Sloka & Translation

[Sita's admonition to Rama on the evil of attachment to weapons, after he had given up the kingdom.]

sutīkṣṇēnābhyanujñātaṅ prasthitaṅ raghunandanam.

hṛdyayā snigdhayā vācā bhartāramidamabravīt৷৷3.9.1৷৷


sutīkṣṇēna by Sutikshna, abhyanujñātam permitted, prasthitam to leave, bhartāram husband, raghunandanam delight of the Raghus, hṛdyayā heartily, snigdhayā affectionately, vācā with words, idam these, abravīt said.

While Rama was leaving with the permission of Sutikshna, Sita spoke these warm, affectionate words to her husband:
ayaṅ dharmassusūkṣmēṇa vidhinā prāpyatē mahān.

nivṛttēna tu śakyō.yaṅ vyasanātkāmajādiha৷৷3.9.2৷৷


mahān great, ayaṅ dharmaḥ this righteous path, susūkṣmēṇa in a subtle, vidhinā means, prāpyatē is obtained, ayam this, kāmajāt born of desire, vyasanāt by addiction, nivṛttēna by that which is averted, iha here, śakyaḥ not possible.

This great path of dharma you are following now can be attained only through subtle means by one free from addiction born of passion.
trīṇyēva vyasanānyatra kāmajāni bhavantyuta.

mithyāvākyaṅ paramakaṅ tasmādgurutarāvubhau৷৷3.9.3৷৷

paradārābhigamanaṅ vinā vairaṅ ca raudratā.


atra here (in this context), kāmajāni born out of lust, vyasanāni vices, trīṇyēva three only, uta
indeed, bhavanti are there, mithyāvākyam speaking untruth, paramakam greatest of all, paradārābhigamanam have sexual relation with others' wives vinā vairam without enmity, raudratā violent acts, ubhau both, tasmāt therefore, gurutarau are of serious nature.

There are three kinds of vices born out of lust. First, speaking untruth, second, having sexual relation with others' wives and third, resorting to violence with no enmity. The later two vices are of serious nature.
mithyāvākyaṅ na tē bhūtaṅ na bhaviṣyati rāghava৷৷3.9.4৷৷

kutō.bhilāṣaṇaṅ strīṇāṅ parēṣāṅ dharmanāśanam.


rāghava Rama, mithyāvākyam lie, tē to you, na bhūtam never practised, na bhaviṣyati nor in future, dharmanāśanam destroying the character, parēṣām other's, strīṇām women, abhilaṣaṇam such desire, kutaḥ how can it come to you.

O Rama! you never spoke untruth in the past nor will you speak in future. How can there be any desire in you to destroy the virtue of others' wives ?
tava nāsti manuṣyēndra na cābhūttē kadācana৷৷3.9.5৷৷

manasyapi tathā rāma na caitadvidyatē kvacit.


manuṣyēndra O Indra among men!, tava to you, ētat now, nāsti does not exist, tē to you, kadācana at any time, na abhūt ca did not happen earlier, rāma Rama, tathā like that, manasyapi even in your mind, kvacit indeed at any time, na vidyatē does not exist.

O Rama, lord among men, you hadn't it (lust for other women) in the past. You havn't it now. Never does it exist even in your mind.
svadāraniratastvaṅ ca nityamēva nṛpātmaja৷৷3.9.6৷৷

dharmiṣṭhassatyasandhaśca piturnirdēśakārakaḥ.


nṛpātmaja O prince !, tvam you, nityamēva always, svadāranirataḥ ever attached to your wife, dharmiṣṭhaḥ
righteous, satyasandhaśca adherent to truth, pituḥ father, nirdēśakārakaḥ obedient.

O prince, you are always faithful to your wife. You are righteous, truthful and obedient to your father's orders.
satyasandha! mahābhāga! śrīmallakṣmaṇapūrvaja!৷৷3.9.7৷৷

tvayi dharmaśca satyaṅ ca tvayi sarvaṅ pratiṣṭhitam.


satyasandha truthful, mahābhāga reverend, śrīman powerful one, lakṣmaṇapūrvaja! one born before Lakshmana (Rama), tvayi in you, dharmaśca righteousness, satyaṅ ca truth, tvayi in you, sarvam all, pratiṣṭhitam are well-established.

