Ayodhya Kanda, Sarga 109

जाबालेस्तु वचश्श्रुत्वा राम स्सत्यात्मनां वरः। उवाच परया भक्त्या स्वबुद्ध्या चाविपन्नया।।2.109.1।।

jābālestu vacaśśrutvā rāma ssatyātmanāṃ varaḥ| uvāca parayā bhaktyā svabuddhyā cāvipannayā

Hearing Jabali's words, Rama, the foremost among the truthful, gave a rejoinder, exercising his own judgment and firm conviction with due respect (to Jabali).

भवान्मे प्रियकामार्थं वचनं यदिहोक्तवान्। अकार्यं कार्यसङ्काशमपथ्यं पथ्यसम्मतम्।।2.109.2।।

bhavānme priyakāmārthaṃ vacanaṃ yadihoktavān| akāryaṃ kāryasaṅkāśamapathyaṃ pathyasammatam

Althoug what you have said appears to be salutary, it is actually unwholesome. It appears to be beneficial but is really detrimental.

निर्मर्यादस्तु पुरुषः पापाचारसमन्वितः। मानं न लभते सत्सु भिन्नचारित्रदर्शनः।।2.109.3।।

nirmaryādastu puruṣaḥ pāpācārasamanvitaḥ| mānaṃ na labhate satsu bhinnacāritradarśanaḥ

A man not bound by morality, engaged in evil deeds and conducts himself contrary to good character is not respected by the virtuous.

कुलीनमकुलीनं वा वीरं पुरुषमानिनम्। चारित्रमेव व्याख्याति शुचिं वा यदि वाऽशुचिम्।।2.109.4।।

kulīnamakulīnaṃ vā vīraṃ puruṣamāninam| cāritrameva vyākhyāti śuciṃ vā yadi vā'śucim

It is only the character that tells whether a man is highborn or not, brave or only proud of his manliness, honest or dishonest.

अनार्यस्त्वार्यसङ्काश श्शौचाद्दीनस्ताथाऽशुचिः। लक्षण्यवदलक्षण्यो दुश्शीलश्शीलवानिव।।2.109.5।। अधर्मं धर्मवेशेण यदीमं लोकसङ्कुरम्। अभिपत्स्ये शुभं हित्वा क्रियाविधिविवर्जितम्।।2.109.6।। कश्चेतयानः पुरुषः कार्याकार्यविचक्षणः। बहुमंस्यति मां लोके दुर्वृत्तं लोकदूषणम्।।2.109.7।।

anāryastvāryasaṅkāśa śśaucāddīnastāthā'śuciḥ| lakṣaṇyavadalakṣaṇyo duśśīlaśśīlavāniva adharmaṃ dharmaveśeṇa yadīmaṃ lokasaṅkuram| abhipatsye śubhaṃ hitvā kriyāvidhivivarjitam kaścetayānaḥ puruṣaḥ kāryākāryavicakṣaṇaḥ| bahumaṃsyati māṃ loke durvṛttaṃ lokadūṣaṇam

If like a man who appears noble, though ignoble, clean, though unclean or dishonest, auspicious, though inauspicious, a man of character, though depraved, I forsake auspicious ways for unrighteousness, abandon pious acts and scriptural practices and indulge, under the cloak of dharma, in acts of wickedness by causing harm and confusion to the world, will any sensible man with a sense of discrimination between should and should not hold me in high esteem?

अनार्यस्त्वार्यसङ्काश श्शौचाद्दीनस्ताथाऽशुचिः। लक्षण्यवदलक्षण्यो दुश्शीलश्शीलवानिव।।2.109.5।। अधर्मं धर्मवेशेण यदीमं लोकसङ्कुरम्। अभिपत्स्ये शुभं हित्वा क्रियाविधिविवर्जितम्।।2.109.6।। कश्चेतयानः पुरुषः कार्याकार्यविचक्षणः। बहुमंस्यति मां लोके दुर्वृत्तं लोकदूषणम्।।2.109.7।।

anāryastvāryasaṅkāśa śśaucāddīnastāthā'śuciḥ| lakṣaṇyavadalakṣaṇyo duśśīlaśśīlavāniva adharmaṃ dharmaveśeṇa yadīmaṃ lokasaṅkuram| abhipatsye śubhaṃ hitvā kriyāvidhivivarjitam kaścetayānaḥ puruṣaḥ kāryākāryavicakṣaṇaḥ| bahumaṃsyati māṃ loke durvṛttaṃ lokadūṣaṇam

