Sloka & Translation

[Jabali's efforts to convince Rama to accept Bharata's offer and rule the kingdom --- advocates the theory of non-believers of Vedic practices.]

ಆಶ್ವಾಸಯನ್ತಂ ಭರತಂ ಜಾಬಾಲಿರ್ಬ್ರಾಹ್ಮಣೋತ್ತಮಃ.

ಉವಾಚ ರಾಮಂ ಧರ್ಮಜ್ಞಂ ಧರ್ಮಾಪೇತಮಿದಂ ವಚಃ৷৷2.108.1৷৷


ಬ್ರಾಹ್ಮಣೋತ್ತಮಃ the most virtuous brahmin, ಜಾಬಾಲಿಃ Jabali, ಭರತಮ್ to Bharata, ಆಶ್ವಾಸಯನ್ತಮ್ consoling (convincing), ಧರ್ಮಜ್ಞಮ್ cognizant of duty, ರಾಮಮ್ to Rama, ಧರ್ಮಾಪೇತಮ್ deviating from righteousness, ಇದಮ್ this, ವಚಃ words, ಉವಾಚ said.

While Rama, conversant with dharma, was consoling Bharata, Jabali an eminent brahmin addressed him in words contrary to righteousness.
ಸಾಧು ರಾಘವ ಮಾಭೂತ್ತೇ ಬುಧ್ದಿರೇವಂ ನಿರರ್ಥಿಕಾ.

ಪ್ರಾಕೃತಸ್ಯ ನರಸ್ಯೇವ ಹ್ಯಾರ್ಯಬುದ್ಧೇರ್ಮನಸ್ವಿನಃ৷৷2.108.2৷৷


ರಾಘವ O scion of the Raghu race (Rama), ಸಾಧು very well, ಆರ್ಯಬುದ್ಧೇಃ of a noble-minded one, ಮನಸ್ವಿನಃ high-minded one, ತೇ you, ಪ್ರಾಕೃತಸ್ಯ ನರಸ್ಯೇವ like a common man, ಏವಮ್ in that way, ನಿರರ್ಥಿಕಾ nonsensical, ಬುದ್ಧಿ: thought, ಮಾಭೂತ್ let there not be.

Very well, O scion of the Raghu race, you are noble-minded and high-souled. You, like a common man, must not entertain such nonsensical thought.
ಕಃ ಕಸ್ಯ ಪುರುಷೋ ಬನ್ಧುಃ ಕಿಮಾಪ್ಯಂ ಕಸ್ಯ ಕೇನಚಿತ್.

ಯದೇಕೋ ಜಾಯತೇ ಜನ್ತುರೇಕ ಏವ ವಿನಶ್ಯತಿ৷৷2.108.3৷৷


ಕಃ ಪುರಷಃ which man, ಕಸ್ಯ to whom, ಬನ್ಧು: relation, ಕಸ್ಯ to whom, ಕೇನಚಿತ್ from any one, ಕಿಮ್ what, ಆಪ್ಯಮ್ is to be obtained, ಯತ್ for the reason, ಜನ್ತುಃ a creature, ಏಕಃ alone, ಜಾಯತೇ is born, ಏಕ ಏವ alone, ವಿನಶ್ಯತಿ dies.

Who is whose friend? who is to get what and from whom? Man is born alone and will die alone.
ತಸ್ಮಾನ್ಮಾತಾ ಪಿತಾ ಚೇತಿ ರಾಮ ಸಜ್ಜೇತ ಯೋ ನರಃ.

ಉನ್ಮತ್ತ ಇವ ಸ ಜ್ಞೇಯೋ ನಾಸ್ತಿ ಕಶ್ಚಿದ್ಧಿ ಕಸ್ಯಚಿತ್৷৷2.108.4৷৷


ರಾಮ O Rama, ತಸ್ಮಾತ್ therefore, ಯಃ ನರಃ a man, ಮಾತಾ as mother, ಪಿತಾ ಚೇತಿ as father, ಸಜ್ಜೇತ is attached, ಸಃ he, ಉನ್ಮತ್ತ ಇವ like a madman, ಸಃ ಜ್ಞೇಯಃ is to be regarded, ಕಶ್ಚಿತ್ any one, ಕಸ್ಯ ಚಿತ್ to any one, ನಾಸ್ತಿ ಹಿ is non-existent.