O Rama, you are truthful, honourable, powerful. O elder brother of Lakshmana, in you is established truth and righteousness.
tacca sarvaṅ mahābāhō śakyaṅ dhartuṅ jitēndriyaiḥ৷৷3.9.8৷৷

tava vaśyēndriyatvaṅ ca jānāmi śubhadarśana.


mahābāhō long-armed, tat that, sarvam all, jitēndriyaiḥ having conquered the senses, dhartum to hold, śakyam possible, śubhadarśana pleasing to look at, tava vaśyēndriyatvam your ability to control the senses, jānāmi I know.

O long-armed one, to contain all this is only possible for those who have conquered the senses. O handsome one, I know your ability to control the senses.
tṛtīyaṅ yadidaṅ raudraṅ paraprāṇābhihiṅsanam৷৷3.9.9৷৷

nirvairaṅ kriyatē mōhāttacca tē samupasthitam.


nirvairam without enmity, yat as such, idam this, raudram wrath, paraprāṇābhihiṅsanam showing violence on other beings, mōhāt out of delusion, kriyatē is carried out, tat that, tṛtīyam third, tē you, samupasthitam befallen.

(But) you are a victim to the third (vice born of lust) i.e. showing violence without cause for enmity
pratijñātastvayā vīra daṇḍakāraṇyavāsinām৷৷3.9.10৷৷

ṛṣīṇāṅ rakṣaṇārthāya vadhassaṅyati rakṣasām.


vīra O valiant one !, daṇḍakāraṇyavāsinām those residing in Dandaka forest, ṛṣīṇām of sages, rakṣaṇārthāya to protect them, saṅyati in battle, rakṣasām with demons, vadhaḥ killing, tvayā by you, pratijñāta: is promised.

O valiant one, you have promised to kill the demons in the battle, in order to protect the sages residing in the Dandaka forest.
ētannimittaṅ ca vanaṅ daṇḍakā iti viśrutam৷৷3.9.11৷৷

prasthitastvaṅ saha bhrātrā dhṛtabāṇaśarāsanaḥ.


ētannimittam for this reason, tvam you, dhṛtabāṇaśarāsanaḥ wielding bow and arrows, bhrātrā saha with brother, daṇḍakāḥ Dandaka forest, iti by name, viśrutam well-known, vanam forest, prasthitaḥ entered.

It is only on account of this that you entered the well-known Dandaka forest with your brother wielding bow and arrows.
tatastvāṅ prasthitaṅ dṛṣṭvā mama cintākulaṅ manaḥ৷৷3.9.12৷৷

tvadvṛttaṅ cintayantyā vai bhavēnniśśrēyasaṅ hitam.


tataḥ therefore, prasthitam present, tvām you, dṛṣṭvā seeing, mama to me, manaḥ mind, cintākulam is worried, tvadvṛttam your stand, cintayantyāḥ while I reflect, hitam salutary, niśrēyasam final benefit, bhavēt vai it is wished.

I am, therefore, worried in my mind when I see you here and think of your well-being. I wish your ultimate good. [The next two lines appear, more or less, a repetition. So omitted : Editor]
tvāṅ caiva prasthitaṅ dṛṣṭvā rāma cintākulaṅ manaḥ৷৷3.9.13৷৷

sarvatacaśintaynatyā mē tava niśśrēyasaṅ nṛpa.

na hi mē rōcatē vīra gamanaṅ daṇḍakānprati৷৷3.9.14৷৷

kāraṇaṅ tatra vakṣyāmi vadantyāśśrūyatāṅ mama.


vīra O brave Rama!, daṇḍakān prati to Dandakaranyam, gamanam going, mē to me, na rōcatē not to my liking, tatra there, kāraṇam reason, vakṣyāmi I shall tell, mama vadantyāḥ my saying so, śrūyatām please listen.

