Siraatअरण्यकाण्डः सर्गः 9
28 verses
सुतीक्ष्णेनाभ्यनुज्ञातं प्रस्थितं रघुनन्दनम्। हृद्यया स्निग्धया वाचा भर्तारमिदमब्रवीत्॥
sutīkṣṇenābhyanujñātaṃ prasthitaṃ raghunandanam| hṛdyayā snigdhayā vācā bhartāramidamabravīt||
When the son of Raghu had set out with Sutiksna's permission, SItā addressed him in affectionate words and convincing speech.
— M.N. Dutt (1891–94, public domain)
अधर्मं तु सुसूक्ष्मेण विधिना प्राप्यते महान्। निवृत्तेन च सक्योऽयं व्यसनात् कामजादिह॥
adharmaṃ tu susūkṣmeṇa vidhinā prāpyate mahān| nivṛttena ca sakyo'yaṃ vyasanāt kāmajādiha||
Although you are great and follow the narrow way (of righteousness), yet you are on the eve of entering into unrighteousness. But you could by refraining from action, eschew this unrighteousness that springs from an evil begot of desire.
— M.N. Dutt (1891–94, public domain)
त्रीण्येव व्यसनान्यद्य कामजानि भवन्त्युत। मिथ्यावाक्यं तु परमं तस्माद् गुरुतरावुभौ॥ परदाराभिगमनं विना वैरं च रौद्रता। मिथ्यावाक्यं न ते भूतं न भविष्यति राघव ॥
trīṇyeva vyasanānyadya kāmajāni bhavantyuta| mithyāvākyaṃ tu paramaṃ tasmād gurutarāvubhau|| paradārābhigamanaṃ vinā vairaṃ ca raudratā| mithyāvākyaṃ na te bhūtaṃ na bhaviṣyati rāghava ||
This evil begot of desire is threefold. One prominent evil is falsehood, and both the others' are of weightier significance, association with others; wives, and vindictiveness without any (basis of) hostility. Falsehood, O Rāghava, has never been yours nor can it ever be yours (in the future).
— M.N. Dutt (1891–94, public domain)
कुतोऽभिलषणं स्त्रीणां परेषां धर्मनाशनम्। तव नास्ति मनुष्येन्द्र न चाभूत् ते कदाचन ॥ मनस्यपि तथा राम न चैतद् विद्यते क्वचित्। स्वदारनिरतश्चैव नित्यमेव नृपात्मज ॥ धर्मिष्ठः सत्यसंधश्च पितुर्निर्देशकारकः। त्वयि धर्मश्च सत्यं च त्वयि सर्वं प्रतिष्ठितम्॥
kuto'bhilaṣaṇaṃ strīṇāṃ pareṣāṃ dharmanāśanam| tava nāsti manuṣyendra na cābhūt te kadācana || manasyapi tathā rāma na caitad vidyate kvacit| svadāranirataścaiva nityameva nṛpātmaja || dharmiṣṭhaḥ satyasaṃdhaśca piturnirdeśakārakaḥ| tvayi dharmaśca satyaṃ ca tvayi sarvaṃ pratiṣṭhitam||
Nor yet, O foremost of men, can you ever even in fancy be (guilty of) going after others' wives, which destroy all religious merit. These, O Rāma, are by no means in you. O King's son, you ever and a day direct your attentions to own wife. And you are Righteous and truthful and do the will of your şire. In you are established virtue and truth, and every thing; and by help of your conquered senses, you, O mighty armed one, are capable of bearing everything.
— M.N. Dutt (1891–94, public domain)
तच्च सर्वं महाबाहो शक्यं वोढुं जितेन्द्रियैः। तव वश्येन्द्रियत्वं च जानामि शुभदर्शन॥ तृतीयं यदिदं रौद्रं परप्राणाभिहिंसनम्। निर्वैरं क्रियते मोहात् तच्च ते समुपस्थितम्॥
tacca sarvaṃ mahābāho śakyaṃ voḍhuṃ jitendriyaiḥ| tava vaśyendriyatvaṃ ca jānāmi śubhadarśana|| tṛtīyaṃ yadidaṃ raudraṃ paraprāṇābhihiṃsanam| nirvairaṃ kriyate mohāt tacca te samupasthitam||
O you of a gracious presence, yours is control over sense. The third evil that leads men through ignorance to bear hostility towards others without any (cause of) hostility, is now present (to you).
