प्रतिज्ञातस्त्वया वीर दण्डकारण्यवासिनाम्। ऋषीणां रक्षणार्थाय वधः संयति रक्षसाम्
You have pledged, O hero, to protect the sages dwelling in the Dandaka forest, and to destroy the demons in battle.
एतन्निमित्तं च वनं दण्डका इति विश्रुतम्। प्रस्थितस्त्वं सह भ्रात्रा धृतबाणशरासनः
For this reason, you are renowned as having departed for the Dandaka forest, together with your brother, carrying bow and arrows.
ततस्त्वां प्रस्थितं दृष्ट्वा मम चिन्ताकुलं मनः। त्वद्धृत्तं चिन्तयन्त्या वै भवेन्निःश्रेयसं हितम्
Then, seeing you depart, my mind became troubled with anxiety; thinking of your departure, I ponder what would be truly beneficial.
नहि मे रोचते वीर गमनं दण्डकान् प्रति। कारणं तत्र वक्ष्यामि वदन्त्याः श्रूयतां मम
I do not find pleasure, O hero, in your journey to Dandaka; I will tell you the reason—listen to what I say.
त्वं हि बाणधनुष्पाणिर्भ्रात्रा सह वनं गतः। दृष्ट्वा वनचरान् सर्वान् कच्चित् कुर्याः शरव्ययम्
You, holding bow and arrows, have gone to the forest with your brother; seeing all the forest-dwellers, may you not use your arrows against them.
क्षत्रियाणामिह धनुर्हुताशस्येन्धनानि च। समीपतः स्थितं तेजोबलमुच्छ्रयते भृशम्
For Kshatriyas, the bow is like fuel for the fire; when close at hand, their power and energy rise greatly.
पुरा किल महाबाहो तपस्वी सत्यवान् शुचिः। कस्मिंश्चिदभवत् पुण्ये वने रतमृगद्विजे
Once, O mighty-armed one, there was a virtuous, truthful, and pure ascetic, who lived in a holy forest, delighting in deer and birds.
तस्यैव तपसो विघ्नं कर्तुमिन्द्रः शचीपतिः। खड्गपाणिरथागच्छदाश्रमं भटरूपधृक्
To hinder his austerity, Indra, lord of Śacī, came to his hermitage, taking the form of a warrior and carrying a sword.
तस्मिंस्तदाश्रमपदे निहितः खड्ग उत्तमः। स न्यासविधिना दत्तः पुण्ये तपसि तिष्ठतः
There, in that hermitage, the excellent sword was placed; it was given according to the rule of deposit, while he remained engaged in holy austerity.
स तच्छस्त्रमनुप्राप्य न्यासरक्षणतत्परः। वने तु विचरत्येव रक्षन् प्रत्ययमात्मनः
Having obtained that weapon, he became intent on guarding the deposit; while wandering in the forest, he protected it, trusting in himself.
यत्र गच्छत्युपादातुं मूलानि च फलानि च। न विना याति तं खड्गं न्यासरक्षणतत्परः
Wherever he went to gather roots and fruits, he never went without that sword, being intent on guarding the deposit.
नित्यं शस्त्रं परिवहन् क्रमेण स तपोधनः। चकार रौद्रीं स्वां बुद्धिं त्यक्त्वा तपसि निश्चयम्
Always carrying the weapon, that ascetic gradually developed a fierce disposition, abandoning his resolve for austerity.
ततः स रौद्राभिरतः प्रमत्तोऽधर्मकर्षितः। तस्य शस्त्रस्य संवासाज्जगाम नरकं मुनिः
Then, indulging in violence, careless and led astray by unrighteousness, the sage, through association with that weapon, went to hell.
एवमेतत् पुरावृत्तं शस्त्रसंयोगकारणम्। अग्निसंयोगवद्धेतुः शस्त्रसंयोग उच्यते
Thus, this is what happened before, the cause for the use of weapons; just as with fire, so too is the use of weapons considered to have a cause.
स्नेहाच्च बहुमानाच्च स्मारये त्वां तु शिक्षये। न कथंचन सा कार्या गृहीतधनुषा त्वया
Out of affection and great respect, I remind and instruct you: you must never act thus while bearing a bow.
