1. Bāla Kāṇḍa — The Book of Youthful Majesties (sargas 1–37)

Sarga 1 (part 1 of 3)

1.1.1

तपःस्वाध्यायनिरतं तपस्वी वाग्विदां वरम् |
नारदं परिपप्रच्छ वाल्मीकिर्मुनिपुङ्गवम् ॥

The ascetic Valmiki inquired Naarada - 'who engaged deeply in austerity and study of Vedas, best among the eloquent and eminent among sages' (as follows:).

tapasvii = The ascetic; vaalmiikiH = (Poet) Valmiki;paripapracCha = inquired; naaradam = Naarada; tapaH-svaadhyaayaniratam = deeply engaged in austerity and study of Vedas; varam = (and) best; vaagvidaam = among enunciators; munipungavam = (and) eminent among sages (as follows:);

The epic starts with the word auspicious word ta as said in 'takaarovighnanaashakaH', 'takaarosaukhyadaayakaH'...

1.1.2

को न्वस्मिन् साम्प्रतं लोके गुणवान् कश्च वीर्यवान् |
धर्मज्ञश्च कृतज्ञश्च सत्यवाक्यो दृढव्रतः
॥

"Who really is that person in this present world, who is virtuous and vigorous, a conscientious one, one who is mindful of good deeds done to him, and also a speaker of truth and who is determined in his deed...

asmin loke = in this, world; saampratam = presently; guNavaan = virtuous person; kaH nu = who is, really; viiryavaan ca = vigorous, also; kaH = who is; dharmaj~~naH ca = conscientious, also; kR^itaj~~naH ca = one who is mindful of good deeds done to him also ; satyavaakyaH = speaker of truth; dR^iDhavrataH = determined in his deed.

1.1.3

चारित्रेण च को युक्तः सर्वभूतेषु को हितः |
विद्वान् कः कः समर्थश्च कश्चैकप्रियदर्शनः ॥

"Who is appropriate in disposition... who is interested in welfare of all beings... who is adept and also an able one... also uniquely pleasant to look at...

kaH chaaritreNa ca yuktaH = appropriate in disposition; kaH sarvabhuuteSu hitaH = who is interested in welfare of all beings; kaH vidvaan = who is an adept one; samarthaH ca = an able one also; kaH ca ekapriyadarshanaH = who is also uniquely pleasant to look at.

The adeptness of that person is in his knowing all the knowable aspects in this world, and he must be able to retain that knowledge to translate into his deeds, not just to sit back with his bookish knowledge, but with utmost practicality. His conduct-wise character shall be acceptable i.e., by his lineage he shall be noble, by his education he must be well-read, by his actions they must be conducive to norms laid down in Veda-s, and thus given any area, he should conduct himself properly. And he must be benign not only to higher-ups but to lowly subjects, like Guha, Shabari et al., and he should deal with wrongdoers and right-doers conscientiously. Further, he in his mien he shall be pleasant, but not an unsightly one. The word eka also means 'unique' and thus his complexion, facial, physical structures etc., shall be unique and shall differ from ordinary beings. kShaNe kShaNe yat navataam upaiti tadeva ruupam ramaNiiyataayaaH 'which / what / who gets newness moment by moment, that alone is pleasant...'

1.1.4

आत्मवान् को जितक्रोधो द्युतिमान् कोऽनसूयकः |
कस्य बिभ्यति देवाश्च जातरोषस्य संयुगे ॥

"Who is that self-composed one, who controlled his ire, who is brilliant, non-jealous and whom do even the gods fear, when provoked to war...

aatmavaan = self-composed; kaH = who is; jitakrodhaH = one with controlled ire; dyutimaan = brilliant one; anasuuyakaH = not jealous; kaH = who is; jaataroSasya = with anger born; kasya = of whom; saMyuge = in war; devaaH ca = gods even; bibhyati = are afraid.

1.1.5

एतदिच्छाम्यहं श्रोतुं परं कौतूहलं हि मे |
महर्षे त्वं समर्थोऽसि ज्ञातुमेवंविधं नरम्
॥

"All this I wish to listen from you, oh! Great Sage, you are competent to know this kind of man, and indeed my inquisitiveness is immense..." Thus Valmiki enquired with Narada.

etat aham shrotum icChaami = all this I wish to listen; me kautuuhalam param hi = my inquisitiveness is immense indeed; maharShe= Oh! Great Sage - Narada; tvam = you; samarthaH asi = are competent; j~naatum = to know; evamvidham naram = [about] this kind of man.

Valmiki wanted to know about that man - a man with godly qualities. Valmiki is thinking aloud, about the qualities of his prospective hero of this epic and these are the very opening questions put to an Omniscient Sage Narada. Both the sages know of Rama and his deeds. Even then Valmiki asks Narada, "who is that man with godly qualities?' If Narada tells that Rama is Vishnu Himself, there is nothing left for Valmiki to compose his epic, because there are numerous mythologies, puraaNa-s, that have already adored God Vishnu. If Narada tells that Rama is so-and-so king, again Valmiki need not attempt to author about some king, however great that king might be.

The attributes of the hero of Ramayana, as required by Valmiki, are 16; sixteen in number.1

guNavaan 2 - viryavaan 3 - dharmaj~~naH 4 - kR^itaj~~naH 5 - satyavaakyaH 6 - dhR^iDhavrataH 7 - caaritravaan 8 - sarvabhuuteShu hitaH 9 - vidvaan 10 - samarthaH - 11 - priyadarshanaH 12 - aatmavaan 13 - jitakrodhaH 14 - dyutimaan 15 - anasuuyakaH 16 - bibhyatidevaaH These sixteen attributes are attributed to the sixteen phases of the Full Moon, and Valmiki is about to picture Rama to be as pleasant as a full-moon.

1.1.6

श्रुत्वा चैतत्त्रिलोकज्ञो वाल्मीकेर्नारदो वचः |
श्रूयतामिति चामन्त्र्य प्रहृष्टो वाक्यमब्रवीत्
॥

On listening all those words of Valmiki, Narada, the knower of all the three worlds, said "let it be heard..." and beckoning at Sage Valmiki to listen attentively, he spoke these words very gladly.

trilokaj~naH = familiar with the three worlds; naaradaH = Narada; etat vachaH shrutvaa = on listening to all those words; vaalmiikeH = of Valmiki; shruuyataam = let it be heard; iti = thus; aamantrya cha = beckoning [Valmiki,] also; prahR^iSTaH = being delighted; vaakyam abraviit = spoke (these) words.

Narada is cognizant of three worlds, where the three worlds are bhuuloka, bhuvarloka, suvarloka this world, the intermediary heaven, the heavens themselves.

1.1.7

बहवो दुर्लभाश्चैव ये त्वया कीर्तिता गुणाः |
मुने वक्ष्याम्यहं बुद्ध्वा तैर्युक्तः श्रूयतां नरः
॥

"Oh! Sage Valmiki, the merits which you have extolled are many, and unattainable. I, after having known from Brahma of such a man with all these merits, will speak on...Let it be heard." Thus Narada started to say.

mune = oh sage Valmiki; bahavaH = many; ca durlabhaaH = and unattainable; eva = indeed; ye guNaaH = whichever merits; tvayaa kiirtitaaH = extolled by you; naraH = man; taiH yuktaH = who has these merits; aham buddhvaa = I, after knowing; vakShyaami = I will speak; shruuyataam = Let it be heard.

Narada came hither to impart the legend of Rama, as Brahma already imparted the same to him, and wanted him to impart these very attributes to Valmiki to compose Ramayana. It is a coincidence of interests Valmiki and those of Narada and Brahma.

1.1.8

इक्ष्वाकुवंशप्रभवो रामो नाम जनैः श्रुतः |
नियतात्मा महावीर्यो द्युतिमान् धृतिमान् वशी ॥

"One emerged from Ikshvaku dynasty, known to people as Rama by name. He is with a controlled self, highly valorous, resplendent, steadfast and a controller of (vice and vile... or) his own senses.

ikshvaakuvamshaprabhavaH = Born in Ikshvaku dynasty; raamaH naama = One named Rama; janaiH shrutaH = has been heard by people; niyataatmaa = with a controlled self; mahaaviiryaH = highly valorous one; dyutimaan = resplendent one; dhR^ithimaan = steadfast; vashii = controller [of vice and vile [or,] senses.]

For the attributes explained by Narada there are some Vedanta imports. From niyataatmaa to vashii these are the attributes of the Supreme Being, Absolute of Brahman. swaruupa-niruupaka- lakShaNaaH . This niyataatmaa is 'immutable Absolute, this is the postulate of any Upanishad: ya aatmaa apahatapaapmaa virajo vimR^ityurvishoko... 8-7-1, Chāndogya-UpaniShad. mahaaviiryaH = acintya vividhavicitrashaktivaan Absolute is Omnicompetent paraa asya shaktiH vividhaa iva shruuyate svaabhaavikii j~naanabalakriyaa ca 6-8, Shwetaashvatara-UpaniShad. The word dyutimaan is for the attribute of Self-Resplendent Absolute, or, Resplendence of Consciousness. tam eva bhaantam anubhaati sarvam tasya bhaasaa sarvam idam bhaati 2-11, Mundaka-UpaniShad. And the dhR^ithimaan is Sublime Bliss, according to Vyjayanti dhR^itiH tu tuSTiH santoSaH and as said in aanando brahma - aanandaat eva khalu imaani bhuutaani jaayante 6, Taittariiya- Upanishad. Next, vashii Absolute is the Omnipotent on the entire Universe. eko vahii sarva bhuutaantaraatmaa 2-5-12, Katha-Upanishad and sarvasya vashii sarvasya iishaanaH and the like. The rest of the attributes of Rama as said by Narada are identifiable with the causative factors of that Absolute in Creation, and the process of Creation is the self-expression of the Absolute.

1.1.9

बुद्धिमान्नीतिमान्वाग्ग्मी श्रीमान् शत्रुनिबर्हणः |
विपुलांसो महाबाहुः कम्बुग्रीवो महाहनुः ॥

"He is a wise one, moralist, eloquent, glorious, and a destroyer of enemies. His arms are lengthy, with three lines in the neck [indicative of good fortune], and cheekbones high...

buddhimaan = wise; niitimaan = moralist; vaagmii = eloquent; shriimaan = glorious one; shatrunibharhaNaH = destroyer of enemies; vipulaamsaH = broad shouldered; mahaabaahuH = with lengthy arms; kambugriivaH = with three lines in the neck [indicative of good fortune]; mahaahanuH = high cheek bones.

The Absolute is an adept one in creating the Creation yat sarvaj~naH sarvavit. He is niitimaan one who maintains the rhythm of universe as said at eSa setuH vidharaNa eSaam lokanaamasambhedaaya... He is propitious because shriiH kaantisaMpadoH lakshmyaam... gleaming, glistering richness of prosperity emanates from him. The following stanzas describe the physical qualities an Emperor should have by birth, as per saamudrikashaastra, the physiognomic treatise of astrology.

1.1.10

महोरस्को महेष्वासो गूढजत्रुररिन्दमः |
आजानुबाहुः सुशिराः सुललाटः सुविक्रमः ॥

"He is lion-chested, with concealed collarbones, knee-length are his arms, and his is a long bow, an enemy-subjugator, and his emperor's countenance is with a crowning-head and an ample forehead, and his gait is majestic like that of a lion...

mahoraskaH = broad chested; maheShvaasaH = [one who handles] long bow; guuDhajatruH = with concealed collarbones [thick shouldered]; arindamaH = enemy subjugator; aajaanubaahuH = with long arms; sushiraaH = with a high [crowning] head; sulalaaTaH = with ample forehead; suvikramaH = with a good gait.

When his physique is extolled, suddenly a weapon is said, in saying that 'his is longbow...' this is called prakramabhangadoSa 'jump-cut in narration...' It is not so, his lengthy arms are said firstly and those arms can wield a great bow that can eliminate enemies, both physical and psychological ones like ariSaDvarga like desire, ire, avarice, conceit etc., as detailed in verse 4 above.

1.1.11

समः समविभक्ताङ्गः स्निग्धवर्णः प्रतापवान् |
पीनवक्षा विशालाक्षो लक्ष्मीवान् शुभलक्षणः ॥

"He is built proportionately physically, with limbs poised symmetrically, sinew-chested, wide-eyed, complexioned charmingly... he is a prosperous one with all the auspicious features ...

samaH = Built in right proportion (physically); samavibhaktaaN^gaH = with symmetrically divided limbs; snigdhavarNaH = charmingly coloured [complexioned]; prataapavaan = courageous one [or, resplendent one]; piinavakShaaH = sinew chested; vishaalaakShaH = wide eyed; lakShmiivaan = prosperous one; shubhalakShaNaH = with auspicious features.

Up to here the godly physical aspect bhagavadvigraha is explained that which is perceptible by the adherents as said in Chāndogya Upanishad: ya eSo antaraaditye hiraNmayaH puruSo dR^ishyate... 1-6-6. From now on, the features that are reliable for the adherers are said.

1.1.12

धर्मज्ञः सत्यसन्धश्च प्रजानां च हिते रतः |
यशस्वी ज्ञानसंपन्नः शुचिर्वश्यः समाधिमान् ॥

"He is the knower of rectitude, bidden by the truth, also his concern is in the welfare of subjects, proficient in prudence, clean in his conduct, self-controlled and an attentive one...

dharmaj~~naH = rectitude knower; satyasandhaH ca = truth-bidden also; prajaanaam ca hite rataH = also concerned in welfare of subjects; yashasvii = famed one; j~~naanasaMpannaH = with proficient prudence; shuchiH = clean [in conduct]; vashyaH = self-controlled; samaadhimaan = attentive one.

1.1.13

प्रजापतिसमः श्रीमान् धाता रिपुनिषूदनः |
रक्षिता जीवलोकस्य धर्मस्य परिरक्षिता॥

"He equals Lord Vishnu, the Lord of all creatures, Sustainer of the Universe, together with Sri Lakshmi (shriimaan = lakShmiivaan), Eliminator of enemies, Protector of the world of living creatures and complete Guardian of probity...

prajaapatisamaH = equals the Lord of creatures; dhaataa = Sustainer (Lord Vishnu); shriimaan = (together) with Sri Lakshmi ; ripuniShuudanaH = Eliminator of enemies; jiivalokasya rakShitaa = Protector of the world of living creatures; dharmasya parirakShitaa = complete Guardian of probity.

The word रक्षिता is the Nominative Singular of रक्षितृ and means Protector. Please note that prajaapatiH can be applied to Vedic Gods as well as to Lord Brahma, Lord Vishnu and Lord Maheswara. Here we consider Rama as equalling the Supreme God Lord Vishnu who is the One with Goddess Sri Lakshmi and also the sustainer. prajaapatiH is thus being translated as Lord Vishnu. Please note that we are deviating from traditional translations of prajaapatiH as Lord Brahma here and this is intentional.

'These features show the aspects of Rama's incarnation...' Govindaraja. 'These features are available only in the Supreme Person, but unobtainable in any other...' Maheshvara Tiirtha. These two, Govindaraja and Maheshvara Tiirtha are reputed commentators on Ramayana among many others.

1.1.14

रक्षिता स्वस्य धर्मस्य स्वजनस्य च रक्षिता |
वेदवेदाङ्गतत्त्वज्ञो धनुर्वेदे च निष्ठितः ॥

"He is the preserver of his own righteousness and also a champion for adherent's welfare in the same righteousness, and he is a scholar in the essence of Veda-s and their ancillaries, too. He is an expert in dhanurVeda, the Art of Archery...

svasya dharmasya rakShitaa = preserver of his own righteousness; svajanasya ca rakShitaa = champion of his own people also; vedavedaaN^gatattvaj~naH = scholar in essence (of) Veda-s and ancillaries; niSTitaH = an expert; dhanurvede ca = in the science of archery.

These are the ancillary subjects of Vedas called anga part and upa-anga sub-part. The main parts of Veda-s are shikShaa ritual rigor vyaakaraNa grammar chandas prosody jyotishya astrology nirukta recital rules kalpa procedure rules. This apart, the dhanurveda science of archery, itself is treated as 'an exclusive Veda taught to warriors...' The dhanurveda is not to be construed as simple bow and arrow and 'shooting the target' education. It is a 'scripture on missiles' that existed in those ages.

Down the memory lane, O. A.Vijayan, the eminent Indian journalist has reflected in The Illustrated Weekly of India, that the Soviet scholar Dr. A. A. Gorbovsky said in his article with heading Ancient India may have had N-arms , in the Statesman, with dateline Moscow, Sept. 8, 1986. Among other things, the scientist observes by the stanzas that describe the disaster caused by such astra-s, now loosely termed as a well crafted bow and sky rocketing arrows, as below:

'A blazing shaft which possessed all the effulgence of smokeless fire was let off... all directions were enveloped by darkness... the very elements seemed to be perturbed... the sun seemed to turn... the universe, scorched with heat, seemed to be in fever... the survivors lost their hair and nails... for years the sun and sky remained shrouded with clouds...'

Thus the narration goes on. This is the account of Brahmaastra, as in Mahabharata, the other Epic of India. Thus the Dhanurveda may be taken as the canon of missile sciences, which fortunately has not been handed over to the successive generations, lest everything would have been annihilated by now. In Ramayana too, which is much earlier to Mahabharata, there are elaborate accounts of such astra-s in the coming chapters. Sage Vishvamitra, who is well-versed in warfare, gives many such weapons to Rama. For now, these bow and arrow references may not be taken as those of Robin Hood.

1.1.15

सर्वशास्त्रार्थतत्त्वज्ञः स्मृतिमान् प्रतिभानवान् |
सर्वलोकप्रियः साधुरदीनात्मा विचक्षणः ॥

"He is the knower of the meaning and essence of all the scriptures, excellent at memory, a brilliant one, and dear to all the worlds, gentle, level-headed and clear-headed in discriminating and distinguishing...

sarvashaastraarthatattvaj~naH = cognizant of the essence and meaning of all the scriptures; smR^itimaan = one with excellent memory; pratibhaanavaan = a brilliant one;sarvalokapriyaH = dear to all worlds; saadhuH = gentle; adiinaatmaa = undepressed in spirit [level-headed even in severe trouble]; vichakSaNaH = clear-headed [in discriminating and distinguishing.]

1.1.16

सर्वदाभिगतः सद्भिः समुद्र इव सिन्धुभिः |
आर्यः सर्वसमश्चैव सदैव प्रियदर्शनः ॥

"Like an ocean that is reached by rivers, that reverential one too is always accessible and reachable by clean-minded ones, and he treats all equally, and ever a feast to eye...

samudraH sindhubhiH iva = like an ocean by rivers; sarvadaa abhigataH = always accessible; sadbhiH = by clean-minded ones; aaryaH = noble one; sarvasamaH ca eva = and also treats all equally; sadaa eva priyadarshanaH = indeed ever a feast to the eye.

Here it is said 'he is reachable by all clean-minded ones...' satpravartana, sadbudhhi... and those that approach him with a sacrilegious intent, will meet their end at his hand. sarvasamaH means, that he does not discriminate people by their caste, creed, or by that individual's philosophy etc., like tribal boatman Guha, low-birthed Shabari, and nihilist Sage Jaabaali et al. jaati-guNa- vR^itti-aadi bhedaabhaavaat And the word eva in sa eva priyadarshanaH indicates 'always...' 'unvarying in his demeanour with anyone...' Govindaraja. And by the simile of ocean to Rama, for rivers there is no other course except an ocean; thus, the living beings, may it be humans or birds like Jataayu, have no other recourse than Rama.

1.1.17

स च सर्वगुणोपेतः कौसल्यानन्दवर्धनः |
समुद्र इव गाम्भीर्ये धैर्येण हिमवानिव ॥

"He who betters the happiness of his mother Kausalya is an embodiment of all noble merits, and in profundity he is like an unfathomable ocean, and by fortitude he is unalterable like the kingly Himalayan mountain...

kausalyaanandavardhanaH = One who betters Kausalya's [his mother's] happiness; saH ca = he (is) also; sarvaguNopetaH = embodied with all [noble] merits; gaambhiirye samudraH iva = like an ocean in profundity - his inmost heart is unfathomable like an ocean; dhairyeNa himavaan iva = by fortitude Himavanta [Himalayan] mountain like.

At times Rama is said to be 'the son of Kausalya...' than the son of Dasharatha, because the word Kausalya does not signify his mother alone, the daughter of King of Kosala, but it has meanings like kShema, kushala, saamarthya, puNya, nipuNatva 'safeness, soundness, capability, merit, expertise...' and this also signifies Queen Kausalya's worshipping of Vishnu. When dynasty, valour, braveness etc., are said, Rama's name will be attached with Dasharatha. An ocean is not a bottomless one but an unfathomable one. So also Rama's heart has a reachable bottom, where pearls, gems, and other treasures of virtues are abounding, and it can be reached with a heartily approach. For a hard-hearted one, Rama's heart becomes an unfathomable abyss and he will get lost in it. girayoH varShadhaaraabhirharyamaaNaa na vivyadhuH | abhibhuuyamaanaa vyasanaiH yathaa adhokShajacetasaa || 'true devotees do not get hassled though subjected to many problems, for they place their faith in the Supreme. Equally, mountains are unshaken though battered by storms or lightings...' So, like a mountain he is unalterable and constant for a true devotee. An icy-mountain is meltable by scorching sun, thus Rama also melts down when his adherents are scorched with their problems.

1.1.18

विष्णुना सदृशो वीर्ये सोमवत्प्रियदर्शनः |
कालाग्निसदृशः क्रोधे क्षमया पृथिवीसमः ॥धनदेन समस्त्यागे सत्ये धर्म इवापरः |

"In valour Rama is comparable to Vishnu, and in his looks he is attractive like the moon, he equals the earth in his forgiveness, but he is matchable to world ending fire in his wrath... and in benevolence he is identical to Kubera, God of Wealth, and in his candour he is like Dharma itself, the Truth personified, with none to rival him... [1-1-18, 19a]

18, 19a. viirye = in valour; vishNunaa sadR^ishaH = comparable to Vishnu; somavat priyadarshanaH = attractive in look like the moon; krodhe = in anger; kaalaagnisadR^ishaH = matchable to the world ending fire; kShamayaa pR^ithiviisamaH = equals to the Earth in forgiveness; tyage = in benevolence; dhanadena samaH = equal to Kubera [God of Wealth]; satye = in candour; aparaH = with no rival; dharmaH iva = like Truth personified.

Here the 'valour' is to cause harm to enemy, while remaining himself unharmed... svasya avikaara eva parasya vikaara aapadanam Rama Tilaka. 'Though Rama is Vishnu, but by nature of his incarnation as human, he is different from Vishnu upaadhi-bheda... Hence Vishnu has become another entity than Rama... Or, his valour is selfsame to Vishnu's valour because he is selfsame Vishnu...' Govindaraja. 'As there is none other in similitude, he is compared Vishnu, insofar as valour is concerned...' Maheshvara Tiirtha. Earth personally does not grieve when people tread on it, trample, dig, cut, or whatever is done to her. Likewise Rama personally gets unaffected, whatever harm is done to him, but he becomes wrathful, if that harm is committed to dharma.

Thitherto, the Bala Kanda is narrated by these narrations of sparkled in Ikshvaku dynasty 'Rama's incarnation...' highly valorous, enemy subjugator... 'elimination of demoness Tataka, subdual of the vanity of Parashu Rama...' propitious 'marriage with Seetha, knows Art of Archery 'receiving missiles from Vishvamitra...' From now poet tells the Ayodhya Kanda, and a gist of this magnum opus is given here itself. This narration is known as baala raamayana - saMkShepa raamaayaNa meaning that it is aimed at youngsters as it has been told in an abridged version. In the endnote, details about this version and still abridged version, called Gayatri Ramayana, are given.

Readers may find an inordinate use of ellipses in translation of the epic. But they are 'a must.' Pt. Satya Vrat, the author of Ramayana - A Linguistic Study says: "Ellipsis is the peculiarity of the style of the older works like Ramayana... their writings, as they stood, yielded incomplete sense which has to be supplemented by adhyaahaara, viz., supply of words, that would fit in the context... Indeed, in most cases the ellipsis could be readily understood and would suggest the word or words that would make it up...' We therefore request the readers to go by the meaning of the context, than by the order of words, for there is a saying... paaThakrame arthakramo baliiyaH... So, this adhyaahaara, supply of words, may not be that faithful while rendering from Sanskrit to English.

1.1.19

तमेवं गुणसम्पन्नं रामं सत्यपराक्रमम् ॥ज्येष्ठं श्रेष्ठगुणैर्युक्तं प्रियं दशरथस्सुतम्
|
प्रकृतीनां हितैर्युक्तं प्रकृतिप्रियकाम्यया ॥यौवराज्येन संयोक्तुमैच्छत्
प्रीत्या महीपतिः |

"Lord of the land King Dasaratha with an intent for doing good to the people, affectionately desired to endow with regent-hood to that Rama, the eldest and a dear son to Dasaratha and who possessed such merits with true valour, together with best of qualities, and concerned for welfare of the people....[1-1-29b, 20, 21a]

19b, 20, 21a. mahiipatiH dasharathaH = Lord of the land King Dasaratha; prakR^itipriyakaamyayaa = with an intent for doing good to the people; priityaa = affectionately; aicChat = desired; saMyoktum = to endow with; yauvaraajyena = regent-hood; tam raamam = to that Rama; jyeSTham sutam = the eldest son; priyam = a dear one [to Dasaratha]; evaM guNasaMpannam = [who was] possessor of such like merits; satyaparaakramam = with true valour; shreSTa-guNaiH-yuktam = together with best of qualities; prakR^itiinaam hitaiH yuktam = concerned for welfare of the people.

1.1.21

तस्याभिषेकसंभारान् दृष्ट्वा भार्याथ कैकयी ॥पुर्वं दत्तवरा देवी वरमेनमयाचत |
विवासनं च रामस्य भरतस्याभिषेचनम् ॥

"Then seeing the arrangements for the anointment of Rama as crown-prince, Kaikeyi, the dear wife and a queen of Dasaratha, solicited boons that were once accorded to her by Dasharatha, for the banishment of Rama and anointment of Bharata as boons. [1-1-21b, 22]

21b, 22. atha = then; dR^iShTvaa = seeing; tasya = his - Rama's; abhiShekasaMbhaaraan = anointment [as crown prince] arrangements; bhaarya devii kaikeyi = (Dasaratha's) [dear] wife queen Kaikeyi; puurvam dattavaraa = having been with previously given boons; ayaachata = solicited; raamasya vivaasanam = Rama's, exile; bharatasya abhiSechanam ca = and Bharata's, anointment; varam enam = (as) boons from him [Dasaratha].

1.1.23

स सत्यवचनाद् राजा धर्मपाशेन संयतः |
विवासयामास सुतं रामं दशरथः प्रियम् ॥

"Bound by his true plighted word and by the noose of righteousness that king Dasharatha exiled his dear son Rama to forests.

saH raajaa dasharathaH = That king Dasaratha; saMyataH = bound; dharmapaashena = by noose of virtuousness; satyavacanaat = by his true (plighted) word; vivaasayaamaasa = exiled; priyam sutam raamam = dear son Rama; .

1.1.24

स जगाम वनं वीरः प्रतिज्ञामनुपालयन् |
पितुर्वचननिर्देशात् कैकेय्याः प्रियकारणात् ॥

"That warrior Rama went to forest for pleasing Kaikeyi, and as directed by his father, and to follow his father's word of honour.

saH viiraH = that warrior [Rama]; kaikeyyaaH priyakaaraNaat = by reason of pleasing Kaikeyi; anupaalayan = (and) to follow;pratij~naam = promise - his own pledge to adhere to his father's word, or, promise of his father to Kaikeyi; pituH vacananirdeshaat = by father's directive; vanam jagaama = went to forest.

1.1.25

तं व्रजन्तं प्रियो भ्राता लक्ष्मणोऽनुजगाम ह |
स्नेहाद्विनयसम्पन्नः सुमित्रानन्दवर्धनः ॥भ्रातरं दयितो भ्रातुः सौभ्रात्रमनुदर्शयन् |

"While that Rama was going on exile, Lakshmana, endowed with humbleness, and augmentor of his mother Sumitra's joy, and a loving and a dear brother to Rama, followed him out of affection, showing brotherly fraternity.[1-1-25, 26a]

25, 26a. lakShmaNaH = Lakshmana; vinayasaMpannaH = endowed with humbleness; priyaH bhraataa = a loving brother; bhraatuH dayitaH = (and) dear to brother [to Rama]; sumitraanandavardhanaH = augmentor [of his mother] Sumitra's joy; saubhraatram anudarshayan = showing [brotherly] fraternity; snehaat anujagaama ha = followed [Rama] out of affection;vrajantam tam bhraataram = while that brother [Rama] was going [to forest].

व्रजन्तम् is an accusative case of व्रजत् with व्रज् as its root.

1.1.26

रामस्य दयिता भार्या नित्यं प्राणसमा हिता ॥जनकस्य कुले जाता देवमायेव निर्मिता |
सर्वलक्षणसम्पन्ना नारीणामुत्तमा वधूः ॥सीताप्यनुगता रामं शशिनं रोहिणी यथा |

"Even Seetha, daughter-in-law of Dasaratha, and Rama's beloved wife equalling to Rama's life, ever well disposed, born in the family of Janaka and one as though fashioned by a Divine marvel, endowed with all good characteristics and the best among women, followed Rama to forest, like Rohini following the Moon... [1-1-26b, 27, 28a]

26b, 27, 28a. siitha api = Even Seetha; vadhuuH = daughter-in-law [of Dasharatha]; raamasya dayitaa bhaaryaa = (and) Rama' beloved wife; praaNasamaa = equal to life (of Rama); nityam hitaa = ever well disposed one; janakasya kule jaataa = born in the family of Janaka; nirmitaa devamaayaa iva = as though fashioned by divine marvel; sarvalakShaNasaMpannaa = possessor of all characteristics [befitting to an ideal lady]; nariiNaam uttamaa = the best one among women; raamam anugataa = followed Rama; rohiNii shashinam yathaa = like Rohini with Moon.

Here devamaayaa refers to many concepts. VaiShNavaite tenets tell that the word deva is ascribable only to Vishnu, but not to other gods. Thus, this is ViShNumaayaa, when He assumed an extraordinary female form called Mohini, when distributing amR^ita, the divine elixir, to gods and demons. Next is the form of Tilottama, a divine beauty to hoodwink demons called Sunda and Upasunda. The other is Vishnu's liilaa shakti, which is divinely fascinating. Yet another is grammatical connotation, maa yaa where, maa= Goddess Lakshmi; yaa= who that is; meaning yaa siitaa saa maa= 'who is Goddess Lakshmi... She is Seetha...' and this results in the saying: ati ruupavatii siitaa... ati muurkhaH cha raavaNa 'While Seetha is extraordinarily beautiful, Ravana is exceedingly stupid...

The deities have their wives always with them. Chandra, the Moon has Rohini, a conspicuous star, while Surya, Sun has Prabha, Sunshine. Minus these wives, their glow and glitter is void. So also, Rama has an inseparable wife. Though Seetha and Lakshmana were not exiled, they followed Rama out of concept of 'togetherness...'

1.1.28

पौरैरनुगतो दूरं पित्रा दशरथेन च ॥शृङ्गिबेरपुरे सूतं गङ्गाकूले व्यसर्जयत् |
गुहमासाद्य धर्मात्मा निषादाधिपतिं प्रियम् ॥गुहेन सहितो रामो लक्ष्मणेन च सीतया |

"The citizens of Ayodhya and his father Dasaratha followed virtuous Rama for a distance when he started on his exile. Later Rama reached the tribal chief named Guha, who liked Rama, on the bank of River Ganga in a town called Sringaberapura. Together with Guha, Lakshmana and Seetha, he left off the charioteer. [1-1-28b, 29, 30a]

28b, 29, 30a. anugataH = followed; pauraiH = by citizens; pitraa dasharathena ca = and by father Dasaratha; duuram = for a long distance; dharmaatmaa raamaH = virtuous Rama; aasaadya = reached;niShaadaadhipatim = tribal chief; guham = Guha; priyam = who liked him; gangaakuule = on River Ganga's bank; sR^iN^giberapure = in [a town called] Sringaberapura; guhena lakShmaNena siitayaa ca sahitaH = together with Guha, Lakshmana and Seetha; vyasarjayat = (he) left off; suutam = the charioteer.

1.1.30

ते वनेन वनं गत्वा नदीस्तीर्त्वा बहूदकाः ॥चित्रकूटमनुप्राप्य भरद्वाजस्य शासनात् |
रम्यमावसथं कृत्वा रममाणा वने त्रयः ॥देवगन्धर्वसंकाशास्तत्र ते न्यवसन् सुखम् |

"That trio of Seetha, Rama and Lakshmana after going from forest to forest and crossing many a river with much waters, by the ordainment of Bharadwaja, arrived at Chitrakuta, and building a handsome cottage there, they lived happily and delightfully in the woods there, like gods and gandharvas... [1-1-30b, 31, 32a]

30b, 31, 32a. te = they; vanena vanam gatvaa = going from forest to forest; bahuudakaaH nadiiH tiirtva = crossed rivers with much waters; bharadvaajasya shaasanaat = by ordainment of sage Bharadwaja; chitrakuuTam anupraapya = arriving at Chitrakuta; ramyam aavasatham kR^itvaa = building (lit. manufacturing) a handsome habitation; te trayaH = they the trio; sukham nyavasan = happily lived; tatra = there [at Chitrakuta]; vane ramamaaNaaH = in the woods delightfully; devagandharvasaMkaashaaH = like gods and gandharvas.

In another way the meaning is: te avane 'they, protecting each other...' te ramamaaNaaH ' those two Rama and Seetha, frolicsomely delighted, enjoyed the essence of forest dwelling...' saMkaashaa similar to Vishnu or Narayana's enjoyment of kriiDaa rasa 'the essence of His playful acts...' and Lakshmana enjoyed the essence of his servitude sevaa rasa and where deva = devii ca devaH ca devau 'either goddess or god... it but the Almighty...' gandharva = gaanam dhaarayati iti gandharva - jiivan muktaH attaining liberation while living, thus Lakshmana rejoiced with his singing of saama gaana of Sama Veda....' And they rejoiced without feeling any difference between city dwelling and forest dwelling... as every part of Universe is theirs.

In another way tevane vanam gatvaa 'playfully, to forests, they went...' It is a play for them to enter the forest to resolve the purpose of Ramayana and their incarnations.

1.1.32

चित्रकूटं गते रामे पुत्रशोकातुरस्तदा ॥राजा दशरथः स्वर्गं जगाम विलपन् सुतम् |

"On Rama going to Chitrakuta thus, King Dasharatha tormented by the grief for son, went to heavens weeping for son... [1-1-32b, 33a]

32b, 33a. gate raame = On gone Rama; chitrakuuTam = to Chitrakuta; tathaa = thus [tadaa = then]; raajaa dasharathaH = King Dasaratha; svargam jagaama = went to heavens [died]; putrashokaaturaH = tormented by grief for his son; sutam vilapan = while weeping for his son;

The word 'thus' in the shloka, is according to the text of Govindaraja. Maheshvara Tiirtha's text will have 'then'.

1.1.33

मृते तु तस्मिन् भरतो वसिष्ठप्रमुखैर्द्विजैः ॥नियुज्यमानो राज्याय नैच्छद् राज्यं महाबलः
|
स जगाम वनं वीरो रामपादप्रसादकः ॥

"On Dasharatha's dying, though Bharata had been appointed for kingship by Sage Vashishta and other Brahmanas, that highly mighty one did not desire kingdom. That warrior Bharata went to forest to propitiate the venerable Rama... [1-1-33b. 34]

33b, 34. tasmin mR^ite = On his (Dasaratha's) dying; bharataH tu = though Bharata; raajyaaya niyujyamaanaH = had been appointed for kingship; vasiSThapramukhaiH dvijaiH = by Sage Vasishta and other prominent Brahmanas; mahaabalaH = (that) highly mighty one; raajyam na icChat = did not desire kingdom; saH viiraH = that warrior; vanam jagaama = went to forest; raamapaadaprasaadakaH = (to) propitiate the venerable Rama.

1.1.35

गत्वा तु स महात्मानं रामं सत्यपराक्रमम् |
अयाचद्भ्रातरं राममार्यभावपुरस्कृतः ॥त्वमेव राजा धर्मज्ञ इति रामं वचोऽब्रवीत् |

"That Bharata, possessed of a worthy way of thinking [to get Rama installed as king], on going to Rama, begged his brother Rama, a great souled one and a truly courageous one. Bharata spoke words in this manner to Rama - "You alone, the knower of probity, be the king." ... ' [1-1-35, 36a]

35, 36a. saH = That Bharata; aaryabhaavapuraskR^itaH = possessed of a worthy way of thinking [to get Rama installed as king]; gatvaa = on going;raamam = to Rama; bhraataram raamam ayaachat = begged [his] brother Rama;mahaatmaanam = to the great souled one; satyaparaakramam = to truly courageous one; raamam = To [such] Rama; vachaH abraviit iti = [Bharata] spoke words in this manner; tvam eva = you alone; dharmaj~naH = the knower of probity; raajaa = [be the] king;

tu is omitted in the translation since it is there for the purpose of paadapuuraNa.

1.1.36

रामोऽपि परमोदारः सुमुखः सुमहायशाः ॥न चैच्छत्पितुरादेशाद्राज्यं रामो महाबलः |

"Even though Rama was very benevolent, gracious also, highly famed and with great prowess, Rama did not desire kingdom due to father's injunction... [1-1-36b, 37a]

36b, 37a. api = even though; raamaH = Rama; paramodaaraH = (was) very benevolent; sumukhaH api = gracious also; sumahaayashaaH = highly famed; mahaabalaH ca = and with great powers; raamaH = Rama; pituH aadeshaat = due to father's injunction; na icChat = did not desire; raajyam = kingdom.

1.1.37

पादुके चास्य राज्याय न्यासं दत्त्वा पुनः पुनः ॥निवर्तयामास ततो भरतं भरताग्रजः |

"Thereafter, repeatedly turning Bharata back, the elder brother, Rama, gave his wooden shoes to Bharata and entrusting them to represent him for the sake of kingdom. [1-1-37b, 38a]

37b, 38a. tataH = Thereafter; punaH punaH = repeatedly; bharatam nivartayaamaasa = turning Bharata back; bharataagrajaH = [Rama] the elder brother of Bharata; paaduke dattvaa= giving (the two) wooden shoes; asya = to him [to Bharata]; cha nyaasam = and entrusting [them]; raajyaaya = for (the sake of) kingdom.

Sarga 1 (part 2 of 3)

1.1.38

स काममनवाप्यैव रामपादावुपस्पृशन् ॥नन्दिग्रामेऽकरोद्राज्यं रामागमनकाङ्क्षया |

"That Bharata, thus with a desire unfulfilled, ruled the kingdom from Nandigrama, touching Rama's sandals representing feet of Rama, with an expectation of Rama's arrival... [1-1-38b, 39a]

38b, 39a. saH = That Bharata; kaamam anavaapya eva = (with a) desire not fulfilled thus; raamapaadau upaspR^ishan = touching Rama's sandals (representing Rama's feet); raamaagamanakaankShayaa = with an expectation of Rama's arrival; nandigraame akarot raajyam = ruled the kingdom in Nandigraama.

1.1.39

गते तु भरते श्रीमान् सत्यसन्धो जितेन्द्रियः ॥रामस्तु पुनरालक्ष्य नागरस्य जनस्य च |
तत्रागमनमेकाग्रो दण्डकान्प्रविवेश ह |१-१-४०

"On the departure of Bharata, that splendid Rama, truth-bound, and self-controlled, anticipated the repeated visits of citizens and other people. To be undisturbed, Rama then entered Dandaka forests... [1-1-39b, 40]

39b, 40. bharate gate tu = However, after Bharata left; raamaH = Rama; shriimaan = the splendid one;satyasandhaH = truth-bound one; jitendriyaH = one with conquered senses; aalakShya = on anticipating; punaH tatra aagamanam = re-arrival there [Chitrakoota]; naagarasya janasya ca = of citizens and (other) people; ekaagraH = (to be) undisturbed; pravivesha ha = [he] then entered; daNDakaan = Dandaka forests.

The translation of ekaagraH as "undisturbed" is done according to the context of Rama's anticipation that there might be repeated visits from various people to Chitrakuta and entreaties from them for Rama to return to Ayodhya. Normally ekaagraH is translated as "single-pointed attention". Govindaraja explains ekaagraH with respect to following father's injunction or being alert to increased presence of RakShasaas.

1.1.41

प्रविश्य तु महारण्यं रामो राजीवलोचनः |
विराधं राक्षसं हत्वा शरभङ्गं ददर्श ह ॥सुतीक्ष्णं चाप्यगस्त्यं च अगस्त्यभ्रातरं तथा |

"That lotus-eyed Rama, on his entering the vast Dandaka forest, killed the demon Viraadha, and indeed beheld Sage Sharabhanga and also Sage Suteekhsna, Sage Agastya and likewise Sage Agastya's brother... [1-1-41, 42a]

41, 42a. raajiivalochanaH raamaH = Rama the lotus-eyed one; mahaaaranNyam pravishya = on entering the vast forest; viraadham raakShasam hatvaa = and on killing the demon Viradha; dadarsha ha = indeed beheld;sharabhaN^gam sutiikShNam ca api = Sage Sharabhanga and also Sage Suteekshna; agastyam ca = and Sage Agastya; tathaa = likewise; agastyabhraataram = Agastya's brother.

The name of Agastya's brother is Sudarshana, and he will never be called by his own name, but will be called as agatsyabhraataa, brother of Agastya.

tu is omitted in the translation since it is there for the purpose of paadapuuraNa.

1.1.42

अगस्त्यवचनाच्चैव जग्राहैन्द्रं शरासनम् ॥खड्गं च परमप्रीतस्तूणी चाक्षयसायकौ |

"On Sage Agastya's word, Rama, with great delight, received from Agastya, Indra's bow along with the sword and two quivers with ever replenishing arrows... [1-1-42b, 43a]

42b, 43a. agastyavachanaat ca eva = And according to Sage Agastya's word alone; jagraaha = [Rama] received paramapriitaH = greatly delighted; sharaasanam = a bow; khadgam ca = also a sword; tuuNii ca = (and) also two quivers; akShayasaayakau = with ever replenishing arrows; aindram = of Indra.

1.1.43

वसतस्तस्य रामस्य वने वनचरैः सह ॥ऋषयोऽभ्यागमन्सर्वे वधायासुररक्षसाम् |

"During Rama's stay in the forest, all the sages together with other forest dwellers, approached him for the elimination of ogres and demons... [1-1-43b, 44a]

43b, 44a. vasataH = (During) the stay; tasya raamasya = of that Rama; vane = in the forest; sarve R^iShayaH = all sages; vanacharai sahaH = together with [other] forest dwellers; abhyaagaman = approached [Rama]; asurarakShasaam vadhaaya = for the killing of ogres and demons; .

1.1.44

स तेषां प्रतिशुश्राव राक्षसानां तथा वने ॥प्रतिज्ञातश्च रामेण वधः संयति रक्षसाम् |
ऋषीणामग्निकल्पानां दण्डकारण्यवासिनाम् ॥

"He [Rama] agreed to that supplication of those sages dwelling in the forest of demons. A promise was also made by Rama to the sages who equalled the fire and who were living in that Dandaka forest about killing of the demons in combat... [1-1-44b, 45]

44b, 45. saH = he [that Rama]; pratishushraava = listened [or agreed]; tathaa = [to] that supplication; teSaam = of those [sages]; raakShasaanaam vane = in the forest of demons; pratij~naataH ca = A promise also [was made]; raameNa = by Rama; R^iShiiNaam = to the sages; agnikalpaanaam = who equalled the fire; daNDakaaraNyavaasinaam [ca] = [and] living in the Dandaka forest; vadhaH ca = [about] killing also; rakShasaam = of the demons; saMyati = in combat.

The word asura is as from asuun raati iti asura: asu = life; ra= taker; i.e., life takers - demons, while the word sura is nectar consuming one, the divine. In later chapters of this canto, accounts are given as how these were created and named.

1.1.46

तेन तत्रैव वसता जनस्थाननिवासिनी |
विरूपिता शूर्पणखा राक्षसी कामरूपिणी ॥

"While Rama was living there in the Dandaka forest, a guise-changing demoness named Shuurpa-nakha, who was a resident of Janasthana, a portion of Dandaka forest, was disfigured by him...

vasataa = while living by Rama; tatra eva = there [in that Dandaka forest] only; shuurpaNakhaa iti = Shuurpa-nakha; raakShasii = a demoness; kaamaruupiNii = [who can] assume desired form; janasthaananivaasinii = a resident of Janasthana [a portion of Dandaka forest]; viruupitaa = was disfigured; tena = by him [Rama].

Readers are referred to the verse 3-18-20 where Rama asks Lakshmana to deface Shuurpa-nakha who carries out the act of cutting the nose and ears of this demoness, which is the turning point of the story. From this verse it is clear that Rama is instrumental in the disfiguring of Shuurpa-nakha.

Shuurpa-nakha is so named because her fingernails are like winnowing fans, shuurpatulyanakhaa iti shuurpanakhaa; shuurpa= winnowing fan; tulya = like; nakhaa = fingernails. She is the sister of Ravana the main antogonist of the epic, and she is the actual trouble creator in the epic.

1.1.47

ततः शूर्पणखावाक्यादुद्युक्तान् सर्वराक्षसान् |
खरं त्रिशिरसं चैव दूषणं चैव राक्षसम् ॥निजघान रणे रामस्तेषां चैव पदानुगान् |

"Then in a battle, Rama killed all demons who became zealously active incited by Suurphanakha's words, including the demons Khara, Trishira, Duushana together with all of their foot-followers... [1-1-47, 48a]

47, 48a. tataH raamaH raNe nijaghaana = Then Rama in a battle killed; udyuktaan sarvaraakShasaan = all zealously active demons; shuurpaNakhaavaakyaat = [incited] by Shuurpanakha's words; kharam = [including] Khara; trishirasam ca eva = and Trishira; duuSaNam raakShasam ca eva = and the demon Duushana; teSaam padaanugaan ca eva = and their foot followers.

We are ignoring in translation the एव part of चैव and translating the word चैव as "and".

1.1.48

वने तस्मिन्निवसता जनस्थाननिवासिनाम् ॥रक्षसां निहतान्यासन् सहस्राणि चतुर्दश |

"During Rama's stay in that forest, fourteen thousand demon inhabitants of Janasthana became slain... [1-1-48b, 49a]

48b, 49a. tasmin vane nivasataa = During his stay in that forest; caturdashasahasraaNi = fourteen thousand; janasthaananivaasinaam rakShasaam = inhabitant demons of Janasthana; nihataanyaasan = became slain.

1.1.49

ततो ज्ञातिवधं श्रुत्वा रावणः क्रोधमूर्छितः ॥सहायं वरयामास मारीचं नाम राक्षसम् |

"Then, on hearing the slaughter of his kinsmen, Ravana convulsed in anger and sought to get the help of a demon named Maareecha... [1-1-49b, 50a]

49b, 50a tataH = Thereafter; raavaNaH = Ravana; j~naativadham shrutvaa = on hearing the slaughter of [his] kinsmen; krodhamuurChitaH = convulsed in anger; sahaayam varayaamaasa = [and] sought to get the help; maariicham naama raakShasam = [of] a demon named Maareecha.

Ravana is the supremo of demons and the main antagonist in this epic. His name is Dashagriiva, meaning that he has ten heads. This name 'Ravana' obtains from the root ru - shabde raavayati iti raavaNaH 'one who makes people cry by his violent actions...' and it also means vishravasaH apatyam pumaan raavaNaH, vishravaso vishravaNa-ravaNau 'the son of one named Vishravasa...' Govindaraja.

वरयामास is the लिट् लकार of of the root वर (see आत्मनेपदी form)

1.1.50

वार्यमाणः सुबहुशो मारीचेन स रावणः ॥न विरोधो बलवता क्षमो रावण तेन ते |

"But Maareecha restrained Ravana telling him many times, 'Oh, Ravana! Rivarly with that formidable Rama is not appropriate of you...' [1-1-50b, 51a]

50b, 51a. saH raavaNaH = he that Ravana; vaaryamaaNaH = [was] restrained; subahushaH= very many times;maariichena = by Maareecha [thus:]; raavaNa = Oh! Ravana; virodhaH = rivalry; balavataa tena = with that formidable Rama; te na kShamaH = [is] not appropriate of you;

1.1.51

अनादृत्य तु तद्वाक्यं रावणः कालचोदितः ॥जगाम सहमारीचस्तस्याश्रमपदं तदा |

"Then disregarding Maareecha's words and impelled by his own fate, Ravana advanced to the place of Rama's hermitage along with Maareecha... [1-1-51b, 52a]

51b, 52a. anaadR^itya tu = but regardless; tat vaakyam = [of] that speech; raavaNaH kaalachoditaH = Ravana impelled by [his own] fate; tadaa = then; jagaama = went;tasya aashramapadam = [to] the place of Rama's hermitage; sahamaariichaH = along with Maareecha;

1.1.52

तेन मायाविना दूरमपवाह्य नृपात्मजौ ॥जहार भार्यां रामस्य गृध्रं हत्वा जटायुषम् |

"After taking away of Rama and Lakshmana to a distance by the trickster Maareecha, Ravana stole Rama's wife after killing Jatayu... [1-1-52b, 53a]

52b, 53a. apavaahya = after taking away; nR^ipaatmajau = the sons of king; duuram = to a distance; tena mayaavinaa = by that trickster; raamasya bhaaryaam jahaara = [Ravana] stole Rama's, wifejaTaayuSam gR^idhram hatvaa = after killing Jatayu; .

1.1.53

गृध्रं च निहतं दृष्ट्वा हृतां श्रुत्वा च मैथिलीम् ॥राघवः शोकसन्तप्तो विललापाकुलेन्द्रियः
|

"Raghava on seeing the smitten Jatayu and also on hearing about Seetha's abduction, wailed with disturbed senses, seething with anguish ... [1-1-53b, 54a]

53b, 54a. raaghavaH = Raghava; nihatam gR^idhram dR^iSThvaa = on seeing the smitten vulture Jatayu; maithiliim hR^itaam shR^itvaa ca = and also on hearing about Mythili's [Seetha's] abduction; vilalaapa = wailed; akulendriyaH = with disturbed senses; shokasantaptaH = seething with anguish.

1.1.54

ततस्तेनैव शोकेन गृध्रं दग्ध्वा जटायुषम् ॥मार्गमाणो वने सीतां राक्षसं संददर्श ह |
कबन्धं नाम रूपेण विकृतं घोरदर्शनम् ॥

"Rama then cremated that vulture Jataayu with that state of anguish, and while searching for Seetha in forest, he indeed saw a demon named Kabandha, deformed in his looks and with a terrible appearance... [1-1-54b, 55]

54b, 55. tataH = then; tena shokena eva = with that state of anguish; gR^idhram jaTaayuSham dagdhvaa = after cremating the vulture Jatayu; vane siitaam maargamaaNaH = while searching [for] Seetha in that forest; saMdadarsha ha = indeed saw; kabandham naama raakShasam = a demon named Kabandha; ruupeNa vikR^itam = deformed in looks; ghoradarshanam = with a terrible appearance .

1.1.56

तं निहत्य महाबाहुर्ददाह स्वर्गतश्च सः |
स चास्य कथयामास शबरीं धर्मचारिणीम् ॥श्रमणीं धर्मनिपुणामभिगच्छेति राघव |

"That Rama with great arms after slaying Kabandha, cremated him and Kabandha obtanined heaven. Before going to heaven, he spoke thus to Rama: 'Oh Raghava! You proceed to Sabari, a lady with righteous conduct, an expert in probity and a devotee.'... [1-1-56, 57a]

56, 57a. mahaabaahuH = [Rama with] great arms; tam nihatya = after slaying Kabandha; dadaaha = cremated [Kabandha]; saH svargataH ca = and he [Kabandha] obtained the heaven; saH ca kathayaamaasa iti = he spoke thus;asya = to him [to Rama]; raaghava = Oh Raghava!; abhigacCha = you proceed; shabariim = to Shabari; dharmacaariNiim = a lady with righteous conduct; dharmanipuNaam = she who is an expert in probity; shramaNiim = a devotee.

1.1.57

सोऽभ्यगच्छन्महातेजाः शबरीं शत्रुसूदनः ॥शबर्या पूजितः सम्यग्रामो दशरथात्मजः |

"That great resplendent Rama, the son of Dasaratha, an anhillator of enemies, approached Sabari and was thoroughly honoured by her... [1-1-57b, 58a]

57b, 58a. saH mahaatejaaH = That great resplendent; dasharathaatmajaH raamaH = Rama the son of Dasaratha; shatrusuudanaH = an anhillator of enemies; shabariim abhyaagacChat = approached Sabari; shabaryaa samyak puujitaH = [and] was thoroughly honoured by Sabari.

Next verse onwards the episodes in KiShkindha are introduced. Now Rama meets Hanuma, the Vaanara. vanena= in forests, charati= moves about, iti= thus; therefore vaanara = 'forest-ranger' is the declination of the term Vaanara. Traditionally Hanuma is worshipped as a god.

1.1.58

पम्पातीरे हनुमता सङ्गतो वानरेण ह ॥हनुमद्वचनाच्चैव सुग्रीवेण समागतः |

"Rama was united indeed with the Vanara Hanuma on the banks of Lake Pampa, and upon the word of Hanuma, Rama met with Sugreeva... [1-1-58b, 59b]

58b, 59a. pampaatiire = On the banks of Pampa; hanumataa vaanareNa sangataH ha = [Rama was] indeed united with the Vanara Hanuma; hanumadvachanaat ca eva = and upon Hanuma's word; samaagataH = met; sugriiveNa = with Sugreeva.

1.1.59

सुग्रीवाय च तत्सर्वं शंसद्रामो महाबलः ॥आदितस्तद्यथावृत्तं सीतायाश्च विशेषतः |

"The highly powerful Rama detailed from the beginning all that happened, and in particular the abduction of Seetha, to Sugriva and to Hanuma also... [1-1-59b, 60a]

59b, 60a. mahaaabalaH raamaH = The highly powerful Rama; shamsat = detailed; aaditaH = from the beginning; tat sarvam = all that; yathaavR^ittam = as had happened; visheShataH siithaayaaH ca = and in particular [the abduction] of Seetha; sugriivaaya ca = to Sugreeva [and to Hanuma] also.

Here the use of 'highly powerful...' for Rama is to indicate that though he himself was capable enough to eliminate Ravana, but as a human, he needed some agency, since humans in such difficulties are usually in need of a helping hand. As such, Rama had to befriend Sugreeva and it was necessary to narrate all sad episodes to his friend.

1.1.60

सुग्रीवश्चापि तत्सर्वं श्रुत्वा रामस्य वानरः ॥चकार सख्यं रामेण प्रीतश्चैवाग्निसाक्षिकम्
|

"The Vanara Sugreeva after listening to all that talk of Rama made friendship with Rama delightedly with sacred fire as witness... [1-1-60b, 61a]

60b, 61a. vaanaraH sugriivaH ca api = The Vanara Sugreeva also; tat sarvam shrutvaa = after listening to all that [talk]; raamasya = of Rama; sakhyam chakaara = made friendship [with Rama]; priitaH = delighted; agnisaakShikam ca eva = with fire [flaring auspicious fire] as witness also thus.

1.1.61

ततो वानरराजेन वैरानुकथनं प्रति ॥रामायावेदितं सर्वं प्रणयाद्दुःखितेन च |

"Then out of affection, the incident was related with regard to Sugreeva's enemity with Vali in its entirety by the Vanara King with grief to Rama ... [1-1-61b, 62a]

61b, 62a. tataH = then; praNayaat = out of affection; aaveditam = [the incident] was related; vairaanukathanam prati = with regard to [Sugreeva's] enemity [with Vali]; sarvam = [in its] entirety; duHkhitena vaanararaajena = by the Vanara King with grief; raamaaya = to Rama.

1.1.62

प्रतिज्ञातं च रामेण तदा वालिवधं प्रति ॥वालिनश्च बलं तत्र कथयामास वानरः |

"Then a solemn promise was made by Rama with regards to killing of Vali. In that regard Vanara Sugreeva also described Vali's strength... [1-1-62b, 63a]

62b, 63a. tadaa = then; pratij~naatam = a solemn promise; raameNa = [was made] by Rama; vaalivadham prati = with regards to killing of Vali; tatra = in that regard; vaanaraH = Vanara Sugreeva; kathayaamaasa = described; vaalinaH balam ca = Vali's strength also.

Vali, the elder brother of Sugreeva, is another principle character of Ramayana. He is capable of rendering oblations to gods in the wee hours of a single day in four oceans on four sides of the globe, by his flying from one ocean to the other. He is mightier than Ravana, the chief villain of the epic, and Ravana was subdued by Vali's strength. As a preamble to the incident of eliminating mighty Ravana in the last book of the epic, this episode of eliminating a still mightier monkey is the stepping-stone for the climactic victory.

1.1.63

सुग्रीवः शङ्कितश्चासीन्नित्यं वीर्येण राघवे ॥राघवप्रत्ययार्थं तु दुन्दुभेः कायमुत्तमम्
|
दर्शयामास सुग्रीवो महापर्वतसन्निभम् ॥

"But Sugreeva remained ever doubtful with respect to Raghava, about Raghava's prowess. Sugreeva showed Dundubhi's big and great mountain-like dead body to gain confidence in Raghava... [1-1-63b, 64]

63b, 64. tu = But; sugriivaH = Sugreeva; nityam shankitaH aasiit = remained ever doubtful; raaghave = with respect to Raghava; viiryeNa = about [Rama's] prowess; sugriivaH = Sugreeva; darshayaamaasa = showed; dundubheH = Dundubhi's; uttamam = big ; mahaaparvatasannibham = great mountain like; kaayam = body; raaghavapratyayaartham = to gain confidence in Raghava.

Vali had at one time killed Dundubhi and kicked his body over a long distance.

1.1.65

उत्स्मयित्वा महाबाहुः प्रेक्ष्य चास्थि महाबलः |
पादाङ्गुष्ठेन चिक्षेप सम्पूर्णं दशयोजनम् ॥

Great armed and very powerful Rama after seeing the bones of Dundubhi smiled and by the big toe of his foot threw it wholly for ten yojana-s length.

mahaabaahuH = Great armed; mahaabalaH = [and] very powerful [Rama]; prekShya = after seeing; asthi = the bone; utsmayitvaa = smiling ; ca paadaanguSThena [anguSTa-agreNa] = and by the big toe of his foot; chikShepa = threw [it];sampuurNam dashayojanam = wholly for ten yojana-s length.

Vali was able to throw that body, with whole of his foot, only up to two hundred bow-lengths, where the length of bow is said as six to seven feet. But Rama could kick that heap to ten yojana lengths, roughly ninety miles, only with a flip of his foot-toe's tip. But Sugreeva continued his grumbling, 'in those days this skeleton was with flesh and blood, now it became weight-less, thus show me more of your show of strength...' One Yojana is an ancient measure for distance, where that distance is covered in one yoking. Chambers dictionary puts it as five miles, and it is not agreeable for it was British-Indian revenue measure. Traditionally it is four krosha-s and thus each yojana is nine to ten miles.

Govindaraja cleaves the compound utsmayitvaa to ut smayitvaa and takes ut 'to up...' and fixes it to cikShepa to mean ut cikShepa 'up-heaved and hurled...' and smayitva comes to mean 'smiling self-assuredly, or smiling self-composedly...' And Maheshvara Tiirtha says that 'when all-wise-knowers are not able to know what I am, there is no surprise if a monkey in a remote forest doubts my capability... let him see a speck of it...' thus Rama smiled in aplomb...'

And the often repeated epithet to Rama mahaabaahuH means not just 'yards and yards of lengthy arms...dangling up to knees..' but 'one who does unimaginable deeds...' and his arms are the unusual instruments to perform such unusual tasks, hence ambidextrous, or omni-dextrous...

1.1.66

बिभेद च पुनः सालान् सप्तैकेन महेषुणा |
गिरिं रसातलं चैव जनयन् प्रत्ययं तदा ॥

"Then again Rama ripped through seven massive Sala trees with only one great arrow, which not only went through the trees but also rent through a mountain, and to the nethermost subterranean of earth, in order to create faith in the mind of Sugreeva...

tadaa = Then; punaH = again; ekena maheShuNaa = with one great arrow; bibheda = [Rama] ripped [through]; saptasaalaan = seven sala trees; girim ca = and a mountain; rasaatalam ca eva = and subterranean earth; pratyayam janayan = to create faith [in the mind of Sugreeva]

The rasaatala is deepest subterranean plane, and it forms the base of other planes of earth called, atala, vitala, sutala, talaatala, mahaatala, rasaatala underneath the surface of earth up to its core.

1.1.67

ततः प्रीतमनाश्चैव विश्वस्तश्च महाकपिः |
किष्किन्धां रामसहितो जगाम च गुहां तदा ॥

"Thereafter great monkey Sugreeva with a gladdened heart by that act of Rama, proceeded to cave-like Kishkindha then along with Rama and with confidence in Rama's strength...

tataH = Thereafter; mahaakapiH = great monkey [Sugreeva]; priitamanaaH = [with a] gladdened heart; tena = by it [that act of Rama]; guhaam kiShkindhaam jagaama ca = proceeded to cave-like Kishkindha; tadaa = then; raamasahitaH = along with Rama; vishvastaH ca = and with confidence [in Rama's strength].

1.1.68

ततोऽगर्जद्धरिवरः सुग्रीवो हेमपिङ्गलः |
तेन नादेन महता निर्जगाम हरीश्वरः ॥

"Then that best monkey Sugreeva, with a golden hue, made a roaring sound. By that loud sound, the king of monkeys, Vali, emerged out...

tataH = then; harivaraH sugriivaH = [that] best among monkeys Sugreeva; hemapiN^galaH = with a golden hue; agarjat = roared; tena mahataa naadena = By that loud sound; hariishwaraH = king of monkeys[Vali]; nirjagaama = emerged out.

1.1.69

अनुमान्य तदा तारां सुग्रीवेण समागतः |
निजघान च तत्रैनं शरेणैकेन राघवः ॥

"Then after Tara [wife of Vali] permitting, Vali met with Sugreeva in a combat. And Rama killed this Vali with a single arrow there...

tadaa = then; taaraam anumaanya = after Tara permitting; sugriiveNa samaagataH = [Vali] met with Sugreeva [in a combat]; raaghavaH ca = and Rama; ekena shareNa nijaghaana = with one arrow only killed;enam = this Vali; tatra = there.

1.1.70

ततः सुग्रीववचनाद्धत्वा वालिनमाहवे |
सुग्रीवमेव तद्राज्ये राघवः प्रत्यपादयत् ॥

"Then Raghava after killing Vali in a combat as per Sugreeva's plea, installed Sugreeva alone as the king of Vanaras..

tataH = then; raaghavaH = Raghava; sugriivavachanaat = from Sugreeva's plea; aahave vaalinam hatvaa = after killing Vali in a combat; tat raajye = in that kingdom; pratyapaadayat = [Rama] installed; sugriivam eva = Sugreeva alone [as king].

1.1.71

स च सर्वान् समानीय वानरान् वानरर्षभः |
दिशः प्रस्थापयामास दिदृक्षुर्जनकात्मजाम् ॥

"That best among monkeys, Sugreeva, after summoning all Vanaras, dispatched them in different directions to behold the daughter of Janaka...

saH vaanararShabhaH = That best among monkeys; sarvaan vaanaraan samaaniiya = after summoning all Vanaras; dishaH prasthaapayaamaasa = dispatched [them] in different directions; didR^ikShuH = to behold; janakaatmajaam = Janaka's daughter.

Sugreeva was acclaimed to be a strict disciplinarian, and his orders were inviolable by anyone. Even now the proverbial saying exists that a "command by elders is to be followed like sugreevaaj~naa 'Sugreeva's order'.

1.1.72

ततो गृध्रस्य वचनात्सम्पातेेर्हनुमान् बली |
शतयोजनविस्तीर्णं पुप्लुवे लवणार्णवम् ॥

"After that, the strong Hanuma, upon the word of the vulture Sampati who was elder brother of Jatayu, flew across the salty ocean one hundred yojanas in breadth...

tataH = after that; balii hanumaan = the strong Hanuma; saMpaateH gR^idhrasya vachanaat = upon the word of the vulture Sampati; pupluve = flew [across]; lavaNaarNavam = the salty ocean; shatayojanavistiirNam = one hundred yojanas in breadth.

1.1.73

तत्र लङ्कां समासाद्य पुरीं रावणपालिताम् |
ददर्श सीतां ध्यायन्तीमशोकवनिकां गताम् ॥

"On reaching the city of Lanka ruled by Ravana, Hanuma saw Seetha situated in Ashoka gardens there and meditating on Rama alone...

lankaam puriim samaasaadya = After reaching the city Lanka; raavaNapaalitaam = ruled by Ravana; dadarsha = [Hanuma] saw; siithaam = Seetha; gataam = situated; tatra = there; dhyaayantiim = meditating [on Rama alone]; ashokavanikaam = in Ashoka gardens.

1.1.74

निवेदयित्वाभिज्ञानं प्रवृत्तिं च निवेद्य च |
समाश्वास्य च वैदेहीं मर्दयामास तोरणम् ॥

"After delivering to Seetha the mark of identification in the form of a ring from Rama and also communicating Rama's disposition and consoling Vaidehi, Hanuma destroyed the welcome-arch of Ashoka gardens...

nivedayitvaa = After delivering [to Seetha]; abhij~naanam = mark of identification [ring of Rama]; pravR^ittim ca nivedya ca = and also communicating [Rama's] disposition; vaidehiim samaashvaasya ca = and consoling Vaidehi; mardayaamaasa = [Hanuma] destroyed; thoraNam = the welcome-arch [of Ashoka gardens];.

1.1.75

पञ्च सेनाग्रगान् हत्वा सप्त मन्त्रिसुतानपि |
शूरमक्षं च निष्पिष्य ग्रहणं समुपागमत् ॥

"After killing five army chiefs and seven minister's sons and crushing the valiant Aksha, Hanuma got into state of captivity...

hatvaa = After killing; pa~nca senaagragaan = five army chiefs; sapta mantrisutaan api = and seven minister's sons; shuuram akSham ca niSpiSya = and crushing valiant Aksha; grahaNam samupaagamat = Hanuma got into state of captivity.

1.1.76

अस्त्रेणोन्मुक्तमात्मानं ज्ञात्वा पैतामहाद्वरात् |
मर्षयन् राक्षसान् वीरो यन्त्रिणस्तान्यदृच्छया
॥ततो दग्ध्वा पुरीं लङ्कामृते सीतां च मैथिलीम् |
रामाय प्रियमाख्यातुं पुनरायान्महाकपिः ॥

"Knowing himself to be free from the captivity of the weapon according to Brahma's boon, the valiant great monkey Hanuma enduring those demons with self-will who tied his tail with ropes with the intention of burning it, there after burning the city of Lanka while leaving from fire the Seetha of Mithila, got back again to convey the pleasant news to Rama ...

76,77. j~naatvaa = Knowing; aatmaanam = himself; astreNonmuktam = to be free from the [captivity of] weapon; paitaamahaat varaat = from Brahma's, boon; viiraH = the valiant; mahaakapiH = great monkey [Hanuma]; taan raakShasaan marSayan = enduring those demons; yadR^icChayaa = with self-will; yantriNaH = who tied [ his tail with ropes]; tataH = there-after; lankaam puriim dagdhvaa = burning the city of Lanka; R^ite ca = and leaving; maithiliim siithaam = the Seetha of Mithila; punaH aayaat = got back again; raamaaya priyam aakhyaatum = to convey the pleasant [news] to Rama.

This is in sundara kaanDa. Hanuma sees Ravana and others in the court, and as a show of his strength burns down Lanka except the place where Seetha is stationed, only to prove that the riches and wealth enjoyed at the cost others will burn down to ashes some day, besides Vibheeshana's place, for Vibheeshana is the adherer of Dharma. This episode is to relegate the false pride of Ravana, and as a symbolic suggestion that pomp and effluence without virtue are short lived.

1.1.78

सोऽभिगम्य महात्मानं कृत्वा रामं प्रदक्षिणम् |
न्यवेदयदमेयात्मा दृष्टा सीतेति तत्त्वतः ॥

"Approaching the great Rama and peforming circumambulation around Rama, Hanuma having an inestimable intelligence, submitted in essence thus: 'Seen Seetha...'

abhigamya = Approaching; mahaatmaanam raamam = the great Rama; pradakShiNam kR^itvaa = performing circumambulation [around Rama]; saH = he [Hanuma]; ameyaatmaa = having an inestimable intelligence; nyavedayat = submitted; tattvataH = in essence; iti = thus; siithaa dR^iShTaa = seen Seetha.

1.1.79

ततः सुग्रीवसहितो गत्वा तीरं महोदधेः |
समुद्रं क्षोभयामास शरैरादित्यसन्निभैः ॥

"There-after, Rama along with Sugreeva and other monkeys went to the shore of Great Ocean, and put the Ocean-god to turmoil with his arrows comparable to the Sun...

mahodadheH tiiram gatvaa = On going to the Ocean's shore; tataH sugriivasahitaH = there-after together with Sugreeva; samudram kShobhayaamaasa = [Rama] put the Ocean-god to turmoil; aadityasannibhaiH sharaiH = with arrows comparable to the Sun.

Rama became angry at the ocean for not yielding way to Lanka. In order to make way through the Ocean, Rama starts depleting its waters with arrows.

1.1.80

दर्शयामास चात्मानं समुद्रः सरितां पतिः |
समुद्रवचनाच्चैव नलं सेतुमकारयत् ॥

"The Ocean-god revealed himself and upon his word, Nala built the bridge across the ocean...

saritaam patiH samudraH = Ocean-god the lord of the rivers; aatmaanam darshayaamaasa = revealed himself; samudravachanaat ca eva = and upon the words of the Ocean-God; nalam setum akaarayat = Nala built the bridge [across the ocean].

Nala, a Vanara engineer, had a boon from his mother. In his childhood he used to throw playthings into water wanting them to float. But they were all submerged. His mother then gave a boon to him saying that whatever article he throws in waters will float, may they be toys or stones or boulders. Here that boon is taken advantage of, and a boulder bridge is built on ocean waters.

1.1.81

तेन गत्वा पुरीं लङ्कां हत्वा रावणमाहवे |
रामः सीतामनुप्राप्य परां व्रीडामुपागमत् ॥

"Rama, having gone to the city of Lanka by that bridge, killing Ravana in a battle, experienced great shame on getting Seetha back...

raamaH = Rama; lankaam puriim gatvaa = having gone to the city of Lanka;tena = by that [bridge]; aahave raavaNam hatvaa = killing Ravana in a battle; siitaam anupraapya = on getting Seetha back; paraam vriiDaam upaagamat = experienced great shame.

1.1.82

तामुवाच ततो रामः परुषं जनसंसदि |
अमृष्यमाणा सा सीता विवेश ज्वलनं सती ॥

"There-after, Rama spoke harshly to Seetha in the assembly of the people. Being devoted to her husband, that Seetha, intolerant of the harsh words of Rama, entered into burning fire...

tataH = there-after; raamaH = Rama; janasaMsadi = in the assembly of the people; paruSam uvaaca = spoke harshly; taam = to her; saa siitaa = that Seetha; satii = [being] devoted to her husband; amR^iShyamaaNaa = intolerant [of the harsh words of Rama]; jvalanam vivesha = entered into burning fire.

1.1.83

ततोऽग्निवचनात्सीतां ज्ञात्वा विगतकल्मषाम् |
कर्मणा तेन महता त्रैलोक्यं सचराचरम् ॥सदेवर्षिगणं तुष्टं राघवस्य महात्मनः ||
बभौ रामः संप्रहृष्टः पूजितः सर्वदैवतैः॥

"Then, upon the word of Fire-god, having known Seetha to be sinless, Rama became extremely glad. Worshipped by all gods he became resplendent. By that accomplishment of the great Raghava the three worlds together with mobile and immobile beings, and with groups of gods and sages became exultant...

tataH agnivachanaat = Then upon the word of the Fire-god; j~naatvaa = having known; siitaam = Seetha; vigatakalmaSaam = to be sinless; raamaH = Rama; samprahR^iSTaH = became extremely glad; puujitaH = worshipped;sarvadaivataiH = by all gods; babhau = became resplendent; mahataa tena karmaNaa = by that great accomplishment - of eliminating Ravana; mahaatmanaH raaghavasya = of the great Raghava; trailokyam = the three worlds; sacharaacharam = together with all beings; sadevarShigaNam = with groups of gods and sages; tuSTham = [became] exultant.

1.1.85

अभिषिच्य च लङ्कायां राक्षसेन्द्रं विभीषणम् |
कृतकृत्यस्ततो रामो विज्वरः प्रमुमोद ह ॥

"Enthroning Vibheeshana as the chieftain of demons in Lanka, and with a done deed, Rama then rejoiced highly indeed free from distress...

raamaH = Rama; la~Nkaayaam abhiShichya = anointing in Lanka; vibhiiShaNam = Vibheeshana; raakShasendram = as demons' chieftain; tadaa = then; kR^itakR^ityaH = [Rama] with a done deed; pramumoda = [became] highly rejoiced; vijvaraH= free from distress; ha = indeed.

1.1.86

देवताभ्यो वरं प्राप्य समुत्थाप्य च वानरान् |
अयोध्यां प्रस्थितो रामः पुष्पकेण सुहृद् वृतः ॥

"After obtaining a boon from the gods, Rama raised up monkeys from death. He then travelled to Ayodhya by Pushpaka aircraft surrounded by good hearted ones...

devataabhyaH varam praapya = after obtaining a boon from the gods;raamaH = Rama; samutthaapya ca = raised [up from death]; vaanaraan = monkeys; ayodhyaam prasthitaH = [he] travelled to Ayodhya; puShpakeNa = by Pushpaka aircraft; suhR^it-vR^itaH = surrounded by good hearted ones.

1.1.87

भरद्वाजाश्रमं गत्वा रामः सत्यपराक्रमः |
भरतस्यान्तिकं रामो हनुमन्तं व्यसर्जयत् ॥

"Rama, with true valour, on going to sage Bharadwaja's hermitage, sent Hanuma to the presence of Bharata...

raamaH = Rama; satyaparaakramaH = with true valour; bharadvaajaashramam gatvaa = on going to Sage Bharadwaja's hermitage; hanumantam vyasarjayat = sent Hanuma; bharatasya antikam = to the presence of Bharata.

1.1.88

पुनराख्यायिकां जल्पन् सुग्रीवसहितश्च सः |
पुष्पकं तत्समारुह्य नन्दिग्रामं ययौ तदा ॥

"Then, having boarded Pushpaka aircraft again after leaving the hermitage of Bharadwaja, and narrating past history to Sugreeva and others about the events in the days of his exile in forests, while flying overhead of the very same places, Rama went to Nandigrama...

sugriivasahitaH = Together with Sugreeva; saH = He [Rama]; aakhyaayikaam jalpan = narrating past history; punaH = again;tat puShpakam samaaruhya = having boarded that Pushpaka aircraft; nandigraamam yayau = went to Nandigrama; tadaa = then.

1.1.89

नन्दिग्रामे जटां हित्वा भ्रातृभिः सहितोऽनघः |
रामः सीतामनुप्राप्य राज्यं पुनरवाप्तवान् ॥

"That sinless Rama rejoining with all of his brothers in the village Nandigrama removed his matted hair. Thus he, on regaining Seetha and on discarding hermit's role again became a householder, and he regained his kingdom also...

anaghaH raamaH = sinless Rama; bhraatR^ibhiH sahitaH = together with brothers; nandigrame = in Nandigrama; jaTaam hitvaa = removing matted-hair; siitaam anupraapya = after getting back Seetha; punaH raajyam avaaptavaan = regained the kingdom again.

1.1.90

प्रहृष्टमुदितो लोकस्तुष्टः पुष्टः सुधार्मिकः |
निरामयो ह्यरोगश्च दुर्भिक्षभयवर्जितः ॥

"When Rama is ruling the world will be highly rejoiced and happy, satisfied and abundant, also very righteous, wholesome, disease-free, and free from fear of famine..." Thus Narada is foreseeing the future and telling Valmiki.

[tataH = then, when Rama is enthroned]; lokaH = world will be; prahR^iSTamuditaH = highly rejoiced and happy; tuSThaH = satisfied; puSThaH = abundant; sudhaarmikaH = very righteous; niraamayaH = wholesome; arogaH = without diseases; durbhikhabhayavarjitaH = free from fear of famine.

1.1.91

न पुत्रमरणं किंचिद्द्रक्ष्यन्ति पुरुषाः क्वचित् |
नार्यश्चाविधवा नित्यं भविष्यन्ति पतिव्रताः
॥

"While Rama is on the throne men will not see the deaths of their children anywhere in their lifetime, and the ladies will remain husband-devouted and unwidowed during their lifetime...

puruShaaH = men; na drakShyanti = will not see; putramaraNam = son's, death; kvachit = anywhere; kimchit = in the least; naaryaH ca = ladies also; avidhavaaH = without being widowed; nityam bhaviShyanti = [will] always become; pativrataaH = devoted to husband.

1.1.92

न चाग्निजं भयं किञ्चिन्नाप्सु मज्जन्ति जन्तवः |
न वातजं भयं किञ्चिन्नापि ज्वरकृतं तथा
॥न चापि क्षुद्भयं तत्र न तस्करभयं तथा |

"In the kingdom of Rama, there will be no fear for his subjects from wildfires, gale-storms or from diseases, and there will be no fear from hunger or thieves, nor the cattle will be drowned in floodwaters as well... [1-1-92, 93a]

92, 93a. tatra = there - in his kingdom; agnijam bhayam = fear caused by fire; na = will not be there; kimchit = in the least; jantavaH apsu na majjanti = cattle will not drown in water; na vaatajam bhayam = no fear caused by wind; kiMchit = in the least; tathaa = likewise; jvarakR^itam api = even [fear] caused by fever; na = will not be there; na kShudbhayam api = not even fear caused by hunger; tathaa = likewise; taskarabhayam = fear from thieves; na = will not be there.

1.1.93

नगराणि च राष्ट्राणि धनधान्ययुतानि च ॥नित्यं प्रमुदिताः सर्वे यथा कृतयुगे तथा |

"Cities and states as well will be replete with wealth and grains likewise. All his subjects will be highly glad always, like in Krita yuga... [1-1-93b, 94a]

93b, 94a. nagaraaNi raaSTraaNi ca = cities and states as well; dhanadhaanyayutaani = [will be replete with] wealth and grains; tathaa = likewise; nityaM pramuditaaH = [all his subjects will be] highly glad always sarve kR^itayuge yathaa = like in Krita yuga .

Sarga 1 (part 3 of 3)

1.1.94

अश्वमेधशतैरिष्ट्वा तथा बहुसुवर्णकैः ॥गवां कोट्ययुतं दत्त्वा विद्वद्भ्यो विधिपूर्वकम् |
|
असंख्येयं धनं दत्त्वा ब्राह्मणेभ्यो महायशाः ॥

"Like-wise the highly illustrious Rama having performed hundreds of horse rituals and having donated plentiful gold and crores of cows and wealth that cannot be counted to Brahmanas and to scholars according to custom... [1-1-94b, 95a]

94b, 95a. tathaa = like-wise; mahaayashaaH = highly illustrious one [Rama]; iSTvaa = having performed; ashvamedhashataiH = hundreds of Horse Rituals; dattvaa = [and] having donated; bahusuvarNakaiH = plentiful gold; gavaam koTyayutam = [and] crores of cows; dhanam = [and] wealth; asankhyeyam = [that] cannot be counted; braahmaNebhyaH = to Brahmanas; vidvadbhyaH = [and] to scholars; vidhipuurvakam = according to custom.

1.1.96

राजवंशान् शतगुणान् स्थापयिष्यति राघवः |
चातुर्वर्ण्यं च लोकेऽस्मिन् स्वे स्वे धर्मे नियोक्ष्यति
॥

"In this world Raghava will establish kingly dynasties in hundredfold and he will be maintaining the four-caste system positing each in his own duty, may it be caste-bound or provincial-kingdom-bound duty, in order to achieve a perfect social harmony...

raaghavaH = Raghava; chaaturvarNyam niyokShyati = will direct the four caste-system; sve sve dharme = to their respective duties; sthaapayiShyati ca = and will establish; raajavamshaan = royal dynasties; asmin loke = in this world; shataguNaan = in hundred folds.

1.1.97

दशवर्षसहस्राणि दशवर्षशतानि च |
रामो राज्यमुपासित्वा ब्रह्मलोकं गमिष्यति ॥

"Having served the kingdom for ten thousand years and another one thousand years, i.e. for a total of eleven thousand years, Rama will go to the abode of Brahma...

raamaraajyam upaasitvaa = Rama having served the kingdom dashavarSasahasraaNi = for ten thousand years; dashavarShashataani ca = and also for thousand years; brahmalokam gamiShyati = will go to the abode of Brahma.

In raamaraajyam upaasitvaa... the word used is upaasana is not ruling by sceptre but it is 'reverentially serving the kingdom...' as one would regard or treat his personal god with reverence. Rama thus served his kingdom as a devotee of his subjects and this is the concept of raamaraajya. The brahma loka is not the abode of four-faced Brahma, but still higher abode, rather VaikunTha itself.

1.1.98

इदं पवित्रं पापघ्नं पुण्यं वेदैश्च सम्मितम् |
यः पठेद्रामचरितं सर्वपापैः प्रमुच्यते ॥

"This Ramayana is holy, sin-eradicating, merit-endowing, and conformable with the teachings of Vedas. Whoever reads this Legend of Rama, will be verily liberated of all sins...

idam = this; raamacharitam = Rama's, legend; pavitram = is holy; paapaghnam = sin-eradicating; puNyam = merit-endowing; vedaiH sammitam ca = and consisting of [teachings of] Vedas; yaH = whoever; paThet = studies [this Ramayana]; sarvapaapaiH pramuchyate = is truly liberated of all sins.

1.1.99

एतदाख्यानमायुष्यं पठन् रामायणं नरः |
सपुत्रपौत्रः सगणः प्रेत्य स्वर्गे महीयते ॥

"This Ramayana is long-life giving. A narrative by reading which a human will be blessed with sons and grandsons, and after enjoying worldly comforts with attendants, will be adored in heaven after demise...

etat = this; raamaayaNam = Rama's, peregrination; aayuSyam = is long-life giving; aakhyaanam = a narrative; paThan = [by] reading [which]; naraH = a human; saputrapautraH = [will be] with sons and grandsons; on enjoying worldly comforts; sagaNaH = with attendants; pretya = [and] after demise; svarge mahiiyate = will be adored in heaven.

1.1.100

पठन् द्विजो वागृषभत्वमीयात् |
स्यात् क्षत्रियो भूमिपतित्वमीयात् ||
वणिग्जनः पण्यफलत्वमीयात् |
जनश्च शूद्रोऽपि महत्त्वमीयात् ॥

"By reading this Ramayana, that person if a Brahmana obtains excellency in speech, if a Kshatriya obtains land-lordship, if Vaisya attains profit in trade and even if a Sudra attains excellence." Thus Sage Narada gave a gist of Ramayana to Sage-poet Valmiki. [1-1-100] In the first chapter of Bala Kanda the gist of Ramayana is imbibed and it is called saMkShepa raamaayaNa, or also called baala raamaayaNa . The youngsters are asked to recite these stanzas daily for longevity and a perfect personality like that of Rama. The summarised stanzas reflected here are from the main epic. The canto-wise summarisation is as below: Valmiki composed Ramayana according to the letters of Gayatri Hymn and they are identified with the following verses in all cantos:

paThan = By reading [this Ramayana]; janaH = [that] person; dvijaH syaat = if a Brahmana; vaagR^iShabhatvam iiyaat = obtains excellency in speech; kShatriyaH [syaat] = if Kshatriya; bhuumipatitvam iiyaat = obtains land-lordship; vaNigjanaH = if Vysya; paNyaphalatvam iiyaat = attains profit in trade; shuudraH api ca = if even a Sudra; mahatvam iiyaat = attains excellence.

1.1.1

श्लोकेन प्रति साहस्रं प्रथमे क्रमात् |
गायत्र्यक्षरमेकैकं स्थापयामास वै मुनिः ||
१. त -
तपः स्वाध्यायनिरतं तपस्वी वाग्विदां वरम् |
नारदं परिपप्रच्छ वाल्मीकिर्मुनिपुङ्गवम्
॥२. स -
स हत्वा राक्षसान् सर्वान् यज्ञघ्नान् रघुनन्दनः |
ऋषिभिः पूजितस्तत्र यथेन्द्रो
विजये पुरा ॥३. वि -
विश्वामित्रस्तु धर्मात्मा श्रुत्वा जनकभाषितम् |
वत्स राम धनुः
पश्य इति राघवमब्रवीत् ॥- बालकाण्डम्
४. तु -
तुष्टावास्य तदा वंशं प्रविश्य स विशांपतेः |
शयनीयं नरेन्द्रस्य तदासाद्य व्यतिष्ठत ॥५. व -
वनवासं हि संख्याय वासांस्याभरणानि च |
भर्तारमनुगच्छन्त्यै सीतायै श्वशुरो ददौ ॥६. रा -
राजा सत्यञ्च धर्मश्च राजा कुलवतां कुलम् |
राजा माता पिता चैव राजा हितकरो नृणाम् ॥७. नि -
निरीक्ष्य स
मुहूर्तं तु ददर्श भरतो गुरुम् |
उटजे राममासीनं जटामण्डलधारिणम् ॥- अयोध्याकाण्डम्
८. य -
यदि बुद्धिः कृता द्रष्टुमगस्त्यं तं महामुनिम् |
अद्यैव गमने बुद्धिं रोचयस्व महायशः ॥९. भ -
भरतस्यार्यपुत्रस्य श्वश्रूणां मम च प्रभो |
मृगरूपमिदं व्यक्तं विस्मयं जनयिष्यति
॥१०. ग -
गच्छ शीघ्रमितो राम सुग्रीवं तं महाबलम् |
वयस्यं तं कुरु क्षिप्रमितो गत्वाद्य राघव ॥- अरण्यकाण्डम्
११. दे -
देशकालौ प्रतीक्षस्व क्षममाणः प्रियाप्रिये
|
सुखदुःखसहः काले सुग्रीववशगो भव ॥१२. व -
वन्द्यास्ते तु तपः सिद्ध सप्तसा वीतकल्मषाः
|
प्रष्टव्या चापि सीतायाः प्रवृत्तिर्विनयान्वितैः ॥- किष्किन्धाकाण्डम्
१३. स -
स निर्जित्य पुरीं श्रेष्ठां लङ्का तां कामरूपिणीम् |
विक्रमेण महातेजा हनूमान् कपिसत्तमः ॥१४. ध -
धन्या देवाः सगन्धर्वाः सिद्धाश्च परमर्षयः |
मम पश्यन्ति ये नाथं रामं राजीवलोचनम् ॥१५. म -
मङ्गलाभिमुखी तस्य सा तदासीन्महाकपेः |
उपतस्थे विशालाक्षी प्रयता हव्यवाहनम्
॥- सुन्दरकाण्डम्
१६. हि -
हितं महार्थं मृदु हेतुसंहितम्
व्यतीतकालायति सम्प्रति
क्षमम् |
निशम्य तद्वाक्यमुपास्थितज्वरः
प्रसङ्गवानुत्तरमेतदब्रवीत् ॥१७. ध

धर्मात्मा रक्षसां श्रेष्ठः सम्प्राप्तोऽयं विभीषणः |
लङ्कैश्वर्यं ध्रुवं श्रीमानयं प्राप्नोत्यकण्टकम् ॥१८. यो -
यो वज्रपाताशनिसन्निपातान्
न चुक्षुभे नापि चचाल राजा |
स रामबाणाभिहतो भृशार्तः
चचाल चापं च मुमोच वीरः ॥१९. य -
यस्य विक्रममासाद्य
राक्षसा निधनं गताः |
तं मन्ये राघवं वीरं नारायणमनामयम् ॥२०. न -
न ते ददृशिरे
रामं दहन्तमरिवाहिनीम् |
मोहिताः परमास्त्रेण गान्धर्वेण महात्मना ॥२१. प्र -
प्रणम्य
देवताभ्यश्च ब्राह्मणेभ्यश्च मैथिली |
बद्धाञ्जलिपुटा चेदमुवाचाग्निसमीपतः ॥- युद्धकाण्डम्
२२. च -
चालनात् पर्वतस्यैव गणा देवस्य कम्पिताः |
चचाल पार्वती चापि तदाश्लिष्टा महेश्वरम्
॥२३. द -
दाराः पुत्राः पुरं राष्ट्रं भोगाच्छादनभोजनम् |
सर्वमेवाविभक्तं नो
भविष्यति हरीश्वर ॥२४. य -
यामेव रात्रिं शत्रुघ्नः पर्णशालां समाविशत् |
तामेव रात्रिं सीतापि
प्रसूता दारकद्वयम् ॥- उत्तरकाण्डम्
इदं रामायणं कृत्स्नं गायत्रीबीजसंयुतम् |
त्रिसन्ध्यं यः पठेन्नित्यं सर्वपापैः प्रमुच्यते
||
यावदावर्तते चक्रं यावती च वसुन्धरा |
तावद्वर्षसहस्राणि स्वामित्वमवधारय ||
मङ्गलं कोसलेन्द्राय
महनीयगुणात्मने |
चक्रवर्ति तनूजाय सार्वभौमाय मङ्गलम् ||
इति गायत्री रामायणं सम्पूर्णम्

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे प्रथमः सर्गः ||

Sarga 2

1.2.1

नारदस्य तु तद्वाक्यं श्रुत्वा वाक्यविशारदः |
पूजयामास धर्मात्मा सहशिष्यो महामुनिः ॥

Then, the great sage Valmiki, a skilled orator and a virtue-minded one, having heard those words of Narada, worshipped him along with disciples.

tu = then; mahaamuniH = the great sage [Valmiki]; vaakyavishaaradaH = a skilled speaker; dharmaatmaa = [and] a virtue minded one; tat vaakyam shrutvaa = having heard that speech; naaradasya = of Narada; puujayaamaasa = worshipped [him]; sahashiShyaH = along with disciples.

1.2.2

यथावत्पूजितस्तेन देवर्षिर्नारदस्तथा |
आपृच्छैवाभ्यनुज्ञातः स जगाम विहायसम् ॥

That divine sage Narada being worshipped befittingly by Valmiki in that way, on seeking permission of Valmiki to leave and having been permitted by Valmiki, went away heaven-ward.

saH = That; devarShiH = divine sage; yathaavat puujitaH = being worshipped befittingly;tena = by him [by Valmiki]; tathaa = in that way; aapR^icCha = asking [for permission to leave]; abhyanuj~naataH = being permitted [by Valmiki]; vihaayasam jagaama = went heaven-ward.

1.2.3

स मुहूर्तं गते तस्मिन्देवलोकं मुनिस्तदा |
जगाम तमसातीरं जाह्नव्यास्त्वविदूरतः ॥

Then, on Narada's going to the world of gods in a trice, that sage Valmiki went to the banks of Tamasa river not far from Jahnavi river.

tasmin gate = on his [Narada's] going; muhuurtam devalokam = to the world of gods in a trice; saH muniH = that sage [Valmiki]; tamasaatiiram jagaama = went to the banks of Tamasa river; jaahnavyaaH tu aviduurataH = not far from Jahnavi river.

1.2.4

स तु तीरं समासाद्य तमसाया महामुनिः |
शिष्यमाह स्थितं पार्श्वे दृष्ट्वा तीर्थमकर्दमम् ॥

Then that sage Valmiki on reaching the shore of the clean Tamasa, and on beholding a ford of that river, spoke to his disciple who was at his side.

(tadaa = Then;) saH muniH = that sage; tiiram samaasaadya = on reaching the shore; tamasaayaaH = of Tamasa; akardamam = which was not dirty; aaha = spoke; shiSyam = to disciple; paarshve sthitam = who was at his side; dR^iSTvaa = on beholding; tiirtham = a ford.

1.2.5

अकर्दममिदं तीर्थं भरद्वाज निशामय |
रमणीयं प्रसन्नाम्बु सन्मनुष्यमनो यथा ॥

"Oh! Bharadwaja, behold this ford which is without dirt, with clear waters and pleasant like a virtuous man's mind.

bharadwaja = Oh! Bharadwaaja; nishaamaya = behold; idam tiirtham = this ford; akardamam = which is without dirt; prasannaambu = with clear waters; ramaNiiyam = (and) pleasant; sat manuShyamanaH yathaa = like a virtuous man's mind.

1.2.6

न्यस्यतां कलशस्तात दीयतां वल्कलं मम |
इदमेवावगाहिष्ये तमसातीर्थमुत्तमम् ॥

"My dear! Let the hand-vessel [kamaNDalu] be kept [there]. Let my bark-garment be given to me. I will enter this best ford of Tamasa only...

taata = my dear; nyasyataam kalashaH = let the hand-vessel [kamaNDalu] be kept [there]; mama valkalam diiyataam = let my bark-garment be given; avagaahiSye = I will enter; idam = this; uttamam = best; tamasaatiirtham eva = Tamasa ford only.

1.2.7

एवमुक्तो भरद्वाजो वाल्मीकेन महात्मना |
प्रायच्छत मुनेस्तस्य वल्कलं नियतो गुरोः ॥

Thus being said by the great-souled Valmiki, Bharadwaaja who was obedient to his Guru, gave the bark-garment to the sage

evam uktaH = Thus being said; mahaatmanaa vaalmiikena = by the great-souled Valmiki; guroH niyataH bharadwaajaH = Bharadwaaja who was obedient towards his Guru; valkalaM praayacChata = gave the bark-garment; tasya muneH = to that sage.

1.2.8

स शिष्यहस्तादादाय वल्कलं नियतेन्द्रियः |
विचचार ह पश्यंस्तत्सर्वतो विपुलं वनम् ॥

That self-controlled Sage Valmiki on taking bark-garment from his disciple's hands, and looking in all directions, indeed moved away from that wide expanse of forest.

saH = He [Valmiki]; niyatendriyaH = with controlled senses; aadaaya = on taking; shiShyahastaat = from disciple's, hands; valkalam = the bark-garment; pashyan sarvataH = looking in all directions; vichachaara ha = indeed moved away from; tat vipulam vanam = that wide forest.

1.2.9

तस्याभ्याशे तु मिथुनं चरन्तमनपायिनम् |
ददर्श भगवांस्तत्र क्रौञ्चयोश्चारुनिःस्वनम् ॥

There holy sage Valmiki saw a couple of curlews, in the vicinity of that river's foreshore, flying there about in togetherness and cooing charmingly.

bhagavaan = holy [sage]; dadarsha = saw; krounchayoH mithunam = two curlews; anapaayinam = not leaving one another;chaarunisvanam = charmingly cooing; charantam = moving about; tatra = there; tasya abhyaashe = in its [in foreshore's] vicinity.

1.2.10

तस्मात्तु मिथुनादेकं पुमांसं पापनिश्चयः |
जघान वैरनिलयो निषादस्तस्य पश्यतः ॥

A tribal hunter with evil intent, and a receptacle of enimity, killed the male one among the couple of birds, while Valmiki was looking on.

niShaadaH = a tribal hunter; paapanishchayaH = evil in intent; vairanilayaH = a receptacle of enimity; jaghaana = killed; tasmaat mithunaat tu = among the couple; ekam = one; pumaamsam = male [bird]; tasya pashyataH = on his [Valmiki's] looking on; .

1.2.11

तं शोणितपरीताङ्गं वेष्टमानं महीतले |
भार्या तु निहतं दृष्ट्वा रुराव करुणां गिरम् ॥वियुक्ता पतिना तेन द्विजेन सहचारिणा |
ताम्रशीर्षेण मत्तेन पत्रिणा सहितेन वै | १-२-१२

The wife was moving together with husband with a red crest and with joy, with good wings, always being united with that male bird. On seeing that bird slain on ground reeling with blood covered wings really made wailing sounds with piteous utterances on being separated from her husband.

11-12.bhaaryaa = wife; sahachaariNaa = [was] moving together; patinaa = with husband; taamrashiirSheNa = with a red crest; mattena = with joy; patriNaa = with good wings; sahitena = [always] united; tena dvijena = with that bird [male bird]; tam dR^iSTvaa = on seeing that male bird; nihatam = slain; mahiitale = on ground; veShTamaanam = reeling; shoNitapariitaangam = with blood covered wings [or body]; vai = really; ruraava = made wailing sounds; karuNaam giram = with piteous utterances; viyuktaa = on being separated [from her husband].

1.2.13

तथाविधं द्विजं दृष्ट्वा निषादेन निपातितम् |
ऋषेर्धर्मात्मनस्तस्य कारुण्यं समपद्यत ॥

On seeing that bird felled that way by the tribal hunter, compassion occassioned in that saintly sage Valmiki.

dvijam dR^iSTvaa = On seeing [that] bird; niSaadena nipaatitam = felled by the hunter; tathaavidham = in that way; tasya R^iSheH = to that sage; dharmaatmanaH = to that saintly one; kaaruNyam samapadyata = compassion occasioned.

1.2.14

ततः करुणवेदित्वादधर्मोऽयमिति द्विजः |
निशाम्य रुदतीं क्रौञ्चीमिदं वचनमब्रवीत् ॥

Then on seeing the wailing female krounchi bird, out of state of compassion and apperceiving the killing of male bird as unjust, the sage uttered this sentence...

tataH = then; dvijaH = sage Valmiki; rudatiim krounchiim nishaamya = on seeing the wailing Krauncha bird; karuNaveditvaat = out of state of compassion; ayam adharmaH iti = this is unjust - thus [thinking]; idam vacanam abraviit = uttered this sentence.

1.2.15

मा निषाद प्रतिष्ठां त्वमगमः शाश्वतीः समाः |
यत् क्रौञ्चमिथुनादेकमवधीः काममोहितम् ॥

"Oh! violent Hunter, by which reason you have killed one bird of the couple, when it was infatuated by passion, for that reason you will never get a state of rest for everlasting years to come..."

niShaada = oh violent hunter; yat = by which reason; tvam avadhiiH = you killed; ekam = one; krau~Nchamithunaat = of Krouncha couple; kaamamohitam = infatuated by passion; maa agamaH = [for that reason you] will not get; pratiSThaam = state of rest; shaashvatiiH samaaH = [for] ever lasting years to come.

त्वमगमः has been split as tvam+agamaH.

'For endless years to come, O Hunter, never shall thy soul find peace /' Romesh C. Dutt.

This verse has many comports of which a few are given hereunder:

This verse is taken as ma~~NgalaacaraNa to Ramayana, for any epic has to have ma~~Ngalaaadiini; ma~~Ngalamadhyaani; ma~~Ngalaantaani A good pious beginning, pious middle and pious ending.

Because this verse has the letter maa at its start and maa is lakShmii vaacaka in Sanskrit. It is aadivarNaH The first letter lokamaataa maa ramaa ma~Ngaladevataa thus amarakosha says for Goddess Lakshmi.

maa= Goddess Lakshmi; niShaada= Oh! Vishnu [ for Goddess Lakshmi resides in the heart of Vishnu - niShadiiti asmin iti niShaada ]; yat = by which act; krouncamithunaat = the couple of demons, namely Ravana and Mandodari; kaamamohitam= that impassioned one and stole Seetha; ekam= that one, Ravana; avadhiiH= you killed; by that act of yours; shaashvatiissamaa= everlasting for ages; pratiShTaam= divine sanctity; tvam agamaH= you, get.

"Oh, the abode of Goddess Lakshmi, namely oh, Vishnu, by which act of your killing one male demon named Ravana, who in his passion abducted Seetha, and thus you eradicated the vice from the earth, for that you get an everlasting divine sanctity, as Rama, for ages to come."

2] Next niSaada is attributable to Ravana, because he is the one who tortures others for his benefit. itaraam saadayati piiDayati iti niSaada thus: Oh! Ravana; krounchamithunaat= from the couple, say Rama and Seetha, who are flying from forest to forest like nest-less birds; ekam= one is, Seetha is; avadhiiH =you almost killed her by your torture of abducting her; pratiSTaam= your glory in Lanka, at its zenith, as per the kindness of Brahma; maa agamaH= never get, hereafter. But this declination is not held right, for it is like a curse, shaapa, and no epic starts with a curse.

3] Next, this verse is said holding Rama in the perspective. Sage Narada gave the details of the legend to Sage Valmiki because Brahma ordered that the legend of Rama is to be recorded. But Ramayana is full of pathos, karuNa-shoka-rasa-pradhaana. If it is to be penned the writer too shall have heart that can outpour that mood. So when Valmiki is at the river banks, Rama, say Vishnu, came in the guise of a tribal, as with other mythological episodes like kiraataarjuniiya etc., to test the capability of Valmiki in narrating pathos, and killed one bird. Valmiki reacted immediately and Vishnu's test is complete. But in exciting the mood of such holy sage, Vishnu / Rama gets a curse like separation from wife, as below.

niShaada= oh tribal: Rama to Valmiki / Vishnu to mythology; for your killing one bird of the couple, to the misery of the female one; shaashvatiiH = as long as you live on this earth; samaaH pratiSTaam= togetherness, with your wife; maa agama= do not get.

Oh! Rama, as long as you are on earth, you do not get the love of being together with your wife, because you killed one from the bird couple... and you have to live with your wife departed [to Lanka,] come again, and then departed [to forests.]

But this is differed statement, since Vishnu does not require any personal testing of the capabilities of the writer of Ramayana. Brahma will look after such literary things.

4] The generally accepted meaning of this verse is this. Any epic's gist is to be said at the start or, at its commencement --- kaavyaarthasuucanam aadaaveva niruupyate--- Thus, the above verse included the meaning of whole of the epic, Ramayana.

i] maa niSaada= Goddess Lakshmi and Vishnu. Their marriage in their incarnations as Rama and Seetha, and Ramayana depicts this in Bala Kanda.

ii] pratiSTaam tvam agamaH= renown, you get, by following your father's orders you have repaired to forests, without any political upheaval, thus get an everlasting renown as an obliging son Ayodhyaa Kanda.

iii] shaashavatiissamaa= by dwelling in forest and eradicating demons and helping the saints and sages thus, you achieve an everlasting praise Aranaya Kanda.

iv] krounchayoH= from the [atrocious] couple; k-- krunca gati kauTilya alpiibhaavayoH; the atrocious Vali, and Tara couple; ekam kaamamohitam = passion filled one, i.e., Vali; avadhiiH= you killed, you killed Vali KiShkindhaa Kanda.

v] krounchamithunaat= from the couple of lovely passionate birds here Rama and Seetha; niSaada that ruffian Ravana, kaamamohitam lustfully, ekam one [i.e., Seetha]; avadhiiH = almost killed, i.e., her residing in Lanka is as good as death Sundara Kanda.

vi] krounchamithunaat = from the atrocious, couple Ravana and Mandodari; ekam avadhiiH you killed one [Ravana] Yuddha Kanda.

vii] kaamamohitam= fascinated by desire, [ kaama also means a longing, desire, let alone lusting]; Seetha is fascinated by her desire to see sage's wives in uttara Ramayana and thus she is sent to forests through Lakshmana. Hence seventh canto, uttara Ramayana is also suggested.

1.2.16

तस्यैवं ब्रुवतश्चिन्ता बभूव हृदि वीक्षतः |
शोकार्तेनास्य शकुनेः किमिदं व्याहृतं मया ॥

Thus speaking and pondering in his heart, he became thoughtful: "What is this utterance by me in grief and anguish for this bird?".

evam bruvataH = thus speaking; viikShataH = pondering; tasya hR^idi = in his heart; chintaa babhuuva = [he] became thoughtful; kim = what; idam = [is] this; vyaahR^itam = utterance; mayaa = by me; shokaartena = in grief and anguish;asya shakuneH = for this bird.

1.2.17

चिन्तयन्स महाप्राज्ञश्चकार मतिमान्मतिम् |
शिष्यञ्चैवाब्रवीद्वाक्यमिदं स मुनिपुङ्गवः ॥

That great wise one who was an intellectual and the best among sages, on cogitating, made up his mind and also spoke these words to the disciple...

saH munipu~~ngavaH = That best among sages; matimaan = [who was] an intellectual; mahaapraaj~~naH = [and] a great wise one; chintayan = on cogitating; matim chakaara = made up [his] mind; idam vaakyam abraviit cha eva = and also spoke these words; shiShyam = to the disciple.

1.2.18

पादबद्धोऽक्षरसमस्तन्त्रीलयसमन्वितः |
शोकार्तस्य प्रवृत्तो मे श्लोको भवतु नान्यथा ॥

"While I was tormented by grief, there arose a sentence consisting of four verses possessing metrically posited letters suitable to be played as song and string music and that will be called Shloka, not otherwise..."

me shokaartasya = while I was tormented by grief; pravR^ittaH = [there] arose; paadabaddhaH = [a sentence] consisting of verses; tantriilayasamanvitaH = possessing[suitable for] union of song and string music; akSharasamaH = metrically posited letters; shlokaH bhavatu = [that] will be [called] Shloka; na anyathaa = not otherwise.

This verse he uttered is in four quarters, each quarter with equally posited eight syllables. This is called anuSTup metre in Sanskrit poetry. The eight syllables are, -- maa ni Shaa da pra ti ShTaa~N tvam | a ga maH shaa shva tiiH sa maaH -- Each quarter is paada in Sanskrit, pede in Latin; with two quarters in first stanza, and two stanzas one verse. This apart there are other rules like caesura yati ; alliteration praasa ; and other compositional rules. It has come out of shoka sorrow, so the format is named as shloka. And, shloka also means yashas, kiirti renown.

1.2.19

शिष्यस्तु तस्य ब्रुवतो मुनेर्वाक्यमनुत्तमम् |
प्रतिजग्राह संतुष्टस्तस्य तुष्टोऽभवद्मुनिः ॥

Even the disciple happily received what that is articulated by the saint, a unique articulation, by which the saint too, was delighted.

shiShyaH tu = even the disciple; bruvataH = what is articulated; tasya muneH = by that [Valmiki's,] saint; santuSTaH pratijagraaH = haappily received; vaakyam anuttamam = word [verse,] which is unique; tasya = by that; tuSTaH abhavat muniH = saint was delighted.

1.2.20

सोऽभिषेकं ततः कृत्वा तीर्थे तस्मिन् यथाविधि |
तमेव चिन्तयन्नर्थमुपावर्तत वै मुनिः ॥

Then that saint on performing his bathing in that ford according to custom, and still thinking on the purport of his utterance, he returned towards his hermitage.

tataH = then; saH muniH = that, saint; tasmin tiirthe = in that, ford; yathaavidhi = as per custom; abhiShekam kR^itva = on performing bathing ; tam artham eva chintayan = thinking on its purport only; upaavartata vai = he came back

This is mid day bath for these hermits. tato madhyaahnasnaanaartham mR^idam aaharet | - - prekShya sa omkaaram aadityam triH nimajje jalaashaye

- vyaasa smR^iti The word abhiSheka refers to ceremonial showering of waters on deities or on kings in his coronation. At the beginning Valmiki arrives at the river for a daily bath, which he would do by usual dipping in river waters. But here it appears that waters are showered on him, abhiShekam kR^itvaa meaning that waters showered on him are on the analogy of poetic verses of Ramayana.

1.2.21

भरद्वाजस्ततः शिष्यो विनीतः श्रुतवान् गुरोः |
कलशं पूर्णमादाय पृष्ठतोऽनुजगाम ह ॥

Then Bharadwaja, the obedient disciple and an erudite scholar, for he heard and learnt many scriptures by listening, on taking handy-vessel full with water followed at the behind of his mentor.

tataH viniitaH= then, obedient one; shrutavaan = one who listened many scriptures, [erudite scholar]; shiShyaH = disciple; Bharadwaja; puurNam kalasham = filled, handy-vessel; aadaaya = on taking; guroH= mentor's; pR^iSTataH anujagaama = followed at behind.

1.2.22

स प्रविश्याश्रमपदं शिष्येण सह धर्मवित् |
उपविष्टः कथाश्चान्याश्चकार ध्यानमास्थितः ॥

He that knower of dharma, Valmiki, having entered the threshold of hermitage along with disciples, and having seated spoke about the day-to-day teachings and also other things, but he himself is preoccupied in cogitation on the verse.

dharmavit saH = he [Valmiki] knower of dharma; shiShyeNa saha = along with disciples; pravishya aashramapadam = on entering, hermitage's threshold; upaviSTaH = having seated; anyaaH kathaaH ca chakaara = made-spoke about other topics also; dhyaanamaasthitaH = preoccupied in cogitation [but in].

1.2.23

आजगाम ततो ब्रह्म लोककर्ता स्वयं प्रभुः |
चतुर्मुखो महातेजा द्रष्टुं तं मुनिपुङ्गवम् ॥

Then, the great resplendent Four-faced creator of fourteen worlds, almighty Brahma, arrived there on his own, to see that eminent saint Valmiki.

tataH = then; lokakartaa = maker of worlds [creator of 14 worlds]; prabhuH = almighty; chaturmukhaH = four-faced one; mahaatejaa = great resplendent one; brahmaa = Brahma; draSTum = to see; tam munipungavam = him who was an eminent sage[star amog sages]; svayam = on his own; aajagaama = arrived.

Comment; The deities do not usually arrive on their own, but reveal themselves after a great penance, or on raising hue and cry as is done by demon devotees. Here Brahma, one among the Trinity of Hindu mythology, arrives on his own, to execute a divine deed through Valmiki, i.e. authoring the epic, Ramayana.

1.2.24

वाल्मीकिरथ तं दृष्ट्वा सहसोत्थाय वाग्यतः |
प्राञ्जलिः प्रयतो भूत्वा तस्थौ परमविस्मितः ॥

Then that pious saint Valmiki is highly surprised on seeing Brahma, and on quickly getting up from his seat with his palms adjoined humbly, he stood aside, as he is spellbind.

atha = then; prayataH = pious one; Valmiki; tam dR^iSTvaa = on seeing Him [ Brahma,]; paramavismitaH = highly, surprised; sahasaa utthaaya = quickly, on getting up; praanjaliH bhuutvaa = humbly adjoining palms; vaagyataH = spellbound; tasthau = stood aside.

1.2.25

पूजयामास तं देवं पाद्यार्घ्यासनवन्दनैः |
प्रणम्य विधिवच्चैनं पृष्ट्वानामयमव्ययम् ॥

Valmiki uninterruptedly venerated Brahma, on inquiring into his well-being, washed his feet, drenched his thirst, seated him to rest, and adored at best with customarily obeisance.

tam enam devam = him, such a one, at that god; praNamya vidhivat = on making obeisance, customarily; pR^iShTvaa ca anaamayam = also on inquiring well-being; paadyaarghyaaasanavandanaiH = water for washing the feet, water for drenching the thirst, seating on a high seat and with adorations; puujayaamaasa avyayam = started to venerate uninterupted.

