Hanuma, with his army, approaches Rama and informs him that Indrajit has killed Seetha. Rama faints away, upon hearing that news. The monkeys sprinkle water on Rama, so that he regains consciousness. Then, Lakshmana embraces Rama and discusses with him the roles of vice and virtue in life. After consoling Rama, Lakshmana prepares for a fight with Indrajit.
राघवश्चापि विपुलं तं राक्षसवनौकसाम् |
श्रुत्वा सङ्ग्रामनिर्घोषं जाम्बवन्तमुवाच ह || ६-८३-१
1. shrutvaa = hearing; tam vipulam samgraama nirghoSham = that great tumult of battle; raakShasa vanaukasam = between demons and monkeys; raaghavashchaapi = Rama; uvaacha ha = spoke; jaambavantam = to Jambavan (as follows):
On hearing that great tumult of battle between demons and monkeys, Rama spoke to Jambavan as follows:
सौम्य नूनं हनुमता कृतं कर्म सुदुष्करम् |
श्रूयते हि यथा भीमः सुमहानायुधस्वनः || ६-८३-२
2. saumya = O excellent Jamabavan !; yathaa = from the way in which; sumahaan = a very great; bhiimaH = terrible; aayudhasvanaH = rattling sound of arms; shruuyate = is ehard (it seems); suduShkaram karma = an exceedingly difficult feat; kR^itam = has been performed; hanumataa = by Hanuma; nuunam = it is certain.
"O excellent Jambavan! From the way in which a very great terrible rattling sound of arms in heard, it seems an exceedingly difficult feat has been performed by Hanuma. It is certain."
तद्गच्छ कुरु साहाय्यं स्वबलेनाभिसंवृतः |
क्षिप्रमृष्कपते तस्य कपिश्रेष्ठस्य युध्यतः || ६-८३-३
3. R^ikShapate = O lord of bears!; tat = therefore; abhisamvR^itaH = accompanied; svabalena = by your own army; gachchha = go; kShipram = and quickly; kuru saahaayyam = extend your help; tasya kapishreShThasya = to that Hanuma; yudhyataH = who is fighting.
"O lord of bears! Therefore, accompanied by your own army, go and quickly extend your help to that Hanuma, who is fighting."
ऋक्षराजस्तथेत्युक्त्वा स्वेनानीकेन संवृतः |
आगच्छत्पश्चिमद्वारं हनूमान्यत्र वानरः || ६-८३-४
4. uktvaa = saying; tatheti = "yet; so be it"; samvR^itaH = and surrounded; svena aniikena = by his own army; R^ikShapatiH = Jambavan; aagachchat = came; pashchima dvaaram = to the western gate; yatra = where; vaanaraH = the monkey; hanuumaan = Hanuma was.
Saying "Yes, so be it" and surrounded by his own army, Jambavan came to the western gate, where the monkey, Hanuma was.
अथायान्तं हनूमन्तं ददर्शर्क्षपतिः पथि |
वानरैः कृतसङ्ग्रामैः श्वसद्भिरभिसंवृतम् || ६-८३-५
5. atha = thereupon; R^ikShapatiH = Jambavan; dadarsha = saw; hanuumantam = Hanuma; aayaantam = coming; abhisamvR^itam = surrounded; vaanaraiH = by monkeys; tadaa kR^itasamgraamaiH = who had then given fight; shvasadbhiH = and were sighing (on account of grief caused by the destruction of Seetha).
Thereupon, Jambavan saw Hanuma, coming with monkeys, who had given fight and were sighing (on account of grief caused by the destruction of Seetha).
दृष्ट्वा पथि हनूमांश्च तदृष्कबलमुद्यतम् |
नीलमेघनिभं भीमं संनिवार्य न्यवर्तत || ६-८३-६
6. dR^iShTvaa = seeing; tat = that; bhiimam = terrible; R^ikShabalam = army of bears; niila megha nibham = looking like a dark cloud; pathi = on their way; udyatam = ready; samnivaarya = and effectively intercepting it; hanuumaancha = Hanuma; nyavartata = retreated (them all).
Seeing that terrible army of bears, looking like a dark cloud on their way, ready (to perform battle) and effectively intercepting it, Hanuma retreated them all.
