Chapter 15

Bala Kanda - Book Of Youthful Majesties

VERSE 1

मेधावी तु ततो ध्यात्वा स किङ्चित् इदम् उत्तरम्
लब्ध सङ्ज्ञः ततः तम् तु वेदज्ञो नृपम् अब्रवीत्

medhāvī tu tato dhyātvā sa kiṅcit idam uttaram
labdha saṅjñaḥ tataḥ tam tu vedajño nṛpam abravīt

SYNONYMS

tataḥ: then | medhāvī vedajñaḥ: intellectual one Veda proficient in | saḥ: Rishyasringa | kimcit dhyātvā: a little, on thinking | tataḥ labdha sanjñaḥ: then, gaining, indication | tam nṛpam abravīt: to him, to King, said. |

TRANSLATION

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. [1-15-1]

VERSE 2

इष्टिम् ते।अहम् करिष्यामि पुत्रीयाम् पुत्र कारणात्
अथर्व सिरसि प्रोक्तैः मन्त्रैः सिद्धाम् विधानतः

iṣṭim te|aham kariṣyāmi putrīyām putra kāraṇāt
atharva sirasi proktaiḥ mantraiḥ siddhām vidhānataḥ

SYNONYMS

aham te putra kāraṇāt: I, to you [for your benefit,] for sons, for the reason [to beget] | adharva śirasi proktaiaḥ: adharva Veda's, preamble, said in [contained in] | mantraiḥ siddhām: with hymns [of that Veda,] available | putrīyām: one that bestows sons [called putrakaameSTi,] for begetting sons | iṣṭim vidhānataḥ kariṣyāmi: ritual, procedurally, I will conduct. |

TRANSLATION

"I will procedurally conduct the ritual contained in the preamble of adharva-veda with procedural hymns, called putra kaameSTi i.e., the ritual that bestows sons, for your benefit." [1-15-2]

VERSE 3

ततः प्राक्रमत् इदम् इष्टिम् ताम् पुत्रीयाम् पुत्र कारणात्
जुहाव अग्नौ च तेजस्वी मन्त्र दृष्टेन कर्मणा

tataḥ prākramat idam iṣṭim tām putrīyām putra kāraṇāt
juhāva agnau ca tejasvī mantra dṛṣṭena karmaṇā

SYNONYMS

tataḥ: then | putra kāraṇāt: sons, for purpose of begetting | putrīyām idam iṣṭim tām: son giving ritual, that one | prākramat: commenced | tejasvī: resplendent sage | mantra dṛṣṭena karmaṇā: hymn-contained, with ritual-acts | agnou juhāva ca: in fire, oblated, also. |

TRANSLATION

Then that resplendent Sage Rishyasringa commenced that putrakaameSTi ritual, offering oblations into sacred fire with ritual acts meticulously contained in hymns. [1-15-3]

VERSE 4

ततो देवाः स गन्धर्वाः सिद्धाः च परम ऋषयः
भाग प्रतिग्रहार्थम् वै समवेता यथाविधि

tato devāḥ sa gandharvāḥ siddhāḥ ca parama ṛṣayaḥ
bhāga pratigrahārtham vai samavetā yathāvidhi

SYNONYMS

tataḥ: then | sa gandharvāḥ: with, celestials | devāḥ siddhāḥ ca parama ṛṣayaḥ: then, deities, siddha-s, also, esteemed, saints | bhāga pari grahaṇārtham vai: their due [of oblations,] to receive, verily | samavetā yathā vidhi: assembled, as per, duty. |

TRANSLATION

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. [1-15-4]

PURPORT

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.
VERSE 5

ताः समेत्य यथा न्यायम् तस्मिन् सदसि देवताः
अब्रुवन् लोक कर्तारम् ब्रह्माणम् वचनम् ततः

tāḥ sametya yathā nyāyam tasmin sadasi devatāḥ
abruvan loka kartāram brahmāṇam vacanam tataḥ

SYNONYMS

tāḥ devatāḥ: those, gods | yathā nyāyam: as per, procedure | tasmin sadasi: in that, congregation | sametya: coming together | loka kartāram: to worlds', creator | brahmaṇam: to Brahma | vacanam abruvan: words, said. |

