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.
जाबालेः तु वचः श्रुत्वा रामः सत्य आत्मनाम् वरः |
उवाच परया युक्त्या स्व बुद्ध्या च अविपन्नया || २-१०९-१
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);
भवान् मे प्रिय काम अर्थम् वचनम् यद् इह उक्तवान् |
अकार्यम् कार्य सम्काशम् अपथ्यम् पथ्य सम्मितम् || २-१०९-२
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."
निर्मर्यादः तु पुरुषः पाप आचार समन्वितः |
मानम् न लभते सत्सु भिन्न चारित्र दर्शनः || २-१०९-३
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."
कुलीनम् अकुलीनम् वा वीरम् पुरुष मानिनम् |
चारित्रम् एव व्याख्याति शुचिम् वा यदि वा अशुचिम् || २-१०९-४
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."
अनारयः तु आर्य सम्काशः शौचाद्द् हीनः तथा शुचिः |
लक्षण्यवद् अलक्षण्यो दुह्शीलः शीलवान् इव || २-१०९-५
अधर्मम् धर्म वेषेण यदि इमम् लोक सम्करम् |
अभिपत्स्ये शुभम् हित्वा क्रिया विधि विवर्जितम् || २-१०९-६
कः चेतयानः पुरुषः कार्य अकार्य विचक्षणः |
बहु मंस्यति माम् लोके दुर्वृत्तम् लोक दूषणम् || २-१०९-७
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."
कस्य यास्याम्य् अहम् वृत्तम् केन वा स्वर्गम् आप्नुयाम् |
अनया वर्तमानो अहम् वृत्त्या हीन प्रतिज्नया || २-१०९-८
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?"
काम वृत्तः तु अयम् लोकः कृत्स्नः समुपवर्तते |
यद् वृत्ताः सन्ति राजानः तद् वृत्ताः सन्ति हि प्रजाः || २-१०९-९
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."
सत्यम् एव आनृशंस्यम् च राज वृत्तम् सनातनम् |
तस्मात् सत्य आत्मकम् राज्यम् सत्ये लोकः प्रतिष्ठितः || २-१०९-१०
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."
ऋषयः चैव देवाः च सत्यम् एव हि मेनिरे |
सत्य वादी हि लोके अस्मिन् परमम् गग्च्छति क्षयम् || २-१०९-११
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."
उद्विजन्ते यथा सर्पान् नराद् अनृत वादिनः |
धर्मः सत्यम् परो लोके मूलम् स्वर्गस्य च उच्यते || २-१०९-१२
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."
सत्यम् एव ईश्वरो लोके सत्यम् पद्मा समाश्रिता |
सत्य मूलानि सर्वाणि सत्यान् न अस्ति परम् पदम् || २-१०९-१३
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."
दत्तम् इष्टम् हुतम् चैव तप्तानि च तपांसि च |
वेदाः सत्य प्रतिष्ठानाः तस्मात् सत्य परो भवेत् || २-१०९-१४
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.
एकः पालयते लोकम् एकः पालयते कुलम् |
मज्जत्य् एको हि निरयः एकः स्वर्गे महीयते || २-१०९-१५
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)."
सो अहम् पितुर् निदेशम् तु किम् अर्थम् न अनुपालये |
सत्य प्रतिश्रवः सत्यम् सत्येन समयी कृतः || २-१०९-१६
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?"
न एव लोभान् न मोहाद् वा न च अज्नानात् तमो अन्वितः |
सेतुम् सत्यस्य भेत्स्यामि गुरोः सत्य प्रतिश्रवः || २-१०९-१७
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."
असत्य संधस्य सतः चलस्य अस्थिर चेतसः |
न एव देवा न पितरः प्रतीग्च्छन्ति इति नः श्रुतम् || २-१०९-१८
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."
प्रत्यग् आत्मम् इमम् धर्मम् सत्यम् पश्याम्य् अहम् स्वयम् |
भारः सत् पुरुष आचीर्णः तद् अर्थम् अभिनन्द्यते || २-१०९-१९
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."
क्षात्रम् धर्मम् अहम् त्यक्ष्ये ह्य् अधर्मम् धर्म सम्हितम् |
क्षुद्रौर् नृशंसैर् लुब्धैः च सेवितम् पाप कर्मभिः || २-१०९-२०
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."
कायेन कुरुते पापम् मनसा सम्प्रधार्य च |
अनृतम् जिह्वया च आह त्रिविधम् कर्म पातकम् || २-१०९-२१
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)"
भूमिः कीर्तिर् यशो लक्ष्मीः पुरुषम् प्रार्थयन्ति हि |
स्वर्गस्थम् च अनुबध्नन्ति सत्यम् एव भजेत तत् || २-१०९-२२
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!"
