Rama refutes the atheistic arguments of Jabali and enunciates the importance of truthfulness. He states that truth is God and all virtues follow truthfulness. Rama further adds that there is nothing higher than truth. He announces that he wants to fulfil the command of is father, who was a devotee of truth and stay back in the forest. Jabali replies that just for the sake of convincing Rama to return to Ayodhya, he has spoken the words of a non-believer.
jābāleḥ tu vacaḥ śrutvā rāmaḥ satya ātmanām varaḥ |
uvāca parayā yuktyā sva buddhyā ca avipannayā || 2-109-1
1. shrutvaa = hearing; jaabaaleH = Jabali's; vachaH = words; raamaH = Rama; varaH = the best; satyaatmanaam = of virtuous and upright men; uvaacha = spoke; varayaa = with great; bhaktyaa = devotion; avipannayaa = and with an undisturbed; svabuddhyaa = mind of his own.
After hearing Jabali's words, Rama the best among virtuous and upright men spoke with a great devotion and with an undisturbed mind of his own (as follows);
bhavān me priya kāma artham vacanam yad iha uktavān |
akāryam kārya samkāśam apathyam pathya sammitam || 2-109-2
2. vachanam = the words; yat = which; bhavaan = you; uktavaan = spoke; iha = now; priyakaamaartham = wishing to please me; akaaryam = are impossible; kaarya saN^kaasham = which appears to be possible; apathyam = It is like a forbidden food; pathya sammatam = appearing to be an agreeable one.
"That which, in your desire to please me, you have counselled, is impossible though it appears to be possible. It is like a forbidden food, appearing to be an agreeable one."
nirmaryādaḥ tu puruṣaḥ pāpa ācāra samanvitaḥ |
mānam na labhate satsu bhinna cāritra darśanaḥ || 2-109-3
3. puruSastu = A man; nirmaryaadaH = who is unruly; paapachaara samnvitaH = fully endowed with ill-conduct; bhinna chaaritra darshinaH = having a bad reputation and seeing differentiation in everything; na labhate = does not gain; maanam = respect; satsu = from honest men.
"He who is unruly, fully invested with ill-conduct, having a bad reputation and seeing differences in everything, does not gain respect from honest men."
kulīnam akulīnam vā vīram puruṣa māninam |
cāritram eva vyākhyāti śucim vā yadi vā aśucim || 2-109-4
4. chaaritrameva = One's conduct itself; vyaakhyaati = explains; kuliinam = whether one belongs to a good family; akuliinam vaa = or a bad family; viiram = a valiant man; viiram = a valiant man; puruSamaaninam = or an arrogant man; shuchim vaa = a chaste man; ashuchim = or an unchasti man.
"One's conduct itself explains whether one belongs to a good family or a bad family, valiant or arrogant and chaste or unchaste."
anārayḥ tu ārya samkāśaḥ śaucādd hīnaḥ tathā śuciḥ |
lakṣaṇyavad alakṣaṇyo duhśīlaḥ śīlavān iva || 2-109-5
adharmam dharma veṣeṇa yadi imam loka samkaram |
abhipatsye śubham hitvā kriyā vidhi vivarjitam || 2-109-6
kaḥ cetayānaḥ puruṣaḥ kārya akārya vicakṣaṇaḥ |
bahu maṃsyati mām loke durvṛttam loka dūṣaṇam || 2-109-7
5; 6; 7. kaH = chetayaanaH puruSaH = what sensible man; kaaryaakaarya vichakSaNaH = able to discern what is just and what is unjust; loke = in this world; bahumamsyati = would respect; maam = me; anaaryaH = who am ignoble; aaryasaNKaashaH = resembling as noble; hiinaH = bereft; shauchaat = of honesty; tathaa = and ashuchiH = also impure; alakSaNyaH = having no good qualities; lakSaNyavat = though appearing like one having good qualities; dushshiilah = ill-behaved; shiilavaaniva = though appearing as well-behaved; hitvaa = abndoning; shubham = righteousness; abhipatsye yadi = and getting hold of ;adharmam = unrighteousness; dharmaveSeNa = in the guise of piety; loka saN^karam = creating confusion in the world; kriyaa vidhivajitam = and disregarding rules of conduct.