Comment: Brahma is one in the Trinity of Brahma, Vishnu, and Shiva. Brahma is pictured to have four faces, each representing one Veda, where Vedas are four in number. He is the creator of worlds, while Vishnu maintains them, and Shiva dissolute them. The concert of Brahma is Saraswati, the presiding deity of speech, who was earlier requested by Brahma to be on the tongue of Valmiki to utter the poem, [as at 1-2-15] as an intuition to Valmiki. Thus Brahma now arrives to ordain Valmiki to author Ramayana.

1.2.26

अथोपविश्य भगवानासने परमार्चिते |
वाल्मीकये च ऋषये सन्दिदेशासनं ततः ॥

Then god Brahma, who is seated on a high seat, very highly worshipped by Valmiki, also beckoned at Valmiki to take a seat.

atha upavishya bhagavaan aasane = then god seated on [high] seat;paramaarchite = very, highly, worshipped [by Valmiki];vaalmiikaye ca R^iSaye = also at sage Valmiki; sandidesha aasanam tataH = beckoned, to a seat, then.

ब्रह्मणा समनुज्ञातः सोऽप्युपाविशदासने |
उपविष्टे तदा तस्मिन्साक्षाल्लोकपितामहे | १-२-२७
तद्गतेनैव मनसा वाल्मीकिर्ध्यानमास्थितः ||

Even though Valmiki sat on his seat when duly permitted by Brahma, and though the Grandparent of the worlds is manifestly sitting before him, but the same broodings on those happenings occurred on that day have recurred on his mind. [1-2-27-28a]

27-28a. saH api = he [Valmiki,] even; brahmaNaa samanuj~naataH = by Brahma, duly permitted; aasane upaaviShat = sat on seat; tadaa = then; tasmin lokapitaamahe = that Grandparent of worlds; saakShaat = manifestly; upaviSTe [sati] = seated [before him, though]; Valmiki; tat gatena eva = those, happenings, only; manasaa dhyaanam aasthitaH = mentally, brooding, recurred.

पापात्मना कृतं कष्टं वैरग्रहणबुद्धिना | १-२-२८
यस्तादृशं चारुरवं क्रौञ्चं हन्यादकारणात् ||

"He that tribal hunter, who killed a cutely calling krouncha bird for no good reason than intending to capture the kill, is an evil souled one that caused hardship..." [1-2-28b-29a]

28b-29a. yaH = he who, tribal hunter; taadR^isham = that sort of; chaaruravam krauncham = cutely, calling, krouncha bird; akaaraNaat hanyaat = without, reason, kills [killed]; vairagrahaNabuddhinaa = intending to capture enemy [kill]; paapaatmanaa = by evil souled one; kaSTam kR^itam = hardship, is caused.

शोचन्नेव मुहुः क्रौञ्चीमुपश्लोकमिमं पुनः | १-२-२९
जगावन्तर्गतमना भूत्वा शोकपरायणः ||

Remaining in melancholic mood Valmiki turned his mind to the depth of thinking, and again thinking only on the krouncha bird he sung the same verse, involuntarily. [1-2-29b-30a]

29b-30a. shokaparaayaNaH = one in melancholic mood[Valmiki]; antargatamanaaH bhuutvaa = on turning in depths of mind; punaH = again; kraunchiim shochan eva = only on thinking about Krouncha bird; shlokam imam jagau =[involuntarily]sung verse .

The word jaguH is singing; gai= shabde; liT; prathama bahu; jagau - jagatuH - jaguH; variant of gaay; c.f. Raghuvamsha of Kalidasa, verse 20, in fourth sarga; aakumaarakathodghaatam shaaligopyo jaguryashaH

1.2.30

तमुवाच ततो ब्रह्मा प्रहसन्मुनिपुङ्गवम् |
श्लोक एव त्वया बद्धो नात्र कार्या विचारणा ॥

Then, Brahma smilingly spoke to that eminent saint Valmiki, "But, what that is composed is a verse only... and there is no need to think through...

30b-31a. tataH = then; brahmaa prahasan = Brahma, smilingly; tam munipungavam uvaacha = spoke to that eminent saint; shloka eva tu = verse, only, but; ayam baddhaH = that one, composed; na atra kaaryaa vichaaraNaa = there not need to think through.

1.2.31

मच्छन्दादेव ते ब्रह्मन् प्रवृत्तेयं सरस्वती |
रामस्य चरितं सर्वं कुरु त्वमृषिसत्तम ॥

"Oh, Brahman, that speech of yours sprang forth at my wish alone, hence oh, eminent sage, you shall render the legend of Rama, in its entirety...

31b-32a. hè brahman = oh Brahman; te iyam sarasvatii = your, that, speech; mat Chandaat eva = at my, wish, alone; pravR^ittaa = sprang forth; hè R^iSisattama = oh the eminent sage; raamasya charitam kR^itsnam = Rama's, legend, in entirety; tvam kuru = you, render.

1.2.32

धर्मात्मनो गुणवतो लोके रामस्य धीमतः |
वृत्तं कथय धीरस्य यथा ते नारदाच्छ्रुतम् ॥

"You shall narrate the legend of Rama, the virtuous, intellectual and an intrepid one, and a godlike person in this world as well, as you have heard it from sage Narada.

32b-33a. dharmaatmanaH = virtue-souled one; loke bhagavataH = in world, godlike; dhiimataH = an intellectual; dhiirasya = intrepid one; raamasya vR^ittam = Rama's, legend; tè yathaa shrutam naaradaat = (by you) as heard, from Narada; kathaya = narrate.

1.2.33

रहस्यं च प्रकाशं च यद् वृत्तं तस्य धीमतः |
रामस्य सहसौमित्रे राक्षसानां च सर्वशः ॥वैदेह्याश्चापि यद् वृत्तं प्रकाशं यदि वा रहः |
तच्चाप्यविदितं सर्वं विदितं ते भविष्यति ॥

"The adventures of valorous Rama along with Lakshmana, and the misadventures of demons, known or unknown in every detail, and even the plight of Vaidehi which is either revealed or un-revealed so far, and whatever legend that has happened, all that will also be known to you, even if it were to be unknown, as yet...

33b-35a. dhiimataH = of valorous one; sahaSoumitreH = with Sumitra's son, [Lakshmana]; tasya ramasya = of his, Rama's; [vR^ittam = adventures]; raakShasaanam ca = of the demons, also; [vR^ittam = misadventures]; rahasyam ca prakaasham ca = unknown, or, known, or; sarvashaH = in every detail; yat vR^ittam vaidehyaaH ca eva = which is, the plight, of Vaidehi, also, even; prakaasham yadi vaa = revealed, either, or; rahaH vaa = unrevealed, or; yat vR^ittam = whatever, legend happened; tat ca = that, also; aviditamapi = even unkonwn; sarvam te viditam bhaviSyati = all it will be known to you.

1.2.35

न ते वागनृता काव्ये काचिदत्र भविष्यति |
कुरु रामकथां पुण्यां श्लोकबद्धां मनोरमाम् ॥

"You shall versify the heart pleasing and merit-yielding legend of Rama, and not a single word of yours will not be false in this epic...

35b-36a. atra kaavye = in this, epic; te vaak = your, word; kaachit = any one [word]; anR^itaa = not false; na bhaviShyati = not, it results in; puNyam = merit-yielding; manoramaam = heart pleasing; raamakathaam = Rama's, legend; shlokabaddhaam kuru = make versified.

1.2.36

यावत्स्थास्यन्ति गिरयः सरितश्च महीतले |
तावद्रामायणकथा लोकेषु प्रचरिष्यति ॥

"As long as the mountains and even rivers flourish on the surface of the earth, so long the legend of Ramayana will flourish in this world...

36b-37a. girayaH = mountains; saritaH ca = rivers, even; mahiitale = on earth's surface; yaavat = as long as; sthaasyanti = there will be; taavat = so long; raamaayaNakathaa = Rama's, legend - Ramayana; lokeSu = in the world; prachariSyati = will flourish.

यावद्रामायणकथा त्वत्कृता प्रचरिष्यति |
तावदूर्ध्वमधश्च त्वं मल्लोकेषु निवत्स्यसि | १-२-३७

"And as long as Rama's legend authored by you flourishes...till then you will flourish in heavenly, in netherworlds, and even in my abode, namely Abode of Brahma...

37b-38a. tvat = by you; kR^itaa = authored; yaavat = as long as; raamasya katha = Rama's legend; prachariShyati = flourishes; taavat = till then; tvam = you; uurdhvam = heavenward; adhaH ca = in netherworlds, even; mat lokeSu = in my abode [Brahma loka]; nivatsyasi = you will be dwelling, [flourishing].

1.2.38

इत्युक्त्वा भगवान् ब्रह्मा तत्रैवान्तरधीयत |
ततः सशिष्यो भगवान्मुनिर्विस्मयमाययौ ॥

On saying thus that Divinity Brahma vanished then and there only, and then that godly sage Valmiki came by astonishment, along with his disciples.

38b-c. bhagavaan = The Divinity; Brahmaa; iti uktvaa = thus, saying; tatra eva = there only; antaradhiiyata = vanished; tataH = then; sashiSyaH = along with, disciples; bhagavaan muniH = godly, sage; vismayam aayayau = astonishment, came upon [wondered.]

1.2.39

तस्य शिष्यास्ततः सर्वे जगुः श्लोकमिमं पुनः |
मुहुर्महुः प्रीयमाणाः प्राहुश्च भृशविस्मिताः ॥

Then all of the disciples of Valmiki sang this verse time and again very delightedly, and much astonished they also recited this verse, reciprocally.

tataH = then; tasya = his; shiShyaaH = disciples; sarve = all of them; muhuH muhuH = again, again [time and again]; priiyamaaNaaH = very delightedly; punaH = again; shlokam imam = verse, this one; jaguH = sang; bhR^ishavismitaaH = much astonished; praahuH cha = reciprocally recited, also.

1.2.40

समाक्षरैश्चतुर्भिर्यः पादैर्गीतो महर्षिणा |
सोऽनुव्याहरणाद् भूयः श्लोकः श्लोकत्वमागतः ॥

Equally lettered, four-footed is that verse when great Sage Valmiki articulated it, and when repetitively recited by one and all, it attained prominence as verse proper.

yaH = that which is; samaakSharaiH = equally lettered; chaturbhiH = four; paadaiH = footed; maharSiNaa = by great sage; giitaH = articulated; saH shlokaH = that, verse; anuvyaaharaNaat = by recitation; bhuuyaH = again, further; shlokatvam = prominence of verse proper; aagaataH = attained.

Comment: A poet never says poetry to satisfy his own instincts, but to imbue an involuntary imagination or passion in others when read or heard by the so called others. It is the empathy of that poetry. For Kalidasa it is shR^ingaara, passion, for Bhavabhuti it is pity 'eko rasaH karuNaH...' for Valmiki it is pathos, shoka. For this Kavi Kalidas says: niShaadaviddhaaNDajadarshanotthaH shlokatvamaapadyata yasya shokaH -- raghu va~Nsha 14-70 There are two texts for this one is, shlokaH shlokatvam aagataH... meaning that the verse originally structured metrically can now can be sung. Second is shokaH shlokatvam aagataH... the pathos of the poet attained the status of verse that is now being sung by the disciples, thus anyone can recite it.

1.2.41

तस्य बुद्धिरियं जाता महर्षेर्भावितात्मनः |
कृत्स्नं रामायणं काव्यमीदृशैः करवाण्यहम् ॥

Born is an intuition in that great sage and contemplated soul asserting that "I will compose entire Ramayana, the epic, in suchlike verses...'

aham = me; kR^itsnam raamaayaNam kaavyam = entire, Ramayana, epic; iidR^ishaiH = this sort of [in suchlike verses]; karavaaNi = I will compose; iyam buddhiH = this kind of, intuition; bhaavitaatmanaH = for that contemplated soul; tasya maharSeH jaataa = born to that great sage.

1.2.42

उदारवृत्तार्थपदैर्मनोरमैः
तदास्य रामस्य चकार कीर्तिमान् |
समाक्षरैः श्लोकशतैर्यशस्विनो
यशस्करं काव्यमुदारधीर्मुनिः ॥

That celebrated sage and magnanimous seer Valmiki then authored the highly renowned Rama's legend extolling Rama's renown, with symmetrically worded verses, and words versified to yield meanings semantically, prosody free-flowing, and with hundreds of such verses.

kiirtimaan udaaradhiiH muniH = celebrated, magnanimous, seer; tadaa = then; yashasvinaH = of that highly renowned one(Rama); asya raamasya = of that, Rama; yashaskaram kaavyam = renown, furthering [extolling,] epic; udaaravR^ittaarthapadaiH = free-flowing prosody semantically yielding meanings; manoramaiH = heart-pleasing one; samaakSharaiH shlokashataiH = with symmetrical letters verses in hundreds; chakaara = authored.

1.2.43

तदुपगतसमाससन्धियोगं
सममधुरोपनतार्थवाक्यबद्धम् |
रघुवरचरितं मुनिप्रणीतं
दशशिरसश्च वधं निशामयध्वम् ॥

That epic contains uncomplicated compounds, conjunctions and conjugations, and has expressive sentences that are well knit and led evenly and sweetly, and that legend pertains to the best one from Raghu's dynasty, namely Rama, which also includes the extermination of the Ten headed evil named Ravana, and further, it is said by the sage, hence this may now be listened…

upagatasamaasasandhiyogam = included compound conjunctions conjugations; samamadhuropanataarthavaakyabaddham = evenly sweetly led well lenit expressive sentences well-knit; munipraNiitam = said by sage; tat raghuvaracharitam = that, Raghu's best [one from] legend; dashashirasaH vadham ca = ten headed one's, extermination, also; nishaamaya adhvam = behold, this way.

This is balladeers bidding to the audience. The word munipraNiitam reminds that a non-saint cannot tell an epic; na anR^ishiH kurute kaavyam and hence it is to be listened attentively.

इति वाल्मिकिरामायणे आदिकाव्ये बालकाण्डे द्वितीयः सर्गः

Sarga 3

1.3.1

श्रुत्वा वस्तु समग्रं तद्धर्मात्मा धर्मसंहितम् |
व्यक्तमन्वेषते भूयो यद् वृत्तं तस्य धीमतः ॥

On hearing the essence of Ramayana from Sage Narada, which is abound with probity and prosperity, and a propitious one too, that virtue-souled Valmiki started searching for further known details in the legend of that dexterous Rama.

dharmaatmaa = virtue-souled one, Valmiki; dharmasamhitam = probity abounding in; tat = that; vastu samagram = essence of the epic, in its entirety; shrutvaa = on hearing; tasya dhiimataH vR^ittam = of that, dexterous [Rama's,] that which has happened; yat = that which is there; [tat = that]; vyaktam bhuuyaH anveSate = that which is known [in detail,] further, searched for.

1.3.2

उपस्पृश्योदकं सम्यक् मुनिः स्थित्वा कृताञ्जलिः |
प्राचीनाग्रेषु दर्भेषु धर्मेणान्वेषते गतिम् ॥

Valmiki sitting on a sacred grass mat, whose apices are towards east, touched waters, and made his palms adjoined in reverence, and then by his yogic insight started to search comprehensively, for the narrative course of Ramayana.

muniH = that saint; praachiinaagreSu = having apices eastward; darbheSu = sacred darbha grass [and its mat]; sthitvaa = on abiding (on sitting); udakam upaspR^ishya = water, on touching; kR^itaa~njaliH = making palm fold in reverence; dharmeNa = yogajadharmeNa - [dharmaakuutam] - by yogic dharma; samyak = comprehensively; anveSate gatim = is searching, for course [of Ramayana.]

Comment: Touching/sipping waters aachamana, pariSechana , before undertaking any auspicious work, including daily meal, is customary, because water cleanses the internal system, both mind and body.

1.3.3

रामलक्ष्मणसीताभी राज्ञा दशरथेन च |
सभार्येण सराष्ट्रेण यत्प्राप्तं तत्र तत्त्वतः ॥हसितं भाषितं चैव गतिर्या यच्च चेष्टितम् |
तत्सर्वं धर्मवीर्येण यथावत्सम्प्रपश्यति ॥

Of Rama, Lakshmana and Seetha, also of King Dasharatha and his wives, and what bechanced on Rama when he was in kingdom Ayodhya; Valmiki veritably discerned all that. Their smiles, their conversations, their deeds and the succession of events as well, all of them the sage saw wholly and clearly by the yogic power conferred by Brahma...]

3-4. raamalakShmaNasiitaabhiH = of Rama, Lakshmana and Seetha; raaj~naa dasharathena ca = by king, Dasharatha, also; sabhaaryeNa [raameNa] = along with wife - Rama along with his wife; saraaSTreNa = along with kingdom - when Rama was in State; yat praaptam = what, bechanced; tatra [yaa] gatiH = in that, [which,] course is there; yaavat ceSTitam ca = everything, [they] have done, and; hasitam bhaaSitam ca eva = their smiles, their conversations, also, thus; tat sarvam = that, entirely; tatvataH = veritably; yathaavat = as it is; dharmaviiryeNa = by the power of his ascesis, or by the power given by Brahma; samprapashyati = wholly clearly seen.

1.3.5

स्त्रीतृतीयेन च तथा यत्प्राप्तं चरता वने |
सत्यसंधेन रामेण तत्सर्वं चान्ववेक्षितम् ॥

Then, that which bechanced on truth-abiding Rama, while he is trekking in forests, with a lady being the third partner, where Lakshmana is the lone male aide, Valmiki visualized all that.

striitR^itiiyena ca = lady as third [partner in forests,] also; vane charataa = in forests, while trekking; satyasandhena raameNa = by truth-abiding Rama; tathaa yat praaptam = then, that which, bechanced; tat sarvam ca = all, that, also; anvavekShitam = by him discerned.

1.3.6

ततः पश्यति धर्मात्मा तत्सर्वं योगमास्थितः |
पुरा यत्तत्र निर्वृत्तं पाणावामलकं यथा ॥

Then that virtue-souled sage saw what all that has happened earlier, by his yogic exaltation, as though it is a citric fruit in his own palm.

tataH = then; dharmaatmaa = virtue-souled sage; yogam aasthitaH = while in yogic, exaltation; tatra = in there [in story]; puraa yat nirvR^ittam = earlier, what, has happened; tat sarvam = that, all; paaNau aamalakam = in palm, citric fruit [myrobalan]; yathaa = as though; pashyati = saw.

1.3.7

तत्सर्वं तत्त्वतो दृष्ट्वा धर्मेण स महामतिः |
अभिरामस्य रामस्य चरितं कर्तुमुद्यतः ॥कामार्थगुणसंयुक्तं धर्मार्थगुणविस्तरम् |
समुद्रमिव रत्नाढ्यं सर्वश्रुतिमनोहरम् ॥

Discerning all of Ramayana in its actuality by his yogic prowess that highly intellectual Valmiki pioneered to author all of the legend of Rama, for Rama is a delighter of all in all worlds, and whose legend is abounding with the real functional qualities of earthly pleasures and prosperities, and which clearly elaborates the meaning of probity and its operative qualities, and thus this legend is like an ocean replete with such gems called thoughts, and an ear-pleasing legend, as well.

7-8. mahaamatiH = highly intellectual [sage]; saH = he; tat sarvam = that, all; tattvataH = in actuality; dharmeNa = by yogic prowess; dR^iSTvaa = having discerned; kaamaarthaguNasamyuktam = abounding with pleasures, prosperities and their qualities; dharmaarthaguNavistaram = which elaborates the meaning of probity and its qualities; ratnaaDhyam = replete with gems; samudram iva = ocean, like; sarvashrutimanoharam = delightfully listenable for all(or by all Veda-s acceptable, or in any kind of listening, a pleasing one); abhiraamasya raamasya = one who delights all, of such a Rama; charitam kartum udyataH = pioneered to author all legend.

Comment: The pleasures and gains of the humans are puruSaartha -s, in its axiological meaning. Hindus have four such puruSaartha -s [namely human values,] dharma probity artha prosperity, kaama pleasures, and finally mokSha , blessedness. Of these four only the first three, dharma, artha, kaama are usually referred, and they are called tri-varga . The final one mokSha is not often quoted. Dhrama is the driving force. chodanaa lakShaNaartho dharmaH - Jaimini. Hence dharma is the prescribed conduct, either by scriptures or by the society, and it does not entail any merit or demerit, but just an obligatory conduct or duty or, say 'categorical imperative' of Kant. And the other two, artha, kaama , are the means of dharma, and all leading to moksha. These two great epics Ramayana and Mahabharata are structured on these puruSaartha -s alone. Thus though Ramayana is abounding with the accounts of richness and glory of all kinds of wealth, which is secondary to human values, its main import is the virtuosity of human living. The ocean, though abounding with other less valuable items like conch shells, mother-of-pearl shells etc., its gems beneath all these peripherals are of high value. Thus this is an ear pleasing by its musical melody and heart pleasing by its meaningful wording. Further, it is pleasant for its import is in accordance with all the scriptures.

1.3.9

स यथा कथितं पुर्वं नारदेन महात्मना |
रघुवंशस्य चरितं चकार भगवान्मुनिः ॥

That godly saint Valmiki composed the legend of Rama, the legatee of Raghu, exactly as the divine-soul Narada narrated it earlier.

bhagavaan saH muniH = he that godly saint [Valmiki]; mahaatmanaa naaradena = by Divine Soul, Narada; puurvam yathaa kathitam = earlier, as to how, narrated; [in that way only]; raghuvamshasya = one who is born in Raghu's lineage - of Rama; charitam chakaara = legend, made [composed].

1.3.10

जन्म रामस्य सुमहद् वीर्यं सर्वानुकूलताम् |
लोकस्य प्रियतां क्षान्तिं सौम्यतां सत्यशीलताम् ॥

The birth of Rama as an incarnation of Vishnu, his very great valour, his gracefulness to all, his universal cordiality, perseverance, courteousness, and his truthful conduct, Valmiki described them all.

raamasya janma = Rama's, birth [incarnation]; sumahat viiryam = very great, valour; sarvaanukuulataam = to all gracefulness; lokasya priyataam = universal, cordiality; kShaantim = perseverance; satyashiilataam = truthful conduct; saumyataam = courteousness; [Valmiki described].

1.3.11

नानाचित्रकथाश्चान्या विश्वामित्रसमागमे |
जानक्याश्च विवाहं च धनुषश्च विभेदनम् ॥

Narrated are very many other amusing stories, Rama's breaking the great bow; his associated with sage vishvamitra...

anyaaH naanaachitrakathaaH ca = other, very many amusing stories, also; vishvaamitrasamaagame = associated with Viswamitra; jaanakyaaH ca vivaaham ca = also marriage with Janaki and; dhanuSaH ca vibhedanam = breaking of great bow; [are narrated.]

1.3.12

रामरामविवादं च गुणान्दाशरथेस्तथा |
तदाभिषेकं रामस्य कैकेय्या दुष्टभावताम् ॥

Dispute of Rama and Parashurama; the merits of Rama, the son of Dasharatha; and the preparations for anointing of Rama as crown prince; Queen Kaikeyi's vicious intentions...

raamaraamavivaadam ca = dispute of Raama and Parashurama, also; guNaan = merits of; daasharatheH = Dasharatha's son [Rama's]; tathaa = that way; tadaa abhiShekam raamasya = then likewise, [preparations for ] anointing, of Rama; kaikeyyaaH duSTabhaavataam = Kaikeyi's, vicious intentions.

Comment: Rama is shriiraama one who delights in shrii , where shrii is Goddess Lakshmi. Where as Parashurama delights in his axe parashu axe; and Balarama, the brother of Krishna delights in his own bala might.

1.3.13

विघातं चाभिषेकस्य रामस्य च विवासनम् |
राज्ञः शोकविलापं च परलोकस्य चाश्रयम् ॥

Disruption in royal unction of Raghava; his exile to forests; King Dasharatha's grief and bewailing, and thus his departing to other worlds...

vighaatam ca abhiShekasya = also disruption of royal unction; raaghavasya vivaasanam = Rama's, exile; raaj~naH shokavilaapam ca = King Dasharatha's grief and bewailing, and; paralokasya cha aashrayam = into taking shelter [demise] also into other world.

1.3.14

प्रकृतीनां विषादं च प्रकृतीनां विसर्जनम् |
निषादाधिपसंवादं सूतोपावर्तनं तथा ॥

The grief of the subjects; Rama leaving them off; his conversing with tribal chief Guha; returning the charioteer Sumantra to kingdom from forests, leaving the trio at the banks of river Ganga... all these elements are well- described.

prakR^itiinaam viSaadam ca = grieving of subjects, also; prakR^itiinaam visarjanam = people, leaving off; niSaadaadhipasamvaadam = conversing with tribal chief; suutopaavartanam tathaa = thus returning of charioteer.

1.3.15

गङ्गायाश्चापि संतारं भरद्वाजस्य दर्शनम् |
भरद्वाजाभ्यनुज्ञानाच्चित्रकूटस्य दर्शनम् ॥

Crossing over River Ganga; looking up Sage Bharadwaja; their look up at Chitrakuta on Sage Bharadwaja's advise...

ga~~ngaayaaH ca api samtaaram = also even crossing over River Ganga; bharadvaajasya darshanam = seeing of Sage Bharadwaja; bharadvaajaabhyanuj~~naanaat = on Bharadwaja's advise; chitrakuuTasya darshanam = seeing [visiting] of Chitrakuta.

1.3.16

वास्तुकर्म निवेशं च भरतागमनं तथा |
प्रसादनं च रामस्य पितुश्च सलिलक्रियाम् ॥

Construction of a hermitage and dwelling therein; Bharata's arrival at that place for the graciousness of Rama to take back the kingdom; Rama's denial of it; Rama's offering water oblations to his father on hearing the demise of his father...

vaastukarma nivesham = architectural work [construction of hermitage,] dwelling in; bharataagamanam tathaa = then Bharata's, arrival; prasaadanam ca raamasya = for graciousness, also, of Rama; pituH salilakriyaam = water oblation to father.

1.3.17

पादुकाग्र्याभिषेकं च नन्द्रिग्रामनिवासनम् |
दण्डकारण्यगमनं विराधस्य वधं तथा ॥

Enthroning shoe-sandals of Rama by Bharata; Bharata's living in a village Nandigrama; Rama's going to Dandaka forests; killing the demon named Viradha...

paadukaagryaabhiShekam ca = also high enthroning of sandsls[shoes]; nandigraamanivaasanam = living [of Bharata] in the village Nandigrama; dandakaaraNyagamanam = going Dandaka forests; viraadhasya vadham tathaa = Viradha's, killing, thus.

1.3.18

दर्शनं शरभङ्गस्य सुतीक्ष्णेन समागमम् |
अनसूयासमाख्यां च अङ्गरागस्य चार्पणम् ॥

Rama's visit to Sage Sarabhanga and Suteekshna; their visiting hermitic lady Anasuuya, and her smooth speaking with Seetha and also her giving a body cream to Seetha...[by applying which cream Seetha will not wither away in the rough weather of woods. These details are incorporated with great care.]

darshanam sharabha~ngasya = seeing [visiting,] Sage Sarabhanga; sutiikShNena samaagamam = meeting with Sage Suteekshna; anasuuyaasamaakhyaam ca = also smooth speaking of Anasuya; angaraagasya = of applying body cream; ca = also; arpaNam = giving.

1.3.19

दर्शनं चाप्यगस्त्यस्य धनुषो ग्रहणं तथा |
शुर्पणख्याश्च संवादं विरुपकरणं तथा ॥

Also even Rama's seeing the Sage Agastya, and likewise taking a great bow from that sage... also the palaver of Surpanakha, the demoness, and defacing her, likewise...

darshanam ca api agastasya = seeing, also, even, Sage Agastya,; dhanuSaH grahaNam tathaa = a great bow, taking, likewise; shuurpaNakhyaaH cha samvaadam = also palaver of ShuurpaNakhaa; viruupakaraNam tathaa = defacing, likewise.

1.3.20

वधं खरत्रिशिरसोरुत्थानं रावणास्य च |
मारीचस्य वधं चैव वैदेह्या हरणं तथा ॥

The elimination of demons like Khara, Trishirasa and the upsurge of Ravana thereby; elimination of demon Mareecha, and Ravana's abduction of Vaidehi, likewise...

vadham kharatrishirasoH = killing of, Khara and Trisirasa [the demons]; utthaanam raavaNasya ca = upsurge, of Ravana, also; maariichasya vadham ca eva = killing of Maariicha, also, thus; vaidehyaaH haraNam tathaa = Vaidehi's, abduction, like that.

1.3.21

राघवस्य विलापं च गृध्रराजनिबर्हणम् |
कबन्धदर्शनं चैव पम्पायाश्चापि दर्शनम् ॥

Raghava's anguish at the loss of Seetha; Ravana's slaying the mighty eagle Jatayu; Rama's seeing Kabandha, and also Lake Pampa...

raaghavasya vilaapam ca = Raghava's, anguish, also; gR^idhraraajanibarhaNam = slaying eagle mighty; kabandhadarshanam ca eva = seeing Kabandha also, thus; pampaayaaH ca api darshanam = seeing the lake Pampa also, thus, .

1.3.22

शबरीदर्शनं चैव फलमूलाशनं तथा |
प्रलापं चैव पम्पायां हनुमद्दर्शनं तथा ॥

Rama's seeing Shabari, a hermetic lady and eating fruits and tubers given by her in utmost adoration; Rama's bemoaning for Seetha; his sighting Hanuma at Lake Pampa...

shabariidarshanam cha eva = seeing the hermitic lady Sabari, also, thus; phalamuulaashanam tathaa = thus eating fruits and tubers; pralaapam cha eva = bemoaning, also, thus [of Rama]; pampaayaam hanumaddarshanam = sighting Hanuma at Pampa Lake.

1.3.23

ऋष्यमूकस्य गमनं सुग्रीवेण समागमम् |
प्रत्ययोत्पादनं सख्यं वालिसुग्रीवविग्रहम् ॥

Also going to Mt. Rishyamuka, meeting Sugreeva and generating confidence in Sugreeva, befriending him and the duel of Vali and Sugreeva...

R^ishyamuukasya gamanam ca = also going to Rishyamuka; sugriiveNa samaagamam = meeting with Sugreeva; pratyayotpaadanam sakhyam = confidence generating friendship [with Sugreeva]; vaalisugriivavigraham = duel of Vali-Sugreeva.

1.3.24

वालिप्रमथनं चैव सुगीवप्रतिपादनम् |
ताराविलापं समयं वर्षरात्रनिवासनम् ॥

Also thus Vali's elimination and establishing Sugreeva on throne of monkey kingdom, grieving of Tara, the wife of Vali and empress of that kingdom, and as consented Rama's stopover during the days of rain...

vaalipramathanam cha eva = also thus elimination of Vali; sugriivapratipaadanam = Sugreeva is established; taaraavilaapam = grieving of Tara, [wife of Vali] ; samayam varSaraatranivaasanam = consented, stopover during rainy nights [and days].

Comment: This raatri usually means night. But it includes day also. When saying triraatra, dasharaatra, in conducting rituals it includes daytime also. On the whole it is total rainy season that is admirably narrated in KiShkindhaa Kanda.

1.3.25

कोपं राघवसिंहस्य बलानामुपसंग्रहम् |
दिशः प्रस्थापनं चैव पृथिव्याश्च निवेदनं ॥

The wrath of Raghava, the lion, at the delay caused by Sugreeva, and Sugreeva's foregathering of all troops, and sending them to all quarters, and Sugreeva's description of earth's topography to monkey-troops...

kopam raaghavasimhasya = wrath of the lion Raghava; balaanaam upasa~ngraham = troops, foregathering; dishaH prasthaapanam ca eva = also thus, sending to quarters ; pR^ithivyaaH ca nivedanam = also earth's [topography,] description.

1.3.26

अङ्गुलीयकदानं च ऋक्षस्य बिलदर्शनम् |
प्रायोपवेशनं चापि सम्पातेश्चापि दर्शनम् ॥

Rama's giving his ring to Hanuma as a token for Seetha's recognition... and the monkeys thus searching Riksha cave, bear-cave, and their fasting unto death for their quest remained unsuccessful, and their seeing Sampaati, another mighty eagle and the brother of slain Jatayu, who guides the monkeys to the destination where Seetha is held captive.

a~nguliiyakadaanam ca = also giving ring of his finger; R^ikShasya biladarshanam = Riksha's cave, seeing; praayopaveshanam ca api = fasting unto death, and, even; sampaateH ca api darshanam = also even seeing Sampaati.

1.3.27

पर्वतारोहणं चापि सागरस्यापि लङ्घनम् |
समुद्रवचनाच्चैव मैनाकस्य च दर्शनम् ॥

Hanuma's climbing Mt. Mahendra to leap over the ocean, and on the advice of the Ocean, Mt. Mainaka's coming up from under waters to give rest to Hanuma, and Hanuma's seeing that mountain are depicted.

parvataarohaNam ca api = mountain [Mt. Mahendra] climbing, also, even; saagarasya ca la~nghanam = also leaping out of ocean; samudravachanaat ca eva = advise of Ocean, also, thus; mainaakasya ca darshanam = also seeing of Mt. Mainaka.

1.3.28

राक्षसीतर्जनं चैव छायाग्राहस्य दर्शनम् |
सिंहिकायाश्च निधनं लङ्कामलयदर्शनम् ॥

Hanuma's killing the demoness Surasa, and his seeing of Simhika, a rapacious creature of gigantic origin, which captures its prey by the shadow, and Hanuma's killing that Simhika, and his seeing the mountain of Lanka, called Mt. Trikuta, on which the state of Lanka is built, Valmiki described them all.

raakShasii tarjanam ca eva = demoness', killing, also, thus; Chaayaagraahsya darshanam = seeing Simhika the capturer by shadow; simhikaayaaH ca nidhanam = Simhika's, killing, also; la~nkaamalayadarshanam = seeing Lanka mountain.

1.3.29

रात्रौ लङ्काप्रवेशं च एकस्याथ विचिन्तनम् |
आपानभूमिगमनमवरोधस्य दर्शनम् ॥

In night Hanuma's entry into Lanka, for being lonely his thinking over the course to search for Seetha, and his going to the liquor consumption place, and also his seeing the palace chambers of Ravana...

raatraula~nkaapravesham ca = entering Lanka in night also; ekasya api vichintanam = even though thinking over lonely; aapaanabhuumigamanam = going to liquor consuming place; avarodhasya darshanam = seeing of secure place [the palace chambers].

1.3.30

दर्शनं रावणस्यापि पुष्पकस्य च दर्शनम् |
अशोकवनिकायानं सीतायाश्चापि दर्शनम् ॥

Hanuma's seeing Ravana, and also his seeing Pushpaka, the divine aircraft, and wandering in Ashoka gardens, his seeing Seetha also...

darshanam raavaNasya api = seeing, Ravana, also; puSpakasya ca darshanam = seeing of Pushpaka [aircraft] also; ashokavanikaayaanam = wandering in Ashoka gardens; siitaayaaH ca api darshanam = also, even, seeing Seetha.

1.3.31

अभिज्ञानप्रदानं च सीतायाश्चापि भाषणम् |
राक्षसीतर्जनं चैव त्रिजटास्वप्नदर्शनम् ॥

Presenting his credential, the ring of Rama, to Seetha and his talk with Seeta, and also his witnessing the demonesses scaring Seetha to oblige Ravana, and his witnessing demoness Trijata narrating her bad dream, are all narrated in the epic.

abhij~naanapradaanam ca = credential presenting, also; siitaayaaH ca api bhaaSaNam = also even talking to Seetha; raakShasiitarjanam ca eva = demoness' scaring also, thus; trijaTaasvapnadarshanam = witnessing dream of the demoness Trijata; dream witnessing.

मणिप्रदानं सीताया वृक्षभङ्गं तथैव च |
राक्षसीविद्रवं चैव किंकराणां निबर्हणम् |१-३-३२

Seetha's giving her bejeweled hairslide to be shown to Rama, Hanuma's uprooting of the trees of that beautiful Ashoka gardens, thereby the demonesses fleeing in scare, his killing the guards of that garden...

maNipradaanam siitaayaaH = giving jewel of Seetha; vR^ikShabha~ngam tathaa eva ca = thereby thus trees uprooting; raakShasiividravam ca eva = demoness's fleeing, also, thus; kinkaraaNaam nibarhaNam = killing of guards [at the gardens].

1.3.33

ग्रहणं वायुसूनोश्च लङ्कादाहाभिगर्जनम् |
प्रतिप्लवनमेवाथ मधूनां हरणं तथा ॥

The capture of Hanuma, the son of Air-god, by the magical missile of Indrajit, son of Ravana, and also Hanuma's burning down Lanka, and his blaring at the demons, also his return flight from Lanka... and on his way back Hanuma's seeing a honey garden, and the appropriation of honey...

grahaNam vaayusuunoH ca = capture of son of Vayu [Air god] also; lankaadaahaabhigarjanam = burning of Lankaa and his blaring at demons; pratiplavanam eva = return flying, also; atha madhuunaam haraNam tathaa = then, honey, appropriation of, thus.

1.3.34

राघवाश्वासनं चैव मणिनिर्यातनं तथा |
सङ्गमं च समुद्रेण नलसेतोश्च बन्धनम् ॥

Hanuma's action in presenting the jewel sent by Seetha solaces Raghava, and thus the meeting of Rama with the Ocean, and Nala's building the bridge on ocean...

raaghavaashvaasanam ca eva = solaced Rama, also, thus; maNiniryaatanam tathaa = jewel presenting, thus; sangamam samudreNa ca = meeting, with Ocean, also; nalasethoH ca bandhanam = also building bridge by Nala.

1.3.35

प्रतारं च समुद्रस्य रात्रौ लङ्कावरोधनम् |
विभीषणेन संसर्गं वधोपायनिवेदनम् ॥

Crossing over the ocean by the boulder bridge built by Nala, and seizure of Lanka in night, and Vibheeshana, the younger brother of Ravana, whom Ravana banished, comes to meet Rama, and his telling the scheme to kill Ravana to Rama...

prataaram ca samudrasya = also crossing over ocean; raatrau la~nkaavarodhanam = seizure of Lanka in night; samsargam vibhiiSaNena vadhopaayanivedanam = meeting with Vibheeshana, telling killing scheme.

1.3.36

कुम्भकर्णस्य निधनं मेघनादनिबर्हणम्|
रावणस्य विनाशं च सीतावाप्तिमरेः पुरे ॥

kumbhakarNasya nidhanam = destruction of Kumbhakarna; meghanaadanibarhaNam = elimination of Meghanada; raavaNasya vinaasham ca = Ravana's, annihilation, also; siitaavaaptim areH pure = restitution of Seetha in enemy's, city.

1.3.37

वीभीषणाभिषेकं च पुष्पकस्य च दर्शनम् |
अयोध्यायाश्च गमनं भरद्वाजसमागमम् ॥

Crowning of Vibheeshana as the king of Lanka, after the demise of Ravana, and also Rama's seeing Pushpaka, the divine aircraft, and returning to Ayodhya in that aircraft... and Rama's meeting Sage Bharadvaja on his way back...

vibhiiSaNaabhiShekam cha = also Vibheeshana's crowning; puSpakasya ca darshanam = seeing Pushpaka aircraft; ayodhyaayaaH ca gamanam = also going to Ayodhya; bharadvaajasamaagamam = meeting with Sage Bharadvaja.

1.3.38

प्रेषणं वायुपुत्रस्य भरतेन समागमम् |
रामाभिषेकाभ्युदयं सर्वसैन्यविसर्जनम् |
स्वराष्ट्ररञ्जनं चैव वैदेह्याश्च विसर्जनम् ॥

Sending Hanuma to meet Bharata, for he avowed to self-immolate if Rama were not to come in time; the coronation festival of Rama; disbandment of all military troops of monkeys; Rama's ruling his kingdom to the delight of his subjects, and the desolation of Vaidehi too... are described by Valmiki.

preSaNam vaayuputrasya = sending of, Air-god's son[Hanuma]; bharatena samaagamam = meeting with Bharata; raamaabhiShekaabhyudayam = Rama's coronation festival; sarvasainyavisarjanam = all military disbandment; svaraaSTrara~njanam ca eva = to the delight of own kingdom ; vaidehyaaH ca visarjanam = desolation of Seetha too.

1.3.39

अनागतं च यत्किञ्चिद्रामास्य वसुधातले |
तच्चकारोत्तरे काव्ये वाल्मीकिर्भगवानृषिः ॥

The godly sage Valmiki composed the futuristic legend of Rama while Rama is on the surface of earth, and whatever that is there, that is composed in all its minuteness, in the coming chapters of this epic.

bhagavaan vaalmikiH R^iSiH = godly sage Valmiki; raamasya yat kimchit = whatever minutely of Rama; vasudhaatale = on earth's surface; anaagatam ca = futuristic, also; tat = that; uttare = in later [parts of, coming chapters]; kaavye = of epic; chakaara = composed.

Comment: In this verse, some take the word uttare as Uttara Ramayana, the events occurring after his crowning, Seetha's departure to forest, birth of Lava and Kusha, the sons of Rama and a battle between father and sons etc., are ascribed to Valmiki. But to some commentators, as per the format of this chapter, which surveys what Valmiki has scheduled to write, it is unacceptable since the word uttare occurs for only one occasion, hence cannot mean next canto. Thus, they say, Uttara Ramayana cannot be ascribed to Valmiki. Hence the word uttare here is taken to mean henceforth, hereinafter of the epic.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे तृतीयः सर्गः

Sarga 4

1.4.1

प्राप्तराज्यस्य रामस्य वाल्मीकिर्भगवानृषिः |
चकार चरितं कृत्स्नं विचित्रपदमर्थवत् ॥

The godly saint Valmiki composed Ramayana on Rama's retrieving kingdom, wording admirably and meaningfully.

bhagavaan R^iSiH = godly, saint Valmiki; praaptaraajasya raamasya = on retrieval, of kingdom by Rama; vichitrapadam = admirably worded; kR^itsnam = in entirety; charitam = legend; arthavat = meaningfully; chakaara = composed.

1.4.2

चतुर्विंशत्सहस्त्राणि श्लोकानामुक्तवानृषिः |
तथा सर्गशतान् पञ्च षट् काण्डानि तथोत्तरम् ॥

Sage Valmiki said Ramayana in twenty four thousand verses, in five hundred chapters, in six books, likewise an end-piece too.

R^iSiH = sage Valmiki; shlokaanaam = verses; chaturvimshatsahasraaNi = twenty-four thousand; tathaa = that way; panchasargashataan = five hundreds chapters; SaT kaaNDaani cha = six, books, also; tathaa uttaram = that way, an end piece; uktavaan = said.

The twenty-four are the letters in Gayatri hymn. Ramayana's scheming is based on Gayatri hymn and for this: atra caturvi~~Nshatisa~~Nkhyo uktyaa caturvi~NshatyakSharagaayatrii tulyataa suucitaa | prathamaadhyaaye - tapaHsvaadhyaaya - ityatra prathamam takaarasya - sargaante - mahatvamiiyaat -- ityatra yaat

iti akSharasya grahaNaat api gaayatriiruupatvam suucitam - dharmaakuutam

There is a controversy about the number of verses and cantos. If Uttara Ramayana, otherwise called abhudaya-kaanDa, is ascribed to Valmiki, the cantos are seven and chapters are about 649 and verses are about 24,253. But some verses and chapters are deleted for standardization of Ramayana as per this verse and they contain 560 chapters and 24,00 verses only. Some argue that when it is said 24,000 verses are there, it does not actually a mathematical assertion, like the calculation of mahaayuga -s and manvantara -s, and as one would give a reply to his age as 30 years, or 60 years, but not as 29 years, 6 months, seven days or so... In furthering that standardization affair, some said that even this canto, Bala kaanda is not authored by Valmiki. It is not clear as of now when the pundits can decide as to which is standard and which is not.

The transcendental aspect of Ramayana and its content is explained in 18 terms by ancient commentator Govindaraja. 1] Rama's Absoluteness, paramaatmatattva ; 2] Ideation to know Him, upaaya ; 3] Dedication in Him, kainkarya ; 4] Human aspect, puruSaakaara ; 5] Diviner, adhikaara ; 6] Resolve in God, adhikaarapaaratantrya

; 7] God's resolve in Dedicate, bhagavatpaaratantrya ; 8] Knowledge of five Meanings, arthapancakaj~naana ; 9] Self-denial, akincanatvam ; 10] Teacher selecting, aacaaryavaraNam ; 11] Climax, autkaNThataa ; 12] Behaviour, pravartanaa ; 13] Residence, vaasasthaana ; 14] Two Narayana hymns, naaraayaNamantradvaya ; 15] Gayatri, Gayatri hymn; 16] Negating negative-thinking, durvicaaraparihaara ; 17] negating Love for Living, samsaarajihaasa ; 18] 64 Divinely Arts, catuHSaSTi-kalaamayatva . Of them we take up the 15th Gayatri.

The identification of Gayatri with Ramayana scheme is explained in many ways. By tat savitR^i the features and attributes of the Absolute as per narrations in Bala Kanda. vareNya by the narration of Absolute's attributes in Ayodhya and Kishkindha kaanda-s, and adherents like Lakshmana, Bharata, Sugreeva take shelter in Him here only. bharga is identified as per the description of resplendence of The Divine as envisaged by the sages and hermits in Aranya Kanda. devasya and in dhiimahi where that deva the Divine is explained by Hanuma, not only to Seetha but to all in Sundara kanda. hi dhii mahi is as explained in Uttara Kanda, which centers around mokSha salvation.

1.4.3

कृत्वापि तन्महाप्राज्ञः सभविष्यं सहोत्तरम् |
चिन्तयामास कोन्वेतत्प्रयुञ्जीयादिति प्रभुः ॥

Though that great scholar composed thus with leading and sequel legends, that godly saint thought over thus 'really, who will render all this ballad...'

mahapraajnaH prabhuH = great scholar, godly-saint Valmiki; sabhaviShyam saha uttaram = with leading, with sequel; tat = that Ramayana; kR^itvaa tu = having composed, but; kaH = who; nu = really; etat = all this; prayunjiiyaat iti = well render, thus; chintayaamaasa = thought over.

1.4.4

तस्य चिन्तयमानस्य महर्षेर्भावितात्मनः |
अगृह्णीतां ततः पादौ मुनिवेषौ कुशीलवौ ॥

Then Lava and Kusha who are in the attire of hermits have touched the feet of that contemplative soul Valmiki, who is now thoughtful.

tataH = then; muniveShau kushiilavau = Kusha, Lava in hermits attire; chintayamaanasya = thoughtful one; bhaavitaatmanaH = contemplating soul; tasya maharSheH = his, of the Sage's; paadau agR^ihNiitaam = feet taken [touched.]

1.4.5

कुशीलवौ तु धर्मज्ञौ राजपुत्रौ यशस्विनौ |
भ्रातरौ स्वरसम्पन्नौ ददर्शाश्रमवासिनौ ॥

Glorious Kusha and Lava are the virtue knowing princes, and they are endowed with melodious voice, besides being the residents of the same hermitage, thus Valmiki saw them saluting at his feet.

kushiilavau tu = Kusha and Lava; dharmaj~nau = virtue-knowers; raajaputrau = princes; yashasvinau = glorious ones; svarasampannau = endowed with melodious voice; bhraatarau = brothers; aashramavaasinau = residents of [of same] hermitage; [Valmiki] dadarsha = seen;

1.4.6

स तु मेधाविनौ दृष्ट्वा वेदेषु परिनिष्ठितौ |
वेदोपबृंहणार्थाय तावग्राहयत प्रभुः ॥

On seeing that pair intellectuals who are proficient in Veda-s that self-reliant sage Valmiki made those two to memorize the epic, as the epic Ramayana is composed only to reinforce the import of Veda-s, as an ancillary.

prabhuH = self-reliant sage; saH = he, Valmiki; medhaavinau = intellectual pair; vedeShu pariniSTitau = proficient in Vedas; dR^iSTvaa = having seen; vedopabR^imhaNaarthaaya [ kathitam kaavyam] = aiming at ancillary reinforcement of Veda-s[rendered, epic]; tau agraahayata = them two, made to receive [epic to memorise].

1.4.7

काव्यं रामायणं कृत्स्न्नं सीतायाश्चरितं महत् |
पौलस्त्यवधमित्येवं चकार चरितव्रतः ॥

That sage with observed sacred vows has rendered the entire epic in the name of 'Ramayana', 'Sublime Legend of Seetha' and 'elimination of Ravana'.

charitavrataH = sage who observed all sacred vows; kR^itsnam kaavyam = entire epic; raamaayaNam = Ramayana; siithaayaH charitam mahat = Seetha's, sublime legend; poulastyavadham = Ravana's, elimination; iti = thus [naming]; evam cakaara = that way, rendered.

Seetha's conduct is the primary aspect and Ravana's elimination is secondary in the epic of Ramayana. poulasthyavadha . Giving one to many names to poem/epics is usual as in maaghakaavya' which is known as shishupaalavadha whereas it is actually kR^iShNacarita .

1.4.8

पाठ्ये गेये च मधुरं प्रमाणैस्त्रिभिरन्वितम् |
जातिभिः सप्तभिर्बद्धं तन्त्रीलयसमन्वितम् ॥

To read or to sing it is melodious, adaptable to music with three scales and sevenfold tune, and orchestral to the tunes of string-instrument and rhythm included...

paaThye geye madhuram = melodious to read and to sing; pramaaNaiH tribhiH anvitam = adaptable in three kinds scales; jaatibhiH saptabhiH baddham = orchestral sevenfold classification; tantriilayasamanvitam = string-instrument, rhythm, included.

The three Indian scale pauses are dR^ita, madhyama, vilambita . These though not equal but identical to Breve, Minim and Quaver of Western classical music. The seven fold classifications of swara-s are 1] shadja [2] madhyama [3] gaandhaara [4] niSaada [5] R^iSabha [6] dhaivata [7] pa~nchama . These are roughly identical to Accelerando, Calando, Decresando, Smorzando, Sostentuo, and others of Western classical music.

1.4.9

रसैः शृंगारकरुणहास्यरौद्रभयानकैः |
वीरादिभी रसैर्युक्तं काव्यमेतदगायताम् ॥

Aesthetics like romance, pathos, comic, fury, fright, valour etc., embodying the epic is sung [by Kusha, Lava.]

rasaiH sR^ingaarakaruNahaasyaraudrabhayaanakaiH = aesthetics, romance, pathos, comic, fury, fright, and others; viiraadibhiH rasaiH yuktam = embodying aesthetics like valour et cetera; kaavyam agaayataam = epic, is sung.

The Indian categorization of aesthetics rasaa -s is in nine emotions. sR^ingaara [romance] haasa [humour] shoka [grief] krodha [fury] utsaaha [enthusiasm, bravery] bhaya [fright] jugupsaa [disgust] vismaya [amaze.] Again sR^ingaara is of two kinds - a] sambhoga , [being with his/her partner,] b] vipralamba [not being with his/her partner.]

Rama's togetherness with Seetha from Bala Kanda till her abduction is the first category of romance. After her departure and until regain, it is second sort of romantic narration. Episodes of Surpanakha, Trijata are humorous. Those of Dasharatha, Jatayu etc., are of grievous nature. Killing, torturing etc., situations arouse furiousness. Lakshmana, Indrjit and others are showing bravery. Seeing ugly demons either in forests or those that surround Seetha is causing fright. The very sight of ugly bodied demons like Viradha, Kabandha is creating disgust. Hanuma's leaping ocean, burning Lanka, and the entire Rama-Ravana war are amazing

1.4.10

तौ तु गान्धर्वतत्त्वज्ञौ स्थानमूर्च्छनकोविदौ |
भ्रातरौ स्वरसम्पन्नौ गन्धर्वाविव रुपिणौ ॥

They are conversant with the art of music and proficient with the pitch and pausing their voices, and those two brothers have not only a wealthy voice, but they also look like celestial singers.

tau tu gaandharvatattvaj~nau = they are conversant with musical art; sthaanamuurchanakovidau = proficient in pause pitch of voice; bhraatarau svarasampannou = two brothers with wealthy voice; gandharvau iva ruupiNau = celestial singers, like, in appearance.

The gandharva-s are celestial beings with adorable personalities and performers of all kinds of performing arts. Hence, Indian musical art is termed as gaandhava-vidyaa.

1.4.11

रूपलक्षणसम्पन्नौ मधुरस्वरभाषिणौ |
बिम्बादिवोत्थितौ बिम्बौ रामदेहात्तथापरौ ॥

They have charm in their appearance and melodiousness in their voice, they are like the two reflections of one original object, and thus they came out from the body of Rama, separately.

ruupalakShaNasampannau = privileged with in appearance charm; madhurasvarabhaShiNau = melodiously voiced in voicing; bimbaat iva utthitau bimbau = reflections issued forth like [from original] reflection; raamadehaat = from Rama's body; tathaa aparau = like that, separately.

Vishnu's reflection is Rama; and Kusha, Lava are two reflections of Rama, and thus, in turn, these two princes are adorable like Vishnu, as in bimba-pratibimba nyaaya , image-reflection syndrome.

1.4.12

तौ राजपुत्रौ कार्त्स्न्येन धर्म्यमाख्यानमुत्तमम् |
वाचो विधेयं तत्सर्वं कृत्वा काव्यमनिन्दितौ ॥

They the princes have memorized that virtue-expounding epic, the best; in its entirety and in doing so, they rendered that epic faultlessly.

tau raajaputrau kaartsnyena = they, king's, sons [princes,] in entirety; dharmyam aakhyanam uttamam = virtue expounding, best epic; vaachaH vidheyam tat sarvam = by voice, preserved [memorized,] all that; kR^itvaa kaavyam aninditau = doing so epic without fault.

1.4.13

ऋषीणां च द्विजातीनां साधूनां च समागमे |
यथोपदेशं तत्त्वज्ञौ जगतुः सुसमाहितौ ॥

They sung the epic as schooled, well aware of its content and intent, among the assemblages of sages, scholars and also of eminent persons, with their best concentration

R^iSiiNaam cha dvijaatiinaam = of sages, also, of scholars; saadhuunaam cha samaagame = also assemblages of eminent persons; yathopadesham tattvaj~nau = as schooled, those two that are well aware of; jagatuH = sung; susamaahitau = with best concentration.

1.4.14

महात्मानौ महाभागौ सर्वलक्षणलक्षितौ |
तौ कदाचित्समेतानामृषीणां भावितात्मनाम् |
मध्येसभं समीपस्थाविदं काव्यमगायताम् ॥

Once those two great-souls who endowed with musical talent and with all remarkable features, sung this epic, standing nearby the midst of a gathering of sages and pious souls.

mahaatmaanau = those two great-souls; mahaabhaagau = highly endowed [with musical talent]; sarvalakShaNalakShitau = possessing all features; tau kadachit = those two, once; sametaanaam R^iSiiNaam = at a gathering, of sages; bhaavitaatmanaam = of pious souls; madhyesabham samiipasthau = standing nearby midst of assemblage; idam kaavyam agaayataam = sung this epic.

1.4.15

तच्छ्रुत्वा मुनयः सर्वे बाष्पपर्याकुलेक्षणाः |
साधु साध्विति तावूचुः परं विस्मयमागताः ॥

On hearing that, the eyes of all the sages were overspread with tears of happiness, and they appreciated saying, 'splendid, splendid is this...'

sarve munayaH = all, sages; tat shrutvaa = that, on hearing; param vismayam aagataaH = great, surprise, coming on; baaSpaparyaakulekShaNaaH = with tears overspread eye-sight; saadhu saadhu iti tau uuchuH = splendid, splendid, thus, they, said [appreciated].

1.4.16

ते प्रीतमनसः सर्वे मुनयो धर्मवत्सलाः |
प्रशशंसुः प्रशस्तव्यौ गायमानौ कुशीलवौ ॥

All those saints being the saint-patrons of virtue are pleased at heart, and praised the praiseworthy Kusha and Lava, while they are singing.

sarve munayaH = they, all the saints; dharmavatsalaaH = [saints] patrons of virtue; te priitamanasaH = they pleased at heart; prashastavyau = praise worthy ones; gaayamaanau kushiilavau = while singing, Kusha and Lava; prashashamsuH = praised.

1.4.17

अहो गीतस्य माधुर्यं श्लोकानां च विशोषतः |
चिरनिर्वृत्तमप्येतत् प्रत्यक्षमिव दर्शितम् ॥

"The melody of the ballad, especially the meaning of verses, aha! Superb... though this has happened long-ago it is shown like the one happening presently...

aho giitasya maadhuryam = aho, ballad's, melody [is superb]; visheSataH cha slokaanam = especially, also, of verses; etat chiranirvR^ittam api = all this though happened long-ago; pratyakSham iva darshitam = shown like happenig one presently.

1.4.18

प्रविश्य तावुभौ सुष्ठु तथा भावमगायताम् |
सहितौ मधुरं रक्तं सम्पन्नं स्वरसम्पदा ॥

"On getting into the mood of the epic, those two sang its import in one tune, that too melodiously and rapturously, marinating the pitch and tune..." So said the saints.

tau ubhau = those two; sahitau = in oneness [of musical notes]; suSThu pravishya = very well, on entering [into the mood of epic]; madhuram = melodiously; raktam = rapturously; svarasampadaa sampannam = (shaDjaadi svarasampadaa) maintaining pitch and tune; bhaavam agaayataam = sang its import.

1.4.19

एवं प्रशस्यमानौ तौ तपःश्लाघ्यैर्महर्षिभिः |
संरक्ततरमत्यर्थं मधुरं तावगायताम् ॥

While the great saints of blessed ascesis are appreciating that way, those two melodiously sang very effectually and very meaningfully.

tapaHshlaaghyaiH maharSibhiH = great saints blessed by asceticism; evam prashasyamaanau = that way, being appreciated; tau = those two; samraktataram = very effectually; atyartham = very meaningfully; madhuram = melodiously; agaayataam = sang.

1.4.20

प्रीतः कश्चिन्मुनिस्ताभ्यां संस्थितः कलशं ददौ |
प्रसन्नो वल्कलं कश्चिद्ददौ ताभ्यां महायशाः ॥

And someone, a pleased saint, got up and bestowed a handy vessel to them... another reputed sage, lauding them contributed a jute robe.

kashchit muniH = someone, a saint; priitaH = pleased; samsthitaH = on getting up; taabhyaam = to them; kalasham dadau = bestowed a handy vessel; mahaayashaaH kashchit = verily reputed saint, someone; prasannaH = lauding; valkalam dadau = contributed jute robe.

1.4.21

अन्यः कृष्णाजिनमदाद्यज्ञसूत्रं तथापरः |
कश्चित्कमण्डलुं प्रादान्मौञ्जीमन्यो महामुनिः ॥बृसीमन्यस्तदा प्रादात्कौपीनमपरो मुनिः |
ताभ्यां ददौ तदा हृष्टः कुठारमपरो मुनिः ॥काषायमपरो वस्त्रं चिरमन्यो ददौ मुनिः |
जटाबन्धनमन्यस्तु काष्ठरज्जुं मुदान्वितः ॥यज्ञभाण्डमृषिः कश्चित् काष्ठभारं तथापरः |
औदुम्बरीं बृसीमन्यः स्वस्ति केचित्तदावदन् ॥आयुष्यमपरे प्राहुर्मुदा तत्र महर्षयः |
ददुश्चैवं वरान्सर्वे मुनयः सत्यवादिनः ॥

And another sage bestowed a black-deerskin, and like that yet another a sacred thread... someone gave a water-pot and another great saint a girdle of maunja grass to singers, while that way another contributed an under cloth; another sage gladly contributed a hatchet to them, another a saffron clothe, and yet another saint bestowed a cloth-wrapper; another delivered tuft-headband also, and another enchanted for their singing ballad handed out a sacrificial vessel, and another a bundle of firewood sticks, and yet another gave a plank-seat of audambari wood, and other called forth blessings, and someone then happily chanted bless-hymns for longevity... there by all the truth-avowing saints, those that are great sages have thus bestowed boons.

21-26. anyaH kR^iSNaajinam adaat = another sage bestowed black-deerskin; tathaa aparaH yaj~~nasuutram = like that, another sacred thread; kashchit kamaNDalum praadaat = someone bestowed water-pot; anyaH mahaamuniH mau~~njiim = another, great saint, girdle of maunja grass; brusiim anyaH tadaa praadaat kaupiinam = to tellers [to singes,] another, then, contributed, an under cloth; aparaH hR^iSTaH muniH taabhyaam dadau tadaa kuThaaram = another,gladdened saint contributed them a hatchet; aparaH muniH kaaSaayam vastram = another, sage, saffron, cloth; chiiram anyaH muniH dadau = cloth-wrapper, another, saint, bestowed; anyaH tu jaTaabandhanam = another, also, tuft-headband; aparaH mudaanvitaH kaaSTharajjum = another one, with enchantment wood-sticks, band; kashcit R^iSiH yaj~nabhaaNDam = someone, a sage, sacrificial vessel; kaaSThabhaaram tathaa aparaH = firewood sticks, then, another; audumbariim = plank of audumbarii tree wood; brusiim anyaH svasti = other called forth blessings; kechit tadaa avadan = someone, then, chanted; aayuSyam apare praahuH = longevity, then, chanted; mudaa tatra maharSayaH = happily, there, great sages; daduH cha evam varaan = bestowed, also, thus, boons; sarve munayaH satyavaadinaH = by all, saints, truth-avowed one.

1.4.26

आश्चर्यमिदमाख्यानं मुनिना सम्प्रकीर्तितम् |
परं कवीनामाधारं समाप्तं च यथाक्रमम् ॥

"Surprising is this well-said rendering of Valmiki... it is the subsistence for tomorrow's poets... and this is completed sequentially, as well...

muninaa samprakiirtitam = well-said by sage Valmiki; idam aakhyanam = this, rendering; aashcharyam = surprising; param kaviinaam aadhaaram = tomorrow's, poets, subsistence; yathaakramam cha samaaptam = completed sequentially as well.

1.4.27

अभिगीतमिदं गीतं सर्वगीतेषु कोविदौ |
आयुष्यं पुष्टिजनकं सर्वश्रुतिमनोहरम् ॥प्रशस्यमानौ सर्वत्र कदाचित्तत्र गायकौ |
रथ्यासु राजमार्गेषु ददर्श भरताग्रजः ॥

While this song that generates longevity and prosperity, and one that is melodious one to all ears is being sung everywhere in streets and king's ways and while those two singers who are experts in singing any kind of music are being appreciated everywhere, Rama has seen them.

27-28. idam giitam = this, song; saayuSyam puSTijanakam = generates longevity and prosperity; sarvashrutimanoharam = melodious one to all ears; abhigiitam = well-sung; prashasyamaanau = those being appreciated; rathyaasu raajamaargeSu = in streets, in king's ways; sarvatra = everywhere; gaayakau = those that are singing; sarvagiiteSu kovidau = experts in every type of singing - Lava and Kusha; kadaachit tatra = at one time, there; dadarsha bharataagrajaH = on seeing, Bharata's elder brother [Rama].

1.4.29

स्ववेश्म चानिय ततो भ्रातरौ स कुशीलवौ |
पूजयामास पूजार्हौ रामः शत्रुनिबर्हणः ॥

Then on seeing them Rama, the enemy-eliminator, fetched those honour-worthy bothers, Lava and Kusha, to his palace and honoured them.

tataH = then; shatrunibarhaNaH = enemy eliminator; saH ramaH = he, that Rama; puujaarhau = worthy to be honoured; braatarau kushiilavau = two brothers (Kusha and Lava); svaveshma aaniiya = having fetched to his palace; puujayaamaasa = honoured them.

1.4.30

आसीनः काञ्चने दिव्ये स च सिंहासने प्रभुः |
उपोपविष्टैः सचिवैर्भ्रातृभिश्च समन्वितः ॥

He that king Rama is then surrounded by his ministers and brothers that are sitting his nearby, he himself sat on a divine golden throne.

saH prabhuH = he, that king Rama; upopaviSTaiH = sitting nearby; sachivaiH bhraatR^ibhiH cha samanvitaH = surrounded by ministers and brothers; divye kaa~nchane siMhaasane = on divine, golden, throne; aasiinaH = sat.

1.4.31

दृष्ट्वा तु रूपसम्पन्नौ विनीतौ भ्रातरावुभौ |
उवाच लक्ष्मणं रामः शत्रुघ्नं भरतं तथा ॥

Having seen the mannerly brothers endowed with beautiful features, Rama spoke to Lakshmana, and Shatrughna, and Bharata likewise.

raamaH = Rama; dR^iSTvaa = on seeing; ruupasampannou = rich in features; viniitau = mannerly ones; bhraatarau ubhau = at brothers, both; lakShmaNam shatrughnam bharatam tathaa = to Lakshmana, to Shatrughna, Bharata, likewise; uvaaca = spoke to.

1.4.32

श्रूयतामेतदाख्यानमनयोर्देववर्चसोः |
विचित्रार्थपदं सम्यग्गायकौ समचोदयत् ॥

Rama said to thus, "Let this ballad be keenly heard from these divinely resplendent brothers, for it contains versatile words and meanings...' and thus he motivated the singers.

anayoH devavarchasoH = from them, divinely resplendent ones; vichitraarthapadam = having versatile meanings wordings; idam aakhyaanam samyak shruuyataam = this, legend [ballad], keenly, be heard; [tau] gaayakau samachodayat = [them,] two singers, motivated.

1.4.33

तौ चापि मधुरं रक्तं स्वञ्चितायतनिःस्वनम् |
तन्त्रीलयवदत्यर्थं विश्रुतार्थमगायताम् ॥

Even those two singers have sung the ballad melodiously and effectually, with their clear and clarified voices, like the melody of string and rhythmic instruments, with very clear and meaningful intonation.

tau cha api madhuram = those two, even, melodiously; raktam sva~chitaayataniHsvanan = effectually, with clear and clarified voices; tantriilayavat = rhythmic like string-instrument; atyartham = very; vishrutaartham agaayataam = clear meaningful [intonation,] have sung.

1.4.34

ह्लादयत्सर्वगात्राणि मनांसि हृदयानि च |
श्रोत्राश्रयसुखं गेयं तद्बभौ जनसंसदि ॥

Enthralling courtier's bodies, minds and hearts also, and thus that song shone forth as it is for all ears, bearing a comfort in its manifestation, among the gathering of the people.

shrotraashrayasukham = bearing comfort for all ears; geyam = that song; janasamsadi = in people's gathering; sarvagaatraaNi = for all bodies [courtiers]; manaamsi hR^idayaani cha = minds, hearts, also; hlaadayat = enthralling,; tat babhau = that, shone forth.

1.4.35

इमौ मुनी पार्थिवलक्षणान्वितौ
कुशीलवौ चैव महातपस्विनौ |
ममापि तद् भूतिकरं प्रचक्षते
महानुभावं चरितं निबोधत ॥

"These two saint-like Kusha and Lava, who also possess kingly features, but they are great hermits... this narration is endowing good fortune to me also, listen to that great efficacious legend [of Seetha...]" [So said Rama to those courtiers.]

imau munii paarthivalakShaNaanvitau = these two, saints, possessing kingly features, ; kushiilavau cha eva mahaatapasvinau = thus great hermits like Kusha and Lava ; mama api tat bhuutikaram = to me, also, that, good fortune endowing; mahaanubhaavam charitam prachakShate = the great efficacious, legend, they tell; nibodhata = listen it.

Here Rama tells that this legend is 'efficacious' for it is the legend of Seetha, and should it be Rama's alone, he will get the blemish of self-glorification, aatmaprashamsaa doSa , and brave heroes of legends cannot be subjected to such a blemish. And to listen to the legend of his dearest, who at present is not with him, gives a kind of consolation, and thus he is asking all of us to listen to siitaayaH caritam mahat ...

1.4.36

ततस्तु तौ रामवचःप्रचोदितावगायतां मार्गविधानसम्पदा |
स चापि रामः परिषद्गतः शनैर्बुभूषया सक्तमना बभूव ॥

Then those two singers, motivated by Rama's words, sang the ballad in maarga system, for they are well versed in it, then even Rama, who is also in the congregation, again to pacify his mind, [for the story of Seetha puts his mind to turmoil,] became interested at heart [to continue listening Seetha's story...]

tataH = then; tau = those two, Lava and Kusha; raamavacaH prachoditau = motivated by Rama's words; maargavidhaanasampadaa = well-versed in maarga system ; agaayataam = sang; pariShadgataH = available in congregation; saH raamaH api = he, that Rama, even; shanaiH bubhuuSayaa = again, to pacify his mind; saktamanaaH babhuuva = interested at heart, became.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे चतुर्थः सर्गः

Sarga 5

1.5.1

सर्वा पूर्वमियं येषामासीत्कृत्स्ना वसुंधरा |
प्रजापतिमुपादाय नृपाणां जयशालिनाम् ॥येषां स सगरो नाम सागरो येन खानितः |
षष्टिः पुत्रसहस्राणि यं यान्तं पर्यवारयन् ॥इक्ष्वाकूणामिदं तेषां रज्ञां वंशे महात्मनाम् |
महदुत्पन्नमाख्यानं रामायणमिति श्रुतम् ॥

Once upon a time, under which victorious kings, starting from Prajapati-s, this entire earth with all its islands is there, among which kings one king named Sagara is there, well-known for his deepening the oceans, and whom his sixty thousand sons were fencing in when he is set out for action, in the dynasty of such Ikshvaku kings this highly revered and reputed epic Ramayana is originated.

1-3. iyam kR^itsnaa vasundharaa = this, entire, earth; sarvaa = (sakaladwiipaatmaka) = with all islands; upaadaaya prajaapatim = starting from, Prajapati; jayashaalinaam = victorious ones; yeSaam nR^ipaaNam = [under] which, kings; puurvam aasiit = once, it is there; yena saagaraH khaanitaH = by whom, oceans, deepened; yam yaantam = whom, while setting out in battles; SaSTiH putrasahasraaNi = sixty-thousand, sons; paryavaarayan = [going with him] fencing in; yeSaam = in which kings; saH saagaraH naama = he, that Sagara, named [king was there]; teShaam mahaatmanaam = such of those, great-souled; IkShwaakuuNaam raaj~naam vamshe = Ikshvaku, kings', dynasty; raamaayaNam = Ramayana; iti shrutam = thus, heard [reputed]; idam mahat aakhyaanam utpannam = this, highly revered, epic, originated.

1.5.4

तदिदं वर्तयिष्यावः सर्वं निखिलमादितः |
धर्मकामार्थसहितं श्रोतव्यमनसूयया ॥

Being such a legend, we two wish to relate this Ramayana entirely and completely from the beginning, which is endowed with the values and means of probity, prosperity, and pleasure seeking... and this be listened without any caviling.

tat = such an epic; idam = this Ramayana; sarvam = in its entirety; vartayiSyaavaH = we two wish to relate [to the world]; dharmakaamaarthasahitam = endowed with probity, prosperity, pleasures [values of]; nikhilam = completely; aaditaH = from beginning; anasuuyayaa shrotavyam = without cavilling, [this may] be listened.

1.5.5

कोसलो नाम मुदितः स्फीतो जनपदो महान् |
निविष्टः सरयूतीरे प्रभूतधनधान्यवान् ॥

A great kingdom named Kosala, a joyous and a vast one well flourishing with monies and cereals, is snugly situated on the riverbanks of Sarayu.

prabhuutadhanadhaanyavaan = well flourishing with monies cereals; muditaH sphiitaH = joyous one, vast one; kosalaH naama = Kosala, named; mahaan janapadaH = great, kingdom; sarayuutiire niviSTaH = is snugly situated on the banks of River Sarayu .

1.5.6

अयोध्या नाम नगरी तत्रासील्लोकविश्रुता |
मनुना मानवेन्द्रेण या पुरी निर्मिता स्वयम् ॥

A world-renowned city is there in that kingdom, which is personally built by Manu, the foremost ruler of mankind.

tatra yaa purii = there in that kingdom, which, city; maanavendreNa manunaa = by Manu the ruler of mankind; svayam nirmitaa = personally, is built; [such city] ayodhyaa naama nagarii = Ayodhya, named, city; lokavishrutaa = renowned in worlds; aasiit = there is.

1.5.7

आयता दश च द्वे च योजनानि महापुरी |
श्रीमती त्रीणि विस्तीर्णा सुविभक्ता महापथा ॥

That glorious city with well-devised highways is twelve yojana-s lengthwise and three yojana-s breadth wise.

shriimatii = glorious one - city; suvibhaktaa mahaapathaa = with well devised high ways; mahaapurii = great city; dasha cha dve = ten, and, two - twelve; yojanaani = yojana-s; aayataa = lengthy; triiNi [yojanaani] vistiirNaa = three [yojana-s,] in breadth.

Yojana is an ancient measure of distance, where one yojana roughly equals to 8 to 10 miles. Its account is like this : 1 angula is 3/4 inch; 4 angula-s are = one dhanu-graha - bow grip; 8 angula-s are = one dhanu-muSTi - fist with thumb raised; 12 angula-s are = 1 vitasti - distance between tip of thumb and tip of last finger when palm is stretched; 2 vitasti-s = 1 aratni -s - cubit; 4 aratni-s = one danDa, dhanuS - bow height - 6 ft ; 10 danDa-s = 1 rajju 60 ft ; 2 rajju-s = 1 paridesha - 120 ft ; 2, 000 dhanuS-s = one krosha , and also called goraTa - 4, 000 yards ; 4 krosha-s = 1 yojana - thus one yojana is 9 to 10 miles. But the British Revenue measurement scaled it down to 5 miles, and all the dictionaries say that one yojana is 5 miles. But traditionally it is held as 10 miles. More info on these measures can be had from The Artha-Shaastra of Kautilya - a republication of Penguin.

1.5.8

राजमार्गेण महता सुविभक्तेन शोभिता |
मुक्तपुष्पावकीर्णेन जलसिक्तेन नित्यशः ॥

That city shines forth with well-laid great royal highways that are always wetted with water, and with flowers strewn and scattered on them.

suvibhaktena = well laid out; mahataa raajamaargeNa = with great royal highways; muktapuSpaavakiirNena = scattered flowers strewn on; nityashaH jalasiktena = always wet with water; shobhitaa = shining forth.

1.5.9

तां तु राजा दशरथो महाराष्ट्रविवर्धनः |
पुरीमावासयामास दिवं देवपतिर्यथा ॥

As an improver of great kingdom Dasharatha the king made her as his abode, as Indra made heavens as his abode.

mahaaraaSTravivardhanaH = improver of great empire; raajaa dasharathaH = king Dasharatha; devapatiH divam yathaa = as Indra with heaven; taam puriim aavaasayaamaasa = made that city as abode.

1.5.10

कवाटतोरणवतीं सुविभक्तान्तरापणाम् |
सर्वयन्त्रायुधवतीमुषितां सर्वशिल्पिभिः ॥

That city is surrounded with gateways and archways; the front yards of buildings are well laid; it is lodges all kinds of machinery, weaponry and craftsmen, and king Dasharatha dwells in such a city.

kavaaTatoraNavatiim = surrounded with gateways, archways; suvibhaktaantaraapaNaam = well laid-out internal forefronts; sarvayantraayudhavatiim = all machinery, weaponry; uSitaam sarvashilpibhiH = lodged with, all, craftsmen; [puriim dasharathaH aavaasayaamaasa = in such a city, Dasharatha, dwells - this is to be suffixed up to 22nd versse.]

1.5.11

सूतमागधसंबाधां श्रीमातीमतुलप्रभाम् |
उच्चाट्टालध्वजवतीं शतघ्नीशतसंकुलाम् ॥

She that prosperous city Ayodhya is muchly crammed with many a eulogist and panegyrist, yet she is highly splendorous with many a bastion, flag and hundreds of batteries of canons, and Dasharatha dwells therein.

suutamaagadhasambaadhaam = muchly crammed with eulogists panegyrists; shriimatiim atulaprabhaam = prosperous one,[ city,] highly splendorous; ucchaaTTaaladhvajavatiim = bastions, flags she has; shataghniishatasamkulaam = canons hundreds of batteries.

Comment: This shataghnii literally is that which can kill a hundred people, and it is said to be a canon and also said to be thorny weapon: shataghniicatuHtalaalohakaNTakasa~~ncitaa | ayaHkaNTakasa~~ncchannaa mahatii shilaa -- elaborate accounts of this shataghni, kshipaNi are there in yajuraaraNyaka .

1.5.12

वधूनाटकसंङ्घैश्च संयुक्तां सर्वतः पुरीम् |
उद्यानाम्रवणोपेतां महतीं सालमेखलाम् ॥

That city Ayodhya accommodates groups of danseuses and theatrical personnel, and she is surrounded everywhere with the gardens and brakes of mango trees, and her wide fort-wall is like her cincture ornament.

vadhuunaaTakasanghaiH cha samyuktaam = [she] contains [accommodates] danseuses and theatrical groups ; sarvataH puriim = everywhere, in city; udyaanaaamravaNopetaam = surrounded with gardens and mango brakes; mahatiim saalamekhalaam = great [wide,] fort wall, as cincture ornament.

1.5.13

दुर्गगंभीरपरिखां दुर्गामन्यैर्दुरासदाम् |
वाजिवारणसपूर्णां गोभिरुष्ट्रैः खरैस्तथा ॥

That Ayodhya is an impassable one for trespassers, or for others invaders, owing to her impassable and profound moats, and she is abounding with horses, camels, likewise with cows and donkeys.

durgagambhiiraparikhaam = impassable profound moats; durgaam anyaiH duraasadaam = impossible [to trespass,] by others invaders; vaajivaaraNasampuurNaam = abounding horses and elephants; gobhiH uSTraiH kharaiH tathaa = cows, camels, donkeys, likewise.

1.5.14

सामन्तराजसंङ्घैश्च बलिकर्मभिरावृताम् |
नानादेशनिवासैश्च वणिग्भिरुपशोभिताम् ॥

With the throngs of provincial kings who come hither to pay dues pervade that city, and she is verily lustrous with residents of various other countries, and with traders, too. In such a city Dasharatha dwells.

saamantaraajasanghaiH cha = with throngs of provincial kings', also; balikarmabhiH aavR^itaam = pervaded by dues paying; naanaadeshanivaasaiH cha = residents of various countries; vaNigbhiH upashobhitaam = verily lustrous with traders too.

प्रासादै रत्नविकृतैः पर्वतैरुपशोभिताम् |
कूटागारैश्च सम्पुर्णामिन्द्रस्येवामरावतीम् |१-५-१५

Buildings are ornamentally studded with precious gems, and with such multi-storied sky scrappers she is adorned, and filled with them she is like Amaravati, the capital of Indra.

praasaadaiH ratnavikR^itaiH = precious gems studded ornamentally buildings; parvataiH upashobhitaam = adorned with mountain [skyscrapers,]; kuuTaagaaraiH cha sampuurNaam = also filled with multi-storeyed; indrasya iva amaraavatiim = like Indra's Amaraavati.

1.5.16

चित्रामष्टापदाकारां वरनारीगणैर्युताम् |
सर्वरत्नसमाकीर्णां विमानगृहशोभिताम् ॥

Amazing is Ayodhya for its lay-out is like a game board called aSTapadi, and with its flocks of beautiful women moving thereabout, where all kinds of precious gems are heaped up, and where its seven storied buildings are picturesque.

chitraam aSTaapadaakaaraam = amazing, a game board-like, in lay-out; varanaariigaNaiH = flocks beautiful womenfolk; sarvaratnasamaakiirNaam = all kinds of precious gems heaped up; vimaanagR^ihashobhitaam = by seven storied buildings picturesque.

1.5.17

गृहगाढामविच्छिद्रां समभूमौ निवेशिताम् |
शालितण्डुलसम्पूर्णामिक्षुकाण्डरसोदकाम् ॥

The housing is very dense and there is no place or ground unutilized, and all are constructed on well-levelled lands, and rice-grain is plentiful while the drinking water tastes like sugar cane juice.

gR^ihagaaDhaam avicChidraam = housing dense nothing left unutilised; samabhuumau niveshitaam = constructed on well levelled lands; shaalitaNDulasampuurNaam = plentiful rice grains; ikShukaaNDarasodakaam = water is like sugar cane juice.

1.5.18

दुन्दुभीभिर्मृदङ्गैश्च वीणाभिः पणवैस्तथा |
नादितां भृशमत्यर्थं पृथिव्यां तामनुत्तमाम् ॥

That city is sounding with the drumbeats of great drums, and with musical rhythm instruments like mridanga, cymbals, and with string instruments like Veena etc., and on earth she is uniquely the best city.

dundubhiibhiH mR^idangaiH cha = great drums, rhythm instruments, also; viiNaabhiH paNavaiH tathaa = Veena, string instruments, cymbals, also; naaditaam bhR^isham = sounding, markedly; pR^ithivyaam atyartham anuttamam taam = on earth, uniquely, the best [city]; taam = her [Dasharatha made an abode.]

Great drums, called dundubhi , placed on castle walls and at central places to drum the times of the day or night, or at the arrivals of the noblemen or to keep the sentry whistles. As well, the melodious tunes from string instruments like Veena or rhythmic instrument mridanga and from various other instruments are always made available to the citizens, as a sort of background music, since royalty sponsors these performing arts.

1.5.19

विमानमिव सिद्धानां तपसाधिगतं दिवि |
सुनिवेशितवेश्मान्तां नरोत्तमसमावृताम् ॥

Ayodhya is like a hovering space station attained by sages by their ascesis, and its edifices are well planned and it is teeming with best people.

divi tapasaa adhigatam = heavens attained with ascesis; siddhaanaam = of sages; vimaanam iva = space-stations, like; suniveshitaveshmaantaam = well planned with edifices; narottamasamaavR^itaam = teemed with the best people.

1.5.20

ये च बाणैर्न विध्यन्ति विविक्तमपरापरम् |
शब्दवेध्यं च विततं लयुहस्ता विशारदाः ॥

They the skilful archers of that Ayodhya will not kill a lone one with their arrows, one that does not have either a predecessor or a successor in his family, a fleeing one, or by listening to the sound of the target, as is done in sonic-archery, and their skills, acumen and handiness are thus benevolent.

ye cha baaNaiH na vidhyanti = those not killed with arrows also; viviktam aparaaparam = lone one, at his hind [without a successor,] at his fore [without a predecessor]; shabdavedhyam cha vitatam = killing by sound also fleeing away; laghuhastaaH vishaaradaaH = acumen handiness, skilful ones.

Dasharatha in his youth, when he was on a hunting spree, killed the son of a hermit who was drawing water from a river. That son of the sage dipped his pot in the waters and the filling water gave sounds like that of a grumbling tiger. Dasharatha mistook that sound to be a tiger's grumble and swung his arrow that way, killing the boy. Thereby the father of the boy being a sage of eminence, cursed Dasharatha to die lamenting for his son, which happens after the exile of Rama. Perhaps the sonic-archery may thus have been banned in Ayodhya, lest such sad incidents would have recurred.

1.5.21

सिंहव्याघ्रवराहाणां मत्तानां नर्दतां वने |
हन्तारो निशितैः शस्त्रैर्बलाद्बाहुबलैरपि ॥

They kill the fattened and roaring lions, tigers and wild boars with the might of their sharp weaponry, or even with the might of their own arms alone.

simhavyaaghravaraahaaNaam = lions, tigers, wild boars; mattaanaam nardataam vane = fattened ones, roaring, in forests; hantaaraH nishitaiH shastraiH = killers, with sharp, weapons; balaat baahubalaiH api = with might by arms might also.

1.5.22

तादृशानां सहस्रैस्तामभिपूर्णां महारथैः|
पुरीमावासयामास राजा दशरथस्तदा ॥

With that kind of thousands of archers, and with speediest chariot-warriors she that Ayodhya is filled with, and King Dasharatha made his abode in such a city.

taadR^ishaanaam sahasraiH = that kind of, with thousands [of archers]; taam abhipuurNaam mahaarathaiH = in her [in city,] filled with, great chariot-warriors; puriim aavaasayaamaasa = dwelling in the city; raajaa dasharathaH tadaa = king, Dasharatha, then.

1.5.23

तामग्निमद्भिर्गुणवद्भिरावृताम्
द्विजोत्तमैः वेदषडङ्गपारगैः |
सहस्रदैः सत्यरतैर्महात्मभिः
महर्षिकल्पैः ऋषिभिश्च केवलैः ॥

She that Ayodhya is encompassed with Vedic scholars who always worship the ritual fire by enkindling the three kinds of ritual-fires continuously, virtuous Brahman scholars in Veda-s and their six ancillary subjects, and other great souls that are in similitude with great saints, and who are just like sages that are charitable donors, and that abide by the truth.

agnimadbhiH = by ritual-fire worshippers; guNavadbhiH = with virtuous ones; vedaSadangapaaragaiH = scholars in Veda-s their six ancillary subjects ; sahasradaiH = donors that donate in thousands - not miserly; satyarataiH = by truth abiding ones; mahaatmabhiH = with great souls; maharSikalpaiH = in similitude great saints; kevalaiH R^iSibhiH cha = just [like,] sages, also; dvijottamaiH = with Brahman scholars; aavRitaaam = she is encompassed with; taam = her; [puriim dasharathaH aavaasayaamaasa = in such a city, Dasharatha, is dwelling].

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे पंचमः सर्गः

Sarga 6

1.6.1

तस्यां पुर्यामयोध्यायां वेदवित्सर्वसंग्रहः |
दीर्घदर्शी महातेजाः पौरजानपदप्रियः ॥इक्ष्वाकूणामतिरथो यज्वा धर्मपरो वशी |
महर्षिकल्पो राजर्षिः त्रिषु लोकेषु विश्रुतः ॥बलवान्निहतामित्रो मित्रवान्विजितेन्द्रियः |
धनैश्च संचयैश्चान्यैः शक्रवैश्रवणोपमः ॥यथा मनुर्महातेजा लोकस्य परिरक्षिता |
तथा दशरथो राजा लोकस्य परिरक्षिता ॥

He who is well-versed in Veda-s, who is a gatherer of all scholars, riches and forces as well, a foreseer and a great resplendent one, also one who is esteemed by urbanites and countrymen alike, one who is a top-speeded chariot-warrior among the emperors of Ikshwaku kings, one who has performed many Vedic rituals, a virtuous one, a great controller, a saint-like kingly sage, one who he is renowned in all the three worlds, a mighty one with all his enemies eradicated, nevertheless who has friends, one who conquered all his senses, one who is similar to Indra, or Kubera on earth with his wealth, accumulations and other possessions, he that king Dasharatha while dwelling in the city of Ayodhya protected the world, like Manu, the foremost protector of mankind.

1-4. vedavit = knower of Veda-s[well-versed in Veda-s]; sarvasangrahaH = all gatherer [of all riches, forces, learned men etc]; diirghadarshii = foreseer; mahaatejaa = very resplendent one; paurajaanapadapriyaH = esteemed by urbanites and countrymen; ikShwaakuuNaam atirathaH = top-speeded chariot-warrior among Ikshwaku kings; yajvaa = one who performed Vedic rituals; dharmaparaH = dedicated one to probity; vashii = controller; maharSikalpaH raajarSiH = saint like, kingly sage; triSu lokeShu vishrutaH = among three, worlds, renowned one; balavaan = mighty one; nihataamitraH = one who eradicated unfriendly ones [enemies]; mitravaan = one who has many friends; vijitendriyaH = one who conquered his senses; dhanaiH cha anyaiH sanchayaiH cha = with wealth, also, with other accumulations, too; shakravaishravaNopamaH = similar to Indra and Kubera; yathaa manuH mahaatejaa = as, Manu, great magnificent one; lokasya parirakShitaa = protected the world; tathaa raajaa (dasharathaH) = likewise, king, (Dasharatha); [tasyaam puryaam ayodhyaayaam = in that, city, Ayodhya; vasan = while dwelling]; lokasya parirakShitaa = protected the world.

1.6.5

तेन सत्याभिसंधेन त्रिवर्गमनुतिष्ठता |
पालिता सा पुरी श्रेष्ठा इन्द्रेणेवामरावती ॥

He that truth-abiding king, who adheres to the three-fold virtues rules the vast of that kingdom from that best city Ayodhya, as Indra rules heaven from his capital Amaravati.

tena = by him; satyaabhisandhena = truth abiding; trivargam anutiSTataa = adherent to the three-fold virtues; paalitaa saa shreSTaa purii = ruled, that, best, city; indreNa iva amaraavati = by Indra, like, Amaravati.

1.6.6

तस्मिन्पुरवरे हृष्टा धर्मात्मानो बहुश्रुताः |
नरास्तुष्टा धनैः स्वैः स्वैरलुब्धाः सत्यवादिनः ॥

In that best city Ayodhya all are exuberant yet virtuous ones, and scholars are variously learned ones, people are satisfied with their own riches, they have no greed, and they advocate truthfulness alone.

tasmin puravare = in that, the best city; naraaH hR^iSTaaH = people, exuberant; dharmaatmaanaH bahushrutaaH = virtuous ones, variously heard [learnt]; svaiH svaiH = of their, their; dhanaiH = with riches; tuSTaaH = satisfied; alubdhaaH = not greedy; satyavaadinaH = truth advocating ones.

1.6.7

नाल्पसंनिचयः कश्चिदासीत्तस्मिन्पुरोत्तमे |
कुटुंबी यो ह्यसिद्धार्थोऽगवाश्वधनधान्यवान् ॥

None with meagre accumulations is there in that great city and no householder is there without unearned means, and without cows, horses, monies or cereals and who could not sustain his family.

na alpasannichayaH = none, meagre in accumulations; kashchit aasiit tasmin = anyone, is there, in that; pure uttame = the great city; kuTumbii = a householder; yaH hi = who, really; asiddhaarthaH = unearned means; agavaashvadhanadhaanyavaan = one without cows, horses, monies, and cereals.

An ordinary family kuTumba is an assemblage of the householder, his wife, two of his parents, two sons, two daughters-in-law, one daughter, and one guest, totalling to ten members.

1.6.8

कामी वा न कदर्यो वा नृशंसः पुरुषः क्वचित् |
द्रष्टुं शक्यमयोध्यायां नाविद्वान्न च नास्तिकः ॥

None can see a lustful person, or a miser or a cruel one anywhere in that Ayodhya, along with nondescripts or non-believers, for there are no such persons.

kaamii vaa = lustful one, either; na kadaryaH vaa = none, miserly one, either; nR^ishamsaH = cruel one; puruSaH = person; avidvaan cha = none, unscholarly, also [nondescripts]; naastikaH = non-believers; kvachit = anywhere; ayodhyaayaam = in Ayodhya; draSTum na shakyam = not possible to see.

1.6.9

सर्वे नराश्च नार्यश्च धर्मशीलाः सुसंयताः |
उदिताः शीलवृत्ताभ्यां महर्षय इवामलाः ॥

All the ladies and gentlemen in that city are virtuous in mind, self-controlled ones, they are all self-satisfied like great saints, and both in their conduct and character they are blameless.

sarve naraaH cha = all the males, also; naaryaaH cha = females, also; dharmashiilaaH = virtue minded; susamyataaH = well self-controlled ones; shiilavR^ittaabhyaam = in character and conduct; uditaaH = self-satisfied ones; maharSayaH iva = like great saint; amalaaH = without blemish.

1.6.10

नाकुण्डली नामुकुटी नास्रग्वी नाल्पभोगवान् |
नामृष्टो नानुलिप्ताङ्गो नासुगन्धश्च विद्यते ॥

In that city none is there without his earrings, headgear, or garlands, none is an enjoyer of lowly things, or misses his regular oil-baths, or with an un-creamed body with sandalwood paste or with other body cream, or with an un-perfumed physique.

akunDalii = without earrings; na vidyate = not, known - not there; amukuTii = without headgear; asragvii = without garlands; na = not there; alpabhogavaan = lowly enjoyer; na = not there; amR^iSTaH = without oil-baths; na = not there; aliptaangaH = without cream-coated body; na = not there; asungandhaH cha = un-perfumed, also; na = not there.

Earrings are the indicators of scholarship, and there are grades in their make and design, on par with the education one receives. The headgears present their social status, while other decorations are to exhibit their lavishness.

1.6.11

नामृष्टभोजी नादाता नाप्यनङ्गदनिष्कधृक् |
नाहस्ताभरणो वापि दृश्यते नाप्यनात्मवान् ॥

There is none who is famsihed, an uncharitable one in his nature, one with an undecorated body with ornaments like bracelets or chest plates, and there is none without a heart.

amRiSTabhojii = not eating stomachfuls - on an empty stomach, not famished; adaataa = none uncharitable; na dR^ishyate = not, seen; na api = none, even; ana~NgadaniSkadhR^ik = with undecorated body ornaments; na = unseen; na ahastaabharaNaH = none, without arms' ornaments; vaa api = either, also; na anaatmavaan = none, without a heart.

1.6.12

नानाहिताग्निर्नायज्वा न क्षुद्रो वा न तस्करः |
कश्चिदासीदयोध्यायां न चावृत्तो न संकरः ॥

There is none someone who is without sacrificial fires, and none without performing sacrificial rituals, and none is low in living; neither an immoral, nor a bastard nor even a thief, can be found in Ayodhya.

na anaahitaagniH = none, without sacrificial fires; ayajvaa = non performer of rituals; na kShudraH = none, mean or low; vaa = or; na taskaraH = none, a thief; kashchit = someone; aasiit = is there; ayodhyaayaam = in Ayodhya; na cha = none, also; aavR^ittaH na sankaraH = immoral, nor bastardised.

1.6.13

स्वकर्मनिरता नित्यं ब्राह्मणा विजितेन्द्रियाः |
दानाध्यानशीलाश्च संयताश्च प्रतिग्रहे ॥

The sense-controlled scholarly Vedic Brahmans are always engaged in their rituals, and they donate the education of Vedas to their students, as well practice their own, and while receiving donations they are principle-minded.

svakarmanirataaH = engaged in one's own rituals works; nityam = always; braahmaNaaH = Brahmana-s; vijitendriyaaH = with conquered senses; daanaadhyaanashiilaaH cha = donating, practicing minded, also; samyataaH cha = principled, also; pratigrahe = in accepting donations.

The donations received by Vedic scholars are not alms to beggars or charities to the destitute. The Vedic scholars do not receive them from anybody or everybody. There are set rules to accept such donations like cows, gold coins, villages, temples etc., from a befitting hand. Otherwise, the recipient is destined to go to Hell for having received greedily. Thus, if ever somebody wants to donate to such a scholar he should first notify his bona fides, which are verifiable by the recipient. Another kind of donation is referred here as daana-aadhyaana, meaning that these scholars while receiving donations from a righteous source, they also have to donate something to others. It is the education in Veda, which they have to impart to their students free of any charge and that too, to the befitting students only. Thus, the words, daana and pratigrahaNa mean all these rules to accept a donation or to accord it.

1.6.14

न नास्तिको नानृतको न कश्चिदबहुश्रुतः |
नासूयको न चाशक्तो नाविद्वान्विद्यते तदा ॥

There is no atheist, no liar, and none is less learnt in Veda-s, and no one is found to be jealous, or disabled, or unscholarly person.

naastikaH na = atheist, none; anR^itakaH = liar; na = None; na kashchit = none, anyone; abahushrutaH = not much heard [learned]; na asuuyakaH = none, jealous; na cha = not, also; ashaktaH = disabled; na avidvaan = none, unscholarly; vidyate tadaa = is found, thus.

1.6.15

नाषडङ्गविदत्रासीन्नाव्रतो नासहस्रदः |
न दीनः क्षिप्तचित्तो वा व्यथितो वापि कश्चन ॥

None can be found anywhere in Ayodhya without the knowledge of the six ancillaries of Veda-s like astrology, prosody, grammar etc., none a non-performer of the prescribed rituals, and none a non-donor in thousands, thus none with a saddened heart, turmoil in mind or agonised in will is there.

na = none; aSaDa~Ngavit na asti = unknowing scholar of Veda's ancillaries, is not there; na avrataH = none, non-performer of rituals; na asahasradaH = donor in thousands; na diinaH = none, saddened person; kShiptachittaH = with mental turmoil; vaa = or; vyathitaH = agonised one; vaa api = or, even; kashchana = anyone.

1.6.16

कश्चिन्नरो वा नारी वा नाश्रीमान्नाप्यरूपवान् |
द्रष्टुं शक्यमयोध्यायां नापि राजन्यभक्तिमान् ॥

Whoever it may be, either a gentleman or a lady, none is without wealth, even none without elegance or devoid of devotion to their king, and it is impossible to see suchlike person in Ayodhya.

kashchit = whoever; naraH vaa naarii vaa = gentleman, either, lady, or; na ashriimaan = none, without wealth; na api = not, even; aruupavaan = without elegance; draSTum = to see; ashakyam = not possible; ayodhyaayaam = in Ayodhya; na api = not, even; raajanyabhaktimaan = to king, not devout one.

1.6.17

वर्णेष्वग्र्यचतुर्थेषु देवतातिथिपूजकाः |
कृतज्ञाश्च वदान्याश्च शूरा विक्रमसंयुताः ॥

In the four-caste system, from the first caste to the last, everyone is a worshipper of deities and guests and everyone is also faithful, illustrious, valiant, and each one is a brave one.

varNeSu = in four caste-system; agryachaturtheSu = first one among four; devataatithipuujakaaH = worshippers of deities and guests; kR^itajnaaH cha = faithful ones, also; vadaanyaaH cha = illustrious, also; shuuraaH = valiant ones; vikramasamyutaaH = having with bravery.

Though the word 'caste - Spanish and Portuguese casta - lineage, race, breed' is distasteful, it is used here for an easy communication. Latin classis - assembly' or section of society would be more suitable.

1.6.18

दीर्घायुषो नराः सर्वे धर्मं सत्यं च संश्रिताः |
सहिताः पुत्रपौत्रैश्च नित्यं स्त्रीभिः पुरोत्तमे ॥

Longevity is there for all of the people, all are with virtuosity and truthfulness, and they lived in that best city along with their sons, grandsons and their ladies.

diirghaayuSaH = long life [longevity]; naraaH sarve = people, all of them; dharmam = virtuousness; satyam = truthfulness; cha = also; samshritaaH = they have; sahitaaH = along with; putrapautraiH = sons and grandsons; cha = also; striibhiH = ladies; purottame = the best city.

1.6.19

क्षत्रं ब्रह्ममुखं चासीद्वैश्याः क्षत्रमनुव्रताः |
शूद्राः स्वधर्मनिरतास्त्रीन्वर्णानुपचारिणः ॥

The warrior class Kshatriya-s is turned towards the Brahmans, the scholarly class, for intellectual and religious support. The trading class, Vaisya-s, is the follower of the Kshatriya-s, the ruling class, for the state's economy is dependent on the rulership. And the fourth one, Shuudra-s, the working class, while performing its own duties, is always working for the other castes.

kShatram = Kshatriya-s, warrior-class; brahmamukham = towards Brahmans ; cha aasiit = only, is there; vaishyaaH = Vyasya-s, trading-class; kShatram anuvrataaH = following Kshatriya; shuudraaH = Shuudra-s, working-class; svadharmanirataaH = performing their own duty; triin varNaan upachaariNaH = working for other three castes.

1.6.20

सा तेनेक्ष्वाकुनाथेन पुरी सुपरिरक्षिता |
यथा पुरस्तान्मनुना मानवेन्द्रेण धीमता ॥

That city is well protected by that king from Ikshwaku dynasty namely Dasharatha, like Manu, the foremost king of mankind in earlier times.

saa = she [that city]; purii = the city; tena ikShwaakunaathena = by him, Ikshwaku king; suparirakShitaa = very well protected; yathaa = like; purastaat = earlier; manunaa = by Manu; maanavendreNa = king of mankind; dhiimataa = the wise king.

1.6.21

योधानामग्निकल्पानां पेशलानाममर्षिणाम् |
संपूर्णा कृतविद्यानां गुहा केसरिणामिव ॥

That city Ayodhya is replete with firebrand like skillful warriors that are intolerant of insults, and who have prosecuted their education in archery, chariot-wars, swordplay etc. and with them it is like a cave replete with lions.

agnikalpaanaam = like firebrand; peshalaanaam = skilful ones; amarSiNaam = intolerant of insults; kR^itavidyaanaam = who prosecuted their education; yodhaanaam = [with such] warriors; kesariiNaam guhaa iva = lions, cave, like; [saa purii] sampuurNaa = replete with.

1.6.22

कांभोजविषये जातैर्बाह्लीकैश्च हयोत्तमैः |
वनायुजैर्नदीजैश्च पूर्णा हरिहयोत्तमैः ॥

That city is full with best horses born in countries like Kaambhoja, Baahlika, Vanaayu, and also in river-bed counties, which are like the horse of Indra namely ucChaishrava.

kaambhojaviSaye = in the country Kaambhoja; jaataiH = born in; baahliikaiH = in Baahlika country; hayottamaiH = the best horses; vanaayujaiH = born in Vanaayu; nadiijaiH = born in rivers ; cha = also; puurNaa = full with; harihayottamaiH = like Indra's best horse.

It is said that the horses born in the rivers nadii+ja are brought to the city Ayodhya. They are not water horses but horses born at the place where the historically prominent Seven Rivers of Indus Valley Rivers flow.

Here again an account of countries is given as a glimpse. These countries Kambhoja, Bahlika, Vanayu may not be taken as the provincial countries within the present day India. Prior to the present-day peninsular India, the belt from Himalayas to Alps had a great rapport in cultural and trade exchanges without demarcations of east or west, which paved the way for Alexander, the Great, towards India.

Sometime back, say during 1985-87, the National Geography magazine contained a beautiful article under the heading " IRAQ, the crucible of civilisation ," Merle Severy, as its Asst. Editor. In its carefully worded introduction, it is stated that Iraq is "the traditional birthplace of man for Jews, Christians and Muslims... " On the other hand, Hindus naturally believe that the Southward Himalayan region is the birthplace of man. In the same article, the regions around Euphrates and Tigris are said to be the "Fertile Crescent, the cradle of Western civilization ... in the third millennium BC ". Further that " To the east a similar florescence occurred in the Indus and Yellow River Valleys... " This florescence in Indus Valley and far eastward did not occur later to Mesopotamian or Babylonian civilisations but flourished much earlier, as per Hindu scripts and the dating of which is the eternal question like Aryan Question. However, Hindu scripts centre the present world, Bhuuloka, surrounding Meru Mountain and its geography includes the land unto Rome, Russia, China. We will refer to Meru mountain-oriented geography and its geographical account at the appropriate place. Since Ramayana dates back to Buddhism and Buddhism's westward spread is unto Afghanistan, the Kings of Ramayana must have had no problem to draft horses from Persian, Arabian or the other of Middle East countries. These countries are always famous for horse breeding, right from the days of Ramayana to Moses. Hence the accounts of horses and the countries from where they are brought may be treated as cross-continental culture. Since history believes only in the unearthed iconography and the epics or their content can not stand to the carbon-testing, the countries named here as Kambhoja, Baahlika may nearly mean Babylonian, Mesopotamian, Arabian or other unknown or unearthed historic countries of the crucible of Western civilisation, Iraq. Vanaayu, another country referred may nearly mean Roman, as Persians term Greeks as Unani in India, advent to the arrival of Alexander, the Great. We still have an herbal medication called Unani, a hybrid between Ayurveda, Greek and Persian herbal treatments.

1.6.23

विंध्यपर्वतजैर्मत्तैः पूर्णा हैमवतैरपि |
मदान्वितैरतिबलैर्मातङ्गैः पर्वतोपमैः ॥

Born in Vindhya Mountains, and also from Himalayan regions, mighty are the elephants fully vigorous and fattened ones, and most powerful in their strength and each in similitude is a huge mountain.

vindhyaparvatajaiH = born in Vindhya mountains; mattaiH = vigorous; puurNa = full of; haimavataiH api = Himalayan born, also; madaanvitaiH = fully fattened; atibalaiH = most mighty; maatangaiH = elephants; parvatopamaiH = mountain in similitude.

1.6.24

ऐरावतकुलीनैश्च महापद्मकुलैस्तथा |
अंजनादपि निष्क्रान्तैः वामनादपि च द्विपैः ॥

High bred from the classes of Airavata, the Elephant of Lord Indra, and from Mahapadma, Anjana and Vamana, too...are the elephants [of that city]

airaavatakuliinaiH = from the breed of Airavata [the Elephant of Indra]; cha =also; mahaapadmakulaiH = from Mahapadma breed; tathaa = thus; anjanaat api = From Anjana breed, also; niSkraantaiH = derived from; vaamanaat api cha = from Vamana breed, too; dvipaiH = elephants.

It is said that eight elephants from eight corners called aSTadiggaja support the Universe. And these eight elephants have their presiding deities. From those eight elephants, four are prominent. They are Airaavata , the Elephant of Indra, anjana , the Elephant of varuNa , the Rain-god, vaamana , the Elephant of Yama, the Lord of Death, and another is punDariika . Thus, the elephants of Ayodhya are termed as divine breed.

1.6.25

भद्रैर्मन्द्रैर्मृगैश्चैव भद्रमन्द्रमृगैस्तथा |
भद्रमन्द्रैर्भद्रमृगैर्मृगमन्द्रैश्च सा पुरी |
नित्यमत्तैः सदा पूर्णा नागैरचलसन्निभैः ॥

That city is always full with vigorous and mountain like elephants bred mainly from three classes viz., Bhadra, Mandra and Mriga. And inter-bred among these three main classes are Bhadra-Mandra, Mandra-Mriga, Bhadra-Mriga and the like.

25-26a. saa purii = that city; bhadraiH = class of Bhadra; mandraiH = class of Mandra; mR^igaiH = class of mriga; cha eva = like that; bhadramandramR^igaiH tathaa = a mixture of these three; bhadramandraiH = bhadra and mandra; bhadramR^igaiH = bhadra and mriga; mR^igamandraiH cha = mriga and mandra, also; nityamattaiH = always vigorous; naagaiH = elephants; achalasannibhaiH = mountain like; sadaa puurNaa = always, full with.

The bhadra is the elephant class for King's ride, called bhadragaja . It is a state elephant with high honors and for occasional or ceremonial use. mandra and mR^iga are classes of breed tamed and used in wars or for the ride of other nobility. These are the essential mammals used for other lifting and carrying works.

1.6.26

सा योजने च द्वे भूयः सत्यनामा प्रकाशते |
यस्यां दशरथो राजा वसन् जगदपालयत् ॥

While residing in which city King Dasharatha ruled the world that city is further fortified up to two more yojana-s outside city, true to its name a yodhya , an un-assailable one.

26b-c. raajaa = king; dasharathaH naama = Dasharatha, named; yasyaam = in which [city]; vasan = while residing; jagat = world; apaalayat = ruled; saa = she that Ayodhya; bhuuyaH = further - outside also; dve yojane = two, yojana-s; satyanaamaa = true to its name; prakaashate = shines forth [well fortified.]

1.6.27

तां पुरीं स महातेजा राजा दशरथो महान् |
शशास शमितामित्रो नक्षत्राणीव चन्द्रमाः ॥

In which city the great resplendent and admirable king Dasharatha resided, he ruled the world from that city with silenced enemies, like the moon governing the stars.

mahaatejaaH = he, the great resplendent; mahaan = admirable one; raajaa dasharathaH = king, Dasharatha; shamitaamitraH = silenced enemies; taam puriim = that, city; chandramaaH nakShatraaNi iva = like moon, for the stars; shashaasa = ruled.

1.6.28

तां सत्यनामां दृढतोरणार्गलाम्
गृहैर्विचित्रैरुपशोभितां शिवाम् |
पुरीमयोध्यां नृसहस्रसंकुलाम्
शशास वै शक्रसमो महीपतिः ॥

With gorgeous arches, castle-door-bars and with amazingly built houses that city is magnificent and auspicious one, and full with thousands of provincial kings too, and king Dasharatha, a coequal of Indra, indeed ruled that city which is true to its name.

dhR^iDhathoraNaargalaam = firm arches, castle-door-bars; vichitraiH = amazing; gR^ihaiH = with houses; shobhitaam = magnificent; shivaam = auspicious one; nR^isahasrasankulaan = full with thousands of people; satyanaamaam = true to its name taam = her; puriim ayodhyaam = city, Ayodhya; shakrasamaH = coequal of Indra ; mahiipatiH = king; shashaasa = ruled; vai = indeed.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे षष्ठः सर्गः

Sarga 7

1.7.1

तस्यामात्या गुणैरासन्निक्ष्वाकोस्तु महात्मनः |
मंत्रज्ञाश्चेङ्गितज्ञाश्च नित्यं प्रियहिते रताः ॥

The misters for the great soul from Ikshvaku kings of Emperor Dasharatha, are epitomised ones of their tactfulness, adroitness and are always obliged to undertake welfare activities of their king and the kingdom.

mahaaatmanaH tasya ikShwaakoH tu = for the great soul from Ikshvaku kings, Dasharatha; guNaiH = those with epitomised attribute; mantraj~~naaH cha = tactful, also; iN^gitaj~~naaH cha = adroit ones, also; nityam priyahite rataH = always, obliged to undertake welfare alone; amaatyaaH = ministers; aasan = are there.

1.7.2

अष्टौ बभूवुर्वीरस्य तस्यामात्या यशस्विनः |
शुचयश्चानुरक्ताश्च राजकृत्येषु नित्यशः ॥

Eight ministers are there for that valiant and glorious King Dasharatha, who are clean at heart and are involved in the works of the king and kingdom at all time.

viirasya = of the valiant one; yashasvinaH = glorious king; tasya = his; shuchayaH = clean at heart; nityashaH = all time; raajakR^ityeSu = in king' s works; anuraktaaH cha = involved in, also; amaatyaaH = ministers; aSTau bhabhuuvuH = eight, are there.

1.7.3

धृष्टिर्जयन्तो विजयो सुराष्ट्रो राष्ट्रवर्धनः |
अकोपो धर्मपालश्च सुमंत्रश्चाष्टमोऽभवत् ॥

Dhristi, Jayantha, Vijaya, Suraashtra, Raashtravardhana, Akopa, Dharmapaala, are seven, and Sumantra is the eighth one.

dhR^iSTiH = Dhristi; jayantaH = Jayantha; vijayaH = Vijaya; suraaSTraH = Suraashtra; raaSTravardhanaH = Raashtravardhana; akopaH = Akopa; dharmapaalaH cha = Dharmapaala, also; SumantraH = Sumantra; aSTamaH = eighth; abhavat = will be.

