ayṃ dharmassusūkṣmeṇa vidhinā prāpyate mahān| nivṛttena tu śakyo'yṃ vyasanātkāmajādiha||3.9.2||
Translation
महान् great, अयं धर्मः this righteous path, सुसूक्ष्मेण in a subtle, विधिना means, प्राप्यते is obtained, अयम् this, कामजात् born of desire, व्यसनात् by addiction, निवृत्तेन by that which is averted, इह here, शक्यः not possible.
Meaning
This great path of dharma you are following now can be attained only through subtle means by one free from addiction born of passion.
अत्र here (in this context), कामजानि born out of lust, व्यसनानि vices, त्रीण्येव three only, उत indeed, भवन्ति are there, मिथ्यावाक्यम् speaking untruth, परमकम् greatest of all, परदाराभिगमनम् have sexual relation with others' wives विना वैरम् without enmity, रौद्रता violent acts, उभौ both, तस्मात् therefore, गुरुतरौ are of serious nature.
Meaning
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.
mithyāvākyṃ na te bhūtṃ na bhaviṣyati rāghava||3.9.4|| kuto'bhilāṣaṇṃ strīṇāṃ pareṣāṃ dharmanāśanam|
Translation
राघव Rama, मिथ्यावाक्यम् lie, ते to you, न भूतम् never practised, न भविष्यति nor in future, धर्मनाशनम् destroying the character, परेषाम् other's, स्त्रीणाम् women, अभिलषणम् such desire, कुतः how can it come to you.
Meaning
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 manuṣyendra na cābhūtte kadācana||3.9.5|| manasyapi tathā rāma na caitadvidyate kvacit|
Translation
मनुष्येन्द्र O Indra among men, तव to you, एतत् now, नास्ति does not exist, ते to you, कदाचन at any time, न अभूत् च did not happen earlier, राम Rama, तथा like that, मनस्यपि even in your mind, क्वचित् indeed at any time, न विद्यते does not exist.
Meaning
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.
svadāraniratastvṃ ca nityameva nṛpātmaja||3.9.6|| dharmiṣṭhassatyasandhaśca piturnirdeśakārakḥ|
Translation
नृपात्मज O prince , त्वम् you, नित्यमेव always, स्वदारनिरतः ever attached to your wife, धर्मिष्ठः righteous, सत्यसन्धश्च adherent to truth, पितुः father, निर्देशकारकः obedient.
Meaning
O prince, you are always faithful to your wife. You are righteous, truthful and obedient to your father's orders.
satyasandha mahābhāga śrīmallakṣmaṇapūrvaja||3.9.7|| tvayi dharmaśca satyṃ ca tvayi sarvṃ pratiṣṭhitam|
Translation
सत्यसन्ध truthful, महाभाग reverend, श्रीमन् powerful one, लक्ष्मणपूर्वज one born before Lakshmana (Rama), त्वयि in you, धर्मश्च righteousness, सत्यं च truth, त्वयि in you, सर्वम् all, प्रतिष्ठितम् are wellestablished.
Meaning
O Rama, you are truthful, honourable, powerful. O elder brother of Lakshmana, in you is established truth and righteousness.
महाबाहो longarmed, तत् that, सर्वम् all, जितेन्द्रियैः having conquered the senses, धर्तुम् to hold, शक्यम् possible, शुभदर्शन pleasing to look at, तव वश्येन्द्रियत्वम् your ability to control the senses, जानामि I know.
Meaning
O longarmed 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.
tṛtīyṃ yadidṃ raudrṃ paraprāṇābhihiṃsanam||3.9.9|| nirvairṃ kriyate mohāttacca te samupasthitam|
Translation
निर्वैरम् without enmity, यत् as such, इदम् this, रौद्रम् wrath, परप्राणाभिहिंसनम् showing violence on other beings, मोहात् out of delusion, क्रियते is carried out, तत् that, तृतीयम् third, ते you, समुपस्थितम् befallen.
Meaning
(But) you are a victim to the third (vice born of lust) i.e. showing violence without cause for enmity
वीर O valiant one , दण्डकारण्यवासिनाम् those residing in Dandaka forest, ऋषीणाम् of sages, रक्षणार्थाय to protect them, संयति in battle, रक्षसाम् with demons, वधः killing, त्वया by you, प्रतिज्ञात: is promised.
Meaning
O valiant one, you have promised to kill the demons in the battle, in order to protect the sages residing in the Dandaka forest.
tatastvāṃ prasthitṃ dṛṣṭvā mama cintākulṃ manḥ||3.9.12|| tvadvṛttṃ cintayantyā vai bhavenniśśreyasṃ hitam|
Translation
ततः therefore, प्रस्थितम् present, त्वाम् you, दृष्ट्वा seeing, मम to me, मनः mind, चिन्ताकुलम् is worried, त्वद्वृत्तम् your stand, चिन्तयन्त्याः while I reflect, हितम् salutary, निश्रेयसम् final benefit, भवेत् वै it is wished.
