Ayodhya Kanda: Chapter 109

जाबालेस्तु वचः श्रुत्वा रामः सत्यपराक्रमः। उवाच परया सूक्त्या बुद्ध्याविप्रतिपत्रया।॥
Hearing Jāvāli's words, Rāma having truth for prowess, by help of an exceedingly subtle intellect uninfluenced (under the exhortations of that sage), said.

भवान् मे प्रियकामार्थं वचनं यदिहोक्तवान्। अकार्यं कार्यसंकाशमपथ्यं पथ्यसंनिभम् ॥
What you, wishing for my welfare, have dwelt upon, though wearing the guise of a good action, is really not such; and though appearing to be beneficent, is really calculated to entail misery.

निर्मर्यादस्तु पुरुषः पापाचारसमन्वितः। मानं न लभते सत्सु भिन्नचारित्रदर्शनः॥
The person that with his sinful acts sticking to him, walk astray, as well as he that hold up (to others) different patterns of character (from those recommended by scripture), does not win honour with the good.

कुलीनमकुलीनं वा वीरं पुरुषमानिनम्। चारित्रमेव व्याख्याति शुचिं वा यदि वाशुचिम्॥
One's character (fashioned according to scripture) shows whether one is high-born or base, heroic or vainly priding himself on his manliness, pure or impure.

अनार्यस्त्वार्यसंस्थानः शौचाद्धीनस्तथा शुचिः। लक्षण्यवदलक्षण्यो दुःशीलः शीलवानिव ॥
(But by adopting the code of conduct inculcated by you), a mean character may appear as a noble one, one bereft of purity may appear pure, an inauspicious individual may seem auspicious, and one of vile ways may appear honest.

अधर्मं धर्मवेषेण यद्यहं लोकसंकरम्। अभिपत्स्ये शुभं हित्वा क्रियां विधिविवर्जिताम्॥ कश्चेतयानः पुरुषः कार्याकार्यविचक्षणः। बहु मन्येत मां लोके दुर्वृत्तं लोकदूषणम्।७।।
If I adopt this unrighteous course, calculated to produce confusion of castes, and do acts not recognized by scripture, I shall, renouncing good, have to reap only evil. Then what man possessed of consciousness and capable of discriminating between right and wrong, shall honour me, given to wicked ways and deserving of universal reprehension?

कस्य यास्याम्यहं वृत्तं केन वा स्वर्गमाप्नुयाम्। अनया वर्तमानोऽहं वृत्त्या हीनप्रतिज्ञया॥
Whose is this course (that you asked me to follow)? And by what way shall I attain heaven, by following the present course, which would make me give up my vow?

कामवृत्तोऽन्वयं लोकः कृत्स्नः समुपवर्तते। यद्वृत्ताः सन्ति राजानस्तद्वृत्ताः सन्ति हि प्रजाः॥
When I have (first) myself set up desire as my standard of action, the entire body of the people shall follow me: subjects take to the ways that have been adopted by their sovereigns.

सत्यमेवानृशंसं च राजवृत्तं सनातनम्। तस्मात् सत्यात्मकं राज्यं सत्ये लोकः प्रतिष्ठितः॥
This eternal regal morality founded in kindness towards the subjects, is verily true. Hence a kingdom is essentially based upon truth; and this world itself is established in truth.

ऋषयश्चैव देवाश्च सत्यमेव हि मेनिरे। सत्यवादी हि लोकेऽस्मिन् परं गच्छति चाक्षयम्॥
Saints and celestials for certain regard truth alone. In this world a truthful person attains the regions of Brahma.

उद्विजन्ते यथा सनिरादनृतवादिनः! धर्मः सत्यपरो लोके मूलं सर्वस्य चोच्यते॥
Untruthful persons harass people as much as serpents. In this world virtue, which is said to be the root of everything, is itself established in truth.

सत्यमेवेश्वरो लोके सत्ये धर्मः सदाश्रितः। सत्यमूलानि सर्वाणि सत्यानास्ति परं पदम्॥
In this world, truth is the Lord; in truth is established righteousness. Everything has truth for its basis. No condition is superior to truth.

दत्तमिष्टं हुतं चैव तप्तानि च तपांसि च। वेदाः सत्यप्रतिष्ठानास्तस्मात् सत्यपरो भवेत्॥
The Veda, which inculcates gift, sacrifice homa, and asceticism, is based on truth. I never or

एकः पालयते लोकमेकः पालयते कुलम्। मज्जत्येको हि निरय एकः स्वर्गे महीयते॥
One protects men, another his family; one is plunged in hell, another is honoured in heaven.

