Sloka & Translation

[Rama's justification for adhering to the supreme values of dharma and truth.]

jābālēstu vacaśśrutvā rāma ssatyātmanāṅ varaḥ.

uvāca parayā bhaktyā svabuddhyā cāvipannayā৷৷2.109.1৷৷


satyātmanām among truthful men, varaḥ best, rāmaḥ Rama, jābālēḥ Jabali's, vacaḥ words, śrutvā hearing, parayā supreme, bhaktyā with devotion, avipannayā unshaken, svabuddhyā ca by his own judgment, uvāca said.

Hearing Jabali's words, Rama, the foremost among the truthful, gave a rejoinder, exercising his own judgment and firm conviction with due respect (to Jabali).
bhavānmē priyakāmārthaṅ vacanaṅ yadihōktavān.

akāryaṅ kāryasaṅkāśamapathyaṅ pathyasammatam৷৷2.109.2৷৷


bhavān you, mē to me, priyakāmārtham with a desire to please, yat what, vacanam words, iha now, uktavān has spoken, kāryasaṅkāśam in the guise of an action fit to be done, akāryam is unfit to be done, pathyasammatam appears to be beneficial, apathyam is detrimental.

Althoug what you have said appears to be salutary, it is actually unwholesome. It appears to be beneficial but is really detrimental.
nirmaryādastu puruṣaḥ pāpācārasamanvitaḥ.

mānaṅ na labhatē satsu bhinnacāritradarśanaḥ৷৷2.109.3৷৷


nirmaryādaḥ one who transgresses all bounds of morality, pāpācārasamanvitaḥ one who is engaged in evil deeds, bhinnacāritradarśanaḥ opposed to good character, puruṣaḥ a man, satsu amongst the virtuous, mānam respect, na labhatē does not obtain.

A man not bound by morality, engaged in evil deeds and conducts himself contrary to good character is not respected by the virtuous.
kulīnamakulīnaṅ vā vīraṅ puruṣamāninam.

cāritramēva vyākhyāti śuciṅ vā yadi vā.śucim৷৷2.109.4৷৷


kulīnam high-born, akulīnaṅ vā or base, vīram brave, puruṣamāninam proud of his manliness, śuciṅ vā pure or honest, yadi vā or if, aśuciṅ impure or dishonest, cāritramēva character alone, vyākhyāti tells.

It is only the character that tells whether a man is high-born or not, brave or only
proud of his manliness, honest or dishonest.
anāryastvāryasaṅkāśa śśaucāddīnastāthā.śuciḥ.

lakṣaṇyavadalakṣaṇyō duśśīlaśśīlavāniva৷৷2.109.5৷৷

adharmaṅ dharmavēśēṇa yadīmaṅ lōkasaṅkuram.

abhipatsyē śubhaṅ hitvā kriyāvidhivivarjitam৷৷2.109.6৷৷

kaścētayānaḥ puruṣaḥ kāryākāryavicakṣaṇaḥ.

bahumaṅsyati māṅ lōkē durvṛttaṅ lōkadūṣaṇam৷৷2.109.7৷৷


āryasaṅkāśaḥ who appears as noble, anāryaḥ ignoble, śaucāt clean, hīnaḥ devoid of, tathā and, aśuciḥ impure, lakṣaṇyavat appears virtuous, alakṣaṇyaḥ bereft of virtues, śīlavāniva like a man of character, duśśīlaḥ depraved, śubham auspiciousness, hitvā abandoning, dharmavēśēṇa under the guise of righteousness, lōkasaṅkuram confusion in the world, kriyāvidhivivarjitam devoid of pious acts and scriptural practices, imam this, adharmam unrighteousness, abhipatsyē yadi if I were to acquire, durvṛttam engaged in wicked acts, lōkadūṣaṇam harmful to the world, mām me, lōkē in the world, kāryākāryavicakṣaṇaḥ discriminating between should and should not, cētayānaḥ sensible, kaḥ puruṣaḥ what man, bahumaṅsyati would be held in high esteem?

If like a man who appears noble, though ignoble, clean, though unclean or dishonest,
auspicious, though inauspicious, a man of character, though depraved, I forsake auspicious ways for unrighteousness, abandon pious acts and scriptural practices and indulge, under the cloak of dharma, in acts of wickedness by causing harm and confusion to the world, will any sensible man with a sense of discrimination between should and should not hold me in high esteem?
kasya dāsyāmyahaṅ vṛttaṅ kēna vā svargamāpnuyām.

