·PR NTED AT $41 VEDAVYASA PRESS, CM TTOOR ·AUTHOR'S NOTE. This little book contains almost all the Neeti Slokas' or moral sayings culled out from Srimad Valmiki Ramayana, with an English rendering of the same. I need hardly say that even one with the Gandhian command of English language cannot render a happy translation of the Sanskrit verses into Englis]) and sometimes a close literal translation, even if it were possible, looks rather uncouth. My present endeavour therefore, is mainly to convey in English the idea of the original Sanskrit verses, giving a true translation wherever possible and necessery. Like lustrous pearls gathered from the deep ocean these invaluablo pearls of Valmikiare collected from out of the unfathomable depths of the vast occan of Ramayana and hence the book is styled as 'Ramiyana Muktavali'. Though this littlo bouk may be welcomed by all the Englisl. Sanskrit knowing lovers of Ramayana. it is mainly intonded for students whom I request to get the verses by heart with great advantage to thons not only during their scholastic career but also in their overyday life thereafter. CRITTOOR, T. SRINIVASA RAGHAVACHARYA, 5--3-40. Author.

·Respectfully dedicated
to
SAGE VALMIKI
who, more than the divine horo anıl
horoine of his immortal work, is a source of
perennial inspiration to me and to whose
silent blessings I entirely owe my feeble
knowledge of Srimad Ramayana.
T. S. R.

·श्रीरामजयम् ॥ रामायणमुक्तावली॥ "जयत्याश्रितसन्त्रास ध्यान्तविध्वंसनोदयः । प्रभावान्सीतया देव्या परमव्योममास्करः ॥" भगवदाप्यकाराय भवसागरसेतवे। भूयो भूयो नमस्कों भूरिकल्याणराशये ।। वेतारं सर्वविद्यानां जतारं जिमवादिनाम् । त्रातारं भवतप्तानां तोतारम्बात्मज भजे ॥ ॥बालकाण्डम् ॥ १. अलहारो हि नारीणां क्षमा तु पुरुषस्य वा) क्षमा दानं क्षमा सत्यं क्षमा याच पुत्रिकाः।। क्षमा यशः धमा धर्मः क्षमया विष्टितं जगत् ॥ Forbearance is an ornament to men and woman ulike Forbearanoc is charity. Forbear. ance is virtue, Forbearance is sacrifice, For. bearance is fame. Forbearance is righteous. ness; in fact the entire world rests on forbearance. (1) रामानुजय । (8) वेदान्त देशिक ।

·२ रामायणमुक्तावली २. न चावज्ञा प्रयोक्तव्या कामक्रोधवगादपि (13.-14) As a rule none should be treated with indiffernce actuated by greed or anger. ३. अवजया न दातव्य कस्यचिल्लीलयापि वा । अवजया कृतं हन्यादातारं नात्र संशयः ।। (13....33) Nothing should be given to any one with callousness even in joke. If anybody violates this law he will doubtless be ruined. ४. नृशसमनशंसं वा प्रजारक्षणकारणात् । 'पानक या मदोप वा कर्तव्य रक्षता सना । गज्यभारनियुक्तानामेप धर्मः सनातनः । (25--18) It behoves those who are responsible for the protection of the subjects undor their care to do all that are needed cruel or not, sinful or blameworthy. This is the Law eternal for those who had tuken the reigns of the govern. ment. ५. रक्षांसि मन्ध्याकालेषु दुर्धर्याणि भवन्ति । (27--22) The Rakshagas bocomo uncontrollablo when twilight sets in. ६. चल हि यौन निन्य मानुषेषु विशेषतः । (33--16) Youth is ever transcient, the more so among human beings.

·बालकाण्डम
७. पिता हि प्रभुरमाक देवन परम हि नः।
यस्य नो दास्यति पिता स नो भर्ता भविष्यति।।
(82-21)
Father 1s our (mardens') lord and he is
verily our supreme God He to whom we are
betrothed by him will be our husband
८. विग्चलं क्षत्रियवल ब्रह्मतेजारल बलम् ।
एकेन ब्रह्मदण्डेन मर्वास्त्राणि हतानि मे ॥
(50-21
Fje upon the prowess of the khshatriyas
Tho brabmc might is the real power All my
misgılts were shattered to pieces by a single
brahminic wand
९. देवमेव पर मन्ये पौरुष तु निरर्थकम् ।
देवनाक्रम्यते सर दैहि परमा गति ॥
(56--2)
Tate is more powerfultlan luman prowess
Everything in the world is preordained and
overythung 19 regulated by the decrcos of Fate.
१०. प्रायेण हि नरश्रेष्ठ ज्येष्टाः पितृपु रल्लभाः।
मातृणां च कनीयांसः.... ॥
(11)
The eldest born is gonerally tlo pet of
the father and the youngest of the mother,
.........

·॥ अयोध्याकाण्डम् ॥
११. भूयो विनयमास्थाय भव नित्यं जितेन्द्रियः ।
कामक्रोधसमुत्थानि त्यजेथा व्यसनानि च ॥
(3.42)
Be more humble and ever control thy
tenses. Get over the evils resulting from
desire and anger.
१२. तुष्टानुरक्तप्रकृतियः पालयति मेदिनीम् ।
तस्य नन्दन्ति मिवाणि लब्ध्वाऽमृतमिवामराः॥
13.--43)
The friends of a prince who rules his
kingdom to the joy and contentment of his
thriving subjects delight his friends even as
the advent of nector rejoiced the gods.
१३. चला हि प्राणिनां मतिः ।
(420)
People are generally fickla-minded.
१४. किं तु चितं मनुप्पागामनित्यमिति मे मतिः ।
सतां तु धर्मनित्यानां कृतशोभि च राधर ।।
1
Human minds are rarely constant and
ever changing. It is only by their constant
decds the virtue of the good is shown.
१५. भयं भीनाहि जागते ।
Awo comes from those who fear.

·अयोध्याकाण्डम्
१६. सनिकांच सौहार्द जायते स्थावरेवपि ।
(8.-~28)
Even immoyeables become attached to us
by constant contact with them.
१७. गतोदके सेतुबन्धो न विधीयते ।
(9-54)
There is no purpose in constructing a
dani after the water had flown out.
१८. धिगस्तु योपितो नाम शठा स्वार्थपरा सदा।
न व मि स्त्रिय मर्चा भरतस्यैव मातरम् ।।
(13 -- 103)
Fje upon those who call themselves
women, who are ever wily and self-seeking!
I don't mean all women, but only those who
are akin to Kaikeyi, Bharata's mother.
१९. मत्यमेकपद ब्रल सत्य धर्मः प्रतिष्ठितः।
सत्यमेवाक्षया वेदाः सत्येनेवाप्यते परम् ।।
(14--2)
Truth is tho Almighty God resorted to by
all; truth is embodied in virtue, in truth
converge the everlasting Vedas and it is truth
that leads us to Boatitude.
२०. यश्च रामं न पश्येत्तु यं च रामो न पश्यति।
निन्दितः म बमेल्लोके यात्माप्पेन विगर्हति ॥
Any one who sees not Rama nor is con
by Him is scorned everywhere and he even
dlotosts himisolf.

·६
रामायणमुक्तावली
२१. न ह्यतो धर्मचरण किंचिदस्ति महत्तरम् ।
यथा पितरि शुश्रूपा तस्य वा वचनक्रिया।
(13--22)
There is no virtue higher than service to
ono's father and obedience to his commands.
२२. एक एव हि बन्ध्यायाः शोको भवति मानसः ।
अग्रजाऽसीति सन्तापो न हन्यः (पुत्र) विद्यने ।।
(20-37)
Barron women have an only grievance
that thoy aro childles and nothing moro.
२३. गुरोरप्यपलिमस्य कार्याकार्यमजानतः ।
उत्पथं प्रतिपत्नस्य कार्य भवति शासनम् ॥
(21-13)
Even a preceptor must be punished, if
only he, actuated by pride, acts without dis.
criminating the right from the wrong,
२४. पितुर्हि वचन कुर्वन् न कविताम हीयते ।
(211)
No eril hail conje unto those who obey
tho behesta of thoir fatlier.
२५. धर्मो हि परमो लोके धर्मे सत्यं प्रविष्टिनम् ।
(14)
Virtue roigns supremo in the world.
Virtue is entwined with Trull; and to oboy
the commantiy of the father is only in conson.
anco with the laws of virtues,

·अयोध्याकाण्टम् २६ संश्रुत्य च पितुर्माक्य मातुर्वा ब्राह्मणस्य वा। न कर्तव्य वृथा वीर धर्ममाश्रित्य तिष्ठता। (21-~41) IIaving once tahun a insolve to abide by tlewords of one's father or nothier or even a bramhin, a virtuous man ought not to go bach on the samo धर्मार्थकामा फिल तात लोके समीक्षिता धर्मफलोदयेषु । ने नत्र मर्वे स्युरसंशय मे भायर पश्यामिमता सुपुना ।। (~ 1-) Virtue, material progperity and comugal bliss aro but the fruition of leading a truthful life in this world Even 19 a devoted wife attains virtue by hor devotion to the husband conjugal bliss by her love and attachment to hini and material prosperity by bringing forth a worthy son sn, if only we lead s trutiful life, there is no gainsaying the fict that Virtue material prosperity and conjugal bl194 will automatically follow यस्मिस्तु स्युग्मनिविष्टा धर्मो यत स्यात्तदुपक्रमेत। वेन्यो भनत्यर्यपरो हि लोके कामात्मता सल्यपि न प्रगस्ता॥ (af.-5) Woaction should be done that does not lend to partie, material prospority and courugal bliss Whatouer 18 done must bo in con- २८ ·रामायणमुक्तावली २९. formity with the laws of virtue, One's endea. vour for niere material prosperity makes one an object of redicule, and likewise, one's action done solely for conjugal bliss lowers, one's estimation in the eyes of others. गुरुच राजा च पिता च वृद्धः क्रोधात्महद्यदि वाऽपि कामात् । यद्यादिशेकार्यमवेक्ष्य धर्म कस्तं न कुर्यादनृशंसवृत्तिः॥ (A...-53) If a preceptor of mature age who is also a king and a father wants to uphold truth by carrying out his resolve and thereby commands his son to do a certain act, bo he actu. ated by anger, joy or passion, who else will transgress his words other than the wicked? ३०. सुखदुःखे भयक्रोधौ लाभालाभौ भवाभवौ। यच किंचिनथाभूतं ननु देवस्य कर्म तत् ॥ (22-22) Weal and woe, fear and anger, profit and loss, existence and non-existence and many other things in the world for which no cause can be attributed are but the decrees of Providence. ३१. भूपयोऽप्युग्रतपमो देवेनाभिपपीडिताः। उत्सृज्य नियमांस्तावान् भ्रंश्यन्ते काममन्युमिः ।। (22-23) Erun the mighty sagos or lotty ponanoo havo to yield to the dictatos of Fato and aro

·अयोध्याकाण्डम्
decoyed from their life of austerity by desire
and anger
३०. असंकल्पितमेवेह यदकस्मात्परतते ।
निवारम्भमारब्ध ननु देवस्य कर्म तत् ।।
(22-24)
The unforeseen weight of the sudden fall
of a stroke on our efforts is but tho silont
work of Fate
३३. राज्य चा वनवासो वा वनवासो महोदयः।
(23--29)
Regal splendour and forest life are both
akun But if properly understood the latter
should be preferred to the fornier
३४. विक्षनो वीर्यहीनो या म देवमनुवर्तते।
वीराः संभावितात्मानो न देव पर्युपासते ।।
(23 -16)
It is only the coward and unghivalrous
that quietly submit to Fate' The chivalrous
and the self confident do not depend on Fate
३५. दैर पुस्पकारेण य. ममर्थः प्रमाधितुम् ।
न देवन विपन्नाथः पुस्प सोऽसीदति ।।
(23-17)
One who 18 capable of conquering Fate by
his manlıness, won't regret, of his actions are
thwarted by Fate
३६. भर्तु फिल परित्यागो नृशम. वेल स्त्रियाः।
(24-12)

·रामायणमुक्तावली It is simply cruel for women to discard their husbands. ३७. जीवल्गा हि स्त्रिया भर्ता दैवत प्रभुरेव च । (24....) For a wife during her life time, the hus. band is both God and lord alike. ३८. व्रतोपनामनिरता या नारी परमोत्तमा। भरि नानुवर्तेत सा तु पापगतिर्भवेत् ॥ (24-25) Though a woman may attain a very high position by the observance of fasts rind ceremonies, she has only to tread the path of ginners, if sile is not devoted to lier husband. ३९. भर्तुः शुश्रूपया नारी लभते स्वर्गमुत्तमम् । आप या निनमस्काग निवृता देवपूजनात ॥ (24) A wife devoted to the scrvico of her lord attains the lofty heavenly abodu even though she does not adore the Gods and is dovoid of other qualities. ४०. शुश्रूषामेव कुर्वीत भर्तुः प्रियहिते रता। एप धर्मः पुरादृष्टो लोके वेदे श्रुतः स्मृतः ।। (et-7) A trvo wife shoull ever bo desirous of serving her husband in all that is conducive to this god and happiness. This istianlow Eternal expounded by tho Vedas and the codes of niorals.

·अयोध्याकाण्डम् ११ ४१. कृतान्तस्य गतिः...दुर्विभाव्या सदा भुवि । (24-35) The ways of Providence in the world are always inscrutable. ४२. ऋद्धियुत्ता हि पुस्पा न सहन्ते परस्तवम् । (20-25) Men of power and solf-will, do not brook the praise of others, ४३. आराधिता हि शीलन प्रयत्लैथोपसेविता । राजानः संप्रसीदन्ति प्रप्यन्ति विपर्यये ।। (20-35) Those who serve their kings by their industry and good conduct win their smiles and favours; while others become the target of their frowns and anger. ४४, औरगानपि पुवान्ति त्यजन्त्यहिनकारिण । ममर्यान्संप्रगृहन्ति जनानपि नराधिपा ॥ (28.--.30) The kings discard even their own kith and kin if the latter act against their interests, and favour only those that are loyal and dextorous oven though they belong to the coinmon folk. ४५. (आर्यपुत्र) पिता माना भाना पुत्रस्तथा स्नुपा। स्थानि पुण्यानि भुनानाः स्वं स्वं भाग्यमुपामते ॥ (27--३ Father. mother. brother, son and dauglitor-in-law in all individually attain the fruits of their karnia good or bad.

