Introduction
Seetha foresees danger in Rama’s decision to eliminate the demons in Dandaka forest, without any provocation from their side, at the request of some sages. She narrates an old episode about a sage who in possession of a weapon became violent and cruel.
Verse 1
सुतीक्ष्णेन अभ्यनुज्ञातम् प्रस्थितम् रघु नन्दनम् |
हृद्यया स्निग्धया वाचा भर्तारम् इदम् अब्रवीत् || ३-९-१
To Rama, the scion of Raghu and her husband, who started out when permitted by Sage Suteekshna, Vaidehi spoke this with friendly words. [3-9-1]
1. sutiikSNena abhi anuj~naatam = by Suteekshna, well permitted; prasthitam bhartaaram raghu nandanam = who started, to her husband, to Raghu’s, son, Rama; vaidehii snigdhayaa vaacaa = Vaidehi, with friendly, words; idam abraviit = this, spoke.
Verse 2
अधर्मम् तु सुसूक्ष्मेण विधिना प्राप्यते महान् |
निवृत्तेन च शक्यो अयम् व्यसनात् कामजाद् इह || ३-९-२
“Gross unjust will accrue to any in an abstruse way if his indulgence is enkindled merely by his own desire, and in this world it is possible to fend them off, to have a recourse to justness… [3-9-2]
2. mahaan, a dharmaH = gross injustice; su suukshmeNa vidhinaa = very, abstruse, way; praapyate = will be attained; ayam kaamajaat vyasanaat = this, by indulgence, by desire; iha shakyaH = in this world, it is possible; nivR^iittena = to one who fends it off.
Verse 3 & 4a
त्रीणि एव व्यसनानि अत्र कामजानि भवन्ति उत |
मिथ्या वाक्यम् तु परमम् तस्मात् गुरुतरा उभौ || ३-९-३
पर दार अभिगमनम् विना वैरम् च रौद्रता |
“Only three self-gratifications, the definite products of desire, are there: one is speaking fallacious utterances, which itself is worse, and worst than the other two malefic self-gratifications, where the other two are the fascination for other’s wife, and the cruelness without enmity… [3-9-3, 4a]
3, 4a. atra = in there, in this world; kaamajaani vyasanaani triiNi eva = desire produced, self-gratifications, are three, only; uta bhavanti = there, they will be; mithyaa vaakyam tu paramakam = fallacious, utterances, is but, highest [worse]; para daara abhi gamanam = other’s, wife, towards, drawing [fascination]; vinaa vairam raudrataa = without, enmity, also, furiousness [ cruelness]; ubhau tasmaat gurutarau = than, from the two above, weighty [worst.]
Verse 4b & 5a
मिथ्या वाक्यम् न ते भूतम् न भविष्यति राघव || ३-९-४
कुतो अभिलषणम् स्त्रीणाम् परेषाम् धर्म नाशनम् |
“The habit of telling specious words is not there with you in the past nor it will be there in future, oh, Raghava, then wherefrom the virtue-ruining desire for other’s women can be there… [3-9-4b, 5a]
4b, 5a. mithyaa vaakyam na te bhuutam = fallacious, [habit of ] telling, not, to you, it was there; na bhavishyati = nor, it will be in future; dharma naashanam = virtue, ruinous; abhilaSaNam pareSaam striiNaam = desiring, other’s, women; kutaH = wherefrom [it will be there to you.]
Verse 5b & 6
तव नास्ति मनुष्येन्द्र न च आभूत् ते कदाचन || ३-९-५
मनस्यपि तथा राम न च एतत् विद्यते क्वचित् |
स्व दार निरतः च एव नित्यम् एव नृपात्मज || ३-९-६
“Oh, king, earlier this vile desire for other’s women is absent in you, nor it is there now, unobserved is such a desire in any corner of your heart oh, prince, for you are always interested in your own wife… [3-9-5, 6]
5b, 6. manuSya indra = men’s, king; tava = to you; etat = all this [desiring other’s woman]; na asti = in you, not, is there [so far]; kadaacana na aabhuut = earlier, nor, it was there; Rama; tathaa manasi api kvachit na vidyate = like that, [in any corner] of your heart, even, not, observable; nR^iipa atmaja = oh, king’s, son – oh, prince; [tvam = you]; nitym eva sva daara nirataH ca = always, thus, in your own, wife, interested, alone.