ānayā vartamānō hi vṛttyā hīnapratijñayā৷৷2.109.8৷৷


aham I, hīnapratijñayā by breaking the vow, anayā with this, vṛttyā practice, vartamānaḥ presently, kasya to whom, vṛttam virtuous conduct, dāsyāmi can I give, kēna vā to whom, svargam heaven,
āpnuyām can I attain.

How can I advise others for a virtuous conduct or how can I attain heaven if I break the vow which I follow at present.
kāmavṛttastvayaṅ lōkaḥ kṛtsna ssamupavartatē.

yadvṛttā ssanti rājānastadvṛttā ssanti hi prajāḥ৷৷2.109.9৷৷


ayam this, kṛtsnaḥ entire, lōkaḥ a world, kāmavṛttaḥ do whatever they wish, samupavartatē behaving, rājānaḥ kings, yadvṛttāḥ santi whatever be their conduct, prajāḥ the subjects, tadvṛttāḥ santi hi they are sure to emulate the same conduct.

The entire world conducts itself as per its own sweet will. Therefore the subjects will follow the same path as their kings.
satyamēvānṛśaṅsaṅ ca rājavṛttaṅ sanātanam.

tasmātsatyātmakaṅ rājyaṅ satyē lōkaḥ pratiṣṭhitaḥ৷৷2.109.10৷৷


sanātanam eternal, rājavṛttam royal ways, satyamēva is a manifestation of truth, anṛśaṅsaṅ ca non-violent, tasmāt therefore, rājyam kingdom, satyātmakam of the character of truth, lōkaḥ this world, satyē on truth, pratiṣṭhitaḥ is established.

Truth and non-violence are the perpetual principles of kings. Therefore, a kingdom is based on truth. This world is firmly established in truth.
ṛṣayaścaiva dēvāśca satyamēva hi mēnirē.

satyavādī hi lōkē.sminparamaṅ gacchati kṣayam৷৷2.109.11৷৷


ṛṣayaścaiva sages, dēvāśca the gods or, satyamēva the truth only, mēnirē considered (supreme virtue), satyavādī truthful, asmin lōkē in this world, paramam highest, kṣayam state, gacchati attains, hi indeed.

Sages and gods all accept truth (as the supreme virtue). A truthful man of this world, attains the highest state (abode).
udvijantē yathā sarpānnarādanṛtavādinaḥ.

dharma ssatyaṅ parō lōkē mūlaṅ svargasya cōcyatē৷৷2.109.12৷৷


anṛtavādinaḥ from one speaking untruth, narāt from man, sarpāt yathā like from a serpent, udvijantē are agitated, lōkē in this world, satyam truth, paraḥ greatest, dharmaḥ virtue, svargasya to heaven, mūlaṅ ca is the very root, ucyatē is said to be.

People are frightened at the sight of a man speaking untruth as though they have seen a serpent. Truth in this world is the greatest virtue and is said to be the very foundation of heaven.
satyamēvēśvarō lōkē satyaṅ padmāśritā sadā.

satyamūlāni sarvāṇi satyānnāsti paraṅ padam৷৷2.109.13৷৷


lōkē in this world, satyamēva truth only, īśvaraḥ is God, padmā godess of wealth, sadā always, satyam in truth, āśritā seeks refuge, sarvāṇi all beings, satyamūlāni truth as basis, satyāt more than truth, param supreme ,padam higher state, nāsti there is nothing.

Truth is God. The goddess of wealth always takes refuge in truth. Truth is the root of everything. It is supreme and there is nothing above it.
dattamiṣṭaṅ hutaṅ caiva taptāni ca tapāṅsi ca.

vēdā ssatyapratiṣṭhānā stasmātsatyaparō bhavēt৷৷2.109.14৷৷


dattam charity, iṣṭaṅ ca sacrifice, hutaṅ caiva libation, taptāni mortifications, tapāṅsi ca asceticism, vēdāḥ the Vedas, satyapratiṣṭhānāḥ have truth as the foundation, tasmāt therefore, satyaparaḥ bhavēt one should adhere to truth.

Charity, sacrifice, libations, mortifications, asceticism and the Vedas have truth as
their foundation. Therefore, every one should be an adherent of truth.
ēkaḥ pālayatē lōkamēkaḥ pālayatē kulam.

majjatyēkō hi niraya ēka ssvargē mahīyatē৷৷2.109.15৷৷


ēkaḥ one, lōkam this world, pālayatē protects, ēkaḥ one, kulam family, pālayatē protects, ēkaḥ one, nirayē into the hell, majjati plunges, ēkaḥ one, svargē in heaven, mahīyatē is honoured.