"What sensible man, able to discern what is just and what is unjust, in this world, would respect me, if I am ignoble resembling as noble, bereft of honesty, impure, having no good qualities but appearing like the one having good qualities, ill-behaved but appearing as well-behaved abandoning righteousness and getting hold of unrighteousness in the guise of piety, creating confusion in the world and disregarding rules of conduct."
kasya yāsyāmy aham vṛttam kena vā svargam āpnuyām |
anayā vartamāno aham vṛttyā hīna pratijnayā || 2-109-8
8. aham = (If) I; vartamaanaH = behave; anayaa = in this; vR^ittyaa = manner; hiina pratijJNayaa = faithlessly; kasya = to whom; daasyaami = can I give; vR^ittam = good conduct? kena = by which; aapruyaam = can I attain; svargam = heaven?
"If I behave in this manner faithlessly, to whom can I advise a prescribed conduct? How would I attain heaven?"
kāma vṛttaḥ tu ayam lokaḥ kṛtsnaḥ samupavartate |
yad vṛttāḥ santi rājānaḥ tad vṛttāḥ santi hi prajāḥ || 2-109-9
9. ayam = this; kR^itsnaH = entire; lokaH = world; samupartate = would follow; kaama vR^ittaH = its own whims; yadvR^ittaaH = for whatever the conduct; raajaanaH = of the kings; santi hi = may be santi tadvR^ittaaH = such will be the conduct; prajaaH = of their subjects.
"This entire world would follow its own whims, for, whatever the conduct of the kings may be, such will be the coduct of their subjects."
satyam eva ānṛśaṃsyam ca rāja vṛttam sanātanam |
tasmāt satya ātmakam rājyam satye lokaḥ pratiṣṭhitaḥ || 2-109-10
10. sanaatanam = the eternal; raaja vR^ittam = royal governance; satyameva = is indeed an assemble of truth; anR^ishamsamcha = and not cruel; tasmaat = hence; raajyam- the kingship; satyaatmakam = has the truth as its essence; lokaH = the world; pratiSThitaH = is established; satye = in truth.
"The eternal royal governance is indeed an assemble of truth and not cruel. Hence, the kingship has the Truth as its essence. The world is established in Truth."
ṛṣayaḥ caiva devāḥ ca satyam eva hi menire |
satya vādī hi loke asmin paramam gagcchati kṣayam || 2-109-11
11. R^iSayashchaiva = even sages; devaashcha = and divine beings; satyamev = truthfulness alone; satyavaadii = the one who speaks truth; gachchhati = obtains; paramam = the highest; kSayam = position; asmin loke = in this world.
"Even sages and divine being have respected truthfulness alone. The one who speaks truth obtains the highest position in this world."
udvijante yathā sarpān narād anṛta vādinaḥ |
dharmaḥ satyam paro loke mūlam svargasya ca ucyate || 2-109-12
12. udvijante = (People) fear; naraat = of a person; anR^ita vaadinaH = who speaks untruth; sarpaat yathaa = as one fears a snake; satyam = truth; paraH = is the highest; dharmaH = virtue; uchyate = and stated; muulamcha = to be the origin; svargasya = of heaven.
"People fear of a person, who speaks untruth, as one fears a snake. Truth is the highest virtue and is stated to be the origin of heaven."
satyam eva īśvaro loke satyam padmā samāśritā |
satya mūlāni sarvāṇi satyān na asti param padam || 2-109-13
13. satyameva = truth alone; iishvaraH = i god loke = in this world; padmaa = the goddess of fortune; sadaa = always; aashritaa = attaches herself to; truth; sarvaani = All; satyamuulani = are rooted in truth; naasti = there is no; padam = position; param = higher; satyaat = then truth.
"Truth is god and all virtues follow truth. All are rooted in truth there is nothing higher than truth."
dattam iṣṭam hutam caiva taptāni ca tapāṃsi ca |
vedāḥ satya pratiṣṭhānāḥ tasmāt satya paro bhavet || 2-109-14
14. dattam = gift; iSTamcha = sacrifice; hutam chaia = oblation; tapaamsiaha = austerities; taptaani = performed; vedaaH = and the scriptural texts; satya pratiSThaanaaH = have the foundation in Truth; tasmaat = hence; bhavet = one should; satya paraH = thoroughly surrender to truth.
"Gift sacrifice, oblation, austerities performed and the scriptural texts have the foundation in Truth. Hence, one should thoroughly surrender to truth.
ekaḥ pālayate lokam ekaḥ pālayate kulam |
majjaty eko hi nirayaḥ ekaḥ svarge mahīyate || 2-109-15
15. ekaH = one; paalayite = rules; lokam = over the world; ekaH = one paalayate = rules; kuma = a race; ekaH = one; majjati = sinks into; niraye = hell; ekaH = one; mahiiyate = rises high; svarge = to heaven; (according to the degree of truthfulness practiced).
