राघवश्चापि विपुलं तं राक्षसवनौकसाम्। श्रुत्वा संग्रामनिर्घोषं जाम्बवन्तमुवाच ह॥
Hearing the terrible war-cry of the Rākşasas and monkeys Rāghava spoke to Jämbavän, saying.
सौम्य नूनं हनुमता कृतं कर्म सुदुष्करम्। श्रूयते च यथा भीमः सुमहानायुधस्वनः॥
O gentle one, forsooth has Hanumān performed some mighty act for I hear the dreadful sound of the weapons.
तद्गच्छ कुरु साहाय्यं स्वबलेनाभिसंवृतः। क्षिप्रमृक्षपते तस्य कपिश्रेष्ठस्य युध्यतः॥
Do you therefore proceed speedily, O lord of bears, with all your soldiers to assist that foremost of monkeys.
ऋक्षराजस्तथेत्युक्त्वा स्वेनानीकेन संवृतः। आगच्छत्पश्चिमं द्वारं हनूमान्यत्र वानरः॥
Thereupon, saying, 'So be it,' that king of bears, surrounded by his forces, approached the Western gate, where the monkey, Hanumān, was stationed.
अथायान्तं हनूमन्तं ददर्शक्षपतिस्तदा। वानरैः कृतसंग्रामैः श्वसद्भिरभिसंवृतम्॥
Then the lord of bears saw Hanumān approach, surrounded by monkeys sighing hard, who had faught the fight.
दृष्ट्वा पथि हनूमांश्च तदृक्षबलमुद्यतम्। नीलमेघनिभं भीमं संनिवार्य न्यवर्तत॥
Seeing on the way that host of bears dreadful and resembling dark clouds, on the march, Hanumān made them desist.
स तेन सह सैन्येन संनिकर्ष महायशाः। शीघ्रमागम्य रामाय दुःखितो वाक्यमब्रवीत्॥
That illustrious one along with that force, speedily presented himself (before Rāma), and with a heavy heart addressed him, saying.
समरे युध्यमानानामस्माकं प्रेक्षतां च सः। जघान रुदती सीतामिन्द्रजिद्रावणात्मजः॥
As we were fighting the field, Ravana's son, Indrajit in our very sight slew Sītā, crying (in distress).
उद्भान्तचित्तस्तां दृष्ट्वा विषण्णोऽहमरिंदम। तदहं भवतो वृत्तं विज्ञापयितुमागतः॥
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.
तस्य तद्वचनं श्रुत्वा राघवः शोकमूर्च्छितः। निपपात तदा भूमौ छिन्नमूल इव द्रुमः॥
Hearing these words of his, Raghava, overwhelmed with grief, dropped down to the earth, like a tree whose roots have been severed.
तं भूमौ देवसंकाशं पतितं दृश्य राघवम्। अभिपेतुः समुत्पत्य सर्वतः कपिसत्तमाः॥
Seeing the god-like Råghava down on the earth, the foremost monkeys from all sides rushed forward and came to where (he was).
आसिञ्चन्सलिलैश्चैनं पद्मोत्पलसुगन्धिभिः। प्रदहन्तमसंहार्यं सहसाग्निमिवोत्थितम्॥
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.'
तं लक्ष्मणोऽथ बाहुभ्यां परिष्वज्य सुदुःखितः। उवाच राममस्वस्थं वाक्यं हेत्वर्थसंयुतम्॥ शुभे वर्त्मनि तिष्ठन्तं त्वामार्य विजितेन्द्रियम्। अनर्थेभ्यो न शक्नोति त्रातुं धर्मो निरर्थकः॥
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.
भूतानां स्थावराणां च जङ्गमानां च दर्शनम्। यथास्ति न तथा धर्मस्तेन नास्तीति मे मतिः॥
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.
यथैव स्थावरं व्यक्तं जङ्गमं च तथाविधम्। नायमर्थस्तथा युक्तस्त्वद्विधो न विपद्यते॥
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.
यद्यधर्मो भवेद्भूतो रावणो नरकं व्रजेत्। भवांश्च धर्मसंयुक्तो नैव व्यसनमाप्नुयात्॥
If unrighteousness would bring unhappiness on creatures, Ravana should hence to hell, and you possessed of virtue, should not come by misfortune.
तस्य च व्यसनाभावाद्व्यसनं चागते त्वयि। धर्मो भवत्यधर्मश्च परस्परविरोधिनौ॥
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).
धर्मेणोपलभेद्धर्ममधर्म चाप्यधर्मतः। यद्यधर्मेण युज्येयुर्येष्वधर्मः प्रतिष्ठितः॥ न धर्मेण वियुज्येरनाधर्मरुचयो जनाः। धर्मेणाचरतां तेषां तथा धर्मफलं भवेत्॥
If by means of virtue, one attain the felicity attached to it, and by means of unrighteouness, one reap its proper fruit, then let those that are unrighteous reap the fruit of their impiety nor let those that set their face against sin, be deprived of the fruit of their righteousness, and let those that walk in the way of virtue reap the fruit of their piety.