If like a man who appears noble, though ignoble, clean, though unclean or dishonest, auspicious, though inauspicious, a man of character, though depraved, I forsake auspicious ways for unrighteousness, abandon pious acts and scriptural practices and indulge, under the cloak of dharma, in acts of wickedness by causing harm and confusion to the world, will any sensible man with a sense of discrimination between should and should not hold me in high esteem?

अनार्यस्त्वार्यसङ्काश श्शौचाद्दीनस्ताथाऽशुचिः। लक्षण्यवदलक्षण्यो दुश्शीलश्शीलवानिव।।2.109.5।। अधर्मं धर्मवेशेण यदीमं लोकसङ्कुरम्। अभिपत्स्ये शुभं हित्वा क्रियाविधिविवर्जितम्।।2.109.6।। कश्चेतयानः पुरुषः कार्याकार्यविचक्षणः। बहुमंस्यति मां लोके दुर्वृत्तं लोकदूषणम्।।2.109.7।।

anāryastvāryasaṅkāśa śśaucāddīnastāthā'śuciḥ| lakṣaṇyavadalakṣaṇyo duśśīlaśśīlavāniva adharmaṃ dharmaveśeṇa yadīmaṃ lokasaṅkuram| abhipatsye śubhaṃ hitvā kriyāvidhivivarjitam kaścetayānaḥ puruṣaḥ kāryākāryavicakṣaṇaḥ| bahumaṃsyati māṃ loke durvṛttaṃ lokadūṣaṇam

If like a man who appears noble, though ignoble, clean, though unclean or dishonest, auspicious, though inauspicious, a man of character, though depraved, I forsake auspicious ways for unrighteousness, abandon pious acts and scriptural practices and indulge, under the cloak of dharma, in acts of wickedness by causing harm and confusion to the world, will any sensible man with a sense of discrimination between should and should not hold me in high esteem?

कस्य दास्याम्यहं वृत्तं केन वा स्वर्गमाप्नुयाम्। आनया वर्तमानो हि वृत्त्या हीनप्रतिज्ञया।।2.109.8।।

kasya dāsyāmyahaṃ vṛttaṃ kena vā svargamāpnuyām| ānayā vartamāno hi vṛttyā hīnapratijñayā

How can I advise others for a virtuous conduct or how can I attain heaven if I break the vow which I follow at present.

कामवृत्तस्त्वयं लोकः कृत्स्न स्समुपवर्तते। यद्वृत्ता स्सन्ति राजानस्तद्वृत्ता स्सन्ति हि प्रजाः।।2.109.9।।

kāmavṛttastvayaṃ lokaḥ kṛtsna ssamupavartate| yadvṛttā ssanti rājānastadvṛttā ssanti hi prajāḥ

The entire world conducts itself as per its own sweet will. Therefore the subjects will follow the same path as their kings.

सत्यमेवानृशंसं च राजवृत्तं सनातनम्। तस्मात्सत्यात्मकं राज्यं सत्ये लोकः प्रतिष्ठितः।।2.109.10।।

satyamevānṛśaṃsaṃ ca rājavṛttaṃ sanātanam| tasmātsatyātmakaṃ rājyaṃ satye lokaḥ pratiṣṭhitaḥ

Truth and nonviolence are the perpetual principles of kings. Therefore, a kingdom is based on truth. This world is firmly established in truth.

ऋषयश्चैव देवाश्च सत्यमेव हि मेनिरे। सत्यवादी हि लोकेऽस्मिन्परमं गच्छति क्षयम्।।2.109.11।।

ṛṣayaścaiva devāśca satyameva hi menire| satyavādī hi loke'sminparamaṃ gacchati kṣayam

Sages and gods all accept truth (as the supreme virtue). A truthful man of this world, attains the highest state (abode).

