Valmiki Ramayana - Chapter 1

Chapter 1

Bala Kanda - Book Of Youthful Majesties

तपः स्वाध्याय निरताम् तपस्वी वाग्विदाम् वरम्
नारदम् परिपप्रच्छ वाल्मीकिः मुनि पुंगवम्

tapaḥ svādhyāya niratām tapasvī vāgvidām varam
nāradam paripapraccha vālmīkiḥ muni puṃgavam

SYNONYMS

TRANSLATION

The ascetic Valmiki inquired Naarada who engaged deeply in austerity and study of Vedas, best among the eloquent and eminent among sages (as follows:). [1-1-1]

PURPORT

The epic starts with the word auspicious word ta as said in ta kaaro vighna naashakaH, ta kaaro saukhya daayakaH...

VERSE 2

कः नु अस्मिन् सांप्रतम् लोके गुणवान् कः च वीर्यवान्
धर्मज्ञः च कृतज्ञः च सत्य वाक्यो धृढ व्रतः

kaḥ nu asmin sāṃpratam loke guṇavān kaḥ ca vīryavān
dharmajñaḥ ca kṛtajñaḥ ca satya vākyo dhṛḍha vrataḥ

SYNONYMS

TRANSLATION

"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... [1-1-2]

VERSE 3

चारित्रेण च को युक्तः स^^र्व भूतेषु को हितः
विद्वान् कः कः समर्थः च कः च एक प्रिय दर्शनः

cāritreṇa ca ko yuktaḥ sa^^rva bhūteṣu ko hitaḥ
vidvān kaḥ kaḥ samarthaḥ ca kaḥ ca eka priya darśanaḥ

SYNONYMS

kaḥ cāritreṇa ca yuktaḥ: appropriate in disposition | kaḥ sarva bhūteṣu hitaḥ: who is interested in welfare of all beings | kaḥ vidvān: who is an adept one | samarthaḥ ca: an able one also | kaḥ ca eka priya darśanaḥ: who is also uniquely pleasant, to look at. |

TRANSLATION

"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... [1-1-3]

PURPORT

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...'

VERSE 4

आत्मवान् को जित क्रोधो द्युतिमान् कः अनसूयकः
कस्य बिभ्यति देवाः च जात रोषस्य संयुगे

ātmavān ko jita krodho dyutimān kaḥ anasūyakaḥ
kasya bibhyati devāḥ ca jāta roṣasya saṃyuge

SYNONYMS

TRANSLATION

"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... [1-1-4]

VERSE 5

एतत् इच्छामि अहम् श्रोतुम् परम् कौतूहलम् हि मे
महर्षे त्वम् समर्थो।असि ज्ञातुम् एवम् विधम् नरम्

etat icchāmi aham śrotum param kautūhalam hi me
maharṣe tvam samartho|asi jñātum evam vidham naram

SYNONYMS

TRANSLATION

"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. [1-1-5]

PURPORT

Valmiki wanted to know about that man - a man with godly qualities. Valmiki's thinking aloud, about the qualities of his prospective hero of this epic, is 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 - satya vaakyaH 6 - dhR^iDha vrataH 7 - caaritra vaan 8 - sarva bhuuteShu hitaH 9 - vidvaan 10 - samarthaH - 11 - priyadarshana 12 - aatmavaan 13 - jita krodhaH 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.

VERSE 6

श्रुत्वा च एतत् त्रिलोकज्ञो वाल्मीकेः नारदो वचः
श्रूयताम् इति च आमंत्र्य प्रहृष्टो वाक्यम् अब्रवीत्

śrutvā ca etat trilokajño vālmīkeḥ nārado vacaḥ
śrūyatām iti ca āmaṃtrya prahṛṣṭo vākyam abravīt

SYNONYMS

TRANSLATION

On listening to all those words, Valmiki, also beckoning [Valmiki,] thus Narada spoke... [1-1-6]

PURPORT

Narada is cognizant of three worlds, where the three worlds are bhuu loka, bhuvar loka, suvar loka this world, the intermediary heaven, the heavens themselves.

VERSE 7

बहवो दुर्लभाः च एव ये त्वया कीर्तिता गुणाः
मुने वक्ष्ष्यामि अहम् बुद्ध्वा तैः उक्तः श्रूयताम् नरः

bahavo durlabhāḥ ca eva ye tvayā kīrtitā guṇāḥ
mune vakṣṣyāmi aham buddhvā taiḥ uktaḥ śrūyatām naraḥ

SYNONYMS

TRANSLATION

"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. [1-1-7]

PURPORT

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.

VERSE 8

इक्ष्वाकु वंश प्रभवो रामो नाम जनैः श्रुतः
नियत आत्मा महावीर्यो द्युतिमान् धृतिमान् वशी

ikṣvāku vaṃśa prabhavo rāmo nāma janaiḥ śrutaḥ
niyata ātmā mahāvīryo dyutimān dhṛtimān vaśī

SYNONYMS

TRANSLATION

"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. [1-1-8]

PURPORT

For the attributes explained by Narada there are some Vedanta imports. From niya aatma to vashii these are the attributes of the Supreme Being, Absolute of Brahman. swaruupa nirupaka lakshNaaH . This niyata aatmaa is 'immutable Absolute, this is the postulate of any Upanishad: ya aatmaa apahata paapmaa virajo vimR^ityur vishoko... 8-7-1, Chaandoj~na Upanishad. mahaa viiryaH = acintya vividha vicitra shaktivataH Absolute is Omnicompetent paraa asya shaktiH vividhaa iva shruuyate svaabhaavikii j~naana bala kriyaa 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 Vyjanti dhR^itiH tu tuSTiH santoSaH and as said in aanando brahama - aanandaat eva khalu imaani bhuutaani jaayante 6, Taittariiya Upanishad. Next, vashii Absolute is the Omnipotent on the entire Universe. eko vahii sarva bhuuta antaraatmaa 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.

VERSE 9

बुद्धिमान् नीतिमान् वाङ्ग्मी श्रीमान् शत्रु निबर्हणः
विपुलांसो महाबाहुः कंबु ग्रीवो महाहनुः

buddhimān nītimān vāṅgmī śrīmān śatru nibarhaṇaḥ
vipulāṃso mahābāhuḥ kaṃbu grīvo mahāhanuḥ

SYNONYMS

TRANSLATION

"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... [1-1-9]

PURPORT

The Absolute is an adept one in creating the Creation yat sarvaj~naH sarva vit . He is niitimaan one who maintains the rhythm of universe as said at eSa setuH vidharaNa eSaam loka naama sambhedaaya... He is propitious because shriiH kaanti sampadoH lakshmyaam... gleaming, glistering richness of prosperity emanates from him. The following stanzas describe the physical qualities an Emperor should have by birth, as per saamudrika shaastra , the physiognomic treatise of astroloj~n.

