--- title: "Yuddha Kanda, Sarga 83" canonical: "https://ramayana.com/valmiki-ramayana/yuddha-kanda/sarga-83" lang: "en" --- # Yuddha Kanda, Sarga 83 > राघवश्चापि विपुलं तं राक्षसवनौकसाम्। > श्रुत्वा संग्रामनिर्घोषं जाम्बवन्तमुवाच ह॥ १॥ Nay, hearing that great tumult following the encounter between the ogres and the monkeys (lit., dwellers in the woods), Śrī Rāma (a scion of Raghu) too spoke as follows to Jāmbavān: (1) > सौम्य नूनं हनुमता कृतं कर्म सुदुष्करम्। > श्रूयते च यथा भीमः सुमहानायुधस्वनः॥ २॥ “From the way in which a terrible and exceptionally loud rattling of arms is heard, it appears that a feat exceedingly difficult (to perform for others) has undoubtedly been performed by Hanumān, O dear one! (2) > तद्गच्छ कुरु साहाय्यं स्वबलेनाभिसंवृतः। > क्षिप्रमृक्षपते तस्य कपिश्रेष्ठस्य युध्यतः॥ ३॥ “Therefore, accompanied by your own army (of bears), go and instantly lend your aid, O lord of bears, to that prince of monkeys, who is fighting.” (3) > ऋक्षराजस्तथेत्युक्त्वा स्वेनानीकेन संवृतः। > आगच्छत्पश्चिमं द्वारं हनूमान् यत्र वानरः॥ ४॥ Saying “Amen”, and surrounded by his own army, Jāmbavān (the lord of bears) sought the western gate, where the monkey, Hanumān, was. (4) > अथायान्तं हनूमन्तं ददर्शर्क्षपतिस्तदा। > वानरैः कृतसंग्रामैः श्वसद्भिरभिसंवृतम्॥ ५॥ The lord of bears forthwith saw Hanumān returning at that time accompanied by monkeys, who had given fight and were sighing (on account of grief caused by the destruction of ‘Sītā’). (5) > दृष्ट्वा पथि हनूमांश्च तदृक्षबलमुद्यतम्। > नीलमेघनिभं भीमं संनिवार्य न्यवर्तत॥ ६॥ Beholding that redoubtable army of bears, resembling a dark cloud, on their way, ready for an encounter, and effectively intercepting it, Hanumān retreated with them all. (6) > स तेन सह सैन्येन संनिकर्षं महायशाः। > शीघ्रमागम्य रामाय दुःखितो वाक्यमब्रवीत्॥ ७॥ Speedily seeking the presence of Śrī Rāma with that army, the highly illustrious Hanumān sorrowfully submitted to him as follows: (7) > समरे युध्यमानानामस्माकं प्रेक्षतां च सः। > जघान रुदतीं सीतामिन्द्रजिद्रावणात्मजः॥ ८॥ “While we, who were carrying on a fight on the battlefield, stood looking on, that offspring of Rāvaṇa, Indrajit, killed ‘Sītā’, even though she continued to weep. (8) > उद्भ्रान्तचित्तस्तां दृष्ट्वा विषण्णोऽहमरिंदम। > तदहं भवतो वृत्तं विज्ञापयितुमागतः॥ ९॥ Bewildered in mind and dejected on seeing her, O tamer of enemies, I have come back to break the aforesaid news to you.” (9) > तस्य तद् वचनं श्रुत्वा राघवः शोकमूर्च्छितः। > निपपात तदा भूमौ छिन्नमूल इव द्रुमः॥ १०॥ Rendered insensible through grief on hearing the aforesaid submission of Hanumān, Śrī Rāma (a scion of Raghu) forthwith fell to the ground like a tree whose roots have been severed. (10) > तं भूमौ देवसंकाशं पतितं दृश्य राघवम्। > अभिपेतुः समुत्पत्य सर्वतः कपिसत्तमाः॥ ११॥ > आसिञ्चन् सलिलैश्चैनं पद्मोत्पलसुगन्धिभिः। > प्रदहन्तमसंहार्यं सहसाग्निमिवोत्थितम्॥ १२॥ Seeing that scion of Raghu, who looked like a god, fallen, the leaders of monkeys hastened towards him springing from all sides and sprinkled him with water fragrant with the scent of lotuses and lilies even as one would sprinkle an inextinguishable fire which has just flared up, all of a sudden and is burning all. (11-12) > तं लक्ष्मणोऽथ बाहुभ्यां परिष्वज्य सुदुःखितः। > उवाच राममस्वस्थं वाक्यं हेत्वर्थसंयुतम्॥ १३॥ Encircling Śrī Rāma with his arms, Lakṣmaṇa, who was seized with great agony, forthwith addressed to Śrī Rāma, who was feeling ill at ease, the following submission, which was full of reason and fraught with meaning: (13) > शुभे वर्त्मनि तिष्ठन्तं त्वामार्य विजितेन्द्रियम्। > अनर्थेभ्यो न शक्नोति त्रातुं धर्मो निरर्थकः॥ १४॥ “Virtue, O worthy brother, cannot save you, who are sticking to the noble path and have fully mastered the senses, from reverses and is, therefore, useless. (14) > भूतानां स्थावराणां च जङ्गमानां च दर्शनम्। > यथास्ति न तथा धर्मस्तेन नास्तीति मे मतिः॥ १५॥ “Just as joy is experienced by created beings, both inanimate and animate, virtue is not likewise perceived to be the cause of their happiness. Hence virtue is not the cause of happiness: such is my conclusion. (15) > यथैव स्थावरं व्यक्तं जङ्गमं च तथाविधम्। > नायमर्थस्तथा युक्तस्त्वद्विधो न विपद्यते॥ १६॥ “Even as it is evident that the inanimate creation is happy (without the concomitant practice of virtue), the animate creation too is happy likewise. Therefore, the presumption that virtue alone prospers is not warranted; for, in that case a purely virtuous man like you would not suffer. (16) > यद्यधर्मो भवेद्भूतो रावणो नरकं व्रजेत्। > भवांश्च धर्मसंयुक्तो नैव व्यसनमाप्नुयात्॥ १७॥ “Had unrighteousness been effective, Rāvaṇa should have descended into hell; while you, who are endowed with virtue, would never suffer adversity. (17) > तस्य च व्यसनाभावाद्व्यसनं चागते त्वयि। > धर्मो भवत्यधर्मश्च परस्परविरोधिनौ॥ १८॥ “Nay, since Rāvaṇa is free from calamity, while you have met with misfortune, virtue and vice, which were the contraries of each other, have changed the roles with each other (the one turning into the other). (18) > धर्मेणोपलभेद्धर्ममधर्मं चाप्यधर्मतः। > यद्यधर्मेण युज्येयुर्येष्वधर्मः प्रतिष्ठितः॥ १९॥ > न धर्मेण वियुज्येरन्नाधर्मरुचयो जनाः। > धर्मेणाचरतां तेषां तथा धर्मफलं भवेत्॥ २०॥ “If one invariably attained the fruit of virtue, viz., happiness through virtue and likewise the fruit of unrighteousness alone through unrighteousness, those in whom unrighteousness is rooted would be burdened with the fruit of unrighteousness, viz., suffering. Nor would people who have no leaning towards unrighteousness would be ever deprived of the fruit of virtue, viz., joy. Nay, the fruit of virtue alone would accrue to those holding by the latter. (19-20) > यस्मादर्था विवर्धन्ते येष्वधर्मः प्रतिष्ठितः। > क्लिश्यन्ते धर्मशीलाश्च तस्मादेतौ निरर्थकौ॥ २१॥ “Since the resources of those in whom unrighteousness is rooted, develop, while those who are given to the practice of virtue suffer; hence these two viz., righteousness and unrighteousness are useless. (21) > वध्यन्ते पापकर्माणो यद्यधर्मेण राघव। > वधकर्महतोऽधर्मः स हतः कं वधिष्यति॥ २२॥ If it is alleged that those of sinful deeds are destroyed by their own unrighteousness, O scion of Raghu, the unrighteousness itself, consisting as it does in an act of killing etc., will be forthwith destroyed inasmuch as an action is momentary. Whom will that unrighteousness destroy, which is itself destroyed in the course of three seconds? (22) > अथवा विहितेनायं हन्यते हन्ति चापरम्। > विधिः स लिप्यते तेन न स पापेन कर्मणा॥ २३॥ “Or, if a man is destroyed by recourse to a malevolent ritual prescribed in the scriptures or kills another by recourse to such a ritual, the destiny (alone) which is engendered by the aforesaid ritual is tainted by that sinful act and not the agent. (23) > अदृष्टप्रतिकारेण अव्यक्तेनासता सता। > कथं शक्यं परं प्राप्तुं धर्मेणारिविकर्षण॥ २४॥ “How can another, viz., the person going to be destroyed, be reached, O destroyer of enemies, by righteousness in the form of a malevolent ritual, which, being unconscious, has never known how to retaliate, is unmanifest and is, therefore, as good as non-existent? (24) > यदि सत्स्यात्सतां मुख्य नासत्स्यात् तव किंचन। > त्वया यदीदृशं प्राप्तं तस्मात् तन्नोपपद्यते॥ २५॥ “If a good destiny (engendered by a virtuous act) existed, O jewel among the virtuous, no evil would ever accrue to you. Since, however, such evil has been reaped by you, therefore, the hypothesis that the destiny engendered by good acts is real is not proved.* (25) > अथवा दुर्बलः क्लीबो बलं धर्मोऽनुवर्तते। > दुर्बलो हृतमर्यादो न सेव्य इति मे मतिः॥ २६॥ “If being feeble and ineffective, virtue needs the help of might, the former, which lacks strength and has been deprived of its capacity, should no longer be pursued: such is my view. (26) > बलस्य यदि चेद्धर्मो गुणभूतः पराक्रमैः। > धर्ममुत्सृज्य वर्तस्व यथा धर्मे तथा बले॥ २७॥ “Giving up the predominance of virtue by plucking up courage, if the former is subordinate to might, depend on might as you do now on virtue. (27) > अथ चेत्सत्यवचनं धर्मः किल परंतप। > अनृतं त्वय्यकरणे किं न बद्धस्त्वया विना॥ २८॥ If, on the other hand, it is urged by you that virtue in the form of redeeming the truthfulness of your father is being followed by you, O scourge of your enemies, your father was disunited from you by force of the mendacity which was resorted to by him in not redeeming his announcement made regarding installing you as the Prince Regent. Were you not bound by that announcement too? (28) > यदि धर्मो भवेद्भूत अधर्मो वा परंतप। > न स्म हत्वा मुनिं वज्री कुर्यादिज्यां शतक्रतुः॥ २९॥ “Had virtue alone been worth pursuing (to the exclusion of unrighteousness) or unrighteousness (to the exclusion of virtue), O scourge of your enemies, Indra (who is presupposed to have performed a hundred horse-sacrifices as a condition precedent to his attaining Indrahood), the wielder of the thunderbolt, would not have performed a horse-sacrifice (to atone for the sin of having killed a Brāhmaṇa) on killing a hermit (viz., Viśwarūpa, son of Twaṣṭā*). (29) > अधर्मसंश्रितो धर्मो विनाशयति राघव। > सर्वमेतद्यथाकामं काकुत्स्थ कुरुते नरः॥ ३०॥ “Virtue destroys enemies only when united with strength (something other than virtue), O scion of Raghu! Therefore, a wise man takes recourse to every such means (viz., virtue and strength both) at will, O scion of Kakutstha! (30) > मम चेदं मतं तात धर्मोऽयमिति राघव। > धर्ममूलं त्वया छिन्नं राज्यमुत्सृजता तदा॥ ३१॥ “Nay my opinion is that righteousness consists in such recourse to both the aforesaid expedients (viz., virtue and strength). The very roots of Dharma in the shape of earthly gain have been severed by you in that you spurned sovereignty the other day (when it was being offered to you). (31) > अर्थेभ्योऽथ प्रवृद्धेभ्यः संवृत्तेभ्यस्ततस्ततः। > क्रियाः सर्वाः प्रवर्तन्ते पर्वतेभ्य इवापगाः॥ ३२॥ “Even as streams flow from mountains, all undertakings (those conducive to union with God as well as those conducive to material enjoyment) follow from richesbrought from place to place and augmented. (Those carried on in a disinterested spirit lead to union with God, while those actuated by interested motives make for enjoyment).(32) > अर्थेन हि विमुक्तस्य पुरुषस्याल्पचेतसः। > विच्छिद्यन्ते क्रियाः सर्वा ग्रीष्मे कुसरितो यथा॥ ३३॥ “All the undertakings of a man of meagre intelligence, forsaken by wealth, are interrupted even like small streams in summer. (33) > सोऽयमर्थं परित्यज्य सुखकामः सुखैधितः। > पापमाचरते कर्तुं तदा दोषः प्रवर्तते॥ ३४॥ “Renouncing wealth within easy reach, a man brought up in comfort and seeking comfort then proceeds to commit sin (in the shape of thieving etc.,) and evil (in the form of punishment) follows from it. (34) > यस्यार्थास्तस्य मित्राणि यस्यार्थास्तस्य बान्धवाः। > यस्यार्थाः स पुमाँल्लोके यस्यार्थाः स च पण्डितः॥ ३५॥ “Friends gather round him in whom riches abide; kinsfolk too stand by him in whom riches have found their way. He alone is honourable, in whom riches find their place; nay, he alone is learned, in whom riches have found their abode. (35) > यस्यार्थाः स च विक्रान्तो यस्यार्थाः स चबुद्धिमान्। > यस्यार्थाः स महाभागो यस्यार्थाः स गुणाधिकः॥ ३६॥ “Nay, he alone is gallant, to whom riches have flown; and he alone is clever, in whom riches have come to stay. He alone is highly fortunate, in whom riches exist; again he alone is superior in excellences, in whom riches have found their receptacle. (36) > अर्थस्यैते परित्यागे दोषाः प्रव्याहृता मया। > राज्यमुत्सृजता धीर येन बुद्धिस्त्वया कृता॥ ३७॥ “The evils attendant on the abjuration of wealth have been dwelt upon by me here in the shape of their contraries (verses 35-36 above). The ground on which the resolve was made by you to sacrifice your all, while forswearing the kingdom, O resolute one, is not known to me. (37) > यस्यार्था धर्मकामार्थास्तस्य सर्वं प्रदक्षिणम्। > अधनेनार्थकामेन नार्थः शक्यो विचिन्विता॥ ३८॥ “The other ends too in the shape of—virtue and pleasure—of a man in whom riches abide are easily accomplished; nay, everything turns exceedingly favourable to him. Wealth, however, cannot be attained without endeavour by a penniless man seeking wealth and even hunting for it. (38) > हर्षः कामश्च दर्पश्च धर्मः क्रोधः शमो दमः। > अर्थादेतानि सर्वाणि प्रवर्तन्ते नराधिप॥ ३९॥ “Delight and sensuous pleasure, pride, virtue, anger and control of the mind and the senses—all these become effective through wealth alone, O ruler of men! (39) > येषां नश्यत्ययं लोकश्चरतां धर्मचारिणाम्। > तेऽर्थास्त्वयि न दृश्यन्ते दुर्दिनेषु यथा ग्रहाः॥ ४०॥ “Those riches due to renunciation of which worldly happiness of those practising austerities and treading the path of virtue goes to the dogs are not found in you any more than the nine planets are seen on cloudy days. (40) > त्वयि प्रव्रजिते वीर गुरोश्च वचने स्थिते। > रक्षसापहृता भार्या प्राणैः प्रियतरा तव॥ ४१॥ “While you have been in exile, faithful to the pledge of your father, your consort, who was dearer to you than life itself, was borne away by the ogre, Rāvaṇa, O heroic prince! (41) > तदद्य विपुलं वीर दुःखमिन्द्रजिता कृतम्। > कर्मणा व्यपनेष्यामि तस्मादुत्तिष्ठ राघव॥ ४२॥ “I shall fully dispel with my exploits today the great agony caused by Indrajit, O gallant prince! Therefore, rise, O scion of Raghu!(42) > उत्तिष्ठ नरशार्दूल दीर्घबाहो धृतव्रत। > किमात्मानं महात्मानमात्मानं नावबुध्यसे॥ ४३॥ “Get up, O tiger among men! Why don’t you recognize yourself to be the Supreme Spirit, endowed with vast intelligence, O long-armed prince, who have kept your vows?(43) > अयमनघ तवोदितः प्रियार्थं > जनकसुतानिधनं निरीक्ष्य रुष्टः। > सरथगजहयां सराक्षसेन्द्रां > भृशमिषुभिर्विनिपातयामि लङ्काम्॥ ४४॥ “This submission has been made by me to win your pleasure. Enraged to learn about the destruction of Janaka’s daughter, I shall completely destroy with my arrows Laṅkā with its chariots, elephants and horses, alongwith Rāvaṇa, the ruler of ogres, O sinless one!” (44) Book: https://ramayana.com/valmiki-ramayana --- Source: Gita Press, Gorakhpur editions. 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