1.7.4

ऋत्विजौ द्वावभिमतौ तस्यास्तामृषिसत्तमौ |
वशिष्ठो वामदेवश्च मंत्रिणश्च तथापरे ॥

Two venerable saints of eminence are religious ministers for they are authorities in Vedic rituals, namely Vashishta and Vamadeva, who are the acquiescent with religious matters, and apart from these two some more religious ministers are also there to King Dasharatha.

tasya = to him, Dasharatha; vashiSTaH = Vashishta; vaamadevaH cha = Vamadeva, also; dvau = two; aastaam R^iSisattamau = eminent saints were there; abhimatau = acquiescent; R^itwijau = Vedic ritual-authorities; tathaa apare = like that, furthermore; mantriNaH cha = ministers, also [are there.]

1.7.5

सुयज्ञोऽप्यथ जाबालिः काश्यपोऽप्यथ गौतमः |
मार्कण्डेयस्तु दीर्घायुस्तथा कात्यायनो द्विजः ॥एतैर्ब्रह्मर्षिभिर्नित्यमृत्विजस्तस्य पौर्वकाः |

Suyajna, Jabaali, Kaashyapa, Gautama, Maarkandeya, Deerghaayu, and then Kaatyayana are the scholarly Brahmans acting as religious ministers, and along with them there are also Brahma-sages who are always the ancestral ritual scholars for Dasharatha's family. [1-7-5, 6a]

5, 6a. suyaj~naH api = Suyajna, also; atha jaabaaliH = then, Jaabaali; kaashaypaH api = Kashyapa, also; atha gautamaH = then, Gautama; maarkaNDeyaH tu = Maarkandeya, also; diirghaayuH tathaa = Deerghaayu, like that; kaatyaayanaH = Kaatyayana; dvijaH = Brahman; etaiH = along with them; brahmarSibhiH = Brahma-sages; nityam = always; R^itvijaH = ritual scholars; tasya paurvakaaH = his ancestral pundits.

1.7.6

विद्याविनीता ह्रीमंतः कुशला नियतेन्द्रियाः ॥श्रीमन्तश्च महात्मानः शास्त्रज्ञा धृढविक्रमाः |
कीर्तिमन्तः प्रणिहिता यथावचनकारिणः ॥तेजःक्षमायशःप्राप्ताः स्मितपूर्वाभिभाषिणः |

All the ministers are well versed in scriptures, they shun bad deeds, skilful ones in their duties with their senses regulated. Those great souls are affluent, knowers of all sciences, firmly courageous, and they are distinguished and quiet-souls, and those ministers are true to their word. They are magnificent, patient and famed ones and they smile afore they converse. [1-7-6b, 8a]

6b, 8a vidyaaviniitaaH = well-versed in scriptures; hriimantaH = shun bad deeds; kushalaaH = skilful; niyatendriyaaH = with regulated senses; shriimantaH cha = affluent ones; mahaaatmaanaH = great souls; shaastraj~naaH = knowers of sciences; dhR^iDhavikramaaH = firmly courageous; kiirtimantaH = distinguished ones; praNihitaaH = quiet souls; yathaavachanakaariNaH = doers as per their word, [true to their word]; tejaHkShamaayashaHpraaptaaH = having magnificence, patience, fame; smitapuurvaabhibhaaShiNaH = smile afore while they converse.

1.7.8

क्रोधात्कामार्थहेतोर्वा न ब्रूयुरनृतं वचः ॥तेषामविदितं किंचित्स्वेषु नास्ति परेषु वा |
क्रियमाणं कृतं वापि चारेणापि चिकीर्षितम् ॥

They never speak untruthful words in anger or in greed or for monetary reasons either. There is nothing unknown to them, even a little, in their own country or in the others either, or about everything that is happening or has happened, or that is going to happen, for they know them through agents. [1-7-8b, 9]

8b, 9. krodhaat kaamaarthahetoH vaa = in anger, in greed, for monetary reason, either; anR^itam = untruthful; vachaH = words; na bruuyuH = never, they speak; teShaam = to them; aviditam = unknown; kimchit = a little; sveSu = in their own [country]; naasti = not there; pareSu vaa = in other [countries,] either; kriyamaaNam = that is happening; kR^ritam = already happened; vaa api = either, that too; chaareNa = through agents; chikiirSitam = that is going to be undertaken [by others, is not there].

1.7.10

कुशला व्यवहारेषु सौहृदेषु परीक्षिताः |
प्राप्तकालं यथादण्डं धारयेयुः सुतेष्वपि ॥

They are efficient in administration and their friendships are well examined by the king, and those ministers impose punishment even on their own sons, if situation demands it.

vyavahaareSu = in administration; kushalaaH = efficient; sauhR^ideSu = in their friendships; pariikShitaaH = well examined [by the king]; suteSu api = to their sons, even; praaptakaalam yathaa = according to time[if situation demands]; daNDam dhaarayeyuH = they impose punishment.

1.7.11

कोशसंग्रहणे युक्ता बलस्य च परिग्रहे |
अहितं चापि पुरुषं न हिंस्युरविदूषकम् ॥

In collections to their treasury and to militarise their armies they are dutiful, even an unfriendly person will not be tortured, if he were not really blameworthy.

koshasamgrahaNe yuktaaH = dutiful in collecting treasury; balasya cha parigrahe = militarising of armies, also; ahitam cha api puruSam = even unfriendly person also; aviduuShakam = not really blameworthy; na himsyuH = do not, torture.

1.7.12

वीराश्च नियतोत्साहा राजशास्त्रमनुष्ठिताः |
शुचीनां रक्षितारश्च नित्यं विषयवासिनाम् ॥

They are valiant ones with engineered enthusiasm, administrators of political science, clean persons and protectors of subjects of their kingdom at all times.

viiraaH = valiant; niyatotsaahaaH = engineered enthusiasm; raajashaastram = political science; anuSTitaaH = administrators of; viSayavaasinaam = dwelling in kingdom[subjects of kingdom]; shuchiinaam = clean persons; nityam = at all times; rakShitaaraH = protectors.

1.7.13

ब्रह्म क्षत्रमहिंसन्तस्ते कोशं समपूरयन् |
सुतीक्ष्णदण्डाः संप्रेक्ष्य पुरुषस्य बलाबलम् ॥

They do not persecute Brahman-s and Kshatriya-s to fill-up the treasury, and high degree punishments will be given on assessing that person's, or the offender's strength and weakness.

brahma kShatram = Brahmans, Kshatriya-s; te ahimsantaH = they, do not persecute; kosham samapuurayan = fill up treasury; puruSasya = person's; balaabalam = strength, weakness; samprekShya = after assessing; sutiikShNadanDaaH = high degree punishment givers.

1.7.14

शुचीनामेकबुद्धीनां सर्वेषां संप्रजानताम् |
नासीत्पुरे वा राष्ट्रे वा मृषावादी नरः क्वचित् ॥

All of those ministers are clean administrators of kingdom, and are in league with each other, as such there is none anywhere, either in capital or in country, a liar.

shuchiinaam = decent ones; ekabuddhiinaam = one minded [in league with]; sarveSaam = all of them; samprajaanataam = administering; kwachit = anywhere; pure vaa raaSTre vaa = in capital, or, in kingdom, either; mR^iSaavaadii naraH = person speaking lies[liar]; na aasiit = is not, there.

1.7.15

कश्चिन्न दुष्टस्तत्रासीत्परदाररतो नरः |
प्रशांतं सर्वमेवासीद्राष्ट्रं पुरवरं च तत् ॥

None with an evil-mind or with an interest in other man's wife is there, and thus on whole in the kingdom and also like that in the capital, there is an undisturbed society.

tatra = there; duSTaH = evil-minded; paradaararataH naraH = man who is interested in other's wife ; kashchit na aasiit = anyone, none, is there; sarvam raaSTram = all, kingdom; tat puravaram cha = that, capital, also; prashaantam eva aasiit = undisturbed, only, it is there.

1.7.16

सुवाससः सुवेषाश्च ते च सर्वे शुचिव्रताः |
हितार्थं च नरेन्द्रस्य जाग्रतो नयचक्षुषा ॥

Well-dressed and well-decorated and they the ministers of King Dasharatha, observe decency in the interest of the king and also of the kingdom, with diligence and with a truthful-eye.

te cha sarve = they, also, all; suvaasasaH = well dressed; suveShaaH cha = well decorated, also; shuchivrataaH = observing decency; narendrasya hitaartham cha = in the interest of king also; nayachakShuSaa = truthful-eyed; jaagrataH = are diligent.

1.7.17

गुरोर्गुणगृहीताश्च प्रख्याताश्च पराक्रमे |
विदेशेष्वपि विज्ञाताः सर्वतो बुद्धिनिश्चयाः ॥

They acquired good qualities from their mentors and they are renowned by their expertise, and even in foreign countries they are famous for their intellectual determinations in all affairs.

guroH = from their mentor (mother, father and teachers); guNagR^ihiitaaH = acquired good qualities; paraakrame = expertise; prakhyaataaH = renowned; sarvataH = in all affairs; buddhinishchayaaH = intellectual determinations; videsheSu api = in foreign countries, also; vij~naataaH = famous.

अभितो गुणवन्तश्च न चासन् गुणवर्जिताः |
सन्धिविग्रहतत्त्वज्ञाः प्रकृत्या संपदान्विताः | १-७-१८

Versatile and virtuous are they the ministers and there is none who discarded his virtuosity, and they are the determiners of truce or war, and by their nature they possess opulence.

abhitaH = versatile; guNavantaH cha = virtuous ones, also; na cha aasan = not, also, there is; guNavarjitaaH = virtue discarded ones; sandhivigrahatattvaj~naaH = determiners of truce or war; prakR^ityaa = by nature; sampadaanvitaaH = possessing opulence.

1.7.19

मंत्रसंवरणे शक्ताः शक्ताः सूक्ष्मासु बुद्धिषु |
नीतिशास्त्रविशेषज्ञाः सततं प्रियवादिनः ॥

They are capable to keep up the confidentialities of strategies, and also capable to apply their mind even in micro-affairs, and they know moral science comprehensively, and above all, they are gentle articulators.

mantrasamvaraNe shaktaaH = capable to keep confidentiality of strategies; shaktaaH = capable of; suukShmaasu = micro-affairs; buddhiSu = applying mind; niitishaastravisheShaj~naaH = comprehensively known moral science; satatam priyavaadinaH = always, gentle articulators.

1.7.20

ईदृशैस्तैरमात्यैश्च राजा दशरथोऽनघः |
उपपन्नो गुणोपेतैरन्वशासद्वसुंधराम् ॥

Accompanied with such of those effectual and good-natured ministers the exalted king Dasharatha ruled the earth.

anaghaH = exalted - [here, not sinless, but exalted king]; dasharathaH = Dasharatha; guNopetaiH = good-natured; iidR^ishaiH = suchlike [that efficacious]; taiH amaatyaiH cha = with those, ministers, also; upapannaH = accompanied with; vasundharaam = the earth; anvashaasat = ruled.

1.7.21

अवेक्षमाणश्चारेण प्रजा धर्मेण रक्षयन् |
प्रजानां पालनं कुर्वन्नधर्मं परिवर्जयन् ॥विश्रुतस्त्रिषु लोकेषु वदान्यः सत्यसंगरः |
स तत्र पुरुषव्याघ्रः शशास पृथिवीमिमाम् ॥

He that most generous one among men, Dasharatha, while observing through spies, and to protect people righteously, and to give a good governance to them, he forsook unrighteousness and became a generous king avowed to truthfulness alone, and thus he that Dasharatha ruled the earth, which rulership is renowned in all the three worlds.

20-21. puruSavyaaghraH = tigerly man [most generous among people]; chaareNa avekShyamaaNaH = observing by spies; prajaaH = people; rakShayan = to protect; dharmeNa = virtuously; prajaanaam paalanam kurvan = to give good rule to people; adharmam parivarjayan = entirely giving up unrighteousness; vadaanyaH = generous; satyasangaraH = avowedly truthful; triSu lokeSu vishrutaH = renowned in three worlds; saH = he, Dasharatha; tatra = from there; shashaasa = ruled.

1.7.23

नाध्यगच्छद्विशिष्टं वा तुल्यं वा शत्रुमात्मनः |
मित्रवान्नतसामन्तः प्रतापहतकण्टकः |
स शशास जगद्राजा दिवं देवपतिर्यथा ॥

Emperor Dasharatha has not encountered either a superior or an equal in his kingship, and to him there are many friends, subdued are his provincial kings and eliminated is thorniness by his own valour. He thus ruled the world like Indra would in Heaven.

mitravaan = one who has many friends; natasaamantaH = subdued provincial kings; prataapahatakanTakaH = eliminated thorniness by valour; aatmanaH = to himsef; vishiSTam vaa = a superior one, either; tulyam vaa = equal one, or; shatrum = an enemy; na adhyagacChat = not encountered; divam devapatiH yathaa = in Heaven, like Indra; saH shashaasa jagat = he, ruled, the world.

1.7.24

तैर्मंत्रिभिर्मंत्रहिते निविष्टैः
वृतोऽनुरक्तैः कुशलैः समर्थैः |
स पार्थिवो दीप्तिमवाप युक्तः
तेजोमयैर्गोभिरिवोदितोऽर्कः ॥

In the company of those ministers, who are conducive to the strategies, interested in the king and subjects as well, skilful and efficient ones, he that King Dasharatha obtained brilliance, like the rising Sun along with resplendent sunrays.

mantrahite niviSTaiH = conducive to strategies, concerned; anuraktaiH = interested in; kushalaiH = well skilled; samarthaiH = efficient; taiH mantribhiH = with those, ministers; vR^itaH = surrounded by, in the company of; saH = he; paarthivaH = king; uditaH arkaH [yathaa] = rising, Sun [as with]; yuktaH tejomayaiH gobhiH = having resplendent sunrays; diiptim avaapa = brilliance, obtained.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे सप्तमः सर्गः

Sarga 8

1.8.1

तस्य चैवंप्रभावस्य धर्मज्ञस्य महात्मनः |
सुतार्थं तप्यमानस्य नासीद्वंशकरः सुतः ॥

To him, to such an effectual and virtuously great-souled King Dasharatha, a dynasty-enriching son is not begotten though his heart is burning to beget children.

evamprabhaavasya = this kind of effectual king; dharmaj~nasya = virtue knower; mahaatmanaH = great soul; sutaartham tapyamaanasya = burning at heart to beget children; tasya cha = to him, also; vamshakaraH sutaH = dynasty enriching, son; na aasiit = is not, there.

1.8.2

चिन्तयानस्य तस्यैवं बुद्धिरासीन्महात्मनः |
सुतार्थं वाजिमेधेन किमर्थं न यजाम्यहम् ॥

To that anguished great-soul, a thought occurred this way, "To beget sons, why should not I perform Horse ritual...[and thus appease the gods in order to beget worthy sons..."]

cintayaanasya = while thinking; tasya = to him; mahaatmanaH = to that great soul; evam = this way; buddhiH aasiit = thought, occurred; sutaartham = for the purpose of sons; kimartham = why not; na yajaami aham = I shall not perform.

1.8.3

स निश्चितां मतिं कृत्वा यष्टव्यमिति बुद्धिमान् |
मंत्रिभिः सह धर्मात्मा सर्वैरपि कृतात्मभिः ॥ततोऽब्रवीदिदं राजा सुमन्त्रं मंत्रिसत्तमम् |
शीघ्रमानय मे सर्वान् गुरूंस्तान्सपुरोहितान् ॥

That intellectual and a conscientious king having resolved with all of his sagacious ministers that such a Vedic ritual is performable, then addressed best ne among ministers, namely Sumantra, "fetch all my teachers and clerics, quickly.."

4. buddhimaan = intellectual one; dharmaatmaa = conscientious souled; kR^itaatmabhiH = with decent souled [sagacious ministers]; sarvaiH api = with all, even; mantribhiH = with ministers; yaSTavyam iti = performable, thus; nishchitaam matim kR^itvaa = on making resolved mind; tataH = then; mantrisattamam sumantram = to best of ministers Sumantra; abraviit = addressed; sapurohitaan = with clerics; taan sarvaan = them, all; me guruun = my teachers; shiighram aanaya = quickly, fetch.

1.8.5

ततः सुमंत्रः त्वरितं गत्वा त्वरितविक्रमः |
समानयत्स तान्सर्वान्समस्तान्वेदपारगान् ॥सुयज्ञं वामदेवं च जाबालिमथ काश्यपम् |
पुरोहितं वशिष्ठं च ये चाप्यन्ये द्विजोत्तमाः ॥

Then Sumantra gone quickly, for he in quickness is a dauntless one, and fetched all of the clerics like Suyajna, Vaama Deva, Jaabala, Kashyapa, and even Sage Vashishta, and also those other eminent Brahman that are Vedic scholars.

tataH = then; tvaritavikramaH = dauntless in quickness; sumantraH = Sumantra; tvaritam gatvaa = quickly, gone; suyaj~nam = Suyajna; vaamadevam = Vaama Deva; ca = also; atha = then; jaabaalim = Jaabaali; kaashyapam = Kaashyapa; purohitam = the clerics; vashiSTham ca = Vashishta, also; ye anye dvijottamaaH = those, other, eminent Brahman-s; vedapaaragaan = Vedic scholars are there; samaanayat = fetched; taan sarvaan = them, all.

1.8.7

तान्पूजयित्वा धर्मात्मा राजा दशरथस्तदा |
इदं धर्मार्थसहितं श्लक्ष्णं वचनमब्रवीत् ॥

Then on adoring them virtuous King Dasharatha spoke this impressible sentence that included justification and meaning.

dharmaatmaa raajaa dasharathaH = virtuous king, Dasharatha; tadaa = then; taan puujayitvaa = on adoring them; idam = this; dharmaarthasahitam = having justification and meaning; shlakSNam vacanam abraviit = spoke impressible sentence.

1.8.8

मम लालप्यमानस्य सुतार्थं नास्ति वै सुखम् |
तदर्थं हयमेधेन यक्ष्यामीति मतिर्मम ॥

"My mind is tumultuous without quietude for I have no sons... for that reason, I wish perform Aswamedha, Vedic Horse Ritual... this is my thinking...

sutaartham = for sons; laalapyamaanasya = tumultuous mind; mama = my; sukham = quietude; na asti = not there; vai = verily; tadartham = for that reason; hayamedhena = by Horse Ritual; yakSyaami = Vedic worship; iti = thus; matiH mama = thinking, of mine.

1.8.9

तदहं यष्टुमिच्छमि शास्त्रदृष्टेन कर्मणा |
कथं प्राप्स्याम्यहं कामं बुद्धिरत्र विचिन्त्यताम् ॥

"Therefore, I contemplate to perform that ritual as enshrined in the scriptures and as a rite-oriented one as well... let this contemplation of mine be well thought of... and as to how my desire to beget sons will be fulfilled...

tat aham = therefore, I; shaastradR^iSTena = point of view of scriptures [as enshrined in]; karmaNaa = rite-oriented; yaSTum icChaami = I contemplate to perform ritual; katham = how; praapsyaami = I get; kaamam = my desire; buddhiH atra vicintyataam = for that contemplation be thought of.

1.8.10

ततः साध्विति तद्वाक्यं ब्राह्मणाः प्रत्यपूजयन् |
वशिष्ठप्रमुखाः सर्वे पार्थिवस्य मुखेरितम् ॥

Then the Brahman scholars along with Sage Vashishta and all other important personalities in their turn have blessed and honoured him, saying that "splendid is this idea..." thus, for that which is voiced by the king.

tataH = then; vashiSThaH = Sage Vashishta; braahmaNaaH = Brahman-s; pramukhaaH sarve = important personalities, all of them; paarthivasya mukheritam = voiced by the king; tat vaakyam = that, sentence [idea]; saadhu iti = splendid, it is; pratyapuujayan = in turn honoured him.

1.8.11

ऊचुश्च परमप्रीताः सर्वे दशरथं वचः |
संभाराः संभ्रियंतां ते तुरगश्च विमुच्यताम् ॥

All of them becoming happy have also said to King Dasharatha, "let the paraphernalia be provided, and your ritual-horse be released...

sarve = all of them; paramapriitaaH = very happy; dasharatham = to Dasharatha; vacaH = these words; uucuH ca = they said, also; sambhaaraaH = paraphernalia; sambhriyantaam = be provided; te turagaashca vimucyataam = your, horse, also, be released.

1.8.12

सरय्वाश्चोत्तरे तीरे यज्ञभूमिर्विधीयताम् |
सर्वथा प्राप्स्यसे पुत्रानभिप्रेतांश्च पार्थिव ॥यस्य ते धर्मिकी बुद्धिरियं पुत्रार्थमागता |

"Oh, king, by all means you will beget sons as you desired, since you, to whom an upright thinking has suggested itself... let the ritual ground be arranged on the northern banks of River Sarayu..." So said the scholars. [1-8-12, 13a]

12, 13a. paarthiva = oh king; sarvathaa = by all means; praapsyase = you will beget; abhipretaan ca = as you desired; putraan = sons; sarayvaaH ca uttare tiire = on northern banks of River Sarayu; yaj~nabhuumiH vidhiiyataam = ritual ground, be arranged; yasya te = to whom, like you; bhaarmikii buddhiH iyam = like this virtuous, thought, ; putraartham aagataa = suggested itself to beget sons.

1.8.13

ततस्तुष्टोऽभवद्राजा श्रुत्वैतद् द्विजभाषितम् ॥अमात्यांश्चाब्रवीद्राजा हर्षपर्याकुलेक्षणः |
संभाराः संभ्रियंतां मे गुरूणां वचनादिह ॥

" Then King Dasharatha is gladdened on hearing the sayings of those Brahmans. And with happiness lurching on his eyes the king spoke to the ministers, "As advised by my Vedic teachers let the paraphernalia be procured... [1-8-13b, 14]

13b. 14. tataH = then; raajaa = king; tat dvijabhaaSitam shrutvaa = on hearing that Brahmans' saying; tuSTaH abhavat = glad, he became; raajaa = king; harSaparyaakulekSaNaH = happiness lurching on eyes; amaatyaan abraviit = spoke to ministers; iha me guruuNaam vacanaat = now, on my, teacher's, advise; sambhaaraaH sambhriyantaam = paraphernalia, be procured.

1.8.15

समर्थाधिष्ठितश्चाश्वः सोपाध्यायो विमुच्यताम् |
सरय्वाश्चोत्तरे तीरे यज्ञभूमिर्विधीयताम् ॥

"On the northern banks of River Sarayu the ritual ground be arranged... and the Ritual-Horse be released monitored by capable warriors, along with the religious teachers..." So said the king.

sarayvaaH ca uttare tiire = on northern banks of River Sarayu; yaj~nabhuumiH vidhiiyataam = ritual ground, be arranged; samarthaadhiSThitaH = monitored by capable ones [warriors] ; sopaadhyaayaH = with religious teachers [following]; ashvaH vimucyataam = Ritual Horse, be released.

1.8.16

शान्तयश्चापि वर्धन्तां यथाकल्पं यथाविधि |
शक्यः प्राप्तुमयं यज्ञः सर्वेणापि महीक्षिता |
नापराधो भवेत् कष्टो यद्यस्मिन् क्रतुसत्तमे ॥

"Let peace invocations be prevailing and prospering, as ordained in the scriptures and tradition...if it is possible for the correct performance to obtain results of this ritual, and if it is possible to conduct this ritual without any difficult faults during its performance, then all the kings on earth would have performed it...

shaantayaH ca api = peace invocations, also, even; vardhantaam = be prevailing; yathaakalpam = as ordained [by tradition]; yathaavidhi = as per scriptures; ayam yaj~naH = this, ritual; kaSTaH aparaadhaH = difficult, fault; yadi = if; na bhavet = not occurs; asmin = in that; kratusattame = the great ritual; sarveNa api mahiikSitaa = even by all kings on earth; shakyaH praaptum = possible, to obtain [to perform and obtain results.]

1.8.17

छिद्रं हि मृगयन्तेऽत्र विद्वांसो ब्रह्मराक्षसाः |
विधिहीनस्य यज्ञस्य सद्यः कर्ता विनश्यति ॥

"Scholarly Brahma-demons will be hunting for the faults alone in the course of this ritual... should the procedure of this ritual be depraved of its set rules, the performer gets ruined...

atra = therein the ritual; vidvaamsaH brahmaraakSasaaH = scholarly Brahmans [who became] Brahma-demons; Chidram hi mR^igayante = they hunt for faults, alone, ; vidhihiinasya = depraved procedure; yaj~nasya = ritual's; kartaa = performer; vinashyati = gets ruined.

1.8.18

तद्यथा विधिपूर्वं मे क्रतुरेष समाप्यते |
तथा विधानं क्रियतां समर्थाः साधनेष्विति ॥

"Therefore, you all shall see as to how this ritual of mine be conducted and concluded procedurally, and all of you are evidently experts in conducting such rituals... isn't it!

tat = therefore; me eSaH kratuH = my, this, ritual; vidhipuurvam = procedurally; yathaa samaapyate = as to how, it will be concluded; tathaa vidhaanam kR^iyataam = it shall be done in that way; samarthaaH saadhaneSu = experts, [you all] in [such] performances; iti = thus [the king said to his teachers.]

Vedic Brahmans are to be very cautious and vigilant while performing the ritual in the order of ritual acts, faultless rendering of the Vedic hymns and other observant items of the Vedic canon. Should they by overconfidence or by negligence commit any mistake or fault, they take rebirth as Brahma-demons. After taking rebirth as such demons they, with their inherent jealousy and ire will always be hunting for such mistakes in other's ritual performances. If they cannot find one, they cause certain hindrances in that performance, so that the performer may commit mistakes and get ruined in the present life span and then take rebirth as Brahma-demon. Hence, every Vedic-ritual performer shall be vigilant.

1.8.19

तथेति चाब्रुवन्सर्वे मंत्रिणः प्रतिपूजिता |
पार्थिवेन्द्रस्य तद्वाक्यं यथापूर्वं निशम्य ते ॥

On listening the words of the king all the ministers adored and assured him saying, 'It will be conducted faultlessly as has been conducted earlier...'

te sarve mantriNaH = those, all, ministers; paarthivendrasya tat vaakyam = the best king's, that, word; nishamya = on listening; pratipuujitaa = adored him; yathaapuurvam = as earlier [ as has been conducted]; tathaa = that way [this will also be conducted]; iti = thus; ca abruvan = also, said [assured.]

1.8.20

तथा द्विजास्ते धर्मज्ञा वर्धयन्तो नृपोत्तमम् |
अनुज्ञातास्ततः सर्वे पुनर्जग्मुर्यथागतम् ॥

On hearing those words of that best king, and what that is spoken earlier, then the virtue knowing Brahman scholars hailing that best king took leave of him and went away as they have come.

dharmaj~~naaH = virtue knowers; te dvijaaH = those, Brahmans; tathaa vardhayantaH nR^ipottamam = enhancing [his royal stature,] of that best king; tataH anuj~~naataaH = then, permitted; sarve yathaagatam = all, as they have come; punaH jagmuH = again, went away.

1.8.21

विसर्जयित्वा तान्विप्रान् सचिवानिदमब्रवीत् |
ऋत्विग्भिरुपसंदिष्टो यथावत् क्रतुराप्यताम् ॥

Then on sending off those Brahman scholars, the king spoke this way to the ministers... "As advised by the Vedic scholars this ritual shall be conducted, procedurally..."

tataH = then; visarjayitvaa = sending off; sarve = all; taan = them; vipraan = Brahmans; sacivaan idam abraviit = to ministers, this, said; R^itvigbhiH = by the Vedic scholars; upasandiSTaH = as advised; yathaavat kratuH aapyataam = procedurally, ritual, be conducted

1.8.22

इत्युक्त्वा नृपशार्दूलः सचिवान्समुपस्थितान् |
विसर्जयित्वा स्वं वेश्म प्रविवेश महामतिः ॥

Tha tigerly-king and highly intellectual Dasharatha, on saying thus to his ministers who are still in his audience, sent away those ministers also, and he entered his palace.

mahaamatiH nR^ipashaarduulaH = highly intelligent, kingly tiger Dasharatha; samupasthitaan = who are in audience; sacivaan = to misters; iti uktvaa = thus, on saying; visarjayitvaa = sent them off; svam veshma pravivesha = entered his palace.

1.8.23

ततः स गत्वा ताः पत्नीर्नरेन्द्रो हृदयंगमाः |
उवाच दीक्षां विशत यक्ष्येऽहं सुतकारणात् ॥

And on approaching his wives, that best king's heartily dear ones, he said to them, " I am performing a Vedic ritual for the reason of begetting sons, and you all shall enter a vow..."

tataH = then; saH = he; narendraH = the king, the best; hR^idaya~ngamaaH = heartily dear ones; taaH patniiH = to them his wives; gatvaa = on approaching; uvaaca = spoke; aham = I am; sutakaaraNaat = for the reason of sons; yakSye = performing ritual; diikSaam vishata = vow, you enter;

1.8.24

तासां तेनातिकान्तेन वचनेन सुवर्चसाम् |
मुखपद्मान्यशोभन्त पद्मानीव हिमात्यये ॥

On hearing those words of the king, the lustrous countenances of the queens have become more gleaming, like the blooming lotuses after the clearance of dew-fall.

atikaantena = most pleasing; vacanena = by words [of king]; suvarcasaam = already lustrous; taasaam = their [the queens]; mukhapadmaani = countenances lotuses; padmaani iva = like lotuses; tena = by those [words of king]; himaatyaye = clearance of dew-fall; ashobhanta = became more gleaming.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे अष्टमः सर्गः

Sarga 9

1.9.1

एतच्छ्रुत्वा रहः सूतो राजानमिदमब्रवीत् |
श्रूयतां तत् पुरावृत्तं पुराणे च मया श्रुतम् ॥

Sumantra, the charioteer and one of the misters of King Dasharatha, having heard all about the king's desire to perform a Vedic ritual, said this in confidence to king, "oh, king, I will tell an early legend, an early legendary narration that I listened...

etat shrutvaa suutaH = having heard all this, charioteer(Sumantra); raajaanam = to king [Dasharatha]; rahaH idam abraviit = in confidence, in this way, said; shruuyataam tat = I will tell, that; puraavR^ittam = an early legend; puraaNe ca mayaa shrutam = legendary narration, also, listened by me.

1.9.2

ऋत्विग्भिरुपदिष्टोऽयं पुरावृत्तो मया श्रुतः |
सनत्कुमारो भगवान् पूर्वं कथितवान् कथाम् ॥ऋषीणां सन्निधौ राजंस्तव पुत्रागमं प्रति |

"Oh, king, I have earlier heard of this present advice given to you by Vedic scholars, as godly Sage Sanatkumara has once narrated an account about the arrival of your sons in the presence of other sages, and sage Sanat Kumara said... [1-9-2, 3a]

2, 3a. raajan = oh King; R^itvigbhiH upadiSTaH = advised by Vedic scholars; ayam puraavR^ittaH = this is, happened[narrated] earlier; sanatkumaaraH bhagavaan = Sage Sanatkumara, godly one; puurvam kathitavaan kathaam = once, narrated, an account [about your progeny]; R^iSiiNaam sannidhau = of [other] sages, presence of; tava putraagamam prati = about arrival of, your, sons, about; mayaa shrutaH = heard by me.

1.9.3

काश्यपस्य च पुत्रोऽस्ति विभाण्डक इति श्रुतः ॥ऋष्यशृङ्ग इति ख्यातस्तस्य पुत्रो भविष्यति
स वने नित्यसंवृद्धो मुनिर्वनचरः सदा ॥

"He said that "Sage Kashyapa has a son known as Vibhaandaka, and his son will be the renowned Sage Rishyasringa, and that Sage Rishyasringa will grow up in forests, and will always be dwelling in forest... [1-9-3b, 4]

3b, 4. kaashyapasya ca putraH asti = Sage Kashyapa has a son; vibhaaNDakaH iti shrutaH = thus known as Vibhaandaka; tasya putraH = his son [Vibhandaka's son,] will be; RishyasringaH iti khyaataH bhaviShyati = thus will be renowned as Rishyasringa; saH muniH vane nityasamvR^iddhaH = he, that saint [Rishyasringa,] always grown up in forest; vanacharaH sadaa = [that sage] Rishyasringa always forestdweller.

Here the word used by Sumantra is tava putraagamam , it renders as 'the arrival of your sons', meaning that sons of King Dasharatha arrive from Heavens, but not through an ordinary parturition. Even earlier in time to that of Dasharatha, Sage Sanatkumara predicted the 'arrival' of Vishnu as Rama. The birth-event associated with Rishyasringa's name is that he is born with a horn on the crown of his head. Thus he is named as Rishyasringa, i.e., em> R^iSi the Sage; shR^i~~Nga horn; a Sage with a horn on his forehead at his birth time. This being the mythological import, he is an acme among sages, as shR^i~~Nga also means a peak.

1.9.5

नान्यं जानाति विप्रेन्द्रो नित्यं पित्रनुवर्तनात् |
द्वैविध्यं ब्रहचर्यस्य भविष्यति महात्मनः ॥

"Not knowing others, that Brahman the best, namely Rishyasringa, will always be abiding his father and he will follow celibacy of two kinds Brahmanical vows namely vratitva , praajaapatya ... Not knowing others that Brahman the best, will always be abiding his father, lest his renowned celibacy always praised by the Brahmans, will be hindered.

viprendraH = the best Brahman; na anyam jaanaati = not knowing others; nityam pitranuvartanaat = always abiding father; dvaividhyam = hindrance [two kinds]; brahmacharyasya = of his celibacy; bhaviSyati = he will be following/will occur to him; mahaatmanaH = to that great soul.

The word dvaividhyam also means two kinds of celibacy, vratitva and prajaapatyam. One, as a bachelor and the other after marriage, voluntarily distancing away from his wife on certain forbidden days like full moon and new moon days, during daytime, eclipses, and other astronomical occurrences and some more. This kind of self-imposed celibacy is one way of observing sustained family planning methods, instead of resorting to medicaments. Here, this word is more nearer to mean 'hindrance', than to mean the 'two way celibacy' as deciphered by some commentators.

1.9.6

लोकेषु प्रथितं राजन् विप्रैश्च कथितं सदा |
तस्यैवं वर्तमानस्य कालः समभिवर्तत ॥

"In the world he becomes famous for his celibacy, oh king, and he will always be praised by Brahmans, and thus time will pass on with that kind of his conduct.

lokeSu prathitam = famous in the world; raajan = oh King; vipraiH cha kathitam sadaa = by Brahmans, praised, always; tasya evam vartamaanasya = him, thus, with that conduct; kaalaH samabhivartata = time, will pass on.

1.9.7

अग्निं शुश्रूषमाणस्य पितरं च यशस्विनम् |
एतस्मिन्नेव काले तु रोमपादः प्रतापवान् ॥अङ्गेषु प्रथितो राजा भविष्यति महाबलः |

Sage Rishyasringa looses no time with his servitor-ship to the Sacrificial Fire and also to his celebrated father, and during this period alone there will be a famed and very strong king Romapaada, a valiant in Anga country... [1-9-7, 8a]

7, 8a. agnim = to Sacrificial Fire; shushruuShamaaNasya = while in servitor-ship of; pitaram cha = to his father, also; yashasvinam = prosperous one; etasmin eva = in this, only; kaale = meantime; prataapavaan = valiant one; raajaa = king; romapaadaH = Romapaada; angeShu = in Anga kingdom; prathitaH = famed one; bhaviShyati = will be there; mahaabalaH = very strong one.

1.9.8

तस्य व्यतिक्रमाद्राज्ञो भविष्यति सुदारुणा ॥अनावृष्ठिः सुघोरा वै सर्वभूतभयावहा |

"But by a violation of righteousness of that king there will be a shocking and devastating famine in that country...[1-9-8b, 9a]

8b, 9. tasya raaj~naH vyatikramaat = his, that king's, violation of righteousness; sughoraa = very devastating; sudaaruNaa = verily shocking; sarvabhuutabhayaavahaa = frightening one to all living beings; anaavR^iSTiH bhaviSyati = famine, will be there.

1.9.9

अनावृष्ट्यां तु वृत्तायां राजा दुःखसमन्वितः ॥ब्राह्मणान् श्रुतवृद्धांश्च समानीय प्रवक्ष्यति |

"While the famine is besetting that king Roamapada will be afflicted with grim, and on summoning Brahmans and learned scholars he will address them... [1-9-9b. 10a]

9b, 10a. anaavR^iSTyaam = due to drought; vR^ittaayaam = [famine] while besetting; raajaa = the king; duHkhasamanvitaH = afflicted with grim; braahmaNaan = Brahmans; shrutavriddhaan = in scriptures well versed ones[learned, scholars]; samaaniiya = on summoning; pravakShyati = addresses them.

1.9.10

भवन्तः श्रुतधर्माणो लोकचारित्रवेदिनः ॥समादिशन्तु नियमं प्रायश्चित्तं यथा भवेत् |

"All of you are well versed in rituals and knowers of the world history... order me how to how the purification from sin will be... [1-9-10b, 11a]

10b, 11a. bhavantaH = all of you; shrutadharmaaNaH = well versed in rituals; lokachaaritravedinaH = knowers of world history; samaadishantu = order me; yathaa = as to how; niyamam = the procedure is; praayashchittam = for purification; bhavet = will be.

1.9.11

इत्युक्तास्ते ततो राज्ञा सर्वे ब्राह्मणसत्तमाः ॥वक्ष्यन्ति ते महीपालं ब्राह्मणा वेदपारगाः |
विभाण्डकसुतं राजन् सर्वोपायैरिहानय ॥

"Thus said by king those scholarly Brahmans and Vedic scholars will say to the king, 'oh, king, son of Sage Vibhaandaka, namely Rishyasringa, is to be fetched by all methods... [1-9-11b, 12]

11b, 12. iti uktavaa te raaj~naa = thus, said by king to them; sarve braahmaNasattamaaH = to all those scholarly Brahmans; vedapaaragaaH braahmaNaaH = Veda scholars, Brahmans; mahiipaalam = to the king; te vakShyanti = they, will say; raajan = oh king; vibhaaNDakasutam = Sage Vibhandaka's son; sarvopaayaiH = by all methods; iha aanaya = here, you fetch.

आनाय्य तु महीपाल ऋश्यशृङ्गं सुसत्कृतम् ।
विभाण्डकसुतं राजन् ब्राह्मणं वेदपारगम् ।
प्रयच्छ कन्यां शान्तां वै विधिना सुसमाहितः ॥१-९-१३

"Oh! King, having brought Sage Rishyasringa and honouring him well with good care, procedurally give him your daughter Shanta in marriage to that Vedic Brahman and the son of Sage Vibhaandaka...

mahiipala = oh king; aanaayya = on bringing; R^iShyashR^ingam= Rishyasringa; vibhaaNDakasutam= Vibhaandaka's son; braahmaNam vedapaaragam= Brahman, Veda scholar; susatkR^itam= well honoured one; samaahitaH= with good care; kanyaam shaantaam vidhinaa prayacCha= girl [daughter,] Shanta, procedurally, you give [in marriage.]

1.9.14

तेषां तु वचनं श्रुत्वा राजा चिन्तां प्रपत्स्यते |
केनोपायेन वै शक्यमिहानेतुं स वीर्यवान् ॥

"On listening them the king becomes thoughtful about the idea by which it is possible to bring that self-controlled sage to his place...

teSaam tu = their, but; vachanam = words; shrutvaa = having listening; raajaa = the king; chintaam prapatsyate = thought, will obtain [becomes thoughtful]; kena upaayena = by which, means; shakyam = possible; saH viiryavaan = he, who has controlled his senses; iha aanetum = to here, be fetched.

1.9.15

ततो राजा विनिश्चित्य सह मंत्रिभिरात्मवान् |
पुरोहितममात्यांश्च प्रेषयिष्यति सत्कृतान् ॥

"Then that intellectual king decides along with ministers, to dispatch clergymen and ministers, honouring them well, and then sends them...

tataH = then; raajaa = the king; vinishchitya = decides; saha = along with; mantribhiH = ministers; aatmavaan = one with intelligence; purohitam = clergymen; amaatyaan cha = ministers, also; tataH = then; preSayiSyati = will send.

1.9.16

ते तु राज्ञो वचः श्रुत्वा व्यथिता विनताननाः |
न गच्छेम ऋषेर्भीता अनुनेष्यन्ति तं नृपम् ॥

"They on hearing king's words are awestruck and lowering their faces they will say, 'we can not go there as we are afraid of sage Vibhandaka, father of Rishyasringa...'

te tu = they, but; raajnaH vachaH = king's, words; shrutvaa = on hearing; vyathitaaH = awestruck; vinataananaaH = lowering faces; na gacChema = [we] can not go; R^iSeH bhiitaaH = afraid of that sage; anuneShyanti = plead for mercy; tam nripam = of that, king.

1.9.17

वक्ष्यन्ति चिंतयित्वा ते तस्योपायांश्च तत्क्षमान् |
आनेष्यामो वयं विप्रं न च दोषो भविष्यति ॥

"After thinking over they will say as a second thought, and having found a solution with a plan to bring that sage, 'we will fetch that Brahman and also by that no stigma will occur...'

chintayitaa te vakSyanti = after thinking over, they [as a second thought,] will say; tat kShamaan upaayaan tasya = that, plan, to bring the sage; vayam vipram aaneShyaamaH = we will fetch that Brahman, Rishyasringa,; na cha doShaH bhaviShyati = no, also, stigma will occur.

1.9.18

एवमङ्गाधिपेनैव गणिकाभिर्ऋषेः सुतः |
आनीतोऽवर्षयद्देवः शान्ता चास्मै प्रदीयते ॥

"Thus by the king of Anga kingdom and by his courtesans the son of sage Rishyasringa will be brought and the presiding deity for rains will shower rains, and Shanta will also be given in marriage to that sage...'

evam angaadhipena eva = thus, Anga country's king [Romapaada] thus; gaNikaabhiH = by courtesans; R^iSeH sutaH = Sage's, son [Rishyasringa]; aaniitaH = [sage will be] brought; [then] devaH avarSayat = god[Rain-god] will shower rains; shaantaa pradiiyate cha = Shanta will be given to him, also.

1.9.19

ऋष्यशृङ्गस्तु जामाता पुत्रांस्तव विधास्यति |
सनत्कुमारकथितमेतावद्व्याहृतं मया ॥

"Sage Rishyasringa, son-in-law of Romapaada, King of Anga ad as well as to you, if invited to our kingdom he will bless you to beget sons, oh! King... so said Sage Sanatkumaara to other sages and all this is retold by me." [Thus the charioteer and the Minister Sumantra completed his narration in confidence to King Dasharatha.]

RiShyasringaH tu jaamaataa = Rishyasringa, son-in-law(of Romapaada); putraan tava vidhaasyati = bless with sons to you; etaavat vyaahR^itam mayaa = all this, retold, by me; sanatkumaarakathitam = as said by Sanatkumaara.

Sage Rishyasringa is also a son-in-law to King Dasharatha. Princess Shanta, in a distant relationship is a daughter to King Dasharatha in relation and the adopted daughter of Romapaada, the King of Anga. Thus Sumantra's saying son-in-law also means Dasharatha's son-in-law, besides Romapada's.

1.9.20

अथ हृष्टो दशरथः सुमंत्रं प्रत्यभाषत |
यथर्ऋष्यशृङ्गस्त्वानीतो विस्तरेण तथोच्यताम् ॥

Then King Dasharatha is delighted and in turn spoke to Sumantra "By what idea Rishyasringa is brought to Anga kingdom, that shall be said elaborately..."

atha hR^iSTaH dasharathaH = then, delighted, Dasharatha; sumantram prati abhaaSata = to Sumantra, in turn, spoke; yathaa R^iSyashR^i~NgaH aaniitaH = how, Rishyasringa, brought [to Anga Kingdom]; vistareNa tathaa ucyataam = shall be said elaborately.

इति वल्मीकिरामायणे आदिकाव्ये बालकाण्डे नवमः सर्गः

Sarga 10

1.10.1

सुमंत्रश्चोदितो राज्ञा प्रोवाचेदं वचस्तदा |
यथर्ऋष्यशृङ्गस्त्वानीतो येनोपायेन मंत्रिभिः
तन्मे निगदितं सर्वं शृणु मे मंत्रिभिः सह ॥

Sumantra thus motivated by King Dasharatha, said these words to king "Oh! King, how and with which idea Sage Rishyasringa is brought by the ministers of Romapada, all that will be spoken... that may please be listened from me along with ministers...

sumantraH choditaH raaj~~naa = Sumantra, motivated, by king; tadaa idam vachaH provaacha = then, this, word, said; yathaa R^iShyasR^i~~ngaH tu aaniitaH = as to how, Rishyasringa, is brought; yena upaayena mantribhiH = by which, idea, by ministers; shR^iNu me mantribhiH saha = all, listen, from me, with ministers; tat me nigaditam sarvam = that all spoken by me.

1.10.2

रोमपादमुवाचेदं सहामात्यः पुरोहितः |
उपायो निरपायोऽयमस्माभिरभिचिन्तितः ॥

"The ministers along with clergyman have spoken this way to King Romapaada, "this is a non-harmful plan, well thought over by us..."

saha amaatyaH purohitaH = along with ministers, clergyman; romapaadam uvaacha idam = said this to king Romapaada; upaayaH nirapaayaH ayam = this one is a non-harmful plan; asmaabhiH abhichintitaH = well thought over by us.

1.10.3

ऋष्यशृङ्गो वनचरस्तपःस्वाध्यायसंयुतः |
अनभिज्ञस्तु नारीणां विषयाणां सुखस्य च ॥

"Rishyasringa is a forest-dweller absorbed in ascesis and self-study of Vedic scriptures, and he is not aware of women, or of worldly-matters or of even worldly-pleasures...

R^iShyashR^ingaH vanacharaH = Rishyasringa, forest-dweller; tapaHsvaadhyaayasamyutaH = absorbed in ascesis and in Vedic reading; naariiNaam viSayaaNaam sukhasya cha = in women, of worldly-matters, of pleasure, also; anabhijnaH tu = not aware of.

1.10.4

इन्द्रियार्थैरभिमतैर्नरचित्तप्रमाथिभिः |
पुरमानाययिष्यामः क्षिप्रं चाध्यवसीयताम् ॥

"With much desired sense-pleasing objects that will be disquieting the minds of men, we wish bring him to the city... Let it be decided quickly...

narachittapramaathibhiH = disquieting men's mind; abhimataiH indriyaarthaiH = with much desired, sense pleasing objects; puram aanaayayiShyaamaH = to city, we wish to bring; kShipram ca adhyavasiiyataam = immediately, let be decided.

1.10.5

गणिकास्तत्र गच्छन्तु रूपवत्यः स्वलंकृताः |
प्रलोभ्य विविधोपायैरानेष्यन्तीह सत्कृताः ॥

"Beautiful and well decorated courtesans will go there to bring him hither by tempting with many a feint, and let the courtesans be given ample gifts...

ruupavatyaH svalankR^itaaH = beautiful ones, well decorated ones; gaN^ikaaH tatra gacChantu satkR^itaaH = courtesans, there, they go, amply gifted [by you]; pralobhya vividhopaayaiH = tempting, by many idea; iha aaneSyanti = bring him, hither.

1.10.6

श्रुत्वा तथेति राजा च प्रत्युवाच पुरोहितम् |
पुरोहितो मंत्रिणश्च तथा चक्रुश्च ते तदा ॥

"Hearing that the King replied the priest, "Let it be so..." and then the priests and ministers have carried out the plan that way...

shrutvaa tathaa iti = hearing, let it be, so; raajaa ca pratyuvaacha purohitam = king, also, replied, to priest; purohitaH = priests; te mantriNaH cha = those, ministers, also; tadaa chakruH tathaa = then, carried out, that way.

1.10.7

वारमुख्यास्तु तच्छ्रुत्वा वनं प्रविविशुर्महत् |
आश्रमस्याविदूरेऽस्मिन्यत्नं कुर्वन्ति दर्शने ॥ऋषेः पुत्रस्य धीरस्य नित्यमाश्रमवासिनः |

"On hearing that order of the king those best courtesans have entered that great forest, and they camped not very far from that hermitage, making all the trials for showing themselves off to a glance of that sage.

7, 8a. tat shrutvaa vaaramukhyaaH tu = hearing that, best courtesans; mahat vanam pravivishuH = entered great forests; aashramasya asmin aviduure = not very far from hermitage; darshane = to catch a glance [to show themselves to sage]; dhiirasya = of that highly intelligent sage; nityam aashramavaasinaH = always dwelling in hermitage; R^iSheH putrsya = Sage', son; yatnam kurvanti = trials, they made.

Any dictionary would give the meaning of courtesan as 'whore' or as 'court mistress'. But in Indian context, the courtesan is not to be taken in such a lowly way as just a prostitute or a whore. They belong to a caste/class of artists. Juxtaposed to the Four-Caste system there was a devadasi Temple Dancers system, which is the artist's class. On their receiving enough education and skills in the performing arts and as per their capabilities, they will be nominated as Court Dancers or Temple Dancers and the like. Ancients recognized sixty-four arts chatuSSaSThi-kalaa , which include right from music, dance, and drama, sculpture, painting etc., up to the art of thievery. Kings in their political or sovereign pursuits variedly used these Deva Daasis, the courtesans.

1.10.8

पितुः स नित्यसंतुष्टो नातिचक्राम चाश्रमात् ॥न तेन जन्मप्रभृति दृष्टपूर्वं तपस्विना |
स्त्री वा पुमान्वा यच्चान्यत्सत्त्वं नगरराष्ट्रजम् ॥

"Always satisfied is sage Rishyasringa to be in hermitage, thus he never stirred out of that hermitage, and thus he has not seen any female, or a male, or even any other objects of pleasure, either of city or of countryside from the time of birth onwards... [1-10-8b, 9]

8b, 9. nityasantuShTaH = always satisfied; saH = he Rishyasringa; pituH aashramaat = his father's, hermitage; na ati chakraama = not, out of way, stirred out; tapasvinaa = by hermit; tena janmaprabhR^iti = by him, birth onwards; strii vaa pumaan = female, or, male; nagararaaSTrajam = of city or of countryside; yat anyat = that which, any other; sattvam = being; na dR^iShTapuurvam = not seen earlier.

Rishyasringa is thus not aware of gender differentiation or exposed to any other object of pleasure, and thus his father conditioned him to achieve some supreme ritual ideal.

1.10.10

ततः कदाचित्तं देशमाजगाम यदृच्छया |
विभाण्डकसुतस्तत्र ताश्चापश्यद्वरांगनाः ॥

"Then at one time Rishyasringa casually arrived at that place, and has seen those comely females.

tataH kadaachit = then, at one time; vibhaaNDakasutaH = Vibhandaka's son Rishyasringa; yadR^icChayaa tam desham aajagaama = casually came to that place; tatra taaH varaanganaaH apashyat = there has seen them comely females.

1.10.11

ताश्चित्रवेषाः प्रमदा गायंत्यो मधुरस्वरम् |
ऋषिपुत्रमुपागम्य सर्वा वचनमब्रुवन् ॥

"They the lustful women are amazingly attired and singing melodious tunes, all of them neared the sage's son and spoke these words...

chitraveSaaH taaH pramadaaH = they, amazingly attired, lustful women; madhurasvaram gaayantyaH = singing with melodious tone; sarvaaH R^iSiputram upaagamya = all of them, nearing at Sage's son, ; vachanam abraviit = words, spoke.

1.10.12

कस्त्वं किं वर्तसे ब्रह्मन् ज्ञातुमिच्छामहे वयम् |
एकस्त्वं विजने घोरे वने चरसि शंस नः ॥

"Who you are? Why you move lonely in these deep and desolate forests, why you conduct yourself like this? Oh! Brahman, we are interested to know... please tell us..."

brahman = oh Brahman; tvam kaH = who, you are; ekaH vijane ghore vane = lonely, devoid of people [desolate,] in deep, forests; [kim] charasi = why you move; kim vartase = why, you conduct yourself; vayam j~natum icChaamahe = we are interested to know; shamsa naH = you move, tell us.

1.10.13

अदृष्टरूपास्तास्तेन काम्यरूपा वने स्त्रियः |
हार्दात्तस्य मतिर्जाता ह्याख्यातुं पितरं स्वकम् ॥

"Those women are in most desirable form and hitherto he has not seen such forms in that forest, hence a kind of friendship spouted, with which he is inclined to detail about his father...

kaamyaruupaaH taaH striyaH = those women are most desirable in form; tena vane = by him, in forest; adR^iSTaruupaaH = un seen are such forms; haardaat = [thereby a sort of friendship is peeping out,] friendlily; svakam pitaram hi aakhyaatum = to detail about his, father; tasya matiH jaataa = his, mind, born [he is inclined to.]

1.10.14

पिता विभाण्डकोऽस्माकं तस्याहं सुत औरसः |
ऋष्यशृङ्ग इति ख्यातं नामकर्म च मे भुवि ॥

"My father is Sage Vibhandaka and I am his true descent son. I am known as Rishyasringa, by my name and by an event on my birth, and thus renowned on earth..."

VibhandakaH asmaakam pitaa = Vibhandaka is our, father; aham tasya aurasaH sutaH = I am, his, true descent, son; me = mine; RiShyashringaH iti = Rishyashringa- thus; naamakarma = name [ used here to indicate his birth time even of horn on head]; bhuvi khyaatam = renowned on earth.

The birth-event associated with his name is that he is born with a horn on the crown of his head. Thus he is named as Rishyasringa, i.e., R^iSi= the Sage; sR^i~Nga= horn; a Sage with a horn, and this here he recalls his birth time event.

1.10.15

इहाश्रमपदोऽस्माकं समीपे शुभदर्शनाः |
करिष्ये वोऽत्र पूजां वै सर्वेषां विधिपूर्वकम् ॥

"Our hermitage is here only, oh, august ones, I wish to perform scripturally worship to you all verily there..." thus said the sage to the courtesans.

shubhadarshanaaH = oh august ones in appearance; asmaakam aashramapadaH iha samiipe = our, hermitage, is here only; atra vaH sarveSaam = there, to you, all; vidhipuurvakam puujaam kariSye = I wish to worship according to scriptures.

1.10.16

ऋषिपुत्रवचः श्रुत्वा सर्वासां मतिरास वै |
तदाश्रमपदं द्रष्टुं जग्मुः सर्वास्ततोऽङ्गनाः ॥

"On hearing the words of sage's son, all those courtesans are verily inclined to see the threshold of that hermitage, then all the women went to hermitage.

R^iShiputravachaH shrutvaa = Sage's son's words, on hearing; sarvaasaam = to all of them [courtesans]; tat aashramapadam draSTum = to see that hermitage's threshold; matiH aasa vai = inclination, having got, verily; tataH sarvaaH anganaaH jagmuH = thereby, all, women went.

1.10.17

गतानां तु ततः पूजां ऋषिपुत्रश्चकार ह |
इदमर्घ्यमिदं पाद्यमिदं मूलं फलं च नः ॥

"On going there, then the Sage's son performed worship saying "Here is our hand-wash, here is our feet-wash, here are our tuber fruits, here are the juicy fruits of ours... "

tataH R^iShiputraH = then, sage's son; gataanaam tu = then, on going there; puujaam chakaara ha = sage's son has performed worship verily; idam naH arghyam = here is, our, hand-wash; idam naH paadyam = here is, our, foot-wash; idam naH muulam = this is, our, tuber fruits; phalam cha naH = juicy fruits, also, of ours.

This portrays the exclusion of the sage's son from the rest of the world by his father. He worshipped the courtesans, as he would worship some super-natural deities by saying the above words, which will usually be used in ritual worship of Hindu deities. He being a fruitarian has offered the courtesans the tuber fruits like sweet potatoes etc., which are ridiculous to urbanites, that too to the pleasure-taking courtesans.

1.10.18

प्रतिगृह्य तु तां पूजां सर्वा एव समुत्सुकाः |
ऋषेर्भीताश्च शीघ्रं तु गमनाय मतिं दधुः ॥

"All of them have received that kind of worship much enthusiastically, but dread at the arrival of the sage Vibhandaka, they quickly made-up their mind to make away from there.

taaH sarvaaH samutsukaaH taam puujaam pratigR^ihya = they all having received that worship enthusiastically; R^iSheH bhiitaaH ca = dread by Sage[Vibhandaka], also; shiighram gamanaaya eva matim dadhuH = quickly made-up in mind to make away that way.

1.10.19

अस्माकमपि मुख्यानि फलानीमानि वै द्विज |
गृहाण विप्र भद्रं ते भक्षयस्व च मा चिरम् ॥

" 'Take these important fruits of ours, oh, Brahman, you be safe, oh, holy one... eat them before long....' Said courtesans to Rishyasringa.]

dvija = oh Brahman; asmaakam mukhyaani imaani phalaani api = these are important fruits of ours ,indeed; gR^ihaaNa = take them; vipra = oh holy One; bhadram te = safe be you; bhakShayasva = eat them; chiram = long after; maa = not.

1.10.20

ततस्तास्तं समालिंग्य सर्वा हर्षसमन्विताः |
मोदकान्प्रददुस्तस्मै भक्ष्यांश्च विविधान् शुभान् ॥

"Then all of the courtesans have embraced him and all of them with a kind of mirthfulness in the offing, presented sweet-balls and other varieties of best sweetmeats to him.

tataH taaH sarvaaH tam samaaliN^gya = then, they, all, on embracing him; harSasamanvitaaH = having with mirthfulness; modakaan = sweet-balls [laddu-s]; bhakSyaan cha = other sweetmeats, also; vividhaan shubhaan = in variety, of best ones; pradaduH tasmai = well presented, to him.

1.10.21

तानि चास्वाद्य तेजस्वी फलानीति स्म मन्यते |
अनास्वादितपूर्वाणि वने नित्यनिवासिनाम् ॥

"Having relished the sweets, that resplendent sage supposed them to be fruits only, for he did not taste sweets earlier, as he is always forest-bound.

tejasvii vane nityanivaasinaam = self-luminous one, always dwelling in forests [therefore]; anaasvaaditapuurvaaNi = not tasted earlier; taani aasvaadya = them [sweets,] relishing; phalaani iti sma manyate = resplendent one, supposed them to be fruits only.

1.10.22

आपृच्छ्य च तदा विप्रं व्रतचर्यां निवेद्य च |
गच्छन्ति स्मापदेशात्ताः भीतास्तस्य पितुः स्त्रियः ॥

"Taking leave of the Sage Rishyasringa on pretence that they also have to perform devotional duties, they the courtesans departed from there on the pretext of their daily worship, while they actually feared for the arrival of Rishyasringa's father who may hurl curses on his arrival...

tadaa taaH striyaH = then, those, women; vipram aapR^icChya = with Brahman, on asking [for leave]; vratacharyaam nivedya cha = on informing devotional duties; bhiitaaH tasya pituH = fearing, his, father; apadeshaat = on pretence of [their daily worships]; gacChanti sma = they went away.

1.10.23

गतासु तासु सर्वासु काश्यपस्यात्मजो द्विजः |
अस्वस्थहृदयश्चासीद् दुःखाच्च परिवर्तते ॥

"After the departure of all them the courtesans, that Brahman Rishyasringa, the grandson of Sage Kaashyapa, is disturbed at heart and even behaved sadly...

taasu sarvaasu gataasu = departure of all of them; kaashyapasya aatmajaH dvijaH = of Sage Kashyapa's, descendent [grandson,] Brahman; asvasthahR^idayaH cha aasiit = became disturbed at heart, also; duHkhaat cha parivartate = he behaved in sadness, even.

1.10.24

ततोऽपरेद्युस्तं देशमाजगाम स वीर्यवान् |
विभाण्डकसुतः श्रीमान्मनसा चिन्तयन्मुहुः ॥मनोज्ञा यत्र ता दृष्टा वारमुख्याः स्वलंकृताः |

"Then on the next day Rishyasringa, son of Vibhandaka and the prosperous sage with ascetic power has arrived at that place where he saw well-decorated and delightful courtesans recollecting in mind repetitively about them alone. [1-10-24, 25a]

24, 25a. tataH = then; viiryavaan = sage with ascetic power; saH apare dyuH = he, on next day; vibhaaNDakasutaH = Vibhaandaka's son; shriimaan = prosperous one; manasaa vichintayan muhuH = in mind, recollecting, repetitively manoj~naaH = delightful ones [women]; vaaramukhyaaH = courtesans; svalaMkR^itaaH = well decorated ones; yatra taaH dR^iShTaaH = where, they, were seen; tam desham aajagaama = arrived at that place.

1.10.25

दृष्टैव च ततो विप्रमायान्तं हृष्टमानसाः ॥उपसृत्य ततः सर्वास्तास्तमूचुरिदं वचः |
एह्याश्रमपदं सौम्य ह्यस्माकमिति चाब्रुवन् ॥

" Then on seeing the arrival of that Brahman, the courtesans felt happy at heart, and all of those courtesans on surrounding him said, "oh, gentle one, welcome to the threshold of our hermitage... [1-10-25b, 26]

25b, 26. tataH vipram dR^iSTvaa eva aayaantam = then, on seeing the arrival of that brahman; hR^iShTamaanasaaH = with happiness at heart; taaH sarvaaH tataH upasR^itya = they, all, then, on surrounding him; tam uuchuH idam vachaH = said these words to him; soumya = oh gentle one; asmaakam aashramapadam = towards our, hermitage's threshold; ehi = please come; iti cha = thus, also; abruvan = they have said.

1.10.27

चित्राण्यत्र बहूनि स्युर्मूलानि च फलनि च |
तत्राप्येष विशेषेण विधिर्हि भविता ध्रुवम् ॥

"There are excellent tuber fruits and fruits and there will be a very distinctive hospitality... definitely indeed..." So said the courtesans.

atra chitraaNi bahuuni muulaani ca phalaani syuH = there, excellent, tubers, fruits, also, are there; tatra eSaH visheSeNa api = there, this very distinctive way; vidhiH bhavitaa = manner [hospitality,] will be there; dhruvam hi = definitely, indeed.

1.10.28

श्रुत्वा तु वचनं तासां सर्वासां हृदयङ्गमम् |
गमनाय मतिं चक्रे तं च निन्युस्तदा स्त्रियः ॥

"On hearing the heart-pleasing words of all those courtesans, Rishyasringa made up his mind to go over there, and then those women took him away [to their place in Anga Kingdom.]

taasaam sarvaasaam = all of their; hR^idaya~ngamam = heart pleasing; vachanam shrutvaa = words, on hearing; gamanaaya matim chakre = made up his mind to go there; tadaa striyaH tam ninyuH = then, those women took away him.

1.10.29

तत्र चानीयमाने तु विप्रे तस्मिन्महात्मनि |
ववर्ष सहसा देवो जगत्प्रह्लादयंस्तदा ॥

"While that great soul ad Brahman Rishyasringa while being brought into Anga Kingdom, then the Rain-god quickly showered rain in Anga kingdom to the delight of the world.

mahaatmani tasmin vipre = great-soul, that, Brahman; aaniiyamane tu = while being brought; tadaa devaH jagat prahlaadayan = then god [Rain-god,] to gladden world; sahasaa tatra vavarSha = quickly, in there [in Anga kingdom], showered rain.

1.10.30

वर्षेणैवागतं विप्रं विषयं स्वं नराधिपः |
प्रत्युद्गम्य मुनिं प्रह्वः शिरसा च महीं गतः ॥अर्घ्यं च प्रददौ तस्मै न्यायतः सुसमाहितः |
वव्रे प्रसादं विप्रेन्द्रान्मा विप्रं मन्युराविशेत् ॥

"The king Romapada personally proceeded towards that Brahman Rishyasring who is now entering Anga kingdom along with rains, made prostratiion before him, offered water customarily with dedication, and then the king Romapada besought beneficence of the best sage Rishyasringa to save him and his kingdom from the fury of his father Sage Vibhandaka, if sage Vibhandaka were to know about this pursuit of bringing Rishyasringa to Anga country, at a later time ...

30, 31. naraadhipaH = king[Romapaada]; varSeNa eva = with specialty [of rain showers]; svam viShayam aagatam = arrived into his own country; vipram munim = to Brahman, saint; prati udgamya = gone towards [welcomingly]; prahvaH = bowed his head; shirasaa mahiim gataH = touched head to ground; susamaahitaH = self-composedly; tasmai = to him; nyaayataH arghyam pradadau = as a rule, offered water; viprendraat = from best sage [ Vibhandaka]; prasaadam vavre = boon [indemnity,] sought; vipram manyuH maa aavishet = let that Brahman be possessed by anger.

The salutation in prostration on the ground is usually performed before Gods or Deities, in reverence. It is called saaSTaanga-praNaamam = sa aSTa anga praNaamam , i.e., saluting with eight body parts touching the ground, indicating his absolute surrender to the worshipped.

1.10.32

अन्तःपुरं प्रविश्यास्मै कन्यां दत्त्वा यथाविधि |
शांतां शान्तेन मनसा राजा हर्षमवाप सः ॥

"On entering the palace princess Shanta is given to Rishyasringa in customary marriage, and then that King Romapada obtained rejoice with a peaceful mind.

saH raajaa = he that king; antaHpuram pravishya = on entering palace [or inside city]; kanyaam shantaam asmai yathaavidhi datvaa = on giving bride Shanta customarily to him; shaantena manasaa harSam avaapa = he obtained rejoice with peaceful mind.

1.10.33

एवं स न्यवसत्तत्र सर्वकामैः सुपूजितः |
ऋष्यशृङ्गो महातेजाः शन्तया सह भार्यया ॥

" Thus that great fulgent Rishyasringa lived in Anga kingdom along with his wife Shanta, and with all his desires fulfilled and also well worshipped" [Thus Sumantra said the legend of Rishyasringa to King Dasharatha.]

evam = this way; saH R^iSyashR^iNgaH mahaatejaaH = he, Rishyasringa, greatly fulgent sage; shantayaa saha bhaaryayaa = along with his wife Shanta; sarvakaamaiH supuujitaH = well worshipped [fulfilled] with all desires; tatra nyavasat = there, he lived.

इति वाल्मीकिरामायणे अदिकाव्ये बालकाण्डे दशमः सर्गः

Sarga 11

1.11.1

भूय एव हि राजेन्द्र शृणु मे वचनं हितम् |
यथा स देवप्रवरः कथयामेवमब्रवीत् ॥

Minister Sumantra continued, "oh, the great king, I will further narrate all that has been said by Sanat Kumara, the best one among all deities, kindly listen to these favourable words." [1-11-1.]

raajendra = oh king of kings; saH devapravaraH = he, that best one among deities [Sage Sanat Kumara]; yathaa = as to how; kathaayaam = in narration; abraviit = has said; evam = that way; me vachanam = my words; hitam = favourable; bhuyaH eva hi = again, thus, only; shruNu = listen.

Sage Sanat Kumara belongs to the bygone era of Ikshvaku dynasty. Please refer to the account regarding the era-system of ancient India at endnote.

1.11.2

इक्ष्वाकूणां कुले जातो भविष्यति सुधार्मिकः |
नाम्ना दशरथो राजा श्रीमान्सत्यप्रतिश्रवः ॥

"A king named Dasharatha will be born into Ikshwaku dynasty who will be very virtuous, resplendent and truthful one to his vow." [Said Sanat Kumara, the Sage.]

shriimaan = resplendent one; satyapratishravaH = truthful to his vow; naamnaa = by his name; dasharathaH naama = named Dasaratha; sudhaarmikaH = very virtuous one; ikShwaakuuNaam = in Ikshwaku; kule jaataH [bhaviSyati] = dynasty, born in; [he will be].

1.11.3

अङ्गराजेन सख्यं च तस्य राज्ञो भविष्यति |
कन्या चास्य महाभागा शांता नाम भविष्यति ॥

"King Dasharatha will befriend the king of Anga and the king of Anga will beget a fortunate girl named Shanta.

tasya raaj~naH = to that, king [to Dasharatha]; angaraajena = with king of Anga; sakhyam bhaviSyati = friendship, will happen; asya = his [for king of Anga]; mahaabhaagaa = fortunate woman; shaantaa; naama kanyaa bhaviSyati = named, daughter, will be there.

Shanta is said to be the daughter of Dasharatha and given to Romapada in adoption, and Rishyasringa marries her alone. This is what Sumantra says to Dasharatha at 1-9-19.

1.11.4

पुत्रस्तु सोऽङ्गराजस्य रोमपाद इति श्रुतः |
तं स राजा दशरथो गमिष्यति महायशाः ॥

The son of the king of Anga, the earlier king of Anga kingdom, will be known as Romapada, or also know as Chitraratha, and the highly renowned king Dasharatha approaches Romapada.

saH putraH tu angaraajasya = son of king of Anga; romapaadaH iti shrutaH = thus heard as Romapada; mahaayashaaH raajaa dasharathaH = well renowned, king, Dasharatha; tam = to him [to Romapada]; gamiSyati = will approach.

1.11.5

अनपत्योऽस्मि धर्मात्मन् शांताभर्ता मम क्रतुम् |
आहरेत त्वयाज्ञप्तः संतानार्थं कुलस्य च ॥

Then king Dasharatha says to king of Anga "oh, righteous one, I am childless and hence I intend to perform a Vedic ritual. Let the husband of your daughter Shanta, Sage Rishyasringa, preside over that Vedic ritual at you behest, for the sake of progeny in my dynasty.

dharmaatman = oh virtuous-soul; anapatyaH asmi = childless, I am; shaantaabhartaa tvayaa aaj~naptaH = instructed by you, the husband of Shanta; mama kulasya santaanaartham = for the sake of progeny of my dynasty; kratum aahareta = Vedic ritual, will preside over.

1.11.6

श्रुत्वा राज्ञोऽथ तद्वाक्यं मनसा स विचिंत्य च |
प्रदास्यते पुत्रवन्तं शांताभर्तारमात्मवान् ॥

"On hearing those words of king Dasharatha that benevolent soul Romapada, the king of Anga, considers heartily and agrees to send the one who endows progeny by rituals, namely Sage Rishyasringa his son-in-law.

aatmavaan = benevolent soul - Romapada; raaj~naH tat vaakyam shrutvaa = king's[Dasharatha's], on hearing that word; manasaa vichintya = considered at heart; atha = then; putravantam = one who has son / or, one who endows sons; shaantaabhartaaram = Shanta's husband; pradaasyate = will give - agrees.

The words pradaasyate putravantam are read in some translations as 'Rishyasringa who already has a son...' while others read it as 'a sage who endows progeny by putrakameSTi ritual...' But in Maha Bharata father Vibhandaka says to Rishyasringa to comeback after begetting a son, which Rishyasringa did not concede. So taking this some say Rishyasringa has a son. But it is generally accepted that putravantam as aahitaagni, Vedic ritualist of eminence, according to: jaataputraH kR^ishNakesho agniin adhiita... according to shruti scripture.

1.11.7

प्रतिगृह्य च तं विप्रं स राजा विगतज्वरः |
आहरिष्यति तं यज्ञं प्रहृष्टेनान्तरात्मना ॥

"On receiving that Brahman, Sage Rishyasringa, at the behest of his father-in-law, that king Dasharatha gets rid of his febrile condition and will accomplish that Vedic ritual, feeling very felicitous in the depths of his heart.

saH raajaa = he, that king [Dasharatha]; pratigR^ihya tam vipram = on receiving, him, Brahman [Rishyasringa]; vigatajwaraH = rid of fever - uneasiness; prahR^iSTena antaraatmanaa = very felicitousness, in depths of heart; tam yaj~nam = that, Vedic ritual; aahariSyati = will accomplish.

1.11.8

तं च राजा दशरथो यष्टुकामः कृतांजलिः |
ऋष्यशृङ्गं द्विजश्रेष्ठं वरयिष्यति धर्मवित् ॥यज्ञार्थं प्रसवार्थं च स्वर्गार्थं च नरेश्वरः |
लभते च स तं कामं द्विजमुख्याद्विशांपतिः ॥

"That king, the desirer of performing vedic ritual, the knower of virtue and the lord of people, namely Dasharatha will be requesting that best Brahman Rishyasringa with his palms adjoined in supplication for the conduct of ritual, for progeny and even for his heavenly abodes, and that king of all the quarters of earth will accomplish those desires from that eminent Brahman Rishyasringa.

8,9. raajaa = that king; yaSTukaamaH = desiring to permorm vedic ritual; dharamavit = knower of virtue; nareshwaraH = peoples' lord; dasharathaH = king Dasharatha; kR^itaanjaliH = with adjoined-palms; dwijashreSTam = the best Brahman - Rishyasringa; yajnaartham = intending for ritual; prasavaartham cha = intending also for progeny; svargaartham cha = for heavenly abodes, also; varayiShyati = he is inclined to request; saH vishaampatiH = he that, to [all the] quarters of earth, king of - king [Dasharatha]; dvijamukhyaat = by eminent Brahman; labhate tam kaamam cha = accomplishes, those, desires, also.

Heavenly abodes are dependent on begetting sons: aputrasya gatirnaasti svargo naiva ca naiva ca There is no way out [in other worlds] for those without sons... shruti scripture. Hence the request of Dasharatha is that way.

1.11.10

पुत्राश्चास्य भविष्यन्ति चत्वारोऽमितविक्रमाः |
वंशप्रतिष्ठानकराः सर्वभूतेषु विश्रुताः ॥

"There will be four sons to king Dasharatha that abound with valour, enrich dynasty's reputation and they will be renowned among all beings." Thus said Sage Sanat Kumara to other sages.

putraaH cha asya bhaviSyanti = sons, also, to him [Dasharatha,] will be; chatvaaraH amitavikramaaH = four [in all,] abounding in valour; vamshapratiShThaanakaraaH = enriching dynasty's reputation; sarvabhuuteSu vishrutaaH = renowned among all beings.

'Sons and Paradise are intimately connected in Indian belief. A man desires above every thing to have a son to perpetuate his race, and to assist with sacrifices and funeral rites to make him worthy to obtain a lofty seat in heaven or to preserve that which he has already obtained.' Gorresio via Ralph T. H. Griffith [1870-1874].

1.11.11

एवं स देवप्रवरः पूर्वं कथितवान्कथाम् |
सनत्कुमारो भगवान्पुरा देवयुगे प्रभुः ॥

"This way he that ancient and godly Sage Sanatkumaara, who is also Brahma's brain-child like Narada, said this legend in earlier Divine Era, called krita yuga..." thus Sumantra continued his narration to Dasharatha.

devapravaraH = the best god; bhagavaan = one who is effectual; prabhuH = the godly one; saH sanatkumaaraH = he, that Sage Sanatkumaara; puraa devayuge kathaam kathitavaan = earlier, in previous, Divine Era, [krita yuga,] narration, he narrated.

Please refer endnote for yuga / era classification.

1.11.12

स त्वं पुरुषशार्दूल तमानय सुसत्कृतम् |
स्वयमेव महाराज गत्वा सबलवाहनः ॥

" Oh, great king the tigerly-man, he that Sage Rishyasringa be led here on your proceeding in person with staff and transport and on adoring him well personally." Thus Sumantra concluded his narration.

puruSashaarduula = tigerly man; mahaaraaja = oh great king; saH tvam = such as, you are; sabalavaahanaH svayam eva gatvaa = on proceeding in person with staff, transport, only; tam aanaya susatkR^itam = he be brought, well adored.

1.11.13

सुमंत्रस्य वचः श्रुत्वा हृष्टो दशरथोऽभवत् |
अनुमान्य वसिष्ठं च सूतवाक्यं निशम्य च ॥सान्तःपुरः सहामात्यः प्रययौ यत्र स द्विजः |

On hearing the word of advise from charioteer, Dasharatha became gladsome and made Sumantra to reiterate to that sage also, for his approval, then Dasharatha travelled to the place where that Brahman Rishyasringa is, along with the inmates of palace-chambers and ministers too. [1-11-13, 14a]

13, 14a. sumantrasya vachaH shrutvaa = on hearing Sumantra's words [of advise]; dasharathaH hR^iSTaH abhavat = Dasharatha, became gladsome; suutavaakyam = charioteer's words; vasiSTham = to Vashishta; nishamya ca = on getting those words listened by Vashishta from Sumantra - on reporting, also; anumaanya ca = making [Vashishta ] agreeable [to the words of Sumantra,] even; saantaHpuraH = with inmates of palace chambers; saha amaatyaH = with, ministers; prayayau yatra saH dvijaH = travelled to, where, that, Brahman is there.

While the chief priest Vashishta is officiator of all rituals no king can invite another priest to perform something without the consent of the officiating priest. Hence the consent of Vasishta is obtained, after asking Sumantra to reiterate what all was said, to sage Vashishta also. anena praaciina R^itvigabhyanuj~nayaa naiva anyaaaneyaH -- dharmaakuutam

1.11.14

वनानि सरितश्चैव व्यतिक्रम्य शनैः शनैः ॥अभिचक्राम तं देशं यत्र वै मुनिपुंगवः |

On crossing over the rivers and forests slowly and steadily Dasharatha entered that kingdom where that eminent Brahman is there. [1-11-14b, 15a]

14b, 15a. shanaiH shanaiH = slowly, slowly; vanaani saritaH cha eva = forests, rivers, also, thus; vyatikramya = crossing over; yatra vai munipu~ngavaH = where, that, eminent Brahman is; tam desham = in that, kingdom; abhicakraama= entered.

1.11.15

आसाद्य तं द्विजश्रेष्ठं रोमपादसमीपगम् ॥ऋषिपुत्रं ददर्शाथो दीप्यमानमिवानलम् |

Then Dasharatha saw that best Brahman who he is nearby king Romapada, and who is resplendent like ritual fire. [1-11-15b, 16a]

15b, 16a. atha = then; romapadasamiipagam = one who is nearby Romapada; diipyamaanam iva analam = resplendent, like, ritual fire; dvijashreSTham = the best Brahman; tam aasaadya = drew nigh of; dadarsha = he saw.

1.11.16

ततो राजा यथायोग्यं पूजां चक्रे विशेषतः ॥सखित्वात्तस्य वै राज्ञः प्रहृष्टेनान्तरात्मना |

Then king Romapada gladdened at heart of hearts paid excellent respects to king Dasharatha procedurally and in view of their friendship.[1-11-16b, 17a]

16b, 17a. tataH raajaa = then, the king [here Romapada]; prahR^isTena = very gladdened; antaraatmanaa = with inner self; yathaayogyam = as befitting; sakhitwaat = in view of friendship; visheShataH = in an excelling manner; tasya raaj~naH vai = to that, king [Dasharatha,] indeed; puujaam cakre = respects, he paid.

1.11.17

रोमपादेन चाख्यातमृषिपुत्राय धीमते ॥सख्यं संबन्धकं चैव तदा तं प्रत्यपूजयत् |

Then Romapada informed the wise sage Rishyasringa about the friendship and relation with Dasharatha, and then that sage worshipped king Dasharatha in his return. [1-11-17b, 18a]

17b, 18a. romapaadena = by Romapada; sakhyam saMbandhakam ca eva = friendship, relation, also thus; dhiimate R^iSiputraaya aakhyaatam = informed to the wise one, sage's son Rishyasringa, ; tadaa tam pratyapuujayat = then, him[Rishyasringa], in return adored [ Dasharatha.]

1.11.18

एवं सुसत्कृतस्तेन सहोषित्वा नरर्षभः ॥सप्ताष्टदिवसान् राजा राजानमिदमब्रवीत् |

Thus well received by king Romapada, king Dasharatha spent seven to eight days with him, and then spoke this to king Romapada. [1-11-18b, 19a]

18b, 19a. evam = that way; susatkritaH = well received; nararSabhaH raajaa = sacred bull like man, king - Dasharatha; tena saha = with him; saptaaSTadivasaan = seven eight days; uShitwaa = having spent time; raajaanam = to king Romapada; idam = this; abraviit = spoken.

1.11.19

शांता तव सुता राजन् सह भर्त्रा विशांपते ॥मदीयं नगरं यातु कार्यं हि महदुद्यतम् |

"Oh, lord of subjects, your daughter Princess Shanta may go over my city Ayodhya along with her husband Rishyasringa, as oh, king, I am contemplating to perform a great Vedic ritual, indeed." So said Dasharatha to Romapada. [1-11-19b, 20a]

19b, 20a. vishaampate = oh lord of subjects; tava sutaa = your, daughter; shaantaa = Princess Shanta; saha bhartraa = along with, her husband; madiiyam nagaram yaatu = she may go over my city; raajan = oh king; mahat kaaryam udyatam hi = a great, deed - the ritual, is contemplated by me, indeed.

1.11.20

तथेति राजा संश्रुत्य गमनं तस्य धीमतः ॥उवाच वचनं विप्रं गच्छ त्वं सह भार्यया |

"So it shall be" said king Romapada agreeing to their travel with king Dasharatha, and addressed these words to that Brahman sage and his son-in-law, Sage Rishyasringa "You may proceed along with your wife." [1-11-20b, 21a]

20b, 21a. raajaa = the king; tathaa iti = so it be; dhiimataH tasya gamanam = travel of that intellectual one, his - Rishyasringa's ; samshrutya = agreeing; twam bhaaryayaa saha gacCha = = you shall proceed along with your wife; [iti = thus]; vipram = to the Brahman; vachanam = the words; uvaacha = addressed.

Here Ralph T. H. Griffith's translation [1870-1874] has that Shanta is the daughter of Dasharatha: 'This king,' he said, 'from days of old / A well beloved friend I hold. / To me this pearl of dames he gave / From childless woe mine age to save, / The daughter whom he loved so much, / Moved by compassion's gentle touch. / In him thy S'anta's father see: / As I am even so is he...

1.11.21

ऋषिपुत्रः प्रतिश्रुत्य तथेत्याह नृपं तदा ॥स नृपेणाभ्यनुज्ञातः प्रययौ सह भार्यया |

Then Rishyasringa agreed and replied to the king Romapada "So it will be done" and then having been permitted by the king he set forth along with his wife. [1-11-21b, 22a]

21b, 22a. tadaa = then; R^iShiputraH = Sage's son - Rishyasringa; pratishrutya = replied - agreeing; tathaa iti aaha = 'like, that only', said; nR^ipam = to the king; saH = he; nR^ipeNa = by the king; abhyanujnaataH = permitted; saha bhaaryayaa = along with his wife; prayayau = set-forth.

1.11.22

तावन्योन्यांजलिं कृत्वा स्नेहात्संश्लिष्य चोरसा ॥ननंदतुर्दशरथो रोमपादश्च वीर्यवान् |

Those valiant kings greeted each other with thanksgiving palm-fold, and in friendship they embraced each other and gladdened. [1-11-22b, 23a]

22b, 23a. tau viiryavaan = those two - Dasharatha and Romapada, valiant kings; anyonyaanjalim = with thanksgiving palm-fold; kritwaa = having performed; snehaat = by friendship; urasaa = with their bosoms; samshliShya cha = embraced, also; nanandatuH = gladdened.

1.11.23

ततः सुहृदमापृच्छ्य प्रस्थितो रघुनन्दनः ॥पौरेभ्यः प्रेषयामास दूतान्वै शीघ्रगामिनः |

Then king Dasharatha who set forth to Ayodhya bade farewell to his friend king Romapada, and he firstly sent quick-footed messengers to Ayodhya to inform his citizens about his arrival along with Sage Rishyasringa. [1-11-23b, 24a]

23b, 24a. tataH = then; raghunandanaH = Ragu's descendent - Dasharatha; suhR^idam = good-hearted one, the friend; aapricChya = having asked - bid farewell; prasthitaH = set-forth; shiighragaaminaH duutaan = quick stepped ones, messengers; paurebhyaH = to citizens [of Ayodhya]; preSayaamaasa = started to send.

1.11.24

क्रियतां नगरं सर्वं क्षिप्रमेव स्वलंकृतम् ॥धूपितं सिक्तसम्मृष्टं पताकाभिरलंकृतम् |

"Let the entire city of Ayodhya be well decorated very quickly, let her streets be sprinkled with water and then swept, let the flags of welcome be hoisted.." Thus, king Dasharatha ordered messengers that are sent beforehand. [1-11-24b, 25a]

24b, 25a. sarvam nagaram = entire, city Ayodhya; kShipram eva = very quickly, thus; swalankR^itam = well decorated; dhuupitam = well incensed; siktasammR^iSTam = [streets be] water sprinkled well, and then swept; pataakaabhiH = with flags of welcome; alankR^itam = be decorated, hoisted; kriyataam = shall be done.

1.11.25

ततः प्रहृष्टाः पौरास्ते श्रुत्वा राजानमागतम् ॥तथा प्रचक्रुस्तत्सर्वं राज्ञा यत्प्रेषितं तदा |

Then on hearing the arrival of their king all the citizens felt very happy and readily performed all those works exactly as ordered by their king. [1-11-25b, 26a]

25b, 26a. tataH = then; raajaanam aagatam = arrival of kings; shrutwaa = on hearing; te pouraaH = those, citizens; prahR^iSTaaH = felt very happy; raajnaa = by the king; yat yathaa preSitam = which, in which way, ordered; tat sarvam = that, all; tathaa = that way; prachakru = readily performed.

1.11.26

ततः स्वलंकृतं राजा नगरं प्रविवेश ह ॥शङ्खदुन्दुभिनिर्घोषैः पुरस्कृत्य द्विजर्षभम् |

Then king Dasharatha keeping Rishyasringa before him entered the well-decorated city Ayodhya amidst the full sounding of conch shells and drumbeats. [1-11-26b, 27a]

26b, 27a. tataH = then; raajaa = king Dasharatha; dwijarSabham = Sacred Bull like Brahman - Rishyasringa; puraskritya = keeping before him; swalankR^itam nagaram = well-decorated, city; shankhadundubhinirghoShaiH = full sounding of conch-shells and drumbeats; pravivesha ha = entered, verily.

1.11.27

ततः प्रमुदिताः सर्वे दृष्ट्वा तं नागरा द्विजम् ॥प्रवेश्यमानं सत्कृत्य नरेन्द्रेणेन्द्रकर्मणा |
यथा दिवि सुरेन्द्रेण सहस्राक्षेण काश्यपम् ॥

Then all the citizens are very happy on seeing that Brahman, Sage Rishyasringa, who is well honoured and being entered into the city by their king Dasharatha, as has been done once by Indra when he entered sage Kashyapa's son Vamana, the dwarfish boy and the incarnation of Vishnu, into heavens, and thus those citizens felt that their human lord Dasharatha vies with divine lord Indra. [1-11-27b, 28]

27b, 28. tataH sarve naagaraaH = then, all, citizens; indrakarmaNaa = one who has exploits like that of Indra; narendreNa = by people's, lord Dasharatha; satkritya praveshyamaanam = well honoured, and being entered; yathaa = as with; kaashyapam = sage Kashyapa's son, namely Vamana, the dwarf boy incarnation of Vishnu; sahasraakSheNa surendreNa = by thousand eyed, lord of gods, namely Indra; divi = in heaven [while entered]; tam dvijam = him, at that Brahman; dR^iSTvaa pramuditaaH = highly gladdened on seeing.

The simile of Indra to king Dasharatha is in two ways. Dasharatha ruled kingdom like Indra who rules Heavens. The word Indra karmaNa also refers to the deeds of Dasharatha, in helping the gods' forces combating the demonic forces. Thus the deeds performed by Dasharatha are like those of Indra's. Here Dasharatha is bringing Sage Rishyasringa to Ayodhya. Earlier Indra led Vamana, the dwarf-boy to heavens. Vamana is the incarnation of Vishnu in early ages and after Vamana suppressed Bali, the Emperor to netherworlds, Indra took Vamana to heavens. Thus Dasharatha is like Indra on earth, both by his virtue and deed. Incidentally, Vamana i.e., Vishnu, is the son-incarnate to Sage Kaashyapa, while sage Rishyasringa is the grandson of the same Kaashyapa. Thus Sage Kaashyapa is instrumental to these two incarnations. Through the divine grace of Sage Rishyasringa, the same Vishnu is going to take birth as Rama, while Sage Kashyapa is a grandparent of Rama in this era, and while he alone was Vishnu's father when Vishnu incarnated as Dwarf boy Vamana.

1.11.29

अन्तःपुरं प्रवेश्यैनं पूजां कृत्वा च शास्त्रतः |
कृतकृत्यं तदात्मानं मेने तस्योपवाहनात् ॥

Dasharatha entered the sage into the palace chambers and worshipped him there as ordained in the scriptures, and in bringing the Sage here into his country, king Dasharatha believed that his desired is fulfilled.

enam = him; antaHpuram = palace-chambers; praveshya = having entered; shaastrataH = as per scriptures; puujaam cha = worshipped, too; tadaa = then; tasya = his [for Rishyasringa]; upavaahanat = by bringing here; aatmaanam = for himself; kR^itakrityam = one with his desire fulfilled; mene = beleived.

1.11.30

अन्तःपुरस्त्रियः सर्वाः शांतां दृष्ट्वा तथागताम् |
सह भर्त्रा विशालाक्षीं प्रीत्यानंदमुपागमन् ॥

On seeing her, the broad-eyed Shanta, who came there along with her husband all the ladies of palace derived happiness for the homecoming of their own daughter, as it were.

antaHpurastriyaH sarvaaH = palace ladies, all of them; tathaa = thus; bhartraa saha aagataam = one who arrived along with her husband; vishaalaakShiim = broad-eyed lady; shaantaam = at Shanta; driSTwaa = on seeing; priityaa = with affection; aanandam = happiness; upaagaman = they derived.

1.11.31

पूज्यमाना तु ताभिः सा राज्ञा चैव विशेषतः |
उवास तत्र सुखिता कञ्चित्कालं सहर्त्विजा ॥

Shanta thus being admired by all of them, and in an exceptional manner by Dasharatha, comfortably resided there along with her husband, the Vedic scholar Rishyasringa.

saa = she, Shanta; taabhiH = by them; [by far] visheShataH = in an exceptional manner; raaj~naa cha eva = by king, also, thus; puujyamaanaa = while being admired; sukhitaa = comfortably; R^itwijaa saha = along with that Vedic scholar - her husband; kamchit kaalam = for some time; tatra = there; uvaasa = resided.

The Riwik is not just a reciter of Veda-s but more a director or conductor of whole orchestration of the Vedic ritual, which involves lots of rules, in reciting hymns, in performing deeds and all in their exactness. The whole lots of works that need be performed have the order of precedence like prime, auxiliary or adjunctive in their ordinance. A Ritwik is the elated scholar who keeps track of these activities while other scholars recite hymns as directed by these Ritwik-s. Hence, Ritwik-hood is the highest.

One cycle of the above four eras is called one mahaa yuga and seventy-one [71] of such of the Fourfold Eras mahaa yugaa-s will become one manvantara, Manu-Epoch, the time scale attributed to one Manu, the Supreme Ruler of Mankind. There are total fourteen such Manu-epochs and six of them over in the present manvantara , the time-scale.

The completed Manu cycles are 1.] svayambhu manu , 2.] svaarochiSa manu , 3.] auttami manu , 4.] taamasa manu , 5.] raivata manu , 6.] chaaksha manu . Presently we are in the Seventh cycle called vaivasvata mnavantara , and there are seven more manvantara -s to come, starting with 8.] surya saavarni Manu, 9.] dharma saavarni, 10.] daksha savarni, 11.] rudra saavarni, 12.] brahma saavrani, 13.] rouchya manu , 14.] bhoutya manu.

Such fourteen Manu time cycles will be said to be a Day of Brahma, the Absolute. Ramayana is said to have happened in kR^ita yuga, the second Manu time cycle. The earlier one is satya yuga , in which the ancestors of Rama, descendants of Raghu dynasty, like Saagara, Harishchandra et al, were the rulers, which is called Ikshvaku dynasty.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे एकादशः सर्गः

Sarga 12

1.12.1

ततः काले बहुतिथे कस्मिंश्चित्सुमनोहरे |
वसन्ते समनुप्राप्ते राज्ञो यष्टुं मनोऽभवत् ॥

After a lapse some time when spring season has come the king Dasharatha desired to perform the Vedic ritual.

tataH = later; bahutithe kaale = after lapse of some time; kasmin chit vasante = on one, spring season; samanupraapte = on the arrival of that spring; raaj~naH = to the king; yaSTum = to perform ritual; manaH = mind; abhavat = happened, [desired].

Please refer to endnote for Indian seasons and months for vasanta / spring season.

1.12.2

ततः प्रसाद्य शिरसा तं विप्रं देववर्णिनम् |
यज्ञाय वरयामास संतानार्थं कुलस्य च ॥

Then bowing his head before that Brahmana sage Rishyasringa whose is glow is like that of a deity, King Dasharatha verily beseeched that sage to conduct Vedic ritual on his behalf as he wished to beget progeny to maintaining his family line.

tataH = then; devavarNinam = like deity in glow; tam vipram = at that Brahmana - Rishyasringa; shirasaa = [by suppliantly bowing his] head; prasaadya = having convinced; kulasya santaanaartham = to beget progeny for dynasty; yaj~naaya = to conduct ritual; varayaamaasa = [the king] beseeched.

1.12.3

तथेति च स राजानमुवाच च सुसत्कृतः |
संभाराः संभ्रियन्तां ते तुरगश्च विमुच्यताम् ॥सरव्याश्चोत्तरे तीरे यज्ञभूमिर्विधीयताम् |

Sage Rishyasringa who by now is well-honoured by the king said to the king, "So it shall be, let the paraphernalia for ritual be garnered and let your ritual horse be released as a prerogative and let the ritual place be decided on the northern banks of Sarayu River...."

susatkritaH = well honoured; saH = he, the Sage Rishyasringa; tathaa iti cha = 'thus only'; raajaanam = to the king; uvaacha = said; sambhaaraaH = paraphernalia; sambhriyantaam = be garnered; vimuchyataam = be released; te turagaH cha = your, ritual horse, also; sarayvaaH = of Sarayu river; uttare tiire = on northern banks; yaj~nabhoomiH = ritual place; vidhiiyataam = be decided.

1.12.4

ततो नृपोऽब्रवीद्वाक्यं सुमन्त्रं मन्त्रिसत्तमम् ॥सुमंत्रावाहय क्षिप्रमृत्विजो ब्रह्मवादिनः |
सुयज्ञं वामदेवं च जाबालिमथ काश्यपम् ॥पुरोहितं वसिष्ठं च ये चान्ये द्विजसत्तमाः |

Then King Dasharatha said to his best minister Sumantra, "Let the Vedic scholars and ritual conductors like Sages Suyajna, Vaamadeva, Jaabaali, and Kaashyapa, along with the family priest Vashishta, as well as other Vedic Brahmans that are there, they all be invited swiftly..." [1-12-4, 5, 6a]

4, 5, 6a. tataH = then; nR^ipaH = the king; mantrisattamam = to the best minister; sumantram = to Sumantra; vaakyam = these words; abraviit = said; kShipram = swiftly; brahmavaadinaH = Vedic scholars; R^itwijaH = Vedic ritual-conductors; suyaj~nam = Sage Suyajna; vaamadevam = Sage Vaamadeva; jaabaalim = Sage Jaabali; atha = and; kaashyapam = Sage Kaashyapa; purohitam = the priest; vashiSTham cha = Sage Vashishta, too; cha = further; ye cha = and those; anye = other; dwijasattamaaH = the scholarly Brahmans; aavaahaya = invite.

1.12.6

ततः सुमंत्रस्त्वरितं गत्वा त्वरितविक्रमः ॥समानयत्स तान्सर्वान् समस्तान्वेदपारगान्
|
तान् पूजयित्वा धर्मात्मा राजा दशरथस्तदा ॥धर्मार्थसहितं युक्तं श्लक्ष्णं वचनमब्रवीत् |

Then Sumantra being a quickest person went quickly and fetched all those Vedic scholars and clergymen. Then the virtuous king Dasharatha having offered due worships to all the sages and saints brought in by Sumantra, uttered these words which are with virtue and meaning, in an impressible manner. [1-12-6, 7, 8a]

6, 7, 8a. tataH = then; sumantraH = Sumantra; tvaritam = quickly; gatvaa = went; tvaritavikramaH = a quickest person he is; taan samastaan vedapaaragaan = them, all of the Vedic scholars; samaanayat = fetched; taan = them; puujayitvaa = having worshiped; dharmaatmaa raajaa dasharathaH = that virtuous king, Dasharatha; tadaa = then; dharmaarthasahitam = containing virtue, meaning; shlakShNam = soft, impressible; vachanam = sentence; abraviit = said.

1.12.8

मम लालप्यमानस्य पुत्रार्थं नास्ति वै सुखम् ॥तदर्थं हयमेधेन यक्ष्यामीति मतिर्मम |
तदहं यष्टुमिच्छामि शास्त्रदृष्टेन कर्मणा ॥ऋषिपुत्रप्रभावेण कामान्प्राप्स्यामि चाप्यहम्
|

"My mind is tumultuous without quietude for I have no sons... hence I am thinking of performing the Vedic Horse Ritual for progeny... I wish to perform the ritual as enshrined in the scriptures and by strict observances... I wish to get my desires fulfilled through the divine influence of the Sage's son, Rishyasringa... [1-12-8, 9, 10a]

8, 9, 10a mama = to my; laalapyamaanasya = tumultuous mind; putraartham = for sons; na asti = not there; vai = verily; sukham = quietude; tat = hence; aham = I am; hayamedhena = by Horse Ritual; yakShyaami = would like to worship; iti = thus; matiH mama = thinking, of mine; tadartham = therefore; shaastradR^iSTena = scriptures point of view; karmaNaa = by strict observance; yaShTum = to perform ritual; icChaami = I wish to; R^iShiputraprabhaaveNa = divine influence of Sage's son - through Rishyasringa's; aham = I am; kaamam = my desire; praapsyaami cha api = even I get.

1.12.10

ततः साध्विति तद्वाक्यं ब्राह्मणाः प्रत्यपूजयन् ॥वसिष्ठप्रमुखाः सर्वे पार्थिवस्य मुखाच्च्युतम् |
ऋष्यशृङ्गपुरोगाश्च प्रत्यूचुर्नृपतिं तदा ॥

Then "Splendid, splendid is this idea," said the Brahmana scholars blessing the king. Then Sage Vashishta along with all other important personalities have applauded the idea that has come out of the king's voice, and all those Vedic scholars and clerj~nmen keeping Rishyasringa at helm of affairs said this to the king, in appreciation of that idea. [1-12-10b, 11]

10b, 11. tataH = then; saadhu iti = splendid, thus; tat vaakyam = this, sentence, idea; braahmaNaaH = Brahmanas; pratyapuujayan = blessed the king; vashiShThaH = Sage Vashishta; pramukhaaH = and other important sages; sarve = all of them; paarthivasya = the king's; mukhaat = from mouth, voice; chyutam = came out; RiShyashringapurogaaH cha = keeping Rishyasringa at helm of affairs; tadaa = then; prati uuchuH = in return, said; nR^ipatim = to peoples' lord [the king].

1.12.12

संभाराः संभ्रियन्तां ते तुरगश्च विमुच्यताम् |
सरव्याश्चोत्तरे तीरे यज्ञभूमिर्विधीयताम् ॥सर्वथा प्राप्यसे पुत्रांश्चतुरोऽमितविक्रमान् |
यस्य ते धार्मिकी बुद्धिरियं पुत्रार्थमागता ॥

"Because a virtuous thinking of begetting sons through Vedic ritual has come to you, you will by all means get four sons with boundless valour... let ritual paraphernalia be garnered and let your ritual-horse be released and let the ritual place be decided on the northern banks of Sarayu River...." The Vedic seers thus blessed Dasharatha.

12, 13. yasya te = to whom, [such as] you; putraartham = for begetting sons; iyam dhaarmikii buddhiH aagataa = this kind of, virtuous, thinking, has come; amitavikramaan = boundless valiant ones; chatwaaraH = four of them; putraan = sons; sarvathaa = by all means; praapyase = you will beget; sambhaaraaH = paraphernalia; sambhriyantaam = be garnered; te = your; turagaaH cha = ritual horse, also; vimuchyataam = be released; sarayvaaH = of Sarayu river; uttare tiire = on northern banks; yaj~nabhoomiH = ritual place; vidhiiyataam = be decided..

1.12.14

ततः प्रीतोऽभवद्राजा श्रुत्वा तत् द्विजभाषितम् |
अमात्यांश्चाब्रवीद्राजा हर्षेणेदं शुभाक्षरम्
॥

Then the king is gladdened to hear the blessing advises of the Vedic scholars, and he spoke to the other ministers of his court, with happiness derived from those good words.

tataH = then; priitaH abhavat raajaa = the king became glad; shrutvaa = having heard; tat dvijabhaaSitam = that is said by those Brahmanas; [then] raajaa = the king; amaatyaan = to the ministers; cha = also; harSheNa = with happiness; idam = these; shubhaakSharam = good words; abraviit = spoke to.

1.12.15

गुरूणां वचनाच्छीघ्रं संभाराः संभ्रियन्तु मे |
समर्थाधिष्ठितश्चाश्वः सोपाध्यायो विमुच्यताम्
॥सरयव्याश्चोत्तरे तीरे यज्ञभूमिर्विधीयताम् |
शांतयश्चाभिवर्धन्तां यथाकल्पं यथाविधि ॥शक्यः कर्तुमयं यज्ञः सर्वेणापि महीक्षिता |
नापराधो भवेत्कष्टो यद्यस्मिन्
क्रतुसत्तमे ॥छिद्रं हि मृगयन्तेऽत्र विद्वांसो ब्रह्मराक्षसाः |
विघ्नितस्य हि यज्ञस्य
सद्यः कर्ता विनश्यति ॥तद्यथा विधिपूर्वं मे क्रतुरेष समाप्यते |
तथा विधानं क्रियतां
समर्थाः करणेष्विह ॥

The king said to his executives, "As advised by my Vedic teachers, let the paraphernalia for my ritual be procured... let the ritual-horse be released, guarded well by gallant men in its journey... and let religious teachers follow that horse as per tradition... let the ritual place be decided on the northern banks of Sarayu River... let the peace invocations be prevailing and prospering throughout as ordained in the scriptures and tradition... all the kings on this earth would have performed this Horse Ritual, if only they can perform this without a mistake... thus, this is a great and difficult ritual... the Brahma-demons will be hunting for the faults performed in the rituals whereat they can inteject themselves in to the proceedings of the ritual in order to ruin it... further, the performer of the ritual also gets ruined if there were be to be faults... that is why this ritual shall be conducted faultlessly till its conclusion, and with absolute adherence to the scriptures... since all of you assembled here are efficient ones in conducting such rituals without faults, I hope you all will organise carefully....

15,16,17,18, 19. guruuNaam = of teachers; vachanaat = by advise; shiighram = quickly; sambhaaraaH = paraphernalia; sambhriyantu = be procured; samarthaadhiSThitaH = well guarded by gallant men; sopaadhyaayaH = also followed by teachers; me = my; ashvaH = Ritual Horse; vimuchyataam = be released; sarayvaaH = of Sarayu river; uttare tiire = on northern banks; yajnabhoomiH = ritual place; vidhiiyataam = be decided; shaantayaH cha = peace invocations; abhivardhantaam = be prevailing and prospering; yathaakalpam = as per tradition; yathaavidhi = as ordained in scriptures; shakyaH = if possible; kartum = to perform; ayam yajnaH = this, ritual; sarveNa api = by all, even; mahiikShitaa = kings [would have been performed]; na = no; aparadhaH = fault; bhavet = is made; kaSTaH = a difficult one; yadi = if; asmin = in that; kratusattame = the great ritual; Chidram = faults; hi = only; mrigayante = hunted; atra = there; vidvaamsaH = scholarly; brahmaraakShasaaH = by the Brahma demons; vighnitasya = that is hindered; cha = also; yaj~nasya = ritual's; kartaa = performer; vinaSyati = ruins; tat = that is; yathaa = why; vidhipuurvam = in adherence to texts; kratuH = ritual; eSaH = this one; samaapyate = be concludes; tathaa = like that; vidhaanam = procedure; kriyataam = be done; samarthaaH = efficient ones; karaNeShu iha = in affairs, here[so said the king to Vedic scholars].

1.12.20

तथेति च ततः सर्वे मंत्रिणः प्रत्यपूजयन् |
पार्थिवेन्द्रस्य तद्वाक्यं यथाज्ञप्तमकुर्वत
॥

In appreciation of his orders all the ministers replied the king saying "it will be done accordingly..." and indeed they have faultlessly carried out works as ordered.

tathaa iti = like that, only; mantriNaH = by ministers; sarve = all; cha abruvan = also, said - expressed their consent; paarthivendrasya = the best of the king's; tat vaakyam = those words; pratyapuujayan = in turn appreciation; yathaa = as; aaj~naptam = ordered; akurvata = they have done.

1.12.21

ततो द्विजास्ते धर्मज्ञमस्तुवन्पार्थिवर्षभम् |
अनुज्ञातास्ततः सर्वे पुनर्जग्मुर्यथागतम् ॥

Then all the Brahmans applauded the virtuous king and who is like a Sacred Bull among the kings for his virtuous endeavour of undertaking the Vedic ritual, and with his permission all of them returned from there as they have come.

tataH = then; dwijaaH te = Brahmans, all of them; dharmaj~~nam = the virtue knower, the king; astuvan = applauded; paarthivarSabham = sacred bull like king; anuj~~naataaH = with his permission; tataH = from there; sarve = all of them; punaH jagmuH = again, returned; yathaa aagatam = as they have come.

1.12.22

गतेष्वथ द्विजाग्र्येषु मंत्रिणस्तान्नराधिपः |
विसर्जयित्वा स्वं वेश्म प्रविवेश महाद्युतिः ॥

On the departure of the prominent Brahmans, King Dasharatha sent off those ministers who are still available there for further orders from the king, and then he the great resplendent king has entered his own palace. [1-12-22] The Indian yearly time-cycle is two-kind, one on northern solstice and the other southern solstice. And seasons are twelve and every two months is a season, and they are calculated by almanacs basing on the stars position every year. They roughly compare with the following Gregorian months as below:

dwijaagryeSu = prominent Brahmans; gateSu = on departing of; mahaadyutiH = great resplendent one; naraadhipaH = people's chief [king]; taan = those; mantriNaH = the ministers too were; visarjayitwaa = on leaving them; swam = his; veshma = palace; pravivesha = entered.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे द्वादशः सर्गः

Sarga 13

1.13.1

पुनः प्राप्ते वसन्ते तु पूर्णः संवत्सरोऽभवत् |
प्रसवार्थं गतो यष्टुं हयमेधेन वीर्यवान् ॥

On completion of one full year another springtime arrived, and then Dasharatha a determined one to beget progeny by performing Horse Ritual entered the ritual hall.

punaH praapte vasante tu = again, recurred, spring season, but in; puurNaH samvatsaraH abhavat = full, year, over; viiryavaan = determined one; prasavaartham = requiring progeny; yaSTum hayamedhena = to ritualize, with Horse ritual; gataH = entered [ritual hall.]

The performer of such Vedic rituals has to perform preliminary rituals for a period of one year in order to attain eligibility to perform the final one. Here Dasharatha is said to have completed such preludes as he entering into the Vedic ritual hall in the springtime of the succeeding year to the one referred in last chapter.

1.13.2

अभिवाद्य वसिष्ठं च न्यायतः प्रतिपूज्य च |
अब्रवीत्प्रश्रितं वाक्यं प्रसवार्थं द्विजोत्तमम् ॥

Greeting and even adoring the Sage Vashishta customarily Dasharatha said these very humble words to him.

dwijottamam vasiSTham abhivaadya = on greeting the best Brahman, Vashishta; nyayataH pratipuujya cha = customarily, adoring him, also; abraviit prashritam prasavaartham vaakyam = said, very, humble, words.

1.13.3

यज्ञो मे क्रियतां ब्रह्मन् यथोक्तं मुनिपुङ्गव |
यथा न विघ्नः क्रियते यज्ञांगेषु विधीयताम् ॥

"Let my ritual be performed scripturally, oh eminent Brahman, let it be conducted in such a way that no obstacle occurs even in its ancillary functions.

munipungava = the eminent sage; brahman = oh Brahman; me yaj~naH yathaa uktam kriyataam = ritual of mine be performed as said [in scriptures]; yajnaangeSu = ancillary functions of ritual; yathaa na vighnaH kriyate = as to how, no, obstacles, be occurred; that way; vidhiiyataam = be conducted.

1.13.4

भवान्स्निग्धः सुहृन्मह्यं गुरुश्च परमो महान् |
वोढव्यो भवता चैव भारो यज्ञस्य चोद्यतः ॥

"You being my very reverent royal priest are friendly and kind-hearted to me, and you alone shall shoulder the burden of the commenced ritual in all good faith and credence.

bhavaan snigdhaH suhR^it mahyam = you are, friendly, kind-hearted, to me; paramaH mahaan guruH cha = very, reverent, royal priest, also; yaj~nasya udyataH bhaaraH = ritual's, upheaved, burden; bhavataa eva voDhavyaH = you alone shall shoulder it.

1.13.5

तथेति च स राजानमब्रवीत् द्विजसत्तमः |
करिष्ये सर्वमेवैतद्भवता यत्समर्थितम् ॥

Then that reverent Brahman Vashishta said to king, "Whatever that is requested or decided by you, I will see that all of them are materialised accordingly.

dwijasattamaH = the reverent Brahman; saH = he, Sage Vashishta; bhavataa yat samarthitam = that which is requested or decided by you; etat = all that; sarvam tathaa kariSye = all, accordingly, I will make happen; iti raajaanam abraviit = thus, said to king.

1.13.6

ततोऽब्रवीत् द्विजान्वृद्धान् यज्ञकर्मसु निष्ठितान् |
स्थापत्ये निष्ठितांश्चैव वृद्धान्परमधार्मिकान् ॥कर्मान्तिकान् शिल्पकरान् वर्धकीन् खनकानपि |
गणकान् शिल्पिनश्चैव तथैव नटनर्तकान् ॥तथा शुचीन् शास्त्रविदः पुरुषान्सुबहुश्रुतान् |
यज्ञकर्म समीहन्तां भवन्तो राजशासनात् ॥इष्टका बहुसाहस्री शीघ्रमानीयतामिति |
औपकार्याः क्रियन्तां च राज्ञो बहुगुणान्विताः ॥

Then Sage Vashishta then summoned and spoke to elderly Brahman scholars, and elderly architects who are all proficient and elderly experts in conducting the construction of the ritual hall etc. Then summoned are the construction supervisors, brick-makers, carpenters, earth-diggers, accountants, and sculptors. So also the actors and dancers are summoned. Thus flawless scholars in scriptures and those men who are well read in Veda-s, are called and he addressed them saying, "Performance of the ritual be organised by the order of the king. Bricks in many thousands be brought quickly and royal palaces as temporary guesthouses be built for the kingly guests, with very many facilities included in them.