Verse 7
धर्मिष्टः सत्य सन्धः च पितुः निर्देश कारकः |
त्वयि धर्मः च सत्यम् च त्वयि सर्वम् प्रतिष्टितम् ||३-९-७
“You are conscientious, adherent of truth, and obliging father’s orders, and in you virtue and truth, nay everything is established in you… [3-9-7]
7. dharmiSTaH satya sandhaH ca = righteous, truth, adherent of, also; pituH nirdesha kaarakaH = father’s, orders, obligor; tvayi dharma ca satyam cha = in you, is virtue, truth, also; sarvam tvayi pratiSTitam = all, in you, are established.
Verse 8
तच्च सर्वम् महाबाहो शक्यम् वोढुम् जितेइन्द्रियैः |
तव वश्य इन्द्रियत्वम् च जानामि शुभदर्शन || ३-९-८
“Oh, dextrous one, all this can possibly be shouldered by one with controlled senses, and oh, graceful one for a gaze, I am also aware of your sense control… [3-9-8]
8. tat ca sarvam = that, also, all; mahaabaahuH = dextrous one; jita indriyaiH = controlled, senses; voDhum = to shoulder; shakyam = is possible; shubha darshana = oh, graceful, to gaze at; tava vashya indriyatvam = your, control, on senses; ca jaanaami = also, I know.
Verse 9
तृतीयम् यद् इदम् रौद्रम् पर प्राण अभिहिंसनम् |
निर्वैरम् क्रियते मोहात् तत् च ते समुपस्थितम् || ३-९-९
“That third tendency to torture others’ lives without enmity, that which will usually be effectuated unwarily, has now suddenly chanced before you… [3-9-9]
9. nir vairam = without, enmity; yat idam raudram = that which, this, dangerous; para praaNa abhi himsanam = other’s, lives, torturing; kriyate mohaat = will be done, unwarily; tat ca tR^iitiiyam [vyasanam] te samupasthitam = that, even, the third [tendency,] to you, [suddenly] chanced before you.
Verse 10
प्रतिज्ञातः त्वया वीर दण्डकारण्य वासिनाम् |
ऋषीणाम् रक्षणार्थाय वधः संयति रक्षसाम् || ३-९-१०
“Intending to safeguard the sages you have promised the dwellers in Dandaka forest, oh, valiant one, that you would eliminate demons in a fight… [3-9-10]
10. viira = o, valiant one; dandaka araNya vaasinaam = Dandaka, forest, dwellers; R^iSiiNaam = of sages; rakshaNa arthaaya = safeguarding, intending to; samyati rakshasaam vadhaH = in a fight, of demons, elimination; tvayaa pratij~naataH = by you promised.
Verse 11
एतन् निमित्तम् च वनम् दण्डका इति विश्रुतम् |
प्रस्थितः त्वम् सह भ्रात्रा धृत बाण शराअसनः || ३-९-११
“Only in this respect you have started towards the well-known Dandaka forest along with your brother, and wielding bow and arrows…[3-9-11]
11. etat nimittam ca = in this, respect, only; tvam dhR^ita baaNa sharaaasanaH = you, wielding, arrows, bow; saha bhraatraa = along with, your brother; dandakaa iti vi shrutam = Dandaka, thus, well known; vanam = forest; prasthitaH = started to.
Verse 12
ततः त्वाम् प्रस्थितम् दृष्ट्वा मम चिन्त आकुलम् मनः |
त्वत् वृत्तम् चिन्तयन्त्या वै भवेत् निःश्रेयसम् हितम् || ३-९-१२
“Then on seeing your starting my mind is apprehensively upset, on verily reflecting about your bearing there appears to be no beneficial good for you… [3-9-12]
12. tataH tvaam prasthitam dR^iSTvaa = then, you, on starting, on seeing; mama manaH cinta aakulam = my, mind, with apprehension, is upset; tvat vR^ittam cintayantyaa vai = your, bearing, on reflecting, verily; bhavet niH shreyasam hitam = will be, no, beneficial, good.
Verse 13
न हि मे रोचते वीरः गमनम् दण्डकान् प्रति |
कारणम् तत्र वक्ष्यामि वदन्त्याः श्रूयताम् मम || ३-९-१३
“Oh, brave one, your going towards Dandaka forest is not delightful to me, I tell the cause for that and listen to it as I tell…[3-9-13]
13. viiraH = oh, brave one; dandakaan prati gamanam na hi me rocate = Dandaka, towards, going, not, verily, to me, delightful; kaaraNam tatra vakshyaami = cause, in that respect, I tell; vadantyaaH shruuyataam mama = as I tell, you may listen, of my [talk.]
