QUOTABLE QUOTES FROM VALMIKI RAMAYANA Ramayana and Mahabharataare the two epics which have so mingled with

the collective conscience of our people that, to this day, the ideas and values in them continue to influence our lives. Ramayana is considered the Adi Kavya,, the first ever epic poem written. Maharshi Valmiki is known as the Adi Kavi, the first ever poet in the history of Sanskrit literature, nay, the history of world literature. Ramayana pictures the whole gamut of life of an individual. It throws light on his/her duties and responsibilities in various roles as father, mother, son, daughter, husband, wife, brother, sister, friend, master, servant, teacher and so on. Valmiki presents Rama as the ideal man and Sita as the ideal woman. However, later versions of Ramayana like Ramcharitmanas of Tulsidas, Kamba Ramayanam in Tamil by poet Kamban, Adhyatma Ramayana in Malayalam by poet Ezuthachan and Ranganatha Ramayana in Telugu present Rama as an incarnation of Lord Vishnu. The quotes selected and presented here are the words of the different characters of this great epic uttered in different situations. The ideas and values contained in them form part of what is called sanatana dharma and are eternally true for all ges. In these times of social upheaval it is all the more necessary for us to get back to these fundamental principles of life and living which we have almost forgotten in the rat race for material gains.

 Aahuh janaah 2.14.3 satyam hi paramam dharmam dharmavido

Those who have knowledge of dharma say that Truth is the highest dharma [Context: Dasaratha had promised three boons to Kaikeyi when she saved his life during one of those battles he fought on the side of the Devas. When the coronation of Rama is announced, Kaikeyi asks for two of the boons from Dasaratha. She wants Bharata to be installed as the King and Rama to be sent to the forest for fourteen years. When Dasaratha was in a dilemma, Kaikeyi says that Truth is the highest dharma, implying that Dasaratha should keep his promise as otherwise he will be guilty of transgressing dharma.] Durlabham hi sadaa sukham 2.18.13 To be happy always is something which is difficult to achieve. That is to say, happiness and sorrow alternate in ones life and there cannot be uninterrupted happiness alone.

[Context: Ramas words to Kaikeyi when he saw his father deep in sorrow and in tears at the prospect of Rama going into the forest for 14 years.] Ramo dwir naabhibhaashate 2.18.30 Once Rama gives his word, that is final and it is kept at any cost. There is no question of repetition of the same a second time. [Context: Ramas words to Kaikeyi : tat broohi vachanam devi raajno yadabhikaangkshitam Karishye pratijaane cha ramo dwir naabhibhaashate O Devi! Please tell me what the King wants of me. I promise that I will carry out whatever is his wish. What Rama says once he carries out; there is no looking back.] Gurorapy avaliptasya kaaryaakaaryam ajaanatah Utpathham pratipannasya kaaryam bhavati shaasanam 2.11.13 One who is haughty, who does not know whether what he does is right or wrong and who has taken to the wrong path is to be disciplined even if he is guru, parent or an elder in age or learning.

[Context: These are words addressed to Rama by Lakshamana who is angry at the turn of events with Rama preparing himself to live 14 years in the forests because of the boon granted by Dasaratha to Kaikeyi. By the word guru Lakshmana, by implication, is referring to Dasaratha in this context. ] Viklavo veeryaheeno yah sa daivamanuvartate Veeraah sambhaavitaatmaano na daivam paryupaasate 2.23.16 Only the timid and the weak leave things to destiny (daivam) but the strong and the self-confident never bank on destiny or luck (bhagya) [Context: These are words of Lakshmana addressed to Rama when the latter says that neither Kaikeyee nor his father was responsible for his banishment to the forests. It was all the play of destiny ( daivam).] . Yo hi datwaa dwipashreshthham kakshyaayaam kurute manah Rajjusnehena kim tasya tyajatah kunjarottamam 2.37.3

If a person is gifting away his elephant but his heart is set on the rope used for tying the elephant, of what use is his attachment to the rope when he is giving away the elephant itself. [Context: Dasaratha wanted to send the royal retinue to follow Rama to the forests. Kaikeyi objects to this. Rama says that when he is abandoning the kingdom itself what royal paraphernalia to him is. It is like giving away the elephant and setting ones heart on the rope with which the elephant is tied.] Naatantree vidyate veenaa naachakro vidyate rathah Naapatih sukhamedheta yaa syaadapi shataatmajaa 2.39.29 A Veena cannot exist without its strings. A chariot cannot exist without its wheels. Without her husband a woman can never live happily even though she has a hundred sons. [Context: Sitas response to Kausalyas advice asking her to respect and obey Rama in spite of his being deprived of the kingdom.] Shoko naashayate dhairyam shoko naashayate shrutam