— M.N. Dutt (1891–94, public domain)
प्रतिज्ञातस्त्वया वीर दण्डकारण्यवासिनाम्। ऋषीणां रक्षणार्थाय वधः संयति रक्षसाम् ॥
pratijñātastvayā vīra daṇḍakāraṇyavāsinām| ṛṣīṇāṃ rakṣaṇārthāya vadhaḥ saṃyati rakṣasām ||
You have, O hero, for the protection of the saints dwelling in the forest of Dandaka, Promised the slaughter of Rākṣasas in battle.
— M.N. Dutt (1891–94, public domain)
एतन्निमित्तं वचनं दण्डका इति विश्रुतम्। प्रस्थितस्त्वं सह भ्रात्रा धृतबाणशरासनः॥
etannimittaṃ vacanaṃ daṇḍakā iti viśrutam| prasthitastvaṃ saha bhrātrā dhṛtabāṇaśarāsanaḥ||
And it is for this reason that equipped with bows and arrows, you have along with your brother set out for the forest known as Dandaka.
— M.N. Dutt (1891–94, public domain)
ततस्त्वां प्रस्थितं दृष्ट्वा मम चिन्ताकुलं मनः। त्वद्वृत्तं चिन्तयन्त्या वै भवेनिःश्रेयसं हितम्॥
tatastvāṃ prasthitaṃ dṛṣṭvā mama cintākulaṃ manaḥ| tvadvṛttaṃ cintayantyā vai bhaveniḥśreyasaṃ hitam||
Seeing you set out, my mind reflecting on your truthfulness as well as your happiness in this world and welfare in the next, is wrought up with anxiety.
— M.N. Dutt (1891–94, public domain)
नहि मे रोचते वीर गमनं दण्डकान् प्रति । कारणं तत्र वक्ष्यामि वदन्त्याः शृयतां मम ॥
nahi me rocate vīra gamanaṃ daṇḍakān prati | kāraṇaṃ tatra vakṣyāmi vadantyāḥ śṛyatāṃ mama ||
O hero, I do not relish this journey to Dandaka. Thereof I will tell you the reason. Do you listen to me as I tell you.
— M.N. Dutt (1891–94, public domain)
त्वं हि बाणधनुष्पाणिर्धात्रा सह वनं गतः। दृष्ट्वानवचरान् सर्वान् कच्चित् कुर्याः शरव्ययम्॥
tvaṃ hi bāṇadhanuṣpāṇirdhātrā saha vanaṃ gataḥ| dṛṣṭvānavacarān sarvān kaccit kuryāḥ śaravyayam||
Bearing bows and arrows in your hands, you have come to the wood along with your brother; and it may well happen) that seeing grim rangers of the forest, you may discharge your shafts.
— M.N. Dutt (1891–94, public domain)
क्षत्रियाणामिह धनुर्हताशस्येन्धनानि च। समीपतः स्थितं तेजोबलमुच्छुयते भृशम्॥
kṣatriyāṇāmiha dhanurhatāśasyendhanāni ca| samīpataḥ sthitaṃ tejobalamucchuyate bhṛśam||
Even as the vicinity of faggots increases the energy of fire, the proximity of (the bow) enhances the strength and energy of the Ksatriya.
— M.N. Dutt (1891–94, public domain)
पुरा किल महाबाहो तपस्वी सत्यवाञ्छुचिः। कस्मिश्चिंदभवत् पुण्ये वने रतमृगद्विजे॥
purā kila mahābāho tapasvī satyavāñchuciḥ| kasmiściṃdabhavat puṇye vane ratamṛgadvije||
Formerly, O long-armed one, in a sacred wood haunted by beasts and birds, there lived a truthful ascetic of a pure person.
— M.N. Dutt (1891–94, public domain)
तस्यैव तपसो विघ्नं कर्तुमिन्द्रः शचीपतिः। खङ्गपाणिरथागच्छदाश्रमं भटरूपधृक् ॥
tasyaiva tapaso vighnaṃ kartumindraḥ śacīpatiḥ| khaṅgapāṇirathāgacchadāśramaṃ bhaṭarūpadhṛk ||
Intending to disturb his austerities, Saci's lord, Indra, bearing a sword in his hand, came to the asylum in the guise of a warrior.