उद्विजन्ते यथा सर्पान्नरादनृतवादिनः। धर्म स्सत्यं परो लोके मूलं स्वर्गस्य चोच्यते।।2.109.12।।

udvijante yathā sarpānnarādanṛtavādinaḥ| dharma ssatyaṃ paro loke mūlaṃ svargasya cocyate

People are frightened at the sight of a man speaking untruth as though they have seen a serpent. Truth in this world is the greatest virtue and is said to be the very foundation of heaven.

सत्यमेवेश्वरो लोके सत्यं पद्माश्रिता सदा। सत्यमूलानि सर्वाणि सत्यान्नास्ति परं पदम्।।2.109.13।।

satyameveśvaro loke satyaṃ padmāśritā sadā| satyamūlāni sarvāṇi satyānnāsti paraṃ padam

Truth is God. The goddess of wealth always takes refuge in truth. Truth is the root of everything. It is supreme and there is nothing above it.

दत्तमिष्टं हुतं चैव तप्तानि च तपांसि च। वेदा स्सत्यप्रतिष्ठाना स्तस्मात्सत्यपरो भवेत्।।2.109.14।।

dattamiṣṭaṃ hutaṃ caiva taptāni ca tapāṃsi ca| vedā ssatyapratiṣṭhānā stasmātsatyaparo bhavet

Charity, sacrifice, libations, mortifications, asceticism and the Vedas have truth as their foundation. Therefore, every one should be an adherent of truth.

एकः पालयते लोकमेकः पालयते कुलम्। मज्जत्येको हि निरय एक स्स्वर्गे महीयते।।2.109.15।।

ekaḥ pālayate lokamekaḥ pālayate kulam| majjatyeko hi niraya eka ssvarge mahīyate

One protects the world. Another runs his family. One plunges into hell. Another is honoured in heaven. (These are the fruits of truth and untruth).

सोऽहं पितुर्नियोगं तु किमर्थं नानुपालये। सत्यप्रतिश्रव स्सत्यं सत्येन समयीकृतः।।2.109.16।।

so'haṃ piturniyogaṃ tu kimarthaṃ nānupālaye| satyapratiśrava ssatyaṃ satyena samayīkṛtaḥ

I am always true to any promise. I am bound by truth. Why shouId I (now) disobey my father's command (to keep his promise)?

नैव लोभान्न मोहाद्वा न ह्यज्ञानात्तमोऽन्वितः। सेतुं सत्यस्य भेत्स्यामि गुरो स्सत्यप्रतिश्रवः।।2.109.17।।

naiva lobhānna mohādvā na hyajñānāttamo'nvitaḥ| setuṃ satyasya bhetsyāmi guro ssatyapratiśravaḥ

I am always true to my promise. I will not break the bridge of truth of my father out of either greed or delusion or ignorance or illusion.

असत्यसन्धस्य सतश्चलस्यास्थिरचेतसः। नैव देवा न पितरः प्रतीच्छन्तीति नः श्रुतम्।।2.109.18।।

asatyasandhasya sataścalasyāsthiracetasaḥ| naiva devā na pitaraḥ pratīcchantīti naḥ śrutam

We have heard that the offerings of a man inclined to untruth, of an unstable and unsteady mind are accepted neither by the gods nor by the ancestors.

प्रत्यगात्ममिमं धर्मं सत्यं पश्याम्यहं स्वयम्। भार स्सत्पुरुषाचीर्णस्तदर्थमभिमन्यते।।2.109.19।।

pratyagātmamimaṃ dharmaṃ satyaṃ paśyāmyahaṃ svayam| bhāra ssatpuruṣācīrṇastadarthamabhimanyate

I personally regard this righteousness practised by the virtuous as an evident form of truth, as the supreme self. Therefore, this burden (difficult task of living as an exile) is gratifying to me.

क्षात्रं धर्ममहंत्यक्ष्ये ह्यधर्मं धर्मसंहितम्। क्षुद्रैर्नृशंसैर्लुब्धैश्च सेवितं पापकर्मभिः।।2.109.20।।

kṣātraṃ dharmamahaṃtyakṣye hyadharmaṃ dharmasaṃhitam| kṣudrairnṛśaṃsairlubdhaiśca sevitaṃ pāpakarmabhiḥ

I renounce the socalled kshatriya code of conduct followed by the mean the cruel, the greedy and by men of evil deeds which is unrighteousness under the cloak of righteousness.