"One rules over the world. One develops a race. One sinks into hell . One rises high to heaven (according to one's degree of truthfulness practiced)."
so aham pitur nideśam tu kim artham na anupālaye |
satya pratiśravaḥ satyam satyena samayī kṛtaḥ || 2-109-16
16. saH aham = I as such; satya pratishravaH = am true to my promise; kimartham = why; naanupalaye = should I not fulfill; satyam = the true; niyogam = command; pituH = of my father; samayiikR^itam = which was a devotee satyam = of truth.
"I am true to my promise. Why should I not fulfilll the command of my father, who was a devotee of truth?"
na eva lobhān na mohād vā na ca ajnānāt tamo anvitaḥ |
setum satyasya bhetsyāmi guroḥ satya pratiśravaḥ || 2-109-17
17. satya pratishravaH = I; who conform to truth; naiva bhetsyaami = cannot demolish; setum = the bond; satyasya = truth; guroH = of my father; lobhaat = by covetousness; na = nor; mohaadvaa = by stupefaction; na = nor; ajJNaanaat = b ignorance; tamo.anvitaH = attended with darkness.
"Neither covetousness nor forgetfulness nor pride would cause me to destroy the bond of morality. I shall honour the vow made to my father."
asatya saṃdhasya sataḥ calasya asthira cetasaḥ |
na eva devā na pitaraḥ pratīgcchanti iti naḥ śrutam || 2-109-18
18. naiva = neither; devaaH = gods; na = now; pitaraH = the manes; pratichchhanti = will accept the offerings; asatya sandhasya sataH = of those who are wanting in truth; chalasya = unsteady; asthira chestasaH = and unstable in mind; iti = this; shrutam = is what is taught; naH = to us.
"Neither gods nor the manes will accept the offerings of those who are wanting in truth, unsteady and unstable in their minds. This is what is taught to us."
pratyag ātmam imam dharmam satyam paśyāmy aham svayam |
bhāraḥ sat puruṣa ācīrṇaḥ tad artham abhinandyate || 2-109-19
19. aham = I; svayam = myself; pashyaami = perceive; imam = this; satyam dharmam = virtue in the form of truthfulness; pratyagaatmam = as a universal permeation of spirit; tadartham = for that; bhaaraH = the burden; chiirNaaH = observed as a vow; abhimanyate = has been honoured; satpuruSaiH = by good men.
"I perceive this virtue i the form of truthfulness as a universal permeation of spirit. That is why, this burden, observed as a vow, has been honoured by good men."
kṣātram dharmam aham tyakṣye hy adharmam dharma samhitam |
kṣudraur nṛśaṃsair lubdhaiḥ ca sevitam pāpa karmabhiḥ || 2-109-20
20. aham = I; tyakSye = renounce; kSaatram dharmam = the so-called duty of a warrior; adharmam = it is injustice; dharma samhitam = under the name of justice; sevitam = it is practised; kSudraiH = by petty; nR^ishamsaiH = cruel; lubdhaiH = covetous; paapakar mabhiH = men of evid deeds.
"I renounce the so-called duty of a warrior, it is injustice under the name of justice, it is practised by petty cruel and covetous men of evil deeds."
kāyena kurute pāpam manasā sampradhārya ca |
anṛtam jihvayā ca āha trividham karma pātakam || 2-109-21
21. paapam = sin; kurute = is committed; kaayena = by the body; sampradhaarya = after it has been conceived; manasaa = by the mind; anR^itamcha = and falsehood; aha = is spoken; jihvayaa = with tongue; paatakam karma = (thus) the degrading act; trividham = is of three types.
"Sin is committed by the body after it has been conceived by the mind and falsehood is spoken with the tongue. Thus, the degrading act is of three types (with body, mind and tongue)"
bhūmiḥ kīrtir yaśo lakṣmīḥ puruṣam prārthayanti hi |
svargastham ca anubadhnanti satyam eva bhajeta tat || 2-109-22
22. bhuumiH = the earth; kiirti = fame; yashaH = prosperity; lakSmiiH = and fortune; praarthayanti hi = indeed woo; puruSam = a man of truth; samanuvartante = and (they) constantly oblige; satyam = the truth; satyameva = truth alone; tat = should therefore; bhajeta = be strictly observed!.