6,7,8,9. tataH abraviit dwijaan vR^iddhaan = then [Sage Vashishta,] spoken to, to Brahmans, elderly scholars; yajnakarmasu niSTitaan = proficient persons in ritual performance; vR^iddhaan paramadhaarmikaan = very virtuous elderly experts; sthaapatye niSTitaam cha eva = to proficient architects, thus; karmaantikaan = supervisors; shilpakaraan = brick makers; vardhakiin = carpenters; khanakaan api = earth-diggers, too; gaNakaan = accountants; shilpinaH cha eva = sculptors, also, thus; tathaa eva = like that only; naTanartakaan = actors dancers; tathaa shuchiin shaastravidaH puruSaan = thus, flawless scholars of scriptures, to those men; subahushrutaan = well, many, heard [well-read in Vedas]; bhavantaH = by you all; raajashaasanaat = by king's order; yajnakarmasu = in ritual performance; samiihantaam = be organised; iSTakaa bahu saahasrii = many thousands bricks; shiighram aniiyataam iti = quickly, be brought, thus; raajaanaam = for kingly [guests]; bahuguNaanvitaaH = very many, facilities included; aupakaaryaaH kriyantaam cha = royal palaces [guest houses,] be built, also.

A detailed description of the components of Vedic ritual hall is given at the endnote of next chapter, wherein King Dasharatha enters. Vedic ritual cannot be performed in ordinary households or in small temples. A very large place is selected, as per architectural science, and at its centre a homa-kunda, an altar of fire will be constructed. This area will not have any roofing so as to let the vapours of oblations of ghee, sandalwood paste and others offered into the fire of altar, get into the atmosphere and thereby to Heavens. Around this altar of fire, huge sheds will be constructed to accommodate thousands of participants and onlookers. Apart from this, mammoth kitchens and dining halls are to be constructed as all of the thousands of participants, who are to be fed as long as ritual is conducted. Some of the many tradesmen are listed in a bird's eye view as above.

1.13.10

ब्राह्मणावसथाश्चैव कर्तव्याः शतशः शुभाः |
भक्ष्यान्नपानैर्बहुभिः समुपेताः सुनिष्ठिताः ॥

"Like that, for accommodating Brahmans hundreds of sanctified houses be built, well endowed and well established with very many eatables, foods, and potables.

shubhaaH = ideal; bahubhiH = with very many; bhakShyaannapaanaiH samupetaaH = having with eatables, foods, potables; suniSThitaaH = well established ones; braahmaNaavasathaaH = accommodation for Brahmans; shatashaH kartavyaaH = are to be done [built] in hundreds.

1.13.11

तथा पौरजनस्यापि कर्तव्याश्च सुविस्तराः |
आगतानां सुदूराच्च पार्थिवानां पृथक् पृथक् ॥

"So also, accommodation is to be given for city dwellers too, in very spacious housing, and severally for the kings arriving from distant places.

tathaa paurajanasya api = so also,people of city, too; suvistaraaH kartavyaaH cha = very spacious [accomodation,] is to be done [built,] even; aagataanaam suduuraat cha = to those arriving, from distant places, also; paarthivaanaam pR^ithak pR^ithak = to kings, separately, separately [accommodation is to be given.]

1.13.12

वाजिवारणशलाश्च तथा शय्यागृहाणि च |
भटानां महदावास वैदेशिकनिवासिनाम् ॥

"For horses stables, reposing stalls for elephants, like that great billets for soldiers may be built for those foreign-country dwellers arriving in here on their horses and elephants along with their soldiers.

tathaa shayyaagR^ihaaNi cha = like that, reposing stalls, also; vaajivaaraNashalaaH cha = for horses stables, also; bhaTaanaam mahat aavaasaH = for soldiers, great, billets; vaideshikanivaasinaam = dwellers of foreign-country.

1.13.13

आवासा बहुभक्ष्या वै सर्वकामैरुपस्थिताः |
तथा पौरजनस्यापि जनस्य बहुशोभनम् ॥

"These lodgings are to be arranged with many foods and utilities for the people of this city and for others coming from distant countries, and a very grand food be given in all of them.

aavaasaaH bahubhakShyaaH vai = lodgings, with many foods, verily; sarvakaamaiH upasthitaaH = arranged with all utilities; tathaa paurajansya api = thus, for this city dwellers also; janasya bahushobhanam = for [other] people, very grand [food be given.]

1.13.14

दातव्यमन्नं विधिवत्सत्कृत्य न तु लीलया |
सर्वे वर्णा यथा पूजां प्राप्नुवन्ति सुसत्कृताः ॥न चावज्ञा प्रयोक्तव्या कामक्रोधवशादपि |

"Food is to be given dutifully treating all of them well but not just illusively, and the people of all the castes shall be well honoured as they would get their due respect, and no disrespect be shown, even when overcome by passion or anger at anyone. [1-13-14, 15a]

14, 15a. annam daatavyam vidhivat = food, be given, dutifully; satkR^itya na tu liilayaa = treating well, not, just, illusively; sarve varNaaH = to all, castes; yathaa puujaam praapnuvanti = as they would get respects; susatkritaaH = well honoured; na cha avaj~naa prayoktavya = not any, disrespect, be shown [to anyone]; kaamakrodhavashaat api = overcome by passion and anger.

1.13.15

यज्ञकर्मसु ये व्यग्राः पुरुषाः शिल्पिनस्तथा ॥तेषामपि विशेषेण पूजा कार्या यथाक्रमम् |
ये स्युः संपूजिता सर्वे वसुभिर्भोजनेन च ॥

"Exceptionally respectable are those men and architects that are preoccupied in the works of the ritual as they deserve, and those men involved in these works shall be well-treated with funds and food. [1-13-15b, 16]

15b, 16. ye puruSaaH tathaa shilpinaH = those men like and architects; yaj~nakarmasu vyagraaH = preoccupied in ritual's works; teSaam api visheSeNa = they be, also, exceptionally; puujaa kaaryaa yathaakramam = respectability, to be done, as they, deserve; ye sarve vasubhiH bhojanena cha = those, all, with funds, with foods, also; sampuujitaaH syuH = they will be well treated.

1.13.17

यथा सर्वं सुविहितं न किंचित्परिहीयते |
तथा भवन्तः कुर्वन्तु प्रीतियुक्तेन चेतसा ॥

"Thus, as to how all this be well organised without least negligence, thus you all shall administer in all your cooperation and good spirit." Thus Sage Vashishta spoke to the organisers.

sarvam yathaa suvihitam = as to how all this will be well organised; kimchit na parihiiyate = in the least, not, be neglected; tathaa bhavantaH = thus, you all; priitiyuktena chetasaa = with interestedness [cooperation,] in good spirit; kurvantu = shall administer.

1.13.18

ततः सर्वे समागम्य वसिष्ठमिदमब्रुवन् |
यथेष्टं तत्सुविहितं न किंचित्परिहीयते ॥यथोक्तं तत्करिष्यामो न किंचित्परिहास्यते |

Then all of them collectively replied to Sage Vashishta "As desired, all the well ordered works will not be neglected in the least, and they will be done as ordered, and not the least of them will be slighted." So said the artisans to Sage Vashishta. [1-13-18, 19a]

18, 19a. tataH sarve samaagamya = then, all of them, collectively; vashiSTam idam abruvan = replied this to Vashishta; yatheSTam tat suvihitam = as desired, that, well ordered [will be done]; na kimchit parihiiyate = not, in the least, will be neglected; yathaa uktam tat kariSyamaH = as, said, that, we will do; na kimchit parihaasyate = not, least be slighted.

1.13.19

ततः सुमंत्रमाहूय वसिष्ठो वाक्यमब्रवीत् ॥निमंत्रयस्व नृपतीन्पृथिव्यां ये च धार्मिकाः |
ब्राह्मणान् क्षत्रियान् वैश्यान् शूद्रांश्चैव सहस्रशः ॥समानयस्व सत्कृत्य सर्वदेशेषु मानवान् |

"Then on calling for Sumantra, Sage Vashishta said these words to him, "Let all those kings of the earth that are righteous be invited, and let all the people from all the kingdoms, say Brahmans, Kshatriya-s, Vaisya-s, Shudra-s be invited in scores duly honouring them." So said Vashishta to Sumantra. [1-13-19b, 20, 21a]

19b, 20, 21a. tataH sumantram aahuuya = then, on calling for Sumantra; vashiSTaH vaakyam abraviit = Vashishta, said [this] sentence; pR^ithivyaam ye dhaarmikaaH nR^ipatiin nimantrayasva = those they are righteous ones on the earth, [those] kings, be invited; sarvadesheSu maanavaan = people from all kingdoms; braahmaNaan kShatriyaan vaishyaan shuudraan = Brahmans, Kshatriya-s, Vaisyaa-s, Shuudra-s; cha eva sahasrashaH = also, thus, in thousands [scores of tem]; satkR^itya samaanayasva = let them be invited duly honouring.

1.13.21

मिथिलाधिपतिं शूरं जनकं सत्यवादिनम् ॥तमानय महाभागं स्वयमेव सुसत्कृतम् |
पूर्वसंबन्धिनं ज्ञात्वा ततः पूर्वं ब्रवीमि ते ॥

"You personally invite Janaka the king of Mithila, a valiant one and an advocate of truth, honouring his well and duly bearing in mind that he is a long-time associate of our King Dasharatha, hence I am telling you in the first instance. [1-13-21b,22]

21b, 22. mithilaadhipatim shuuram janakam = Mithila kingdom's, king, valiant one, King Janaka; satyavaadinam = advocate of truth; tam aanaya mahaabhaagam = him [Janaka,] invite, great estimable one; svayam eva = personally, thus [by you]; susatkR^itam = well honoured; puurvasambandhinam j~naatva = bearing in mind long-time association; puurvam braviimi te = firstly, I am telling, you.

1.13.23

तथा काशीपतिं स्निग्धं सततं प्रियवादिनम् |
सद् वृत्तं देवसंकाशं स्वयमेवानयस्व ह ॥

"Thus that King of Kaashi who is always a friendly, affectionate and a cordial one, indeed he shall be invited by you personally.

tathaa = likewise; snigdham satatam priyavaadinam sadvR^ittam = one who is friendly, always, affectionate, desiring one, well behaved [cordial] one; kaashiipatim = thus, king Kaashi; svayam eva aanyasva ha = personally, alone, be invited indeed.

1.13.24

तथा केकयराजानं वृद्धं परमधार्मिकम् |
श्वशुरं राजसिंहस्य सपुत्रं त्वमिहानय ॥

"Likewise, King of Kekaya, an elderly, very virtuous, and also the father-in-law of our Lion-King Dasharatha, you personally invite him along with his sons.

tathaa = likewise; vR^iddham paramadhaarmikam = elderly one, very virtuous one; shvashuram = father-in-law; raajasimhasya = of lion like king [Dasharatha's]; kekayaraajaanam = Kekaya's king; saputram tvam iha aanaya = you invite here along with his sons.

1.13.25

अङ्गेश्वरं महेष्वासं रोमपादं सुसत्कृतम् |
वयस्यं राजसिंहस्य समानय यशस्विनम् ॥

"Romapada, the lord of Anga kingdom and the user of great bow, let that illustrious one be invited well honoured, for he is the friend of our lion-king Dasharatha.

angeshwaram = Anga kingdom's lord; maheSvaasam = user of great bow; raajasimhasya = the Lion like king [Dasharatha]; vayasyam = friend of; yashasvinam = illustrious one; romapaadam susatkritam = Romapada, well honoured, samaanaya = be invited well.

1.13.26

तथा कोसलराजानं भानुमंतं सुसत्कृतम् |
मगधाधिपतिं शूरं सर्वशास्त्रविशारदम् ॥

"Like that King of Kosala namely Bhanumanta, and the King of Magadha, a brave one and a profound one in all scriptural knowledge, let them be honoured well and be invited.

tathaa kosalaraajaanam = like that, Kosala's king; bhaanumantam = Bhanumanta; susatkR^itam = well honoured; magadhaadhipatim = king of Magadha; shuuram = brave one; sarvashaastravishaaradam = profound in all scriptures.

1.13.27

प्राप्तिज्ञं परमोदारं सत्कृतं पुरुषर्षभम् |
राज्ञः शासनमादाय चोदयस्व नृपर्षभान् |
प्राचीनान् सिन्धुसौवीरान् सौराष्ट्रेयांश्च पार्थिवान् ॥

"And Praaptijna, the king of Magadha, the kind-hearted and best one among kings, be well honoured and invited. Further, taking the orders of King Dasharatha and motivated by those orders, the kings of Sindhu, Sauviira and Sauraastra kingdoms may also be invited.

praaptij~~nam = Praaptijna, the king of Magadha; paramodaaram = kind-hearted one; satkR^itam = honoured; puruSarSabham = the best king; raaj~~naH shaasanam aadaaya = taking king's orders; chodayasva = motivated by it; nR^iparSabhaan = the best kings; praaciinaan = eastern regional kings; sindhusauviiraan sauraaSTreyaan ca paarthivaan = kings of Sindhu, Sauviira, and Sauraastra.

1.13.28

दाक्षिणात्यान्नरेन्द्रांश्च समस्तानानयस्व ह |
सन्ति स्निग्धाश्च ये चान्ये राजानः पृथिवीतले ॥तानानय यथा क्षिप्रं सानुगान् सहबान्धवान् |
एतान् दूतैर्महाभागैरानयस्व नृपाज्ञया ॥

"All of the kings of southern kingdoms be invited, and should there be any other friends and other friendly kings on the surface of the earth, they too shall be invited as early as possible with all their followers, relatives through highly illustrious envoys, of course with the orders of our king." Thus Sage Vashishta said to minister Sumantra.

28, 29. daakSiNaatyaan narendraan ca = southern kingdoms', kings, also; samastaan aanayasva ha = all of them, be invited, verily; santi snigdhaaH cha ye cha anye = should there be, friends, other, those, also, other; raajaanaH prithiviitale = kings, on earth's, surface; taan aanaya yathaa kShipram = invite them quickly as early as; saanugaan sahabaandhavaan = along with followers, along with their relatives; etaan mahaabhaagaiH duutaiH = them, through highly illustrious envoys; aanayasva nR^ipaaj~nayaa = invite them, by king's, orders.

1.13.30

वसिष्ठवाक्यं तच्छ्रुत्वा सुमंत्रस्त्वरितस्तदा |
व्यादिशत्पुरुषांस्तत्र राज्ञामानयने शुभान् ॥

On hearing that word of Vashishta, Sumantra expeditiously ordered devout envoys to invite all those kings to their kingdom.

tat vasiSTavaakyam shrutvaa = on hearing that words of Sage Vashishta; tadaa sumantraH tvaritaH = then, Sumantra, expeditiously; raaj~naam tatra aanayane = for inviting kings there [to their kingdom]; shubhaan puruSaan vyaadishat = ordered devout envoys.

1.13.31

स्वयमेव हि धर्मात्मा प्रयातो मुनिशासनात् |
सुमंत्रस्त्वरितो भूत्वा समानेतुं महीक्षितः ॥

That virtuous Sumantra became brisk upon sage's words and personally journeyed to fetch all the rulers on the earth.

dharmaatmaa sumantraH = virtuous one, Sumantra; munishaasanaat = by sage's orders; twaritaH bhuutva = on becoming brisk; samaanetum mahiikShitaH = to fetch, earth's rulers; svayam eva prayaataH = thus journeyed personally.

1.13.32

ते च कर्मान्तिकाः सर्वे वसिष्ठाय महर्षये |
सर्वं निवेदयन्ति स्म यज्ञे यदुपकल्पितम् ॥

All those artisans engaged in ritual works have reported Vashishta, the details of all those ritual works that are accomplished.

te karmaantikaaH sarve = those, artisans, all; yaj~ne yat upakalpitam = works that are accomplished in ritual; vasiSThaaya maharSaye = to the sage Vashishta; sarvam nivedayanti sma = all details, have, reported.

1.13.33

ततः प्रीतो द्विजश्रेष्ठस्तान्सर्वान्मुनिरब्रवीत् |
अवज्ञया न दातव्यं कस्यचिल्लीलयापि वा ॥अवज्ञया कृतं हन्याद्दातारं नात्र संशयः |

Then, that satisfied saint and eminent Brahman Vashishta, spoke this way to all of them, "nothing is to be endowed to anyone either with disrespect or deceptively, the deeds done with disrespect will kill the donor and there is no doubt about it." [1-13-33, 34a]

33, 34a. tataH priitaH dwijashreShTaH muniH = then, satisfied, eminent Brahman, Sage Vashishta; taan sarvaan abraviit = said to all of them; avaj~~nayaa na daatavyam = not to be endowed with disrespect; kasyachit liilayaa api vaa = to anyone, deceptively, also, either; avaj~~nayaa kR^itam hanyaat daataaram = done [deeds] with disrespect, will kill, donor; na atra samshayaH = there is no doubt.

1.13.34

ततः कैश्चिदहोरात्रैरुपयाता महीक्षितः ॥बहूनि रत्नान्यादाय राज्ञो दशरथस्य ह |

Then in some days and nights many kings have arrived taking precious gems with them as gifts for Dasharatha. [1-13-34b, 35a]

34b, 35a. tataH = then; mahiikShitaH = kings; raaj~naH dasharathasya = for king, Dasharatha; bahuuni ratnaani aadaaya = very many, precious gems, taking; kaishchit ahoraatraiH upayaataaH = arrived in some days and nights.

1.13.35

ततो वसिष्ठः सुप्रीतो राजानमिदमब्रवीत् ॥उपयाता नरव्याघ्र राजानस्तव शासनात् |
मयापि सत्कृताः सर्वे यथार्हं राजसत्तमाः ॥

Then the well pleased Sage Vashishta said this to King Dasharatha "the kings from distant kingdoms have arrived at your behest, oh, tigerly-man, and these best kings are well honoured by me also as per their status. [1-13-35b, 36]

35b, 36. tataH vasiSThaH supriitaH = then, Vashishta, well pleased; raajaanam idam abraviit = said this to king; upayaataaH naravyaaghra = arrived are, oh tigerly-man; raajaanaH tava shaasanaat = kings, at your, behest; mayaa api satkR^itaaH sarve = all well honoured by me, also; yathaarham raajasattamaaH = the great kings as per their status.

1.13.37

यज्ञीयं च कृतं सर्वं पुरुषैः सुसमाहितैः |
निर्यातु च भवान्यष्टुं यज्ञायतनमन्तिकात् ॥

"All the ritual works are also completed by the well coalescent men, thus you may start towards the ritual place that is nearby, to perform your ritual." Said Sage Vashishta to King Dasharatha.

yaj~niiyam sarvam cha kR^itam = all ritual works, also, completed; susamaahitaiH puruSaiH = well coalesced, by men; bhavaan yaSTum = you, to perform ritual; antikaat yajnaayatanam niryaatu = you may proceed to ritual hall that is nearby.

1.13.38

सर्वकामैरुपहृतैरुपेतं वै समन्ततः |
द्रष्टुमर्हसि राजेन्द्र मनसेव विनिर्मितम् ॥

"All the desirable paraphernalia is arranged and made available everywhere, and it is apt of you see ritual hall that is as though built by your mere wish.

raajendra = oh best king; upahR^itaiH sarvakaamaiH = arranged around, with all desirables [paraphernalia]; samantataH upetam vai = everywhere, available, indeed; manasaa vinirmitam eva = as though built by wish [this ritual hall]; draSTum arhasi = to see, apt of you.

1.13.39

तथा वसिष्ठवचनादृष्यशृङ्गस्य चोभयोः |
शुभे दिवसनक्षत्रे निर्यातो जगतीपतिः ॥

Thus, on a good day while the ruling star of the day is favourable, King Dasharatha came forth towards the ritual hall according to the advice of both the sages Vashishta and Rishyasringa.

tathaa vasiSTavachanaat = thus, by Vashishta's word [advise]; R^iSyashR^ingasya cha = of Rishyasringa, also; ubhayoH = by [the word of] both; shubhe divasanakShatre = on a good day and star [of that day matching]; niryaataH = came forth; jagatiipatiH = world's lord [King Dasharatha.]

In undertaking of auspicious works, Hindus watch out for date, day, and the star of the day, called tithi, vaara, nakshatra in accordance with astrological import. In addition to these three are two more yoga and karaNa , which when added together this becomes panchaanga, five-aspects of time, which are essential to verify before conducting any auspicious work.

1.13.40

ततो वसिष्ठप्रमुखाः सर्व एव द्विजोत्तमाः |
ऋष्यशृङ्गं पुरस्कृत्य यज्ञकर्मारभंस्तदा ॥

Then Sage Vashishta and other eminent Brahmans keeping the Sage Rishyasringa ahead of them entered the ritual hall, to commence the ritual works thus.

tataH vashiSThapramukhaaH = then, Vashishta and other eminent ones; sarve eva dwijottamaaH = all, thus, eminent Brahmans; R^iSyashR^ingam puraskritya = Rishyasringa, keeping ahead of; yajnakarmaarabhan tadaa = thus commenced ritual work.

1.13.41

यज्ञवाटं गताः सर्वे यथाशास्त्रं यथाविधि |
श्रीमांश्च सह पत्नीभी राजा दीक्षामुपाविशत् ॥

When all have entered the ritual hall as per canons and custom, that glorious king Dasharatha along with his wives undertook vow of ritual.

sarve yaj~navaaTam gataaH = all, on going to ritual hall; yathaashaastram yathaavidhi = as per canons, as per custom; shriimaan raajaa = illustroious, king Dasharatha; saha patniibhiH = with his wives; diikShaam upaavishat = king undertook ritual vow.

इति श्री वाल्मिकिरामायणे बालकाण्डे त्रयोदशः सर्गः

Sarga 14 (part 1 of 2)

1.14.1

अथ संवत्सरे पूर्णे तस्मिन् प्राप्ते तुरंगमे |
सरय्वाश्चोत्तरे तीरे राज्ञो यज्ञोऽभ्यवर्तत ॥

Then after completion of one year and on regaining the ritual horse, the Emperor Dasharatha commenced his Vedic Ritual on the northern banks of River Sarayu.

atha samvatsare puurNe = then, on completion of one year; tasmin praapte turangame = that, on regaining, ritual horse; sarayvaaH uttare tiire = on northern banks of Sarayu river; raaj~~naH yaj~~naH abhyavartata = emperor commenced ritual.

In ashwamedha-yaga , a well-decorated horse will be let out with an insignia on its forehead challenging any king to capture it and face the wrath of releasing king. If any one captures the horse, he shall be strong enough to incite a war. Otherwise, the valour and invincibility of releasing king are well established and he may proceed with the ritual proper. Now that the ritual horse released during last year by King Dasharatha has come back without being captured by anyone, thus establishing the invincibility of King Dasharatha, as such he can commence the ritual proper.

1.14.2

ऋष्यशृङ्गं पुरस्कृत्य कर्म चक्रुर्द्विजर्षभाः |
अश्वमेधे महायज्ञे राज्ञोऽस्य सुमहात्मनः ॥

Keeping Rishyasringa at the helm of affairs those eminent Brahmans commenced, ashva-medha , the Horse-ritual of that noble-souled Dasharatha.

sumahaatmanaH = of that well noble-souled king; ashwamedhe mahaayaj~ne raajnaH asya = in great Horse ritual of king; R^iSyashR^ingam puraskR^itya = keeping Rishyasringa at helm of affairs; karma chakruH dvijarSabhaaH = eminent Brahmans commenced works.

1.14.3

कर्म कुर्वन्ति विधिवद्याजका वेदपारगाः |
यथाविधि यथान्यायं परिक्रामन्ति शास्त्रतः ॥

Those well-versed conductors of Vedic rituals called ritviks , have started to perform works relating to ritual as per canon and rules, and conducted them scripturally and customarily.

yaajakaaH vedapaaragaaH = ritual conductors, well versed in Vedas; karma kurvanti vidhivat = works, performed, customarily; yathaavidhi yathaanyaayam = as per canon, as per rules; parikraamanti shaastrataH = conducted, as per scriptures.

1.14.4

प्रवर्ग्यं शास्त्रतः कृत्वा तथैवोपसदं द्विजाः |
चक्रुश्च विधिवत्सर्वमधिकं कर्म शास्त्रतः ॥

On performing pravargya ritual as per scriptures, like that upasada ritual too, those Brahmans have customarily performed all of those other rituals incidental to the main one scripturally.

dvijaaH = Brahmans; pravargyam shaastrataH kR^itvaa = on performing pravargya ritual as per scriptures; tathaa eva upasadam = like that, upasada ritual; cha vidhivat = also, customarily on performing; adhikam sarvam karma shaastrataH = many more, all, rituals too, as per scriptures; chakruH = they performed.

1.14.5

अभिपूज्य तदा हृष्टाः सर्वे चक्रुर्यथाविधि |
प्रातःसवनपूर्वाणि कर्माणि मुनिपुंगवाः ॥

Then all of those distinguished sages are contended with what they have performed by worshipping gods already summoned, they also conducted early morning savana ritual and its ancillaries as enjoined.

tadaa = then; munipungavaaH = distinguished sages; sarve hR^iSTaaH = all of them, are contented with; abhipuujya = worshipping those and those gods; praataH savanapuurvaani karmaani = early morning, savana rituals and its ancillary; yathaavidhi chakruH = performed as enjoined.

1.14.6

ऐन्द्रश्च विधिवद्दत्तो राजा चाभिषुतोऽनघः |
माध्यंदिनं च सवनं प्रावर्तत यथाक्रमम् ॥

The oblations addressed to Indra are well given as ordained, and the flawless king Dasharatha also crushed the Soma creeper to squeeze Soma juice, and thus the mid-day savana ritual has come to pass according to sequence.

aindraH cha vidhivat dattaH = having given oblations addressed to Indra as ordained; anaghaH raajaa cha = flawless, king, also; abhiSutaH = somarasa creeper, well squeezed for the juice; maadhyandinam savanam = in mid-day, savana ritual; yathaakramam praavartata = has happened as per sequence.

Soma creeper is from Sacrostemma Brevistigma of Asclepiadacea family and some other scholars hold the view that it is from Sarcostema Viminalis family.

1.14.7

तृतीयसवनं चैव राज्ञोऽस्य सुमहात्मनः |
चक्रुस्ते शास्त्रतो दृष्ट्वा तथा ब्राह्मणपुंगवाः ॥

Like that those proficient Brahmans have also performed the third savana , ritual of that great-exalted soul Dasharatha according to the viewpoint of scriptures.

tathaa te braahmaNapungavaaH = like that, those, proficient Brahmans; shaastrataH dR^iSTvaa = having examined from the viewpoint of scriptures; sumahaatmanaH asya raaj~naH = of that highly, exalted soul, of that, king; tR^itiiyasavanam cha eva chakruH = third savana ritual, also, like that, they performed.

1.14.8

आह्वयांचक्रिरे तत्र शक्रादीन् विबुधोत्तमान् |
ऋष्यशृङ्गादयो मन्त्रैः शिक्षाक्षरसमन्वितैः ॥

Rishyasringa and other best scholars with their well lettered and intonated Vedic hymns have invoked Indra and other gods to that place.

R^iSyashR^i~Ngaadayo = Rishyasringa and others; mantraiH = with Vedic hymns; shikShaakSharasamanvitaiH = who have trained letters [those that still retained the pronunciation of letters though trained much earlier]; shakraadiin vibudhottamaan = Indra and other best gods; tatra = to that place; aahvayaamchakrire = invoked.

1.14.9

गीतिभिर्मधुरैः स्निग्धैर्मन्त्राह्वानैर्यथार्हतः |
होतारो ददुरावाह्य हविर्भागान् दिवौकसाम् ॥

The hotaa -s, invocators, have welcomed the celestials for partaking oblations by singing saama Veda hymns sweetly and harmoniously, and on inviting them with Vedic hymns they have offered oblations to them.

hotaaraH = Hotaa-s, conductors of this invocations; giitibhiH madhuraiH snigdhaiH = with sweet harmonious singing; mantraahvaanaiH yathaarhataH = inviting with hymns, as befitting; aavaahya = having welcomed; divaukasaam haviH bhaagaan daduH = they gave oblations to partaking celestials.

1.14.10

न चाहुतमभूत्तत्र स्खलितं वा न किंचन |
दृश्यते ब्रह्मवत्सर्वं क्षेमयुक्तं हि चक्रिरे ॥

There is no unburnt oblation resulted in that fire-ritual nor even a small mishap slipped in the performance of ritual. Everything appeared canonically correct and hymn oriented. Indeed the ritual is performed in a secure way.

tatra = there in the ritual; ahutam = unburnt oblation; na abhuut = not, resulted in; kimchana na skhalitam vaa = a little, not, slipped away, either; sarvam brahmavat dR^ishyate = all, appeared, to be hymn oriented; kShemayuktam chakrire hi = secure, enough, is performed, indeed.

1.14.11

न तेष्वहःसु श्रान्तो वा क्षुधितो वापि दृश्यते |
नाविद्वान् ब्राह्मणस्तत्र नाशतानुचरस्तथा ॥

In these days of ritual none found there to be weary or hungry, and there is no single unscholarly person, nor any Brahman without at least a hundred apprentices.

teSu ahaHsu = in these, days; shraantaH na dR^ishyate = weary person, not, to be found; kShudhitaH vaa api = hungry person, or, even; avidvaan braahmaNaH = no, unscholarly, Brahman; na = not there; tathaa = likewise; ashataanucharaH = one without, hundred, followers - apprentices; na = not seen; tatra = there.

1.14.12

ब्राह्मणा भुञ्जते नित्यं नाथवन्तश्च भुञ्जते |
तापसा भुञ्जते चापि श्रमणाश्चैव भुञ्जते ॥

Given anytime the Brahmans, servants, sages, and pilgrims are fed with food for their arrival at the place of boarding is unpredictable, and that arrival is dependent on their duties for Brahmans, and by their masters for servants, and for pilgrims that do not have a particular time of arrival or departure.

braahmanaaH bhunjate nityam = Brahmans, fed, anytime; naathavantaH = having masters[persons who have their masters i.e., servants]; bhunjate = are fed; taapasaaH bhunjate cha api = sages, are fed, also, even; shramaNaaH cha eva bhunjate tathaa = pilgrims, also, thus, are fed, like that.

Some scholars tend to conclude that Ramayana might have been written in post Buddhist period by finding the words like shramaNa etc., the famous wandering Buddhist monk sect. The word shramaNa in Sanskrit means only a pilgrim, and pilgrimage is an ordained aspect of salvation as per Indra is the friend of traveller. Therefore wander - aitareya brahmaNa [VII.33.3] The Buddhist shramaNa -s are the wandering monks in search of converts whereas Hindu shramana-s are pure sanyasi-s wandering for their own salvation.

1.14.13

वृद्धाश्च व्याधिताश्चैव स्त्रियो बालास्तथैव च |
अनिशं भुञ्जमानानां न तृप्तिरुपलभ्यते ॥

Elderly people, sick ones, women and children though dining on always thus, no satisfaction to complete the meal is attained for themselves, as the food served is that pleasant. Elderly people, sick ones, women and children though dining on always thus, there is no satisfaction to Emperor Dasharatha, for it appeared to be too meagre a serving and a lot more is to be served.

vR^iddhaaH cha vyaadhitaaH cha eva = elderly people, sick ones, also, thus; striyaH baalaaH tathaa eva cha = women, children, like that, only; anisham bhunjamaanaanaam = always, dining on thus; na tR^iptiH upalabhyate = no satisfaction to complete the meal is attained.

1.14.14

दीयतां दीयतामन्नं वासांसि विविधानि च |
इति संचोदितास्तत्र तथा चक्रुरनेकशः ॥

"Food be given abundantly, clothing be given variously" are the directives, accordingly the king's men have distributed numerously there at the ritual place.

diiyataam diiyataam annam = 'Be given, Be given' food; vaasaamsi vividhaani cha = clothing, variously, also; iti tatra samchoditaaH = thus, there, directed by; tathaa chakruH anekashaH = accordingly, done [distributed,] in many ways.

1.14.15

अन्नकूटाश्च दृश्यन्ते बहवो पर्वतोपमाः |
दिवसे दिवसे तत्र सिद्धस्य विधिवत्तदा ॥

Heaps of foodstuffs are also appearing there, many of them and mountain similar, which is made available customarily, day after day.

tatra tadaa = there, thus; vidhivat siddhasya annakuuTaaH = customarily, heaps of food stuff made available; bahavaH parvatopamaaH = many, mountain similar; divase divase = day by day; dR^ishyante = are appearing.

1.14.16

नानादेशादनुप्राप्ताः पुरुषाः स्त्रीगणास्तथा |
अन्नपानैः सुविहितास्तस्मिन्यज्ञे महात्मनः ॥

To that ritual of that great-souled Dasharatha masses of men and women have arrived from different countries, and they are all well-pleased with the sumptuous food and drink supplied.

mahaatmanaH = of great-soul Dasharatha's; tasmin yaj~ne = in that, ritual; naanaadeshaat anupraaptaaH = arrived from different countries; puruSaaH tathaa striigaNaaH = men and women in masses; annapaanaiH suvihitaaH = food and drinks, well pleased.

1.14.17

अन्नं हि विधिवत्स्वादु प्रशंसन्ति द्विजर्षभाः |
अहो तृप्ताः स्म भद्रं त इति शुश्राव राघवः ॥

"The eminent Brahmans have appreciated the food that is prepared by perfect cooking to be relishable, and it is heard as they said, "oh, Raghava, blessed are you for we are satisfied..."

dvijarSabhaaH = the eminent Brahmans; vidhivat = systematically - prepared by perfect cooking; svaadu annam prashamshanti = appreciated relishable food; aho raaghavaH = oh, Raghu's descendent - Dasharatha; tR^iptaaH sma = satisfied, are we; bhadram te = blessed, are you; iti = thus; shushraava = heard.

1.14.18

स्वलंकृताश्च पुरुषा ब्राह्मणान्पर्यवेषयन् |
उपासते च तानन्ये सुमृष्टमणिकुण्डलाः ॥

Well-decorated men have served food to Brahmans, while others who wore gem-studded and lustrous earrings have helped them.

svaalankritaaH puruSaaH = well decorated, men [caterers]; braahmaNaan paryaveSayan = served food to the Brahmans; sumR^iSTamanikuNDalaaH = having lustre well decorated, gem-studded, earrings [worn by those helpers]; anye cha = others, also; upaasate taan = helped, them.

1.14.19

कर्मान्तरे तदा विप्रा हेतुवादान्बहूनपि |
प्राहुः स्म वाग्मिनो धीराः परस्परजिगीषया ॥

Those eminent Brahmans that are good debaters have debated many intellectual debates to defeat each other, during the gap-periods of ritual works.

tadaa dhiiraaH vipraaH = then, intellectual, Brahmans; karmaantare = rituals in interludes; parasparajigiiShayaa = to defeat each other; bahuun hetuvaadan = many, intellectual debates - arts of reasoning; sma vaagminaH praahuH = good debaters, have debated.

1.14.20

दिवसे दिवसे तत्र संस्तरे कुशला द्विजाः |
सर्वकर्माणि चक्रुस्ते यथाशास्त्रं प्रचोदिताः ॥

Day by day those expert Brahmans have performed all ritual works as encouraged by Vashishta, and others and as contained in scriptures.

samstare = in ritual; te kushalaaH dwijaaH = those, expert, Brahmans; divase divase tatra = day by day, there; prachoditaaH = encouraged by [Vashishta and others]; sarvakarmaaNi = all works; yathaashaastram = according to scriptures; chakruH = have performed.

1.14.21

नाषडङ्गविदत्रासीत् नाव्रतो नाबहुश्रुतः |
सदस्यास्तस्य वै राज्ञो नावादकुशला द्विजाः ॥

There is no scholar without the knowledge of the six branches of Vedas, none who is an unavowed scholar, none who heard learnt less scriptures, and none among the members of the ritual of that king Dasharatha is an inexpert in debating, thus all are scholarly Brahmans.

atra = there; aSaDangavit = not knower of six branches; na asiit = is not, there; avrataH = non-vowed scholar; na = not there; abahushrutaH = not heard in many [scriptures] ; na = not there; tasya raaj~naH sadasyaaH = that, king's, members of ritual; avaadakushalaaH [vaade akushalaaH] = inexperts in debating; na vai = not there, indeed.

The six branches of Veda-s are: 1] shikSaa - phonetics, 2] vyaakaraNa - grammar, 3] chandas - prosody, 4] nirukta - etymology, 5] jyoutiSha - astronomy, 6] kalpa - ritual acts.

1.14.22

प्राप्ते यूपोच्छ्रये तस्मिन् षड्बैल्वाः खादिरास्तथा |
तावन्तो बिल्वसहिताः पर्णिनश्च तथापरे ॥श्लेष्मातकमयो दिष्टो देवदारुमयस्तथा |
द्वावेव तत्र विहितौ बाहुव्यस्तपरिग्रहौ ॥

When the time came to stake wooden ritual posts, six posts of bilwa wood, six posts of khadira wood, and further the same number of posts of parnina wood are staked. One post of sleshmaataka wood and two of devadaaru wood as stipulated are staked. Then the distance between each post is maintained at the length of extended arms.

22,23. tasmin = in ritual; yuupocChraye praapte sati = when neared staking time of wooden ritual posts; SaDbailwaaH = six Bilwa wood stakes [Egle Marmelos]; tathaa = like that; bilwasahitaaH = nearer to Bilwa posts; taavantaH = same number of; khaadiraaH = posts of Khadira wood [Mimosa catech]; tathaa = like that; parNinaH cha apare = posts of Parnina wood [Butea frondosa,] also, further; [eka] SleshmaatakamayaH [Gorida myxa] = [one,] post of Sleshmaataka wood; tathaa = like that; devadaarumayaH = posts of Devadaaru wood [Uvaria longifolia,] [two posts, generally these posts are staked]; tatra = there; dwau eva baahuvyastaparigrahou = two, thus, at the length of extended arms; vihitou diSTaH = as stipulated, are staked.

1.14.24

कारिताः सर्व एवैते शास्त्रज्ञैर्यज्ञकोविदैः |
शोभार्थं तस्य यज्ञस्य कांचनालंकृताभवन् ॥

All of those the posts are made by the authorities on scriptures and ritual scholars, and they are gold-pleated and decorated for the purpose of elegance to that ritual.

shaastraj~~naiH yaj~~nakovidaiH kaaritaaH = they are made by the authorities on scriptures and ritual scholars; te sarve eva = they, all, thus; tasya yaj~nasya = of that, ritual; shobhaartham = purpose of elegance; kaanchanaalankR^itaaH abhavan = they [posts] became gold-pleated, decorated.

1.14.25

एकविंशतियूपास्ते एकविंशत्यरत्नयः |
वासोभिरेकविंशद्भिरेकैकं समलंकृताः ॥

They are altogether twenty-one posts, each post is twenty-one cubits in height, and each is decoratively clothed with each cloth.

ekavimshati aratnayaH = having twenty-one, cubits - elbow to fingertip measure in height; ekavimshati yuupaaH te = twenty-one posts, they are; ekavimshadbhiH vaasobhiH = with twenty-one, cloths; ekaikam samalankR^itaaH = one to each post, decorated.

1.14.26

विन्यस्ता विधिवत्सर्वे शिल्पिभिः सुकृता दृढाः |
अष्टाश्रयः सर्व एव श्लक्ष्णरूपसमन्विताः ॥

Carpenters have carved all the posts well, and built them strongly with octahedral surfaces that are smoothened, and thereby they are implanted procedurally.

sarve = all of them; shilpibhiH sukR^itaaH = well carved by carpenters; dR^iDhaaH = strongly built; aSTaashrayaH = are with octahedral surfaces; shlakSNaruupasamanvitaaH = having smoothened surface shapes; sarve eva = all, thus; vinyasthaaH vidhivat = procedurally implanted.

1.14.27

आच्छादितास्ते वासोभिः पुष्पैर्गन्धैश्च पूजिताः |
सप्तर्षयो दीप्तिमन्तो विराजन्ते यथा दिवि ॥

Those posts draped in cloths and worshipped with flowers and perfumery are irradiant, and they shone forth like the constellation of Seven Sages in the sky.

vaasobhiH aacChaaditaaH = draped with cloths; te = them; puShpaiH gandhaiH cha puujitaaH = worshipped with flowers and perfumery; te diiptimantaH = they, having irradiance; divi saptarSayaH yathaa = as with Seven Sages in sky; viraajante = they shone forth.

The Seven Sages is the constellation of stars in the Ursa Major - The Great Bear, and is called sapta R^ishimaNDala . The Indian names of the Seven Sages are 1] atri , 2] angiirasa , 3] pulastya , 4] pulaha , 5] kratu , 6] mariichi , 7] vashiSTha .

1.14.28

इष्टकाश्च यथान्यायं कारिताश्च प्रमाणतः |
चितोऽग्निर्ब्राह्मणैस्तत्र कुशलैः शिल्पकर्मणि ॥

The bricks for Altar of Fire are well designed and made according to rules and standard measurements. The Brahmans who are experts in the architecture of laying Fire Altar, by calculating the ritual field with a one-ply rope and decide where and how the that shall be, the Altar of Fire is layered well with bricks in that ritual.

tatra = in that ritual; yathaanyaayam pramaaNataH cha = according to rules, according to standard measurements, also; iSTakaaH kaaritaaH = bricks, are made; shilpakarmaNi = by architects [particular priest-architects of Vedic rituals; or shulbakarmaNi = by those that calculate the area of altar with a single-stranded thread called shulba]; kushalaiH braahmaNaiH agniH chitaH = Altar of Fire layered by expert Brahmans.

The construction of Fire Altar itself is a ritual, called iSTikaa-chayana , where each brick is to be consecrated with hymns. On completion of the layering of bricks to the required shape, i.e., that of an eagle-like platform for a garuDayaj~na-vedi etc., then Holy head bath abhiSeka is performed to the brick-work of the Altar by pouring milk and other sacred liquids to the chanting of Vedic hymns.

1.14.29

स चित्यो राजसिंहस्य संचितः कुशलैर्द्विजैः |
गरुडो रुक्मपक्षो वै त्रिगुणोऽष्टादशात्मकः ॥

That Altar of Fire of that King, the Lion, is layered by expert Brahmans in the shape of an eagle with golden wings, with its size being three folds bigger than the altars of other rituals, thus it has eighteen separators, and fire is laid on it.

kushalaiH dwijaiH = by expert Brahmans; rukmapakShaH = eagle [shaped] with golden wings; triguNaH = three times more [ than usual] triple sized; aSTaadashaatmakaH = eighteen in number, having eighteen separators; garuDaH = eagle fire altar; saH raajasimhasya = of that, lion like king's; samchitaH = ever with fire; cityaH = the fire laid on such an altar of fire layered as above.

The garuDa , the Divine Eagle is the vehicle of Vishnu with an all-pervading vision and fastest wings. He is the only one who once brought amrita, the Divine Elixir, for the release of his mother from slavery. Hence, the Altar of Fire is given the shape of this Divine Eagle, with its wings and tail outstretched, head turned downward, and the eyes looking eastward. yaj~na is also termed as suparNa i.e., su good, parNa winged; carrier of the oblations with his golden wings to heavens. Or its wings are glittering with gold sahasram hiraNyashakalaiH pratidinam agnim prokShati - shruti meaning every day with thousands of gold chips oblate the fire... scriptures say so. So the Altar of fire is glittering with thousands of gold chips sprinkled every day. This altar is laid threefold bigger than the usual one.

1.14.30

नियुक्तास्तत्र पशवस्तत्तदुद्दिश्य दैवतम् |
उरगाः पक्षिणश्चैव यथाशास्त्रं प्रचोदिताः ॥

In that ritual animals, serpents and birds designated to such and such deities are readied according to the scriptural directives.

tatra = in that ritual; yathaashaastram prachoditaaH = as per the scriptural, directives; pashavaH uragaaH pakShiNaH cha eva = animals, serpents, birds, also, thus; tat tat daivatam uddishya = designated to that and that deity; niyuktaaH = are readied.

1.14.31

शामित्रे तु हयस्तत्र तथा जलचराश्च ये |
ऋषिभिः सर्वमेवैतन्नियुक्तं शास्त्रतस्तदा ॥

The sages have arranged those animals that are to be there in animal sacrifices, like horse and other aquatic animals, in that ritual according to scriptures.

shaamitre tu = in animal sacrifices, but; tatra = there; hayaH tathaa ye jalacharaaH = horse, like that, those, water animals [are to be there, them]; sarvam eva etat = all, of them; tadaa = then; R^iSibhiH niyuktam shaastrataH = arranged by sages, as per scriptures.

Many animals are sacrificed in Horse ritual. But they will be segregated as forest animals and village animals. In them many of the forest animals will be let off by taking them round the fire on to their right in salutation to fire, agnipradakShiNa-namaskaara. The animals pertaining to village will be sacrificed in ritual. Hence it is up to the priests to decide which is to be retained or let off.

1.14.32

पशूनां त्रिशतं तत्र यूपेषु नियतं तदा |
अश्वरत्नोत्तमं तस्य राज्ञो दशरथस्य च ॥

Three hundred animals are tied to the ritual posts, along with the gemlike best ritual horse of that King Dasharatha.

tadaa = then; tatra = in that ritual; trishatam pashuunaam = three hundred, animals; tasya raaj~naH ashwaratnottamam = that, king Dasharatha's, gemlike best horse; yuupeSu niyatam = arranged [tied] to wooden posts.

1.14.33

कौसल्या तं हयं तत्र परिचर्य समंततः |
कृपाणैर्विशशासैनं त्रिभिः परमया मुदा ॥

With great delight coming on her Queen Kausalya reverently made circumambulations to the horse, and symbolically killed the horse with three knives.

tatra = in that ritual; kausalyaa = Queen Kausalya; tam hayam = that, horse; samantataH paricharya = on making circumambulations all around; paramayaa mudaa = with great, delight; tribhiH kR^ipaaNaiH = with three, knives; vishashaasa enam = killed, that one - the horse.

Here Kausalya did not butcher the horse as queens do not butcher animals in rituals, but the horse is already sacrificed. It is a symbolical act of queens to pierce with three golden knives like needles. The scripture says that all the eligible wives of the performer of ritual have to pierce that way. sauvarNiibhi suuciibhiH patnayaH ashvasya asipathaan kalayanti - shruti / scripture. So all the three queens have performed that symbolic act by piercing that horse, which is already dead, with golden needle-like knives. Govindaraja.

1.14.34

पतत्रिणा तदा सार्धं सुस्थितेन च चेतसा |
अवसद्रजनीमेकां कौसल्या धर्मकाम्यया ॥

Queen Kausalya desiring the results of ritual disconcertedly resided one night with that horse that flew away like a bird.

kausalyaa = Queen Kausalya; susthitena cha chetasaa = with composed heart - impassively; dharmakaamaayaa = dharma, desiring for achieving results; patatriNaa saardham = with horse, for results; [where patatri = also means a bird, one that swiftly flew away like a bird; the sacrificed ritual horse is equated with the Divine Eagle garuDa - that conducts the oblations;] ekaam rajaniim avasat = one, night, she resided with that horse that flew away.

1.14.35

होताध्वर्युस्तथोद्गाता हस्तेन समयोजयन् |
महिष्या परिवृत्त्या च वावातामपरां तथा ॥

Thus, the officiating priests of the ritual, namely hotaa adhwaryu and udgaataa have received in their hand the Crowned Queen, the neglected wife, and a concubine of the king, next as a symbolic donation in the ritual by the performer, the king.

[atha = then;] hotaadhvaryuH tathaa udgaataa = hotaa, adhwaryu, thus, udgaataa, [the three officiating priests of the ritual]; mahiSyaa parivR^ittyaa = crowned queen, neglected wife of king; vaavaataam cha = concubine of king, also; aparaam tathaa = next, thus; hastena samayojayan = took by hand.

There will be four officiating priests for these Vedic rituals. 1. brahmaa , 2. hotaa , 3. adhvaryu , 4. udgaataa , to whom the king has to donate his inner core properties like wives, lands etc. By practice a king has to marry four wives. The four women of the king are 1. mahiSi = Queen, 2. parivR^itti = neglected women, 3. vaavaata = concubine, 4. paalaakali = goblet-maid. The order of donation is that the Queen to brahmaa , concubine to hotaa , neglected woman to udgaataa , and the goblet-maid to the adhwaryu . Here, though the brahma ritvik is not cited along with paalaakali, goblet-maid, they are implied. The donation is symbolic and later bartering with some valuable items that is redeemed. Govindaraja. There is another way of translating this. For the wording, hastena samayojayan the priests took these wives by hand to bring them in contact with the dead horse.

1.14.36

पतत्रिणस्तस्य वपामुद्धृत्य नियतेन्द्रियः |
ऋत्विक् परमसंपन्नः श्रपयामास शास्त्रतः ॥

Then the priest, one with controlled senses and rich in scriptural wealth, took up the omentum [fat] of the horse and cooked it as per scriptures while dropping into the altar of fire to bake as a food to the celestials.

udhR^itya niyatendriyaH = took up, one with controlled senses; patatriNaH tasya vapaam = horse's, fat [omentum]; R^itwik paramasampannaH = ritwik [priest,] very wealthy in knowledge; shrapayaamaasa shaastrataH = cooked, as per scriptures.

Some more scholars give a non-violent touch to this act and they say that a medicinal plant ,is offered in altar and its smell is smelt. That plant is substituted for omentum of the horse, and the wording is read differently. When the sequence is running on horse and horse's body parts how a medical plant is brought in, is unclear. And some say that a horse will not have omentum according to Vedic texts.

1.14.37

धूमगन्धं वपायास्तु जिघ्रति स्म नराधिपः |
यथाकालं यथान्यायं निर्णुदन् पापमात्मनः ॥

The king Dasharatha smelt the smell of smoke as per time and procedure to cleanse his own sin.

naraadhipaH = King; yathaakaalam yathaanyaayam = as per time, as per procedure; nirNudan paapam aatmanaH = to cleanse, his own sin; dhuumagandham vapaayaaH tu = smoke's smell, of fat [omentum being cooked]; jighrati sma = he was smelling.

1.14.38

हयस्य यानि चांगानि तानि सर्वाणि ब्राह्मणाः |
अग्नौ प्रास्यन्ति विधिवत् समस्ताः षोडशर्त्विजः ॥

Those remaining body parts that horse are there, the sixteen officiating priests have procedurally oblated all of them into fire.

hayasya yaani angaani = which body-parts of horse are there; taani sarvaaNi = they, all of them; samastaaH braahmanaaH = all, Brahmans; ShodashartwijaH = sixteen priests; vidhivat agnou praasyanti = procedurally, oblated in fire.

1.14.39

प्लक्षशाखासु यज्ञानामन्येषां क्रियते हविः |
अश्वमेधस्य यज्ञस्य वैतसो भाग इष्यते ॥

In other rituals the oblations will be offered into sacrificial fire with spoon-like sticks of plaksha tree, but in Horse-sacrifice ritual they are offered through the vetasa creeper, a rattan plant, cane.

anyeSaam yaj~~naanaam = in other, rituals; haviH plakSashaakhaasu kriyate = oblation will be done with the branches of plaksha [Ficus Venosa] tree; ashwamedhasya yaj~~nasya bhaagaH = oblation of Horse sacrifice ritual; vaitasaH iSyate = is to be done with Vaitasa creeper.

1.14.40

त्र्यहोऽश्वमेधः संख्यातः कल्पसूत्रेण ब्राह्मणैः |
चतुष्टोममहस्तस्य प्रथमं परिकल्पितम् ॥

The Horse Ritual is to be performed for three days as laid down in kalpasutra-s, the rules governing such rituals, and by braahmaNa-s, the penultimate parts of Veda-s, and the one performed on the first day is called chatuSToma ritual.

braahmaNaiH = by penultimate parts of Veda-s; kalpasuutreNa = according to kalpa rules; tryahaH = for three days; ashwamedhaH samkhyaataH = Horse ritual, is said [ to be performed]; tasya prathamam ahaH chatuSTomaH parikalpitam = chatuhSToma is arranged on its first day.

1.14.41

उक्थ्यं द्वितीयं संख्यातमतिरात्रं तथोत्तरम् |
कारितास्तत्र बहवो विहिताः शास्त्रदर्शनात् ॥

The ritual on the second day is called ukthyam , and the next one performed on third day is called atiraatra. These apart many of the preordained rituals are performed there in that ritual as envisaged in scriptures.

dvitiiyam ukthyam = second one, is ukthyam; tathaa uttaram atiraatram samkhyaatam = likewise, later one, said to be as atiraatra; tatra = in that ritual; shaastradarshanaat = as scriptures, have envisaged; vihitaaH bahavaH kaaritaaH = as ordained, many, have been performed.

The horse-ritual is conducted only for three days. But Dasharatha got it performed with more variously connected rituals, in all his eagerness to appease gods for progeny.

1.14.42

ज्योतिष्टोमायुषी चैवमतिरात्रौ विनिर्मितौ |
अभिजिद्विश्वजिच्चैवमप्तोर्यामो महाक्रतुः ॥

The rituals called jyothiSToma, aayuSi, and atiraatra rituals are performed. And also rituals of great kind like abhijit, vishwajit, aptoryaama are performed.

jyothiSTomaayuSii = jyothiSToma-fire ritual, aayuSi yaaga-Longevity ritual; evam = like that; atiraatrou vinirmitou = atiraatri rituals, performed; abhijit vishwajit evam = abhijit ritual, vishwajit rituals, thus; aptoryaamaH mahaakratuH = great ritual aptoryaama are conducted.

1.14.43

प्राचीं होत्रे ददौ राजा दिशं स्वकुलवर्धनः
अध्वर्यवे प्रतीचीं तु ब्रह्मणे दक्षिणां दिशम् ॥उद्गात्रे च ततोदीचीं दक्षिणैषा विनिर्मिता |
अश्वमेधे महायज्ञे स्वयंभुविहिते पुरा ॥

As the promoter of his own dynasty that king Dasharatha donated eastern side to hotaa, western to adhvaryu, and southern to brahmaa. And to udgaataa northern side is given in donation. These were the donations stipulated in that great ritual, ashwamedha, by the Self-Created Brahma from earlier times.

43,44. svakulavardhanaH = developer of his own dynasty [to promote his own dynasty]; raajaa = king; hotre praachiim disham dadau = east side donated to hota; adhvaryave pratiichiim tu = to adhvaryu, west [side,] and; brahmaNe dakShiNaam disham = to Brahma, southward, direction; tathaa = thus; udgaatre udiichiim = to udgaataa, northern side gave away; puraa svayambhuvihite = earlier, by the Self-Created Brahma, as ordained; ashwamedhe mahaayaj~ne = in aswamedha, great ritual; eSaa dakshiNaa vinirmitaa = this way, donation, built [stipulated].

1.14.45

क्रतुं समाप्य तु तदा न्यायतः पुरुषर्षभः |
ऋत्विग्भ्यो हि ददौ राजा धरां तां कुलवर्धनः ॥

On completing the ritual thus that best man Dasharatha justifiably donated those lands to the officiating priests, called ritwiks, to promote his dynasty.

pursharSabhaH raajaa = the best man, king Dasharatha; kulavardhanaH = promoter of dynasty; kratum samaapya = on completion of ritual; tadaa nyaayataH = then, justifiably; taam dharaam R^itvigbhyaH dadou = donated those lands to ritwiks.

1.14.46

एवं दत्त्वा प्रहृष्टोऽभूत् श्रीमानिक्ष्वाकुनन्दनः |
ऋत्विजस्त्वब्रुवन् सर्वे राजानं गतकिल्बिषम् ॥

Thus on giving away the vast expanses of his kingdom he that glorious one born in Ikshvaku dynasty is gladdened, but all the officiating priests said to the king who by now is rid of his sins.

evam dattvaa = thus, having given; shriimaan ikShvaakunandanaH = that glorious one, born in Ikshvaku dynasty; prahR^iSTaH abhuut = gladdened, he became; tu = but; sarve R^itwijaH = all, officiating priests; raajaanam gatakilbiSam = to king, who by now is rid of sin; abruvan = said.

1.14.47

भवानेव महीं कृत्स्नामेको रक्षितुमर्हति |
न भूम्या कार्यमस्माकं न हि शक्ताः स्म पालने ॥

"You alone are capable to protect the earth in its entirety, and there is no use for us with these lands, and we are not capable to rule it, either." Thus the priests are addressing the king.

bhavaan ekaH eva = you, alone, only; kR^itsnaam mahiim rakSitum arhati = capable to protect entire earth; asmaakam bhuumyaa na kaaryam = for us, no work with lands; na paalane shaktaaH sma = we are not capable in ruling.

1.14.48

रताः स्वाध्यायकरणे वयं नित्यं हि भूमिप |
निष्क्रयं किंचिदेवेह प्रयच्छतु भवानिति ॥

"We are always preoccupied with self-study and teaching of scriptures, oh, king, thus you may give us something else in barter, any modest thing. "

vayam nityam = we, always; svaadhyaayakaraNe = in self study of teachings; rataaH = preoccupied; bhavaan = you; bhuumipa = oh land ruler; iha = in this aspect; kimchit niSkrayam = something, price [any modest thing]; prayacChatu iti = now, be given, by thus.

1.14.49

मणिरत्नं सुवर्णं वा गावो यद्वा समुद्यतम् |
तत्प्रयच्छ नरश्रेष्ठ धरण्या न प्रयोजनम् ॥

"Let best gems, gold, or cows or anything else that is available you may give us, what is the use of these vast expanses to us." So said the scholars.

narashreSTa = the best man; maNiratnam suvarNam vaa = best gems, gold, or; gaavaH yat vaa samudyatam = cows, whatever, else, [whatever that is,] available; tat prayacCha = that, you may give; dharaNyaa prayojanam na = no use with vast expanses.

1.14.50

एवमुक्तो नरपतिर्ब्राह्मणैर्वेदपारगैः |
गवां शतसहस्राणि दश तेभ्यो ददौ नृपः ॥दशकोटीः सुवर्णस्य रजतस्य चतुर्गुणम् |

The king Dasharatha, the lord of people, thus requested by the scholarly Vedic Brahmans gave them millions of cows, ten of ten million gold coins, and the silver four times thereof. [1-14-50, 51a]

50, 51a. narapatiH = people's lord; nR^ipaH = that king; vedapaaragaiH braahmaNaiH = by scholarly Vedic Brahmans; evam uktaH = thus, one who is said so the king; tebhyaH = to them; gavaam dasha shatasahasraaNi = cows, ten, hundred thousand, [ten lakhs i.e., 10,00,000, a million]; suvarNasya = of gold [coins]; dashakotiiH = ten million; rajatasya chaturguNam = silver [coins,] four times [of gold coins]; dadau = he gave.

Silver is prohibited for donation in such rituals, but here it is being given as barter for the lands earlier donated, hence it is an acceptable item.

1.14.51

ऋत्विजश्च ततः सर्वे प्रददुः सहिता वसु ॥ऋष्यशृङ्गाय मुनये वसिष्ठाय च धीमते |

Then all those officiating priests collectively gave that wealth to sage Rishyasringa and to the enlightened sage Vashishta. [1-14-51b, 52a]

51b, 52a. tataH ritwijaH sarve sahitaaH = then, all officiating priests collectively; vasu = that wealth; R^iSyasR^ingaaya munaye vashiSThaaya cha dhiimate = to Rishyasringa, also to enlightened Sage Vashishta; pradaduH = they gave.

1.14.52

ततस्ते न्यायतः कृत्वा प्रविभागं द्विजोत्तमाः ॥सुप्रीतमनसः सर्वे प्रत्यूचुर्मुदिता भृशम् |

Then all of those Brahmans are well satisfied at heart and distributed among themselves the wealth passed on by Rishyasringa and Vashishta, and then they said, "We are highly gladdened." [1-14-52a, 53a]

52b, 53a. tataH = then; supriitamanasaH = well satisfied at heart; te dwijottamaaH = those, best Brahmans; sarve = all of them; nyaayataH = justifiably; pravibhaagam kR^itvaa = on distributing dividends [among themselves]; bhR^isham muditaaH = highly, gladdened [we are]; thus; pratyuuchuH = they said.

1.14.53

ततः प्रसर्पकेभ्यस्तु हिरण्यं सुसमाहितः ॥जांबूनदं कोटिसंंख्यं ब्राह्मणेभ्यो ददौ तदा |

Then to the other Brahmans who arrived there to see the ritual, King Dasharatha sincerly donated ten million gold coins. [1-14-53b, 54a]

53b, 54a. tataH = thereafter; tadaa = then; susamaahitaH = sincerly [the king]; prasarpakebhyaH braahmaNebhyaH = to those Brahmans who have come to see the ritual; kotisamkhyam = one crore [ten million] in number; jaambuunadam = [the gold that has come out] of Jambu river; hiraNyam = coins; dadau = donated.

Sarga 14 (part 2 of 2)

1.14.54

दरिद्राय द्विजायाथ हस्ताभरणमुत्तमम् ॥कस्मैचिद्याचमानाय ददौ राघवनंदनः |

That descendent of Raghava dynasty gave an excellent hand ornament to someone who is an impoverished Brahman and who is beseeching. [1-14-54a, 55a]

54b, 55a. atha = then; raaghavanandanaH = Raghava's descendent; yaachamaanaaya kasmaichit daridraaya dwijaaya = impoverished Brahman someone who is beseeching; uttamam hastaabharaNam dadau = excellent, hand's ornament, gave.

1.14.55

ततः प्रीतेषु विधिवत् द्विजेषु द्विजवत्सलः ॥प्रणाममकरोत्तेषां हर्षव्याकुलितेन्द्रियः |

While those Brahmans are becoming happy then that king and the patron of Brahmans venerated them dutifully with his senses fluttering with happiness. [1-14-55b, 56a]

55b, 56a. tataH = then; dwijavatsalaH = patron of Brahmans-Dasharatha; dwijeSu priiteSu satsu = while Brahmans are happy; harSavyaakulitendriyaH = senses fluttering with happiness [coming on]; teSaam vidhivat praNaamam akarot = he made veneration dutifully to them .

1.14.56

तस्याशिषोऽथ विविधा ब्राह्मणैः समुदाहृताः ॥उदारस्य नृवीरस्य धरण्यां पतितस्य च |

Then that benevolent and valiant King Dasharatha prostrated on ground venerating the Brahmans, and the Brahmans too chanted various blessing hymns on that prostrating king. [1-14-56b, 57a]

56b, 57a. atha = then; udaarasya nR^iviirasya = benevolent, valiant king; dharaNyaam patitasya = who is prostrating on ground; tasya = for him; braahmaNaiH vividhaa aashiSaH samudaahR^itaaH = various blessings are chanted by Brahmans.

The blessings are also Vedic hymns and particular parts of Vedic hymns are chanted for particular occasion called aashiirwachana hymns. To date this practice is continued where a Brahmin priest is commissioned to perform even a domestic ritual. In effect, it shall be construed that these are not the blessings of the Brahmin priests who are chanting, but it is the blessing of Veda itself.

1.14.57

ततः प्रीतमना राजा प्राप्य यज्ञमनुत्तमम् ॥पापापहं स्वर्नयनं दुस्तरं पार्थिवर्षभैः |

Then that king is gladdened at heart for the successful achievement of the completion of that excellent ritual that removes sin and that leads to heaven as well, and that which cannot be undertaken by many of the best kings. [1-14-57b, 58a]

57b, 58a. tataH raajaa = then, king; paapaapaham swarnayanam = removing sin, leading to heaven; paarthivarSabhaiH dustaram = impossible to undertake by best kings; anuttamam yaj~nam = excellent, ritual; praapya = having achieved; priitamanaaH = gladdened at heart [abhavat = he became.]

1.14.58

ततोऽब्रवीदृष्यशृंगं राजा दशरथस्तदा ॥कुलस्य वर्धनं त्वं तु कर्तुमर्हसि सुव्रत |

Thereafter king Dasharatha said to sage Rishyasringa thus, "oh, sage with best vows, you alone are eligible to perform the ritual for the expansion of my dynasty." [1-14-58b, 59a]

58b, 59a. tataH = thereafter; raajaa dasharathaH = king, Dasharatha; tadaa = then; R^iSyasR^ingam abraviit = said to Rishyasringa; suvrata = oh one with best vows; tvam tu = you, alone; kulasya vardhanam = dynasty's, expansion [oriented ritual]; kartum arhasi = it is apt of you to perform.

1.14.59

तथेति च स राजानमुवाच द्विजसत्तमः |
भविष्यन्ति सुता राजंश्चत्वारस्ते कुलोद्वहाः ॥

That best Brahman Rishyasringa saying yes to the proposal, said this to king Dasharatha, "oh, king, there will be four sons to you that ennoble your dynasty. [1-14-59b, c]

59b, c. dwijasattamaH = the best Brahmin; tathaa iti = like that only; raajaanam uvaacha = said to king; raajan = oh king; te kulodvahaH = to ennoble your dynasty; chatvaaraH sutaaH bhaviSyanti = there will be four sons.

1.14.60

स तस्य वाक्यं मधुरं निशम्य
प्रणम्य तस्मै प्रयतो नृपेन्द्र |
जगाम हर्षं परमं महात्मा
तं ऋष्यशृङ्गं पुनरप्युवाच ॥

On hearing the sweet words of Sage Rishyasringa, he that king of kings Dasharatha went into a state of ecstasy and venerating that great soul, Rishyasringa, again said this to him.

saH tasya vaakyam madhuram nishamya = he [the king,] on hearing sweet words of his [Sage's]; saH nR^ipendraH = he, that king of kings; jagaama harSam paramam mahaatmaa = great-souled went into very much gladness; praNamya tasmai prayataH = venerating, to him, again; tam R^iSyashR^i~Ngam punaH api uvaacha = to him, to Rishyasringa, again said.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे चतुर्दशः सर्गः ||

Sarga 15

1.15.1

मेधावी तु ततो ध्यात्वा स किञ्चिदिदमुत्तरम् |
लब्धसंज्ञः ततस्तं तु वेदज्ञो नृपमब्रवीत् ॥

That intellectual sage and one proficient in Veda-s Rishyasringa contemplated for a while, and gaining indications as to which ritual is to be performed, then said the king.

tataH = then; medhaavii vedaj~~naH = intellectual one, proficient in Veda; saH = Rishyasringa; kimchit dhyaatvaa = thinking a little; tataH labdhasanj~~naH = then, gaining indication; tam nR^ipam abraviit = to him, to King, said.

1.15.2

इष्टिं तेऽहं करिष्यामि पुत्रीयां पुत्रकारणात् |
अथर्वशिरसि प्रोक्तैर्मन्त्रैः सिद्धां विधानतः ॥

"I will procedurally conduct the ritual contained in the preamble of atharva-veda with procedural hymns, called <>putra kaameSTi i.e., the ritual that bestows sons, for your benefit."

aham te putrakaaraNaat = I, to you [for your benefit,] for the reason of sons [to beget]; atharvashirasi proktaiaH = said in [contained in]atharva Veda's preamble; mantraiH siddhaam = available with hymns [of that Veda,]; putriiyaam = one that bestows sons [called putrakaameSTi,] for begetting sons; iSTim vidhaanataH kariSyaami = I will conduct ritual procedurally.

1.15.3

ततः प्राक्रमदिष्टिं तां पुत्रीयां पुत्रकारणात् |
जुहाव चाग्नौ तेजस्वी मन्त्रदृष्टेन कर्मणा ॥

Then that resplendent Sage Rishyasringa commenced that putrakaameSTi ritual, offering oblations into sacred fire with ritual acts meticulously contained in hymns.

tataH = then; putrakaaraNaat = for purpose of begetting sons; putriiyaam idam iSTim taam = that son giving ritual; praakramat = commenced; tejasvii = resplendent sage; mantradR^iSTena karmaNaa = hymn-contained, with ritual-acts; agnou juhaava cha = oblated in fire, also.

1.15.4

ततो देवाः सगन्धर्वाः सिद्धाश्च परमर्षयः |
भागप्रतिग्रहार्थं वै समवेता यथाविधि ॥

Then the deities along with celestial beings, siddha-s, i.e., the souls that obtained salvation, and also other esteemed sages who by now are the residents of Heavens have duteously assembled in the firmament to receive their part of the oblations.

tataH = then; sagandharvaaH = with celestials; devaaH siddhaaH cha paramarSayaH = then, deities, siddha-s, also, esteemed saints; bhaagapratigrahaartham vai = to receive their due [of oblations], verily; samavetaaH yathaavidhi = assembled, as per duty.

These celestial beings having attained salvation and living in their heavenly abodes do not re-enter these mortal worlds. They assemble in their cosmic zone, up above the Fire Altar of the Vedic ritual whenever a yajna is conducted on earth, to receive oblations.

1.15.5

ताः समेत्य यथान्यायं तस्मिन् सदसि देवताः |
अब्रुवन् लोककर्तारं ब्रह्माणं वचनं ततः ॥

Those deities who procedurally assembled there in that congregation then spoke to Brahma, the creator of worlds.

taaH devataaH = those, gods; yathaanyaayam = as per procedure; tasmin sadasi = in that, congregation; sametya = coming together; lokakartaaram = to worlds' creator; brahmaaNam = to Brahma; vachanam abruvan = words, said.

1.15.6

भगवंस्त्वत्प्रसादेन रावणो नाम राक्षसः |
सर्वान्नो बाधते वीर्याच्छासितुं तं न शक्नुमः ॥

"Oh! God, the demon named Ravana is torturing all of us with his intrepidity, as you have blessed him, and we are unable to control him.

bhagavan = oh god; raavanaH naama raakShasaH = Ravana, named, demon; tvat prasaadena = with your, blessings - as you have blessed him; viiryaat = by his intrepidity; naH sarvaan baadhate = is torturing all of us; tam shaasitum na shaknumaH = we are unable to control him.

1.15.7

त्वया तस्मै वरो दत्तः प्रीतेन भगवान् तदा |
मानयन्तश्च तं नित्यं सर्वं तस्य क्षमामहे ॥

"You have given boon to him appreciating his ascesis and oh, god, with high regard to that boon of yours we are tolerating all the cruel acts of Ravana from then onwards

bhagavaan = Oh god; priitena tvayaa = appreciating [his ascesis,] by you; tasmai varaH dattaH = to him - Ravana, boons, given [by you]; tam = that boon of yours; maanayantaH = keeping high regard for it; tadaa nityam = from then, always; tasya sarvam kShamaamahe = all [his cruel acts,] of his [Ravana,] we are tolerating.

Hindu mythology has no devils, but has only raakshasa -s, who can hardly be called demons, either. Not all the raakshasa-s are evil-doers. Some of the raakshasa-s are the fallen angels who take birth as mortals. They have their Vedic education, and they perform Vedic rituals and penance etc., thereby they get the patronage of any one of the gods among the Hindu Trinity, viz., Brahma, Vishnu, and Shiva. On attaining the cherished boons, they suddenly revolt against their own patron deities and commence the atrocities only to conquer the Heavens, knowing well that they cannot be attained with a mortal body. In order to snub the upsurge of such violence or the unnatural ascension to Heaven, the deity who gave the boons seeks the help of any of the other two of the Trinity. Then one from the Trinity will take birth as mortal, as an incarnation of god on earth. Usually Vishnu incarnates himself to eradicate the evils created by the intrepid raakshasa-s.

Here the celestials bring in a preamble for Vishnu's incarnation as Rama and thus the topic of Ravana occurs in this chapter of Ramayana. Ravana need not be taken as an evil spirit, devil, hobgoblin or a monstrous being. He is said to be a Brahman well versed in all Vedas, musicologist, and a great king of Lanka, with unlimited riches, and very many of his clansmen with their vast dominions, and what not. Though Brahma and Shiva bless Ravana with boons, Ravana flouts all the norms in conquering Heavens in which course he did not hesitate to torture anyone who becomes his personal hurdle or hindrance. Hence it is inevitable for the Trinity to curb Ravana's atrocities, and Vishnu will now be requested by all the deities to incarnate himself on earth. As such, the expression of the word "DEMON" may not always be taken as an ugly and monstrous looking devil or Satan, as per the usual religious conceptualisation of evil.

In Hinduism evil is not a separate entity from humans, but available in the same personification and resides along with virtue, like the two sides of a coin. These raakshasa-s are also mortals, extraordinary beings with extraordinary powers like god incarnates. But, with wickedness in their will, monstrosity in mind and a conqueror's ambition in their heart, they are rendered themselves as demons.

1.15.8

उद्वेजयति लोकांस्त्रीनुच्छ्रितान् द्वेष्टि दुर्मतिः |
शक्रं त्रिदशराजानं प्रधर्षयितुमिच्छति ॥

"That malevolent Ravana is tormenting all the three worlds, hating the functionary deities of cosmos, and always desires to assail Indra, the king of all the functionary deities of universe.

durmatiH = that evil minded one - malevolent; triin lokaan udvejayati = he is tormenting three worlds; ucChritaan dveSTi = he is hating functionary deities of cosmos; tridasharaajaanam shakram pradharSayitum icChati = desires to assail Indra, the king of celestials.

There are eight functionary gods for cosmos in Hindu mythology that keep the cycle of natural law going. Each one is assigned with each of the eight sides of the universe along with a natural function. They are: 1] Indra, Heaven : East, 2] agni Fire-god : southeast, 3] yama Death-god : South, 4] naiR^iti Demon-god : southwest, 5] varuNa Rain-god : west, 6] vaayu Air-god : Northwest, 7] kubera god of wealth management : North, 8] iishaana god of bliss : Northeast. The governance of all these deities is Indra's function, since he is the presiding deity of Heaven.

1.15.9

ऋषीन् यक्षान् सगन्धर्वानसुरान् ब्राह्मणांस्तथा |
अतिक्रामति दुर्धर्षो वरदानेन मोहितः ॥

"That invincible one is further self-conceited by the boons you have accorded, and he is overbearingly torturing the sages, celestial beings like yaksha-s, gandharva-s, asura-s, and like that even the Brahmans.

durdharShaH = invincible one; varadaanena mohitaH = becoming self-conceited by boon given [by you]; R^iShiin yakShaan sagandharvaan asuraan = sages, yaksha-celestials, with gandharva-celestials, demons; tathaa braahmaNaan = like that, Brahmans are also; atikraamati = overbearingly [torturing.]

The sura and a-sura nomenclature is the one that is commonly found in Vedic literature. sura is a celestial being and asura is its antonym, usually referred as a demon. Here it is not so because there are many asura-s who made their abode in heaven, like Rahu, Ketu, and others who attain salvation in this mortal life. Even Ravana came from Heaven, and returns there only at the end of the war with Rama. Thus a-sura-s are not earthly demons but celestial beings of a kind like other demi-gods, namely yaksha, gandharva, kinnara, kimpurusha etc.

1.15.10

नैनं सूर्यः प्रतपति पार्श्वे वाति न मारुतः |
चलोर्मिमाली तं दृष्ट्वा समुद्रोऽपि न कंपते ॥

"The Sun-god will not verily parch Ravana, the Air-god will not puff at his sides, and on seeing Ravana, the lord of the undulating waves, namely the ocean will not pulsate either.

enam suuryaH na pratapati = sun will not parch him; maaruthaH paarshve na vaati = Air-god will not puff at his sides; chalormimaalii = the lord of undulating waves; samudraH api = ocean, even; tam dR^istvaa na kampate = will not pulsate on seeing him [Ravana].

And ocean hides those undulating waves from Ravana for the waves are his wives whom Ravana may abduct as in the case of Seetha.

1.15.11

तन्महन्नो भयं तस्माद्राक्षसाद्घोरदर्शनात् |
वधार्थं तस्य भगवन्नुपायं कर्तुमर्हसि ॥

"Thereby, there is a great panic for all of us from that demon with an awesome look, hence oh, god, it will be apt of you to give a thought for his elimination.

tat = by that reason; ghoradarshanaat tasmaat raakShasaat = from that demon with an awesome sight; naH mahat bhayam = great panic for us; bhagavan = oh god; tasya vadhaartham = for purpose of his elimination; upaayam kartum arhasi = apt of you to make an idea.

1.15.12

एवमुक्तः सुरैः सर्वैः चिन्तयित्वा ततोऽब्रवीत् |
हन्तायं विदितस्तस्य वधोपायो दुरात्मनः ॥

When all the deities spoke to Brahma thus, he thought for a while and then said "Aha! The idea to kill that evil-minded Ravana is discerned.

sarvaiH suraiH evam uktaH =[Brahma] is spoken this way by all gods; chintayitvaa tataH abraviit = on thinking, then, said; tasya duraatmanaH = that, evil minded one's; ayam vadhopaayaH = this is the, idea for elimination; viditaH hanta = known, aha.

1.15.13

तेन गन्धर्वयक्षाणां देवतानां च रक्षसाम् |
अवध्योऽस्मीति वागुक्ता तथेक्तं च तन्मया ॥

"Ravana said while seeking boon that, 'I shall not be killed by gandharva-s, yaksha-s, or by gods, or by other demons...' and I also said 'so be it..."

tena = by him [Ravana]; gandharvayakShaanaam = for gandharva-s and for yaksha-s; devataanam ca raakShasaam = by gods and other demons, also; avadhyaH asmi iti = I shall be not killable, thus; vaak uktaa = words, were uttered [by Ravana]; mayaa cha tat tathaa iti uktam = thus that way said by me.

1.15.14

नाकीर्तयदवज्ञानात्तद्रक्षो मानुषांस्तदा |
तस्मात् स मानुषाद्वध्यो मृत्युर्नान्योऽस्य विद्यते ॥

"That demon did not express about humans then with his disrespect to them, and evidently his death does not occur otherwise." So said Brahma to gods.

tat rakShaH = that, demon; avaj~aanaat = with disrespect; tataH = then; maanuShaan na akiirtayat = not articulated about humans; tasmaat = therefore; saH maanuSaat vadhyaH = he can be killed by human; [asya = his] mR^ityuH na anyaH vidyate = otherwise death is not evident.

1.15.15

एतच्छ्रुत्वा प्रियं वाक्यं ब्रह्मणा समुदाहृतम् |
देवा महर्षयः सर्वे प्रहृष्टास्तेऽभवंस्तदा ॥

On hearing Brahma explaining himself, then all those gods and great sages became adequately happy.

brahmaNaaH samudaahR^itam = well explained by Brahma; etat priyam vaakyam = this, pleasant, word; shrutvaa = having heard; tataH = then; te devaaH maharSayaH = those, gods, great sages; sarve prahR^iSTaaH abhavan = all became delighted.

1.115.16

एतस्मिन्नन्तरे विष्णुरुपयातो महाद्युतिः |
श्ङ्खचक्रगदापाणिः पीतवासा जगत्पतिः ॥वैनतेयं समारुह्य भास्करस्तोयदं यथा |
तप्तहाटककेयूरो वन्द्यमानः सुरोत्तमैः ॥

In the meanwhile the great resplendent Vishnu, the Lord of the Universe, arrived there mounted on his Eagle-vehicle Garuda, handling conch-shell, disc, and mace in his three of four hands, clad in yellow-ochre robes, wearing golden bracelets, and while best gods eulogised him, and his arrival there is like the arrival of sun mounted on black cloud to accord the gratuitous gift called the rain.

16, 17. etasmin antare = in the mean while; mahaadyutiH = great resplendent god; shankhachakragadaapaaaNiH = [with] conch disc mace in his [four] hands; piitavaasaaH = [with] yellow robes; jagatpatiH = Lord of Universe; vainateyam samaaruhya = mounted on Lady Vinata's son, GaruDa; bhaaskaraH toyadam yathaa = Sun, on water giver [sun on black cloud,] like; taptahaaTakakeyuuraH = burnt [refined,] gold, bracelets; vandyamaanaH surottamaiH = while eulogised, by the best gods; viSNuH = Vishnu; upayaataH = arrived.

Vishnu is a four handed deity. He handles a Divine Lotus suggesting that he is the creator sR^iSTikartaa. An ever-cycling disc called sudarshana-chakra is handled symbolising his ever-lasting dynamism. He is the maintainer of that continuous dynamism of already created Universe sthiti-kartaa. A mace called kaumodakii for bludgeoning enemies as he is the eradicator of evil samhaarakartaa, and a conch-shell called paanchajanya which produces the sound of Om, listening to which salvation, mukti, is achieved by the true devotee. The sound of the same conch shell gives out an unbearable sound in respect of enemies. He is entered here without a lotus in hand. That means there is no need for a creation afresh. The other items he is handling are enough to deal with Ravana. If the Lotus is not handled that hand is taken as a blessing hand, abhayahasta. And now he is giving that a+bhaya no fear, an assurance, to all gods.

The expression that Vishnu has come on his eagle-vehicle has a cross-reference to the previous chapter's garuDa-yajnavedi , Eagle-shaped Altar of Fire that is laid by priests of Dasharatha. It will be laid so with assumption that Garuda, also called suparNa, the Divine Eagle will fly in to transport oblations. The Vedic ritual is also called suparNa, the golden winged, or great winged vehicle to conduct oblations. And the eagle-vehicle of Vishnu is the quickest carrier of oblations to the deities specified in Vedic hymn. Here this Garuda has already carried the oblations offered by King Dasharatha to the chanting of Vedic hymns by Sage Rishyasringa to Vishnu. So Vishnu is now coming mounted on the same meritorious carrier, namely Garuda. Secondly the simile of Sun's coming mounted on a black cloud has some thing to do with yajna. A silver cloud is no value in giving rains. The rain has got an inseparable combination with Vedic ritual. Since the ritual of Dasharatha is going to fructify the rainfall is due on earth. Hence, the sun on collecting all the merits called the rituals of Dasharatha, in the form waters is coming riding on a black cloud to shower rains. Hence Vishnu and Sun both are ready now shower their graces. Vishnu will shower grace by eradicating the evil called Ravana, and the sun by showering the gratuitous and cooling rains.

1.15.18

ब्रह्मणा च समागम्य तत्र तस्थौ समाहितः |
तमब्रुवन् सुराः सर्वे समभिष्टूय संनताः ॥

Vishnu having met Brahma stood there contemplating, and then all of the gods on bowing down and offering prayers addressed Vishnu.

brahmaNaa samaagamya = having met with Brahma; tatra tasthau samaahitaH = there, he stood, contemplating; suraaH sarve sannataaH = gods, all, bowing down; tam samabhiSTuuya abruvan = said to him on offering prayers.

1.15.19

त्वां नियोक्ष्यामहे विष्णो लोकानां हितकाम्यया |
राज्ञो दशरथस्य त्वमयोध्याधिपतेः विभोः ॥धर्मज्ञस्य वदान्यस्य महर्षिसमतेजसः |
अस्य भार्यासु तिसृषु ह्रीश्रीकीर्त्युपमासु च ॥विष्णो पुत्रत्वमागच्छ कृत्वात्मानं चतुर्विधम् |

"Oh! Vishnu, desiring prosperity in all the worlds we nominate you to become the son of the ruler and lord of Ayodhya, namely Dasharatha, who is a virtuous one, renowned one and one whose resplendence equals that of the sages, and oh, Vishnu, through the wives of such a king Dasharatha, who are in similitude with the hrii, the virtue, shrii, the affluence, and kiirti, the glory, you have a fourfold transformation and take birth as their son. [1-15-19, 20, 21a]

19, 20, 21a. viSNo = oh Vishnu; lokaanaam hitakaamyayaa = desiring prosperity in all worlds; tvaam niyokShyaamahe = we nominate you; viSNo = oh Vishnu; tvam ayodhyaadhipatiH vibhoH = you are lord of Ayodhya's ruler; dharmaj~~nasya vadaanyasya = of that virtuous one, renowned one; maharSisamatejasaH = equalling sage in resplendence; asya dasharathasya raaj~~naH = such a, king Dasharatha's; hriiisriikiirtyupamaasu = having similitude with virtue affluence glory; trisR^iSu = in three of them; bhaaryaasu = in his wives; aatmaanam chaturvidham kR^itvaa = on making [on transforming] yourself, four fold; putratvam aagacCha = you get childhood [take birth].

These three hrii, shrii, kiirti are the daughters of Daksha Prajapati in their earlier births. The hrii is hR^illekha , virtuous disposition - which Queen Kausalya has, and who begot Rama. The shrii is shriikaara , the affluence of everything, which Queen Sumitra has, by which alone she magnificently and unhesitatingly advises her son Lakshmana to go along with Rama to woods. And the third, kiirti, the glory, and the glory of Kaika is well known. The position of this epic minus Kaika can be imagined, thereby her glory, may it be negative, that may be imagined.

1.15.21

तत्र त्वं मानुषो भूत्वा प्रवृद्धं लोककण्टकम् ॥अवध्यं दैवतैर्विष्णो समरे जहि रावणम् |

"Oh! Vishnu, on your taking birth as human through the wives of Dasharatha you eliminate Ravana in war, who has become exacerbating and thorny to all worlds, and who is otherwise not eliminable for gods. [1-15-21b, 22a]

21b, 22a. viSNo = oh Vishnu; tvam = you; tatra = in them [the wombs of queens]; maanuSaH bhuutva = on becoming [taking birth] as human; pravR^iddham = who is exacerbating; lokakanTakam = one who is thorny to worlds; daivataiH avadhyam = not killable by gods; raavaNam samare jahi = Ravana be killed in war.

1.15.22

स हि देवान् सगन्धर्वान् सिद्धांश्च ऋषिसत्तमान् ॥राक्षसो रावणो मूर्खो वीर्योद्रेकेण बाधते |

"He that preposterous demon Ravana with his invigorated doggedness is torturing gods along with eminent saints, gandharva-s, and siddha-s. [1-15-22b, 23a]

22b, 23a. saH muurkhaH raakShasaH = he, preposterous, demon; Ravana; devaan = gods; sagandharvaan siddhaan cha R^iSisattamaan = with gandharva celestials, souls of salvation, eminent hermits; viiryodrekeNa baadhate = torturing with his invigorated doggedness.

1.15.23

ऋषयश्च ततस्तेन गन्धर्वाप्सरसस्तथा ॥क्रीडन्तो नन्दनवने रौद्रेण विनिपातिताः |

"He that furious one with his insolence is knocking down sages from their celestial abodes, and like that he is knocking down the gandharva-s and apsara celestials too from the heavenly gardens Nandana, where they will be taking delight. [1-15-23b, 24a]

23b, 24a. tataH = by his insolence; tena raudreNa = by him, the furious one; R^iSayaH cha = sages, also; tathaa = like that; nandanavane kriiDantaH = those that are delighting in Nandana gardens[Heavenly gardens]; gandharvaapsarasaH = gandharva-s, apsara-s; vinipatitaaH [ vi-ni-paatitaH completely, down, thrown] = are knocked down [from heavens.]

1.15.24

वधार्थं वयमायातास्तस्य वै मुनिभिः सह ॥सिद्धगन्धर्वयक्षाश्च ततस्त्वां शरणं गताः |

"We the celestial beings like siddha-s, gandharva-s, yaksha-s along with sages have actually come for his elimination, and thereby we seek shelter in you. [1-15-24b, 25a]

24b, 25a. vayam = we; siddhagandharvayakShaaH = siddha-s, gandharva-s, yaksha-s - the celestial beings; saha munibhiH = with, sages; tasya vadhaartham aayaataaH vai = we have come for the purpose of his elimination, actually; tataH tvaam sharaNam gataaH = thereby, [we all] we have gone in your shelter.

1.15.25

त्वं गतिः परमा देव सर्वेषां नः परंतप ॥वधाय देवशतॄणां नृणां लोके मनः कुरु |

"Oh, enemy tormentor, oh, Vishnu, you are the ultimate recourse for all us in eliminating enemies of divinity, hence you make up your mind to take birth in human world." The gods appealed to Vishnu that way. [1-15-25b, 26a]

25b, 26a. paramtapa = oh others [enemies] tormentor; deva = oh Vishnu; tvam naH paramaa gatiH = you are, our, ultimate, course; devashatR^iNaam vadhaaya = to eliminate divinity's enemies; nR^iNaam loke = in human's, world; manaH kuru = make mind [give a thought.]

1.15.26

एवं स्तुतस्तु देवेशो विष्णुस्त्रिदशपुंगवः ॥पितामहपुरोगांस्तान् सर्वलोकनमस्कृतः
अब्रवीत् त्रिदशान् सर्वान् समेतान् धर्मसंहितान् ॥

When the god of gods Vishnu, the supreme one among deities, one who is revered by all worlds is eulogised this way, then he spoke to all of those celestials that abide in the righteousness and that are in the assemblage, keeping the Forefather Brahma at their helm. [1-15-26a, 27]

26b, 27. tridashapungavaH = the Supreme among divinities; sarvalokanamaskR^itaH = revered by all worlds; deveshaH = god of gods'; viSNuH = Vishnu; evam stutaH tu = this way, when eulogised; sametaan = to those that are in assemblage; dharmasamhitaan = abiding in righteousness; pitaamahapurogaan = keeping ahead Forefather Brahma- at helm of affairs; taan sarvaan tridashaan abraviit = spoke to them, all, celestials.

1.15.28

भयं त्यजत भद्रं वो हितार्थं युधि रावणम् |
सपुत्रपौत्रं सामात्यं समित्रज्ञातिबान्धवम् ॥हत्वा क्रूरं दुराधर्षं देवर्षीणां भयावहम् |
दश वर्ष सहस्राणि दश वर्ष शतानि च ॥वत्स्यामि मानुषे लोके पालयन् पृथिवीमिमाम् |

"Get rid off the fear, let safety be upon you, on eliminating that cruel and evil-minded Ravana who became dreadful to deities and sages, along with his sons, grandsons, friends, cousins and relatives, ministers and forces too in war for your welfare, I will then reside in human world ruling this earth for eleven thousand years." Thus Vishnu assured the gods. [1-15-28, 29, 30a]

28, 29, 30a. bhayam tyajata = get rid off fear; bhadram vaH = safety, be upon you; vaH hitaartham = your, welfare's sake; saputrapoutram = along with his sons, grandsons; saamaatyam = along with his ministers; samitraj~naatibaandhavaan = along with his friends, cousins, and relatives; kruuram duraatmaanam = cruel, evil minded one; devarSiiNaam bhayaavaham = dreadful one for deities and sages; raavaNam yudhi hatvaa = eliminating Ravana in war; imam pR^ithiviim paalayan = while ruling this earth; dasha varSha sahasraaNi = ten, thousand years; dasha varSha shataani cha = ten, hundred years, also; maanuSe loke vatsyaami = I will reside in human world.

1.15.30

एवं दत्वा वरं देवो देवानां विष्णुरात्मवान् ॥मानुषे चिन्तयामास जन्मभूमिमथात्मनः |

On giving boon to all gods in that way the kind-hearted god Vishnu started to think about the instituting base for his birth in human world. [1-15-30b, 31a]

30b, 31a. aatmavaan viSNuH devaH = kind-hearted, Vishnu, the god; devaanaam evam varam datvaa = this way on giving boon to gods; atha aatmanaH maanuSe = then, for himself, in human [world]; janmabhuumim chintayaamaasa = started to think of birth base [instituting point].

1.15.31

ततः पद्मपलाशाक्षः कृत्वात्मानं चतुर्विधम् ॥पितरं रोचयामास तदा दशरथं नृपम् |

And then that lotus-petal-eyed one agreeing to manifest himself in fourfold way is predisposed towards Dasharatha to be his father. [1-15-31b, 32a]

31b, 32a. tataH = afterwards; padmapalaashaakShaH = lotus petal eyed one [ Vishnu]; tadaa = then; aatmaanam chaturvidham kR^itvaa = on making [agreeing to make] himself into four-fold; dasharatham nR^ipam = Dasharatha, King; pitaram rochayaamaasa = predisposed to select as his father.

There is a great lot of discussion whether Vishnu made himself fourfold as Rama, Lakshmana, Bharata an Shatrughna, or he himself incarnated along with his main ingredients like conch shell, disc, mace as those three brothers. This verse says that he 'made himself, or agreed to make himself as fourfold.' Even then, there are discussions that Rama is a 'full incarnation' puurNa avataara as the Supreme is indivisible - on one account. And his brothers cannot be reckoned as his incarnation as they become parts of the whole but not the 'whole' itself he did not divide himself on the other account. And the tradition believes that Vishnu did not divide himself but incarnated in one piece, where his brothers are his paraphernalia. There is no unanimity on this, as yet.

1.15.32

तदा देवर्षिगन्धर्वाः सरुद्राः साप्सरो गणाः |
स्तुतिभिर्दिव्यरूपाभिस्तुष्टुवुर्मधुसूदनम् ॥

Then all the groups of gods, sages, gandharva-s, with rudraa-s, and apsarasa-s, extolled Vishnu with prayers of divine exposition. [1-15-32b, c]

32b, c. tadaa = then; devaaH = gods; R^iSigandharvaaH sarudraaH saapsaraH ganaaH = with sages, with gandharva-s, with groups of rudra-s, apsara-s; divyaruupaabhiH stutibhiH = divine in form [in exposition,] with prayers; madhusuudanam = killer of Madhu [the demon] -Vishnu; tuSTuvuH = extolled.

Vishnu in early times killed a ghastly demon called Madhu and his brother Kaitabha, hence He is also called Madhusuudana. This is one the thousand names of Vishnu.

1.15.33

तमुद्धतं रावणमुग्रतेजसम्
प्रवृद्धदर्पं त्रिदशेश्वरद्विषम् |
विरावणं साधुतपस्विकण्टकम्
तपस्विनामुद्धर तं भयावहम् ॥

"Oh! Vishnu, he that fiery one who is renowned for evil acts and who is the hater of Indra, that Ravana is uprising furiously with his heightened arrogance, and he has become a thorn in the side of hermits hence he is a fright to sages, afor he tortures insubordinates to the the extent of loud wailing; hence we pray you to eliminate that Ravana."

tam = that particular one - who is renowned for evil acts - Ravana; uddhatam = an egoist; ugratejasam = furiously fiery one; pravR^iddhadarpam = one with heightened arrogance; tridasheshwaradviSam = hater of lord of gods - Indra; viraavaNam = [one who makes everyone to] high wails; tapasvikanTakam = a thorn in sides to sages ; as such; tapasvinaam bhayaavaham = he who is a fright for hermits ; tam raavaNam saadhu uddhara = such as he is - him, eliminate that Ravana [give final emancipation, deliver him from curse].

1.15.34

तमेव हत्वा सबलं सबान्धवम्
विरावणं रावणमुग्रपौरुषम् |
स्वर्लोकमागच्छ गतज्वरश्चिरम्
सुरेन्द्रगुप्तं गतदोषकल्मषम् ॥

"On eliminating that furiously vainglorious Ravana with all his forces and with all his kinsmen neutralise the pandemonium created by him in all the worlds, and for a long time to come you get rid of your febrility, and you please return to your heavenly abode, namely your blameless and faultless Vaikuntha.

sabalam sabaandhavam = with all his forces, with all his kinsmen; viraavaNam [kR^itvaa] = without pandemonium [on making worlds]; ugrapauruSam = furiously vainglorious; tam raavaNam eva hatvaa = thus, having killed that Ravana; chiram = for a long time to come; gatajwaraH = rid of febrility; surendraguptam = lord of gods - by Indra, made inaccessible, safeguarded; gatadoSakalmaSam = [and one which is] rid of flaws and blemishes; swarlokam aagacCha = return to [your] heavenly, abode [Vaikuntha] . 34. sabalam sabaandhavam = with all his forces, with all his kinsmen; viraavaNam [kR^itvaa] = without pandemonium [on making worlds]; ugrapauruSam = furiously vainglorious; tam raavaNam eva hatvaa = thus, having eliminated that Ravana; chiram = for a long time to come; gatajwaraH = rid of febrility; surendraguptam = lord of gods - by Indra, made inaccessible, safeguarded; gatadoSakalmaSam = [and one which is] rid of flaws and blemishes; swarlokam aagacCha = [your] heavenly, abode [Vaikuntha,] return to.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे पञ्चदशः सर्गः ||

Sarga 16

1.16.1

ततो नारायणो विष्णुः नियुक्तः सुरसत्तमैः |
जानन्नपि सुरानेवं श्लक्ष्णं वचनमब्रवीत् ॥

Later when the Omnipresent Narayana is thus nominated by best gods, and though he knows the outcome, he gently spoke these words to gods in this way.

tataH = later; niyuktaH surasattamaiH = nominated, by best gods; naaraayaNaH viShNuH = Narayana, Vishnu - Omnipresent; jaanan api = he knows [outcome,] though; suraan evam shlakSNam vachanam abraviit = gently spoke words this way to gods.

The name Vishnu indicates his all pervading Omnipresence in all beings, sessile or mobile: vyaapitvaat sarvabhuuteSu vishnuH iti abhidhiiyate. This is one of his thousand names, called Vishnu sahasranaama , each name elucidating his attributes.

1.16.2

उपायः को वधे तस्य राक्षसाधिपतेः सुराः |
यमहं तं समास्थाय निहन्यामृषिकण्टकम् ॥

"What is the idea to eliminate that demon's chief Ravana, oh, gods, adopting which strategy I will have to eliminate that thorn in the side of sages?" Thus Vishnu asked the gods.

suraaH = oh gods; raakShasaadhipateH tasya vadhe = elimination of his demon chief's [namely Ravana] ; upaayaH kaH = idea, what is; yam samaasthaaya = on adoting which [strategy] ; R^SikanTakam tam aham nihanyaam = I can eliminate him who is thorny for sages.

1.16.3

एवमुक्ताः सुराः सर्वे प्रत्यूचुर्विष्णुमव्ययम् |
मानुषं रूपमास्थाय रावणं जहि संयुगे ॥

Asked thus all the gods said to that sempiternal Vishnu, "on assuming a human form, eliminate Ravana in a war."

evam uktaaH suraaH sarve = thus, spoken, all gods; avyayam viSNum = imperishable, to Vishnu; prati uuchuH = in reply, said; maanuSam tanum aasthaaya = on assuming form of human body; raavaNam jahi samyuge = kill Ravana in war.

1.16.4

स हि तेपे तपस्तीव्रं दीर्घकालमरिंदम |
येन तुष्टोऽभवद्ब्रह्मा लोककृल्लोकपूर्वजः ॥

"Oh, destroyer of enemies, he that Ravana undertook a vehement ascesis for a long period, thereby the creator of worlds and the first born one Brahma, felt gladsome of his ascesis.

arimdama = oh enemy destroyer; saH diirghakaalam tiivram tapaH tepe = he [Ravana,]undertook vehement ascesis for a long period; yena = by which - thereby; lokakR^it = worlds creator; and lokapuurvajaH = earliest born in worlds, - Brahma; tuSTaH abhavat = glad, he become.

1.16.5

सन्तुष्टः प्रददौ तस्मै राक्षसाय वरं प्रभुः |
नानाविधेभ्यो भूतेभ्यो भयं नान्यत्र मानुषात् ॥अवज्ञाताः पुरा तेन वरदाने हि मानवाः |

"Satisfied with his ascesis Brahma gave boon to that demon that he shall have no fear for his life from many kinds of beings, excepting humans, because that demon indeed slighted humans earlier at the time of bestowing boon. [1-16-5, 6a]

5, 6a. santuShtaH prabhuH = satisfied, Brahma; tasmai raakShasaaya maanuShaat anyatra = to him, to demon Ravana, other than human; naanaavidhebhyaH bhuutebhyaH = many kinds of, beings; bhayam na = danger, is not there; [iti = thus]; varam pradadau = boon, gave; puraa = earlier; varadaane [samaye] = while boon being bestowed [at that time]; tena maanavaaH avaj~naataaH hi = by him, humans, are slighted, indeed.

1.16.6

एवं पितामहात्तस्माद्वरदानेन गर्वितः ॥उत्सादयति लोकांस्त्रीन् स्त्रियश्चाप्यपकर्षति |
तस्मात्तस्य वधो दृष्टो मानुषेभ्यः परन्तप ॥

"Thus, on getting boon from the Forefather Brahma he has become arrogant and torturing the three worlds, and he is even abducting women. As such, oh, enemy destroyer Vishnu, his elimination is envisaged through humans alone." So said gods to Vishnu. [1-16-6b, 7]

6b, 7. evam tasmaat pitaamahaat = thus, from him, the Forefather Brahma; varadaanena garvitaH = becoming arrogant by according boon; utsaadayati lokaan triin = torturing, three worlds; striyaH api apakarSati cha = even abducts women, also; tasmaat paramtapa = therefore, oh enemy destroyer Vishnu; tasya vadhaH = his, elimination; maanuShebhyaH dR^iSTaH = is envisaged by humans.

1.16.8

इत्येतद्वचनं श्रुत्वा सुराणां विष्णुरात्मवान् |
पितरं रोचयामास तदा दशरथं नृपम् ॥

On hearing that speech of gods said that way, he that kind-hearted Vishnu then chose Dasharatha as his father in human world.

iti suraaNaam etat vachanam shrutvaa = this way, on hearing the speech of the gods; viShNuH = lord Vishnu; aatmavaan = kind-hearted one; tadaa dasharatham nR^ipam = then, king Dasharatha; pitaram rochayaamaasa = as father, started to choose.

1.16.9

स चाप्यपुत्रो नृपतिस्तस्मिन् काले महाद्युतिः |
अयजत् पुत्रियामिष्टिं पुत्रेप्सुररिसूदनः ॥

During that time the great resplendent king and an enemy subduer Dasharatha is performing putrakaameSTi ritual, desiring progeny as he is sonless.

tasmin kaale = during that time; mahaadyutiH = great resplendent one; arisuudanaH = enemy subduer [Dasharatha]; saH nR^ipatiH = he, that king; aputraH = without progeny; putrepsuH = desiring children; putriiyaam iSTim api = even sons ritual; ayajat cha = performed, also.

1.16.10

स कृत्वा निश्चयं विष्णुरामन्त्र्य च पितामहम् |
अन्तर्धानं गतो देवैः पूज्यमानो महर्षिभिः ॥

On taking a decision Vishnu took leave of Forefather Brahma, and vanished while he is still being extolled by gods and sages.

saH viShNuH kR^itvaa nishchayam = he, Vishnu, making - taking, decision; pitaamaham aamantrya cha = took leave of Forefather [Brahma,] also; devaiH maharSibhiH puujyamaanaH = by gods, saints, while being extolled; antardhaanam gataH = vanished.

1.16.11

ततो वै यजमानस्य पावकादतुलप्रभम् |
प्रादुर्भूतं महद्भूतं महावीर्यं महाबलम् ॥

Then, from Fire of Altar Dasharatha's ritual there emerged a greatly vigorous and energetic Divine Being with an unparalleled resplendence, called yajna-puruSa.

tataH vai yajamaanasya = then, verily, performer of ritual [Dasharatha's]; paavakaat atulaprabham = [from] ritual fire, with unparalleled resplendence; praadurbhuutam mahat bhuutam = emerged, Divine, Being; mahaaviiryam mahaabalam = greatly vigorous, greatly energetic.

1.16.12

कृष्णं रक्ताम्बरधरं रक्तास्यं दुन्दुभिस्वनम् |
स्निग्धहर्यक्षतनुजश्मश्रुप्रवरमूर्धजम् ॥

He is clad in black and red garments and his face is red and his voice resembled the drumbeat. His moustache and hairdo are soft like that of a lion's mane.

kR^iSNaraktaambaradharam = clad in black and red garments; raktaasyam = red faced; dundubhisvanam = voiced like drum-beat; snigdhaharyakSatanujashmashrupravaram uurdha jam = with his soft hair and moustaches and head hair like mane of lion.

1.16.13

शुभलक्षणसंपन्नं दिव्याभरणभूषितम् |
शैलशृङ्गसमुत्सेधं दृप्तशार्दूलविक्रमम् ॥

And he is endowed with auspicious features and decorated with divine ornaments, in height he is like a mountain peak, and in valiance he is like an imperious tiger.

shubhalakSaNasampannam = endowed with auspicious features; divyaabharaNabuuSitam = decorated with divine ornaments; shailashR^i~Ngasamutsedham = in height he is like mountain peak; dR^iptashaarduulavikramam = in valiance he is like imperious tiger.

1.16.14

दिवाकरसमाकारं दीप्तानलशिखोपमम् |
तप्तजाम्बूनदमयीं राजतान्तपरिच्छदाम् ॥दिव्यपायससंपूर्णां पात्रीं पत्नीमिव प्रियाम् |
प्रगृह्य विपुलां दोर्भ्यां स्वयं मायामयीमिव ॥

That great ritual being personally brought a big golden vessel carrying it with both of his hands as if he would personally handle his own wife, which vessel is made from the molten gold and covered with a silver lid, and which appeared to be crafted out of a divine illusion, since it is dazzling like sun and glowing like the tongues of flame, and that vessel is full with the divine dessert.

[tat mahat bhuutam = that, great being]; pragR^ihya = carrying; dorbhyaam svayam = in two hands, personally; vipulaam patriim = a big vessel, golden vessel; [which is] maayaamayiim iva = [made by] an illusion, like; divaakarasamaakaaram = [day, giver dazzling] sun, similar, in appearance; diiptaanalashikopamam = glowing, flame's tongues, in similitude; taptajambuunadamayiim = full with molten gold [vessel]; rajataantaparicChadaam = covered with silver lid; [and which is] divyapaayasasampuurNaam = full of divine dessert; patniim iva = wife, like; priyaam = dear [wife].

1.16.16

समवेक्ष्याब्रवीद्वाक्यमिदं दशरथं नृपम् |
प्राजापत्यं नरं विद्धि मामिहाभ्यागतं नृप ॥

That divine person on observing king Dasharatha said these words "oh, king, you may know me as the being sent by Prajapati."

dasharatham nR^ipam samavekSya = on observing king Dasharatha; idam vaakyam abraviit = said this word; nR^ipa = oh king; iha abhyaagatam = arrived here; maam = me; praajaapatyam = from Prajapati [sent by]; naram viddhi = being, you know.

1.16.17

ततः परं तदा राजा प्रत्युवाच कृताञ्जलिः |
भगवन् स्वागतं तेऽस्तु किमहं करवाणि ते ॥

There after, king Dasharatha greeted that divine being with palms adjoining and said in reply, "oh, god, welcome to you, and what shall I do for you?"

tataH param tadaa raajaa = there after, thus, king; prati uvaacha kR^itaanjaliH = in turn, said, palms adjoining [greeting]; bhagavan = oh god; te svaagatam astu = let there be welcome to you; aham te kim karavaaNi = what shall I do for you.

1.16.18

अथो पुनरिदं वाक्यं प्राजापत्यो नरोऽब्रवीत् |
राजन्नर्चयता देवानद्य प्राप्तमिदं त्वया ॥

Then again, that divine being sent by Prajapati said these words, "oh, king, now you have obtained this dessert in golden vessel as you have propitiated gods.

athaH praajaapatyaH naraH = then, Prajaapati's, person; punaH idam vaakyam abraviit = again said this word; raajan = oh king; devaan archayataa tvayaa = when gods propitiated by you; adya idam praaptam = now, this is, obtained [by you.]

1.16.19

इदं तु नृपशार्दूल पायसं देवनिर्मितम् |
प्रजाकरं गृहाण त्वं धन्यमारोग्य वर्धनम् ॥

"Oh, tigerly king, take this dessert prepared by divinities, this is a blessed dessert that enriches progeny and health.

nR^ipashaarduula = oh the tigerly king; devanirmitam = prepared by divinities; prajaakaram = enriching progeny; dhanyam = blessed one; aarogyavardhanam = enriching health; idam paayasam tvam gR^ihaaNa = you take this dessert.

1.16.20

भार्याणामनुरूपाणामश्नीतेति प्रयच्छ वै |
तासु त्वं लप्स्यसे पुत्रान् यदर्थं यजसे नृप ॥

"Oh, king, let this be consumed" saying so he further said, "for which purpose you have performed this ritual that childbearing will be fructified in your wives by bearing sons, hence give this among your eligible wives." So said the divine being to Dasharatha.

nR^ipa = oh king; ashniita = consume; iti = on saying; anuruupaaNaam bhaaryaaNaam prayacCha vai = give them to your eligible wives indeed; yadardham yajase = for which purpose, you performed ritual; putraan taasu tvam lapsyaase = you will get sons in them [in queens] .

1.16.21

तथेति नृपतिः प्रीतः शिरसा प्रतिगृह्य ताम् |
पात्रीं देवान्नसंपूर्णां देवदत्तां हिरण्मयीम् ॥

Agreeing to that the king wholeheartedly took that god-given golden vessel full with divine food.

nR^ipatiH tathaa iti = king, like that only, thus [on agreeing]; taam devaannasampuurNaam = full of that divine food; devadattam hiraNmayiim = golden one given by gods; paatriim shirasaa pratigR^ihya = on taking vessel onto head [head bent, wholeheartedly]; priitaH = he is delighted.

1.16.22

अभिवाद्य च तद् भूतमद्भुतं प्रियदर्शनम् |
मुदा परमया युक्तश्चकाराभिप्रदक्षिणम् ॥

With high ecstasy Dasharatha revered that Ritual Being, the Prajaapati- PuruSha or yaj~na-puruSha , an astonishing and delightful being in his appearance, and performed circumambulations around him.

paramayaa mudaa yuktaH = with high ecstasy; adbhutam priyadarshanam = astonishing, delightful, in his appearance; tat bhuutam = at that, being; abhivaadya cha = revering, too; chakaara abhipradakShiNam = performed, circumambulations.

1.16.23

ततो दशरथः प्राप्य पायसं देवनिर्मितम् |
बभूव परमप्रीतः प्राप्य वित्तमिवाधनः ॥

On obtaining that dessert prepared by gods then Dasharatha is highly gladdened like a pauper obtaining unforeseen wealth.

tataH = then; DasharathaH = Dasharatha; devanirmitam paayasam praapya = on getting dessert prepared by gods; vittam praapya adhanaH iva = like a pauper on obtaining [unforeseen] wealth; paramapriitaH babhuuva = he became highly gladdened.

1.16.24

ततस्तदद्भुतप्रख्यं भूतं परमभास्वरम् |
संवर्तयित्वा तत्कर्म तत्रैवान्तरधीयत ॥

On completing his work of giving the golden vessel with dessert then that divine being who is astonishing by his form and highly glowing by his physique, disappeared then and there itself.

tataH = then; adbhutaprakhyam = with astonishing form; paramabhaasvaram = highly glowing; tat bhuutam = that, ritual being; tat karma samvartayitvaa = on completing that deed; tatra eva antardhiiyata = there, only, disappeared.

1.16.25

हर्षरश्मिभिरुद्द्योतं तस्यान्तःपुरमाबभौ |
शारदस्याभिरामस्य चंद्रस्येव नभोंशुभिः ॥

Lit up with beams of happiness Dasharatha's palace chambers shone forth like the autumnal sky brightened with moonbeams.

harSarashmibhiH uddyotam = lit up with beams of happiness; tasya antaHpuram = his, palace chambers; abhiraamasya shaaradasya = heart pleasing, of autumn; chandrasya amshubhiH = with moon's, rays; nabhaH iva = sky, like; babhuuva = became.