Verse 14
त्वम् हि बाण धनुष्पाणिः भ्रात्रा सह वनम् गतः |
दृष्ट्वा वन चरान् सर्वान् कच्चित् कुर्याः शर व्ययम् || ३-९-१४
“Indeed on entering the forest along with your brother, and wielding bow and arrows, seeing the forest ramblers there, won’t you deplete arrows on all of them… [3-9-14]
14 .tvam hi baaNa dhanusH paaNiH = you [with,] indeed, arrows, bow; bhraatraa saha = brother, along with; vanam gataH = forest, on entering; dR^iSTvaa vana caraan = on seeing, forest, ramblers; sarvaan = all of them; kaccit kuryaaH = something, you do isn’t it; shara = arrow; vyayam = depletion.
Verse 15
क्षत्रियाणाम् इह धनुर् हुताशस्य इन्धनानि च |
समीपतः स्थितम् तेजो बलम् उच्छ्ह्रयते भृशम् || ३-९-१५
“The bow of warrior and the fuel of a burning fire if available within their reach, they immensely enhance their strength… [3-9-15]
15. kshatriyaaNaam = for Kshatriya-s; samiipataH sthitam dhanuH = in within the reach, available, bow; huta ashasya = for a burning fire; indhanaani ca = fuel, even; tejaH = luminosity; balam = strength; ucChrayate = enhances; bhR^isham = immensely.
Verse 16
पुरा किल महाबाहो तपस्वी सत्य वाक् शुचिः |
कस्मिन् चित् अभवत् पुण्ये वने रत मृग द्विजे || ३-९-१६
“Once upon a time, oh, dextrous one, there was a pious and true worded hermit in some merited forest that was wonted by animals and birds… [3-9-16]
16. mahaabaahuH = oh dextrous one; puraa = once; puNye rata mR^iiga dvije = in a merited [forest,] wonted by, animals, birds; kasmincit vane = in some, forest; satya vaak shuciH tapasvii abhavat kila = true, worded, pious, sage, was there, indeed.
Verse 17
तस्य एव तपसो विघ्नम् कर्तुम् इन्द्रः शचीपतिः |
खड्ग पाणिः अथ आगच्छ्हत् आश्रमम् भट रूप धृक् || ३-९-१७
“Then Indra came to that hermitage handling a sword, and donning a soldier’s guise, to cause hindrance to that hermit’s ascesis… [3-9-17]
17. atha = then; shaciipatiH = Indra; tasya eva tapasaH vighnam kartum = his, that, ascesis, hindrance, to cause; bhaTa ruupa dhR^it = soldier, guise, on donning; khaDga paaniH = sword, handling; aagacChat aashramam = came, to hermitage.
Verse 18
तस्मिन् तत् आश्रम पदे निहितः खड्ग उत्तमः |
स न्यास विधिना दत्तः पुण्ये तपसि तिष्ठतः || ३-९-१८
“Indra gave that best sword to store, there in that hermitage to that sage who is lasting in his ascesis, on a redeemable basis… [3-9-18]
18. tasmin tat aashrama pade = there, in that, hermitage; puNye tapasi tiSTataH = in ascesis, to sage, one lasting in; saH khaDga uttamaH nihitaH = he, that best, sword, kept with sage; nyaasa vidhinaa dattaH = in a redeemable, basis, it is given.
Verse 19
स तत् शस्त्रम् अनुप्राप्य न्यास रक्षण तत्परः |
वने तु विचरति एव रक्षन् प्रत्ययम् आत्मनः || ३-९-१९
“On receiving that sword, he who is duteous in guarding the entrustment, moved about in the forest always handling the sword, to safeguard the confidence reposed in him… [3-9-19]
9. saH tu = he, but; tat shastram anupraapya = he, that, weapon, on receiving; rakshan pratyayam aatmanaH = to safeguard, confidence reposed, in him; nyaasa rakshaNa tatparaH = entrustment, guarding, duteous one; vane tu = in forest, but; [sa aayudhaH = with weapon;] vicarati eva = moved about, thus.
Verse 20
यत्र गच्छ्हति उपादातुम् मूलानि च फलानि च |
न विना याति तम् खड्गम् न्यास रक्षण तत्परः || ३-९-२०
“Wherever that dedicated guardian of that entrustment goes, even to obtain tubers or fruits, he did not go without that sword… [3-9-20]
20. nyaasa rakshana tatparaH = entrustment, to guard, one who is dedicated to; upaadaatum muulaani ca phalaani ca = to obtain, tubers, even, fruits, too; tam yatra gacChati = he, wherever, goes; na khadgam vinaa = not, sword, without; yaati = goes, he.
