Introduction

Lakshmana reasons with Rama regarding the drastic action Rama is about to take in annihilating the worlds. He says many pithy references in dissuading Rama. This chapter likens to Bhagavad Gita, as its terse version.

Verse 1 & 2

तम् तथा शोक संतप्तम् विलपंतम् अनाथवत् |
मोहेन महता आविष्टम् परिद्यूनम् अचेतनम् || ४-६६-१
ततः सौमित्रिः आश्वास्य मुहूर्तात् इव लक्ष्मणः |
रामम् संबोधयामास चरणौ च अभिपीडयन् || ४-६६-२

While Rama is bewailing like a forlorn as his anguish is scorching him, rendered impoverished with an inanimate heart as a high passion possessed him, Lakshmana, the son of Sumitra, suppliantly gripped his feet and started to address him. [4-66-1, 2]

1, 2. tataH = then; saumitriH = Sumitra’s son; lakSmaNaH = Lakshmana; tathaa = thus; shoka santaptam = by anguish, scorched; mahataa mohena aaviSTam = by high, passion, possessed by; anaathavat vilapantam = like a forlorn one, who is bewailing; paridyuunam = impoverished; a cetanam = not, animated at heart; tam raamam = him, Rama; muhuurtaat iva aashvaasya = for a moment, to say, having consoled; caraNau abhipiiDayan = feet, gripping tightly [in supplication]; sambodhayaamaasa = started to address.

Verse 3

महता तपसा राम महता च अपि कर्मणा |
राज्ञा दशरथेन असि लब्धो अमृतम् इव अमरैः || ४-६६-३

“Oh, Rama, as gods have reaped ambrosia after a prolonged churning of Milky Ocean, you are a reap of King Dasharatha’s superlative ascesis and even by his superior acts… [4-66-3]

3. raama = oh, Rama; raaGYaa dasharathena = by king, Dasharatha; mahataa tapasaa = by superlative, ascesis; mahataa ca api karmaNaa = by superior, also, even, acts; amaraiH amR^itam iva = by gods, ambrosia, as with; labdhaH asi = reaped, you are.

Verse 4

तव चैव गुणैः बद्धः त्वत् वियोगात् महिपतिः |
राजा देवत्वम् आपन्नो भरतस्य यथा श्रुतम् || ४-६६-४

“Our father was an enlivener of all the subjects and that king was beholden only to your rosy endowments, but he obtained godhood by your separation… this is what we heard from Bharata… [4-66-4]

4. bharatasya = of [from] Bharata; yathaa shrutam = as to how, heard; mahi patiH = kingdom, husbander of [an enlivener of his subjects, our father Dasharatha]; raajaa = king – Dasharatha; tava guNaiH baddhaH = by your, [rosy] endowments, fastened [beholden to]; tvat viyogaat = by your, separation; devatvam aapannaH = godhood, he obtained.

Verse 5

यदि दुःखम् इदम् प्राप्तम् काकुत्स्थ न सहिष्यसे |
प्राकृतः च अल्प सत्त्वः च इतरः कः सहिष्यति || ४-६६-५

“If you are unable to withstand this anguish chanced on you, oh, Kakutstha, then how a simpleton and whose boldness is meagre can withstand it… [4-66-5]

5. kaakutstha = oh, Kakutstha; praaptam idam duHkham = chanced, this, aguish; na sahiSyase yadi = not, able to withstand, if; praakR^itaH = a simpleton; alpa sattvaH = one with meagre, boldness; itaraH kaH sahiSyati = other man, who, withstands.

Verse 6

आश्वसिहि नरश्रेष्ठ प्राणिनः कस्य न आपद |
संस्पृशन्ति अग्निवत् राजन् क्षणेन व्यपयान्ति च || ४-६६-६

“Oh, first and foremost man, tell me who is uncaught by mischance, which mischance will be catchy like fire-catch, and oh, king, even that, that lets up momently… [4-66-6]

6. narashreSTha = oh, best one among men [first and foremost man]; praaNinaH = for living beings; kasya na aapada samspR^ishanti = who is, not, mischance, touches [catches, uncaught]; agnivat kshaNena vyapayaanti = fire [-catch,] like, momently, takes away [lets up]; raajan = oh, king; aashvasihi = tell me.