O brave Rama, I do not like your going to Dandaka forest. I shall tell you the reason. Do listen.
tvaṅ hi bāṇadhanuṣpāṇirbhrātrā saha vanaṅ gataḥ৷৷3.9.15৷৷

dṛṣṭvā vanacarānsarvānkaccitkuryāśśaravyayam.


bāṇadhanuṣpāṇiḥ holding bow and arrows, tvam you, bhrātrā saha with your brother, vanam to the forest, gataḥ you are gone, sarvān all, vanacarān forest-rangers dṛṣṭvā seeing, śaravyayam release of arrows, kaccit kuryāt you may resort to.

Of course, you will go to the forest with your brother, holding the bow and arrows. Release the arrows when you see the forest-rangers.
kṣatriyāṇāmapi dhanurhutāśasyēndhanāni ca৷৷3.9.16৷৷

samīpatassthitaṅ tējō balamucchrayatē bhṛśam.


kṣatriyāṇām for Kshatriyas, samīpataḥ nearby, sthitam available, dhanuḥ bow, hutāśasya for a fire, indhanāni ca is fuel also, bhṛśam surely, tējaḥ lustre, balam strength, ucchrayatē increases.

A bow in the hand of a kshatriya is like fuel to fire. It surely swells his strength and his brilliance.
purā kila mahābāhō tapassvī satyavākchuciḥ৷৷3.9.17৷৷

kasmiṅścidabhavatpuṇyē vanē ratamṛgadvijē.


mahābāhō mighty-armed, purā in the past, puṇyē in a sacred, ratamṛgadvijē where animals and birds roamed, kasmiṅścit some, vanē in a forest, satyavāk one who speaks the truth, śuciḥ pure, tapassvī ascetic, abhavat kila lived.

O mighty-armed one, there dwelt in the past an ascetic, noble and truthful in a sacred forest where animals and birds lived merrily together.
tasyaiva tapasō vighnaṅ kartumindraśśacīpatiḥ৷৷3.9.18৷৷

khaṅgapāṇirathāgacchadāśramaṅ bhaṭarūpadhṛt.


atha then, śacīpatiḥ husband of Sachi, indraḥ Indra, tasyaiva his only, tapasaḥ penance, vighnam obstruction, kartum to do, bhaṭarūpadhṛt in the guise of an attendant, khaṅgapāṇiḥ sword in hand, āśramam to the hermitage, āgacchat came.

Once Indra, husband of Sachi, came to his hermitage in the guise of an attendant, sword in hand, in order to hinder his penance.
tasmiṅstadāśramapadē niśitaḥ khaṅga uttamaḥ৷৷3.9.19৷৷

sa nyāsavidhinā dattaḥ puṇyē tapasi tiṣṭhataḥ.


tadā then, tasmin in that, āśramapadē at the hermitage, puṇyē holy, tapasi in penance, tiṣṭhataḥ practising, niśitaḥ a sharp, uttamaḥ best, saḥ khaṅga: that sword, nyāsavidhinā as a trust, dattaḥ was deposited.

Then while the sage was practising penance at the hermitage, he gave him that excellent sword to be kept in trust.
sa tacchastramanuprāpya nyāsarakṣaṇatatparaḥ৷৷3.9.20৷৷

vanē tu vicaratyēva rakṣanpratyayamātmanaḥ.


saḥ tu that sage, tat that, śastram weapon, anuprāpya having received, ātmanaḥ his own, pratyayam trust, rakṣan while keeping, nyāsarakṣaṇatatparaḥ always attentive in protecting that deposit, vanē in the forest, vicaratyēva went wandering.

Having received the weapon as a trust, the sage went wandering in the forest, always attentive in safeguarding the weapon.
yatra gacchatyupādātuṅ mūlāni ca phalāni ca৷৷3.9.21৷৷

na vinā yāti taṅ khaṅgaṅ nyāsarakṣaṇatatparaḥ.


nyāsarakṣaṇatatparaḥ ever alert in protecting the trust, mūlāni ca roots, phalāni ca and fruits, yatra wherever, gacchati he goes, taṅ khaṅgaṅ vinā without that sword, na yāti does not go,

Vigilant about protecting the sword deposited with him, the sage never moved without it even when he went gathering roots and fruits.
nityaṅ śastraṅ parivahankramēṇa sa tapōdhanaḥ৷৷3.9.22৷৷

cakāra raudrīṅ svāṅ buddhiṅ tyaktvā tapasi niścayam.


nityam always, śastram weapon, parivahan while carrying, saḥ tapōdhanaḥ that sage, tapasi in penance, niścayam his resolve, tyaktvā after giving up, kramēṇa gradually, svām his, buddhiṅ intellect, raudrīm fierce, cakāra developed.

