रामायणम् — अरण्यकाण्डे अष्टमः सर्गः

सुतीक्ष्णेनाभ्यनुज्ञातं प्रस्थितं रघुनन्दनम् ।
वैदेही स्निग्धया वाचा भर्तारमिदमब्रवीत् ॥

Summary AI After being permitted by Sutīkṣṇa, Sītā addressed her husband Rāma, the joy of the Raghu dynasty, with affectionate words as he prepared to depart.

M N Dutt When the son of Raghu had set out with Sutiksna's permission, SItā addressed him in affectionate words and convincing speech.

३.८.२

अयं धर्मः सुसूक्ष्मेण विधिना प्राप्यते महान् ।
निवृत्तेन च शक्योऽयं व्यसनात्कामजादिह ॥

Summary AI This great righteousness is attained through extremely subtle means; it can be achieved by one who has turned away from vices born of desire.

M N Dutt Although you are great and follow the narrow way (of righteousness), yet you are on the eve of entering into unrighteousness. But you could by refraining from action, eschew this unrighteousness that springs from an evil begot of desire.

३.८.३

त्रीण्येव व्यसनान्यत्र कामजानि भवन्त्युत ।
मिथ्या वाक्यं परमकं तस्माद्गुरुतरावुभौ ।
परदाराभिगमनं विना वैरं च रौद्रता ॥

Summary AI There are three vices born of desire: speaking falsehood is the first, but the other two—adultery and violence without enmity—are even more grievous.

M N Dutt This evil begot of desire is threefold. One prominent evil is falsehood, and both the others' are of weightier significance, association with others; wives, and vindictiveness without any (basis of) hostility. Falsehood, O Rāghava, has never been yours nor can it ever be yours (in the future).

३.८.४

मिथ्यावाक्यं न ते भूतं न भविष्यति राघव ।
कुतोऽभिलषणं स्त्रीणां परेषां धर्मनाशनम् ॥

Summary AI O Rāghava, you have never spoken a falsehood, nor will you ever. As for the desire for another's wife, which destroys righteousness, how could that ever exist in you?

३.८.५

तच्च सर्वं महाबाहो शक्यं वोढुं जितेन्द्रियैः ।
तव वश्येन्द्रियत्वं च जानामि शुभदर्शन ॥

Summary AI O mighty-armed one, all these vices can be controlled by those who have conquered their senses. O handsome prince, I know well your mastery over your senses.

M N Dutt O you of a gracious presence, yours is control over sense. The third evil that leads men through ignorance to bear hostility towards others without any (cause of) hostility, is now present (to you).

३.८.६

तृतीयं यदिदं रौद्रं परप्राणाभिहिंसनम् ।
निर्वैरं क्रियते मोहात्तच्च ते समुपस्थितम् ॥

Summary AI The third vice, which is the cruel act of taking another's life without enmity through delusion, is what now stands before you.

M N Dutt O you of a gracious presence, yours is control over sense. The third evil that leads men through ignorance to bear hostility towards others without any (cause of) hostility, is now present (to you).

३.८.७

प्रतिज्ञातस्त्वया वीर दण्डकारण्यवासिनाम् ।
ऋषीणां रक्षणार्थाय वधः संयति रक्षसाम् ॥

Summary AI O brave one, you have promised the sages dwelling in the Daṇḍaka forest that you will slay the Rākṣasas in battle for their protection.

M N Dutt You have, O hero, for the protection of the saints dwelling in the forest of Dandaka, Promised the slaughter of Rākṣasas in battle.

३.८.८

एतन्निमित्तं च वनं दण्डका इति विश्रुतम् ।
प्रस्थितस्त्वं सह भ्रात्रा धृतबाणशरासनः ॥

Summary AI For this purpose, you have set out for the famous Daṇḍaka forest with your brother, carrying your bow and arrows.

M N Dutt And it is for this reason that equipped with bows and arrows, you have along with your brother set out for the forest known as Dandaka.

३.८.९

ततस्त्वां प्रस्थितं दृष्ट्वा मम चिन्ताकुलं मनः ।
त्वद्वृत्तं चिन्तयन्त्या वै भवेन्निःश्रेयसं हितम् ॥

Summary AI Seeing you depart, my mind is filled with anxiety. As I contemplate your conduct, I hope for your welfare and ultimate liberation.

M N Dutt Seeing you set out, my mind reflecting on your truthfulness as well as your happiness in this world and welfare in the next, is wrought up with anxiety.

३.८.१०

न हि मे रोचते वीर गमनं दण्डकान्प्रति ।
कारणं तत्र वक्ष्यामि वदन्त्याः श्रूयतां मम ॥

Summary AI O hero, your journey into the Daṇḍaka forest does not please me. I shall explain the reason; please listen to me as I speak.

