रामायणम् — युद्धकाण्डे सप्ततितमः सर्गः | rāmāyaṇam

राघवश्चापि विपुलं तं राक्षसवनौकसाम् ।
श्रुत्वा संग्रामनिर्घोषं जाम्बवन्तमुवाच ह ॥

Summary AI Hearing that massive roar of battle between the *rākṣasas* and the forest-dwellers, *Rāghava* spoke to *Jāmbavān*.

M N Dutt Hearing the terrible war-cry of the Rākşasas and monkeys Rāghava spoke to Jämbavän, saying.

६.७०.२

सौम्य नूनं हनुमता कृतं कर्म सुदुष्करम् ।
श्रूयते हि यथा भीमः सुमहानायुधस्वनः ॥

Summary AI "O gentle one! Surely *Hanumān* has performed an extremely difficult feat, for this mighty and terrifying sound of weapons is being heard."

M N Dutt O gentle one, forsooth has Hanumān performed some mighty act for I hear the dreadful sound of the weapons.

६.७०.३

तद्गच्छ कुरु साहाय्यं स्वबलेनाभिसंवृतः ।
क्षिप्रमृष्कपते तस्य कपिश्रेष्ठस्य युध्यतः ॥

Summary AI "O Lord of the Bears! Therefore, surrounded by your own army, go quickly and provide assistance to that best of monkeys as he fights."

M N Dutt Do you therefore proceed speedily, O lord of bears, with all your soldiers to assist that foremost of monkeys.

६.७०.४

ऋक्षराजस्तथेत्युक्त्वा स्वेनानीकेन संवृतः ।
आगच्छत्पश्चिमद्वारं हनूमान्यत्र वानरः ॥

Summary AI Saying "So be it," the King of the Bears, accompanied by his own troops, went to the western gate where the monkey *Hanumān* was stationed.

M N Dutt Thereupon, saying, 'So be it,' that king of bears, surrounded by his forces, approached the Western gate, where the monkey, Hanumān, was stationed.

६.७०.५

अथायान्तं हनूमन्तं ददर्शर्क्षपतिः पथि ।
वानरैः कृतसंग्रामैः श्वसद्भिरभिसंवृतम् ॥

Summary AI Then, the Lord of the Bears saw *Hanumān* approaching on the path, surrounded by monkeys who were panting after having fought the battle.

M N Dutt Then the lord of bears saw Hanumān approach, surrounded by monkeys sighing hard, who had faught the fight.

६.७०.६

दृष्ट्वा पथि हनूमांश्च तदृष्कबलमुद्यतम् ।
नीलमेघनिभं भीमं संनिवार्य न्यवर्तत ॥

Summary AI Seeing that formidable army of bears, dark as blue clouds and ready for action, *Hanumān* stopped them and turned back.

M N Dutt Seeing on the way that host of bears dreadful and resembling dark clouds, on the march, Hanumān made them desist.

६.७०.७

स तेन हरिसैन्येन संनिकर्षं महायशाः ।
शीघ्रमागम्य रामाय दुःखितो वाक्यमब्रवीत् ॥

Summary AI The highly illustrious *Hanumān*, quickly approaching *Rāma* with that monkey army, spoke these words in deep sorrow.

M N Dutt That illustrious one along with that force, speedily presented himself (before Rāma), and with a heavy heart addressed him, saying.

६.७०.८

समरे युध्यमानानामस्माकं प्रेक्षतां च सः ।
जघान रुदतीं सीतामिन्द्रजिद्रावणात्मजः ॥

Summary AI "While we were fighting in the battle and watching, that son of *Rāvaṇa*, *Indrajit*, killed the weeping *Sītā*."

M N Dutt As we were fighting the field, Ravana's son, Indrajit in our very sight slew Sītā, crying (in distress).

६.७०.९

उद्भ्रान्तचित्तस्तां दृष्ट्वा विषण्णोऽहमरिंदम ।
तदहं भवतो वृत्तं विज्ञापयितुमागतः ॥

Summary AI "O subduer of enemies! Seeing her, I became confused in mind and dejected. Therefore, I have come to inform you of what happened."

M N Dutt O subduer of enemies, seeing her (in this plight) I, with my senses bewildered, have been overwhelmed with grief. Therefore I have come to you to inform you of what has befallen.

६.७०.१०

तस्य तद्वचनं श्रुत्वा राघवः शोकमूर्छितः ।
निपपात तदा भूमौ छिन्नमूल इव द्रुमः ॥

Summary AI Hearing those words of his, *Rāghava*, fainted with grief, fell to the ground like a tree whose roots have been severed.