·१२ रामायणमुक्तावली ४६. भर्तुर्भाग्य तु भार्येका प्रामोति । It is the wife alone that shares her husband's fate. ४७. न पिता नात्मजो नात्मा न माता न ससीजनः। इह प्रेत्य च नारीणां पतिरेको गतिस्सदा ॥ (27-5) Neither the father nor the son, nor her own self nor the mother nor the friend is the final resort of a woman. The husband is her only resort both in this world and the world beyond. ४८. प्रासादायैर्विमानैर्वा वैहायसगतेन वा। सर्वावस्थागता भर्तुः पादन्छाया विशिष्यते ॥ To repose still under the shadow of the husband's feet is at all times more delightful than dwelling in palace tops or a pleasure drivo in aroplanes. ४९ पतिहीना तुं या नारी न मा शल्यति जीरितम् ।। (27--7) A wonian who is separated from her hus. band cannot sustain her life. ५०. श्रुतिर्हि श्रूयते पुण्या ब्राह्मणानां तपस्विनाम् । इहलोके च पितुभिर्या स्त्री यस्य (महामते) ।। अद्भिर्दन स्वधर्मेग प्रेत्यभावपि तस्य मा ।। (-1) 'Tho bralımin sages have stated that the Divine Vedas proclaim that she wlio in this ·अयोध्याकाण्डम् १३ world, is given in marriage to one, by lier father and elders with the sprinkling of the holy water in accordance with their religious custom, is his wedded wife even in the world beyond ५१. स्वर्गों धनं वा धान्य वा विद्या पुत्रा सुसानि च । गुरुकृत्यनुरोवेन न किञ्चिदपि दुर्लभम् ॥ (80...-38) He ivenly bliss wealth, agricultural plo. ducts knowledge progony and happiness are all obtiinud by mere service to preceptors and there is nothing that (mut bo dorivor! from it ५२. आनृशस्यमनुकोशः श्रुत शील दमः शमः । राघव शोभयन्त्येने पड्गुणा पुस्पोतमम्।। (33.--12) Harmlessness, merey, erudition nico manners,control of songea and control of nid these aro tho ornaments adorning the person of Ram who is the foremost among all persons ५३. मूल होप मनुष्याणा धर्ममारो महायुति । पुप्प फल च पत्र च शासाचास्तरे जना॥ (33-15) Rima who is the very essence of virtue, is the resplendant root of the tree of all created humanty whercof all other human beings are but flowers and fruita, leaves and brinches

·रामायणमुक्तावली
५४. न हि अभ्यति दुर्धर्षः समुद्रः सरितांपतिः ।
(3t--)
The unfathomable ocean, the lord of all
the rivers, keeps to the banks.
५५. पिता हि दैवतं नात देवतानामपि स्मृतम्।
(34-52)
It is taught in the Vedas that a father is
the God of every one even of Gode.
५६. भर्तुरिच्छा हि नारीणां पुवकोटया विशिष्यते ।।
(358)
It is nobler for a woman to caryo to the
taste of her husband than carving to time
tastes of a crore of her children.
५७. आनं छित्वा कुठारेण निम्यं परिचरंतु यः।
यथैनं पयसा सिञ्चेत् नेवास्य मधुरो भवेत् ।।
(35--14)
One who fells a (fruit bearing) mango
tree by an axe and plants a margosa in its
place cannot reap a tasty fruit even though
he might water it with milk.
५८. न हि निम्बात्सवेल्सौद्रं लोक निगदितं वचः।
(35-15)
It is a well-ssid proverb in the world that
honey cannot be extracted from margosa.
५९. पितृन्ममनुजायन्ने नरा मानरमङ्गनाः ।
(85...21)
Mon pogange the traits of tuoir fathor,
and women those of their mother.

·अयोध्याकाण्डम् ६०. यो हि दत्वा गजश्रेष्ठं कक्ष्यायां कुरुते मनः । रज्जुस्नेहेन किं तस्य त्यजतः कुञ्जरोत्तमम् ।। (37.3) If one has an attachment to the rope after giving tip a mighty tloplant, of what avail is it to him after the loss of tho elephant. ६१. आत्मा हि दाराः सर्वैपां दारसंग्रहवर्तिनाम् । (37--24) The wife is the soul of all those who lead a wedded life. ६२. असत्यः मर्यलोकस्मिन् सततं सकृताः प्रियः । भर्तारं नानुमन्यन्ते विनिपातगतं स्त्रियः॥ (39.....20) However much a loving husband may satisfy the wants of faithless wife, he is dis. carded by her in his times of distress. ६३. एप म्यभायो नारीणां अनुभूय पुरा मुखम् । अल्पमप्यापदे प्राप्य दुप्यन्ति प्रजहन्यपि ॥ (33...21) It is the charenteristic of the womenfolk to enjoy in times of prosperity of their busband) but abuse and even discard him at the slightest advent of adversity. ६४. असत्यशीला विकता दुर्गाबहदयाः सदा। युवत्यः पापसङ्कल्पाः क्षणमावाद्विरागिणः ॥ It is also the charecteristic of faithless women to lead a false life, do acts ucwers

·रामायणमुक्तावली
of them, possoss a heart over unfathomablo,
be inclined to do sinful acts and in a trice
cease to be affectionate.
६५. न कुलं न कृत विद्यां न दत्त नापि संग्रहम् ।
स्त्रीणां गृह्णाति हृदयं अनित्यहृदया हि ताः।
(39-23)
A woman's affections cannot be won over
by nobility of birth, or the help rendered or
education or gifts or even the sacred marriage
tie, because by nature they are not constant.
६६. साध्वीनां तु स्थितानां हि शीले सत्ये श्रुते समे।
स्त्रीणां पवित्रं परमं पतिरको विशिष्यते ॥
(33-24)
For those high souled women who aro
truthful, cultured and patient and have a clean
conduct there is none more sacred than their
husband.
६७. नातन्त्री वाद्यते वीणा नाचको वर्तत रथः ।
नापतिः मुखमेधेते या स्यादपि शतात्मजा ॥
(33--23)
A veena (a inusical instrument) without
strings and & chariot without wheels are on
a par with a woman without a husband. She
derives no enjoyment oven though she might
have a hundred sons.
६८. मितं ददाति हि पिता मितु माता मितं मनः ।
अमिनस्य हि दातारं भनार का न पूजयत् ।।
(Bp.my

·अयोध्याकाण्डम
१७
Father, mother, and son all contributo to
the happiness of a woman only to a limited
extent Which woman will not worship her
husband who unlimitedly contributes to her
joy any welfare.
६९. काम एचार्थधर्माभ्यां गरीयानिति मे मतिः ।
(53-30
Cupid's sway, methinks, is often mightier
than gain and rights.
७०. अर्थधौं परित्यज्य य. काममनुवर्तते ।
एवमापद्यते क्षिप्रं गजा दशरथो यथा ।
(53 -- 13)
Ho who seeks after sexual happiness
devoid of virtue and material prosperity sinks
into the mire liko King Dasaratha.
७१. न परेणाहत भक्ष्यं व्याघ्रः सादितुमिच्छति।
(01---11)
Tigors disdain another's prey.
७२. गतिरेका पति र्याः द्वितीया गतिरात्मजः ।
तृतीया ज्ञातयो राजन् चतुर्थों नेह विद्यते ।।
(01-~
For & woman, the husband is her first
resort, the son is the second and the relations.
are the third but there is no fourth for her in
this world.
७३. भर्ना तु खलु नारीणां गुणवानिर्गुणोऽपि या!
धर्म विमृामानानां प्रत्यक्ष देवि देवतम् ॥

·१८ रामायणमुत्तावली For those women who lead a life of virtue the husband with or without character is their visible God. ७४. नेपा हि सा स्त्री भवति श्लाघनीयेन धीमता उभयोलोकयोरि पत्या या संग्रमायते ॥ (02.11) She who is always at loggerheads with her husband, however good and vise he may be. her lord here and hereaftor, cloes not merit the name of wife. ७५. शोको नाशयते धैर्य शोको नाशयते श्रुतम् । शोको नाशयते सर्व नास्ति शोकसमो रिपुः ।। 162-15) Affliction destroysaman's courago, affliction destroys his learning. aftliction destroys all that is good in him, in fact there is no greater enemy to him than affliction. ७६. शक्य आपतिनः सोढुं प्रहारो रिपुहम्ततः । मोढमापतितः गोकः सुसूक्ष्मोऽपि न शक्यते ॥ (820-16) It is possible to enduro a physical blow from tlio hands of an enemny but it is difficult to bear the pangs of grief however alight they . may bo. ७७. धर्मनाः श्रुतिमन्तोऽपि छिन्नधर्मार्थसंशयाः। यतयो वीर मुदन्ति शोकसंमृदचनमः ॥ (02-1B A) Even ascetics well-versed in the laws of virtue, cultured and proficient in the Dharna ·अयोध्याकाण्डम् Sastras to the highest degree fall a prey to grief and lose their mental equilibrium. ७८. यदाचरति कल्याणि शुभ वा यदि वाऽशुभम् । तदेव लभते भद्रं कर्ता कर्मजमात्मनः ॥ (83) A man reaps the fruits of his own actions good or bad exactly in the same way in which he had done them. ७९. गुरुलाघवमर्थानामारम्भे कर्मणां फलम् । दोपं वा यो न जानाति स बाल इति होच्यते।। (63) He who does not foresee, even at the commencement of an action, whether or not it will bear good fruit, or whether his endeavours will be wholly fruitless must bo classed oply as an urchin. ८०. कश्विदाप्रवण छित्वा पलाशांश्च निपिञ्चति । पुष्पं दृष्ट्वा फलं गृभुः म शोचति फलागमे ॥ (138) He who attracted by the deceptive appearance of a Palasa flowor, destroys a fruit. bearing mango troe and grows in its stead a palasa plant with the hope of reaping a nico ediblo fruit reronts his folly at the time of fruit-bearing. ८१. अधिनाय फल यो हि कमन्ववानुधावति। मशफलबेलायां यथा किंशुकसंचकः ।।

·रमिायणमुक्तावली One who does not realise the consequences of one's own action will repent it at the tinie of fruit bearing. even as he who plants the palasa. ८२, नाराजके जनपद विद्युन्माली महास्वनः । अभिवपति पर्जन्यो मही दिव्यन वारिणा ॥ 107--1) In a kingless land, no wreathes of lightning are seen, nor thunders roar, nor the celestial rains soothie the parched earth, ८३. नाराजके जनपद वीजमुष्टिः प्रकीर्यनि। नाराजके पितुः पुत्रो भार्या वा वर्तते क्शे ।। 167--10) In a kingless land, seeds are not sown in the fields; in a realm without a king, the father losos control over his son and the husband bas no voice over his wife. ८४. नाराजके धनं चास्ति नाम्ति भार्याप्यराजके। इदमत्याहितं चान्यतः मत्यमगजके ।। (07-11) In a kingless land no money is safo, no wife i, under control and no trace of virtue can be found. ८५, नाराजके जनपदे कास्यन्ति सभा नराः । उद्यानानि च रम्यानि हटा. पुण्यगृहाणि च ॥ (07--12) In kingleas realms. joyful citizens do not father in pleasuro-ardons nor resort to holy places.

·अयोध्याकाण्डम्
४६. नाराजके जनपदे यज्ञशीलाः द्विजातयः।
मनाण्यन्यामते दान्ता ब्राह्मणा सशितवतो ॥
(67--13)
In a kingless land bralimins versed in
sastras do not perforni the sacrificial rites
with vows and solonnities.
८७. नाराजके जनपढ महायज्ञेषु यज्जनः ।
ब्राह्मणा सुसपन्ना निसृजन्त्याप्तदक्षिणा ॥
{07--11)
In a kingless land, wealthy brahmins do
not dole out their moneys during the august
sacrificial offerings
८८. नाराज के जनपढे प्रभृतनटनर्तका ।
उत्मनाश्च समाजाश्च वर्धन्ते राष्ट्रवर्धना ॥
(670)
In a kinglegs land not soon the
mirth of foasts and gatheringe with musical
entertainments and dance recit ils
८९. नाराज के जनपद सिद्धार्था व्यवहारिण ।
स्थामिरनुरज्यन्ते स्थाशीला क्याप्रिये ॥
(37--16)
In a bingle99 land, the orport story tollers
do not dolight the cager und gathering crowd
with lovoly stories and pleasant talus
९०. नाराज जनपद उद्यानानि ममागता ।
मायाद्वे क्रीडितु यान्ति कुमार्यो हमपिताः ।।
(07--17)
are

·रामायणमुक्तावली
In a kingless land, the scholars versed in
saored lore, do not debate and aigue under
the shades of woods and groves,
१००, नाराजके जनपदे माल्यमोदकदक्षिणा ।
देवताभ्यर्चनार्थाय कल्प्यन्ते नियतेने ॥
(67--27)
In a king less land, are not to be seen
godfearing devotees resorting to places of
worship with offerings of flower garlands and
sweetmeats
१०१ नाराज जनपढे चन्दनागरुरूपिता ।
राजपुना विराजन्ते वमन्त इव शासिनः ।।
(07-28)
In a kingless land, princes adorned with
sandal pastes, red and chocolate, do not look
gry like the blossomed trees in spring.
१०२, यथा धनुदका नद्य यथावाप्यण वनम् ।
अगोपाला यथा गानः तथा राष्ट्रमराजकम् ॥
(37--21)
Like rivers without water, nieadows without
grass and cows without cowherds, a kingdom
18 without a king
१०३, नाराजके जनपदे म्बक भपति कस्यचित् ।
मत्स्या इस नरा नित्य मक्षयन्ति परस्परम् ।।
(vt.-81)
In a kinglogs realm, nono may call his
wealth ins own and each will proy on the
other ovory ay oven as one fish dovovours
anothor,

·अयोध्याकाण्डम् २५ १०४, यो हि संमिन्नमर्यादा नास्तिका छिन्नसंशयाः। तेऽपि भानाय कल्पन्ते राजदण्टनिपीडिताः ।। (67-2) Even those lawless miscicants and atheists wio are not afraid of punishment from the state, lead a good ]jfe after they are sentenced by a Law Court १०५. यथा दृष्टि शरीरस्य नित्यमेव प्रवर्तते । तथा नरेन्द्रो राष्ट्रस्य प्रभव मत्यधर्मयो । (67-- 33) As is the sight to guide the body in. variably in the daily avocations of life, so is the king to guide tho kingdom in the path of truth and virtue १०६. गजा मत्य च धर्मच राजा कुलपना कुलम् । राजा माना पिता चेन राजा हितकरो नृणाम् ।। (67--3) For the citizens the king 19 the embodiment of truth and virtue and is also the pride of their high birth, the king is their mother, the king is their father and in short the king is their very benefactor. १०७. यमो वैश्रवण शको वरणच महागल । विशेष्यन्ते नरेन्द्रेण वृत्तेन महता तत ॥ (07--85) A king of high character casily excels cvon the Gods Yama, Kubera, Indra and mighty Varuna.

·२६ रामायणमुक्तावली १ १०८. अहो तम इवेदं स्यान्न प्रजायेत किंचन । राजा चेन भवेझोके विमजन्साध्वसाधुनी ।। (87-36) Alas! a kinglegs land, is onveloped in darknees, as it were, and none can seo or<ifferentiate the right froni the wrong. १०९. नरो यानेन यः स्वप्ने खरयुक्तेन याति हि। अचिरात्तस्य धूमाग्रं चितायां संग्रदृश्यते ॥ (63--18) The smoke of the funeral pyre will soon be seen of the man who rides an ass-drawn chariot in hisdream. ११०. अङ्गप्रत्यङ्गजः पुत्रो हृदयाचापि जायते। तम्मात्प्रियतमो मातुः प्रियत्नान तु वान्धवाः॥ (74-1) A son is the most beloved by the mother, even more than vill her relations, as he is the offspring not only of the soveral limbs of her body but also of her heart. १११. न नूनं दैवतं किंचित्कालेन बलवत्तरम् । (E9-11) Thero is no deity more poworful than Fate. ११२. पूर्वापकारिणां त्याग न हाघमों विधीयते ! (10--24) There is nothing wrong in dissociating ourselves with those who bad wrongelus before.

