्थकौ ॥२०॥
20. yasmādarthā vivardhante yeṣvadharmaḥ pratiṣṭhitaḥ ,
kliśyante dharmaśīlāśca tasmādetau nirarthakau.
20. yasmāt arthāḥ vivardhante yeṣu adharmaḥ pratiṣṭhitaḥ
| kliśyante dharmaśīlāḥ ca tasmāt etau nirarthakau
20. yasmāt yeṣu adharmaḥ pratiṣṭhitaḥ arthāḥ vivardhante ca dharmaśīlāḥ kliśyante,
tasmāt etau nirarthakau
20. Because prosperity increases for those in whom unrighteousness (adharma) is established, and those of righteous conduct suffer, therefore, these two (dharma and adharma, or their effects) are rendered futile.
वध्यन्ते पापकर्माणो यद्यधर्मेण राघव ।
वधकर्महतो धर्मः स हतः कं वधिष्यति ॥२१॥
21. vadhyante pāpakarmāṇo yadyadharmeṇa rāghava ,
vadhakarmahato dharmaḥ sa hataḥ kaṃ vadhiṣyati.
21. vadhyante pāpakarmāṇaḥ yadi adharmeṇa rāghava |
vadha-karma-hataḥ dharmaḥ sa hataḥ kam vadhiṣyati
21. rāghava,
yadi pāpakarmāṇaḥ adharmeṇa vadhyante,
[tarhi] vadha-karma-hataḥ dharmaḥ sa hataḥ kam vadhiṣyati
21. O Rāghava, if those who commit sinful deeds are killed by unrighteousness (adharma), then natural law (dharma) itself, being destroyed by the act of punishment, becomes powerless; for, being destroyed, whom can it then destroy?
अथ वा विहितेनायं हन्यते हन्ति वा परम् ।
विधिरालिप्यते तेन न स पापेन कर्मणा ॥२२॥
22. atha vā vihitenāyaṃ hanyate hanti vā param ,
vidhirālipyate tena na sa pāpena karmaṇā.
22. atha vā vihitena ayam hanyate hanti vā param
| vidhiḥ ālipyate tena na sa pāpena karmaṇā
22. atha vā ayam vihitena hanyate vā param hanti,
tena vidhiḥ ālipyate,
sa pāpena karmaṇā na
22. Or alternatively, if this one is killed by what is ordained by sacred law (vidhi), or if this one kills another according to what is ordained, then the sacred law (vidhi) itself becomes affected by that, but the person is not tainted by the sinful act.
अदृष्टप्रतिकारेण अव्यक्तेनासता सता ।
कथं शक्यं परं प्राप्तुं धर्मेणारिविकर्शन ॥२३॥
23. adṛṣṭapratikāreṇa avyaktenāsatā satā ,
kathaṃ śakyaṃ paraṃ prāptuṃ dharmeṇārivikarśana.
23. adṛṣṭapratikāreṇa avyaktena asatā satā katham
śakyam param prāptum dharmeṇa arivikarśana
23. arivikarśana,
adṛṣṭapratikāreṇa avyaktena asatā satā dharmeṇa param prāptum katham śakyam?
23. O vanquisher of foes, how is it possible to attain the supreme through a principle (dharma) whose effects are unseen, which is unmanifest, and which seems to be both non-existent and existent?
यदि सत् स्यात् सतां मुख्य नासत् स्यात्तव किं चन ।
त्वया यदीदृशं प्राप्तं तस्मात् सन्नोपपद्यते ॥२४॥
24. yadi sat syāt satāṃ mukhya nāsat syāttava kiṃ cana ,
tvayā yadīdṛśaṃ prāptaṃ tasmāt sannopapadyate.
24. yadi sat syāt satām mukhya na asat syāt tava kim cana
tvayā yadi īdṛśam prāptam tasmāt sat na upapadyate
24. satām mukhya,
yadi sat syāt,
(tadā) tava kim cana asat na syāt tvayā yadi īdṛśam prāptam,
tasmāt sat na upapadyate.