TRANSLATION

Those deities who procedurally assembled there in that congregation then spoke to Brahma, the creator of worlds. [1-15-5]

VERSE 6

भगवन् त्वत् प्रसादेन रावणो नाम राक्षसः
सर्वान् नो बाधते वीर्यात् शासितुम् तम् न शक्नुमः

bhagavan tvat prasādena rāvaṇo nāma rākṣasaḥ
sarvān no bādhate vīryāt śāsitum tam na śaknumaḥ

SYNONYMS

bhagavan: oh, god | rāvanaḥ nāma rākśasaḥ: Ravana, named, demon | tvat prasādena = vith your, blessings: as you have blessed him | vīryāt: by his intrepidity | naḥ sarvān bādhate: us, all, is torturing | tam śāśitum na śaknumaḥ: him, to control, we are not, able to. |

TRANSLATION

"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. [1-15-6]

VERSE 7

त्वया तस्मै वरो दत्तः प्रीतेन भगवन् तदा
मानयन्तः च तम् नित्यम् सर्वम् तस्य क्षमामहे

tvayā tasmai varo dattaḥ prītena bhagavan tadā
mānayantaḥ ca tam nityam sarvam tasya kṣamāmahe

SYNONYMS

bhagavān: Oh, god | prītena tvayā: appreciating [his ascesis,] by you | tasmaiḥ varaḥ dattaḥ = to him: Ravana, boons, given by you | tam: that boon of yours | mānayantaḥ: keeping high regard for it | tadā nityam: from then, always | tasya sarvam kśamāmahe: all [his cruel acts,] of his [Ravana,] we are tolerating. |

TRANSLATION

"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 [1-15-7]

PURPORT

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.
VERSE 8

उद्वेजयति लोकान् त्रीन् उच्छ्रितान् द्वेष्टि दुर्मतिः
शक्रम् त्रिदश राजानम् प्रधर्षयितुम् इच्छति

udvejayati lokān trīn ucchritān dveṣṭi durmatiḥ
śakram tridaśa rājānam pradharṣayitum icchati

SYNONYMS

dur mati = that evil, minded one: malevolent | trīn lokān udvejayati: three, worlds, he is tormenting | ucchritān dveṣṭi: functionary deities of cosmos, he is hating | tridaśa rājānam śakram pradharṣayitum icchati: celestial's, king of, Indra, to assail, desires to. |

TRANSLATION

"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. [1-15-8]

PURPORT

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] iieshaana god of bliss : Northeast. The governance of all these deities is Indra's function, since he is the presiding deity of Heaven.
VERSE 9

ऋषीन् यक्षान् स गन्धर्वान् असुरान् ब्राह्मणान् तथा
अतिक्रामति दुर्धर्षो वर दानेन मोहितः

ṛṣīn yakṣān sa gandharvān asurān brāhmaṇān tathā
atikrāmati durdharṣo vara dānena mohitaḥ

SYNONYMS

durdharśa: invincible one | vara dānena mohitaḥ: by boon, given [by you,] becoming self-conceited he | ṛśīn yakśān sa gandharvān asurān: sages, yaksha-celestials, with, gandharva-celestials, demons | tathā brāhmaṇān: like that, Brahmans are also | atikrāmati: overbearingly [torturing.] |

TRANSLATION

"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. [1-15-9]

PURPORT

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.
VERSE 10

नैनम् सूर्यः प्रतपति पार्श्वे वाति न मारुतः
चलोर्मिमाली तम् दृष्ट्वा समुद्रो।अपि न कंपते

nainam sūryaḥ pratapati pārśve vāti na mārutaḥ
calormimālī tam dṛṣṭvā samudro|api na kaṃpate

SYNONYMS

enam sūryaḥ na pratapati: him, sun, will not, parch | māruthaḥ parśve na vāti: Air-god, at his sides, will not, puff | cala ūrmi māli: undulating, waves', husband | samudraḥ api: ocean, even | tam dṛstvā na kampate: him [Ravana,] on seeing, will not, pulsate. |

TRANSLATION

"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, namly the ocean will not pulsate either. [1-15-10]

PURPORT

And ocean hides those undulating waves from Ravana for the waves are his wives whom Ravana may abduct as in the case of Seetha.
VERSE 11

