Book VI : Yuddha Kanda - Book Of War
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.
raaghavashchaapi vipulaM taM raakShasavanaukasaam |
shrutvaa sa~NgraamanirghoShaM jaambavantamuvaacha ha || 6-83-1
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:
saumya nuunaM hanumataa kR^itaM karma suduShkaram |
shruuyate hi yathaa bhiimaH sumahaanaayudhasvanaH || 6-83-2
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.”
tadgachchha kuru saahaayyaM svabalenaabhisaMvR^itaH |
kShipramR^iShkapate tasya kapishreShThasya yudhyataH || 6-83-3
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.”
R^ikSharaajastathetyuktvaa svenaaniikena saMvR^itaH |
aagachchhatpashchimadvaaraM hanuumaanyatra vaanaraH || 6-83-4
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.
athaayaantaM hanuumantaM dadarsharkShapatiH pathi |
vaanaraiH kR^itasa~NgraamaiH shvasadbhirabhisaMvR^itam || 6-83-5
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).
dR^iShTvaa pathi hanuumaaMshcha tadR^iShkabalamudyatam |
niilameghanibhaM bhiimaM saMnivaarya nyavartata || 6-83-6
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.
sa tena harisainyena saMnikarShaM mahaayashaaH |
shiighramaagamya raamaaya duHkhito vaakyamabraviit || 6-83-7
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:
samare yudhyamaanaanaamasmaakaM prekShataaM cha saH |
jaghaana rudatiiM siitaamindrajidraavaNaatmajaH || 6-83-8
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.”
udbhraantachittastaaM dR^iShTvaa viShaNNo.ahamarindama |
tadahaM bhavato vR^ittaM viGYaapayitumaagataH || 6-83-9
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.”
tasya tadvachanaM shrutvaa raaghavaH shokamuurchhitaH |
nipapaata tadaa bhuumau chhinnamuula iva drumaH || 6-83-10
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.
taM bhuumau devasa~NkaashaM patitaM dR^ishya raaghavam |
abhipetuH samutpatya sarvataH kapisattamaaH || 6-83-11
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.
asi~nchansalilaishchainaM padmotpalasugandhibhiH |
pradahantamasahyaM cha sahasaagnimivotthitam || 6-83-12
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.
taM lakShmaNo.atha baahubhyaaM pariShvajya suduHkhitaH |
uvaacha raamamasvasthaM vaakyaM hetvarthasaMhitam || 6-83-13
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:
shubhe vartmani tiShThantaM tvaamaaryavijitendriyam |
anarthebhyo na shaknoti traatuM dharmo nirarthakaH || 6-83-14
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.”
bhuutaanaaM sthaavaraaNaaM cha ja~NgamaanaaM cha darshanam |
yathaasti na tathaa dharmastena naastiiti me matiH || 6-83-15
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.”
yathaiva sthaavaraM vyaktaM ja~NgamaM cha tathaavidham |
naayamarthastathaa yuktastvadvidho na vipadyate || 6-83-16
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.”
yadyadharmo bhavedbhuuto raavaNo narakaM vrajet |
bhavaaMshcha dharmasaMyukto naivaM vyasanamaapnuyaat || 6-83-17
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.”
tasya cha vyasanaabhaavaadvyasanaM cha gate tvayi |
dharmeNopalabheddharmamadharmaM chaapyadharmataH || 6-83-18
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.”
dharmeNopalabheddharmamadharmaM chaapyadharmataH |
yadi dharmeNa yujyerannaadharmaH pratiShThataH || 6-86-19
na dharmeNa viyujyerannadharmaruchayo janaaH |
dharmeNa charataaM dharmastathaa chaiShaaM phalaM bhavet || 6-83-20
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?
yasmaadarthaa vivardhante yeShvadharmaH pratiShThitaH |
klishyante dharmashiilaashcha tasmaadetau nirarthakau || 6-83-21
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.
vadhyante paapakarmaaNo yadyadharmeNa raaghava |
vadhakarmahato dharmaH sa hataH kaM vadhiShyati || 6-83-22
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)?”
atha vaa vihitenaayaM hanyate hanti vaa param |
vidhiraalipyate tena na sa paapena karmaNaa || 6-83-23
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.”