Shoko naashayete sarvam nasti shokasamo ripuh 2.62.15 Grief destroys ones courage. It destroys ones learning. It destroys ones everything. There is no enemy greater than grief. [Context: These are the words of Kausalya. She had spoken harsh words to Dasratha for sending Rama to the forests. She repents and says that she spoke thus because of her intense grief on Rama being sent to the forests] Yadannah purusho bhavati tadannaastasya devataah 2.103.30 Whatever is ones food, the same food shall be offered to ones gods. [Context: Rama hears the news of Dasarathas death from Bharata. He performs the obsequies of his father. He says that one can offer to the departed souls only what one is having for food i.e. fruits and roots which are the only things available in the forest.] Kuleenam akuleenam vaa veeram purushamaaninam

Charitrameva vyaakhyaati shuchim vaa yadi vaashuchim 2.109.4 Udwijante yathaa sarpaat naraadanruta vaadinah 2.109.12 Satyameveshwaro loke satye dharmah samaashritah 2.109.13 Only a persons conduct and character proclaim whether he is born in a good family or whether he is boasting about himself or whether he is unblemished (shuchih) or blemished (ashuchih). Just as people are afraid of serpents they are afraid of persons who utter lies. Truth controls this world and dharma is rooted in truth. [Context: These are words of Rama to Maharshi Jabali who advises him to ignore his fathers wishes and go back to Ayodhya. The Maharshi speaks lika a nastika and makes disparaging remarks about dharma, truth, good conduct, character etc. Rama, however, reiterates the values of truth, dharma and character in a mans life. ]

 Na supratikaram tattu maatraa pitraa cha yatkrutam 2.111.9 It is difficult for the children to repay the debt of what the mother and the father have done to bring them up. [Context: Ramas words to Vasishtha who accompanies Bharata to the forests for bringing back Rama to Ayodhya] Lakshmee chandrat apeyaadwaa himavaan vaa himam tyajet Ateeyaat saagaro velaam na pratijnaamaham pituh 2.112.18 Beauty may leave the moon, Himavaan may become bereft of snow, the ocean may transgress its shores but I will never violate the promise given by my father. [Context: Ramas words to Bharata when he requests him to return to Ayodhya and rule the Kingdom.]

Dharmaadarthah prabhavati dharmaat prabhavate sukham Dharmena labhate sarvam dharmasaaramidam jagat 3.9.30 Aatmaanam niyamaih taistaih karshayitwaa prayatnatah Praapyate nipunair dharmo na sukhaat labhate sukham 3.9.31 Wealth springs from dharma, from dharma comes happiness and one gets everything from dharma. Dharma is the essence of this world. Dharma, which is the source of all happiness, can be attained even by a skilled person, only after observing various disciplines for his own purification and after great effort subjecting himself to great strain and stress. One cannot attain such dharma by leading a life given to the pleasures of the senses. [Context: Sita apprehands that Rama, armed always, as he is, with his bow and arrows, may tend to hurt animals in the forest or hurt those rakshasas from whom there is no threat. She emphasises the importance of ahimsa and other virtues and requests Rama to be compassionate, kind and merciful.]

 Anaagata vidhaanam tu kartavyam shubhamichchhataa Aapadaashankamaanena purushena vipashchitaa 3.24.11 A wise man should foresee tragedy or misfortune and take action to prevent or overcome such tragedy or misfortune well before it strikes. Thus only he can enjoy a safe and good life. [Context: There are bad omens in the forest and Rama anticipates trouble from Khara, the terrible raakshasa. He therefore forewarns Lakshmana in these words and asks him to take Sita to a safe place.] Karma lokaviruddham tu kurvaanam kshanadaachara Teekshnam sarvajano hanti sarpam dushtamivaagatam 3.29.4 Na chiram paapakarmaanah kruooraah lokajugupsitaah Aishwaryam praapya thishthhanti sheernamoolaah iva drumaah 3.29.5

 Na chiraat praapyate loke paapaanaam karmanaam phalam Savishaanaamivaannaanaam bhuktaanaam kshanadaachara 3.29.9 O Rakshasa! People will kill, as they kill a poisonous snake, a cruel and ferocious person whose actions are against the people and hurt them. Those cruel persons who, by their sinful actions, inflict physical and mental injury on others are detested by people. Though such people may amass immense wealth they cannot retain it for long. They will perish like a tree whose roots have become decayed. In this world, one will, before long, suffer the consequences of ones sinful actions in the same way as poisonous food taken by a person kills him within a short time. [Context: Rama admonishes the rakshasa Khara in these words and warns him that his sins will overtake him and cause him severe physical and mental suffering.]