स तेन हरिसैन्येन संनिकर्षं महायशाः |
शीघ्रमागम्य रामाय दुःखितो वाक्यमब्रवीत् || ६-८३-७
7. shiighram = quickly; aagamya samnikarSham = seeking the presence (of Rama); tena sainyena sha = with that army; mahaayashaaH = the highly illustrious; saH = Hanuma; duHkhitaH = with sorrow; abraviit = spoke; vaakyam = the following words; raamaaya = to Rama.
Quickly seeking the presence of Rama with that army, the highly illustrious Hanuma, with sorrow, spoke the following words to Rama:
समरे युध्यमानानामस्माकं प्रेक्षतां च सः |
जघान रुदतीं सीतामिन्द्रजिद्रावणात्मजः || ६-८३-८
8. prekShataam = while we stood looking on yudhya maanaanaam samare = during the time we were carrying on the battle; indrajit = Indrajit; raavaNaatmajaH = the son of Ravana; asmaakam puraH = in front of us; jaghaana = killed; rudatiim = the lamenting; siitaam = Seetha.
"While we, who were carrying on the battle, stood looking on, Indrajit, the son of Ravana killed Seetha in front of us, even though she continued to weep."
उद्भ्रान्तचित्तस्तां दृष्ट्वा विषण्णोऽहमरिन्दम |
तदहं भवतो वृत्तं विज्ञापयितुमागतः || ६-८३-९
9. arimdama = O destroyer of enemies!; dR^iShTvaa = seeing; taam = her; udbhraanta chittaH = with a distressed mind; aham viShaNNaH = I felt sad; aham = I; aagataH = came; viJNaapayitum = to report; bhavataH = to you; vR^ittam = the event.
"O destroyer of enemies! On seeing her with my distressed mind, I felt sad. I came to report the event to you."
तस्य तद्वचनं श्रुत्वा राघवः शोकमूर्छितः |
निपपात तदा भूमौ छिन्नमूल इव द्रुमः || ६-८३-१०
10. shrutvaa = hearing; tat vachanam = those words; tasya = of Hanuma; raaghavaH = Rama; tadaa = then; shokamuurchchhitaH = was excited with grief; nipapaata = and fell down; bhuumau = on the ground; drumaH iva = like a tree; chchhinna muulah = with its bottom chopped off.
Hearing those words of Hanuma, Rama then was agitated with grief and fell down on the ground, like a tree with its bottom chopped off.
तं भूमौ देवसङ्काशं पतितं दृश्य राघवम् |
अभिपेतुः समुत्पत्य सर्वतः कपिसत्तमाः || ६-८३-११
11. dR^ishya = seeing; tam raamam = that Rama; deva samkaasham = with the resemblance of god; patitam = who fell; bhuumau = on the ground; kaisattamaaH = the chiefs of monkeys; samutpatya = came bouncing; sarvataH = from all sides; abhipetuH = rushed towards him.
On seeing that Rama, who with the semblance of god, falling on the ground, the chiefs of monkeys came bouncing from all sides and rushed towards him.
असिञ्चन्सलिलैश्चैनं पद्मोत्पलसुगन्धिभिः |
प्रदहन्तमसह्यं च सहसाग्निमिवोत्थितम् || ६-८३-१२
12. asiN^chan = they sprinkled; enam = him; salilaiH = with water; padmotpalasugandhibhiH = fragrant with scent of lotuses and lilies; iva as (one would sprinkle); anaasaadyam = an inextinguishable; agnim = fire; udyadam = which has just flared up; sahasaa = suddenly; pradahantam = and is burning all.
They sprinkled him with water, fragrant with scent of lotuses and lilies, as one would sprinkle an inextinguishable as one would sprinkle an inextinguishable fire, which has just flared up suddenly and is burning all.
तं लक्ष्मणोऽथ बाहुभ्यां परिष्वज्य सुदुःखितः |
उवाच राममस्वस्थं वाक्यं हेत्वर्थसंहितम् || ६-८३-१३
13. atha = then; suduHkhitaH = the very much lamenting; lakShmaNaH = Lakshmana; pariShvajya = having embraced; tam asvastham raamam = that ailing Rama; uvaacha = spoke; vaakyam = the following words; hetvartha samyutam = endowed with a reason and meaning.