Verse 21
नित्यम् शस्त्रम् परिवहन् क्रमेण स तपोधनः |
चकार रौद्रीम् स्वाम् बुद्धिम् त्यक्त्वा तपसि निश्चयम् || ३-९-२१
“Carrying that sword always, that hermit slowly made his own faculty infuriated, loosing determination in ascesis… [3-9-21]
21. nityam shastram parivahan = always, sword, on carrying; krameNa = slowly; saH tapaH dhanaH = he, [by ascesis rich one] that hermit; cakaara raudriim svaam buddhim = made, infuriated, own, faculty; tyaktvaa tapasi nishcayam = loosing, in penance, determination.
Verse 22
ततः स रौद्र अभिरतः प्रमत्तो अधर्म कर्षितः |
तस्य शस्त्रस्य संवासात् जगाम नरकम् मुनिः || ३-९-२२
“Then with the constant association of that weapon that sage gradually became inadvertent, and smitten by vice he went to hell… [3-9-22]
22. tataH = then; tasya shastrasya samvaasaat = with that, weapon’s, constant association; raudra abhirataH = in cruelty, delighted; saH muniH = he, that sage; pramattaH = inadvertent; adharma karshitaH = un-virtue, smitten by; jagaama narakam = went to, hell.
Verse 23
एवम् एतत् पुरा वृत्तम् शस्त्र संयोग कारणम् |
अग्नि संयोगवत् हेतुः शस्त्र संयोग उच्यते || ३-९-२३
“Thus, all this happened earlier, only owing the reason of associating with a weapon constantly, and the sequel of constant association with weapon is as good as constant association with fire… [3-9-23]
23. puraa etatat = once, all this; shastra samyoga kaaraNam = by weapon’s, [constant] association, reason of – falling in to hell; vR^ittam = happened; shastra samyoga = with weapon, association; agni samyogavat hetuH = with fire, associating, sequel of; ucyate = said to be [as good as.]
Verse 24 & 25
स्नेहात् च बहुमानात् च स्मारये त्वाम् न शिक्षये |
न कथंचन सा कार्या गृहीत धनुषा त्वया || ३-९-२४
बुद्धिः वैरम् विना हन्तुम् राक्षसान् दण्डक आश्रितान् |
अपराधम् विना हन्तुम् लोको वीर न कामये || ३-९-२५
“In affinity and in respect I am reminding but not tutoring you, and in anyway improper is that thought of yours to wield your bow to kill the demons dwelling in Dandaka without any enmity, oh, brave one, undesirable is the killing of offenceless… [3-9-24, 25]
24, 25. snehaat ca = in affinity, also; bahumaanaat ca = in respect, also; smaaraye tvaam = reminding you; na shikshaye = not, tutoring; gR^ihiita dhanuSaa tvayaa = wielding, bow, by you; vinaa vairam = without, enmity; daNDaka aashritaan raakshasaan = Dandaka forest, dwellers, demons; hantum = to kill; saa buddhiH = that, thought; kathamcana = in anyway; na kaaryaa = not, to be done [improper]; viira = brave one; aparaadham vinaa = offence, without; lokaan hantum na kaamaye = people, to kill, not, desirable.
Verse 26
क्षत्रियाणाम् तु वीराणाम् वनेषु नियतात्मनाम् |
धनुषा कार्यम् एतावत् आर्तानाम् अभिरक्षणम् || ३-९-२६
“For the valiant Kshatriya-s who are inclined in forests heartily, the purpose of the bow is this much ‘safeguarding the sufferers…’ [3-9-26]
26. vaneSu niyata aatmanaam = in forests, who are inclined, heartily; viiraaNaam kshatriyaaNaam = for valiant, Kshatriya-s; aartaanaam abhirakshaNam = sufferers, safeguarding; etaavat = to this point; dhanuSaa kaaryam = of bow, is the purpose.
Verse 27
क्व च शस्त्रम् क्व च वनम् क्व च क्षात्रम् तपः क्व च |
व्याविद्धम् इदम् अस्माभिः देश धर्मः तु पूज्यताम् || ३-९-२७
“Where that weapon? Where this forest? Where the principles of Kshatriya? And where is sageness? All this is inconsistent… let us esteem the laws of the land… [3-9-27]
27. kva ca shastram = where, the weapon; kva ca vanam = where, the forest; kva ca kSaatram = where, Kshatriya principles; tapaH kva ca = where, the sageness; vyaaviddham idam = inconsistent, is this; asmaabhiH = by us; desha dharmaH tu = country’s order, alone; puujyataam = be esteemed.