M N Dutt Hearing these words of his, Raghava, overwhelmed with grief, dropped down to the earth, like a tree whose roots have been severed.

६.७०.११

तं भूमौ देवसंकाशं पतितं दृश्य राघवम् ।
अभिपेतुः समुत्पत्य सर्वतः कपिसत्तमाः ॥

Summary AI Seeing that god-like *Rāghava* fallen on the ground, the foremost of the monkeys rushed towards him from all sides.

M N Dutt Seeing the god-like Råghava down on the earth, the foremost monkeys from all sides rushed forward and came to where (he was).

६.७०.१२

असिञ्चन्सलिलैश्चैनं पद्मोत्पलसुगन्धिभिः ।
प्रदहन्तमसह्यं च सहसाग्निमिवोत्थितम् ॥

Summary AI They sprinkled him with water fragrant with lotuses and lilies, as if cooling an unbearable fire that had suddenly flared up.

M N Dutt With water scented with lotuses, they fell to sprinkling that one resembling a furious fire that has suddenly arisen. 1. Padmotpalasugadhibhiḥ-water scented with padmas-lotuses proper, and utpalas-blue lotuses (Nymphea cerulea). 2. 'Rama,' remarks the commentator, 'was a fire lighted by his grief for Sītā.'

६.७०.१३

तं लक्ष्मणोऽथ बाहुभ्यां परिष्वज्य सुदुःखितः ।
उवाच राममस्वस्थं वाक्यं हेत्वर्थसंहितम् ॥

Summary AI Then, deeply distressed, *Lakṣmaṇa* embraced the unconscious *Rāma* with his arms and spoke words full of logic and meaning.

M N Dutt Thereat Laksmana, over-come with sorrow, embracing Rāma, spoke to his words fraught with reason and import, “Profitless* virtue is incapable, O noble one, of delivering from calamities you, who have subdued your senses, and who ever abidst in the good path. * 'Profitless, although apparently an epither of virtue, is really the predicate of the sentence. 'Virtue, incapable of delivering you is profitless.

६.७०.१४

शुभे वर्त्मनि तिष्ठन्तं त्वामार्यविजितेन्द्रियम् ।
अनर्थेभ्यो न शक्नोति त्रातुं धर्मो निरर्थकः ॥

Summary AI "O noble brother! Virtue is useless, as it is unable to protect you, who are established on the path of righteousness and have conquered your senses, from calamities."

M N Dutt Thereat Laksmana, over-come with sorrow, embracing Rāma, spoke to his words fraught with reason and import, “Profitless* virtue is incapable, O noble one, of delivering from calamities you, who have subdued your senses, and who ever abidst in the good path. * 'Profitless, although apparently an epither of virtue, is really the predicate of the sentence. 'Virtue, incapable of delivering you is profitless.

६.७०.१५

भूतानां स्थावराणां च जङ्गमानां च दर्शनम् ।
यथास्ति न तथा धर्मस्तेन नास्तीति मे मतिः ॥

Summary AI "Just as there is a visible existence of stationary and moving beings, there is no such visibility for *Dharma*. Therefore, it is my opinion that *Dharma* does not exist."

M N Dutt Beings and the mobile as well as the immobile cannot have that direct perception of virtue which they have of happiness. Therefore, I ween, virtue is a non-entity.

६.७०.१६

यथैव स्थावरं व्यक्तं जङ्गमं च तथाविधम् ।
नायमर्थस्तथा युक्तस्त्वद्विधो न विपद्यते ॥

Summary AI "Just as the stationary and moving are manifest, this matter of *Dharma* is not similarly logical; for if it were, a person like you would never face such a calamity."

M N Dutt Inasmuch as the immobile (albeit devoid of any regard for virtue) are nevertheless happy and as the mobile also are so, this virtue cannot lead to happiness. (If it were so), one like you would have not been placed in peril.

६.७०.१७

यद्यधर्मो भवेद्भूतो रावणो नरकं व्रजेत् ।
भवांश्च धर्मसंयुक्तो नैवं व्यसनमाप्नुयात् ॥

Summary AI "If unrighteousness were the cause of results, *Rāvaṇa* should go to hell, and you, who are united with *Dharma*, should not encounter such misery."

M N Dutt If unrighteousness would bring unhappiness on creatures, Ravana should hence to hell, and you possessed of virtue, should not come by misfortune.