Meaning
I am, therefore, worried in my mind when I see you here and think of your wellbeing. I wish your ultimate good. [The next two lines appear, more or less, a repetition. So omitted : Editor]
tvāṃ caiva prasthitṃ dṛṣṭvā rāma cintākulṃ manḥ||3.9.13|| sarvatacaśintaynatyā me tava niśśreyasṃ nṛpa| na hi me rocate vīra gamanṃ daṇḍakānprati||3.9.14|| kāraṇṃ tatra vakṣyāmi vadantyāśśrūyatāṃ mama|
Translation
वीर O brave Rama, दण्डकान् प्रति to Dandakaranyam, गमनम् going, मे to me, न रोचते not to my liking, तत्र there, कारणम् reason, वक्ष्यामि I shall tell, मम वदन्त्याः my saying so, श्रूयताम् please listen.
Meaning
O brave Rama, I do not like your going to Dandaka forest. I shall tell you the reason. Do listen.
tvṃ hi bāṇadhanuṣpāṇirbhrātrā saha vanṃ gatḥ||3.9.15|| dṛṣṭvā vanacarānsarvānkaccitkuryāśśaravyayam|
Translation
बाणधनुष्पाणिः holding bow and arrows, त्वम् you, भ्रात्रा सह with your brother, वनम् to the forest, गतः you are gone, सर्वान् all, वनचरान् forestrangers दृष्ट्वा seeing, शरव्ययम् release of arrows, कच्चित् कुर्यात् you may resort to.
Meaning
Of course, you will go to the forest with your brother, holding the bow and arrows. Release the arrows when you see the forestrangers.
purā kila mahābāho tapassvī satyavākchuciḥ||3.9.17|| kasmiṃścidabhavatpuṇye vane ratamṛgadvije|
Translation
महाबाहो mightyarmed, पुरा in the past, पुण्ये in a sacred, रतमृगद्विजे where animals and birds roamed, कस्मिंश्चित् some, वने in a forest, सत्यवाक् one who speaks the truth, शुचिः pure, तपस्स्वी ascetic, अभवत् किल lived.
Meaning
O mightyarmed one, there dwelt in the past an ascetic, noble and truthful in a sacred forest where animals and birds lived merrily together.
अथ then, शचीपतिः husband of Sachi, इन्द्रः Indra, तस्यैव his only, तपसः penance, विघ्नम् obstruction, कर्तुम् to do, भटरूपधृत् in the guise of an attendant, खङ्गपाणिः sword in hand, आश्रमम् to the hermitage, आगच्छत् came.
Meaning
Once Indra, husband of Sachi, came to his hermitage in the guise of an attendant, sword in hand, in order to hinder his penance.
tasmiṃstadāśramapade niśitḥ khaṅga uttamḥ||3.9.19|| sa nyāsavidhinā dattḥ puṇye tapasi tiṣṭhatḥ|
Translation
तदा then, तस्मिन् in that, आश्रमपदे at the hermitage, पुण्ये holy, तपसि in penance, तिष्ठतः practising, निशितः a sharp, उत्तमः best, सः खङ्ग: that sword, न्यासविधिना as a trust, दत्तः was deposited.
Meaning
Then while the sage was practising penance at the hermitage, he gave him that excellent sword to be kept in trust.
sa tacchastramanuprāpya nyāsarakṣaṇatatparḥ||3.9.20|| vane tu vicaratyeva rakṣanpratyayamātmanḥ|
Translation
सः तु that sage, तत् that, शस्त्रम् weapon, अनुप्राप्य having received, आत्मनः his own, प्रत्ययम् trust, रक्षन् while keeping, न्यासरक्षणतत्परः always attentive in protecting that deposit, वने in the forest, विचरत्येव went wandering.
Meaning
Having received the weapon as a trust, the sage went wandering in the forest, always attentive in safeguarding the weapon.
yatra gacchatyupādātuṃ mūlāni ca phalāni ca||3.9.21|| na vinā yāti tṃ khaṅgṃ nyāsarakṣaṇatatparḥ|
Translation
न्यासरक्षणतत्परः ever alert in protecting the trust, मूलानि च roots, फलानि च and fruits, यत्र wherever, गच्छति he goes, तं खङ्गं विना without that sword, न याति does not go,
Meaning
Vigilant about protecting the sword deposited with him, the sage never moved without it even when he went gathering roots and fruits.
ततः then, तस्य of that, शस्त्रस्य संवासात् in association with the weapon, रौद्रे in a violent mood, अभिरतः always involved, सः that, मुनिः sage, प्रमत्तः in excitement अधर्मकर्शितः dragged in unrighteous ways, नरकम् to hell, जगाम went.
Meaning
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.
पुरा in the past, एतत् that, शस्त्रसंयोगकारणम् owing to contact with the weapon, वृत्तम् this happened, शस्त्र संयोगः association with the weapon, अग्निसम्योगवत् like contact with fire हेतुः becomes a cause, उच्यते it is said, स्नेहाच्च out of love, बहुमानाच्च out of great respect, त्वाम् to you, स्मारये I am reminding, न शिक्षये I am not instructing you.
Meaning
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| buddhirvairṃ vinā hantuṃ rākṣasāndaṇḍakāśritān||3.9.26|| aparādhṃ vinā hantuṃ lokānvīra na kāmaye|
Translation
गृहीतधनुषा by one holding a bow, त्वया by you, वैरं विना without animosity, दण्डकाश्रितान् those taking shelter in Dandaka, राक्षसान् demons, हन्तुम् to kill, सा बुद्धि: that thinking, कथञ्चन on any account, न कार्या should not be done, अपराधं विना without any offence, लोकान् the people, हन्तुम् to kill, न कामये not desirable.
Meaning
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.
kṣatriyāṇāṃ tu vīrāṇāṃ vaneṣu niratātmanām||3.9.27|| dhanuṣā kāryametāvadārtānāṃ tvabhirakṣaṇam|
Translation
वनेषु in the forests, निरतात्मनाम् those practising selfcontrol, वीराणाम् for warriors, क्षत्रियाणाम् for kshatriyas, आर्तानाम् of the panicked, अभिरक्षणम् protection, एतावत् this much, धनुषा with a bow, कार्यम् duty.
Meaning
It is the duty of a kshatriya, a warrior to protect with his bow those who practise selfcontrol (penance) in the forest in a state of panic.
kvaca śastrṃ kva ca vanṃ kva ca kṣātrṃ tapḥ kvaca||3.9.28|| vyāviddhamidamasmābhirddeśadharmastu pūjyatām|
Translation
क्वच शस्त्रं where is a weapon, क्व च वनं and where is a forest, क्व च क्षात्रं where is the duty of a kshatriya, तपः क्वच and where is penance, अस्माभि by us, इदं this, व्याविद्धम् is encroached, देशधर्मस्तु law of the locality पूज्यताम् may be honoured.
Meaning
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.
आर्य Lord तत् thus, शस्त्रसेवनात् serving the weapons बुद्धि: mind, कलुषा impure, जायते will be, पुनः again, गत्वा after going to, अयोध्यायाम् to Ayodhya, क्षत्रधर्मम् duty of a Kshatriya, चरिष्यसि you can practise.
Meaning
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 bhavetprītiśśvaśrūśvaśurayormama||3.9.30|| yadi rājyṃ parityajya bhavestvṃ nirato muniḥ|
Translation
त्वम् you, राज्यम् kingdom, परित्यज्य having given up, निरतः permanent, मुनिः an ascetic, भवेः you, यदि if, मम to me, श्वश्रूश्वशुरयोः to motherinlaw and fatherinlaw, अक्षया unlimited, प्रीतिः joy, भवेत् will be.
Meaning
You would have been on unlimited source of joy to my fatherinlaw and motherinlaw had you permanently renounced the kingdom for the life of an ascetic.
धर्मात् from righteous duty, अर्थः wealth, प्रभवति will arise, धर्मात् from righteousness, सुखम् happiness, प्रभवते will result, धर्मेण by righteous ways, सर्वम् everything, लभते is attained, इदं जगत् this world, धर्मसारम् the essence is dharma.
Meaning
Righteousness brings wealth. Wealth brings happiness. Righteousness brings everything. In fact, the essence of the world is righteousness.
ātmānṃ niyamaistaistai karśayitvā prayatnatḥ||3.9.32|| prāpyate nipuṇairdharmo na sukhāllabhyate sukham|
Translation
निपुणैः by wisemen, आत्मानम् themselves, तैस्तै: by their various means, नियमैः by their discipline, प्रयत्नतः with effort, कर्शयित्वा after crushing, धर्मः righteousness, प्राप्यते is attained, सुखात् from happiness, सुखम् joy, न लभ्यते will not be attained.
Meaning
The wise earn dharma through getting their bodies emaciated by carefully adopting different means of discipline (selftorture). Happiness does not beget happiness.
nityṃ śucimatissaumya cara dharmṃ tapovane||3.9.33|| sarvṃ hi viditṃ tubhyṃ trailokyamapi tattvatḥ|
Translation
सौम्य O gentle one, नित्यम् always, शुचिमतिः with a pure mind (free from thoughts of punishing the innocent), तपोवने in this forest of ascetics, धर्मम् dharma, चर follow, त्रैलोक्यम् three worlds, सर्वम् अपि all put together, तुभ्यम् to you, तत्त्वतः in true spirit, विदितं हि is known indeed.
Meaning
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.