Then, the highly lamenting Lakshmana, having embraced that ailing Rama in his arms, spoke the following meaningful words, endowed with reason:
शुभे वर्त्मनि तिष्ठन्तं त्वामार्यविजितेन्द्रियम् |
अनर्थेभ्यो न शक्नोति त्रातुं धर्मो निरर्थकः || ६-८३-१४
14. aarya = O venerable brother!; dharmaH = virtue; na shaknoti = cannot; traatum = save; tvaam = you; tiShthantam = who are sticking; shubhe vartmani = to the noble path; vijitendraiyam = and who have subdued the senses; anarthebhyaH = from adversities; nirarthakaH = is useless.
"O venerable brother! Virtue cannot save you, who are sticking to the noble path and who have subdued the senses, from adversities and is (hence) useless."
भूतानां स्थावराणां च जङ्गमानां च दर्शनम् |
यथास्ति न तथा धर्मस्तेन नास्तीति मे मतिः || ६-८३-१५
15. yathaa = just as; sthaavaraaNaam = inanimate beings; jaN^gamaanaamcha = and animate beings; asti darshanam = are visible; tathaa = likewise; na = (virtue and vice) are not visible; tena = therefore; me matiH = my opinion; dharmaH naastiiti = is that virtue is non-existent.
"Just as inanimate and animate beings are visible, likewise virtue and vice are not visible. Therefore, my opinion is that virtue is non-existent."
यथैव स्थावरं व्यक्तं जङ्गमं च तथाविधम् |
नायमर्थस्तथा युक्तस्त्वद्विधो न विपद्यते || ६-८३-१६
16. yathaiva = even as; sthaavanam = inanimate beings; jaN^gamma cha = animate beings; vyaktam = are expressly visible; tathaavidham tathaa = likewise; ayam = this; arthaH = form of virtue or vice; nayuktaH = is not established; tvadvidhaH = a virtuous man like you; na vipadyate = would not fail.
"Even as inanimate beings and animate beings are expressly visible, likewise this form of virtue of vice is not established. For, in that case, a virtuous man like you would not have this misfortune."
यद्यधर्मो भवेद्भूतो रावणो नरकं व्रजेत् |
भवांश्च धर्मसंयुक्तो नैवं व्यसनमाप्नुयात् || ६-८३-१७
17. yadi adharmaH = if unrighteousness; bhuutaH bhaved = had been effective; raavaNaH = Ravana; vrajet = should have obtained; narakam = the hell; bhavaan cha = you; dharma samyuktaH = endowed with righteousness; naapnuyaat = would never obtain; vyasanam = adversity; evam = in this way.
"If unrighteousness had been effective, Ravana should have obtained the hell. You, endowed with virtue, would never obtain such troubles."
तस्य च व्यसनाभावाद्व्यसनं च गते त्वयि |
धर्मेणोपलभेद्धर्ममधर्मं चाप्यधर्मतः || ६-८३-१८
18. tasya vyasanaabhaavaat = since there is absence of calamity for Ravana; tvayi vyasanam aagate = and misfortune occurred to you; bhavati adharmam = the result of vice is obtained; dharmaH = by virtue; paraspara virodhinau = the contraries of each other (have changed the roles with each other).
"Since there is absence of calamity for Ravana and misfortune occurred to you, the result of vice is obtained through virtue and the result of virtue is obtained through vice. The contraries of each other have changed the roles with each other."
धर्मेणोपलभेद्धर्ममधर्मं चाप्यधर्मतः |
यदि धर्मेण युज्येरन्नाधर्मः प्रतिष्ठतः || ६-८६-१९
न धर्मेण वियुज्येरन्नधर्मरुचयो जनाः |
धर्मेण चरतां धर्मस्तथा चैषां फलं भवेत् || ६-८३-२०
19; 20. dharmam = will the fruit of virtue; upalabhet = be obtained; dharmaNa = through virtue?; adharmam cha = will the fruit of vice; (be obtained); adharmataH = through vice?; yadi yeShu = if those in whom; adharmaH = the unrighteousness; pratiShThetaH = is rooted; yujyeran = are enjoined with; adharmeNa = the fruit of unrigheousness alone; janaaH = people; adharma ruchayaH = showing interest in unrighteousness; pratiShThetaH = is rooted; yujyeran = are enjoined with; adharmeNa = the fruit of unrighteousness alone; janaaH = people; adharma ruchayaH = showing interest in unrighteousness; na viyujyeran = would be deprived; dhameNa = of the fruit of virtue; bhavet = would accrue; eShaam = to those; charataam = who administer; dharmam = righteousness; dharmeNa = through that virtue.