1.16.26

सोऽन्तःपुरं प्रविश्यैव कौसल्यामिदमब्रवीत् |
पायसं प्रतिगृह्णीष्व पुत्रीयमिदमात्मनः ॥

Then Dasharatha on entering palace chambers spoke this to queen Kausalya, "Receive this dessert to beget your son."

saH antaHpuram pravishya = he [Dasharatha,] on entering palace chambers; kausalyaam idam abraviit = said this to Kausalya; aatmanaH putriiyam = to beget your son; idam paayasam pratigR^ihNiiShva = you receive this dessert.

This divine dessert is meant for the 'eligible' queens, as informed the Ritual Being and also in order to maintain the divinity of Ram's birth. In the context of seed and field, the field has no equal importance to the seed biija-kShetra nyaaya . Hence the seed is divine in the form of dessert and fields are therefore shall 'be eligible' for the seedling. As such the First Queen and Empress Kausalya is being addressed firstly, and given firstly.

1.16.27

कौसल्यायै नरपतिः पायसार्धं ददौ तदा |
अर्धादर्धं ददौ चापि सुमित्रायै नराधिपः ॥कैकेय्यै चावशिष्टार्धं ददौ पुत्रार्थकारणात् |
प्रददौ चावशिष्टार्धं पायसस्यामृतोपमम् ॥अनुचिन्त्य सुमित्रायै पुनरेव महीपतिः |
एवं तासां ददौ राजा भार्याणां पायसं पृथक् ॥

The king then gave half of the dessert to queen Kausalya, and he gave half of the half, i.e., one fourth to queen Sumitra. And to Kaikeyi he gave half of the remaining half, i.e., one eight of the dessert, with a desire to beget sons. Then thinking for a while gave the remaining, i.e., one-eighth portion again to queen Sumitra. Thus, the king distributed the dessert to his wives differently.

27, 28 29. tadaa narapatiH = then, people's lord - king; kausalyaayai = to Kausalya; paayasaardham dadou = gave half of dessert; naraadhipaH = people's lord - king; ardhaat ardham = half of the [remaining] half [-one fourth]; sumitraayai cha api dadou = to Sumitra, also, even, gave; avashiSTaardham = of the remaining half [one eight,]; putraarthakaaraNaat = purpose of desiring sons; kaikeyyai cha dadau = to Kaikeyi, also, gave; mahiipatiH = king; anuchintya = thought a while; paayasam = dessert; amR^itopamam = equalling ambrosia; avashiSTaardham = remaining part [one eight]; punaH eva = again, thus; sumitraayai = to Sumitra; dadou = gave; evam = thus; raajaa = king; taasaam = to them; bhaaryaaNaam = among his wives; pR^ithak = differently; paayasam = dessert; dadou = distributed.

This is a much-discussed distribution by the traditionalists. Adhyaatma Ramayana, a treatise that postulates god-hood to Rama, gives a well-constructed argument about these shares of dessert and the resultant births of the four brothers, viz., Rama, Lakshmana, Bharata, and Shatrughna, in accordance with these shares. In its simplest terms and as contained in these verses, queen Kausalya got half of the dessert as an Empress, paTTa-mahiSi. Sumitra gets one-fourth in the first round and after a rethink by Dasharatha, she gets another one-eighth portion. Kaikeyi gets only a one-eighth quantity. Thus, Kausalya gives birth to Rama, Sumitra to Lakshmana and Shatrughna, and Kaikeyi to Bharata. The quantum of apportionment of the dessert does not make Rama all-powerful or Bharata the least. Since the Absolute is indivisible into parts, the dessert that is divided is not to be taken as the divided Absolute, but a kind of medium through which the incarnation is made possible.

There is another declination enquiring whether the incarnation of Rama is full or partial, puurNa-avatara or ardha-avatara... Rama is Vishnu Himself while Bharata and Shatrughna are his disc and conch-shell, while Lakshmana is the thousand headed snake aadisheSha on whose coils Vishnu reclines. The whole dessert is divine and parts of it do not signify and inter-divided god-hoods. Hence, the apportionment of the desert is done in order to keep up the hierarchy of the queen-hoods and their status. Throughout this magnum opus Rama never said that he is god or an incarnate of god, but called himself, nimitta-maatra a casual relation to the course of events. Should Rama be the incarnation of the Almighty Himself, he has little or no necessity to incarnate the weaponry along with him. They are at his beck and call at any time. Thus, Rama is neither a half nor one-fourth incarnation of the Absolute nor a dividend of the whole, but an incarnate of the virtuously ideal personality of Vishnu, maryaadaa purushottama Rama.

Incidental to this apportionment of the dessert, the aspect of eldest son is also studied. Rama is the first-born and thus the eldest. This is because the dessert is given to queen Kausalya in the first instance, and half of the whole vessel. She immediately consumed to lionise her share and as an Empress. Sumitra waited a while till apportionment is complete. Kaikeyi got her portion but waited till her elder sister Sumitra completes her drink. In the meanwhile Dasharatha thought a while, as said in the verse, and gave Sumitra another one-eighth part. Sumitra then consumed her two parts. Later Kaikeyi drinks her dividend.

1.16.30

ताश्चैवं पायसं प्राप्य नरेन्द्रस्योत्तमाः स्त्रियः |
सम्मानं मेनिरे सर्वाः प्रहर्षोदितचेतसः ॥

On getting the dessert all of those best ladies of the king, whose hearts are exuberant with happiness, deemed it as a reward.

narendrasya uttamaaH striyaH = best ladies of king; sarvaaH = all of them; taaH evam paayasam praapya = they, on getting dessert that way; praharSoditachetasaH = exuberance gladness with hearts; sammaanam menire = a reward, they deemed [the dessert.]

1.16.31

ततस्तु ताः प्राश्य तदुत्तमस्त्रियो
महीपतेरुत्तमपायसं पृथक् |
हुताशनादित्यसमानतेजसोऽ-
चिरेण गर्भान् प्रतिपेदिरे तदा ॥

Then on consuming dessert those best ladies of the king whose resplendence then vied with that Fire and Sun became pregnant after some time.

mahiipateH tataH uttamastriyaH = those best ladies of king; tat uttamapaayasam = that, best dessert; praashya = on consuming; hutaashanaadityasamaanatejasaH = equalling Fire and Sun in resplendence [queens]; achireNa tadaa garbhaan pratipedire = then very soon they got - conceived.

A synecdochic expression to indicate that Sun and Fire, the enliveners of living beings, pratyakSha-naraayaNa are there in those wombs and their resplendence is shining out of mothers bodies.

1.16.32

ततस्तु राजा प्रतिवीक्ष्य ताः स्त्रियः
प्ररूढगर्भाः प्रतिलब्धमानसः |
बभूव हृष्टस्त्रिदिवे यथा हरिः
सुरेन्द्रसिद्धर्षिगणाभिपूजितः ॥

Then on seeing his queens with confirmed pregnancies Dasharatha regained his lost heart for sons, and he is gladdened like Vishnu, who will always be gladsome when worshipped by gods, namely Indra and others, as well as by the assemblages of great souls, sages.

tataH raajaa = then, king; praruuDhagarbhaaH = having confirmed about their pregnancies; taaH striyaH = at those, ladies; prativiikShya = on seeing; pratilabdhamaanasaH = again recaptured [his lost] heart; tridive = in heavens; surendrasiddharSigaNaabhipuujitaH = worshipped by king of gods[Indra] and great souls, group of sages; yathaa hariH = as like, Vishnu; babhuuva hR^iSTaH = became, delighted.

इति श्री वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे षोडशः सर्गः ||

Sarga 17

1.17.1

पुत्रत्वं तु गते विष्णौ राज्ञस्तस्य महात्मनः |
उवाच देवताः सर्वाः स्वयंभूर्भगवानिदम् ॥

When Vishnu attained the sonship of the great-souled king Dasharatha, then Brahma the self-created addressed all of the gods this way.

viSNauH tasya raaj~naH putratvam gate = when Vishnu attained that king's sonship; mahaatmanaH = of great soul Dasharatha; bhagavaan svayambhuH = self created god - Brahma; sarvaaH devataaH idam uvaacha = said this to all gods.

1.17.2

सत्यसंधस्य वीरस्य सर्वेषां नो हितैषिणः |
विष्णोः सहायान् बलिनः सृजध्वं कामरूपिणः ॥

"Let mighty and guise changing helpmates be procreated to that truth abiding and valorous Vishnu who is the well-wisher of all of us.

satyasandhasya = truth abiding; viirasya = valorous; sarveSaam naH = for all, of us; hitaiShiNaH = desiring welfare; viSNuH = Vishnu's; sahaayaan = helpmates; balinaH = mighty ones; kaamaruupiNaH = guise-changers by wish; srR^ijadhvam = be procreated.

1.17.3

मायाविदश्च शूरांश्च वायुवेगसमान् जवे |
नयज्ञान् बुद्धिसंपन्नान् विष्णुतुल्यपराक्रमान् ॥असंहार्यानुपायज्ञान् दिव्यसंहननान्वितान् |
सर्वास्त्रगुणसंपन्नानमृतप्राशनानिव ॥अप्सरस्सु च मुख्यासु गन्धर्वीणां तनूषु च |
यक्षपन्नगकन्यासु ऋक्षविद्याधरीषु च ॥किंनरीणां च गात्रेषु वानरीणां तनूषु च |
सृजध्वं हरिरूपेण पुत्रांस्तुल्यपराक्रमान् ॥

"Let monkey-shaped progeny equalling Vishnu's valour be procreated from the physiques of prominent apsara-s and gandharva-s, from the girls of yaksha-s and pannaga-s, and also thus from the bodies of kinnaraa-s, she-vidyaadharaa-s, she-riksha-s and she-monkeys, and they shall be wizards of miracles and audacious ones, in travel they shall have air's speed, bestowed with intellect they shall be the knowers of ideation, and with their divine physique they shall be ineliminable, they shall be endowed with all the assaultive aspects of all missiles, and they shall be untiring in their efforts, like you who thrive on amrita, the ambrosia, unmindful of thirst and hunger.

maayaavidaH ca = miracle knowers [wizards] also; shuuraan cha = audacious ones, too; jave vaayuvegasamaan = in travel, equivalent to air's speed; nayaj~~naan = morals knowers; buddhisampannaan = bestowed with intellectual; viSNutulyaparaakramaan = equalling Vishnu in valour; asamhaaryaan = indestructible ones - ineliminable ones; upaayaj~~naan = knowers of ideation; divyasamhananaanvitaan = along with divine bodies; sarvaastraguNasampannaan = endowed with all aspects of missiles [assaultive]; amR^itapraashanaan iva = like ambrosia drinkers; tulyaparaakramaan = equalling [your] valour [godly, like you hunger-less thirst-less gods]; putraan = sons; mukhyaasu apsarassu = in prominent, apsara-s, in celestial courtesans; gandharviiNaam = in gandharva ladies, celestial scholars; tanuuSu cha = from their bodies; yakSapannagakanyaasu = from yaksha pannaga girls; R^ikShavidyaadhariiSu = she-R^ikshaas and she-Vidyadharaas; cha = also; kiMnariiNaam cha gaatreSu = from bodies of kinnaraa-s, also; vaanariiNaam tanuuSu cha = from bodies of she-monkeys, also; hariruupeNa = monkey shaped; sR^ijadhvam = be procreated.

Gandharva-s (Southey's Glendoveers) are celestial musicians inhabiting Indra's heaven and forming the orchestra at all the banquets of the principal deities. Yaksha-s, demigods attendant especially on Kubera, and employed by him in the care of his garden and treasures. Kimpurusha-s, demigods attached also to the service of Kubera, celestial musicians, represented like centaurs reversed with human figures and horses' heads. Siddha-s, are demigods or spirits of undefined attributes, occupying with the Vidyaadharaa-s the middle air or region between the earth and the sun. Griffith.

1.17.7

पूर्वमेव मया सृष्टो जांबवानृक्षपुङ्गवः |
जृंभमाणस्य सहसा मम वक्रादजायत ॥

"I have already created the eminent bear Jambavanta in earlier times, as he suddenly came forth from my yawning face.

jaambavaan R^ikShapungavaH = Jambavanta, the eminent bear; puurvam eva mayaa sR^iSTaH = created by me in earlier times only; jR^imbhamaaNasya = while yawing; mama = from my; vakraat = from face; sahasaa = suddenly; ajaayata = came forth.

This is to say that Brahma has already created such a typical being, namely Jambavanta, prior to all the gods, as a role model in creation.

1.17.8

ते तथोक्ता भगवता तत् प्रतिश्रुत्य शासनम् |
जनयामासुरेवं ते पुत्रान् वानररूपिणः ॥

When Brahma addressed them thus, those gods have agreed to his order and accordingly started to parent sons in the resemblance of monkeys.

bhagavataa = by Brahma; tathaa uktaH = thus, addressed; te = those gods; tat shaasanam pratishrutya = agreeing that order [of Brahma]; evam vaanararuupiNaH putraan = accordingly, sons in resemblence of monkey; janayaamaasuH = started to parent.

This pedigree is not yet given the label of monkeys. They are look alike of monkeys but not monkeys, vaanararuupiNam resembling monkeys, as said in the verse. The word vanara is vane carati iti vanaraH because they range far and wide over forests they are called vanara-s, but not exactly a monkey race.

1.17.9

ऋषयश्च महात्मानः सिद्धविद्याधरोरगाः |
चारणाश्च सुतान् वीरान् ससृजुर्वनचारिणः ॥

The great-souled celestial groups, namely the sages, siddha-s, vidyaadharaa-s, caarana-s have created valiant sons that are forest rangers.

mahaatmaanaH = great souled beings; R^iSayaH cha = Sages, too; siddhavidyaadharoragaaH chaaraNaaH ca = siddha-s vidyaadharaa-s uragaa-s and charanaas; viiraan vanachaariNaH = valiant ones, forest ranging - monkey like; sutaan sasR^ijuH = sons, they created.

1.17.10

वानरेन्द्रं महेद्राभमिन्द्रो वालिनमात्मजम् |
सुग्रीवं जनयामास तपनस्तपतां वरः ॥

Indra procreated the lord of vanara-s, namely Vali, who by his physique is like Mt. Mahendra, and the highest humidifier among all the humidifiers, namely the Sun, procreated Sugreeva.

IndraH janayaamaasa = Indra, procreated; mahendraabham = Mt. Mahendra, in sheen of body; vaanarendram = lord of vanara-s; vaalinam = to Vali is; tapataam varaH tapanaH = the great humidifier among the humidifiers [the Sun]; sugriivam = to Sugreeva.

1.17.11

बृहस्पतिस्त्वजनयत्तारं नाम महाकपिम् |
सर्ववानरमुख्यानां बुद्धिमन्तमनुत्तमम् ॥

Brihaspati, the Jupiter, gave rise to a great monkey named Tara, who is the most important one among all vanara-s, and who excels all by his intelligence.

bR^ihaspatiH tu = Brihaspati, the Jupiter, but; sarvavaanaramukhyaanaam = the important one among all Vaanaras; anuttamam = none better than him - excellent one; buddhimantam = intelligent one; taaram naama = Tara, named; mahakapim ajanayat = to great monkey, gave rise.

Tara here is a vanara hero but not Lady Tara, the wife of Vali. Here we have the wording of kapiH the monkey � for these forest rangers for first time.

1.17.12

धनदस्य सुतः श्रीमान् वानरो गन्धमादनः |
विश्वकर्मा त्वजनयन्नलं नाम महाकपिम् ॥

The brilliant Gandhamaadana is the son of Kubera, while the divine architect Vishvakarma procreated the great monkey called Nala.

shriimaan = brilliant one; gandhamaadanaH = [named] Gandhamaadana; vanaraH = Vaanara is; dhanadasya sutaH = wealth giver's - Kubera's, son; Vishwakarmaa tu = divine architect, Vishvakarma, has but [gave rise to]; Nalam naama = Nala named; mahaakapim = great monkey; ajanayat = procreated.

1.17.13

पावकस्य सुतः श्रीमान्नीलोऽग्नि सदृशप्रभः |
तेजसा यशसा वीर्यादत्यरिच्यत वानरान् ॥

The bright son of Fire is Neela whose blaze is like that of fire and who excels other monkeys by his resplendence, renown and courage.

paavakasya sutaH = son of Fire; shriimaan = bright one; agnisadR^ishaprabhaH = blaze is like fire; niilaH = Neela is; tejasaa = with resplendence; yashasaa = renown; viiryaat = in courage; vaanaraan = than the other monkey; atyarichyata = excels [others.]

1.17.14

रूपद्रविणसंपन्नावश्विनौ रूपसंमतौ |
मैन्दं च द्विविदं चैव जनयामासतुः स्वयम् ॥

The Ashwin twin gods whose wealth is their beautiful appearance have personally procreated two vanara-s namely Mainda and Dvivida, blessing them with beautiful appearance.

ruupadraviNasampannau = having wealth called beautifulness [beauty being their wealth, property]; ashvinau = Ashvini gods [two of them]; svayam = personally [procreated]; ruupasammatau = blessed with beauty; maindam = Mainda named; dvividam cha = Dvivida named, also; eva = thus; janayaamaasatuH = have procreated.

1.17.15

वरुणो जनयामास सुषेणं नाम वानरम् |
शरभं जनयामास पर्जन्यस्तु महाबलम् ॥

The Rain-god procreated the vanara named Sushena, and Thunder-god gave rise to the great mighty Sharabha.

varuNaH = Rain-god; janayaamaasa = procreated; suSheNam = Sushena; vaanaram = the monkey; parjanyaH tu = Thunder-god, but; janayaamaasa = procreated; mahaabalam = great mighty one; sharabham = Sharabha.

1.17.16

मारुतस्यौरसः श्रीमान् हनुमान्नाम वानरः |
वज्रसंहननोपेतो वैनतेयसमो जवे ॥सर्ववानरमुख्येषु बुद्धिमान् बलवानपि |

The direct son of Air-god is the marvellous and adventurous Hanuma with an indestructible body, and one identical in the speed of lady Vinata's son, namely Garuda, the divine eagle vehicle of Vishnu, and among all monkey chiefs he is the intelligent and the indefatigable one too. [1-17-16, 17a]

16, 17a. shriimaan = marvellous one; viiryavaaan = adventurous being; vajrasamhananopetaH = having diamond like body [indestructible bodied]; jave = in swiftness; vainateyasamaH = identical one to lady Vinata's son [Garuda, the divine eagle vehicle of Vishnu]; [such a] hanumaan naama = Hanuma, named; maarutasya aurasaH = own [direct] son of Air-god; [he is] sarvavaanaramukhyeSu = among all monkey chiefs; buddhimaan = intelligent one; balavaan api = indefatigable one, too.

Garuda: The bird and vehicle of Vishnu. He is generally represented as a being something between a man and a bird and considered as the sovereign of the feathered race. He may be compared with the Simurgh of the Persians, the Ank of the Arabs, the Griffin of chivalry [without lion's body,] the Phoenix of Egypt, and the bird that sits upon the ash Yggdrasil of the Edda. - Griffith.

1.17.17

ते सृष्टा बहुसाहस्रा दशग्रीववधोद्यताः ॥अप्रमेयबला वीरा विक्रान्ताः कामरूपिणः |

Thus the gods have procreated many thousands of such valorous and guise changing monkeys who with their immeasurable strength and bravery are manifest for the elimination of the decahedral demon Ravana. [1-17-17b, 18a]

17b, 18a. dashagriivavadhe = for elimination of ten faced one [Ravana's]; udyataH = who rose up - manifest; aprameyabalaaH = immeasurable in strength; vikraantaaH = those that are braving; kaamaruupiNaH = guise changers by their wish; bahusaahasraa = in many thousands; te viiraaH sR^iSTaaH = those, valorous ones, are procreated.

1.17.18

ते गजाचलसंकाशा वपुष्मंतो महाबलाः ॥ऋक्षवानरगोपुच्छाः क्षिप्रमेवाभिजज्ञिरे |

And they with their elephantine, mountainous and prodigious bodies quickly took birth in bears, monkeys, sacred langoors. [1-17-18b, 19a]

18b, 19a. gajaachalasamkaashaaH = in similarity of elephants and mountains; mahaabalaaH = great mighty ones; vapuSmantaH = with prodigious bodies; R^ikShavaanaragopucChaH = bears monkeys and sacred langoors; kSipram eva = quickly, thus; abhijaj~nire = took birth.

1.17.19

यस्य देवस्य यद्रूपं वेषो यश्च पराक्रमः ॥अजायत समं तेन तस्य तस्य पृथक् पृथक् |

Those that are procreated have attained the shape, getup and valour of the god that has fathered them, and thus the monkey race is procreated separately and individually. [1-17-19b, 20a]

19b, 20a. yasya devasya yat ruupam = which, god's, which, form; veSaH = getup; paraakramaH ca = valour, also; yaH = which [is there]; tasya tasya = his, his [that particular god's sons]; ajaayata = procreated; samam tena = equalling, them [with fathers]; pR^ithak pR^ithak = separately, separately.

1.17.20

गोलांगूलीषु चोत्पन्नाः केचिदुन्नतविक्रमाः ॥ऋक्षीषु च तथा जाता वानराः किंनरीषु च |

Some of the vanara-s endowed with superior valour are born to female langoors, and like that some more to female bears and kinnaraa-s. [1-17-20b, 21a]

20b, 21a. kechit = some; vaanaraaH = vanara-s; unnatavikramaaH = with superior valour; golaanguuliiShu utpannaH = born in female langoors; tathaa = like that some more; R^ikSiiSu kinnariiSu cha = in female bears, kinnaraa-s, also; jaataaH = born.

1.17.21

देवा महर्षिगन्धर्वास्तार्क्ष्या यक्षा यशस्विनः ॥नागाः किंपुरुषाश्चैव सिद्धविद्याधरोरगाः |
बहवो जनयामासुर्हृष्टास्तत्र सहस्रशः ॥चारणाश्च सुतान् वीरान् ससृजुर्वनचारिणः |
वानरान् सुमहाकायान् सर्वान् वै वनचारिणः ॥अप्सरस्सु च मुख्यासु तदा विद्यधरीषु च |
नागकन्यासु च तथा गन्धर्वीणां तनूषु च |

Several of the gods, great-sages, gandharva-s, eagles, yaksha-s, and the celebrated reptiles, kimpurusha-s, siddha-s, vidyaadharaa-s, uraga-s and caarana-s and even the prominent maidens of apsara-s, she-vidyaadharaa-s, naaga, gandharva-s then gladly procreated all of the thousands of forest-ranging and valiant vanara sons from their bodies that are forest rangers. [21b, 22, 23, 24a, b]

21b, 22, 23, 24a, b. devaaH maharSigandharvaaH = gods, great sages and celestials; taarkShyaaH = eagles; yakShaaH = yaksha-s; yashaswinaH = celebrated ones like; naagaaH kimpuruSaaH siddhavidyaadharoragaaH = reptiles, kimpusha-s, siddha-s, vidyaadharaa-s, uraga-s; caaraNaaH ca = caarana-s, also; bahavaH = several of them; hR^iSTaaH = who are gladdened; tatra = at that time; [started to procreate]; mukhyaasu apsarassu = in prominent apsara-s; tadaa = then; kanyaasu = in maidens of; vidyaadhariiSu = in she-vidyaadharaa-s; naagakanyaasu cha = in Naga girls, also; tathaa = like that; gandharviiNaam tanuuSu cha = from the bodies of female gandharva, also; sumahaakaayaan = very great bodied ones; vanachaariNaH = forest moving ones; sarvaan vaanaraan viiraan sutaan = all, vanara, valiant, sons; sahasrashaH janayaamaasuH = started to procreate in thousands.

1.17.24

कामरूपबलोपेता यथाकामं विचारिणः ॥सिंहशार्दूलसदृशा दर्पेण च बलेन च |

They are endowed with guise changing faculties, with bodily might and by their pride and might are identical to lions and tigers, and they are born-free in their movement in forests. [1-17-24c, 25a]

24b, 25a. [Those vanara-s are]; kaamaruupabalopetaaH = guise-changers by wish and endowed with might; yathaakaamam vichaariNaH = they move freely according to their wish - born free; darpeNa cha = by their pride, and; balena cha = by might, as well; simhashaarduulasadR^ishaaH = identical to lion and tiger.

1.17.25

शिलाप्रहरणाः सर्वे सर्वे पादपयोधिनः ॥नखदंष्ट्रायुधाः सर्वे सर्वे सर्वास्त्रकोविदाः |

All of them are the assaulters with stones, and all are the attackers with trees, and all have their nails and claws as their weapons, yet all are experts in missiles. [1-17-25b, 26a]

25b, 26a. sarve = all of them; shilaapraharaNaaH = they assault with stones ; sarve = all of them; paadapayodhinaH = combatants with with trees ; sarve = all; nakhadamSTraayudhaaH = have nails claws as weapons; sarve = all of them; sarvaastrakovidaaH = experts in all kinds of missiles.

Rama and Lakshmana will use arrows and missiles as their weaponry in the ensuing final war with Ravana. The vanara soldiers use stones, trees, and their own claws and nails. The golden maces or clubs handled by Hanuma, Sugreeva, and Vali usually depicted in pictures are for more mythical ornamentation to glorify the characters. However, these Vaanaras are well versed in the knowledge of such tactical weaponry, only to save themselves from their usage against them, but do not use them necessarily. In Sundara Kanda Hanuma will be tied by a magical weapon called Brahmaastra when he is in Lanka. Though knowing the release from that Brahmaastra, Hanuma does not utilise that knowledge there.

1.17.26

विचालयेयुः शैलेन्द्रान् भेदयेयुः स्थिरान् द्रुमान् ॥क्षोभयेयुश्च वेगेन समुद्रं सरितां पतिम् |

They can rock greatest mountains, rip firm rooted trees, and with their speed they can agitate the of lord of rivers, namely the ocean. [1-17-26b, 27a]

26b, 27a. shailendraan = the greatest mountains; vichaalayeyuH = they rock; sthiraan drumaan bhedayeyuH = they uproot firm rooted trees; vegena = by their speed; saritaam patim samudram = rivers lord, ocean; kShobhayeyuH cha = they agitate, also.

1.17.27

दारयेयुः क्षितिं पद्भ्यामाप्लवेयुर्महार्णवम् ॥नभस्थलं विशेयुश्च गृह्णीयुरपि तोयदान् |

They can shatter the ground with their two feet, leap and cross over great oceans, and they can seize the clouds entering arch of heaven. [1-17-27b, 28a]

27b, 28a. padbhyaam kShitim daarayeyuH = they can shatter the ground with their two feet; mahaarNavam aaplaveyuH = they leap and cross over great ocean; nabhasthalam = surface of sky - arch of heaven; visheyuH cha = they can enter, also; toyadaan api gR^ihNiiyuH = they seize even clouds.

1.17.28

गृह्णीयुरपि मातंगान् मत्तान् प्रव्रजतो वने ॥नर्दमानाश्च नादेन पातयेयुर्विहंगमान् |

They can catch ruttish elephants that tumultuously move in forests, and just with the sound of their blare they make sky flying birds to fall. [1-17-28b, 29a]

28b, 29a. vane pravrajataH = verily [tumultuously] moving in the forests ; mattaan maatangaan api = excited [ruttish,] elephants, even; gR^ihNiiyuH = they catch; nardamaanaaH cha = by their blaring, also; naadena = with sound; vihangamaan paatayeyuH = they make flying birds fall.

1.17.29

ईदृशानां प्रसूतानि हरीणां कामरूपिणाम् ॥शतं शतसहस्राणि यूथपानां महात्मनाम् |

Thus the gods and others have procreated millions of such noble souled Vaanaras as the chiefs of warriors who can change their guise at their wish. [1-17-29b, 30a]

29b, 30a. kaamaruupiNaam = guise changers at wish; yuuthapaanaam = chiefs of warriors; mahaatmanaam = noble souled ones; iidR^ishaanaam = this kind of; hariiNaam = monkeys; shatam shatasahasraaNi = hundred, hundred thousand - millions of; [te = they, gods et al;] prasuutaani = have procreated.

1.17.30

ते प्रधानेषु यूथेषु हरीणां हरियूथपाः ॥बभूवुर्यूथपश्रेष्ठा वीरांश्चाजनयन् हरीन् |

Those vanara generals who took birth thus became the prominent generals among the principle battalions of monkeys, and they have also procreated brave monkeys on their own. [1-17-30a, 31b]

30a, 31b. te = those; hariyuuthapaaH = vanara generals; hariiNaam pradhaaneSu yuutheShu = among principle battalions of monkeys; yuuthapashreSTaaH = the prominent generals; babhuuvuH = they became; viiraan hariin ajanayan ca = they procreated brave monkeys, also.

1.17.31

अन्ये ऋक्षवतः प्रस्थानुपतस्थुः सहस्रशः ॥अन्ये नानाविधान् शैलान् काननानि च भेजिरे |

Some thousands of them stayed on the ridges of Mt. Rikshavat while others reached many kinds of other mountains and forests. [1-17-31b, 32a]

31b, 32a. anye = some [among them]; sahasrashaH = in thousands; R^ikSavataH prasthaan upatasthuH = are staying on ridges of Mt. Riskshavat; anye = others; naanaavidhaan = many kinds of; shailaan = mountains; kaananaani ca = forests, also; bhejire = reached.

1.17.32

सूर्यपुत्रं च सुग्रीवं शक्रपुत्रं च वालिनम् ॥भ्रातरावुपतस्थुस्ते सर्वे च हरियूथपाः |
नलं नीलं हनूमन्तमन्यांश्च हरियूथपान् ॥

All of the monkeys stood by the brothers, namely the son of Indra Vali, and the son of sun Sugreeva, and even with the monkey generals like Nala, Neela and Hanuma et al. [1-17-32b, 33]

32b, 33. sarve = all of them, monkeys; bhraatarau = brothers; suuryaputram sugriivam = son sun, Sugreeva; shakraputram vaalinam = Indra's son, Vali; hariyuuthapaaH = monkeys chiefs; like nalam neelam hanuumantam = Nala Neela and Hanumanta; anyaan cha hariyuuthapaan = also other monkey generals; upatasthuH = adored [stood by them.]

1.17.34

ते तार्क्ष्यबलसंपन्नाः सर्वे युद्धविशारदाः |
विचरन्तोऽर्दयन् दर्पात् सिंहव्याघ्रमहोरगान् ॥

All of those who are well-versed in warfare and endowed with the might of divine eagle Garuda, used to thwart the pride of lions, tigers and great snakes just by their own prideful subjugation while they move about the forests.

taarkShyabalasampannaH = might endowed like Divine Eagle Garuda; yuddhavishaaradaaH = well-versed in warfare; te sarve vicharantaH = they, all, moving about; darpaat = by their pride - prideful subjugation as they do not kill them; simhavyaaghramahoragaan = lion tigers and great snakes [and the like]; ardayan = thwarted.

1.17.35

महाबलो महाबाहुर्वाली विपुलविक्रमः |
जुगोप भुजवीर्येण ऋक्षगोपुच्छवानरान् ॥

He who is adroit, extremely mighty, and highly indomitable, that Vali protected bears, langoors, and monkeys just by the strength of his arms.

mahaabaahuH = great armed one - adroit one; vipulavikramaH = extremely mighty; mahaabalaH = highly indomitable; valii = Vali; bhujaviiryeNa = arms' strength; R^ikShagopucChavaanaraan = bears langoors and monkeys; jugopa = protected.

1.17.36

तैरियं पृथिवी शूरैः सपर्वतवनार्णवा |
कीर्णा विविधसंस्थानैर्नानाव्यंजनलक्षणैः ॥

The earth with its mountains, forests and oceanward places is overspread with those brave ones that possess diverse physiques and peculiar indication marks of their stock.

shuuraiH = with brave ones; vividhasamsthaanaiH = with diverse physiques; naanaavyanjanalakShaNaiH = many physical indications [indicating their peculiar race]; taiH = by them; saparvatavanaarNavaa = with mountains forests and oceans [oceanward provinces]; iyam prithivii kiirNaa = this, earth is, overspread.

1.17.37

तैर्मेघबृन्दाचलकूटसंनिभैः
महाबलैर्वानरयूथपाधिपैः |
बभूव भूर्भीमशरीररूपैः
समावृता रामसहायहेतोः ॥

The earth is thus suffused with those mighty army generals of Vanara race whose physiques resembled the clusters of clouds and peaks of mountains, and who have emerged for the reason of helping Rama.

meghabR^iindaachalakuuTasannibhaiH = clusters of coulds and like [resembling] mountains peaks; mahaabalaiH = very mighty; bhiimashariiraruupaiH = awesome body forms; taiH = by them; vaanarayuuthapaadhipaiH = with Vaanara army generals; bhuuH = earth; raamasahaayahetoH = reason of helping Rama; samaaavR^itaa = spread over; babhuuva = became.

Sarga 18 (part 1 of 2)

1.18.1

निर्वृत्ते तु क्रतौ तस्मिन् हयमेधे महात्मनः |
प्रतिगृह्य सुरा भागान् प्रतिजग्मुर्यथागतम् ॥

On the competition of the horse ritual of high-souled Dasharatha, the golds having received their portion of sacrificial oblation returned to their abodes as they have come.

mahaatmanaH tasmin hayamedhe = that horse ritual of the high souled one Dasharatha; kratau nirvR^itte sati = when ritual is completed; suraaH bhaagaan pratigR^ihya = gods on taking their portion [of oblations]; yathaa aagatam = as they came; pratijagmuH = returned [to their heavens.]

1.18.2

समाप्तदीक्षानियमः पत्नीगणसमन्वितः |
प्रविवेश पुरीं राजा सभृत्यबलवाहनः ॥

The king completing his consecratory vows held for horse ritual, entered Ayodhya city along with the company of his queens, servants, guards and vehicles.

patniigaNasamanvitaH = along with wives' company; raajaa = king Dasharatha; samaaptadiikShaaniyamaH = on completing vows rules - consecration vowed for Vedic ritual; sabhR^ityabalavaahanaH = along with servants, guards and vehicles; pravivesha puriim = entered, city [Ayodhya,].

1.18.3

यथार्हं पूजितास्तेन राज्ञा च पृथिवीश्वराः |
मुदिताः प्रययुर्देशान् प्रणम्य मुनिपुंगवम् ॥

The other kings who arrived for the ritual are delighted when befittingly honoured by the king Dasharatha, and they too returned to their countries, after suitably adoring the eminent sage Vashishta.

pR^ithiviishvaraaH = earthly gods [other kings]; tena raaj~naa = by him, the king; yathaarham puujitaaH = honoured befittingly; muditaaH = are gladdened; munipungavam praNamya = on duly adoring the eminent [Vashishta] sage; deshaan = to their countries; prayayuH = travelled - returned.

1.18.4

श्रीमतां गच्छतां तेषां स्वगृहाणि पुरात्ततः |
बलानि राज्ञां शुभ्राणि प्रहृष्टानि चकाशिरे ॥

The entourages of those kings who set forth homeward from that city are highly gladdened and shone forth in fine fettle.

tataH puraat = from that, city; svagR^ihaaNi = to their own houses [own countries - homeward]; gacChataam = those who are going - set forth; shriimataam teSaam raajnaam = of those magnificent [kings,] those, kings'; shubhraaNi = clean [neat white uniforms, or in fine fettle]; prahR^iSTaani = highly gladdened; balaani chakaashire = armies [entourages,] shone forth.

Some commentaries said that the soldiers are given white and clean uniforms by Dasharatha by the word shubhraaNi and hence they are happy. But they may be said to be sprucely without those gifts from Dasharatha.

1.18.5

गतेषु पृथिवीशेषु राजा दशरथस्तदा |
प्रविवेश पुरीं श्रीमान् पुरस्कृत्य द्विजोत्तमान् ॥

On the departure of visiting kings, then that fortunate king Dasharatha entered the city Ayodhya, keeping eminent Brahman priests ahead of him in the procession.

pR^ithiviisheSu gateShu = when earthly lords [kings] have gone; tadaa shriimaan raajaa dasharathaH = then, fortunate, king, Dasharatha; dvijottamaan puraskR^itya = keeping ahead eminent Brahmans; puriim pravivesha = entered city.

1.18.6

शांतया प्रययौ सार्धमृष्यशृङ्गः सुपूजितः |
अनुगम्यमानो राज्ञा च सानुयात्रेण धीमता ॥

Well adored by king Dasharatha sage Rishyasringa also travelled along with his wife Shanta, followed by his father-in-law King Romapada, and along with other co-travellers, namely the entourage of Romapada.

R^iSyashR^i~NgaH = Rishyasringa; supuujitaH = well adored; saanuyaatreNa = with co-travellers [entourage of Romapada]; dhiimataa raajnaa = with virtuous one, king [Romapaada]; anugamyamaanaH cha = followed by, king also; shaantayaa saardham prayayau = travelled along with Shanta.

1.18.7

एवं विसृज्य तान् सर्वान् राजा संपूर्णमानसः |
उवास सुखितस्तत्र पुत्रोत्पत्तिं विचिंतयन् ॥

On dispersing all of them king Dasharatha gratifyingly dwelled there in Ayodhya, with a satiated heart dwelling upon the birth of his sons.

raajaa = king Dasharatha; evam taan sarvaan visR^ijya = thus, on dispersing all of them ; sampuurNamaanasaH = with a satiated heart; putrotpattim vichintayan = dwelling upon birth of sons; tatra sukhitaH uvaasa = there, gratifyingly, dwelled.

1.18.8

ततो यज्ञे समाप्ते तु ऋतूनां षट् समत्ययुः |
ततश्च द्वादशे मासे चैत्रे नावमिके तिथौ ॥नक्षत्रेऽदितिदैवत्ये स्वोच्चसंस्थेषु पंचसु |
ग्रहेषु कर्कटे लग्ने वाक्पताविंदुना सह ॥प्रोद्यमाने जगन्नाथं सर्वलोकनमस्कृतम् |
कौसल्याजनयद्रामं सर्वलक्षणसंयुतम् ॥विष्णोरर्धं महाभागं पुत्रमैक्ष्वाकुनंदनम् |
लोहिताक्षं महाबाहुं रक्तौष्ठं दुंदुभिस्वनम् ॥

On completion of the ritual, six seasons have passed by; then in the twelfth month, i.e., in chaitra-mAsa, and on the ninth day of that chaitra month [April-May], when it is punarvasunakShatrayukta-navamI tithi, i.e., when the ruling star of that ninth day is punarvasu, for which Aditi is the presiding deity; and when five of the nine planets - sUrya, kuja, guru, shukra, shani are in ucChasthAna-s, namely, when those planets are in ascension in their respective houses - meSha, makara, karkaTa, mIna, tula - rAshI-s; and when chandrayukta- guru, karkaTalagne - Jupiter in conjuction with Moon is ascendant in Cancer, and when day is advancing, Queen Kausalya gave birth to a son with all the divine attributes like lotus-red eyes, lengthy arms, roseate lips, voice like drumbeat, and who took birth to delight the Ikshwaku dynasty and adored by all the worlds, and who is the greatly blessed epitome of Vishnu, namely Rama. [1-18-8, 9, 10, 11] Twice six months had rolled a way since the great sacrifice was over and, in the first month of the New Year, on the ninth day of the bright fortnight, the Lord of the worlds chose to take human form and sent down half of His essence as the son of Kausalya (thenceforth to be known as Rama), the world-honored One, the crowning glory of the grand line of Ikshwku, and the sum of all perfections. The constellation Punarvasu, of which Aditi was the regent, was chosen to preside at his birth. The Sun, Mars, Jupiter, Venus, and Saturn were in ascension in their respective houses. Aries, Capricornus, Cancer, Pisces and the Libra, Jupiter and the Moon were in conjunction ; the rising sign was Cancer. And KausalyA, shone with unparalleled effulgence, even as Aditi when she gave birth to Indra, the lord of the Shining Ones, the Vajra-wielder. - C. R. Sreeniuasa Aiyangar, 1910.

8, 9, 10, 11. tataH yaj~ne samaapte = then on completion of ritual; R^ituuNaam SaT samatyayuH = well passed by six seasons; tataH = then; dvaadashe maase = in twelfth, month; chaitre naavamike tithau = chaitra month [April-May], ninth, day; nakshatre aditidaivatye = star of the day [punarvasu,] whose presiding deity is aditi; panchasu graheSu swocchasamstheShu = in their own highest positions of five planets - in their own ucchasthAna-s, viz., in their own ascendent positions - meSha, makara, karkaTa, mIna, tula - rAshI-s; chandrayuktagurukarkaTa-lagne proudyamaane; karkaTe lagne = in Cancer [of Zodiac]; vaakpatiH= [when] Speech's Lord [Jupiter]; indunaa saha = along with Moon; prodyamaane = when raising - when ascendent; [abhijit lagna = advancing daytime]; kausalyaa = Queen Kausalya; jagannaatham = lord of worlds[Vishnu]; sarvalokanamaskR^itam = adored by all worlds; divyalakShaNasamyutam = along with divine attributes; viSNoH = Vishnu's; ardham = epitome of [not half of Vishnu]; mahaabhaagam = greatly blessed one; ikShwaakunandanam = delight of Ikshvaaku dynasty; lohitaakSham = lotus-red eyes; mahaabaahum = lengthy armed; raktoSTham = roseate lips; dundubhisvanam = drumbeat voiced; raamam = Rama as; putram = the son; ajanayat = gave birth.

By this configuration of stars the supreme merits of Rama are indicated. atra sa~~mvatsaramukhottaraayaNa-vasantacaitramaasa-shuklapakShaadeva nakShatra-divaabhijitlagna- nakShatra-divaabhijitlagna-puNyanakShatraad utkR^iShTakaale karkaaTakalagne uccasya grahapa~~ncake guru- candrayoge shriiraamotpattiH | tasya sarvotkR^iShTataam sakalakalyaaNaguNaabhiramataam sakalashiShTaadaraNiiyasampattim mahaaparaakramam ca suucitam |dharmaakuutam.

The phrase viSNoH adtham half of Vishnu - is to be taken as half of the fruit of ritual where Vedic ritual itself is pervaded by Vishnu. The fruit of ritual is obtained in the shape of dessert, and Kausalya consumed half of it, but it is not half of Vishnu as he is illimitable. Even Sreenivasa Aiyangar took it as half, in saying half of Vishnu's essence is Rama. This has become a perennial topic debating whether the incarnation of Rama is a pUrNaavatAra, ardhaavatAra or aMshaavatAra.

1.18.12

कौसल्या शुशुभे तेन पुत्रेणामिततेजसा |
यथा वरेण देवानामदितिर्वज्रपाणिना ॥

Kausalya shone forth with such a son whose resplendence is unlimited, as with lady Aditi who once stood out with her son Indra, the best one among gods.

kausalya = queen Kausalya; amitatejasaa = one with unlimited resplendence; tena putreNa = by that, son; devaanaam vareNa = the best among gods; vajrapaaNinaa = by Thunderbolt in hand [wielder - Indra]; aditiH yathaa shushubhe = shone forth as Lady Aditi.

1.18.13

भरतो नाम कैकेय्यां जज्ञे सत्यपराक्रमः |
साक्षाद्विष्णोश्चतुर्भागः सर्वैः समुदितो गुणैः ॥

Queen Kaikeyi gave birth to Bharata, one embodied with all merits, and whose truthfulness itself is his valour and who is fourth component of manifest Vishnu, namely Rama.

satyaparaakramaH = truthfulness as his valour; saakShaat viSNoH = Vishnu's manifest; chaturbhaagaH = fourth component; sarvaiH guNaiH samuditaH = embodied with all merits; bharataH naama kaikeyyaam jaj~ne = Bharata named [son] born to Queen Kaikeyi.

The fraction indicated here like 'one fourth of Vishnu' etc may be reckoned as the share of the dessert consumed by the queens, but not as a cleaved portion of Vishnu as he is an indivisible entity. Here it is half of one-fourth i.e., one-eighth of dessert given to Kaikeyi.

अथ लक्ष्मणशत्रुघ्नौ सुमित्राजनयत् सुतौ |
वीरौ सर्वास्त्रकुशलौ विष्णोरर्धसमन्वितौ | १-१८-१४

Queen Sumitra then gave birth to two sons who are the embodied epitomes of Vishnu, namely Lakshmana, and Shatrughna, who are valiant ones and experts in all kinds of weaponry.

atha = then; sumitraa = Queen Sumitra; viirau = valiant ones; sarvaastrakushalau = experts in all weaponry; viSNoH = Vishnu's; ardhasamanvitau = those that are embodied with essence epitome; lakShmaNashatrughnau = Lakshmana and Shatrughna; sutau ajanayat = gave birth to sons.

1.18.15

पुष्ये जातस्तु भरतो मीनलग्ने प्रसन्नधीः |
सार्पे जातौ तु सौमित्री कुळीरेऽभ्युदिते रवौ ॥

With the dawn of sun on the next day, fair-minded Bharata is born under Pisces where puSyami is the star of day, later the sons of Sumitra, namely Lakshmana and Shatrughna are born under Cancer, where aashleSa is the star of the day, i.e., the tenth of chaitra month,

prasannadhiiH = level headed one - guileless, fair-minded; bharataH = Bharata; puShye miinalagne jaataH = under Pushyami star, in Pisces [of Zodiac,] born; saumitrii = sons of Sumitra [Lakshmana, Shatrughna]; saarpe kuliire = under star presided by serpent [aaSreSa,] in Cancer [of Zodiac]; ravau abhyudite = while Sun, is rising - i.e., on next day of Rama's birth - tenth of Chaitra; jaatau = they are born.

Rama is born on the ninth day of Chaitra month, and Bharata is born in the earlier part of next day the tenth of Chaitra, earlier to his younger brothers, and then Lakshmana and Shatrughna are born on the later part of that tenth day.

'Pushya is the name of a month; but here it means the eighth mansion. The ninth is called AshleSh, or the snake. It is evident from this that Bharata, though his birth is mentioned before that of the twins, was the youngest of the four brothers and Rama's junior by eleven months' -- Schlegel.

The eleven-month gap between Rama and Bharata is unapparent in the words of verse. This may be from some other version of Ramayana.

1.18.16

राज्ञः पुत्रा महात्मानश्चत्वारो जज्ञिरे पृथक् |
गुणवंतोऽनुरूपाश्च रुच्या प्रोष्ठपदोपमाः ॥

Thus there are four great-souled sons of Dasharatha, born on separate instances, who are virtuous, charming, and by brilliance they are in similitude with two stars of each of the asterisms called puurvaabhaadra and uttaraabhaadra.

guNavantaH anuruupaaH cha = virtuous ones, charming, also; ruchyaa = by brilliance; proSTapada upamaaH = [like puurva bhaadra, uttara bhaadra] stars, in simile; mahaatmaanaH = great souls; such; raajnaH putraa = kings', sons; chatvaaraH = four of them; jaj~nire pR^ithak = born, separately.

The word proSTa is cow; pada feet; the feet of a cow. It is also the name for the asterisms puurvaabhaadra, uttaraabaadra, containing stars in the wing of Pegasus, each of which will have two stars, and all the four stars make a perfect square. Like the pairs of stars the brother also move in pairs - Rama, Lakshmana; Bharata, Shatrughna.

The epithet mahaatmaanaH high-souled ones is though negligible for peripheral reading, it is explained as: Rama is one such, as he undertakes svadharmaanuSThaana ; Lakshmana by his sheSatvaj~naana ; Bharata by his bhagavatpaaratantrya ; and Shatrughna by his bhaagavata-paaratantrya.

Like this, each of the epithets used in Ramayana has something or the other meaning which is not generally recorded in English translations. All the English translations are story-oriented, as though there is some unknown story in Ramayana for retelling afresh. In the spate of telling story again and again these niceties are lost. The same is the position with the numerous epithets given to Seetha in Aranya Kanda. Readers may please note that each epithet conveys some meaning and if we could not incorporate them, it is our misfortune in getting a book containing their meanings. We request the readers to kindly inform us if they have come across the meanings of these seemingly useless and metre-filling-like epithets in any book, so that, that book will be brought to the notice of readers who are mistaking them as 'redundant stanza fillers'.

1.18.17

जगुः कलं च गंधर्वा ननृतुश्चाप्सरोगणाः |
देवदुंदुभयो नेदुः पुष्पवृष्टिश्च खात्पतत् ॥उत्सवश्च महानासीदयोध्यायां जनाकुलः |

The celestial singers sang melodiously, paradisiacal dancing parties danced, divine drums drummed and heavens rained flowers, with all this there is a great festivity in Ayodhya with thronging people. [1-18-17, 18a]

17, 18a. gandharvaaH kalam jaguH = celestial singers, melodiously, sang; apsarogaNaaH nanR^ituH = groups of divine dancers - dancing parties, danced; devadundubhayaH neduH = divine drums, sounded; khaat pushpavR^iSTiH cha patat = from heavens, flowery, rain, also, fallen; ayodhyaayaam janaakulaH = with people thronging in Ayodhya ; utsavaH cha mahaan aasiit = great festivity also is there.

1.18.18

रथ्याश्च जनसंबाधा नटनर्तकसंकुलाः ॥गायनैश्च विराविण्यो वादनैश्च तथापरैः |
विरेजुर्विपुलास्तत्र सर्वरत्नसमन्विताः ॥

Hilarity filled the streets with people stampeding them and with the flurry of actors, dancers, singers and instrumentalists, as well by other onlookers, and there on the streets widely strewn are all kinds of gems appreciating the artists. [1-18-18b, 19]

18b, 19. rathyaaH = streets; janasambaadhaaH = pressurised with people - stampeded; natanartakasamkulaaH = flurried with actors and dancers; gaayanaiH cha = singers, too; vaadanaiH cha eva = with players of musical instruments, also, thus; tathaa aparaiH = like that, by others - onlookers; viraaviNyaH= well sounding - hilarity, jubilation; tatra = there - on streets; vipulaaH virejuH = widely, strewn; sarvaratnasamanvitaaH = along with all gems.

1.18.20

प्रदेयांश्च ददौ राजा सूतमागधवंदिनाम् |
ब्राह्मणेभ्यो ददौ वित्तं गोधनानि सहस्रशः ॥

The king gave worthy gifts to eulogisers, bard singers, and panegyrists, and to Brahmans he gave funds and wealth in the form of thousands of cows.

raajaa = king; suutamaagadhavandinaam = to eulogisers, bard singers, panegyrists; pradeyaan cha = giveable donation, also; dadou = gave; braahmaNebhyaH = to Brahmans; vittam = funds; godhanaani sahasrashaH = cow wealth, in thousands; dadau = gave.

1.18.21

अतीत्यैकादशाहं तु नामकर्म तथाकरोत् |
ज्येष्ठं रामं महात्मानं भरतं कैकयीसुतम् ॥सौमित्री लक्ष्मणमिति शत्रुघ्नमपरं तथा |
वसिष्ठः परमप्रीतो नामानि कुरुते तदा ॥

Elapsed are eleven days and the naming ceremony is performed, then Vashishta, the chief priest, named the high-souled elder one as Rama, Kaikeyi's son as Bharata, and one son of Sumitra as Lakshmana and the other as Shatrughna

21, 22. tataH = then; ekaadashaaham atiitya = eleven days, when elapsed; naamakarma akarot = naming ceremony, performed; mahaatmaanaam jyeSTam raamam = high souled, elder one, as Rama; kaikayiisutam bharatam = Kaikeyi's son, as Bharata; soumitrii = Sumitra's [to one son]; lakShmaNam iti = as Lakshmana, thus; aparam = other [son]; shatrughnam = as Shatrughna; paramapriitaH vashiShThaH tadaa = highly gladdened, Vashishta, then; naamaani kurute = names, [made] gave.

The word 'Rama' is defined as ramante sarve janaaH guNaiH asmin iti raamaH 'in whom all the people take delight for his virtuousness, thus he is Rama.' The name Rama is very old, so says padma puraaNa : shriyaH kamalavaasinyaH raameNaaham mahaaprabhuH | tasmaat shriiraama iti asya naamasiddhi puraatanam || padma puraaNa

Bharata is defined as: bharataH raajyabharaNaat - bibharti iti bharata Bharata is because he bears the burden of the kingdom of Rama during Rama's exile.

Lakshmana is lakShmaNo laksmisampannaH or lakShmiiH asya astiiti lakShmaNa Lakshmana is the favoured flourisher. The wealth of selfless dedication is in him, hence Lakshmana. One who is endowed with favoured dedication, kainkaryalakShaNalakshitaH Lakshmana is a hearty dedication to Rama and he always wishes to reside by the side of his brother.

Shatrughna is shatruun hanti iti shatrughnaH. Or shatrughno nityashatru-ghnaHShatrughna is always an enemy destroyer.

The naming ceremony acquires a particular significance, because Vashishta, the purohita = puraa future; hitaH well-wisher of; well wishing advisor about the future of the kingdom, named these princes with a vision into the future.

1.18.23

ब्राह्मणान् भोजयामास पौरान् जानपदानपि |
अददद्ब्राह्मणानां च रत्नौघममितं बहु ॥तेषां जन्मक्रियादीनि सर्वकर्माण्यकारयत् |

The king feasted Brahmans, urbanites and villagers and he gifted many valuable gems to Brahmans in an unlimited way, and all the rituals of birth and ceremonies sequel to it like naming ceremony, first-food-feeding ceremony, first-hair-removal ceremony, and sacred thread ceremony are performed in respect of the princes. [1-18-23, 24a]

23, 24a. brahmaNaan pauraan jaanapadaan api = Brahmans, urbanites, villagers, also; bhojayaamaasa = are fed well by king; braahmaNaanaam bahu ratnaugham adadat = he gave - gifted many valuable gems to Brahmans; amitam = unlimited; teSaam janmakriyaadiini = them - the princes, birth rites, ceremonies sequel to it; sarvakarmaaNi akaarayat = all rituals, performed.

तेषां केतुरिव ज्येष्ठो रामो रतिकरः पितुः |१-१८-२४
बभूव भूयो भूतानां स्वयंभूरिव सम्मतः |

Among those princes the eldest one Rama is like a flagstaff and a delight of his father Dasharatha, and he became acceptable to all beings like the self-created Brahma. [1-18-24b, 25a]

24b, 25a. teSaam jyeSThaH raamaH = among them the princes Rama is eldest one; ketuH iva = flagstaff like; pituH bhuyaH ratikaraH = very much delightful one to his father; svayambhuuH iva bhuutaanaam sammataH babhuuva = he became acceptable to all beings like self-emerged [god, Brahma].

1.18.25

सर्वे वेदविदः शूराः सर्वे लोकहिते रताः ॥सर्वे ज्ञानोपसंपन्नाः सर्वे समुदिता गुणैः |

All the princes are scholars in Veda-s, valiant ones, all are interested in the welfare of the world, all are intellectuals and all of them possess an air of probity. [1-18-25b, 26a]

25b, 26a. sarve vedavidaH = all princes are scholars in Veda-s; shuuraaH = valiant ones; sarve lokahite rataaH = all are interested in worlds' welfare; sarve j~naanopasampannaaH = all are, intellectual ones; sarve samuditaaH guNaiH = all are, possessors of merits - air of probity.

1.18.26

तेषामपि महातेजा रामः सत्यपराक्रमः ॥इष्टः सर्वस्य लोकस्य शशांक इव निर्मलः |

Among them the great resplendent Rama, whose valour itself is his truthfulness, is the dear one to all the world like the tranquil moon. [1-18-26b, 27a]

26b, 27a. teSaam api mahaatejaaH = great resplendent among them, also; raaamaH satyaparaakramaH = Rama, truthfulness as his valorous one; nirmalaH shashaankaH iva = tranquil, moon, like; sarvasya lokasya iSTaH = dear one to all of world.

1.18.27

गजस्कन्धेऽश्वपृष्ठे च रथचर्यासु सम्मतः ॥धनुर्वेदे च निरतः पितृशुश्रूषणे रतः |

Rama is admittedly a champion of riding elephants and horses, also in tactical charioting, and he rejoices in the art of archery, and absorbed in the obedient service of his father. [1-18-27b, 28a]

27b, 28a. [saH raamaH = he that Rama is]; gajaskandhe = on [riding] elephant's shoulders; ashvapR^iSThe = on [riding] horse's back; cha = also; rathacharyaasu = manoeuvring in chariots' [tactical charioting]; sammataH = admitted to be [the champion]; dhanurvede cha nirataH = rejoices in archery and Veda, also ; pituH shushruuShaNe rataH = absorbed in father's service.

1.18.28

बाल्यात् प्रभृति सुस्निग्धो लक्ष्मणो लक्ष्मिवर्धनः ॥रामस्य लोकरामस्य भ्रातुर्ज्येष्ठस्य नित्यशः |

Right from childhood Lakshmana, the enhancer of prosperity, is always amiable towards his world-charming elder brother Rama. [1-18-28b, 29a]

28b, 29a. lakshmivardhanaH lakShmaNaH = Lakshmana the enhancer of prosperity; baalyaat prabhR^iti = since childhood; lokaraamasya = charming Rama for world; jyeSThasya bhraatuH = towards elder, brother; raamasya = in respect of Rama; nityashaH susnigdhaH = always, he is very amiable.

1.18.29

सर्वप्रियकरस्तस्य रामस्यापि शरीरतः ॥लक्ष्मणो लक्ष्मिसंपन्नो बहिःप्राण इवापरः |

Lakshmana who is endowed with the wealth of dedication dedicated himself to Rama with bodily service, and while performing all agreeable deeds in respect of Rama, he behaved like Rama's alter ego. [1-18-29b, 30a]

29b, 30a. lakshmisampannaH lakShmaNaH = Lakshmana the one endowed with wealth [of dedication] ; shariirataH api = bodily, even [dedicated to Rama]; sarvapriyakaraH = peforming agreeable deeds to all; tasya raamasya = to that, Rama; bahiHpraaNaH iva = external entity, like; aparaH = [bahiH praaNa] outer life - alter ego, [he behaved like alter ego].

1.18.30

न च तेन विना निद्रां लभते पुरुषोत्तमः ॥मृष्टमन्नमुपानीतमश्नाति न हि तं विना |

That best one among the men Rama does not get his sleep without Lakshmana and he would not eat food brought for him, however delicious it may be, without Lakshmana. [1-18-30b, 31a]

30b, 31a. puruSottamaH = best of men, Rama; tena vinaaa = without him - Lakshmana, ; nidraam na labhate = he does not get sleep; upaaniitam mR^iSTam annam ca = brought [for him,] delicious, food, also; tam vinaa = without him [Lakshmana,] ; na ashnaati = will not, eat.

1.18.31

यदा हि हयमारूढो मृगयां याति राघवः ॥तदैनं पृष्ठतोऽभ्येति स धनुः परिपालयन् |

Whenever Raghava mounts a horse and goes on a hunting game Lakshmana rushes after him wielding his bow as a squire. [1-18-31b, 32a]

31b, 32a. raaghavaH = Raghava; hayam aruuDhaH = on mounting horse; yadaa mR^igayaam yaati = when goes for a hunting game; tadaa = then; saH = he, Lakshmana; dhanuH paripaalayan = bow, wielding [as a squire]; enam priSThataH abhyeti = rushes behind him [Rama].

1.18.32

भरतस्यापि शत्रुघ्नो लक्ष्मणावरजो हि सः ॥प्राणैः प्रियतरो नित्यं तस्य चासीत्तथा प्रियः |

Lakshmana's younger brother Shatrughna is a dear one to Bharata, like that Bharata too held Shatrughna dearer than his own lives. [1-18-32b, 33a]

32b, 33a. lakshamaNaavarajaH = born along with Lakshmana - younger brother; saH shatrughnaH = he that, Shatrughna; bharatasya api = to Bharata, even; nityam praaNaiH priyataraH = always, dear one by lives; [Bharata also]; tasya cha = to him [to Shatrughna,] even; tathaa aasiit priyaH = like that, he is, a dear one.

1.18.33

स चतुर्भिर्महाभागैः पुत्रैर्दशरथः प्रियैः ॥बभूव परमप्रीतो देवैरिव पितामहः |

King Dasharatha is highly gladdened with four of his highly fortunate sons like the Forefather Brahma with gods in heaven.

saH = he, Dasharatha; mahaabhaagaiH chaturbhiH priyaiH putraiH= with highly fortunate, four, dearest, sons; pitaamahaH devaiH iva = Forefather, Brahma, as with gods ; paramapriitaH babhuuva = highly glad, he became.

1.18.34

ते यदा ज्ञानसंपन्नाः सर्वे समुदिता गुणैः ॥ह्रीमन्तः कीर्तिमन्तश्च सर्वज्ञा दीर्घदर्शिनः |
तेषामेवं प्रभावाणां सर्वेषां दीप्ततेजसाम् ॥पिता दशरथो हृष्टो ब्रह्मा लोकाधिपो यथा |

When all of the four sons are thus prospering with prudence, gifted with all the merits, self-conscious to do wrong deeds, well-known for their gentility, knowers of pros and cons and even the conscientious princes, then their father Dasharatha is contented in respect of all of them who are such radiantly brilliant and potential princes, like Brahma. [1-18-34b, 35, 36a]

34b, 35, 36a. te sarvaiH guNaiH samuditaaH = having - gifted with all merits; te yadaa jnaanasampannaaH = they [four princes,] when prospering with practical wisdom - prudence ; hriimantaH = bashful ones - self-conscious [to do wrong deeds]; kiirtimantaH cha = well-know ones [for their gentility,] also; sarvajnaaH = knowing all [knowers of pros and cons]; diirghadarshinaH = foresighted - conscientious; [when they have become thus, then]; evam prabhaavaaNaam = having this kind of potentiality; diiptatejasaam = radiantly brilliant ones; teSaam sarveSaam = in respect of all; pitaa = father; dasharathaH = Dasharatha; lokaadhipaH yathaa = as with presiding deity for world - Brahma; hR^iSTaH = is contented.

1.18.36

ते चापि मनुजव्याघ्रा वैदिकाध्ययने रताः ॥पितृशुश्रूषणरता धनुर्वेदे च निष्ठिताः |

Even those tigerly-men, namely the princes, are engrossed in the studies of Veda-s, delighted to render service to their father and they are also the experts in art of archery. [1-18-36b, 37a]

te manujavyaaghraaH api = they, tigerly men, even; vaidikaadhyayane rataaH = engrossed in Vedic studies; pitR^ishushruuSaNarataaH = delighted in father's service ; dhanurvede cha niSTitaaH = experts also in art of archery.

1.18.37

अथ राजा दशरथस्तेषां दारक्रियां प्रति ॥चिंतयामास धर्मात्मा सोपाध्यायः सबान्धवः |

Then the noble souled Dasharatha contemplated along with his priestly teachers and relatives about the matrimonial alliances of his sons. [1-18-37b, 38a]

37b, 38a. tataH = then; dharmaatmaa raajaa = noble souled, king Dasharatha; sopaadhyaayaH sabaandhavaH = along with teachers, with relatives; teSaam daarakriyaam prati = about their matrimonial works [alliances]; chintayaamaasa = contemplated.

1.18.38

तस्य चिन्तयमानस्य मन्त्रि मध्ये महात्मनः ॥अभ्यागच्छन्महातेजा विश्वामित्रो महामुनिः |

While the great souled Dasharatha is discussing the marriages of princes among his ministers, the highly powerful sage Vishvamitra arrived. [1-18-38b, 39a]

38b, 39a. mahaatmanaH tasya = great souled one, his [Dasharatha's]; chintayamaanasya = while he is thinking so [discussing so]; mantrimadhye = among ministers; mahaatejaaH = great resplendent one - highly powerful; vishvaamitraH mahaamuniH = Vishvamitra the great sage; abhyaagacChat [abhi aagacChat] = arrived.

1.18.39

स राज्ञो दर्शनाकांक्षी द्वाराध्यक्षानुवाच ह ॥शीघ्रमाख्यात मां प्राप्तं कौशिकं गाधिनः सुतम् |

Desirous to have an audience with king Vishvamitra said to the doorkeeper, "Let the king be informed quickly that I, the son of Gadhi from the dynasty of Kushi, have come" [1-18-39b, 40a]

39b, 40a. saH = he, Vishvamitra; raaj~naH darshanaakaankShii = desirous to see king; dvaaraadhyakShaan uvaacha ha = said to the door keeper; gaadhinaH sutaH = Gadhi's son; kaushikam = belonging to Kushi's dynasty; maam praaptam = me, as arrived; shiighram aakhyaata = quickly, inform [to king.]

1.18.40

तच्छ्रुत्वा वचनं तस्य राज्ञो वेश्म प्रदुद्रुवुः ॥संभ्रान्तमनसः सर्वे तेन वाक्येन चोदिताः |

On listening those words all the doorkeepers are dumbfounded, and ushered by those words they quickly rushed to the place of Dasharatha. [1-18-40b, 41a]

40b, 41a. tat vachanam shrutvaa = on listening to that words; sarve sambhraantamanasaH = all, dumbfounded at hearts; tena vaakyena choditaaH = ushered by those words ; raajnaH veshma pradudruvuH = quickly rushed to that king's [Dasharatha's] palace.

1.18.41

ते गत्वा राजभवनं विश्वामित्रमृषिं तदा ॥प्राप्तमावेदयामासुर्नृपायेक्ष्वाकवे तदा |

Then on their arriving at the king's palace the doorkeepers have announced to the king of Ikshvaku-s, namely Dasharatha, about the arrival of sage Vishvamitra. [1-18-41b, 42a]

41b, 42a. tadaa = then; te raajabhavanam gatvaa = they, having gone to king's palace ; tataH = then; vishwaamitram R^iSim praaptam = Vishvamitra, sage, as has come; ikShwaakave nR^ipaaya = to the king of Ikshwaku dynasty; aavedayaamaasuH = announced.

1.18.42

तेषां तद्वचनं श्रुत्वा सपुरोधाः समाहितः ॥प्रत्युज्जगाम संहृष्टो ब्रह्माणमिव वासवः |

On hearing that message from doorkeepers Dasharatha is highly pleased and he has gone towards Vishvamitra in a self-possessed manner along with royal priests, as Indra would ceremoniously go towards Brahma. [1-18-42b, 43a]

42b, 43a. teSaam tat vachanam shrutvaa = their [doorkeepers,] that word [that message,]on hearing; samhR^iSTaH = highly pleased, Dasharatha; sapurodhaaH = with priests; samaahitaH = collecting himself, in self-possessed manner; [tam = him, Vishvamitra]; prati ujjagaama = towards, gone - gone towards welcomingly; vaasavaH brahmaaNam iva = like Indra towards Brahma [in a ceremonial manner.]

1.18.43

तं दृष्ट्वा ज्वलितं दीप्त्या तापसं संशितव्रतम् ॥प्रहृष्टवदनो राजा ततोऽर्घ्यमुपहारयत् |

Then on seeing the resplendent sage Vishvamitra, whose radiance is by his own ascesis and who has severe self-discipline, the king offered water with a gladsome aspect, as first customary hospitality in receiving unexpected guest. [1-18-43b, 44a]

43b, 44a. tataH = then; raajaa = king Dasharatha; jwalitam = who is resplendent - Vishvamitra; diiptyaa taapasam = one who is radiant, by ascesis; samshitavratam = one who has severe self-discipline; tam dR^iSTvaa = on seeing him [Vishvamitra] ; prahR^iSTavadanaH = well gladsome face [expression, aspect]; arghyam upahaarayat = water, offered.

1.18.44

स राज्ञः प्रतिगृह्यार्घ्यं शास्त्रदृष्टेन कर्मणा ॥कुशलं चाव्ययं चैव पर्यपृच्छन्नराधिपम् |

On receiving water from the king scripturally and customarily Vishvamitra enquired after the well-being and welfare of king Dasharatha. [1-18-44b, 45a]

44b, 45a. saH = he, Vishvamitra; shaastradR^iSTena karmaNaa = scriptural point of view - scripturally, [also] by practice - customarily; raajnaH arghyam pratigR^ihya = receiving water from king; naraadhipam = with king; kushalam cha avyayam cha eva = well-being, also, welfare, also, thus; paryapR^icChat = enquired after.

1.18.45

पुरे कोशे जनपदे बान्धवेषु सुहृत्सु च ॥कुशलं कौशिको राज्ञः पर्यपृच्छत् सुधार्मिकः |

That highly righteous sage Vishvamitra asked the king after the well-being of city, exchequer, rural areas, friends and relatives. [1-18-45b, 46a]

45b, 46a. sudhaarmikaH kaushikaH = highly righteous, Kushi's son - Vishvamitra; raajnaH = of king; pure koshe janapade baandhaveSu = in city, in exchequer, in rural areas, among relatives; suhR^itsu = among good hearted-ones - friends; kushalam = well-being; paryapR^icChat = asked after.

1.18.46

अपि ते संनताः सर्वे सामन्ता रिपवो जिताः ॥दैवं च मानुषं चैव कर्म ते साध्वनुष्ठितम् |

Sage Vishvamitra asked Dasharatha, "Are all of the provincial kings acquiescent to you, and all your enemies conquered? Are you properly performing the devotional and social works?" [1-18-46b, 47a]

46b, 47a. saamantaaH sarve te api sannataaH = all provincial kings acquiescent to you; ripavaH jitaaH = enemies, conquered; te = your; daivam karma = deeds for propitiating gods; maanuSham cha eva = humanly, also, thus - to administer humans; saadhu anuSThitham = properly, performed.

1.18.47

वसिष्ठं च समागम्य कुशलं मुनिपुंगवः ॥ऋषींश्च तान् यथान्यायं महाभागानुवाच ह |

And on meeting the eminent sage Vashishta and with them the other exalted sages according to custom Vishvamitra asked after their well-being. [1-18-47b, 48a]

47b, 48a. munipungavaH vasiSTham cha = the eminent sage Vashishta, also; taan = them; mahaabhaagaan R^iSiin cha = most exalted sages, also; yathaanyaayam = as per custom; samaagamya = on meeting with; kushalam uvaacha ha = well-being, spoke [asked after,] indeed.

1.18.48

ते सर्वे हृष्टमनसस्तस्य राज्ञो निवेशनम् ॥विविशुः पूजितास्तेन निषेदुश्च यथार्हतः |

Then adoringly invited by the king Dasharatha all of them gladly entered the palace and they took their seats according to protocol. [1-18-48b, 49a]

48b, 49a. te sarve hR^iSTtamanasaH = all of them, gladdened at heart; tasya raaj~naH niveshanam = that, king's, palace; vivishuH = entered; tathaa yathaarhataH = then, according to eligibility - protocol; tena puujitaaH= by him, the king, adored - invited; niSeduH = took seats.

1.18.49

अथ हृष्टमना राजा विश्वामित्रं महामुनिम् ॥उवाच परमोदारो हृष्टस्तमभिपूजयन् |

Then the very generous king Dasharatha is gladdened at heart at the arrival of Vishvamitra, and he spoke this way feeling happy to adore that sage. [1-18-49b, 50a]

49b, 50a. atha = then; paramodaaraH = very generous one; raajaa = king Dasharatha; hR^iSTtamanaaH = gladdened at heart; tam mahaamunim vishvaamitram = him, the great sage, Vishvamitra; abhipuujayan hR^iSTaH = feeling happy while adoring; uvaacha [idam] = spoke, [this way.]

1.18.50

यथामृतस्य संप्राप्तिर्यथा वर्षमनूदके ॥यथा सदृशदारेषु पुत्रजन्माप्रजस्य वै |
प्रणष्टस्य यथा लाभो यथा हर्षो महोदये ॥तथैवागमनं मन्ये स्वागतं ते महामुने |

"I deem your arrival is in the vein of mortals attaining ambrosia, rainfall in a droughty land, a barren father begetting a son through his deserving wife, a regain of long lost treasures, and the gladness at a great happening, oh, great saint, welcome to you." [1-18-50b, 51, 52a]

50b, 51, 52b. mahaamune = oh great saint Vishvamitra; amR^itasya sampraaptiH yathaa = as with attaining ambrosia; anudake = without water [in droughty land]; varSam yathaa = rain, as with aprajasya = without progeny [for childless ones]; sadR^ishadaareSu = in deserving wives; putrajanma yathaa = as with son's birth; pranaSTasya laabhaH yathaa = as with regaining long lost [treasures]; mahaa udaye harSaH yathaa = as with rejoice at great happening; te aagamanam tathaa eva = your, arrival, like that, only; manye = is deemed; swaagatam [te] = welcome, to you.

1.18.52

कं च ते परमं कामं करोमि किमु हर्षितः ॥पात्रभूतोऽसि मे ब्रह्मन् दिष्ट्या प्राप्तोऽसि मानद |
अद्य मे सफलं जन्म जीवितं च सुजीवितम् ॥यस्माद् विप्रेन्द्रमद्राक्षं सुप्रभाता निशा मम |

"Oh, Brahman, as I am the one who is delighted for your arrival, and as you are the most eligible recipient from me, what is that choicest object of yours to be fulfilled by me, and in which way. Oh, endower of respect, for me your arrival is fortunate whereby my birth is fructified and my life flourished today, and wherefore I could see a great Brahman like you visiting my home, therefore the sun appears to have dawned in my night. [1-18-52b, 53, 54a]

52b, 53, 54a. brahman = Oh Brahman; harSitaH = [I, who am, at our arrival] delighted; te paramam kam kaamam = what is your choicest objective; kimu = in which way; karomi = I can fulfil; me paatrabhuutaH asi = to me you are eligible recipient; maanada = oh endower of respect; diSTyaa praaptaH asi = fortunately, arrived, you are; adya me janma saphalam = today, my, birth, is fructified; jiivitam cha sujiivitam = life, also, best life - flourishing; yasmaat viprendram adraakSham = for what reason the great Brahman is seen by me [at my own house]; suprabhaataa nishaa mama = sun dawn, night, of mine.

Sarga 18 (part 2 of 2)

1.18.54

पूर्वं राजर्षिशब्देन तपसा द्योतितप्रभः ॥ब्रह्मर्षित्वमनुप्राप्तः पूज्योऽसि बहुधा मया |

"Originally your glory was explicit by your title kingly-sage, and subsequently you attained the Absolute-sainthood by your ascesis, and you are venerable to me, in many ways." [1-18-54b, 55a]

54b, 55a. puurvam raajarShishabdena= earlier - originally, by kingly-saint title; dyotitaprabhaH= indicated - explicit, is your glory – such as you are; tapasaa brahmarShitwam anupraaptaH= you attained Absolute sainthood by ascesis; mayaa bahudhaa puujyaH asi = you are venerable in many ways by me.

1.18.55

तदद्भुतमभूत् विप्र पवित्रं परमं मम ॥शुभक्षेत्रगतश्चाहं तव संदर्शनात् प्रभो |

"Oh, Brahman, thereby your arrival at my place is surprising and ideally sacred to me, and by your very appearance I have become one who has gone on a quiet pilgrimage. [1-18-55b, 56a]

55b, 56a. vipra = oh Brahman; tat = thereby; [idam = this arrival of yours]; adbhutam = surprising; mama = to me; pavitram paramam = sacred, ideally; prabho = oh adept one; tava samdarshanaat = by your, very appearance; aham = I have [become one who]; shubhakShetragataH = one who has gone to sacred place - on pilgrimage; abhuut = I have become.

Dasharatha deems that city itself is sanctified with the arrival of Vishvamitra and thinks that he is like the one who secured the merit of pilgrimage without actually going over a sacred place.

1.18.56

ब्रूहि यत् प्रार्थितं तुभ्यं कार्यमागमनं प्रति ॥इच्छाम्यनुगृहीतोऽहं त्वदर्थं परिवृद्धये |

"You may tell me, entreating which work your arrival chanced here and I feel that I am indeed blessed and wish to make it happen to achieve results. [1-18-56b, 57a]

56b, 57a. aagamanam prati = regarding arrival [the work that made you to come]; tubhyam praarthitam = by you, entreated; yat kaaryam = which, work is there [deed]; [that] bruuhi = you tell; aham anugR^ihiitaH [vai] = I am, blessed [indeed]; tvadartham = of your deed; parivR^iddhaye icChaami = I wish to flourish it [ to make happen, for fulfilling it] .

1.18.57

कार्यस्य न विमर्शं च गंतुमर्हसि सुव्रत ॥कर्ता चाहमशेषेण दैवतं हि भवान् मम |

"It is unapt of you to deliberate about the feasibility of the work, oh, sage with blest vows, while I am the fulfiller of it without any reminder, since you are god to me, indeed. [1-18-57b, 58a]

57b, 58a. suvrata = [sage with] blest vows; kaaryasya vimarsham gantum na arhasi = to go into deliberation about work is not apt of you; aham asheSheNa kartaa cha = I am the doer without reminder [of work - thoroughly]; bhavaan mama daivatam hi = you are god for me, indeed.

1.18.58

मम चायमनुप्राप्तो महानभ्युदयो द्विज |
तवागमनजः कृत्स्नो धर्मश्चानुत्तमो द्विज ॥

"Oh, Brahman, this is the great prosperity that bechanced on me, and this is propriety in its entirety that bechanced on me, as a result of your arrival. [1-18-58b, c]

58b, c. dwija = oh Brahman; mama ayam mahaan abhyudayaH anupraaptaH = for me, this is, great, prosperity, that bechanced; [mama = to me]; tava aagamanajaH = caused by your arrival; kR^itsnaH dharmaH anuttamaH = entire, propriety, is the unexcelled one.

1.18.59

इति हृदयसुखं निशम्य वाक्यम्
श्रुतिसुखमात्मवता विनीतमुक्तम् |
प्रथितगुणयशा गुणैर्विशिष्टः
परमऋषिः परमं जगाम हर्षम् ॥

On hearing the words of high-minded Dasharatha, said that way in all his humbleness, and those that are pleasant to ears as well to heart, he who is a renowned for his personal attributes and a reputed one by his exceptional qualities, that sublime sage Vishvamitra obtained high rejoice.

aatmavataa = by high-minded Dasharatha; iti = this way; viniitam uktam = humbly, when said; hR^idayasukham shrutisukham = for heart pleasing, for ears pleasing; vaakyam nishamya = words, on hearing; prathitaguNayashaaH = one who is renowned [for his personal] attributes and reputation; guNaiH vishiSTaH = exceptional one by his qualities; paramaR^iSiH = the sublime sage [Vishvamitra]; paramam harSam jagaama = high, rejoice, he obtained.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे अष्टादशः सर्गः

Sarga 19

1.19.1

तच्छ्रुत्वा राजसिंहस्य वाक्यमद्भुतविस्तरम् |
हृष्टरोमा महातेजा विश्वामित्रोऽभ्यभाषत ॥

On listening the grand and detailed sentences of that King the lion Dasharatha, the great resplendent Sage Vishvamitra is thrilled with happiness and spoke this way.

raajasimhasya = the lion like king's; tat adbhutavistaram vaakyam = that, grand, detailed, sentence; shrutvA= on listening; mahaatejaaH = great resplendent; Vishvamitra; hR^iSTaromaa = hair-raising [thrilled]; abhyabhaaSata = spoke.

1.19.2

सदृशं राजशार्दूल तवैतद्भुवि नान्यथा |
महावंशप्रसूतस्य वसिष्ठव्यपदेशिनः ॥

"Oh, tigerly king, to you befitting are these words and to none else, as you are born in a great dynasty and tutored by Vashishta.

raajashaardula = oh tigerly king; bhuvi = on the earth; mahaavamshaprasuutasya = born into great dynasty; VasiSThavyapadeshinaH = tutored by Sage Vashishta; tava = your; etat = these [promises]; sadR^isham = are befitting [to you]; anyathaa na = none, else [can promise like this.]

1.19.3

यत्तु मे हृद्गतं वाक्यं तस्य कार्यस्य निश्चयम् |
कुरुष्व राजशार्दूल भव सत्यप्रतिश्रवाः ॥

"What concerns I have in my heart I am going to say, and you take decision thereof, oh, tigerly-king, and become truthful to your promises.

raajashaarduula = oh tigerly king; me hR^idgatam = gone in my heart - what I have in my heart; yat = which [work I have]; vaakyam = what is going to be said; tasya kaaryasya nishchayam kuruSva = you take decision of that deed; satyapratishravaaH = truthful, promise maker; bhava = you become.

1.19.4

अहं नियममातिष्ठे सिद्ध्यर्थं पुरुषर्षभ |
तस्य विघ्नकरौ द्वौ तु राक्षसौ कामरूपिणौ ॥

"These days I am abiding by a sacrificial vow to attain a spiritual goal but, oh, best one among men, two guise changing demons as causing obstacles to that ritual.

puruSarSabha = oh best one among men; aham siddhyartham = I, to attain, a goal [of ascesis]; [these days]; niyamam aatiSThe = I am abiding under a [sacrificial] vow; tu = but; kaamaruupiNau = guise-changers; dvau raakShasau = two, demons; tasya vighnakarau = its [ritual's,] causers of obstacle.

1.19.5

व्रते मे बहुशश्चीर्णे समाप्त्यां राक्षसाविमौ |
मारीचश्च सुबाहुश्च वीर्यवन्तौ सुशिक्षितौ ॥तौ मांसरुधिरौघेण वेदिं तामभ्यवर्षताम् |

"At the near end of almost completed ritual of mine two valiant and well-trained demons, namely Mareecha and Subaahu, are drenching the Altar of Fire with streams of meat and blood. [1-19-5, 6a]

5, 6a. bahushaH chiirNe me vraate = almost, completed, in my, ritual; samaaptyaam = at its completion, near end; viiryavantau = valiant ones; sushikShitau = well trained ones; raakshasau imau = these demons; maariichaH cha = Mareecha, and; subaahuH cha = Subaahu, also; tau = they two; maamsarudhiraugheNa = with meat and blood streams; taam vedim = that, Altar of Fire; abhyavarSataam = overall they rain [they drench.]

1.19.6

अवधूते तथाभूते तस्मिन्नियमनिश्चये ॥कृतश्रमो निरुत्साहस्तस्माद्देशादपाक्रमे |

"When the ritual vow is thus ravaged I, as the one who exerted myself for the ritual, had to depart from that place, unenthusiastically. [1-19-6n, 7a]

6b, 7a. tasmin niyamanishchaye = that, ritual vow; avadhuute = upheaved - ravaged; tathaabhuute = thus on becoming; kR^itashramaH = I who made an exertion of myself; nirutsaahaH = [am becoming] without enthusiasm - unenthusiastic; tasmaat deshaat apaakrame = departing from that place.

1.19.7

न च मे क्रोधमुत्स्रष्टुं बुद्धिर्भवति पार्थिव ॥तथाभूता हि सा चर्या न शापस्तत्र मुच्यते |

"And to me there is no will to let loose my anger, oh, king, as no curse shall be issued under vows, and like that the activity during rituals shall be inoffensive, isn't it. [1-19-7b, 8a]

7b, 8a. paarthiva = oh king; krodham = anger; utsraSTum = to let loose; me buddhiH na bhavati = I have no will; saa charyaa tathaabhutaa hi = that [kind of,] activity [during ritual,] like that, it will be [inoffensive,] isn't it; tatra = in there - under vow; shaapaH na muchyate = curses, will not be, issued.

1.19.8

स्वपुत्रं राजशार्दूल रामं सत्यपराक्रमम् ॥काकपक्षधरं शूरं ज्येष्ठं मे दातुमर्हसि |

"As such, oh, tigerly king, it will be apt of you spare the services of that brave one whose valour itself is his truthfulness, that youngling whose hair locks are all the more jet black like crow wings on either side of his head, spare that eldest son of yours, namely Rama. [1-19-8b, 9a]

8b, 9a. raajasharduula = oh the tigerly king; satyaparaakramam = truth as his valour; kaakapakShadharam = wearing crows wings - whose hair locks are like crow's wings, jet black, youngster; shuuram = brave one; svaputram = [your] own, son; jyeSTham = eldest one; ramam = Rama be; me daatum arhasi = apt of you to give to me [to spare services] .

1.19.9

शक्तो ह्येष मया गुप्तो दिव्येन स्वेन तेजसा ॥राक्षसा ये विकर्तारस्तेषामपि विनाशने |

"Indeed, he is capable to eradicate those demons that are thwarting the ritual by his own divine resplendence, and protected by me as well. [1-19-9b, 10a]

9b, 10a. eSaH mayaa guptaH = he is protected by me; divyena svena tejasaa = his own divinely resplendence; ye vikartaaraH raakShasaaH = those, wrongdoers [thwarting,] demons; teSaam api vinaashane = even in destruction of them ; shaktaH hi = capable, indeed.

1.19.10

श्रेयश्चास्मै प्रदास्यामि बहुरूपं न संशयः ॥त्रयाणामपि लोकानां येन ख्यातिं गमिष्यति |

"I will also accord many kinds of benefits to him by which he acquires renown in all the three worlds, no doubt about it. [1-19-10b, 11a]

10b, 11a. asmai = to him [to Rama]; bahuruupam = in many a kind; shreyaH cha pradaasyaami = I will accord benefits also; samshayaH na = doubt, is not there; yena = by which [which benefits]; trayaaNaam lokaanaam api = in three worlds, even; khyaatim gamiSyati = renown, he goes in [he acquires.]

1.19.11

न च तौ राममासाद्य शक्तौ स्थातुं कथञ्चन ॥न च तौ राघवादन्यो हन्तुमुत्सहते पुमान् |

"Those two demons will be rendered incapable to stand fast on affronting Rama in anywise, and none other than Raghava has the fortitude to eliminate those two. [1-19-11b, 12a]

11b, 12a. tau = those two [demons]; raamam aasaadya = on getting [affronting] Rama ; katha~nchana = in any way; sthaatum = to stand fast; na shaktau = not, capable; raaghavaat anyaH pumaan = other person than Raghava; tau hantum na utsahate = do not have fortitude to eliminate them two.

1.19.12

वीर्योत्सिक्तौ हि तौ पापौ कालपाशवशं गतौ ॥रामस्य राजशार्दूल न पर्याप्तौ महात्मनः |

"Those two sinners that are berserk by their vigour have gone into the subjection of death's noose, oh tigerly king, cannot counterbalance the great-souled Rama. [1-19-12b, 13a]

12b, 13a. viiryotsiktau tau paapau = those two sinners berserk by vigour ; kaalapaashavasham gatau = gone in subjugation of Yama's [the Lord of Death] noose ; raajasharduula = oh tigerly king; mahaatmanaH raamasya na paryaaptau = not enough [counterbalance] for great souled Rama.

1.19.13

न च पुत्रगतं स्नेहं कर्तुमर्हसि पार्थिव ॥अहं ते प्रतिजानामि हतौ तौ विद्धि राक्षसौ |

"It will be unapt of you to show your paternal fondness, oh, king, upon my oath, be assured that those two demons are eradicated. [1-19-13b, 14a]

13b, 14a. paarthiva = oh king; putragatam sneham = son oriented fondness - paternal fondness; kartum na arhasi = unapt of you to do [to show] ; tau raakShasau hatau viddhi = those two, demons, eradicated, you know - be assured; aham te pratijaanaami = I am promising to you.

1.19.14

अहं वेद्मि महात्मानं रामं सत्यपराक्रमम् ॥वसिष्ठोऽपि महातेजा ये चेमे तपसि स्थिताः |

"I am sensible of that sublime-soul Rama, whose valour is his truthfulness, and even this great resplendent Vashishta and these saints that are here are aware. [1-19-14b, 15a]

14b, 15a. mahaatmaanam = sublime-soul; satyaparaakramam = truthfulness as his valour; raamam = of Rama; aham vedmi= I am, in the know of; mahaatejaaH vashiShThaH api = great resplendent one, Vashishta, even; ye tapasi sthitaaH ime cha = those, saints, are here, also [know about Rama.]

These verses are commented extensively by early commentators. In 14th verse, the pronoun aham, 'I' used by Sage Vishvamitra is to announce definiteness about his own stature to know the Absolute vis-a-vis the Absolute Himself. Vishvamitra was an emperor who left off everything. He was primarily a raajarShi, kingly sage, later became brahmarShi and performed mokShakaameSTi. That is a highest ascesis for achieving salvation. Whereas Dasharatha performed Vedic ritual called putrakaameSTi, ritual for begetting sons, as he is still involved in earthly passions. Thus he is still in karmic cycle and recently went under the veil of moha, worldly delusion, advent to the birth of sons. So Dasharatha cannot know who Rama is. All these aspects are said to qualify that expression aham, i.e., 'I am', as said by Vishvamitra.

He also says aham vedmi , it is not just 'I know' but 'I am in full knowledge of Rama' and it is immediately followed by mahaatmaanam, about the sublime soul Rama. Rama is at present a twelve-year lad, and Dasharatha should have enquired how a boy is said to be a sublime-soul. Dasharatha did not bother to enquire about the high souled property of his son, because of his newfound fondness for sons. But, Vishvamitra is in full knowledge as to who Rama is, and says Rama is a sublime-soul, as contained in scripture puruSasuukta which says vedaahametam puruSam mahaantam, and as in yo maam pashyati sarvatra....sa ca Me na praNasyati Bhagavad Gita, 6-30, as well.

In next foot at 15th verse, Vishvamitra argues that he is not just extolling Rama to achieve his personal purpose, i.e., the completion of ritual. He says, vashiSTho api even Sage Vashishta, knows Rama. Here the word api , even, is said to have been used to qualify Vashishta as an antagonist of Vishvamitra in policy differences. 'Even my opponent, this Sage Vashishta, the descendent of Goddess Saraswati and Brahma, and a brahmarSi, Absolute-knower, and at whose instance I became a brahmarSi from raajarSi , is aware of Rama...' is the argument of Vishvamitra, stressing his neutrality in seeking Rama's help.

Still Vishvamitra tells that ye cheme tapasi sthitaaH , 'those sages that are here who are rooted in ascesis' as in the vein of puruSasuukta which says tasya dhiiraaH pratijaananti yonim. Vishvamitra's argument is 'Sage Vashishta may take sides with you, because he is rajaguru , the royal priest, while the others like Kaashyapa, Vaamadeva will tell you clearly, as they have no leaning on your court.'

All said and done, King Dasharatha is still lingering for a reply. Seeing that Vishvamitra further says, 'if you want to achieve renown, send Rama.' No father rejoices that much when a son is birthed than on his achieving reputation. Dasharatha is advised in the same way when saying yadi dharmalaabham, yasho laabham 'if you want renown through a worthy son, who will be renowned in all three worlds by his coming with me, then you send Rama...'

Now Rama's reputation is going to be enhanced by Sage Vishvamitra in eliminating demoness Tataka, in releasing Ahalya from her curse, breaking Shiva's bow, marriage with Seetha, rebuffing Parashuraama etc. And also Vishvamitra leaves the decision to Dasharatha, 'if only your ministers, clergy as well political, permit then alone you send Rama with me...'

1.19.15

यदि ते धर्मलाभं तु यशश्च परमं भुवि ॥स्थिरमिच्छसि राजेन्द्र रामं मे दातुमर्हसि |

"If you wish to gain in value of probity, a long-lasting and paramount renown on earth it will be apt of you to handover Rama to me. [1-19-15b, 16a]

15b, 16a. raajendra = oh best king; te dharmalaabham icChasi yadi = if you desire to gain in value of probity; paramam yashaH cha = paramount, renown, also; bhuvi sthitam = that is abiding on earth - long-lasting; [if you desire]; ramam me daatum arhasi = apt of you to handover Rama to me.

1.19.16

यद्यभ्यनुज्ञां काकुत्स्थ ददते तव मंत्रिणः ॥वसिष्ठप्रमुखाः सर्वे ततो रामं विसर्जय |

"Oh, Dasharatha, you may send Rama if only your ministers and all the other elite headed by Vashishta are going to give assent. [1-19-16b, 17a]

16b, 17a. kakutstha = oh king from Kakutstha dynasty, Dasharatha; tava mantriNaH = your, ministers; vasiSThapramukhaaH sarve = Vashishta and other elite, all of them; abhyanuj~naam dadate yadi = if they give assent; tataH ramam visarjaya = then, Rama be, let out - send with me.

1.19.17

अभिप्रेतमसंसक्तमात्मजं दातुमर्हसि ॥दशरात्रं हि यज्ञस्य रामं राजीवलोचनम् |

"It will be apt of you to send your choicest son, the lotus-eyed Rama, just for ten days of the ritual without temporising. [1-19-17b, 18a]

17b, 18a. abhipretam = choicest one; aatmajam = your son; raamam rajiivalochanam = Rama, lotus eyed one; a samsaktam = without your close attachment - without further delay; yaj~nasya dasharaatram hi = just for ritual's ten nights [days also included - ten days] ; daatum arhasi = apt of you to let out.

1.19.18

नात्येति कालो यज्ञस्य यथायं मम राघव ॥तथा कुरुष्व भद्रं ते मा च शोके मनः कृथाः |

"I wish you to take decision as to how my ritual's time is not lapsed, and let safety betide you, let not your heart be rendered to grieve." Thus Vishvamitra said to Dasharatha. [1-19-18b, 19a]

18b, 19a. raaghava = oh Raghava - Dasharatha; mama yaj~nasya ayam kaalaH = my, ritual's, this, time; yathaa na atyeti = as to how, not, becomes lapsed; tathaa kuruSva = that way, you do - take decision; shoke manaH maa kR^ithaaH = not be rendered heart in grief; bhadram te = safety be to you.

1.19.19

इत्येवमुक्त्वा धर्मात्मा धर्मार्थसहितं वचः ॥विरराम महातेजा विश्वामित्रो महामतिः |

On saying those words that comprise fairness and meaningfulness that virtue-souled great saint with great resplendence paused. [1-19-19b, 20a]

19b, 20a. dharmatmaa mahaatejaaH mahaamuniH = virtue-souled one, great resplendent, great saint; vishvaamitraH = Vishvamitra; iti evam = this way; dharmaarthasahitam vachaH = words that comprise fairness and meaningfulness; uktvaa = having said; viraraama = paused.

1.19.20

स तन्निशम्य राजेन्द्रो विश्वामित्रवचः शुभम् ॥शोकेन महताविष्टश्चचाल च मुमोह च |
लब्धसंज्ञस्तथोत्थाय व्यषीदत भयान्वितः ॥

On hearing the propitious words of sage Vishvamitra that best king Dasharatha shuddered and swooned as he is muffled up with profound adversity, and after that on regaining consciousness he sunk down in fear. [1-19-20b, 21]

20b, 21. saH raajendraH = he, best king Dasharatha; shubham tat = propitious [words,] that; vishvaamitravachaH = words of Viswamitra; nishamya = on hearing; mahataa shokena aaviSTaH = muffled up by profound adversity; cacaala ca mumoha ca = shuddered, also, swooned, also; tataH = after that; labdhasamj~naH = gaining,consciousness; utthaaya = on getting up; bhayaanvitaH vyaSiidata = sunk down along with fear.

1.19.22

इति हृदयमनोविदारणं
मुनिवचनं तदतीव शुश्रुवान् |
नरपतिरभवन्महान् महात्मा
व्यथितमनाः प्रचचाल चासनात् ॥

This way on hearing that word of the saint Vishvamitra which is explicitly slitting his mind and heart that illustrious and noble-souled king Dasharatha then became highly annoyed at heart, and flustered extremely in his throne.

iti hR^idayamanovidaaraNam = this way explicitly slitting heart and mind; tat = that [word]; munivachanam = saint's words; shushruvaan = one who has heard, Dasharatha; mahaan mahaatmaa = illustrious, noble souled one; narapatiH = king Dasharatha; tadaa = then; atiiva vyathitamanaaH = highly, annoyed at heart; abhavat = he became; aasanaat prachachaala cha = inordinately flustered from seat [throne], also.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे एकोनविंशः सर्गः ||

Sarga 20

1.20.1

तच्छ्रुत्वा राजशार्दूलो विश्वामित्रस्य भाषितम् |
मुहूर्तमिव निस्सज्ञः सज्ञावानिदमब्रवीत् ॥

On hearing what is spoken by Vishvamitra the tigerly-king Dasharatha became insensate for a time, and on redeeming senses he said this.

raajashaarduulaH = the tigerly king; vishvaamitrasya tat bhaaSitam shrutvaa = Vishvamitra's, that, spoken, on hearing; muhuurtam iva nissanj~~naH = for a time, thus, became senseless; sanj~~naavaan idam abraviit = said this gaining senses.

1.20.2

ऊनषोडशवर्षो मे रामो राजीवलोचनः |
न युद्धयोग्यतामस्य पश्यामि सह राक्षसैः ॥

""Less than sixteen years of age is my lotus-eyed Rama, and I see no warring aptitude to him with the demons.

raajiivalochanaH = lotus eyed one; me raamaH = my, Rama; uunaSoDashavarSaH = is less than sixteen years [of age]; asya raakShasaiH saha = his, with, demons; yuddhayogyataam = warring aptitude; na pashyaami = I don't see.

This particular statement uunaSoDashavarSaH less than sixteen years, has evoked a spate of commentaries in deciding the age of Rama at this juncture of going along with Sage Viswamitra, i.e., at the time of his marrying Seeta and at the time of his exile to forests etc. His age is said to be twelve years as of now. And this is confirmed by Mareecha while advising Ravana, that 'as a boy of twelve Rama, killed my mother and brother, and hit me out' as at 3-38-6, uunadvaadashavarSaH Or, baalo dvaadashavarSo ayam as per other versions of the same verse.

Ramayana has some bearing on the number twelve. The Books or Kaanda-s are 6, half of twelve. The total verses are 24 thousand, two folds of twelve thousand. Rama is born in twelfth month. Vishvamitra's arrival, or better said as Seethaa-kalyaaNa , Seetha's marriage with Rama, is in the twelfth year. His stay in Ayodhya before crown prince ceremony and exile is for twelve years. The years of Rama's exile are twelve, plus two years stay in Panchavati, of the total fourteen years of exile. In Uttara Ramayana Seetha's exile in the hermitage of Valmiki is for twelve years. So on...

Some others said that because Rama has not yet attained all the sixteen phases like full moon, he is not a full-fledged person, chaaru SoDashakalaasahitaH Again in saying: raajiivalochana lotus-eyed one - petals of lotuses close down by night, so Rama's eyelids too close by night for a boyish sleep. Then how can such a boy war with night-active demons? In answer to this Sage Vishvamitra uses the same wording in previous chapter at 1-19-18, dasharaatram; raamam raajiivalocanam where the wording raajiivalocana is used by Vishvamitra in the sense that the petals of a lotus spread out on the first rays of sun. So also the very opening of the lotus-petal eyelids of Rama will eradicate the nightly menace of demons with his Omniscient Sun-Moon-Fire eyes, suuryachandraagnilochanaH , that can see even in night.

A Kshatriya of sixteen years age is unfit to war with any one, as he is still a childhood baalaH aaSoDashaavarSaH . But Rama is under sixteen, and he is being requisitioned for war. Can he combat even if he is under aged? Yes, he can, says Govindaraja as per the nyaya /syndrome, tejasaam hi na vayaH samiikShyate 'dextrous person's age is not to be reckoned' As such, though Rama appears to be under aged he can do wonders in eliminating the vice. This is again rounded off with Vishvamitra's wording in last chapter: aham vedmi mahaatmaanam raamam raajiivalocanam.

1.20.3

इयमक्षौहिणी पूर्णा यस्याहं पतिरीश्वरः |
अनया संवृतो गत्वा योद्धाहं तैर्निशाचरैः ॥

"Here is the full-fledged battalion, called akShouhiNii senaa , for which I am the leader and controller, and fortified by this army I will go there to encounter those demons.

puurNaa iyam akShouhiNii = this full-fledged one - here is, battalion [of ancient Indian warfare]; yasya aham patiH = for which, I am, the leader; iishwaraH = controller; anayaa samvR^itaH = surrounded - [fortified by] by this [battalion] ; gatvaa = having gone; aham taiH nishaacharaiH yoddhaa = I can encounter with those night walkers [demons] .

One pankti row, is the first unit of ancient military, which consists of 1 chariot, 1 elephant, 3 cavalry, and 7-foot soldiers. Multiples of this first unit become an akShouhiNii troop, which consists of 21,870 chariots and the same number of elephants, 65,610 cavalry, and 1,09,350 of foot soldiers.

1.20.4

इमे शूराश्च विक्रान्ता भृत्या मेऽस्त्रविशारदाः |
योग्या रक्षोगणैर्योद्धुं न रामं नेतुमर्हसि ॥

"Brave and daring are these soldiers of mine, and as experts in weaponry they are the appropriate ones to combat the hordes of demons, but, it will be ungentle of you to take Rama with you.

me bhR^ityaaH = my, subordinates - soldiers; ime shuuraaH cha = these, brave ones, also; vikraantaaH = daring ones; astravishaaradaaaH = experts in weaponry ; rakShogaNaiH = with hordes of demons; yoddhum yogyaaH = suitable to combat; raamam = Rama; netum = to take along; na arhasi = not, apt of you.

1.20.5

अहमेव धनुष्पाणिर्गोप्ता समरमूर्धनि |
यावत् प्राणान् धरिष्यामि तावद्योत्स्ये निशाचरैः ॥

"I alone with bow in my hand can protect your ritual, and as long as I bear my lives so long I war with those nightwalkers staying in the van of war.

aham eva = I, alone; dhanuSpaaNiH = having bow in hand; goptaa = I can protect [ritual]; yaavat praaNaan dhariSyaami = as long as, lives, I bear; taavat = so long; samaramuurdhani = in war's forefront; nishaacharaiH yotsye = I war with nightwalkers [demons] .

1.20.6

निर्विघ्ना व्रतचर्या सा भविष्यति सुरक्षिता |
अहं तत्रागमिष्यामि न रामं नेतुमर्हसि ॥

" I myself wish to come over there thereby the works of ritual will be well-guarded and unimpeded, but, taking Rama with you will be ungracious of you.

aham tatra aagamiSyaami = I wish to come over there; saa vratacharyaa = that, ritual work; surakShitaa = well guarded; nirvighnaa = without impediments; bhaviSyati = it will be; raamam netum na arhasi = inapt of you to take Rama with you .

1.20.7

बालो ह्यकृतविद्यश्च न च वेत्ति बलाबलम् |
न चास्त्रबलसंयुक्तो न च युद्धविशारदः ॥न चासौ रक्षसां योग्यः कूटयुद्धा हि ते ध्रुवम् |

"Why because, Rama is boy! And he is unschooled in his princely education; does he know the strengths and weaknesses of opponents - no; has he got the equipage of arsenal - no; has he any expertise in warfare - no; is he an equal to the demons - no; be that as it may, those demons definitely conduct a deceitful warfare, isn't it. [1-19-7, 8a]

7, 8a. hi = why because; [Rama] baalaH = a boy; akR^itavidyaH cha = not done [unschooled,] in education; balaabalam = strengths and weaknesses; na vetti cha = not, knows, also; na astrabalasamyuktaH = he has no the equipage of arsenal; yuddhavishaaradaH cha = he is an expert in warfare, also; na = he is not; asau rakShasaam yogyaH = as a match equal to those demons; na = he is not; te dhruvam kuuTayuddhaaH hi = those, definitely, with deceitful warfare, isn't it.

1.20.8

विप्रयुक्तो हि रामेण मुहूर्तमपि नोत्सहे ॥जीवितुं मुनिशार्दूल न रामं नेतुमर्हसि |

"Alienated from Rama I am disinclined to live even for a moment, oh, tigerly sage, hence taking Rama with you will be unjust. [1-20-8b, 9a]

8b, 9a. raameNa = with Rama; viprayuktaH [vi-pra-yuktaH] = [I am] alienated from; muhuurtam api = for a moment, even; jiivitum na utsahe = not inclined to live; munishaarduula = the tigerly sage; raamam netum na arhasi = unapt of you to take Rama with you.

1.20.9

यदि वा राघवं ब्रह्मन्नेतुमिच्छसि सुव्रत ॥चतुरंगसमायुक्तं मया सह च तं नय |

"Otherwise, oh, Brahman with best vows, if you so wish to take Rama along with you, you lead him off along with me, and along with my four kinds of troops. [1-20-9b, 10a]

9b, 10a. suvrata = oh one with best vows; brahman = oh Brahman; vaa = otherwise; raaghavam netum icChasi yadi = if you wish to take away Rama; chaturangasamaayuktam = along with four kinds of troops; mayaa saha ca = along with me, also; tam naya = him [Rama,] you lead forth - take.

The four kinds of troops are: chariots, elephants, cavalry, and foot soldiers.

1.20.10

षष्टिर्वर्षसहस्राणि जातस्य मम कौशिक ॥कृच्छ्रेणोत्पादितश्चायं न रामं नेतुमर्हसि |

"Sixty thousand years have passed from my birth, oh! Vishvamitra, and this Rama is engendered at this age, that too with tribulations, hence taking Rama with you will be inappropriate of you. [1-20-10b, 11a]

10b, 11a. koushika = oh Vishvamitra; jaatasya mama = birthed, for me [from my birth]; SaSTiH varSasahasraaNi = sixty thousand years [passed] ; ayam = this one [Rama]; kR^icChreNa = with tribulations; utpaaditaH cha = is produced given birth, also; raamam netum na arhasi = unapt of you to take Rama with you.

1.20.11

चतुर्णामात्मजानां हि प्रीतिः परमिका मम ॥ज्येष्ठे धर्मप्रधाने च न रामं नेतुमर्हसि |

"I will have exceptional affection for all of my four sons, isn't it, and among them Rama has a significance in the matter of his descent as an eldest son, hence taking Rama with you will be unjust of you. [1-20-11b, 12a]

11b, 12a. chaturNaam aatmajaanaam = for four, of my soul born sons; mama paramikaa priitiH hi = to me, exceptional, affection is there, isn't it; jyeSThe = eldest one; dharmapradhaane cha = significance in view of rightness [of descent], also - as he is the next king, do not butcher him now; raamam netum na arhasi = unapt of you to take Rama with you.

1.20.12

किं वीर्या राक्षसास्ते च कस्य पुत्राश्च के च ते ॥कथं प्रमाणाः के चैतान् रक्षन्ति मुनिपुंगव |

"Oh, eminent sage, of what fortitude are those demons? Whose sons are they? Who are they? How is their size and shape? Also who protects all of them? [1-20-12b, 13a]

12b, 13a. munipungava = oh the eminent sage; te raakShasaaH kim viiryaaH = of what fortitude are those demons; kasya putraaH cha = whose, sons, also; te ke = they, who; katham pramaaNaaH = of what, size; ke cha etaan rakShanti = also who is protecting all of them.

1.20.13

कथं च प्रतिकर्तव्यं तेषां रामेण रक्षसाम् ॥मामकैर्वा बलैर्ब्रह्मन् मया वा कूटयोधिनाम् |

"Oh, Brahman, how Rama, or my forces, or I myself have to retaliate those demons that are deceitful militants. [1-20-13b, 14a]

13b, 14a. brahman = oh Brahman; kuuTayodhinaam = deceitful militants; teSaam rakShasaam = in respect of those, demons; raameNa = by Rama; maamakaiH balaiH vaa = my own, forces, or; mayaa vaa = by me, or; katham pratikartavyam = how to, retaliate.

1.20.14

सर्वं मे शंस भगवन् कथं तेषां मया रणे॥स्थातव्यं दुष्टभावानां वीर्योत्सिक्ता हि राक्षसाः |
तस्य तद्वचनं श्रुत्वा विश्वामित्रोऽभ्यभाषत ॥

"Tell me all that, oh, god, how I have to carry on when warring with those evil minded demons, for the demons will be delirious by their audacity, isn't it..." Thus Dasharatha asked Vishvamitra insistently. On hearing those words Sage Vishvamitra replied this way. [1-20-14b, 15]

14b, 15. bhagavan = oh,god; duSTabhaavaanaam = evil minded ones; teSaam raNe katham mayaa sthaatavyam = how to stand by me with them in war - to carry out; sarvam me shamsa = you inform all to me; raakShasaaH viiryotsiktaaH hi = demons will be delirious by audacity, isn't it; tasya tat vachanam shrutvaa = his [Dasharatha's,] on hearing that words; Vishvamitra; abhyabhaaSata = spoke.

1.20.16

पौलस्त्यवंशप्रभवो रावणो नाम राक्षसः |
स ब्रह्मणा दत्तवरस्त्रैलोक्यं बाधते भृशम् ॥महाबलो महावीर्यो राक्षसैर्बहुभिर्वृतः |

"One born in Paulastya dynasty, an extremely mighty and exceedingly brave demon named Ravana is there, and he with the boon given by Brahma, and accompanied with many other demons is torturing the triad of worlds, contemptuously. [1-20-16, 17a]

16, 17a. paulastyavamshaprabhavaH = born in Pulastya dynasty; raaavaNaH naama raakShasaH = Ravana, named, demon [is there]; mahaabalaH mahaaviiryaH = greatly mighty, greatly brave; saH = he; brahmaNaa dattavaraH = given boon by Brahma ; bahubhiH raakShasaiH vR^itaH = surrounded with [accompanied with] many demons; trailokyam bhR^isham baadhate = highly [contemptuously] torturing three worlds.

1.20.17

श्रूयते च महाराजा रावणो राक्षसाधिपः ॥साक्षाद्वैश्रवणभ्राता पुत्रो विश्रवसो मुनेः |

"Unequivocally that chief of demons is the brother of Kubera and the son of sage Vishravasa, thus we hear. [1-20-17b, 18a]

17b, 18a. mahaaraajaa = oh exalted king Dasharatha; saakShaat vaishravaNabhraataa = unequivocally, Kubera's brother; vishravasaH muneH putraH = son of sage Vishravasa; raakShasaadhipaH = demon's chief; shruuyate = he is being heard so.

1.20.18

यदा न खलु यज्ञस्य विघ्नकर्ता महाबलः ॥तेन संचोदितौ तौ तु राक्षसौ च महाबलौ |
मारीचश्च सुबाहुश्च यज्ञविघ्नं करिष्यतः ॥

"That formidable Ravana is not a devastator of rituals by himself, even so, two very mighty demons called Mareecha and Subaahu will cause devastating hindrances to rituals, instigated by him." Thus Sage Vishvamitra said to Dasharatha. [1-20-18b, 19]

18b, 19. mahaabalaH = great mighty - formidable Ravana; yadaa yajnasya vighnakartaa na khalu = when, rituals, hindrances - devastation causer, not, indeed; tena samchoditaH = by him, instigated; maariicaH ca subaahuH ca = Mareecha, and, Subaahu, also; tau mahaabalau raakShasau tu = those, very mighty, demons, but; yajnavighnam kariSyataH = will cause ritual hindrance.

1.20.20

इत्युक्तो मुनिना तेन राजोवाच मुनिं तदा |
न हि शक्तोऽस्मि संग्रामे स्थातुं तस्य दुरात्मनः ॥

Thus when he is said so by that sage Vishvamitra, then the king Dasharatha spoke to the sage, "I myself am not capable of standing against that evil minded Ravana, in truth, where is the question of deputing my young Rama to confront him?

iti tena muninaa uktaH = thus, one who is said by that sage; raajaa tadaa munim uvaacha = king Dasharatha, then, spoke to sage; sangraame = in war; tasya duraatmanaH = him, evil minded one Ravana; sthaatum na shaktaH asmi hi = in truth I am not capable to stand [against him]; annex: where is the question of deputing my young Rama to confront him.