सोऽहं पितुर्निदेशं तु किमर्थं नानुपालये। सत्यप्रतिश्रवः सत्यं सत्येन समयीकृतम्॥
Why should I not then obey the mandate of my father? My father was of truthful promise and of righteous ways and with the object of observing his promise, he laid on me this (for faithful performance).

नैव लोभान्न मोहाद् वा न चाज्ञानात् तमोऽस्वितः। सेतुं सत्यस्य भेत्स्यामि गुरोः सत्यप्रतिश्रवः॥
Having promised to my superior with an oath, shall through covetousness forgetfulness or pride rive the bridge of truth.

असत्यसंधस्य सतश्चलस्यास्थिरचेतसः। नैव देवा न पितरः प्रतीच्छन्तीति नः श्रुतम्॥
We have heard that the gods and the Pitrs do not accept offerings from one inclined to untruth, or who is unsteady and of volatile faculties.

प्रत्यगात्ममिमं धर्मं सत्यं पश्याम्यहं ध्रुवम्। भारः सत्पुरुषैश्चीर्णस्तदर्थमभिनन्द्यते॥
This duty of maintaining truth, whose influence radiates all over one's soul, I certainly find to be the prime one; and this burthen has (ere this) been borne by worthy people. And it is for this that I reverence the same.

क्षात्रं धर्ममहं त्यक्ष्ये ह्यधर्मं धर्मसंहितम्। क्षुदैर्नृशंसैलुब्धैश्च सेवितं पापकर्मभिः॥
I abjure that Ksatriya morality which, wearing the garb of righteousness, is in fact impiety, and which is pursued by the low-minded, or the wicked, or the covetous, or the sinful.

कायेन करते पापं मनसा सम्प्रधार्य तत्। अनृतं जिह्वया चाहं त्रिविधं कर्म पातकम्॥
A person commits a sin by means of his physique, but after he has accurately cast it in his mind; and he has also spoken an untruth with his tongue. Thus a sin is threefold.

भूमिः कीर्तिर्यशो लक्ष्मीः परुषं प्रार्थयन्ति हि। सत्यं समनुवर्तन्ते सत्यमेव भजेत् ततः॥
The earth and fame and renown and auspiciousness pay court to the truthful person. The good follow truth, therefore even truth is to be sought by all).

श्रेष्ठं ह्यनार्यमेव स्याद् यद् भवानवधार्य माम्। आह युक्तिकरैर्वाक्यैरिदं भद्रं कुरुष्व ह॥
Therefore the seemingly excellent thing that you, after having well ascertained it, have said to me in words informed with reason, 'You had rather do this', appears to me wanting in nobility.

कथं ह्यहं प्रतिज्ञाय वनवासमिमं गुरोः। भरतस्य करिष्यामि वचो हित्वा गुरोर्वचः॥
How, after having promised to my superior this exile of mine, shall I act up to Bharata's words, setting aside those of my superior?

स्थिरा मया प्रतिज्ञाता प्रतिज्ञा गुरुसंनिधौ। प्रहृष्टमानसा देवी कैकेयी चाभवत् तदा॥
I having remained firm in the promise I had made to my superior, that noble lady, Kaikeyi, became exceedingly delighted.

वनवासं वसनेव शुचिनियतभोजनः। मूलपुष्पफलैः पुण्यैः पितॄन् देवांश्च तर्पयन्॥
Living in the forest, pure, with regulated fare, I shall, propitiating the gods and the Pits with fruits, flowers and roots, (fulfil my vow).

संतुष्टपञ्चवर्गोऽहं लोकयात्रां प्रवाहये। अकुहः श्रद्दधानः सन्कार्याकार्यविचक्षणः॥
Satisfying the five classes,* I shall, retaining my simplicity and my religious faith and being able to distinguish between right and wrong, pass away the term (of banishment). * Prakrāmam, The commentator says that the word means, Cāndrāyaṇa and other rites.

कर्मभूमिमिमां प्राप्य कर्तव्यं कर्म यच्छुभम्। अग्निर्वायुश्च स्मश्च कर्मणां फलभागिनः॥
Having come to this scene of action, one should do that which is proper. Even Agni and Vāyu and Soma reap the fruits of their own acts.

