Ayodhya Kaanda - Sarga 109
In this Sarga, Rāma responds, in a firm tone, condemning the cynical outlook of life put forward by Jābāli. He asserts that Dharma is real and Truthfulness is the very foundation of the society, and this view is validated and honored by all the great people and Brāhmaṇas.


He says that he finds fault with his father Daṡaratha for taking someone like Jābāli into his service. Jābāli apologizes and says that he spoke like a Nāstika only with the hope of convincing Rāma to return to Ayōdhyā.
2.109.1 ஜாபாலேஸ்து வசஸ்ஸ்ருத்வா
ராமஸ்ஸத்யாத்மநாம் வர: ।
உவாச பரயா பக்த்யா
ஸ்வபுத்த்யா சாவிபந்நயா ॥
jābālēstu vacaṡṡrutvā
rāmassatyātmanāṃ varaḥ ।
uvāca parayā bhaktyā
svabuddhyā cāvipannayā ॥
But Rāma, the foremost among men of their word,
hearing those words of Jābāli
and unshaken from his decision,
responded with all due respect:
2.109.2 பவாந்மே ப்ரியகாமார்தம்
வசநம் யதிஹோக்தவாந் ।
அகார்யம் கார்யஸங்காஸம்
அபத்யம் பத்யஸம்மதம் ॥
bhavānmē priyakāmārthaṃ
vacanaṃ yadihōktavān ।
akāryaṃ kāryasaṅkāṡam
apathyaṃ pathyasammatam ॥
Whatever you said now in my best interest,
seems to be the right thing to do, but it is really not so;
seems to be the most appropriate, but it is really not so.
2.109.3 நிர்மர்யாதஸ்து புருஷ:
பாபாசாரஸமந்வித: ।
மாநம் ந லபதே ஸத்ஸு
பிந்நசாரித்ரதர்ஸந: ॥
nirmaryādastu puruṣaḥ
pāpācārasamanvitaḥ ।
mānaṃ na labhatē satsu
bhinnacāritradarṡanaḥ ॥
A man of broken character,
who violates custom and indulges in sinful acts
would never earn the respect of right minded people.
2.109.4 குலீநமகுலீநம் வா
வீரம் புருஷமாநிநம் ।
சாரித்ரமேவ வ்யாக்யாதி
ஸுசிம் வா யதி வாऽஸுசிம் ॥
kulīnamakulīnaṃ vā
vīraṃ puruṣamāninam ।
cāritramēva vyākhyāti
ṡuciṃ vā yadi vā'ṡucim ॥
It is one’s sustained behavior that indicates
whether one is pure or not, of great lineage or not,
and a true Veera or just a pretender.
2.109.5-7 அநார்யஸ்த்வார்யஸங்காஸ:
ஸௌசாத்தீநஸ்தாதாऽஸுசி: ।
லக்ஷண்யவதலக்ஷண்யோ
துஸ்ஸீலஸ்ஸீலவாநிவ ॥


அதர்மம் தர்மவேஷேண
யதீமம் லோகஸங்கரம் ।
அபிபத்ஸ்யே ஸுபம் ஹித்வா
க்ரியாவிதிவிவர்ஜிதம் ॥


கஸ்சேதயாந: புருஷ:
கார்யாகார்யவிசக்ஷண: ।
பஹுமம்ஸ்யதி மாம் லோகே
துர்வ்ருத்தம் லோகதூஷணம் ॥
anāryastvāryasaṅkāṡaḥ
ṡaucāddīnastāthā'ṡuciḥ ।
lakṣaṇyavadalakṣaṇyō
duṡṡīlaṡṡīlavāniva ॥


adharmaṃ dharmavēṣēṇa
yadīmaṃ lōkasaṅkaram ।
abhipatsyē ṡubhaṃ hitvā
kriyāvidhivivarjitam ॥


kaṡcētayānaḥ puruṣaḥ
kāryākāryavicakṣaṇaḥ ।
bahumaṃsyati māṃ lōkē
durvṛttaṃ lōkadūṣaṇam ॥
If I pretend to be noble but harbor ignobility,
lose all purity and conduct in an impure manner,
masquerade to be virtuous while being disingenuous,
pretend to be of great character while stooping low,


violate Dharma while wearing the garbs of Dharma,
disregard all that is good,
divorce all duties enjoined and
injunctions laid by the Ṡastras,
and go on polluting this world

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which man of sense, who knows what is proper and what is not,
would esteem me, an evil one, a danger to this world? Every person of integrity, especially one in public life, would invariably be bound by the ethos echoed in these Ṡlōkas.


Rāma epitomizes all those men that maintained such impeccable character throughout their lives.


Fortunately, they are not as rare as one would think, though they go unsung many a time in a world dominated by people who grab the lime light by their sheer charisma and by evoking controversy.