One protects the world. Another runs his family. One plunges into hell. Another is honoured in heaven. (These are the fruits of truth and untruth).
sō.haṅ piturniyōgaṅ tu kimarthaṅ nānupālayē.

satyapratiśrava ssatyaṅ satyēna samayīkṛtaḥ৷৷2.109.16৷৷


satyapratiśravaḥ true to promise, saḥ aham that I, satyēna by truth, samayīkṛtaḥ bound by, pituḥ father's, satyam vow, niyōgam command, kimartham why, nānupālayē will not I obey.

I am always true to any promise. I am bound by truth. Why shouId I (now) disobey my father's command (to keep his promise)?
naiva lōbhānna mōhādvā na hyajñānāttamō.nvitaḥ.

sētuṅ satyasya bhētsyāmi gurō ssatyapratiśravaḥ৷৷2.109.17৷৷


satyapratiśravaḥ true to one's, gurōḥ father's, satyasya of truth, sētum bridge, lōbhāt out of greed, naiva bhētsyāmi will not break, mōhādvā or out of delusion, na not, tamō.nvitaḥ due to ignorance (illusion), ajñānāt out of ignorance, na not.

I am always true to my promise. I will not break the bridge of truth of my father out of either greed or delusion or ignorance or illusion.
asatyasandhasya sataścalasyāsthiracētasaḥ.

naiva dēvā na pitaraḥ pratīcchantīti naḥ śrutam৷৷2.109.18৷৷


asatyasandhasya sataḥ one who is inclined to untruth, calasya of a fickle man, asthiracētasaḥ of an
unsteady mind, dēvāḥ gods, na pratīcchanti will not accept, pitaraḥ ancestors, iti thus, naḥ for us, śrutam heard.

We have heard that the offerings of a man inclined to untruth, of an unstable and unsteady mind are accepted neither by the gods nor by the ancestors.
pratyagātmamimaṅ dharmaṅ satyaṅ paśyāmyahaṅ svayam.

bhāra ssatpuruṣācīrṇastadarthamabhimanyatē৷৷2.109.19৷৷


aham I, svayam personally, imam this, satyaṅ dharmam righteousness in the form of truth, pratyagātmam as supreme self, paśyāmi I perceive (consider), tadartham hence, satpuruṣācīrṇaḥ practised by the virtuous, bhāraḥ this burden (of exile into the forest), abhimanyatē I consider.

I personally regard this righteousness practised by the virtuous as an evident form of truth, as the supreme self. Therefore, this burden (difficult task of living as an exile) is gratifying to me.
kṣātraṅ dharmamahaṅtyakṣyē hyadharmaṅ dharmasaṅhitam.

kṣudrairnṛśaṅsairlubdhaiśca sēvitaṅ pāpakarmabhiḥ৷৷2.109.20৷৷


kṣudraiḥ by the mean, nṛśaṅsaiḥ by the cruel, lubdhai: by the greedy, pāpakarmabhiḥ by men of evil deeds, sēvitam pursued, dharmasaṅhitam conforming to righteousness, adharmam unrighteousness, kṣātraṅ dharmam kshatriya code of condut, aham I, tyakṣē renounce.

I renounce the so-called kshatriya code of conduct followed by the mean the cruel, the greedy and by men of evil deeds which is unrighteousness under the cloak of righteousness.
kāyēna kurutē pāpaṅ manasā sampradhārya ca.

anṛtaṅ jihvayā cāha trividhaṅ karmapātakam৷৷2.109.21৷৷


manasā by mind, sampradhārya having conceived, kāyēna by the body, pāpam sin (evil deed), kurutē is
committed, jihvayā with tongue, anṛtaṅ ca falsehood, āha is spoken, pātakaṅ karma sinful action, trividham is in these three ways.

At first a man conceives an evil idea in his mind, then executes it through evil deed with his body and tells a lie through his tongue. Thus sinful action is three dimensional (mental, physical and vocal).
bhūmiḥ kīrtiryaśō lakṣmīḥ puruṣaṅ prārthayanti hi.

svargasthaṅ cānupaśyanti satyamēva bhajēta tat৷৷2.109.22৷৷


bhūmiḥ land, kīrti: fame, yaśaḥ renown, lakṣmīḥ wealth, puruṣam to a man, prārthayanti hi desire to, svargasthaṅ ca one who is in heaven, anupaśyanti will look at, tataḥ from, satyamēva truth only, bhajēta take recourse to.

