# Araṇya Kāṇḍa 9 — Rāma’s promise to the ṛṣis *He explains their refusal to spend tapasvin power on curses and declares that protecting them binds him more strongly than his own life* Portion: Sītā and Rāma debate the use of force · Verses: 21 · Ref format: 3.9. ## Sequence - Rāma acknowledges that Sītā has spoken lovingly and thoughtfully (9.1–2) - he takes up her own principle that a warrior carries a bow to prevent cries of distress: the Daṇḍaka munis have already sought his protection against repeated attacks (9.3–7) - he recalls being ashamed that they had to approach him when he ought to have offered service first (9.8–9) - they told him that shape-changing rākṣasas attack during offerings and observances → although the tapasvins could use their tapas to kill their enemies, they will not squander their hard-earned austerity in curses (9.10–15) - Rāma says he has therefore promised protection and cannot take that promise back (9.16–17) - he declares that he would sooner surrender his life, Sītā, or Lakṣmaṇa than break his word, especially to brāhmaṇas → protecting the munis would be his duty even without a promise (9.18–19) - he again expresses appreciation for Sītā's concern and continues with her and Lakṣmaṇa toward the hermitages (9.20–21). ## Verses **3.9.1** vākyam etat tu vaidehyā vyāhṛtaṃ bhartṛbhaktayā śrutvā dharme sthito rāmaḥ pratyuvācātha maithilīm Having heard this speech uttered by Vaidehī, devoted to her husband, Rāma, steadfast in dharma, then replied to the princess of Mithilā: **3.9.2** hitam uktaṃ tvayā devi snigdhayā sadṛśaṃ vacaḥ kulaṃ vyapadiśantyā ca dharmajñe janakātmaje A beneficial word has been spoken by you, O queen, tenderly and fittingly, invoking our lineage, O knower of dharma, O daughter of Janaka. **3.9.3** kiṃ tu vakṣyāmy ahaṃ devi tvayaivoktam idaṃ vacaḥ kṣatriyair dhāryate cāpo nārtaśabdo bhaved iti But what shall I say, O queen? This very word has been spoken by you yourself: 'The bow is borne by warriors so that no cry of distress may arise.' **3.9.4** te cārtā daṇḍakāraṇye munayaḥ saṃśitavratāḥ māṃ sīte svayam āgamya śaraṇyāḥ śaraṇaṃ gatāḥ And those distressed sages of rigorous vows in the Daṇḍaka forest, O Sītā, though themselves worthy of giving refuge, have come to me of their own accord and taken refuge. **3.9.5** vasanto dharmaniratā vane mūlaphalāśanāḥ na labhante sukhaṃ bhītā rākṣasaiḥ krūrakarmabhiḥ Dwelling in the forest, devoted to dharma, living on roots and fruits, they find no ease, terrified by the rākṣasas of cruel deeds. **3.9.6** kāle kāle ca niratā niyamair vividhair vane bhakṣyante rākṣasair bhīmair naramāṃsopajīvibhiḥ Time and again, intent on their various observances in the forest, they are devoured by the fearsome rākṣasas who live on human flesh. **3.9.7** te bhakṣyamāṇā munayo daṇḍakāraṇyavāsinaḥ asmān abhyavapadyeti mām ūcur dvijasattamāḥ Those sages dwelling in the Daṇḍaka forest, being devoured, said to me, those best of brahmins: 'Save us!' **3.9.8** mayā tu vacanaṃ śrutvā teṣām evaṃ mukhāc cyutam kṛtvā caraṇaśuśrūṣāṃ vākyam etad udāhṛtam But I, having heard this word fallen thus from their lips, and having rendered service at their feet, uttered this speech: **3.9.9** prasīdantu bhavanto me hrīr eṣā hi mamātulā yadīdṛśair ahaṃ viprair upastheyair upasthitaḥ kiṃ karomīti ca mayā vyāhṛtaṃ dvijasaṃnidhau 'May you be gracious to me—this