VERSE 10

महोरस्को महेष्वासो गूढ जत्रुः अरिन्दमः
आजानु बाहुः सुशिराः सुललाटः सुविक्रमः

mahorasko maheṣvāso gūḍha jatruḥ arindamaḥ
ājānu bāhuḥ suśirāḥ sulalāṭaḥ suvikramaḥ

SYNONYMS

TRANSLATION

"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... [1-1-10]

PURPORT

When his physique is extolled, suddenly a weapon is said, in saying that 'his is longbow...' this is called prakrama bhanga doSa '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 ariSaD varga shatru like desire, ire, avarice, conceit etc., as detailed in verse 4 above.

VERSE 11

समः सम विभक्त अंगः स्निग्ध वर्णः प्रतापवान्
पीन वक्षा विशालाक्षो लक्ष्मीवान् शुभ लक्षणः

samaḥ sama vibhakta aṃgaḥ snigdha varṇaḥ pratāpavān
pīna vakṣā viśālākṣo lakṣmīvān śubha lakṣaṇaḥ

SYNONYMS

TRANSLATION

"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 ... [1-1-11]

PURPORT

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

VERSE 12

धर्मज्ञः सत्य सन्धः च प्रजानाम् च हिते रतः
यशस्वी ज्ञान संपन्नः शुचिः वश्यः समाधिमान्

dharmajñaḥ satya sandhaḥ ca prajānām ca hite rataḥ
yaśasvī jñāna saṃpannaḥ śuciḥ vaśyaḥ samādhimān

SYNONYMS

TRANSLATION

"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... [1-1-12]

VERSE 13

प्रजापति समः श्रीमान् धाता रिपु निषूदनः
रक्षिता जीवलोकस्य धर्मस्य परि रक्षिता

prajāpati samaḥ śrīmān dhātā ripu niṣūdanaḥ
rakṣitā jīvalokasya dharmasya pari rakṣitā

SYNONYMS

prajāpatiḥ samaḥ: equals the Lord of creatures | dhātā: Sustainer (Lord Vishnu) | śrīmān: (together) with Sri Lakshmi | ripuḥ niṣūdanaḥ: Eliminator of enemies | jīvalokasya rakśitā: Protector of the world of living creatures | dharmasya parirakśitā: Guardian of probity. |

TRANSLATION

"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 Guardian of probity... [1-1-13]

PURPORT

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.

VERSE 14

रक्षिता स्वस्य धर्मस्य स्व जनस्य च रक्षिता
वेद वेदाङ्ग तत्त्वज्ञो धनुर् वेदे च निष्ठितः

rakṣitā svasya dharmasya sva janasya ca rakṣitā
veda vedāṅga tattvajño dhanur vede ca niṣṭhitaḥ

SYNONYMS

TRANSLATION

"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 dhanur Veda , the Art of Archery... [1-1-14]

PURPORT

These are the ancillary subjects of Vedas called anga part and upa anga sub-part. The main parts of Veda-s are siksha ritual rigor vyakarana grammar chandas prosody jyotish astroloj~n nirukta recital rules kalpa procedure rules. This apart, the dhanur veda science of archery, itself is treated as 'an exclusive Veda taught to warriors...' The danur Veda 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 Brahma astra, as in Maha Bharata, the other Epic of India. Thus the Dhanur Veda 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.

VERSE 15

सर्व शास्त्र अर्थ तत्त्वज्ञो स्मृतिमान् प्रतिभानवान्
सर्वलोक प्रियः साधुः अदीनाअत्मा विचक्षणः

sarva śāstra artha tattvajño smṛtimān pratibhānavān
sarvaloka priyaḥ sādhuḥ adīnāatmā vicakṣaṇaḥ

SYNONYMS

sarva śāstra arthaḥ tattvajñaḥ: cognizant of the essence and meaning of all the scriptures | smṛtimān: one with excellent memory | pratibhānavān: a brilliant one | sarva loka priyaḥ: dear to all worlds | sādhuḥ: gentle | adīnātmā: undepressed in spirit [level-headed even in severe trouble] | vicakṣaṇaḥ: clear-headed [in discriminating and distinguishing.] |

TRANSLATION

"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... [1-1-15]

VERSE 16

सर्वदा अभिगतः सद्भिः समुद्र इव सिन्धुभिः
अर्यः सर्वसमः च एव सदैव प्रिय दर्शनः

sarvadā abhigataḥ sadbhiḥ samudra iva sindhubhiḥ
aryaḥ sarvasamaḥ ca eva sadaiva priya darśanaḥ

SYNONYMS

TRANSLATION

"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... [1-1-16]

PURPORT

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. sarva samaH 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 bheda a+bhaavaat And the word eva in saa eva priya darshanaH 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.

VERSE 17

स च सर्व गुणोपेतः कौसल्य आनंद वर्धनः
समुद्र इव गाम्भीर्ये धैर्येण हिमवान् इव

sa ca sarva guṇopetaḥ kausalya ānaṃda vardhanaḥ
samudra iva gāmbhīrye dhairyeṇa himavān iva

SYNONYMS

kausalya ānanda vardhanaḥ: One who betters Kausalya's [his mother's] happiness | saḥ ca: he (is) also | sarva guṇa upetaḥ: embodied with all [noble] merits | gāmbhīrye samudra iva = like an ocean in profundity: his inmost heart is unfathomable like an ocean | dhairyeṇa himavān iva: by fortitude Himavanta [Himalayan] mountain like. |

TRANSLATION

"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... [1-1-17]

PURPORT

At times Rama is said to be 'the son of Kausalya...' than the son 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 varSha dhaaraabhir haryamaanaa na vivyadhuH | abhibhuuya maanaa vyasanaiH yathaa adhokShaja cetasaa || '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.