Will the fruit of virtue be obtained through virtue and fruit of vice through vice? If that in whom unrighteousness is rooted are enjoined with the fruit of unrighteousness alone, people showing interest in unrighteousness would be deprived of the fruit of virtue. The fruit of virtue alone would have accrued to those who administer righteousness through that virtue?
यस्मादर्था विवर्धन्ते येष्वधर्मः प्रतिष्ठितः |
क्लिश्यन्ते धर्मशीलाश्च तस्मादेतौ निरर्थकौ || ६-८३-२१
21. yasmaat = since; arthaaH = prosperities; yeShu = of those in whom; adharmaH = unrighteousness; pratiShThitaH = is rooted; vivardhante = develop; dharmashiilaaH cha = (while) those who are having conduct of virtue; klishyante cha = suffer; tasmaat = hence; etau = these two (viz. virtue and vice); nirarthakau = are useless.
Since prosperities of those, in whom unrighteousness is rooted, develop; while those who have a conduct of virtue suffer, hence these two (virtue and vice) are useless.
वध्यन्ते पापकर्माणो यद्यधर्मेण राघव |
वधकर्महतो धर्मः स हतः कं वधिष्यति || ६-८३-२२
22. raaghava = O Rama; yadi paapakarmeNa = if sinful doers; vadhyante = are killed; adharmeNa = by (their own); vice; saH adharmaH = that unrighteousness; vadhakarma hataH = as it does in the act of killing; hataH = will be forthwith destroyed; kam = whom; (will that unrighteousness); vadhiShyati = destroy? (Which is destroyed in the course of three seconds)?
"O Rama! If sinful doers are killed by their own vice, that unrighteousness, as it does, in the act of killing, will be forthwith destroyed. Whom will that unrighteousness destroy (which is destroyed in the course of three seconds)?"
अथ वा विहितेनायं हन्यते हन्ति वा परम् |
विधिरालिप्यते तेन न स पापेन कर्मणा || ६-८३-२३
23. athavaa = Or; ayam = if a man; hanyate = is killed; vihitena = by a recourse to a ritual prescribed in the scriptures; hantivaa = or kills; aparam = another (by recourse to such a ritual); saH vidhiH = that destiny (alone); karmaNaa = which is engendered by the aforesaid ritual; lipyate = is tainted; paapena karmaNaa = by that sinful act; na kartaH = and not the agent.
"Or if a man is killed by a recourse to a ritual prescribed in the scriptures or kills another (by recourse to such a ritual), that destiny alone, which is engendered by that ritual, is tainted by that sinful act and not the agent."
अदृष्टप्रतिकारेण अव्यक्तेनासता सता |
कथं शक्यं परं प्राप्तुं धर्मेणारिविकर्शन || ६-८३-२४
24. arivikarShaNa = O Rama; the destroyer of adversaries!; svavyaktena = It is not clear; katham = how; param praaptum shakyam = can prosperity be reached; dharmeNa = by righteousness; adR^iShTa pratikaareNa = which has never known how to retaliate; asataa sataa = and hence is non-existent.
"O Rama, the destroyer of adversaries! It is not clear how prosperity can be reached by righteousness, which has never known how to retaliate. Hence, righteousness seems to be non-existent."
यदि सत्स्यात्सतां मुख्य नासत्स्यात्तव किं चन |
त्वया यदीदृशं प्राप्तं तस्मात्सन्नोपपद्यते || ६-८३-२५
25. sataam mukhya = O chief among the virtuous!; sat syaat yadi = If righteousness is really there; asat na kimchana = no bad event whatever; syaat = would have occurred; tava = to you; yat = for which reason; iidR^isham = such a calamity; praaptam = is obtained; tvayaa = by you; tasmaat = for that reason; sat = virtue; na upapadyate = does not exist.
"O chief among the virtuous! If righteousness were really there, no evil whatever would have accrued to you. As you reaped such a calamity, the hypotheses that the destiny engendered by virtuous acts is real is not proved."*
*The utterance of such apparently incoherent words on the part of Lakshmana in a fit of agony on seeing Rama agonized shows his agitation caused by love. Later on, as his grief subsides, Lakshmana himself says in verse 44 below that he had given expression only to assuage the grief of Rama and spur him on to action.