While the sage moved about holding the weapon, he gave up the practice of penance gradually and developed a violent mindset.
tatassaraudrē.bhirataḥ pramattō.dharmakarśitaḥ৷৷3.9.23৷৷

tasya śastrasya saṅvāsājjagāma narakaṅ muniḥ.


tataḥ then, tasya of that, śastrasya saṅvāsāt in association with the weapon, raudrē in a violent mood, abhirataḥ always involved, saḥ that, muniḥ sage, pramattaḥ in excitement adharmakarśitaḥ dragged in unrighteous ways, narakam to hell, jagāma went.

By association with the sword, he developed a violent attitude. And in that habitual state of excitement he was dragged into unrighteous ways which (ultimately) took him to hell.
ēvamētatpurā vṛttaṅ śastrasaṅyōgakāraṇam৷৷3.9.24৷৷

agnisaṅyōgavaddhētuśśastrasaṅyōga ucyatē.

snēhācca bahumānācca smārayē tvāṅ na śikṣayē৷৷3.9.25৷৷


purā in the past, ētat that, śastrasaṅyōgakāraṇam owing to contact with the weapon, vṛttam this happened, śastra saṅyōgaḥ association with the weapon, agnisamyōgavat like contact with fire hētuḥ becomes a cause, ucyatē it is said, snēhācca out of love, bahumānācca out of great respect, tvām to you, smārayē I am reminding, na śikṣayē I am not instructing you.

Contact with the weapon has led to this in the past. Like contact with fire, it leads man to destruction. I say this out of my love and reverence for you as a reminder and not as an instruction.
na kathañcana sā kāryā gṛhītadhanuṣā tvayā.

buddhirvairaṅ vinā hantuṅ rākṣasāndaṇḍakāśritān৷৷3.9.26৷৷

aparādhaṅ vinā hantuṅ lōkānvīra na kāmayē.


gṛhītadhanuṣā by one holding a bow, tvayā by you, vairaṅ vinā without animosity, daṇḍakāśritān those taking shelter in Dandaka, rākṣasān demons, hantum to kill, sā buddhi: that thinking, kathañcana on any account, na kāryā should not be done, aparādhaṅ vinā without any offence, lōkān the people, hantum to kill, na kāmayē not desirable.

While holding a bow, you should not have the intention to kill demons residing in Dandaka with no animosity against you. O valiant one ! I do not desire that any one should be killed without incurring any offence.
kṣatriyāṇāṅ tu vīrāṇāṅ vanēṣu niratātmanām৷৷3.9.27৷৷

dhanuṣā kāryamētāvadārtānāṅ tvabhirakṣaṇam.


vanēṣu in the forests, niratātmanām those practising self-control, vīrāṇām for warriors, kṣatriyāṇām for kshatriyas, ārtānām of the panicked, abhirakṣaṇam protection, ētāvat this much, dhanuṣā with a bow, kāryam duty.

It is the duty of a kshatriya, a warrior to protect with his bow those who practise self-control (penance) in the forest in a state of panic.
kvaca śastraṅ kva ca vanaṅ kva ca kṣātraṅ tapaḥ kvaca৷৷3.9.28৷৷

vyāviddhamidamasmābhirddēśadharmastu pūjyatām.


kvaca śastraṅ where is a weapon, kva ca vanaṅ and where is a forest, kva ca kṣātraṅ where is the duty of a kshatriya, tapaḥ kvaca and where is penance, asmābhi by us, idaṅ this, vyāviddham is encroached, dēśadharmastu law of the locality pūjyatām may be honoured.

Where is the question of wielding a weapon and living in the forest, where is the life of a kshatriya and the life of penance? For us, this is an encroachment. Let the law of the land be honoured.
tadārya kaluṣā buddhirjāyatē śastrasēvanāt৷৷3.9.29৷৷

punargatvā tvayōdhyāyāṅ kṣatradharmaṅ cariṣyasi.


