Book II : Ayodhya Kanda - Book Of Ayodhya
Rama refutes the atheistic arguments of Jabali and enunciates the importance of truthfulness. He states that truth is God and all virtues follow truthfulness. Rama further adds that there is nothing higher than truth. He announces that he wants to fulfil the command of is father, who was a devotee of truth and stay back in the forest. Jabali replies that just for the sake of convincing Rama to return to Ayodhya, he has spoken the words of a non-believer.
jaabaaleH tu vacaH shrutvaa raamaH satya aatmanaam varaH |
uvaaca parayaa yuktyaa sva buddhyaa ca avipannayaa || 2-109-1
1. shrutvaa= hearing; jaabaaleH= Jabali's; vachaH= words; raamaH= Rama; varaH= the best; satyaatmanaam= of virtuous and upright men; uvaacha= spoke; varayaa= with great; bhaktyaa= devotion; avipannayaa= and with an undisturbed; svabuddhyaa= mind of his own.
After hearing Jabali's words, Rama the best among virtuous and upright men spoke with a great devotion and with an undisturbed mind of his own (as follows);
bhavaan me priya kaama artham vacanam yad iha uktavaan |
akaaryam kaarya samkaasham apathyam pathya sammitam || 2-109-2
2. vachanam= the words; yat= which; bhavaan= you; uktavaan= spoke; iha= now; priyakaamaartham= wishing to please me; akaaryam= are impossible; kaarya saN^kaasham= which appears to be possible; apathyam= It is like a forbidden food; pathya sammatam= appearing to be an agreeable one.
"That which, in your desire to please me, you have counselled, is impossible though it appears to be possible. It is like a forbidden food, appearing to be an agreeable one."
nirmaryaadaH tu puruShaH paapa aacaara samanvitaH |
maanam na labhate satsu bhinna caaritra darshanaH || 2-109-3
3. puruSastu= A man; nirmaryaadaH= who is unruly; paapachaara samnvitaH= fully endowed with ill-conduct; bhinna chaaritra darshinaH= having a bad reputation and seeing differentiation in everything; na labhate= does not gain; maanam= respect; satsu= from honest men.
"He who is unruly, fully invested with ill-conduct, having a bad reputation and seeing differences in everything, does not gain respect from honest men."
kuliinam akuliinam vaa viiram puruSha maaninam |
caaritram eva vyaakhyaati shucim vaa yadi vaa ashucim || 2-109-4
4. chaaritrameva= One's conduct itself; vyaakhyaati= explains; kuliinam= whether one belongs to a good family; akuliinam vaa= or a bad family; viiram= a valiant man; viiram= a valiant man; puruSamaaninam= or an arrogant man; shuchim vaa= a chaste man; ashuchim= or an unchasti man.
"One's conduct itself explains whether one belongs to a good family or a bad family, valiant or arrogant and chaste or unchaste."
anaarayH tu aarya samkaashaH shaucaadd hiinaH tathaa shuciH |
lakShaNyavad alakShaNyo duhshiilaH shiilavaan iva || 2-109-5
adharmam dharma veSheNa yadi imam loka samkaram |
abhipatsye shubham hitvaa kriyaa vidhi vivarjitam || 2-109-6
kaH cetayaanaH puruShaH kaarya akaarya vicakShaNaH |
bahu mamsyati maam loke durvR^ittam loka duuShaNam || 2-109-7
5, 6, 7. kaH= chetayaanaH puruSaH= what sensible man; kaaryaakaarya vichakSaNaH= able to discern what is just and what is unjust; loke= in this world; bahumamsyati= would respect; maam= me; anaaryaH= who am ignoble; aaryasaNKaashaH= resembling as noble; hiinaH= bereft; shauchaat= of honesty; tathaa= and ashuchiH= also impure; alakSaNyaH= having no good qualities; lakSaNyavat= though appearing like one having good qualities; dushshiilah= ill-behaved; shiilavaaniva= though appearing as well-behaved; hitvaa= abndoning; shubham= righteousness; abhipatsye yadi= and getting hold of ;adharmam= unrighteousness; dharmaveSeNa= in the guise of piety; loka saN^karam= creating confusion in the world; kriyaa vidhivajitam= and disregarding rules of conduct.