६.७०.१८

तस्य च व्यसनाभावाद्व्यसनं च गते त्वयि ।
धर्मेणोपलभेद्धर्ममधर्मं चाप्यधर्मतः ॥

Summary AI "Because of his lack of misfortune and your falling into misfortune, it cannot be said that one attains *Dharma* through righteous acts and *Adharma* through unrighteous ones."

M N Dutt Seeing that he is free from danger, and you are in itrighteousness and its opposite are found to have tendencles the very reverse of those assigned to them respectively (by the Vedas).

६.७०.१९

यदि धर्मेण युज्येरन्नाधर्मरुचयो जनाः ।
धर्मेण चरतां धर्मस्तथा चैषां फलं भवेत् ॥

Summary AI "If those who delight in unrighteousness were joined with the fruits of merit, then righteousness would be the fruit for those practicing it; but such logic is not observed."

६.७०.२०

यस्मादर्था विवर्धन्ते येष्वधर्मः प्रतिष्ठितः ।
क्लिश्यन्ते धर्मशीलाश्च तस्मादेतौ निरर्थकौ ॥

Summary AI "Since those in whom unrighteousness is established see their wealth increase, while those of righteous conduct suffer, therefore both these concepts of *Dharma* and *Adharma* are useless."

M N Dutt But as prosperity attend those that are established in unrighteousness, and as those regardful of righteousness fare lamentably, these*have not the senses assigned to them (by the scriptures). *Virtue and vice.

६.७०.२१

वध्यन्ते पापकर्माणो यद्यधर्मेण राघव ।
वधकर्महतो धर्मः स हतः कं वधिष्यति ॥

Summary AI O *Rāghava*, if evildoers were destroyed by unrighteousness, then righteousness itself, being slain by that act of killing, would be destroyed. Once destroyed, whom could it possibly kill?

M N Dutt If, O Rāghava, Rāghava, (it is contended that) unrighteousness cut off the wicked, then whom shall Unrighteousness, himself slain by the act of slaughter of the destroyer, slay in his turn?

६.७०.२२

अथ वा विहितेनायं हन्यते हन्ति वा परम् ।
विधिरालिप्यते तेन न स पापेन कर्मणा ॥

Summary AI Alternatively, if an individual is killed or kills another according to preordained fate, then that destiny is not tainted by such a sinful action.

M N Dutt Or if it is said that one is slain or slay another by ordinance, then it is destiny, which is touched by the sinful act and not he.

६.७०.२३

अदृष्टप्रतिकारेण अव्यक्तेनासता सता ।
कथं शक्यं परं प्राप्तुं धर्मेणारिविकर्शन ॥

Summary AI O destroyer of foes, how is it possible to attain the highest goal through *dharma*, which is unmanifest, whose remedy is invisible, and which is effectively non-existent or existent?

M N Dutt O chastiser of foes, incapable of meting out retribution,* unmanifest itself, and non-existent, how can virtue, even if we grant its existence, find out the person that should be slain? *"In consequence,' remarks Ramanuja, 'of their being devoid of consciousness.

६.७०.२४

यदि सत्स्यात्सतां मुख्य नासत्स्यात्तव किंचन ।
त्वया यदीदृशं प्राप्तं तस्मात्सन्नोपपद्यते ॥

Summary AI O chief of the virtuous, if *dharma* were truly existent, you would never have faced any misfortune. Since you have met with such calamity, it follows that *dharma* does not exist.

M N Dutt If, O foremost of the good, it had existed, you wouldst not have come by any misfortune. But inasmuch as you have fallen into this plight, there is no such thing as virtue.

६.७०.२५

अथ वा दुर्बलः क्लीबो बलं धर्मोऽनुवर्तते ।
दुर्बलो हृतमर्यादो न सेव्य इति मे मतिः ॥

Summary AI Alternatively, *dharma* is weak and impotent, for it merely follows strength. It is my opinion that what is weak and devoid of dignity should not be served.

M N Dutt Or itself feeble and impotent, it take refuge in manliness. And being powerless and bereft of dignity, it should, I deem, by no means be followed.

६.७०.२६

बलस्य यदि चेद्धर्मो गुणभूतः पराक्रमे ।
धर्ममुत्सृज्य वर्तस्व यथा धर्मे तथा बले ॥

Summary AI If *dharma* is merely an attribute dependent on strength and prowess, then abandon *dharma* and establish yourself in strength just as you were established in *dharma*.