VERSE 18

विष्णुना सदृशो वीर्ये सोमवत् प्रिय दर्शनः
काल अग्नि सदृशः क्रोधे क्षमया पृथ्वी समः

viṣṇunā sadṛśo vīrye somavat priya darśanaḥ
kāla agni sadṛśaḥ krodhe kṣamayā pṛthvī samaḥ

SYNONYMS

TRANSLATION

"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]

PURPORT

Here the 'valour' is to cause harm to enemy, while remaining himself unharmed... svasya a-vikaara 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 - samskhepa raamyana 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 adhyaadhaara , 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... paaTha krame artha kramo baliiyaH... So, this adhyaadhaara , supply of words, may not be that faithful while rendering from Sanskrit to English.

VERSE 19

तम् एवम् गुण संपन्नम् रामम् सत्य पराक्रमम्

tam evam guṇa saṃpannam rāmam satya parākramam

SYNONYMS

TRANSLATION

"Rama, being the possessor of suchlike merits, whose truthfulness is his courage, embodied with best of qualities, ever involved in the welfare of people, being the dear and eldest son of the King, King Dasharatha affectionately intended to endow such a Rama with crown prince-hood for people's welfare...[1-1-29b, 20, 21a]

VERSE 21

तस्य अभिषेक संभारान् दृष्ट्वा भार्या अथ कैकयी

tasya abhiṣeka saṃbhārān dṛṣṭvā bhāryā atha kaikayī

SYNONYMS

TRANSLATION

"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]

VERSE 23

स सत्य वचनात् राजा धर्म पाशेन संयतः
विवासयामास सुतम् रामम् दशरथः प्रियम्

sa satya vacanāt rājā dharma pāśena saṃyataḥ
vivāsayāmāsa sutam rāmam daśarathaḥ priyam

SYNONYMS

TRANSLATION

"Bound by his true plighted word and by the noose of righteousness that king Dasharatha exiled his dear son Rama to forests. [1-1-23]

VERSE 24

स जगाम वनम् वीरः प्रतिज्ञाम् अनुपालयन्
पितुर् वचन निर्देशात् कैकेय्याः प्रिय कारणात्

sa jagāma vanam vīraḥ pratijñām anupālayan
pitur vacana nirdeśāt kaikeyyāḥ priya kāraṇāt

SYNONYMS

saḥ vīraḥ: that warrior [Rama] | kaikeyyāḥ priya kāraṇāt: by reason of pleasing Kaikeyi | anu pālayan: (and) to follow | pratijñām = promise: his own pledge to adhere to his father's word, or, promise of his father to Kaikeyi | pituḥ vacana nirdeśāt: by father's directive | vanam jagāma: repaired to forest. |

TRANSLATION

"That warrior Rama repaired to forest for pleasing Kaikeyi, and as directed by his father, and to follow his father's word of honour. [1-1-24]

VERSE 25

तꣳ व्रजन्तꣳ प्रियो भ्राता लक्ष्मणः अनुजगाम ह
स्नेहात् विनय संपन्नः सुमित्र आनंद वर्धनः

tam̐ vrajantam̐ priyo bhrātā lakṣmaṇaḥ anujagāma ha
snehāt vinaya saṃpannaḥ sumitra ānaṃda vardhanaḥ

SYNONYMS

, 26a| lakśmanaḥ: Lakshmana | vinaya sampannaḥ: endowed with humbleness | priya bhrātā: an endearing brother | bhrātuḥ dayitaḥ: (and) dear to brother [to Rama] | sumitra ānanda vardhanaḥ: augmentor [of his mother] Sumitra's joy | saubhrātram anudarśayan: showing [brotherly] fraternity | snehāt anujagāma ha: followed [Rama] out of affection | vrajantam tam bhrātaram: while that brother [Rama] was going [to forest]. |

TRANSLATION

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

PURPORT

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

VERSE 26

रामस्य दयिता भार्या नित्यम् प्राण समा हिता

rāmasya dayitā bhāryā nityam prāṇa samā hitā

SYNONYMS

TRANSLATION

"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]

PURPORT

Here deva maaya refers to many concepts. Vaishnavaite tenets tell that the word deva is ascribable only to Vishnu, but not to other gods. Thus, this is Vishnu maya , 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...'

VERSE 28

पौरैः अनुगतो दूरम् पित्रा दशरथेन च

pauraiḥ anugato dūram pitrā daśarathena ca

SYNONYMS

TRANSLATION

"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]

VERSE 30

ते वनेन वनम् गत्वा नदीः तीर्त्वा बहु उदकाः

te vanena vanam gatvā nadīḥ tīrtvā bahu udakāḥ

SYNONYMS

TRANSLATION

"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]

PURPORT

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 te vane 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.

VERSE 32

चित्रकूटम् गते रामे पुत्र शोक आतुरः तथा

citrakūṭam gate rāme putra śoka āturaḥ tathā

SYNONYMS

TRANSLATION

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

PURPORT

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

VERSE 33

मृते तु तस्मिन् भरतो वसिष्ठ प्रमुखैः द्विजैः

mṛte tu tasmin bharato vasiṣṭha pramukhaiḥ dvijaiḥ

SYNONYMS

TRANSLATION

"On Dasaratha'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]

VERSE 35

गत्वा तु स महात्मानम् रामम् सत्य पराक्रमम्
अयाचत् भ्रातरम् रामम् आर्य भाव पुरस्कृतः

gatvā tu sa mahātmānam rāmam satya parākramam
ayācat bhrātaram rāmam ārya bhāva puraskṛtaḥ

SYNONYMS

TRANSLATION

"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]

PURPORT

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

VERSE 36

रामो।अपि परमोदारः सुमुखः सुमहायशाः

rāmo|api paramodāraḥ sumukhaḥ sumahāyaśāḥ

SYNONYMS

TRANSLATION

"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]

VERSE 37

पादुके च अस्य राज्याय न्यासम् दत्त्वा पुनः पुनः

pāduke ca asya rājyāya nyāsam dattvā punaḥ punaḥ

SYNONYMS

TRANSLATION

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

VERSE 38

स कामम् अनवाप्य एव राम पादा उपस्पृशन्

sa kāmam anavāpya eva rāma pādā upaspṛśan

SYNONYMS

b, 39a| saḥ: he that Bharata | kāmam an avāpaya eva: desire, not, fulfilled, thus | rāma pādau upaspṛśan: Rama's feet, on touching | rāma āgamana kānkśayā: Rama's, arrival, with an expectation | nandigrāme akarot rājyam: from Nandigrama [a village,] carried on, kingdom |

TRANSLATION

"Unfulfilled is the desire of Bharata in taking back Rama to kingdom, hence on touching Rama's feet and taking sandals, he returned from Chitrakuta, and without ruling from capital Ayodhya, he carried on the kingdom from a village called Nandigrama, with an expectation of Rama's return... [1-1-38b, 39a]

VERSE 39

गते तु भरते श्रीमान् सत्य सन्धो जितेन्द्रियः

gate tu bharate śrīmān satya sandho jitendriyaḥ

SYNONYMS

TRANSLATION

"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 forest... [1-1-39b, 40]

PURPORT

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 Rakshasas .

