Rama's Discourse on Truth

Shloka 1 (ayodhya.109.1)

जाबालेः तु वचः श्रुत्वा रामः सत्य आत्मनाम् वरः। उवाच परया युक्त्या स्व बुद्ध्या च अविपन्नया॥ 109.1 ॥

jābāleḥ tu vacaḥ śrutvā rāmaḥ satya ātmanām varaḥ| uvāca parayā yuktyā sva buddhyā ca avipannayā

Having heard Jabali's words, Rama, foremost among truthful souls, spoke with the utmost reasoning and with his own unshaken judgment.

Shloka 2 (ayodhya.109.2)

भवान् मे प्रिय काम अर्थम् वचनम् यद् इह उक्तवान्। अकार्यम् कार्य सम्काशम् अपथ्यम् पथ्य सम्मितम्॥ 109.2 ॥

bhavān me priya kāma artham vacanam yad iha uktavān| akāryam kārya samkāśam apathyam pathya sammitam

"The words you have spoken here, wishing to please me, are in truth not to be done though they seem proper — like harmful food that appears wholesome.

Shloka 3 (ayodhya.109.3)

निर्मर्यादः तु पुरुषः पाप आचार समन्वितः। मानम् न लभते सत्सु भिन्न चारित्र दर्शनः॥ 109.3 ॥

nirmaryādaḥ tu puruṣaḥ pāpa ācāra samanvitaḥ| mānam na labhate satsu bhinna cāritra darśanaḥ

A man without restraint, given over to sinful conduct, whose true character is seen to be otherwise than it appears, wins no honour among the good.

Shloka 4 (ayodhya.109.4)

कुलीनम् अकुलीनम् वा वीरम् पुरुष मानिनम्। चारित्रम् एव व्याख्याति शुचिम् वा यदि वा अशुचिम्॥ 109.4 ॥

kulīnam akulīnam vā vīram puruṣa māninam| cāritram eva vyākhyāti śucim vā yadi vā aśucim

It is conduct alone that shows whether a man is well-born or ill-born, truly valiant or merely proud, pure or impure.

Shloka 5 (ayodhya.109.5)

अनारयः तु आर्य सम्काशः शौचाद्द् हीनः तथा शुचिः। लक्षण्यवद् अलक्षण्यो दुह्शीलः शीलवान् इव॥ 109.5 ॥

anārayaḥ tu ārya samkāśaḥ śaucādd hīnaḥ tathā śuciḥ| lakṣaṇyavad alakṣaṇyo duhśīlaḥ śīlavān iva

If I, though ignoble, were to appear noble; though devoid of honesty, were to seem pure; though bearing no true good qualities, were to seem endowed with them; though ill-conducted, were to seem well-behaved —

Shloka 6 (ayodhya.109.6)

अधर्मम् धर्म वेषेण यदि इमम् लोक सम्करम्। अभिपत्स्ये शुभम् हित्वा क्रिया विधि विवर्जितम्॥ 109.6 ॥

adharmam dharma veṣeṇa yadi imam loka samkaram| abhipatsye śubham hitvā kriyā vidhi vivarjitam

— and, abandoning the good, were to take up unrighteousness disguised as righteousness, causing confusion in the world and shorn of all proper rule of conduct —

Shloka 7 (ayodhya.109.7)

कः चेतयानः पुरुषः कार्य अकार्य विचक्षणः। बहु मंस्यति माम् लोके दुर्वृत्तम् लोक दूषणम्॥ 109.7 ॥

kaḥ cetayānaḥ puruṣaḥ kārya akārya vicakṣaṇaḥ| bahu maṃsyati mām loke durvṛttam loka dūṣaṇam

— then what discerning man in this world, able to tell right from wrong, would think highly of me, corrupt in conduct and a defiler of the people?

Shloka 8 (ayodhya.109.8)

कस्य यास्याम्य् अहम् वृत्तम् केन वा स्वर्गम् आप्नुयाम्। अनया वर्तमानो अहम् वृत्त्या हीन प्रतिज्ञया॥ 109.8 ॥

kasya yāsyāmy aham vṛttam kena vā svargam āpnuyām| anayā vartamāno aham vṛttyā hīna pratijñayā

If I were to live by such conduct, faithless to my word, whose model of conduct could I become, and by what means could I attain heaven?