Verse 7

दुःखितो हि भवान् लोकान् तेजसा यदि धक्ष्यते |
आर्ताः प्रजा नर व्याघ्र क्व नु यास्यन्ति निर्वृतिम् || ४-६६-७

“If you are going to blaze away worlds with your radiance in your ruefulness, to where the ordinary people in rue shall go for solace, really… [4-66-7]

7. nara vyaaghra = man, the tiger; duHkhitaH = ruefully; bhavaan = you; tejasaa lokaan dhakSyate yadi = by your radiance, worlds, you blaze away, if; aartaaH prajaa = rueful, people; nirvR^itim = for solace; kva yaasyanti nu = where, they go, really.

Verse 8

लोक स्वभाव एव एष ययातिः नहुष आत्मजः |
गतः शक्रेण सालोक्यम् अनयः तम् समस्पृशत् || ४-६६-८

“World’s disposition is this way only, even if Nahusha, the son Yayaati, has become an egalitarian with Indra, writhe touched him off… [4-66-8]

8. eSa loka svabhaavaH eva = this is, world’s, disposition, only; nahuSa aatmajaH yayaatiH = Nahusha’s, son, Yayaati; shakreNa saalokyam gataH = with Indra, egalitarian. on becoming; anayaH tam samaspR^ishat = writhe, him, touched off

Verse 9

महाऋषि यः वसिष्ठः तु यः पितुः नः पुरोहितः |
अह्ना पुत्र शतम् जज्ञे तथैव अस्य पुनर् हतम् || ४-६६-९

“Which great sage Vashishta is there, who is also the priest of our father, he parented a hundred sons in one day and like that they are all eliminated in one day by Vishvamitra, for which Vashishta also lamented, but not for a long… [4-66-9]

9. mahaaR^iSiH = great sage; yaH vasiSThaH = which, Vashishta is there; [yaH = who is]; naH pituH purohitaH = to our, father, he is a priest; asya = to him; ahnaa = in one day; putra shatam jaGYe = sons, hundred, parented; punaH = again; tathaiva = like that; hatam = they are eliminated.

Verse 10

या च इयम् जगतो माता सर्व लोक नमस्कृता |
अस्याः च चलनम् भूमेः दृश्यते कोसलेश्वर || ४-६६-१०

“This Mother Earth who is the mother of worlds and venerated by all animate and inanimate, or even celestial beings, oh, king of Kosala kingdom, even she undergoes tremors and earthquakes… [4-66-10]

10. kosala iishvara = Kosala kingdom, oh, king of; jagataH maataa = worlds, mother; sarva loka namaskR^itaa = by all, [beings in the] world, one who is venerated; yaa iyam = she who is, this one – this Earth is there; asyaaH bhuumeH calanam = her, to this earth, movement [undergoes earth tremors]; dR^ishyate = is evident.

Verse 11

यौ धर्मौ जगताम् नेत्रे यत्र सर्वम् प्रतिष्ठितम् |
आदित्य चन्द्रौ ग्रहणम् अभ्युपेतौ महाबलौ || ४-६६-११

“Which duteous pair is the pair of eyes of the world in whom all the systems of world are peremptory, though that pair of Sun and Moon are doughtily influential in this solar system, eclipse draws nigh of them… [4-66-11]

11. yau = which pair; dharmau = duteous; jagataam netre = for world, eyes; yatra sarvam pratiSThitam = wherein [in whom,] all [system of world,] is established [peremptory]; mahaabalau = highly, influential; aaditya candrau = Sun, Moon; grahaNam abhyupetau [iva] = eclipse, draw nigh, [as though.]