1.20.21

स त्वं प्रसादं धर्मज्ञ कुरुष्व मम पुत्रके |
मम चैवाल्पभाग्यस्य दैवतं हि भवान् गुरुः ॥

"You are the knower of probity, such as you are, you may please bestow benevolence upon my boyish son, as well on a less fortunate one like me too, and as our mentor you are indeed a god of ours.

dharmaj~naH = probity knower; saH = such as you are; tvam = you; mama putrake = on my, boyish son; alpabhaagyasya mama cha eva = less fortunate one, me, also, thus; prasaadam kuruSva = benevolence, you bestow; guruH bhavaan daivatam hi = mentor, you are, god, indeed.

1.20.22

देवदानवगंधर्वा यक्षाः पतगपन्नगाः|
न शक्ता रावणं सोढुं किं पुनर्मानवा युधि ॥

"Gods, demons, celestial beings like gandharva-s, yaksha-s, winged and reptile beings are incapable to bear the brunt of that Ravana in fight, why tell again about humans.

devadaanavagandharvaaH = gods, demons and celestials; yakshaaH = yaksha-s; patagapannagaaH = winged beings [birds] and reptile beings; yudhi = in war; raavaNam = Ravana's; soDhum = bear [the brunt of]; na shaktaa = not, capable of; kim punaH maanavaaH= why, again [tell, about] humans.

1.20.23

स तु वीर्यवतां वीर्यमादत्ते युधि रावणः |
तेन चाहं न शक्तोऽस्मि संयोद्धुं तस्य वा बलैः ॥सबलो वा मुनिश्रेष्ठ सहितो वा ममात्मजैः |

"But that Ravana depletes the valour of valorous opponents in a battle, oh, eminent sage, either with my entire forces, or with all my sons I am inadequate to grapple with all his forces, or with him, individually. [1-20-23, 24a]

23, 24a. saH raavaNaH tu = he, that Ravana, but; yudhi = in battle; viiryavataam viiryam aadatte = depletes valorous ones' valour; munishreSTha = oh the eminent sage; sabalaH vaa = with my [entire] forces, either; mama aatmajaiH sahitaH vaa = along with my sons, or; aham tena = I, with him [individually]; tasya balaiH vaa = with his, forces, or; samyoddhum = to grapple with; shaktaH na asmi = not capable - inadequate, I am.

1.20.24

कथमप्यमरप्रख्यं संग्रामाणामकोविदम् ॥बालं मे तनयं ब्रह्मन्नैव दास्यामि पुत्रकम् |

"My boyish son is godlike and unfledged in warfare, oh, Brahman, and he is the one who alleviates me from punnama naraka the hell of sonless fathers... no, I cannot spare my son in anyway. [1-20-24b, 25a]

24b, 25a. brahman = oh Brahman; amaraprakhyam = godlike [for Rama is still a boy]; sangraamaaNaam = in wars; akovidam = not experienced; baalam = just a boy; putrakam = a son who alleviates hell of sonless fathers; me tanayam = my, son; katham api = in any wise; na eva daasyaami = not, thus, I handover.

1.20.25

अथ कालोपमौ युद्धे सुतौ सुन्दोपसुन्दयोः ॥यज्ञविघ्नकरौ तौ ते नैव दास्यामि पुत्रकम् |

"Further, those saboteurs of your ritual namely Mareecha and Subaahu, are similar to Death-god and the descendents of the earliest demons and subverters of rituals, namely Sunda and Upasunda, no, I cannot spare my son, in any case. [1-20-25b, 26a]

25b, 26a. atha = further; te yaj~navighnakarau = sabotage causers of your ritual - saboteurs; tau = those two - Mareecha, Subaahu; sundopasundayoH sutau = sons of [ viz., descendants of] demons Sunda, Upasunda; yuddhe kaalopamau = in war, Death-god in simile; putrakam na eva daasyaami = not in any way I spare my son.

1.20.26

मारीचश्च सुबाहुश्च वीर्यवन्तौ सुशिक्षितौ ॥तयोरन्यतरं योद्धुं यास्यामि ससुहृद्गणः |
अन्यथा त्वनुनेष्यामि भवन्तं सह बान्धवैः ॥

"Mareecha and Subaahu are well-trained and valorous ones, hence I will proceed with all my friendly forces to war with either of those two demons, otherwise, I along with all my relatives implore upon you for your exoneration in my failure to comply my own promises. [1-20-26b, 27]

26b, 27. maariicaH ca subaahuH ca = Mareecha, also, Subaahu, also; viiryavantau sushikSitau = valorous ones, well-trained ones; sasuhR^idgaNaH = along with friendly forces; tayoH anyataram yoddhum = to war with one only [either of the two demons,] ; yaasyaami = I will proceed; anyathaa = otherwise; saha baandhavaiH = with relatives; bhavantam = your [order, in turning down]; tvam anuneSyaami = I implore upon you.

1.20.28

इति नरपतिजल्पनाद्द्विजेन्द्रं
कुशिकसुतं सुमहान् विवेश मन्युः |
सुहुत इव मखेऽग्निराज्यसिक्तः
समभवदुज्वलितो महर्षिवह्निः ॥

Thus, by the incongruous talk of Dasharatha, the outstanding Brahman and son of Sage Kushi, namely sage Vishvamitra is overwhelmed with outrageous anger by his mentation, and that fire-like glorious sage looked like the ritual fire into which many inflammable oblations are offered, and which is drenched with a lot of clarified butter, whereby it is flaring up its tongues.

iti = that way; narapatijalpanaat = by incongruous talk of peoples' lord[king's] ; dwijendram = outstanding Brahman - Vishvamitra; kushikasutam = to sage Kushi's, son - to Vishvamitra; sumahaan manyuH vivesha = overwhelmed with very high anger; maharShivahniH = glorious sage[called] the fire; makhe suhutaH = in ritual, well oblated; aajyasiktaH = drenched with ghee [clarified butter] ; agniH iva = fire, like; ujwalithaH = flared up [tongues of fire]; samabhavat = has happened [flared up.]

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे विंशः सर्गः ||

Sarga 21

1.21.1

तच्छ्रुत्वा वचनं तस्य स्नेहपर्याकुलाक्षरम् |
समन्युः कौशिको वाक्यं प्रत्युवाच महीपतिम् ॥

On hearing the wavery words of Dasharatha that are full of fond for his son, Vishvamitra wrathfully replied this sentence to the king.

tasya snehaparyaakulaakSharam = his [Dasharatha's,] with fond [for son] wavery letters [words]; tat vachanam shrutwaa = that, sentence, on hearing; samanyuH kaushikaH = with wrath, Vishvamitra; mahiipatim vaakyam pratyuvaacha = in turn said [replied] sentence to land lord - king.

1.21.2

पूर्वमर्थं प्रतिश्रुत्य प्रतिज्ञां हातुमिच्छसि |
राघवाणामयुक्तोऽयं कुलस्यास्य विपर्ययः ॥

"On promising me to fulfil my object in the first instance you wish to repudiate it now, undeserving is this kind of deviation for the kings of Raghava dynasty.

puurvam artham pratishrutya = firstly, object - promise, having promised; pratij~naam haatum icChasi = you wish [now] to repudiate promise ; ayam viparyayaH = this, deviation; raaghavaaNaam asya kulasya ayuktaH = not deserving for this dynasty of Raghava's.

1.21.3

यदीदं ते क्षमं राजन् गमिष्यामि यथागतम् |
मिथ्याप्रतिज्ञः काकुत्स्थ सुखी भव सबान्धवः ॥

"If this is worth while to you, oh, king, I wish to go away as I have come, and you with your feigned promises be nonchalantly happy with your kinsmen." So said Vishvamitra to the king.

raajan = oh king; idam te kShamam yadi = if this is worth while to you ; yathaa aagatam gamiSyaami = I wish to go away as I have come ; kaakutstha = oh Kakutstha; mithyaapratij~naH = one with feigned promise; sabaandhavaH sukhii bhava = you be [nonchalant] happy with kinsmen.

1.21.4

तस्य रोषपरीतस्य विश्वामित्रस्य धीमतः |
चचाल वसुधा कृत्स्ना विवेश च भयं सुरान् ॥

When that prudent sage Vishvamitra is thus enwrapped in fury, then the whole earth trembled and the gods are scared.

dhiimataH = prudent one; tasya vishwaamitrasya roSapariitasya = that, Vishvamitra, when enwrapped in fury; kR^itsnaa vasudhaa chachaala = entire, earth, trembled; suraan bhayam vivesha cha = scare entered to gods [in their minds].

1.21.5

त्रस्तरूपं तु विज्ञाय जगत्सर्वं महानृषिः |
नृपतिं सुव्रतो धीरो वसिष्ठो वाक्यमब्रवीत् ॥

On knowing the appalled appearance of the entire world at the fury of Vishvamitra, Vashishta the great sage with high vows and an insightful one too, said these words to the king.

suvrataH = one with high vows; dhiiraH = insightful one; mahaan R^iShiH = great, sage; Vashishta; jagat sarvam = world, entire; trastaruupam tu vij~naaya = then knowing appalled appearance ; nR^ipam = to king; vaakyam abraviit = words, said.

1.21.6

इक्ष्वाकूणां कुले जातः साक्षाद्धर्म इवापरः |
धृतिमान् सुव्रतः श्रीमान्न धर्मं हातुमर्हसि ॥

"Born in Ikshwaku dynasty you are apparently the other god of ethics on earth, a staunch one with righteous vows and a glorious one too, such as you are, it will be unapt of you to forsake ethics."

ikShwaakuuNaam kule jaataH = born[are you] in Ikshwaku dynasty; saakShaat aparaH dharmaH iva = apparently, another, god of ethics, [you are] like; dhR^itimaan = staunch person; suvrataH = rightly vowed one; shriimaan = glorious one; dharmam haatum na arhasi = unapt of you to forsake ethics.

1.21.7

त्रिषु लोकेषु विख्यातो धर्मात्मा इति राघव |
स्वधर्मं प्रतिपद्यस्व नाधर्मं वोढुमर्हसि ॥

"In three worlds you are renowned as the right-minded one, oh, Raghava, hence adhere to your own uprightness, and adhering to unrighteousness will be unapt of you.

raaghava = oh Raghu's descendent; dharmaatmaa iti = thus as right-minded one; triSu lokeShu vikhyaataH = you are renowned in three worlds; svadharmam pratipadyasva = adhere to your own uprightness; adharmam voDhum na arhasi = unapt of you to bear [adhering to] un-righteousness.

1.21.8

प्रतिश्रुत्य करिष्येति उक्तं वाक्यमकुर्वतः |
इष्टापूर्तवधो भूयात्तस्माद्रामं विसर्जय ॥

"Promising to effectuate something in any way and not effectuating the given word results in the perdition to the merits of iSTaapuurta Vedic rituals, hence oh, Raghava, leave hold of Rama.

[raaghava = oh Raghava;] iti kariSye = this deed/way, will be done - effectuated; pratishrutya = having promised; uktam vaakyam akurvataH = not doing said [promised] word; iSTaapuurtavadhaH bhuuyaat = [to the merits of] Vedic rituals doom, it becomes; tasmaat raamam visarjaya = therefore, Rama, be left of � let go.

In some Vedic rituals activates for social service are undertaken, and they are known as iSTaapuurta rituals, in which digging wells, lakes and other social facilities will be undertaken.

1.21.9

कृतास्त्रमकृतास्त्रं वा नैनं शक्ष्यन्ति राक्षसाः |
गुप्तं कुशिकपुत्रेण ज्वलनेनामृतं यथा ॥

"Whether Rama is trained in weaponry or not, demons cannot trounce Rama as long as Kushi's son Vishvamitra protects him, like the heavenly firewall that protects divine nectar.

kR^itaastram = done - trained in weaponry; akR^itaastram vaa = un trained in weaponry, or; kushikaputreNa guptam = protected by Kushika's son - by Vishvamitra; enam = him [Rama]; jwalanena amR^itam yathaa = as with ambrosia [protected] by fire; raakShasaaH na shakShyanti = demons, cannot, trounce.

In heaven an unapproachable firewall encircles the vessel of ambrosia protecting it from thieving by the demons.

1.21.10

एष विग्रहवान् धर्म एष वीर्यवतां वरः |
एष बुद्ध्याधिको लोके तपसश्च परायणम् ॥

"He is an embodiment of virtue, matchless among the venturesome, peerless in intellect among all in the world, and flawless in ascesis.

eSaH vigrahavaan dharmaH = he is [Vishvamitra is,] an embodiment of, virtue; eSaH viiryavataam varaH = he is matchless among venturesome; eSaH buddhyaa = he is, by intellect; loke adhikaH = peerless in world [among all] ; tapasaH paraayaNam = flawless one for ascesis.

1.21.11

एषोऽस्त्रान् विविधान् वेत्ति त्रैलोक्ये सचराचरे |
नैनमन्यः पुमान् वेत्ति न च वेत्स्यन्ति केचन ॥

"He is in the know-how of various missiles, and no other person is there in the triad of worlds, inclusive of sessile and mobile worlds, who is knowledgeable about him, or someone who can know him will be there in future, excepting myself.

eSaH vividhaan astraan vetti = he is in know-how various missiles; enam = him [about Vishvamitra]; sacharaachare = with mobile and sessile; trailokye = in three worlds; anyaH pumaan na vetti = other, person, does not, know [excepting me]; kechana na vetsyanti cha = someone, not, [be able to] know, even.

1.21.12

न देवा नर्षयः केचिन्नामरा न च राक्षसाः |
गन्धर्वयक्षप्रवराः सकिन्नरमहोरगाः ॥

"While Gods cannot know Vishvamitra, can anybody from sages - no; immortals- no; demons

no; the gandharva-s and eminent yaksha-s together with the kinnaraa-s and great reptile beings - no, they cannot know him.

devaaH = gods; na = cannot know Vishvamitra; R^iSayaH kechit na = sages, anybody, no; amaraaH na = immortals, no; raakShasaaH cha = demons, also; na = no; sakinnaramahoragaaH ghandharvayakshapravaraaH = together with, kinnaraa, great reptile beings, eminent gandharva and yaksha-s; [na = no.]

1.21.13

सर्वास्त्राणि कृशाश्वस्य पुत्राः परमधार्मिकाः |
कौशिकाय पुरा दत्ता यदा राज्यं प्रशासति ॥

"All the missiles known to Vishvamitra are the highly righteous children of Krishaashva Prajapati, where Prajapati-s were the earliest ruler of mankind, and god Shiva gave them to Vishvamitra when was ruling kingdom.

kR^ishaashvasya = Krishaasva's paramadhaarmikaaH putraaH = highly righteous, sons; sarvaastraaNi = all missiles [known to Vishvamitra] are; yadaa puraaa raajyam prashaasati = when earlier he was ruling kingdom ; then; kaushikaaya datta = to Kaushika - Viswamitra, they were given [by god Shiva.]

1.21.14

तेऽपि पुत्रा कृशाश्वस्य प्रजापतिसुतासुताः |
नैकरूपा महावीर्या दीप्तिमंतो जयावहाः ॥

"Those missiles are the sons of Daksha Prajaapati's daughters and her husband Krishaasva Prajapati, and they are disparate in their form, intrepid, dazzling, and victory-oriented missiles.

prajaapatisutaasutaaH = [Daksha] Prajaapati's daughter's sons; kR^ishaashvasya putraaH = Krishaasva Prajapati's sons; te api = they, even; na ekaruupaaH = not, in one form - disparate; mahaviiryaaH = very intrepid ones; diiptimantaH = dazzling; jayaavahaaH = carriers of victory.

1.21.15

जया च सुप्रभा चैव दक्षकन्ये सुमध्यमे |
ते सुवातेऽस्त्रशस्त्राणि शतं परमभास्वरम् ॥

"Jaya and Suprabha, the daughters of Daksha Prajapati, endowed with best waists gave birth to a hundred missiles and weaponry whose flare is supreme.

jayaa cha suprabhaa eva = Jaya, and, Suprabha, also; sumadhyame = best waisted ones; dakShakanye = Daksha Prajaapati's daughters; te = they; paramabhaasvaram = supremely flaring; astrashastraaNi = to missiles and weapons; shatam = hundred; suvaate = gave birth.

1.21.16

पंचाशतं सुतान् लेभे जया लब्धवरा वरान् |
वधायासुरसैन्यानामप्रमेयानरूपिणः ॥

"On getting a boon Jaya named wife of Krishaasva Prajapati is benefited with fifty best and formless sons with immeasurable fortitude for the destruction of ungodly beings.

jayaa naama = Jaya, named [lady]; labdhavaraa = on getting boon; asurasainyaanaam vadhaaya = for destruction of armies of ungodly beings ; aprameyaan = with immeasurable [fortitude]; aruupiNaH = without form; varaan = the bests ones [missile sons]; panchaashatam sutaan lebhe = benefited with fifty sons.

1.21.17

सुप्रभाजनयत् चापि पुत्रान् पंचाशतं पुनः |
संहारान्नाम दुर्धर्षान् दुराक्रामान् बलीयसः ॥

"Suprabha, another wife of Krishaasva Prajapati, gave birth to another fifty unassailable, unconquerable and mighty sons named the Eliminators.

suprabhaa api = Suprabha, even; durdharShaan = unassailable ones; duraakramaan = unconquerable ones; baliiyasaH = very mighty ones; punaH = again - another; samhaarannaama putraan = eliminators named, sons; panchaashatam ajanayat = to fifty of them, gave birth.

1.21.18

तानि चास्त्राणि वेत्त्येष यथावत् कुशिकात्मजः |
अपूर्वाणां च जनने शक्तो भूयः स धर्मवित् ॥

"And this sage Vishvamitra is in the precise know of the said missiles, and this principled one is also capable of creating hitherto unavailable missiles.

eSaH kushikaatmajaH = this, Kaushika's son [sage Vishvamitra]; taani astraaNi yathaavat vetti = he knows them the missiles as it is; dharmavit = virtue knower - principled one; saH buuyaH = he, again; apuurvaaNaam = not available earlier - new missiles; janane shaktaH ca = capable of creating, also.

1.21.19

तेनास्य मुनिमुख्यस्य धर्मज्ञस्य महात्मनः |
न किंचिदस्त्यविदितं भूतं भव्यं च राघव ॥

"Thereby, oh, Raghava, nothing whatsoever is unknown to this great-souled Vishvamitra, who is a distinguished sage and the knower of virtue, either that has happened or that is happening.

tena = thereby; raaghava = oh Dasharatha; munimukhyasya = by the distinguished sage; dharmaj~nasya = virtue-knower; asya = to him; mahaatmanaH = great-souled; bhuutam bhavyam ca = in past, in future, too; aviditam = unknown thing; kimchit na asti = in the least, is not, there.

1.21.20

एवंवीर्यो महातेजा विश्वामित्रो महायशाः |
न रामगमने राजन् संशयं गन्तुमर्हसि ॥

"Thus, the highly renowned and great resplendent sage Vishvamitra has this sort of enterprise, oh, king, allowing a doubt enter your mind in Rama's accompanying the sage will be unapt of you.

mahaatejaaH = great resplendent; mahaayashaaH = highly renowned; Vishvamitra; evamviiryaH = this sort of enterprise; raajan = oh king; raamagamane = Rama's accompanying [the sage]; samshayam gantum = enter into the doubt; na = not; arhasi = apt of you.

1.21.21

तेषां निग्रहणे शक्तः स्वयं च कुशिकात्मजः |
तव पुत्रहितार्थाय त्वामुपेत्याभियाचते ॥

"This son of Kushi, Vishvamitra, can as well control those demons by himself, but intending to accord beneficence to your son he approached you and imploring upon you.

kushikaatmajaH = Kushi's son, Vishvamitra; swayam cha = himself, even; teSaam nigrahaNe shaktaH = capable to control them [the demons] ; tava putrahitaarthaaya = intending your son's benefit ; tvaam upetya = on approaching you; abhiyaachate = imploring upon you.

1.21.22

इति मुनिवचनात् प्रसन्नचित्तो
रघुवृषभश्च मुमोद पार्थिवाग्र्यः |
गमनमभिरुरोच राघवस्य
प्रथितयशाः कुशिकात्मजाय बुद्ध्या ॥

Thus the prominent king from Raghu dynasty, namely Dasharatha, became serene-minded by sage Vashishta's words, and he who is supreme among other kings and who has pronounced renown, that Dasharatha then gladly and wholeheartedly consented to the travel of Rama along with the sage Vishvamitra.

raghuvR^iShabhaH = prominent one in Raghu's dynasty - Dasharatha; iti munivachanaat = thus, sage Vashishta's words; prasannachittaH = serene minded; paarthivaagryaH = supreme one among kings; mumoda = gladdened; prathitayashaaH = pronouncedly renowned one - Dasharatha; kushikaatmajaaya = for Kushika's son, sage Vishvamitra; raaghavasya gamanam = Rama's, travel; buddhyaa = wholeheartedly; abhirurocha = verily consented to.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे एकविंशः सर्गः ||

Sarga 22

1.22.1

तथा वसिष्ठे ब्रुवति राजा दशरथः स्वयम् |
प्रहृष्टवदनो राममाजुहाव सलक्ष्मणम् ॥

When Vashishta said that way king Dasharatha with an air of satisfaction personally fetched Rama along with Lakshmana.

vasiSThe tathaa bruvati = when Vasishta said that way; raajaa dasharathaH = king Dasharatha; prahR^iSTavadanaH = very satisfied face - expression; svayam = personally; raamam salakShmaNam juhaava = called for Rama with Lakshmana.

1.22.2

कृतस्वस्त्ययनं मात्रा पित्रा दशरथेन च |
पुरोधसा वसिष्ठेन मङ्गलैरभिमंत्रितम् ॥सपुत्रं मूर्ध्न्युपाघ्राय राजा दशरथस्तदा |
ददौ कुशिकपुत्राय सुप्रीतेनान्तरात्मना ॥

Rama is blessed for a propitious travel firstly by his mother Kausalya and then by his father king Dasharatha, thereupon the royal priest Vashishta rendered Vedic hymns blessing the journey, then Dasharatha well pleased in his heart of hearts kissed his son Rama on forehead and entrusted him to Vishvamitra.

saH dasharathaH raajaa = he, Dasharatha, king; maatraa = by mother Kausalya; pitraa dasharathen cha = by father, Dasharatha, also; kR^itasvastyayanam = one [for whom bon voyage is] performed blessing for travel - Rama; purodhasaa vasiSThtena = by priest, Vashishta; ma~NgalaiH abhimantritam = blessings, [for who they are] rendered Vedic hymns; on such son Rama's forehead; tadaa = then; putram muurdhni upaaaghraaya = smelled son's forehead [kissing forehead]; supriitena antaraatmanaa = well pleased, with heart of hearts; kushikaputraaya = to Vishvamitra; dadau = entrusted.

The mother is the first one to bless sons.

prathamam maatR^ikR^itama~~Ngalapratipaadanena itarakR^itama~~NgalaapekShayaa maatR^ikR^itama~Ngalasya aavashyakataa vyatirekeNa anvayena ca suucitam

Duryodhana of Maha Bharata knows about this rule position and when he wanted to gain victory over Pandava-s he approaches his mother Gandhari, seeking her blessings, at first. vyatirekaH taavat paaNDavaan jetukaamo duryodhanaH - shivam aashamsa me maataH yudhyamaanasvashatrubhiH - iti aShTaadashaahaani svamaataram gaandhaariim praarthitavaan | sa ca - yato dharmaH tato jayaH - iti vadantii ma~Ngalam na kurvatii

dharmaakuutam When Duryodhana sought for his mother Gandhari's blessings even for eighteen days, where eighteen is the particular number of Maha Bharata, she said 'where there is virtue there will be victory'. Hence, mothers are the first ones to bless sons in every enterprise, and here Rama's enterprise as incarnate of Vishnu is commencing.

1.22.4

ततो वायुः सुखस्पर्शो नीरजस्को ववौ तदा |
विश्वामित्रगतं रामं दृष्ट्वा राजीवलोचनम् ॥

Then on seeing the lotus-eyed Rama following Vishvamitra, dustless and pleasant for touch breeze blew.

tataH vishvaamitragatam = then, the one following Vishvamitra; raajiivalocanam raamam = lotus-eyed Rama; dR^iSTvaa = on seeing; tadaa = then; sukhasparshaH virajaskaH vaayuH = pleasant for touch and dustless breeze; vavau = blew.

1.22.5

पुष्पवृष्टिर्महत्यासीद्देवदुन्दुभिनिःस्वनैः |
शङ्खदुन्दुभिनिर्घोषः प्रयाते तु महात्मनि ॥

When the great-souled Rama forged ahead there occurred an abounding downpour of flowers with the booming of divine drums, together with the boom and blare of drums and conch-shells of Ayodhya.

mahaatmani = great soul [Rama/Vishvamitra]; prayaate tu = forged ahead; mahatii pushpavR^iSTiH = abounding, downpour of flowers; devadundubhiniHswanaiH = rumbling divine drums; shankhadundubhinirghoSaH = whistling conch-shell and drums [of Ayodhya] ; asiit = have happened.

1.22.6

विश्वामित्रो ययावग्रे ततो रामो महायशाः |
काकपक्षधरो धन्वी तं च सौमित्रिरन्वगात् ॥

Rama with jet-black hair-locks handling his bow followed Vishvamitra who walked ahead, while Lakshmana handling his own bow followed Rama.

Vishvamitra; yayau agre = travelled, ahead; tataH = next; kaakapakShadharaH = wearing crow's wings [having black hair-locks]; dhanurdharaH raamaH = bow handling, Rama; dhanvii saumitriH = with bow, Sumitra's son [Lakshmana]; anvagaat = followed.

1.22.7

कलापिनौ धनुष्पाणी शोभयानौ दिशो दश |
विश्वामित्रं महात्मानं त्रिशीर्षाविव पन्नगौ |
अनुजग्मतुरक्षुद्रौ पितामहमिवाश्विनौ ॥

Rama and Lakshmana, with two quivers each and two bows in their hands, and making all the ten directions of compass lambent followed Vishvamitra, as if three headed serpents followed Vishvamitra, and with their highly dynamic physiques and spiritedness they look as if like the Ashwin twin gods of unequal charm following Brahma, the Forefather.

kalaapinau = with quivers; dhanuSpaaNii = bows in hands; dishaH dasha shobhayaanau = making ten directions lambent; akShudrau -analparuupaviiryaadiprabhaavaaH = not with meagre physical and vital impact-highly dynamic in physiques and spiritedness; trishiirSau pannagau iva = as with three headed, serpents; Rama, Lakshmana; mahaatmaanam vishvaamitram = great souled one, Vishvamitra; ashvinau pitaamam iva = as with the twin Ashwin gods after Forefather Brahma; anujagmatuH = followed.

Each one is having two quivers tied on each shoulder. Thus the upper portions of the quivers with feathered shafts, with the tips of arrows inside, are giving a picture of two more heads, on either side of the princes' heads. Thus Rama and Lakshmana are appearing like three headed serpents. That is to say they are too young with the size of their heads equalling the mouth of the quiver.

The meaning of As'vins from as'va a horse, Persian asp, Greek ιππος Latin equus, Welsh *eck, is Horsemen. They were twin deities of whom frequent mention is made in the Vedas and the Indian myths. The As'vins have much in common with the Dioscuri of Greece, and their mythical genealogy seems to indicate that their origin was astronomical. They were, perhaps, at first the morning star and evening star. They are said to be the children of the sun and the nymph As'vin, who is one of the lunar asterisms personified. In the popular mythology they are regarded as the physicians of the Gods. Gorresio/Griffith.

1.22.8

तदा कुशिकपुत्रं तु धनुष्पाणी स्वलंकृतौ |
बद्धगोधांगुलित्राणौ खड्गवन्तौ महाद्युती ॥कुमारौ चारुवपुषौ भ्रातरौ रामलक्ष्मणौ |
अनुयातौ श्रिया दीप्तौ शोभयेतामनिन्दितौ ॥स्थाणुं देवमिवाचिन्त्यं कुमाराविव पावकी |

Those two youngsters with charming and bejewelled physiques are handling bows and swords and their fingers have leathern covers. Both the unreprovable brothers Rama and Lakshmana are highly resplendent and effulgent by their worth. While they are following Vishvamitra they looked like the sons of Fire-god, namely Skanda and Vishakha, following the great god with inscrutable potential, namely Shiva, and thus the brothers have made Vishvamitra to shine forth in even pose with god Shiva. [1-22-8, 9, 10a]

8, 9, 10a. tataH = then; kumaarau = youngsters; chaaruvapuSau = charming bodied ones; svalankR^itau = bejewelled ones; dhanuSpaaNii = bow in hands; baddhagodhaangulitraaNau = tied leathern finger covers; khadgavantau = having swords; mahaadyutii = highly resplendent ones; shriyaa diiptau = effulgent with worth; aninditau = unreprovable ones; bhraatarau = two brothers; Rama; Lakshmana; anuyaatau = going while following; paavakii = birthed by Fire-god; kumaarau iva = sons, like; achintyam devam = not thinkable - inscrutable potential, the god - Shiva; sthaaNum iva = as Shiva; kushikaputram shobhayetaam = made to shine Kusi's son [Vishvamitra].

The Supreme Being that is resident like an atom. sthaa Being, aNum atom like. In every mobile or sessile being he is there. Here it is Shiva. Shiva's sons are two, one Ganesha and the other Kumara, of which Kumara is the Army General of Gods. According to Maha Bharata, Kumara is said to have become four in a split-second, known as 1- Skanda, 2- Vishaakha, 3- Shaaka, 4- Naigamesha. Here the first two aspects of Kumara, namely Skanda and Vishaakha, are incorporated in simile to Rama and Lakshmana.

अध्यर्धयोजनं गत्वा सरय्वा दक्षिणे तटे | १-२२-१०
रामेति मधुरां वाणीं विश्वामित्रोऽभ्यभाषत |

And on going one and half yojana distance Vishvamitra addressed Rama in a harmonious voice calling, 'oh, Rama', on the southern riverbank of Sarayu. [1-22-10b, 11a]

10b, 11a. adhyardhayojanam gatvaa = on going one and half yojana; sarayvaaH dakShiNe taTe = Sarayu river's, southern bank; Vishvamitra; raama iti madhuraam vaaNiim = 'oh Rama', thus, in harmonious, voice; abhyabhaaSata = spoke.

1.22.11

गृहाण वत्स सलिलं मा भूत् कालस्य पर्ययः ॥मंत्रग्रामं गृहाण त्वं बलामतिबलां तथा |

" "Take water, my boy, and like that you receive a group of hymns, bala and atibala from me, and let no time lapse. [1-22-11b, 12a]

11b, 12a. vatsa salilam gR^ihaaNa = my boy, you take water; tvam tathaa = you, like that; mantragraamam = group of hymns; balaam atibalaam = bala, atibala hymns; gR^ihaaNa = receive; kaalasya paryayaH maa bhuut = not let there be time's lapse.

Since the Vedic hymns cannot be taught after sunset, now it shall be evening time before sunset, when oblations will be offered at sunset, and hence no time lapse is envisaged. Govindaraja.

1.22.12

न श्रमो न ज्वरो वा ते न रूपस्य विपर्ययः ॥न च सुप्तं प्रमत्तं वा धर्षयिष्यन्ति नैरृताः |

"On receiving these hymns neither tiredness nor fever, nor disfiguring of personality can effect you, nor the demons can charge you either you are sleeping or unvigilant. [1-11-12b, 13a]

12b, 13a. te = to you; shramaH = tiredness; na = not - will not be there; jvaraH vaa na = fever, or, no; ruupasya viparyayaH na = form - personality, misshaping, no; suptam vaa pramattam = sleeping, either, [or] unvigilant; nairR^itaaH = demons; na dharSayiSyanti = not, attack [you.]

1.22.13

न बाह्वोः सदृशो वीर्ये पृथिव्यामस्ति कश्चन ॥त्रिषु लोकेषु वा राम न भवेत्सदृशस्तव |

"As it is none whosoever on earth can equal you in dexterity, Rama, and by reciting these hymns none can equal you in the three worlds. [1-22-13b, 14a]

13b, 14a. Rama; baahvoH viirye = by arms, strength - dexterity; [tava = your]; sadR^ishaH = coequal; kashchana = none; pR^ithivyaam [na] asti = on earth, [is not,] there; triSu lokeShu vaa = in three worlds, either; tava sadR^ishaH = your, coequal; na bhavet = will not, be there.

1.22.14

बलामतिबलां चैव पठतस्तात राघव ॥न सौभाग्ये न दाक्षिण्ये न ज्ञाने बुद्धिनिश्चये |
नोत्तरे प्रतिवक्तव्ये समो लोके तवानघ ॥

"My dear Raghava, if bala atibala hymns are practised, oh, impeccable one, none can equal you in the world by your handsomeness, calibre, erudition, by your discernment, and even in replying or rebutting you. [1-22-14b, 15]

14b, 15. taata = my dear; raaghava = Raghava; balaam atibalaam ca eva = bala, atibala, also thus; paThataH = if practised; anagha = oh, impeccable one; saubhaagye tava samaH = in handsomeness [apart from fortune,] your, equal; loke na = in world, will not be there; daakShiNye = by calibre; na = no; j~naane = in erudition; buddhinishchaye = mental determination - discernment; na = no; uttare prativaktavye = in replying, or rebutting; na = no.

1.22.16

एतद्विद्याद्वये लब्धे न भवेत्सदृशस्तव |
बला चातिबला चैव सर्वज्ञानस्य मातरौ ॥

"On receiving these two teachings there will be none similar to you, for bala and atibala are the mothers of all knowledge.

etat vidyaadvaye labdhe = on receiving these two teachings; tava sadR^ishaH na bhavet = your, similar, will not, be there; balaa atibalaa cha eva = by bala and atibala, also, only; sarvaj~naanasya maatarau = mothers of all knowledge.

1.22.17

क्षुत्पिपासे न ते राम भविष्येते नरोत्तम |
बलामतिबलां चैव पठतस्तात राघव ॥

"Oh, best one among men, Raghava, if you go on reciting bala and atiblala hymns, my dear Rama, there will be no hunger or thirst to you.

narottama raaghava = oh best among people, Raghava; balam atibalam cha eva = bala and atibala hymns; paThataH = if recited; taata = my dear; te = to you; raama = Rama; kSutpipaase = hunger and thirst; na bhaviSyete = not, will be there.

1.22.18

गृहाण सर्वलोकस्य गुप्तये रघुनन्दन |
विद्याद्वयमधीयाने यशश्चाप्यतुलं भुवि |
पितामहसुते ह्येते विद्ये तेजःसमन्विते ॥प्रदातुं तव काकुत्स्थ सदृशस्त्वं हि धार्मिक |

"And if these twin teachings are practised an inestimable renown will also accrue, oh, Raghu's legatee, these two hymns that possess brilliance are the daughters of Forefather Brahma, and oh, Rama of Kakutstha, I intend to impart these hymns to you, oh virtuous one, as you are the most eligible one, hence take the teachings that are kept safe from the world. [1-22-18, 19a]

18, 19a. vidyaadvayam = two teachings; adhiiyaane = if practised; bhuvi = on earth; atulam = not weighable [inestimable]; yashaH cha = renown, also; atha bhavet = then, will accrue; raghunandana = oh Raghu's legatee; tejaHsamanvite = possessed with brilliance [hymns]; pitaamahasute = Forefather's [Brahma's] daughters; kaakutstha = oh Kakutstha Rama; tava pradaatum = to be given to you ; dhaarmika = virtuous one; twam sadR^ishaH = befitting to you - most eligible one, indeed; gR^ihaaNa = you take; sarvalokasya guptaye vidye = kept safe from all world [are these teachings.]

कामं बहुगुणाः सर्वे त्वय्येते नात्र संशयः |१-२२-१९
तपसा संभृते चैते बहुरूपे भविष्यतः |

"Though all of these numerous qualities are undoubtedly available with you, that too in abundance, yet these hymns if ascetically nurtured will yield various results." Thus spoke Sage Vishvamitra to Rama. [1-22-19b, 20a]

19b, 20a. ete = these; bahuguNaaH = numerous qualities; sarve = all of them; kaamam = abundantly; te = in you [are available]; atra na samshayaH = in that matter, no, doubt; tapasaa sambhR^ute ete = by ascesis, when nurtured, these [hymns]; bahuruupe = various forms; bhaviSyataH = they become - yield various kinds of results.

ततो रामो जलं स्पृष्ट्वा प्रहृष्टवदनः शुचिः | १-२२-२०
प्रतिजग्राह ते विद्ये महर्षेर्भावितात्मनः |

Then Rama on touching water to purify himself received those teachings from the contemplative soul Vishvamitra with gladness beaming on his face. [1-22-20b, 21a]

20b, 21a. tataH raamaH jalam spR^iSTvaa = then, Rama on toucing waters ; shuchiH = becoming purified; prahR^iSTavadanaH = with gladdened face; maharSeH = from great sage; bhaavitaatmanaH = of contemplative soul Vishvamitra; te vidye pratijagraaha = received those teachings.

1.22.21

विद्यासमुदितो रामः शुशुभे भूरिविक्रमः ॥सहस्ररश्मिर्भगवान् शरदीव दिवाकरः |
गुरुकार्याणि सर्वाणि नियुज्य कुशिकात्मजे |
ऊषुस्तां रजनीं तत्र सरय्वाः सुसुखं त्रयः ॥

Rama, the one with marvellous valiance, on obtaining those teachings performed all his duties of a student in respect of a teacher and then shone forth like the thousand rayed sun on a cloudless sky of autumn. Then those three very happily stayed on the riverbank of Sarayu for that night. [1-22-21b, 22]

21b, 22. bhuurivikramaH = one with marvellous valiance; Rama; vidyaasamuditaH = on obtaining teachings; kushikaatmaje = in respect of Vishvamitra; sarvaaNi gurukaaryaaNi = all, teacher's works - works to be done in respect of teacher; niyujya = on performing; sharadi = in autumn; sahasrarashmiH bhagavaan = thousand rayed, god; divaakaraH iva = sun, like - like sun with thousands of sunbeams; shushubhe = shone forth; trayaH = those three; tatra sarayvaaH = there, on Sarayu riverbank; susukham = very happily; taam rajaneem uuSuH = that, night, they stayed.

Here gurukaaryaaNi , are the duties demanded of a true disciple towards a guru, who is his mantra-aachaarya, teacher according hymns. Without performing these duties the studentship remains unfulfilled. These works are fetching food for teacher, arranging his bed, pressing his sore-legs called paadasamvaahana , etc. Rama does these services to any elderly person, more so to his father as at this canto 1-18-28.

Throughout this chapter Vishvamitra addresses Rama alone to learn the hymns. It may not be construed that Lakshmana is eliminated or avoided but he said to be one with Rama when it comes to education. Thus these hymn are imparted to Lakshmana also, not to Rama alone.

1.22.23

दशरथनृपसूनुसत्तमाभ्यां
तृणशयनेऽनुचिते सहोषिताभ्याम् |
कुशिकसुतवचोऽनुलालिताभ्यां |
सुखमिव सा विबभौ विभावरी च ॥

Though both Rama and Lakshmana slept on an undeserving grass bed, nestled by the comfortable words of Vishvamitra that night is as though pleasant to the noteworthy children of Dasharatha. [1-22-24] Sage Vishvamitra is the Seer for Gayatri hymn. He is the same Sage to impart balaatibala hymns to Rama and Lakshmana. For those readers that are interested to know or to practice, the Upanishad of balaatibala is included hereunder. This hymn is yet another aspect of Gayatri, and there is no hymn superior than Gayatri, na gaayatryaaH paramam japam

anuchite = undeserving; tR^iNashayane = grass bed; sahoSitaaabhyaam = those two slept together; kushikasutavachaH = by words of Kusha's son [Vishvamitra's]; anulaalitaaabhyaam = nestled close together with words; dasharathasuunusattamaabhyaam = noteworthy children of Dasharatha - to Rama, Lakshmana; saa vibhaavarii = that, night; sukham iva vibabhau = pleasant, as though, it became.

balaatibalayoH viraaTpuruShaH R^iShiH | gaayatrii devataa | gaayatrii chandaH | akaarokaaramakaaraa biijaadyaaH | kShudhaadi nirasane viniyogaH |klaamityaadi ShaDa~~NganyaasaH |klaam a~~NguShTaabhyaam namaH | kliim tarjaniibhyaam namaH | kluum madhyamaabhyaam namaH | klaim anaamikaabhyaam namaH | klom kaniShTikaabhyaam namaH | klaH karatalakarapR^iShTaabhyaam namaH ||klaam hR^idayaaya namaH | kliim shirase svaahaa | kluum shikhaayai vaShaT | klaim kavacaaya hum | klom netratrayaaya vauShaT | klaH astraaya phaT | bhuurbhuuvassuvaromiti digbandhaH |

amR^itakaratalaadau sarvasa~njiivanaaDhyaa avaghaharaNa sudkShau vedasaare mayuukhe| praNavamayavikaarau bhaaskaraakaaradehau satatamanubhave'ham tau balaatibaleSu ||

om hriim bale mahaadevi hriim mahaabale kliim caturvidhapuruShaarthasiddhiprade tatsaviturvaradaatmike hriim vareNyam bhargo devasya varadaatmike | atibale sarvadayaamuurte bale sarvakShudbhramopanaashini dhiimahi dhiyoyonarjaate pracuryaa pracodayaatmike praNavashiraskaatmike | hum phaT svaahaa || evam vidvaan kR^itakR^ityo bhavati | saavitryaa eva salokataam jayati || ityupaniShat ||

om aapyaayantu mamaa~Ngaani vaakpraaNashcakShuH shrotramatho balamindriyaaNi ca sarvaaNi | sarvam brahmopaniShadam | maaham brahma niraakuryaam maa maa brahma niraakarot | aniraakaraNamastu aniraakaraNam me'stuH tadaatmani nirate ye upaniShatsu dharmaaste mayi santu te mayi santu || om shaantishshaantishshaantiH |

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे द्वाविंशः सर्गः ||

Sarga 23

1.23.1

प्रभातायां तु शर्वर्यां विश्वामित्रो महामुनिः |
अभ्यभाषत काकुत्स्थौ शयानौ पर्णसंस्तरे ॥

At dawn after that night the great saint Vishvamitra spoke to the legatees of Kakutstha, Rama and Lakshmana, those that are sleeping on a grass bed.

sharvaryaam prabhaataayaam tu = after night, at dawn; mahaamuniH = great saint; Vishvamitra; kaakutsthau = to the legatees of Kakutstha - Rama and Lakshmana; parNasamstare shayaanau = sleeping on the grass bed; abhyabhaaSata = spoke.

1.23.2

कौसल्या सुप्रजा राम पूर्वा संध्या प्रवर्तते |
उत्तिष्ठ नरशार्दूल कर्तव्यं दैवमाह्निकम् ॥

"Fortunate is Kausalya to beget you as her son Rama... get up oh, tigerly-man, eastern aurora is emerging, daytime tasks towards gods are to be performed."

kausalya supraajaa = Kausalya, the lucky begetter [Kausalya is fortunate because she begot you, such as you are]; raama = oh Rama; puurva sandhyaa = eastern, aurora; pravartate = verily emerging; uttiSTha = get up; narashaarduula = tigerly man; daivam = to gods; aahnikam = daytime tasks; kartavyam = is to be performed.

This is another celebrated verse chanted even today. So far Rama is a dear prince to his parents. But here, no less than Sage Vishvamitra said to have deified Rama in asking him to 'get up' from divine trance to undertake the human duties to eliminate evil, like the dawn of the sun eliminating the evil darkness. In other ancient manuscripts the same verse obtains as:

This early morning 'awakening' of Vishnu or his incarnates from divine trance is a common practice in Vaishnavaite tradition, and is followed even today, called suprabhaata sevaa , morning service to wake up.

At the rising of the sun as well as at noon certain observances, invocations, and prayers were prescribed which might under no circumstances be omitted. One of these observances was the recitation of the sAvitri, [Gayatri, so to say,] a Vedic hymn to the Sun of wonderful beauty - Gorresio.

For kausalyaa suprajaa raama Griffith says: 'High fate is hers who calls thee son: / Arise, 'tis break of day /. And Gita Press has it as: Kausalya is blessed with a worthy son [in you.]

1.23.3

तस्यर्षेः परमोदारं वचः श्रुत्वा नरोत्तमौ |
स्नात्वा कृतोदकौ वीरौ जेपतुः परमं जपम् ॥

On hearing the benign words of the sage those valorous and best ones among men got up, bathed, and on offering water oblation they meditated upon the supreme hymn, namely Gayatri.

viirau = valorous ones; narottamau = best among people - Rama Lakshmana; tasya R^iSeH = that, sage's; paramodaaram vachaH = very benign, words; shrutvaa = on listening; they got up snaatwaa = bathed; kR^itodakau = having performed water oblation; paramam japam jepatuH = meditated upon supreme hymn.

Rama and Lakshmana meditated upon Gayatri hymn as there is no hymn superior to it; na gaayatryaaH param japyam and this is also the usual hymn for water oblation at dawn or dusk: sandhyaa vandana . sandhyaa is the time between the day and night when the stars or the sun are not visible. aho raatrasya yaH sandhiH suuryanakShatravarjitaH Then this hymn is to be meditated placing her in ones own heart or amid the solar system. gaayatriim samsmaret dhiimaan hR^idi vaa suuryamaNDale.

1.23.4

कृताह्निकौ महावीर्यौ विश्वामित्रं तपोधनम् |
अभिवाद्यातिसंहृष्टौ गमनायाभितस्थतुः ॥

On performing their dawn time duties those two stalwarts, Rama and Lakshmana, enthusiastically presented themselves before the ascetically rich sage Vishvamitra for further journey, duly venerating him.

mahaaviirau = great stalwarts; kR^itaahnikau = after performing duties of dawn; atisamhR^iSTau = very enthusiastically; vishvaamitram tapodhanam = to Vishvamitra, whose ascesis is his wealth; abhivaadya = venerated; gamanaaya abhitasthatuH = to travel, they presented themselves [before the sage.]

1.23.5

तौ प्रयान्तौ महावीर्यौ दिव्यां त्रिपथगां नदीम् |
ददृशाते ततस्तत्र सरय्वाः संगमे शुभे ॥

Then on travelling some more distance those two great valiant ones, there they have seen the divine river that courses in three ways, namely Ganga, at the auspicious confluence of River Sarayu.

tataH = then; tau mahaaviiryau = those two, great valiant ones; prayaantau = on travelling [some distance]; te = they; tatra shubhe sarayvaaH sangame = there, at auspicious, Sarayu, confluence; divyaam = divine; tripathagaam nadiim = three way going [coursing]; river [namely Ganga]; dadR^ishaate = they have seen.

River Ganga follows three courses, firstly in heavens, second on earth, and third into nether worlds. These episodes on the descent of Ganga to earth are narrated in the later part of this book, Bala Kanda.

1.23.6

तत्राश्रमपदं पुण्यं ऋषीणां भावितात्मनाम् |
बहुवर्षसहस्राणि तप्यतां परमं तपः ॥

There they have seen the merited hermitage of sages with contemplative souls, and who are practising supreme ascesis for many thousand years.

tatra = there; bahuvarSasahasraaNi = many thousands of years; paramam tapaH tapyataam = practising supreme ascesis; bhaavitaatmanaam R^iShiiNaam = contemplated souls, of sages; puNyam aashramapadam = merited, hermitage [they have seen.]

1.23.7

तं दृष्ट्वा परमप्रीतौ राघवौ पुण्यमाश्रमम् |
ऊचतुस्तं महात्मानं विश्वामित्रमिदं वचः ॥

On seeing that merited hermitage Rama and Lakshmana are highly pleased and said this word to that great-soul Sage Vishvamitra.

tam puNyam aashramam dR^iSTvaa = on seeing that merited hermitage; paramapriitau = highly pleased; raaghavau = Raaghava-s [Rama and Lakshmana]; mahaatmaanam = great soul; tam vishwaamitram idam vachaH = this word to him, Vishvamitra; uchatuH = said.

1.23.8

कस्यायमाश्रमः पुण्यः को न्वस्मिन्वसते पुमान् |
भगवन् श्रोतुमिच्छावः परं कौतूहलं हि नौ ॥

"Whose hermitage is this merited one? Indeed who is the celebrity that lives therein? Oh, godly sage, we are interested to listen, and we are truly inquisitive about it." Thus they asked.

bhagavan = oh god; ayam puNyaH aashramaH kasya = whose is this merited hermitage ; asmin kaH nu pumaan vasate = indeed who celebrity dwells in this; shrotum icChaavaH = we are interested to listen; nau param kautuuhalam hi = truly much inquisitiveness to us.

1.23.9

तयोस्तद्वचनं श्रुत्वा प्रहस्य मुनिपुंगवः |
अब्रवीच्छ्रूयतां राम कस्यायं पूर्व आश्रमः ॥

On hearing their words the eminent sage Viswamitra said smilingly, " whose hermitage is this in earlier times that may be listened." Thus Vishvamitra started to narrate.

munipungavaH = the eminent sage; tayoH tat vachanam shrutvaa = on hearing their that word; prahasya = smiled; abraviit = said; puurva = in earlier times; ayam aashramaH = this, hermitage; kasya = whose is; shruuyataam = may be listened.

1.23.10

कन्दर्पो मूर्तिमानासीत् काम इत्युच्यते बुधैः |
तपस्यन्तमिह स्थाणुं नियमेन समाहितम् ॥कृतोद्वाहं तु देवेशं गच्छन्तं समरुद्गणम् |
धर्षयामास दुर्मेधा हुंकृतश्च महात्मना ॥

"When Love-god was with his body wise men used to call him Kama, the passion. At this place, that Love-god with his naughty intent braved god of gods Shiva who had been practising ascesis and who concentrated observantly, and who was returning after his marriage along with his followers, namely the Wind-gods, and that great soul Shiva disapprovingly roared at Love-god.

10, 11. kandarpaH = Manmatha [Love-god]; muurtimaan aasiit = was there with body ; budhaiH kaamaH iti ucyate = thus is called as Kama by wise men; durmedhaaH = with naughty intent [Love-god]; iha = here, at this place; tapasyantam = one who is practising ascesis; niyamena samaahitam = observantly, concentrating; kR^itodvaaham = having been married; samarudgaNam = along with Wind-gods; gacChantam = while going [returning]; devesham = god's god [ Shiva]; sthaaNum = Shiva is; dharSayaamaasa = braved; mahaatmanaa = by great souled [Shiva]; humkR^itaH cha = he made [disapproving] roar, also - Shiva roared at Love-god.

The meaning of kandarpa is one who is carnally prideful, i.e., he who takes pride in arousing lecherousness. And kaama is 'desire' the natural basic instinct of any animal, and the one which the sages and saints want to overcome, so they named Love-god from their point of view. In these verses the two words kR^itodvaaham , and their meaning as on marrying Parvati and going this way with his coterie etc., is held incongruous to other mythological episodes of Shiva's marriage with Parvati, and Manmatha's effort to enkindle love in Shiva. After marriage with Parvati, some argue, where is the question of Love-god's interference to inculcate love in Shiva. It is clear in RamaCharitaMaanas how this Shiva-Parvati marriage occurs. And some give the meaning like this: kR^ita where kR^i= karaNe udvaaham tu devesham = to actualise, marriage, only, of Shiva; gacChantam on going there, Love-god, samarudgaNam with Wind-gods and other deities; dharSayaamaasa started to attack Shiva. The Love-god on going there to that hermitage that is being described by Vishvamitra along with Wind-gods et al, with an intention to get the marriage of Shiva performed, assailed Shiva.

1.23.12

अवध्यतश्च रौद्रेण चक्षुषा रघुनन्दन |
व्यशीर्यन्त शरीरात् स्वात् सर्वगात्राणि दुर्मतेः ॥

"And Rama, the wrathful third-eye of Shiva destroyed the lewd-minded Love-god making all his limbs to fall down from his body.

raghunandana = Raghu's legatee - Rama; raudreNa chakShuShaa avadhyataH = one who is destroyed with wrathful eye [third eye]; durmateH = lewd-minded one's; svaat = from his own; shariiraat sarvagaatraaNi = body, all limbs; vyashiiryanta = fall down.

The word avadhyataH is otherwise said in other texts as avadagdhasya raudreNa cakShuSaa, to derive a clear meaning of 'burnt down,' because avadhyataH is just killing, slaying, whereas Shiva's third-eye truly burns down anything where even ashes do not remain. The critical editions have this as dagdhasya tasya raudreNa chakShuShA

1.23.13

तत्र गात्रं हतं तस्य निर्दग्धस्य महात्मनः |
अशरीरः कृतः कामः क्रोधाद्देवेश्वरेण ह ॥

"There the body of Love-god is evanesced when that great soul Shiva burnt it down, and by the anger of that god of gods Shiva, Love-god is rendered as a bodiless entity.

mahaatmanaH = by great soul [ Shiva]; nirdagdhasya = completely burnt down; tasya gaatram = his, body; tatra hatam = there, dissipated; deveshvareNa krodhaat = by god of gods - Shiva, by his anger; kaamaH ashariiraH kR^itaH = made Love-god as body less one.

Manmatha and his wife Rati will have supremely exquisite physiques. At the very sight of Manmatha everybody used to become a prey to lasciviousness. So Shiva had to completely burn down that physical form of love, whereby only kaama, the mental desire, is remaining.

1.23.14

अनङ्ग इति विख्यातस्तदाप्रभृति राघव |
स चाङ्गविषयः श्रीमान् यत्राङ्गं स मुमोच ह ॥

Then onwards Love-god is renowned as Ananga, as he is without body, and where his body is given up that is renowned as Anga province.

tadaaprabhR^iti = from then onwards; Raghava; anangaH = without body - Love-god; iti vikhyaataH = thus, renowned as; yatra angam pramumocha ha = where gave up body, indeed; saH cha = that, also; shriimaan = prosperous one - Love-god; angaviSayaH = [that is] Anga, province.

1.23.15

तस्यायमाश्रमः पुण्यस्तस्येमे मुनयः पुरा |
शिष्या धर्मपरा वीर तेषां पापं न विद्यते ॥

"This merited hermitage thus belongs to Shiva and, oh, brave Rama, these sages abiding in virtue are Shiva's disciples at one time, thus sin is unverifiable with them.

viira = oh brave one [Rama]; ayam tasya punyaH aashramaH = this is, his [Shiva's,] merited, hermitage; puraa tasya shiShyaaH ime munayaH = at one time, his [Shiva's,] disciples, these, sages are; dharmaparaaH = abiding in virtue; teSaam paapam na vidyate = sin is not evident [sinless] with them.

This hermitage belongs to Love God or Shiva, tasya kaamasya sthaaNorvaa. Because Shiva is a god who controls Love-god, kaameshvara, this is Shiva's hermitage. The last verse again says it is Kaama's hermitage. And the sages practising ascesis in this hermitage, puraa shiSyaa , are the old time disciples of Shiva. puurvakaalam aarabhya...santaanaparamparayaa shiSyaa. These sages are the progeny of the sages who long time back were the direct disciples of Shiva. Because these are the direct grandchildren of the direct disciples of Shiva, sin cannot touch them. ata eva paapam teShaam na vidyate | puurvam rudrashiShyaa api samprati tat shiShyakR^itam paapam na vidyate ityarthaH|| Govindaraja.

1.23.16

इहाद्य रजनीं राम वसेम शुभदर्शन |
पुण्ययोः सरितोर्मध्ये श्वस्तरिष्यामहे वयम् ॥

"Let us stay for this night in this hermitage situated in between two meritorious rivers Ganga and Sarayu, oh, Rama with auspicious mien, tomorrow we will cross over the River Ganga.

shubhadarshana = oh auspicious one in mien; Rama; vayam = we; adya rajaniim = today, night; iha puNyayoH saritoH madhye = here in between meritorious rivers; vasema = we will stay; shvaH = tomorrow; tariSyaamahe = we will cross over [River Ganga.]

1.23.17

अभिगच्छामहे सर्वे शुचयः पुण्यमाश्रमम् |
इह वासः परोऽस्माकं सुखं वस्त्यामहे वयम् ॥स्नाताश्च कृतजप्याश्च हुतहव्या नरोत्तम |

"Let us all purify ourselves by taking our bath, performing our meditations, offering our daily oblations, and then let us enter this meritorious hermitage, thus our stay in here will be comforting to us." So said Vishvamitra to Rama and Lakshmana. [1-23-17, 18a]

17, 18a. narottama = oh best one among men, Rama; sarve = we all; snaataaH cha = taking a bath, also; kR^itajapyaaH cha = performing meditations, also; hutahavyaaH cha = enkindling oblations into fire, also; shuchayaH = purifying ourselves; puNyam aashramam abhigacChaamahe = let us enter meritorious hermitage; iha vaasaH paraH = here, staying; asmaakam sukham = for us, comforting; vastyaamahe vayam = we will stay.

1.23.18

तेषां संवदतां तत्र तपोदीर्घेण चक्षुषा ॥विज्ञाय परमप्रीता मुनयो हर्षमागमन् |
अर्घ्यं पाद्यं तथातिथ्यं निवेद्य कुशिकात्मजे ॥

When they are discussing there the sages of that hermitage are highly gladdened to perceive them with their sixth-sense, and on approaching them enchantedly they offered water for hands and feet wash and then offered hospitality firstly to Sage Vishvamitra.

18b, 19. tatra = there; teSaam = them; samvadataam = when discussing; munayaH = saints; tapodiirgheNa chakShuSaa = by the extent of asceticism's of [inner] eye [by sixth-sense]; vij~naaya = on perceiving; paramapriitaaH = highly gladdened; harSam aagaman = they obtained enchantment; on approaching them; arghyam = water for hand-wash; paadyam = water for feet-wash; tathaa = then; aathithyam = hospitality; kushikaatmaje = Kushi's son, Viswamitra; nivedya = [firstly] offered.

1.23.20

रामलक्ष्मणयोः पश्चादकुर्वन्नतिथिक्रियाम् |
सत्कारं समनुप्राप्य कथाभिरभिरंजयन् ॥

Afterwards those sages of that hermitage have accorded reception to Rama and Lakshmana, and applauded by Vishvamitra for their hospitality those sages have entertained Rama and other guests with myths and legends.

pashchaat = afterwards; raaamalakShmaNayoH = to Rama, Lakshmana; akurvan atithikriyaam = accorded, guest's works [reception]; satkaaram samanupraapya = compliments, on obtaining; [munayaH = saints of that hermitage]; kathaabhiH = with [myths and] legends; abhiranjayan = delighted, [entertained the guests.]

1.23.21

यथार्हमजपन् संध्यामृषयस्ते समाहिताः |
तत्र वासिभिरानीता मुनिभिः सुव्रतैः सह ॥न्यवसन् सुसुखं तत्र कामाश्रमपदे तथा |

Those sages with concentrated minds and according to one's own aptitude have meditated upon the deity of sunset when it is sundown, followed by Rama and others. Then led into hermitage by those sages who are with pious commitments and who are dwelling there, Rama and others have very comfortably stayed in the precincts of Shiva's hermitage.

te R^iShayaH samaahitaaH = those, sages, concentrating their minds; yathaarham = according to their aptitude; sandhyaam ajapan = meditated upon deity at sunset - Gayatri ; [whom Rama and others have followed]; tatra vaasibhiH = there, who are dwelling [Rama and others]; suvrataiH = [sages] with pious commitments; munibhiH saha = along with sages; aaniitaaH = those [guests] that are led forth [into hermitage]; tathaa tatra = that way, there; kaamaashramapade = in Kaama - Shiva's hermitage's precincts; susukham nyavasan = very comfortably, they stayed.

1.23.22

कथाभिरभिरामभिरभिरामौ नृपात्मजौ | -
रमयामास धर्मात्मा कौशिको मुनिपुङ्गवः ॥

Staying very comfortably in the precincts of Kaama hermitage, then that virtuous sage Vishvamitra, saint the eminent, delighted the delightful princes with delighting stories.....

dharmaatmaa = virtue-souled one; munipungavaH = the eminent saint; kaushikaH = Viswamitra; abhiraamau = delightful ones; nR^ipaatmajau = king's sons; abhiraamabhiH kathaabhiH = with delightful, stories; ramayaamaasa = delighted [later in the night.]

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे त्रयोविंशः सर्गः ||

Sarga 24

1.24.1

ततः प्रभाते विमले कृताह्निकमरिन्दमौ |
विश्वामित्रं पुरस्कृत्य नद्यास्तीरमुपागतौ ॥

Then, in the fresh of the morning those enemy destroyers, Rama and Lakshmana, arrived at the riverbank of Ganga keeping sage Vishvamitra ahead of them, which sage has just completed his ritualistic chores of dawn.

tataH = then; arindamau = enemy destroyers Rama and Lakshmana; vimale prabhaate = in fresh, morning; kR^itaahnikam vishvaamitram = one who [just now] performed morning ritual tasks, Vishvamitra; puraskR^itya = keeping ahead; nadyaaH tiiram upaagatau = arrived at river bank.

1.24.2

ते च सर्वे महात्मानो मुनयः संश्रितव्रताः |
उपस्थाप्य शुभां नावं विश्वामित्रमथाब्रुवन् ॥

All those sages of Kaama's hermitage that are the great souls and scrupulous ones in their vows, have positioned an auspicious ferryboat within the reach in the river, and then they said to sage Vishvamitra.

mahaatmaanaH samshritavrataaH = great souls, scrupulous ones in their vows; te ca sarve munayaH = those, also, all, sages [of that hermitage]; shubhaam naavam upasthaapya = nearby positioning auspicious ferryboat; atha vishvaamitram abruvan = then, they said to Vishvamitra.

1.24.3

आरोहतु भवान्नावं राजपुत्रपुरस्कृतः |
अरिष्टं गच्छ पन्थानं मा भूत्कालविपर्ययः ॥

"You may board the boat keeping the princes ahead of you, and we wish you to proceed on a prosperous route without the shift of time." So said the sages.

bhavaan rajaputrapuraskR^itaH = you, keeping ahead king's sons; naavam aarohatu = you embark boat; ariSTam panthaanam gacCha = on prosperous, pathway, you go; kaalaviparyayaH = time change [lapse]; maa bhuut = let not be there - without time-shift.

1.24.4

विश्वामित्रस्तथेत्युक्त्वा तानृषीन्प्रतिपूज्य च |
ततार सहितस्ताभ्यां सरितं सागरंगमाम् ॥

Sage Vishvamitra on saying 'it must be so,' to those sages and revering them in his turn, cruised the river that itself is cruising towards ocean, along with both the princes.

Vishvamitra; tathaa iti uktvaa = 'it must be so', thus, on saying; taan R^iSiin pratipuujya cha = them, the sages, in turn revering; taabhyaam sahitaH = along with two [princes] ; saagaramgamaam saritam = ocean going, river; tataara = crossed over.

1.24.5

तत्र शुश्राव वै शब्दं तोयसंरम्भवर्धितम् |
मध्यमागम्य तोयस्य तस्य शब्दस्य निश्चयम् ॥ज्ञातुकामो महातेजा सह रामः कनीयसा |

On coming to the midstream of water there Rama heard an unusual and increasing noise of gushy waters along with his younger brother, and that brilliant one Rama desired to know its significance. [1-24-5, 6a]

5, 6a. raamaH = Rama; toyasya madhyam aagamya = on coming in mid of stream of water ; tatra = there; toyasamrambhavardhitam shabdam = increasing [unusual]noise of gush by water ; shushraava = heard; saha kaniiyasaa = he, Rama, with younger brother; j~naatukaamaH = desired to know; mahaatejaaH = brilliant one [Rama]; tasya shabdasya nishcayam = of that, sound's, significance.

1.24.6

अथ रामः सरिन्मध्ये पप्रच्छ मुनिपुङ्गवम् ॥वारिणो भिद्यमानस्य किमयं तुमुलो ध्वनिः |

Rama then asked the eminent sage Vishvamitra in the midst of the river, "what is this turbulent sound sire, as though slashing water?" [1-24-6b, 7a]

6b, 7a. atha raamaH = then, Rama; sarit madhye = river's, midst; papracCha munipungavam = asked, the eminent sage; bhidyamaanasya vaariNaH = [as though] slashing, water; kim ayam = what is, this; tumulaH dhwaniH = turbulent, sound.

1.24.7

राघवस्य वचः श्रुत्वा कौतूहलसमन्वितम् ॥कथयामास धर्मात्मा तस्य शब्दस्य निश्चयम् |

On hearing the inquisitive words of Raghava that virtue-souled sage Vishvamitra started to tell the significance of that sound. [1-24-7b, 8a]

7b, 8a. raaghavasya vachaH = Raghava's, words; koutuuhalasamanvitam = having inquisitiveness ; shrutvaa = on hearing; dharmaatmaa = virtuous soul; tasya shabdasya nishchayam = of that, sound's, significance; kathayaamaasa = started telling.

1.24.8

कैलासपर्वते राम मनसा निर्मितं परम् ॥ब्रह्मणा नरशार्दूल तेनेदं मानसं सरः |

"On Mt. Kailash Brahma created a great lake at his will, oh, tigerly-man Rama, hence that is called Maanasa Lake. [1-24-8b, 9a]

8b, 9a. narashaarduula = tigerly man; Rama; kailaasaparvate = mount of Kailash ; brahmaNaa = by Brahma; param saraH manasaa nirmitam = great, lake, at will, created - lake is the brainchild of Brahma; tena = hence; idam saraH = this, lake is [called]; maanasam = Manasa lake.

1.24.9

तस्मात् सुस्राव सरसः सायोध्यामुपगूहते ॥सरः प्रवृत्ता सरयूः पुण्या ब्रह्मसरश्च्युता |
तस्यायमतुलः शब्दो जाह्नवीमभिवर्तते ॥वारिसंक्षोभजो राम प्रणामं नियतः कुरु |

"That river which spontaneously flows out of that Maanasa Lake surrounds Ayodhya city is this one, the River Sarayu. Because this has originated from a lake, saraH, this is known as Sarayu. And because it flows from Brahma's Lake it is a merited river. This is the remarkable noise of such a Sarayu River in its coursing towards River Ganga, generated by the collision of their waters, and Rama, offer regards to these rivers, respectfully." So said Vishvamitra to the princes. [1-24-9b, 10, 11a]

9b, 10, 11a. [yaa = which river]; tasmaat = from it [from that lake]; susraava = spontaneously, flowed out; that is this; sarasaH = River Sarayu; saa ayodhyaam upaguuhate = that [the river,] surrounds Ayodhya; saraH pravR^ittaa sarayuuH = [because] from sara [lake,] originated, [it is called] Sarayu river; brahmasaraH cchyutaa = from Brahma's, lake, flowed out; puNyaa = merited [river]; jaahnaviim abhivartate = coursing towards River Ganga; tasya = its [Sarayu river's]; ayam atulaH shabdaH = this is, the remarkable, noise; vaarisamkSobhajaH = generated by waters collision; Rama; praNaamam niyataH kuru = respectfully offer regards.

1.24.11

ताभ्यां तु तावुभौ कृत्वा प्रणाममतिधार्मिकौ ॥तीरं दक्षिणमासाद्य जग्मतुर्लघुविक्रमौ |

Offering their salutations to River Sarayu and Ganga those two most virtuous and agile footed princes proceeded further on reaching the southern riverbank. [1-24-11b, 12a]

11b, 12a. atidhaarmikau = most virtuous pair [of princes]; tau ubhau = those, two; taabhyaam tu = to them [ the two rivers]; kR^itvaa praNaamam = on making, salutation; dakShiNam tiiram aasaadya = on getting at southern bank; laghuvikramau jagmatuH = in swiftness exerts, they proceeded further.

1.24.12

स वनं घोरसंकाशं दृष्ट्वा नरवरात्मजः ॥अविप्रहतमैक्ष्वाकः पप्रच्छ मुनिपुंगवम् |

On seeing a horrendous and uninhibited forest, Rama, the son of the best king Dasharatha asked the eminent sage Vishvamitra. [1-24-12b, 13a]

12b, 13a. aikShwaakaH = legatee of Ikshvaku's; naravaraatmajaH = best one's among people, [king's] son; saH = he [Rama]; ghorasamkaasham = horrendous in looks; aviprahatam = [a-vi-pra-hatam = not, verily, trodden] = untrodden - uninhibited; vanam dR^iSTvaa = on seeing forest; papracCha munipungavam = asked the eminent sage.

1.24.13

अहो वनमिदं दुर्गं झिल्लिकागणसंयुतम् ॥भैरवैः श्वापदैः कीर्णं शकुनैर्दारुणारवैः |

"Oh, impenetrable is this forest fraught with swarms of crickets, brutish predators, and vultures, which are all horribly strident. [1-24-13b, 14a]

13b, 14a. aho = oh; jhillikaagaNasamyutam = having crickets swarms; bhairavaiH shvaapadaiH = with brutish, predators; shakunaiH = with vultures; daaruNaaravaiH = [all are] horribly strident; puurNam = full of , fraught with; idam vanam durgam = this, forest, difficult to enter - impenetrable.

1.24.14

नानाप्रकारैः शकुनैर्वाश्यद्भिर्भैरवस्वनैः ॥सिंहव्याघ्रवराहैश्च वारणैश्चापि शोभितम् |

"Various vultures are screeching with fierce sonority, and tigers, wild boars, and elephants render this forest atypical. [1-24-14b, 15a]

14b, 15a. vaashyadbhiH = screeching; bhairavaswanaiH = with fierce voices; naanaaprakaaraiH shakunaiH = with many varieties of vultures; simhavyaaghravaraahaiH cha = lions, tigers, wild boars, also; vaariNaiH cha api = with elephants, also, even; shobhitam = made to shine - atypical.

1.24.15

धवाश्वकर्णककुभैर्बिल्वतिन्दुकपाटलैः ॥संकीर्णं बदरीभिश्च किंन्वेतद्दारुणं वनम् |

"Indeed, what is this wretched forest that is dense with Dhava, Ashvakarna, Arjuna, Bilva, Tinduka, Patala, and Badari trees." Thus Rama asked Vishvamitra. [1-24-15b, 16a]

15b, 16a. dhavaashvakarNakakubhaiH = tree of Mimosa catechu family, Hindi: Khaira, khadira and trees of Pentapetra Arjuna trees; bilvatindukapaatalaiH = trees of Egle Marmelos and trees of Diospyros glutinosa, Hindi: tamaala and trees of Bignonia suave olens; badariibhiH cha = with badarii trees of Zizyphus jujuba, also; samkiirNam = dense with; etat daaruNam vanam = this, wretched, forest; kim nu = what is, indeed.

The botanical names of the trees mentioned in the text are Grislea Tormentosa, Shorea Robusta, Echites Antidysenterica, Bignonia Suaveolens, Aegle Marmelos, and Diospyrus Glutinosa. I have omitted the Kutaja (Echites) and the Tinduka (Diospyrus). Griffith.

1.24.16

तमुवाच महातेजा विश्वामित्रो महामुनिः ॥श्रूयतां वत्स काकुत्स्थ यस्यैतद्दारुणं वनम् |

The resplendent and the great saint Vishvamitra then said to Rama, "I will tell you, oh, my boy Rama, whose is this wretched forest. [1-24-16b, 17a]

16b, 17a. mahaatejaaH mahaamuniH vishvaamitraH = great resplendent, great saint, Vishvamitra; tam uvaacha = to him [to Rama], said; shruuyataam vatsa = I will let you hear - I will tell you, my boy; kaakutstha = oh Rama; etat daaruNam vanam yasya = whose this wretched forest is.

1.24.17

एतौ जनपदौ स्फीतौ पूर्वमास्तां नरौत्तम ॥मलदाश्च करूषाश्च देवनिर्माणनिर्मितौ |

"Once these were vast provinces, oh, best one among men, designed by gods and known as Malada and Karuusha. [1-24-17b, 18a]

17b, 18a. narottama = oh best one among men, Rama; puurvam = once; devanirmaaNanirmitau = that are constructed by construction of gods - designed by gods; maladaaH cha karuuSaaH cha = [known as] Malada, and, Karuusha, also; janapadau sphiitau = vast provinces; etau aastaam = these, were there.

The word malada is malam dyati khaNDayati iti malada that which abolishes excreta, but not filth itself. karuuSha is remover of hunger. If mortal hunger is there excreta will be there and then mortality of Indra is at stake. Hence if hunger is eliminated there will be nothing filthy. Once these provinces were such hunger removers equalling to heaven, but deteriorated in their heaven-on-earth attributes, owing to demoness Tataka.

1.24.18

पुरा वृत्रवधे राम मलेन समभिप्लुतम् ॥क्षुधा चैव सहस्राक्षं ब्रह्महत्या समाविशत् |

"Once upon a time, oh, Rama, mortal impurities of filth and hunger completely stained Indra when he eliminated demon Vritra, as he committed the sin of killing of a Brahman, where the demon Vritra was incidentally a Brahman. [1-24-18b, 19a]

18b, 19a. Rama; puraa vR^itravadhe = once while eliminating demon Vritra; malena = with filth; eva = thus; kShudhaa cha = with hunger, also; samabhiplutam = completely submersed - soaked, stained; sahasraakSham = thousand-eyed god [Indra]; brahmahatyaa samaavishat = Brahman killing [sin of,] befell upon.

1.24.19

तमिन्द्रं मलिनं देवा ऋषयश्च तपोधनाः ॥कलशैः स्नापयामासुर्मलं चास्य प्रमोचयन् |

"The gods and ascetically rich sages then started to bathe feculent Indra with their handy vessels for the riddance of his defilement. [1-24-19b, 20a]

19b, 20a. tam malinam indram = him, feculent one, that Indra; devaaH = gods; tapodhanaaH R^iSayaH cha = ascetically rich, sages, also; kalashaiH snaapayaamaasuH = started to bathe with handy-vessels [kamanDulu-s]; asya malam pramochayan = for riddance of his filth.

1.24.20

इह भूम्यां मलं दत्त्वा देवाः कारूषमेव च ॥शरीरजं महेन्द्रस्य ततो हर्षं प्रपेदिरे |

"On giving filth and hunger emerged out of the body of Mahendra here on the earth then the gods were gladdened. [1-24-20b, 21a]

20b, 21a. mahendrasya = of Mahendra; shariirajam malam = filth emerged from body ; iha bhuumyaam = here, on earth; kaaruuSam ca eva = hunger, also, thus; datvaa = on giving; tataH devaaH harSam prapedire = then gods obtained gladness.

1.24.21

निर्मलो निष्करूषश्च शुचिरिन्द्रो यथाभवत् ॥ततो देशस्य सुप्रीतो वरं प्रादादनुत्तमम् |

"As and when Indra was without desecration and hunger as well, and thus purified, then gladdened about this place he gave it an unexcelled boon. [1-24-21b, 22a]

21b, 22a. Indra; yathaa = as to how; nirmalaH niShkaruuShaH cha = without filth, without hunger, also; abhavat = became; shuchiH = purified; tataH = then; deshasya supriitaH = gladdened of this place; anuttamam varam praadaat = he gave unexcelled boon.

1.24.22

इमौ जनपदौ स्फीतौ ख्यातिं लोके गमिष्यतः ॥मलदाश्च करूषाश्च ममांगमलधारिणौ |

"These provinces that bear the impurity of my body shall become resourceful and they shall attain renown in world as Malada and Karusha." Thus Indra gave boon to this place. [1-24-22b, 23a]

22b, 23a. mama angamaladhaariNau = bearing my body's impurity; imau janapadau sphiitau = these, habitats, will be resourceful places; maladaaH cha karuuSaaH cha = as Malada, and Karuusha, also; loke khyaatim gamiShyataH = they will attain renown in world .

1.24.23

साधु साध्विति तं देवाः पाकशासनमब्रुवन् ॥देशस्य पूजां तां दृष्ट्वा कृतां शक्रेण धीमता |

"On observing the honour accorded by wise Indra to these places gods praised the controller of demon Paaka, namely Indra saying, 'splendid, splendid it is.' [1-24-23b, 24a]

23b, 24a. dhiimataa shakreNa kR^itaam = done [according] by wise Indra; taam deshasya puujaam = that, place's, honouring; devaaH dR^iSTvaa = on observing gods ; saadhu saadhu iti = splendid, splendid, thus; tam = him; paakashaasanam = controller of demon Paaka - to Indra; abruvan = said - praised.

1.24.24

एतौ जनपदौ स्फीतौ दीर्घकालमरिन्दम ॥मलदाश्च करूषाश्च मुदितौ धनधान्यतः |

"For a long time these habitations Malada and Karuusha were affluent, oh, enemy subjugator Rama, and people were happy with wealth and provisions. [1-24-24b, 25a] "Later at sometime, a yaksha female who is a guise changer at her wish, possessor of the strength of a thousand elephants, wife of clever Sunda, and she whose son is demon Mareecha, the one equal to Indra in his bravery, prevailed here, let you be safe Rama. [1-24-25b, 26, 27a]

24b, 25a. arindama = oh enemy subjugator, Rama; maladaaH cha karuuSaaH cha = Malada, and, Karuusha, as well; diirghakaalam = for a long time; sphiitau etau janapadau = these people's habitations were affluent; dhanadhaanyataH muditau = [people] were happy with wealth, grains. 25b, 26, 27a. atha = later; kasyachit kaalasya = at some, time; tadaa = then; kaamaruupiNii = by wish,guise-changer; naagasahasrasya = thousands of elephants ; balam dhaarayantii = possessing strength; dhiimataH sundasya bhaaryaa = clever Sunanda's wife; shakraparaakramaH = Indra [like,] in bravery; raakShasaH maariichaH = demon, Mareecha; yasyaaH putraH = whose, son is; taaTakaa nama yakShii = Tataka, named, she-yaksha; abhuut hi = was there - prevailed, indeed; bhadram te = safety, to you.

1.24.27

वृत्तबाहुर्महाशीर्षो विपुलास्यतनुर्महान् ॥राक्षसो भैरवाकारो नित्यं त्रासयते प्रजाः |

"That demon Mareecha is round shouldered, huge headed, cavernous mouthed, and gigantic bodied one, and he is always terrifying the people. [1-24-27b, 28a]

27b, 28a. vR^ittabaahuH = round shouldered; mahaashiirSaH = huge headed; vipulaasyatanuH mahaan = cavernous mouthed, gigantic bodied; bhairavaakaaraH = mammoth in shape; raakShasaH = demon Mareecha; nityam traasayate prajaaH = always, terrifying, people.

1.24.28

इमौ जनपदौ नित्यं विनाशयति राघव ॥मलदांश्च करूषांश्च ताटका दुष्टचारिणी |

"And Raghava, that malevolent Tataka is always destroying the inhabitations at Malada and Karusha. [1-24-28b, 29a]

28b, 29a. Raghava; duSTachaariNii Taatakaa = malevolence pursuer - malevolent one, Tataka; imau janapadau = these, inhabitations; maladaan cha karuuSaan cha = Malada, also, Karuusha, also; nityam vinaashayati = always, destroying.

1.24.29

सेयं पन्थानमावृत्य वसत्यध्यर्धयोजने ॥अतैव च गन्तव्यं ताटकाया वनं यतः |

"She lives about one and half yojana distance from here, and by which reason this became the forest of Tataka, owing to her gruesome activities, for that reason only a headway is to be made, to eradicate her and her activities. [1-24-29b, 30a]

29b, 30a. saa iyam panthaanam aavR^itya = she, on blockading this route; vasati adhyardhayojane = lives, after one half yojana [distance]; yataH = where/ for which reason; taaTakaayaaH vanam = [this has become,] Tataka's, forest; ataH eva = there alone / for that reason alone; gantavyam = headway is to be made.

This verse also means 'where there is the forest of Tataka there we have to go.' The above is another shade of that verse.

1.24.30

स्वबाहुबलमाश्रित्य जहीमां दुष्टचारिणीम् ॥मन्नियोगादिमं देशं कुरु निष्कण्टकं पुनः |

"Depending upon the strength of your own self-confidence you have to eradicate this evildoer, and assigned by me you have to make this province free from thorniness. [1-24-30b, 31a]

30b, 31a. svabaahubalam aashritya = depending upon your own arms strength - self-confidence ; duSTachaariNiim = evildoer; jahi imam = kill, this one; mat niyogaat = by my, assigned; desham kuru = this, province, be made; punaH niShkaNTakam = again, free from thorniness.

Great persons accomplish their deeds by their self-confidence, kriyaasiddhiH sattve bhavati mahataam, nopakaraNe not by their hardware.

1.24.31

न हि कश्चिदिमं देशं शक्तो ह्यागन्तुमीदृशम् ॥यक्षिण्या घोरया राम उत्सादितमसह्यया |

"Indeed, none is able to enter this sort of province, Rama, destroyed by the hazardous and invincible unearthly being who turned into a demoness, namely Tataka, hence you have to make the provinces habitable. [1-24-31b, 32a]

31b, 32a. Rama; ghorayaa = hazardous; asahyayaa = intolerable - invincible; yakShiNya = yakshii, unearthly being turned demoness; utsaaditam iidR^isham desham = destroyed, this kind of, province; aagantum = to come; kashchit na shaktaH hi = none, not, capable, indeed; [hence make them habitable.]

1.24.32

एतत्ते सर्वमाख्यातं यथैतद्दारुणं वनम् |
यक्ष्या चोत्सादितं सर्वमद्यापि न निवर्तते ॥

"As to how that ghoulish Tataka destroyed this entire forest, rendering it as a devastated place, without refraining from it even today, all that is narrated." So said Vishvamitra to Rama.

etat vanam sarvam = this entire forest; daaruNam = rendered it as a devastated one; yakShyaa = by ghoulish, she-yaksha - Tataka; yathaa utsaaditam = as to how, destroyed; adya api = now, even; na nivartate = not, returning - not retracing her steps - without refrain; etat sarvam te aakhyaatam = that all is narrated to you.

The epithets used in epic may be on the increase from now, and they may not be construed as redundant foot fillers. All have implicit meanings and they can be understood with the help of commentaries. As this work cannot include voluminous commentaries, many of the meanings of epithets as said by commentators are not incorporated. This bypassing will not effect the ordinary narration. For e.g., the meaning to the words munipungava, narashaarduula will be 'the eminent saint' 'tigerly man'. And trying to obtain a squeezed meaning from them would be futile, without resorting to some commentary. So also, there are words like indra, candra, simha, shaarduula, naaga, vR^iSabha, pungava which when suffixed to vocatives will mean 'best, choicest, excellent' etc., as per simha-shaarduula-naagaadyaaH pumsi shreSTaarthagocharaaH . But commentators have explained why that character is 'best or excellent, or a lion' at that juncture. For e.g., dharmaatmaathe apparently usual epithet in Ramayana has many meanings like – 1] one whose life is dharma; 2] one whose body is dharma incarnate; 3] one whose soul is filled with dharma; 4] one whose entity itself is dharma – so on, basing on the thesaurus of aatmathat say as: aatmaa yatna-dhR^iti-svaanta-svabhaava-paramaatmaasu jiiva-buddhi- shariireSu..

So also, more than often Seetha will be referred as Vaidehi or Maithili in Aranya Kanda. Some details about it are incorporated in that book. Wherever possible those niceties will be included subject to availability of commentaries, which commentaries have already became 'the flowers in the sky.'

Hence, without trying to squeeze meaningless meanings, and leaving this aspect to pundits and researchers, and as this work cannot be stuffed with those intricacies, henceforth the meanings of epithets are said simply, and at times ignored also. This may please be kept in view while reading.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे चतुर्विंशः सर्गः ||

Sarga 25

1.25.1

अथ तस्याप्रमेयस्य मुनेर्वचनमुत्तमम् |
श्रुत्वा पुरुषशार्दूलः प्रत्युवाच शुभां गिरम् ॥

On hearing the worthy words of that sage with inestimable power, then the tigerly man Rama replied him with estimable words.

aprameyasya = with inestimable power; tasya muneH uttamam vachanam shrutvaa = on hearing worthy words of that sage; puruSashaarduulaH = tigerly man - Rama; tataH = then; shubhaam giram = with estimable, words; pratyuvaacha = in turn said - replied.

1.25.2

अल्पवीर्या यदा यक्षी श्रूयते मुनिपुङ्गव |
कथं नागसहस्रस्य धारयत्यबला बलम् ॥

"It is said that yaksha's strength is trivial, and this is an yakshii, more so a female, how then this yakshii frail by her femineity can exert the strength of a thousand elephants?

munipungava = oh the eminent sage; yakShii [yakShaaH] alpaviiryaa = female-yakshii [all yaksha-s,] trivial in strength; yadaa shruuyate [shruuyante] = while, we hear so - it is said; abalaa = without strength - woman frail by nature; naagasahasrasya balam = strength of thousands of elephants; katham dhaarayati = how, she exerts.

1.25.3

इत्युक्तं वचनं श्रुत्वा राघवस्यामितोजसा |
हर्षयन् श्लक्ष्णया वाचा सलक्ष्मणमरिन्दमम् ॥विश्वामित्रोऽब्रवीद्वाक्यं शृणु येन बलोत्कटा |
वरदानकृतं वीर्यं धारयत्यबला बलम् ॥

On hearing the sentence of Raghava with illimitable dynamism, Vishvamitra said this sentence to the enemy subduer Rama along with Lakshmana, cheering them up with his pleasant words, "Listen by which a female became outstanding by her strength... she assumes strength by the bestowal of a boon.

3, 4. iti uktvaa = thus, one who is spoken -Vishvamitra; amitojasaa raaghavasya = one with illimitable dynamism, of Raghava; vacanam shrutvaa = sentence, on hearing; Vishvamitra; harSayan = cheering them up; abraviit vaakyam = said, sentence; arindamam salakShmaNam = to enemy-subduer [Rama,] along with Lakshmana; shlakShNayaa vaacaa = with pleasant, words; abalaa = female; yena balotkaTaa = by which, [as to how] outstanding by strength; shruNu = you listen; varadaanakR^itam viiryam = made - obtained by bestowal of boon; balam dhaarayati = strength, she assumes.

1.25.5

पूर्वमासीन्महायक्षः सुकेतुर्नाम वीर्यवान् |
अनपत्यः शुभाचारः स च तेपे महत्तपः ॥

"Once there was a formidable yaksha named Suketu, but he was childless, and he who had devout conduct performed a great ascesis.

puurvam = once upon a time; sukethuH naama viiryavaan = Suketu, named, formidable one; mahaayakshaH aasiit = great yaksha, was there; anapatyaH saH childless, he; subhaachaaraH = with devout conduct; mahat tapaH tepe = great, ascesis, he performed.

1.25.6

पितामहस्तु सुप्रीतस्तस्य यक्षपतेस्तदा |
कन्यारत्नं ददौ राम ताटकां नाम नामतः ॥

"Gladdening at his ascesis, Rama, then the Forefather Brahma gave him a gemlike daughter who is renowned by the name of Tataka.

Rama; tadaa = then; pitaamahaH supriitaH = Forefather Brahma, is gladdened; tasya yakShapateH = to him, yaksha's lord; naamataH taaTakaam nama = by name renowned as Tataka; kanyaaratnam dadau = gave gemlike girl.

1.25.7

ददौ नागसहस्रस्य बलं चास्याः पितामहः |
न त्वेव पुत्रं यक्षाय ददौ ब्रह्मा महायशाः ॥

"Forefather Brahma also gave the strength of a thousand elephants to her, but he that highly remarkable Brahma did not give a son to that yaksha, anticipating male to be more hazardous.

pitaamahaH = Forefather Brahma; asyaaH = to her; naagasahasrasya balam cha = strength of thousand elephants, also; dadau = gave; brahmaa mahaayashaaH = highly remarkable Brahma; asau yakShaaya putram tu = to that, yaksha, son, but; na eva dadau ca = not, that way, given, also; [as male child will be more hazardous.]

1.25.8

तां तु बालां विवर्धन्तीं रूपयौवनशालिनीम् |
जंभपुत्राय सुन्दाय ददौ भार्यां यशस्विनीम् ॥

"When that bright girl is growing up into a youthful beauty her father Suketu gave her to Jambha's son Sunda as wife.

baalaam vivardhantiim = girl, well growing up; ruupayauvanashaaliniim = one having beauty and youth; yashasviniim = bright one; taam = her; jambhaputraaya = to Jambha's son; sundaaya = to Sunda; bhaaryaam dadau = as wife, [her father Suketu] gave.

1.25.9

कस्यचित्त्वथ कालस्य यक्षी पुत्रं व्यजायत |
मारीचं नाम दुर्धर्षं यः शापाद्राक्षसोऽभवत् ॥

"Then after sometime that yakshii Tataka delivered an indomitable son named Mareecha, who by curse became a demon.

atha kasyachit kaalasya = then, after some time; yakShii = that yakshii, Tataka; maariicam naama putram = Mareecha, named, son; durdharSam = indomitable one; vyajaayata = delivered; yaH shaapaat raakShasaH abhavat = who became demon by curse.

1.25.10

सुन्दे तु निहते राम सागस्त्यमृषिसत्तमम् |
ताटका सह पुत्रेण प्रधर्षयितुमिच्छति ॥

"But when Sunda is eliminated by sage Agastya's curse, she that Tataka wished to retaliate that eminent sage along with her son Mareecha.

sunde tu nihate = when Sunda is eliminated; raama = oh Rama; saa taaTakaa saha putreNa = she Tataka along with son; agasthyam R^iSisattamam = the eminent sage Agastya; pradharSayitum icChati = wishes to retaliate.

1.25.11

भक्षार्थं जातसंरम्भा गर्जन्ती साभ्यधावत |
आपतन्तीं तु तां दृष्ट्वा अगस्त्यो भगवानृषिः ॥राक्षसत्वं भजस्वेति मारीचं व्याजहार सः |

"With desperation brewing in her she roaringly rushed towards the sage as though to eat him away, and on seeing her rushing along with her son Mareecha towards him, the godly saint Agastya firstly cursed Mareecha saying, 'you will attain demon-hood.' [1-25-11, 12a]

11, 12a. saa garjantii = she, roaring; jaatasamrambhaa = caused hastiness - with brewing desperation; bhakShaartham abhyadhaavata = she rushed towards [sage] aiming [as though] to eat away; bhagavaan R^iSiH agastyaH = godly, saint, Agastya; aapatantiim = coming and falling upon - rushing to attack; taam dR^iSTvaa = on seeing her; raakShasatvam bhajasva = you attain demon-hood; iti saH mariicham vyaajahaara = thus, he said to Mareecha.

1.25.12

अगस्त्यः परमामर्षस्ताटकामपि शप्तवान् ॥पुरुषादी महायक्षी विरूपा विकृतानना |
इदं रूपं विहायाशु दारुणं रूपमस्तु ते ॥

"Highly infuriated sage Agastya even cursed Tataka saying, 'forthwith divested of this form of a beautiful female, oh, great yakshii, you shall become a man eater with your form distorted, face contorted, and shape monstrous.' [1-25-12b, 13]

12b, 13. paramaamarSaH agastyaH = highly infuriated, Agastya; taaTakaam api shaptavaan = even cursed Tataka; aashu idam ruupam vihaaya = forthwith, divested of this form; viruupaa = with distorted form; vikR^itaananaa = with contorted faced; puruSaadii = one who eats man; mahaayakShii = oh great yakshii; te daaruNam ruupam astu = monstrous form shall be to you.

1.25.14

सैषा शापकृतामर्षा ताटका क्रोधमूर्च्छिता |
देशमुत्सादयत्येनमगस्त्याचरितं शुभम् ॥

"Frenzied by the curse and convulsed in fury she that Tataka is thus vandalising this auspicious province, in which sage Agastya once sauntered.

shaapakR^itaamarSaa = frenzy caused by curse; saa eSaa = she, thus; that Tataka; krodhamuurcChitaa = convulsed in fury; agastyaacharitam = sage Agastya, sauntered; shubham enam desham = this auspicious province; utsaadayati = is vandalizing.

1.25.15

एनां राघवदुर्वृत्तां यक्षीं परमदारुणाम् |
गोब्राह्मणहितार्थाय जहि दुष्टपराक्रमाम् ॥

"She that highly atrocious one is with horrific behaviour and malefic valour, hence you shall eliminate this yakshii for the welfare of Brahmans and cows.

Raghava; durvR^ittaam = one with horrific behaviour; paramadaaruNaam = highly atrocious one; duSTaparaakramaam = one with malefic valour; enaam yakShiim = this, yakshii be; gobraahmaNahitaarthaaya = for welfare of cows and Brahmins; jahi = you eliminate [her.]

1.25.16

न ह्येनां शापसंसृष्टां कश्चिदुत्सहते पुमान् |
निहन्तुं त्रिषु लोकेषु त्वामृते रघुनन्दन ॥

"Excepting you there is none to eliminate her who is indomitably sheathed in a curse, oh, Raghu's legatee, and none in the three worlds can possibly brave her.

raghunandana = oh Raghu's legatee; shaapasamsR^iSTaam = sheathed - indomitable in curse; enaam nihantum = to completely eliminate her; tvaam R^ite = you, excepting; kashchit pumaan = some man; triSu lokeSu = in three, worlds; na utsahate hi = not, braves her, indeed - possibly.

1.25.17

न हि ते स्त्रीवधकृते घृणा कार्या नरोत्तम |
चातुर्वर्ण्यहितार्थाय कर्तव्यम् राजसूनुना ॥

"Compassion regarding the elimination of a female is ungermane, oh, best one among men, since a prince has to effectuate it intending the welfare of four categories of society.

narottama = the best among men, Rama; striivadhakR^ite = regarding female killing; ghR^iNaa = compassion; na kaaryaa = no, to be done not, germane; raajasuununa = by king's son; chaaturvarNyahitaarthaaya = intending welfare of four caste-system; kartavyam = is to be done effectuated.

1.25.18

नृशंसमनृशंसं वा प्रजारक्षणकारणात् |
पातकं वा सदोषं वा कर्तव्यं रक्षता सदा ॥

"For the reason of protecting people, a protector always has to execute such deed, either it is ruthless or humane, sinful or vilifying.

rakShataa = [to a king] who is protector [of subjects]; prajaarakShaNakaaraNaat = for the reason of guarding people; nR^ishamsam vaa = ruthless, either; anR^ishamsam vaa = humane, or; paatakam vaa = sinful, or; sadoSam vaa = with vilification, or; that deed; sadaa kartavyam = always, is to be done.

1.25.19

राज्यभारनियुक्तानामेष धर्मः सनातनः |
अधर्म्यां जहि काकुत्स्थ धर्मो ह्यस्यां न विद्यते ॥

"To the nominee who bears the burden of kingdom this is the age-old duty, and hence oh, Rama, the legatee of Kakutstha, eliminate this infamy, as goodness is inevident in her, isn't it.

raajyabhaaraniyuktaanaam = to those that are nominated to bear the burde of kingdom; eSaH sanaatanaH dharmaH = this is, age-old, duty; kaakutstha = Rama; adharmyaam jahi = eliminate the one with infamy; asyaam dharmaH na vidyate hi = goodness not evident in her, isn't it.

1.25.20

श्रूयते हि पुरा शक्रो विरोचनसुतां नृप |
पृथिवीं हन्तुमिच्छन्तीं मन्थरामभ्यसूदयत् ॥

"Oh, Rama, the protector of people, we have heard that Indra once eliminated Manthara, the daughter of Virochana, when she wished to annihilate earth, haven't we.

nR^ipa = oh protector of people; puraa pR^ithiviim hantum icChantiim = once, she who wished to annihilate the Earth; virochanasutaam mantharaam = Virochana's daughter, Manthara [namesake of this epic's Manthara]; shakraH abhyasuudayat = Indra, eliminated; shruuyate hi = thus heard, isn't it.

1.25.21

विष्णुना च पुरा राम भृगुपत्नी पतिव्रता |
अनिन्द्रं लोकमिच्छन्ती काव्यमाता निषूदिता ॥

"And Rama, once Vishnu wiped out even the wife of sage Bhrigu and sage Shukracarya's mother when she wished the world to become one without a governing factor, namely Indra.

Rama; puraa = once; lokam = world; anindram = without Indra; icChantii = she who wished; pativrataa bR^rigupatnii = husband-devote, sage Bhrigu's wife; kaavyamaataa api = sage Shukra's mother, even; viSNunaa niShuuditaa = she is wiped out by Vishnu.

1.25.22

एतैरन्यैश्च बहुभी राजपुत्रैर्महात्मभिः |
अधर्मसहिता नार्यो हताः पुरुषसत्तमैः |
तस्मादेनां घृणां त्यक्त्वा जहि मच्छासनान्नृप ॥

"Oh, prince, these great souls and many other celebrated personalities have eliminated females who deported themselves with unrighteousness, and hence, oh, Rama, the protector of people, by my decree you leave off compassion and eliminate her." Thus said sage Vishvamitra to Rama regarding Tataka's elimination.

raajaputraiH = by princes; etaiH mahaatmabhiH = by these, great souls; anyaiH cha = by others, also; puruSasattamaiH = by celebrated personalities ; bahubhiH adharmasahitaaH naaryaH = many of the females having unrighteousness ; hataaH = were eliminated; tasmaat = therefore; nR^ipa = oh people protector; mat shaasanaat = by my, decree; ghR^iNaam tyaktvaa = leaving off compassion; enaam jahi = you eliminate her.

This is a much discussed topic in Ramayana. Rama's adventures start with the killing of a female. While scriptures say that killing a female is sinful, is this killing of a female righteous or wrongful is the topic for discussion. It is said in answer that there is no harm to dharma since unrighteousness is eliminable though existing in the form of a female. duShTastriivadhe doSho naastiiti shaastreNa na anyena - dharmaakuutam ||

And ViShNu Purana says that eliminating one evildoer for the sake of many innocent is neither sin nor a crime of course, to the kings and rulers: yasmin atra nidhanam praapte duShTakaariNi | bahuunaam bhavati kShemaH tasya puNyaprado vadhaH || - viShNu puraana 1-13-73-74

For the sake many, that too defenceless rural people, it is the duty of the king to eliminate whether it is a male or a female if involved in atrocities: dharmaarthapuurvakam taaTakaavadhe doSho naasti - -- puNyam eva bhaviShyati iti taatparyeNa maharShivishvaamitreNa uktam | idaaniimtanairapi bahuunaam kShemaartham ekasya hanane doSho naasti iti j~~neyam | visheShitaH raaj~~naa janapadarakShaNadiikShitena avadhyavadho api kartavyaH ityapi suucitam || --- dharmaakuutam

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे पंचविंशः सर्गः ||

Sarga 26

1.26.1

मुनेर्वचनमक्लीबं श्रुत्वा नरवरात्मजः |
राघवः प्राञ्जलिर्भूत्वा प्रत्युवाच दृढव्रतः ॥

On hearing the words of that unfaltering sage about demoness Tataka, Raghava, best man's son who is firm in his vows, reverently adjoining his palms replied the sage.

dhR^iDhavrataH = one who has firm vows [Rama]; naravaraatmajaH = sun of the best one among people; Raghava; akliibam = without fear - unfaltering; muneH vachanam shrutvaa = on hearing sage's words; praanjaliH bhuutva = adjoining palms, on becoming; prati uvaacha = replied.

1.26.2

पितुर्वचननिर्देशात् पितुर्वचनगौरवात् |
वचनं कौशिकस्येति कर्तव्यमविशङ्कया ॥

"Upon my father's order, upon my honour to my father's word, and looking upon this as the word of sage Kushi's son, my mentor, this task is definitely to be implemented.

pituH vachananirdeshaat = [by my] father's, words of order; pituH vachanagauravaat = honour to [my] father's words; kaushikasya vachanam iti = sage's son [Vishvamitra,] word, thus as [deeming this as my mentor's word]; avishankaya = without further doubt - definitely; kartavyam = [Tataka's elimination is to ] be implemented.

The third consideration is 'teacher's words' itarairapi gurushaasane sati avishankayaadharmyam api tad uktam avashyam kartavyam iti suucitam - dharmaakuutam hence, Rama cannot be heedless of the words of both his father and teacher.

1.26.3

अनुशिष्टोऽस्म्ययोध्यायां गुरुमध्ये महात्मना |
पित्रा दशरथेनाहं नावज्ञेयं च तद्वचः ॥

"What my great souled father Dasharatha directed me to do among elders in Ayodhya, that word too cannot be disregarded.

Dasharatha bade Rama to do whatever assigned by Vishvamitra. Here Vishvamitra is assigning something ambiguous. Hence the dilemma between two instructions of two elderly people, and thus scriptures and practise confuse the young.

1.26.4

सोऽहं पितुर्वचः श्रुत्वा शासनाद्ब्रह्मवादिनः |
करिष्यामि न संदेहस्ताटकावधमुत्तमम् ॥

"Such as I am, I will undertake the primary duty of eliminating Tataka, according as the follower of father's words, and according to the instruction of a Brahma scholar, such as your are, without a doubt.

saH aham pituH vachaH shrutvaa = such as I am, having heard father's words ? as a follower; brahmavaadinaH = Brahma scholar ? such as you are; shaasanaat = by your instruction; uttamam taaTakaavadham kariSyaami = I wish to undertake best [primary duty] Tataka's elimination; na sandehaH = without, doubt.

Here Rama is in the same predicament as Arjuna in Maha Bharata. Arjuna's dilemma is to kill his own relatives, where Rama's is to kill a female at this juncture. What Krishna preaches in entire Bhagavad Gita is told in nutshell by sage Vishvamitra, i.e., 'do your duty as a Kshatriya, the ruling class, and protect virtue and eradicate vice, whether it is in the form of females or relatives.' atha vishvaamitro guruH - tasya vacanam avicaareNa kartavyam - evam sati dasharathena api - kaushiko yad vadati tat kartavyam - iti anushiSTo raamaH ekasya gurorvacanam anullanghaniiyam

gurudvayaanushiSTam vacaH katham parihartum shakyata iti - striivadhaniSedhe satyapi taaDakaavadham angiikR^itavaan - dharmaakuutam

Verse Locator

1.26.5

गोब्राह्मणहितार्थाय देशस्यास्य हिताय च |
तव चैवाप्रमेयस्य वचनं कर्तुमुद्यतः ॥

"I am ready to effectuate the bidding of an inestimable sage like you, for the welfare of cows and Brahmans, and for the advantage of this province." So said Rama to sage Vishvamitra.

gobraahmaNahitaarthaaya = for welfare of cows and Brahmans; asya deshasya hitaaya cha = for advantage of this province, also; aprameyasya = one who has inestimable power [Vishvamitra]; tava vachanam kartum = to effectuate your word [bidding]; udyataH = I am ready.

1.26.6

एवमुक्त्वा धनुर्मध्ये बध्वा मुष्टिमरिन्दमः |
ज्याघोषमकरोत्तीव्रं दिशः शब्देन नादयन् ॥

Saying thus, Rama, the enemy-destroyer, clenched his left fist on the handgrip in the middle of the bow, and with the right he made a thunderous sound of the bowstring making all the directions to blast.

arindamaH = enemy-destroyer, Rama; evam uktvaa = thus, on saying; dhanuH madhye muSTim badhvaa = clenching his fist at bow's middle [on handgrip] ; shabdena dishaH naadayan = make directions blast by sound ; tiivram jyaaghoSam akarot = made thunderous bowstring's sound.

1.26.7

तेन शब्देन वित्रस्तास्ताटकावनवासिनः |
ताटका च सुसंक्रुद्धा तेन शब्देन मोहिता ॥

By that sound the inhabitants of Tataka forest are startled, and even Tataka is stupefied by that sound, and she is intolerably infuriated at it.

taaTakaavanavaasinaH = inhabitants of Tataka forest; tena shabdena vitrastaaH = startled by that sound; taaTakaa cha = Tataka is, even; tena shabdena mohitaa = stupefied by that sound; susamkruddhaa = fully angering ? intolerably infuriated.

1.26.8

तं शब्दमभिनिध्याय राक्षसी क्रोधमूर्च्छिता |
श्रुत्वा चाभ्यद्रवत् क्रुद्धा यतः शब्दो विनिस्सृतः ॥

She who is convulsed in anger to hear that sound gave attention to the direction wherefrom it emerged and she rancorously rushed thereto.

raakShasii = demoness; tam shabdam shrutvaa = on hearing that sound ; krodhamuurcChitaa = convulsed in anger; abhinidhyaaya = thinking awhile - giving attention to the pathway it emerged; yataH shabdaH vinissrutaH = from where, sound, emerged; in that way; kruddhaa abhyadravat = rancorously, rushed [to there.]

1.26.9

तां दृष्ट्वा राघवः क्रुद्धां विकृतां विकृताननाम् |
प्रमाणेनातिवृद्धां च लक्ष्मणं सोऽभ्यभाषत ॥

Raghava on seeing that monstrous-looking demoness with a distorted face and who by proportions is very gigantic, furthermore infuriated, spoke to Lakshmana.

saH = he; that Raaghava; vikR^itaam = monstrous one; vikR^itaananam = with distorted faced; pramaaNena ativR^iddhaam cha = by proportions, very gigantic, also; kR^iddhaam = infuriated one; taam dR^iSTvaa = her, on seeing; lakshmaNam abhyabhaaShata = to Lakshmana, Rama, spoke.

1.26.10

पश्य लक्ष्मण यक्षिण्या भैरवं दारुणं वपुः |
भिद्येरन् दर्शनादस्या भीरूणां हृदयानि च ॥

"Lakshmana, see that yakshii's grisly and ghastly physique, seeing which hearts of cowards are prone to burst.

lakshmana = Lakshmana; pashya = see; yakShiNyaaH bhairavam daaruNam vapuH = yakshii's, grisly, ghastly, physique; asyaaH darshanaat = its [body's,] on seeing; bhiiruuNaam hR^idayaani bhidyeran = cowards', hearts, bursts.

1.26.11

एतां पश्य दुराधर्षां मायाबलसमन्विताम् |
विनिवृत्तां करोम्यद्य हृतकर्णाग्रनासिकाम् ॥

" She is unstoppable and has magical powers, is't, you may see now how I will make her to readily retreat by lopping off her ears and the tip of nose.

duraadharSaam = unstoppable one; maayaabalasamanvitaam = having magical powers; etaam = her; hR^itakarNaagranaasikaam = taking away [lopping off] [her] ears and tip of the nose; vinivR^ittaam = [made to] ready retreat; adya karomi = now, I will make; pashya = you may see.

1.26.12

न ह्येनामुत्सहे हन्तुं स्त्रीस्वभावेन रक्षिताम् |
वीर्यं चास्या गतिं चापि हन्यतामिति मे मतिः ॥

"As it is her femininess is protecting her, and I too I do not really attempt to kill her, but I intend to terminate her impudence and mobility.

striisvabhaavena rakShitaam = [she is] protected by virtue of female ? femininess ; enaam hantum na utsahe hi = i do not really attempt to eliminate her ; asya viiryam gatim cha api = her, impudence, mobility, also, even; hanyataam iti me matiH = be terminated, thus is, my, intention.

1.26.13

एवं ब्रुवाणे रामे तु ताटका क्रोधमूर्च्छिता |
उद्यम्य बाहू गर्जन्ती राममेवाभ्यधावत ॥

While Rama is still speaking that way, convulsed in anger Tataka roaringly rushed towards Rama alone, swinging her arms.

raame evam bruvaaNe = while saying this way by Rama; Tataka; krodhamuurcChitaa = convulsed in anger; baahuu udyamya = arms, upraising - swinging arms; garjantii = roaringly; raamam eva abhyadhaavata = rushed towards Rama alone.

1.26.14

विश्वामित्रस्तु ब्रह्मर्षिर्हुंकारेणाभिभर्त्स्य ताम् |
स्वस्ति राघवयोरस्तु जयं चैवाभ्यभाषत ॥

But the Brahma-sage Vishvamitra daunted sounded her off and said to Rama and Lakshmana, "let you be safe, and be victorious."

brahmarSiH vishvaamitraH tu = Brahma-sage, Vishvamitra, but; taam humkaareNa abhibhartsya = daunted her by sounding off; raaghavayoH = for Raghava-s; svasti astu jayam cha = let safeness, prevail, victory, also; abhyabhaaSata = said.

1.26.15

उद्धुन्वाना रजो घोरं ताटका राघवावुभौ |
रजो मेघेन महता मुहूर्तं सा व्यमोहयत् ॥

Flinging up dreadful dust on those two Raghavaa-s, Tataka baffled them for a while with a massive cloud of dust.

saa = she that Tataka; ghoram rajaH uddhunvaanaa = up flinging dreadful dust; raaghavau ubhau = two of them on Raghava-s; muhuurtam = for a while; mahataa rajaH meghena = with massive, dust, cloud; vyamohayat = she baffled.

1.26.16

ततो मायां समास्थाय शिलावर्षेण राघवौ |
अवाकिरत् सुमहता ततश्चुक्रोध राघवः ॥

Then taking hold of witchery she inundated both the Raghava-s with highly torrential stone rain, by which Rama became indignant.

tataH maayaam samaasthaaya = then taking hold of witchery; sumahataa shilaavarsheNa = highly torrential, with stone rain; raaghavau = on Raghava-s; avaakirat = spread around - inundated; tataH raaghavaH chukrodha = then, Rama, became indignant.

1.26.17

शिलावर्षं महत्तस्याः शरवर्षेण राघवः |
प्रतिवार्योपधावन्त्याः करौ चिच्छेद पत्रिभिः ॥

On forestalling her effusive stone storming with his arrow storm, Rama even mutilated both of her arms with arrows while she rushed towards them.

raaghavaH = Rama; tasyaaH mahat shilaavarSham = her, effusive, stones storming; sharavarSheNa prativaarya = forestalled by arrow storms; upadhaavantyaaH = she who is rushing towards; karau patribhiH chicCheda = mutilated both arms by arrows.

1.26.18

ततश्च्छिन्नभुजां श्रान्तामभ्याशे परिगर्जतीम् |
सौमित्रिरकरोत् क्रोधाद् हृतकर्णाग्रनासिकाम् ॥

With her arms severed and fatigued she started to roar extremely at the nearby, and then provoked Lakshmana made her to loose her ears and the tip of nose by cutting them off.

Chinnabhujaam shraantaam = severed arms, fatigued one; abhyaashe parigarjatiim = nearby, extremely roaring; tataH = then; saumitriH krodhaat = Soumitri, provoked; hR^itakarNaagranaasikaam = to loose ears and tip of nose; akarot = made [cut off.]

1.26.19

कामरूपधरा सा तु कृत्वा रूपाण्यनेकशः |
अन्तर्धानं गता यक्षी मोहयन्ती स्वमायया ॥अश्मवर्षं विमुंचन्ती भैरवं विचचार सा ||

That guise changer vanished after variously altering her aspects, and then on baffling them with her illusoriness and discharging stone storms she moved about appallingly. [1-26-19, 20a]

19, 20a. saa kaamaruupadharaa tu = she, guise changer by wish, but; anekashaH ruupaaNi kR^itvaa = variously, on making her forms - altering; antardhaanam gataa = on going into disappearance; mohayantii svamaayayaa = baffling, with her illusoriness; ashmavarSham vimunchantii = while discharging stone storm; bhairavam saa vichachaara = alarmingly, she, moved about.