बुद्धिर्वैरं विना हन्तुं राक्षसान् दण्डकाश्रितान्। अपराधं विना हन्तुं लोको वीर न मंस्यते
To kill the Rākṣasas dwelling in Daṇḍaka without enmity or fault, O hero, the world will not approve.
क्षत्रियाणां तु वीराणां वनेषु नियतात्मनाम्। धनुषा कार्यमेतावदार्तानामभिरक्षणम्
For Kṣatriya heroes, self-controlled in the forest, this alone is the duty with the bow: to protect the afflicted.
क्व च शस्त्रं क्व च वनं क्व च क्षात्रं तपः क्व च। व्याविद्धमिदमस्माभिर्देशधर्मस्तु पूज्यताम्
Where is the weapon, and where is the forest? Where is the Kṣatriya's duty, and where is asceticism? This is all mixed up by us; let the law of the land be honored.
कदर्यकलुषा बुद्धिर्जायते शस्त्रसेवनात्। पुनर्गत्वा त्वयोध्यायां क्षत्रधर्मं चरिष्यसि
A mean and impure mind arises from the practice of weapons; when you return to Ayodhyā, you will again follow the Kṣatriya's duty.
अक्षया तु भवेत् प्रीतिः श्वश्रूश्वशुरयोर्मम। यदि राज्यं हि संन्यस्य भवेस्त्वं निरतो मुनिः
Endless affection would exist between my mother-in-law and father-in-law and me, if you, having renounced the kingdom, were devoted as a sage.
धर्मादर्थः प्रभवति धर्मात् प्रभवते सुखम्। धर्मेण लभते सर्वं धर्मसारमिदं जगत्
From righteousness comes wealth, from righteousness comes happiness; by righteousness one obtains everything—this world is founded on righteousness.
आत्मानं नियमैस्तैस्तैः कर्षयित्वा प्रयत्नतः। प्राप्तये निपुणैर्धर्मो न सुखाल्लभते सुखम्
By subjecting oneself to various disciplines with effort, one attains righteousness through skill; happiness is not gained by pleasure.
नित्यं शुचिमतिः सौम्य चर धर्मं तपोवने। सर्वं तु विदितं तुभ्यं त्रैलोक्यामपि तत्त्वतः
Always keep your mind pure, gentle one, and practice righteousness in this forest of austerities; all is known to you, even the truth of the three worlds.
स्त्रीचापलादेतदुपाहृतं मे धर्मं च वक्तुं तव कः समर्थः। विचार्य बुद्ध्या तु सहानुजेन यद् रोचते तत् कुरु माचिरेण
This was brought to me through a woman's fickleness; who is competent to instruct you in righteousness? Consider with your brother what pleases you, and do that without delay.
thumb|दशमः सर्गः श्रूयताम्|center श्रीमद्वाल्मीकियरामायणे अरण्यकाण्डे दशमः सर्गः ॥३-
Hear now the tenth chapter.
वाक्यमेतत् तु वैदेह्या व्याहृतं भर्तृभक्तया। श्रुत्वा धर्मे स्थितो रामः प्रत्युवाचाथ जानकीम्
This speech was spoken by Vaidehī out of devotion to her husband; hearing it, Rāma, steadfast in righteousness, replied to Jānakī.
हितमुक्तं त्वया देवि स्निग्धया सदृशं वचः। कुलं व्यपदिशन्त्या च धर्मज्ञे जनकात्मजे
You have spoken what is beneficial, O lady, words full of affection, befitting one of noble family and versed in righteousness, O daughter of Janaka.
किं नु वक्ष्याम्यहं देवि त्वयैवोक्तमिदं वचः। क्षत्रियैर्धार्यते चापो नार्तशब्दो भवेदिति
What indeed shall I say, O lady, when you yourself have spoken these words: 'The bow is borne by Kṣatriyas, so that the cry of distress may not arise'?
ते चार्ता दण्डकारण्ये मुनयः संशितव्रताः। मां सीते स्वयमागम्य शरण्यं शरणं गताः
Those afflicted ones, the sages of Daṇḍaka forest, firm in their vows, O Sītā, have come to me themselves, seeking refuge in me, the protector.
वसन्तः कालकालेषु वने मूलफलाशनाः। न लभन्ते सुखं भीरु राक्षसैः क्रूरकर्मभिः
Dwelling in the forest according to the seasons, living on roots and fruits, they do not find happiness, O timid one, because of the Rākṣasas with cruel deeds.