Verse 28
तदार्य कलुषा बुद्धिः जायते शस्त्र सेवनात् |
पुनर् गत्वात् तत् अयोध्यायाम् क्षत्र धर्मम् चरिष्यसि || ३-९-२८
“Weapon admiring mind becomes maligned with avariciousness, you may therefore follow the tenet of Kshatriya-s on going to Ayodhya again… [3-9-28]
28. shastra sevanaat = weapon, who admire; buddhiH kadaarya kalushaa jaayate = mind, with avariciousness, maligned, it becomes; punaH gatvaat ayodhyaayaam = again, on going, to Ayodhya; kshatra dharmam cariSyasi = Kshatriya, tenets, you can follow.
Verse 29
अक्षया तु भवेत् प्रीतिः श्वश्रू श्वशुरयोः मम |
यदि राज्यम् हि संन्यस्य भवेत् त्वम् निरतो मुनिः || ३-९-२९
“Everlasting satisfaction will be there to my father-in-law and mothers-in-laws, on your becoming a devout sage even after forfeiture of kingdom… [3-9-29]
29. a kshayaa tu bhavet priitiH = un, diminishing, will be, satisfaction; shvashruu = to father-in-law; shvashurayoH = to mothers-in-law; mama = of mine; yadi raajyam parityajya = even if, kingdom, is forfeit; tvam bhavet nirataH muniH = you have, become, devout, sage.
Verse 30
धर्मात् अर्थः प्रभवति धर्मात् प्रभवते सुखम् |
धर्मेण लभते सर्वम् धर्म सारम् इदम् जगत् || ३-९-३०
“From virtuousness prosperity emanates, from righteousness happiness, and by honourableness all are achieved, and this universe is the essence of probity… [3-9-30]
30. dharmaat arthaH prabhavati = from virtuousness, prosperity, emanates; dharmaat prabhavate sukham = from righteousness, originates, happiness; dharmeNa labhate sarvam = by honourableness, achieved, are all; dharma saaram idam jagat = probity’s, essence, this universe is.
Verse 31
आत्मानम् नियमैः तैः तैः कर्षयित्वा प्रयत्नतः |
प्राप्यते निपुणैः धर्मो न सुखात् लभते सुखम् || ३-९-३१
“Experts will make efforts to exhaust their own selves with those and those principles, thus they realise sublimity… unachievable is pleasure by pleasuring alone… [3-9-31]
31. nipuNaiH = by experts; aatmaanam = their own selves; taiH taiH = with those, those; niyamaiH = principles; prayatnataH = making efforts; karSayitvaa = by exhausting; dharmaH = dharma – sublimity; praapyate = will be realized; na sukhaat labhyate sukham = not, by pleasuring, achievable, is pleasure.
Verse 32
नित्यम् शुचि मतिः सौम्य चर धर्मम् तपो वने |
सर्वम् हि विदितम् तुभ्यम् त्रैलोक्यम् अपि तत्त्वतः || ३-९-३२
“Always tread along the righteousness with a pure mind, oh, gentle one, and specially in these sagely forests… you know everything in all the three worlds, in all its nuances… [3-9-32]
32. saumya = oh, gentle one; nityam shuci matiH = always, with pure, mind; tapaH vane = in sagely, forests; dharmam cara = righteousness, tread; trailokyam sarvam api = about three worlds, all, even; tubhyam tattvataH viditam = to you, in its nuances, known.
Verse 33
स्त्री चापलात् एतत् उदाहृतम् मे
धर्मम् च वक्तुम् तव कः समर्थः |
विचार्य बुद्ध्या तु सह अनुजेन
यत् रोचते तत् कुरु म अचिरेण || ३-९-३३
“I cite all this with my womanly waver, and who is capable to talk to you about dharma? Ponder mindfully along with your brother, and what that is appropriate, you do it…but not belatedly… [3-9-33]
33. strii caapalaat etat udaahritam me = women’s, wavering, all this, cited, by me; dharmam ca vaktum tava = of righteousness, to speak, to you; kaH samartha = who is, capable; vicaarya buddhyaa = ponder, mindfully; saha anujena = with, your brother; yat rocate = what, appropriate; tat kuru = that, you do; ma acireNa = not, belatedly.
