शत्रुघ्न: कुशलमतिस्तु ते सहाय: सौमित्रिर्मम विदित: प्रधानमित्रम् । चत्वारस्तनयवरा वयं नरेन्द्रं सत्यस्थं भरत चराम मा विषादम् ।। २.१०७.
Shatrughna, who is very skilled, will be your companion; Saumitri is known to me as my chief friend. We four excellent sons, O king, will follow the path of truth—do not grieve, Bharata.
इत्यार्षे श्रीमद्रामायणे वाल्मीकीये आदिकाव्ये श्रीमदयोध्याकाण्डे सप्तोत्तरशततम: सर्ग:
Thus ends the one hundred and seventh sarga in the glorious Ayodhya Kanda of the ancient epic, the holy Ramayana composed by Valmiki.
thumb|अष्टाधिकशततमः सर्गः श्रूयताम्|center आश्वासयन्तं भरतं जाबालिर्ब्राह्मणोत्तम: । उवाच रामं धर्मज्ञं धर्मापेतमिदं वच: ।। २.१०८.
As Bharata was being consoled, the eminent Brahmin Jabali spoke these words, contrary to righteousness, to Rama, knower of dharma.
साधु राघव माभूत्ते बुद्धिरेवं निरर्थिका । प्राकृतस्य नरस्येव ह्यार्यबुद्धेर्मनस्विन: ।। २.१०८.
Well done, Raghava, but let not your mind be so fruitless, like that of an ordinary man, for you possess the noble mind of the virtuous.
क: कस्य पुरुषो बन्धु: किमाप्यं कस्य केनचित् । यदेको जायते जन्तुरेक एव विनश्यति ।। २.१०८.
Who is truly related to whom? What belongs to whom, and by whom is anything possessed? Each being is born alone and perishes alone.
तस्मान्माता पिता चेति राम सज्जेतयो नर: । उन्मत्त इव स ज्ञेयो नास्ति कश्चिद्धि कस्यचित् ।। २.१०८.
Therefore, Rama, the man who clings to 'mother' and 'father' should be regarded as mad; truly, there is no one who belongs to anyone.
यथा ग्रामान्तरं गच्छन् नर: कश्चित् क्वचिद्वसेत् । उत्सृज्य च तमावासं प्रतिष्ठेतापरे ऽहनि ।। २.१०८.
Just as a man, traveling to another village, may stay somewhere for a while, then leave that dwelling and settle elsewhere the next day,
एवमेव मनुष्याणां पिता माता गृहं वसु । आवासमात्रं काकुत्स्थ सज्जन्ते नात्र सज्जना: ।। २.१०८.
So too, O descendant of Kakutstha, for people, father, mother, and home are merely temporary abodes; the good do not become attached to them.
पित्र्यं राज्यं परित्यज्य स नार्हसि नरोत्तम । आस्थातुं कापथं दु:खं विषमं बहुकण्टकम् ।। २.१०८.
Having abandoned your father's kingdom, O best of men, you should not take up this painful, difficult, and thorny path.
समृद्धायामयोध्यायामात्मानमभिषेचय । एकवेणी धरा हि त्वां नगरी सम्प्रतीक्षते ।। २.१०८.
Consecrate yourself as ruler in prosperous Ayodhya; the city, with its single braid, now awaits you.
राजभोगाननुभवन् महार्हान् पार्थिवात्मज । विहर त्वमयोध्यायां यथा शक्रस्त्रिविष्टपे ।। २.१०८.
O prince, enjoy the royal pleasures of Ayodhya, which are of the highest value, just as Indra delights in his heavenly realm.
न ते कश्चिद्दशरथस्त्वं च तस्य न कश्चन । अन्यो राजा त्वमन्य: स तस्मात् कुरु यदुच्यते ।। २.१०८.
You are not Dasaratha, nor is he you; there is another king now, so do as he commands.
बीजमात्रं पिता जन्तो: शुक्लं रुधिरमेव च । संयुक्तमृतुमन्मात्रा पुरुषस्येह जन्म तत् ।। २.१०८.
A father is only the seed of a being, as are the white and red fluids; joined with the mother's womb, that is the birth of a man here.
गत: स नृपतिस्तत्र गन्तव्यं यत्र तेन वै । प्रवृत्तिरेषा मर्त्त्यानां त्वं तु मिथ्या विहन्यसे ।। २.१०८.
That king has gone to the place where he must go; such is the course for mortals, yet you grieve in vain.
अर्थधर्मपरा ये ये तांस्तान् शोचामि नेतरान् । ते हि दु:खमिह प्राप्य विनाशं प्रेत्य भेजिरे ।। २.१०८.
Those who are devoted to wealth and duty, I grieve for them and not for others; for after suffering here, they meet destruction after death.