कायेन कुरुते पापं मनसा सम्प्रधार्य तत्। अनृतं जिह्वया चाह त्रिविधं कर्मपातकम्।।2.109.21।।

kāyena kurute pāpaṃ manasā sampradhārya tat| anṛtaṃ jihvayā cāha trividhaṃ karmapātakam

At first a man conceives an evil idea in his mind, then executes it through evil deed with his body and tells a lie through his tongue. Thus sinful action is three dimensional (mental, physical and vocal).

भूमिः कीर्तिर्यशो लक्ष्मीः पुरुषं प्रार्थयन्ति हि। सत्यं समनुवर्तने सत्यमेव भजेत तत:।।2.109.22।।

bhūmiḥ kīrtiryaśo lakṣmīḥ puruṣaṃ prārthayanti hi| satyaṃ samanuvartane satyameva bhajeta tata:

Land (kingdom) glory, and wealth pursue a man, they long for him even if he is in heaven. Therefore, every one must take recourse to truth alone.

श्रेष्ठं ह्यनार्यमेव स्याद्यद्भवानवधार्य माम्। आह युक्ति करैर्वाक्यैरिदं भद्रं कुरुष्व ह।।2.109.23।।

śreṣṭhaṃ hyanāryameva syādyadbhavānavadhārya mām| āha yukti karairvākyairidaṃ bhadraṃ kuruṣva ha

The course you thought excellent and 'this auspicious act' you urged me in a cleverlyworded statement to perform is ignoble indeed.

कथं ह्यहं प्रतिज्ञाय वनवासमिमं गुरॊ:। भरतस्य करिष्यामि वचो हित्वा गुरोर्वचः।।2.109.24।।

kathaṃ hyahaṃ pratijñāya vanavāsamimaṃ gurò:| bharatasya kariṣyāmi vaco hitvā gurorvacaḥ

Having sworn before my father that I would live in the forest, how can I act upon Bharata's request in disregard to my father's words?

स्थिरा मया प्रतिज्ञाता प्रतिज्ञा गुरुसन्निधौ। प्रहृष्यमाणा सा देवी कैकेयी चाभवत्तदा।।2.109.25।।

sthirā mayā pratijñātā pratijñā gurusannidhau| prahṛṣyamāṇā sā devī kaikeyī cābhavattadā

I had taken a firm vow in the presence of my father (about my stay in the forest). And then Devi Kaikeyi was immensely delighted.

वनवासं वसन्नेव शुचिर्नियतभोजनः। मूलपुष्पफलैः पुण्यैः पित्रून् देवांश्च तर्पयन्।।2.109.26।। सन्तुष्टपञ्चवर्गोऽहं लोकयात्रां प्रवर्तये। अकुह श्श्रद्धधानस्सन्कार्याकार्यविचक्षणः।।2.109.27।।

vanavāsaṃ vasanneva śucirniyatabhojanaḥ| mūlapuṣpaphalaiḥ puṇyaiḥ pitrūn devāṃśca tarpayan santuṣṭapañcavargo'haṃ lokayātrāṃ pravartaye| akuha śśraddhadhānassankāryākāryavicakṣaṇaḥ

I shall spend the term of my forest life with faith and holiness and purity of mind and with regulated food and with ancestors and gods satisfied with offerings of roots, flowers and fruits, with my five senses contented and with a mind that discriminates between what ought to be done and what ought not to be done.

वनवासं वसन्नेवं शुचिर्नियतभोजनः। मूलैः पुष्पैः फलैः पुण्यैः पित्रून् देवांश्च तर्पयन्।।2.109.26।। सन्तुष्टपञ्चवर्गोऽहं लोकयात्रां प्रवर्तये। अकुह श्श्रद्धधानस्सन्कार्याकार्यविचक्षणः।।2.109.27।।

vanavāsaṃ vasannevaṃ śucirniyatabhojanaḥ| mūlaiḥ puṣpaiḥ phalaiḥ puṇyaiḥ pitrūn devāṃśca tarpayan santuṣṭapañcavargo'haṃ lokayātrāṃ pravartaye| akuha śśraddhadhānassankāryākāryavicakṣaṇaḥ

I shall spend the term of my forest life with faith and holiness and purity of mind and with regulated food and with ancestors and gods satisfied with offerings of roots, flowers and fruits, with my five senses contented and with a mind that discriminates between what ought to be done and what ought not to be done.