अथ वा दुर्बलः क्लीबो बलं धर्मोऽनुवर्तते |
दुर्बलो हृतमर्यादो न सेव्य इति मे मतिः || ६-८३-२६
26. athavaa = or else; dharmaH = (if) righteousness; durbalaH = becomes weak; kliibah = and cowardly; anuvartate = as it surrender; balam = to the might; me matiH = it is my opinion; (that the righteousness); durbalaH = which lacks strength; hR^ita maryaadaH = and has been deprived of its capacity; na sevyaH iti = should no longer be pursued.
"Or else, if righteousness becomes weak and cowardly, as it surrenders to the might, it is my opinion that the righteousness, which lacks strength and has been deprived of its capacity, should no longer be pursued."
बलस्य यदि चेद्धर्मो गुणभूतः पराक्रमे |
धर्ममुत्सृज्य वर्तस्व यथा धर्मे तथा बले || ६-८३-२७
27. vartasva = depend on; bale = might; yathaa tathaa = as you do (now); dharma = on virtue; dharmam yadi = if the virtue; guNabhuutaH chet = is subordinate; balasya = to might; utsR^ijya = giving up; dharmam paraakrame = predominance of virtue.
"Depend on might, as you do now on virtue, if the virtue is subordinate to might, thus giving up predominance of virtue."
अथ चेत्सत्यवचनं धर्मः किल परन्तप |
अनृतस्त्वय्यकरुणः किं न बद्धस्त्वया पिता || ६-८३-२८
28. paramtapa = O tormentator of enemies!; atha = and; satyavachanam = if speaking truth; dharmaH kilachct = is indeed a virtue; pitaa = your father; anR^itaH = who was not true to his promise; akuruNaH = and who was merciless; tvayi = to you; na kim tvayaa = were you not; baddhaH = bound (by that announcement)?
"O tormentator of enemies! Or else, if speaking truth were indeed a virtue, our lying father, who was merciless to you, was disunited from you. Were you not bound by that announcement made by our father regarding your installation as the Prince Regent?"
यदि धर्मो भवेद्भूत अधर्मो वा परन्तप |
न स्म हत्वा मुनिं वज्री कुर्यादिज्यां शतक्रतुः || ६-८३-२९
29. paramtapa = O tormentator of your enemies!; dharmovaa = had either righteousness; adharmovaa = or unrighteousness; bhuutaH bhavedyadi = worth pursuing; shatakratuH = Indra; vajrii = the wielder of the thunderbolt; na smakuryaat = would not have performed; ijyaam = a sacrifice; hatvaa = on killing; munim = a sage (viz. Viswarupa son of Twasta*)
"O tormentator of your enemies! Had either righteousness or unrighteousness worth pursuing, Indra the wielder of thunderbolt would not have performed a sacrifice on killing a sage (viz. Viswarupa, son of Twasta*)
*The story was narrated at length in Book VI, DiscourseIX of Srimad Bhagavata.
अधर्मसंश्रितो धर्मो विनाशयति राघव |
सर्वमेतद्यथाकामं काकुत्स्थ कुरुते नरः || ६-८३-३०
30. raaghava = O Rama!; dharmaH = virtue; vinaashayati = destroys; (enemies); adharmasamshritaH = when united with might (something other than virtue); kaakutthasa = O Rama; naraH = a man; kurute = does; sarvam etat = all this; yathaakaamam = according to his will.
"O Rama! Virtue destroys enemies, when united with might (something other than virtue). O Rama! A man does all this, according to his will."
मम चेदं मतं तात धर्मोऽयमिति राघव |
धर्ममूलं त्वया छिन्नं राज्यमुत्सृजता तदा || ६-८३-३१
31. taata raaghava = O Rama; in a pitiable condition!; mamacha idam matam = my opinion is that; dharmaH iti = righteousness consists in such recourse to both virtue and strength; dharma muulam = the very roots of righteousness (in the form of earthly gain); chhinnam = have been chopped off; tvayaa = by you; utsR^ijataa = in that you spurned; raajyam = the sovereignty; tadaa = the other day.
"O Rama in a pitiable condition. My opinion is that righteousness consists in such recourse to both virtue and strength. The very roots of virtue (in the form of earthly gain) have been chopped off by you in that you spurned the sovereignty the other day."
अर्थेभ्यो हि विवृद्धेभ्यः संवृद्धेभ्यस्ततस्ततः |
क्रियाः सर्वाः प्रवर्तन्ते पर्वतेभ्य इवापगाः || ६-८३-३२
32. arthebhyaH = by the treasures; samvR^ittebhyaH = brought from place to place; pravR^iddhebhyaH = and augmented; tatastataH = by way of different strategies; sarvaaH kriyaaH = all the tasks; pravartante hi = are indeed fulfilled; aapagaaH iva = as the rivers; parvatebhyaH = flow; parvatebhyaH = from the mountains.