·अयो याकाण्डम् २७ मन्त्री विजयमूल हि राज्ञा भवति (राघव) । सुमहतो मन्त्र वररमात्ये शासकोटैि !! (100-17) A sound ministorial advice given by experienced ministers woll verged in the laws of truth and virtue 18 the very foundation which the prosperty of kings rosts on ११४ पण्डिनोह्यर्थकृच्छ्रेषु कुर्यानिश्रेयस महत् । (100) The learned will in times of difficulty bring endless glory (by solving knotty problems) ११५ महस्राण्यपि मूसाणा यापास्ते महीपति । अथाऽप्ययुताय नामित तेषु महायता) (100--21) No help will come to a king it he seeks Advice from thousands of eyıl advisers or even a ten thousand of them ११६ एफोप्यमायो मेधावी शूरो दक्षो विचक्षण । राजान रानमात्र वा प्रापयेन्महती श्रियम् ।। (100-15) Lven if tliere bo a single nuinister if only he is wisc brave clever and discreet he will bring fame ind prosperity to ihing big or small though he may be ११७ उपाययुशल का भृयमंदपण रतम् । गरमचर्यकाम च यो नन्ति म ध्यते ॥ (106~~30) ·२८ रामायणमुक्तावली He who does not check the propensities of a clever and learned adviser, who takes delight inteasing the subordinates, whodesires wealth, though valourous, is easily crushed in the end. ११८. कालोतिक्रमणाचंब भक्तवेतनयोभृताः। भर्तु. कुप्यन्ति दुप्यन्ति सोऽनर्थः सुमहान्स्मृतः ।। (100-34) Inordinate delay in the distribution of rations and disbursenient of salary to the military, result in their indignation and abuse towards their master and this vill have no mean consequence. ११०. धर्मशास्त्रेषु मुख्येषु विद्यमानेषु दुर्बुधाः । बुद्धिमान्धीक्षकी प्राप्य निरर्थं प्रपदन्ति ते ॥ (100-40) When there are inportant and accepted codes of morals, ill-educated persons take a crooked view and oxpound them contrary wiso. १२०, यानि मिथ्यामिशन्तानां पतन्त्यभूणि (राषय)। तानि पुत्रपशूनमन्ति प्रीत्यर्थमनुशोमनः ।। (100---ht) The tears that flow from tho oyos of thoso falsely accused, destroy the children and cattlos of liim who rules merely to enjoy (royalty). १२१. नास्तिस्यममृतं क्रोधं प्रमादं दर्विमन्त्रनाम् । अदर्शनं जानयनां आलम्यं पतिताम् ।। (10-05) ·अयोध्याकाण्डम् २९ एकचिन्तनमर्थानां अनर्थश्च मन्त्रणम् । निश्चितानामनारम्भ मन्त्रस्यापरिरक्षणम् ॥ (100.-66) मङ्गळस्याप्रयोग च प्रत्युत्थान च सर्वतः । राजदीपाश्चतुर्दश॥ (100-67) These are the fourteen vices of a kingatheism, untruth, anger, carelessness, piocrastination, neglect of the learned, laziness, slavery to the senses, sole idea of amassing wealth, counsol with those that do not know the proper way. non commencement of the decided issues, absence of caution for secrets, non-use of the auspicious, and showing res peot to all and sundry १२२. ज्येष्टपुत्र स्थित राजन् न कनीयान्नृपो भवेत् । (102-2) The younger son should not be enthroned when there is the older. १२३ यदन्न पुस्पो भवति तदन्नास्तस्य देवता । (104--15) Whatever food a man tales, that has to be offered to his God. १२४. सुजीर नित्यशस्तस्य यः परैरुपजीव्यते । (राम) तेन तु दुर्जी य पगनुपजीवति ।। (105) One who 18 doponded upon by otbers leads a happy life, who.es one doponding on othiers leais a misorable hio. [6] ·३० रामायणमुक्तावली राम गीता १२५. नात्मनः कामकारोऽस्ति पुरुषोयमनीवरः । इतश्चेतरतथैनं कृतान्तः परिकर्पति ।। (105...--15) Man is not free to do anything as he likes as he is powerless. God alone moves him hither and thither in all his actions. १२६. सर्वेक्षयान्ताः निचयाः पतनान्ताः समुच्छ्याः । संयोगा. विप्रयोगान्ताः मरणान्त च जीवितम् ।। (105--16) All the accumulated treasures perish. Every climax has an anti-climax. All attachments end in separation and all life must come to an end. १२७, यथा फलानां पकानां नान्यत्र पतनाद्भयम् । एवं नरस्य जातस्य नान्यन मरणाद्भयम् ॥ (105.--17) All ripe fruits must drop down from tho tree. Even so a man has to await the inorit. able hour. १२८. यथाऽगारं दृढस्थूणं जीर्ण भूत्वाऽवसीदति। तथैव सीदन्ति नरा जरामृत्युक्शंगता ॥ (105.--- 18) Evon as a house with firm and massy pillars dilapidates, men are withered by old ago and oventually dio. १२९. अत्येति रजनी या तु मान प्रतिनिवर्तते । यान्येव यमुना पूर्ण समुद्रमुदकाकुलम् ।। (105-11)

·अयोध्याकाण्डम्
A night that had passed will not return;
aven as the waters of the Yumuna getting into
tlie ocean do not flow back
१३०. अहोरात्राणि गच्छन्ति सर्वे पां प्राणिनामिह !
आगृषि क्षपयन्त्याशु ग्रीप्मे जलमिवांशवः ।।
(105...-20)
Just as the sun's rays ovaporate quickly
all water during suinmer, even so the rolling
days and nights hasten our end.
१३१. आत्मानमनुशोच त्वं किमन्यमनुशोचसि।
आयुस्ते हीयते यस्य स्थितस्य च गतस्य च ॥
(105-1)
Why do you grieve for others. Griove
for thyself as every moment of yours is
graudually taking away your life whether
you remain stationery or move about.
१३२. महैव मृत्युग्रजति सह मृयुनिपीदति ।
गत्वा मुदीमध्यान सह मृत्युनिवर्तते ।।
(105--22)
Death closcly follows a man wherever he
goes and wherevor he gits, and roturns with
him, however long may be the distance tra.
volled by him.
१३३. गात्रेय बलयः प्राप्ताः श्वेतायेव शिरोरुहाः।
जरया पुरुषो जीर्णः किं हि कला प्रभावयेत् ।।
(15--23)
Wrinkles begin to appear all over tlio
body and tho hairs turn grey. Man's mortal

·रामायणमुक्तावली franie is crumbled by old age. By doing what will he be able to overcome it? १३४. नन्दन्त्युदित आदित्ये नन्दन्त्यस्तमिते खौ। आत्मनो नावयुध्यन्ते मनुष्या जीवितक्षयम् ।। (105_24) At the day dawn men are delighted with their acquisitions and at sun.sot they revel in nocturnal pleasures. But they forget that their life is shortened by each sun-rise and sun-set. (105--- १३५. हृप्यन्त्यूतुमुखं दृष्ट्वा नवनवामिहागतम् । ऋतूनां परिवर्तेन प्राणिनां प्राणसंक्षयः ।। -25) Mon rejoice at the advent of a season which connes afresh. Tho lifo of overy being is shortened by the changes of seasons. १३६. यथा काष्ठं च काष्ठं च समेयातां महार्णवे । समेत्य च व्यपेयर्यातां कालमासाद्य कञ्चन।। (105--28) एवं भार्याथ पुत्राश्च ज्ञातयश्च धनानि च । समेत्य व्यवधावन्ति ध्रुयो ह्येषां विनाभवः ।। (105.-27) Just as a tidal wave brings together two wooden piecos in a vast ocean and another wave separates them, even so wife and sons. relatives and wealth live togother for a short whilo and got thomsolvog poparated theroaftor. The separation of these is cortain.

·अयोध्याकाण्डम् १३७. नाव कश्विद्यामान प्राणी समाधवर्तते । तेन तमिन्न सामर्थ्य प्रेतस्यास्त्यनुशोचत ॥ (105.~~-28) There is not one who can live as ho intonds. What power thon has he over the death of those for whom he grieves. १३८. यथा हि साथै गच्छन्त याकश्चित्पथि स्थित । अहमध्यागमिष्यामि पृष्ठतो भवतामिति ॥ (15--29 एवं पूर्वगतो मार्ग पितृपैतामहो ध्रुव । तमापन्न कथ शोचेद्यस्य नास्ति व्यतिक्रम । (105-80) Aa a by-stanior on a road coming across a batch of travellers would say he will also follow them, even so do we follow the footsteps of our fore-father How can a person grievo when he is in that track from which he cannot swerve? १३९. वयसः पतमोनस्य स्रोतमो वाऽनिर्तिनः। आत्मा मुखे नियोक्तव्य मुखमाजः प्रजा स्मृता ।। (15-313 Like a torrent which cannot flow back, past life cannot be retraocd. Life should Thoreforo be directod towards happiness, as peoplo want to live a life of bliss १४०. एते यहुविधा शोकर विलापदिने नयाँ ? वर्जनीया हि धीरेण सारस्थामु धीमता ।। (105....asy

·रामायणमुक्तावली
A courageous and intelligent man shall
avoid in all moods and states these various
forms of griefs, lamentations and cries.
१४१. यथा मृतस्तथा जीवन् यथाऽसति तथा सति ।
यस्यैप युदिलाभम्स्योत्परितप्येत केन मः ॥
(108)
If only one realises that death is only
another phase of life and that non existenco
here is another form of existence somewhere,
what an earth can perturb hin.
रामगीता संपूर्णा
१४२, अन्तकाले हि भृतानि मुबन्तीति पुरा श्रुतिः।
(105.--13)
It is a traditional saying that senility
comes to all when they near their end.
१४३. पितुर्हि समतिकान्तं पुत्रो यः साधु मन्यते।
तदपत्य मतं लोक विपरीतमतोऽन्यथा ।।
(106--15
It is not proper for the son to approve of
the wrong action of the fathor when that act
is against the wishes of the people and the
recognised canons of convontion.
१४४. चतुर्णामोधमाणां हि गार्हस्थ्य श्रेष्ठमाश्रमम् ।
(100-22)
Of the four aslırams or tho stagos of life
that of tho houschioldor is the best.

·A man's conduct will roreal his lineage, Yalnur, high or low birth. And purity or othe:- अयोध्याकाण्डम् १४५, कः कस्य पुरुषो बन्धुः किमाप्य कस्य केनचित् । यदेको जायते जन्तुरेक एव विनश्यति ॥ (108-3) Who is related to whom in this world and what is there to be obtained by an object here? Every creature is born alone and dies alone. १४६. यथा ग्रामान्तरं गच्छन्नरः कश्चित्वचिद्वसेत् । उत्सृज्य च तमावासं प्रतिष्टेतापरेऽहनि ।। एवमेव मनुष्याणां पिता माता गृहं वसु । आवासमात्र (काकुत्स्य) भजन्ते नात्र सजनाः ॥ ( 105_-5,8) Just as a traveller bound for a destination halts on his way at a particular place and leaves it the noxt day, even so a man in his journey of life abodos a father, mothor, louso and wealth. Great men do not cling to them. १४७. निमर्यादातु पुरुपः पापाचारसमन्वितः । मान न लभते सत्सु भिन्नचारित्रदर्शनः ।। (103-3) People who have no restraint, who com. mit acts of sin and violate the rules of conduct will not be respected by the great. १४८. कुलीनमकुलीन पा वीर पुरुषमानिनम् । चारित्रमेव व्याख्याति गुचिया दिवाऽशुचिम् (18-19 wide of his thought anu duci.

·रामायणमुक्तावली १४९. अनार्यस्त्वार्यसंकाश. शौचाद्धीनस्तथाऽशुचिः। लक्षण्यवदलक्षण्यो दुःशीलः शीलवानिय ॥ (108.5) अधर्म धर्मयपेण गदीम लोकसङ्करम्। अभिपत्ये शुभं हित्वा क्रियां विधिपिवर्जिताम् ॥ (103.--6) To pretend to bą virtuous when there is none, to pretend to be pure when really one is not, to appear as possessing all the good qualities that make a righteous nian, to pretend to be a man of principles, when one does not have any and to act unrighteously in the garb of righteousness -all these are to be condemned. १५०. कामवृत्तस्त्वयं लोक कृत्लः समुपवर्तते । यद्वृत्ताः सन्ति राजान तद्वत्ताः सन्ति हि प्रजा. ॥ (103--- As is the king so are his subjects. If the king is sensuous his subjocts will also bo likewise. १५१. सत्यमेवानृशंस च राजवृत्त सनातनम् । तम्मात्मत्यात्मक राज्य मत्ये लोक प्रतिष्ठितः ।। (03--10) Ancient governmont was resting on truth and mercy. Truth was the principal factor of a kingdom as the univorse rosts on truth. १५२. ऋषयश्चैव देवाच सत्यमेव हि मेनिरे। सत्यनादी हि लोकेऽम्मिन्परमं गच्छनि लयम्॥ (10w-ily

·अयोध्याकाण्डम्
Gods and sages regard truth as the best
virtue. One who utters truth at all times
obtains eternal bliss.
१५३. उद्विजन्ते यथा सन्निरादनृतवादिनः ।
धर्मः सत्यं परो लोके मूल स्वर्गस्य चोच्यते ।।
(103--12)
Just as people are frightened at the mere
sight of a cobra, so are they when they see a
liar. The best virtue is truth and paradise is
also based on truth.
१५४. सत्यमेवेश्वरो लोके सत्यं पद्माश्रिता सदा।
सत्यमूलानि सर्वाणि सत्यान्नास्ति परं पदम् ॥
(103.6--13)
God is but truth; and all virtues follow
truth. Everything good comes of truth and
there is nothing higher than truth.
१५५. दत्तमिष्टं हुतं चैव तप्तानि च तपांसि च ।
वेदाः सत्यप्रतिष्ठानास्तस्मात्सत्यपरो भवेत् ।।
(103--11
Gifts, sacrifice, penance and the holy
Vedas - all aro based on truth. Therefore we
must ever follow truth.
१५६. एकः पालयते लोकमेक पालयते फूलम् ।
मजत्येको हि निरये एक स्वर्गे महीयते ॥
(103-15)
Ono protects the world and another pro.
tects his clar. One hies to the damned heli
and another enjoys tho hoavonly bligo.
[6]

·३८ रामायणमुक्तावली १५७. असत्यसन्धस्य सतश्चलस्यास्थिरचेतसः ! नैव देवा न पितरः प्रतीच्छन्तीति नः श्रुतम् ।। (103--18) The Gods and the forefathers do not bestow the appropriate fruits for the religious rituals done by those who aro not truthful but are fickle-minded. १५८. कायेन कुरुते पापं मनसा संप्रधार्य च। अनृतं जिह्वया चाह त्रिविधं कर्म पातकम् ।। (103--21) An untruth omanatos from tho mind, tongue and body, because the mind thinks of it, the tongue utters it and the body translates it into action. १५९. भूमिः कीर्तिर्यशो लक्ष्मीः पुरुपं प्रार्थयन्ति हि । स्वर्गस्थ चानुपश्यन्ति मत्यमेव भजेत तत् ॥ (100.--22) Kingdom, fame and name, and wealth await a truthful man and follow him oven after be quits this world for the other. Therefore one must evor bo wedded to truth, १६०. कर्मभूमिमिमां प्राप्य कर्तव्यं कर्म यच्छुभम् । अग्निायुश्च सोमश्च कर्मणां फलभागिनः ।। (103-25) Fire, Air and Moon have now becomo Gods, because prior to their becoming so, they did righteous acts when they woro in this world and as a consequence of thoir laving do110 so now enjoy an enviable elatus.

·अयोध्याकाण्डम् १६१. सत्यं च धर्म च पराक्रमं च भृतानुकम्पा प्रियवादितां च। द्विजातिदेवातिथिपूजनं च पन्थानमाहुः त्रिदिवस्य सन्तः ।। (1000-31) The virtuous say that truth, virtue, forli. tudo, kindness to all, sweet-words, reverence to Gods, brahmins and guests lead to the portals of Heaven. १६२. धर्मे रताः सत्पुरुषः समेताः तेजस्विनो दानगुणप्रधाना। अहिंगका वीतमलाश्च लोके भवन्ति पूज्या मुनयः प्रधाना ।। (109...~38) The effulgent sages in this world aro wedded to Dharma, and seek association only with the good; they are kind hearted and spotloss and are thereforo worshipped by all. १६३. पुरुषस्येह जातस्य भवन्ति गुरवस्त्रय । आचार्यश्चैव (काकुम्थ) पिता माती च (राघव) । (111--2) पितायेनं जनयति पुरुष (पुरुपर्षभ)। मनां ददाति चाचार्यः तस्मात्म गुरुरुच्यते ।। For every one that is born, thiore are throe masters (viz.) the precoptor, father and mother. The father brings him forth and the preceptor imparts him fnir knowledge and hence ho is known as 'Guru'. १६४. नगरस्थो बनस्यो वा पापो वा यदि वा शुभः । पामां सीणां प्रियो भर्ता तामा लोसा महोदयाः ।। (111) "..