कर्मभूमिमां प्राप्य कर्तव्यं कर्म यच्छुभम्। अग्निर्वायुश्च सोमश्च कर्मणां फलभागिनः।।2.109.28।।

karmabhūmimāṃ prāpya kartavyaṃ karma yacchubham| agnirvāyuśca somaśca karmaṇāṃ phalabhāginaḥ

Having reached this land of (religious) actions, one should perform auspicious rites. As fruit of their actions, Agni, Vayu and Soma have obtained their status.

शतं क्रतूनामाहृत्य देवराट् त्रिदिवं गतः। तपांस्युग्राणि चास्थाय दिवं याता महर्षयः।।2.109.29।।

śataṃ kratūnāmāhṛtya devarāṭ tridivaṃ gataḥ| tapāṃsyugrāṇi cāsthāya divaṃ yātā maharṣayaḥ

After performing a hundred sacrifices, king of the gods (Indra) obtained (dominion over) heaven. Great sages attained heaven after resorting to intense mortifications.

अमृष्यमाणः पुनरुग्रतेजाः निशम्य तं नास्तिकवाक्यहेतुम्। अथाब्रवीत्तं नृपतेस्तनूजो विगर्हमाणो वचनानि तस्य।।2.109.30।।

amṛṣyamāṇaḥ punarugratejāḥ niśamya taṃ nāstikavākyahetum| athābravīttaṃ nṛpatestanūjo vigarhamāṇo vacanāni tasya

The highly energetic prince, Rama, could not tolerate these atheistic arguments of Jabali for which he had to utter these words full of disdain:

सत्यं च धर्मं च पराक्रमं च भूतानुकम्पां प्रियवादितां च। द्विजातिदेवातिधिपूजनं च पन्थानमाहुस्त्रिदिवस्य सन्तः।।2.109.31।।

satyaṃ ca dharmaṃ ca parākramaṃ ca bhūtānukampāṃ priyavāditāṃ ca| dvijātidevātidhipūjanaṃ ca panthānamāhustridivasya santaḥ

The virtuous maintain that truthfulness, righteousness, valour, compassion towards all beings, speaking pleasing words, paying homage to gods, brahmins and guests -- all these are paths to heaven.

तेनैवमाज्ञाय यथावदर्थमेकोदयं सम्प्रतिपद्य विप्राः। धर्मं चरन्त स्सकलं यथावत्काङ्क्षन्ति लोकागममप्रमत्ताः।।2.109.32।।

tenaivamājñāya yathāvadarthamekodayaṃ sampratipadya viprāḥ| dharmaṃ caranta ssakalaṃ yathāvatkāṅkṣanti lokāgamamapramattāḥ

Therefore, brahmins who have rightly understood the meaning of righteousness and adopt, with unmost care, the righteous ways as laid down in the scriptures seek attainment of higher positions.

निन्दाम्यहं कर्म कृतं पितुस्तद्यस्त्वामगृह्णाद्विषमस्थबुद्धिम्। बुद्ध्याऽनयैवंविधया चरन्तं सुनास्तिकं धर्मपथादपेतम्।।2.109.33।।

nindāmyahaṃ karma kṛtaṃ pitustadyastvāmagṛhṇādviṣamasthabuddhim| buddhyā'nayaivaṃvidhayā carantaṃ sunāstikaṃ dharmapathādapetam

You are a great atheist, you have fallen from the path of righteousness. You are guided by an intellect which is extremely peridous. I, therefore, disapprove of my father's decision in inducting a man like you (into the council of ministers).