Verse 12

सुमहान्ति अपि भूतानि देवाः च पुरुष ऋषभ |
न दैवस्य प्रमुंचन्ति सर्व भूतानि देहिनः || ४-६६-१२

“Even very great incorporates like earth and suchlike planets, oh, bullish man, or even the gods, or even all corporeal beings, cannot get release from the predestine of Supreme Being… [4-66-12]

12. puruSa R^iSabha = oh, bullish man; su mahaanti bhuutaani = very, great, beings [incorporates like earth and suchlike planets]; devaaH ca = gods, also; sarva bhuutaani = all, beings; dehinaH = corporeal beings; daivasya = from the Supreme Being’s [predestine]; na = not; pramuncanti = unloosened.

Verse 13

शक्र आदिषु अपि देवेषु वर्तमानौ नय अनयौ |
श्रूयेते नर शार्दूल न त्वम् व्यथितुम् अर्हसि || ४-६६-१३

“Oh, tigerly-man, we hear that whether gods like Indra et al., are ethical and/or unethical, yet they too have the resultant agonies and ecstasies… hence, it is inapt of you to fret thyself… [4-66-13]

13. nara shaarduula = oh, man, tigerly; shakra aadiSu deveSu api = Indra, et al., for gods, even; naya anayau = in ethical, unethical [course, their resultant agonies and ecstasies]; vartamaanau = as functional; shruuyete = we hear so; tvam vyathitum na arhasi = you, to anguish, not, apt of you.

Verse 14

हृतायाम् अपि वैदेह्याम् नष्टायाम् अपि राघव |
शोचितुम् न अर्हसे वीर यथा अन्यः प्राकृतः तथा || ४-६६-१४

“Whether Vaidehi is stolen or slain, oh, brave one, it will be inapt of you sadden like this as with any other commoner without tracking her whereabouts… [4-66-14]

14. viira = oh, brave one; Raaghava = oh, Raghava; vaidehyaam = Vaidehi is; hR^itaayaam api = stolen, whether; naSTaayaam api = slain, whether; praakR^itaH anyaH yathaa = primitive [commoner,] other person, as with; tathaa = that way; shocitum na arhase = to sadden, not, apt of you.

Verse 15

त्वत् विधा नहि शोचन्ति सततम् सर्व दर्शिनः |
सुमहत्सु अपि कृच्छ्रेषु राम अनिर्विण्ण दर्शनाः || ४-६६-१५

“Persons of your like who are always equable in their outlook, oh, Rama, they will remain non-dispirited even if they are undergoing desperate straits, and they will not just sadden like this… [4-66-15]

15. raama = oh, Rama; sarva [or, satatam sama ] darshinaH = [always,] all, [equably,] seers [always equable in their outlook]; a nir viNNa darshanaaH = non, without, spirit, [non-dispirited,] seers; tvat vidhaa = your, like; su mahatsu api = in very, high [highly desperate straits,] even; kR^icChreSu = in straits; na shocanti hi = will not, sadden – non-dispirited, indeed.

Verse 16

तत्त्वतो हि नरश्रेष्ठ बुद्ध्या समनुचिंतय |
बुद्ध्या युक्ता महाप्राज्ञा विजानन्ति शुभ अशुभे || ४-६६-१६

“Oh, foremost man among men, you ratiocinate in subtle pursuit, objectively and brainily, and great brains will comprehend good and bad in subtlety with their braininess… [4-66-16]

16. narashreSTha = oh, foremost among men; tattvataH = objectively; buddhyaa sam anu cintaya = brainily, well [in subtlety,] pursuit, think [ratiocinate]; mahaa praaGYaa = great, brains; buddhyaa yuktaa = with brain, having [with braininess]; shubha = auspicious [good]; a shubhe = not, auspicious [bad]; vi jaananti = they clearly, comprehend; hi = indeed.