"What sensible man, able to discern what is just and what is unjust, in this world, would respect me, if I am ignoble resembling as noble, bereft of honesty, impure, having no good qualities but appearing like the one having good qualities, ill-behaved but appearing as well-behaved abandoning righteousness and getting hold of unrighteousness in the guise of piety, creating confusion in the world and disregarding rules of conduct."
kasya yaasyaamy aham vR^ittam kena vaa svargam aapnuyaam |
anayaa vartamaano aham vR^ittyaa hiina pratijnayaa || 2-109-8
8. aham= (If) I; vartamaanaH= behave; anayaa= in this; vR^ittyaa= manner; hiina pratijJNayaa= faithlessly; kasya= to whom; daasyaami= can I give; vR^ittam= good conduct? kena= by which; aapruyaam= can I attain; svargam= heaven?
"If I behave in this manner faithlessly, to whom can I advise a prescribed conduct? How would I attain heaven?"
kaama vR^ittaH tu ayam lokaH kR^itsnaH samupavartate |
yad vR^ittaaH santi raajaanaH tad vR^ittaaH santi hi prajaaH || 2-109-9
9. ayam= this; kR^itsnaH= entire; lokaH= world; samupartate= would follow; kaama vR^ittaH= its own whims; yadvR^ittaaH= for whatever the conduct; raajaanaH= of the kings; santi hi= may be santi tadvR^ittaaH= such will be the conduct; prajaaH= of their subjects.
"This entire world would follow its own whims, for, whatever the conduct of the kings may be, such will be the coduct of their subjects."
satyam eva aanR^ishamsyam ca raaja vR^ittam sanaatanam |
tasmaat satya aatmakam raajyam satye lokaH pratiShThitaH || 2-109-10
10. sanaatanam= the eternal; raaja vR^ittam= royal governance; satyameva= is indeed an assemble of truth; anR^ishamsamcha= and not cruel; tasmaat= hence; raajyam- the kingship; satyaatmakam= has the truth as its essence; lokaH= the world; pratiSThitaH= is established; satye= in truth.
"The eternal royal governance is indeed an assemble of truth and not cruel. Hence, the kingship has the Truth as its essence. The world is established in Truth."
R^iShayaH caiva devaaH ca satyam eva hi menire |
satya vaadii hi loke asmin paramam gagcCati kShayam || 2-109-11
11. R^iSayashchaiva= even sages; devaashcha= and divine beings; satyamev= truthfulness alone; satyavaadii= the one who speaks truth; gachchhati= obtains; paramam= the highest; kSayam= position; asmin loke= in this world.
"Even sages and divine being have respected truthfulness alone. The one who speaks truth obtains the highest position in this world."
udvijante yathaa sarpaan naraad anR^ita vaadinaH |
dharmaH satyam paro loke muulam svargasya ca ucyate || 2-109-12
12. udvijante= (People) fear; naraat= of a person; anR^ita vaadinaH= who speaks untruth; sarpaat yathaa= as one fears a snake; satyam= truth; paraH= is the highest; dharmaH= virtue; uchyate= and stated; muulamcha= to be the origin; svargasya= of heaven.
"People fear of a person, who speaks untruth, as one fears a snake. Truth is the highest virtue and is stated to be the origin of heaven."
satyam eva iishvaro loke satyam padmaa samaashritaa |
satya muulaani sarvaaNi satyaan na asti param padam || 2-109-13
13. satyameva= truth alone; iishvaraH= i god loke= in this world; padmaa= the goddess of fortune; sadaa= always; aashritaa= attaches herself to; truth; sarvaani= All; satyamuulani= are rooted in truth; naasti= there is no; padam= position; param= higher; satyaat= then truth.
"Truth is god and all virtues follow truth. All are rooted in truth there is nothing higher than truth."
dattam iShTam hutam caiva taptaani ca tapaamsi ca |
vedaaH satya pratiShThaanaaH tasmaat satya paro bhavet || 2-109-14
14. dattam= gift; iSTamcha= sacrifice; hutam chaia= oblation; tapaamsiaha= austerities; taptaani= performed; vedaaH= and the scriptural texts; satya pratiSThaanaaH= have the foundation in Truth; tasmaat= hence; bhavet= one should; satya paraH= thoroughly surrender to truth.