यथा हि चोर: स‌ तथा हि बुद्धस्तथागतं नास्तिकमत्र विद्धि। तस्माद्धि य: श‌ङ्क्यतमः प्रजानाम् न नास्तिकेनाभिमुखो बुध: स्यात्।।2.109.34।।

yathā hi cora: sa‌ tathā hi buddhastathāgataṃ nāstikamatra viddhi| tasmāddhi ya: śa‌ṅkyatamaḥ prajānām na nāstikenābhimukho budha: syāt

Just as a thief, so is the Buddha (a wise men). Know that the Tathagatas are atheists. They are men most distrusted among the people. A learned man should avoid atheists. (Note: Verses 31 to 39 appear to be interpolations, It is anachronistic to talk about Buddha in Tretayuga.)

त्वत्तो जनाः पूर्वतरे  द्विजाच्श्र शुभानि कर्माणि बहूनि चक्रुः। जित्वा सदेमं च परं च लोकं तस्माव्दिजा स्व‌स्ति हुतं कृतं च।।2.109.35।।

tvatto janāḥ pūrvatare  dvijācśra śubhāni karmāṇi bahūni cakruḥ| jitvā sademaṃ ca paraṃ ca lokaṃ tasmāvdijā sva‌sti hutaṃ kṛtaṃ ca

Men superior to you in preceding generations had conquered this world and the other world by always performing many auspicious acts. Twiceborn brahmins perform religious acts and offer libations for the welfare of the world.

धर्मे रता: स‌त्पुरुषै: स‌मेतास्तेजस्विनो दानगुणप्रधानाः। अहिंसका वीतमलाश्च लोके भवन्ति पूज्या मुनयः प्रधानाः।।2.109.36।।

dharme ratā: sa‌tpuruṣai: sa‌metāstejasvino dānaguṇapradhānāḥ| ahiṃsakā vītamalāśca loke bhavanti pūjyā munayaḥ pradhānāḥ

Those supreme ascetics who are radiant, devoted to righteousness and associated with men of virtue, with charity as their chief virtue, eschewing violence and purged of their impurities are truly worthy of reverence in this world.

इति ब्रुवन्तं वचनं सरोषं रामं महात्मानमदीनसत्त्वम्। उवाच पथ्यं पुनरास्तिकं च सत्यं वच: सानुनयं च विप्रः।।2.109.37।।

iti bruvantaṃ vacanaṃ saroṣaṃ rāmaṃ mahātmānamadīnasattvam| uvāca pathyaṃ punarāstikaṃ ca satyaṃ vaca: sānunayaṃ ca vipraḥ

Having heard the wrathful words of the magnanimous Rama of fearless intellect, that brahmin (Jabali) thus humbly replied in palatable, truthful words full of faith (in god).

न नास्तिकानां वचनं ब्रवीम्यहं न नास्तिकोऽहं न च नास्ति किञ्चन। समीक्ष्य कालं पुनरास्तिकोऽभवं भवेय काले पुनरेव नास्तिकः।।2.109.38।।

na nāstikānāṃ vacanaṃ bravīmyahaṃ na nāstiko'haṃ na ca nāsti kiñcana| samīkṣya kālaṃ punarāstiko'bhavaṃ bhaveya kāle punareva nāstikaḥ

I do not speak the language of atheists. I am not an atheist. I do not say that the next world does not exist. In keeping with time (occasion) I shall speak the language of a believer or a nonbeliever.

न चापि कालोऽय मुपागतश्शनैर्यथा मया नास्तिकवागुदीरिता। निवर्तनार्थं तव राम कारणात् प्रसादनार्थं च मयैतदीरितम्।।2.109.39।।

na cāpi kālo'ya mupāgataśśanairyathā mayā nāstikavāgudīritā| nivartanārthaṃ tava rāma kāraṇāt prasādanārthaṃ ca mayaitadīritam

O Rama, since the appropriate time has slowly come, I have uttered this. In order to persuade you to return and to propitiate you I have said these words. इत्यार्षे श्रीमद्रामायणे वाल्मीकीय आदिकाव्ये अयोध्याकाण्डे नवोत्तरशततमस्सर्गः।। Thus ends the one hundredninth sarga in Ayodhyakanda of the holy Ramayana, the first epic composed by sage Valmiki.