VERSE 41

प्रविश्य तु महाअरण्यम् रामो राजीव लोचनः
विराधम् राक्षसम् हत्वा शरभंगम् ददर्श ह

praviśya tu mahāaraṇyam rāmo rājīva locanaḥ
virādham rākṣasam hatvā śarabhaṃgam dadarśa ha

SYNONYMS

, 42a| rājīva-locanaḥ rāmaḥ: Rama the lotus-eyed one | mahā aranṇyam praviśya: on entering the vast forest | virādham rākśasam hatvā: and on killing the demon Viradha | dadarśa ha: indeed beheld sharabhaN^gam sutiikshNam ca api = Sage Sharabhanga and also Sage Suteekshna | agastyam ca: and Sage Agastya | tathā: likewise | agastya bhrātaram: Agastya's brother. |

TRANSLATION

"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]

PURPORT

The name of Agastya's brother is Sudarshana, and he will never be called by his own name, but will be called as agatsya bhraata , brother of Agastya. tu is omitted in the translation since it is there for the purpose of paada puurana .

VERSE 42

अगस्त्य वचनात् च एव जग्राह ऐन्द्रम् शरासनम्

agastya vacanāt ca eva jagrāha aindram śarāsanam

SYNONYMS

TRANSLATION

"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]

VERSE 43

वसतः तस्य रामस्य वने वन चरैः सह

vasataḥ tasya rāmasya vane vana caraiḥ saha

SYNONYMS

TRANSLATION

"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]

VERSE 44

स तेषाम् प्रति शुश्राव राक्षसानाम् तथा वने

sa teṣām prati śuśrāva rākṣasānām tathā vane

SYNONYMS

TRANSLATION

"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]

PURPORT

The word asura is as from asuuna 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.

VERSE 46

तेन तत्र एव वसता जनस्थान निवासिनी
विरूपिता शूर्पणखा राक्षसी काम रूपिणी

tena tatra eva vasatā janasthāna nivāsinī
virūpitā śūrpaṇakhā rākṣasī kāma rūpiṇī

SYNONYMS

TRANSLATION

"While Rama was living there in the Dandaka forest, a guise-changing demoness named Shuurpanakha, who was a resident of Janasthana, a portion of Dandaka forest, was disfigured by him... [1-1-46]

PURPORT

Readers are referred to the verse 3-18-20 where Rama asks Lakshmana to deface Shuurpanakha 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 Shuurpanakha. Shuurpanakha is so named because her fingernails are like winnowing fans, shuurpa tulya nakhaa iti shuurpanakha; 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.

VERSE 47

ततः शूर्पणखा वाक्यात् उद्युक्तान् सर्व राक्षसान्
खरम् त्रिशिरसम् च एव दूषणम् च एव राक्षसम्

tataḥ śūrpaṇakhā vākyāt udyuktān sarva rākṣasān
kharam triśirasam ca eva dūṣaṇam ca eva rākṣasam

SYNONYMS

TRANSLATION

"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]

PURPORT

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

VERSE 48

वने तस्मिन् निवसता जनस्थान निवासिनाम्

vane tasmin nivasatā janasthāna nivāsinām

SYNONYMS

TRANSLATION

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

VERSE 49

ततो ज्ञाति वधम् श्रुत्वा रावणः क्रोध मूर्छितः

tato jñāti vadham śrutvā rāvaṇaḥ krodha mūrchitaḥ

SYNONYMS

TRANSLATION

"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]

PURPORT

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)

VERSE 50

वार्यमाणः सुबहुशो मारीचेन स रावणः

vāryamāṇaḥ subahuśo mārīcena sa rāvaṇaḥ

SYNONYMS

TRANSLATION

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

VERSE 51

अनादृत्य तु तत् वाक्यम् रावणः काल चोदितः

anādṛtya tu tat vākyam rāvaṇaḥ kāla coditaḥ

SYNONYMS

TRANSLATION

"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]

VERSE 52

तेन मायाविना दूरम् अपवाह्य नृप आत्मजौ

tena māyāvinā dūram apavāhya nṛpa ātmajau

SYNONYMS

TRANSLATION

"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]

VERSE 53

गृध्रम् च निहतम् दृष्ट्वा हृताम् श्रुत्वा च मैथिलीम्

gṛdhram ca nihatam dṛṣṭvā hṛtām śrutvā ca maithilīm

SYNONYMS

TRANSLATION

"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]

VERSE 54

ततः तेन एव शोकेन गृध्रम् दग्ध्वा जटायुषम्

tataḥ tena eva śokena gṛdhram dagdhvā jaṭāyuṣam

SYNONYMS

TRANSLATION

"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]

VERSE 56

तम् निहत्य महाबाहुः ददाह स्वर्गतः च सः
स च अस्य कथयामास शबरीम् धर्म चारिणीम्

tam nihatya mahābāhuḥ dadāha svargataḥ ca saḥ
sa ca asya kathayāmāsa śabarīm dharma cāriṇīm

SYNONYMS

TRANSLATION

"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]

VERSE 57

सः अभ्य गच्छन् महातेजाः शबरीम् शत्रु सूदनः

saḥ abhya gacchan mahātejāḥ śabarīm śatru sūdanaḥ

SYNONYMS

TRANSLATION

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

PURPORT

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.

VERSE 58

पंपा तीरे हनुमता संगतो वानरेण ह

paṃpā tīre hanumatā saṃgato vānareṇa ha

SYNONYMS

TRANSLATION

"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]

VERSE 59

सुग्रीवाय च तत् सर्वम् शंसत् रामो महाबलः

sugrīvāya ca tat sarvam śaṃsat rāmo mahābalaḥ

SYNONYMS

TRANSLATION

"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]

PURPORT

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.