"The earth, fame, prosperity and fortune indeed woo a man of truth. They constantly oblige the truth: truth should therefore be strictly observed!"
śreṣṭham hy anāryam eva syād yad bhavān avadhārya mām |
āha yukti karair vākyair idam bhadram kuruṣva ha || 2-109-23
23. bhavaan = you; avadhaarya = have made it out; shreSTham = to be good; 'kuruSva = do; idam = this; bhadvam = good thing; yat = as; aha = uttered; maan = to me; syaat = must be; anaaryameva = are really unworthy
"The logical words, you have made it out to be good, saying 'Do this good thing' as uttered to me, are really unworthy."
katham hy aham pratijnāya vana vāsam imam guroḥ |
bharatasya kariṣyāmi vaco hitvā guror vacaḥ || 2-109-24
24. pratijJNaaya = having promised; gurau = to my father; imam vanavaasam = about my exile to the forest; hitvaa = and (now) abandoning; guroH = the father's; vachaH = the words; bharatasye = of Bharata?
"Having promised before my father about my exile to the forest, how can I fulfil Bharata's words now, abandoning the father's words?"
sthirā mayā pratijnātā pratijnā guru samnidhau |
prahṛṣṭa mānasā devī kaikeyī ca abhavat tadā || 2-109-25
25. sthiraa = a firm; pratijJNaa = promise; pratijJNaata = has been pledged; mayaa = by me; gurusannidhau = in the presence of my father; tadaa = then; saa = that; devii kaikeyii cha = queen Kaikeyi also; abhavata = became; prahR^iSyamaaNaaH = rejoiced.
"A firm promise has been made by me in the presence of my father, when Queen Kaikeyi too became rejoiced."
vana vāsam vasann evam śucir niyata bhojanaḥ |
mūlaiḥ puṣpaiḥ phalaiḥ puṇyaiḥ pitṛṛn devāmḥ ca tarpayan || 2-109-26
samtuṣṭa panca vargo aham loka yātrām pravartaye |
akuhaḥ śraddadhānaḥ san kārya akārya vicakṣaṇaḥ || 2-109-27
26; 27. aham = I; pravartaye = will proceed; loka yaatraam = with the life-journey; vasan = by accepting; vanavaasam = the dwelling in the forest; evam = in this manner; shuchiH = by remaining pure of body and mind; niyata bhojanaH = having controlled my diet; tarpayan = by feasting; devaamshcha = the Gods; pitR^iin = and Ancestors; puN^yaiH = with pure; muulaiH = roots; puSpaiH = flowers; phalaiH = and fruits; samtuSTa paN^cha vargaH = with all my five senses fully sated; akuhaH = without any deceit; shraddha dhaanasan = fully devout; kaaryaakaarya vichakSaNaH = discriminative of what ought to be done and what ought not to be done.
"I will proceed with life-journey in this manner, by accepting this dwelling in the forest, by remaining pure in body and mind, having controlled my diet, by feasting the Gods and Ancestors with pure roots, flowers and fruits, with all my five senses fully sated, without any deceit, fully devout and discriminative of what ought to be done and what ought not to be done."
karma bhūmim imām prāpya kartavyam karma yat śubham |
agnir vāyuḥ ca somaḥ ca karmaṇām phala bhāginaḥ || 2-109-28
28. praapya = having reached; imaam = this; karma bhuumim = terrestrial globe (the realm of action); karma = an action; yat = which; shubham = is virtuous; kartavyam = is to be done; agniH = the god of fire; vaayushcha = the wind- god; somashcha = and the moon-god; phalabhaaginaH = partake the fruits; karmaNaam = of their acts.
"Having reached this terrestrial globe (the realm of action), only a virtuous act is to be undertaken. The god of fire, the wind-god and the moon-god reap the fruits of their acts."
śatam kratūnām āhṛtya deva rāṭ tridivam gataḥ |
tapāṃsy ugrāṇi ca āsthāya divam yātā maharṣayaḥ || 2-109-29
29. aahR^itya = having performed; shatam = a hundred; kratuunaam = sacrifices; devaraat = Indra the Lord of celestials; gataH = went; tridivam = to heaven; aasthaaya = having practiced; ugraaNi = severe; tapaamsi = austerities; maharSayaH = the great sages; yaataaH = went; divam = to heaven.