M N Dutt If virtue is a property of manliness, then carefully forsaking virtue, do you follow strength as you have hitherto followed virtue.

६.७०.२७

अथ चेत्सत्यवचनं धर्मः किल परंतप ।
अनृतस्त्वय्यकरुणः किं न बद्धस्त्वया पिता ॥

Summary AI O scorcher of foes, if keeping a promise is indeed *dharma*, then why was your father, who acted falsely and cruelly toward you, not restrained by you?

M N Dutt But, O subduer of enemies, if truthfulness be virtue, are you not bound by that departing from which the king lost his life?* *Explains the commentator, 'King Dasaratha lost his life, because he did not observe his word of installing you in the kingdom. Are you not bound by his word as well?'

६.७०.२८

यदि धर्मो भवेद्भूत अधर्मो वा परंतप ।
न स्म हत्वा मुनिं वज्री कुर्यादिज्यां शतक्रतुः ॥

Summary AI O scorcher of foes, if *dharma* or *adharma* were tangible realities, then Indra, the wielder of the thunderbolt and performer of a hundred sacrifices, would not have performed a sacrifice after slaying a sage.

M N Dutt O chastiser of foes, if virtue must be practised above all, or if prowess must have precedence, then the thunder-handed Satakratu would not have celebrated his sacrifice, slaying the ascetic.* *The Logic is all in a jumble; but such is the text. The ascetic was Visvarūpa. The meaning, according to the commentator, is that, prowess is first and virtue next. Indra first used force, and then acquired merit.)

६.७०.२९

अधर्मसंश्रितो धर्मो विनाशयति राघव ।
सर्वमेतद्यथाकामं काकुत्स्थ कुरुते नरः ॥

Summary AI O *Rāghava*, *dharma* associated with *adharma* leads to destruction. O *Kākutstha*, a person performs all these actions merely according to their own desire.

M N Dutt O Rāghava, virtue aided by prowess, destroy enemies. Therefore, O Kakutstha, people, for compassing their ends, resort to both virtue and prowess.

६.७०.३०

मम चेदं मतं तात धर्मोऽयमिति राघव ।
धर्ममूलं त्वया छिन्नं राज्यमुत्सृजता तदा ॥

Summary AI Dear *Rāghava*, this is my opinion on what is called *dharma*. By renouncing the kingdom then, you severed the very root of *dharma*.

M N Dutt This, sire, is my opinion, this, O Raghava, is virtue. But you, having then renounced the kingdom, have laid the axe at the root* of righteousness. **Root, remarks, Rāmānuja, 'which is interest!'

६.७०.३१

अर्थेभ्यो हि विवृद्धेभ्यः संवृद्धेभ्यस्ततस्ततः ।
क्रियाः सर्वाः प्रवर्तन्ते पर्वतेभ्य इवापगाः ॥

Summary AI From wealth that has increased and grown from various sources, all activities flow forth, just as rivers spring from mountains.

M N Dutt Like streams issuing out mountains, all acts spring from wealth flowing from various regions and attaining magnitude.

६.७०.३२

अर्थेन हि वियुक्तस्य पुरुषस्याल्पतेजसः ।
व्युच्छिद्यन्ते क्रियाः सर्वा ग्रीष्मे कुसरितो यथा ॥

Summary AI For a man of little spirit who is deprived of wealth, all activities perish, just as small streams dry up during the heat of summer.

M N Dutt Like a shrunken stream in summer, all the acts of that foolish person who has been devorced by wealth, are annihilated.

६.७०.३३

सोऽयमर्थं परित्यज्य सुखकामः सुखैधितः ।
पापमारभते कर्तुं तथा दोषः प्रवर्तते ॥

Summary AI He who, having been raised in comfort and desiring pleasure, abandons wealth, begins to commit sins, and thus evil sets in.

M N Dutt He that renouncing riches, within his reach,* hankers after enjoyment, being carried away by his overmastering desire, take to getting at wealth by sinful acts; and then he incur guilt. *The commentator would have gotten riches.'

६.७०.३४

यस्यार्थास्तस्य मित्राणि यस्यार्थास्तस्य बान्धवः ।
यस्यार्थाः स पुमाल्लोके यस्यार्थाः स च पण्डितः ॥

Summary AI He who possesses wealth has friends; he who has wealth has kinsmen. He who has wealth is considered a real man in this world, and he who has wealth is the truly learned one.