One such Indian parliamentarian was sung by Mark Tully, a BBC correspondent, in his book ‘No Full Stops in India’ (published under the title of the ‘The Defeat of a Congressman’ in USA), which is a good read.
2.109.8-9 கஸ்ய தாஸ்யாம்யஹம் வ்ருத்தம்
கேந வா ஸ்வர்கமாப்நுயாம் ।
ஆநயா வர்தமாநோ ஹி
வ்ருத்த்யா ஹீநப்ரதிஜ்ஞயா ॥


காமவ்ருத்தஸ்த்வயம் லோக:
க்ருத்ஸ்நஸ்ஸமுபவர்ததே ।
யத்வ்ருத்தாஸ்ஸந்தி ராஜாந:
தத்வ்ருத்தாஸ்ஸந்தி ஹி ப்ரஜா: ॥
kasya dāsyāmyahaṃ vṛttaṃ
kēna vā svargamāpnuyām ।
ānayā vartamānō hi
vṛttyā hīnapratijñayā ॥


kāmavṛttastvayaṃ lōkaḥ
kṛtsnassamupavartatē ।
yadvṛttāssanti rājānaḥ
tadvṛttāssanti hi prajāḥ ॥
If I renege on my pledge and follow this path
how can I expect to attain heaven and
to whom can I set an example of good conduct?
This entire world will, then, conduct itself willy-nilly;
since as the kings do, so do the subjects.
2.109.10 ஸத்யமேவாந்ருஸம்ஸம் ச
ராஜவ்ருத்தம் ஸநாதநம் ।
தஸ்மாத்ஸத்யாத்மகம் ராஜ்யம்
ஸத்யே லோக: ப்ரதிஷ்டித: ॥
satyamēvānṛṡaṃsaṃ ca
rājavṛttaṃ sanātanam ।
tasmātsatyātmakaṃ rājyaṃ
satyē lōkaḥ pratiṣṭhitaḥ ॥
The lynchpin of the age old principles of governance
is keeping one’s word without highhandedness.
The essence of governance is enforcing truthfulness.
Truthfulness is the very foundation of the society. Society is about relationships. Relationships are the bricks with which a society is built. Trust is the basis for relationships.


When trust is violated, whether it is in friendships, in marital relationships, in social relationships or in business relationships, disillusion takes over and the society disintegrates.