adR^iShTapratikaareNa avyaktenaasataa sataa |
kathaM shakyaM paraM praaptuM dharmeNaarivikarshana || 6-83-24
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.”
yadi satsyaatsataaM mukhya naasatsyaattava kiM chana |
tvayaa yadiidR^ishaM praaptaM tasmaatsannopapadyate || 6-83-25
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.
atha vaa durbalaH kliibo balaM dharmo.anuvartate |
durbalo hR^itamaryaado na sevya iti me matiH || 6-83-26
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.”
balasya yadi cheddharmo guNabhuutaH paraakrame |
dharmamutsR^ijya vartasva yathaa dharme tathaa bale || 6-83-27
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.”
atha chetsatyavachanaM dharmaH kila parantapa |
anR^itastvayyakaruNaH kiM na baddhastvayaa pitaa || 6-83-28
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?”
yadi dharmo bhavedbhuuta adharmo vaa parantapa |
na sma hatvaa muniM vajrii kuryaadijyaaM shatakratuH || 6-83-29
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.
adharmasaMshrito dharmo vinaashayati raaghava |
sarvametadyathaakaamaM kaakutstha kurute naraH || 6-83-30
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."
mama chedaM mataM taata dharmo.ayamiti raaghava |
dharmamuulaM tvayaa chhinnaM raajyamutsR^ijataa tadaa || 6-83-31
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.”
arthebhyo hi vivR^iddhebhyaH saMvR^iddhebhyastatastataH |
kriyaaH sarvaaH pravartante parvatebhya ivaapagaaH || 6-83-32
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.”
arthena hi viyuktasya puruShasyaalpatejasaH |
vyuchchhidyante kriyaaH sarvaa griiShme kusarito yathaa || 6-83-33
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.”
so.ayamarthaM parityajya sukhakAmaH sukhaidhitaH |
paapamaarabhate kartuM tathaa doShaH pravartate || 6-83-34
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.”
yasyaarthaastasya mitraaNi yasyaarthaastasya baandhavaH |
yasyaarthaaH sa pumaaMlloke yasyaarthaaH sa cha paNDitaH || 6-83-35
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.”
yasyaarthaaH sa cha vikraanto yasyaarthaaH sa cha buddhimaan |
yasyaarthaaH sa mahaabhaago yasyaarthaaH sa mahaaguNaH || 6-83-36
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.”
arthasyaite parityaage doShaaH pravyaahR^itaa mayaa |
raajyamutsR^ijataa viira yena buddhistvayaa kR^itaa || 6-83-37
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.”
yasyaarthaa dharmakaamaarthaastasya sarvaM pradakShiNam |
adhanenaarthakaamena naarthaH shakyo vichinvataa || 6-83-38
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.”
harShaH kaamashcha darpashcha dharmaH krodhaH shamo damaH |
arthaadetaani sarvaaNi pravartante naraadhipa || 6-83-39
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.”
yeShaaM nashyatyayaM lokashcharataaM dharmachaariNaam |
te.arthaastvayi na dR^ishyante durdineShu yathaa grahaaH || 6-83-40
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.”
tvayi pravrajite viira gurosh cha vachane sthite |
rakShasaapahR^itaa bhaaryaa praaNaiH priyataraa tava || 6-83-41
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.”
tadadya vipulaM viira duHkhamindrajitaa kR^itam |
karmaNaa vyapaneShyaami tasmaaduttiShTha raaghava || 6-83-42
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!”
uttiShTha narashaarduula diirghabaaho dhR^itavrata |
kimaatmaanaM mahaatmaanaM kR^itaatmaanaM na budhyase || 6-83-43
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?”
ayamanagha tavoditaH priyaarthaM |
janakasutaa nidhanaM nirIkShya ruShTaH |
sahayagajarathaaM saraakShasendraaM |
bhR^ishamiShubhirvinipaatayaami la~Nkaam || 6-83-44
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.”
ityaarShe shriimadraamaayaNe aadikaavye yuddhakaaNDe tryashiititamaH sargaH
Thus, this is the 83rd chapter in Yuddha Kanda of Valmiki Ramayana, the First Epic poem of India.
© November 2008, K. M. K. Murthy