Land (kingdom) glory, and wealth pursue a man, they long for him even if he is in heaven. Therefore, every one must take recourse to truth alone.
śrēṣṭhaṅ hyanāryamēva syādyadbhavānavadhārya mām.

āha yukti karairvākyairidaṅ bhadraṅ kuruṣva ha৷৷2.109.23৷৷


bhavān you, śrēṣṭham as excellent, avadhārya decided, bhadram auspicious, idam this course, kuruṣva pursue, yukti karaiḥ cleverly-worded, vākyaiḥ with statements, mām to me, yat that, āha said (thought), anāryamēva is ignoble, syāt will be.

The course you thought excellent and 'this auspicious act' you urged me in a cleverly-worded statement to perform is ignoble indeed.
kathaṅ hyahaṅ pratijñāya vanavāsamimaṅ gurau.

bharatasya kariṣyāmi vacō hitvā gurōrvacaḥ৷৷2.109.24৷৷


aham I, imaṅ vanavāsam this dwelling in the forest, gurau to father, pratijñāya having sworn, gurōḥ father's, vacaḥ words, hitvā disregarding, bharatasya Bharata's, vacaḥ words, katham how, kariṣyāmi
shall I do?

Having sworn before my father that I would live in the forest, how can I act upon Bharata's request in disregard to my father's words?
sthirā mayā pratijñātā pratijñā gurusannidhau.

prahṛṣyamāṇā sā dēvī kaikēyī cābhavattadā৷৷2.109.25৷৷


mayā by me, gurusannidhau in the presence of my father, sthirā firm, pratijñā vow, pratijñātā is sworn, tadā then, sā that, dēvī kaikēyī ca Devi Kaikeyi, prahṛṣyamāṇā abhavat became immensely delighted.

I had taken a firm vow in the presence of my father (about my stay in the forest). And then Devi Kaikeyi was immensely delighted.
vanavāsaṅ vasannēvaṅ śucirniyatabhōjanaḥ.

mūlaiḥ puṣpaiḥ phalaiḥ puṇyaiḥ pitrūn dēvāṅśca tarpayan৷৷2.109.26৷৷

santuṣṭapañcavargō.haṅ lōkayātrāṅ pravartayē.

akuha śśraddhadhānassankāryākāryavicakṣaṇaḥ৷৷2.109.27৷৷


aham I, śuciḥ purified, niyatabhōjanaḥ with regulated food, puṇyaiḥ by holy, mūlaiḥ with roots, puṣpaiḥ with flowers, phalaiḥ with fruits, pitrūn to ancestors, dēvāṅśca to gods, tarpayan satisfying through libation, santuṣṭapañcavargaḥ with five senses contented, akuhaḥ honest, śraddhadhānassan with faith, kāryākāryavicakṣaṇaḥ discriminating ought to be done and what not to, what is right and what is wrong, ēvam in this way, vanavāsam forest life, vasan living, lōkayātrām the term of life, pravartayē shall spend.

I shall spend the term of my forest life with faith and holiness and purity of mind and
with regulated food and with ancestors and gods satisfied with offerings of roots, flowers and fruits, with my five senses contented and with a mind that discriminates between what ought to be done and what ought not to be done.
karmabhūmimāṅ prāpya kartavyaṅ karma yacchubham.

agnirvāyuśca sōmaśca karmaṇāṅ phalabhāginaḥ৷৷2.109.28৷৷


imām this, karmabhūmim the land of (religious) actions, prāpya having reached, yat whichever, śubham is auspicious, karma deed, kartavyam should be performed, agni: Agni, vāyuśca Vayu, sōmaśca Soma, karmaṇām (religious) rites, phalabhāginaḥ have obtained a share of the fruits.

Having reached this land of (religious) actions, one should perform auspicious rites. As fruit of their actions, Agni, Vayu and Soma have obtained their status.
śataṅ kratūnāmāhṛtya dēvarāṭ tridivaṅ gataḥ.

tapāṅsyugrāṇi cāsthāya divaṅ yātā maharṣayaḥ৷৷2.109.29৷৷


dēvarāṭ king of the gods (Indra), kratūnām sacrifices, śatam hundred, ahṛtya having performed, tridivam to heaven, gataḥ went, maharṣayaḥ great sages, ugrāṇi intenese, tapāṅsi mortifications, āsthāya after resorting to, divam heaven, yātāḥ attained.