ārya Lord ! tat thus, śastrasēvanāt serving the weapons buddhi: mind, kaluṣā impure, jāyatē will be, punaḥ again, gatvā after going to, ayōdhyāyām to Ayodhya, kṣatradharmam duty of a Kshatriya, cariṣyasi you can practise.

Lord, when we handle the weapon, the mind gets vitiated. (Only) after returning to Ayodhya can you perform the duty of a kshatriya.
akṣayā tu bhavētprītiśśvaśrūśvaśurayōrmama৷৷3.9.30৷৷

yadi rājyaṅ parityajya bhavēstvaṅ niratō muniḥ.


tvam you, rājyam kingdom, parityajya having given up, nirataḥ permanent, muniḥ an ascetic, bhavēḥ you, yadi if, mama to me, śvaśrūśvaśurayōḥ to mother-in-law and father-in-law, akṣayā unlimited, prītiḥ joy, bhavēt will be.

You would have been on unlimited source of joy to my father-in-law and mother-in-law had you permanently renounced the kingdom for the life of an ascetic.
dharmādarthaḥ prabhavati dharmātprabhavatē sukham৷৷3.9.31৷৷

dharmēṇa labhatē sarvaṅ dharmasāramidaṅ jagat.


dharmāt from righteous duty, arthaḥ wealth, prabhavati will arise, dharmāt from righteousness, sukham happiness, prabhavatē will result, dharmēṇa by righteous ways, sarvam everything, labhatē is attained, idaṅ jagat this world, dharmasāram the essence is dharma.

Righteousness brings wealth. Wealth brings happiness. Righteousness brings everything. In fact, the essence of the world is righteousness.
ātmānaṅ niyamaistaistai karśayitvā prayatnataḥ৷৷3.9.32৷৷

prāpyatē nipuṇairdharmō na sukhāllabhyatē sukham.


nipuṇaiḥ by wisemen, ātmānam themselves, taistai: by their various means, niyamaiḥ by their discipline, prayatnataḥ with effort, karśayitvā after crushing, dharmaḥ righteousness, prāpyatē is attained, sukhāt from happiness, sukham joy, na labhyatē will not be attained.

The wise earn dharma through getting their bodies emaciated by carefully adopting
different means of discipline (self-torture). Happiness does not beget happiness.
nityaṅ śucimatissaumya cara dharmaṅ tapōvanē৷৷3.9.33৷৷

sarvaṅ hi viditaṅ tubhyaṅ trailōkyamapi tattvataḥ.


saumya O gentle one!, nityam always, śucimatiḥ with a pure mind (free from thoughts of punishing the innocent), tapōvanē in this forest of ascetics, dharmam dharma, cara follow, trailōkyam three worlds, sarvam api all put together, tubhyam to you, tattvataḥ in true spirit, viditaṅ hi is known indeed.

O gentle one! you may move in this forest of ascetics with a pure mind. The true meaning behind everything in these three worlds is known to you, indeed.
strīcāpalādētadudāhṛtaṅ mē dharmaṅ ca vaktuṅ tava kassamarthaḥ.

vicārya buddhyā tu sahānujēna yadrōcatē tatkuru mā cirēṇa৷৷3.9.34৷৷


strīcāpalāt due to the fickle nature of a woman, ētat all that, mē by myself, udāhṛtam is mentioned to you, tava your, dharmam rightful duty, vaktum to direct, kaḥ who indeed, samarthaḥ a capable one, tu you, buddhyā applying your mind, anujēna with brother, saha also, vicārya after deliberating carefully, yat whatever, rōcatē pleases you, tat that, kuru you may do, mācirēṇa let there be no delay.

I told you all this out of feminine fickleness. Who can guide you in the ways of dharma? After carefully deliberating the matter with your brother you may act according to your wish. Let there be no delay (hesitation).
ityārṣē śrīmadrāmāyaṇē vālmīkīya ādikāvyē araṇyakāṇḍē navamassargaḥ৷৷
Thus ends the ninth sarga of Aranyakanda of the holy Ramayana the first epic composed by sage Valmiki.