Shloka 9 (ayodhya.109.9)

काम वृत्तः तु अयम् लोकः कृत्स्नः समुपवर्तते। यद् वृत्ताः सन्ति राजानः तद् वृत्ताः सन्ति हि प्रजाः॥ 109.9 ॥

kāma vṛttaḥ tu ayam lokaḥ kṛtsnaḥ samupavartate| yad vṛttāḥ santi rājānaḥ tad vṛttāḥ santi hi prajāḥ

This entire world follows the conduct of desire; for as kings behave, so indeed do their subjects come to behave.

Shloka 10 (ayodhya.109.10)

सत्यम् एव आनृशंस्यम् च राज वृत्तम् सनातनम्। तस्मात् सत्य आत्मकम् राज्यम् सत्ये लोकः प्रतिष्ठितः॥ 109.10 ॥

satyam eva ānṛśaṃsyam ca rāja vṛttam sanātanam| tasmāt satya ātmakam rājyam satye lokaḥ pratiṣṭhitaḥ

Truth and freedom from cruelty are the eternal conduct proper to a king; therefore kingship has truth for its very essence, and the world stands established upon truth.

Shloka 11 (ayodhya.109.11)

ऋषयः चैव देवाः च सत्यम् एव हि मेनिरे। सत्य वादी हि लोके अस्मिन् परमम् गच्छति क्षयम्॥ 109.11 ॥

ṛṣayaḥ caiva devāḥ ca satyam eva hi menire| satya vādī hi loke asmin paramam gacchati kṣayam

The sages and the gods alike have honoured truth alone; the speaker of truth attains the supreme state in this world.

Shloka 12 (ayodhya.109.12)

उद्विजन्ते यथा सर्पान् नराद् अनृत वादिनः। धर्मः सत्यम् परो लोके मूलम् स्वर्गस्य च उच्यते॥ 109.12 ॥

udvijante yathā sarpān narād anṛta vādinaḥ| dharmaḥ satyam paro loke mūlam svargasya ca ucyate

People shrink from a liar as they would from a serpent; truth is called the highest dharma in this world, and the very root of heaven.

Shloka 13 (ayodhya.109.13)

सत्यम् एव ईश्वरो लोके सत्यम् पद्मा समाश्रिता। सत्य मूलानि सर्वाणि सत्यान् न अस्ति परम् पदम्॥ 109.13 ॥

satyam eva īśvaro loke satyam padmā samāśritā| satya mūlāni sarvāṇi satyān na asti param padam

Truth alone is the sovereign power in this world; upon truth the goddess of fortune rests; all things are rooted in truth — there is no state higher than truth.

Shloka 14 (ayodhya.109.14)

दत्तम् इष्टम् हुतम् चैव तप्तानि च तपांसि च। वेदाः सत्य प्रतिष्ठानाः तस्मात् सत्य परो भवेत्॥ 109.14 ॥

dattam iṣṭam hutam caiva taptāni ca tapāṃsi ca| vedāḥ satya pratiṣṭhānāḥ tasmāt satya paro bhavet

Gifts given, sacrifices offered, oblations poured, austerities performed, and the Vedas themselves — all stand founded upon truth; therefore let one hold truth supreme.

Shloka 15 (ayodhya.109.15)

एकः पालयते लोकम् एकः पालयते कुलम्। मज्जत्य् एको हि निरयः एकः स्वर्गे महीयते॥ 109.15 ॥

ekaḥ pālayate lokam ekaḥ pālayate kulam| majjaty eko hi nirayaḥ ekaḥ svarge mahīyate

By truth alone one comes to rule the world; by truth alone one sustains a lineage; through its lack, one sinks into hell; through its keeping, one is exalted in heaven.

Shloka 16 (ayodhya.109.16)

सो अहम् पितुर् निदेशम् तु किम् अर्थम् न अनुपालये। सत्य प्रतिश्रवः सत्यम् सत्येन समयी कृतः॥ 109.16 ॥

so aham pitur nideśam tu kim artham na anupālaye| satya pratiśravaḥ satyam satyena samayī kṛtaḥ

Being such, why then should I not carry out my father's command? True to my word, and bound by truth to my pledge, I must fulfil that truth.

Shloka 17 (ayodhya.109.17)

न एव लोभान् न मोहाद् वा न च अज्ञानात् तमो अन्वितः। सेतुम् सत्यस्य भेत्स्यामि गुरोः सत्य प्रतिश्रवः॥ 109.17 ॥

na eva lobhān na mohād vā na ca ajñānāt tamo anvitaḥ| setum satyasya bhetsyāmi guroḥ satya pratiśravaḥ

Neither out of greed, nor delusion, nor ignorance overtaken by darkness, shall I, true to my promise, breach the bridge of truth given to my father.