·रामायणमुक्तावली A woman goes to the worlds of bliss if only she cheerfully serves her lord wherever he may be, living in beautiful cities or suffering in the forests, and whatever he may be, & sinner or saint. । १६५. दुःशीलः कामवृत्तो वा धनैर्वा परिवर्जितः। स्त्रीणामार्यस्वभावानां परमं दैवतं पतिः ।। (117--23) The husband is the God for a wortby wife be he a wreck, or be he sensuous or devoid of property. १६६. पतिशुश्रुपणान्नार्याः तपो नान्यविधीयते । (18) For a woman there is no penance greater than devotion to her husband.

·॥ आरण्यकाण्डम् ॥
१६७. अधर्मस्तु महांस्तात भवनस्य महीपतेः।
यो हरेद्रलिपड्भाग न च रक्षति पुत्रवत् ॥
(8--11)
That king who, taking a sixth share of
the produce as tribute from his subjects, does
not protect them as his sons verily commits &
heinous,sin.
। १६८. युद्धानः स्वानिव प्राणाप्राणैरिष्टान्सुतानिव।
नित्ययुक्तः सदा रक्षन्सान्विपयवासिनः ।।
(G....12}
प्रामोति शाश्वती (राम) कीति म बहुवार्पिकीम् ।
ब्रह्मणः स्थानमासाद्य तत्र चापि महीयते ।।
(B-13)
That king who without being indolent,
takes care of his subjects as he would his near
and dear ones, enjoys a long loase of glorious
reign and afterwards goes to Brahmaloka
where he is adored by Brahma.
१६९, यत्करोति परं धर्म मुनिर्मूलफलाशनः ।
तब राशचतुभांगः मजा धर्मेण रक्षतः ॥
{--14)
That king who rules bis subjects in strict
conforinity with tho established laws and looks
after tho hornita in the forests, obtain in
return a fourth of the fruit of their Dharus.

·४२
रामायणमुक्तावली
१७०. त्रीण्येव व्यसनान्यत्र कामजानि भवन्त्युत ।
मिथ्यावाक्यं परमकं तस्माद्रुतरावुभौ
परदाराभिगमनं विना बरं च रौद्रता ।।
Three evils emanate from desire; viz:-
uttoring falsehood, adultery with a wedder
wife, and causeless enemity, the latter two
being greater sins than the first.
१७१. कलुपा बुद्धिर्जायते शस्त्रसेवनान् । (.-28)
Our visdom is soiled by constant contact
with weapons.
१७२. धर्मादर्थः प्रभवति धर्मात्प्रभवते सुसम् ।
धर्मेण लभते मर्च धर्मसारमिदं जगत् ।।
(9-300
Through Dharma, wealth and happiness
are obtained. Through Dharma anything can
be obtained. Dharma pervades the whole
Universe.
१७३. आत्मानं नियमैस्तैस्तैः कर्णयित्या प्रयननः ।
प्राप्यते निपुणैर्धो न मुखालभ्यते सुखम्
॥
That everlasting happiness can be obtained
only by the proper observance of prescribed
rituals and onduring all tortures consequont
on such observances and not by leading an
indolent and easy.going life.
१७४. क्षत्रियैर्धायने चापो नातगब्दो भवेदिति ।
(10-3)

·A person, though he may be the lord of
the three worlds will perish if he is tyrannical
आरण्यकाण्डम्
४३
The warriors are armed with bows to
protect the suppliant from their foes.
१७५. एपा हि प्रकृतिः स्त्रीणामासृष्टेः (रघुनन्दन)।
समस्थमनुरज्यन्ति विषमस्थं त्यजन्ति च ॥
(10...-5)
It is in the naturo of women even from
the beginnings of creation that they please
their husbands when the latter are prosperous
and discard them in their distress.
१७६. शतहदानां लोलत्वं शस्त्राणां तीक्ष्णातां तथा ।
गरुडानिलयो. शैध्यमनुगच्छन्ति योपितः ।
(13.--6)
It is also in their nature to possess &
mind fickle as the evanescent lightning, sharp
as the weapons, fleot-footed as an eagle and
swift as the wind.
१७७. न पित्र्यमनुवर्तन्ते मातृकं द्विपदा इति ।
ख्यातो लोकप्रयादोऽयं भरतेनान्यथाकृतः ॥
(10-34)
It is a common belief in the world that
mon take after their inothers and not their
fathors but Bharata liad proved otherwise.
१५८. उद्वेजनीयो भूतानां नृशंसः पापकर्मकृत् ।
बयाणामपि लोकानामीश्वरोऽपि न तिष्ठति ।।
(20-3)
ani cruel.

·रामायणमुक्तावली १७२, लोभापापानि कुर्वाणः कामाद्वा योन धुध्यते। भ्रष्टः पश्यति तस्यान्त प्रामणी करकादिव ।। (27--5) He who commits a sin actuated by greed and desire and fails to see it, does not live long to achieve his object, even as a cameleon seeks its own death by swallowing the hailstone. १८०. न चिरं पापकर्माणः कृरा लोकजुगुस्मिता । ऐश्वर्य प्राप्य तिष्ठन्ति शीर्णमूला इव दुमा । (207) The cruel sinners discarded by the world, though they might attain prosperity, do not live long enough to enjoy them but perish soon like trees with decayed roots. १८१. अवश्य लभते जन्तु फल पापम्य कर्मणः । घोर पयांगते काले द्रुमाः पुप्पमिमातरम् ॥ (28.-8) A sinner cannot escape the consequenses of his sins at the appointed time, oven as the seasonal flowers blossom only at the appropriate seasons. १८२. विकान्ता बलमन्तो वो ये भरन्ति नरर्षभा । कथयन्ति न ते किश्चित्नेजसा न गम्तिा ॥ (13--27) Truly grort men of prowess and valour da not inake a vain boast of thoir capacity.

·Kings with no independont power of judg.
mont, who do not proporly rulo their kingdom
and who aro dependent on others ultimately
recerlo into oblivion is a chain of mountains
आरण्यकाण्डम्
१८३. सक्तं ग्राम्येषु भोगपु कामवृत्तं महीपतिम् ।
लुब्धं न बहुमन्यन्ते श्मशानानिमिव प्रजाः ॥
Agreedy king acldicted to sensual pleasures
and who acts at his sweet will and pleasure
is shunned by his subjects like cremation fire.
१८४. स्वयं कार्याणि यः काले नानुतिष्ठति पार्थिवः ।
स तु चै सह राज्यंन तैश्च कार्यविनश्यति ।।
(33.---4)
A king who fails to personally attend to
his duties at the proper moment, hastens his
downfall and ruins hirself and his realm.
१८५. अयुक्तचार दुर्दर्शमस्वाधीन नराधिपम् ।
वर्जयन्ति नरा दरानदीपङ्कमिव द्विपाः ।।
People will discard that king who seldom
sces them, neglects his proper duties and is
unbridled in his actions, even as elephants
shun miry rivers from a distance.
१८६. ये न रक्षन्ति विषयमस्वाधीना नराधिपाः ।
ते न वृद्धया प्रकाशन्ते गिरयः सागरे यथा ।
oubmergcd in the occan

·४६
रामायणमुक्तावली
१८७. यसात्पश्यन्ति दूरस्थान्सर्वानान्नराधिपाः ।
चारेण तसादुच्यन्ने गजानो दीर्घचक्षुपः ।।
(33...-10)
Kings are said to be far-sighted because
they could easily visualise the distant calami.
ties with the aid of spies.
१८८. तीक्ष्णमल्पप्रदातारं प्रमत्तं गर्वितं शठम् ।
व्यसने सर्वभूतानि नाभिधावन्ति पार्थिवम् ।।
(28_15)
If a king is ruthless, stingy, indifferent,
proud and arrogant, his subjects will not come
to his rescue in his times of distress.
१८९. अतिमानिनमग्राह्यमात्मसंभावितं नरम् ।
क्रोधिन.व्यसने हन्ति स्वजनोऽपि महीपतिम् ॥
(33--16)
A king who thinks too much of limself,
who is evasive, self-conceited and ever irritablo
has to be mortally afraid oven of his own kit);
and kin.
१९०. नानुतिष्ठति कार्याणि भयेषु न विमेति च ।
क्षिप्र राज्याच्च्युतो दीनस्तुणस्तुल्यो भविष्यति ॥
(33--17)
A king, who fails to attend to his duties
when there is fear and dangor, and is fool.
hardy is deposed in the end and he is compara.
blu only to worthlono grass.

·mentally awake and doos not indiscriminately
আবৃষ্টি
१९१. गुप्कैः काष्टैर्भवेत्कार्य लो टैरपि च पांसुभिः ।
न तु स्थानात्परिभ्रष्टैः कार्य स्याद्वसुधाधिपै. ॥
(33.-18)
Even dry twigs, cocoanut shell and dusty
sands are sopietimes useful; but a king fallen
from his sway cannot be useful even to that
extent.
। १९२. उपभुक्त यथा वामः सजो वा मूदिता यथा !
एवं राज्यात्परिभ्रष्ट ममर्थोऽपि निरर्थकः ॥
(as.mity
A doposed king though capable, is as
useless as a cast-off garment or need garland
of flowers,
१९३. अप्रमत्तश्च यो राजा सर्वनो विजितेन्द्रियः।
कृतनो धर्मशील स राजा तिष्ठते चिरम् ।।
(33-20
That king alone who is discruet, erudite,
Belf.controller, grateful and who oboys the
divine law, can rulo luis kingrom long.
१९१. नयनाम्यां ममुप्तोऽपि जागति नपचक्षुषा ।
व्यक्तमोधमयादश्च म राजा पूज्यते जनैः ।।
That king is vorily worshipped by his
subjects, who though pisically asleep is
(33-31)
punish or reward tliem.

·४८ रामायणमुक्तावली १९५. सुलभाः पुरुपा राजन्सततं प्रियवादिनः। अप्रियस्य तु पथ्यस्य वक्ता श्रोता च दुर्लभः ।। (37--2) Honey-coated words there are ever so many people to utter. But bitter truth though benevolent, is rarely spoken, much less listened to by any. १९६. अकुर्वन्तोऽपि पापानि शुचयः पापसंश्रयात् । परपापविनश्यन्ति मत्स्या नोगहदे यथा ॥ (83-35) Innocent persons, though they may not commit any sinful acts, are punished as & consequence of their mere association with evil doers. Even so the fishes in a serpentpond are destroyed by the snake destroyers along with the snakes. १९७. परदाराभिमर्शात्तु नान्यत्यापतरं महत् । (39-30) There is no sin more heinous than kidnapping the wives of others. १९८. भव पदारनिरतस्सदा! (38-31) Be over content with thy wedded wifo. १९९. बहवः साधनो लोके युक्ता धर्ममनुष्ठिताः । परसामपरायेन विनष्टाः सपरिच्छदाः ।। (38-20) ·आरण्यकाण्डम् Many virtuous persons perish with their families for the sinful acts of others, merely because of their association with those sinners. २००, वाक्यमप्रतिकूल तु मृदुपूर्व हितं शुभम् । उपचारेण वक्तव्यो युक्तं च वसुधाधिपः ।। (40.-.-10) A councillor should impart his advice to iis king dexterously, softly, pleasingly and lot fraught with danger. २०१. पञ्च रूपाणि राजानो धारयन्त्यमित्तौजसः । अग्नेरिन्द्रस्य सोमस्य वरुणस्य यमस्य च ।। (40-~12) Kings are supposed to possess the five qualities of the Gods - Agni, Indra, Soma, Yama and Varuna. २०२. औष्ण्यं तथा,विक्रमं च सौम्य दण्डं प्रसन्नताम् । धारयन्ति महात्मानो राजानः प्रायशो भुवि ।। (40-13) नम्मात्सर्वाम्यवस्थानु मान्याः पूज्याच पार्थिवाः ।। (10-11 Great kings generally pog8089 the charecteristics (of the 5 gods), ferosity, majesty. placidity, chastisement and tranquility, and they aro therefore at all timos respected and honoured by their subjects. २०३, अमात्यः कामवृत्तो हि राजा कापघमाश्रितः। निग्रायः सर्वथा सदिः न निग्राडो निगृह्यते ॥

·५० रामायणमुक्तावली A king though given to sinful ways led by passion, inustbe checked by his good ministers. If they do not, they deserve to be chastised. . २०४. धर्ममर्थं च कामं च यशश्व (जयतां चर)। स्वामिप्रसादात्सचिवाः प्राप्नुवन्ति (निगाचर) ।। (41--8) If a king is prosperous, his ministers will obtain Dharma, wealth, fame and all other things they desire. २०५. विपर्यये तु तत्सर्वं व्यर्थ भवति (रावण)। व्यसनं स्वामिवैगुण्यात् प्राप्नुवन्तीतरे जनाः ।। (41-9) If a king stoops to sin, his subjects will also perish with him, losing all happiness they try to get. २०६. रोजमूलो हि धर्मश्च जयश्च (जयतां वर)। तस्मात्सर्यास्ववस्थासु रक्षितव्या नराधिपाः ।। (41-10) Righteousness and victory dopend upon the ruler. So in spite of all odds, it is obligatory (on the part of the minister), to seo always that the king does not swervo from the path of virtue. २०७. राज्यं पालयितुं शक्यं न तीक्ष्णेन (निशाचर। न चापि प्रतिकलेन नाविनीतेन (राक्षम)। (+l.-.-lly A king who is piouit and tyrannical, auch rulos against tho iatorosts of his subjects, cannot rulo his kingdom long.

·आरण्यकाण्डम् ५२ २०८. ये तीक्ष्णमन्त्रास्सचिवा भज्यन्ते सह तेन वै। विपमे तुरगाश्शीघ्रा मन्दसारथयो यथा ॥ (41-13) Ministers who advise the king to be tyrannical over his subjects perish along with him, even as the unskilled riders perish along with their galloping horses when riding along an uneven road. २०९. स्वामिना प्रतिकलेन प्रजास्तीक्ष्णेन (रावण)। रक्ष्यमाणा न वर्धन्त मेपा गोमायुना यथा ॥ ((41---14) A king who mercilessly rules his subjects without caring for their welfare is akin to a wolf taking care of sheep. २१०. परंतकल्पा हि गतायुपो नरा. हितं न गृह्णन्ति सुहृन्दिरीरितम् ।। (41-20) The unfortunate whose end is near will not heed the advice of well-meaning friends. २११. अर्थी येनार्थकृत्येन संबजत्यरिचारयन् । तमर्थमर्थशास्त्रज्ञाः प्राहुराव (लक्ष्मण)। (43.-33) Tho economists define 'Artha' as the material gain thoughtlossly sought after by persons attracted by fascinations. २१२. स्वभावस्त्वप नारीणामेन लोक दृश्यते । विमुक्तधाथपलाः तीक्ष्णा भेदकग निय॥

·५२ रामायणमुक्तावली It is in the nature of women all over the world to be vicious, fickle, and sharp-tongued and to sow seeds of dissension (among friends) २१३. ननु सद्योऽविनीतस्य दृश्यते कर्मणः फलम् । कालोऽप्यङ्गीभवत्पन्न सस्यानामिव पक्तये ।। A sinner does not reap the consequences of his sing forthwith. They fructify at the appointed time,even as a harvest is reaped long after the seeds are sown. २१४, यथाऽऽत्मनः तथाऽन्येपां दारा रक्ष्या विपश्चिता । (50.-7) The wives of others must be protected (from dangers) as much as our own. २१५. राजा धर्मश्र कामश्च द्रव्याणां चोत्तमो निधिः । धर्मः शुभ वा पापं वा राजमूलं प्रवर्तते ॥ (50--0) The king is verily the best receptacle for righteousness, desire and wealth. So the people's fortune, weal and woe, all spring from the king २१६. काम स्वभावो यो यस्य न शक्यः परिमार्जितुम् । न हि दुष्टात्मनामार्यमावसत्यालये चिरम् ।। (50-1) Naturo ca nnot bo altered. Therefore tho wicked nature cannot bo sot right by any amount of oxamplo or procopt. Prospority 1100$ not rosiilo long in the abodo of thc vicked. .