श्रेष्ठम् ह्य् अनार्यम् एव स्याद् यद् भवान् अवधार्य माम् |
आह युक्ति करैर् वाक्यैर् इदम् भद्रम् कुरुष्व ह || २-१०९-२३
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."
कथम् ह्य् अहम् प्रतिज्नाय वन वासम् इमम् गुरोः |
भरतस्य करिष्यामि वचो हित्वा गुरोर् वचः || २-१०९-२४
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?"
स्थिरा मया प्रतिज्नाता प्रतिज्ना गुरु सम्निधौ |
प्रहृष्ट मानसा देवी कैकेयी च अभवत् तदा || २-१०९-२५
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."
वन वासम् वसन्न् एवम् शुचिर् नियत भोजनः |
मूलैः पुष्पैः फलैः पुण्यैः पितृऋन् देवामः च तर्पयन् || २-१०९-२६
सम्तुष्ट पन्च वर्गो अहम् लोक यात्राम् प्रवर्तये |
अकुहः श्रद्दधानः सन् कार्य अकार्य विचक्षणः || २-१०९-२७
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."
कर्म भूमिम् इमाम् प्राप्य कर्तव्यम् कर्म यत् शुभम् |
अग्निर् वायुः च सोमः च कर्मणाम् फल भागिनः || २-१०९-२८
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."
शतम् क्रतूनाम् आहृत्य देव राट् त्रिदिवम् गतः |
तपांस्य् उग्राणि च आस्थाय दिवम् याता महर्षयः || २-१०९-२९
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."
अमृष्यमाणः पुनरुग्रतेजा |
निशम्य तं नास्तिकवाक्यहेतुम् |
अथाब्रवीत्तं नृपतेस्तनूजो |
विगर्हमाणो वचानानि तस्य || २-१०९-३०
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):
सत्यं च धर्मं च पराक्रमं च |
भूतानुकम्पां प्रियवादिताम् च |
द्विजातिदेवातिथिपूजनं च |
पन्थानमाहुस्त्रिदिवस्य सन्तः || २-१०९-३१
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."
तेनैवमाज्ञाय यथावदर्थ |
मेकोदयं सम्प्रतिपद्य विप्राः |
धर्मं चरन्तः सकलं यथाव |
त्काज़्^ख़्षन्ति लोकागममप्रमत्ताः || २-१०९-३२
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."
निन्दाम्यहं कर्म पितुः कृतं त |
बुद्ध्यानयैवंविधया चरन्तं |
सुनास्तिकं धर्मपथादपेतम् || २-१०९-३३
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."
यथा हि चोरः स तथा हि बुद्ध |
स्तथागतं नास्तिकमत्र विध्हि |
तस्माद्धि यः शङ्क्यतमः प्रजानाम् |
न नास्ति केनाभिमुखो बुधः स्यात् २-१०९-३४
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.
त्वत्तो जनाः पूर्वतरे वराश्च |
शुभानि कर्माणि बहूनि चक्रुः |
चित्वा सदेमं च परम् च लौकं |
तस्माद्द्विजाः स्वस्ति हुतं कृतं च २-१०९-३५
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."
धर्मे रताः सत् पुरुषैः समेताः |
तेजस्विनो दान गुण प्रधानाः |
अहिंसका वीत मलाः च लोके |
भवन्ति पूज्या मुनयः प्रधानाः || २-१०९-३६
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."
इति ब्रुवन्तं वचनं सरोषं |
रामं महात्मानमदीनसत्त्वम् |
उवाच पथ्यं पुनरास्तिकं च |
सत्यं वचः सानुनयं च विप्रः || २-१०९-३७
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."
न नास्तिकानां वचनम् ब्रवीम्यहं |
न नास्तिकोऽहं न च नास्ति किंचन |
समीक्ष्य कालं पुनरास्तिकोऽभवं |
भवेय काले पुनरेव नास्तिकः || २-१०९-३८
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."
स चापि कालोऽय मुपागतः शनैः |
यथा मया नास्तिकवागुदीरिता |
निवर्तनार्थं तव राम कारणात् |
प्रसादनार्थं च मयैतदीरितम् || || २-१०९-३९
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."
- - -
इत्यार्षे श्रीमाद्रामायणे आदिकाव्ये अयोध्याकाण्डे नवोत्तरशततमः सर्गः
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© August 2005, K. M. K. Murthy
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