Shloka 18 (ayodhya.109.18)

असत्य संधस्य सतः चलस्य अस्थिर चेतसः। न एव देवा न पितरः प्रतीच्छन्ति इति नः श्रुतम्॥ 109.18 ॥

asatya saṃdhasya sataḥ calasya asthira cetasaḥ| na eva devā na pitaraḥ pratīcchanti iti naḥ śrutam

We have heard it taught that neither the gods nor the ancestors accept the offerings of one whose word is untrue, who is fickle and unsteady of mind.

Shloka 19 (ayodhya.109.19)

प्रत्यग् आत्मम् इमम् धर्मम् सत्यम् पश्याम्य् अहम् स्वयम्। भारः सत् पुरुष आचीर्णः तद् अर्थम् अभिनन्द्यते॥ 109.19 ॥

pratyag ātmam imam dharmam satyam paśyāmy aham svayam| bhāraḥ sat puruṣa ācīrṇaḥ tad artham abhinandyate

I myself perceive this truthfulness as a dharma inseparable from the innermost self; it is for that reason that good men have gladly borne it as a burden, and it is honoured.

Shloka 20 (ayodhya.109.20)

क्षात्रम् धर्मम् अहम् त्यक्ष्ये ह्य् अधर्मम् धर्म सम्हितम्। क्षुद्रौर् नृशंसैर् लुब्धैः च सेवितम् पाप कर्मभिः॥ 109.20 ॥

kṣātram dharmam aham tyakṣye hy adharmam dharma samhitam| kṣudraur nṛśaṃsair lubdhaiḥ ca sevitam pāpa karmabhiḥ

I shall renounce a 'kshatriya's duty' of that kind — it is unrighteousness dressed as righteousness, practised by mean, cruel, greedy men of sinful deeds.

Shloka 21 (ayodhya.109.21)

कायेन कुरुते पापम् मनसा सम्प्रधार्य च। अनृतम् जिह्वया च आह त्रिविधम् कर्म पातकम्॥ 109.21 ॥

kāyena kurute pāpam manasā sampradhārya ca| anṛtam jihvayā ca āha trividham karma pātakam

Sin committed by the body, first resolved upon in the mind, and falsehood spoken by the tongue — the sinful act is thus of three kinds.

Shloka 22 (ayodhya.109.22)

भूमिः कीर्तिर् यशो लक्ष्मीः पुरुषम् प्रार्थयन्ति हि। स्वर्गस्थम् च अनुबध्नन्ति सत्यम् एव भजेत तत्॥ 109.22 ॥

bhūmiḥ kīrtir yaśo lakṣmīḥ puruṣam prārthayanti hi| svargastham ca anubadhnanti satyam eva bhajeta tat

The earth, fame, glory, and fortune all seek out the truthful man, and follow him even into heaven; one should therefore hold fast only to truth.

Shloka 23 (ayodhya.109.23)

श्रेष्ठम् ह्य् अनार्यम् एव स्याद् यद् भवान् अवधार्य माम्। आह युक्ति करैर् वाक्यैर् इदम् भद्रम् कुरुष्व ह॥ 109.23 ॥

śreṣṭham hy anāryam eva syād yad bhavān avadhārya mām| āha yukti karair vākyair idam bhadram kuruṣva ha

What you, judging me so, have spoken to me in clever-seeming words, saying 'do this good thing,' would in truth be nothing but an ignoble act, however excellent it seems.

Shloka 24 (ayodhya.109.24)

कथम् ह्य् अहम् प्रतिज्ञाय वन वासम् इमम् गुरोः। भरतस्य करिष्यामि वचो हित्वा गुरोर् वचः॥ 109.24 ॥

katham hy aham pratijñāya vana vāsam imam guroḥ| bharatasya kariṣyāmi vaco hitvā guror vacaḥ

Having promised my father this dwelling in the forest, how could I now abandon my father's word and act upon Bharata's instead?

Shloka 25 (ayodhya.109.25)

स्थिरा मया प्रतिज्ञाता प्रतिज्ञा गुरु सम्निधौ। प्रहृष्ट मानसा देवी कैकेयी च अभवत् तदा॥ 109.25 ॥

sthirā mayā pratijñātā pratijñā guru samnidhau| prahṛṣṭa mānasā devī kaikeyī ca abhavat tadā

A firm vow was made by me in my father's presence, and at that very time queen Kaikeyi's heart was filled with joy.