"Gift sacrifice, oblation, austerities performed and the scriptural texts have the foundation in Truth. Hence, one should thoroughly surrender to truth.
ekaH paalayate lokam ekaH paalayate kulam |
majjaty eko hi nirayaH ekaH svarge mahiiyate || 2-109-15
15. ekaH= one; paalayite= rules; lokam= over the world; ekaH= one paalayate= rules; kuma= a race; ekaH= one; majjati= sinks into; niraye= hell; ekaH= one; mahiiyate= rises high; svarge= to heaven; (according to the degree of truthfulness practiced).
"One rules over the world. One develops a race. One sinks into hell . One rises high to heaven (according to one's degree of truthfulness practiced)."
so aham pitur nidesham tu kim artham na anupaalaye |
satya pratishravaH satyam satyena samayii kR^itaH || 2-109-16
16. saH aham= I as such; satya pratishravaH= am true to my promise; kimartham= why; naanupalaye= should I not fulfill; satyam= the true; niyogam= command; pituH= of my father; samayiikR^itam= which was a devotee satyam= of truth.
"I am true to my promise. Why should I not fulfilll the command of my father, who was a devotee of truth?"
na eva lobhaan na mohaad vaa na ca ajnaanaat tamo anvitaH |
setum satyasya bhetsyaami guroH satya pratishravaH || 2-109-17
17. satya pratishravaH= I, who conform to truth; naiva bhetsyaami= cannot demolish; setum= the bond; satyasya=truth; guroH= of my father; lobhaat= by covetousness; na= nor; mohaadvaa= by stupefaction; na= nor; ajJNaanaat= b ignorance; tamo.anvitaH= attended with darkness.
"Neither covetousness nor forgetfulness nor pride would cause me to destroy the bond of morality. I shall honour the vow made to my father."
asatya samdhasya sataH calasya asthira cetasaH |
na eva devaa na pitaraH pratiigcCanti iti naH shrutam || 2-109-18
18. naiva= neither; devaaH= gods; na= now; pitaraH= the manes; pratichchhanti= will accept the offerings; asatya sandhasya sataH= of those who are wanting in truth; chalasya= unsteady; asthira chestasaH= and unstable in mind; iti= this; shrutam= is what is taught; naH= to us.
"Neither gods nor the manes will accept the offerings of those who are wanting in truth, unsteady and unstable in their minds. This is what is taught to us."
pratyag aatmam imam dharmam satyam pashyaamy aham svayam |
bhaaraH sat puruSha aaciirNaH tad artham abhinandyate || 2-109-19
19. aham= I; svayam= myself; pashyaami= perceive; imam= this; satyam dharmam= virtue in the form of truthfulness; pratyagaatmam= as a universal permeation of spirit; tadartham= for that; bhaaraH= the burden; chiirNaaH= observed as a vow; abhimanyate= has been honoured; satpuruSaiH= by good men.
"I perceive this virtue i the form of truthfulness as a universal permeation of spirit. That is why, this burden, observed as a vow, has been honoured by good men."
kShaatram dharmam aham tyakShye hy adharmam dharma samhitam |
kShudraur nR^ishamsair lubdhaiH ca sevitam paapa karmabhiH || 2-109-20
20. aham= I; tyakSye= renounce; kSaatram dharmam= the so-called duty of a warrior; adharmam= it is injustice; dharma samhitam= under the name of justice; sevitam= it is practised; kSudraiH= by petty; nR^ishamsaiH= cruel; lubdhaiH= covetous; paapakar mabhiH= men of evid deeds.
"I renounce the so-called duty of a warrior, it is injustice under the name of justice, it is practised by petty cruel and covetous men of evil deeds."
kaayena kurute paapam manasaa sampradhaarya ca |
anR^itam jihvayaa ca aaha trividham karma paatakam || 2-109-21
21. paapam= sin; kurute= is committed; kaayena= by the body; sampradhaarya= after it has been conceived; manasaa= by the mind; anR^itamcha= and falsehood; aha= is spoken; jihvayaa= with tongue; paatakam karma= (thus) the degrading act; trividham= is of three types.
"Sin is committed by the body after it has been conceived by the mind and falsehood is spoken with the tongue. Thus, the degrading act is of three types (with body, mind and tongue)"
bhuumiH kiirtir yasho lakShmiiH puruSham praarthayanti hi |
svargastham ca anubadhnanti satyam eva bhajeta tat || 2-109-22
22. bhuumiH= the earth; kiirti= fame; yashaH= prosperity; lakSmiiH= and fortune; praarthayanti hi= indeed woo; puruSam= a man of truth; samanuvartante= and (they) constantly oblige; satyam= the truth; satyameva= truth alone; tat= should therefore; bhajeta= be strictly observed!.