 Paradaaraabhimarshaattu naanyat paapataram mahat 3.38.30 There is no greater sin than coveting another mans wife. [Context: This is Maarichas warning to Ravana who is bent on abducting Sita and solicits the help of Maaricha in this misadventure.] Sa bhaarah saumya bhartavyo yo naram naavasaadayet Tadannamapi bhoktavyam jeeryate yadanaamayam 3.50.18 Yatkrutwaa na bhaveddharmo na keertirna yasho dhruvam Shareerasya bhavet khedah kastatkarma samaacharet 3.50.19 One should lift only such weight as will not exhaust one beyond a limit. One should eat only such food as will easily digest.

Who will engage himself in such action as will get him neither dharma nor reputation nor lasting fame and which will only result in physical exhaustion? [Context: Jatayus advice to Ravana to refrain from abducting Sita. This is going to cost him dearly, something which he will not be able to bear.] Mumurshoonaam tu sarveshaam yatpathhyam tanna rochate 3.53.17 One who is bent on courting his death will not take kindly to sage counsel given by his well-wishers [Context: Sita admonishes Ravana for his despicable act and says that he will not hear good advice as he is bent on dying at the hands of Rama.] Utsaaho balavaanaarya naastyutsaahaat param balam Sotsaahasya hi lokeshu na kinchidapi durlabham. 4.1.121 Enthusiasm has great strength. There is no greater strength than enthusiasm. There is nothing which is not attainable in this world for the enthusiastic.

[Context: Lakshmanas words to cheer up Rama who is deep in sorrow at the loss of Sita. He emphasizes that Rama should come out of his grief and be cheerful and enthusiastic about seeking out Sitas whereabouts.] : Dukhitah sukhito vaapi sakhyurnityam sakhaa gatih 4.8.40 Whether in sorrow or in happiness a friend is always a friends support. [Context: Sugreevas words to Rama after he narrates his sorrowful tale to Rama.] Jyeshthho bhraataa pitaa vaapi yashcha vidyaam prayachchhati Trayo vai pitaro jneyaah dharme cha pathhi vartinah 4.18.13 Ones elder brother, father and the teacher who gives knowledge - all these three, treading the path of dharma, are to be considered as ones father. [Context: Rama is justifying his action in killing Vali from behind a tree. Vali, being the elder brother of Sugreeva should have been like a father to him. Instead, he had taken away Sugreevas wife causing the latter mental agony.]

 Arthheenaam upapannaanaam poorvam chaapyupakaarinaam Aashaam samshrutya yo hanti sa loke purushaadhamah 4.30.71 A person gives hope to another who requests for money or other material thing or to one who had helped that person in the past. Having given them hope, if that person disappoints them by not keeping his promise, then he is the worst kind of person in this world. [Context: Ramas words to Lakshmana whom he sends to Sugreeva to remind him of the need to take urgent measures for searching out Sita. Sugreeva, having promised help in finding Sita, seemed to be taking it easy.] Goghne chaiva suraape cha choure bhagnavrate tathhaa Nishkritih nihitaa sadbhih kritaghne naasti nishkritih 4.34.12

There is atonement, laid down by men of character, for one who kills a cow, consumes intoxicating drinks, steals or breaks ones promise but there is no atonement for one who is ungrateful. [Context: These are words of Lakshmana to Sugreeva who seemed to have forgotten whatever Rama had done for him. He seemed to be delaying action to find the whereabouts of Sita.] Na kashchinnaaparaadhyati 4.36.11 To err is human, there is none who has not erred some time or other. [Context: Sugreeva apologizes to Lakshmana and says he had erred and he would now send his men in search of Sita.] Anirvedam cha daakshyam cha manasashchaaparaajayam Karyasiddhikaraanyaahuh 4.49.6 Not getting dejected or depressed, skill in doing ones job and not losing heart in the face of difficulties these

are the qualities which enable one to achieve ones goals. [Context: These are the words of Angada, son of Sugriva, to his team members who are on the mission of finding the whereabouts of Sita. They were beginning to lose heart when, in spite of extensive search, they could not find Sita.] Na vishaade manah kaaryam vishaado doshavattarah Vishaado hanti purusham baalam kruddhah ivoragah 4.64.9 One should not let ones mind to be overcome by melancholy. Melancholy or moroseness is a very bad thing. It kills (destroys) a man just as an angered serpent kills a child. [Context: These are the words of Angada to the Vanaras who were beginning to lose heart looking at the vast expanse of the ocean which had to be crossed to reach Lanka where Sita was kept in captivity] Anirvedah shriyo moolam anirvedah param sukham 5.12.10 Vinaashe bahavo doshaah jeevannaapnoti bhadrakam