M N Dutt O hero, I do not relish this journey to Dandaka. Thereof I will tell you the reason. Do you listen to me as I tell you.

३.८.११

त्वं हि बाणधनुष्पाणिर्भ्रात्रा सह वनं गतः ।
दृष्ट्वा वनचरान्सर्वान्कच्चित्कुर्याः शरव्ययम् ॥

Summary AI Having gone to the forest with your brother, armed with bow and arrows, I fear you might discharge your arrows upon seeing the forest dwellers.

M N Dutt Bearing bows and arrows in your hands, you have come to the wood along with your brother; and it may well happen) that seeing grim rangers of the forest, you may discharge your shafts.

३.८.१२

क्षत्रियाणामिह धनुर्हुताशस्येन्धनानि च ।
समीपतः स्थितं तेजोबलमुच्छ्रयते भृशम् ॥

Summary AI For Kṣatriyas, a bow is like fuel to fire; its mere proximity greatly intensifies one's brilliance and power.

M N Dutt Even as the vicinity of faggots increases the energy of fire, the proximity of (the bow) enhances the strength and energy of the Ksatriya.

३.८.१३

पुरा किल महाबाहो तपस्वी सत्यवाक्शुचिः ।
कस्मिंश्चिदभवत्पुण्ये वने रतमृगद्विजे ॥

Summary AI O mighty-armed one, long ago in a holy forest filled with deer and birds, there lived a truthful and pure ascetic.

M N Dutt Formerly, O long-armed one, in a sacred wood haunted by beasts and birds, there lived a truthful ascetic of a pure person.

३.८.१४

तस्यैव तपसो विघ्नं कर्तुमिन्द्रः शचीपतिः ।
खड्गपाणिरथागच्छदाश्रमं भट रूपधृक् ॥

Summary AI Then, Indra, the husband of Śacī, arrived at the hermitage disguised as a warrior, carrying a sword, intending to obstruct the ascetic's penance.

M N Dutt Intending to disturb his austerities, Saci's lord, Indra, bearing a sword in his hand, came to the asylum in the guise of a warrior.

३.८.१५

तस्मिंस्तदाश्रमपदे निहितः खड्ग उत्तमः ।
स न्यासविधिना दत्तः पुण्ये तपसि तिष्ठतः ॥

Summary AI In that hermitage, a superb sword was deposited. It was given as a trust to the one engaged in holy penance.

M N Dutt And in that asylum, that excellent scimitar was deposited as a trust with that righteous person practising asceticisin.

३.८.१६

स तच्छस्त्रमनुप्राप्य न्यासरक्षणतत्परः ।
वने तु विचरत्येव रक्षन्प्रत्ययमात्मनः ॥

Summary AI Having received that weapon and being intent on guarding the trust, he wandered through the forest, preserving the confidence reposed in him.

M N Dutt Receiving that weapon, that ascetic intent upon preserving his trust, range the forest, maintaining his faith.

३.८.१७

यत्र गच्छत्युपादातुं मूलानि च फलानि च ।
न विना याति तं खड्गं न्यासरक्षणतत्परः ॥

Summary AI Intent on guarding the trust, wherever he went to gather roots and fruits, he would not go without that sword.

M N Dutt And intent upon preserving his trust, he goes nowhere for procuring fruits and roots without that sword deposited with him as a trust.

३.८.१८

नित्यं शस्त्रं परिवहन्क्रमेण स तपोधनः ।
चकार रौद्रीं स्वां बुद्धिं त्यक्त्वा तपसि निश्चयम् ॥

Summary AI Constantly carrying the weapon, that ascetic gradually abandoned his resolve for penance and made his mind cruel.

M N Dutt Constantly carrying the sword, by degrees, the ascetic, foregoing all thoughts about asceticism, had his mind involved in fierce sentiments.

३.८.१९

ततः स रौद्राभिरतः प्रमत्तोऽधर्मकर्षितः ।
तस्य शस्त्रस्य संवासाज्जगाम नरकं मुनिः ॥

Summary AI Then, delighting in cruelty, heedless, and afflicted by unrighteousness, that sage went to hell due to his constant association with that weapon.

M N Dutt Thus in consequence of bearing that weapon, that ascetic taken up with fierce thoughts, losing his sobriety and led astray from righteousness, went to hell.

३.८.२०

स्नेहाच्च बहुमानाच्च स्मारये त्वां न शिक्षये ।
न कथंचन सा कार्या हृहीतधनुषा त्वया ॥

Summary AI Out of affection and great respect, I am merely reminding you, not instructing you. Such violence should never be committed by you, who have taken up the bow.

M N Dutt From affection and the high honour in which I hold you, I merely remind you of this matter. I do not teach you. Equipped with bows as you are, you should renounce all thoughts of slaying without hostility the Rākṣasas residing in Dandaka. Without offence none should be slain.