is a matchless shame for me, that I, who ought myself to be attending upon such brahmins, am instead approached by them. What am I to do?' Thus was it spoken by me in the presence of the twice-born. **3.9.10** sarvair eva samāgamya vāg iyaṃ samudāhṛtā rākṣasair daṇḍakāraṇye bahubhiḥ kāmarūpibhiḥ arditāḥ sma bhṛśaṃ rāma bhavān nas trātum arhati By all of them, gathering together, this word was uttered: 'By the many rākṣasas in the Daṇḍaka forest who take any form at will, we are grievously afflicted, O Rāma; you ought to save us.' **3.9.11** homakāle tu saṃprāpte parvakāleṣu cānagha dharṣayanti sma durdharṣā rākṣasāḥ piśitāśanāḥ 'When the time of oblation has come, and on the days of the moon's changes, O sinless one, the invincible flesh-eating rākṣasas assail us.' **3.9.12** rākṣasair dharṣitānāṃ ca tāpasānāṃ tapasvinām gatiṃ mṛgayamāṇānāṃ bhavān naḥ paramā gatiḥ 'For us ascetics and penitents, assailed by the rākṣasas and seeking a refuge, you are our supreme refuge.' **3.9.13** kāmaṃ tapaḥ prabhāvena śaktā hantuṃ niśācarān cirārjitaṃ tu necchāmas tapaḥ khaṇḍayituṃ vayam 'Granted, by the power of our penance we are able to slay the night-rovers; yet we do not wish to break the penance we have long amassed.' **3.9.14** bahuvighnaṃ taponityaṃ duścaraṃ caiva rāghava tena śāpaṃ na muñcāmo bhakṣyamāṇāś ca rākṣasaiḥ 'Penance is beset by many obstacles, must be kept up constantly, and is hard to practise, O Rāghava; therefore, though being devoured by the rākṣasas, we do not release a curse (upon them).' **3.9.15** tad ardyamānān rakṣobhir daṇḍakāraṇyavāsibhiḥ rakṣanas tvaṃ saha bhrātrā tvannāthā hi vayaṃ vane 'So, tormented by the rākṣasas who dwell in the Daṇḍaka forest, protect us with your brother, for we have you as our lord in the forest.' **3.9.16** mayā caitad vacaḥ śrutvā kārtsnyena paripālanam ṛṣīṇāṃ daṇḍakāraṇye saṃśrutaṃ janakātmaje And I, having heard this word, promised the sages in the Daṇḍaka forest their full protection, O daughter of Janaka. **3.9.17** saṃśrutya ca na śakṣyāmi jīvamānaḥ pratiśravam munīnām anyathā kartuṃ satyam iṣṭaṃ hi me sadā And having so promised, I shall not, while I live, be able to make my pledge to the sages otherwise; for truth is ever dear to me. **3.9.18** apy ahaṃ jīvitaṃ jahyāṃ tvāṃ vā sīte salakṣmaṇām na tu pratijñāṃ saṃśrutya brāhmaṇebhyo viśeṣataḥ I would sooner give up my life, or even you, O Sītā, along with Lakṣmaṇa, than break a promise, once made—especially one made to brahmins. **3.9.19** tad avaśyaṃ mayā kāryam ṛṣīṇāṃ paripālanam anuktenāpi vaidehi pratijñāya tu kiṃ punaḥ So the protection of the sages must without fail be done by me even unasked, O Vaidehī—how much more when I have promised it! **3.9.20** mama snehāc ca sauhārdād idam uktaṃ tvayā vacaḥ parituṣṭo 'smy ahaṃ sīte na hy aniṣṭo 'nuśiṣyate sadṛśaṃ cānurūpaṃ ca kulasya tava śobhane This word has been spoken by you out of love for me and out of goodwill; I am well pleased, O Sītā—for one who is not dear is not counselled thus—and it is fitting and worthy of your family, O lovely one. **3.9.21** ity evam uktvā vacanaṃ mahātmā sītāṃ priyāṃ maithila rājaputrīm rāmo dhanuṣmān sahalakṣmaṇena jagāma ramyāṇi tapovanāni Having spoken these words to Sītā, his beloved, the princess of the Mithila king, the great-souled Rāma, bow in hand, together with Lakṣmaṇa, went on to the lovely penance-groves.