5.13.45 Not getting depressed, frustrated or dejected is the basis for all prosperity and happiness. Giving up ones life produces nothing good, to continue to live is the way to joy and happiness. [Context: Soliloquy of Hanuman when, in spite of extensive search in the palaces of Ravana, he does not find Sita. He was beginning to lose heart and was even thinking of taking his life. He then tells himself that he should not think on those lines.] Dhigastu paravashyataam 5.25.20 Drishyamaane bhavet preetih sauhridam naastyadrishyatah 5.26.41 To be under the control of another is to be condemned; it is the worst thing that can befall a person. Love and affection is possible only when a person is being seen and is not out of sight in a far away place. [Context: Soliloquies of Sita who is being threatened by the Rakshasisguarding her to accept the advances of Ravana which Sita totally refuses to do.]

 Kalyaanee bata gaathheyam laukikee prathibhaati me Ethi jeevantam aanando naram varsha shataadapi 5.34.6 The saying If one continues to live, happiness and bliss may come even after a gap of a hundred years seems to me an auspicious one. [Context: Sitas words to Hanuman from whom she hears news of Rama and Lakshmana and their efforts to kill Ravana and the Rakshasas and release her from captivity. She had earlier contemplated suicide but now she realizes that living was a good thing because happiness will not elude one for ever.] Aanrushamsyam paro dharmah 5.38.39 To be compassionate, kind, merciful and humane is a great virtue. [Context: Sitas message to Rama through Hanuman entreating Rama to show some mercy one her and rescue her without further delay.]

Na saama rakshassu gunaaya kalpate Na daanamarthopachiteshu yujyate 5.41.3 Words of conciliation to the rakshasas will not bring out any good (Soft words will not have any effect on a rakshasa). In the same way one cannot pacify an immensly wealthy person by offering him material things. [ Context: Soliloquy of Hanuman before he starts destroying the ashoka vana of Ravana and thus show his valour which only will have some effect on the Rakshasas, not saama or daana ] Kopam na gachchhanti hi sattwantah The strong of heart do not become angry. Vaachyaavaachyam prakupito na vijaanaati karhichit Naakaaryamasti kruddhasya naavaachyam vidyate kwachit 5.55.5

Naagniragnau pravartate 5.55.22 One who is angry does not distinguish between what can be spoken and what is unspeakable. There is nothing which an angry man cannot do meaning he can commit any crime. There is nothing unspeakable for him. Fire cannot act on fire. [Context: Soliloquy of Hanuman when, after burning down the palaces in Lanka from the fire set to his tail, he becomes worried that Sita might have been hurt by the fire. He chides himself for getting angry and observes that an angry person loses his capacity to think and does not know what the right thing to say or do is. On further contemplation, Hanuman realizes that a pativrata like Sita herself is like fire. How can fire act on fire? ] Nirutsaahasya deenasya shokaparyaakulaatmanah Sarvaarthhaah vyavaseedanti vyasanam chaadhigachchhati 6.2.6 The efforts of one who is unenthusiastic, weak and immersed in sorrow cannot bring out any good and he comes to grief.

[Context: These are words of Sugreeva to enthuse Rama and lift his spirits. Hanuman has brought news of Sita and Ramas joy knows no bounds. At the same time he is worried about how he and his army of vanaras will cross the ocean and reach Lanka to fight with the Rakshasas and rescue Sita.] Mantramoolam cha vijayam pravadanti manaswinah 6.6.5 Wise men say that the root of victory is consultation and discussion with learned and wise men. . [Context: These are words of Ravana to his ministers. Rattled by the destruction and devastation committed by Hanuman in Lanka, Ravana convenes an assembly of his ministers and invites their suggestions about the next course of action.] ! Jaanaami sheelam jnaateenaam sarvalokeshu raakshasa! Hrishyanti vyasaneshwete jnaateenaam jnaatayah sadaa 6.16.3