·Omens, auguries and tho cries of birds,
आरण्यकाण्डम्
५३
२१७. म भारः सौम्य भर्तव्यो यो नरं नावसादयेत् ।
तदन्नमपि भोक्तव्यं जीर्यते यदनामयम् ।।
(50.-27)
One must carry only so much heavy load
as one can carry and inust eat only so inuch
food as one will be able to digest.
२१८. यत्कृत्या न भवेदों न कीर्तन यशो भुवि ।
शरीरस्य भवेत्खेद कम्तत्कर्म समाचरेत् ॥
(Sva-28)
No sane man will do such actions as will
not bring him virtue, name and fame but which
may simply involve waste of labour and
energy.
२१९. पापानुबन्धो ने यस्य कर्मण कर्म को नु तन् ।
कुचीत लोकाधिपति स्वयभूभगवानपि ।।
(51-32)
Even Brahma, the Lord of all the worids
dare not do an unrighteous act and face the
unpalatable consequences.
२२०. निमिचं लक्षाज्ञानं शकुनिम्बरदर्शनम् ।
अवश्यं मुखदु सेषु नराणां प्रति दृश्यते ।।
foreshadow the coming events of the weal
and woo of nien.
२२१. मुमणां हि मपां यत्पश्य तन्न गेचने ।
(8)

·रामायणमुक्तावली
All those who are nearing their ends turn
a deaf ear to all good counsels,
२२२. उत्साहवन्तो हि नरा न लोके
सीदन्ति कर्मस्खतिदुष्करेषु ॥
(63.-10)
The courageous are never upset by the
failures in their undertakings, difficult thougli
they may be
२२३. युक्तदण्डा हि मृदयः प्रशान्ता वमुधाधिपाः।
(15)
The kings, though armed with weapons,
should use them sparingly in mild times.
२२४. बुद्धया युक्ता महायात्राः विज्ञानन्ति शुभाशुभे।
(28--16)
The wise and the great aro able to discern
the right and the wrong by their reasoning
Power and logic.
२२५. अदृष्टगुणदोपागामधूतानां च कर्मणाम् ।
नान्तरेण क्रियां तेषां फलमिष्ट प्रपति ।।
(08.--17)
Persons are not awaro of the acts dono
by them in their prorious births; they cannot
soe tho virtuous or the wicked side of those
acts; but it is cortain thut tho fruits that are
now being onjoyed must conform to the acts
Gone by clien: bofore.

·भारण्यकाण्डम्
२२६. सर्वत्र सलु दृश्यन्ते साधवो धर्मचारिण ।
शूरा. शरण्याः (सौमित्र) तिर्यग्योनिगतेप्यपि ॥
(88-24)
Great and valourous souls who tread the
path of the virtuous, and who are ever ready
to help the weak, are found all over even in
the animal kingdoml,

·॥किष्किन्धाकाण्डम् ॥ २२७. स्मृत्वा वियोगजं दुःसं त्यज स्नेहं प्रियजने। अतिस्नेहपरिवानिर:-॥ । Mindful of the pangs of separation, give up all attachments to those near and dear. A wick, though cooled by moisture, burris by close contact with oil, २२८. अर्थो हि नष्टकार्याथैः नायत्नेनाधिगम्यते । (1-121) An action which does not yield the expected result must be done over again with firm resolve to produce the desired <bject. २२०. उत्साहो बलवानार्य नास्त्युत्साहात्परं बलम् । सोत्माहस्यास्ति लोकेऽस्मिन्न किश्चिदपि दुर्लभम् ।। (1---122) Zeal is a potential power and nothing is more powerful than that. There is nothing that cannot be achieved in this world by a zealous pursuit. २३०. व्यसने चाऽर्थकले या भये वा जीवितान्तके। विमृशन्यै स्वया युध्या धृतिमानावसीदति ॥ (7-1) A courageous nian is not at all perturbed cven in times of distress, loss or fear or even when he is to lose his life. He will always bo lovel-headed by reasoned aid.

·३१. बालिशस्तु नगे नित्यं चैकल्यं योऽनुवति ।
म मनत्यवश. शोक भाराकान्तब नौजले ।।
(7--10)
A man who is childish and despondent
sinks in the ocean of Sorrow, losing his senses
even as an overladen boat in the water.
॥
२३२. ये शोकमनुवर्तन्ते न तेषां विद्यते सुखम् ।
तेजश्व क्षीयते तेपो ..
{7--12)
Persons who are over-powerod by grief
do not thrive; they also lose their glory.
२३३. रजतं वा सुवर्ण वा वस्त्राण्याभरणानि च ।
अविभक्तानि साधूनामवगच्छन्ति साधवः ।।
Gold and silver, garments and orniments
are said to be common and indivisible property
among the noble and the virtuous,
२३४. आइयो वापि दरिद्रो वा दुःसितः मुखिनोऽपि वा।
निदोपो या सदोपो या वयम्यः परमा गतिः ॥
(
86)
A friend must at all cost be given a help.
ing hand, be he rich or poor, happy or niser.
able, sinful or blameless,
२३५. धनत्याग: मुसत्यागो देहत्यागोऽपि या पुनः ।
क्यस्यार्थे प्रयन्ते म्नेह या नथाविधम् ।।
(B)

·५८ रामायणमुक्तावली It is but hcet that onesacrifices one's wealth, happiness or even one's life if need be for the sake of a friend. २३६. उपकारफलं मित्रं अपकारोऽरिलक्षणम् । - Help in times of need is the resultant of friendship and harm is the sign of enemity. २३७. दुःखितः मुखितो वापि सख्युनित्यं मखा गतिः । (8-40) In times of prosperity or adversity a friend is always the sole resort. २३८. यो हि मत्तं प्रमत्तं वा सुप्तं वा रहितं भृगम् । हन्याम भूणहा लोके ॥ (1-36) He is indeed to be classified as a slayer of an unborn child in the wonib, who kills a drunken man, a lunatic, one who is sleeping. or one who is defenceless. .... .... .. २३९. दत्ताभयवधो नाम पातक महदुच्यते । (12--23) The slaughter of a frion givon protection is a most heinous erime. २४०. अधर्पितानां शूराणां ममरेप्पनिवर्तिनाम् । धर्पणामर्पणं (भीरु) मग्णादतिरिच्यते ॥ (10.-3) Chivalrous warriors who do not rotrace thoir steps in the battlo-fiold, prefer to givo up ·Ho who slays kings, brahmins and cowg. a dacoit, ho who delights in teasing animals, an infiitel and the youngerbornthor who untiuno চিকিঙ্কা their ghosts to bearing an unavenged disbonour २४१. दमः शमः क्षमा धर्मो धृतिः सत्यं पराक्रमः। पार्थिवानां गुणा (राजन) दण्डथाप्यपराधिषु ।। (170-17) Control of senses oxternal and internal, ationce and virtue, manliness and truth, &lour and punisiimont of the wrong-loers to all the charecteristics of a king. २४२. साम दान क्षमा धर्म. सत्यं धृतिपराक्रमौ ! पार्थिवानां गुणा (राजन) दण्डथाप्यपराधिषु ।। (17-~37) Peave-making, winning over the enemies by generosity, patience, virtue, truth, courage &rid valour, and bringing the ottenders to book are the primary charecteristics of a king. २४३. नयथाविनयश्चोभौ निग्रहानुग्रहायपि । राजत्तिरसंकीणा न नृपाः कामवृत्तय ।। (17--1) Justice and morcy, roward and punishmont, are not to be indiscriminately exercised by kings at their wliims and fancios, २५४. राजहा ब्रह्महा गोल चोरः माणिमये रतः। नास्तिक परिवेता च स निरयगामिनः ।। . (Rm34)

·६०
रामायणमुक्तावली
ly marries while his elder remains unniarried,
all these wond their way to hell.
२४५. सूचकश्च कदर्यश्च मित्रानो गुरुतल्पगः ।
लोकं पापात्मनामेते गच्छन्ते नात्र संशयः ।।
(17.-5)
A tale-bearer. miser, one who betrays a
trusted friend, one who comimits adultery
with his preceptor's wife, . all these verily
go to the world of singers.
२४६. नयश्च विनयश्चोभो यस्मिन्सत्यं च सुस्थितम् ।
विक्रमश्च यथादृष्यः स राजा देशकालवित् ।।
(18--8)
He is verily a proper king who never
deviates from truth,statesmanship, who shows
reverence to great men, who possesses powers
worthy of his race and adjusts himself to
time and place.
.
२४७. ज्येष्टो भ्राता पिता चैव यश्च विद्या प्रयच्छति ।
त्रयस्ते पितरो ज्ञेया धौ पथि हि वर्तिनः ॥
(12-13)
For those who do not transgress the
righteous path--the older brother, father and
the preceptor, are all to be considered as
fathers.
२४८. यवीयानात्मनः पुवः शिष्यवापि गुणोदितः ।
पुनवत्ते तयधिन्न्या धर्मवेदन कारणम् ।।

·ছিলাজম ६१ The lays followed by the good enjoin that the younger brother, the son, and the wellbehaved disciple are to be treated alıke as song. २४९ सूक्ष्म परमदुर्जेय सतां धर्म (प्लगम)। हृदिस्थ सर्वभूतानामामा वेद शुभाशुभम् ।। (18--15) The laws of Dharma are inconceivable and transcend the human power of imagin. ation All-pervading God who dwells in the hearts of all, knows what as right and wrong, २५० औरसी भगिनीं वापि भार्या वाऽप्यनुजस्य य । प्रचरेत नरः कामात्तस्य दण्डी बघ स्मृत ।। (18--23) Seduction of a daughter, uterino sistor or a brothur's wife with criminal intentions 18 punishable only with death. २५१ राजमिधृतदण्डास्तु कृता पापानि मानगा । निर्मला स्वर्गमायान्ति सन्तः सुक्रतिनो यथा ।। (18-310 Even wrong doors, if only they aro pu nished by the king for their sinful acts become absolved and attain the world of bliss on a pat with the virtuotis २५२ शासनाटा पिमोक्षाचा स्तेन मनेगाद्विमुच्यते । राजा त्वगामापापस्य नदपामोति फिन्विपम् ।। [0

·रामायणमुक्तावली
A thief punished or pardoned by the king
becomes free from sin but a king who leaves
the wrong-doers scot-free goes to hell,
२५३. दण्डये यः पातयेदण्डं दण्डयो यश्चापि दण्डयते ।
कार्यकारणसिद्धार्थावुभौ तौ नायसीदतः ।।
(18)
A king who punishes the wrong.doer and
he who is punished for his sins, both the door
and the done, eventually obtain bliss and
beconie free from censure.
२५४. गुणदोपकृतं जन्तुः स्वकर्मफलहेतुकम् ।
अव्यग्रस्तदवाप्नोति सर्व प्रेत्य शुभाशुभम् ॥
(21.-3)
All created beings, reap in the other
world the fruits of their good and bad actions
done intentionally or otherwise in this world,
unaffected by tho actions of others.
२५५. शोच्या शोचसि के शोच्य दीन दीनानुकम्पसे ।
कस्य को वाऽनुशोच्योऽस्ति देहसिन्बुद्धदोपमे ।।
(211)
Grieve thyself; why dost thou griovo for
othors. Pity thysolf; whore is tho timo to
pity others. Who is togrieve for whom when
every one possesses the bubble-like body
ready to burst at any moment.
२५६. देगकालौ भजस्वाद्य धममोण, प्रियामि।
सुखदु रामहः काले (मुग्रीवशगो) भव ।।
(22--10)

·विष्किन्धाकाण्डम् ६३ न चातिमणयः कार्यः कर्नच्योऽमपायच ते उभय हि महान्दोपस्तम्मादन्तरटग्भव ॥ {22.-22) Adjust according to the needs of time and place. Be strong in woe and humble in weal, and do not lose your balance in pain or pleasure, Do not befriend any one too much nor show unfriendliness to any. Both are Serious faults and therefore seek the golden mean. २५७. पतिहीना तु या नारी काम भवतु पुत्रिणी। धनधान्यैः सुपूर्णापि विधवेत्युच्यते जनैः ।। ((23--14) A woman who losos her husband, thougly she may be tho mother of children and pogo sess agricultural wealth and riches. is still called a widow. २५८. मात्र प्रयोगाद्विविधाच वेदा- दात्मा ह्यानन्य पुस्पस्य दारा । दारप्रदानान्न हि दानमन्य- अदृश्यते ज्ञानवतां हि लोके ॥ (2+---39) It is stated in the several scripturos and the codos of morals that a wedded wife is inseparable from her lusband. The great and the viso opino that there is no greater gift in this world than tho gift of a brido. २५९. न शरपल्यः परिदेवयन्ति । Cat-43) Tbe wives of the chivalroue noyer bemoan.

·रामायणमुक्तावली
२६०. न कालादुत्तरं किंचित्कर्म शक्यमुपासितुम् ।
(25-3)
There is no power greater than Fate to
direct each event.
२६१. नियतिः कारणं लोके नियतिः कर्मसाधनम् ।
नियतिः सर्वभूतानां नियोगविह कारणम् ।।
(25---4)
The All-Powerful Fate is the root-cause
of everything in this world. It is Fate that
controls the destinies of men and their
actions.
२६२, न कर्ता कस्यचित्कश्चिनियोगे चापि नेश्वरः ।
स्वभावे वर्तते लोकस्तस्य कालः परायणम् ।।
(25.-5)
Nono is master of himself and he cannot
act as he pleases. Fato guides and controls
everything according to its destined course.
२६३. न कालः कालमत्येति न कालः परिहीयते ।
स्वभावं च समासाद्य न कश्चिदतिवर्तते ।।
(251
Tho courses of Fato are controlled by
nono but itself. It is unalterable, imperisha.
ble and cannot be influenced, and is working
in consonance with the laws of nature.
२६४, न कालस्यास्ति बन्धुत्वं न हेतुर्न पराक्रमः।
न मित्रजातिसंबन्धः कारण नात्मनो यशः ।।
(25--7)

·শিকিশাকাহ Fate has no relatives and cannot be conquered by valour. It has no frionds or relations to be influenced by. It is the root-causo of all and is wholly independent of everybody. २६५. किं तु कालपरीणामो द्रष्टव्यः साधु पश्यता । धर्मथार्थव कामच कालकमसमाहितः । (256) Our actions controlled by Fate fructify at the scheduled hour and all our virtue, happi. ness, and prosperity blogsom at the time appointed by it. २६६, उपकारेण वीग्स्तु प्रतिकारेण युज्यते । अकृतज्ञोऽमतिकृतो हन्ति सचवतां मनः ।। (27-~45) A chivalrous man ſeels grateful for tho help he gets from others and does them a good fleed in return; but an ungrateful wretch is disdained by all. २६७. यो हि मित्रेषु कालज्ञः सततं साधु वर्तते। तस्य राज्यं च कीर्तिश्च प्रतापचामिनर्वते ॥ (22-103 A king who is attached to his friends and adjusts to tho needs of time, onhaucos his Dame and fame and his kingdoin tlirives well. २६८. यस्य कोशव दण्डव मित्राण्यात्मा च (भूमिप)। समवेतानि सणि स राज्यं महदश्नुते ॥ (20-11) Aking who properly balancos his treasury, unishinent, friends and his own colf enjoys happy roign, ·रामायणमुक्तावली २६९. अर्थिनामुपपन्नानां पूर्व चाप्युपकारिणाम् । आशा संश्रुत्य यो हन्ति स लोके पुस्पाधमः ॥ (39-71) He is the dreg of humanity who fails to render a promised help to one who had previ. ously done him good and who seeks his help in adverse circumstances. २७०. शुभं वा यदि वा पाप यो हि वाक्यमुदीरितम् । सत्येन परिगृहानि म वीरः पुरुषोत्तमः ॥ (30-72) He is the greatest among men who keeps up his promise, be it good or sinful. २७१. कृतार्था यकृतार्थानां मिलाणां न भनन्ति थे। नान्मृतानपि कन्यादा कृतनानोपभुजते ।। (30-73) Even vultures disdain the corpses of those who while alive, were ungratoful to their friends who rendered thom valuablo and timely help. २७२. सर्वथा सुकरं मित्र दुष्कर परिपालनम् । अनित्यत्वाच चित्तानां प्रीतिरल्भपि भियते ।। (32-7) It is easy to acquire friendship but vory hard it is to maintain it Due to the inconstancy of the mind, tho friondship dios at the slightest irritation. २७३. न हि मीप महान्मान. पचिरन्ति दारुगम् । (88...-.35) ·000e of women, is born of arespectable family, who is sympathetic, who ae solf.control, who is grateful ២ Great mes do not misbehave in the pres- २७४. पानादयश्च धर्मश्च कामच परिहीयते । धर्मलोपो महाँस्तायत्कृते प्रतिकुर्वतः ।। अर्यलोपश्च मिलम्य नाशो गुणवतो महान् ॥ (38-45 Prosperity, virtue, and happiness aro ruined by drink. Drink leads & man to ingratitude and results in the loss of his friends 1 and wealth. २५. देशकालौ हि न गार्थधर्मा- चपेक्षते कामरतिर्मनुष्यः । (33.my A man overpowered by lust doos not care for time and place nor doos he think of his own prosperity and virtue. २७६, अच्छले मित्रभान सतां दारावलोकनम् । (33-2 There is nothing wroas in looking at a sontleman's wifo with a friongly oyo. २७७. सच्चाभिजनसंपन्नः सानुक्रोशो जितेन्द्रियः । कृतजः सत्यवादी च राजा लोके महीयते ।। That king plio poss09808 good traits, the and ifutiful, io respexled all ovor.