The role of the king is to ensure that everyone holds himself true to his share of Dharma and his end of the bargain.
2.109.11 ருஷயஸ்சைவ தேவாஸ்ச
ஸத்யமேவ ஹி மேநிரே ।
ஸத்யவாதீ ஹி லோகேऽஸ்மிந்
பரமம் கச்சதி க்ஷயம் ॥
ṛṣayaṡcaiva dēvāṡca
satyamēva hi mēnirē ।
satyavādī hi lōkē'smin
paramaṃ gacchati kṣayam ॥
Both Ṛshis and Dēvas esteem truthfulness in the highest.
Only one who abides by his word
will attain the ultimate stature in this world.
2.109.12 உத்விஜந்தே யதா ஸர்பாந்
நராதந்ருதவாதிந: ।
தர்மஸ்ஸத்யம் பரோ லோகே
மூலம் ஸ்வர்கஸ்ய சோச்யதே ॥
udvijantē yathā sarpān
narādanṛtavādinaḥ ।
dharmassatyaṃ parō lōkē
mūlaṃ svargasya cōcyatē ॥
A man who is not truthful is
frightening like a serpent.
Truthfulness is said to be
the ultimate Dharma in this world
and the very basis for attaining heaven.
2.109.13 ஸத்யமேவேஸ்வரோ லோகே
ஸத்யம் பத்மாஸ்ரிதா ஸதா ।
ஸத்யமூலாநி ஸர்வாணி
ஸத்யாந்நாஸ்தி பரம் பதம் ॥
satyamēvēṡvarō lōkē
satyaṃ padmāṡritā sadā ।
satyamūlāni sarvāṇi
satyānnāsti paraṃ padam ॥
Truth has the final say in this world.
The goddess of wealth follows Truthfulness.
All things stem from truthfulness and
there is no goal higher than truthfulness.
2.109.14 தத்தமிஷ்டம் ஹுதம் சைவ
தப்தாநி ச தபாம்ஸி ச ।
வேதாஸ்ஸத்யப்ரதிஷ்டாநா:
தஸ்மாத்ஸத்யபரோ பவேத் ॥
dattamiṣṭaṃ hutaṃ caiva
taptāni ca tapāṃsi ca ।
vēdāssatyapratiṣṭhānāḥ
tasmātsatyaparō bhavēt ॥
Charity, performance of Yajñas,
offering of oblations, practice of austerities,
and even Vedas, are all founded in truthfulness;
therefore one’s ultimate allegiance
must be to truthfulness.
2.109.15 ஏக: பாலயதே லோகம்
ஏக: பாலயதே குலம் ।
மஜ்ஜத்யேகோ ஹி நிரய
ஏகஸ்ஸ்வர்கே மஹீயதே ॥
ēkaḥ pālayatē lōkam
ēkaḥ pālayatē kulam ।
majjatyēkō hi niraya
ēkassvargē mahīyatē ॥
One man rules the whole world and another his clan;
one drowns in hell, another is exalted in heaven
(depending on how truthful one is).
2.109.16 ஸோऽஹம் பிதுர்நியோகம் து
கிமர்தம் நாநுபாலயே ।
ஸத்யப்ரதிஸ்ரவஸ்ஸத்யம்
ஸத்யேந ஸமயீக்ருத: ॥
sō'haṃ piturniyōgaṃ tu
kimarthaṃ nānupālayē ।
satyapratiṡravassatyaṃ
satyēna samayīkṛtaḥ ॥
Why would not I, who has
pledged allegiance to truthfulness,
not ensure that the truthfulness
of the command of the king,
which itself is engendered
by truthfulness, is honored?
2.109.17 நைவ லோபாந்ந மோஹாத்வா
ந ஹ்யஜ்ஞாநாத்தமோऽந்வித: ।
ஸேதும் ஸத்யஸ்ய பேத்ஸ்யாமி
குரோஸ்ஸத்யப்ரதிஸ்ரவ: ॥
naiva lōbhānna mōhādvā
na hyajñānāttamō'nvitaḥ ।
sētuṃ satyasya bhētsyāmi
gurōssatyapratiṡravaḥ ॥
Neither enticed by gain, nor taken over by confusion,
nor due to ignorance, nor by yielding to lowly impulses,
would I break the bridge of truthfulness of my father’s word,
having pledged my allegiance to truth. The ‘bridge of truthfulness’ is a poignant expression. Relationships are the bridges. Truthfulness serves as the cement.
2.109.18 அஸத்யஸந்தஸ்ய ஸத:
சலஸ்யாஸ்திரசேதஸ: ।
நைவ தேவா ந பிதர:
ப்ரதீச்சந்தீதி ந: ஸ்ருதம் ॥
asatyasandhasya sataḥ
calasyāsthiracētasaḥ ।
naiva dēvā na pitaraḥ
pratīcchantīti naḥ ṡrutam ॥
We hear that neither the Dēvas nor the ancestors
accept (the offerings of) one who wavers,
is not truthful and is not firm in his resolve.
2.109.19 ப்ரத்யகாத்மமிமம் தர்மம்
ஸத்யம் பஸ்யாம்யஹம் ஸ்வயம் ।
பாரஸ்ஸத்புருஷாசீர்ண:
ததர்தமபிமந்யதே ॥
pratyagātmamimaṃ dharmaṃ
satyaṃ paṡyāmyahaṃ svayam ।
bhārassatpuruṣācīrṇaḥ
tadarthamabhimanyatē ॥
I see, in my own experience,
this Dharma of truthfulness
as a living and breathing entity.
That is why I revere the
well meaning people, who carry its weight.
2.109.20 க்ஷாத்ரம் தர்மமஹம்த்யக்ஷ்யே
ஹ்யதர்மம் தர்மஸம்ஹிதம் ।
க்ஷுத்ரைர்ந்ருஸம்ஸைர்லுப்தைஸ்ச
ஸேவிதம் பாபகர்மபி: ॥
kṣātraṃ dharmamahaṃtyakṣyē
hyadharmaṃ dharmasaṃhitam ।
kṣudrairnṛṡaṃsairlubdhaiṡca
sēvitaṃ pāpakarmabhiḥ ॥
I abjure the Dharma of Kshatriyas that is
adapted by the sinful, debased, vicious and greedy,
that carries some (convenient) elements of Dharma,
but (in reality) is out of line with Dharma.
2.109.21 காயேந குருதே பாபம்
மநஸா ஸம்ப்ரதார்ய ச ।
அந்ருதம் ஜிஹ்வயா சாஹ
த்ரிவிதம் கர்மபாதகம் ॥
kāyēna kurutē pāpaṃ
manasā sampradhārya ca ।
anṛtaṃ jihvayā cāha
trividhaṃ karmapātakam ॥
A man does a sinful act not once, but thrice,
first by meditating upon it using the mind,
then by lying about it using the tongue
and then by actually committing it by using the body.
2.109.22 பூமி: கீர்திர்யஸோ லக்ஷ்மீ:
புருஷம் ப்ரார்தயந்தி ஹி ।
ஸ்வர்கஸ்தம் சாநுபஸ்யந்தி
ஸத்யமேவ பஜேத தத் ॥
bhūmiḥ kīrtiryaṡō lakṣmīḥ
puruṣaṃ prārthayanti hi ।
svargasthaṃ cānupaṡyanti
satyamēva bhajēta tat ॥
The sovereignty of the earth,
fame, renown and prosperity
seek out the man who clings to truthfulness.
They follow him even to heaven.
Hence one must be focused on truth alone.


To be continued