"The earth, fame, prosperity and fortune indeed woo a man of truth. They constantly oblige the truth: truth should therefore be strictly observed!"
shreShTham hy anaaryam eva syaad yad bhavaan avadhaarya maam |
aaha yukti karair vaakyair idam bhadram kuruShva ha || 2-109-23
23. bhavaan= you; avadhaarya= have made it out; shreSTham= to be good; 'kuruSva= do; idam= this; bhadvam= good thing; yat= as; aha= uttered; maan= to me; syaat= must be; anaaryameva= are really unworthy
"The logical words, you have made it out to be good, saying 'Do this good thing' as uttered to me, are really unworthy."
katham hy aham pratijnaaya vana vaasam imam guroH |
bharatasya kariShyaami vaco hitvaa guror vacaH || 2-109-24
24. pratijJNaaya= having promised; gurau= to my father; imam vanavaasam= about my exile to the forest; hitvaa= and (now) abandoning; guroH= the father's; vachaH= the words; bharatasye= of Bharata?
"Having promised before my father about my exile to the forest, how can I fulfil Bharata's words now, abandoning the father's words?"
sthiraa mayaa pratijnaataa pratijnaa guru samnidhau |
prahR^iShTa maanasaa devii kaikeyii ca abhavat tadaa || 2-109-25
25. sthiraa= a firm; pratijJNaa= promise; pratijJNaata= has been pledged; mayaa= by me; gurusannidhau= in the presence of my father; tadaa= then; saa= that; devii kaikeyii cha= queen Kaikeyi also; abhavata= became; prahR^iSyamaaNaaH= rejoiced.
"A firm promise has been made by me in the presence of my father, when Queen Kaikeyi too became rejoiced."
vana vaasam vasann evam shucir niyata bhojanaH |
muulaiH puShpaiH phalaiH puNyaiH pitR^iR^in devaamH ca tarpayan || 2-109-26
samtuShTa panca vargo aham loka yaatraam pravartaye |
akuhaH shraddadhaanaH san kaarya akaarya vicakShaNaH || 2-109-27
26, 27. aham= I; pravartaye= will proceed; loka yaatraam= with the life-journey; vasan= by accepting; vanavaasam= the dwelling in the forest; evam= in this manner; shuchiH= by remaining pure of body and mind; niyata bhojanaH= having controlled my diet; tarpayan= by feasting; devaamshcha= the Gods; pitR^iin= and Ancestors; puN^yaiH= with pure; muulaiH= roots; puSpaiH= flowers; phalaiH= and fruits; samtuSTa paN^cha vargaH= with all my five senses fully sated; akuhaH= without any deceit; shraddha dhaanasan= fully devout; kaaryaakaarya vichakSaNaH= discriminative of what ought to be done and what ought not to be done.
"I will proceed with life-journey in this manner, by accepting this dwelling in the forest, by remaining pure in body and mind, having controlled my diet, by feasting the Gods and Ancestors with pure roots, flowers and fruits, with all my five senses fully sated, without any deceit, fully devout and discriminative of what ought to be done and what ought not to be done."
karma bhuumim imaam praapya kartavyam karma yat shubham |
agnir vaayuH ca somaH ca karmaNaam phala bhaaginaH || 2-109-28
28. praapya= having reached; imaam= this; karma bhuumim= terrestrial globe (the realm of action); karma= an action; yat= which; shubham= is virtuous; kartavyam= is to be done; agniH= the god of fire; vaayushcha= the wind- god; somashcha= and the moon-god; phalabhaaginaH= partake the fruits; karmaNaam= of their acts.
"Having reached this terrestrial globe (the realm of action), only a virtuous act is to be undertaken. The god of fire, the wind-god and the moon-god reap the fruits of their acts."
shatam kratuunaam aahR^itya deva raaT tridivam gataH |
tapaamsy ugraaNi ca aasthaaya divam yaataa maharShayaH || 2-109-29
29. aahR^itya= having performed; shatam= a hundred; kratuunaam= sacrifices; devaraat= Indra the Lord of celestials; gataH= went; tridivam= to heaven; aasthaaya= having practiced; ugraaNi= severe; tapaamsi= austerities; maharSayaH= the great sages; yaataaH= went; divam= to heaven.