"Having performed ahundred sacrifices, Indra the Lord of celestials went to heaven. Having practised severe austerities, the great sages went to heaven."
amṛṣyamāṇaḥ punarugratejā |
niśamya taṃ nāstikavākyahetum |
athābravīttaṃ nṛpatestanūjo |
vigarhamāṇo vacānāni tasya || 2-109-30
30. atha = thereafter; nishamya = having heard; tam = that; naastika vaakya hetum = argument of atheism; (inuntiated by Jabali); nR^ipateH tanunjaH = that prince; ugra tejaaH = with a terrible energy; amR^iSyamaaNaH = without tolerating; tasya = his; vachanaani = words; punaH = again; abraviit = spoke; vigarhamaaNaH = with a reproach; tam = to him.
Hearing that argument of atheism inuntiated by Jabali, Rama the prince with a terrible energy, without tolerating his words, spoke in reproach to him (as follows):
satyaṃ ca dharmaṃ ca parākramaṃ ca |
bhūtānukampāṃ priyavāditām ca |
dvijātidevātithipūjanaṃ ca |
panthānamāhustridivasya santaḥ || 2-109-31
31. santaH = the virtuous; aahuH = say; (that); satyamcha = truth; dharmamcha = piety; paraakramam = valour; bhuutaanukampaam = compassion for all beings; priya vaaditaamcha = polite speech; dvijaati devaatithi puujanamcha = and worship of Brahmanas; gods and unexpected guests; panthaanam = are the paths; tridivasya = to heaven.
"The virtuous say that truth, piety, valour, compassion for all beings, polite speech and worship of Brahmanas, gods and unexpected guests are the paths to heaven."
tenaivamājñāya yathāvadartha |
mekodayaṃ sampratipadya viprāḥ |
dharmaṃ carantaḥ sakalaṃ yathāva |
tkāz^Kṣanti lokāgamamapramattāḥ || 2-109-32
32. tena = therefore; vipraaH = the learned; aajJNaaya = well-instructed; yathaavat = in what is to be; artham = their greatest advantage; sampratipadya = follow; ekodayam = their purpose rsolutely; charantaH = and fulfil; dharmam- their duty; sakalam = in its entirety; yathaavat = properly; apramattaaH = and attentively; kaaNKSanti = seeking; lokaagamam = to attain the higher realms.
"Therefore the learned, well-instructed in what is to be their greatest advantage; follow their purpose resolutely and fulfill their duty in its entirety properly and attentively, seeking to attain the highest realms."
nindāmyahaṃ karma pituḥ kṛtaṃ ta |
dyastvāmagṛhṇādviṣamasthabuddhim |
buddhyānayaivaṃvidhayā carantaṃ |
sunāstikaṃ dharmapathādapetam || 2-109-33
33. aham = I; nindaami = accuse; tat = that; karma = act; kR^itam = done; pituH = by my father; tvam aagR^ihNaat = in taking you into his service; yaH = you; viSamastha buddhim = with your misleading intelligence; charantam = moving; evam vidhayaa = with this type; buddhyaa = of intelligence; sunaastikam = a firm atheist; apetam = fallen; dharma pathaat = from the true path.
"I accuse the act done by my father in taking you into his service, you with your misleading intelligence, a firm atheist fallen from the true path."
yathā hi coraḥ sa tathā hi buddha |
stathāgataṃ nāstikamatra vidhhi |
tasmāddhi yaḥ śaṅkyatamaḥ prajānām |
na nāsti kenābhimukho budhaḥ syāt 2-109-34
34. yathaahi tathaa hi = It is an exact state of the case; saH = that; buddhaH = a mere intellection; choraH = (is deserves to be punished) as a thief; viddhi = and know; naastikam = an atheist; atra = here; tathaagatam = to be on par with a mere intellectual; tasaat = therefore; yaH = he who; shaN^kya tamaH = is the most suspectable; prajaanaam = (should be punished in the interest of) the people; na syaat = In no case; buddhaH = should a wise man; abhimukhaH = consort; naastikaa = with an atheist.
"It is an exact state of the case that a mere *intellection deserves to be punished as it were a thief and know an atheist to be on par with a mere intellectual. Therefore he is the most suspectable and should be punished in the interest of the poeple. In no case should a wise man consort with an atheist."