O Rama! one who establishes relationship by saying, 'She is my mother; he is my father' is to be regarded as a lunatic. In fact, no one belongs to any one.
ಯಥಾ ಗ್ರಾಮಾನ್ತರಂ ಗಚ್ಛನ್ನರಃ ಕಶ್ಚಿತ್ಕ್ವಚಿದ್ವಸೇತ್.

ಉತ್ಸೃಜ್ಯ ಚ ತಮಾವಾಸಂ ಪ್ರತಿಷ್ಠೇತಾಪರೇಹನಿ৷৷2.108.5৷৷

ಏವಮೇವ ಮನುಷ್ಯಾಣಾಂ ಪಿತಾ ಮಾತಾ ಗೃಹಂ ವಸು.

ಅವಾಸಮಾತ್ರಂ ಕಾಕುತ್ಸ್ಥ ಸಜ್ಜನ್ತೇ ನಾತ್ರ ಸಜ್ಜನಾಃ৷৷2.108.6৷৷


ಕಾಕುತ್ಸ್ಥ O Rama, ಗ್ರಾಮಾನ್ತರಮ್ from one village to another, ಗಚ್ಛನ್ while going, ಕಶ್ಚಿತ್ ನರಃ a certain man, ಯಥಾ as, ಕ್ವಚಿತ್ somewhere, ವಸೇತ್ may rest, ತಮ್ ಆವಾಸಮ್ that place of rest, ಉತ್ಸೃಜ್ಯ leaving, ಅಪರೇ on the next, ಅಹನಿ day, ಪ್ರತಿಷ್ಠೇತ may proceed, ಏವಮೇವ in the same way, ಮನುಷ್ಯಾಣಾಮ್ to men, ಪಿತಾ father, ಮಾತಾ mother, ಗೃಹಮ್ home, ವಸು wealth, ಅವಾಸಮಾತ್ರಮ್ resting- places only, ಅತ್ರ in this matter, ಸಜ್ಜನಾಃ wise people, ನ ಸಜ್ಜನ್ತೇ are not attached to them.

A man who goes from one village to another takes rest somewhere on the way and the next day leaves the place and proceeds on his journey. Similarly, father, mother, home and wealth are resting-places to a man. The wise do not get attached to them, O descendant the Kakutsthas!
ಪಿತ್ರ್ಯಂ ರಾಜ್ಯಂ ಪರಿತ್ಯಜ್ಯ ಸ ನಾರ್ಹಸಿ ನರೋತ್ತಮ.

ಆಸ್ಥಾತುಂ ಕಾಪಥಂ ದುಃಖಂ ವಿಷಮಂ ಬಹುಕಣ್ಟಕಮ್৷৷2.108.7৷৷


ನರೋತ್ತಮ O best of men, ಸ: such as you, ಪಿತ್ಯ್ರಮ್ father's, ರಾಜ್ಯಮ್ kingdom, ಪರಿತ್ಯಜ್ಯ abandoning, ದುಃಖಮ್ painful, ವಿಷಮಮ್ difficult, ಬಹುಕಣ್ಟಕಮ್ full of thorns, ಕಾಪಥಮ್ unwise course, ಆಸ್ಥಾತುಮ್ to adopt, ನಾರ್ಹಸಿ should not.

O most virtuous of men, you ought not to abandon this patrimonial kingdom, adopt a course, which is painful, difficult and full of thorns (dangers). This (course) is unwise and unworthy of you.
ಸಮೃದ್ಧಾಯಾಮಯೋಧ್ಯಾಯಾಮಾತ್ಮಾನಮಭಿಷೇಚಯ.