शतं क्रतूनामाहृत्य देवराट् त्रिदिवं गतः। तपांस्युग्राणि चास्थाय दिवं प्राप्ता महर्षयः॥
Having acquired the appellation of Satakratu, the sovereign of the celestials has gone to heaven; and, having performed rigid austerities, the Maharșis have attained the celestial regions.'

अमृष्यमाणः पुनरुग्रतेजा निशम्य तन्नास्तिकवाक्यहेतुम्। अथाब्रवीत् तं नृपतेस्तनूजो विगर्हमाणो वचनानि तस्य॥
Having heard of the reasons couched in that atheristical speech which he could not allow to pass without stricture, that one of fierce energy, the king's son, censuring what Jāvāli had said, again spoke.

सत्यं च धर्मं च पराक्रमं च भूतानुकम्पां प्रियवादितां च। द्विजातिदेवातिथिपूजनं च पन्थानमाहुत्रिदिवस्य सन्तः॥
Truth, righteousness, prowess, kindness to creatures, fair spokeness, and worship of the twice-born ones, gods and guests, these have by the pious been styled the ways to heaven.

तेनैवमाज्ञाय यथावदर्थमेकोदयं सम्प्रतिपद्य विप्राः। धर्मं चरन्तः सकलं यथावत् कानन्ति लोकागममप्रमत्ताः॥
Having duly heard that these are capable of conferring the summum bonum, and also come to the same conclusion by reasoning, Vipras, adequately and competely observing morality with the utmost care, are eagerly desirous of attaining those regions.

निन्दाम्यहं कर्म कृतं पितुस्तद् यस्त्वामगृह्णाद् विषमस्थबुद्धिम्। बुद्ध्यानयैवंविधया चरन्तं सुनास्तिकं धर्मपथादपेतम्॥
I blame this act of my father's, viz., that he took (for his (for his priest) one of perverse understanding, who range by help of such an intellect, who is frightfully atheistic, and who has swerved from the path of righteousness.

यथा हि चोरः स तथा हि बुद्धस्तथागतं नास्तिकमत्र विद्धि। तस्माद्धि यः शक्यतमः प्रजानां स नास्तिके नाभिमुखो बुधः स्यात्॥
As a thief is, so is a Buddha, and know that in this matter, an atheist is in a like predicament. Therefore, such an one, when capable of being punished like a thief for the good of the people, should be punished like a thief; and let no Brāhamaņa ever speak with an atheist.

त्वत्तो जनाः पूर्वतरे द्विजाश्च शुभानि कर्माणि बहूनि चक्रुः। छित्त्वा सदेमं च परं च लोकं तस्माद् द्विजाः स्वस्ति कृतं हुतं च ॥
Other Brāhmaṇas than yourself, superior to you, have, severing this world as well as the next, performed various excellent acts.

धर्मे रताः सत्पुरुषैः समेतास्तेजस्विनो दानगुणप्रधानाः। अहिंसका वीतमलाश्च लोके भवन्ति पूज्या मुनयः प्रधानाः॥
Therefore those Brahmanas, a men, who have spared life and in other ways practised morality, and have also given away in charity, performed austerities and served others, (perform sacrifices in consonance with Vedas). And principal ascetics engaged in religion, surrounded by the good, possessed of energy, having charity for their foremost attribute, void of envy, and their hearts free from all stain, are honoured in this world.

इति ब्रुवन्तं वचनं सरोषं रामं महात्मानमदीनसत्त्वम्। उवाच पथ्यं पुनरास्तिकं च सत्यं वचः सानुनयं च विप्रः॥
When the magnanimous Rama of undiminished strength had wrathfully said this, that Vipra with supplications again spoke words fraught with morality and high spiritual truth.

न नास्तिकानां वचनं ब्रवीम्यहं न नास्तिकोऽहं न च नास्ति किंचन। समीक्ष्य कालं पुनरास्तिकोऽभवं भवेय काले पुनरेव नास्तिकः॥
I do not speak the language of atheists; nor am I an atheist; nor yet is it true that there is nothing (hereafter). On the occasion of things having reference to the next world being performed, I am again a believer, and on the occasion of things' connection with this world being taken in hand, I am an atheist once again.

स चापि कालोऽयमुपागतः शनैर्यथा मया नास्तिकवागुदीरिता। निवर्तनार्थं तव राम कारणात् प्रसादनार्थं च मयैतदीरितम्॥
O Rāma, the time has gradually drawn nigh when for the purpose of making you turn back, it is necessary that I should speak the language of atheism. But pacifying you, I have (again) spoken this (i.e. I am a believer).