— M.N. Dutt (1891–94, public domain)
तस्मिंस्तदाश्रमपदे निहितः खङ्ग उत्तमः। स न्यासविधिना दत्तः पुण्ये तपसि तिष्ठतः॥
tasmiṃstadāśramapade nihitaḥ khaṅga uttamaḥ| sa nyāsavidhinā dattaḥ puṇye tapasi tiṣṭhataḥ||
And in that asylum, that excellent scimitar was deposited as a trust with that righteous person practising asceticisin.
— M.N. Dutt (1891–94, public domain)
स तच्छस्त्रमनुप्राप्य न्यासरक्षणतत्परः। वने तु विचरत्येव रक्षन् प्रत्ययमात्मनः॥
sa tacchastramanuprāpya nyāsarakṣaṇatatparaḥ| vane tu vicaratyeva rakṣan pratyayamātmanaḥ||
Receiving that weapon, that ascetic intent upon preserving his trust, range the forest, maintaining his faith.
— M.N. Dutt (1891–94, public domain)
यत्र गच्छत्युपादातुं मूलानि च फलानि च। न विना याति तं खङ्ग न्यासरक्षणतत्परः॥
yatra gacchatyupādātuṃ mūlāni ca phalāni ca| na vinā yāti taṃ khaṅga nyāsarakṣaṇatatparaḥ||
And intent upon preserving his trust, he goes nowhere for procuring fruits and roots without that sword deposited with him as a trust.
— M.N. Dutt (1891–94, public domain)
नित्यं शस्त्रं परिवहन् क्रमेण स तपोधनः। चकार रौद्रीं स्वां बुद्धिं त्यक्त्वा तपसि निश्चयम्॥
nityaṃ śastraṃ parivahan krameṇa sa tapodhanaḥ| cakāra raudrīṃ svāṃ buddhiṃ tyaktvā tapasi niścayam||
Constantly carrying the sword, by degrees, the ascetic, foregoing all thoughts about asceticism, had his mind involved in fierce sentiments.
— M.N. Dutt (1891–94, public domain)
ततः स रौद्राभिरतः प्रमत्तोऽधर्मकर्षितः। तस्य शस्त्रस्य संवासाज्जगाम नरकं मुनिः॥
tataḥ sa raudrābhirataḥ pramatto'dharmakarṣitaḥ| tasya śastrasya saṃvāsājjagāma narakaṃ muniḥ||
Thus in consequence of bearing that weapon, that ascetic taken up with fierce thoughts, losing his sobriety and led astray from righteousness, went to hell.
— M.N. Dutt (1891–94, public domain)
एवमेतत् पुरावृत्तं शस्त्रसंयोगकारणम्। अग्निसंयोगवद्धेतुः शस्त्रसंयोग उच्यते॥
evametat purāvṛttaṃ śastrasaṃyogakāraṇam| agnisaṃyogavaddhetuḥ śastrasaṃyoga ucyate||
This ancient story anent the carrying of arms, asserts that even as fire works change in a piece of wood, the presence of arms works alteration in the mind of him bearing them.
— M.N. Dutt (1891–94, public domain)
स्नेहाच्च बहुमानाच्च स्मारये त्वां तु शिक्षये। न कथंचन सा कार्या गृहीतधनुषा त्वया॥ बुद्धिर्वैरं विना हन्तुं राक्षसान् दण्डकाश्रितान्। अपराधं विना हन्तुं लोको वीर न मंस्यते॥
snehācca bahumānācca smāraye tvāṃ tu śikṣaye| na kathaṃcana sā kāryā gṛhītadhanuṣā tvayā|| buddhirvairaṃ vinā hantuṃ rākṣasān daṇḍakāśritān| aparādhaṃ vinā hantuṃ loko vīra na maṃsyate||
From affection and the high honour in which I hold you, I merely remind you of this matter. I do not teach you. Equipped with bows as you are, you should renounce all thoughts of slaying without hostility the Rākṣasas residing in Dandaka. Without offence none should be slain.