ಏಕವೇಣೀಧರಾ ಹಿ ತ್ವಾಂ ನಗರೀ ಸಮ್ಪ್ರತೀಕ್ಷತೇ৷৷2.108.8৷৷


ಸಮೃದ್ಧಾಯಾಮ್ in a prosperous, ಅಯೋಧ್ಯಾಯಾಮ್ in the city of Ayodhya, ಆತ್ಮಾನಮ್ yourself, ಅಭಿಷೇಚಯ get coronated, ನಗರೀ that city, ಏಕವೇಣೀಧರಾ wearing a single braid of hair, ತ್ವಾಮ್ you, ಸಮ್ಪ್ರತೀಕ್ಷತೇ is awaiting.

Go back to that prosperous city of Ayodhya and get yourself coronated. That city is a chaste woman wearing a single braid of hair awaiting you, her lord.
ರಾಜಭೋಗಾನನುಭವನ್ಮಹಾರ್ಹಾನ್ಪಾರ್ಥಿವಾತ್ಮಜ.

ವಿಹರ ತ್ವಮಯೋಧ್ಯಾಯಾಂ ಯಥಾ ಶಕ್ರಸ್ತ್ರಿವಿಷ್ಟಪೇ৷৷2.108.9৷৷


ಪಾರ್ಥಿವಾತ್ಮಜ O king's son, ಮಹಾರ್ಹಾನ್ inestimable, ರಾಜಭೋಗಾನ್ royal plesures, ಅನುಭವನ್ enjoying, ತ್ವಮ್ you, ಶಕ್ರಃ Indra, ತ್ರಿವಿಷ್ಠಪೇ ಯಥಾ like in heaven, ಅಯೋಧ್ಯಾಯಾಮ್ in Ayodhya, ವಿಹರ enjoy.

O king's son, enjoy inestimable royal pleasures in the city of Ayodhya like Indra in heaven.
ನ ತೇ ಕಶ್ಚಿದ್ಧಶರಥ ಸ್ತ್ವಂ ಚ ತಸ್ಯ ನ ಕಶ್ಚನ.

ಅನ್ಯೋ ರಾಜಾ ತ್ವಮನ್ಯ ಸ್ತಸ್ಮಾತ್ಕುರು ಯದುಚ್ಯತೇ৷৷2.108.10৷৷


ತೇ to you, ದಶರಥಃ Dasaratha, ಕಶ್ಚಿತ್ ನ is nobody, ತ್ವಂ ಚ you also, ತಸ್ಯ to him, ಕಶ್ಚನ ನ nobody, ಸಃ ರಾಜಾ that king, ಅನ್ಯಃ another person, ತ್ವಮ್ you, ಅನ್ಯಃ another person, ತಸ್ಮಾತ್ therefore, ಯತ್ what, ಉಚ್ಯತೇ is being told, ಕುರು do.

Dasaratha was nobody to you and you are nobody to him. That king is one person and you are another. Therefore, do what I tell you. (It does not matter what you are to him and what he means to you).
ಬೀಜಮಾತ್ರಂ ಪಿತಾ ಜನ್ತೋ ಶ್ಶುಕ್ಲಂ ರುಧಿರಮೇವ ಚ.

ಸಂಯುಕ್ತಮೃತುಮನ್ಮಾತ್ರಾ ಪುರುಷಸ್ಯೇಹ ಜನ್ಮ ತತ್৷৷2.108.11৷৷


ಪಿತಾ the father, ಜನ್ತೋಃ for a being, ಬೀಜಮಾತ್ರಮ್ is a seed only, ಶುಕ್ಲಮ್ white, ರುಧಿರಮೇವ blood,
ಋತುಮನ್ಮಾತ್ರಾ in the mother's womb during her menstrual period (favourable time for conception), ಸಂಯುಕ್ತಮ್ is blended, ತತ್ due to that, ಇಹ in this world, ಪುರುಷಸ್ಯ man's, ಜನ್ಮ birth takes place.

For a living being, the father is only a drop of white blood (semen). During her menstrual period this is blended in the mother's womb due to which a man is born in this world.
ಗತ ಸ್ಸ ನೃಪತಿಸ್ತತ್ರ ಗನ್ತವ್ಯಂ ಯತ್ರ ತೇನ ವೈ.