VERSE 60

सुग्रीवः च अपि तत् सर्वम् श्रुत्वा रामस्य वानरः

sugrīvaḥ ca api tat sarvam śrutvā rāmasya vānaraḥ

SYNONYMS

TRANSLATION

"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]

VERSE 61

ततो वानर राजेन वैर अनुकथनम् प्रति

tato vānara rājena vaira anukathanam prati

SYNONYMS

TRANSLATION

"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]

VERSE 62

प्रतिज्ञातम् च रामेण तदा वालि वधम् प्रति

pratijñātam ca rāmeṇa tadā vāli vadham prati

SYNONYMS

TRANSLATION

"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]

PURPORT

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 iwas 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.

VERSE 63

सुग्रीवः शंकितः च आसीत् नित्यम् वीर्येण राघवे

sugrīvaḥ śaṃkitaḥ ca āsīt nityam vīryeṇa rāghave

SYNONYMS

TRANSLATION

"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]

PURPORT

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

VERSE 65

उत्स्मयित्वा महाबाहुः प्रेक्ष्य च अस्ति महाबलः
पाद अंगुष्टेन चिक्षेप संपूर्णम् दश योजनम्

utsmayitvā mahābāhuḥ prekṣya ca asti mahābalaḥ
pāda aṃguṣṭena cikṣepa saṃpūrṇam daśa yojanam

SYNONYMS

TRANSLATION

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. [1-1-65]

PURPORT

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 mahaa baahuH 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...

VERSE 66

बिभेद च पुनः सालान् सप्त एकेन महा इषुणा
गिरिम् रसातलम् चैव जनयन् प्रत्ययम् तथा

bibheda ca punaḥ sālān sapta ekena mahā iṣuṇā
girim rasātalam caiva janayan pratyayam tathā

SYNONYMS

TRANSLATION

"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... [1-1-66]

PURPORT

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.

VERSE 67

ततः प्रीत मनाः तेन विश्वस्तः स महाकपिः
किष्किंधाम् राम सहितो जगाम च गुहाम् तदा

tataḥ prīta manāḥ tena viśvastaḥ sa mahākapiḥ
kiṣkiṃdhām rāma sahito jagāma ca guhām tadā

SYNONYMS

TRANSLATION

"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... [1-1-67]

VERSE 68

ततः अगर्जत् हरिवरः सुग्रीवो हेम पिंगलः
तेन नादेन महता निर्जगाम हरीश्वरः

tataḥ agarjat harivaraḥ sugrīvo hema piṃgalaḥ
tena nādena mahatā nirjagāma harīśvaraḥ

SYNONYMS

TRANSLATION

"Then that best monkey Sugreeva, with a golden hue, made a roaring sound. By that loud sound, the king of monkeys, Vali, emerged out... [1-1-68]

VERSE 69

अनुमान्य तदा ताराम् सुग्रीवेण समागतः
निजघान च तत्र एनम् शरेण एकेन राघवः

anumānya tadā tārām sugrīveṇa samāgataḥ
nijaghāna ca tatra enam śareṇa ekena rāghavaḥ

SYNONYMS

TRANSLATION

"Then after Tara [wife of Vali] permitting, Vali met with Sugreeva in a combat. And Rama killed this Vali with a single arrow there... [1-1-69]

VERSE 70

ततः सुग्रीव वचनात् हत्वा वालिनम् आहवे
सुग्रीवम् एव तत् राज्ये राघवः प्रत्यपादयत्

tataḥ sugrīva vacanāt hatvā vālinam āhave
sugrīvam eva tat rājye rāghavaḥ pratyapādayat

SYNONYMS

TRANSLATION

"Then Raghava after killing Vali in a combat as per Sugreeva's plea, installed Sugreeva alone as the king of Vanaras.. [1-1-70]

VERSE 71

स च सर्वान् समानीय वानरान् वानरर्षभः
दिशः प्रस्थापयामास दिदृक्षुः जनक आत्मजाम्

sa ca sarvān samānīya vānarān vānararṣabhaḥ
diśaḥ prasthāpayāmāsa didṛkṣuḥ janaka ātmajām

SYNONYMS

saḥ vānara ṛṣabhaḥ: That best among monkeys | sarvān vānarān samānīya: after summoning all Vanaras | diśaḥ prasthāpayāmāsa: dispatched [them] in different directions | didṛkśuḥ: to behold | janaka-ātmajām: Janaka's daughter. |

TRANSLATION

"That best among monkeys, Sugreeva, after summoning all Vanaras, dispatched them in different directions to behold the daughter of Janaka... [1-1-71]

PURPORT

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 sugreeva aaj~na 'Sugreeva's order'.

VERSE 72

ततो गृध्रस्य वचनात् संपातेः हनुमान् बली
शत योजन विस्तीर्णम् पुप्लुवे लवण अर्णवम्

tato gṛdhrasya vacanāt saṃpāteḥ hanumān balī
śata yojana vistīrṇam pupluve lavaṇa arṇavam

SYNONYMS

TRANSLATION

"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... [1-1-72]

VERSE 73

तत्र लंकाम् समासाद्य पुरीम् रावण पालिताम्
ददर्श सीताम् ध्यायन्तीम् अशोक वनिकाम् गताम्

tatra laṃkām samāsādya purīm rāvaṇa pālitām
dadarśa sītām dhyāyantīm aśoka vanikām gatām

SYNONYMS

TRANSLATION

"On reaching the city of Lanka ruled by Ravana, Hanuma saw Seetha situated in Ashoka gardens there and meditating on Rama alone... [1-1-73]

VERSE 74

निवेदयित्वा अभिज्ञानम् प्रवृत्तिम् च निवेद्य च
समाश्वास्य च वैदेहीम् मर्दयामास तोरणम्

nivedayitvā abhijñānam pravṛttim ca nivedya ca
samāśvāsya ca vaidehīm mardayāmāsa toraṇam

SYNONYMS

nivedayitvā: After delivering [to Seetha] | abhijñānam: mark of identification [ring of Rama] | pravṛttim ca nivedya ca: and also communicating [Rama's] disposition | vaidehīm samāśvāsya ca: and consoling Vaidehi | mardayāmāsa: [Hanuma] destroyed | thoraṇam: the welcome-arch [of Ashoka gardens] |

TRANSLATION

"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... [1-1-74]

VERSE 75

पंच सेन अग्रगान् हत्वा सप्त मंत्रि सुतान् अपि
शूरम् अक्षम् च निष्पिष्य ग्रहणम् समुपागमत्

paṃca sena agragān hatvā sapta maṃtri sutān api
śūram akṣam ca niṣpiṣya grahaṇam samupāgamat

SYNONYMS

hatvā: After killing | pañca sena agragān: five army chiefs | sapta mantri sutān api: and seven minister's, sons | śūram akśam ca niṣpiṣya: and crushing valiant Aksha | grahaṇam samupāgamat: Hanuma got into state of captivity. |

TRANSLATION

"After killing five army chiefs and seven minister's sons and crushing the valiant Aksha, Hanuma got into state of captivity... [1-1-75]

VERSE 76

अस्त्रेण उन्मुक्तम् आत्मानम् ज्ञात्वा पैतामहात् वरात्
मर्षयन् राक्षसान् वीरो यन्त्रिणः तान् यदृच्छया

astreṇa unmuktam ātmānam jñātvā paitāmahāt varāt
marṣayan rākṣasān vīro yantriṇaḥ tān yadṛcchayā

SYNONYMS

TRANSLATION

"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 ... [1-1-76, 77]

PURPORT

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.

