Chapter 16

Bala Kanda - Book Of Youthful Majesties

VERSE 1

ततो नारायणो देवो विषुणुः नियुक्तः सुर सत्तमैः
जानन् अपि सुरान् एवम् श्लक्ष्णम् वचनम् अब्रवीत्

tato nārāyaṇo devo viṣuṇuḥ niyuktaḥ sura sattamaiḥ
jānan api surān evam ślakṣṇam vacanam abravīt

SYNONYMS

tataḥ: later | niyuktaḥ sura sattamaiḥ: nominated, by gods, best ones | nārāyaṇaḥ viśṇuḥ = ṇarayana, Viśnu: Omnipresent | jānan api: he knows [outcome,] though | surān evam slakṣṇam vacanam abravīt: with gods, this way, gently, words, spoke. |

TRANSLATION

Later when the Omnipresent Narayana is thus nominated by best gods, and though he knows the outcome, he gently spoke these words to gods in this way. [1-16-1]

PURPORT

The name Vishnu indicates his all pervading Omnipresence in all beings, sessile or mobile: vyaapitvaat sarva bhuuteSu vishnuH iti abhidhiiyate . This is one of his thousand names, called Vishnu sahasra naama , each name elucidating his attributes.
VERSE 2

उपायः को वधे तस्य राक्ष्साधिपतेः सुराः
यम् अहम् तम् समास्थाय निहन्याम् ऋषि कण्टकम्

upāyaḥ ko vadhe tasya rākṣsādhipateḥ surāḥ
yam aham tam samāsthāya nihanyām ṛṣi kaṇṭakam

SYNONYMS

surāḥ: oh gods | rākśasa adhipateḥ tasya vadhe: demon's, chief, [namely Ravana,] in his, elimination | upāyaḥ kaḥ: idea, what is | yam samasthāya: which [strategy,] on adoting | ṛśi kanṭakam tam aham nihanyām: for sages, thorny, him, I can, eliminate. |

TRANSLATION

"What is the idea to eliminate that demon's chief Ravana, oh, gods, adopting which strategy I will have to eliminate that thorn in the side of sages?" Thus Vishnu asked the gods. [1-16-2]

VERSE 3

एवम् उक्ताः सुराः सर्वे प्रत्यूचुः विष्णुम् अव्ययम्
मानुषम् रूपम् आस्थाय रावणम् जहि संयुगे

evam uktāḥ surāḥ sarve pratyūcuḥ viṣṇum avyayam
mānuṣam rūpam āsthāya rāvaṇam jahi saṃyuge

SYNONYMS

evam uktāḥ surāḥ sarve: thus, spoken, gods, all | a vyayam viṣṇūm: imperishable, to Vishnu | prati ūcuḥ: in reply, said | mānuṣam tanum āsthāya: of human, body, form, on assuming | rāvaṇam jahi samyuge: Ravana, kill, in war. |

TRANSLATION

Asked thus all the gods said to that sempiternal Vishnu, "on assuming a human form, eliminate Ravana in a war." [1-16-3]

VERSE 4

स हि तेपे तपः तीव्रम् दीर्घ कालम् अरिंदम
येन तुष्टो।अभवत् ब्रह्मा लोक कृत् लोक पूर्वजः

sa hi tepe tapaḥ tīvram dīrgha kālam ariṃdama
yena tuṣṭo|abhavat brahmā loka kṛt loka pūrvajaḥ

SYNONYMS

arim dama: oh, enemy, destroyer | saḥ dīrgha kālam tīvram tapaḥ tepeḥ: he [Ravana,] for a long period, vehement, ascesis, undertook | yena = by vhic: thereby | loka kṛt: worlds, creator | and loka pūrva jaḥ = in vorlds, earliest, born one: Brahma | tuṣṭaḥ abhavat: glad, he become. |

TRANSLATION

"Oh, destroyer of enemies, he that Ravana undertook a vehement ascesis for a long period, thereby the creator of worlds and the first born one Brahma, felt gladsome of his ascesis. [1-16-4]

VERSE 5

सन्तुष्टः प्रददौ तस्मै राक्षसाय वरम् प्रभुः
नानाविधेभ्यो भूतेभ्यो भयम् न अन्यत्र मानुषात्

santuṣṭaḥ pradadau tasmai rākṣasāya varam prabhuḥ
nānāvidhebhyo bhūtebhyo bhayam na anyatra mānuṣāt

SYNONYMS

, 6a| santuśtāḥ prabhu: satisfied, Brahma | tasmai rākśasāya mānuśāt anyatra: to him, to demon Ravana, from human, other than | nānā vidhebhyaḥ bhūtebhyaḥ: many a, kinds of, beings | bhayam na: danger, is not there | [iti: thus] | varam pradadau: boon, gave | purā: earlier | vara dāne [samaye]: while boon, being bestowed [at that time] | tena mānavāḥ avajñātaḥ hi: by him, humans, are slighted, indeed. |