यस्मादर्था विवर्धन्ते येष्वधर्मः प्रतिष्ठितः। क्लिश्यन्ते धर्मशीलाश्च तस्मादेतौ निरर्थकौ॥
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.
वध्यन्ते पापकर्माणो यद्यधर्मेण राघव। वधकर्महतोऽधर्मः स हतः कं वधिष्यति॥
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?
अथवा विहितेनायं हन्यते हन्ति चापरम्। विधिः स लिप्यते तेन न स पापेन कर्मणा॥
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.
अदृष्टप्रतिकारेण अव्यक्तेनासता सता। कथं शक्यं परं प्राप्तुं धर्मेणारिविकर्षण॥
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.
यदि सत्स्यात्सतां मुख्य नासत्स्यात्तव किंचन। त्वया यदीदृशं प्राप्तं तस्मात्तन्नोपपद्यते॥
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.
अथवा दुर्बलः क्लीबो बलं धर्मोऽनुवर्तते। दुर्बलो हृतमर्यादो न सेव्य इति मे मतिः॥
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.
बलस्य यदि चेद्धर्मो गुणभूतः पराक्रमैः। धर्ममुत्सृज्य वर्तस्व यथा धर्मे तथा बले॥
If virtue is a property of manliness, then carefully forsaking virtue, do you follow strength as you have hitherto followed virtue.
अथ चेत्सत्यवचनं धर्मः किल परंतप। अनृतं त्वथ्यकरणे किं न बद्धस्त्वया विना॥
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?'
यदि धर्मो भवेद्भूत अधर्मो वा परंतप। न स्म हत्वा मुनि वज्री कुर्यादिज्यां शतक्रतुः॥
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.)
अधर्मसंश्रितो धर्मो विनाशयति राघव। सर्वमेतद्यथाकर्म काकुत्स्थ कुरुते नरः॥
O Rāghava, virtue aided by prowess, destroy enemies. Therefore, O Kakutstha, people, for compassing their ends, resort to both virtue and prowess.
मम चेदं मतं तात धर्मोऽयमिति राघव। धर्ममूलं त्वया छिन्नं राज्यमुत्सृजता तदा॥
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!'
अर्थेभ्योऽथ प्रवृद्धेभ्यः संवृत्तेभ्यस्ततस्ततः। क्रियाः सर्वाः प्रवर्तन्ते पर्वतेभ्य इवापगाः॥
Like streams issuing out mountains, all acts spring from wealth flowing from various regions and attaining magnitude.
अर्थेन हि विमुक्तस्य पुरुषस्याल्पचेतसः। विच्छिद्यन्ते क्रियाः सर्वा ग्रीष्मे कुसरितो यथा॥
Like a shrunken stream in summer, all the acts of that foolish person who has been devorced by wealth, are annihilated.
सोऽयमर्थं परित्यज्य सुखकामः सुखैधितः। पापमाचरते कतु तदा दोष प्रवर्तते॥
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.'
यस्यार्थास्तस्य मित्राणि यस्यास्तस्य बान्धवाः। यस्यार्थाः स पुमाल्लोके यस्यार्थाः स च पण्डितः।।३५
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.
यस्यार्थाः स च विक्रान्तो यस्यार्थाः स च बुद्धिमान्। यस्यार्थाः स महाबाहुर्यस्यार्थाः स गुणाधिकः॥
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.
अर्थस्यैते परित्यागे दोषाः प्रव्याहृता मया। राज्यमुत्सृजता धीर येन बुद्धिस्त्वया कृता॥
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.
यस्यार्था धर्मकामार्थास्तस्य सर्व प्रदक्षिणम्। अधनेनार्थकामेन नार्थः शक्यं विचिन्वता॥
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.
हर्षः कामश्च दर्पश्च धर्मः क्रोधः शमो दमः। अर्थादेतानि सर्वाणि प्रवर्तन्ते नराधिप॥
O lord of men, cheerfulness, and desire, and pride, and piety, and anger, and self-restraint, and self-control, all these come from wealth.
येषां नश्यत्ययं लोकश्चरतां धर्मचारिणाम्। तेऽस्त्वयि न दृश्यन्ते दुर्दिनेषु यथा ग्रहाः॥
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.
त्वयि प्रवजिते वीर गुरोश्च वचने स्थिते। रक्षसापहता भार्या प्राणैः प्रियतरा तव॥
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.
तदद्य विपुलं वीर दुःखमिन्द्रजिता कृतम्। कर्मणा व्यपनेष्यामि तस्मादुचिष्ठ राघव।॥
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.
उत्तिष्ठ नरशार्दूल दीर्घबाहो धृतव्रत। किमात्मानं महात्मानमात्मानं नावबुध्यसे॥
Rise up, O foremost of men, O long-armed one, O you who observe vows. Why did you not understand yourself as the supreme soul?* *Räma is conceived as an incarnation of Vişnu.
अयमनघ तवोदितः प्रियार्थ जनकसुतानिधनं निरीक्ष्य रुष्टः। सरथगजहयां सराक्षसेन्द्रां भृशमिषुभिर्विनिपातयामि लङ्काम्॥
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.