३.८.२१

बुद्धिर्वैरं विना हन्तुं राक्षसान्दण्डकाश्रितान् ।
अपराधं विना हन्तुं लोकान्वीर न कामये ॥

Summary AI O hero! The thought of killing the Rākṣasas residing in the Daṇḍaka forest without any enmity is not proper. I do not desire to kill living beings without any offense on their part.

M N Dutt From affection and the high honour in which I hold you, I merely remind you of this matter. I do not teach you. Equipped with bows as you are, you should renounce all thoughts of slaying without hostility the Rākṣasas residing in Dandaka. Without offence none should be slain.

३.८.२२

क्षत्रियाणां तु वीराणां वनेषु नियतात्मनाम् ।
धनुषा कार्यमेतावदार्तानामभिरक्षणम् ॥

Summary AI For heroic Kṣatriyas who have restrained their minds in the forests, the purpose of wielding a bow is solely this: the protection of those who are suffering.

M N Dutt It is the duty of Kșatriya heroes by means of their bows to protect persons of subdued souls, come by any calamity.

३.८.२३

क्व च शस्त्रं क्व च वनं क्व च क्षात्रं तपः क्व च ।
व्याविद्धमिदमस्माभिर्देशधर्मस्तु पूज्यताम् ॥

Summary AI Where is the weapon, and where is the forest? Where is the duty of a Kṣatriya, and where is asceticism? These are contradictory; therefore, let the righteousness appropriate to this place be honored by us.

M N Dutt Where are arms? And where is the forest? Where is Kaştriya virtue? And where is asceticism? These are opposed to each other, let us, therefore, honour the morality that pertains to this place.

३.८.२४

तदार्यकलुषा बुद्धिर्जायते शस्त्रसेवनात् ।
पुनर्गत्वा त्वयोध्यायां क्षत्रधर्मं चरिष्यसि ॥

Summary AI O noble one! Contact with weapons causes the mind to become corrupted. Upon returning to Ayodhyā once more, you shall practice the duties of a Kṣatriya.

M N Dutt From following arms, one's sense gets befouled and deformed. Again going to Ayodhyā, You will observe the duties of Kastriyas.

३.८.२५

अक्षया तु भवेत्प्रीतिः श्वश्रू श्वशुरयोर्मम ।
यदि राज्यं हि संन्यस्य भवेस्त्वं निरतो मुनिः ॥

Summary AI If you, having renounced the kingdom, truly become a devoted sage, then the joy of my mother-in-law and father-in-law would indeed be eternal.

M N Dutt Then my mother-in-law and father-in-law shall experience enduring delight, if having renounced the kingdom, you lead the life of an ascetic.

३.८.२६

धर्मादर्थः प्रभवति धर्मात्प्रभवते सुखम् ।
धर्मेण लभते सर्वं धर्मसारमिदं जगत् ॥

Summary AI From Dharma arises wealth, and from Dharma springs happiness. Through Dharma, one attains everything; this world has Dharma as its very essence.

M N Dutt Interest springs from righteousness; and happiness also results therefrom. One attains everything through righteousness, in this world the only substantial thing.

३.८.२७

आत्मानं नियमैस्तैस्तैः कर्षयित्वा प्रयत्नतः ।
प्राप्यते निपुणैर्धर्मो न सुखाल्लभ्यते सुखम् ॥

Summary AI By painstakingly disciplining oneself through various austerities, Dharma is attained by the wise. True happiness is not obtained through mere worldly pleasure.

M N Dutt Repressing self by diverse restrictions, intelligent people attain righteousness; but virtue crowned with felicity, is incapable of being attained by following pleasure.

३.८.२८

नित्यं शुचिमतिः सौम्य चर धर्मं तपोवने ।
सर्वं हि विदितं तुभ्यं त्रैलोक्यमपि तत्त्वतः ॥

Summary AI O gentle one! Always maintaining a pure mind, practice Dharma in this forest of penance. Indeed, the reality of all the three worlds is already known to you in truth.

M N Dutt O mild one! ever cherishing your heart in purity, do you practise piety in the wood of asceticism Everything the three worlds are truly known to you.

३.८.२९

स्त्रीचापलादेतदुदाहृतं मे
धर्मं च वक्तुं तव कः समर्थः ।
विचार्य बुद्ध्या तु सहानुजेन
यद्रोचते तत्कुरु माचिरेण ॥

Summary AI This has been spoken by me out of feminine fickleness; who is capable of instructing you in Dharma? Having reflected with your intellect along with your younger brother, do what pleases you without delay.

M N Dutt I have spoken this through feminine fickleness. Who can speak of righteousness to you? Reflecting on and understanding things, do you along with your younger brother speedily do what you like.

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