Shloka 26 (ayodhya.109.26)

वन वासम् वसन्न् एवम् शुचिर् नियत भोजनः। मूलैः पुष्पैः फलैः पुण्यैः पितृऋन् देवान् च तर्पयन्॥ 109.26 ॥

vana vāsam vasann evam śucir niyata bhojanaḥ| mūlaiḥ puṣpaiḥ phalaiḥ puṇyaiḥ pitṛṛn devān ca tarpayan

Dwelling thus in the forest, pure and disciplined in diet, satisfying the ancestors and the gods with wholesome roots, flowers, and fruits —

Shloka 27 (ayodhya.109.27)

सम्तुष्ट पन्च वर्गो अहम् लोक यात्राम् प्रवर्तये। अकुहः श्रद्दधानः सन् कार्य अकार्य विचक्षणः॥ 109.27 ॥

samtuṣṭa panca vargo aham loka yātrām pravartaye| akuhaḥ śraddadhānaḥ san kārya akārya vicakṣaṇaḥ

— my five senses content, without deceit, full of faith, and discerning right from wrong, I shall carry my life's course forward in this way.

Shloka 28 (ayodhya.109.28)

कर्म भूमिम् इमाम् प्राप्य कर्तव्यम् कर्म यत् शुभम्। अग्निर् वायुः च सोमः च कर्मणाम् फल भागिनः॥ 109.28 ॥

karma bhūmim imām prāpya kartavyam karma yat śubham| agnir vāyuḥ ca somaḥ ca karmaṇām phala bhāginaḥ

Having attained this world, the field of action, one must perform only what is good; for even Agni, Vayu, and Soma partake of the fruits of their deeds.

Shloka 29 (ayodhya.109.29)

शतम् क्रतूनाम् आहृत्य देव राट् त्रिदिवम् गतः। तपांस्य् उग्राणि च आस्थाय दिवम् याता महर्षयः॥ 109.29 ॥

śatam kratūnām āhṛtya deva rāṭ tridivam gataḥ| tapāṃsy ugrāṇi ca āsthāya divam yātā maharṣayaḥ

Having performed a hundred sacrifices, the lord of the gods went to heaven; and by undertaking fierce austerities, the great sages too have gone to heaven.

Shloka 30 (ayodhya.109.30)

अमृष्यमाणः पुनरुग्रतेजा। निशम्य तं नास्तिकवाक्यहेतुम्। अथाब्रवीत्तं नृपतेस्तनूजो। विगर्हमाणो वचानानि तस्य॥ 109.30 ॥

amṛṣyamāṇaḥ punarugratejā| niśamya taṃ nāstikavākyahetum| athābravīttaṃ nṛpatestanūjo| vigarhamāṇo vacānāni tasya

Then that prince of fierce splendour, unable to bear what he had heard — the reasoning of Jabali's atheistic speech — spoke to him again, condemning his words.

Shloka 31 (ayodhya.109.31)

सत्यं च धर्मं च पराक्रमं च। भूतानुकम्पां प्रियवादिताम् च। द्विजातिदेवातिथिपूजनं च। पन्थानमाहुस्त्रिदिवस्य सन्तः॥ 109.31 ॥

satyaṃ ca dharmaṃ ca parākramaṃ ca| bhūtānukampāṃ priyavāditām ca| dvijātidevātithipūjanaṃ ca| panthānamāhustridivasya santaḥ

Truth, righteousness, valour, compassion for all beings, gentle speech, and the honouring of brahmins, gods, and guests — these, the virtuous declare, are the paths to heaven.

Shloka 32 (ayodhya.109.32)

तेनैवमाज्ञाय यथावदर्थ। मेकोदयं सम्प्रतिपद्य विप्राः। धर्मं चरन्तः सकलं यथाव। त्काज़्^ख़्षन्ति लोकागममप्रमत्ताः॥ 109.32 ॥

tenaivamājñāya yathāvadartha| mekodayaṃ sampratipadya viprāḥ| dharmaṃ carantaḥ sakalaṃ yathāva| tkāज़्^ख़्ṣanti lokāgamamapramattāḥ

Knowing this rightly, the wise, holding fast to a single, undivided purpose, practise dharma in its entirety and, remaining ever watchful, aspire to attain the higher worlds.

Shloka 33 (ayodhya.109.33)

निन्दाम्यहं कर्म पितुः कृतं त। द्यस्त्वामगृह्णाद्विषमस्थबुद्धिम्। बुद्ध्यानयैवंविधया चरन्तं। सुनास्तिकं धर्मपथादपेतम्॥ 109.33 ॥

nindāmyahaṃ karma pituḥ kṛtaṃ ta| dyastvāmagṛhṇādviṣamasthabuddhim| buddhyānayaivaṃvidhayā carantaṃ| sunāstikaṃ dharmapathādapetam

I condemn that act of my father's, in taking you — of such crooked understanding — into his service: you, who move about with just such a mind, a confirmed unbeliever fallen away from the path of dharma.