तन् महन्नो भयम् तस्मात् राक्षसात् घोर दर्शनात्
वधार्थम् तस्य भगवन् उपायम् कर्तुम् अर्हसि

tan mahanno bhayam tasmāt rākṣasāt ghora darśanāt
vadhārtham tasya bhagavan upāyam kartum arhasi

SYNONYMS

tat: by that reason | ghora darśanāt tasmāt rākśasāt: one awesome, for sight, from that, demon | naḥ mahat bhayam: to us, great, panic | bhagavan: oh, god | tasya vadha artham: for his, elimination, for purpose of | upāyam kartum arhasi: idea, to make, apt of you. |

TRANSLATION

"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. [1-15-11]

VERSE 12

एवम् उक्तः सुरैः सर्वैः चिन्तयित्वा ततो।अब्रवीत्
हन्ता अयम् विदितः तस्य वधोपायो दुरात्मनः

evam uktaḥ suraiḥ sarvaiḥ cintayitvā tato|abravīt
hantā ayam viditaḥ tasya vadhopāyo durātmanaḥ

SYNONYMS

sarvaiḥ suraiḥ evam uktaḥ = by all, gods, this vay, one vho is spoken: Brahma | cintayitvā tataḥ abravīt: on thinking, then, said | tasya dura ātmanaḥ: that, evil minded one's | ayam vadha upāya: this is the, elimination, idea for | viditaḥ hanta: known, aha. |

TRANSLATION

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. [1-15-12]

VERSE 13

तेन गन्धर्व यक्षाणाम् देवतानाम् च रक्षसाम्
अवध्यो।अस्मि इति वागुक्ता तथेति उक्तम् च तन् मया

tena gandharva yakṣāṇām devatānām ca rakṣasām
avadhyo|asmi iti vāguktā tatheti uktam ca tan mayā

SYNONYMS

tena: by him [Ravana] | gandhava yakśānām: for gandharva-s and for yaksha-s | devatānam ca rākśasām: by gods, also, by other demons | a vadhya asmi iti: not, killable, I shall be, thus | vāk uktā: words, were uttered [by Ravana] | mayā ca tat thata iti uktam: by me, also, that, that way, thus, said. |

TRANSLATION

"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..." [1-15-13]

VERSE 14

न अकीर्तयत् अवज्ञानात् तत् रक्षो मानुषाम् तदा
तस्मात् स मानुषात् वध्यो मृत्युः न अन्यो।अस्य विद्यते

na akīrtayat avajñānāt tat rakṣo mānuṣām tadā
tasmāt sa mānuṣāt vadhyo mṛtyuḥ na anyo|asya vidyate

SYNONYMS

tat rakśaḥ: that, demon | ava jñanāt: with disrespect | tataḥ: then | mānuśānm na akīrtayat: about humans, not, articulated | tasmāt: therefore | saḥ mānuṣāt vadhyaḥ: he, by human, can be killed | [asya: his] mR^ityuH na anyaH vidyate = death, not, otherwise, evident. |

TRANSLATION

"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. [1-15-14]

VERSE 15

एतत् श्रुत्वा प्रियम् वाक्यम् ब्रह्मणा समुदाहृतम्
देवा महर्षयः सर्वे प्रहृष्टाः ते अभवन् तदा

etat śrutvā priyam vākyam brahmaṇā samudāhṛtam
devā maharṣayaḥ sarve prahṛṣṭāḥ te abhavan tadā

SYNONYMS

brahmaṇā sam udāhṛtam: by Brahma, well, explained | etat priyam vākyam: this, pleasant, word | śrutvā: having heard | tataḥ: then | te devāḥ maha ṛṣayaḥ: those, gods, great sages | sarve prahṛṣṭā abhavan: all, delighted, became. |

TRANSLATION

On hearing Brahmathe explaining himself , then all those gods and great sages became adequately happy. [1-15-15]

VERSE 16

एतस्मिन् अनन्तरे विष्णुः उपयातो महाद्युतिः
श्ङ्ख चक्र गदा पाणिः पीत वासा जगत्पतिः

etasmin anantare viṣṇuḥ upayāto mahādyutiḥ
śṅkha cakra gadā pāṇiḥ pīta vāsā jagatpatiḥ