24. O foremost among the virtuous, if 'the existent' (sat) were truly effective, then absolutely nothing non-existent (asat) would befall you. But since you have indeed encountered such circumstances, it follows that 'the existent' (sat) is not applicable.
अथ वा दुर्बलः क्लीबो बलं धर्मो ऽनुवर्तते ।
दुर्बलो हृतमर्यादो न सेव्य इति मे मतिः ॥२५॥
25. atha vā durbalaḥ klībo balaṃ dharmo'nuvartate ,
durbalo hṛtamaryādo na sevya iti me matiḥ.
25. atha vā durbalaḥ klībaḥ balam dharmaḥ anuvarate
durbalaḥ hṛtamaryādaḥ na sevyaḥ iti me matiḥ
25. atha vā dharmaḥ durbalaḥ klībaḥ (asti) (saḥ) balam
anuvarate durbalaḥ hṛtamaryādaḥ na sevyaḥ iti me matiḥ
25. Or perhaps, (dharma) is weak and impotent; it merely follows power. A weak and disgraced entity should not be adhered to - this is my conviction.
बलस्य यदि चेद्धर्मो गुणभूतः पराक्रमे ।
धर्ममुत्सृज्य वर्तस्व यथा धर्मे तथा बले ॥२६॥
26. balasya yadi ceddharmo guṇabhūtaḥ parākrame ,
dharmamutsṛjya vartasva yathā dharme tathā bale.
26. balasya yadi ca it dharmaḥ guṇabhūtaḥ parākrame
dharmam utsṛjya vartasva yathā dharme tathā bale
26. yadi cet balasya parākrame dharmaḥ guṇabhūtaḥ (syāt),
(tadā) dharmam utsṛjya vartasva,
yathā dharme (vartase) tathā bale (vartasva)
26. If (dharma) is merely a secondary quality of valor, then abandon (dharma) and conduct yourself by strength, just as you would by (dharma) itself.
अथ चेत् सत्यवचनं धर्मः किल परंतप ।
अनृतस्त्वय्यकरुणः किं न बद्धस्त्वया पिता ॥२७॥
27. atha cet satyavacanaṃ dharmaḥ kila paraṃtapa ,
anṛtastvayyakaruṇaḥ kiṃ na baddhastvayā pitā.
27. atha cet satyavacanam dharmaḥ kila paraṃtapa
anṛtaḥ tvayi akaruṇaḥ kim na baddhaḥ tvayā pitā
27. paraṃtapa atha cet satyavacanam dharmaḥ kila
tvayi anṛtaḥ akaruṇaḥ pitā tvayā kim na baddhaḥ
27. O tormentor of foes, if speaking the truth is indeed the natural law (dharma), then why was your father, who acted untruthfully and mercilessly towards you, not bound by you?
यदि धर्मो भवेद्भूत अधर्मो वा परंतप ।
न स्म हत्वा मुनिं वज्री कुर्यादिज्यां शतक्रतुः ॥२८॥
28. yadi dharmo bhavedbhūta adharmo vā paraṃtapa ,
na sma hatvā muniṃ vajrī kuryādijyāṃ śatakratuḥ.
28. yadi dharmaḥ bhavet bhūta adharmaḥ vā paraṃtapa
na sma hatvā munim vajrī kuryāt ijyām śatakratuḥ
28. paraṃtapa yadi dharmaḥ bhūta bhavet vā adharmaḥ
vajrī śatakratuḥ munim hatvā ijyām na sma kuryāt
28. O tormentor of foes, if natural law (dharma) or unrighteousness (adharma) were to truly exist (be manifest), then Indra, the wielder of the thunderbolt (vajrī), would not have performed a Vedic ritual (ijyā) after killing the sage.
अधर्मसंश्रितो धर्मो विनाशयति राघव ।
सर्वमेतद् यथाकामं काकुत्स्थ कुरुते नरः ॥२९॥
29. adharmasaṃśrito dharmo vināśayati rāghava ,
sarvametad yathākāmaṃ kākutstha kurute naraḥ.