·रामायणमुक्तावली २७८. यस्तु राजा स्थितो धर्मे मित्राणामुपकारिणाम् । मिथ्याप्रतिज्ञा कुरुते को नृशंसतरस्ततः ॥ (3--8) That king who, deviating from the right path, does not fulfil his promise to those that helped him is the worst imaginable tyrant. २७९. शतमधानृते हन्ति सहस्र तु गवानृते । आत्मानं स्वजन हन्ति पुरुपः पुरुषानृते ।। 13-1) By uttering a falsehood to secure a horse one commits tlie sin of killing a hundred horses, and by uttering a lie to secure a cow one commits the sin of killing a thousand Cows. But by speaking a falseliood before a high-souled man, one courts one's own ruin as well as of those near and dear to hiin. २८०. पूर्व कृतार्थी मित्राणां न तत्प्रतिकरोति यः । कृतमः सर्वभूतानां स चध्यः (प्लवंगश्वर) । (34--10) Of all the sinnors, he is to bo hanged who shows ingratitude to his friends who helped him in his distross. २८१. नमने च मुराप च चोरे भनवते तथा। निप्कृतिषिहिना सन्दिः कृतमे नालि निष्कृतिः ।। (34--14) Expiations there are for cortain kinds of sins such as the murder of a bralımin, drinking, theft, and failure to perform religious ritos; but there is no rodomption for ingratitule. .

·Ono should novorbedisheartened. Despair eventually leads to miseries and kills a man किष्किन्धाकाण्ड २८२. हिला धर्म तथाऽर्थ च कामं यस्तु निपेवते । स वृक्षांय यथा सुप्तः पतितः प्रतियुध्यते ॥ (38--20) He who seeks pleasure devoid of gain or virtue is akin to hini who sloops at the top of a tree and wakes only when he falls below. २८३. अमिवाणां वधे युक्तो मिलाणां संग्रहे रतः । त्रिवर्गफलभोक्ता तु राजा धर्मेण युज्यते ॥ He is a true and lawful king who destroys his foes and helps his friends, and thereby reaps the fruits of virtues, gain and happi- २८४. विधिः किल नरं लोके विधानेनानुवर्तते । (58.4) Fate has pro-ordained every occurrence २८५. न हि सामोपपनानां नहर्ता विद्यते कचित् । (38~~ Who will bo go apathetic as to refuse a request politely made. २८६. न विपाद मनः कार्य विपादो दोषवत्तमः । विपादो हन्ति पुरुष वालं अद्ध इबोरगः ॥ (Mally fren 4 an furious serpent kills a bor. [10] loss in this world.

·॥सुन्दरकाण्डम्॥
२८७. कर्तव्यमकृतं कार्य सतां मन्युरुदीरयेत् ।
(1-96)
Great men become indignant when an act
that ought to be done is not done.
२८८. अतिथिः किल पूजाहः प्राकृतोऽपि विजानता !!
(10-118)
The wise honour their guests even though
they are of the common folk.
२८९. भूताश्चार्था विपद्यन्ते देशकालविरोधिताः।
विल्य दूतमासाद्य तमः सूर्योदये यथा ॥
(2-31)
Matters of whoso fruitful results ono is
sure, fail to fructify if they are entrusted to
a tactless ambassador who acts contrary to
the needs of time and place, even as darkness
is dispolled by sunrise.
२९०. अर्थानान्तरे बुद्धिनिश्चितापि न शोभते।
घातयन्ति हि कार्याणि दूताः पण्डितमानिनः ॥
(2---40)
An ambassador who thinks too much of
his capacity and intelligonoe brings ruin to
his master by mishandling ovon simple affairs.
end failing to adopt the course of action
: decided upon by the council of ministers.

·them ns you will your own. Sot an erabiple
सुन्दरकाण्डम्
७१
२९१. मनो हि हेतुः सर्वेपामिन्द्रियाणां प्रवर्तने ।
शुभाशुभास्यवस्थासु तच्च मे सुव्यवस्थितम् !!
(11-41)
Mind is the cause for the direction of all
senges leading to good and evil acta,
२९२. अनिदैः थियो मूलमनिर्वेदः परं सुखम् ।
अनिवेदो हि सततं सर्वार्थेषु प्रवर्तकः ॥
(12---10)
Choor leads to prosperity. Cheor is happi.
1889. All actions done with entlıusiasm lead
togood results.
२०३. करोति सफलं जन्तोः कर्म यत्नत्करोति मः।
तम्मादनिर्वेदकृतं यत्रं चेष्टेऽहमुत्तमम् ।।
(12-11)
Whoover does anything with enthusiasm
rarely fails to achieve his object.
२९१. भर्ता नाम परं नार्या भूपण भूपणादपि ।
(16--25)
For womon there is no ornament more
valuable thing their husbands.
२९५. यया तर नयाऽन्येषां दारा रक्ष्या (निशाचर)।
आत्मानमुपमां कृत्वा स्वेषु दारेषु रम्यताम् ।।
(21--7)
Honour the wives of others and protect
by loving your own wife.

·७२
रामायणमुक्तावली
२९६. अतुष्टं स्वेषु दारेषु चपलं चपलेन्द्रियम् ।
नयन्ति निकृतिप्रज्ञ परदाराः पराभवम् ।।
(21-8)
The wives of others illegally' sought after
by a lusty and indiscreet man discontented
with his wife, hasten his downfall
२९७. अकृतात्मानमोसाद्य राजानमनये रतम् ।
समृद्धानि विनश्यन्ति राष्ट्राणि नगराणि च ।।
(27--1)
A thriving realm with all its cities will
be ruined by an indiscreet monarch indulging
in base pleasures.
२९८. अभिनन्दन्ति भूतानि विनाशे पापकर्मणः ।
(21--18)
All beings rejoice over the death of sinners.
२९९. वामः कामो मनुष्याणां यस्मिन्किल निध्यते।
जने तमिस्त्यनुक्रोशः स्नेहश्च किल जायते।।
(221)
The lawless love evinced by men to womon
makes them bear their scorns and shot friend.
linogg in return.
३००. अकामां कामयानस्य शरीरमुपतप्यते।
इच्छन्ती कामयानस्य प्रीतिर्भवति शोभना ।।
(22--2)
Tho boxly enaciates whon vo lovo ono
who does not respond; but there is real jos
when the love is heartily reciprocate.

·'मुन्दरकाण्डम्
५३
३०१. लोकप्रबादः सत्योऽय पण्डितै समुदाहृतः।
अकाले दुर्लभो मृत्यु. खिया वा पुरुषस्य वा ।।
(25...-12
The proverbial satement of the learned
in the world that Death does not approach
any man or woman out of time, is only too
true.
३०२. धन्याः खलु महात्मानो मुनयस्त्यक्तकिल्मिपाः ।
जितात्मानो महाभागा येषां न स्तः प्रियाप्रिये ॥
प्रियान्न संभवेदुःसमनियादधिक भयम् ।
ताभ्यां हि ये वियुज्यन्ते नमस्तेपां महात्मनाम् ॥
(28.---49,39)
Blogsed and fortunate indeed are they, the
great sages who had washed off their sins by
their self-control and are free froin likes and
dislikes. They suffer Rot from the panga of
separation froni those dear to theni nor the
still greater fear of those they abhor. I bow
my head in roverence to those great souls
who are not influenced by these.
३०३. सत्यं यतेदं प्रपदन्ति लोक
नाकालमृत्युर्भवतीति मन्तः ॥
(28-3)
It is said to be true that mon of virtue
do not dio before the appointed lour.
३०४. कल्याणी वत गाय लौकिकी प्रतिभाति भा।
एति बीपन्तमानन्दो नरं वर्षगतादपि ।।

·७४
रामायणमुक्तावली
It is a nice worldly proverb that however
unfortunato a man may be, he is sure to see
happy days during his life-time of a hundred
years.
३०५. ऐश्वर्ये वा सुविस्तीर्णे व्यसने वा सुदारुणे।
रज्ज्वेव पुरुपं बद्धा कृतान्तः परिकर्षति ।।
(37--3)
Fate does not discriminate the joyous
rich and the miserable poor. It drags all a like
hither and thither as if by a rope.
३०६. अव्यवस्थौ हि दृश्येते युद्धे जयपराजयौ।
(37.--55)
Victory or defeat in a battle does not
follow a dofinite law.
३०७. आनृशंस्यं परो धर्मः।
(38-1)
Kindnoss is a supreme virtue.
३०८. न च कर्मसु सीदन्ति महत्स्वमिततेजसः ।
(39-30)
Groat men when thoy undertako to do a
great deed are nover upset.
३०९. न हि प्रकृष्टाः प्रेष्यन्ते प्रेप्यन्ते हीतरे जनाः।
(anny
First rate mon are not sent on orrands.
It is only others that aro ontrusted with such
work.

·मुन्दरकाण्डम्
३१०. न साम रक्ष.सु गुणाय कल्पते
न दानमर्थोपचितेपु युज्यते ।
न भेदसाध्या बलदर्पिता जनाः
पराक्रमस्त्वेव ममेह रोचते ॥
(13)
Peaceful methods of persuasion are of 10
avail in the case of Rakshasas. Those who
roll in opulence cannot be tom pted by bribes
The policy of divide and conquer cannot
succeed in tho case of the powerful. The only
method that niay be successfully tried under
such circumstances is to resort to brute.force.
३११. कार्ये कर्मणि निर्दिष्टे यो बहन्यपि साधयेत् ।
पूर्वकार्याविरोधेन स कार्य कर्तुमर्हति ।।
He who is ontrusted with an orrand should
do it in such a manner that it is not in conflict
with tho provious onos and at tho same time
sce that it servos some future purposes also.
३१२. न होकः साधको हेतुः स्वल्पस्यापीह कर्मणः ।
यो ह्यर्थ बहुधा वेद स समर्थोऽर्थसाधने ।।
(11)
To achiove au object, howevor trifling it
may be, ono cannot doronel on anonly method.
An intelligent man will find out vivors way,
and nieans of attaitimont.

·৩৫
रामायणमुक्तावली
३१३. अहिरेव हेः पादान विजानाति न संशयः ।।
-
It is only a serpent that undoubtedly
knows the foot-tracks of another sorpent.
३१४. युद्धसिद्धिर्हि चञ्चला ॥
(48--15)
Victory in war is unsettled,
३१५, न तु धर्मोपसंहारमधर्मफलसंहितम् ।
तदेव फलमन्येति धर्मश्चाधर्मनाशनः ।।
(51-15)
A man who has done both good and bad
deeds cannot simultaneously reap the fruits
thereof. He will enjoy for his good deeds
and suffer for his sius only by turns.
३१६. धन्यास्ते पुरुषश्रेष्ठा ये बुद्धधा कोपमुत्थितम् ।
निरुन्धन्ति महात्मानो दीप्तममिमिवाम्भसा ॥
(55)
They are the blessed who by their wisdom
can control their anger oven as water subdues
a conflagarati
३१७. क्रुद्धः पापं न कुर्यात्कः क्रुद्धो हन्यागुस्नपि ।
क्रुद्धः परुपया वाचा नरः साधूनपिक्षिपेत् ।।
(55-5)
What sin will au fruto nian not commit?
He will even murder his own preceptors and
shower all kinds of abusus on the virtuous.
.

·सुन्दरकाण्डम्
३१८. याच्यावाच्यं प्रकुपितो न विजानति कहिचित् ।
नाकामस्ति क्रुद्धस्य नावाच्यं विद्यते क्वचित् ॥
(55-5)
A man who loses his tempor loses his power
of judgment as well. He is insensible to right
and wrong. Ho does not know at that time
what he is doing or speaking.
३१९. यः समुत्पतितं क्रोधं क्षमयैव निरस्यति ।
यथोरगस्त्वच जीणों स वै पुरुप उच्यते ।।
(557)
Even as a serpent casts off its old skin
by its effort, should a man cast off his anger
by his forbearance. Then alono can lie be
called a man.
--
[11]

·॥युद्धकाण्डम् ॥ ३२०. यो हि भृत्यो नियुक्तः सन्भां कर्मणि दुष्करे। कुर्यात्तदनुरागेण तमाहुः पुरुपोचमम् ॥ (17) A servant entrusted by his master with some difficult task is considered to be the best among men when he executes not only the same but does something inore unasked which would be bonificial to his master. ३२१. नियुक्तो यः परं कार्य न कुन्नृिपतेः प्रियम् । भृत्यो युक्तः समर्थश्च तमाहुर्मध्यमं नरम् ।। A sorvant who, entrusted by his master to do a certain act, docs it woll but does nothing more to please him though he is capable of doing is considered to be an average ruan. ३२२. नियुक्तो नृपतेः कार्य न कुर्याधस्समाहितः। भृत्यो युक्तः समर्थश्च तमाहुः पुरुषाधमम् ।। (1-3) A servant though capable of achieving anything does not do ovon his master's bidding is considerod to be the worst among mankind. ३२३. निरुत्साहस्य दीलस्य योगायोटात्मनः। सर्वथा व्यवसीदन्ति व्यसनं चाधिगच्छतिः॥ (Pomby

·युद्धकाण्डम्
A dispirited man sunk in despair and
grief invariably loses all his enterprise,
३२४. पुरुषस्य हि लोकेऽस्मिन्शोकः शौर्यापकर्षणः ।
विनष्टे वा प्रणटे वा शोकः सर्वार्थनाशनः ।।
(2--15)
A man loses his valour by his grief, and
all his hopos are thwarted if he grieves over
tho loss or death of those he loves
३२५. शोकश्च किल कालेन गच्छता हपगच्छति ।
(5-4)
Griof will disappear by the eflux of time.
३२६, सहितो मन्त्रयित्वा यः कर्मारम्भान्मवर्तयेत् ।
दैवे च कुरुते यनं तमाहुः पुरुषोत्तमम् ॥
Ho ranks first among men who commen.
ces to do an act after matura deliboration with
his friends and relations and relios on Provi.
dence for his success.
३२७. एकोऽयं विमशेदेको धर्मे अकुरुते मनः ।
एकः कार्याणि कुरुते तमाहुर्मध्यम नरम् ॥
(
89)
Ho who is wholly self-roliant and begins
to do an act carofully weighing the pros and
cons, is a second rate man.
३२८. गुणदोपावनिमित्य त्यक्त्वा धर्मव्यपाश्रयम् ।
करिष्यामीति यः कार्यमुपेक्षेत्स नराधमः ॥
(6--1)