SYNONYMS

, 17| etasmin anantare: in the mean while | mahā dyutiḥ: great, resplendent god | sankha: [with] conch | cakra: disc | gada: mace | pāaṇiḥ: in his [four] hands | pīta vāsā: [with] yellow, robes | jagat patiḥ: Universe, Lord of | vainateyam samārūhya: Lady Vinata's son, GaruDa, mounted on | bhāskara toya dam yathā: Sun, on water giver [sun on black cloud,] like | tapta hāṭaka keyūraḥ: burnt [refined,] gold, bracelets | vandyamānaḥ sura uttamaiḥ: while eulogised, by gods, the best | viśṇuḥ: Vishnu | upayātaḥ: arrived. |

TRANSLATION

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. [1-15-16, 17]

PURPORT

Vishnu is a four handed deity. He handles a Divine Lotus suggesting that he is the creator sR^iSTi karta . 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 sthithi karta . A mace called kaumodakii for bludgeoning enemies as he is the eradicator of evil samhaara karta , 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, abhaya hasta . 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 yajna vedi , 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 su parNa , 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.
VERSE 18

ब्रह्मणा च समागंय तत्र तस्थौ समाहितः
तम् अब्रुवन् सुराः सर्वे समभिष्टूय संनताः

brahmaṇā ca samāgaṃya tatra tasthau samāhitaḥ
tam abruvan surāḥ sarve samabhiṣṭūya saṃnatāḥ

SYNONYMS

brahmaṇā samāgamya: with Brahma, having met | tatra tasthau samāhitaḥ: there, he stood, contemplating | surāḥ sarve sannatāḥ: gods, all, bowing down | tam samabhiṣṭūya abruvan: him, on offering prayers, said to him. |

TRANSLATION

Vishnu having met Brahma stood there contemplating, and then all of the gods on bowing down and offering prayers addressed Vishnu. [1-15-18]

VERSE 19

त्वाम् नियोक्ष्यामहे विष्णो लोकानाम् हित कांयया
राज्ञो दशरथस्य त्वम् अयोध्य अधिपतेः विभोः

tvām niyokṣyāmahe viṣṇo lokānām hita kāṃyayā
rājño daśarathasya tvam ayodhya adhipateḥ vibhoḥ

SYNONYMS

, 20, 21a| viṣṇo: oh, Vishnu | lokānām hita kāmyaya: in all worlds, prosperity, desiring | tvām niyokśyāmahe: you, we nominate | viṣṇo: oh, Vishnu | tvam ayodhya adhipatiḥ vibhoḥ: you, to Ayodhya's, ruler, lord of | dharmajñasya vadānyasya: of that virtuous one, renowned one | maharṣi sama tejasaḥ: sage, equalling, in resplendence | asya dasarathasya rājñaḥ: such a, Dasharatha's, the king | hrīi: virtue | srī: affluence | kīrti: glory | upamāsu: having similitude with | tri sṛṣu: in three of them | bhāryāsu: in his wives | ātmānam catur vidham kṛtvā: yourself, four, fold, on making [on transforming yourself] | putratvam āgaccha: childhood [take birth,] you get. |

TRANSLATION

"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]

PURPORT

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.
VERSE 21

तत्र त्वम् मानुषो भूत्वा प्रवृद्धम् लोक कण्टकम्

tatra tvam mānuṣo bhūtvā pravṛddham loka kaṇṭakam

SYNONYMS

b, 22a| viṣṇo: oh, Vishnu | tvam: you | tatra: in them [the wombs of queens] | mānuṣaḥ bhūtva: as human, on becoming, taking birth | pravṛddham: who is exacerbating | loka kanṭakam: to worlds, one who is thorny | daivataiḥ a vdhyam: by gods, not, killable one | ravaṇam samare jahi: Ravana, in war, be killed. |

TRANSLATION

"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]

VERSE 22

स हि देवान् स गन्धर्वान् सिद्धान् च ऋषि सत्तमान्

sa hi devān sa gandharvān siddhān ca ṛṣi sattamān

SYNONYMS

b, 23a| saḥ mūrkhaḥ rākśasaḥ: he, preposterous, demon | devān: gods | sa gandharvān siddhām ca ṛṣi sattamān: with, gandharva celestials, souls of salvation, hermits, eminent ones | vīrya udrekeṇa bādhate: with his invigorated doggedness, torturing. |