29. adharmasaṃśritaḥ dharmaḥ vināśayati rāghava
sarvam etat yathākāmam kākutstha kurute naraḥ
29. rāghava adharmasaṃśritaḥ dharmaḥ vināśayati
kākutstha naraḥ etat sarvam yathākāmam kurute
29. O Rāghava, natural law (dharma) that relies on unrighteousness (adharma) leads to destruction. O Kakutstha, a person does all this just as they wish.
मम चेदं मतं तात धर्मो ऽयमिति राघव ।
धर्ममूलं त्वया छिन्नं राज्यमुत्सृजता तदा ॥३०॥
30. mama cedaṃ mataṃ tāta dharmo'yamiti rāghava ,
dharmamūlaṃ tvayā chinnaṃ rājyamutsṛjatā tadā.
30. mama ca idam matam tāta dharmaḥ ayam iti rāghava
dharmamūlam tvayā chinnam rājyam utsṛjatā tadā
30. tāta rāghava mama ca idam matam ayam dharmaḥ iti
tadā rājyam utsṛjatā tvayā dharmamūlam chinnam
30. O dear one, O Rāghava, this is my opinion, 'this is natural law (dharma)'. Yet, by abandoning the kingdom then, you yourself cut off the very root of natural law (dharma).
अर्थेभ्यो हि विवृद्धेभ्यः संवृद्धेभ्यस्ततस्ततः ।
क्रियाः सर्वाः प्रवर्तन्ते पर्वतेभ्य इवापगाः ॥३१॥
31. arthebhyo hi vivṛddhebhyaḥ saṃvṛddhebhyastatastataḥ ,
kriyāḥ sarvāḥ pravartante parvatebhya ivāpagāḥ.
31. arthebhyah hi vivrddhebhyah samvrddhebhyah tatah tatah
kriyāh sarvāh pravartante parvatebhyah iva apagāh
31. hi arthebhyaḥ vivṛddhebhyaḥ saṃvṛddhebhyaḥ tataḥ tataḥ sarvāḥ kriyāḥ pravartante,
apagāḥ parvatebhyaḥ iva
31. Indeed, from ample and thriving resources, acquired from various places, all human endeavors originate, just as rivers flow from mountains.
अर्थेन हि वियुक्तस्य पुरुषस्याल्पतेजसः ।
व्युच्छिद्यन्ते क्रियाः सर्वा ग्रीष्मे कुसरितो यथा ॥३२॥
32. arthena hi viyuktasya puruṣasyālpatejasaḥ ,
vyucchidyante kriyāḥ sarvā grīṣme kusarito yathā.
32. arthena hi viyuktasya puruṣasya alpatejasaḥ
vyucchidyante kriyāḥ sarvāḥ grīṣme kusaritaḥ yathā
32. hi arthena viyuktasya alpatejasaḥ puruṣasya sarvāḥ kriyāḥ vyucchidyante,
yathā grīṣme kusaritaḥ
32. Indeed, for a person deprived of wealth (artha) and possessing little vigor, all activities cease, just as small rivers dry up in summer.
सो ऽयमर्थं परित्यज्य सुखकामः सुखैधितः ।
पापमारभते कर्तुं तथा दोषः प्रवर्तते ॥३३॥
33. so'yamarthaṃ parityajya sukhakāmaḥ sukhaidhitaḥ ,
pāpamārabhate kartuṃ tathā doṣaḥ pravartate.
33. saḥ ayam artham parityajya sukhakāmaḥ sukhaidhitaḥ
pāpam ārabhate kartum tathā doṣaḥ pravartate
33. saḥ ayam artham parityajya sukhakāmaḥ sukhaidhitaḥ pāpam kartum ārabhate,
tathā doṣaḥ pravartate
33. That very man, abandoning wealth (artha), desiring pleasure and accustomed to luxuries, begins to commit sin, and thus vice becomes rampant.
यस्यार्थास्तस्य मित्राणि यस्यार्थास्तस्य बान्धवः ।
यस्यार्थाः स पुमांल् लोके यस्यार्थाः स च पण्डितः ॥३४॥
34. yasyārthāstasya mitrāṇi yasyārthāstasya bāndhavaḥ ,
yasyārthāḥ sa pumāṃl loke yasyārthāḥ sa ca paṇḍitaḥ.