VERSE 78

सः अभिगंय महात्मानम् कृत्वा रामम् प्रदक्षिणम्
न्यवेदयत् अमेयात्मा दृष्टा सीता इति तत्त्वतः

saḥ abhigaṃya mahātmānam kṛtvā rāmam pradakṣiṇam
nyavedayat ameyātmā dṛṣṭā sītā iti tattvataḥ

SYNONYMS

TRANSLATION

"Approaching the great Rama and peforming circumambulation around Rama, Hanuma having an inestimable intelligence, submitted in essence thus: 'Seen Seetha...' [1-1-78]

VERSE 79

ततः सुग्रीव सहितो गत्वा तीरम् महा उदधेः
समुद्रम् क्षोभयामास शरैः आदित्य सन्निभैः

tataḥ sugrīva sahito gatvā tīram mahā udadheḥ
samudram kṣobhayāmāsa śaraiḥ āditya sannibhaiḥ

SYNONYMS

mahodadheḥ tīram gatvā: On going to the Ocean's shore | tataḥ sugrīva-sahitaḥ: there-after together with Sugreeva | samudram kśobhayāmāsa: [Rama] put the Ocean-god to turmoil | āditya-sannibhaiḥ śaraiḥ: with arrows comparable to the Sun. |

TRANSLATION

"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... [1-1-79]

PURPORT

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.

VERSE 80

दर्शयामास च आत्मानम् समुद्रः सरिताम् पतिः
समुद्र वचनात् च एव नलम् सेतुम् अकारयत्

darśayāmāsa ca ātmānam samudraḥ saritām patiḥ
samudra vacanāt ca eva nalam setum akārayat

SYNONYMS

saritām patiḥ samudraḥ: Ocean-god the lord of the rivers | ātmānam darśayāmāsa: revealed himself | samudra-vacanāt ca eva: and upon the words of the Ocean-God | nalam setum akārayat: Nala built the bridge [across the ocean]. |

TRANSLATION

"The Ocean-god revealed himself and upon his word, Nala built the bridge across the ocean... [1-1-80]

PURPORT

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.

VERSE 81

तेन गत्वा पुरीम् लंकाम् हत्वा रावणम् आहवे
रामः सीताम् अनुप्राप्य पराम् व्रीडाम् उपागमत्

tena gatvā purīm laṃkām hatvā rāvaṇam āhave
rāmaḥ sītām anuprāpya parām vrīḍām upāgamat

SYNONYMS

TRANSLATION

"Rama, having gone to the city of Lanka by that bridge, killing Ravana in a battle, experienced great shame on getting Seetha back... [1-1-81]

VERSE 82

ताम् उवाच ततः रामः परुषम् जन संसदि
अमृष्यमाणा सा सीता विवेश ज्वलनम् सती

tām uvāca tataḥ rāmaḥ paruṣam jana saṃsadi
amṛṣyamāṇā sā sītā viveśa jvalanam satī

SYNONYMS

TRANSLATION

"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... [1-1-82]

VERSE 83

ततः अग्नि वचनात् सीताम् ज्ञात्वा विगत कल्मषाम्
कर्मणा तेन महता त्रैलोक्यम् स चराचरम्

tataḥ agni vacanāt sītām jñātvā vigata kalmaṣām
karmaṇā tena mahatā trailokyam sa carācaram

SYNONYMS

TRANSLATION

"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... [1-1-83, 84]

VERSE 85

अभ्यषिच्य च लंकायाम् राक्षस इन्द्रम् विभीषणम्
कृतकृत्यः तदा रामो विज्वरः प्रमुमोद ह

abhyaṣicya ca laṃkāyām rākṣasa indram vibhīṣaṇam
kṛtakṛtyaḥ tadā rāmo vijvaraḥ pramumoda ha

SYNONYMS

TRANSLATION

"Enthroning Vibheeshana as the chieftain of demons in Lanka, and with a done deed, Rama then rejoiced highly indeed free from distress... [1-1-85]

VERSE 86

देवताभ्यो वराम् प्राप्य समुत्थाप्य च वानरान्
अयोध्याम् प्रस्थितः रामः पुष्पकेण सुहृत् वृतः

devatābhyo varām prāpya samutthāpya ca vānarān
ayodhyām prasthitaḥ rāmaḥ puṣpakeṇa suhṛt vṛtaḥ

SYNONYMS

TRANSLATION

"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... [1-1-86]

VERSE 87

भरद्वाज आश्रमम् गत्वा रामः सत्यपराक्रमः
भरतस्य अंतिकम् रामो हनूमंतम् व्यसर्जयत्

bharadvāja āśramam gatvā rāmaḥ satyaparākramaḥ
bharatasya aṃtikam rāmo hanūmaṃtam vyasarjayat

SYNONYMS

TRANSLATION

"Rama, with true valour, on going to sage Bharadwaja's hermitage, sent Hanuma to the presence of Bharata... [1-1-87]

VERSE 88

पुनः आख्यायिकाम् जल्पन् सुग्रीव सहितः तदा
पुष्पकम् तत् समारूह्य नंदिग्रामम् ययौ तदा

punaḥ ākhyāyikām jalpan sugrīva sahitaḥ tadā
puṣpakam tat samārūhya naṃdigrāmam yayau tadā

SYNONYMS

TRANSLATION

"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... [1-1-88]

VERSE 89

नंदिग्रामे जटाम् हित्वा भ्रातृभिः सहितो अनघः
रामः सीताम् अनुप्राप्य राज्यम् पुनः अवाप्तवान्

naṃdigrāme jaṭām hitvā bhrātṛbhiḥ sahito anaghaḥ
rāmaḥ sītām anuprāpya rājyam punaḥ avāptavān