Shloka 34 (ayodhya.109.34)

यथा हि चोरः स तथा हि बुद्ध। स्तथागतं नास्तिकमत्र विध्हि। तस्माद्धि यः शङ्क्यतमः प्रजानाम्। न नास्ति केनाभिमुखो बुधः स्यात्॥ 109.34 ॥

yathā hi coraḥ sa tathā hi buddha| stathāgataṃ nāstikamatra vidhhi| tasmāddhi yaḥ śaṅkyatamaḥ prajānām| na nāsti kenābhimukho budhaḥ syāt

As a thief is a thief, so know 'the buddha' here to be likewise — one gone the same way as the unbeliever; for he is the most suspect among the people. A wise man, therefore, should never turn toward an unbeliever.

Shloka 35 (ayodhya.109.35)

त्वत्तो जनाः पूर्वतरे वराश्च। शुभानि कर्माणि बहूनि चक्रुः। चित्वा सदेमं च परम् च लौकं। तस्माद्द्विजाः स्वस्ति हुतं कृतं च॥ 109.35 ॥

tvatto janāḥ pūrvatare varāśca| śubhāni karmāṇi bahūni cakruḥ| citvā sademaṃ ca param ca laukaṃ| tasmāddvijāḥ svasti hutaṃ kṛtaṃ ca

Excellent men who lived before you performed many auspicious deeds, having reflected well upon this world and the next; that is why brahmins still perform oblations and good works for the well-being of all.

Shloka 36 (ayodhya.109.36)

धर्मे रताः सत् पुरुषैः समेताः। तेजस्विनो दान गुण प्रधानाः। अहिंसका वीत मलाः च लोके। भवन्ति पूज्या मुनयः प्रधानाः॥ 109.36 ॥

dharme ratāḥ sat puruṣaiḥ sametāḥ| tejasvino dāna guṇa pradhānāḥ| ahiṃsakā vīta malāḥ ca loke| bhavanti pūjyā munayaḥ pradhānāḥ

Sages devoted to dharma, in the company of the virtuous, radiant with splendour, foremost in the quality of generosity, free from violence and cleansed of all impurity, become the most honoured in the world.

Shloka 37 (ayodhya.109.37)

इति ब्रुवन्तं वचनं सरोषं। रामं महात्मानमदीनसत्त्वम्। उवाच पथ्यं पुनरास्तिकं च। सत्यं वचः सानुनयं च विप्रः॥ 109.37 ॥

iti bruvantaṃ vacanaṃ saroṣaṃ| rāmaṃ mahātmānamadīnasattvam| uvāca pathyaṃ punarāstikaṃ ca| satyaṃ vacaḥ sānunayaṃ ca vipraḥ

To Rama, the great-souled one, who never lost heart, speaking these words in anger, the brahmin Jabali then replied once more with words that were wholesome, affirming belief, truthful, and conciliatory.

Shloka 38 (ayodhya.109.38)

न नास्तिकानां वचनम् ब्रवीम्यहं। न नास्तिकोऽहं न च नास्ति किंचन। समीक्ष्य कालं पुनरास्तिकोऽभवं। भवेय काले पुनरेव नास्तिकः॥ 109.38 ॥

na nāstikānāṃ vacanam bravīmyahaṃ| na nāstiko'haṃ na ca nāsti kiṃcana| samīkṣya kālaṃ punarāstiko'bhavaṃ| bhaveya kāle punareva nāstikaḥ

"I do not truly speak the words of unbelievers; I am no atheist, nor is it that nothing at all exists. Weighing the occasion, I became once more a believer; and, should occasion call for it, I might again become an unbeliever.

Shloka 39 (ayodhya.109.39)

स चापि कालोऽय मुपागतः शनैः। यथा मया नास्तिकवागुदीरिता। निवर्तनार्थं तव राम कारणात्। प्रसादनार्थं च मयैतदीरितम् ॥॥ 109.39 ॥

sa cāpi kālo'ya mupāgataḥ śanaiḥ| yathā mayā nāstikavāgudīritā| nivartanārthaṃ tava rāma kāraṇāt| prasādanārthaṃ ca mayaitadīritam

That very occasion, too, has now quietly arrived — the reason I spoke the words of an unbeliever: it was for your sake, O Rama, to make you turn back, and it was spoken by me only to appease you."