M N Dutt To him that has wealth are friends, to him that has wealth are acquaintances, he that has wealth is an individuality in this world, and he that has wealth is a learned person.

६.७०.३५

यस्यार्थाः स च विक्रान्तो यस्यार्थाः स च बुद्धिमान् ।
यस्यार्थाः स महाभागो यस्यार्थाः स महागुणः ॥

Summary AI He who possesses wealth is valiant; he who has wealth is intelligent. He who has wealth is highly fortunate, and he who has wealth possesses great virtues.

M N Dutt He that has wealth is powerful; he that has wealth is intelligent; he that has wealth is mighty-armed; and he that has wealth is full of all graces.

६.७०.३६

अर्थस्यैते परित्यागे दोषाः प्रव्याहृता मया ।
राज्यमुत्सृजता वीर येन बुद्धिस्त्वया कृता ॥

Summary AI O hero, these evils of abandoning wealth have been described by me, regarding the decision you made when you renounced the kingdom.

M N Dutt All these that I have en-numerated are the evils of forsaking fortune. (I cannot divine) what made you, renouncing the monarchy, to adopt such a course.

६.७०.३७

यस्यार्था धर्मकामार्थास्तस्य सर्वं प्रदक्षिणम् ।
अधनेनार्थकामेन नार्थः शक्यो विचिन्वता ॥

Summary AI For him who has wealth, *dharma*, desire, and profit are all favorable. Wealth cannot be attained by a penniless person even if he searches for it with a desire for riches.

M N Dutt He that has riches, has virtue and desire attending on him, and has everything auspicious. That one without wealth, that seek it, cannot secure the wealth of prowess, without riches and desire.

६.७०.३८

हर्षः कामश्च दर्पश्च धर्मः क्रोधः शमो दमः ।
अर्थादेतानि सर्वाणि प्रवर्तन्ते नराधिप ॥

Summary AI O king, joy, desire, pride, *dharma*, anger, tranquility, and self-restraint—all these arise from wealth.

M N Dutt O lord of men, cheerfulness, and desire, and pride, and piety, and anger, and self-restraint, and self-control, all these come from wealth.

६.७०.३९

येषां नश्यत्ययं लोकश्चरतां धर्मचारिणाम् ।
तेऽर्थास्त्वयि न दृश्यन्ते दुर्दिनेषु यथा ग्रहाः ॥

Summary AI For those practitioners of *dharma* whose worldly life perishes, those means of wealth are not seen in you, just as planets are not visible on cloudy days.

M N Dutt As the planets are not discovered on a stormy day, that wealth, the want of which renders this world naught even to the ascetics practising righteousness, is not visible in you.

६.७०.४०

त्वयि प्रव्रजिते वीर गुरोश्च वचने स्थिते ।
रक्षसापहृता भार्या प्राणैः प्रियतरा तव ॥

Summary AI O hero, while you were in exile and abiding by the command of your elder, your wife, who is dearer to you than life itself, was abducted by a *rākṣasa*.

M N Dutt O hero, you having abode by the words of your superior and having come (to the forest), your wife dearer then life itself has been ravished by Rākṣasas.

६.७०.४१

तदद्य विपुलं वीर दुःखमिन्द्रजिता कृतम् ।
कर्मणा व्यपनेष्यामि तस्मादुत्तिष्ठ राघव ॥

Summary AI O brave Rāghava! Today, I shall dispel through my deeds this immense sorrow caused by Indrajit; therefore, arise.

M N Dutt But, O hero, today, O Raghava, by my acts will I remove this huge sorrow that has been heaped upon us by Indrajit. Therefore, rise you up.

६.७०.४२

अयमनघ तवोदितः प्रियार्थं
जनकसुता निधनं निरीक्ष्य रुष्टः ।
सहयगजरथां सराक्षसेन्द्रां
भृशमिषुभिर्विनिपातयामि लङ्काम् ॥

Summary AI O sinless one! Enraged after witnessing the death of Janaka's daughter, I have risen for the sake of your beloved. With my arrows, I shall forcefully strike down Laṅkā, including its horses, elephants, chariots, and the lord of the Rākṣasas.

M N Dutt Osinless one, urged on behalf of your welfare, I, waxing wroth on hearing of the slaughter of Janaka's daughter, shall with my shafts entirely raze to the ground Larkā with cars and elephants and steeds and the foremost Rākşasas.

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किरातार्जुनीयम् भारविः

शिशुपालवधम् माघः

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