SYNONYMS

TRANSLATION

"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... [1-1-89]

VERSE 90

प्रहृष्टो मुदितो लोकः तुष्टः पुष्टः सुधार्मिकः
निरामयो हि अरोगः च दुर्भिक्ष भय वर्जितः

prahṛṣṭo mudito lokaḥ tuṣṭaḥ puṣṭaḥ sudhārmikaḥ
nirāmayo hi arogaḥ ca durbhikṣa bhaya varjitaḥ

SYNONYMS

TRANSLATION

"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. [1-1-90]

VERSE 91

न पुत्र मरणम् केचित् द्रक्ष्यन्ति पुरुषाः क्वचित्
नार्यः च अविधवा नित्यम् भविष्यन्ति पति व्रताः

na putra maraṇam kecit drakṣyanti puruṣāḥ kvacit
nāryaḥ ca avidhavā nityam bhaviṣyanti pati vratāḥ

SYNONYMS

TRANSLATION

"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... [1-1-91]

VERSE 92

न च अग्निजम् भयम् किन्चित् न अप्सु मज्जन्ति जन्तवः
न वातजम् भयम् किन्चित् न अपि ज्वर कृतम् तथा

na ca agnijam bhayam kincit na apsu majjanti jantavaḥ
na vātajam bhayam kincit na api jvara kṛtam tathā

SYNONYMS

TRANSLATION

"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]

VERSE 93

नगराणि च राष्ट्राणि धन धान्य युतानि च

nagarāṇi ca rāṣṭrāṇi dhana dhānya yutāni ca

SYNONYMS

b, 94a| nagarāṇi rāsṭraṇi ca: cities and states as well | dhana-dhānya-yutāni: [will be replete with] wealth and grains | tathā: likewise | nityaṃ pramuditāḥ: [all his subjects will be] highly glad always sarve kR^itayuge yathaa = like in Krita yuga . |

TRANSLATION

"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]

VERSE 94

अश्वमेध शतैः इष्ट्वा तथा बहु सुव^^र्णकैः

aśvamedha śataiḥ iṣṭvā tathā bahu suva^^rṇakaiḥ

SYNONYMS

TRANSLATION

"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]

VERSE 96

राज वंशान् शत गुणान् स्थाप इष्यति राघवः
चातुर् वर्ण्यम् च लोके अस्मिन् स्वे स्वे धर्मे नियोक्ष्यति

rāja vaṃśān śata guṇān sthāpa iṣyati rāghavaḥ
cātur varṇyam ca loke asmin sve sve dharme niyokṣyati

SYNONYMS

TRANSLATION

"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... [1-1-96]

VERSE 97

दश वर्ष सहस्राणि दश वर्ष शतानि च
रामो राज्यम् उपासित्वा ब्रह्म लोकम् प्रयास्यति

daśa varṣa sahasrāṇi daśa varṣa śatāni ca
rāmo rājyam upāsitvā brahma lokam prayāsyati

SYNONYMS

rāmaḥ: Rama | rājyam upāsitvā: having served the kingdom dasha-varSa-sahasraaNi = for ten thousand years | daśa-varśa-śatāni ca: and also for thousand years | brahma lokam gamiṣyati: will go to the abode of Brahma. |

TRANSLATION

"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... [1-1-97]