Verse 17

अदृष्ट गुण दोषाणाम् अधृवाणाम् च कर्मणाम् |
न अंतरेण क्रियाम् तेषाम् फलम् इष्टम् च वर्तते || ४-६६-१७

“Indiscernible are the rights and wrongs of actions, and indefinite are the cherished fruits of those actions, and without performing any action, fruits also will be nonexistent… [4-66-17]

17. a dR^iSTa = not, seen [indiscernible]; guNa doSaaNaam = rights, wrongs; a dhR^ivaaNaam ca = not, definite [indefinite,] also [a dhR^itaanaam = not, firm – infirm]; teSaam karmaNaam = those, of actions; iSTam phalam ca = cherished, fruits; kriyaam antareNa = action, without [performing any action]; [phalam ca = fruits, also]; na vartate = not, will be in existence [nonexistent.]

Verse 18

माम् एवम् हि पुरा वीर त्वम् एव बहुशो उक्तवान् |
अनुशिष्यात् हि को नु त्वाम् अपि साक्षात् बृहस्पतिः || ४-६६-१८

“Oh valiant one, indeed you alone have said this way to me previously and repeatedly, who really can profess you even he were to be professedly the Jupiter… [4-66-18]

18. viira = oh, valiant one; puraa tvam eva = previously, you, alone; maam evam = me, this way; bahushaH uktavaan [anvashaH] hi = repeatedly, you have said [you instructed me,] indeed; saakSaat bR^ihaspatiH api = actually [professedly,] he were to be Jupiter, even [if]; kaH nu = who, really; tvaam anushiSyaat hi = to you, can profess, indeed.

Verse 19

बुद्धिः च ते महाप्राज्ञ देवैः अपि दुर्अन्वया |
शोकेन अभिप्रसुप्तम् ते ज्ञानम् सम्बोधयामि अहम् || ४-६६-१९

“Oh, great discerner, your thinking process is non-explicatory even to gods, but now that thinking process is obliquely and utterly slumberous owing to your sadness, hence I am addressing your percipience and this is no schoolteaching… [4-66-19]

19. mahaapraaGYa = oh, great discerner; te buddhiH = your, thinking process; devaiH api dur anvayaa = by gods, even, impossible, to explicate [non-explicatory]; shokena abhi pra suptam = by sadness, obliquely, utterly, slumberous; te GYaanam = your, to percipience; aham sambodhayaami = I am, addressing.

Verse 21

किम् ते सर्व विनाशेन कृतेन पुरुष ऋषभ |
तम् एव तु रिपुम् पापम् विज्ञाय उद्धर्तुम् अर्हसि || ४-६६-२१

“Oh, best one among men, what is it you gain on performing a complete annihilation owing to a single soul’s malefaction, hence, mark him… that malefactor and a malevolent of yours, and it will be apt of you to uproot him… him alone… [4-66-21]

21. puruSa R^iSabha = oh, man, the best; kR^itena sarva vinaashena = by performing, complete, annihilation; te kim = to you, what – what is the use; tam = him; paapam = malevolent; ripum eva = malefactor, alone; viGYaaya = on knowing – on finding out; ut dhartum arhasi = to up, root, apt of you.

Verse 20

दिव्यम् च मानुषम् च एवम् आत्मनः च पराक्रमम् |
इक्ष्वाकु वृषभ अवेक्ष्य यतस्व द्विषताम् वधे || ४-६६-२०

“Oh, foremost one among Ikshvaku, oh, Rama, contemplate the divineness of those immortals and their pure being in maintaining world order, also consider the humanness of these mortals and their helpless susceptibility to pain, also count on your own valour that which can annihilate the whole of anything… and then come to conclusion whether or not to annihilate everything… but, before that try hard to eliminate the abuser, lest he may abuse many others… [4-66-20]

20. kSvaaku vR^iSabha = oh, Ikshvaku’s, foremost among; avekSya = contemplate / consider / count; divyam ca maanuSam ca = divineness, also, humanness, also; evam = that way; aatmanaH ca paraakramam = your own, valour; yatasva dviSataam vadhe = try hard, in abser’s, elimination.