 Yathhaa pushkarapatreshu patitaastoyabindavah Na shleshamabhiganchchanti tathhaanaaryeshu sauhridam 6.16.11 I know the nature of ones relatives. Relatives always rejoice when their relatives are in trouble. Just like drops of water on lotus leaves do not stick to the leaves, in the same way is the friendship with people who lack character. [Context: These are sarcastic remarks made by Ravana against Vibheeshana who had advised Ravana to return Sita to Rama with honour. Ravana is not prepared to accept this sage advice. On the other hand he was terribly angry with Vibhishana for suggesting such a course of action.] Aaakarah chhaadyamaanopi na shakyo vinigoohitum Balaaddhi vivrunotyeva bhaavamantargatam nrunaam 6.17.64 Ones innermost thoughts and emotions reflect on ones physical appearance which it is difficult to cover up however one may try to do it. Such changes in ones

physical appearance forcefully expose such innermost emotions and thoughts. [Context: These are words of Hanuman to Rama who consults the vanaraleaders about accepting Vibheeshana who has come to join their side after parting company with Ravana. Many of the vanara leaders do not want to accept him and some even suggest that he may be a spy of Ravana. Hanuman, however, cogently argues the case for Vibhashanas acceptance. He says that Vibheeshanas body language clearly indicates that he is earnest and does not have evil intentions.]

: Garjanti na vruthhaa shooraah nirjalaa iva toyadaah 6.65.3 The thundering of clouds which have spent all their water does not produce any rain. But the really valiant do not roar in vain; they show their valor in action also. [Context: These are the words of Kumbhakarna addressed to Ravana. He sets out to face Rama, Lakshmana and the entire army of vanaras. and vows to kill Rama and thus once for all put an end to the troubles of Ravana]

 Yah swapaksham parityajya parapaksham nishevate swapakshe cha kshayam yaate pashchaattaireva hanyate 6.87.16 The one who abandons ones own camp and joins the enemys camp will be killed by the very men of his former camp after the latter camp is completely destroyed by the former. [Context: These are the words of Indrajit to Vibhishana when he encounters the latter in the battle field. He implies that Rama and his army will be wiped out and he (Vibheeshana) will be put to death by the rakshasas.] Paraswaanaam cha haranam paradaaraabhimarshanam Suhrudaamatishankaa cha trayo doshaah kshayaavahaah 6.85.23 Stealing the wealth of others, coveting another mans wife and doubting the integrity and character of friends these three lead to ones destruction. [Context: This is Vibheeshanas reply to the taunts of Indrajit who encounters the former in the battle field and rebukes Vibhishana for ditching Ravana.]

 Deshe deshe kalatraani deshe deshe cha baandhavaah Tam tu desham na pashyaami yatra bhraataa sahodarah 6.101.14 One may have wives and relatives in every country but one cannot have a brother like Lakshmana in every place. [Context: Ramas words of sorrow when Lakshmana becomes unconscious in the battle field struck by the spear of Indrajit.] Nahi pratijnaam kurvanti vithathhaam satyavaadinah Lakshanam hi mahattwasya pratijnaaparipaalanam 6.101.52 Those who always adhere to truth do not make false promises. Keeping ones promises is, surely, the mark of ones greatness. [Context: Rama was plunged into deep sorrow and loses heart when Lakshamana was struck unconscious by a

spear thrown at him by Ravana. Lakshmana was revived by the sanjeevani brought by Hanuman. Seeing Ramas condition Lakshmana reminds him of Ramas vow to kill Ravana who had abducted Sita. Lakshmana says that the vow made by Rama should never become false. ] Pativrataanaam naakasmaat patantyashrooni bhootale 6.111.67 The tears of virtuous women (pativratas) do not fall on the ground in vain, meaning it will destroy those who caused them such anguish of heart causing tears to be shed. [Context: These are the words of Mandodari who mourns the death of Ravana. She says Ravana met this fate because of the tears shed by Sita who was apativrata and whom Ravana anguished by his improper advances] Dhaaranaaddharmamityaahuh dharmena vidhrutaah prajaah (7.59 Prakshipta: 2/7) Dharma is so called because it sustains or supports society (from the root dhri meaning to support). The

people of a country are held together and sustained by Dharma. Krodhah praanaharo shatruh krodho mitramukho ripuh Krodhohyasirmahaateekshnah sarvam krodhopakarshati (7.59 prakshipta 2/21) Anger is the enemy which takes ones life. Anger is enemy with the face of a friend. Anger is like a very sharp sword. Anger destroys everything. Na saa sabhaa yatra na santi vruddhaah Vriddhaa na te ye na vadanti dharmam Naasau dharmo yatra na satyamasti Na tatsatyam yachchhalenaanuviddham That is not an assembly where wise old men are not there. They are not wise old men who do not preach dharma. That is not dharma where there is no Truth. That is not Truth which is covered over with deceit.

 Tapo hi paramam shreyah sammohamitaratsukham 7.84.3 Tapas is the highest good. All other pleasures or joys are only delusions. [Context: These are the words of Vrutrasura who wants to do severe tapas. ]