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Ramayana — Ayodhya Kanda, Sarga 109, Shloka 39

सत्यधर्मप्रतिपादनम्

Rama’s Defense of Truth and Dharma in Reply to Jabali

Devanagari script

न चापि कालोऽय मुपागतश्शनैर्यथा मया नास्तिकवागुदीरिता।निवर्तनार्थं तव राम कारणात् प्रसादनार्थं च मयैतदीरितम्।।2.109.39।।

Transliteration

na cāpi kālo'yam upāgataś śanair yathā mayā nāstikavāg udīritā |

nivartanārthaṃ tava rāma kāraṇāt prasādanārthaṃ ca mayaitad īritam || 2.109.39 ||

Translation

บัดนี้กาลอันสมควรได้ค่อยๆ มาถึงแล้ว ที่ข้าพเจ้าจะกล่าวดังที่เคยเปล่งวาจาอันคล้ายนาสติกะนั้น ข้าแต่พระราม วาจาเหล่านั้นข้าพเจ้ากล่าวเพราะเหตุแห่งพระองค์—เพื่อให้พระองค์หันกลับ และเพื่อให้พระองค์ทรงพอพระทัยด้วย

Word by Word
nanot
na:
Sambandha (सम्बन्ध/particle)
TypeIndeclinable
Rootna (अव्यय)
Formनिषेधार्थक-अव्यय (negative particle)
caand
ca:
Sambandha (सम्बन्ध/connector)
TypeIndeclinable
Rootca (अव्यय)
Formसमुच्चयार्थक-अव्यय (conjunction)
apialso/even
api:
Sambandha (सम्बन्ध/particle)
TypeIndeclinable
Rootapi (अव्यय)
Formसम्भावन/अपि-शब्दः (particle: also/even)
kālaḥtime
kālaḥ:
Karta (कर्ता/subject)
TypeNoun
Rootkāla (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति (1st/Nominative), एकवचन
ayamthis
ayam:
Visheshana (विशेषण)
TypeAdjective
Rootidam (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st), एकवचन; विशेषणम् (qualifier of kālaḥ)
upāgataḥhas come/arrived
upāgataḥ:
Kriya (क्रिया/predicate)
TypeVerb
Rootupa-√gam (धातु) + kta (कृत्)
Formभूतकर्मणि कृदन्त (past passive participle/क्त), पुंलिङ्ग, प्रथमा, एकवचन; कर्तरि प्रयोगे ‘has come’
śanaiḥslowly/gradually
śanaiḥ:
Kriya-visheshana (क्रियाविशेषण)
TypeIndeclinable
Rootśanaiḥ (अव्यय)
Formक्रियाविशेषण-अव्यय (adverb)
yathāas/just as
yathā:
Sambandha (सम्बन्ध/connector)
TypeIndeclinable
Rootyathā (अव्यय)
Formउपमान/प्रकारवाचक-अव्यय (as/just as)
mayāby me
mayā:
Karana (करण/instrument/agent in passive sense)
TypeNoun
Rootasmad (सर्वनाम-प्रातिपदिक)
Formउत्तमपुरुष-सर्वनाम, तृतीया-विभक्ति (3rd/Instrumental), एकवचन
nāstika-vākatheistic speech/words
nāstika-vāk:
Karta (कर्ता/subject of udīritā)
TypeNoun
Rootnāstika (प्रातिपदिक) + vāc (प्रातिपदिक)
Formतत्पुरुष-समास (षष्ठी/कर्मधारय-भाव: ‘atheist-like words’), स्त्रीलिङ्ग ‘vāk’, प्रथमा, एकवचन
udīritāwas uttered/spoken
udīritā:
Kriya (क्रिया/predicate)
TypeVerb
Rootud-√īr (धातु) + kta (कृत्)
Formभूतकर्मणि कृदन्त (past passive participle/क्त), स्त्रीलिङ्ग, प्रथमा, एकवचन; ‘was uttered’
nivartana-arthamfor (your) return
nivartana-artham:
Prayojana (प्रयोजन/purpose)
TypeNoun
Rootnivartana (प्रातिपदिक) + artha (प्रातिपदिक)
Formतत्पुरुष-समास (अर्थ-समास: ‘for the purpose of returning’), नपुंसकलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; प्रयोजनार्थे
tavayour
tava:
Shashthi-sambandha (षष्ठी-सम्बन्ध/possessor)
TypeNoun
Rootyusmad (सर्वनाम-प्रातिपदिक)
Formमध्यमपुरुष-सर्वनाम, षष्ठी-विभक्ति (6th/Genitive), एकवचन
rāmaO Rama
rāma:
Sambodhana (सम्बोधन/address)
TypeNoun
Rootrāma (प्रातिपदिक)
Formपुंलिङ्ग, सम्बोधन (Vocative/सम्बोधन), एकवचन
kāraṇātbecause of/for the sake of
kāraṇāt:
Hetu (हेतु/cause)
TypeNoun
Rootkāraṇa (प्रातिपदिक)
Formनपुंसकलिङ्ग, पञ्चमी-विभक्ति (5th/Ablative), एकवचन; हेतौ (cause)
prasādana-arthamfor pleasing (you)
prasādana-artham:
Prayojana (प्रयोजन/purpose)
TypeNoun
Rootprasādana (प्रातिपदिक) + artha (प्रातिपदिक)
Formतत्पुरुष-समास (purpose), नपुंसकलिङ्ग, द्वितीया, एकवचन; प्रयोजनार्थे
caand
ca:
Sambandha (सम्बन्ध/connector)
TypeIndeclinable
Rootca (अव्यय)
Formसमुच्चयार्थक-अव्यय (conjunction)
mayāby me
mayā:
Karana (करण/agent-instrument)
TypeNoun
Rootasmad (सर्वनाम-प्रातिपदिक)
Formउत्तमपुरुष-सर्वनाम, तृतीया, एकवचन
etatthis
etat:
Karma (कर्म/object)
TypeNoun
Rootetad (सर्वनाम-प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, एकवचन; ‘this (speech)’
īritamwas said/declared
īritam:
Kriya (क्रिया/predicate)
TypeVerb
Root√īr (धातु) + kta (कृत्)
Formभूतकर्मणि कृदन्त (past passive participle/क्त), नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; अत्र ‘(this) was said/declared’
Context

How can I advise others for a virtuous conduct or how can I attain heaven if I break the vow which I follow at present.

Characters & Entities
J
Jābāli
R
Rāma

FAQs

Ends-versus-means tension: persuasive intent (to bring Rāma back) is asserted, but dharma still demands truthfulness and principled speech.

Jābāli explains that his earlier counsel was tactical—meant to make Rāma return and to appease him—closing the sarga’s argumentative arc.

Conciliation (prasādana) as a counselor’s tool, though it implicitly invites scrutiny about ethical consistency.

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