1.26.20

ततस्तावश्मवर्षेण कीर्यमाणौ समन्ततः ॥दृष्ट्वा गाधिसुतः श्रीमानिदं वचनमब्रवीत् |

And on seeing both Rama and Lakshmana who are being overspread by storms of stones from all-over, then the illustrious sage Vishvamitra spoke this sentence. [1-26-20b, 21a]

20b, 21a. samantataH ashmavarSheNa kiiryamaanau = all-over overspread by stones storms ; tau = then, them Rama, Lakshmana; dR^iSTvaa = on seeing; tataH = then; sriimaan gaadhisutaH = illustrious one, Gadhi's son [Vishvamitra]; idam vachanam abraviit = spoke this sentence.

1.26.21

अलं ते घृणया राम पापैषा दुष्टचारिणी ॥यज्ञविघ्नकरी यक्षी पुरा वर्धेत मायया |

"Enough is your compassion Rama, she is a sinister, behaviourally malevolent, a hinderer of rituals, and this yakshii gets a grip on herself in a short time by her illusory powers. [1-26-21b, 22a]

21b, 22a. te ghR^iNayaa alam = enough with your compassion; Rama; paapaa = sinister; duSTachaariNii = behaviourally malevolent; yaj~navighnakarii = one who causes hindrance to the ritual; eSaa yakShii = this, yakshii; maayayaa = by illusory powers; puraa vardheta = in a short time, regains ? gets a grip on herself.

1.26.22

वध्यतां तावदेवैषा पुरा संध्या प्रवर्तते ॥रक्षांसि संध्याकाले तु दुर्धर्षाणि भवन्ति हि |

"Sun is going to set in a short time, and only before that time she shall be destroyed, for demons at dusk and afterwards become unassailable, indeed." So said sage Viswamitra to Rama. [1-26-22b, 23a]

22b, 23a. sandhyaa puraa pravartate = sun sets in short time; taavat eva = before that, alone; eSaa vadhyataam = she, be destroyed; sandhyaakaale = at sunset time; rakShaamsi durdharShaaNi bhavanti hi = demons become unassailable, indeed.

1.26.23

इत्युक्तस्स तु तां यक्षीमश्मवृष्ट्याभिवर्षिणीम् ॥दर्शयन् शब्दवेधित्वं तां रुरोध स सायकैः |

When Vishvamitra addressed him thus, Rama displaying his capacity in sonic archery forestalled that yakshii who has gone into invisibility and storming stone-storms, with his arrows. [1-26-23b, 24a]

23b, 24a. iti uktaH saH = thus, spoken, he that Rama; taam yakShiim = her, that yakshii; shabdavedhitvam darshayan = displaying [his capacity] sonic archery ; ashmavR^iSTyaa abhivarSiNiim = storming with stones storms; saH = he; taam rurodha saayakaiH = her, forestalled, with arrows.

1.26.24

सा रुद्धा बाणजालेन मायाबलसमन्विता ॥अभिदुद्राव काकुत्स्थं लक्षमणं च विनेषुदी ||

And when the arrays of arrows obstructed her who possesses illusional powers, she dashed towards Rama and Lakshmana blaring stridently. [1-26-24b, 25a]

24b, 25a. baaNajaalena ruddhaa = obstructed by array of arrows; maayaabalasamanvitaa = possessing with illusional power; saa = she; vineSudii = stridently blaring; kaakutstham laxamaNam cha = to Rama, Lakshmana also; abhidudraava = towards dashed.

1.26.25

तामापतन्तीं वेगेन विक्रान्तामशनीमिव ॥शरेणोरसि विव्याध सा पपात ममार च |

And Rama struck an arrow in her chest who is invading and speedily swooping down like a thunderbolt, and thus she is readily felled down and totally dropped dead, too. [1-26-25b, 26a]

25b, 26a. vikraantaam = one who is invading; ashaniim iva = thunderbolt, like; vegena = speedily; aapatantiim = she who is coming and falling ? swooping down; taam shareNa urasi vivyaadha = struck her with arrow in chest; saa papaata = she, readily fell; mamaara cha = completely dropped dead, too.

1.26.26

तां हतां भीमसंकाशां दृष्ट्वा सुरपतिस्तदा ॥साधु साध्विति काकुत्स्थं सुराश्चाप्यभिपूजयन् |

On seeing her who is horrendous in her shape is eliminated, Indra and other gods have highly esteemed Rama saying, admirable, admirable is this act. [1-26-26b, 27a]

26b, 27a. surapatiH suraaH cha = king of gods[Indra], gods, also; hataam bhiimasankaashaam = annihilated, horrendous in shape; taam dR^iSTvaa tadaa = then on seeing her; saadhu saadhu iti = admirable, admirable, thus [this act of felling her]; kaakutstham abhipuujayan = highly esteemed at Rama.

1.26.27

उवाच परमप्रीतः सहस्राक्षः पुरन्दरः ॥सुराश्च सर्वे संहृष्टा विश्वामित्रमथाब्रुवन् |

The thousand eyed and the destroyer of enemy?s citadels Indra then spoke with high satisfaction, and even all of the gods are gladdened and said to Vishvamitra this way. [1-26-27b, 28a]

27b, 28a. sahasraakShaH = thousand-eyed one - Indra; purandaraH = enemy's citadel-destroyer - Indra; paramapriitaH atha uvaacha = highly satisfied, then, spoke; sarve suraaH samhR^iSTaaH cha = all, gods, gladdened, also [spoke]; abruvan vishwaamitram = spoke, to Vishvamitra [this way.]

1.26.28

मुने कौशिक भद्रं ते सेन्द्राः सर्वे मरुद्गणाः ॥तोषिताः कर्मणानेन स्नेहं दर्शय राघवे |

"Oh, sage Vishvamitra, you are blessed, all the groups of wind-gods along with Indra are pleased, so you please show more concern for Raghava. [1-26-28b, 29a]

28b, 29a. mune kaushika = oh sage Vishwamitra; te bhadram = safety will be to you; sendraaH = with Indra; sarve marudgaNaaH = all, groups of wind-god; anena karmaNaa toShitaaH = pleased by this act; raaghave sneham darshaya = you show concern to Raghava.

1.26.29

प्रजापतेः कृशाश्वस्य पुत्रान्सत्यपराक्रमान् ॥तपोबलभृतो ब्रह्मन् राघवाय निवेदय |

"The sons of Prajapati Krishasva who are valiant by their virtue and who possess ascetic strength, oh, Brahman, they may be offered to Raghava. [1-26-29b, 30a]

29b, 30a. brahman = oh Brahman; prajaapateH kR^ishaashvasya putraan = children of Krishaashva Prajaapati; satyaparaakramaan = virtue valiant ones; tapobalabhR^itaH = ascetically strength possessors [missiles]; raaghavaaya nivedaya = be offered to Raghava.

These are the sons like missiles of Krishaashva Prajaapati. About them, the divine weaponry and their birth, c.f. 21st sarga/chapter, verse 10 to 20.

1.26.30

पात्रभूतश्च ते ब्रह्मंस्तवानुगमने रतः ॥कर्तव्यं सुमहत्कर्म सुराणां राजसूनुना |

"Rama is steadfast in following your assignments and thus he is the worthy receiver of those missiles, and this prince has to accomplish a very great deed of gods. So said gods to Vishvamitra. [1-26-30b, 31a]

30b, 31a. brahman = oh Brahman; tava anugamane rataH = your, going in tow - following, steadfast Rama [follower of your assignments]; te paatrabhuutaH = befitting one to you - worthy receiver; raajasuununaa = by son of king; suraaNaam sumahat karma = for gods, very great, deed; kartavyam = is to be done.

1.26.31

एवमुक्त्वा सुराः सर्वे जग्मुर्हृष्टा विहायसम् ॥विश्वामित्रं पूजयन्तस्ततः संध्या प्रवर्तते |

All the gods on saying thus and on extolling Vishvamitra they contentedly returned to heavens, and then the sunset has come to pass. [1-26-31b, 32a]

31b, 32a. evam uktvaa = thus, saying; suraaH sarve = gods, all; vishvamitram puujayan = Vishwamitra, on extolling; hR^iSTaaH = contentedly; vihaayasam = to heavens; jagmuH = went away; tataH sandhyaa pravartate = then, sunset, come to pass.

1.26.32

ततो मुनिवरः प्रीतस्ताटकावधतोषितः ॥मूर्ध्नि राममुपाघ्राय इदं वचनमब्रवीत् |

That best sage is satisfied with Rama and gladdened for the eradication of Tataka kissed the forehead of and then said this sentence. [1-26-32b, 33a]

32b, 33a. munivaraH = the best sage; priitaH = satisfied; taaTakaavadhatoSitaH = gladdened by Tataka's eradication; raamam muurdhni upaaghraaya = nearby smelling [kissing] forehead of Rama; tataH then; idam vachanam abraviit = this, sentence, said.

1.26.33

इहाद्य रजनीं राम वसेम शुभदर्शन ॥श्वः प्रभाते गमिष्यामस्तदाश्रमपदं मम |

"Here we stay for tonight, Rama, the august one for a gaze, and tomorrow morning we will go to that hermitage of mine. So said Vishvamitra to Rama. [1-26-33b, 34a]

33b, 34a. shubhadarshana = oh august one to gaze at, Rama; adya rajaniim = today's, night; iha vasema = here, we stay; shvaH prabhaate = tomorrow, morning; mama tat aashramapadam gamiSyaamaH = we will proceed to that hermitage of mine.

1.26.34

विश्वामित्रवचः श्रुत्वा हृष्टो दशरथात्मजः ॥उवास रजनीं तत्र ताटकाया वने सुखम् |

On listening sage Vishvamitra's words, Dasharatha's son Rama, comfortably stayed that night there in that forest of Tataka.

34b, 35a. vishwaamitravachaH shrutvaa = on listening words of Vishwaamitra; dasharathaatmajaH = Dasharatha's son; hR^iSTaH = gladdened; tatra taaTakaayaaH vane = there, in Tataka's, forest; sukham rajaniim uvaasa = comfortably, that night, stayed.

1.26.35

मुक्तशापं वनं तच्च तस्मिन्नेव तदाहनि |
रमणीयं विबभ्राज यथा चैत्ररथं वनम् ॥

On that very day alone that forest of Tataka too is released from the curse, and it shone forth like the luxurious heavenly garden of Kubera, namely Chiatra Ratha. [1-26-35b, c]

35b, c. tasmin tat aahani eva = on that very, day, only; tat vanam cha = that, forest, too; muktashaapam = released from curse; yathaa chaitraratham vanam = as with, [heavenly] Chaitra Ratha, garden; ramaNiiyam vibabhraaja = pleasantly, shone forth

1.26.36

निहत्य तां यक्षसुतां स रामः
प्रशस्यमानः सुरसिद्धसङ्घैः |
उवास तस्मिन्मुनिना सहैव
प्रभातवेलां प्रतिबोध्यमानः ॥

Rama while being eulogised by the groups of celestials and liberated Souls for complete elimination of yaksha's daughter, namely Tataka, stayed there along with the sage only to be awakened by the next day's sunrise.

saH raamaH = he, that Rama; taam yakShasutaam = her, yaksha's daughter; nihatya = on completely destroying; surasiddhasanghaiH = by celestials, liberated Souls and their groups; prashasyamaanaH = being eulogised; muninaa saha = along with sage; tasmin eva = there, only; prabhaatavelaam = at dawning time; pratibodhyamaanaH = being addressed being awakened by sunrise; uvaasa = stayed.

This is required for the endowment of deadly missiles to Rama in coming chapters. Hence Vishvamitra asks Rama to depend upon his own self-confidence to undertake this deed as at 1-24-30b, 31a. On satisfying with the eligibility of Rama to receive missiles with this episode, Vishvamitra accords those deadly weapons later.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे षड्विंशः सर्गः

Sarga 27

1.27.1

अथ तां रजनीमुष्य विश्वामित्रो महायशाः |
प्रहस्य राघवं वाक्यमुवाच मधुराक्षरम् ॥

Then, on staying that night there in Tataka forest, on the next day morning the greatly renowned sage Vishvamitra, smilingly and wording sweetly spoke to Rama.

atha = then; mahaayashaaH = highly renowned; Vishvamitra; taam rajaniim uSya = that, night, on staying; prahasya = smilingly; raaghavam = to Raghava; madhuraakSharam vaakyam uvaaca = sweet worded, sentence, spoke.

1.27.2

परितुष्टोऽस्मि भद्रं ते राजपुत्र महायशः |
प्रीत्या परमया युक्तो ददाम्यस्त्राणि सर्वशः ॥

"I am highly pleased with you, oh, illustrious prince Rama, let safety be with you, I will now give you all of the divine missiles in utmost fondness of mine.

mahaayashaH raajaputra = great glorious, prince; parituSTaH asmi = highly pleased, I am; te bhadram = let safety be to you ; paramayaa priityaa yuktaH = along with utmost affection ; astraaNi sarvashaH dadaami = I will give all of divine missiles.

1.27.3

देवासुरगणान् वापि सगन्धर्वोरगान्भुवि |
यैरमित्रान् प्रसह्याजौ वशीकृत्य जयिष्यसि ॥तानि दिव्यानि भद्रं ते ददाम्यस्त्राणि सर्वशः |

"I am going to accord all of those divine missiles by which scores of gods, demons, or even from gandharva-s, uragaa-s and the like, or even earthlings are dominated, humbled down and conquered in war. Let safety be with you. [1-27-3, 4a]

3, 4a. yaiH = by which - weapons; devaasuragaNaan vaa api = scores of gods and demons, or, even; gandharvoragaan = gandharva-s and urugaa-s; bhuvi = [or that are] on earth - earthling; amitraan = unfriendly ones - enemies; aajau = in war; prasahya vashiikR^itya = by dominating, humbled down; jayiSyasi = conquers; taani divyaani = those, the divine [weaponry]; astraaNi sarvashaH = missiles, all of them; dadaami = I am going to give; bhadram te = safety, be with you.

1.27.4

दण्डचक्रं महद्दिव्यं तव दास्यामि राघव ॥धर्मचक्रं ततो वीर कालचक्रं तथैव च |
विष्णुचक्रं तथात्युग्रमैन्द्रं चक्रं तथैव च ॥वज्रमस्त्रं नरश्रेष्ठ शैवं शूलवरं तथा |
अस्त्रं ब्रह्मशिरश्चैव ऐषीकमपि राघव ॥ददामि ते महाबाहो ब्राह्ममस्त्रमनुत्तमम् |

"Raghava, I am going to give the highly divine Danda disc [Punisher disc]; next, oh, best one among men, Dharma disc [Virtue-disc,] and like that kaala disc [Time-disc]; then oh, brave one, Vishnu disc; similarly oh, dextrous Rama, Indra disc and Thunderbolt missile; the best trident pertaining to Shiva; the missile called Brahma-shira [Brahma-crest]; the missile called the Aishiika missile [Grass-Blade missile,] and that way oh, Raghava, I am going to give the unexcelled and highly formidable missile called Brahma missile. [1-27-4b, 5, 6, 7a]

4b, 5, 6, 7a. raaghava = oh Raghava; mahat divyam = highly, divine one; daNDacakram = Danda disc [Punisher disc]; tava daasyaami = I will give to you; narashreSTha = best of men; mahaabaahuH = oh highly dexterous one; viira = oh brave one; tataH = next; dharmacakram = Dharma disc [Virtue-disc]; tathaiva ca = likewise, also; kaalacakram = Kala disc[Time disc]; tathaa = thus; viSNucakram = Vishnu disc; tathaiva ca = like that, further; aindram cakram = Indra's, disc; vajram astram = Thunderbolt, missile; tathaa = further; shaivam = pertaining to Shiva; shuulavaram = the best trident; astram brahmashiraH = missile, called Brahma-crest; aiSiikam api = Grass-Blade-missile, even; ati ugram = highly formidable missile; anuttamam = unexcelled one; braahmam astram eva = Brahma, missile, that way; te dadaami = I am going to give to you.

aiSiika missile is dried blade of grass, which by invoking with hymns will become a projectile weapon. Rama uses on Kakasura. In Mahaa Bharata Ashvatthaama also uses this at the final stage of war, which Krishna nullifies.

1.27.7

गदे द्वे चैव काकुत्स्थ मोदकी शिखरी शुभे ॥प्रदीप्ते नरशार्दूल प्रयच्छामि नृपात्मज |

"Oh manly tiger prince Rama, I am going to accord two maces that are brilliant by their radiance called, the Modaki, [the Beater,] and Shikhari, [the Tower of Protection.] [1-27-7b, 8a]

7b, 8a. kaakutstha = oh Rama; narashaarduula = tigerly man; nR^ipaatmaja = king's son - prince; pradiipte = radiant ones [the maces]; dve gade ca eva = two, maces, also, thus; modakii shikharii shubhe = Modaki - Beater, Shikhari - Tower of Protection, brilliant ones; prayacChaami = I accord.

1.27.8

धर्मपाशमहं राम कालपाशं तथैव च ॥वारुणं पाशमस्त्रं च ददाम्यहमनुत्तमम् |

"Oh, Rama, like that I will be giving three nooses called Dharma paasha and kaala-paasha and Varuna paasha, [Virtue noose and Time noose, Rain god's noose] as well as an unequalled missile called Varuna astra, Rain-god's missile. [1-27-8b, 9a]

8b, 9a. raama = Rama; aham = I; dharmapaasham = dharma noose [Virtue-noose]; tathaiva ca = like that, also; kaalapaasham = Kala noose [Time-noose]; vaaruNam paasham = Rain god's, noose; anuttamam astram ca = unequalled, missile, also [of Rain-god]; dadaami = I will give.

1.27.9

अशनी द्वे प्रयच्छामि शुष्कार्द्रे रघुनन्दन ॥ददामि चास्त्रं पैनाकमस्त्रं नारायणं तथा |

"Oh, Raghu's scion, I will also give two projectile bolts, one called shushka [The Drier] and the other aardra [The Drencher] and even the missiles of Pinaaka and that of Narayana, [the missiles of god Shiva and Narayana] I will give. [1-27-9b, 10a]

9b, 10a. raghunandana = Raghu's scion; shuSkaardre = Shushka [Drier] and Aardra [Drencher]; dve = two of them; ashanii = bolts; painaakam astram = Pinaaka, missile; prayacChaami = I give; tathaa = likewise; naaraayaNam astram ca dadaami = I will give Narayana missile also.

1.27.10

आग्नेयमस्त्रं दयितं शिखरं नाम नामतः ॥वायव्यं प्रथमं नाम ददामि तव चानघ |

"Oh, impeccable Rama, thus a well-known missile shikhari [The Tower] and another the fond of Fire-god known as prathama [The Blower] and a missile of Air-god too, I will be giving. [1-27-10b, 11a]

10b, 11a. anagha = oh impeccable one; naamataH = one which is well-known one; shikharam naama = known as the Tower ; dayitam = [Fire-god's] fond; aagneyam astram = one belonging to Fire-god, missile; prathamam naama = known as Prathama [Blower]; vaayavyam [astram] = Air-god's, [missile]; tava = to you; dadaami = I will give.

1.27.11

अस्त्रं हयशिरो नाम क्रौञ्चमस्त्रं तथैव च ॥शक्तिद्वयं च काकुत्स्थ ददामि तव राघव |

"Oh, Raghava of Kakutstha-s, I will give you two missiles named Haya-shira [The Horse-head] and Krouncha [The Wrester] and two Impellers, one presided over by the power of Vishnu, and the other by the power of Rudra. [1-27-11b, 12a]

11b, 12a. kaakutstha = of Kakutstha-s; raaghava = Raghava; astram hayashiraH naama = missile, Haya-shira [Horse-head,] named; tathaiva ca = like that, also; krauncam astram = Krouncha [Wrester,] missile; shaktidvayam ca = two impellers, also; tava dadaami = to you, I will be giving.

1.27.12

कंकालं मुसलं घोरं कापालमथ किङ्किणीम् ॥वधार्थं रक्षसां यानि ददाम्येतानि सर्वशः |

"I will be giving all those weapons that are wielded by demons, namely the deadly Pounder named Kankaalam, and Rods named as Kapaalam and Kankanam, for the elimination of those very demons. [1-27-12b, 13a]

12b, 13a. ghoram kankaalam musalam = deadly, Kankala named, Pounder; kaapaalam = Kapaala named Rod; atha = next; kankaNam = Kankana named Rod; yaani = which are; [asuraaH dhaarayanti = wielded by demons]; rakShasaam vadhaartham = for purpose of elimination of demons; etaani = such of them; sarvashaH dadaami = all of them, I will give.

1.27.13

वैद्याधरं महास्त्रं च नन्दनं नाम नामतः ॥असिरत्नं महाबाहो ददामि नृवरात्मज |

"Oh, mighty armed son of the best king, I am giving a great missile named Vaidyadhara by its name, and a gem of sword named Nandana. [1-27-13b, 14a]

13b, 14a. mahaabaaho = mighty armed one; nR^ivaraatmaja = son of best king [the prince]; vaidyaadharam = Vaidyadhara named as; mahaa astram ca = great, missile, also; naamataH nandanam = namely Nandana; naama = named as; asiratnam = gemlike sword; dadaami = I am giving.

1.27.14

गान्धर्वमस्त्रं दयितं मोहनं नाम नामतः ॥प्रस्वापनं प्रशमनं दद्मि सौम्यं च राघव |

"Thus, the missile which is very much liked by Gandharva-s, namely Mohana, [The Stupefier,] the missile called Prasvapana [The Inducer of Sleep,] and the gentle Prashamana [The Pacifier of enemy's anger.] [1-27-14b, 15a]

14b, 15a. raaghava = Raghava; gaandharvam astram = Gandharva's, missiles; naamataH = by name; mohanam naama = mohana, named as; dayitam = liked very much by Gandharva-s; prasvaapanam = Prasvapana [Inducer of Sleep]; saumyam prashamanam ca = gentle, Prashamana, [Pacifier,] also.

1.27.15

वर्षणं शोषणं चैव संतापनविलापने ॥मादनं चैव दुर्धर्षं कन्दर्पदयितं तथा |
गान्धर्वमस्त्रं दयितं मानवं नाम नामतः ॥पैशाचमस्त्रं दयितं मोहनं नाम नामतः |
प्रतीच्छ नरशार्दूल राजपुत्र महायशः ॥

"Oh, highly fortunate Rama, take these missiles namely, varshaNa, [the Rainer,] shoshana [the Drainer,] santaapana [the Humidifier,] vilaapana [the Weep-inducer,] and oh, prince, an unassailable intoxicator and a dear missile of Manmatha, namely Mohana [The Intoxicator,] and another the fond missile of gandharva-s namely maanava by its name, [The Humane missile,] and oh, tigerly man, a missile dear one to pishaaca-s, monsters, namely paishaca [The Monster missile.]

15b, 16, 17. mahaayashaH = highly fortunate one; narashaarduula = tigerly man; rajaputra = prince; varSaNam = Varshana [Rainer] missile; shoSaNam = shoshana [Drainer] missile; santaapanavilaapane = santaapana [Humidifier] and vilaapana [Weep-inducer]; gaandharvam astram dayitam = gandharva, missile, fond one; naamataH maanavam naama = by name Manava [Humane,] named; tathaa = likewise; durdharSham = unassailable one; kandarpadayitam maadanam = Manmadha's dear missile, an intoxicator; naamataH mohanam naama = by name Mohana [Rager,] named missile; dayitam = a dear missile ; paishaacam astram = pertaining to pishaaca-s, say monster's missile; pratiicCha = take them.

1.27.18

तामसं नरशार्दूल सौमनं च महाबलम् |
संवर्तं चैव दुर्धर्षं मौसलं च नृपात्मज ॥सत्यमस्त्रं महाबाहो तथा मायामयं परम् |
सौरं तेजःप्रभं नाम परतेजोऽपकर्षणम् ॥सोमास्त्रं शिशिरं नाम त्वाष्ट्रमस्त्रं सुदारुणम् |
दारुणं च भगस्यापि शीतेषुमथ मानवम् ॥

"Oh, manly-tiger Rama, greatly powered taamasa and saumana missiles, the indomitable missiles like samvarta, mausala, satya, and then the maaya-maya missile; like that oh, mighty armed Rama, a solar missile the sequestrator of others' brilliance namely teja-prabha; next, the missile of Moon-god named shishira [The Cooler]; and a very deadly missile of tvaSTa namely sudaamana; and even the dangerous missile of bhaga namely shita-iSu, these and the maanava missile of Manu, the earliest ruler of mankind, I will be giving. [1-27-17b, 18, 19, 20]

17b, 18, 19, 20. narashaarduula = tigerly man; nR^ipaatmaja = prince; mahaabalam taamasam = greatly powered, taamasa missile; saumanam ca = saumana, also; durdharSham = indomitable one; samvartam = samvarta missile; ca eva = also, like that; mausalam ca = mausala, also; satyam astram = satyam missile; param = then; maayaamayam = maayaa-maya; mahaabaaho = oh mighty-armed one; tathaa = like that; sauram = of Solar; tejaHprabham = teja-prabha [Radiator]; naama = named; paratejopakarSaNam = sequestrator of others brilliance; shishiram naama = shishira [Cooler,] named; somaastram = Moon's missile; sudaaruNam = very deadly one; tvaaSTram astram = tvaShtra's missile; bhagasya api = of Bhaga, even; daaruNam ca = dangerous, also; shiiteShum = shiteshu missile; atha maanavam = then, Maanava missile - of Manu the earlier ruler of mankind; I will give.

1.27.21

एतान् राम महाबाहो कामरूपान् महाबलान् |
गृहाण परमोदारान् क्षिप्रमेव नृपात्मज ॥

"These missiles are, oh, dextrous prince, disguise-wizards, greatly powered, and highly providential ones, oh, Rama, you may take them forthwith." So said sage Vishvamitra to Rama.

mahaabaaho = dextrous one; nR^ipaatmaja = prince; kaamaruupaan = disguise-wizards; mahaabalaan = greatly powered ones paramodaaraan = highly providential ones; raama = Rama; etaan = them the missiles; kSipram eva = forthwith, thus; gR^ihaaNa = take them.

1.27.22

स्थितस्तु प्राङ्मुखो भूत्वा मुनिवरस्तदा |
ददौ रामाय सुप्रीतो मंत्रग्राममनुत्तमम् ॥

That pre-eminent sage Vishvamitra on performing his personal holy depuration then gave the assortment of extraordinary hymns to Rama facing eastward.

tadaa = then; munivaraH = pre-eminent sage; shuciH = becoming purified - on performing his personal holy depuration; praa~nmukhaH sthitaH tu = on staying facing east, but; bhuutvaa = on becoming; supriitaH = verily gladdened; raamaaya = to Rama; anuttamam mantragraamam = extraordinary, hymns village - a mixed collection; dadau = gave.

1.27.23

सर्वसंग्रहणं येषां दैवतैरपि दुर्लभम् |
तान्यस्त्राणि तदा विप्रो राघवाय न्यवेदयत् ॥

The comprehension of which invoking hymns of the missiles is impossible even to gods with their sections and subsections of procedures, that Brahman dedicated such hymns to Raghava.

yeSaam sarvasangrahaNam = of which hymns, total comprehending; daivataiH api [saangopaa~Ngavidhinaa = sections and subsections of procedures] for gods, even; durlabham = impossible [by their sections and subsections]; taani astraaNi = such, missiles - hymns of missiles; tadaa vipraH raaghavaaya nyavedayat = then, that Brahman dedicated to Raghava.

1.27.24

जपतस्तु मुनेस्तस्य विश्वामित्रस्य धीमतः |
उपतस्थुर्महार्हाणि सर्वाण्यस्त्राणि राघवम् ॥

While that intelligent saint Vishvamitra chanted the hymns, all of those highly venerable missiles came nigh and stood accessible to Raghava in their astral form.

dhiimataH tasya vishvaamitrasya muneH = intelligent one, that, Vishvamitra, the saint; japataH tu = on chanting, but; mahaarhaaNi = highly venerable ones; astraaNi sarvaani = missiles, all of them; raaghavam upatasthuH = came nigh of Raghava - stood accessible to.

1.27.25

ऊचुश्च मुदिता रामं सर्वे प्रांजलयस्तदा |
इमे च परमोदाराः किंकरास्तव राघव ॥यद्यदिच्छसि भद्रं ते तत्सर्वं करवाम वै |

All of those highly obliging missiles in astral bodies, gladdening to come under the aegis of Rama, then spoke to him making palms-fold, "here are your thralls, Sire, we are here to accomplish whatever you bid us to do, let safety be with you." So said the deities presiding over the missiles to Rama.

25, 26a. paramodaaraaH = highly obliging ones - missiles; [paramodaaraa = oh most noble Rama]; sarve = all of the missiles; tadaa praanjalayaH = then, with palm-fold; muditaaH ca = gladdened, also; raamam uucuH = to Rama, spoke; raaghava = oh Rama; ime tava kinkaraaH = these are - here are, your, thralls - servants; yat yat icChasi = what, what, you wish [whatever you wish us to do]; tat sarvam karavaama vai = that, all, we do, indeed; bhadram te = safe, you be.

1.27.26

ततो रामः प्रसन्नात्मा तैरित्युक्तो महाबलैः ॥प्रतिगृह्य च काकुत्स्थः समालभ्य च पाणिना |
मनसा मे भविष्यध्वमिति तानभ्यचोदयत् ॥

On receiving them with a pleased heart, then Rama patted them with his palm, and that Rama of Kakutstha-s also spoke this way to those mightily forceful missiles in ethereal bodies saying, "you may manifest yourselves in my cognisance whenever I need you," and he motivated them to take leave and to come back at his beck and call. [1-27-26b, 27]

26b, 27. tataH = then; prasannaatmaa raamaH = with a pleased soul, Rama; pratigR^ihya = having received them; samaalabhya ca paaNinaa = well patted, also, with palm; kaakutsthaH = Kakutstha Rama; taiH mahaabalaiH = to those, mightily forceful ones; iti uktaH = this way, said; manasaa me bhaviSyadhvam = manifested in cognisance of mine; iti taan abhyacodayat = thus, them, verily motivated - sent them off.

1.27.28

ततः प्रीतमना रामो विश्वामित्रं महामुनिम् |
अभिवाद्य महातेजा गमनायोपचक्रमे ॥

That highly resplendent Rama revered sage Vishvamitra with a thankful heart and readied himself for further journey.

tataH = then; mahaatejaa = highly resplendent Rama; priitamanaaH = with thankful heart; vishvaamitram mahaamunim abhivaadya = receiving great sage Vishvamitra; gamanaaya = to journey on; upacakrame = readied himself.

There are some verses that depict the nature of these astra-s. A few of them are given under. Though we may not actually acquire a projectile power with these verses, they may at least detail what these missiles are. The source of these verses is untraceable, but they are said to be in puraaNaa-s, and Shiva informs Sage Narada, about the missiles as below:

"It contains air, fire and cosmic poison, two goat-like fangs, full of poison, weighty, emits air, contains mercury, fiery, sparkling, sky is filled with air, enemy-killing, greatly radiant and it is projected with three hymns, Gayatri at its centre, it is known as brahma-astra

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे सप्तविंशः सर्गः

Sarga 28

1.28.1

प्रतिगृह्य ततोऽस्त्राणि प्रहृष्टवदनः शुचिः |
गच्छन्नेव च काकुत्स्थो विश्वामित्रमथाब्रवीत् ॥

On becoming personally purified Rama, the descendent of Kakutstha-s, received the missiles, and then on their way he is now speaking to Sage Vishvamitra with a pleasant face.

kaakutsthaH = Kakustha descendent, Rama; shuciH = decent one, Rama; astraaNi pratigR^ihya = missiles, on receiving; tataH prahR^iSTavadanaH = then, with a pleasant face; gacChan eva = while on the way, thus; atha = then - now; vishvaamitram abraviit = he is speaking to Vishvamitra.

1.28.2

गृहीतास्त्रोऽस्मि भगवन् दुराधर्षः सुरैरपि |
अस्त्राणां त्वहमिच्छामि संहारं मुनिपुंगव ॥

"Oh, godly sage, I have taken the missiles and became unassailable even for gods, but oh, eminent sage, I wish to know the annulment of missiles too." So said Rama to the sage.

bhagavan = oh god; gR^ihiitaastraH asmi = I have taken missiles; suraiH api duraadharSaH [asmi] = I have become unassailable even to gods ; munipungava = oh the eminent sage; aham tu = I, but; astraaNaam samhaaram icChaami = I wish [to know] annulment for the missiles annulment.

1.28.3

एवं ब्रुवति काकुत्स्थे विश्वामित्रो महामुनिः |
संहारान् व्याजहाराथ धृतिमान् सुव्रतः शुचिः ॥

When Rama of Kakutstha said thus, next that resolute, well-averred and purified sage of eminence Vishvamitra imparted the knowledge of annulment missiles.

kaakutsthe evam bruvati = thus said by Rama; atha = next; dhR^itimaan suvrataH shuciH = resolute, well-averred one, purified one; vishvaamitraH mahaamuniH = Vishvamitra, great saint; samhaaraan vyaajahaara = started to say - imparted the knowledge of annulment.

1.28.4

सत्यवन्तं सत्यकीर्तिं धृष्टं रभसमेव च |
प्रतिहारतरं नाम पराङ्मुखमवाङ्मुखम् ॥लक्ष्यालक्ष्याविमौ चैव दृढनाभसुनाभकौ |
दशाक्षशतवक्त्रौ च दशशीर्षशतोदरौ ॥पद्मनाभमहानाभौ दुन्दुनाभस्वनाभकौ |
ज्योतिषं शकुनं चैव नैराश्यविमलावुभौ ॥यौगंधरविनिद्रौ च दैत्यप्रमधनौ तथा |
शुचिबाहुर्महाबाहुर्निष्कलिर्विरुचिस्तथा
सार्चिर्माली धृतिर्माली वृत्तिमान् रुचिरस्तथा ॥पित्र्यः सौमनसश्चैव विधूतमकरावुभौ |
करवीरकरं चैव धनधान्यौ च राघव ॥कामरूपं कामरुचिं मोहमावरणं तथा |
जृंभकं सर्पनाभं च पन्थानवरणौ तथा ॥कृशाश्वतनयान् राम भास्वरान् कामरूपिणः |
प्रतीच्छ मम भद्रं ते पात्रभूतोऽसि राघव ॥

"Oh, Raghava, take these radiant missile-children of Krishaasva from me, namely Satyavanta, Satyakeerti, Dhristha, Rabhasa, Pratihaaratara, Paraanmuka, Avaanmukha, Lakshya, Alakshya, Dhridhanaabha, Sunaabha, Dashaaksha, Shatavaktra, Dashasheersha, Shatodara, Padmanaabha, Mahaanaabha, Dundunaabha, Svanaabha, Jyotisha, Shakuna, Nairaashya, Vimala, Yaugandhara, Vinidra, Daitya, Pramadhana, Suchibaahu, Mahaabaahu, Nishkali, Viruchi, Saarchirmaali, Dhritirmaali, Vrittiman, Ruchira, Pitrya, Saumanasa, and also thus Vidhoota, Makara, are two of them...Karaveerakara, Dhana, Dhaanya, Kaamaroopa, Kaamaruchi, Moha, Aavarana, and thus Jrimbhaka, Sarvanaabha, Varana... and these are the guise changing wizards and you are the eligible one to handle these missiles, let safety be with you." Thus Vishvamitra gave missiles to Rama.

4, 5, 6, 7, 8, 9, 10. Raaghava = oh Raghava; Rama; satyavantam = Satyavanta; satyakiirtim = Satyakirti; dhR^iSTam = Dhristha; rabhasam = Rabhasa; eva ca = like that, also; pratihaarataram = Pratihaaratara; naama = named; paraa~~nmukham = Paraanmukam; avaa~~nmukham = Avaanmukha; lakShyaalakSyau = Lakshya and Alakshya; imau ca eva = these, also, thus; dR^iDhanaabhasunaabhakau = Dhridhanaabha and Sunaabha; dashaakShashatavaktrau = Dashaaksha ans Shatavaktra; ca = also; dashashiirShashatodarau = dashashiirsha and Shatodara; padmanaabhamahaanaabhau = Padmanaabha and Mahaanaabha; dundunaabhasvanaabhakau = Dundunaabha and Svanaabha; jyotisham = Jyotisha; shakunam = Shakuna; ubhau ca eva = the two also, thus; nairaashyavimalau = Nairaashya and Vimala; yaugandharavinidrau = Yaugandhara and Vinidra; ca = also; daityapramadhanau = Daitya and Pramadhana; tathaa = then; shucibaahuH = Suchibaahu; mahaabaahuH = Mahaabaahu; niSkaliH = Nishkali; viruciH = Viruchi; tathaa = like that; saarchirmaalii = Saarchirmaali; dhR^itirmaalii = Dhritirmaali; vrittimaan = Vrittiman; ruchiraH = Ruchira; tathaa = then; pitryaH = Pitrya; saumanasaH = Saumanasa; ca eva = also, thus; vidhuutamakarau = Vidhoota and Makara; ubhau = two of them; karaviirakaram = Karaveerakara; ca eva = also; dhanadhaanyau = Dhana and Dhaanya; kaamaruupam = Kaamaroopa; kaamarucim = Kaamaruchi; moham = Moha; tathaa = thus; aavaraNam = Aavarana; jR^imbhakam = Jrimbhaka; Sarpanaabham = Sarpanaabha; ca = also; panthaanavaraNau = Panthaana and Varana; bhaasvaraan = radiant ones; tathaa = thus; kaamaruupiNaH = disguise-wizards; kR^ishaashvatanayaan = children of Krishaashva - the missiles; mama pratiicCha = you take from me; te bhadram = safety to you; paatrabhuutaH asi = you are eligible one.

1.28.11

बाढमित्येव काकुत्स्थ प्रहृष्टेनान्तरात्मना |
दिव्यभास्वरदेहाश्च मूर्तिमन्तः सुखप्रदाः ॥केचिदङ्गारसदृशाः केचिद् धूमोपमास्तथा |
चन्द्रार्कसदृशाः केचित् प्रह्वांजलिपुटास्तथा ॥रामं प्रांजलयो भूत्वाऽब्रुवन् मधुरभाषिणः |
इमे स्म नरशार्दूल शाधि किं करवाम ते ॥

Gladdening in his heart of hearts Rama of Kakutstha received the annulment missiles saying, "Agreed! Sire!" Those missiles are with radiantly divine bodies, appealing and endowing bliss. Some are fire-like, some smoke-like, and some moon-like and some sun-like, and such as they are, some of them holding out their hollowed palms, and some with palms adjoined melodiously spoke to Rama saying, "here we are, oh, tigerly man, what can we do for you."

11, 12, 13. kaakutstha = Kakustha Rama; prahR^iSTena = gladdened; antaraatmanaa = in inner soul; baaDham iti eva = 'thus only', saying thus; received those missiles; divyabhaasvaradehaaH ca = divine radiant bodied, also; muurtimantaH = appealing ones; sukhapradaaH = bliss-endowers; kechit angaarasadR^ishaaH = some, fire-like; kechit dhuumopamaaH = some, smoke-like, thus; tathaa = like that; chandraarkasadR^ishaaH = similar to moon and sun; kechit = some; prahvaanjalipuTaaH = holding-out concave palms - adjoined hollow palms in reverence - as in begging; tathaa = then; praanjalayaH bhuutvaa = adjoined palms, on becoming; madhurabhaaShiNaH = melodically speaking; raamam abruvan = to Rama, said; narashaarduula = oh tigerly man; ime sma = here, we are; shaadhi = order us; te kim karavaama = what can we do for you.

1.28.14

गम्यतामिति तानाह यथेष्टं रघुनन्दनः |
मानसाः कार्यकालेषु साहाय्यं मे करिष्यथ ॥

"While remaining in my memory you assist me as and when needed, and till then you may go away as you wish," thus that legatee of Raghu-s said to those deities of annulment missiles.

maanasaaH = [while remaining in] memory; kaaryakaaleShu = in work's time [need of the hour]; me saahaayyam kariSyatha = you render assistance to me; till then; yatheSTam gamyataam = you can go as you wish; iti raghunandanaH taan aaha = thus, Ragu's legatee said to them.

1.28.15

अथ ते राममामन्त्र्य कृत्वा चापि प्रदक्षिणम् |
एवमस्त्विति काकुत्स्थमुक्त्वा जग्मुर्यथागतम् ॥

Saying "it will be done that way" to Rama, the legatee of Kakutstha-s, also on performing circumambulation to him and then on taking his consent those deities have gone away as they have come.

atha te = then, they; evam astu iti = thus, it will be, thus; kaakutstham uktvaa = on saying to Kakutstha's legatee ; pradakShiNam ca api kR^itvaa = even on performing circumambulation also; raamam aamantrya = consented by Rama; jagmuH yathaagatam = went away, as they have come.

1.28.16

स च तान् राघवो ज्ञात्वा विश्वामित्रं महामुनिम् |
गच्छन्नेवाथ मधुरं श्लक्ष्णं वचनमब्रवीत् ॥

After learning the nullifying missiles and then while proceeding on the walkway Raghava asked the great sage Vishvamitra with sweet and soft words.

saH raaghavaH ca = he that Raghava, also; taan j~naatvaa = them - annulment missiles, on knowing - learning; atha gacChan eva = then, while going - on path, only; vishvaamitram mahaamunim = to Vishvamitra, great sage; madhuram shlakShNam vacanam abraviit = sweet, soft, words, spoke - asked.

1.28.17

किं न्वेतन्मेघसंकाशं पर्वतस्याविदूरतः |
वृक्षखण्डमिवाभाति परं कौतूहलं हि मे ॥दर्शनीयं मृगाकीर्णं मनोहरमतीव च |
नानाप्रकारैः शकुनैर्वल्गुभाषैरलंकृतम् ॥

"What is this cloudlike picturesque thicket shining forth not very far away on this side of mountain, with animals spreading over it, and embellished with numerous kinds of birds that have pleasant callings it is highly soul-delighting, thus, my inquisitiveness is growing very much to know it, what is this, really!

17, 18. itaH parvatasya = on this side, of mountain; aviduurataH = not very far; meghasankaasham = cloud-like formation; darshaniiyam = picturesque; mR^igaakiirNam = spread-over with animals; atiiva manoharam = highly, heart pleasing one; valgubhaaSaiH = with pleasant callings [of birds]; naanaaprakaaraiH shakunaiH alankR^itam = embellished with numerous, kinds of, birds; vR^ikShakhaNDam = a group of trees - a thicket; bhaati = is shining forth; etat kim nu = this, what, really; me param kautuuhalam hi = to me, very much, inquisitiveness, indeed.

1.28.19

निःसृताः स्म मुनिश्रेष्ठ कान्ताराद्रोमहर्षणात् |
अनया त्ववगच्छामि देशस्य सुखवत्तया ॥सर्वं मे शंस भगवन् कस्याश्रमपदं त्विदम् |

"By the nature of happy environs at this place, oh, eminent sage, I understand that we have come out of the extremely alarming forest of Tataka, but oh, god, whose hermitage's threshold is this, kindly tell me all.

19, 20a. munishreSTha = oh the eminent sage; anayaa deshasya sukhavattayaa = by this, place's, happy environs; romaharSaNaat kaantaaraat = from hair-raising, forest [extremely alarming forest of Tataka]; niHsR^itaaH sma = we have came out ; thus; avagacChaami = I understand; idam kasya aashramapadam = this is, whose, hermitage's threshold; bhagavan = oh god; sarvam me shamsa = all you tell to me.

1.28.21

संप्राप्ता यत्र ते पापा ब्रह्मघ्ना दुष्टचारिणः | १-२८-२०
तव यज्ञस्य विघ्नाय दुरात्मानो महामुनेः |
भगवंस्तस्य को देशः सा यत्र तव याज्ञिकी ॥रक्षितव्या क्रिया ब्रह्मन् मया वध्याश्च राक्षसाः |
एतत्सर्वं मुनिश्रेष्ट श्रोतुमिच्छाम्यहं प्रभो ॥

"Oh, great saint, where are those murderers of Brahmans? Oh, venerable one, at which place those evil minded sinners and evildoers will be coming to hinder your ritual? And where, oh, Brahman, I have to safeguard your ritual ceremonies, and demons too are to be eliminated? Oh, eminent sage, what is that place? I would like to hear all of it." Rama asked Vishvamitra in that way. [1-28-20b, 21, 22]

20b, 21, 22. mahaamune = oh great saint; bhagavan = oh venerable one; brahman = oh Brahman; yatra = where; brahmaghnaaH = murderers of Brahman; duSTacaariNaH = evildoers; duraatmanaH = evil-minded ones; te paapaaH = those, sinners; tava yaj~~nasya vighnaaya = for hindrance of your ritual ; sampraaptaaH = they have come - are coming; tava yaaj~~nikii kriyaa = your, ceremonies pertaining to ritual; saa yatra = those [ritual works,] where; mayaa rakShitavyaa = to be safeguarded by me; raakShasaaH ca vadhyaaH = demons, also, to be eliminated; tasya deshaH kaH = that, place, is what; munishreSTa = oh the eminent sage; prabho = oh lord; aham etat sarvam = I, all, this; shrotum icChaami = wish to to listen.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे अष्टाविंशः सर्गः

Sarga 29

1.29.1

अथ तस्याप्रमेयस्य वचनं परिपृच्छतः |
विश्वामित्रो महातेजा व्याख्यातुमुपचक्रमे ॥

When that matchlessly illustrious Rama has asked for details, that highly resplendent sage Vishvamitra started to narrate about that forest to Rama.

atha = then; aprameyasya = not matchable [in illustriousness]; vacanam paripR^icChataH = about sentence, while asking; tasya = to that Rama; mahaatejaaH vishvaamitraH = highly resplendent Vishvamitra; vyaakhyaatum upacakrame = started to narrate.

1.29.2

इह राम महाबाहो विष्णुर्देवनमस्कृतः |
वर्षाणि सुबहूनीह तथा युगशतानि च ॥तपश्चरणयोगार्थमुवास सुमहातपाः |

"Here, oh, dextrous Rama, he who is worshipped by gods and who has got outstanding ascesis that Vishnu resided here in the pursuit of practising ascesis and yoga for good many years, likewise for a hundred eras. [1-29-2, 3a]

2, 3a. mahaabaaho raama = oh dextrous Rama; iha devanamaskR^itaH = here, one who is worshipped by gods; sumahaatapaaH = one who has - very great ascesis; viSNuH = Vishnu; subahuuni varSaaNi = for good many years; tathaa yugashataani ca = likewise, hundreds of eras, also; tapaH caraNayogaartham = in pursuit of practise of penace and yoga; iha uvaasa = here, resided.

1.29.3

एष पूर्वाश्रमो राम वामनस्य महात्मनः ॥सिद्धाश्रम इति ख्यातः सिद्धो ह्यत्र महातपाः |

"This is the erstwhile hermitage of great-souled Vaamana renowned as Accomplished hermitage, why because the sage with supreme ascesis Kaashyapa got accomplishment to such of his ascesis there only. [1-29-3b, 4a]

3b, 4a. raama = oh Rama; eSaH mahaatmanaH vaamanasya = this is, of great-souled Vaamana; puurvaashramaH = erstwhile hermitage; siddhaashrama iti khyaataH = Siddha [Accomplished] hermitage, thus, renowned; hi = why because; mahaatapaaH [kaashyapa] atra siddhaH = one who has supreme ascesis, sage Kaashyapa, there, got accomplishment to his ascesis.

This is firstly the hermitage of Vishnu before taking up Vaamna incarnation. Later the incarnate Vaamna also practised asceticism here. Thus, this hermitage belongs to both Vishnu and Vaamna, and on such an analogy this even belongs to Rama at the present time, so says Vishvamitra at 24th verse below.

1.29.4

एतस्मिन्नेव काले तु राजा वैरोचनिर्बलिः ॥निर्जित्य दैवतगणान् सेन्द्रान् समरुद्गणान् |
कारयामास तद्राज्यं त्रिषु लोकेषु विश्रुतः ॥

"In the meantime, when Vishnu was in his asceticism in this hermitage, the son of King Virochana, namely Bali, has completely conquered all the assemblages of gods together with Indra and his coterie called Wind-gods, and ruling that kingdom where that hermitage is there, he has become renowned in all the three worlds for his magnanimity. [1-29-4b, 5]

4b, 5. etasmin kaale eva = in the mean, time, only; vairocaniH = Virochana's [son]; raajaa baliH = king, Bali; sendraan samarudgaNaan = along with Indra and Marut gods - Wind-gods; daivatagaNaan = god's groups; nirjitya = on completely conquering; triSu lokeSu vishrutaH = in three, worlds, well heard [renowned]; tat raajyam kaarayaamaasa = that, kingdom, he started to do - to rule.

Bali is generally addressed Bali Chakravatri, Bali, The Emperor, for his grand benevolence. He is the grand son of Prahlaada, who in turn is the son of greatest demon king, HiraNyakashapa, who was eliminated by Vishnu, in His Nara-simha, Man-Lion incarnation.

1.29.6

यज्ञं चकार सुमहानसुरेन्द्रो महाबलः |
बलेस्तु यजमानस्य देवाः साग्निपुरोगमाः |
समागम्य स्वयं चैव विष्णुमूचुरिहाश्रमे ॥

"That great mighty chief of demons Bali then conducted a very grand Vedic ritual. But when Bali is conducting that ritual remaining as its officiator all the gods personally approached Vishnu, keeping Fire-god ahead of them, just here in this hermitage and they spoke to him.

asurendraH = the chief of demon; mahaabalaH = great mighty one; baleH tu = Bali, for his part; yaj~nam cakaara sumahaan = conducted very grand ritual; yajamaanasya = as officiator - when Bali is the officiator of that Vedic ritual; devaaH = gods; saagnipurogamaaH = with Fire-god, kept ahead; iha aashrame = in this, hermitage; viSNum = to Vishnu; svayam ca eva = in person, also thus; samaagamya = on approaching; uucuH = spoke.

1.29.7

बलिर्वैरोचनिर्विष्णो यजते यज्ञमुत्तमम् |
असमाप्तव्रते तस्मिन् स्वकार्यमभिपद्यताम् ॥

" 'Oh, all-pervading god Vishnu, Bali the son of Virochana is conducting an unsurpassed Vedic ritual, before the completion of which our own mission, say the task of gods, is to be achieved completely.

viSNo = oh Vishnu; vairocaniH baliH = Virochana's [son,] Bali; uttamam yaj~nam yajate = is performing unsurpassed Vedic ritual ; tasmin asamaaptavrate = that, uncompleted ritual ; svakaaryam abhipadyataam = our own [god's,] mission, be achieved completely.

1.29.8

ये चैनमभिवर्तन्ते याचितार इतस्ततः |
यच्च यत्र यथावच्च सर्वं तेभ्यः प्रयच्छति ॥

" 'Whoever the supplicant might be and from wherever he might be coming, but if one approaches and supplicates to him he is donating that in as is where is condition, whatever is supplicated and wherever it might be.

ye = which of those; yaacitaaraH = supplicants; itaH tataH = from here, and there - from wherever he may come; enam abhivartante [abhivaa~NcChanti] = him [to Bali,] approaches [supplicates]; yat ca = whatever, also; yatra = wherever [it might be]; yathaavat ca = in as is where is condition, also; sarvam tebhyaH prayacChati = donates all to them.

1.29.9

स त्वं सुरहितार्थाय मायायोगमुपाश्रितः |
वामनत्वं गतो विष्णो कुरु कल्याणमुत्तमम् ॥

" 'As such, oh, Vishnu, you may effectuate the most suitable merited deed for the welfare of gods on resorting to your illusory power, Vishnu Maya, and on assuming the form of a dwarf to deal with Emperor Bali.' Thus gods appealed to Vishnu.

viSNo = oh Vishnu; saH = such as you are; tvam = you; surahitaarthaaya = welfare of gods; maayaayogam upaashritaH = resorting Maya [illusory] power ; vaamanatvam gataH = on assuming dwarfishness; uttamam kalyaaNam kuru = you make happen the most suitable merited deed - to deal with Emperor Bali.

1.29.10

एतस्मिन्नन्तरे राम काश्यपोऽग्निसमप्रभः |
अदित्या सहितो राम दीप्यमान इवौजसा ॥देवीसहायो भगवान् दिव्यं वर्षसहस्रकम् |
व्रतं समाप्य वरदं तुष्टाव मधुसूदनम् ॥

"In the meanwhile, oh Rama, he whose brilliance is similar to ritual fire, who will be with his wife Lady Aditi, who is resplendent with his own vitality, that godly sage Kaashyapa on completing his asceticism along with Lady Aditi started to eulogise the boon giver and the eliminator of demon Madhu, namely Vishnu." Thus Vishvamitra is narrating to Rama.

etasmin antare = in this, meanwhile; raama = oh Rama; agnisamaprabhaH = similar to ritual fire in brilliance; adityaa sahitaH = who will be with Lady Aditi; ojasaa diipyamaanaH iva = as though resplendent with his own vitality; bhagavan kaashyapaH = godly sage, Kaashyapa; deviisahaayaH = along with lady [Aditi]; divyam varSasahasrakam = divine, thousand years; vratam samaapya = on completing asceticism; varadam = boon giver [Vishnu]; madhusuudanam = killer of the demon Madhu [Vishnu]; tuSTaava = eulogised.

The ascetic practises conducted along with wife are said to yield best results, in the case of a desired object of that couple's interest. Therefore, Dasharatha also conducted the ritual to beget progeny along with his wives. Here Sage Kaashyapa conducted his austerities along with wife Aditi.

1.29.12

तपोमयं तपोराशिं तपोमूर्तिं तपात्मकम् |
तपसा त्वां सुतप्तेन पश्यामि पुरोषोत्तमम् ॥

" 'Oh, Supreme Person, you are abounding with asceticism, aggregate of asceticism, the aspect of asceticism, and the very soul of asceticism, such as you are, I am able to see you with the well practised asceticism of mine.

tapomayam = abounding asceticism; taporaashim = aggregate of asceticism; tapomuurtim = configure of asceticism ; tapaatmakam = soul of asceticism; puroSottamam = at Supreme Person; that is what you are; tvaam = you; sutaptena pashyaami tapasaa = I am able to see with well practised asceticism.

The word 'tapaH' also means j~naana, gnosis, knowledge, intellect, spirit, as such it is oriented that way and said as, "oh, Vishnu, you are abounding with intellect, aggregate of intellect, the only aspect of intellect..." etc.

1.29.13

शरीरे तव पश्यामि जगत्सर्वमिदं प्रभो |
त्वमनादिरनिर्देश्यस्त्वामहं शरणं गतः ॥

" 'In your physique I am seeing this entire universe, oh, god, and you are without a beginning and indefinable, and in you I am taking shelter.' Sage Kaashyapa praised Vishnu in this way.

prabho = oh god; tava shariire = in your, physique; idam sarvam jagat pashyaami = I am seeing this whole universe; tvam anaadiH = you are, without beginning; anirdeshyaH = not definable; aham tvaam sharaNam gataH = I am getting [taking] shelter in you.

This is the concept of vishvaruupa, Physique of the Universes, which Krishna shows to Arjuna in Maha Bharata at the time of telling Bhavad Gita.

1.29.14

तमुवाच हरिः प्रीतः कश्यपं धूतकल्मषम् |
वरं वरय भद्रं ते वरार्होऽसि मतो मम ॥

Vishnu is gladdened for the devotion of sage Kaashyapa who is absolved of any blemish in his ascesis, and then Vishnu said this to, "You may seek a boon as you are boon-worthy, I opine that you are a preferred one to me, let safety be with you." Thus Vishnu said to Kaashyapa.

hariH priitaH = Hari, Vishnu, gladdened; dhuutakalmaSam = he who is cleansed - absolved of blemish; tam kashyapam uvaacha = to him to Kaashyapa, said; varam varaya = seek boon; te bhadram = safety will be to you; varaarhaH = as a worthy one for boon; mama mataH asi = you are preferred one to me.

1.29.15

तच्छ्रुत्वा वचनं तस्य मारीचः कश्यपोऽब्रवीत् |
अदित्या देवतानां च मम चैवानुयाचितम् ॥वरं वरद सुप्रीतो दातुमर्हसि सुव्रत |

On hearing the word of Vishnu sage Kaashyapa, the son of Sage Mariicha said, "oh, god the accorder of boons, as you are pleased with us it will be apt of you to bestow the boon besought by Lady Aditi and the gods, oh, lord with lofty vows, for which boon I am also supplicating to you, following them. [1-29-15, 16a]

15, 16a. tasya = his - Vishnu's; tat vacanam shrutvaa = on hearing that word of according boon; maariicaH kashyapaH abraviit = sage Mariicha's [son] sage Kaashyapa, said; varada = oh boon-accorder; suvrata = oh Vishnu with lofty vows; adityaa devataanaam ca = of lady Aditi, of gods, also; anuyaacitam = following them I who am supplicating; mama ca = to me, also; supriitaH = [while you are] pleased; varam daatum arhasi = apt of you to bestow boon.

1.29.16

पुत्रत्वं गच्छ भगवन्नदित्या मम चानघ ॥भ्राता भव यवीयांस्त्वं शक्रस्यासुरसूदन |
शोकार्तानां तु देवानां साहाय्यं कर्तुमर्हसि ॥

" 'Oh, god, oh, sinless one, you may please attain the sonship of Lady Aditi and myself, oh, dispenser of demons, it will be apt of you to render help to gods who are agonised in the anguish owing to the predominance of Emperor Bali, by becoming the younger brother of Indra. [1-29-16b, 17]

16b, 17. bhagavan = oh god; anagha = oh sinless one; adityaa mama ca = of Aditi, of mine, as well; putratvam gacCha = you attain sonship; asurasuudana = oh dispenser of demons ; tvam shakrasya = you, of Indra; yaviiyaan bhraataa bhava = you become younger brother; shokaartaanaam devaanaam = agonised in anguish for gods; saahaayyam kartum arhasi = apt of you to render help.

1.29.18

अयं सिद्धाश्रमो नाम प्रसादात्ते भविष्यति |
सिद्धे कर्मणि देवेश उत्तिष्ठ भगवन्नितः ॥

" 'Oh, god of gods, as the works of my austerities are accomplished here, by your grace this hermitage will be renowned by the name Siddhaashram, Hermitage of Accomplishment, hence oh god, arise from here to become my son.' So said sage Kaashyapa to Vishnu.

devesha = oh god's god; karmaNi siddhe = while accomplished works [asceticism of mine] ; ayam = this one [hermitage]; te prasaadaat = by your, grace; siddhaashramaH naama = this one, with the name Siddha [Accomplished] Hermitage; bhaviSyati = it becomes; bhagavan = oh god; itaH uttiSTha = arise from here.

The wording siddhe karmaNi is interpreted in two ways. One in respect of Vishnu who is practising asceticism there, as His austerities are accomplished here in accepting request of gods as well as that of Sage Kaashyapa. The other, in respect of Kaashyapa who is seeking the boon, and if Vishnu accords the boon to incarnate Himself as Vaamna in the womb of Aditi, the austerities of Kaashyapa are also accomplished. Since the deeds of Supreme God are not accomplished with mere austerities, but by eliminating the evil, the concept of siddhe karmaNi is appropriate in respect of Sage Kaashyapa. In any way, this hermitage is an Accomplished one for gods, for sages, and for Supreme Divinities, in taking a foothold to eliminate the evil on earth.

1.29.19

अथ विष्णुर्महातेजा अदित्यां समजायत |
वामनं रूपमास्थाय वैरोचनिमुपागमत् ॥

"That great resplendent Vishnu then adopting a semblance of a dwarf emerged from Aditi, and that dwarfish ascetic boy approached Emperor Bali, the son of Virochana." Thus Vishvamitra continued narration.

atha = then; mahaatejaaH viSNuH = great resplendent, Vishnu; adityaam samajaayata = from Aditi, well emerged - as son; vaamanam ruupam aasthaaya = adopting dwarf semblance; vairocanim upaagamat = to Virochana's [son, Emperor Bali,] came near - approached.

1.29.20

त्रीन्पदानथ भिक्षित्वा प्रतिगृह्य च मेदिनीम् |
आक्रम्य लोकान् लोकार्थो सर्वलोकहिते रतः ॥महेन्द्राय पुनः प्रादात् नियम्य बलिमोजसा |
त्रैलोक्यं स महातेजाश्चक्रे शक्रवशं पुनः ॥

"That dwarf ascetic boy Vaamana begged and received a space that can be covered in three strides, but strode all the three worlds in those three steps for the purpose of saving worlds, as he is interested in the welfare of all the worlds. Vishnu gave the earth back to Indra restraining Emperor Bali with his vitality. Thus that great resplendent Vishnu made the three worlds to come under the control of Indra again.

20, 21. atha = next; that dwarf ascetic boy - Vaamana; lokaarthaH [lokaatmaa] = for the good of worlds [soul of all worlds]; sarvalokahite rataH = one who is interested in welfare of all worlds ; Vishnu; triin padaan bhikSitvaa = begged of three foot-steps [of space] ; pratigR^ihya ca = on receiving [that ground], also; lokaan aakramya = striding over worlds; balim ojasaa niyamya = on restraining Bali with vitality; mediniim mahendraaya punaH praadaat = again gave away earth to Indra; mahaatejaaH saH = great resplendent one, that Vishnu; trailokyam = three worlds; punaH shakravasham cakre = again, he made to come under Indra's control.

The myth is that Vaamna, the dwarfish ascetic boy, approaches Emperor Bali and begs of him for a space enough to place his three dwarfish foot-steps. While all around that ritual hall of Bali laugh at this boy's request, Bali comes to know who this dwarfish boy is. Though known to be Vishnu in this incarnation, without deviating from his vow of according charities in 'as is where is condition', Bali accords that much space to the boy. Then Vaamna places one dwarfish foot on this globe and the entire globe is covered with it. Vaamna then asks Bali where to put the second foot. Bali shows heavenward, which heavenly worlds are conquered by Bali and are under his control at that time. Vaamana places his second dwarfish foot on all the heavenly worlds covering all of them. Then again, Vaamana asks Bali as to where the third foot-space is. Bali shows his head to place the third foot. Vaamana places his foot on this third foot-space, i.e., on Bali's head and starts to trample him to paataala-loka, nether worlds. At the time of donating the charity, while Bali is pouring water oblation into the hands of Vaamana, Sage Shukraachaarya, the demon's high priest, knowing this dwarf boy to be Vishnu, enters the nozzle of the water pot so that the donation water may not fall into the hands of the boy, thus to fail the donation. Knowing that the sage is in the nozzle of the water-pot, Vaamana pierces the nozzle with a straw of darbha, sacred grass-blade, thus piercing one eye of Sage Shukraachaarya. From then on, this sage has become one-eyed sage, symbolically meaning that he eyes on one side only, namely on the side of demon's welfare. Vaamana places his third step on the head of Emperor Bali and subjugates him to netherworlds, freeing the other worlds from his rule. However, Vishnu blesses Bali to be deathless, though subdued into netherworlds, and to become Indra in the coming manvantara-s, eras. Then on Vishnu is eulogised as Trivikrama, tri- vi-krama three, verily, paced - surpassing, one who surpasses all the three worlds in three strides.

1.29.22

तेनैष पूर्वमाक्रान्त आश्रमः श्रमनाशनः |
मयापि भक्त्या तस्यैष वामनस्योपभुज्यते ॥

"This hermitage which at one time is presided by Vishnu, is an eradicator of stress, either the stress and strain caused by the evil on earth, or the stress of going through the cycle of birth and death, thus this hermitage is an accorded of salvation, and I am also beneficed with this hermitage owing to my devotion to Vaamana.

shramanaashanaH = eradicating stress [stress and strain of living beings in taking births and rebirths]; eSaH = this; aashramaH = hermitage; tena = by him - Vaamana; puurvam aakraantaH = presided over at one time; tasya vaamanasya bhaktyaa = his Vaamana's, owing to devotion - owing devotion to him; mayaa api = by me, even; upabhujyate = beneficed.

1.29.23

एनमाश्रममायान्ति राक्षसा विघ्नकारिणः |
अत्र ते पुरुषव्याघ्र हन्तव्या दुष्टचारिणः ॥

"Demons causing obstacles, oh, tigerly man Rama, will be arriving at that hermitage and there alone those demons with evil pursuit are to be eliminated.

puruSavyaaghra = oh, tigerly man; vighnakaariNaH raakSasaaH = causers of obstacle, demons; enam aashramam aayaanti = will be arriving at this hermitage; te duSTacaariNaH atra hantavyaaH = they, that are of evil pursuit are to be eliminated there alone.

1.29.24

अद्य गच्छामहे राम सिद्धाश्रममनुत्तमम् |
तदाश्रमपदं तात तवाप्येतद्यथा मम ॥

"Rama, we now go to the unexcelled hermitage of Accomplishment, oh, dear one, as to how this hermitage belongs to me, this also belongs to you." Thus Vishvamitra said to Rama.

raama = oh Rama; adya anuttamam siddhaashramam = now, to the unexcelled Accomplished hermitage; gacChaamahe = we will go; taata = oh dear one; etat aashramapadam = this, hermitage's threshold; yathaa mama = as to how, to me; tava api [tathaa] = to you, even, [likewise.]

This hermitage is my benefice now for I am practising my asceticism here, but originally this belongs to you because you have practised your asceticism here in this hermitage as Vishnu, even earlier to your Vaamana incarnation.' Rama Tilaka.

1.29.25

इत्युक्त्वा परमप्रीतो गृह्य रामं सलक्ष्मणम् |
प्रविशन्नाश्रमपदं व्यरोचत महामुनिः |
शशीव गतनीहारः पुनर्वसुसमन्वितः ॥

So saying that great sage Vishvamitra is highly gladdened to lead Rama together with Lakshmana to the hermitage, and on his entering the hermitage with those two, that sage shone forth like moon with a two starred constellation called Punarvasu, the fifth or seventh lunar mansion, after dispersal of mist.

iti uktvaa = so, saying; mahaamuniH = great saint Vishvamitra; paramapriitaH = highly gladdened; gR^ihya raamam salakSmaNam = taking - leading, Rama, with Lakshmana; pravishan aashramapadam = on entering, hermitage's threshold; gataniihaaraH = with dispersed mist; punarvasusamanvitaH = well abutting two Stars of Punarvasu [fifth or seventh lunar mansion] ; shashii iva = like moon; vyarochata = shone forth.

1.29.26

तं दृष्ट्वा मुनयः सर्वे सिद्धाश्रमनिवासिनः |
उत्पत्योत्पत्य सहसा विश्वामित्रमपूजयन् ॥

On seeing the arrival of Vishvamitra all of the resident sages of Accomplished Hermitage have quickly approached him with hustle and bustle adoring him.

siddhaashramanivaasinaH = residents of Accomplished hermitage ; sarve munayaH = all, sages; tam dR^iSTvaa = on seeing him ; utpatya utpatya = getting up, getting up [with hustle and bustle]; sahasaa vishvaamitram apuujayan = quickly adored Vishvamitra.

1.29.27

यथार्हं चक्रिरे पूजां विश्वामित्राय धीमते |
तथैव राजपुत्राभ्यामकुर्वन्नतिथिक्रियाम् ॥

Those sages reverenced Vishvamitra according to their deservedness, likewise they have offered hospitality to both of the princes, Rama and Lakshmana.

dhiimate vishvaamitraaya = to sagacious Vishvamitra; yathaarham puujaam cakrire = offered reverence as deservedly; tathaa eva = like, that; raajaputraabhyaam= for two princes; atithikriyaam akurvan = they made [offered] guest works [reception] .

1.29.28

मुहूर्तमथ विश्रान्तौ राजपुत्रावरिन्दमौ |
प्रांजली मुनिशार्दूलमूचतू रघुनंदनौ ॥

Those two princes from Raghu's dynasty and the enemy-subjugators, namely Rama and Lakshmana, briefly took rest and adjoining palms they spoke to the sagely tiger Vishvamitra.

atha = then; arindamau = those two - enemy subjugators; raajaputrau = king's sons - princes; raghunandanau = from Raghu's dynasty; muhuurtam vishraantau = briefly, on taking rest; praanjalii munishaarduulam uucatuuH = with adjoined-palms, spoke to tigerly sage.

1.29.29

अद्यैव दीक्षां प्रविश भद्रं ते मुनिपुंगव |
सिद्धाश्रमोऽयं सिद्धः स्यात् सत्यमस्तु वचस्तव ॥

"Oh, the eminent sage, today itself you may undertake the ritual of solemnity that is undertaken prior to the main ritual, be safe, and let this Hermitage of Accomplishment become an accomplished one in eradiating vice true to its name, and let the word of yours given to my father in fetching me to this place come true." So said Rama to Vishvamitra, supported by Lakshmana.

munipungava = oh the eminent sage; adya eva diikSaam pravisha = today, only, enter into - undertake ritual of solemnity; te bhadram = let safety be to you; ayam siddhaashramaH = this, Siddha [Accomplished] hermitage; siddhaH syaat = it will be accomplished one; tava vacaH satyam astu = let your word come true.

1.29.30

एवमुक्तो महातेजा विश्वामित्रो महानृषिः |
प्रविवेश तदा दीक्षां नियतो नियतेन्द्रियः ॥

When he is said so, that great radiant and supreme sage Vishvamitra, thereupon scrupulously undertook the vow of ritual controlling his senses.

evam uktaH = he who is said this way - Vishvamitra; mahaatejaaH vishvaamitraH mahaan R^iSiH = great radiant one, Vishvamitra, supreme saint; tadaa = thereupon; niyataH = scrupulously; niyatendriyaH = by controlling senses; diikSaam pravivesha = entered - undertook rite of solemnity.

Vishvamitra controlling senses etc., is to say that he will cut off from external world occupying himself with the ritual, without getting anger and the like during the progression of this ritual, as explained at 1-19-7 to King Dasharatha.

1.29.31

कुमारावेव तां रात्रिमुषित्वा सुसमाहितौ |
प्रभातकाले चोत्थाय पूर्वां संध्यामुपास्य च ॥प्रशुची परं जप्यं समाप्य नियमेन च |
हुताग्निहोत्रमासीनं विश्वामित्रमवन्दताम् ॥

Both the youngsters Rama and Lakshmana on spending that night vigilantly got up with the sunrise. On finishing morning time bathing they meditated upon the easterly aurora, and then on completing the supreme meditation on Gayatri in its regularity, they addressed themselves to sage Vishvamitra, who by now has enkindled ritual fire and sitting before the Altar of Fire.

kumaarau eva = youngsters, thus; taam raatrim = in that, night; susamaahitau uSitvaa = very vigilantly, on staying - on spending; prabhaatakaale ca utthaaya = getting up at sunrise time, also; prashuchii = well cleansed - finishing morning time bathing; puurvaam sandhyaam upaasya ca = reflecting upon easterly aurora; niyamena = in regularity; param jaapyam samaapya ca = on completing supreme meditation [on Gaayatri] , also; hutaagnihotram = one who has - enkindled ritual fire; aasiinam = who is sitting [before Altar of fire]; vishvaamitram avandataam = addressed themselves to Vishvamitra.

Rama and Lakshmana spent that night vigilantly but not in a clam and collected way. anena kShatriyeNa jaagaruukatayaa yaj~naadi dharmaanuShTaatR^isamrakShNam kartavyam iti suucitam || dk.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे एकोनत्रिंशः सर्गः

Sarga 30

1.30.1

अथ तौ देशकालज्ञौ राजपुत्रावरिंदमौ |
देशे काले च वाक्यज्ञावब्रूतां कौशिकं वचः ॥

The two enemy subjugators, Rama and Lakshmana, who are sensible of their conduct according to time and place, and who will be sensibly talking according to time and place, those princes then spoke this sentence to Vishvamitra.

atha = then; deshakaalaj~~nau = those sensible of place and time ; arindamau = enemy-subjugators; deshe kaale ca vaakyaj~~nau = sensibly talking according to time and place; such; tau raajaputrau = those two, princes; kaushikam vacaH abruutaam = started to say sentence to Kushi's son [Vishvamitra] .

1.30.2

भगवन् श्रोतुमिच्छावो यस्मिन्काले निशाचरौ |
संरक्षणीयौ तौ ब्रूहि नातिवर्तेत तत्क्षणम् ॥

"Oh, god, we are interested to listen at which time those night-walkers come to disturb the ritual, and at which time we have to safeguard the ritual from them, that you tell us, let not that moment pass away."

bhagavan = oh god; tau nishaacarau = those, night-walkers; yasmin kaale = at which, time; samrakSaNiiyau = be safeguarded; shrotum icChaavaH = we two are interested to listen; tat kSaNam na ativarteta = that, moment, let not, pass away; bruuhi = tell us.

It appears from the word order as above, 'at which time those two demons are to be safeguarded by us?' But positioning the word samrakShNiiyau is a grammarian's headache. On this many kinds of declinations are said. Rama Tilaka attributes this rakShNiiyau 'to be safeguarded' to ritual, and he says that 'from whom the ritual is to be safeguarded'

1.30.3

एवं ब्रुवाणौ काकुत्स्थौ त्वरमाणौ युयुत्सया |
सर्वे ते मुनयः प्रीताः प्रशशंसुर्नृपात्मजौ ॥

All the sages available there are delighted with the princes of Kakutstha dynasty who are speaking thus and making haste for a combat with demons and they praised them.

evam bruvaaNau = who are speaking this way; yuyutsayaa tvaramaaNau = those that making haste to combat; nR^ipaatmajau kaakutsthau = to king's sons - to princes of Kakutstha-s; te munayaH sarve = all those sages ; priitaaH prashashamsuH = delighted at them, praised them.

1.30.4

अद्य प्रभृति षड्रात्रं रक्षतं राघवौ युवाम् |
दीक्षां गतो ह्येष मुनिर्मौनित्वं च गमिष्यति ॥

"Oh, Raghava-s, you have to safeguard this ritual for six nights and days from today, and this Sage Vishvamitra who is under the vow of ritual goes into muteness as required by the vow." Thus said the other sages near at ritual place.

raaghavau = oh Raghava-s; yuvaam = you two; adya prabhR^iti = today, henceforth; SaT raatram = for six, nights [and days also]; ritual is; rakSatam = is to be safeguarded; eSaH muniH = this, sage Vishvamitra; diikSaam gataH = entered vow [is under vow]; maunitvam ca gamiSyati hi = he enters into muteness, also, indeed.

1.30.5

तौ तु तद्वचनं श्रुत्वा राजपुत्रौ यशस्विनौ |
अनिद्रौ षडहोरात्रं तपोवनमरक्षताम् ॥

On hearing that sentence of the other sages those two glorious princes have wakefully safeguarded that woodland of the ritual for six nights and days.

yashasvinau = glorious ones; tau raajaputrau tu = those two, princes, for their part; tat vacanam shrutvaa = on hearing that sentence; Sat ahoraatram = for six, days and nights; anidrau = without sleep - wakefully; tapovanam = ritual woodland; arakSataam = safeguarded.

1.30.6

उपासांचक्रतुर्वीरौ यत्तौ परमधन्विनौ |
ररक्षतुर्मुनिवरं विश्वामित्रमरिंदमौ ॥

On alertly patrolling nearby the Altar of Fire those two enemy-destroyers who are the wielders of great bows and valiant ones have protected the best sage Vishvamitra.

paramadhanvinau = great bow wielders; viirau = valiant ones; yattau = alertly; upaasaamcakratuH = nearby they moved - patrolled close to the Altar of Fire; arindamau = enemy destroyers; vishvaamitram munivaram = Vishvamitra, the best sage; rarakSatuH = they protected.

1.30.7

अथ काले गते तस्मिन् षष्ठेऽहनि तदागते |
सौमित्रमब्रवीद्रामो यत्तो भव समाहितः ॥

While that period of six days is elapsing and when the sixth day has come, then Rama said to Saumitri, "you be prepared and be on alert."

atha = then; tasmin kaale gate = while elapsing that period; SaSThe ahani aagate = on sixth, day, has come; tadaa = then; raamaH saumitram abraviit = Rama said to Soumitri; yattaH samaahitaH bhava = be prepared, you be on alert.

1.30.8

रामस्यैवं ब्रुवाणस्य त्वरितस्य युयुत्सया |
प्रजज्वाल ततो वेदिः सोपाध्यायपुरोहिता ॥

While Rama is saying thus himself quickening to combat then the fire in the Altar of Fire flared up suddenly and highly, brightening the chief officiator of the ritual, namely Vishvamitra, and other priests around it.

yuyutsayaa tvaritasya = quickening to combat; raamasya evam bruvaaNasya = Rama while saying thus; tataH = then; sopaadhyaayapurohitaa = with teacher - officator Vishvamitra and with other priests - attended by them; vediH = altar of fire; prajajvaala = suddenly highly flared up.

The compound prajajwaala, with many stresses for the flare is given here to import that the ritual is achieving its climax and it will be fructified thereby. The demons enter just at this juncture to spoil the ritual.

1.30.9

सदर्भचमसस्रुक्का ससमित्कुसुमोच्चया |
विश्वामित्रेण सहिता वेदिर्जज्वाल सर्त्विजा ॥

The Altar of Fire around which sacred grass, drink-vessels, oblation spoons, firewood-sticks, and heaps of flowers are kept, and around which Vishvamitra and the conductors of ritual are sitting, that altar flared high.

sadarbhacamasasrukkaa = with sacred grass, drink-vessels and oblation spoons; sasamitkusumoccayaa = with firewood sticks and heaps of flowers ; vishvaamitreNa sahitaa = attended by Vishvamitra; vediH = altar of fire; jajvaala = highly flared up; sartvijaa = with Ritwiks, conductors of ritual.

The darbha is kusha grass used specifically in rituals even today. chamasa is a wooden vessels used for consuming soma juice. srukk is an arm-length wooden spoon with a palm size receptacle at one end used to pour clarified butter and other liquids into Altar of Fire to the chanting of hymns. samidha-s comprises items of wood pieces or sticks, mainly from sandalwood trees and a variety of other items that are offered into fire.

1.30.10

मंत्रवच्च यथान्यायं यज्ञोऽसौ संप्रवर्तते |
आकाशे च महान् शब्दः प्रादुरासीद्भयानकः ॥

While the Vedic ritual is proceeding well towards its conclusion according to hymnal rendering and rules of conducting the ritual, a strident and frightening blare is generated in the sky.

asau yaj~naH = that, Vedic ritual; mantravat ca yathaanyaayam = hymnal rendering, also, as per rules; sampravartate = while well proceeding; aakaashe bhayaanakaH = in sky, frightening one; mahaan shabdaH = strident, blare; praaduH aasiit = it is generated.

1.30.11

आवार्य गगनं मेघो यथा प्रावृषि दृश्यते |
तथा मायां विकुर्वाणौ राक्षसावभ्यधावताम् ॥

As to how massive clouds appear in torrential cloudburst, likewise two demons appeared enshrouding the sky, and performing wizardry they are about to swoop down towards the Altar of Fire.

praavR^iSi = in great - torrential cloudburst; meghaH yathaa = as to how [massive] cloud; dR^ishyate [nirgate] = appears [emerges]; tathaa = likewise; gaganam aavaarya = enshrouding sky; raakSasau maayaam vikurvaaNau = two demons, verily performing wizardry; abhyadhaavataam = came running towards - swooped down.

1.30.12

मारीचश्च सुबाहुश्च तयोरनुचरास्तथा |
आगम्य भीमसंकाशा रुधिरौघानवासृजन् ॥

Maareecha and Subaahu are the monstrous demons that have come along with their followers and they have started to pour down spates of blood.

bhiimasamkaashaaH = monstrous in aspect; maariicaH ca subaahuH ca = Maareecha, also, Subaahu, also; tayoH = their; [ye = who are]; tathaa anucaraaH = like that, followers; are there, they too; aagamya = have come; rudhiraughaan avaasR^ijan = started to pour down blood spates.

1.30.13

तां तेन रुधिरौघेण वेदीं वीक्ष्य समुक्षिताम् |
सहसाभिद्रुतो रामस्तानपश्यत्ततो दिवि ॥

On noticing the Altar of Fire swamped with streams of blood, then Rama swiftly ran towards that direction and saw the demons in the sky.

tena rudhiraugheNa = by that, blood streams; [maNDitaam = filled]; taam samukShitaam = that, verily swamped; vediim viikShya = on noticing altar of fire [with other paraphernalia ; tataH sahasaa abhidrutaH = then, swiftly, running towards; raamaH = Rama; taan apashyat divi = saw them [demons] in sky.

1.30.14

तावापतन्तौ सहसा दृष्ट्वा राजीवलोचनः |
लक्ष्मणं त्वथ संप्रेक्ष्य रामो वचनमब्रवीत् ॥

Perceiving that the two demons are about to swoop down on Altar of Fire in haste, that lotus-eyed Rama however gave a quick checking look at Lakshmana saying this sentence.

raajiivalocanaH raamaH = lotus eyed one, Rama; sahasaa aapatantau = hastily, coming and falling - [about to] swoop; tau dR^iSTvaa = them two, on perceiving; lakSmaNam tu = at Lakshmana, but - however; atha samprekSya = then well glancing - giving quick look to check up; vacanam abraviit = sentence, said.

1.30.15

पश्य लक्ष्मण दुर्वृत्तान् राक्षसान् पिशिताशनान् |
मानवास्त्रसमाधूताननिलेन यथा घनान् ॥करिष्यामि न संदेहो नोत्सहे हन्तुमीदृशान् |

"Lakshmana, I am reluctant to eliminate this kind of these ill-behaved and raw flesh eating demons, but no doubt, they will be puffed out with Manava missile like a gust puffing thick clouds, you may see." Thus Rama said to Lakshmana. [1-30-15, 16a]

15, 16a. lakSmaNa = oh Lakshmana; durvR^ittaan = ill behaved; pishitaashanaan = raw-flesh eaters; such as these; iidR^ishaan = this kind of; raakSasaan = demons; na utsahe hantum = not, enthusiastic - reluctant, to kill; anilena ghanaan yathaa = as with thick-cloud by wind - by a gust ; maanavaastrasamaadhuutaan = well puffed out by Maanva missile ; kariSyaami = I will do [blow them distantly]; na sandehaH = no, doubt; pashya = you see.

1.30.16

इत्युक्त्वा वचनं रामश्चापे संधाय वेगवान् ॥मानवं परमोदारमस्त्रं परमभास्वरम् |
चिक्षेप परमक्रुद्धो मारीचोरसि राघवः ॥

Saying so that agile Rama fitted the very benign and highly radiant arrow Maanava on his bow, and taking aim with it at Maareecha that highly furious Raghava darted it on the chest of Maareecha. [1-30-16b, 17]

16b, 17. iti uktvaa vacanam = thus, said, sentence; vegavaan raamaH = agile, Rama; paramodaaram = greatly benign - arrow; paramabhaasvaram = highly radiating arrow; maanavam astram = Maanava, missile; caape sandhaaya = fitting - taking aim with bow; paramakruddhaH = highly furious Rama; raaghavaH maariicorasi = Raghava, on Maareecha's chest; cikSepa = darted.

1.30.18

स तेन परमास्त्रेण मानवेन समाहितः |
संपूर्णं योजनशतं क्षिप्तः सागरसंप्लवे ॥

Cleanly hit with that great missile Maanava, demon Maareecha is pitched for a hundred yojana lengths in full, and flung down into an ocean rocking with tidewaters.

tena maanavena paramaastreNa = by that, great missile Maanava; samaahitaH = well hit; saH = he that Maareecha, the demon; sampuurNam yojana shatam = fully, hundred yojana-s; saagarasamplave = in ocean billowy - rocking with tidewaters; kSiptaH = is hurled.

1.30.19

विचेतनं विघूर्णन्तं शीतेषु बलपीडितम् |
निरस्तं दृश्य मारीचं रामो लक्ष्मणमब्रवीत् ॥

On seeing him highly whirling, rendered insensate and thrown out when rammed away with the strength of that Cold arrow Rama said this to Lakshmana.

shiiteSu balapiiDitam = strength rammed away by Cold arrows - missiles ; vicetanam vighuurNantam = without sense, verily whirling; nirastam = rendered without staying power - thrown out; maariicam = at Maareecha; dR^ishya = on seeing; raamaH lakSmaNam abraviit = Rama said to Lakshmana.

1.30.20

पश्य लक्ष्मण शीतेषुं मानवं मनुसंहितम् |
मोहयित्वा नयत्येनं न च प्राणैर्व्ययुज्यत ॥

"Lakshmana, see the Cold arrow belonging to Maanava missile expounded by Manu which is taking him away on baffling, but without taking away his life.

lakSmaNa = Lakshmana; manusamhitam = expounded by Manu; maanavam shiiteSum = pertaining to Maanava missile, Cold arrow; pashya = see; enam mohayitvaa nayati = taking him away on baffling; praaNaiH na = with lives; vyayujyata [vi-a-yujyata = verily not separated] = not killed him.

Rama is reluctant to eliminate demon Maareecha at this juncture because the same demon discourages Ravana in confronting Rama, but becomes a golden deer at the behest of Ravana, at the time of Ravana's abducting Seetha. So, Rama shows forbearance at Maareecha till such time.

1.30.21

इमानपि वधिष्यामि निर्घृणान् दुष्टचारिणः |
राक्षसान् पापकर्मस्थान् यज्ञघ्नान् रुधिराशनान् ॥

"But I wish to kill these demons for they are ruthless, iniquitous, flagitious, ritual-hinderers and blood-drinkers." So said Rama to Lakshmana.

nirghR^iNaan = those who are - not having ruth; duSTacaariNaH = ill behaving one - iniquitous ones; paapakarmasthaan = abiding in evil doings - flagitious; yaj~naghnaan = ritual hinderers; rudhiraashanaan = blood eaters - drinkers; imaan raakSasaan api = these, demons, but; vadhiSyaami = I wish to kill.

1.30.22

इत्युक्त्वा लक्ष्मणं चाशु लाघवं दर्शयन्निव |
संगृह्य सुमहच्चास्त्रमाग्नेयं रघुनंदनः |
सुबाहूरसि चिक्षेप स विद्धः प्रापतद् भुवि ॥

Thus saying to Lakshmana, as though to show his swift dexterity Rama, the descendent of Raghu dynasty, took up a very powerful missile called Aagneya astra, Fire-missile, and darted it on the chest of Subaahu, by which that demon Subaahu is struck and fell flat on ground.

iti uktvaa lakShmaNam = thus, saying, to Lakshmana, also; raghunandanaH = Raghu's descendent - Rama; darshayan aashu laaghavam iva = as though to show swift dexterity; sumahat = very powerful - missile; aagneyam astram samgR^ihya = on taking Aagneya missile; subaahuurasi cikSepa = darted it on Subaahu's chest; saH viddhaH = he - Subaahu, struck with it; praapatat bhuvi = fell flat on ground.

1.30.23

शेषान् वायव्यमादाय निजघान महायशाः |
राघवः परमोदारो मुनीनां मुदमावहन् ॥

In order to bring felicity to the sages that great glorious and supremely generous Raghava took up the missile of Air-god and hit down the remaining demons.

mahaayashaaH = great glorious one; paramodaaraH = supremely generous one - Rama; raaghavaH = Raghava; muniinaam mudam aavahan = on carrying - in order to bringing on felicity to sages; vaayavyam aadaaya = on taking missile of Air-god; sheSaan [raakShasaan] = remaining [demons]; nijaghaana = hit down.

1.30.24

स हत्वा राक्षसान् सर्वान् यज्ञघ्नान् रघुनंदनः |
ऋषिभिः पूजितस्तत्र यथेन्द्रो विजयी पुरा ॥

When Rama, the delight of Raghu's dynasty, has eliminated all of the demons that are the hinderers of Vedic rituals, the sages available there in that hermitage idealised him as Indra was idealised once, when he became victories on demons.

raghunandanaH = Raghu's delight; yaj~naghnaan = ritual hinderers; raakSasaan sarvaan hatvaa = when eliminated all of the demons; puraa vijayii indraH yathaa = as with once Indra when victorious; tatra R^iSibhiH puujitaH = there - in hermitage idealised by sages.

1.30.25

अथ यज्ञे समाप्ते तु विश्वामित्रो महामुनिः |
निरीतिका दिशो दृष्ट्वा काकुत्स्थमिदमब्रवीत् ॥

On the completion of ritual beholding the precincts that are devoid of calamities the great sage Vishvamitra said this to Rama.

atha yaj~ne samaapte tu = then, on completion of ritual, but; vishvaamitraH mahaamuniH = Vishvamitra, great sage; niriitikaa dishaH dR^iSTvaa = beholding precincts devoid of calamities; kaakutstham idam abraviit = to Kakutstha - to Rama, said this.

1.30.26

कृतार्थोऽस्मि महाबाहो कृतं गुरुवचस्त्वया |
सिद्धाश्रममिदं सत्यं कृतं वीर महायशः |
स हि रामं प्रशस्यैवं ताभ्यां संध्यामुपागमत् ॥

"My purpose in conducting the ritual is fully realised, oh, dextrous Rama, and you too, as a highly illustrious prince, have actualised the word of honour of your mentor, where one mentor is your father King Dasharatha and the other is myself, and likewise oh, valiant Rama the glory of this Accomplished hermitage is also actualised..." thus when Vishvamitra is applauding Rama, they have come close to vesper-time for vespertine prayers on Sandhya, the goddess of gloaming.

mahaabaaho = oh dextrous one; kR^itaarthaH asmi = made results I am - my purpose is fully realised; tvayaa guruvacaH kR^itam = mentor's word of honour is actualised by you; mahaayashaH viira = oh highly illustrious, valiant - Rama; idam siddhaashramam = this, Siddha [Accomplished] hermitage; satyam kR^itam = true [to its name,] is rendered; saH evam raamam prashasya = he - Vishvamitra, thus while applauding at Rama; taabhyaam sandhyaam upaagamat = by both of them, vesper-time, came nigh.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे त्रिंशः सर्गः

Sarga 31

1.31.1

अथ ताम् रजनीम् तत्र कृतार्थौ राम लक्षणौ |
ऊषतुर् मुदितौ वीरौ प्रहृष्टेन अंतरात्मना ॥

Rejoicing for achieving the result of their journey with Vishvamitra, the brave Rama and Lakshmana then resided in that hermitage for that night, gladdening in their heart of hearts.

atha = then; kR^ita arthau = those who achieved, results; muditau = rejoicing ones; viirau = brave ones; raama lakSaNau = Rama, Lakshmana; taam rajaniim = that, night; pra hR^iSTena antar aatmanaa = well, gladdened, in inner, souls - heart of hearts; tatra = there; uuSatuH = resided.

1.31.2

प्रभातायाम् तु शर्वर्याम् कृत पौर्व अह्णिक क्रियौ |
विश्वामित्रम् ऋषीम् च अन्यान् सहितौ अभिजग्मतुः ॥

When that night turned into a new day, performing their morning chores both of the brother jointly approached Sage Vishvamitra, who is along with other sages by then.

sharvaryaam prabhaataayaam tu = of night, on [becoming] morning, but; kR^ita paurva ahNika kriyau = on performing, early, morning, chores; sahitau = together; vishvaamitram anyaan R^iSiim ca = to Vishvamitra, to other, sages, also; abhi jagmatuH = towards, on going - approached.

1.31.3

अभिवाद्य मुनि श्रेष्ठम् ज्वलंतम् इव पावकम् |
ऊचतुर् परमोदारम् वाक्यम् मधुर भाषिणौ ॥

And those gentle-speakers on reverencing that eminent sage Vishvamitra, whose radiance is akin to the ritual-fire, they two spoke this highly courteous sentence to him.

madhura bhaaSiNau = gentle, two speakers - Rama and Lakshmana; jvalantam paavakam iva = radiant, ritual-fire, as with; muni shreSTham = at sage, the eminent; abhivaadya = on reverencing; parama udaaram vaakyam uucatuH = highly, courteous, sentence, they spoke.

1.31.4

इमौ स्म मुनि शार्दूल किंकरौ समुपस्थितौ |
आज्ञापय मुनिश्रेष्ठ शासनम् करवाव किम् ॥

"Oh, tigerly-sage, here are your attendants sir, available in your attendance, what order is to be carried out further, oh, eminent saint, that you may order us.

muni shaarduula = oh, sagely, tiger; kimkarau imau = attendants, these are; sam upa sthitau = well, afore, available - in attendance; sma = we are - available; muni shreSTha = oh, saint, the eminent; aaj~naapaya = order us; kim shaasanam karavaava = what, orders, we have to carry out.

1.31.5

एवम् उक्ते तयोः वाक्यम् सर्व एव महर्षयः |
विश्वामित्रम् पुरस्कृत्य रामम् वचनम् अब्रुवन् ॥

When they have said that way all those great sages spoke to Rama, keeping Vishvamitra at the helm of affairs.

tayoH vaakyam evam ukte = by them, sentence, that way, when said; maharSayaH sarva eva = great sages, all, thus; vishvaamitram puraskR^itya = Vishvamitra, keeping ahead - at helm of affairs; raamam vacanam abruvan = to Rama, sentence, spoke.

1.31.6

मैथिलस्य नरश्रेष्ठ जनकस्य भविष्यति |
यज्नः परम धर्मिष्ठः तत्र यास्यामहे वयम् ॥

"Oh, best one among men, a highly righteous Vedic ritual belonging to King Janaka of Mithila is going to take place, and we the sages are going over there.

nara shreSTha = man, the best; maithilasya = of Mithila; janakasya = Janaka's; parama dharmiSThaH yaj~naH = highly, righteous, Vedic-ritual; bhaviSyati = is going to take place; vayam tatra yaasyaamahe = we are, there, travelling - going.

1.31.7

त्वम् चैव नरशार्दूल सह अस्माभिर् गमिष्यसि |
अद्भुतम् च धनू रत्नम् तत्र त्वम् द्रष्टुम् अर्हसि ॥

"Oh, tigerly-man Rama, if you can come along with us, it will be expedient for you to see a monumental gem of bow there.

nara shaarduula = oh, tigerly man; tvam ca eva = your, also, thus; asmaabhiH saha = with us, along with; gamiSyasi = if you go - if you come with us; tatra = there - at Mithila; adbhutam dhanuu ratnam ca = monumental, bow, gem of, also; tvam draSTum arhasi = you, to see, expedient for you.

The sages are not insisting on Rama to come along, but advising him to have a glimpse of that marvellous bow of Shiva, which none can lift to string, so far. The topic of Seetha is also not brought out by them, either, because it is in the know of Vishvamitra alone, and not known to these sages. Kings and princes have their own protocol of proper invitation. Here a third party is inviting Rama to some other king's ritual, which Rama may reject for being a prince. But it is suggestive to say the maxim an aahuuto adhvaryam gacChet 'even uninvited can attend a Vedic-ritual...' Thus the sages are tempting, rather than inviting Rama to come to Mithila in the name of a divine bow, seeing which any valiant prince would easily get excited to string.

1.31.8

तद्धि पूर्वम् नरश्रेष्ठ दत्तम् सदसि दैवतैः |
अप्रमेय बलम् घोरम् मखे परम भास्वरम् ॥

"Oh, best one among men, in early times indeed gods gave that awesome bow which has an unimaginable power and which is superbly incandescent in wars to an erstwhile king of Mithila in a congregation of a Vedic-ritual.

nara shreSTha = man, the best; makhe = in war; a prameya balam = un, imaginable, with power; ghoram = awesome; parama bhaasvaram = superbly, incandescent; tat dattam = that, bow; puurvam = in early times; daivataiH =by gods,; [veda] sadasi dattam hi = in Vedic-ritual congregation, given [to an erstwhile king,] indeed.

This is the bow of Shiva with which He destroyed the ritual of Daksha. Then gods pleased Shiva and obtained this bow from Him. Then gods gave it to Devaraata, an earlier king of Mithila as a boon of Vedic-ritual.

1.31.9

न अस्य देवा न गंधर्वा न असुरा न च राक्षसाः |
कर्तुम् आरोपणम् शक्ता न कथंचन मानुषाः ॥

"Gods cannot capably lift it to string; gandharva-s, no; asura-s, no; demons, no; and for human beings, not in any way.

asya = its [bow's]; aaropaNam kartum = lifting for stinging, to make - to lift; devaaH na shaktaa = god, not, capable of; gandharvaa na = gandharva-s, not; asuraa = asura-s, not; na ca raakSasaaH = not, also, demons; maanuSaaH kathamcana na = humans, in any way, not.

1.31.10

धनुषस्य तस्य वीर्यम् हि जिज्ञासन्तो महीक्षितः |
न शेकुर् आरोपयितुम् राजपुत्रा महाबलाः ॥

"Though many kings were inquisitive about the power of that bow, all of those great mighty princes are rendered incapable to string its bowstring.

[bahavaH = many]; raaja putraa mahaa balaaH = king's, sons, great, mighty ones; mahiikSitaH = kings; tasya dhanuSasya = of that, bow's; viiryam jij~naasantaH = power, inquisitive about; [te sarve = all of them]; aaropayitum na shekuH = to string bowstring, not, capable.

1.31.11

तद् धनुर् नरशार्दूल मैथिलस्य महात्मनः |
तत्र द्रक्ष्यसि काकुत्स्थ यज्ञम् च परम अद्भुतम् ॥

"Oh, tigerly-man Rama, there in Mithila you can see that particular bow of the great-souled king of Mithila and his highly admirable Vedic ritual too, if you come with us.

nara shaarduula = oh, man, the tiger; kaakutstha = oh, Kakutstha, Rama; mahaatmanaH maithilasya = of great-soul, of Mithila king's; tat dhanuH = that - particular, bow; parama adbhutam yaj~nam ca = highly, admirable, Vedic ritual, too; tatra drakSyasi = there, you can see - in Mithila, if you come with us.

1.31.12

तद्धि यज्ञ फलम् तेन मैथिलेन उत्तमम् धनुः |
याचितम् नर शार्दूल सुनाभम् सर्व दैवतैः ॥

"Once Devaraata, the grandparent of the present king Janaka of Mithila, conducted a Vedic-ritual and he indeed prayed only for this supreme bow with a best grip-handle as the fruit of that ritual from all of the gods and oh, tigerly man Rama, he got the same from them.

nara shaarduula = oh, man, the tiger; su naabham = best, at navel [at central grip, handle]; tat uttamam dhanuH = that, supreme, bow; tena maithilena = by him, by king of Mithila - namely Devarata; sarva [sarvaiH] daivataiH = by all, gods; yaj~na phalam = as ritual's, fruit; yaacitam hi = prayed for, indeed.

For this kuurma puraaNa, padma puraNna puts it as: priitaH ca bhagavaan iisaH trisuulii niila lohitaH | pradadau satru naasaartham janakaaya adbhutam dhanuH || kuurma puraaNa | | caapam shambhoH dayaat dattam - padma puraaNa 'Satisfying with the ritual of Devaraata of Janaka, the Trident holder and holder of venom in throat, namely god Shiva, gave the marvellous bow to eliminate enemies.'

1.31.13

आयागभूतम् नृपतेः तस्य वेश्मनि राघव |
अर्चितम् विविधैः गन्धैः धूपैः च अगुरु गंध्भिः ॥

"That bow has got a regular worship and especially during the periods of dhanur utsava-s, festivals of bows-and- arrows. Hence it is kept in the palace of King of Mithila, and oh, Raghava it is worshipped with a variety of sandalwood pastes, scents of aloe substance, and with incenses."

raaghava = oh, Raghava; tasya nR^ipateH veshmani = in that, king's, house; aayaaga bhuutam = that which is primarily worshipped in dhanur utsava-s, bow-and-arrow worship ceremony; vividhaiH gandhaiH = with a variety of, sandalwood pastes; aguru gandhbhiH = with the substance of true aloe [aloe vera,] its scents; dhuupaiH ca = with incenses, also; arcitam = is worshipped.

1.31.14

एवम् उक्त्वा मुनिवरः प्रस्थानम् अकरोत् तदा |
स ऋषि संघः स काकुत्स्थ आमंत्र्य वन देवताः ॥

Saying so that best saint Vishvamitra started to travel on along with the assemblages of sages, and even along with Rama and Lakshmana, whose tacit consent to follow the sage is obtained by now, and on bidding farewell to the deities of woodlands of that Accomplished Hermitage, where his ritual is accomplished with the help of Rama and Lakshmana.

muni varaH evam uktvaa = saint, the best, thus, saying; sa R^iSi sanghaH = with, sages, assemblages of; sa kaakutstha = with, Rama, Lakshmana - who by now may be assumed to have said 'yes' speechlessly; vana devataaH aamantrya = to woodland, deities of, bidding farewell; tadaa prasthaanam akarot = then, travel, started to.

1.31.15

स्वस्ति वो अस्तु गमिष्यामि सिद्धः सिद्ध आश्रमात् अहम् |
उत्तरे जाह्नवी तीरे हिमवंतम् शिलोच्चयम् ॥

"Adieu, georgic deities, everything bodes well to you all, on accomplishment of the ritual I have undertaken here, I wish to go from this Accomplished Hermitage towards the ranges of Himalayan Mountains that are on the northern bank of River Ganga."

[Oh, georgic deities]; vaH svasti astu = to you all, safe, let become - everything bodes well to you all; siddhaH = on accomplishment [of my work, of ritual]; aham aashramaat = I am, from the Accomplished, Hermitage; uttare jaahnavii tiire = which is there at - northern, Ganga's, bank; himavantam = towards Himalayan; shila uccayam = stone, heights of - mountains, ranges; gamiSyaami = I wish to go.

1.31.16

इति उक्त्वा मुनिशार्दूलः कौशिकः स तपोधनः |
उत्तराम् दिशम् उद्दिश्य प्रस्थातुम् उपचक्रमे ॥

Thus saying farewell to woodland-deities that descendent of Kaushika, namely Vishvamitra, the saint whose wealth is his ascesis started to journey on aiming to reach the northern side of River Ganga.

iti uktvaa muni shaarduulaH = thus, saying, saint, tiger; saH kaushikaH he that, Kaushika's - descendent - Vishvamitra, tapo dhanaH = whose wealth is ascesis; uttaraam disham uddishya = northern, side, intending to; pra sthaatum upa cakrame = well, journeying, started.

1.31.17

तम् व्रजंतम् मुनिवरम् अन्वगात् अनुसारिणाम् |
शकटी शत मात्रम् तु प्रयाणे ब्रह्म वादिनाम् ॥

While that best saint set forth, the team of his close followers who are the advocators of Vedic canons have moved behind him, approximately with a hundred carts loaded with their ritual paraphernalia.

vrajantam tam muni varam = journeying, him, saint, best; anu saariNaam = of close, followers; brahma vaadinaam = Brahma [Vedic,] advocators of; their team; praayaaNe = approximately; shakaTii shata maatram tu = carts, hundred, in number; anvagaat [anu aagaat] = closely, journeyed - moved behind.

1.31.18

मृग पक्षि गणाः चैव सिद्ध आश्रम निवासिनः |
अनुजग्मुर् महात्मानम् विश्वामित्रम् तपोधनम् ॥निवर्तयामास ततः स ऋसि सन्घः स पक्षिणः |

Even the residents of that Hermitage of Accomplishment, namely animals and birds, closely followed that great-souled Vishvamitra, whose wealth is his ascesis, in herds and flocks. But that sage Vishvamitra made those flocks of birds and the herds of animals to return to their places, as they have shown enough courtesy. [1-31-18, 19a]

18, 19a. siddha aashrama nivaasinaH = Accomplished, Hermitage, residents of; mR^iga pakSi gaNaaH caiva = animals, birds, herds / flocks of, also, even; mahaa aatmaanam tapaH dhanam vishvaamitram = great, souled one, ascetically, wealthy, after Vishvamitra; anu jagmuH = closely, followed; but; saH R^isi = he, that Sage Vishvamitra; tataH = then; sa pakshiNaH sanghaH = those, birds, flocks of; [mR^igaan api = animas, even]; ni vartayaamaasa =back, made to turn - caused to return to their places.

This following of animals and birds is to suggest that while any guest proceeding from their place, it is the courtesy of the residents of that place or house, to see him off for a distance, unlike 'showing a person the door.' Here Vishvamitra is the guest at these woodlands.

1.31.19

ते गत्वा दूरम् अध्वानम् लम्बमाने दिवाकरे ॥वासम् चक्रुर् मुनि गणाः शोणा कूले समाहिताः |

Those assemblages of sages on going far on their path made a camp on the bank of River Sona when the sun is dangling towards west. [1-31-19b, 20a]

19b, 20a. te muni gaNaaH = those, sages', assemblages; duuram adhvaanam gatvaa = far, on the way, on going; divaa kare lambamaane = day, maker - sun, while dangling - towards west; samaahitaaH = collectively; shoNaa kuule = River Sona, on the bank of; vaasam cakruH = camp, they made.

1.31.20

ते अस्तम् गते दिनकरे स्नात्वा हुत हुताशनाः ॥विश्वामित्रम् पुरस्कृत्य निषेदुर् अमित ओजसः |

When the sun went into dusk those sages with illimitable resplendence took their bath and on kindling the consumer of kindled oblations they completed their evening fire ritual, and then squatted before sage Vishvamitra. [1-31-20b, 21a]

20b, 21a. a mita ojasaH = those with - un, limited, resplendence; te = those sages; dina kare astam gate = day, maker - sun, dusk, when entered; snaatvaa = taking bath; huta = kindling; huta ashanaaH = that which is kindled, consumer of it - Ritual fire - consuming items oblated in fire; having performed evening rituals; vishvaamitram puraskR^itya = Vishvamitra, keeping afore; niSeduH = they squatted.

1.31.21

रामो अपि सह सौमित्रिः मुनीम् तान् अभिपूज्य च ॥अग्रतो निषसाद अथ विश्वामित्रस्य धीमतः |

And even Rama along with Lakshmana on worshipping those sages squatted before that intellectual Vishvamitra. [1-31-21b, 22a]

21b, 22a. saha saumitriH raamaH api = with, Lakshmana, Rama, even; taan muniim abhipuujya ca = them, sages, worshipped, also; atha = then; dhiimataH vishvaamitrasya agrataH = the intellectual, Vishvamitra, before; niSasaada = squatted.

1.31.22

अथ रामो महातेजा विश्वामित्रम् तपोधनम् ॥पप्रच्छ मुनिशार्दूलम् कौतूहल समन्वितः |

With growing inquisitiveness that resplendent Rama has asked the tigerly sage Vishvamitra whose wealth is his ascesis. [1-31-22b, 23a]

22b, 23a. mahaatejaa raamaH = great-resplendent, Rama; tataH = then; vishvaamitram tapaH dhanam = at Vishvamitra, ascetically, wealthy sage; muni shaarduulam = sagely, tiger; kautuuhala samanvitaH = inquisitiveness, together with - growing; papracCha = asked.

1.31.23

भगवन् कः नु अयम् देशः समृद्ध वन शोभितः ॥श्रोतुम् इच्छामि भद्रम् ते वक्तुम् अर्हसि तत्त्वतः |

"Oh, godly sage, this place is glistening with well-developed woodlands, really what is this place? You be blest! It will be apt of you tell about it, in essence." Thus Rama asked Vishvamitra.[1-31-23b, 24a]

23b, 24a. bhagavan = oh, god; sam vR^iddha vana shobhitaH = well, developed, with woodlands, glistening; ayam deshaH = this, place; kaH nu = what, really is; shrotum icChaami = to listen, I wish; te bhadram = to you, let there be safety - you be blest; tattvataH vaktum arhasi = in essence, to talk - to tell, apt of you.

1.31.24

चोदितो राम वाक्येन कथयामास सुव्रतः |
तस्य देशस्य निखिलम् ऋषि मध्ये महातपाः ॥

Sage Vishvamitra whose vows are unselfish and whose ascesis is exalted is motivated with the words of Rama and staying amidst the sages he started to tell all about that place. [1-31-24b, c]

24b, c. su vrataH = one with unselfish, vows; mahaa tapaaH = one who has - exalted, ascesis; raama vaakyena coditaH = Rama, by words, motivated; R^iSi madhye = sages, amidst [staying]; tasya deshasya nikhilam = that, place's, all about; kathayaamaasa = started to tell.

इति वाल्मीकि रामायणे आदि काव्ये बाल काण्डे एक त्रिंशः सर्गः

Sarga 32

1.32.1

ब्रह्मयोनिर्महानासीत् कुशो नाम महातपाः |
अक्लिष्टव्रतधर्मज्ञः सज्जनप्रतिपूजकः ॥

"Once there was a highly righteous kingly sage who is the brainchild of Brahma, whose ascesis is of higher order, who has never flouted the rules of rituals or his vows, and who revered the knowers of virtue by name Kusha." Thus Sage Vishvamitra commenced narration.

brahmayoniH = Brahma as causation - Brahma's brainchild; mahaatapaaH = ascesis on with higher order; akliSTavratadharmaj~naH = one who has - without hampered vows and knower of their virtue - who has never flouted the rules of rituals and vows; sajjanapratipuujakaH = knowers of virtue and one who reveres virtue knowers; mahaan = highly righteous - kingly sage; kushaH naama = Kusha, named; aasiit = [once upon a time] was there.

1.32.2

स महात्मा कुलीनायां युक्तायां सुमहाबलान् |
वैदर्भ्यां जनयामास चतुरः सदृशान् सुतान् ॥कुशाम्बं कुशनाभं च अधूर्तरजसं वसुम् |

"That great-souled Kusha begot four selfsame and mighty sons, namely Kushamba, Kushanaabha, Adhuurtarajasa also called as Asuurtarajasa, and Vasu through the princess of Vidarbha, which princess is of noble birth and an eligible wife of Kusha. [1-32-2, 3a]

2, 3a. saH mahaatmaa = he, great soul; kuliinaayaam = one with noble birth; yuktaayaam = an eligible one [as wife]; vaidarbhyaam = in the princess from Vidarbha; kushaambam kushanaabham adhuurtarajasam vasum = Kushamba, Kushanaabha, Adhuurtarajasa, Vasu; sumahaabalaan = very great mighty ones; sadR^ishaan = selfsame ones; caturaH sutaan janayaamaasa = he begot four sons.

1.32.3

दीप्तियुक्तान् महोत्साहान् क्षत्रधर्मचिकीर्षया ॥तानुवाच कुशः पुत्रान् धर्मिष्ठान् सत्यवादिनः |
क्रियतां पालनं पुत्रा धर्मं प्राप्स्यथ पुष्कलम् ॥

"With an aspiration that his sons shall uphold the principles of Kshatriya-s, Kusha spoke to them who are brilliant, highly enthusiastic, virtue abiding, and the advocators of truth saying, 'establish your rulership, sons, and achieve righteousness abundantly.' [1-32-3b, 4]

3b, 4. kushaH = Kusha; diiptiyuktaan = having brilliance ; mahotsaahaan = highly enthusiastic ones; dharmiSThaan = virtue abiding; satyavaadinaH = advocators of truth; taan putraan = to those, sons; kSatradharmacikiirSayaa = with an aspiration to uphold principles of Kshatriya-s; uvaaca = spoke to them; putraa = oh sons; paalanam kriyataam = let it be done ruling over [kingdom] - establish your rulership; puSkalam dharmam praapsyatha = you achieve righteousness in abundance.