PURPORT

In rama raajyam 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 raama raajya . The brahma loka is not the abode of four-faced Brahma, but still higher abode, rather VaikunTha itself.< Verse Locator idam pavitram pāpaghnam puṇyam vedaiḥ ca saṃmitam | yaḥ paṭhet rāma caritam sarva pāpaiḥ pramucyate || 1-1-98 98. idam = this; raama-charitam = 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]; sarva-paapaiH pramucchyate = is truly liberated of all sins. "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... [1-1-98] Verse Locator etat ākhyānam āyuṣyam paṭhan rāmāyaṇam naraḥ | sa putra pautraḥ sa gaṇaḥ pretya svarge mahīyate || 1-1-99 99. etat = this; raamaayaNam = Rama's, peregrination; aayuSyam = is long-life giving; aakhyaanam = a narrative; paThan = [by] reading [which]; naraH = a human; saputra-pautraH = [will be] with sons and grandsons; on enjoying worldly comforts; sa-gaNaH = with attendants; pretya = [and] after demise; svarge mahiiyate = will be adored in heaven. "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... [1-1-99] Verse Locator paṭhan dvijo vāk ṛṣabhatvam īyāt | syāt kṣatriyo bhūmi patitvam īyāt || vaṇik janaḥ paṇya phalatvam īyāt | janaḥ ca śūdro api mahattvam īyāt || 1-1-100 100. paThan = By reading [this Ramayana]; janaH = [that] person; dvijaH syaat = if a Brahmana; vaagR^ishhabhatvam iiyaat = obtains excellency in speech; kshatriyaH [syaat] = if Kshatriya; bhuumi-patitvam iiyaat = obtains land-lordship; vaNigjanaH = if Vysya; paNya-phalatvam iiyaat = attains profit in trade; shuudraH api ca = if even a Sudra; mahatvam iiyaat = attains excellence. "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] . gAyatri rAmAyaNa 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: 1. Bala Kanda [Book I] verses I-1-8 to 18 2. Ayodhya Kanda [Book II ] verses I-1-18 to 28 3. Aranya Kanda [Book III] verses I-1-29 to 57 4. Kishkindha Kanda [Book IV] I-1-58 to 71 5. Sundar Kanda [Book V] I-1-72 to 78 6. Yuddha Kanda [Book VI] I-1-79 to 90 7. Uttara Ramayana [Book VII] I-1-91 to 97 8. Phala Shruti [Results of Recitation] I-1-98 to 100 Valmiki composed Ramayana according to the letters of Gayatri Hymn and they are identified with the following verses in all cantos: ślokena prati sāhasraṃ prathame kramāt | gāyatri akṣaram ekaikam sthāpayāmāsa vai muniḥ || 1. ta - tapaḥ svādhyāya niratām tapasvī vāgvidām varam | nāradam pari papraccha vālmīkir muni puṃgavam || 1-1-1 2. sa - sa hatvā rākṣasān sarvān yajña ghnān raghunaṃdanaḥ | ṛṣibhiḥ pūjitaḥ tatra yathā indro vijaye purā || 1-30-24 3. vi - viśvāmitraḥ sa rāmāstu śrutvā janaka bhāṣitam | vatsa rāma dhanuḥ paśya iti rāghavam abravīt || 1-67-12 - bālakāṇḍam 4. tu - tuṣṭāva asya tadā vaṃśam praviśya sa viśām pateḥ | śayanīyam narendrasya tat āsādya vyatiṣṭata || 2-15-19 5. va - vanavāsam hi saṃkhyāya vāsāṃsi ābharaṇāni ca | bhartāram anugacchaṃtyai sītāyai śvaśuro dadau || 2-40-14 6. rā - rājā satyam ca dharmaḥ ca rājā kulavatām kulam | rājā mātā pita caiva rājā hitakaro nṛṇām || 2-67-34 7. ni - nirīkṣya sa muhūrtam tu dadarśa bharato gurum | uṭaje rāmam āsīnam jaṭā maṇdala dhāriṇam || 2-99-25 - ayodhyākāṇḍam 8. ya - yadi buddhiḥ kṛtā draṣṭum agastyam tam mahāmunim | adya eva gamane rocayasva mahāyaśaḥ || 3-11-44 9. bha - bharatasya ārya putrasya śvaśrūṇām mama ca prabho | mṛga rupam idam vyaktam vismayam janayiṣyati || 3-43-18 10. ga - gaccha śīghram ito rāma sugrīvam tam mahābalam | vayasyam tam kuru kṣipram ito gatvā adya rāghava || 3-72-17 - araṇyakāṇḍam 11. de - deśa kālau pratīkṣasva kṣamamāṇaḥ priya apriye | sukha duḥkha sahaḥ kale sugrīva vaśago bhava || 4-22-20 12. va - vaṃdyāḥ te tu tapaḥ siddha saptasā vīta kalmaṣāḥ | praṣṭavyāḥ te api sītāyāḥ pravṛttim vinaya anvitaiḥ || 4-43-33 - kiṣkindhākāṇḍam 13. sa - sa nirjitya purim śreṣṭām laṃkām tām kāma rūpiṇīm | vikrameṇa mahatejā hanumān māruta ātmaja || 5-4-1 14. dha - dhanyā devāḥ sa gandharvā siddhāḥ ca parama ṛṣayaḥ | mama paśyanti ye nātham rāmam rājīva locanam || 5-26-41 15. ma - maṃgalābhimukhī tasya sā tadā āsit mahākapeḥ | upatasthe viśālākṣī prayatā havyavāhanam || 5-53-28 - sundarakāṇḍam 16. hi - hitam mahārtham mṛdu hetu saṃhitam vyatīta kālāyati saṃprati kṣamam | niśaṃya tad vākyam upasthita jvaraḥ prasaṃgavān uttaram etat abravīt || 6-10-27 17. dha - dharmātmā rakṣasām śreṣṭaḥ saṃprāpto ayam vibhīṣaṇaḥ | laṃkaiśvaryam dhruvam śrīmān ayam prāpnoti akaṇṭakam || 6-41-67 18. yo - yo vajra pātā aśani sannipātān na cukṣubhe vā api cacāla rājā | sa rāma bāṇā abhihato bhṛśa ārtaḥ cacāla cāpam ca mumoca vīraḥ || 6-59-141 19. ya - yasya vikramam āsādya rākṣasa nidhanam gatāḥ | tam manye rāghavam vīram nārāyaṇam anāmayam || 6-72-11 20. na - na te dadṛśire rāmam dahaṃtam ari vāhinīm | mohitāḥ parama astreṇa gāndharveṇa mahātmanā || 6-93-26 21. pra - praṇaṃya devatābhyaḥ ca brāhmaṇebhyaḥ ca maithilī | baddha aṃjalī puṭā ca idam uvāca agni samīpataḥ || 6-116-24 - yuddhakāṇḍam 22. ca - calanāt parvata indrasya gaṇā devāḥ ca kaṃpitāḥ | cacāla pārvatī ca api tadā āśliṣṭā maheśvaram || 7-16-26 23. da - dārāḥ putrā puram rāṣṭram bhoga ācchādana bhājanam | sarvam eva avibhaktam no bhaviṣyati hari īśvaraḥ || 7-34-41 24. ya - yām eva rātrim śatrughnaḥ parṇa śālām samāviśat | tām eva rātrim sītā api prasūtā dākara dvayam || 7-66-1 - uttarakāṇḍam idam rāmāyaṇam kṛtsnam gāyatrī bīja saṃyutam | tri saṃdhyam yaḥ paṭhet nityam sarva pāpaiḥ pramucyate || yāvat āvartate cakram yāvati ca vasuṃdharā | tāvat varṣa sahasrāṇi svāmitvam avadhāraya || maṃgalam kosalendrāya mahanīya guṇātmane | cakravarti tanūjāya sārvabhaumāya maṃgalam || iti gāyatrī rāmāyaṇam saṃpūrṇam --- iti vālmīki rāmāyaṇe ādi kāvye bāla kāṇḍe prathamḥ sargaḥ || Thus, this is the 1st chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India. Verse Locator for Book I : Bala Kanda - Book Of Youthful Majesties : Chapter 1 Top of Page 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 © 1998, Desiraju Hanumanta Rao [Revised: July, 2005]

VERSE 98

इदम् पवित्रम् पापघ्नम् पुण्यम् वेदैः च संमितम्
यः पठेत् राम चरितम् सर्व पापैः प्रमुच्यते

idam pavitram pāpaghnam puṇyam vedaiḥ ca saṃmitam
yaḥ paṭhet rāma caritam sarva pāpaiḥ pramucyate

SYNONYMS

TRANSLATION

"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... [1-1-98]

VERSE 99

एतत् आख्यानम् आयुष्यम् पठन् रामायणम् नरः
स पुत्र पौत्रः स गणः प्रेत्य स्वर्गे महीयते

etat ākhyānam āyuṣyam paṭhan rāmāyaṇam naraḥ
sa putra pautraḥ sa gaṇaḥ pretya svarge mahīyate

SYNONYMS

TRANSLATION

"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... [1-1-99]

VERSE 100

इति वाल्मीकि रामायणे आदि काव्ये बाल काण्डे प्रथम्ः सर्गः

iti vālmīki rāmāyaṇe ādi kāvye bāla kāṇḍe prathamḥ sargaḥ

SYNONYMS

TRANSLATION

"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: