Tweet
Ayothya kanda sarga 109 Continues
2.109.23 ஸ்ரேஷ்டம் ஹ்யநார்யமேவ ஸ்யாத்
யத்பவாநவதார்ய மாம் ।
ஆஹ யுக்தி கரைர்வாக்யை:
இதம் பத்ரம் குருஷ்வ ஹ ॥
ṡrēṣṭhaṃ hyanāryamēva syāt
yadbhavānavadhārya mām ।
āha yukti karairvākyaiḥ
idaṃ bhadraṃ kuruṣva ha ॥
Whatever you have concluded to be the best for me
and urged me saying ‘this is good, please do’,
using cleverly worded arguments, is ignoble indeed.
2.109.24 கதம் ஹ்யஹம் ப்ரதிஜ்ஞாய
வநவாஸமிமம் குரௌ ।
பரதஸ்ய கரிஷ்யாமி
வசோ ஹித்வா குரோர்வச: ॥
kathaṃ hyahaṃ pratijñāya
vanavāsamimaṃ gurau ।
bharatasya kariṣyāmi
vacō hitvā gurōrvacaḥ ॥
How, after swearing to my father
that I would live in the Vana,
can I do what Bharata says,
disregarding the words of my father?
2.109.25 ஸ்திரா மயா ப்ரதிஜ்ஞாதா
ப்ரதிஜ்ஞா குருஸந்நிதௌ ।
ப்ரஹ்ருஷ்யமாணா ஸா தேவீ
கைகேயீ சாபவத்ததா ॥
sthirā mayā pratijñātā
pratijñā gurusannidhau ।
prahṛṣyamāṇā sā dēvī
kaikēyī cābhavattadā ॥
It is only upon my taking the solemn vow
in the presence of my father
that the lady Kaikēyee felt happy.
2.109.26-27 வநவாஸம் வஸந்நேவம்
ஸுசிர்நியதபோஜந: ।
மூலை: புஷ்பை: பலை: புண்யை:
பித்ரூந் தேவாம்ஸ்ச தர்பயந் ॥
ஸந்துஷ்ட பஞ்சவர்கோऽஹம்
லோகயாத்ராம் ப்ரவர்தயே ।
அகுஹஸ்ஸ்ரத்ததாநஸ்ஸந்
கார்யாகார்ய விசக்ஷண: ॥
vanavāsaṃ vasannēvaṃ
ṡucirniyatabhōjanaḥ ।
mūlaiḥ puṣpaiḥ phalaiḥ puṇyaiḥ
pitrūn dēvāṃṡca tarpayan ॥
santuṣṭa pañcavargō'haṃ
lōkayātrāṃ pravartayē ।
akuhaṡṡraddhadhānassan
kāryākārya vicakṣaṇaḥ ॥
I shall live like this in the Vana
and go on with my life
with complete focus and
without being hypocritical,
with acute awareness of
what shall be done and what shall not be,
keeping myself pure, eating modestly,
keeping the fives senses gratified
and offering the best of the
flowers, roots and fruits
to the Dēvas and ancestors. People who often mistake the phrase ‘control of senses’ to ‘denial of senses’ can find clarity in this Ṡlōka.
‘Control of the senses’ does not mean giving them a tough time or denying them or neglecting them.
It means mastering them, i.e., not yielding the control to them, all the while taking good care of them and keeping them healthy
Senses are comparable to the horses of a carriage. The horses must be well taken care of and must be kept healthy and strong. But one should be able to drive them where one wants to go and not let the horses drag one hither and thither.
2.109.28 கர்மபூமிமாம் ப்ராப்ய
கர்தவ்யம் கர்ம யச்சுபம் ।
அக்நிர்வாயுஸ்ச ஸோமஸ்ச
கர்மணாம் பலபாகிந: ॥
karmabhūmimāṃ prāpya
kartavyaṃ karma yacchubham ।
agnirvāyuṡca sōmaṡca
karmaṇāṃ phalabhāginaḥ ॥
Being born on earth, a place of action,
one should always do what is good and needed,
giving the proper share of the fruit
to the gods of Fire, Wind and Moon. This Ṡlōka gives another fundamental concept of Indian thought regarding life here on earth and life in the other worlds.
Only on earth does one have this constant need to do some ‘work’, by which alone they can derive fulfillment and happiness. In other worlds, such as heaven, no one need do anything. They are happy by default and always.
It would be enlightening to read about such pure bliss experienced and reported by people likeAnita Moorjani.
2.109.29 ஸதம் க்ரதூநாமாஹ்ருத்ய
தேவராட் த்ரிதிவம் கத: ।
தபாம்ஸ்யுக்ராணி சாஸ்தாய
திவம் யாதா மஹர்ஷய: ॥
ṡataṃ kratūnāmāhṛtya
dēvarāṭ tridivaṃ gataḥ ।
tapāṃsyugrāṇi cāsthāya
divaṃ yātā maharṣayaḥ ॥
By performing one hundred Yajñas,
the king of Gods went to (be the lord of) heaven.
By virtue of doing severe Tapa
Maharshis attained heaven.
2.109.30 அம்ருஷ்யமாண: புநருக்ரதேஜா:
நிஸம்ய தம் நாஸ்திகவாக்யஹேதும் ।
அதாப்ரவீத்தம் ந்ருபதேஸ்தநூஜோ
விகர்ஹமாணோ வசநாநி தஸ்ய ॥
amṛṣyamāṇaḥ punarugratējāḥ
niṡamya taṃ nāstikavākyahētum ।
athābravīttaṃ nṛpatēstanūjō
vigarhamāṇō vacanāni tasya ॥
Then, unable to brook
the cynical reasoning that he heard,
that fiercely radiant son of the king
said to him (Jābāli) again, denouncing what he said:
2.109.31 ஸத்யம் ச தர்மம் ச பராக்ரமம் ச
பூதாநுகம்பாம் ப்ரியவாதிதாம் ச ।
த்விஜாதிதேவாதிதிபூஜநம் ச
பந்தாநமாஹுஸ்த்ரிதிவஸ்ய ஸந்த: ॥
satyaṃ ca dharmaṃ ca parākramaṃ ca
bhūtānukampāṃ priyavāditāṃ ca ।
dvijātidēvātidhipūjanaṃ ca
panthānamāhustridivasya santaḥ ॥
Truthfulness, Dharma, valor,
empathy to all beings, pleasant speech
honoring Brāhmaṇas, Dēvas and guests
are said to be the pathways to heaven
by well meaning people.
2.109.32 தேநைவமாஜ்ஞாய யதாவதர்த-
மேகோதயம் ஸம்ப்ரதிபத்ய விப்ரா: ।
தர்மம் சரந்தஸ்ஸகலம் யதாவ-
த்காங்க்ஷந்தி லோகாகமமப்ரமத்தா: ॥
tēnaivamājñāya yathāvadartha-
mēkōdayaṃ sampratipadya viprāḥ ।
dharmaṃ carantassakalaṃ yathāva-
tkāṅkṣanti lōkāgamamapramattāḥ ॥
Rightly understanding the
import of that teaching and following it,
Brāhmaṇas faithfully and vigilantly
observe the duties cast upon them,
and hope eagerly to attain the highest worlds.
2.109.33 நிந்தாம்யஹம் கர்ம பிது: க்ருதம் த-
த்யஸ்த்வாமக்ருஹ்ணாத்விஷமஸ்தபுத்திம் ।
புத்த்யாऽநயைவம்விதயா சரந்தம்
ஸுநாஸ்திகம் தர்மபதாதபேதம் ॥
nindāmyahaṃ karma pituḥ kṛtaṃ ta-
dyastvāmagṛhṇādviṣamasthabuddhim ।
buddhyā'nayaivaṃvidhayā carantaṃ
sunāstikaṃ dharmapathādapētam ॥
I find fault with my father
for taking someone perverted like you,
one who has fallen from the path of Dharma
actively harboring such extremely cynical thoughts,
into his service.
2.109.35 த்வத்தோ ஜநா: பூர்வதரே வராஸ்ச
ஸுபாநி கர்மாணி பஹூநி சக்ரு: ।
ஜித்வா ஸதேமம் ச பரம் ச லோகம்
தஸ்மாவ்திஜாஸ்ஸ்வஸ்தி ஹுதம் க்ருதம் ச ॥
tvattō janāḥ pūrvatarē varāṡca
ṡubhāni karmāṇi bahūni cakruḥ ।
jitvā sadēmaṃ ca paraṃ ca lōkaṃ
tasmāvdijāssvasti hutaṃ kṛtaṃ ca ॥
Men, who lived long before you and were far wiser,
had done many a customary and auspicious act and
became successful in this world and the world beyond.
That is why Brāhmaṇas cling to
customary rituals and Hōmas.
2.109.36 தர்மே ரதாஸ்ஸத்புருஷைஸ்ஸமேதா-
ஸ்தேஜஸ்விநோ தாநகுணப்ரதாநா: ।
அஹிம்ஸகா வீதமலாஸ்ச லோகே
பவந்தி பூஜ்யா முநய: ப்ரதாநா: ॥
dharmē ratāssatpuruṣaissamētā-
stējasvinō dānaguṇapradhānāḥ ।
ahiṃsakā vītamalāṡca lōkē
bhavanti pūjyā munayaḥ pradhānāḥ ॥
The radiant Munis of this world
became worthy of reverence by
keeping good company,
being zealous about Dharma,
being charitable first and foremost,
staying away from all sorts of violence,
and by purifying themselves from all afflictions.
2.109.37 இதி ப்ருவந்தம் வசநம் ஸரோஷம்
ராமம் மஹாத்மாநமதீநஸத்த்வம் ।
உவாச பத்யம் புநராஸ்திகம் ச
ஸத்யம் வசஸ்ஸாநுநயம் ச விப்ர: ॥
iti bruvantaṃ vacanaṃ sarōṣaṃ
rāmaṃ mahātmānamadīnasattvam ।
uvāca pathyaṃ punarāstikaṃ ca
satyaṃ vacassānunayaṃ ca vipraḥ ॥
Hearing Rāma the Mahātma, of undaunted spirit,
speak thus in righteous rage,
the Brāhmaṇa spoke, this time,
in a truthful, appropriate,
positive and reconciliatory tone. Jābāli is the second person with whom Rāma was so outraged, the first one being Paraṡurāma (1.76.3).
Rāma did not get so outraged even with Tāṭaka who was a menace to the world and Kaikēyee, who derailed his life and threw Ayōdhyā and Ikshwāku dynasty into a turmoil. He got outraged with Paraṡurāma for insulting his prowess and with Jābāli for insulting his values.
After all, it is natural for any one of us to be more forgiving towards people who cause us damage than to those who insult our abilities or our values, is it not?
2.109.38 ந நாஸ்திகாநாம் வசநம் ப்ரவீம்யஹம்
ந நாஸ்திகோऽஹம் ந ச நாஸ்தி கிஞ்சந ।
ஸமீக்ஷ்ய காலம் புநராஸ்திகோऽபவம்
பவேய காலே புநரேவ நாஸ்திக: ॥
na nāstikānāṃ vacanaṃ bravīmyahaṃ
na nāstikō'haṃ na ca nāsti kiñcana ।
samīkṣya kālaṃ punarāstikō'bhavaṃ
bhavēya kālē punarēva nāstikaḥ ॥
I am not speaking the words of a Nāstika.
I am not a Nāstika.
It is not right to say that there is nothing.
I see it is time to be Āstika again.
May be at another time, I may become Nāstika again. Jābāli is honest in confessing that he vacillates between being Āstika and Nāstika.
2.109.39 ந சாபி காலோऽய முபாகதஸ்ஸநை-
ர்யதா மயா நாஸ்திகவாகுதீரிதா ।
நிவர்தநார்தம் தவ ராம காரணாத்
ப்ரஸாதநார்தம் ச மயைததீரிதம் ॥
na cāpi kālō'ya mupāgataṡṡanai-
ryathā mayā nāstikavāgudīritā ।
nivartanārthaṃ tava rāma kāraṇāt
prasādanārthaṃ ca mayaitadīritam ॥
O Rāma, it was upon such
a contingency rising gradually,
that I nerved myself to speak like a Nāstika,
wishing to gain your pleasure
and hoping to convince you to return!
இத்யார்ஷே ஸ்ரீமத்ராமாயணே
வால்மீகீயே ஆதிகாவ்யே
அயோத்யாகாண்டே
நவோத்தரஸததமஸ்ஸர்க: ।
ityārṣē ṡrīmadrāmāyaṇē
vālmīkīyē ādikāvyē
ayōdhyākāṇḍē
navōttaraṡatatamassargaḥ ।
Thus concludes the one hundred and ninth Sarga
in Ayōdhyā Kāṇḍa of the glorious Rāmāyaṇa,
the first ever poem of humankind,
composed by Vālmeeki.
Ṡlōka 34 which is omitted as it is widely agreed to be incongruent and unauthentic.
You have completed reading 6241 Ṡlōkas out of ~24,000 Ṡlōkas of Vālmeeki Rāmāyaṇa.
Meaning, notes and commentary by: Krishna Sharma.
2.109.23 ஸ்ரேஷ்டம் ஹ்யநார்யமேவ ஸ்யாத்
யத்பவாநவதார்ய மாம் ।
ஆஹ யுக்தி கரைர்வாக்யை:
இதம் பத்ரம் குருஷ்வ ஹ ॥
ṡrēṣṭhaṃ hyanāryamēva syāt
yadbhavānavadhārya mām ।
āha yukti karairvākyaiḥ
idaṃ bhadraṃ kuruṣva ha ॥
Whatever you have concluded to be the best for me
and urged me saying ‘this is good, please do’,
using cleverly worded arguments, is ignoble indeed.
2.109.24 கதம் ஹ்யஹம் ப்ரதிஜ்ஞாய
வநவாஸமிமம் குரௌ ।
பரதஸ்ய கரிஷ்யாமி
வசோ ஹித்வா குரோர்வச: ॥
kathaṃ hyahaṃ pratijñāya
vanavāsamimaṃ gurau ।
bharatasya kariṣyāmi
vacō hitvā gurōrvacaḥ ॥
How, after swearing to my father
that I would live in the Vana,
can I do what Bharata says,
disregarding the words of my father?
2.109.25 ஸ்திரா மயா ப்ரதிஜ்ஞாதா
ப்ரதிஜ்ஞா குருஸந்நிதௌ ।
ப்ரஹ்ருஷ்யமாணா ஸா தேவீ
கைகேயீ சாபவத்ததா ॥
sthirā mayā pratijñātā
pratijñā gurusannidhau ।
prahṛṣyamāṇā sā dēvī
kaikēyī cābhavattadā ॥
It is only upon my taking the solemn vow
in the presence of my father
that the lady Kaikēyee felt happy.
2.109.26-27 வநவாஸம் வஸந்நேவம்
ஸுசிர்நியதபோஜந: ।
மூலை: புஷ்பை: பலை: புண்யை:
பித்ரூந் தேவாம்ஸ்ச தர்பயந் ॥
ஸந்துஷ்ட பஞ்சவர்கோऽஹம்
லோகயாத்ராம் ப்ரவர்தயே ।
அகுஹஸ்ஸ்ரத்ததாநஸ்ஸந்
கார்யாகார்ய விசக்ஷண: ॥
vanavāsaṃ vasannēvaṃ
ṡucirniyatabhōjanaḥ ।
mūlaiḥ puṣpaiḥ phalaiḥ puṇyaiḥ
pitrūn dēvāṃṡca tarpayan ॥
santuṣṭa pañcavargō'haṃ
lōkayātrāṃ pravartayē ।
akuhaṡṡraddhadhānassan
kāryākārya vicakṣaṇaḥ ॥
I shall live like this in the Vana
and go on with my life
with complete focus and
without being hypocritical,
with acute awareness of
what shall be done and what shall not be,
keeping myself pure, eating modestly,
keeping the fives senses gratified
and offering the best of the
flowers, roots and fruits
to the Dēvas and ancestors. People who often mistake the phrase ‘control of senses’ to ‘denial of senses’ can find clarity in this Ṡlōka.
‘Control of the senses’ does not mean giving them a tough time or denying them or neglecting them.
It means mastering them, i.e., not yielding the control to them, all the while taking good care of them and keeping them healthy
Senses are comparable to the horses of a carriage. The horses must be well taken care of and must be kept healthy and strong. But one should be able to drive them where one wants to go and not let the horses drag one hither and thither.
2.109.28 கர்மபூமிமாம் ப்ராப்ய
கர்தவ்யம் கர்ம யச்சுபம் ।
அக்நிர்வாயுஸ்ச ஸோமஸ்ச
கர்மணாம் பலபாகிந: ॥
karmabhūmimāṃ prāpya
kartavyaṃ karma yacchubham ।
agnirvāyuṡca sōmaṡca
karmaṇāṃ phalabhāginaḥ ॥
Being born on earth, a place of action,
one should always do what is good and needed,
giving the proper share of the fruit
to the gods of Fire, Wind and Moon. This Ṡlōka gives another fundamental concept of Indian thought regarding life here on earth and life in the other worlds.
Only on earth does one have this constant need to do some ‘work’, by which alone they can derive fulfillment and happiness. In other worlds, such as heaven, no one need do anything. They are happy by default and always.
It would be enlightening to read about such pure bliss experienced and reported by people likeAnita Moorjani.
2.109.29 ஸதம் க்ரதூநாமாஹ்ருத்ய
தேவராட் த்ரிதிவம் கத: ।
தபாம்ஸ்யுக்ராணி சாஸ்தாய
திவம் யாதா மஹர்ஷய: ॥
ṡataṃ kratūnāmāhṛtya
dēvarāṭ tridivaṃ gataḥ ।
tapāṃsyugrāṇi cāsthāya
divaṃ yātā maharṣayaḥ ॥
By performing one hundred Yajñas,
the king of Gods went to (be the lord of) heaven.
By virtue of doing severe Tapa
Maharshis attained heaven.
2.109.30 அம்ருஷ்யமாண: புநருக்ரதேஜா:
நிஸம்ய தம் நாஸ்திகவாக்யஹேதும் ।
அதாப்ரவீத்தம் ந்ருபதேஸ்தநூஜோ
விகர்ஹமாணோ வசநாநி தஸ்ய ॥
amṛṣyamāṇaḥ punarugratējāḥ
niṡamya taṃ nāstikavākyahētum ।
athābravīttaṃ nṛpatēstanūjō
vigarhamāṇō vacanāni tasya ॥
Then, unable to brook
the cynical reasoning that he heard,
that fiercely radiant son of the king
said to him (Jābāli) again, denouncing what he said:
2.109.31 ஸத்யம் ச தர்மம் ச பராக்ரமம் ச
பூதாநுகம்பாம் ப்ரியவாதிதாம் ச ।
த்விஜாதிதேவாதிதிபூஜநம் ச
பந்தாநமாஹுஸ்த்ரிதிவஸ்ய ஸந்த: ॥
satyaṃ ca dharmaṃ ca parākramaṃ ca
bhūtānukampāṃ priyavāditāṃ ca ।
dvijātidēvātidhipūjanaṃ ca
panthānamāhustridivasya santaḥ ॥
Truthfulness, Dharma, valor,
empathy to all beings, pleasant speech
honoring Brāhmaṇas, Dēvas and guests
are said to be the pathways to heaven
by well meaning people.
2.109.32 தேநைவமாஜ்ஞாய யதாவதர்த-
மேகோதயம் ஸம்ப்ரதிபத்ய விப்ரா: ।
தர்மம் சரந்தஸ்ஸகலம் யதாவ-
த்காங்க்ஷந்தி லோகாகமமப்ரமத்தா: ॥
tēnaivamājñāya yathāvadartha-
mēkōdayaṃ sampratipadya viprāḥ ।
dharmaṃ carantassakalaṃ yathāva-
tkāṅkṣanti lōkāgamamapramattāḥ ॥
Rightly understanding the
import of that teaching and following it,
Brāhmaṇas faithfully and vigilantly
observe the duties cast upon them,
and hope eagerly to attain the highest worlds.
2.109.33 நிந்தாம்யஹம் கர்ம பிது: க்ருதம் த-
த்யஸ்த்வாமக்ருஹ்ணாத்விஷமஸ்தபுத்திம் ।
புத்த்யாऽநயைவம்விதயா சரந்தம்
ஸுநாஸ்திகம் தர்மபதாதபேதம் ॥
nindāmyahaṃ karma pituḥ kṛtaṃ ta-
dyastvāmagṛhṇādviṣamasthabuddhim ।
buddhyā'nayaivaṃvidhayā carantaṃ
sunāstikaṃ dharmapathādapētam ॥
I find fault with my father
for taking someone perverted like you,
one who has fallen from the path of Dharma
actively harboring such extremely cynical thoughts,
into his service.
2.109.35 த்வத்தோ ஜநா: பூர்வதரே வராஸ்ச
ஸுபாநி கர்மாணி பஹூநி சக்ரு: ।
ஜித்வா ஸதேமம் ச பரம் ச லோகம்
தஸ்மாவ்திஜாஸ்ஸ்வஸ்தி ஹுதம் க்ருதம் ச ॥
tvattō janāḥ pūrvatarē varāṡca
ṡubhāni karmāṇi bahūni cakruḥ ।
jitvā sadēmaṃ ca paraṃ ca lōkaṃ
tasmāvdijāssvasti hutaṃ kṛtaṃ ca ॥
Men, who lived long before you and were far wiser,
had done many a customary and auspicious act and
became successful in this world and the world beyond.
That is why Brāhmaṇas cling to
customary rituals and Hōmas.
2.109.36 தர்மே ரதாஸ்ஸத்புருஷைஸ்ஸமேதா-
ஸ்தேஜஸ்விநோ தாநகுணப்ரதாநா: ।
அஹிம்ஸகா வீதமலாஸ்ச லோகே
பவந்தி பூஜ்யா முநய: ப்ரதாநா: ॥
dharmē ratāssatpuruṣaissamētā-
stējasvinō dānaguṇapradhānāḥ ।
ahiṃsakā vītamalāṡca lōkē
bhavanti pūjyā munayaḥ pradhānāḥ ॥
The radiant Munis of this world
became worthy of reverence by
keeping good company,
being zealous about Dharma,
being charitable first and foremost,
staying away from all sorts of violence,
and by purifying themselves from all afflictions.
2.109.37 இதி ப்ருவந்தம் வசநம் ஸரோஷம்
ராமம் மஹாத்மாநமதீநஸத்த்வம் ।
உவாச பத்யம் புநராஸ்திகம் ச
ஸத்யம் வசஸ்ஸாநுநயம் ச விப்ர: ॥
iti bruvantaṃ vacanaṃ sarōṣaṃ
rāmaṃ mahātmānamadīnasattvam ।
uvāca pathyaṃ punarāstikaṃ ca
satyaṃ vacassānunayaṃ ca vipraḥ ॥
Hearing Rāma the Mahātma, of undaunted spirit,
speak thus in righteous rage,
the Brāhmaṇa spoke, this time,
in a truthful, appropriate,
positive and reconciliatory tone. Jābāli is the second person with whom Rāma was so outraged, the first one being Paraṡurāma (1.76.3).
Rāma did not get so outraged even with Tāṭaka who was a menace to the world and Kaikēyee, who derailed his life and threw Ayōdhyā and Ikshwāku dynasty into a turmoil. He got outraged with Paraṡurāma for insulting his prowess and with Jābāli for insulting his values.
After all, it is natural for any one of us to be more forgiving towards people who cause us damage than to those who insult our abilities or our values, is it not?
2.109.38 ந நாஸ்திகாநாம் வசநம் ப்ரவீம்யஹம்
ந நாஸ்திகோऽஹம் ந ச நாஸ்தி கிஞ்சந ।
ஸமீக்ஷ்ய காலம் புநராஸ்திகோऽபவம்
பவேய காலே புநரேவ நாஸ்திக: ॥
na nāstikānāṃ vacanaṃ bravīmyahaṃ
na nāstikō'haṃ na ca nāsti kiñcana ।
samīkṣya kālaṃ punarāstikō'bhavaṃ
bhavēya kālē punarēva nāstikaḥ ॥
I am not speaking the words of a Nāstika.
I am not a Nāstika.
It is not right to say that there is nothing.
I see it is time to be Āstika again.
May be at another time, I may become Nāstika again. Jābāli is honest in confessing that he vacillates between being Āstika and Nāstika.
2.109.39 ந சாபி காலோऽய முபாகதஸ்ஸநை-
ர்யதா மயா நாஸ்திகவாகுதீரிதா ।
நிவர்தநார்தம் தவ ராம காரணாத்
ப்ரஸாதநார்தம் ச மயைததீரிதம் ॥
na cāpi kālō'ya mupāgataṡṡanai-
ryathā mayā nāstikavāgudīritā ।
nivartanārthaṃ tava rāma kāraṇāt
prasādanārthaṃ ca mayaitadīritam ॥
O Rāma, it was upon such
a contingency rising gradually,
that I nerved myself to speak like a Nāstika,
wishing to gain your pleasure
and hoping to convince you to return!
இத்யார்ஷே ஸ்ரீமத்ராமாயணே
வால்மீகீயே ஆதிகாவ்யே
அயோத்யாகாண்டே
நவோத்தரஸததமஸ்ஸர்க: ।
ityārṣē ṡrīmadrāmāyaṇē
vālmīkīyē ādikāvyē
ayōdhyākāṇḍē
navōttaraṡatatamassargaḥ ।
Thus concludes the one hundred and ninth Sarga
in Ayōdhyā Kāṇḍa of the glorious Rāmāyaṇa,
the first ever poem of humankind,
composed by Vālmeeki.
Ṡlōka 34 which is omitted as it is widely agreed to be incongruent and unauthentic.
You have completed reading 6241 Ṡlōkas out of ~24,000 Ṡlōkas of Vālmeeki Rāmāyaṇa.
Meaning, notes and commentary by: Krishna Sharma.