1.32.5

कुशस्य वचनं श्रुत्वा चत्वारो लोकसत्तमाः |
निवेशं चक्रिरे सर्वे पुराणां नृवरास्तदा ॥

"On hearing the words of Kusha those four sons that are the formidable ones in the world and the best men among people initiated to build four cities.

tadaa = then; kushasya vacanam shrutvaa = on hearing Kusha's words; lokasattamaaH = formidable ones in world; catvaaraH = four of them; nR^ivaraaH = best ones among people ; sarve = all of them; puraaNaam nivesham cakrire = initiation of building cities - they started to do.

1.32.6

कुशाम्बस्तु महातेजाः कौशांबीमकरोत् पुरीम् |
कुशनाभस्तु धर्मात्मा पुरं चक्रे महोदयम् ॥

"Great-resplendent Kushamba built the city named Kaushambii for his part, and for his part the virtue-souled Kushanaabha built a city named Mahodaya.

mahaatejaaH kushaambaH tu = great-resplendent one, Kushamba, for his part; kaushaambiim puriim akarot = built the city Kaushaambi ; dharmaatmaa kushanaabhaH tu = virtue-souled, Kushanaatha, for his part; mahodayam puram cakre = built Mahodaya [named] city.

1.32.7

अधूर्तरजसो राम धर्मारण्यं महामतिः |
चक्रे पुरवरं राजा वसुर्नाम गिरिव्रजम् ॥

"Oh, Rama, noble-minded Adhuurtarajasa built a city named Dharmaaranya, and king Vasu built a city in the name of Girivraja.

raama = oh Rama; mahaamatiH adhuurtarajasaH = noble-minded, Asuurtarajasa; dharmaaraNyam = DharmaaraNya - namely; puravaram = the best city; cakre = built; raajaa vasuH = king, Vasu; girivrajam naama = Girivraja named - city he built.

It is believed that the city Kaushambii is the present day Kannauj and Girivraja the present day Rajgir.

1.32.8

एषा वसुमती नाम वसोस्तस्य महात्मनः |
एते शैलवराः पंच प्रकाशन्ते समंततः ॥

"This land on which we are presently staying is known as the land of virtue-souled Vasu, all around which these five best mountains are standing high.

eSaa = this one; tasya mahaatmanaH vasoH = of that, virtue-souled one, Vasu's; vasumatii naama = land, known as; samantataH = all around; ete panca shailavaraaH = these, five best mountains; prakaashante = shine forth - standing high.

1.32.9

सुमागधी नदी रम्या मागधान् विश्रुताययौ |
पंचानां शैलमुख्यानां मध्ये मालेव शोभते ॥

"This charming river that enters and exits Magadha province is well known as the worthy River Maagadhi, and flowing amid the five of these elevated mountains it shines forth like a garland enwreathing them.

ramyaa = charming one; vishrutaa = well known; sumaagadhii nadii = Maagadhii river; - worthy River Sona which took birth in Magadha country; maagadhaan = into Magadha country; aayayau = coming, going - on entering and exiting; pancaanaam shailamukhyaanaam madhye = five of, important mountains - elevated ones, amid; maalaa iva shobhate = shines forth like garland.

This river is said to be the present day River Son

धनुषस्तस्य वीर्यं हि जिज्ञासन्तो महीक्षितः |
न शेकुरारोपयितुं राजपुत्रा महाबलाः ||

"Though many kings were inquisitive about the power of that bow, all of those great mighty princes are rendered incapable to string its bowstring.

. [bahavaH = many]; raajaputraaH mahaabalaaH = king's sons, great mighty ones; mahiikSitaH = kings; tasya dhanuSaH = of that, bow's; viiryam jij~naasantaH = inquisitive about power; [te sarve = all of them]; aaropayitum na shekuH = not capable to string bowstring.

1.32.10

सैषा हि मागधी राम वसोस्तस्य महात्मनः |
पूर्वाभिचरिता राम सुक्षेत्रा सस्यमालिनी ॥

"This Maagadhi is that river which pertains to the developmental works of the great-souled king Vasu and oh, Rama, flowing towards east to its confluence in Ganga, this river garlands best farmlands and their crops on its way.

raama = oh Rama; saa eSaa maagadhii = this, that, river Maagadhi; mahaatmanaH tasya vasoH = of his the great-souled one Vasu [this is that river which pertains to the developmental works of king Vasu]; puurvaabhicaritaa = while going - flowing towards east ; sukSetraa = she has best farmlands; sasyamaalinii = garland of crops.

The confluence of this river with Ganga is said as the one now available near at Patna, Bihar.

1.32.11

कुशनाभस्तु राजर्षिः कन्याशतमनुत्तमम् |
जनयामास धर्मात्मा घृताच्यां रघुनंदन ॥

"The virtue-souled kingly saint Kushanaabha gave birth to a hundred daughters with unexcelled beauty through a celestial female called Ghritaachi.

raghunandana = oh Raghu's descendent; dharmaatmaa raajarSiH = virtue-souled one, kingly saint; kushanaabhaH tu = Kushanaabha, but; ghR^itaacyaam = through [celestial maiden] Ghritaachi; anuttamam = unexcelling; kanyaashatam = hundred maids; janayaamaasa = engendered.

Children begotten through celestial maidens are of superior nature for further procreating a divine generation, like Shakuntala, who begot Bharata, the earliest dynastic king.

1.32.12

तास्तु यौवनशालिन्यो रूपवत्यः स्वलंकृताः |
उद्यानभूमिमागम्य प्रावृषीव शतह्रदाः ॥गायन्त्यो नृत्यमानाश्च वादयन्त्यश्च राघव |
आमोदं परमं जग्मुर्वराभरणभूषिताः ॥

"Those girls when attained youthfulness they are lovely and on an occasion they have gone to gardens and moved there about like one lightning with a hundred streaks during rainy season, and while those girls that are decorated with select ornaments are singing, dancing and playing musical instruments, they got into a fantastic felicity.

raaghava = oh, Raghava; yauvanashaalinyaH = having youthfulness ; ruupavatyaH = having loveliness; taaH = those girls; svaalankR^itaaH = decorating well themselves; udyaanabhuumim aagamya = arriving at park lands; praavR^iSi = in rainy season; shatahradaaH iva = flowing in hundred way - like hundred streaked lightning; gaayantyaH nR^ityamaanaaH ca vaadayantyaH ca = singing, dancing, also, playing instruments; varaabharaNabhuuSitaaH = decorated with selected ornaments; paramam aamodam jagmuH = they went into fantastic felicity.

1.32.14

अथ ताश्चारुसर्वांग्यो रूपेणाप्रतिमा भुवि |
उद्यानभूमिमागम्य तारा इव घनान्तरे ॥

"On their coming to parklands those girls whose all limbs are pretty and whose looks are unparalleled on earth, they looked like stars amid clouds within the cloudy thickets of garden bushes.

atha = then; caarusarvaangyaH = whose all limbs are pretty; ruupeNa bhuvi apratimaa = unparalleled on earth by aspect; taaH = those girls; udyaanabhuumim aagamya = on coming to park lands; ghanaantare = amid in clouds; taaraa iva = stars, like; they shone forth among thick bushes.

1.32.15

ताः सर्वगुणसंपन्ना रूपयौवनसंयुताः |
दृष्ट्वा सर्वात्मको वायुरिदं वचनमब्रवीत् ॥

"On seeing them who are flourishing with all their aspects together with comeliness and ripeness, the all pervading Air-god, Vayu, spoke this word to them.

sarvaatmakaH vaayuH = all pervading, Air-god; sarvaguNasampannaaH = well off in all aspects; ruupayauvanasamyutaaH = together with comeliness and ripeness; taaH = them; dR^iSTvaa = on seeing; idam vacanam abraviit = spoke this word.

1.32.16

अहं वः कामये सर्वा भार्या मम भविष्यथ |
मानुषस्त्यज्यतां भावो दीर्घमायुरवाप्स्यथ ॥

" 'I have a desire for you all, hence leaving off the notions pertaining to human beings you all become my wives, thereby you too will acquire longevity like divinities.

aham vaH sarvaaH kaamaye = I have a desire for all of you; mama bhaaryaaH bhaviSyatha = you become my wives; maanuSaH tyajyataam bhaavaH = leave off notion pertaining to humans; diirgham aayuH avaapsyatha = long, life, you acquire - like divinities.

1.32.17

चलं हि यौवनं नित्यं मानुषेषु विशेषतः |
अक्षय्यं यौवनं प्राप्ता अमर्यश्च भविष्य्थ ॥

" 'Teenage is always transitory, expressly in humans, but on marrying me you will achieve undiminished youthfulness and forever you can be youthful like immortal females.' Thus Air-god said to those girls.

nityam yauvanam calam hi = always, teenage, is moving, indeed; maanuSeSu visheSataH = expressly in humans; akShayyam yauvanam praaptaaH = on achieving undiminishing youthfulness; amaryaH ca bhaviSyatha = you can also become as immortal females.

1.32.18

तस्य तद्वचनं श्रुत्वा वायोरक्लिष्टकर्मणः |
अपहास्य ततो वाक्यं कन्याशतमथाब्रवीत् ॥

"On hearing that proposal of Vayu, the Air-god whose strives are unimpeded, then those hundred girls spoke this sentence laughing off his proposal.

tataH = then; akliSTakarmaNaH = one with un impeded strives; tasya vaayoH = of that, Air-god; tat vacanam shrutvaa = that, sentence - proposal, on hearing; apahaasya = laughing off - his proposal; kanyaashatam = hundred maidens; atha vaakyam abraviit = then, spoke sentence.

1.32.19

अन्तश्चरसि भूतानां सर्वेषां त्वं सुरसत्तम |
प्रभावज्ञाश्च ते सर्वाः किमर्थमवमन्यसे ॥

" 'we are aware that you inspirit all the living beings from inside, oh, the ablest divinity, we are also aware of your uniqueness. But, what for you are dishonouring all of us.

surasattama = oh the ablest divinity; tvam sarveSaam bhuutaanaam = you, in all of the beings; antaH carasi = inside, you move - you inspirit; sarvaaH te prabhaavaj~naaH ca = all of us, knowers of your uniqueness, also; [asmaan = us]; kimartham avamanyase = for what reason, you dishonour us.

1.32.20

कुशनाभसुताः देवं समस्ता सुरसत्तम |
स्थानाच्च्यावयितुं देवं रक्षामस्तु तपो वयम् ॥

" 'We are the daughters of Kushanaabha, oh, best divinity, and we are all capable of displacing you from your realm, but oh, god, we are restraining ourselves in doing so only to conserve our ascetic values.

surasattama = oh the best divinity; samastaaH vayam = all, of us are; kushanaabhasutaaH = Kushanaabha's daughters; devam = as god; sthaanaat cyaavayitum = to displace from your realm; samarthaaH = we are capable]; deva = oh god; tu = but we are; tapaH rakSaamaH = we are conserving [our] asceticism.

1.32.21

मा भूत्सकालो दुर्मेधः पितरं सत्यवादिनम् |
अवमन्य स्वधर्मेण स्वयंवरमुपास्महे ॥

" 'That time shall never come, oh, god with sordid thinking, when we, at our liberty, may look up for our grooms overlooking our veracious father.'

durmedhaH = evil minded one - god with sordid thinking; satyavaadinam = advocate of truth - veracious; pitaram = father; avamanya = disregarding - overlooking; svadharmeNa = at our liberty; svayamvaram upaasmahe = independently selecting groom, [at which time we] look up; saH kaalaH maa bhuut = that, time, not, to come.

1.32.22

पिता हि प्रभुरस्माकं दैवतं परमं च सः |
यस्य नो दास्यति पिता स नो भर्ता भविष्यति ॥

" 'Our father is indeed our lord and for us he is the ultimate god too. To whomever we are offered by our father in marriage he alone becomes our husband.' So said hundred girls to Air-god.

asmaakam = for us; pitaa prabhuH hi = father [alone is,] lord, indeed; saH paramam daivatam ca = he [alone,] ultimate, god, also; pitaa = father; naH yasya daasyati = us, to whom [he] gives; saH naH bhartaa bhaviSyati = he [alone,] becomes our husband.

1.32.23

तासां तु वचनं श्रुत्वा हरिः परमकोपनः |
प्रविश्य सर्वगात्राणि बभंज भगवान् प्रभुः ॥

On hearing their sentence of rejection, Vayu, the Air-god whose impact is powerful, very angrily entered into all of the limbs of those girls only to disfigure them.

taasaam tu vacanam shrutvaa = but on hearing their sentence ; bhagavaan prabhuH = god, who has high impact; hariH [vaayuH] paramakopanaH = Air god, very angrily; sarvagaatraaNi pravishya = on entering all body-parts; babhanja = crooked [disfigured].

1.32.24

ताः कन्या वायुना भग्ना विविशुर्नृपतेर्गृहम् |
प्रविश्य च सुसंभ्रान्ताः सलज्जाः साश्रुलोचनाः ॥

"Those girls whom Air-god disfigured in that way have entered palace-chambers of the king, but they have entered diffidently, embarrassedly, and tearfully.

vaayunaa bhagnaaH = disfigured by Air-god; taaH kanyaaH = those, girls; nR^ipateH gR^iham vivishuH = entered king's house [palace] ; susambhraantaaH = very highly diffident; salajjaaH = with embarrassment; saashrulocanaaH = with tears in eyes; pravishya = entered.

1.32.25

स च ता दयिता भग्नाः कन्याः परमशोभनाः |
दृष्ट्वा दीनास्तदा राजा संभ्रांत इदमब्रवीत् ॥

"That king on seeing his dear and attractive daughters as disfigured and despondent girls he is highly perturbed and said this.

saH raajaa = he, the king; tadaa = then; dayitaaH = dear ones; diinaaH = despondent ones; paramashobhanaaH = [once] very attractive ones; taaH kanyaaH = those, girls; bhagnaaH = disfigured; dR^iSTvaa = on seeing; sambhraantaH = he is highly perturbed; idam abraviit = said this.

1.32.26

किमिदं कथ्यतां पुत्र्यः को धर्ममवमन्यते |
कुब्जाः केन कृताः सर्वा चेष्टन्त्यो नाभिभाषथ |
एवं राजा विनिःश्वस्य समाधिं संदधे ततः ॥

" 'Oh, daughters, what all is this? Who disregarded probity? Who disfigured you all? Let it be said! Why you gesticulate saying nothing.' asking thus that king sighed and quietened down waiting for a reply." Thus Sage Vishvamitra continued his narration.

putryaH = oh daughters; idam kim = what is this ; kaH dharmam avamanyate = who is not regarding probity; kathyataam = let it be said; sarvaaH kubjaaH = all of you, dwarfed [with hunchbacks, disfigured]; kena kR^itaaH = by whom, made; ceSTantyaH na abhibhaaSatha = you gesticulate, not saying; raajaa evam = king, this way [on saying]; tataH = then; viniHshvasya = sighed; samaadhim samdadhe = imposed upon himself rumination - remained silent for their reply.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे द्वात्रिंशः सर्गः

Sarga 33

1.33.1

तस्य तद्वचनं श्रुत्वा कुशनाभस्य धीमतः |
शिरोभिश्चरणौ स्पृष्ट्वा कन्याशतमभाषत ॥

On hearing that sentence of scholarly Kushanaabha those hundred girls touched his feet with their foreheads and spoke to him.

dhiimataH = scholarly one; tasya kushanaabhasya= his, of Kushanaabha; tat vacanam shrutvaa = on hearing that sentence; kanyaashatam = hundred girls; shirobhiH caraNau spR^iSTvaa = on touching [father's] feet with forehead; abhaaSata= spoke.

1.33.2

वायुः सर्वात्मको राजन् प्रधर्षयितुमिच्छति |
अशुभं मार्गमास्थाय न धर्मं प्रत्यवेक्षते ॥

" 'The all-pervasive Air-god desired to dishonour us, oh, king, resorting to improper approach and overlooking virtuous conduct.

raajan = oh king; sarvaatmakaH vaayuH = all-pervasive, Air-god; ashubham maargam aasthaaya = resorting to non auspicious path - improper approach; pradharSayitum icChati = he desired to highly maltreat [dishonour us]; dharmam na pratyavekSate = not overlooking virtuous conduct of girls.

1.33.3

पितृमत्यः स्म भद्रं ते स्वच्छन्दे न वयं स्थिताः |
पितरं नो वृणीष्व त्वं यदि नो दास्यते तव ॥

" 'Our father is there and we are not independent, you be safe, hence oh, Air-god, you may request our father to know whether he gives us to you or not.' Thus we have told the Air-god, but...

vayam pitR^imatyaH sma = we are father dependent; te bhadram = you be safe; svacChande na sthitaaH = we are not independent; naH tava = us, to you; daasyate yadi = he gives, whether or not; tvam naH pitaram vR^iNiiSva = you may request with our father.

1.33.4

तेन पापानुबन्धेन वचनं न प्रतीच्छता |
एवं ब्रुवंत्यः सर्वाः स्म वायुनाभिहता भृषम् ॥

" 'Though we all have spoken to him thus, that Air-god who is bound by venality refused to take notice of our words and he has harmed us a lot.' Thus those girls informed their father.

evam bruvantyaH sarvaaH = thus, speaking, all of us; paapaanubandhena = bound by venality; vacanam = [our] sentence; na = not; pratiicChataa = bearing in mind in reply - one who refused to take notice; tena vaayunaa = by him, by Air-god; bhR^iSam = much; abhihataa = smacked down - we are harmed.

Since then, because the Wind-God bent / The damsels' forms for punishment, / That royal town is known to fame / By Kanyakubja's borrowed name. That is, the City of the Bent Virgins, the modern Kanauj or Canouge

Griffith.

1.33.5

तासां तु वचनं श्रुत्वा राजा परमधार्मिकः |
प्रत्युवाच महातेजाः कन्याशतमनुत्तमम् ॥

On listening their words that highly virtuous and highly resplendent king spoke to the hundred girls with unsurpassed virtue.

paramadhaarmikaH = highly virtuous one; mahaatejaaH = highly resplendent one; raajaa = king; taasaam tat vacanam shrutvaa = on listening their that sentence; anuttamam kanyaashatam uvaaca = said to unsurpassing hundred girls.

1.33.6

क्षान्तं क्षमावतां पुत्र्यः कर्तव्यं सुमहत्कृतम् |
ऐकमत्यमुपागम्य कुलं चावेक्षितं मम ॥

" 'Forgiving is the duty of imperturbable and you have done it. Excellent. Oh, daughters, coursing through your unity my family's prestige is also kept up.

putryaH = oh daughters; kSamaavataam kartavyam kSaantam = those that have self-control - imperturbability, their duty, is forgiving; kR^itam = that is done - you have done it; sumahat = [this is] very excellent [deed you have done]; aikamatyam upaagamya = coursing through unity; mama kulam ca = my, family [prestige,] also; avekSitam = looked after [kept up.]

1.33.7

अलंकारो हि नारीणां क्षमा तु पुरुषस्य वा |
दुष्करं तच्च वै क्षान्तं त्रिदशेषु विशेषतः ॥यादृशी वः क्षमा पुत्र्यः सर्वासामविशेषतः |

" 'Forgiveness is an adornment to women, as a matter of fact, even for men, and this matter called 'forgiving' that which is there, it is an impracticable affair. That too, in respect of divinities. And the kind of forgiveness you all possess uniformly, that is further laudable. [1-33-7, 8a]

7, 8a. naariiNaam = to women; puruSasya vaa = to men, either; kSamaa alankaaraH hi = forgiveness, adornment, as a matter of fact; kSaantam iti yat = forgiving, that which is there; tat duSkaram ca vai = that is, not practicable, also, verily; tridasheSu visheSataH = among divinities, especially [impracticable]; vaH sarvaasaam = to you all; avisheSataH = not differentiated - uniformly; yaadR^ishii = which kind of; kSamaa = forgiving [is there; that is further; duSkaram = impossible - laudable.]

This also means: 'though you possess excellent aspects and persona alike celestials, viz., apsara-s, for you are the children of celestial / apsara Ghritachi... you have forgiven Air-god, without submitting yourselves to bodily pleasures of humans.'

1.33.8

क्षमा दानं क्षमा सत्यं क्षमा यज्ञश्च पुत्रिकाः ॥क्षमा यशः क्षमा धर्मः क्षमायां विष्ठितं जगत् |

" 'Grace is altruism, grace is ritualism, oh, my daughters, grace is glory, grace is virtue, and this universe is verily abiding in graciousness alone for grace itself is the truth, isn't it!' Thus king Kushanaabha said to his daughters and sent them away. [1-33-8b, 9a]

8b, 9a. kSamaa daanam = grace [forgiveness] is, altruism; kSamaa yaj~naH = grace is, ritualism; putrikaaH = oh daughters; kSamaa yashaH = grace is, glory; kSamaa dharmaH = grace is, virtue; kSamaa satyam [hi] = grace is, truth, [isn't it]; kSamaayaam jagat viSThitam = universe is verily abiding in graciousness.

1.33.9

विसृज्य कन्याः काकुत्स्थ राजा त्रिदशविक्रमः ॥मंत्रज्ञो मंत्रयामास प्रदानं सह मंत्रिभिः |
देशे काले च कर्तव्यं सदृशे प्रतिपादनम् ॥

"On leaving those girls, oh, Rama, that king whose valour matches that of gods and who is an expert in thinking strategies started to think with his ministers on the topics like, as to how his daughters are to be espoused to, to which country they are to be sent, at which time marriage shall happen, and to which matching bridegroom the marriage is to be proposed, and so on." Thus Vishvamitra continued his narration. [1-33-9b, 10]

9b, 10. kaakutstha = oh Rama; tridashavikramaH = whose valour is matching god; mantraj~naH = expert in thinking; raajaa = king Kushanaabha; kanyaaH visR^ijya = leaving girls ; mantribhiH saha = along with ministers; pradaanam = about endowing [giving daughters in marriage]; mantrayaamaasa = started to contemplate; pradaanasya = of that bride giving]; deshe kaale = in which country, at which time; sadR^ishe = matching one [bridegroom]; pratipaadanam kartavyam ca = [marriage] proposals, is to be done - on such topics he discussed with ministers.

1.33.11

एतस्मिन्नेव काले तु चूली नाम महाद्युतिः |
ऊर्ध्वरेताः शुभाचारो ब्राह्मं तप उपागमत् ॥

During that time a great-resplendent sage named Cuulii is there, who is propitious in his demeanour and who holds his semen upward, and who has achieved high ascetic practise strictly according to Vedic canons.

etasmin kaale eva tu = during, time, alone, but; mahaadyutiH = great-resplendent one; uurdhvaretaaH = with upward semen - meaning whose semen is not lost; shubhaacaaraH = with propitious demeanour; cuulii naama = Cuulii, named; braahmam tapaH = Vedic, asceticism - one who has ascesis strict to Vedic canons; upaagamat = achieved such ascesis.

The uurdhvaretas is that the yogi-s of a very high practice of pure yoga called haThayoga, will hold their semen un-ejaculated by use or misuse, and they make it course towards their heads through the six-plexuses of human body. This type of practice is to enrich their mental and physical glow and they will have a divine aura around them.

1.33.12

तपस्यन्तमृषिं तत्र गंधर्वी पर्युपासते |
सोमदा नाम भद्रं ते ऊर्मिलातनया तदा ॥

"While that sage is in the practise of asceticism a celestial female served him at the place of his ascesis, safety be with you oh, Rama, she is Somada by her name, the daughter of Urmila.

tadaa = then; tatra tapasyantam R^iSim = at that place the sage practicing ascesis ; uurmilaatanayaa = Urmila's daughter; somadaa naama gandharvii = Somada, named, a gandharva / celestial female; paryupaasate = serving him in overall manner; te bhadram = to you, safety; Rama.

1.33.13

सा च तं प्रणता भूत्वा शुश्रूषणपरायणा |
उवास काले धर्मिष्ठा तस्यास्तुष्टोऽभवद् गुरुः ॥

"Even she is obedient in his respect, and dedicating herself in ministering to him she stayed there righteously. After some time that sage Cuulii has become satisfied with her service.

saa ca = she, even; tam = in his respect; praNataa bhuutvaa = bowing down - becoming obedient; shushruuSaNaparaayaNaa = dedicated in ministering; dharmiSThaa = righteously; uvaasa = stayed there; kaale = after some time; guruH = mentor [the sage]; tasyaaH tuSTaH abhavat = he became satisfied of her [service].

1.33.14

स च तां कालयोगेन प्रोवाच रघुनंदन |
परितुष्टोऽस्मि भद्रं ते किं करोमि तव प्रियम् ॥

"When her service is fructified, oh, Rama, that sage benevolently spoke to her saying, 'I am perfectly pleased with your service, let good betide you, what cherish of yours I have to fulfil.'

raghunandana = oh Raghu's delight - Rama; saH ca = he that sage, also; kaalayogena = by chance of time - when her service is fructified; taam provaaca = well [benevolently] said to her ; parituSTaH asmi = perfectly pleased, I am; te bhadram = safety to you; tava kim priyam karomi = what I can do that is your cherish - I have to fulfil.

1.33.15

परितुष्टं मुनिं ज्ञात्वा गन्धर्वी मधुरस्वरा |
उवाच परमप्रीता वाक्यज्ञा वाक्यकोविदम् ॥

"Perceiving that the sage is contented that female celestial Somada who is aware of making good sentences is highly delighted and spoke with her melodious voice to that pedantic sage.

munim parituSTam j~~naatvaa = on perceiving contented sage; madhurasvaraa = melodious voiced; vaakyaj~~naa = she who is aware of sentence making; gandharvii = gandharva female; paramapriitaa = highly delighted; vaakyakovidam = to sentence making expert - pedantic sage; uvaaca = spoke.

1.33.16

लक्ष्म्या समुदितो ब्राह्म्या ब्रह्मभूतो महातपाः |
ब्राह्मेण तपसा युक्तं पुत्रमिच्छामि धार्मिकम् ॥

" 'Vedic splendour is flourishing in you when you have become one with Brahma, oh, supreme ascetic, I may please be endowed with a righteous son whose ascetic spirituality may embody the spirituality enunciated in Veda-s.

mahaatapaaH = oh one with supreme ascesis; braahmyaa lakSmyaa samuditaH = pertaining to Brahma [Vedic practises,] splendour, is on the rise - flourishing; brahmabhuutaH = become one with Brahma ; braahmeNa tapasaa yuktam = along with - embodied with Brahma's [spirituality of Veda-s,] ascetic [spirituality] ; dhaarmikam putram icChaami = I wish to have - I may be endowed with righteous son.

1.33.17

अपतिश्चास्मि भद्रं ते भार्या चास्मि न कस्यचित् |
ब्राह्मेणोपगतायाश्च दातुमर्हसि मे सुतम् ॥

" 'I am unmarried and nobody's wife, safe you be, and as I took shelter under your kindness it will be apt of you to endow me a son with your faculty of asceticism.' So said Somada to sage Cuulii.

apatiH ca asmi = also I am without husband [unmarried] ; bhadram te = safe, you be; kasyacit bhaaryaa na asmi = I am not wife to anyone; upagataayaaH = nearby, arrived - took shelter under you; me = to me; braahmeNa = by your ascetic faculty; sutam daatum arhasi = apt of you to endow a son.

1.33.18

तस्याः प्रसन्नो ब्रह्मर्षिर्ददौ ब्राह्ममनुत्तमम् |
ब्रह्मदत्त इति ख्यातं मानसं चूलिनः सुतम् ॥

"That Brahma-sage Cuuli benignantly bestowed her with a unique and Brahma-like son who is renowned as Brahmadatta, as well as his own brainchild.

tasyaaH prasannaH brahmarSiH = one who became benignant of her the Brahma-sage; cuulinaH = of sage Cuuli; maanasam sutam = by instinct, [born] son - brainchild; braahmam = Brahma-like; brahmadatta iti khyaatam = Brahmadatta, thus, renowned; anuttamam = unsurpassed - unique one; dadau = bestowed.

The word 'cuuli' also read as Cuulina, another name for this sage Cuuli.

1.33.19

स राजा ब्रह्मदत्तस्तु पुरीमध्यवसत्तदा |
कांपिल्यां परया लक्ष्म्या देवराजो यथा दिवम् ॥

"King Brahmadatta endued with superb grandeur ruled from a city called Kaampilya as with Indra ruling the heaven.

brahmadattaH saH raajaa tu = Brahmadatta, he that, king, for his part; tadaa = then; devaraajaH divam yathaa = god's, king, Indra, heaven, as with; kaampilyaam = Kampilya named; puriim = city; parayaa lakSmyaa adhyavasat = presided - ruled endued with superb grandeur.

1.33.20

स बुद्धिं कृतवान् राजा कुशनाभः सुधार्मिकः |
ब्रह्मदत्ताय काकुत्स्थ दातुं कन्याशतं तदा ॥

"The most righteous king Kushanaabha then made up his mind, oh, Rama of Kakutstha, to espouse his hundred daughters to Brahmadatta.

kaakutstha = oh Rama of Kakutstha; tadaa = then; sudhaarmikaH raajaa = most righteous, king; saH kushanaabhaH = he that, Kushanaabha; kanyaashatam = hundred daughters; brahmadattaaya daatum = to give - to espouse to Brahmadatta; buddhim kR^itavaan = made up mind.

1.33.21

तमाहूय महातेजा ब्रह्मदत्तं महीपतिः |
ददौ कन्याशतं राजा सुप्रीतेनान्तरात्मना ॥

"Inviting Brahmadatta that great-resplendent lord of the land, namely the king Kushanaabha, married his hundred daughters to him, pleasing highly in his heart of hearts.

mahaatejaaH mahiipatiH raajaa = great-resplendent, lord of land, king - Kushanaabha; tam brahmadattam aahuuya = on calling - inviting him that Brahmadatta; supriitena antaraatmanaa = with highly pleased, heart of hearts; kanyaashatam dadau = gave - married hundred daughters.

1.33.22

यथाक्रमम् ततः पाणीन् जग्राह रघुनंदन |
ब्रह्मदत्तो महीपालस्तासां देवपतिर्यथा ॥

"As with the tradition of marriage king Brahmadatta who vies with lord of gods, namely Indra, in succession took the palm of each of the hundred girls into his palm.

raghunandana = oh Rama of Raghu's dynasty; devapatiH yathaa = gods lord - Indra, who vies with; brahmadattaH mahiipaalaH = Brahmadatta, the king; tataH yathaakramam = then, in succession; taasaam paaNiin jagraaha = caught their palms - received each of their palm into his hand, as per the custom of marriage.

1.33.23

स्पृष्टमात्रे ततः पाणौ विकुब्जा विगतज्वराः |
युक्ताः परमया लक्ष्म्या बभुः कन्याः शतं तदा ॥

"By mere touch of hand of Brahmadatta alone, their misshape and desperation are evanished, and all of those hundred maidens beamed bright as they are retouched with utmost elegance.

tataH = then; paaNau spR^iSTamaatre = just by touching palm ; tadaa = as a result of; kanyaaH shatam = hundred maidens; vikubjaaH = without hunchback - without misshape; on becoming; vigatajvaraaH = verily gone - evanished fervidity - desperation; paramayaa lakSmyaa yuktaaH = along with [retouched with] utmost elegance; babhuH = they beamed with bright.

1.33.24

स दृष्ट्वा वायुना मुक्ताः कुशनाभो महीपतिः |
बभूव परमप्रीतो हर्षं लेभे पुनः पुनः ॥

"On seeing his daughters getting release from the effect of Air-god Kushanaabha became highly joyful, and he took great delight time and again as and when he looked at them.

mahiipatiH = lord of land; saH kushanaabhaH = that, Kushanaabha; vaayunaa muktaaH = released by [the effect of] Air-god ; dR^iSTvaa = on seeing; paramapriitaH babhuuva = he became highly joyful; punaH punaH harSam lebhe = again, again, delight, he took - in seeing his daughters restored to originality.

1.33.25

कृतोद्वाहं तु राजानं ब्रह्मदत्तं महीपतिः |
सदारं प्रेषयामास सोपाध्यायगणं तदा ॥

"Later when the marriage is complete king Kushanaabha bade farewell to king Brahmadatta along with his wives, his own hundred daughters, and along with the groups of religious teachers.

tadaa = later; mahiipatiH = king Kushanaabha; kR^itodvaaham tu = one who has finished marriage - when marriage is over; sadaaram = with wives; sopaadhyaayagaNam = with the assemblages of religious teachers; raajaanam brahmadattam = of king, Brahmadatta; preSayaamaasa = started to send [off.]

1.33.26

सोमदापि सुतं दृष्ट्वा पुत्रस्य सदृशीं क्रियाम् |
यथान्यायं च गन्धर्वी स्नुषास्ताः प्रत्यनंदत |
स्पृष्ट्वा स्पृष्ट्वा च ताः कन्याः कुशनाभं प्रशस्य च ॥

"Somada, the celestial female and the mother of Brahmadatta, is gladdened to see her son Brahmadatta, for the worthwhile deed done by him in removing the blemish caused by the Air-god to the girls, or in bringing those worthwhile girls as her daughter-in-laws. She is further gladdened while her feet are traditionally and repeatedly touched by a hundred daughter-in-laws in succession, coupled with her own raising of each of the daughter-in-law to embrace for a hundred times. Thus Somada has gone on caressing each of her hundred daughter-in-laws, and in doing so she is gladdened to do so over and over again, she is gladdened. She thus praised Kushanaabha for giving his gemlike daughters as her daughter-in-laws and blessed the daughter-in-laws.

gandharvii somadaa api = gandharva female, Somada, even; sutam dR^iSTvaa = son, on seeing; [pratyanandata = gladdened towards him]; taaH kanyaaH = those, girls; spR^iSTvaa spR^iSTvaa = on touching, touching - caressing repeatedly; [pratyanandata = gladdened towards them]; kushanaabham prashasya ca = praised Kushanaabha, also; putrasya sadR^ishiim kriyaam = worthwhile deed of son; in getting such daughter-in-laws; yathaanyaayam ca = as per tradition, also; taaH snuSaaH pratyanandata = gladdened towards those daughter-in-laws - or - blessed them.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे त्रयस्त्रिंशः सर्गः

Sarga 34

1.34.1

कृतोद्वाहे गते तस्मिन् ब्रह्मदत्ते च राघव |
अपुत्रः पुत्रलाभाय पौत्रीमिष्टिमकल्पयत् ॥

When Brahmadatta has married and left, oh, Raghava, king Kushanaabha he embarked on Vedic-ritual called putrakaameSThi in order to beget a son because is sonless.

raaghava = oh Raghava; tasmin brahmadatte = of that, Brahmadatta's; kR^itodvaahe gate = when gone away on making marriage [on marrying] ; aputraH = not having son - sonless; that king Kushanaabha; putralaabhaaya = for achieving son; pautriim iSTim akalpayat = embarked on son's ritual.

1.34.2

इष्ट्यां तु वर्तमानायां कुशनाभं महीपतिम् |
उवाच परमोदारः कुशो ब्रह्मसुतस्तदा ॥

During the performance of the ritual, supremely generous Kusha, the brainchild of Brahma and the father of Kushanaabha, spoke to the king Kushanaabha.

tadaa = then; iSTyaam tu vartamaanaayaam = while being conducted ritual, but - during its performance; paramodaaraH = supremely generous one; brahmasutaH kushaH = Brahma's brainchild, namely - Kusha; kushanaabham mahiipatim uvaaca = spoke to Kushanaabha the king.

1.34.3

पुत्र ते सदृशः पुत्रो भविष्यति सुधार्मिकः |
गाधिं प्राप्स्यसि तेन त्वं कीर्तिं लोके च शाश्वतीम् ॥

" 'Oh, son, there will be a highly virtuous and selfsame son of yours, known as Gaadhi, and through him you also will get everlasting renown in the world.' " Thus Kusha said to Kushanaabha.

putra = oh son; te sadR^ishaH sudhaarmikaH putraH = like you, selfsame, highly virtuous, son; bhaviSyati = will be there; gaadhim praapsyasi = you will get Gadhi; tena tvam loke shaashvatiim kiirtim ca = by him, you, everlasting renown in world; praapyasi = you will get.

1.34.4

एवमुक्त्वा कुशो राम कुशनाभं महीपतिम् |
जगामाकाशमाविश्य ब्रह्मलोकं सनातनम् ॥

"Saying so, oh, Rama, Kushanaabha's father Kusha entered the sky and journeyed to the time-honoured abode of Brahma.

raama = oh Rama; kushaH = Kusha; mahiipatim kushanaabham = to king, Kushanaabha; evam uktvaa = so, saying; aakaasham aavishya = on entering sky; sanaatanam brahmalokam jagaama = journeyed to time-honoured Brahma's abode.

1.34.5

कस्यचित्त्वथ कालस्य कुशनाभस्य धीमतः |
जज्ञे परमधर्मिष्ठो गाधिरित्येव नामतः ॥

"Then after some time that highly intellectual Kushanaabha begot a supremely righteous son known by the name Gaadhi.

atha kasyacit kaalasya tu = then, after some, of time, but; dhiimataH kushanaabhasya = to highly intellectual, Kushanaabha; paramadharmiSThaH = supremely righteous one; and; naamataH gaadhiH iti eva = by name, Gaadhi, thus, [known] as; jaj~ne = took birth.

1.34.6

स पिता मम काकुत्स्थ गाधिः परमधार्मिकः |
कुशवंशप्रसूतोऽस्मि कौशिको रघुनंदन ॥

"Oh, Rama of Kakutstha dynasty, that eminently righteous Gaadhi is my father, and since I am born in Kusha dynasty, oh, Raghu's legatee, I got the name Kaushika." Sage Vishvamitra thus narrating to Rama.

kaakutstha = oh Kakutstha; paramadhaarmikaH gaadhiH = eminently righteous one, Gaadhi; saH mama pitaa = he is, my, father; raghunandana = oh Raghu's legatee; kushavamshaprasuutaH = born in Kusa's dynasty ; kaushikaH = Kaushika [by the name of]; asmi = I am - I got the name.

1.34.7

पूर्वजा भगिनी चापि मम राघव सुव्रता |
नाम्ना सत्यवती नाम ऋचीके प्रतिपादिता ॥

"Even my elder sister who undertook benevolent vows and who is renowned by her name Satyavathi is there, oh, Raghava, and she is given in marriage to sage Ruchika.

raaghava = oh Raghava; suvrataa = one with benevolent vows; naamnaa satyavatii naama = by name renowned as Satyavati; mama puurvajaa bhaginii ca api = to me, earlier born, sister, also, even - she is there; R^iciike pratipaaditaa = proposed to [given in marriage] to sage Ruchika.

1.34.8

सशरीरा गता स्वर्गं भर्तारमनुवर्तिनी |
कौशिकी परमोदारा सा प्रवृत्ता महानदी ॥

"She journeyed to heaven with her body while she followed her departed husband and being a very generous lady she coursed as a great river renowned as River Kaushiki.

saa = she; bhartaaram anuvartinii = while following husband; sashariiraa svargam gataa = went to heaven with body; paramodaaraa = very generous one; kaushikii = [renowned as] Kaushiki; saa mahaanadii pravR^ittaa = she coursed as a great river.

Now called Kos'i (Cosy) corrupted from Kaus'ika, daughter of Kusha. 'This is one of those personifications of rivers so frequent in the Grecian mythology, but in the similar myths is seen the impress of the genius of each people, austere and profoundly religious in India, graceful and devoted to the worship of external beauty in Greece.' Gorresio.

1.34.9

दिव्या पुण्योदका रम्या हिमवन्तमुपाश्रिता |
लोकस्य हितकार्यार्थं प्रवृत्ता भगिनी मम ॥

"Desiring to yield benefit for the welfare of world, my sister has emerged with her divinely pious and delightful waters, taking recourse to Himalayan Mountains.

lokasya hitakaaryaartham = desiring to do [yield benefit] welfare of world ; pravR^ittaa = well emerged; divyaa puNyodakaa ramyaa = divinely delightful pious water; mama bhaginii = my, sister - Kaushiki river; himavantam upaashritaa = takes shelter [while flowing] in Himavanta [Himalayan mountains] .

If the first compound is lokasya hitakaamaartham then 'to accord both mortal and immortal happiness; paaralaukika, aihikasaukhyam . My sister's holy waves are hurled / To purify and glad the world. - Griffith.

1.34.10

ततोऽहं हिमवत्पार्श्वे वसामि नियतः सुखम् |
भगिन्यां स्नेहसंयुक्तः कौशिक्यां रघुनंदन ॥

"Thereby, oh, Rama, I am delightfully and abidingly residing on the mountainsides of Himalayas, in adjacency of my sister Kausiki in all my affection for her.

raghunandana = oh Raghu's legatee; tataH = thereby; bhaginyaam kaushikyaam [paarshve] = of sister, Kaushiki, [adjacent to]; snehasamyuktaH = along with affection; aham = I am; niyataH = abidingly; himavat paarshve = Himalayas, on mountainsides; sukham vasaami = I am residing delightedly.

1.34.11

सा तु सत्यवती पुण्या सत्ये धर्मे प्रतिष्ठिता |
पतिव्रता महाभागा कौशिकी सरितां वरा ॥

"She that Satyavathi for her part is a pious one, steadfast in truthfulness and righteousness, a husband devote, and such a highly fortunate one has emerged as a best river among rivers, namely River Kaushiki.

saa satyavatii tu = she, Satyavathi, for her part; puNyaa = a pious one; satye dharme pratiSThitaa = steadfast in truthfulness and righteousness ; pativrataa mahaabhaagaa = husband devote, highly fortunate one; saritaam varaa kaushikii = best among rivers, as River Kaushiki - she emerged.

1.34.12

अहं हि नियमाद्राम हित्वा तां समुपागतः |
सिद्धाश्रममनुप्राप्तः सिद्धोऽस्मि तव तेजसा ॥

"Owing to my vow, oh, Rama, I left her for a while and came to the Accomplished Hermitage and owing to your magnificence I have become accomplished in that vow of mine.

raama = oh Rama; aham niyamaat = I, owing to [my] vow; taam hitvaa = on leaving her; samupaagataH = nearby [of Accomplished Hermitage] came in; siddhaashramam anupraaptaH = I have come to Accomplished hermitage; tava tejasaa = by your, magnificence; siddhaH asmi = I have accomplished.

1.34.13

एषा राम ममोत्पत्तिः स्वस्य वंशस्य कीर्तिता |
देशस्य च महाबाहो यन्मां त्वं परिपृच्छसि ॥

"Oh, dextrous Rama, this is all about my dynasty, my province on which we are presently camping namely the riverbanks of Sona, and about my birth, and thus everything is narrated as you have asked me.

mahaabaaho raama = oh dextrous Rama; eSaa mama = this, is my; svasya vamshasya deshasya ca = of my, dynasty, [my] province, also - on which we are presently camping namely the riverbanks of Sona; utpattiH kiirtitaa = [my] birth, is narrated; yat tvam maam paripR^icChasi = which you have asked me.

1.34.14

गतोऽर्धरात्रः काकुत्स्थ कथाः कथयतो मम |
निद्रामभ्येहि भद्रं ते मा भूद्विघ्नोऽध्वनीह नः ॥

"By telling these legends it is past midnight, oh, Kakutstha, you get some sleep. Safe you be! Let no hindrance occur for us halfway on our pathway.

kaakutstha = oh Rama; mama kathaaH kathayataH = while narrating narration by me ; ardharaatraH = mid night; gataH = is past; nidraam abhyehi = you get [some] sleep; te bhadram = good may betide you; iha naH adhvani = here - halfway, to us, on the way; vighnaH maa abhuut = let not hindrance occur.

1.34.15

निष्पन्दास्तरवः सर्वे निलीना मृगपक्षिणः |
नैशेन तमसा व्याप्ता दिशश्च रघुनंदन ॥

"Oh, Raghu's delight, trees are standstill... animals and birds have slouched... nightly sombre has pervaded all the confines.

raghunandana = oh Raghu's delight; taravaH niSpandaaH = trees, not moving [standstill]; mR^igapakSiNaH sarve niliinaaH = animals and birds, all, down sunk - slouched; dishaH ca = confines, also; naishena tamasaa vyaaptaa = pertaining to night are pervaded with darkness.

1.34.16

शनैर्विसृज्यते संध्या नभो नेत्रैरिवावृतम् |
नक्षत्रतारागहनं ज्योतिर्भिरवभासते ॥

"Eventide lapsed slowly and the vault of heaven filled with stars and starlets is splendorous as though orbs of heaven are overspread on its vault.

sandhyaa shanaiH visR^ijyate = eventide, slowly, lapsed; nakSatrataaraagahanam = filled with stars and starlets; nabhaH = vault of heaven; jyotibhiH = with stars; netraiH aavR^itam iva = as though overspread with orbs [of heaven] ; avabhaasate= splendorous / it is appearing.

1.34.17

उत्तिष्ठति च शीतांशुः शशी लोकतमोनुदः |
ह्लादयन् प्राणिनां लोके मनांसि प्रभया स्वया ॥

"Also, dissipating the darkness of the world with his brilliance, the moon with coolant moonbeams is rising up, gladdening the hearts of worldly beings.

shiitaamshuH shashii = the moon who has coolant moonbeams; lokatamonudaH = while dissipating darkness of world; svayaa prabhayaa = with his own brilliance; loke praaNinaam manaamsi = in world, living beings', hearts; hlaadayan = gladdening; uttiSThati ca = is rising, also.

1.34.18

नैशानि सर्वभूतानि प्रचरंति ततस्ततः |
यक्षराक्षससंघाश्च रौद्राश्च पिशिताशनाः ॥

"Now, the bands of yaksha-s, demons, even the ferocious ogres that feed on raw flesh, why them, all the beings that take pleasure in nights are astir, far and wide." So said Vishvamitra to Rama.

naishaani = those beings that move in night - nightly beings; sarvabhuutaani = all beings; yakSaraakSasasanghaaH ca = bands of yaksha-s and demon, even; raudraaH pishitaashanaaH ca = ferocious, raw flesh eaters [ogres,] even; tataH tataH = there, there; pracaranti = are [now] milling about - astir.

1.34.19

एवमुक्त्वा महातेजा विरराम महामुनिः |
साधु साध्विति ते सर्वे मुनयो ह्यभ्यपूजयन् ॥

Saying so that greatly resplendent and eminent saint Vishvamitra paused, and then all the other sages have revered him saying, "well-said, well-said."

mahaatejaaH mahaamuniH = great-resplendent, eminent saint; evam uktvaa = this way, on saying; viraraama = verily paused; sarve munayaH = all, saints; saadhu saadhu iti = well-said, well-said thus as; tam abhyapuujayan [abhi-apuujayan] = him, verily revered.

1.34.20

कुशिकानामयं वंशो महान् धर्मपरः सदा |
ब्रह्मोपमा महात्मानः कुशवंश्या नरोत्तम ॥

"Sublime is this lineage of Kusha dynasty which always dedicated itself to righteousness, and the dynasty of Kusha are the best ones among mankind, and they symbolise with god Brahma himself, thus they are highly reverential." Thus the other sages have applauded Vishvamitra and his dynasty.

kushikaanaam = pertaining to Kusha's progeny; ayam vamshaH mahaan = this, dynasty is, sublime; sadaa dharmaparaH = always, dedicated to righteousness ; kushavamshyaaH = those belonging to Kusha's lineage; narottama = the best ones among men - mankind; mahaatmaanaH = highly reverential ones; brahmopamaa = in simile to - symbolise Brahma.

1.34.21

विशेषेण भवानेव विश्वामित्रो महायशाः |
कौशिकी सरितां श्रेष्ठा कुलोद्योतकरी तव ॥

"You alone are exemplarily selfsame to Brahma, oh, Vishvamitra of great-renown, and among rivers that prominent River Kaushiki is your sister, thus she is glorifying your ancestry." Thus the sages lauded Vishvamitra.

mahaayashaaH vishvaamitraH = highly renowned, Vishvamitra; bhavaan eva = you, alone; visheSeNa = especially - are exemplary, selfsame to Brahma; saritaam shreSThaa = prominent one among rivers; kaushikii = River Kaushiki [sister of Vishvamitra]; tava kulodyotakarii = she is glorifying your ancestry.

1.34.22

मुदितैर्मुनिशार्दूलैः प्रशस्तः कुशिकात्मजः |
निद्रामुपागमच्छ्रीमानस्तं गत इवांशुमान् ॥

Sage Vishvamitra is pleased when those tigerly sages have laude him, and then that magnificent sage Vishvamitra lapsed into the lap of sleep, as the sun lapses into lap of dusk for that day.

[iti = in this way]; munishaarduulaiH prashastaH = by tigerly sages, one who is lauded - Vishvamitra; shriimaan kushikaatmajaH = magnificent one, Kushi's son - Vishvamitra; muditaiH = is pleased; astam gata = one has gone into dusk; amshumaan iva = as with one having sunrays [sun] ; nidraam upaagamat = sleep, came nearby - slept; or, shriimaan astam iva aMshumaan = like the resplendent sun going to western mountain to take rest for that day, Vishvamitra drifted into sleep.

1.34.23

रामोऽपि सहसौमित्रिः किंचिदागतविस्मयः |
प्रशस्य मुनिशार्दूलं निद्रां समुपसेवते ॥

Even Rama with a little astonishment coming upon him, applauding that tigerly-sage, and glided into the lap of sleep along with Soumitri.

sahasaumitriH raamaH api = with Soumitri, Rama, even; kimcit aagatavismayaH = a little, came upon astonishment; munishaarduulam prashasya = on applauding tigerly sage; nidraam samupasevate = sleep, nearly held dear [Rama served the Goddess of Sleep, Nidra Devi; glided into Her lap of Sleep.]

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे चतुस्त्रिंशः सर्गः

Sarga 35

1.35.1

उपास्य रात्रिशेषं तु शोणाकूले महर्षिभिः |
निशायां सुप्रभातायां विश्वामित्रोऽभ्यभाषत ॥

On sojourning the remaining night on the bank of river Sona along with great-sages, Viswamitra spoke when that night is elapsing into a sunny daybreak.

vishvaamitraH = Viswamitra; raatrisheSam = remaining night ; maharSibhiH shoNaakuule upaasya = on sojourning with great-sages on the bank of Sona [the river] ; nishaayaam suprabhaataayaam = night elapsing, sunny daybreak; abhyabhaaSata = spoke.

1.35.2

सुप्रभाता निशा राम पूर्वा संध्या प्रवर्तते |
उत्तिष्ठोत्तिष्ठ भद्रं ते गमनायाभिरोचय ॥

"Oh, Rama, night fared into a sunny morning, eastern day-spring is set in, hence awake and arise, you be safe, ready yourself for further travel."

raama = oh Rama; nishaa suprabhaataa = night [fared away,] joyous dawn; puurvaa sandhyaa pravartate = eastern, day-spring, is set in; uttiSTha uttiSTha = awake, arise; te bhadram = to you, let safe be; gamanaaya abhirocaya = be inspired to - ready yourself for travel.

1.35.3

तच्छ्रुत्वा वचनं तस्य कृत्वा पौर्वाह्णिकक्रियः |
गमनं रोचयामास वाक्यं चेदमुवाच ह ॥

On hearing the words of Sage Vishvamitra, Rama woke up and on completion of morning time religious activities he readied himself for further journey and indeed spoke this sentence to the sage.

tasya tat vacanam shrutvaa = on hearing his that word; Rama got up; paurvaahNikakriyaH kR^itvaa = on performing early morning religious activities; gamanam rocayaamaasa = shown interest to journey on; idam vaakyam ca uvaaca ha = this, sentence, also, said, indeed.

1.35.4

अयं शोणः शुभजलोऽगाधः पुलिनमण्डितः |
कतरेण पथा ब्रह्मन् संतरिष्यामहे वयम् ॥

"This River Sona is with auspicious waters and even adorned with dunes, where it is so deep. Oh, Brahman, in which of the two ways, namely by fordless waters or by fordable water with dunes, we have to cross this river?"

brahman = oh Brahman; shubhajalaH = one with auspicious waters; pulinamaNDitaH = decorated with - overspread with sand-dunes, ; ayam shoNaH = this, [river] Sona; agaadhaH = so deep; vayam katareNa pathaa = we, in which of the two, ways; samtariSyaamahe = very, easily cross it over - rather, without a boat

1.35.5

एवमुक्तस्तु रामेण विश्वामित्रोऽब्रवीदिदम् |
एष पंथा मयोद्दिष्टो येन यान्ति महर्षयः ॥

When Rama spoke to him thus sage Vishvamitra replied, "I propose the same route by which these great sages are going.

raameNa = by Rama; evam uktaH vishvaamitraH = thus, one who is spoken, Vishvamitra; idam abraviit = said this; maharSayaH yena [panthaaH] yaanti = great-sages, in which [route,] they go; eSaH panthaaH mayaa uddiSTaH = that route is proposed by me.

1.35.6

एवमुक्त्वा महर्षयो विश्वमित्रेण धीमता |
पश्यन्तस्ते प्रयाता वै वनानि विविधानि च ॥

Thus spoken by that astute Sage Vishvamitra, the other great sages travelled on, indeed beholding diverse forests and their environs.

dhiimataa vishvamitreNa evam uktvaa = thus said by astute one Vishvamitra ; te maharSayaH = those, great sages; vividhaani vanaani pashyantaH = while beholding divers forests; prayaataaH vai = they travelled, indeed.

1.35.7

ते गत्वा दूरमध्वानं गतेऽर्धदिवसे तदा |
जाह्नवीं सरितां श्रेष्ठां ददृशुर्मुनिसेविताम् ॥

On going a distance on their way, and after a lapse of half a day, then they perceived the prominent one among rivers and the one adored by sages, namely River Ganga.

te duuram adhvaanam gatvaa = they on going a distance on their way; tadaa ardhadivase gate = then, half day, while elapsing; munisevitaam = adored by sages; saritaam shreSThaam = prominent one among rivers; jaahnaviim = River Ganga; dadR^ishuH = they perceived.

1.35.8

तां दृष्ट्वा पुण्यसलिलां हंससारससेविताम् |
बभूवुर्मुनयः सर्वे मुदिताः सहराघवाः ॥

On seeing River Ganga with her pious waters and adored by swans and saarasa waterfowls, all the sages felt delighted together with both of the Raghava-s, namely Rama and Lakshmana.

puNyasalilaam = one with pious waters; hamsasaarasasevitaam = adored by swans and saarasa [waterfowls] ; taam dR^iSTvaa = on seeing at her [Ganga] ; saharaaghavaaH = along with Raghava-s, Rama and Lakshmana; sarve munayaH muditaaH babhuuvuH = all, saints became delighted.

1.35.9

तस्यास्तीरे तदा सर्वे चक्रुर्वासपरिग्रहम् |
ततः स्नात्वा यथान्यायं संतर्प्य पितृदेवताः ॥हुत्वा चैवाग्निहोत्राणि प्राश्य चामृतवद्धविः |
विविशुर्जाह्नवीतीरे शुभा मुदितमानसाः ॥विश्वामित्रं महात्मानं परिवार्य समंततः |

Then they sojourned on the riverbank of Ganga, and next on taking bath in Ganga they have customarily offered that river's water as oblations to their manes. After that, on enkindling the ritual-fire they have also offered fire-oblations into it for gods. Later, dining on their part of those ambrosian oblations with which they have oblated the fire, those sages perched on the propitious banks of Ganga, surrounding the great-souled Vishvamitra from all sides, to the contentment of their heart in having performed religious chores on the riverbank of Ganga. [1-35-9, 10, 11a]

9, 10, 11a. tadaa sarve = then, all; tasyaaH tiire = on her, banks; aavaasaparigraham cakruH = they have done taking sojourn - they camped there; tataH snaatvaa = then, taking bath; yathaanyaayam = as per custom; pitR^idevataaH = to fatherly gods - to manes; samtarpya = offered oblations; agnihotraaNi hutvaa ca eva = enkindled ritual fire, also, thus - performed fire oblations; amR^itavat = ambrosia like; haviH ca praashya = on dining oblation items, also; muditamaanasaaH = contented at hearts - in oblating at river Ganga; mahaatmaanam vishvaamitram = great-souled one, Viswamitra; samantataH parivaarya = all around, surrounding; shubhaa jaahnaviitiire = on banks of propitious Ganga; vivishuH = they perched.

1.35.11

विष्टिताश्च यथान्यायं राघवौ च यथा अर्हम् |
संप्रहृष्टमना रामो विश्वामित्रमथाब्रवीत् ॥

When sages are sitting at ease then even Rama and Lakshmana sat down according to their admissibility and custom of sitting before their teachers, and then Rama highly gladdened at heart has spoken to Vishvamitra.

11b. viSTitaaH ca = [when sages are] sitting at ease; raaghavau ca = Rama and Lakshmana, also; yathaanyaayam yathaa arham = as per custom, as admissible; atha = then; raamaH = Rama; samprahR^ manaasa = very well gladdened at heart; vishvaamitram abraviit = spoke to Vishvamitra.

1.35.12

भगवन् श्रोतुमिच्छामि गङ्गां त्रिपथगां नदीम् |
त्रैलोक्यं कथमाक्रम्य गता नदनदीपतिम् ॥

"Oh, godly sage, I wish to listen about Ganga, the river that has a trinal course, and as to how she is reaching the husband of rivulets and rivers, namely the ocean, on pervading all the three worlds." Thus Rama asked Vishvamitra.

bhagavan = oh god; tripathagaam = coursing in three ways; ga~Ngaam nadiim = about Ganga, river; shrotum icChaami = I wish to listen; trailokyam aakramya = on pervading three worlds; nadanadiipatim = husband of rivulet and river - ocean; katham gataa = how, she reached.

1.35.13

चोदितो रामवाक्येन विश्वामित्रो महामुनिः |
वृद्धिं जन्म च गंगाया वक्तुमेवोपचक्रमे ॥

Motivated by Rama's words the eminent-sage Vishvamitra commenced to narrate about the emergence and that way even about the progression of River Ganga.

raamavaakyena coditH = motivated by Rama's words; vishvaamitrH mahaamuniH = Vishvamitra, eminent-sage; gangaayaaH = of Ganga; janma vR^iddhim ca eva = emergence, progression, also, that way; vaktum upacakrame = thus commenced to narrate.

1.35.14

शैलेन्द्रो हिमवान् राम धातूनामाकरो महान् |
तस्य कन्याद्वयं राम रूपेणाप्रतिमं भुवि ॥

"The lordly mountain Himavan who is the greatest treasure trove of minerals, Rama, also treasures up a pair of daughters who by their comeliness are unequalled on earth.

raama = oh Rama; dhaatuunaam mahaan aakaraH = greatest repository - treasure trove for minerals; himavaan [naama] = Himavan [named]; shailendraH = mountains' lord [is there]; tasya = to him; ruupeNa = by virtue of comeliness; bhuvi apratimam = on earth, without another - unequalled; kanyaadvayam = pair of daughters; is there.

1.35.15

या मेरुदुहिता राम तयोर्माता सुमध्यमा |
नाम्ना मेना मनोज्ञा वै पत्नी हिमवतः प्रिया ॥

"The slender-waisted and fascinating daughter of Mt. Meru, oh, Rama, renowned by her name Mena, is the dear wife of Himavan and the mother of those two daughters, indeed.

raama = oh Rama; naamnaa menaa [naama] = by name, Mena, [she who is renowned like that]; yaa meruduhitaa = she who is, Mt. Meru's daughter; sumadhyamaa = to that slender-waisted one; manoj~naa = fascinating one; himavataH patnii priyaa = Himavan's dear wife; tayoH maataa vai = their, mother, indeed.

1.35.16

तस्यां गंगेयमभवज्ज्येष्ठा हिमवतः सुता |
उमा नाम द्वितीयाभूत्कन्या तस्यैव राघव ॥

"This Ganga has emerged as an elder daughter to Himavan through Mena, oh, Raghava, and that way a girl renowned by the name Uma has become a second daughter to him.

raaghava = oh Raghava; iyam gangaa = this, Ganga; himavataH= Himavan's; jyeSThaa sutaa = as elder, daughter; tasyaam abhavat = from her [Mena,] emerged; tasya eva = to him, that way; [naamnaa = by name]; umaa naama = Uma, renowned as; dvitiiyaa kanyaa abhuut = second, daughter, became - emerged.

1.35.17

अथ ज्येष्ठां सुराः सर्वे देवकार्यचिकीर्षया |
शैलेन्द्रं वरयामासुर्गंगां त्रिपथगां नदीम् ॥

"Later, all of the divinities intending to fulfil a divine purpose have sought the lordly mountain Himavan to spare Ganga, who is scheduled to become a tri-way-cruising river.

atha = later; sarve suraaH = all, gods; devakaaryacikiirSayaa = interested in divine purpose; tripathagaam nadiim = who will ultimately become - three way cruising, river; jyeSThaam gangaam = elder one, Ganga is; shailendram varayaamaasuH = mountain, lordly one - Himavan, sought him.

1.35.18

ददौ धर्मेण हिमवांस्तनयां लोकपावनीम् |
स्वच्छंदपथगां गंगां त्रैलोक्यहितकाम्यया ॥

"With a righteous thinking and hopeful of the welfare in triadic world, Himavan then spared his daughter Ganga whose flow is at her own volition.

himavaan dharmeNa = Himavan, with a righteous mind; trailokyahitakaamyayaa = hopeful of welfare for three worlds ; lokapaavaniim = one who is a sanctifier of worlds; svacChandapathagaam = on who flows in her way volitionally; tanayaam gangaam dadau = he spared daughter Ganga.

1.35.19

प्रतिगृह्य त्रिलोकार्थं त्रिलोकहितकांक्षिणः |
गंगामादाय तेऽगच्छन् कृतार्थेनान्तरात्मना ॥

"Those divinities who are the well-wishers of the well-being of tri-world welcomed Ganga, who is incidentally intended for the purpose of the tri-world, and they came back to heaven fetching Ganga with them, with a heartfelt joy for their purpose is fulfilled.

tataH = then; te [devaaH] = those, [gods]; trilokahitakaankShiNaH [kaariNaH] = wishing well-being for three world's [she who causes weal]; trilokaartham = purpose of three world's; gangaam = Ganga; pratigR^ihya aadaaya = in turn taking [on receiving, welcoming,] took with them; kR^itaarthena antaraatmanaa = fulfilled of purpose, in inner soul; agacChan = came back - to heaven.

1.35.20

या चान्या शैलदुहिता कन्यासीद्रघुनंदन |
उग्रं सा व्रतमास्थाय तपस्तेपे तपोधना ॥

"The other daughter of Himavanta, oh, Raghu's descendent, that unmarried girl namely Uma, she performed a rigorous sacrament taking hold of a supreme devoutness as her ascesis itself is her wealth.

raghunandana = oh Raghu's descendent; anyaa shailaduhitaa = other, mountain's [Himavanta's] daughter; yaa kanyaa aasiit = which, unmarried girl, is there; saa = she; tapodhanaa = her ascesis is her wealth; ugram vratam aasthaaya = taking hold of rigorous devoutness; tapaH tepe = performed sacrament.

1.35.21

उग्रेण तपसा युक्तां ददौ शैलवरः सुताम् |
रुद्रायाप्रतिरूपाय उमां लोकनमस्कृताम् ॥

"As for Uma who is unified with her rigorous sacrament and who is adored by all the world, that best one among mountains Himavanta gave such a daughter to the unique god Rudra.

shailavaraH = best mountain [Himavanta]; ugreNa tapasaa yuktaam = one who is - unified with rigorous sacrament; lokanamaskR^itaam = one who is - adored by worlds; sutaam umaam = daughter, Uma is; apratiruupaaya = one with - no coequal in aspect [unequalled one, unique god]; rudraaya dadau = to Rudra, gave - in marriage.

1.35.22

एते ते शैलराजस्य सुते लोकनमस्कृते |
गंगा च सरितां श्रेष्ठा उमादेवी च राघव ॥

"Oh, Raghava, the prominent one among rivers namely Ganga and Uma Devi as well, these are the two daughters of the king of mountains that are highly revered by the world.

raaghava = oh Raghava; saritaam shreSThaa gangaa ca = prominent one among rivers Ganga, also; umaadevii ca = Uma Devi, also; ete te shailaraajasya = these, they two, mountain king's - Himavan's; lokanamaskR^ite sute = daughters revered by world.

1.35.23

एतत्ते सर्वमाख्यातं यथा त्रिपथगामिनी |
खं गता प्रथमं तात गतिं गतिमतां वर ॥

"Dear boy Rama with beautiful gait, as to how the triply coursing Ganga has cruised to heaven in the first phase, I have related all about that cruise to you.

gatimataam vara = best one in cruising [of life] of people ; or, one who has beautiful gait - Rama; taata = oh dear boy; tripathagaaminii = cruising three way; prathamam yathaa = firstly, as to how; kham gataa = cruised to heavens ; etat gatim = all about, cruising; te sarvam aakhyaatam = to you, all in all, is related.

The three-way coursing of the river is firstly as Ganga in the lap of Himalayas. Then when she cruised heavenward with divinities as Deva Ganga, or Mandaakini or Sudiirghika, it is second. Later, when she came to earth from heaven and gone into ocean and even to netherworlds as Jahnavi, it is the third. There are variations for this. Some say that the river's entry into sky is the first, by taking words gatimataam vara, gati and deriving meaning as - which sky grants a path for all moving things etc., and the next is her entry to heaven, and nextly her coming to earth. And some say that gods have not left her in middle of the sky to come to heaven at a later time, and hence her three courses are as Ganga, Mandaakini, and Jahnavi.

1.35.24

सैषा सुरनदी रम्या शैलेन्द्रतनया तदा |
सुरलोकं समारूढा विपापा जलवाहिनी ॥

"As such, that marvellous and sinless daughter of the lordly mountain Himavanta, ever-flowing in the form of water, ascended to the abode of divinities and became devaganga , Divine River.

ramyaa = marvellous one; vipaapaa = without sins; jalavaahinii = one that flows in the form of waters; saa eSaa = such as she is; shailendratanayaa = mountain lord's daughter; tadaa = then; suranadii = divine river; on becoming; suralokam samaaruuDhaa = well ascended divinity's abode [to heaven].

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे पंचत्रिंशः सर्गः

Sarga 36

1.36.1

उक्तवाक्ये मुनौ तस्मिन्नुभौ राघवलक्ष्मणौ |
प्रतिनन्द्य कथां वीरौ ऊचतुर्मुनिपुंगवम् ॥

When that sage Vishvamitra has finished narration of the legend of the daughters of Himavanta, both the brave ones, namely Raghava and Lakshmana in their turn have extolled that legend and spoke to that eminent-sage.

tasmin munau = = that, sage; uktavaakye = who has spoken word - who said so - finished narration; viirau raaghavalakSmaNau ubhau = brave, Raghava and Lakshmana, both; kathaam pratinandya = in turn praised at the story; munipungavam uucatuH = spoke to eminent sage.

1.36.2

धर्मयुक्तमिदं ब्रह्मन् कथितं परमं त्वया |
दुहितुः शैलराजस्य ज्येष्ठाय वक्तुमर्हसि |
विस्तरं विस्तरज्ञोऽसि दिव्यमानुषसंभवम् ॥

"This admirable discourse given by you about Ganga is exhaustive in righteousness, oh, Brahman, and it will be apt of you to tell emphatically about the divine and earthly legend of the elder daughter of Himavanta, namely Ganga, for you are aware to expatiate upon it.

brahman = oh Brahman; dharmayuktam = exhaustive of righteousness ; paramam = admirable - story; idam = this; tvayaa kathitam = discoursed by you; shailaraajasya jyeSThaaya duhituH = elder daughter [Ganga] of mountain king [Himavanta] ; divyamaanuSasambhavam = divine humanly [legend] happenings; vistaram vaktum arhasi = apt of you to tell emphatically ; vistaraj~naH asi = you are knower - aware of expatiation.

1.36.3

त्रीन्पथो हेतुना केन पावयेल्लोकपावनी |
कथं गङ्गा त्रिपथगा विश्रुता सरिदुत्तमा ॥त्रिषु लोकेषु धर्मज्ञ कर्मभिः कैः समन्विता |

"By which reason that world purifier Ganga influxes into three paths? Oh, virtue-knower, and connected with which deeds of merit this triple-courser Ganga is renowned as the best one among all the rivers in three worlds?" Thus Rama and Lakshmana have asked the sage Vishvamitra. [1-36-3, 4a]

3, 4a. lokapaavanii = purifier of worlds - Ganga; kena hetunaa = by which, reason; triin pathaH plaavayet = three, paths, she is flooding - flowing; dharmaj~~na = oh virtue-knower [Vishvamitra]; tripathagaa = coursing in three way; ga~~Ngaa = Ganga; kaiH karmabhiH samanvitaa = by which, deeds, she is connected with - deeds of merit; triSu lokeSu = in three, worlds; sarit uttamaa = the best one among rivers ; [katham = in which way]; vishrutaa = well, known - renowned.

1.36.4

तथा ब्रुवति काकुत्स्थे विश्वामित्रस्तपोधनः ॥निखिलेन कथां सर्वामृषिमध्ये न्यवेदयत् |

When Kakutstha-s have enquired that way, the ascetically-wealthy sage Vishvamitra has narrated all the legend of Ganga in its entirety, staying among the sages. [1-36-4b, 5a]

4b, 5a. kaakutsthe tathaa bruvati = that way said by Kakutstha-s [Rama, Lakshmana] ; tapodhanaH vishvaamitraH = ascesis-wealthy, Vishvamitra; sarvaam kathaam nikhilena = all, legend, in entirety; R^iSimadhye nyavedayat = submitted - spoken among sages.

1.36.5

पुरा रामकृतोद्वाहः शितिकण्ठो महातपाः ॥दृष्ट्वा च भगवान् देवीं मैथुनायोपचक्रमे |

"On his getting married to Uma, oh, Rama, the sublime-ascetic and bluish throated god Shiva, as his throat became blue when he consumed poison during the churning of Milky Ocean, at one time with a predilection towards her he has started lovemaking with her. [1-36-5b, 6a]

5b, 6a. raama = oh Rama; puraa kR^itodvaahaH = once, getting married [to Uma]; mahaatapaaH shitikaNThaH = sublime ascetic, blue throated god - Shiva; deviim = consort [Shiva's consort, Goddess Uma]; dR^iSTvaa = on seeing - having a penchant; bhagavaan maithunaaya upacakrame = God - Siva, began for lovemaking.

1.36.6

तस्य संक्रीडमानस्य महादेवस्य धीमतः |
शितिकण्ठस्य देवस्य दिव्यं वर्षशतं गतम् ॥न चापि तनयो राम तस्यामासीत्परंतप |

"While that sublime, sagacious and blue-throated God Shiva is in lovemaking, oh, enemy-scorcher Rama, a hundred divine years have elapsed, even then he had no son in her, namely Goddess Uma. [1-36-6b, c, 7]

6b, c, 7. parantapa raama = oh enemy-scorcher, Rama; mahaadhiimataH = of that sagacious one; devasya shitikaNThasya samkriiDamaanasya = of blue-throated god Shiva, while nuptial merrymaking - lovemaking; tasya devasya = of that, god's; divyam varSashatam gatam = divine, hundred years, elapsed; api ca = even, also - even then; tasyaam = in her - in Uma; tanayaH na aasiit = son, has not, become - not born.

The hundred divine years are said to be 36,000 mortal years and this goes with the calculation of yuga Indian 'era' calculation where two thousand of four yuga-s, kR^ita, treta, dvaapara, kali yuga-s are one brahmadina Brahma's day etc.

1.36.7

सर्वे देवाः समुद्युक्ताः पितामहपुरोगमाः ॥यदिहोत्पद्यते भूतं कः तत्प्रतिसहिष्यति |

"All the gods headed by Brahma have then started to ponder, 'is there anybody who can inevitably sustain that being which emerges from this goddess Uma after this prolonged yogic act of copulation with Shiva?' This being the worry of all gods they have prepared for action. [1-36-7b, 8a]

7b, 8a. [tataH = then]; pitaamahapurogamaaH = going before- leading the delegation before Forefather [Brahma] ; devaaH = gods; thought among themselves; iha = in this - goddess Uma; yat bhuutam utpadyate = which, being, emerges; tat = that being; kaH pratisahiSyati = who, in turn [inevitably] sustains; thinking so; sarve samudyuktaaH = all, prepared for action; or, [samudvignaaH = all are worried.]

1.36.8

अभिगम्य सुराः सर्वे प्रणिपत्येदमब्रुवन् ॥देव देव महादेव लोकस्यास्य हिते रत |
सुराणां प्रणिपातेन प्रसादं कर्तुमर्हसि ॥

"All of the gods on approaching and paying their deference to Shiva spoke this to him, 'oh, God of Gods, oh, one who is interested in the welfare of these worlds, oh, Great-God, considering the supplication of all gods it will be apt of you to bestow grace.' [1-36-8b, 9]

8b, 9. suraaH sarve abhigamya = gods, all of them, towards on going - on approaching Shiva; praNipatya idam abruvan = they spoke this paying deference to [Siva] ; deva deva = oh God of Gods; asya lokasya hite rata = oh one who is interested in welfare of this world ; mahaadeva = oh Great-God; suraaNaam = of gods, such as we are; our; praNipaatena = by ['consideration of] supplication; prasaadam kartum arhasi = apt of you to bestow grace.

This prolonged act of copulation is an act of yoga called mahaa- maithuna. The Shaktaite Tantriks who practise panca-ma-kaara : madya, maamsa, matsya, mudra, maithuna 'liquor' 'mutton' 'fish' 'postures' [loosely: callisthenics] and 'copulation' make use of these things. In these practises, the yogis use mudra-s 'posture' 'callisthenics' at the time of copulation even, so that there will be no ejaculation for a longer period. This is their 'Five-element theory...'

1.36.10

न लोका धारयिष्यन्ति तव तेजः सुरोत्तम |
ब्राह्मेण तपसा युक्तो देव्या सह तपश्चर ॥त्रैलोक्यहितकामार्थं तेजस्तेजसि धारय |
रक्ष सर्वानिमान् लोकान्नालोकं कर्तुमर्हसि ॥

" 'Worlds cannot capably bear your offspring born out of your effulgence, oh, Supreme-God, hence you may practice yogic asceticism along with your consort Goddess Uma in unison with Vedic postulates of Yoga, rather than progeniture, and desiring the welfare of the three worlds you may please retain your refulgent seed within your own radiance, thus protect this universe, since it will not be apt of you to render it devoid of worlds with the efflux of the unmanageable potence of yours .' So said gods to Shiva.

10, 11. surottama = oh supreme one of gods - oh supreme god; tava tejaH = your, offspring born out of your effulgence; lokaaH na dhaarayiSyanti = worlds, cannot be, capable to bear; braahmeNa tapasaa yuktaH = unified with postulates of asceticism as per Vedic ancillary [Yoga] ; devyaa saha = along with Goddess Uma ; tapaH cara = you practise asceticism; trailokyahitakaamaartham = desiring welfare of three world's; tejaH tejasi dhaaraya = you sustain your refulgent seed in your own radiance; rakSha sarvaan imaan lokaan = protect, all, these, worlds [in universe]; na alokam kartum arhasi = not, devoid of [annihilate], worlds [in universe,] apt of you to render.

The word tejas also means semen, or offspring, besides resplendence tejaH paraakrame praaNe varcas arciShi retasi - ratnamaala thus the prospective offspring through ejaculation is the problem here, because Kumara, or, Skanda takes birth with all the irrepressible effulgence of Shiva, plus his own.

1.36.12

देवतानां वचः श्रुत्वा सर्वलोकमहेश्वरः |
बाढमित्यब्रवीत् सर्वान् पुनश्चेदमुवाच ह ॥

"On listening the words of gods that Rarefied-God of Universe, namely Shiva said, 'so be it,' and further spoke this to all of the gods, indeed.

sarvalokamaheshvaraH = Rarefied-God of all universe [Shiva]; devataanaam vacaH shrutvaa = on listening to the words of gods; baaDham = so be it; iti abraviit = thus, said to them; punaH = again - further; sarvaan = to all gods; idam uvaaca ha = this, spoke, indeed.

1.36.13

धारयिष्याम्यहं तेजस्तेजस्येव सहोमया |
त्रिदशाः पृथिवी चैव निर्वाणमधिगच्छतु ॥

" 'I wish to bear my sperm in my virility and Uma in hers, let the immortals and mortals as well, derive a perfect bliss.

umayaa saha aham = I along with Uma; tejaH tejasi eva = sperm, in virility; dhaarayiSyaami = I wish to bear; tridashaaH pR^ithivii caiva = divinities [immortals,] earthly [mortals,] also; nirvaaNam adhigacChatu = enter upon derive perfect bliss.

1.36.14

यदिदं क्षुभितं स्थानान्मम तेजो ह्यनुत्तमम् |
धारयिष्यति कस्तन्मे ब्रुवन्तु सुरसत्तमाः ॥

" 'But that part which has already stirred up from its place is irrestrainable, as such, oh gods of eminence, you tell me who can contain that part of the unexcelled potence.' So said Shiva to gods.

mama = mine; anuttamam = unexcelled [semen]; yat = that which; idam tejaH = this, refulgence is, semen is; sthaanaat kSubhitam = from its place, stirred up; tat = that, that much semen; kaH dhaarayiSyati = who, will bear; surasattamaaH = eminent one of gods; regarding that; me bruvantu = to me, you tell.

1.36.15

एवमुक्तास्ततो देवाः प्रत्यूचुर्वृषभध्वजम् |
यत्तेजः क्षुभितं ह्यद्य तद्धरा धारयिष्यति ॥

"Thus spoken by Shiva, then the gods in reply spoke to him whose banner is Divine-Bull, namely Shiva, 'that part of the potence which has already stirred up, the earth indeed endures that now.

evam uktaaH = thus, who are spoken to [by Shiva]; tataH = then; devaaH = gods; vR^iSabhadhvajam = Divine-Bull bannered [god Shiva]; pratyuucuH = spoke in reply; yat tejaH kSubhitam = that which, sperm, stirred up; tat adya = that - part, now; dharaa dhaarayiSyati hi = earth, endures, indeed.

1.36.16

एवमुक्तः सुरपतिः प्रमुमोच महाबलः |
तेजसा पृथिवी येन व्याप्ता सगिरिकानना ॥

"Thus said by the gods that Yogi of par excellence and the God of Gods, Shiva, discharged his refulgent semen with which the earth together with its mountains and forests is overspread.

evam uktaH = thus, said [by gods]; surapatiH = god's god; yena tejasaa = by which, refulgence - of Shiva; sagirikaananaa pR^ithivii = with mountains and forests, earth is; vyaaptaa = overspread; such a refulgence; [mahii tale = on earth's, surface]; mahaabalaH = greatly virile one [Yogi, of par excellence]; pramumoca = well discharged.

1.36.17

ततो देवाः पुनरिदमूचुश्चापि हुताशनम् |
आविश त्वं महातेजो रौद्रं वायुसमन्वितः ॥

"Thereby the gods in their turn said even to Fire-god, 'you enter the great-potence of Rudra along with Wind-god, lest that potence may annihilate the earth and earthlings, because you can consume anything that comes in touch with you.

tataH = thereby; devaaH = gods; punaH = in turn; hutaashanam api = consumer of Fire-oblations [Fire-god,] even; idam uucuH ca = this, said, also; tvam vaayusamanvitaH = you, along with Wind-god; raudram = pertaining to Rudra; mahaatejaH = his semen, great-potence; aavisha = enter.

1.36.18

तदग्निना पुनर्व्याप्तं संजातं श्वेतपर्वतम् |
दिव्यं शरवणं चैव पावकादित्यसंनिभम् ॥यत्र जातो महातेजाः कार्तिकेयोऽग्निसंभवः |

"And when Fire-god invaded that great-potence of Shiva it has emerged as White-mountain, also thus it has become as a divine forest of reeds equalling the Sun and Fire in its resplendence, wherefrom the highly brilliant Kumara has emerged. [1-36-18, 19a]

18, 19a. agninaa = by Fire-god; vyaaptam = pervaded; tat = that great-potence; punaH = again; shvetaparvatam samjaatam = well emerged as white mountain; paavakaaadityasamnibham = equal in shine to Fire and Sun; divyam sharavaNam caiva = divine, reeds, forest, also thus; it has become; yatra = wherefrom; mahaatejaaH = highly brilliant; agnisambhavaH = one who is born out of the refulgence of Shiva through Fire-god; kaartikeyaH = one who is suckled by Krittika-s; jaataH = has emerged.

Because Kumara, or Skanda took birth through Fire-god from the great-potence of Shiva, he is called the one born out of fire. Because Krittika stars have suckled him he is also called as Kaaritkeya. The birth and legend of Kaartikeya is detailed in the next chapter relating to Ganga.

1.36.19

अथोमां च शिवं चैव देवाः सर्षिगणास्तदा ॥पूजयामासुरत्यर्थं सुप्रीतमनसस्ततः |

"Later on, the gods together with the assemblages of sages are well pleased at heart as it has happened according to their prayer, thereby they fulsomely adored Shiva and even Uma. [1-36-19b, 20a]

19b, 20a. atha = later; sarSigaNaaH devaaH = with assemblages of sages and gods; tataH = thereby, as it has happened so; supriitamanasaH = well pleased at heart; tadaa = then; umaam ca shivam caiva = Uma, also, Shiva, also thus; atyartham puujayaamaasuH = fulsomely, adored.

अथ शैलसुता राम त्रिदशानिदमब्रवीत् || २०
समन्युरशपत् सर्वान् क्रोधसंरक्तलोचना |

"Oh, Rama, but the daughter of Himalayan Mountain, namely Uma, while irefully saying this to the divinities she cursed them all with her eyes reddened in anger. [1-36-20b, 21a]

20b, 21a. raama = oh Rama; atha = then; shailasutaa = mountain's daughter - Uma; samanyuH = with ire; tridashaan idam abraviit = said this to divinities; krodhasamraktalocanaa = reddened eyes with anger; sarvaan ashapat = cursed all of them.

1.36.21

यस्मान्निवारिता चाहं संगता पुत्रकाम्यया ॥अपत्यं स्वेषु दारेषु नोत्पादयितुमर्हथ |

" 'Wherefore, I who am desirous of a son had been prevented from the intimacy with my husband, therefore you shall be infecund to beget progeny through your own wives. [1-36-21b, 22a]

21b, 22a. yasmaat = wherefore; putrakaamyayaa = desirous of son ; aham samgataa nivaaritaa = I am back moved - prevented from intimacy ; [tasmaat = therefore]; sveSu daareSu = in one's own, wives; apatyam = progeny; na utpaadayitum arhatha = not eligible - worthy enough to bring forth, infecund - you are prevented to bear children.

1.36.22

अद्य प्रभृति युष्माकमप्रजाः सन्तु पत्नयः ॥एवमुक्त्वा सुरान्सर्वान् शशाप पृथिवीमपि |

" 'And from now onwards you wives shall remain infertile...' and on saying this way to all of the gods she also gave a curse to the earth. [1-36-22, 23a]

22, 23a. adya prabhR^iti = from now, onwards; yuSmaakam = yours; patnayaH = wives; aprajaaH = without progeny; santu = they will be - they remain; sarvaan suraan = to all, gods; evam uktvaa = this way, on saying [by Uma]; pR^ithiviim api = to earth, also; shashaapa = cursed - gave a curse.

Thus the celestials do not directly breed. They take the agency of humans or other mortals to bring forth their offspring as in the case of the monkey race, and Menaka, and as in the case of Vishvamitra giving birth to Shakuntala, who in her turn gave birth to Bharata, so on.

1.36.23

अवने नैकरूपा त्वं बहुभार्या भविष्यसि ॥न च पुत्रकृतां प्रीतिं मत्क्रोधकलुषीकृता |
प्राप्स्यसि त्वं सुदुर्मेधे मम पुत्रमनिच्छती ॥

" 'Oh, Earth, your appearance shall be bizarre and you will be a wife to many. And oh, verily base-minded earth, rendered sully by my anger you shall have no gratification caused by the children as you are bigoted against my son. [1-36-23b, 24]

23b, 24. avane = oh earth; tvam = you; na ekaruupaa = not, with one appearance - sui generis, bizarre; bahubhaaryaa = as wife to many; bhaviSyasi = you will become; sudurmedhe = oh very base minded one [earth]; mama putram anicChatii = to me, son, not desirous - you are bigoted; tvam = you; mat krodhakaluSiikR^itaa = sully rendered by my anger - sullied by my anger; putrakR^itaam priitim ca = delight caused by children, even; na praapsyasi = you will not get.

The sin of earth to bear the curse of Uma Devi is to accept the semen of Shiva on her surface. The appearance of earth will not be in one kind or quality for it has lands and oceans, deserts and forests, volcanoes and mountains, ice and humidity, etc. Further, the earth is the official wife to numerous kings. The earth is also cursed to not to have the delight of her children. The earth has Naraka, the demon, and Seetha as her children. But these two are not begotten through any seminal contact by earth, and further, for earth it is as good as not having these two as her children, for such is the plight of these two so-called children of earth on earth. After many tumults in her life, even Seetha asks her mother on earth, i.e., mother earth herself, to take her back into her womb.

1.36.25

तान् सर्वान् पीडितान् दृष्ट्वा सुरान् सुरपतिस्तदा |
गमनायोपचक्राम दिशं वरुणपालिताम् ॥

"That God of Gods Shiva becoming ill at ease to look at all of the distressed gods, equally feeling small to convince his consort Uma, he has started to journey towards the western quarter which is ruled by Rain-god.

surapatiH = god's god - Shiva; tadaa = then; piiDitaan [vriiDitaan] = distressed [ashamed]; taan sarvaan suraan dR^iSTvaa = on seeing them all gods - ill at ease to see their plight; varuNapaalitaam = ruled by Rain-god; disham = towards the quarter of compass; gamanaaya upacakraama = started to go.

1.36.26

स गत्वा तप आतिष्ठत् पार्श्वे तस्योत्तरे गिरेः |
हिमवत्प्रभवे शृंगे सह देव्या महेश्वरः ॥

"On going to the northern side of Himalayan Mountains, that God of Gods, Shiva settled down in ascesis along with his consort Uma on the peak of a mountain emerged from Himalayas.

saH maheshvaraH = he - Shiva; gatvaa = having gone to west; tasya gireH uttare paarshve = northern side of that mountain [Himalayas] ; himavat prabhave shR^i~nge = emerged [a mountain] on Himalayas peak; devyaa saha = along with concert [Uma] ; tapa aatiSThat = settled down in ascesis.

Here some say the mountain on which Shiva settled for ascesis as himavatprabhava giving it a full name, like Mt. Kailash or Kanchanjunga etc. If any such mountain peak is named and available in mythologies or in Himalayas, this needs a revision.

1.36.27

एष ते विस्तरो राम शैलपुत्र्या निवेदितः |
गङ्गायाः प्रभवं चैव शृणु मे सहलक्ष्मणः ॥

"This is the legend of mountain's daughter, namely Goddess Uma vividly narrated to you, oh, Rama, and now listen from me along with Lakshmana about the emergence of Ganga.

raama = oh Rama; shailaputryaa = pertaining to mountain's daughter eSaH = this [Uma's legend]; vistaraH te niveditaH = vividly narrated to you; gangaayaaH prabhavam caiva = about Ganga's, emergence, also even; sahalakSmaNaH = with Lakshmana; shR^iNu me = listen, from me.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे षट्त्रिंशः सर्गः

Sarga 37

1.37.1

तप्यमाने तदा देवे सेन्द्राः साग्निपुरोगमाः |
सेनापतिमभीप्सन्तः पितामहमुपागमन् ॥

"While god Shiva is undertaking ascesis thus, then the gods desiring an Army Chief for celestial forces have arrived in the audience of Forefather Brahma, along with Indra and keeping Fire-god at their fore." Sage Vishvamitra continued his narration to Rama.

deve tapyamaane = while undertaking ascesis of god Shiva; tadaa = then; [devaaH = gods]; sendraaH = with Indra; senaapatim abhiipsantaH = desiring for army chief; saagnipurogamaaH = keeping afore - Fire-god - as leader; pitaamaham upaagaman = towards Forefather - Brahma, arrived at the nearby of.

1.37.2

ततोऽब्रुवन् सुराः सर्वे भगवन्तं पितामहम् |
प्रणिपत्य सुराः राम सेन्द्राः साग्निपुरोगमाः ॥

"On approaching the Forefather Brahma, oh, Rama, all of the celestials headed by Fire-god and along with Indra have venerated and then spoke this to him.

raama = oh Rama; sendraaH = with Indra; saagnipurogamaaH = with Fire-god keeping ahead of their delegation; suraaH sarve = celestials, all of them; bhagavantam pitaamaham = to the god [to Brahma,] Forefather; praNipatya = on venerating; tataH = then; abruvan = spoke to.

1.37.3

येन सेनापतिर्देव दत्तो भगवता पुरा |
स तपः परमास्थाय तप्यते स्म सहोमया ॥

" 'Oh, god Brahma, he who has hypothetically given a Chief of Celestial Army in the form of his potence that god Shiva is undertaking a supreme ascesis, indeed along with Goddess Uma.

deva = oh god - Brahma; yena bhagavataa = by whom, by god - Shiva; puraa = earlier; [naH = to us]; senaapatiH dattaH = army chief, is given - in the form of Shiva's potence in a hypothetical way; saH = he - Shiva; umayaa saha = along with Uma; paramtapaH aasthaaya = on undertaking supreme ascesis; tapyate sma = he is practising ascesis, indeed.

The potence that is stirred from Shiva and given to earth as in last chapter has not yet materialised as Kaarthikeya.

1.37.4

यदत्रानंतरं कार्यं लोकानां हितकाम्यया |
संविधत्स्व विधानज्ञ त्वं हि नः परमा गतिः ॥

" 'Looking forward for the welfare of the worlds, oh, knower of the procedures, Brahma, you may order us clearly what is to be done next, as you alone are our ultimate recourse.

vidhaanaj~na = oh procedure knower - Brahma; lokaanaam hitakaamyayaa = intent on - looking forward welfare of worlds; atra = in this matter; anantaram yat kaaryam = later, which, action - what next is to be done; samvidhatsva = let it be ordered clearly; tvam naH paramaa gatiH hi = you alone ultimate recourse for us.

1.37.5

देवतानां वचः श्रुत्वा सर्वलोकपितामहः |
सान्त्वयन् मधुरैर्वाक्यैस्त्रिदशानिदमब्रवीत् ॥

"On listening the words of gods, Brahma, the Forefather of all the worlds, soothingly spoke this to the celestials with sweet words.

sarvalokapitaamahaH = Forefather for all worlds - Brahma; devataanaam vacaH shrutvaa = on listing to the words of gods; madhuraiH vaakyaiH = with sweet, words; tridashaan saantvayan = to sooth gods; idam abraviit = spoke this.

1.37.6

शैलपुत्र्या यदुक्तं तन्न प्रजाः स्वासु पत्निषु |
तस्या वचनमक्लिष्टं सत्यमेव न संशयः ॥

" 'What the Daughter of Mountain, namely Goddess Uma, has said that 'you shall have no posterity in your own wives' is true and it cannot be decried, and it is unambiguous too.

yat shailaputryaa uktam = what is said by daughter of mountain - Uma; tat = by that reason; [vaH = you gods]; svaasu patniSu = in your own, wives; na prajaaH = no, posterity; [na prajaasyatha = you cannot generate progeny]; tasyaaH vacanam akliSTam = not to be put to shame - decriedher sentence; satyam eva = true, only - her word; samshayaH na = ambiguity, not there.

1.37.7

इयमाकाशगंगा यस्यां पुत्रं हुताशनः |
जनयिष्यति देवानां सेनापतिमरिंदमम् ॥

" 'In whom the Fire-god can procreate an enemy-destroying Chief of Celestial Armies, such an empyreal Ganga is there.

yasyaam = in which, in whom - Ganga; hutaashanaH = Fire-god; arindamam = one who ca destroy enemies; such a; devaanaam senaapatim putram = son as celestials' army chief; janayiSyati = who can give birth to - Fire-god who can procreate; such a; iyam aakaashagangaa = this, empyreal Ganga - is there.

1.37.8

ज्येष्ठा शैलेन्द्रदुहिता मानयिष्यति तं सुतम् |
उमायास्तद्बहुमतं भविष्यति न संशयः ॥

" 'The elder daughter King of Mountains, namely Ganga, will graciously welcome the offspring from Fire-god, and that act of Ganga in welcoming the offspring through Fire-god will also be pleasurable in many ways to the younger daughter of King of Mountains, namely Uma, no doubt about it.' So said Brahma to all the gods.

jyeSThaa shailendraduhitaa = elder, daughter of mountain king [Ganga]; tam sutam = him, that [prospective] son; maanayiSyati = will welcome graciously; tat = that - act of Ganga in welcoming boy; umaayaaH bahumatam bhaviSyati = it will be pleasurable in many ways to Uma; samshayaH na = doubt, is not there.

1.37.9

तच्छ्रुत्वा वचनं तस्य कृतार्था रघुनन्दन |
प्रणिपत्य सुराः सर्वे पितामहमपूजयन् ॥

"On hearing those words of Brahma, oh, Rama, the delight of Raghu's dynasty, all the gods have praisefully worshipped him, as their ends are achieved at the bidding fair of Brahma.

raghunandana = oh Raghu's delight - Rama; suraaH sarve = gods, all of them; tasya tat vacanam shrutvaa = on hearing his - Brahma's that sentence; kR^itaarthaaH = with achieved ends - at this bidding fair of Brahma; pitaamaham praNipatya apuujayan = worshipped Forefather and sang the praises.

1.37.10

ते गत्वा परमं राम कैलासं धातुमण्डितम् |
अग्निं नियोजयामासुः पुत्रार्थं सर्वदेवताः ॥

"On going to that supreme Mt. Kailash, oh, Rama, which is heaped up with many ores, all of those gods have assigned the Fire-god to father a son.

raama = oh Rama; te sarvadevataaH = they, all of the gods; dhaatumaNDitam = encompassed - heaped up with ores; paramam kailaasam gatvaa = on going to supreme Mt. Kailash; putraartham = purpose of son - to father the son; agnim niyojayaamaasuH = started to assign Fire-god.

1.37.11

देवकार्यमिदं देव समाधत्स्व हुताशन |
शैलपुत्र्यां महातेजो गंगायां तेज उत्सृज ॥

" 'Oh, Fire-god, you please coordinate the mission of gods, oh, great-resplendent god of Fire, you may release the potence of Shiva, which you have contained so far, in the daughter of King of Mountains, namely River Ganga.' Thus, all gods have requested the Fire-god.

deva = oh god; hutaashana = oh consumer of oblations - Fire-god; idam devakaaryam = this, god's mission; samaadhatsva = you coordinate; mahaatejaH = oh great-resplendent one - Fire-god; tejaH = potence - of Shiva; shailaputryaam gangaayaam = Mountain's [Himalayas'] daughter, in Ganga; utsR^ija = release.

1.37.12

देवतानां प्रतिज्ञाय गंगामभ्येत्य पावकः |
गर्भं धारय वै देवि देवतानामिदं प्रियम् ॥

"On assuring the gods that he will do his best, the Fire-god approached Ganga entreating, 'Oh, Goddess Ganga, you verily bear pregnancy with the potence of Shiva, since this is the select process of all the gods.' So said Fire-god to River Ganga.

paavakaH = all-purifier - Fire-god; devataanaam pratij~naaya = on assuring to gods - that he will do his best; gangaam abhyetya = having approached Ganga; devi = oh goddess Ganga; garbham dhaaraya vai = you bear pregnancy, verily; idam devataanaam priyam = this [act,] for gods, select [act, process.]

1.37.13

इत्येतद्वचनं श्रुत्वा दिव्यं रूपमधारयत् |
स तस्या महिमां दृष्ट्वा समंतादवकीर्यत ॥

"On listening that sentence of Fire-god, River Ganga adopted a celestial form readying herself, and on seeing her glorious mien the Fire-god seeped throughout her.

iti etat vacanam shrutvaa = thus, that, sentence - of Fire-god, on listening; divyam ruupam adhaarayat = adopted divine form [Ganga] ; saH = he - Fire-god; tasyaaH mahimaam = her, glory - of mien; dR^iSTvaa = on seeing; samantaat avakiiryata = all over, spread.

1.37.14

समंततस्तदा देवीमभ्यषिंचत पावकः |
सर्वस्रोतांसि पूर्णानि गंगाया रघुनन्दन ॥

"The Fire-god then drenched River Ganga from all over with the potence of Shiva which he contained so far, oh, Raghu's delight Rama, and every rill and channel of Ganga is replete with it.

raghunandana = oh delight of Raghu; tadaa = then; paavakaH = Fire-god; deviim samantataH abhyaSincata = Goddess - Ganga, all over, drenched her with the potence of Shiva; gangaayaaH = of Ganga; sarvasrotaamsi puurNaani = every channel [rill of Ganga] replete with.

1.37.15

तमुवाच ततो गंगा सर्वदेवपुरोगमम् |
अशक्ता धारणे देव तेजस्तव समुद्धतम् ॥दह्यमानाग्निना तेन संप्रव्यथितचेतना |

"River Ganga then spoke this to the Fire-god who is in the lead of all gods, 'oh, god, I am incapable to bear up the rampant fervour of yours, and while being burnt with the fire of god Shiva compounded with that of yours my life-force is very highly tortured.' [1-37-15, 16a]

15, 16a. tataH = then; gangaa = Ganga; sarvadevapurogamam = who is in forefront of all god - Fire-god; tam uvaaca = to him - Fire-god, spoke; deva = oh God - Fire-god; samuddhatam = upheaved - rampant; tava tejaH = your, intense heat - fervour compounded with that of Shiva; dhaaraNe = to bear up; ashaktaa = I am not capable; tena agninaa dahyamaanaa = while being burnt by that fire [of the potence of Shiva] ; sampravyathitacetanaa [sam-pra-vyathita] = very highly tortured heart.

1.37.16

अथाब्रवीदिदं गङ्गां सर्वदेवहुताशनः ॥इह हैमवते पार्श्वे गर्भोऽयं संनिवेश्यताम् |

"He who consumes fire-oblations on behalf of all the gods, that Fire-god seeing the miserable condition of River Ganga then spoke this to her, ''you may lay away that embryo here at the side of Himalayan Mountains.' So said Fire-god to River Ganga. [1-37-16b, 17a]

16b, 17a. atha = then; sarvadevahutaashanaH = consumer of all god's fire-oblations - consumer of fire oblations on behalf of all gods; gangaam idam abraviit = said this to Ganga - on seeing her miserable plight; ayam garbhaH = that, embryo; iha haimavate paarshve [paade] = here by the side of [at the foot of] Himalayan Mountains; sanniveshyataam = verily consign to - relocated at.

1.37.17

श्रुत्वा त्वग्निवचो गंगा तं गर्भमतिभास्वरम् ॥उत्ससर्ज महातेजाः स्रोतोभ्यो हि तदानघ |

"Oh, great-resplendent Rama, on hearing the words of Fire-god, oh, charming prince Rama, River Ganga indeed ejected that great-radiant embryo of Shiva from all her rills and channels. [1-37-17b, 18a]

17b, 18a. mahaatejaaH = oh great-resplendent, Rama; anagha = oh charming prince; agnivacaH shrutvaa tu = Fire-god's words, on hearing, on her part; gangaa = Ganga; tadaa = that way; atibhaasvaram = highly refulgent; tam garbham = that, embryo; srotobhyaH utsasarja hi = ejected from her channels [and rills], indeed.

1.37.18

यदस्या निर्गतं तस्मात्तप्तजांबूनदप्रभम् ॥कांचनं धरणीं प्राप्तं हिरण्यमतुलप्रभम् |

"Which refulgent embryo with the glitter of molten gold has emerged from River Ganga is there that has reached earth, and from that the silver, and even the gold with its matchless dazzle have emerged.

18b, 19a. asyaaH = from her - from Ganga; taptajaambuunadaprabham = with a glitter of molten gold; yat = which; [tejaH = refulgent potence is there]; nirgatam = out coming - emerged; dharaNiim praaptam = that which has reached earth; tasmaat = from that; hiraNyam = silver; atulaprabham kaancanam = unbalanceable - matchless in dazzle, gold; [abhavat = emerged.]

1.37.19

ताम्रं कार्ष्णायसं चैव तैक्ष्ण्यादेवाभिजायत ॥मलं तस्याभवत्तत्र त्रपु सीसकमेव च |
तदेतद्धरणीं प्राप्य नानाधातुरवर्धत ॥

"In that process, copper and iron are also generated from that combustion of fires of Shiva and Fire-god, and the residua have become tin and lead, and thus that embryo on reaching the earth has evolved itself into various other elements also. [1-37-19b, 20]

19b, 20. tatra = in that - process; taikSNyaat = from combustion - [kshaara = metallic alkali, element]; taamram = copper; kaarSNaayasam = iron; ca eva = also thus; abhijaayata = are generated; tasya = its - of the semen of Shiva; malam = from residua; trapu = tin; siisakam eva ca = lead, also, thus; abhavat = became; tat etat = that, thus - such as it is - that potence of Shiva; dharaNiim praapya = on reaching earth; naanaadhaatuH avardhata = various elements, evolved as.

1.37.21

निक्षिप्तमात्रे गर्भे तु तेजोभिरभिरंजितम् |
सर्वं पर्वतसंनद्धं सौवर्णमभवद्वनम् ॥

"But, just when that embryo is laid down on Himalayan mountains, entire reed-garden sprouted on that mountain is made brilliant by that glittering embryo and the reed-garden itself has become golden.

garbhe nikSiptamaatre tu = just when embryo is laid down, but; sarvam = entire; parvatasannaddham = sprouted - uprisen on Himalayan mountains ; vanam = forest - reed-garden; tejobhiH abhiranjitam = made brilliant with [embryo's] glitter; sauvarNam abhavat = became golden [reed-garden] .

1.37.22

जातरूपमिति ख्यातं तदा प्रभृति राघव |
सुवर्णं पुरुषव्याघ्र हुताशनसमप्रभम् |
तृणवृक्षलतागुल्मं सर्वं भवति कांचनम् ॥

"Oh, tigerly-man, from then onwards the gold with its brilliance equalling that of the Fire-god is renowned by the name of jaataruupa , one that retains its birth-time form, and oh, Raghava, everything on the mountain, say grass, trees, climbers, and shrubs, all have become golden.

puruSavyaaghra = oh tigerly-man, Rama; raaghava = oh Raghava tadaa prabhR^iti = then, onwards; hutaashanasamaprabham = equal in its brilliance to Fire-god; suvarNam = gold; jaataruupam iti = birth-time form, thus as; khyaatam = renowned; sarvam = everything; tR^iNavR^ikShalataagulmam = grass, tress, climbers, shrubs kaancanam bhavati = they have become golden.

The gold has the etymological name of jaataruupa 'birth-time-form.' As and when Ganga's disgorged her womb there appeared a forest of fire like gold. So, the gold glowing like fire is called gold at many places in Ramayana. Pt. Satya Vrat.

1.37.23

तं कुमारं ततो जातं सेन्द्राः सहमरुद्गणाः |
क्षीरसंभावनार्थाय कृत्तिकाः समयोजयन् ॥

"Then for the boy who took birth from the embryo deposited in Himalayas, the Wind-gods along with Indra have arranged Krittika stars to simultaneously suckle him.

tataH = then; jaatam tam kumaaram = birthed, him, the son - from the embryo; sendraaH sahamarudgaNaaH = with Indra, with assemblages of Wind-gods ; kSiirasambhaavanaarthaaya = for the purpose to nourish with milk - to suckle and nourish; kR^ittikaaH samayojayan = Krittikaa stars, are arranged.

1.37.24

ताः क्षीरं जातमात्रस्य कृत्वा समयमुत्तमम् |
ददुः पुत्रोऽयमस्माकं सर्वासामिति निश्चिताः ॥

"Those Krittika stars have decided among themselves that 'this boy shall be the son for all of us,' and on making such a best resolve they suckled the just born boy.

taaH = those females - Krittika stars; nishcitaaH = deciding among themselves; ayam asmaakam sarvaasaam putraH = let him be the son for all of us; iti = thus; uttamam samayam kR^itvaa = on making best resolve; jaatamaatrasya = who is just then born; kSiiram daduH = they gave milk.

1.37.25

ततस्तु देवताः सर्वाः कार्तिकेय इति ब्रुवन् |
पुत्रस्त्रैलोक्यविख्यातो भविष्यति न संशयः ॥

"All the gods have then said, 'this boy will be renowned in all the three world as Kaarthikeya, as Krittika-stars have suckled him, with any doubt.'

tataH = then; sarvaaH devataaH = all, gods; putraH = this boy; kaartikeya iti = Kaartikeya [son of Krittika-s,] thus; trailokyavikhyaataH bhaviSyati = he will be renowned in three worlds ; samshayaH na = doubt, is not there; iti bruvan = thus, they said.

1.37.26

तेषां तद्वचनं श्रुत्वा स्कन्नं गर्भपरिस्रवे |
स्नापयन् परया लक्ष्म्या दीप्यमानं यथानलम् ॥

"On hearing that blessing of gods Krittika stars gave a wash to that excellently auspicious boy who is radiant like fire, and who slid down from the secretion of the womb of Ganga.

teSaam tat vacanam shrutvaa = on hearing that sentence of their - gods - on hearing gods blessings; garbhaparisrave skannam = who slid down from the secretion of womb of Ganga ; analam yathaa = as with fire; parayaa lakSmyaa diipyamaanam = glowing with excellently aupicious radiance; snaapayan = to give a bath; they started to.

1.37.27

स्कंद इत्यब्रुवन् देवाः स्कन्नं गर्भपरिस्रवात् |
कार्तिकेयं महाबाहुं काकुत्स्थ ज्वलनोपमम् ॥

"And gods called that boy, oh, Rama of Kakutstha, whose glow is like that of flaring fire and who is ambidextrous as 'Skanda' for he slid down from the secretions of a womb.

kaakutstha = oh Rama of Kakutstha; jvalanopamam = similar to [glow] flare of fire; mahaabaahum = ambidextrous; garbhaparisravaat skannam = who slid down from secretions of the womb; such a; kaartikeyam = Kaartikeya - is called; devaaH = gods; skanda iti abruvan = Skanda, thus, they called him - in its lexical meaning - to slid, who glissaded.

1.37.28

प्रादुर्भूतं ततः क्षीरं कृत्तिकानामनुत्तमम् |
षण्णां षडाननो भूत्वा जग्राह स्तनजं पयः ॥

"Then an unexcelled milk instantly came forth from the breasts of the six Krittika-stars, and becoming a six-faced one that boy too sucked that milk from the six Krittika-stars at the same time.

tataH = then; kR^ittikaanaam anuttamam kSiiram = in Krittikaa-stars [breasts,] un excelling, milk; praadurhbhuutam = instantly came forth; SaNNaam = of six of them, the Krittika stars; stanajam payaH = breast born, milk; SaDaananaH = six faced one - the boy; bhuutvaa = becoming - six faced boy; [samam = at the same time]; jagraaha = drew out, sucked milk.

It is said that each of the six Krittika-stars came forward to give her milk firstly to this boy. Observing their eagerness to feed him, Skanda / Kaartikeya made his one face into six and sucked all the milk of all the six stars and become an adolescent boy in day. Hence he looked like the one with six faces, by which he is called ShaNmukha, six-faced deity. Later he argues with his father Shiva that he is superior to Shiva, because he has five-faces of Shiva, plus his own, totalling to a six, and he is a six-faced deity, superior to the five-faced god, namely Shiva. In another way, the boy by birth is dextrous and he sucked the milk of all the six mothers in split second with one face, but it appeared to all deities that the boy has been sucking milk with six faces, i.e., with rapid-face-movement. Thus on establishing his ambidextrous personality, the gods nominate him as the Chief of Celestial Army.

1.37.29

गृहीत्वा क्षीरमेकाह्ना सुकुमारवपुस्तदा |
अजयत् स्वेन वीर्येण दैत्यसैन्यगणान्विभुः ॥

"On sipping the milk just for one day he became an adolescent boy on that day itself, and even though he is of delicate constitution as a boy, that taskmaster triumphed over the army troops of demons by his own vigour.

vibhuH = capable one - taskmaster, that boy; ekaahnaa = just in one day; kSiiram gR^ihiitvaa = on taking milk; tadaa = then; sukumaaravapuH = delicate by body; even if; svena viiryeNa = by his own, vigour; daityasainyagaNaan = troops of demons army; ajayat = triumphed over.

1.37.30

सुरसेनागणपतिमभ्यषिंचन्महाद्युतिम् |
ततस्तममराः सर्वे समेत्याग्निपुरोगमाः ॥

"All of the celestial have then come together under the leadership of Fire-god and they anointed that highly resplendent boy, Skanda, or Kaarthikeya, as the Chief of Celestial Army troops.

agnipurogamaaH = keeping afore Fire god as leader; amaraaH sarve = celestials, all of them; tataH = then; sametya = coming together; mahaadyutim = highly resplendent boy is; surasenaagaNapatim = as chief of god's army troops; abhyaSincat = anointed him.

1.37.31

एष ते राम गंगाया विस्तरोऽभिहितो मया |
कुमारसंभवश्चैव धन्यः पुण्यस्तथैव च ॥

"This way, I have vividly narrated the legend of Ganga to you, oh, Rama, like that the Divine and Meritorious legend of the emergence of Kumara, namely Skanda is also narrated.

raama = oh Rama; mayaa te gangaayaaH = by me, to you, of Ganga; eSaH vistaraH = this way, vividly - told; tathaa eva = like that; dhanyaH puNyaH ca = Divine, Meritorious, also; kumaarasambhavaH caiva = Kumara's emergence, also thus; abhihitaH = made known.

1.37.32

भक्तश्च यः कार्तिकेये काकुत्स्थ भुवि मानवः |
आयुष्मान् पुत्र पौत्रश्च स्कन्दसालोक्यतां व्रजेत् ॥

"He who is a devotee of Kartikeyaa, oh, Rama of Kakutstha, he thrives with longevity, also with sons, grandsons on this humanly earth in his mortal life, and on its conclusion he becomes one with Skanda on journeying to Skanda's abode.

kaakutstha = Oh Kakutstha Rama; bhuvi yaH maanavaH = on earth, which, person; kaartikeye bhaktaH ca = if he were to be devotee of Kaartikeya ; he; aayuSmaan = with longevity; putrapautraH ca = with sons and grandsons, also; on living; skandasaalokyataam vrajate = he goes - attains his abode [identical] of Skanda.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे सप्तत्रिंशः सर्गः