— M.N. Dutt (1891–94, public domain)
क्षत्रियाणां तु वीराणां वनेषु नियतात्मनाम्। धनुषा कार्यमेतावदार्तानामभिरक्षणम्॥
kṣatriyāṇāṃ tu vīrāṇāṃ vaneṣu niyatātmanām| dhanuṣā kāryametāvadārtānāmabhirakṣaṇam||
It is the duty of Kșatriya heroes by means of their bows to protect persons of subdued souls, come by any calamity.
— M.N. Dutt (1891–94, public domain)
क्व च शस्त्रं क्व च वनं क्व च क्षात्रं तपः क्व च। व्याविद्धमिदमस्माभिर्देशधर्मस्तु पूज्यताम्॥
kva ca śastraṃ kva ca vanaṃ kva ca kṣātraṃ tapaḥ kva ca| vyāviddhamidamasmābhirdeśadharmastu pūjyatām||
Where are arms? And where is the forest? Where is Kaştriya virtue? And where is asceticism? These are opposed to each other, let us, therefore, honour the morality that pertains to this place.
— M.N. Dutt (1891–94, public domain)
कदर्यकलुषा बुद्धिर्जायते शस्त्रसेवनात्। पुनर्गत्वा त्वयोध्यायां क्षत्रधर्मं चरिष्यसि ॥
kadaryakaluṣā buddhirjāyate śastrasevanāt| punargatvā tvayodhyāyāṃ kṣatradharmaṃ cariṣyasi ||
From following arms, one's sense gets befouled and deformed. Again going to Ayodhyā, You will observe the duties of Kastriyas.
— M.N. Dutt (1891–94, public domain)
अक्षया तु भवेत् प्रीतिः श्वश्रूश्वशुरयोर्मम । यदि राज्यं हि संन्यस्य भवेस्त्वं निरतो मुनिः॥
akṣayā tu bhavet prītiḥ śvaśrūśvaśurayormama | yadi rājyaṃ hi saṃnyasya bhavestvaṃ nirato muniḥ||
Then my mother-in-law and father-in-law shall experience enduring delight, if having renounced the kingdom, you lead the life of an ascetic.
— M.N. Dutt (1891–94, public domain)
धर्मादर्थः प्रभवति धर्मात् प्रभवते सुखम्। धमेण लभते सर्वं धर्मसारमिदं जगत्॥
dharmādarthaḥ prabhavati dharmāt prabhavate sukham| dhameṇa labhate sarvaṃ dharmasāramidaṃ jagat||
Interest springs from righteousness; and happiness also results therefrom. One attains everything through righteousness, in this world the only substantial thing.
— M.N. Dutt (1891–94, public domain)
आत्मानं नियमैस्तैस्तैः कर्षयित्वा प्रयत्नतः। प्राप्यते निपुणैर्धर्मो न सुखाल्लभते सुखम्॥
ātmānaṃ niyamaistaistaiḥ karṣayitvā prayatnataḥ| prāpyate nipuṇairdharmo na sukhāllabhate sukham||
Repressing self by diverse restrictions, intelligent people attain righteousness; but virtue crowned with felicity, is incapable of being attained by following pleasure.
— M.N. Dutt (1891–94, public domain)
नित्यं शुचिमतिः सौम्य चर धर्मं तपोवने। सर्वं तु विदितं तुभ्यं त्रैलोक्यमपि तत्त्वतः॥
nityaṃ śucimatiḥ saumya cara dharmaṃ tapovane| sarvaṃ tu viditaṃ tubhyaṃ trailokyamapi tattvataḥ||
O mild one! ever cherishing your heart in purity, do you practise piety in the wood of asceticism Everything the three worlds are truly known to you.
— M.N. Dutt (1891–94, public domain)
स्त्रीचा पलादेतदुपाहृतं मे धर्मं च वक्तुं तव कः समर्थः। विचार्य बुद्ध्या तु सहानुजेन यद् रोचते तत् कुरु माचिरेण ॥
strīcā palādetadupāhṛtaṃ me dharmaṃ ca vaktuṃ tava kaḥ samarthaḥ| vicārya buddhyā tu sahānujena yad rocate tat kuru mācireṇa ||
I have spoken this through feminine fickleness. Who can speak of righteousness to you? Reflecting on and understanding things, do you along with your younger brother speedily do what you like.
— M.N. Dutt (1891–94, public domain)