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Araṇya Kāṇḍa, sarga 8: Story of the tapasvin’s sword

Summary. Sītā describes how guarding Indra’s weapon corrupted a peaceful ṛṣi and warns Rāma against violence without enmity

Sequence

  1. As they leave, Sītā speaks gently to Rāma about the difficulty of maintaining dharma (3.8.1–2)
  2. she identifies three faults arising from desire: falsehood, seeking another man's wife, and violence without enmity → she says the first two are foreign to Rāma's character, but fears that the third may follow from his promise to kill rākṣasas for the munis (3.8.3–8)
  3. seeing him enter the forest armed worries her: a warrior's bow can inflame aggression as fuel feeds fire. To explain, Sītā recalls a tapasvin whose peaceful discipline Indra wished to obstruct (3.8.9–14)
  4. disguised as a soldier, Indra entrusted him with a sword for safekeeping (3.8.15)
  5. determined not to lose the deposit, the tapasvin took the sword everywhere, even when gathering food (3.8.16–17)
  6. constant possession of the weapon gradually made him cruel; he abandoned his austerities and ultimately went to hell (3.8.18–19)
  7. Sītā says affection prompts her warning: she does not want Rāma to kill forest-dwellers who have committed no offense against him (3.8.20–21)
  8. she accepts the bow's use for protecting the distressed but questions combining warfare with the life of tapas → he can resume the warrior's duties on returning to Ayodhyā; here she urges him to follow the discipline of the forest (3.8.22–25)
  9. she praises dharma as the source of lasting well-being and asks him to consider her words with Lakṣmaṇa, then decide for himself. (3.8.26–29)

Verses 3.8.1–29

3.8.1

sutīkṣṇenābhyanujñātaṃ prasthitaṃ raghunandanam
vaidehī snigdhayā vācā bhartāram idam abravīt

As the delight of the Raghus, dismissed by Sutīkṣṇa, set out, Vaidehī addressed her husband with tender words:

Words: sutīkṣṇenābhyanujñātaṃ — given leave by Sutīkṣṇa; prasthitaṃ — setting out; raghunandanam — the delight of the Raghus (Rāma); vaidehī — Vaidehī (Sītā); snigdhayā — tender, affectionate; vācā — with words; bhartāram — her husband; idam — this; abravīt — said

3.8.2

ayaṃ dharmaḥ susūkṣmeṇa vidhinā prāpyate mahān
nivṛttena ca śakyo 'yaṃ vyasanāt kāmajād iha

This great dharma is attained by a very subtle discipline; and it can be won here by one who has turned away from the vices born of desire.

Words: ayaṃ — this; dharmaḥ — dharma; susūkṣmeṇa — by a very subtle; vidhinā — discipline, method; prāpyate — is attained; mahān — great; nivṛttena — by one who has turned away; ca — and; śakyo — it is possible, attainable; 'yaṃ — this; vyasanāt — from vice; kāmajād — born of desire; iha — here

3.8.3

trīṇy eva vyasanāny atra kāmajāni bhavanty uta
mithyā vākyaṃ paramakaṃ tasmād gurutarāv ubhau
paradārābhigamanaṃ vinā vairaṃ ca raudratā

Now there are just three vices here born of desire: false speech is the foremost, and graver than that are the other two—approaching another's wife, and cruelty without enmity.

Words: trīṇy — three; eva — only, just; vyasanāny — vices; atra — here; kāmajāni — born of desire; bhavanty — there are; uta — indeed; mithyā — false; vākyaṃ — speech; paramakaṃ — foremost, chief; tasmād — than that; gurutarāv — the two graver ones; ubhau — both; paradārābhigamanaṃ — approaching another's wife; vinā — without; vairaṃ — enmity; ca — and; raudratā — cruelty, ferocity

3.8.4

mithyāvākyaṃ na te bhūtaṃ na bhaviṣyati rāghava
kuto 'bhilaṣaṇaṃ strīṇāṃ pareṣāṃ dharmanāśanam

False speech, O Rāghava, has never been yours and never will be; whence then would come the desiring of other men's wives, which destroys dharma?