34. yasya arthāḥ tasya mitrāṇi yasya arthāḥ tasya bāndhavaḥ
yasya arthāḥ saḥ pumān loke yasya arthāḥ saḥ ca paṇḍitaḥ
34. yasya arthāḥ tasya mitrāṇi yasya arthāḥ tasya bāndhavaḥ
yasya arthāḥ saḥ pumān loke yasya arthāḥ saḥ ca paṇḍitaḥ
34. The one who possesses wealth (artha) has friends; the one who possesses wealth has relatives. The one who possesses wealth is considered a true man (puruṣa) in the world; the one who possesses wealth is also considered wise.
यस्यार्थाः स च विक्रान्तो यस्यार्थाः स च बुद्धिमान् ।
यस्यार्थाः स महाभागो यस्यार्थाः स महागुणः ॥३५॥
35. yasyārthāḥ sa ca vikrānto yasyārthāḥ sa ca buddhimān ,
yasyārthāḥ sa mahābhāgo yasyārthāḥ sa mahāguṇaḥ.
35. yasya arthāḥ sa ca vikrāntaḥ yasya arthāḥ sa ca buddhimān
yasya arthāḥ sa mahābhāgaḥ yasya arthāḥ sa mahāguṇaḥ
35. yasya arthāḥ sa ca vikrāntaḥ yasya arthāḥ sa ca buddhimān
yasya arthāḥ sa mahābhāgaḥ yasya arthāḥ sa mahāguṇaḥ
35. The person who has wealth is valorous; the person who has wealth is intelligent. The person who has wealth is highly fortunate; the person who has wealth possesses great virtues.
अर्थस्यैते परित्यागे दोषाः प्रव्याहृता मया ।
राज्यमुत्सृजता वीर येन बुद्धिस्त्वया कृता ॥३६॥
36. arthasyaite parityāge doṣāḥ pravyāhṛtā mayā ,
rājyamutsṛjatā vīra yena buddhistvayā kṛtā.
36. arthasya ete parityāge doṣāḥ pravyāhṛtāḥ mayā
rājyam utsṛjatā vīra yena buddhiḥ tvayā kṛtā
36. arthasya ete parityāge doṣāḥ pravyāhṛtāḥ mayā
rājyam utsṛjatā vīra yena buddhiḥ tvayā kṛtā
36. O hero, these are the faults concerning the abandonment of wealth that I have explained. It is because of these faults that you have made the decision to renounce the kingdom.
यस्यार्था धर्मकामार्थास्तस्य सर्वं प्रदक्षिणम् ।
अधनेनार्थकामेन नार्थः शक्यो विचिन्वता ॥३७॥
37. yasyārthā dharmakāmārthāstasya sarvaṃ pradakṣiṇam ,
adhanenārthakāmena nārthaḥ śakyo vicinvatā.
37. yasya arthāḥ dharma kāma arthāḥ tasya sarvam pradakṣiṇam
adhanena artha kāmena na arthaḥ śakyaḥ vicinvatā
37. yasya arthāḥ dharma kāma arthāḥ tasya sarvam pradakṣiṇam
adhanena artha kāmena na arthaḥ śakyaḥ vicinvatā
37. For the one whose wealth (artha) supports both their constitution (dharma) and their desires (kāma), everything turns out auspiciously. However, for a poor person who desires wealth, it cannot be acquired merely by seeking it.
हर्षः कामश्च दर्पश्च धर्मः क्रोधः शमो दमः ।
अर्थादेतानि सर्वाणि प्रवर्तन्ते नराधिप ॥३८॥
38. harṣaḥ kāmaśca darpaśca dharmaḥ krodhaḥ śamo damaḥ ,
arthādetāni sarvāṇi pravartante narādhipa.