·रामायणमुक्तावली
He who recklessly begins to do an act
without any forethought defying fate, nor
takes wise counsels is the worst among man.
kind.
३२९. ऐकमत्यमुपागम्य शास्त्रदृष्टेन चक्षुपा ।
मन्त्रिणो यन्त्र निरतास्तमोहुमन्त्रमुत्तमम् ॥
(6--12)
The decision unanimously arrived at by
the ministers in consonance with the Laws
of Dharma is deemed to be the very best.
३३०. बह्वयोऽपि मतयो भूत्वा मन्त्रिणामर्थनिर्णये।
पुनर्यवेकतां प्राप्ताः सं मन्त्रो मध्यमः स्मृतः ॥
(6--18)
The decision unanimously arrived at by
the ministers but with great difficulty and
after a heated controversy falls under the
category of Second class'.
३३१. अन्योन्यं मतिमास्थाय यत्र संप्रतिभाप्यते।
न चैकमत्ये श्रेयोऽस्ति मन्त्रः सोऽधम उच्यते ॥
(8--14)
The decision where there is no unanimity
of opinion among the councillors even after a
stormy debate and which is not condusive to
the prosperity of the state is the worst that
can be imagined.
३३२. अप्युपायैखिमिस्तात योऽर्थः प्राप्तुं न शक्यते ।
तस्य विक्रमकालांस्तान्युक्तानामुर्मनीषिणः ।।
(6)

·A king who does his duty with a judicial
frame of pind is sure of success and never
युद्धकाण्डम्
The learned say that the proper moment
to achiove an object by phyoical force comes
only after we fail to achieve it by the three
lawful inethods, (viz., pacification, gift and
alienation).
३३३. प्रमत्तेष्वाभियुक्तेपु दैवेन प्रहतेषु च।
विक्रमास्तात सिध्यन्ति परीक्ष्य विधिना कृताः ।।
(8.--3)
Physical force at times succeeds by chance
only against the callous, those who are too
good to offer resistence, as well as those
stricken with misfortune.
३३४. अवश्यं प्राणिनां प्राणा रक्षितच्या यथावलम् ।
It behoves every one to protect the lives
of others as nuch as lies in his power,
३३५. अयशस्यमनायुप्यं परदाराभिमर्शनम्।
अर्थक्षयकरं घोर पापस्य च पुनर्भवम्
("--15)
Adultory with a wedded woman not only
Shortens one's lifo and brings on shamo and
ruin but also leads one to the committal of
fresh criines.
३३६. न्यायेन राजकार्याणि यः करोति (दशानन)।
न स संतप्यते पथानिश्चितार्थमतिर्नुपः ।।
(12-30)
roponts aftorwards.

·रामायणमुक्तावली ३३७, अनुपायेन कर्माणि विपरीतानि यानि च । क्रियमाणानि दुष्यन्ति हवींप्यप्रयतेप्पिय ॥ (12.--.31) Thoughtloss and indiscreet actions result n failure and are often fraught with danger even as tlio sacrificial offerings kopt in polluted vessels. ३३८. यः पश्चात्पूर्वकार्याणि कर्माण्यभिचिकीर्पति पूर्व चापरकार्याणि न स वैद नयानयौ ।। (12-32) He is indeed fool-hardy who tboughtlessly acts at first and then considers over the pros and cons of his actions. ३३९. चपलस्य तु कृत्येपु असमीक्ष्याधिकं बलम् । क्षिप्रमन्ये प्रपद्यन्ते क्रौञ्चस्य खमिव द्विजाः ॥ (12.-83) The fickle-minded however strong they may be are easily conquerred by thoir opponents, even as the ewans cross the inaccess. ible Krouncha Mountains by making a hole in their crevices. ३४०. यः खल्वपि वनं प्राप्य मृगल्यालममाकुलम् । न पिवेन्मधु संप्राप्तं स नरो वालिशो भवेत् ।। (13-2) HA who after going tos forost frequented by the wild beants does not drink tho honoy available at hand is fool-hardy.

·works ovor that thoy over rejoice at the fall
३४१. परस्य वीर्य स्खवलं च बुधवा
स्थान क्षयं चैव तथैव वृद्धिम् ।
तथा खपक्षऽप्यनुमृश्य युद्धया
बदेत्क्षम स्वामिहित च मन्त्री ।।
(14~~22)
A minister interested in the welfare of
his king should weigh the relative strength
of the king and his adversary and having
found out by mature deliberation the equality,
inforiority or superiority of the enemy's
strength, take stock of his own positiou and
advise the king accordingly to act upon.
३४२. वसेत्सह सपतेन क्रुद्धनाशीविषेण वा ।
न तु मित्रप्रवादेन संबसंञ्छत्रुसेविना ॥
One can live with a sworn enemy or a
ferocious venomous cobra but not with one
with friendly Protonsions serving the foo
behind the screen,
३४३. जानामि शील ज्ञातीनां सर्वलोकेषु (राक्षस)।
हप्यन्ति व्यसनेष्वेते ज्ञातीनां ज्ञातयस्सदा ।।
It is the charecteristic of kinsinen all the
(3)
of their own kinsmen.
३४४, प्रधान साधन वैध धर्मशीलं च (राक्षस) ।
ज्ञातयो ह्ययमन्यन्ते शरं परिभवन्ति च ॥

·रामायणमुक्तावली
It is the charecteristic of kinsmen to
slander their own chieftain, the brave, the
learned and the noble and also humiliate the
chivalrous among them.
३४५, नित्यमन्योन्यसंहृष्टाः व्यसनेप्वाततायिनः ।
प्रच्छन्नहृदया घोराः भातयस्तु भयावहाः ।।
(16--5)
Kinsmen always pretend to be friendly
with a cruel and treacherous heart within.
In times of trial they shine in their true
colours and cut each other's throat.
३४६. कृतनाद्भयं ज्ञातिभयं सुकष्टं विदितं च नः ।।
(168)
It is well-known that of all the fears,
those are the worst that emanato from the
kinsmen.
३४७. विद्यते गोपु संपन्न विद्यते ब्राह्मणे दमः ।
विद्यते स्वीपु चापल्यं विद्यते ज्ञातितो भयम् ।।
(18)
The flow of fortune from cows, self-control
among brahmins, ficklonoss in women, and
fear in kinsmen, may be seen all over.
३४८. यथा पुष्करपर्णेषु पतितास्तोयविन्दवः ।
न लेपमुपगच्छन्ति तथाऽनार्येषु संगतम् ॥
13811)
Friendship with the unworthy can not bo
deep-rootal, oven as waterdrops do not stick
on to a wator-fed lotus leaf.

·not bo neglected by others oven as we ought not to bo silontly watching a liouse in flames, युद्धकाण्डम् ८५ ३४९. यथा मधुकरस्तद्रिस विन्दन्न विद्युते । तथा त्वमपि तत्रैव तथाऽनार्येषु सौहृदम् ॥ (16...-12) Friendship with the ungrateful does not last a minuto oven as a drone deserts the flower after extracting the honey therefrom. ३५०. यथा पूर्व गज. सात्वा गृह्यहस्तेन वै रजः । दृपयत्यात्मनो देहं तथाऽनार्येषु सौहृदम् ॥ (18.--13) Friendship with an unbecoming man will be courting one's own disaster evon as an elephant throwing dust on its own head after a clean bath. ३५१. यथा शरदि मेघानां सिञ्चतामपि गर्जताम् । न भवत्यम्बुसंकेदस्तथाऽनार्येषु सौहृदम् ।। (16--14) Friendship with the unrighteous will not bear good fruit, even as a summer thunderbolt does not bring on a drop of rain from the heavens. ३५२. यद्धं कालस्य पाशेन सर्वभूतापहारिणा । न नश्यन्तमुपेक्षेयं प्रदीप्तं शरण यथा ॥ Although one is under tho grip of the al. mighty Foto tho annihilater of all the created boings, and is nearing one's end. one should (18--21) [12]

·८६
रामायणमुक्तावली
३५३. शूराश्च बलवन्तथ कृतास्त्राश्च रणाजिरे।
कालाभिपन्नास्सीदन्ति यथा वालुकसेतवः ॥
(18.-23)
Even the strong and the chivalrous and
the heroes of the battlefields come to grief
when their stars are in the descendent even
as causeways of sand (give way to torrents).
३५४. मित्राटवीचलं चैव मौलं भृत्यवलं तथा।
सर्वमेतद्धलं ग्राह्यं वर्जयित्वा द्विपद्लम् ॥
One can count upon the support of friends,
the tribesmon of the junglos, military reserves
and even hirolings, but should scrupulously
avoid the proffered help of an enemy.
३५५. सुहृदा ह्यर्थकृच्छ्रेषु युक्तं बुद्धिमता सता।
समर्थेनापि संदेष्टुं शाश्वती भूतिमिच्छता ॥
(17..-31)
One should not be wholly guided by the
advice of a single friend, good and intelligont
though he may be. The advice of other
interested friends should also be taken into
account in times of stress.
३५६. छादयित्वाऽऽत्मभावं हि चरन्ति शठयुद्धयः ।
प्रहरन्ति च रन्धेपु सोनयः सुमहान्भवेत् ।।
(In timog of war) there are docoitful spios
roaming about under the guiso of guilolcss
persons, watching for the loop-holes of the
eneiny to ontor and cause havoc. This is
fraught with grave danger.

·Aguilty man cannot freely roam about युद्धकाण्डम् ८७ ३५७. अर्थानौँ विनिश्चित्य व्यवसाय भजेत हा गुणतः संग्रहं कुर्यादोपतस्तु विसर्जयेत ।। (17---39) The good and bad aspects of a proposition should be carefully discussed beforo action is taken theroon. If there is a prospect of anything good resulting thorefrom, action might be taken. Else it should be abandoned. ३५८. अन्ते नियोगात्सामर्थ्यमवबोद्ध न शक्यते । सहसा विनियोगो हि दोपया प्रतिभाति मा ।। (17--52) Ono's capacity cannot be understood without giving one an opportunity to display one's talonts; but onle cannot be ontrusted with any, thing without previous credentials. These two are interdependant and henco impractic. able). ३५२. अशक्यस्सहसा (राजन) भावो वेनुं परस्य चै। अन्नः स्वभावगीतम् पुण्यं पश्यता भृशम् ।। (17--58) It is impossiblo to fathom the depths of other's learts. Claver ind intelligont questions can only elicit clever and intelligent answers but not with any approach to truth, ३६०. अशसितमतिः स्वस्थो न शठः परिसर्पति । न चास्य दुष्टा वाक्चापि तमानास्तीह संशयः ।। without foar of detection. (07-~-60)

·८८
रामायणमुक्तावली
३६१. आकारञ्छाद्यमानोऽपि न शक्यो विनिगृहितम् ।
बलाद्धि विकृणोत्येव भावमन्तर्गतं नृणाम् ॥
(17-~-61)
Howevor much a man may put on airs to
screen his bad intentions, his physiognomy
will betray him and he will shine in his true
colours.
३६२. अपापास्तत्कुलीनाश्च मानयन्ति स्वक्रान्हितान् ।
एष प्रायो नरेन्द्राणां शङ्कनीयस्तु शोभनः ।।
(18.-11)
Benevolent advice given by well-wishers
is taken by the good and their clan; but kings
generally view such advice with suspicion.
३६३. बद्धाञ्जलिपुटं दीन याचन्तं शरणागतम् ।
न हन्यादानृशंस्यार्थ अपिशवु परंतप ।।
(18-27)
To respect the doctrine of showing kind.
ness to the suppliant, even a foe should not
be slain if he seeks sbelter at your doors with
folded hands in a distressed condition.
३६४. आतॊ या यदि वा दृप्तः परंपां शरणागतः ।।
अरिः प्राणान्परित्यज्य रक्षितव्यः कृतात्मना ।।
(18-28)
A suppliant seeking refuge, bo ho a friend
ofive should noriven ndantic by the
high-souled, even at tho risk of losing his lifo
lif need be.

·युद्धकाण्डम ३६५. प्रशमश्च क्षमा चैत्र आज प्रियवादिता। असामर्थ्य फलन्त्येते निर्गुणेषु सतां गुणाः ॥ (21-15) Tranquility, patience, straightforward. ness, pleasing conversation those qualities, noble though they may be, are considered as defects by ignoble persons. ३६६. आत्मप्रदासिनं दुष्टं धृष्टं विपरिधावकम् । सर्वत्रोत्सृष्टदण्डं च लोकः सत्कुरुते नरम् ।। (21---11) One who extols oneself,acheat, anmerci. lesa man, one who goes to all and sundry, one who shows indiscriminate leniency to all all these aro highly popular among the common folk. ३६७. दण्ड एव बरो लोके पुरुषस्येति मे मतिः। धिक क्षमामकृतज्ञेपु मान्य दानमथापि वा ॥ (22--15) Toloration, pacification and gift are of no avail in dealing with the ungrateful persons. Datorrant punishment alono will bring them to their heels. ३६८. प्रथमं मरण नार्या भर्तुगुण्यमुच्यते ।। (32-3) It is said that a vonan predeceasing fier husband is blessed.

·रामायणमुक्तावली
३६९. विद्यास्वभिरिनीतो यो राजा राजन्नयानुगः।
स शास्ति चिरमैश्वर्यमरीश्च कुरुते वशे ।।
(35---7)
A king versed in the administrative lores
who never deviates from the right, reigns long
and is prosperous and brings his enemies
under his thumb.
३७०. संदधानो हि कालेन विगृहशारिभिस्सह ।
स्वपक्षवर्धनं कुर्वन्महदेवर्यमश्नुते ।।
(35.---8)
A king who yields or sues for peace when
his enemies are stronger and tries to gain
strength, attains great prosperity.
३७१. धर्मो वै ग्रसतेऽधर्म ततः कृतमभूधगम्
अधर्मों ग्रसते धर्म ततस्तिप्यः प्रवर्तते ॥
(35.-11)
During Krita-yuga Virtue conquerred
Vice; but when the latter dominates over the
former, the advent of kali-yuga is clearly
manifest.
३७२. एको हि कुरुते पापं कालपाशवशं गतः।
नीचेनात्मापचारेण कुलं तेन विनश्यति ॥
(38 ---7)
A mean follow committing a sin dragged
by fato, ruing himself and his whole clan
३७३, सत्यधर्मामिरतानां नास्ति मृत्युकृतं भयम् ।
(48...31)
The truthful and the virtuous are nevet
afraid of death.

·युद्धकाण्डम् ३७१. न कालस्यातिभारोऽस्ति कृतान्तश्च सुदुर्जयः ॥ Fate is invincible and there is nothing too heavy for it (to drag). ३७५, प्रायेण गतसत्यानां पुरुषाणां गतायुपाम् । दृश्यमानेषु चक्वेपु परं भवति वैकृतम् ।। (48-31 An unsightly facial metamorphosis gen. orally sets in on the bodies of those whoga souls liad departed by eflux of time. ३७६. देशकालविहीनानि कर्माणि विपरीतवत् । क्रियमाणानि दुष्पन्ति हवींप्यप्रयतेप्पियं ।। (68-1) Any action done out of time and out of place brings on adverse results, oven as sacrificial offerings kept in polluted vessels. ३७७. त्रयाणां पञ्चधा योग कर्मणां य. प्रपश्यति । सचिवैः समय कृत्वा स सभ्य वर्तते पथि ॥ (83.7) That king is in keeping with the times who in consultation with his ministers classi. fies his duties under the three heads (viz:- major; routine, and minor) and discharges them at the appropriatu timb adopting any or all thio five mothols.