After performing a hundred sacrifices, king of the gods (Indra) obtained (dominion over) heaven. Great sages attained heaven after resorting to intense mortifications.
amṛṣyamāṇaḥ punarugratējāḥ niśamya taṅ nāstikavākyahētum.

athābravīttaṅ nṛpatēstanūjō vigarhamāṇō vacanāni tasya৷৷2.109.30৷৷


atha then after, ugratējāḥ a man of fierce energy, nṛpatēḥ king, tanūjaḥ son, tam that, nāstika vākya hētum reasons articulated in atheistic words, niśamya having heard, amṛṣyamāṇaḥ unable to endure, tasya his, vacanāni words, vigarhamāṇaḥ disdaining, tam him, abravīt said.

The highly energetic prince, Rama, could not tolerate these atheistic arguments of
Jabali for which he had to utter these words full of disdain:
satyaṅ ca dharmaṅ ca parākramaṅ ca bhūtānukampāṅ priyavāditāṅ ca.

dvijātidēvātidhipūjanaṅ ca panthānamāhustridivasya santaḥ৷৷2.109.31৷৷


satyaṅ ca truthfulness, dharmaṅ ca righteousness, parākramaṅ ca valour, bhūtānukampām compassion for all beings, priyavāditāṅ ca speaking pleasing words, dvijātidēvātithipūjanaṅ ca offering homage to gods, brahmins and guests, tridivasya of heaven, panthānam is the path, santaḥ virtuous people, āhuḥ say.

The virtuous maintain that truthfulness, righteousness, valour, compassion towards all beings, speaking pleasing words, paying homage to gods, brahmins and guests -- all these are paths to heaven.
tēnaivamājñāya yathāvadarthamēkōdayaṅ sampratipadya viprāḥ.

dharmaṅ caranta ssakalaṅ yathāvatkāṅkṣanti lōkāgamamapramattāḥ৷৷2.109.32৷৷


tēna therefore, viprāḥ brahmins, artham meaning, yathāvat rightly, ājñāya having understood, ēkōdayam the goal, sampratipadya having reached, sakalam entire, dharmam righteousness, yathāvat duly, apramattāḥ with utmost care, carantaḥ practising, lōkāgamam attainment of higher positions, kāṅkṣanti desire.

Therefore, brahmins who have rightly understood the meaning of righteousness and adopt, with unmost care, the righteous ways as laid down in the scriptures seek attainment of higher positions.
nindāmyahaṅ karma pituḥ kṛtaṅ tadyastvāmagṛhṇādviṣamasthabuddhim.

buddhyā.nayaivaṅvidhayā carantaṅ sunāstikaṅ dharmapathādapētam৷৷2.109.33৷৷


yaḥ who, viṣamasthabuddhim (following the dishonest path with) perilous intelligence, ēvaṅ vidhayā such, buddhyā with mind, carantam following, sunāstikam a great atheist, dharmapathāt from the path of rightousness, āpētam dislodged, tvām you, agṛhṇāt had taken, pituḥ father, tat
that, kṛtam done, karma act, aham I, nindāmi blame.

You are a great atheist, you have fallen from the path of righteousness. You are guided by an intellect which is extremely peridous. I, therefore, disapprove of my
father's decision in inducting a man like you (into the council of ministers).
yathā hi cōra ssa tathā hi buddhastathāgataṅ nāstikamatra viddhi.

tasmāddhi yaśśaṅkyatamaḥ prajānām na nāstikēnābhimukhō budha ssyāt৷৷2.109.34৷৷


cōraḥ thief, yathā hi as he is, saḥ that, buddhaḥ Buddha, a wise man, tathā hi is like that, tathāgatam Tathagata, having arrived, atra here, nāstikam as an atheist, viddhi know, tasmāt hence, yaḥ that one, prajānām for people, śaṅkyatamaḥ to be highly distrusted, budhaḥ learned man, nāstikēna with atheist, abhimukhaḥ come in contact, na syāt should not .