38. harṣaḥ kāmaḥ ca darpaḥ ca dharmaḥ krodhaḥ śamaḥ
damaḥ arthāt etāni sarvāṇi pravartante narādhipa
38. harṣaḥ kāmaḥ ca darpaḥ ca dharmaḥ krodhaḥ śamaḥ
damaḥ arthāt etāni sarvāṇi pravartante narādhipa
38. Joy, desire (kāma), and arrogance; constitution (dharma), anger, mental tranquility (śama), and self-restraint (dama) – O king, all these arise from wealth (artha).
येषां नश्यत्ययं लोकश्चरतां धर्मचारिणाम् ।
ते ऽर्थास्त्वयि न दृश्यन्ते दुर्दिनेषु यथा ग्रहाः ॥३९॥
39. yeṣāṃ naśyatyayaṃ lokaścaratāṃ dharmacāriṇām ,
te'rthāstvayi na dṛśyante durdineṣu yathā grahāḥ.
39. yeṣām naśyati ayam lokaḥ caratām dharmacāriṇām te
arthāḥ tvayi na dṛśyante durdineṣu yathā grahāḥ
39. yathā durdineṣu grahāḥ na dṛśyante te arthāḥ tvayi na
dṛśyante yeṣām dharmacāriṇām caratām ayam lokaḥ naśyati
39. Just as stars are not visible during bad weather, so too, for those righteous individuals whose worldly purpose is lost, their objectives are not seen in you.
त्वयि प्रव्रजिते वीर गुरोश्च वचने स्थिते ।
रक्षसापहृता भार्या प्राणैः प्रियतरा तव ॥४०॥
40. tvayi pravrajite vīra gurośca vacane sthite ,
rakṣasāpahṛtā bhāryā prāṇaiḥ priyatarā tava.
40. tvayi pravrajite vīra guroḥ ca vacane sthite
rakṣasā apahṛtā bhāryā prāṇaiḥ priyatarā tava
40. vīra tvayi pravrajite guroḥ ca vacane sthite
tava prāṇaiḥ priyatarā bhāryā rakṣasā apahṛtā
40. O hero, when you were exiled and firm in the command of your guru, your wife, who is dearer than your very life, was abducted by a demon.
तदद्य विपुलं वीर दुःखमिन्द्रजिता कृतम् ।
कर्मणा व्यपनेष्यामि तस्मादुत्तिष्ठ राघव ॥४१॥
41. tadadya vipulaṃ vīra duḥkhamindrajitā kṛtam ,
karmaṇā vyapaneṣyāmi tasmāduttiṣṭha rāghava.
41. tat adya vipulam vīra duḥkham indrajitā kṛtam
karmaṇā vyapaneṣyāmi tasmāt uttiṣṭha rāghava
41. vīra adya indrajitā vipulam duḥkham kṛtam
karmaṇā vyapaneṣyāmi tasmāt rāghava uttiṣṭha
41. Therefore, O hero, I shall remove this great sorrow caused today by Indrajit through action (karma). Thus, O Rāghava, rise up!
अयमनघ तवोदितः प्रियार्थं जनकसुता निधनं निरीक्ष्य रुष्टः ।
सहयगजरथां सराक्षसेन्द्रां भृशमिषुभिर्विनिपातयामि लङ्काम् ॥४२॥
42. ayamanagha tavoditaḥ priyārthaṃ janakasutā nidhanaṃ nirīkṣya ruṣṭaḥ ,
sahayagajarathāṃ sarākṣasendrāṃ bhṛśamiṣubhirvinipātayāmi laṅkām.
42. ayam anagha tava uditaḥ priyārtham
janakasutā nidhanam nirīkṣya ruṣṭaḥ
sahayagajarathām sarākṣasendrām
bhṛśam iṣubhiḥ vinipātayāmi laṅkām
42. anagha tava uditaḥ ayam priyārtham
janakasutā nidhanam nirīkṣya ruṣṭaḥ
bhṛśam iṣubhiḥ sahayagajarathām
sarākṣasendrām laṅkām vinipātayāmi
42. O faultless one, I, roused by your words, having become enraged upon witnessing the potential demise of Janaka's daughter for the sake of (your) beloved, will utterly destroy Lanka with its horses, elephants, chariots, and demon chiefs, using my arrows.

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

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

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 (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 (current chapter) 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