* It is the word that is responding to the chanllenge, which we call intellection. Truth/God is very subtle. A mind that is caught in the net of words/arguments cannot understand truth/God.
tvatto janāḥ pūrvatare varāśca |
śubhāni karmāṇi bahūni cakruḥ |
citvā sademaṃ ca param ca laukaṃ |
tasmāddvijāḥ svasti hutaṃ kṛtaṃ ca 2-109-35
35. janaaH = men; puurvatare = that lived before;tvattaH = than you; chakruH = have performed; babuumi = many; shubhaani = auspicious; karmaaNi = acts; chhitvaa = abandoning; (all hopes of reward); imamcha = in this world; param = as well as the next; tasmaat = therefore; dvijaaH = Brahmanas; hutamcha = offer oblations in the sacred five; kR^itam = and practise; svasti = noble; kR^itam = deeds.
"Men that lived before you have performed many auspicious acts, abandoning all hopes of reward in this world as well as the next. Therefore, Brahmanas offer oblations in the sacred fire and practise noble deeds."
dharme ratāḥ sat puruṣaiḥ sametāḥ |
tejasvino dāna guṇa pradhānāḥ |
ahiṃsakā vīta malāḥ ca loke |
bhavanti pūjyā munayaḥ pradhānāḥ || 2-109-36
36. munayaH = the sages; rataaH = who are devoted; dharme = to righteousness; sametaaH = associating; satpuruSaiH = with men of virtue; tejasvinaH = endowed with spiritual splendour; daanaguNa pradhaanaaH = practising abundant charity; ahimsakaaH = harmless; viitamalaaH = washed free from all taint; bhavanti = become; puujyaaH = honoured; loke = in the world.
"The sages who are devoted to righteousness, associating with men of virtue, endowed with spiritual splendour, practising abundant charity, harm-less and washed free of all taint, are honoured into the world."
iti bruvantaṃ vacanaṃ saroṣaṃ |
rāmaṃ mahātmānamadīnasattvam |
uvāca pathyaṃ punarāstikaṃ ca |
satyaṃ vacaḥ sānunayaṃ ca vipraḥ || 2-109-37
37. mahaatmaanam = to the high-souled Rama; adiina sattvam = who never had self-souled Rama; adiina sattvam = who never had self-pity; bruvantam = and speaking; saroSam = indignantly; iti = as aforesaid; vipraH = Jabali brahmana; punaH uvaacha = replied; saanunayam = in a fitting manner; vachaH = in words; pathyam = that were beneficial; satya = and truthful; aastikam = which showed his belief in authority of Vedas; the other world and so on.
"To the high-souled Rama, who never had self-pity and speaking indignantly as aforesaid, Jabali (that brahmana) replied in a fitting manner in words that were beneficial and truthful, which showed his belief in authority of Vedas, the other world and so on."
na nāstikānāṃ vacanam bravīmyahaṃ |
na nāstiko.ahaṃ na ca nāsti kiṃcana |
samīkṣya kālaṃ punarāstiko.abhavaṃ |
bhaveya kāle punareva nāstikaḥ || 2-109-38
38. aham = I; na braviimi = and not speaking; vachanam = the words; naastikaanaam = of non-believers; aham = I; na = am not; naastikaH = an atheist; nacha naasti = now is it a fact that nothing exists; kimchana = whatsoever; samiikSya = perceiving; kaalam = the time; abhavam = I have become; punareva = just again; naastikaH = a non-believer.
"I am not speaking the words of non- believers. I am not an atheist, nor is it a fact that nothing exists whatsoever. Perceiving the time, I have become a believer. When the time comes, I will become again just a non-believer."
sa cāpi kālo.aya mupāgataḥ śanaiḥ |
yathā mayā nāstikavāgudīritā |
nivartanārthaṃ tava rāma kāraṇāt |
prasādanārthaṃ ca mayaitadīritam || || 2-109-39
39. raama = O; Rama! SaH = that; ayam kaalaH api = and this time too; upaagataH = came; shanaiH = slowly; yathaa = how; naastika vaak = the words of non = believer; udiiritaa = came from my mouth; etat = this; iiritam = was spoken; tava kaaraNaat = for your sake; prasaadanaartham cha = to pacify you; nivartanaartham = and to persuade you to return (to Ayodhya).
"O, Rama! That and this time too came gradually. The words of a non-believer were spoken by me for your sake, to pacify you and to persuade you to return to Ayodhya."
- - -
ityārṣe śrīmādrāmāyaṇe ādikāvye ayodhyākāṇḍe navottaraśatatamaḥ sargaḥ
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© August 2005, K. M. K. Murthy
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