"By the treasures brought from place to place and augmented by means of various strategies, all the tasks are indeed fulfilled, as the rivers flow from the mountains."
अर्थेन हि वियुक्तस्य पुरुषस्याल्पतेजसः |
व्युच्छिद्यन्ते क्रियाः सर्वा ग्रीष्मे कुसरितो यथा || ६-८३-३३
33. sarvaaH kriyaaH = all the tasks; puruShasya = of a man; alpachetasaH = of small intellect; arthena vimuktasya = bereft of his wealth; vichchhidyante = get a cessation; kusarito yathaa = as small rivers; griiShme = (dry up) in summer-season.
"All the tasks of a man of small intellect, bereft of his wealth, get a cessation as small rivers dry up in summer-season."
सोऽयमर्थं परित्यज्य सुखकामः सुखैधितः |
पापमारभते कर्तुं तथा दोषः प्रवर्तते || ६-८३-३४
34. ayam saH = such a man; sukhaidhitaH = brought up by comforts; parityajya = renouncing; artham = wealth (within easy reach); sukhakaamaH = and seeking comfort; aarabhate = begins; kartum = to do; paapakR^ityam = sinful act; tadaa = and then; doShaH = evil (in the form of punishment); pravartate = follows from it.
"Such a man, brought up by comforts, renouncing wealth (within easy reach) and seeking comfort, proceeds to commit sinful act and then evil (in the form of punishment) follows from it."
यस्यार्थास्तस्य मित्राणि यस्यार्थास्तस्य बान्धवः |
यस्यार्थाः स पुमांल्लोके यस्यार्थाः स च पण्डितः || ६-८३-३५
35. mitraaNi = friends; tasya = are to him; yasya = who has; arthaaH = riches; baandhavaaH = relatives; tasya = are to him; yasya = who has; arthaaH = riches; saH = he alone; pumaan = is virile; loke = in the world; yasya = who has; arthaaH = riches; saH = he alone; paN^DitaH cha = is a learned man; yasya = who has; arthaaH = riches.
"Friends gather round him, who has riches. Relatives stand by him, who has riches. He alone is virile in the world, who has riches. He alone is a learned man, who has riches."
यस्यार्थाः स च विक्रान्तो यस्यार्थाः स च बुद्धिमान् |
यस्यार्थाः स महाभागो यस्यार्थाः स महागुणः || ६-८३-३६
36. saH cha = he alone; vikraantaH = is mighty; yasya = who has; arthaaH = riches; saH cha = he alone; buddhimaan = is a prudent man; yasya = who has; arthaaH = riches; saH = he alone; mahaabhaagaH = is highly fortunate; saH = he alone; mahaaguNaH = is distinguished; yasya = who has; arthaaH = riches.
"He alone is a mighty man, who has riches. He alone is a prudent man, who has riches. He alone is highly fortunate. He alone is distinguished, who has riches."
अर्थस्यैते परित्यागे दोषाः प्रव्याहृता मया |
राज्यमुत्सृजता वीर येन बुद्धिस्त्वया कृता || ६-८३-३७
37. dhiira = O resolute one!; ete = these; doShaaH = evils; parityaaga = attendant on the abjuration; arthasya = of wealth; pravyaahR^itaaH = have been told to you; mayaa = by me; yena = on which reason; buddhiH = the resolve; kR^itaa = was made; tvayaa = by you; utsR^ijataa = who were sacrificing; raajyam = the kingdom (was not known to me).
"O resolute one! I told you about these evils attendant on the abjuration of wealth. The ground on which you made the resolve to sacrifice the kingdom was not known to me."
यस्यार्था धर्मकामार्थास्तस्य सर्वं प्रदक्षिणम् |
अधनेनार्थकामेन नार्थः शक्यो विचिन्वता || ६-८३-३८
38. yasya = to whom; arthaaH = treasures are there; tasya = to him; dharmakaamaarthaaH = are obtained religious merit; pleasure and wealth; sarvam = all; pradakShiNam = would be favourable; adhanena = to the penniless man; arthakaamena = who has a desire for wealth; vicchinvataa = and hunting for wealth; na shakyaH = it is not possible; arthaH = to get wealth.
"A man in whom the treasures abide, religious merit and wealth are obtained. All would be favourable to him. To the penniless man, who has a desire for wealth and even hunting for wealth, it is not possible to attain wealth."
हर्षः कामश्च दर्पश्च धर्मः क्रोधः शमो दमः |
अर्थादेतानि सर्वाणि प्रवर्तन्ते नराधिप || ६-८३-३९
39. naraadhipa = O king!; harShaH = delight; kaamaashcha = sensuous pleasure; darpashcha = pride; dharmaH = virtue; krodhaH = anger; shamaH = peace; damaH = control of the senses; etaani sarvaaNi = all these; pravartante = are attained; arthaat = from wealth.
"O king! Delight, sensuous pleasure, pride, virtue, anger, peace, control of the senses all these are attained from wealth."
येषां नश्यत्ययं लोकश्चरतां धर्मचारिणाम् |
तेऽर्थास्त्वयि न दृश्यन्ते दुर्दिनेषु यथा ग्रहाः || ६-८३-४०
40. charataam = while living; yeShaam = in which riches; dharma charitaam = for nashyati = gets lost; te arthaaH = those riches; na dR^ishyante = are not seen; tvayi = in you; grahaaH yathaa = anymore than the planets; (are seen); durdineShu = on cloudy days.
"Those riches, due to renunciation of which, worldly happiness of those practicing the path of virtue gets lost, are not seen in you, any more than the planets are seen in cloudy days."
त्वयि प्रव्रजिते वीर गुरोश् च वचने स्थिते |
रक्षसापहृता भार्या प्राणैः प्रियतरा तव || ६-८३-४१
41. viira = O valiant one!; sthite = abiding; guroH vachane = in the words of your father; tvayi = you; pravrajite = have gone to exile; tava bhaaryaa = and your wife; priyataraa = more beloved; praaNaiH = than your lives; apahR^itaa = was stolen; rakShasaa = by a demon.
"O valiant one! While you were in exile, faithful to the command of your father, your wife who was more beloved than life itself, was stolen away by a demon."
तदद्य विपुलं वीर दुःखमिन्द्रजिता कृतम् |
कर्मणा व्यपनेष्यामि तस्मादुत्तिष्ठ राघव || ६-८३-४२
42. viira = O valiant prince!; vyapaneShyaami = I shall dispel; karmaNaa = with my exploits; adya = today; tat = that; vipulam = great; duHkham = agony; kR^itam = caused; indrajitaa = by Inrajit; tasmaat = therefore; uttiShTha = rise; raaghava = O Rama!
"O valiant prince! I shall dispel with my exploits today, that great agony caused by Indrajit. Therefore, rise O Rama!"
उत्तिष्ठ नरशार्दूल दीर्घबाहो धृतव्रत |
किमात्मानं महात्मानं कृतात्मानं न बुध्यसे || ६-८३-४३
43. nara shaarduula = O the foremost among men!; diirgha baaho = O the long armed one!; dhR^ita vrata = O the firmly resolute one! Arise! Why are you not knowing about yourself; who is the great-souled and whose spirit is disciplined?"
"O the foremost among men! O the long-armed one! O the firmly resolute one! Arise! Why are you not knowing about yourself, who is the great-souled and whose spirit is disciplined?"
अयमनघ तवोदितः प्रियार्थं |
जनकसुता निधनं निरीक्ष्य रुष्टः |
सहयगजरथां सराक्षसेन्द्रां |
भृशमिषुभिर्विनिपातयामि लङ्काम् || ६-८३-४४
44. anagha = O faultless one! nirrikShya = on seeing; janakaasutaanidhanam = the death of Seetha; ruShTaH = and enraged; ayam = I; tava priyaartham = as a favour for you; uditaH = have risen; bhR^isham vinipaatayaami = I shall completely destroy; iShubhiH = with my arrows; laN^kaam = Lanka; sarathagajahayaam = with its chariots; elephants and horses; saraakShasendraam = along with Ravana.
"O faultless one! On seeing the death of Seetha and enraged, rising to do favour for you, I shall completely destroy with my arrows, Lanka with its chariots, elephants and horses along with Ravana."
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इत्यार्षे श्रीमद्रामायणे आदिकाव्ये युद्धकाण्डे त्र्यशीतितमः सर्गः
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© November 2008, K. M. K. Murthy