·९२
रामायणमुक्तावली
३७८. यथागमं च यो राजा समय विचिकीर्षति ।
युध्यते सचिवान्युद्धघा मुहृदश्चानुपश्यति ।।
(63.---8)
A king who resolves to do an act in time in
accordance with the rules and regulations after
consultation with his ministers and friends
is considered to be a good administrator.
३७९. धर्ममर्थं च काम च सर्वान्चा (रक्षसां पते)।
भजेत पुरुषः काले त्रीणि इन्द्वानि चा पुनः ।।
त्रिपु चैतेषु यच्छ्रेष्ठ श्रुत्वा तनावबुध्यते ।
राजा चा राजमानो वा व्यर्थ तस्य बहुश्रुतम् ।।
(63-9,10)
A king or a prince who seeks virtue,
wealth and pleasure either one by one or two
at a time, must do so at the apportioned tinie
(viz., morsing, afternoon, and evening) with.
out inutual conflict. But if he ignores the
best among these viz., virtue, and indulges in
the last at all times, all his learning becomes
acolossal waste.
३८०. उपप्रदान सान्त्वं वा भेदं काले च विक्रमम्।
योगं च (रक्षसां श्रेष्ठ) तावुभौ च नयानयो ।।
(03--11)
Liberal gifts, kind words, separation or
LadkiREP Maxhibitionafnlysical strength
are the four-fold means to be adopted at tho
appropriato timo to achievo un object.

·युद्धकाण्डम्
३८१. काले धर्मार्थकामान् यः संमन्य सचिवैः सह ।
निपेयेतात्मयांल्लोके न स व्यसनमाप्नुयात् ।।
(bs.--12
A king who, acting on the advice of his
ministers, seeks after Dharma. Artha and
Kama at the specified hours will never come
to grief.
३८२. हितानुवन्धमालोच्य कार्याकार्य मिहात्मनः।
राजा सहार्थतत्वज्ञैः सचिवैः स हि जीवति ।।
(63.--13)
A king who caros for his own welfare
rogolves to do or not to do a particular act
aftos mature deliberation with his councillors
lives long in happiness along with them.
३८३. अनभित्राय शास्त्रार्थान्पुरुषाः पशुबुद्धयः ।
प्रागल्भ्याइतुमिच्छन्ति मन्त्रेप्वभ्यन्तरीकृता ।।
(08-140
Ignorant and uneducated councillors who
aro akin to animals often offor wrong advico
oven in vital matters. They should be avoided,
३८४. अशास्त्रविदुषां तेषां न कार्यमहितं वचः ।
अर्थशास्त्रानभिज्ञानां पिपुलां नियमिच्छताम् ।।
(163.11)
A king intent on the prosperity of the
stato slould not listen to thu unhealthy
avico of mitteters not versed in the laws of
virtue and statecraft, as thoy would lead hidi
in the mire.

·रामायणमुक्तावली ३८५, अहित च हिताकारं धाष्टर्याक्षल्पन्ति ये नराः। अवेक्ष्य मन्तवाद्यास्ते कर्तव्याः कृत्यदूपणाः ।। (63..--16) Impudent fellows who give wrong advice under pretext of doing good and thereby bring disaster are to be carefully examined and expelled from the council of advisors. ३८६. विनाशयन्तो भर्तारं सहिता शत्रुभिर्बुधैः । विपरीतानि कृत्यानि कारयन्तीह मन्त्रिणः ।। (63--17) Dishonest ministers often intriguo with tlie enemies and bring on positive ruin to their masters. ३८७. तान्भर्ता मित्रसंकाशानमिवान्मन्त्रनिर्णये । व्यवहारेण जानीयात्सचिवानुपसंहितान् ।। (83-15 Dishonest councillors offering evil advico to their masters under the garb of well-intentioned friends can easily be detected aftor an intelligent conversation with him ३८८. चपलस्यह कृत्यानि महसाऽनुप्रधावतः। छिद्रमन्ये प्रपद्यन्ते क्रौश्वस्य समिव द्विजाः ।। (83-11) A king who without any forethought listens to the advice of an incapable and roguish ministor only giras a loop-lolo to his onemios oven ns birds, find loop-holos in the Krouncha Hills and get their pagd.go through.

·युद्धकाण्डम्
९५
३८९. यो हि शत्रुमभिज्ञाय नात्मानमभिरक्षति ।
अवामोति हि सोऽनर्थान्थानाच व्यवरोप्यते ॥
(63-20)
He who knows the danger ahead and does
not care to be on his guard bringe on disastera
and is soon pulled down from his position.
३००, अस्मिन्काले तु ययुक्तं तदिदानी विधीयताम् ।
गतं तु नानुशोचन्ति गतं तु गतमेव हि ॥
(83-25)
The wise do not grieve over the past, as
bygones are bygones. What is proper in the
prosent circumstances must be done.
३९१. स सुहृयो विपन्नाथ दीनमभ्यवपद्यते ।
स बन्धुर्योऽपनीतेषु साहाय्यायोपकल्पते ।।
(63...-27)
A friend whois attached ovon in adversity
is a real friend; and hois indeed a relative who
holps a kinsman in distress.
३९२. कर्म चैव हि सर्वेषां कारणानां प्रयोजकम् ।
श्रेयः पापीयसां चात्र फलं भवनि कर्मणाम् ।।
(st-7)
Our present happiness or misery is tlie
result of our previous actions good or bad.
३०३. निःश्रेयसफलावेर धर्मार्थाषितरावपि ।
अधर्मानर्थयोः प्राप्तिः फलं च प्रत्ययायिकम् ।।
(24)

·रामायणमुक्तावली Virtue and material acquisition eventually lead us to final beatitude and other bliss; but deeds done to the contrary lead to un. happy results ३९४. ऐहलौकिकपारचे कर्म पुभिर्निपेव्यते । कर्माण्यपि तु कल्यानि लभते काममास्थितः ॥ (64-9) A seeker of Dharma and Artha reaps the (ruits of his actions either liere or hearafter; but the seeker of Kama or physical pleasures attains the fruits of his actions only on this side of eternity, ३०५. अर्थेभ्यो हि विवृद्वेभ्यः संवृद्धेभ्यस्ततस्ततः । क्रियासमा प्रवर्तन्त पर्वतेभ्य इवापगाः ।। (83.-32) As the mountain is the origin for the rivers to form and flow, even so oure several actions owe their origin to our Artha or material acquisition. ३९६. अर्थेन हि वियुक्तस्य पुरुषस्याल्पतेजसः । व्युच्छिद्यन्ते क्रियास्सर्वा ग्रीष्मे कुसरितो यथा ।। (83-33) All actions done by a penniless man of no high order dwindle to nothingness even as the flow of rivulets during summer, ३९७. गस्यास्तस्य मित्राणि यस्यास्तस्य यान्भवाः । यस्यार्थाः म पुमांश्लोके यस्याः स च पण्डितः ॥ (88-81) ·युद्धकाण्डम् १७ Friends and relations flock only to him that bath wealth and riches anci he that commands a good bank balance is considered as a gentleman and a scholar. ३९८. यस्याः स च विक्रान्तो यस्यास्मि च बुद्धिमान् । यत्यार्थाः स महाभागो यस्यास्स महागुणा ॥ (E3-38 A wealthy man is praised as valiant and intelligent and is considered lucky, possess. ing all the virtues ३९२. यस्यार्था धर्मकामार्थास्तम्य सर्व प्रदक्षिणाम् अधनेनार्थकामेन नार्थ शस्यो विचिन्यता ।। 183.--3) A wealthy man seeking after Dharma and prosperity will succeed at all cost but & poor person hunting after prosperity will find it difficult to attain. १००. हर्पः कामश्च दर्पश्च धर्म. क्रोधः शमो दमः। अर्यादेतानि मर्वाणि प्रवर्तन्ते (नराधिप)। (E3-30 Wealth is the root cau so of every kind of joy and desire, vice ani virtue, anger and self-restraint ४०१. गुगवान्या परजनः स्वजनो निर्गुणोऽपिया। निर्गुणः स्वजनः श्रेयान्यः परः पर एव सः ।। It is possible thint a stranger may poss099 fine qualitios; whereas a kineman may be ·रामायणमुक्तावली the latter devoid of them. All the same should be preferred to the former. ४०२. यः स्वपक्षं परित्यज्य परपक्षं निपेवते। स स्वपक्षे क्षयं प्राप्ते पश्चात्तैरेव हन्यते ॥ (87...18 He who deserts his own clan and joins the enemy is in the end slain by the latter as soon as the latter is triumphaut. ४०३. परवानां च हरण परदाराभिमर्शनम् । सुहृदामतिशङ्का च लयो दोपाः क्षयावहा ।। (87..-24) Robbing others of their wealth, seduction of other's wives and distrust of one's own friends, are considered as three great sins hastening one's downfall, ४०४. कार्याणां कर्मणा पारं यो गच्छति स बुद्धिमान् । (68.-13) One who can reach the goal of his actions by his efforts is really talented. ४०५, न हि प्रतित्रां कुर्वन्ति वितथा माधयोऽनघ । (103---49) Great men never take a vain vow. ४०६. नैकान्तविजयो युद्धे भूतपूर्वः कदाचन । परैर्वा हन्यते वीरः परान्या हन्ति संयुगे ।। (112--17) History has not recarried the one-sided victory of any one. A warrior in battle citter 'vanguishes his foos or is vanquished by them.

·युद्धकाण्डम्
४०७, क्षत्रियो निहतः संख्ये न शोच्य इति निश्चयः ।
(112..--18)
A warrior slain in battle should certainly
not be mourned.
४०८. मरणान्तानि बैगणि निवृत्तं नः प्रयोजनम् ॥
(112--28)
Enernity should not be carried beyond the
grave, after our perpose is served.
१०९. नेवार्थेन न कामेन विक्रमेण न चाज्ञया ।
शक्या दैवगतिलोंके निवर्तयितुमुद्यता ।।
(1130-25)
The decrees of fate cannot be alteral by
wcalth or desire, valour or behest.
४१०. अवश्यमेव लभते फल पापस्य कर्मणः।
घोरं पर्यागत काले कर्ता नास्त्यत्र सरायः ॥
(14--25)
A wrongdoer cannot escape the dire
consequences of his action. He has to suffer
for his sins at the approach of the grim hour.
४११. शुभकच्छुभमानोति पापकृत्पापमश्नुते ॥
(11-20)
He that does good is rowarded and he
that conimits sin is punished.
४१२, सर्वथा सर्वभूतानां नास्ति मृत्युग्लक्षण. ॥

·१०० रामायणमुक्तावली The god of Death never approaches any one without assuming some form or other. ४१३. धियाज्ञां चञ्चलाः श्रियः । (lit-3) Fie upon the transitory regal splendours, ४१४. पतिव्रतानां नाकमात्पतन्त्यश्रृणि भूतले ॥ (114 ~67) Chaste women do not shed their tears in vain. ४१५. न परः पापमादत्ते परंपां पापकर्मणाम् । समयो रक्षितव्यस्तु सन्तश्चारित्रभृपणाः॥ (118.--43) Great men do not retaliate the wrongs done to them as they care more for the maintenance of their dignity and character. ४१६. न कश्चिन्नापराध्यति । (116.-45) There is no man that does not orr. ४१५, न गृहाणि न वस्त्राणि न प्राकारास्तिरक्रियाः। नेशा राजसत्कारा वृत्तमावरणं स्त्रियाः ॥ (IIT--21) Neither houses nor garnionts, neither ramparts nor veils, nor the royal parapherna alia can protect a woniatt. For own chastily is lur shirki of strength.

·युद्धकाण्डम्
१०१
४१८. व्यसनेषु न कुच्छेषु न युद्धेषु स्वयंवरे।।
न तो न विवाहे च दर्शनं दुष्यति स्त्रियाः ।।
(117-27)
Royal women do not veil their faces
(1) at the time of their bereavements (2) when
their state is in danger (3) in the battle-fields
(4) at the time of self-choice of their partners
in life (5) during the performance of rituals
and (6) during their marriage.
४१९. सर्वकामसमृद्ध हि हस्त्यश्वरथसंकुलम् ।
पितृपैतामह राज्यं कम्य नापतयन्मनः ।।
(128.-16)
Who will not be lured by the tempting
regal splendours consisting of elephants,
cavalry and chariots and all the enjoyables of
a mighty kingdom.
४२०. सौहदाजायते मित्रमपकारोरिलक्षणम् ।।
(130.--4)
A help in nood brings on friendship and
harm leads to enmity.
12
[14]

·उत्तरकाण्डम्॥ ४२१. नरः प्रत्युपकाराणां आपत्स्वायाति पात्रताम् ॥ (40.-22) A man deserves a return help in his adversity. ४२२. यो धर्ममकार्य वा विपये पार्थिवस्य तु । करोति चाश्रीमूल तत्पुरे या दुर्मतिर्नरः । प्रिं च नरकं याति स च राजा न संशयः । (74-29) Awicked msn committing a lawleas and despicable act in a kingdom brings disaster to the state and undoubtedly hastens to hell draggiug also the monarch with him. ४२३. अधीतस्य च तप्तस्य कर्मणः मुकृतस्य च । पष्टं भजति भागं तु प्रजा धर्मेण पालयन् ।। पड्भागस्य च भोक्ताऽमौ रक्षते न प्रजाः कथम् ।। (74-30) A monarch who righteously rules his realm obtains a sixth share of the benefits of the vedic lore, penance and virtues of his subjects. How can a king who receives those benefits not protect them? ४२४. त्यागो धो वा विहितः माधूनां तूमय समम् । (108-13) The virtuous consider alienation as tantzamounting to beheading. 2 * ·उत्तरकाण्डम् १०३ ४२५. गायत्र्याश्च स्वरूपं तद्रामायणमनुत्तमम् । य. पठेत् भृणुयानित्यं चरित राघवस्य च ॥ भत्तया निष्फल्मपो भूत्वा नीर्षमापुरखाप्नुयात् ।। (111---1) Whoever daily reads or hears with devotion the sacred Ramayana, or the history of Sri Rama, which is the very enbodiment of the holy hymn of Gayatri, is absolved from all his sing and lives the full span of life. हरिः ओम श्रीवासराघवार्येण प्रथिता बुधसमुदे। मुक्तावली रामस्न्यापयोधिपरिशीलनात् ।। मजलं कोसलेन्द्राय महनीयगुणाश्रये । चावर्तित नृजाय सार्वभौमाय मालम् ।। विभीषणरतप्रीत्या विश्वाभीष्टप्रदायिने । सनलोकशरण्याय सत्सवाय मालम्॥ - ·"THE HINDU' MADRAS DATEO 29 9. 1940 “RAMAYATA MUKTAVALI' by T Srinivasa Raghavacharya It has become almost impossible for the average man in this workáday world to make a complete and useful study of our ancient classics like the Ramayana, in the original. But they contain invaluable lessons for all who cherish Indian ideals, The book under notice is an omnium gatherum of quotations, especie ally moral sayings, from Valmıkı Ramayana with the English translation of the slokas. Though mainly intended by the author to be memorised by students, the slokas may well be regarded by all a guide to our daily conduct. as THE MADRAS MAIL' DATED 6-10 1949 * RAMAYANA MUKTAYALI' by T Srinivasa Raghavacharya The author of this little book is well known to numerous audiences at Madras and elsewhere as a learnea, authoritative and original interpreter of the Ramayano. He has already published several special works on the subject, and he has now added to them this volume on the ethical gems, rather, pearls (muktha), found scattered here and there in the different handas of the Epic, These quotations. show the profundity of Val. mili's wisdon, as well as his dcep knowleage of the world. The verses aro fit to bc memorised, particulary by students, as the author suggests. The learned compiler has translated the English so that there might be an intelligent apprec ation of thc''pcarls' sane in