"Having performed ahundred sacrifices, Indra the Lord of celestials went to heaven. Having practised severe austerities, the great sages went to heaven."
amR^iSyamaaNaH punarugratejaa |
nishamya taM naastikavaakyahetum |
athaabraviittaM nR^ipatestanuujo |
vigarhamaaNo vachaanaani tasya || 2-109-30
30. atha= thereafter; nishamya= having heard; tam= that; naastika vaakya hetum= argument of atheism; (inuntiated by Jabali); nR^ipateH tanunjaH= that prince; ugra tejaaH= with a terrible energy; amR^iSyamaaNaH= without tolerating; tasya= his; vachanaani= words; punaH= again; abraviit= spoke; vigarhamaaNaH= with a reproach; tam= to him.
Hearing that argument of atheism inuntiated by Jabali, Rama the prince with a terrible energy, without tolerating his words, spoke in reproach to him (as follows):
satyaM cha dharmaM cha paraakramaM cha |
bhuutaanukampaaM priyavaaditaam cha |
dvijaatidevaatithipuujanaM cha |
panthaanamaahustridivasya santaH || 2-109-31
31. santaH= the virtuous; aahuH= say; (that); satyamcha= truth; dharmamcha= piety; paraakramam= valour; bhuutaanukampaam= compassion for all beings; priya vaaditaamcha= polite speech; dvijaati devaatithi puujanamcha= and worship of Brahmanas, gods and unexpected guests; panthaanam= are the paths; tridivasya= to heaven.
"The virtuous say that truth, piety, valour, compassion for all beings, polite speech and worship of Brahmanas, gods and unexpected guests are the paths to heaven."
tenaivamaajJNaaya yathaavadartha |
mekodayaM sampratipadya vipraaH |
dharmaM charantaH sakalaM yathaava |
tkaaJ^KSanti lokaagamamapramattaaH || 2-109-32
32. tena= therefore; vipraaH= the learned; aajJNaaya= well-instructed; yathaavat= in what is to be; artham= their greatest advantage; sampratipadya= follow; ekodayam= their purpose rsolutely; charantaH= and fulfil; dharmam- their duty; sakalam= in its entirety; yathaavat= properly; apramattaaH= and attentively; kaaNKSanti= seeking; lokaagamam= to attain the higher realms.
"Therefore the learned, well-instructed in what is to be their greatest advantage; follow their purpose resolutely and fulfill their duty in its entirety properly and attentively, seeking to attain the highest realms."
nindaamyahaM karma pituH kR^itaM ta |
buddhyaanayaivaMvidhayaa charantaM |
sunaastikaM dharmapathaadapetam || 2-109-33
33. aham= I; nindaami= accuse; tat= that; karma= act; kR^itam= done; pituH= by my father; tvam aagR^ihNaat= in taking you into his service; yaH= you; viSamastha buddhim= with your misleading intelligence; charantam= moving; evam vidhayaa= with this type; buddhyaa= of intelligence; sunaastikam= a firm atheist; apetam= fallen; dharma pathaat= from the true path.
"I accuse the act done by my father in taking you into his service, you with your misleading intelligence, a firm atheist fallen from the true path."
yathaa hi choraH sa tathaa hi buddha |
stathaagataM naastikamatra vidhhi |
tasmaaddhi yaH shaN^kyatamaH prajaanaam |
na naasti kenaabhimukho budhaH syaat 2-109-34
34. yathaahi tathaa hi= It is an exact state of the case; saH= that; buddhaH= a mere intellection; choraH= (is deserves to be punished) as a thief; viddhi= and know; naastikam= an atheist; atra= here; tathaagatam= to be on par with a mere intellectual; tasaat= therefore; yaH= he who; shaN^kya tamaH= is the most suspectable; prajaanaam= (should be punished in the interest of) the people; na syaat= In no case; buddhaH= should a wise man; abhimukhaH= consort; naastikaa= with an atheist.
"It is an exact state of the case that a mere *intellection deserves to be punished as it were a thief and know an atheist to be on par with a mere intellectual. Therefore he is the most suspectable and should be punished in the interest of the poeple. In no case should a wise man consort with an atheist."