ಪ್ರವೃತತಿರೇಷಾ ಮರ್ತ್ಯಾನಾಂ ತ್ವಂ ತು ಮಿಥ್ಯಾ ವಿಹನ್ಯಸೇ৷৷2.108.12৷৷


ಸಃ that, ನೃಪತಿಃ king, ತೇನ by him, ಯತ್ರ wherever, ಗನ್ತವ್ಯಮ್ ought to go, ತತ್ರ there, ಗತಃ had gone, ಮರ್ತ್ಯಾನಾಮ್ mortals', ಪ್ರವೃತ್ತಿ: (destiny) nature, ಏಷಾ such is, ತ್ವಂ ತು as for you, ಮಿಥ್ಯಾ fruitlessly, ವಿಹನ್ಯಸೇ (undergoing difficulties).

That king (Dasaratha) has gone to the place where he ought to go. Such is the nature of mortals. You are fruitlessly undergoing difficulties.
ಅರ್ಥಧರ್ಮಪರಾ ಯೇ ಯೇ ತಾಂಸ್ತಾಂಛೋಚಾಮಿ ನೇತರಾನ್.

ತೇ ಹಿ ದುಃಖಮಿಹ ಪ್ರಾಪ್ಯ ವಿನಾಶಂ ಪ್ರೇತ್ಯ ಭೇಜಿರೇ৷৷2.108.13৷৷


ಯೇ ಯೇ all those, ಅರ್ಥಧರ್ಮಪರಾಃ yearning for dharma and artha, ತಾಂಸ್ತಾನ್ for all of them, ಶೋಚಾಮಿ feel sad, ಇತರಾನ್ for others, ನ not, ತೇ they, ಇಹ in this world, ದುಃಖಮ್ sorrow, ಪ್ರಾಪ್ಯ experiencing, ಪ್ರೇತ್ಯ after death, ವಿನಾಶಮ್ destruction, ಭೇಜಿರೇ had obtained (doubt).

I prity those who yearn for dharma and artha and not for other things since those who have experienced adversities in this world (disregarding their own interest), will be ultimately destroyed any way by death.
ಅಷ್ಟಕಾ ಪಿತೃದೈವತ್ಯಮಿತ್ಯಯಂ ಪ್ರಸೃತೋ ಜನಃ.

ಅನ್ನಸ್ಯೋಪದ್ರವಂ ಪಶ್ಯ ಮೃತೋ ಹಿ ಕಿಮಶಿಷ್ಯತಿ৷৷2.108.14৷৷


ಅಷ್ಟಕಾ ashtaka ceremony, ಪಿತೃದೈವತ್ಯಮ್ ಇತಿ the receivers are the spirits of ancestors, ಅಯಮ್ ಜನಃ these people, ಪ್ರಸೃತಃ are engaged, ಅನ್ನಸ್ಯ offering of food, ಉಪದ್ರವಮ್ wastage, ಪಶ್ಯ look, ಮೃತಃ the dead, ಕಿಮ್ what, ಅಶಿಷ್ಯತಿ will it eat?

People perform ashtaka ceremony for the spirits of ancestors and offer them food. Look at the amount of food being wasted. Will the dead (ever) eat food?
ಯದಿ ಭುಕ್ತಮಿಹಾನ್ಯೇನ ದೇಹಮನ್ಯಸ್ಯ ಗಚ್ಛತಿ.

ದದ್ಯಾತ್ಪ್ರವಸತ ಶ್ಶ್ರಾದ್ಧಂ ನ ತತ್ಪಥ್ಯಶನಂ ಭವೇತ್৷৷2.108.15৷৷


ಇಹ in this world, ಅನ್ಯೇನ by one person, ಭುಕ್ತಮ್ something eaten, ಅನ್ಯಸ್ಯ to other man's, ದೇಹಮ್ body, ಗಚ್ಛತಿ ಯದಿ if it reaches, ಪ್ರವಸತಃ living in a distant place, ಶ್ರಾದ್ಧಮ್ shraddha, ದದ್ಯಾತ್ may offer, ತತ್ that one, ಪಥಿ on the way, ಅಶನಮ್ ನ ಭವೇತ್ will it not be food?