TRANSLATION

"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]

VERSE 23

ऋषयः च ततः तेन गन्धर्वा अप्सरसः तथा

ṛṣayaḥ ca tataḥ tena gandharvā apsarasaḥ tathā

SYNONYMS

b, 24a| tataḥ: by his insolence | tena raudreṇa: by him, the furious one | ṛṣayaḥ ca: sages, also | tathā: like that | nandana vane krīḍantaḥ: in Nandana, gardens[Heavenly gardens,] those that are delighting | gandharvā apsarāḥ: gandharva-s, apsara-s | vinipatitaḥ [ vi ni pātitaḥ completely, dovn, throvn]: are knocked down [from heavens.] |

TRANSLATION

"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]

VERSE 24

वधार्थम् वयम् आयाताः तस्य वै मुनिभिः सह

vadhārtham vayam āyātāḥ tasya vai munibhiḥ saha

SYNONYMS

b, 25a| vayam: we | siddha gandharva yakśāḥ = siddha: s, gandharva-s, yaksha-s - the celestial beings | saha munibhiḥ: with, sages | tasya vadha artham āyātāḥ vai: for his, elimination, for purpose of, we have come, actually | tataḥ tvām śaranam gatāḥ: thereby, [we all] in you, shelter, we have gone in. |

TRANSLATION

"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]

VERSE 25

त्वम् गतिः परमा देव सर्वेषाम् नः परंतपः

tvam gatiḥ paramā deva sarveṣām naḥ paraṃtapaḥ

SYNONYMS

b, 26a| param tapaḥ: oh, others [enemies], tormentor | deva: oh, Vishnu | tvam naḥ parama gatiḥ: you are, our, ultimate, course | deva śatṛṇām vdhāya: divinity's, enemies, to eliminate | nṛṇām loke: in human's, world | manaḥ kuru: mind, make [give a thought.] |

TRANSLATION

"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]

VERSE 26

एवम् स्तुतस्तु देवेशो विष्णुः त्रिदशः पुंगवः

evam stutastu deveśo viṣṇuḥ tridaśaḥ puṃgavaḥ

SYNONYMS

b, 27| tridaśa pungavaḥ: among divinities, the Supreme one | sarva loka namaskṛtaḥ: by all, worlds, revered one | deva īśaḥ: gods', god of | viṣṇuḥ: Vishnu | evam stutastu: this way, when eulogised | sametān: to those that are in assemblage | dharma samhitān: in righteousness, abiding ones | pitā maha purogān = Forefather: Brahma, keeping ahead - at helm of affairs | tān sarvān tridaśān abravīt: them, all, celestials, spoke to. |

TRANSLATION

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]

VERSE 28

भयम् त्यजत भद्रम् वो हितार्थम् युधि रावणम्
स पुत्र पौत्रम् स अमात्यम् स मित्र ज्ञाति बान्धवम्

bhayam tyajata bhadram vo hitārtham yudhi rāvaṇam
sa putra pautram sa amātyam sa mitra jñāti bāndhavam

SYNONYMS

, 29, 30a| bhayam tyajata: fear, get rid off | bhadram vaḥ: safety, be upon you | vaḥ hitārtham: your, for welfare's sake | sa putra poutram: along with his, sons, grandsons | sa amātyam: along with, his ministers | sa mitra jñāti bāndhavān: along with, his friends, cousins, and relatives | krūram durātmānam: cruel, evil minded one | deva ṛṣīṇām bhayāvaham: for deities, and sages, dreadful one | rāvaṇam yudhi hatvā: Ravana, in war, on eliminating | imam pṛtvīm pālayan: this, earth, while ruling | dasa varśa śasrāṇi: ten, years, thousand | daśa varśa śatāni ca: ten, years, hundred, also | mānuṣe loke vatsyāmi: in human, world, I will reside. |

TRANSLATION

"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]