अष्टका पितृदैवत्यमित्ययं प्रसृतो जन: । अन्नस्योपद्रवं पश्य मृतो हि किमशिष्यति ।। २.१०८.
People perform the Aṣṭakā rites, thinking they are for the ancestors; but see, what can a dead man eat except food that decays?
यदि भुक्तमिहान्येन देहमन्यस्य गच्छति । दद्यात् प्रवसत: श्राद्धं न तत् पथ्यशनं भवेत् ।। २.१०८.
If what is eaten here by one person could reach the body of another, then one could offer śrāddha for someone abroad, but that would not be wholesome food.
दानसंवनना ह्येते ग्रन्था मेधाविभि: कृता: । यजस्व देहि दीक्षस्व तपस्तप्यस्व सन्त्यज ।। २.१०८.
These texts, composed by the wise, are only for encouraging gifts: 'Sacrifice, give, be initiated, perform austerity, renounce.'
स नास्ति परमित्येव कुरु बुद्धिं महामते । प्रत्यक्षं यत्तदातिष्ठ परोक्षं पृष्ठत: कुरु ।। २.१०८.
Therefore, O wise one, fix your mind on 'there is nothing beyond this'; follow what is evident, and set aside what is unseen.
स तां बुद्धिं पुरस्कृत्य सर्वलोकनिदर्शिनीम् । राज्यं त्वं प्रतिगृह्णीष्व भरतेन प्रसादित: ।। २.१०८.
With this understanding, which sees the nature of all people, accept the kingdom as Bharata urges you.
इत्यार्षे श्रीमद्रामायणे वाल्मीकीये आदिकाव्ये श्रीमदयोध्याकाण्डे अष्टोत्तरशततम: सर्ग:
Thus ends the one hundred and eighth sarga in the glorious Ayodhyā Kāṇḍa of the ancient and revered Rāmāyaṇa composed by Vālmīki.
thumb|नवाधिकशततमः सर्गः श्रूयताम्|center जाबालेस्तु वच: श्रुत्वा राम: सत्यात्मनां वर: । उवाच परया भक्त्या स्वबुद्ध्या चाविपन्नया ।। २.१०९.
Hearing the words of Jābāli, Rāma, foremost among the truthful, replied with deep devotion and unwavering understanding.
भवान् मे प्रियकामार्थं वचनं यदिहोक्तवान् । अकार्य्यं कार्य्यसङ्काशमपथ्यं पथ्यसम्मितम् ।। २.१०९.
You have spoken words here for my pleasure and desire, which appear as duty but are not, and seem wholesome but are not truly so.
निर्मर्यादस्तु पुरुष: पापाचारसमन्वित: । मानं न लभते सत्सु भिन्नचारित्रदर्शन: ।। २.१०९.
A man without restraint, engaged in wicked conduct, and seen as one of broken character, does not gain respect among the virtuous.
कुलीनमकुलीनं वा वीरं पुरुषमानिनम् । चारित्रमेव व्याख्याति शुचिं वा यदि वा ऽशुचिम् ।। २.१०९.
Whether noble or not, heroic or self-regarding, it is only character that reveals a man, whether he is pure or impure.
अनार्यस्त्वार्यसङ्काश: शौचाद्धीनस्तथा शुचि: । लक्षण्यवदलक्षण्यो दु:शील: शीलवानिव ।। २.१०९.
One who is ignoble but appears noble, or who lacks purity yet seems pure, who is unmarked yet seems marked, or of bad conduct yet seems virtuous—
अधर्मं धर्मवेषेण यदीमं लोकसङ्करम् । अभिपत्स्ये शुभं हित्वा क्रियाविधिविवर्जितम् ।। २.१०९.
If I were to pursue unrighteousness under the guise of righteousness, abandoning what is good and neglecting proper conduct, it would bring confusion to the world.
कश्चेतयान: पुरुष: कार्याकार्यविचक्षण: । बहुमंस्यति मां लोके दुर्वृत्तं लोकदूषणम् ।। २.१०९.
Some discerning man, aware of right and wrong, would consider me in the world as wicked and a disgrace among people.
कस्य धास्याम्यहं वृत्तं केन वा स्वर्गमाप्नुयाम् । अनया वर्त्तमानो हि वृत्त्या हीनप्रतिज्ञया ।। २.१०९.
To whom shall I offer my conduct, and by what means shall I attain heaven? For, living by this course of action, which is lacking in integrity, I would not fulfill my vow.
कामवृत्तस्त्वयं लोक: कृत्स्न: समुपवर्त्तते । यद्वृत्ता: सन्ति राजानस्तद्वृत्ता: सन्ति हि प्रजा: ।। २.१०९.
The entire world follows the path of desire; as are the ways of kings, so are the ways of their people.