If something eaten by one in this world can enter the body of another, then a shraddha can be performed for a person who has set out on a distant journey. Will that offering turn into food for him on his way?
ದಾನಸಂವನನಾ ಹ್ಯೇತೇ ಗ್ರನ್ಥಾ ಮೇಧಾವಿಭಿಃ ಕೃತಾಃ.

ಯಜಸ್ವ ದೇಹಿ ದೀಕ್ಷಸ್ವ ತಪಸ್ತಪ್ಯಸ್ವ ಸನ್ತ್ಯಜ৷৷2.108.16৷৷


ಯಜಸ್ವ perform sacrifices, ದೇಹಿ give away, ದೀಕ್ಷಸ್ವ be initiated, ತಪಃ religious austerities, ತಪ್ಯಸ್ವ practice, ಸನ್ತ್ಯಜ renounce, ಏತೇ these, ಗ್ರನ್ಥಾಃ texts mannuals, ಮೇಧಾವಿಭಿಃ by intelligent men, ಕೃತಾಃ have been composed, ದಾನಸಂವನನಾಃ ಹಿ to induce people to give charity.

It was to induce people to give charity that treatises are composed by intelligent men exhorting, 'perform sacrifices', 'give charity', 'be initiated', 'practise religious austerities', 'renounce', etc.
ಸ ನಾಸ್ತಿ ಪರಮಿತ್ಯೇವ ಕುರು ಬುದ್ಧಿಂ ಮಹಾಮತೇ.

ಪ್ರತ್ಯಕ್ಷಂ ಯತ್ತದಾತಿಷ್ಠ ಪರೋಕ್ಷಂ ಪೃಷ್ಠತಃ ಕುರು৷৷2.108.17৷৷


ಮಹಾಮತೇ O high-minded one, ಸಃ such as you, ಪರಮ್ the next world, ನಾಸ್ತಿ does not exist, ಇತ್ಯೇವ like that, ಬುದ್ಧಿಮ್ thinking, ಕುರು do, ಯತ್ whatever, ಪ್ರತ್ಯಕ್ಷಮ್ is evident, ತತ್ that one, ಆತಿಷ್ಠ you practise, ಪರೋಕ್ಷಮ್ what is beyond perception, ಪೃಷ್ಠತಃ ಕುರು turn your back on.

O high-minded one! thinking that the next world does not exist, practise whichever is evident and perceivable. And turn your back on what is beyond perception.
ಸತಾಂ ಬುದ್ಧಿಂ ಪುರಸ್ಕೃತ್ಯ ಸರ್ವಲೋಕನಿದರ್ಶಿನೀಮ್.

ರಾಜ್ಯಂ ತ್ವಂ ಪ್ರತಿಗೃಹ್ಣೀಷ್ವ ಭರತೇನ ಪ್ರಸಾದಿತಃ৷৷2.108.18৷৷


ಸಃ ತ್ವಮ್ such as you, ಸರ್ವಲೋಕನಿದರ್ಶಿನೀಮ್ that serves as an instance to all, ಸತಾಂ ಬುದ್ಧಿಮ್ judgement of the wise, ಪುರಸ್ಕೃತ್ಯ treating with honour, ಭರತೇನ by Bharata, ಪ್ರಸಾದಿತಃ pleased by, ರಾಜ್ಯಮ್ kingdom, ಪ್ರತಿಗೃಹ್ಣೀಷ್ವ accept.

Honour the decision of the wise that serves as an instance to all and accept the kingdom offered by Bharata with pleasure
ಇತ್ಯಾರ್ಷೇ ಶ್ರೀಮದ್ರಾಮಾಯಣೇ ವಾಲ್ಮೀಕೀಯ ಆದಿಕಾವ್ಯೇ ಅಯೋಧ್ಯಾಕಾಣ್ಡೇ ಅಷ್ಟೋತ್ತರಶತತಮಸ್ಸರ್ಗಃ৷৷
Thus ends the one hundredeighth sarga in Ayodhyakanda of the holy Ramayana, the first epic composed by sage Valmiki.