Aranya Kanda, Sarga 9

Meaning

Sītā spoke thus to her husband, the delight of Raghu, who had left with the permission of Sutīkṣṇa, in the following charming and loving words : (1)

Meaning

“In a very subtle way, a great man is led to ‘Adharma’. If one keeps away from addictions born of desire, it can be avoided in this world. Indeed, the addiction born of desire in this world are only three in number: False speech is extremely bad; the other two are even worse than that—copulation with the wife of another and cruelty without enmity. A false statement you have never made nor will you ever make, O Rāghava ! (2—4)

Meaning

“O ruler of men, how can there spring up in you the desire for others’ wives, that destroys Dharma? You have not got it, nor was it ever with you. (5)

Meaning

“Rāma, nowhere is it even in your mind. And you are always devoted to your own wife, O prince ! (6)

Meaning

“Dharma and Truth—everything is well-established in you. You are the best observer of Dharma and true to your promise and obedient to your father. (7)

Meaning

“All these, O mighty-armed one, can be cherished by those who have conquered the senses; I know your control over the senses, O handsome prince ! (8)

Meaning

“But the third terrible evil, viz., the taking of others’ lives, which is done without enmity due to ignorance, is facing you. (9)

Meaning

“O hero, you have undertaken a vow to kill the ogres on the battlefield for the protection of sages living in the Daṇḍaka forest; and for this very purpose you have set out with arrows and a bow towards the forest well-known as Daṇḍaka, with your brother. (10-11)

Meaning

“Hence, seeing you on your way to the Daṇḍaka, my mind is perturbed with anxiety, thinking of your imminent doings and of your highest well-being and worldly interests. (12)

Meaning

“I do not like, O hero, your going towards the Daṇḍaka. I shall tell you the reason for that; while I speak of it, please listen. (13)

Meaning

“When you go to the forest with arrows and bow in hand together with your brother and see all kinds of animals in the forest, you may perhaps shoot an arrow somewhere. (14)

Meaning

“The bow and the fuel when placed near the warriors and a fire, respectively, greatly enhance their strength in this world. (15)

Meaning

“They say, formerly, O mighty-armed prince, there was a truthful and pious ascetic in some holy forest, where animals and birds lived in joy. (16)

Meaning

“Then, only to create obstruction in his austerities, Indra, the lord of Śacī, in the guise of a soldier, came to the hermitage, sword in hand. (17)

Meaning

“He kept the excellent sword in the precincts of his hermitage. It was given as a deposit to the sage, who was keeping himself busy with holy austerities. (18)

Meaning

“Getting that weapon and being constantly mindful of guarding the deposit, he wandered even in the forest keeping the trust with him. (19)

Meaning

“Wherever he went even to bring roots and fruits, he would not go without that sword, being ever mindful of guarding the trust. (20)

Meaning

“Constantly carrying the weapon as he did, that ascetic’s mind turned cruel in course of time, giving up his determination to carry on his austerities. (21)

Meaning

“Then, while taking pleasure in cruelty due to the company of that weapon, the said sage became negligent, was led astray by ‘Adharma’ and descended into hell. (22)

Meaning

“This is what happened in the past as a result of association with that weapon. Association with a weapon is said to be of the same consequence as is the association with fire. (23)

Meaning

“Due to love and great respect I am making you acquainted with this and advising you that while taking the bow you should never take into your head to kill the ogres residing in Daṇḍaka without enmity. People do not commend killing without fault, O hero ! (24-25)

Meaning

“The function of the bow for self-restrained heroic Kṣatriyas is only this much, viz., protection of those who are suffering. (26)

Meaning

“What connection is there between a weapon and forest-life? What affinity is there between the duty of a Kṣatriya and asceticism? The two are contradictory. Let us respect the laws of the place. (27)

Meaning

“By use of arms the mind becomes contaminated with sin as in the case of unworthy men. After returning to Ayodhyā you can again follow the duty of a warrior.(28)

Meaning

“It will bring endless joy to my mother-in-law and father-in-law if indeed after renouncing the kingdom you become a devoted sage. (29)

Meaning

“From Dharma follows wealth, from Dharma comes happiness, by recourse to Dharma one gets everything. This world has Dharma as its essence. (30)

Meaning

“The wise emaciate themselves with effort by imposing several restrictions on themselves and achieve Dharma. Dharma does not follow from merriment. (31)

Meaning

“With a pious mind, O gentle Rāma, always practise righteousness in the forest, suited for austerities. In fact, everything comprised in the three worlds is truly known to you. (32)

Meaning

“I have said this just in consonance with the frivolity of a woman. Who is really capable of teaching Dharma to you? However, thinking over it by recourse to reason together with your younger brother, you may do whatever appeals to you. Let there be no delay.” (33)