VERSE 30

एवम् दत्वा वरम् देवो देवानाम् विष्णुः आत्मवान्

evam datvā varam devo devānām viṣṇuḥ ātmavān

SYNONYMS

b, 31a| ātmavān viṣṇuḥ devaḥ: kind-hearted, Vishnu, the god | devānām evam varam datvā: to gods, this way, boon, on giving | atha ātmanaḥ mānuṣe: then, for himself, in human [world] | janma bhūmim cintayāmāsa: birth, base [instituting point,] started to think of. |

TRANSLATION

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]

VERSE 31

ततः पद्म पलाशाक्षः कृत्वा आत्मानम् चतु^^र्विधम्

tataḥ padma palāśākṣaḥ kṛtvā ātmānam catu^^rvidham

SYNONYMS

b, 32a| tataḥ: afterwards | padma palāsa akśaḥ: lotus, petal, eyed one [ Vishnu] | tadā: then | ātmānam catur vidham kṛtvā: himself, into four-fold, on making [agreeing to make] | daśaratham nṛpam: Dasharatha, King | pitaram rocayāmāsa: as his father, predisposed to select. |

TRANSLATION

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]

PURPORT

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.
VERSE 32

तदा देव ऋषि गन्धर्वाः स रुद्राः स अप्सरो गणाः
स्तुतिभिः दिव्य रूपाभिः तुष्टुवुः मधुसूदनम्

tadā deva ṛṣi gandharvāḥ sa rudrāḥ sa apsaro gaṇāḥ
stutibhiḥ divya rūpābhiḥ tuṣṭuvuḥ madhusūdanam

SYNONYMS

b, c| tadā: then | devāḥ: gods | ṛṣi gandharvāḥ sa rudrāḥ sa apsarasāḥ ganāḥ: with sages, with gandharva-s, with rudra-s, apsara-s, groups of | divya rūpābhiḥ stutibhiḥ: divine, in form [in exposition,] with prayers | madhu sūdanam: Madhu [the demon,] killer of, i.e.,Vishnu is | tuṣṭuvuḥ: extolled. |

TRANSLATION

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]

PURPORT

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.
VERSE 33

तम् उद्धतम् रावणम् उग्र तेजसम्
प्रवृद्ध दर्पम् त्रिदशेश्वर वर द्विषम्
विरावणम् साधु तपस्वि कण्टकम्
तपस्विनाम् उद्धर तम् भयाअवहम्

tam uddhatam rāvaṇam ugra tejasam
pravṛddha darpam tridaśeśvara vara dviṣam
virāvaṇam sādhu tapasvi kaṇṭakam
tapasvinām uddhara tam bhayāavaham

SYNONYMS

tam = that particular one: who is renowned for evil acts - Ravana | uddhatam: an egoist | ugra tejasam: furiously, fiery one | pra vṛddha darpam: one with heightened, arrogance | tridaśa īsvara dviṣam = gods, lord: Indra, hater of | vi+rāvaṇam: [one who makes everyone to] high, wails | tapasvi kanṭakam: to sages, a thorn in sides | tapasvinām bhayāvaham: for hermits, he who is a fright | tam rāvaṇam sādhu uddhara = suc as he is: him, that Ravana, eliminate [give final emancipation, deliver him from curse] . |

TRANSLATION

"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 torturesd insubordinates to the the extent of loud wailing; hence we pray you to eliminate that Ravana." [1-15-33]

VERSE 34

इति वाल्मीकि रामायणे आदि काव्ये बाल काण्डे पङ्च दशः सर्गः

iti vālmīki rāmāyaṇe ādi kāvye bāla kāṇḍe paṅca daśaḥ sargaḥ

SYNONYMS

sa balam sa bāndhavam: with all his forces, with all his kinsmen | vi rāvaṇam [kṛtvā]: without, pandemonium [on making worlds] | ugra pauruṣam: furiously, vainglorious | tam rāvaṇam eva hatvā: him, Ravana, thus, having eliminated | ciram: for a long time to come | gata jvara: rid of, febrility | sura indra guptam = for gods, lord: by Indra, made inaccessible, safeguarded | gata doṣa kalmaṣam: [and one which is] rid of, flaws and blemishes | svar lokam āgaccha: [your] heavenly, abode [Vaikuntha,] return to. |

TRANSLATION

"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. [1-15-34]