Words: mithyāvākyaṃ — false speech; na — not; te — yours; bhūtaṃ — has been; na — nor; bhaviṣyati — will be; rāghava — O Rāghava; kuto — whence; 'bhilaṣaṇaṃ — the desiring, coveting; strīṇāṃ — of women; pareṣāṃ — of others; dharmanāśanam — destroying dharma

3.8.5

tac ca sarvaṃ mahābāho śakyaṃ voḍhuṃ jitendriyaiḥ
tava vaśyendriyatvaṃ ca jānāmi śubhadarśana

All that, O mighty-armed one, can be mastered by those who have conquered their senses; and I know your mastery of the senses, O fair-visaged one.

Words: tac ca — and that; sarvaṃ — all; mahābāho — O mighty-armed one; śakyaṃ — possible, able; voḍhuṃ — to bear, to master; jitendriyaiḥ — by those who have conquered the senses; tava — your; vaśyendriyatvaṃ — mastery of the senses; ca — and; jānāmi — I know; śubhadarśana — O fair-visaged one

3.8.6

tṛtīyaṃ yad idaṃ raudraṃ paraprāṇābhihiṃsanam
nirvairaṃ kriyate mohāt tac ca te samupasthitam

The third, this cruel thing—the slaying of others' lives, done without enmity, out of delusion—that too has now presented itself to you.

Words: tṛtīyaṃ — the third; yad idaṃ — which is this; raudraṃ — cruel, fierce; paraprāṇābhihiṃsanam — the harming of others' lives; nirvairaṃ — without enmity; kriyate — is done; mohāt — out of delusion; tac ca — and that; te — to you; samupasthitam — has presented itself, drawn near

3.8.7

pratijñātas tvayā vīra daṇḍakāraṇyavāsinām
ṛṣīṇāṃ rakṣaṇārthāya vadhaḥ saṃyati rakṣasām

You have vowed, O hero, for the sake of protecting the sages who dwell in the Daṇḍaka forest, the slaying of the rākṣasas in battle.

Words: pratijñātas — vowed, promised; tvayā — by you; vīra — O hero; daṇḍakāraṇyavāsinām — of those dwelling in the Daṇḍaka forest; ṛṣīṇāṃ — of the seers; rakṣaṇārthāya — for the sake of protection; vadhaḥ — the slaying; saṃyati — in battle; rakṣasām — of the rākṣasas

3.8.8

etannimittaṃ ca vanaṃ daṇḍakā iti viśrutam
prasthitas tvaṃ saha bhrātrā dhṛtabāṇaśarāsanaḥ

And for this purpose you have set out with your brother, bow and arrows in hand, to the forest famed as Daṇḍaka.

Words: etannimittaṃ — for this reason; ca — and; vanaṃ — the forest; daṇḍakā — Daṇḍaka; iti — thus (called); viśrutam — famed, renowned; prasthitas — set out; tvaṃ — you; saha bhrātrā — with your brother; dhṛtabāṇaśarāsanaḥ — holding arrows and bow

3.8.9

tatas tvāṃ prasthitaṃ dṛṣṭvā mama cintākulaṃ manaḥ
tvad vṛttaṃ cintayantyā vai bhaven niḥśreyasaṃ hitam

Seeing you thus set out, my mind is troubled with anxiety; brooding on your conduct, I would wish for what is best and most beneficial for you.

Words: tatas — then; tvāṃ — you; prasthitaṃ — set out; dṛṣṭvā — having seen; mama — my; cintākulaṃ — troubled with anxiety; manaḥ — mind; tvad vṛttaṃ — your conduct; cintayantyā — by (me) brooding; vai — indeed; bhaven — may there be; niḥśreyasaṃ — the highest good; hitam — benefit, welfare

3.8.10

na hi me rocate vīra gamanaṃ daṇḍakān prati
kāraṇaṃ tatra vakṣyāmi vadantyāḥ śrūyatāṃ mama

For your going to the Daṇḍaka forest does not please me, O hero; I shall tell you the reason—let it be heard from me as I speak.

Words: na — not; hi — for, indeed; me — to me; rocate — is pleasing; vīra — O hero; gamanaṃ — the going; daṇḍakān prati — toward the Daṇḍaka (forests); kāraṇaṃ — the reason; tatra — therein; vakṣyāmi — I shall tell; vadantyāḥ — of (me) speaking; śrūyatāṃ — let it be heard; mama — from me

3.8.11

tvaṃ hi bāṇadhanuṣpāṇir bhrātrā saha vanaṃ gataḥ
dṛṣṭvā vanacarān sarvān kaccit kuryāḥ śaravyayam

For you, with bow and arrows in hand, gone to the forest with your brother—on seeing all the forest-dwellers, might you not loose your arrows?

Words: tvaṃ — you; hi — for; bāṇadhanuṣpāṇir — bow and arrows in hand; bhrātrā saha — with your brother; vanaṃ — to the forest; gataḥ — gone; dṛṣṭvā — having seen; vanacarān — the forest-dwellers; sarvān — all; kaccit — perhaps, might it be that; kuryāḥ — you would make; śaravyayam — expending of arrows

3.8.12

kṣatriyāṇām iha dhanur hutāśasyendhanāni ca
samīpataḥ sthitaṃ tejobalam ucchrayate bhṛśam

The bow is to warriors here as fuel is to the fire: standing close by, it makes their fiery strength blaze up mightily.

Words: kṣatriyāṇām — of warriors; iha — here; dhanur — the bow; hutāśasyendhanāni ca — and fuel of the fire; samīpataḥ — from close by; sthitaṃ — standing, placed; tejobalam — fiery strength; ucchrayate — rises up, blazes up; bhṛśam — greatly, mightily

3.8.13

purā kila mahābāho tapasvī satyavāk śuciḥ
kasmiṃś cid abhavat puṇye vane ratamṛgadvije

In olden days, O mighty-armed one, so it is told, there was an ascetic, truthful in speech and pure, in a certain holy forest full of happy deer and birds.

Words: purā — in olden days, formerly; kila — so it is said; mahābāho — O mighty-armed one; tapasvī — an ascetic; satyavāk — truthful in speech; śuciḥ — pure; kasmiṃś cid — in a certain; abhavat — there was; puṇye — holy; vane — forest; ratamṛgadvije — where deer and birds delighted

3.8.14

tasyaiva tapaso vighnaṃ kartum indraḥ śacīpatiḥ
khaḍgapāṇir athāgacchad āśramaṃ bhaṭa rūpadhṛk

To make an obstacle to his very austerity, Indra, the lord of Śacī, then came to the hermitage, sword in hand, wearing the guise of a soldier.

Words: tasyaiva — of his very; tapaso — austerity; vighnaṃ — obstacle, hindrance; kartum — to make; indraḥ — Indra; śacīpatiḥ — the lord of Śacī; khaḍgapāṇir — sword in hand; athāgacchad — then came; āśramaṃ — to the hermitage; bhaṭa — a soldier, warrior; rūpadhṛk — assuming the form

3.8.15

tasmiṃs tad āśramapade nihitaḥ khaḍga uttamaḥ
sa nyāsavidhinā dattaḥ puṇye tapasi tiṣṭhataḥ

In that hermitage he deposited his excellent sword, giving it in the manner of a trust to the ascetic abiding in holy penance.

Words: tasmiṃs — in that; tad — that; āśramapade — hermitage-site; nihitaḥ — deposited, placed; khaḍga — the sword; uttamaḥ — excellent; sa — it; nyāsavidhinā — in the manner of a trust; dattaḥ — given; puṇye — in holy; tapasi — penance; tiṣṭhataḥ — of (him) abiding

3.8.16

sa tac chastram anuprāpya nyāsarakṣaṇatatparaḥ
vane tu vicaraty eva rakṣan pratyayam ātmanaḥ

Having received that weapon, intent on guarding the trust, he wandered about in the forest, keeping faith with himself.

Words: sa — he; tac chastram — that weapon; anuprāpya — having received; nyāsarakṣaṇatatparaḥ — intent on guarding the trust; vane — in the forest; tu — indeed; vicaraty — wanders about; eva — just, indeed; rakṣan — keeping, guarding; pratyayam — faith, trust, pledge; ātmanaḥ — of himself

3.8.17

yatra gacchaty upādātuṃ mūlāni ca phalāni ca
na vinā yāti taṃ khaḍgaṃ nyāsarakṣaṇatatparaḥ

Wherever he went to gather roots and fruits, intent on guarding the trust, he never went without that sword.

Words: yatra — wherever; gacchaty — he goes; upādātuṃ — to gather, take up; mūlāni ca — roots and; phalāni ca — and fruits; na vinā — not without; yāti — goes; taṃ khaḍgaṃ — that sword; nyāsarakṣaṇatatparaḥ — intent on guarding the trust

3.8.18

nityaṃ śastraṃ parivahan krameṇa sa tapodhanaḥ
cakāra raudrīṃ svāṃ buddhiṃ tyaktvā tapasi niścayam

Ever carrying the weapon about, that ascetic rich in penance gradually made his own mind cruel, abandoning his resolve in austerity.

Words: nityaṃ — constantly, ever; śastraṃ — the weapon; parivahan — carrying about; krameṇa — gradually, in course of time; sa — that; tapodhanaḥ — rich in penance; cakāra — made; raudrīṃ — cruel, fierce; svāṃ — his own; buddhiṃ — mind, intellect; tyaktvā — having abandoned; tapasi — in austerity; niścayam — resolve, firmness

3.8.19

tataḥ sa raudrābhirataḥ pramatto 'dharmakarṣitaḥ
tasya śastrasya saṃvāsāj jagāma narakaṃ muniḥ

Then that sage, taking delight in cruelty, grown heedless and dragged down by unrighteousness, through his keeping company with that weapon, went to hell.

Words: tataḥ — then; sa — that; raudrābhirataḥ — delighting in cruelty; pramatto — heedless, negligent; 'dharmakarṣitaḥ — dragged down by unrighteousness; tasya śastrasya — of that weapon; saṃvāsāj — from the association, keeping company; jagāma — went; narakaṃ — to hell; muniḥ — the sage

3.8.20

snehāc ca bahumānāc ca smāraye tvāṃ na śikṣaye
na kathaṃ cana sā kāryā hṛhītadhanuṣā tvayā

Out of affection and out of deep regard I remind you—I do not instruct you: never should this (cruelty) be done by you when you hold the bow.

Words: snehāc ca — out of affection and; bahumānāc ca — and out of high regard; smāraye — I remind; tvāṃ — you; na — not; śikṣaye — I instruct; na kathaṃ cana — in no way whatever; sā — that (deed); kāryā — to be done; hṛhītadhanuṣā — holding the bow; tvayā — by you

3.8.21

buddhir vairaṃ vinā hantuṃ rākṣasān daṇḍakāśritān
aparādhaṃ vinā hantuṃ lokān vīra na kāmaye

The intent to slay the rākṣasas who dwell in Daṇḍaka without any enmity—to kill creatures without offense, O hero, I do not wish it.

Words: buddhir — the intent, thought; vairaṃ vinā — without enmity; hantuṃ — to slay; rākṣasān — the rākṣasas; daṇḍakāśritān — dwelling in Daṇḍaka; aparādhaṃ vinā — without offense; hantuṃ — to slay; lokān — creatures, people; vīra — O hero; na — not; kāmaye — I desire

3.8.22

kṣatriyāṇāṃ tu vīrāṇāṃ vaneṣu niyatātmanām
dhanuṣā kāryam etāvad ārtānām abhirakṣaṇam

For heroic warriors of disciplined soul in the forests, this alone is the work of the bow: the protection of those in distress.

Words: kṣatriyāṇāṃ — of warriors; tu — but, indeed; vīrāṇāṃ — heroic; vaneṣu — in the forests; niyatātmanām — of disciplined soul; dhanuṣā — by the bow; kāryam — the task, duty; etāvad — only this much; ārtānām — of those in distress; abhirakṣaṇam — the protection

3.8.23

kva ca śastraṃ kva ca vanaṃ kva ca kṣātraṃ tapaḥ kva ca
vyāviddham idam asmābhir deśadharmas tu pūjyatām

What has the weapon to do with the forest, and what has the warrior's calling to do with penance? These are at odds; yet let the custom of the place be honoured.

Words: kva ca — where too, what has; śastraṃ — the weapon; kva ca — where too; vanaṃ — the forest; kva ca — where too; kṣātraṃ — the warrior's calling; tapaḥ — penance; kva ca — where too; vyāviddham — confused, at odds, mutually opposed; idam — this; asmābhir — by us; deśadharmas — the custom of the place; tu — but; pūjyatām — let it be honoured

3.8.24

tad āryakaluṣā buddhir jāyate śastrasevanāt
punar gatvā tv ayodhyāyāṃ kṣatradharmaṃ cariṣyasi

So an ignoble, sullied mind arises from the handling of weapons; but when you have gone back to Ayodhyā, you will practise the warrior's dharma.

Words: tad — therefore, so; āryakaluṣā — ignoble and sullied; buddhir — the mind; jāyate — arises, is born; śastrasevanāt — from the handling of weapons; punar — again; gatvā — having gone; tv — but; ayodhyāyāṃ — in Ayodhyā; kṣatradharmaṃ — the warrior's dharma; cariṣyasi — you will practise

3.8.25

akṣayā tu bhavet prītiḥ śvaśrū śvaśurayor mama
yadi rājyaṃ hi saṃnyasya bhaves tvaṃ nirato muniḥ

Undying would be the joy of my mother-in-law and father-in-law, if, renouncing the kingdom, you were to become a devoted sage.

Words: akṣayā — undying, imperishable; tu — indeed; bhavet — would be; prītiḥ — joy, delight; śvaśrū — mother-in-law; śvaśurayor — of the father-in-law (dual: of both parents-in-law); mama — my; yadi — if; rājyaṃ — the kingdom; hi — indeed; saṃnyasya — having renounced; bhaves — you were to become; tvaṃ — you; nirato — devoted; muniḥ — a sage

3.8.26

dharmād arthaḥ prabhavati dharmāt prabhavate sukham
dharmeṇa labhate sarvaṃ dharmasāram idaṃ jagat

From dharma springs wealth, from dharma springs happiness; by dharma one gains everything—this world has dharma for its essence.

Words: dharmād — from dharma; arthaḥ — wealth, gain; prabhavati — springs, arises; dharmāt — from dharma; prabhavate — springs, arises; sukham — happiness; dharmeṇa — by dharma; labhate — one obtains; sarvaṃ — everything; dharmasāram — having dharma as essence; idaṃ — this; jagat — world

3.8.27

ātmānaṃ niyamais tais taiḥ karṣayitvā prayatnataḥ
prāpyate nipuṇair dharmo na sukhāl labhyate sukham

Wearing down the self by this and that restraint, with effort, dharma is attained by the skilful; happiness is not won from ease.

Words: ātmānaṃ — the self; niyamais — by restraints, disciplines; tais taiḥ — by this and that; karṣayitvā — having worn down, mortified; prayatnataḥ — with effort, diligently; prāpyate — is attained; nipuṇair — by the skilful; dharmo — dharma; na — not; sukhāl — from ease, comfort; labhyate — is obtained; sukham — happiness

3.8.28

nityaṃ śucimatiḥ saumya cara dharmaṃ tapovane
sarvaṃ hi viditaṃ tubhyaṃ trailokyam api tattvataḥ

Ever pure of mind, gentle one, practise dharma in the penance-grove; for the whole of the three worlds is known to you truly.

Words: nityaṃ — ever, constantly; śucimatiḥ — pure of mind; saumya — O gentle one; cara — practise, follow; dharmaṃ — dharma; tapovane — in the penance-grove; sarvaṃ — all; hi — for, indeed; viditaṃ — known; tubhyaṃ — to you; trailokyam — the three worlds; api — even; tattvataḥ — truly, in essence

3.8.29

strīcāpalād etad udāhṛtaṃ me dharmaṃ ca vaktuṃ tava kaḥ samarthaḥ
vicārya buddhyā tu sahānujena yad rocate tat kuru mācireṇa

This has been uttered by me out of a woman's fickleness—for who is competent to teach dharma to you? Having pondered it with your intellect together with your brother, do without delay whatever pleases you.

Words: strīcāpalād — out of a woman's fickleness; etad — this; udāhṛtaṃ — uttered, said; me — by me; dharmaṃ — dharma; ca — and; vaktuṃ — to speak, to teach; tava — to you; kaḥ — who; samarthaḥ — competent, able; vicārya — having pondered; buddhyā — with the intellect; tu — but; sahānujena — together with your younger brother; yad rocate — whatever pleases; tat — that; kuru — do; mācireṇa — without delay

← 3.7 Departure from Sutīkṣṇa · Araṇya Kāṇḍa · 3.9 Rāma’s promise to the ṛṣis →

Composed by Maharṣi Vālmīki, the ādikavi of the ādikāvya: the first poet of the first poem. Sanskrit: The Vālmīki-Rāmāyaṇa: Critical Edition, Oriental Institute, Baroda, 1960–1975 (gen. eds. G. H. Bhatt, U. P. Shah); IAST from GRETIL (Göttingen). Translation and word glosses: Claude Opus 4.6–4.7; summaries and sequences: ChatGPT Astra (machine-made). Numbering follows the Critical Edition, not the vulgate (e.g. Gita Press, valmikiramayan.net), so sarga and verse numbers can differ from those editions.

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