Just as a thief, so is the Buddha (a wise men). Know that the Tathagatas are atheists. They are men most distrusted among the people. A learned man should avoid atheists.
(Note: Verses 31 to 39 appear to be interpolations, It is anachronistic to talk about Buddha in Tretayuga.)
tvattō janāḥ pūrvatarē varāśca śubhāni karmāṇi bahūni cakruḥ.

jitvā sadēmaṅ ca paraṅ ca lōkaṅ tasmāvdijā ssvasti hutaṅ kṛtaṅ ca৷৷2.109.35৷৷


tvattaḥ to you, pūrvatarē in preceding generations, varāśca superior, janāḥ men, śubhāni auspicious, bahūni many, karmāṇi acts, cakruḥ performed, sadā always, imaṅ ca this world, paraṅ ca the other world, jitvā had conquered, tasmāt therefore, dvijāḥ twice-born (brahmins), svasti of welfare, kṛtam (religious) acts, hutaṅ ca also libations.

Men superior to you in preceding generations had conquered this world and the other world by always performing many auspicious acts. Twice-born brahmins perform religious acts and offer libations for the welfare of the world.
dharmē ratā ssatpuruṣai ssamētāstējasvinō dānaguṇapradhānāḥ.

ahiṅsakā vītamalāśca lōkē bhavanti pūjyā munayaḥ pradhānāḥ৷৷2.109.36৷৷


dharmē in righteousness, ratāḥ are engaged, satpuruṣaiḥ with men of virtue, samētāḥ are associated, tējasvinaḥ of radiant, dānaguṇa pradhānāḥ charity as their chief virtue, ahiṅsakāḥ eschewing violence, vītamalāḥ purged of their sins, pradhānāḥ supreme, munayaḥ ascetics, lōkē in this world, pūjyāḥ bhavanti are truly worthy of reverence.

Those supreme ascetics who are radiant, devoted to righteousness and associated with men of virtue, with charity as their chief virtue, eschewing violence and purged of their impurities are truly worthy of reverence in this world.
iti bruvantaṅ vacanaṅ sarōṣaṅ rāmaṅ mahātmānamadīnasattvam.

uvāca pathyaṅ punarāstikaṅ ca satyaṅ vaca ssānunayaṅ ca vipraḥ৷৷2.109.37৷৷


iti thus, sarōṣam wrathful, vacanam words, bruvantam speaking, mahā tmānam magnanimous, adīnasattvam with fearless intellect, rāmam Rama, vipraḥ that brahmin, pathyam beneficial, āstikam full of faith, satyam of truth, vacaḥ in words, punaḥ again, sānunayam humbly, uvāca said.

Having heard the wrathful words of the magnanimous Rama of fearless intellect, that brahmin (Jabali) thus humbly replied in palatable, truthful words full of faith (in god).
na nāstikānāṅ vacanaṅ bravīmyahaṅ na nāstikō.haṅ na ca nāsti kiñcana.

samīkṣya kālaṅ punarāstikō.bhavaṅ bhavēya kālē punarēva nāstikaḥ৷৷2.109.38৷৷


aham I, nāstikānām atheists', vacanam the language, na bravīmi I do not speak, aham I, nāstikaḥ an atheist, na not, kiñcana in the least, na ca nāsti it is not that it (the other world) does not exist, kālam time, samīkṣya seeing (in keeping with), punaḥ again, āstikaḥ abhavam I become believer, kālē on other occasion, punarēva again, nāstikaḥ bhavēya I shall become a non-believer.

I do not speak the language of atheists. I am not an atheist. I do not say that the next world does not exist. In keeping with time (occasion) I shall speak the language of a believer or a non-believer.
na cāpi kālō.ya mupāgataśśanairyathā mayā nāstikavāgudīritā.

nivartanārthaṅ tava rāma kāraṇāt prasādanārthaṅ ca mayaitadīritam৷৷2.109.39৷৷


rāma O Rama, saḥ that, ayaṅ kālaḥ cāpi appropriate time, śanaiḥ slowly, upāgataḥ has come, mayā by me, yathā as, nāstika vāk words of an atheist, udīritā have been uttered, nivartanārtham to make you return, prasādanārthaṅ ca to please you too, tava kāraṇāt for you, mayā by me, ētat all this, īritam declared told.

O Rama, since the appropriate time has slowly come, I have uttered this. In order to persuade you to return and to propitiate you I have said these words.
ityārṣē śrīmadrāmāyaṇē vālmīkīya ādikāvyē ayōdhyākāṇḍē navōttaraśatatamassargaḥ৷৷
Thus ends the one hundredninth sarga in Ayodhyakanda of the holy Ramayana, the first epic composed by sage Valmiki.