* It is the word that is responding to the chanllenge, which we call intellection. Truth/God is very subtle. A mind that is caught in the net of words/arguments cannot understand truth/God.
tvatto janaaH puurvatare varaashcha |
shubhaani karmaaNi bahuuni chakruH |
chitvaa sademaM cha param cha laukaM |
tasmaaddvijaaH svasti hutaM kR^itaM cha 2-109-35
35. janaaH= men; puurvatare= that lived before;tvattaH= than you; chakruH= have performed; babuumi= many; shubhaani= auspicious; karmaaNi= acts; chhitvaa= abandoning; (all hopes of reward); imamcha= in this world; param= as well as the next; tasmaat= therefore; dvijaaH= Brahmanas; hutamcha= offer oblations in the sacred five; kR^itam= and practise; svasti= noble; kR^itam= deeds.
"Men that lived before you have performed many auspicious acts, abandoning all hopes of reward in this world as well as the next. Therefore, Brahmanas offer oblations in the sacred fire and practise noble deeds."
dharme rataaH sat puruShaiH sametaaH |
tejasvino daana guNa pradhaanaaH |
ahimsakaa viita malaaH ca loke |
bhavanti puujyaa munayaH pradhaanaaH || 2-109-36
36. munayaH= the sages; rataaH= who are devoted; dharme= to righteousness; sametaaH= associating; satpuruSaiH= with men of virtue; tejasvinaH= endowed with spiritual splendour; daanaguNa pradhaanaaH= practising abundant charity; ahimsakaaH= harmless; viitamalaaH= washed free from all taint; bhavanti= become; puujyaaH= honoured; loke= in the world.
"The sages who are devoted to righteousness, associating with men of virtue, endowed with spiritual splendour, practising abundant charity, harm-less and washed free of all taint, are honoured into the world."
iti bruvantaM vachanaM saroSaM |
raamaM mahaatmaanamadiinasattvam |
uvaacha pathyaM punaraastikaM cha |
satyaM vachaH saanunayaM cha vipraH || 2-109-37
37. mahaatmaanam= to the high-souled Rama; adiina sattvam= who never had self-souled Rama; adiina sattvam= who never had self-pity; bruvantam= and speaking; saroSam= indignantly; iti= as aforesaid; vipraH= Jabali brahmana; punaH uvaacha= replied; saanunayam= in a fitting manner; vachaH= in words; pathyam= that were beneficial; satya= and truthful; aastikam= which showed his belief in authority of Vedas, the other world and so on.
"To the high-souled Rama, who never had self-pity and speaking indignantly as aforesaid, Jabali (that brahmana) replied in a fitting manner in words that were beneficial and truthful, which showed his belief in authority of Vedas, the other world and so on."
na naastikaanaaM vachanam braviimyahaM |
na naastiko.ahaM na cha naasti kiMchana |
samiikSya kaalaM punaraastiko.abhavaM |
bhaveya kaale punareva naastikaH || 2-109-38
38. aham= I; na braviimi= and not speaking; vachanam= the words; naastikaanaam= of non-believers; aham= I; na= am not; naastikaH= an atheist; nacha naasti= now is it a fact that nothing exists; kimchana= whatsoever; samiikSya= perceiving; kaalam= the time; abhavam= I have become; punareva= just again; naastikaH= a non-believer.
"I am not speaking the words of non- believers. I am not an atheist, nor is it a fact that nothing exists whatsoever. Perceiving the time, I have become a believer. When the time comes, I will become again just a non-believer."
sa chaapi kaalo.aya mupaagataH shanaiH |
yathaa mayaa naastikavaagudiiritaa |
nivartanaarthaM tava raama kaaraNaat |
prasaadanaarthaM cha mayaitadiiritam || || 2-109-39
39. raama= O, Rama! SaH= that; ayam kaalaH api= and this time too; upaagataH= came; shanaiH= slowly, yathaa= how; naastika vaak= the words of non=believer; udiiritaa= came from my mouth; etat= this; iiritam= was spoken; tava kaaraNaat= for your sake; prasaadanaartham cha= to pacify you; nivartanaartham= and to persuade you to return (to Ayodhya).
"O, Rama! That and this time too came gradually. The words of a non-believer were spoken by me for your sake, to pacify you and to persuade you to return to Ayodhya."
ityaarSe shriimaadraamaayaNe aadikaavye ayodhyaakaaNDe navottarashatatamaH sargaH
Thus completes 109th Chapter of Ayodhya Kanda of the glorious Ramayana of Valmiki, the work of a sage and the oldest epic.
© August 2005, K. M. K. Murthy