TRANSLATION

"Satisfied with his ascesis Brahma gave boon to that demon that he shall have no fear for his life from many kinds of beings, excepting humans, because that demon indeed slighted humans earlier at the time of bestowing boon. [1-16-5, 6a]

VERSE 6

एवम् पितामहात् तस्मात् वरदानेन गर्वितः

evam pitāmahāt tasmāt varadānena garvitaḥ

SYNONYMS

b, 7| evam tasmāt pitāmahāt: thus, from him, the Forefather Brahma | vara dānena garvitaḥ: by boon, according, becoming arrogant | utsādayat lokānm trīn: torturing, worlds, three | striyaḥ api apakarṣati ca: women, even, abducting, also | tasmāt paramtapa: therefore, oh, enemy, destroyer Vishnu | tasya vadhaḥ: his, elimination | mānuśebhyaḥ dṛṣṭaḥ: by humans, is envisaged. |

TRANSLATION

"Thus, on getting boon from the Forefather Brahma he has become arrogant and torturing the three worlds, and he is even abducting women. As such, oh, enemy destroyer Vishnu, his elimination is envisaged through humans alone." So said gods to Vishnu. [1-16-6b, 7]

VERSE 8

इति एतत् वचनम् श्रुत्वा सुराणाम् विष्णुः आत्मवान्
पितरम् रोचयामास तदा दशरथम् नृपम्

iti etat vacanam śrutvā surāṇām viṣṇuḥ ātmavān
pitaram rocayāmāsa tadā daśaratham nṛpam

SYNONYMS

iti surāṇām etat vacanam śrutvā: this way, of the gods, that, speech, on hearing | ātmavān: kind-hearted one | tadā daśaratham nṛpam: then, Dasharatha, king | pitaram rocayāmāsa: as father, started to choose. |

TRANSLATION

On hearing that speech of gods said that way, he that kind-hearted Vishnu then chose Dasharatha as his father in human world. [1-16-8]

VERSE 9

स च अपि अपुत्रो नृपतिः तस्मिन् काले महाद्युतिः
अयजत् पुत्रियाम् इष्टिम् पुत्रेप्सुः अरिसूदनः

sa ca api aputro nṛpatiḥ tasmin kāle mahādyutiḥ
ayajat putriyām iṣṭim putrepsuḥ arisūdanaḥ

SYNONYMS

tasmin kāle: during that time | mahā dyutiḥ: great resplendent one | ari sūdanaḥ: enemy, subduer [Dasharatha] | saḥ nṛpatiḥ: he, that king | a putraḥ: without, progeny | putra īpsuḥ: children, he is desiring | putriyām iṣṭim api: for sons, ritual, even | ayajaḥ ca: performed, also. |

TRANSLATION

During that time the great resplendent king and an enemy subduer Dasharatha is performing putrakaameSTi ritual, desiring progeny as he is sonless. [1-16-9]

VERSE 10

स कृत्वा निश्चयम् विष्णुः आमन्त्र्य च पितामहम्
अन्तर्धानम् गतो देवैः पूज्य मानो महर्षिभिः

sa kṛtvā niścayam viṣṇuḥ āmantrya ca pitāmaham
antardhānam gato devaiḥ pūjya māno maharṣibhiḥ

SYNONYMS

saḥ viśnuḥ kṛtvā niscayam = he, Viśnu, making: taking, decision | pitāmahaḥ āmantrya ca: from Forefather [Brahma,] took leave of, also | devaiḥ maharṣibhiḥ pūjyamānaḥ: by gods, saints, while being extolled | antardhānam gataḥ: vanishing, gone into. |

TRANSLATION

On taking a decision Vishnu took leave of Forefather Brahma, and vanished while he is still being extolled by gods and sages. [1-16-10]

VERSE 11

ततो वै यजमानस्य पावकात् अतुल प्रभम्
प्रादुर्भूतम् महद्भूतम् महावीर्यम् महाबलम्

tato vai yajamānasya pāvakāt atula prabham
prādurbhūtam mahadbhūtam mahāvīryam mahābalam

SYNONYMS

tataḥ vai yajamānasya: then, verily, performer of ritual, [Dasharatha's] | pāvakāt atula prabham: [from] ritual fire, with unparalleled, resplendence | prādurbhūtam mahat bhūtam: emerged, Divine, Being | mahā vīryam mahā balam: greatly, vigorous, greatly, energetic. |

TRANSLATION

Then, from Fire of Altar Dasharatha's ritual there emerged a greatly vigorous and energetic Divine Being with an unparalleled resplendence, called yajna puruSa . [1-16-11]

VERSE 12

कृष्णम् रक्ताम्बर धरम् रक्ताअस्यम् दुन्दुभि स्वनम्
स्निग्ध हर्यक्ष तनुज श्मश्रु प्रवरम् ऊर्धजम्

kṛṣṇam raktāmbara dharam raktāasyam dundubhi svanam
snigdha haryakṣa tanuja śmaśru pravaram ūrdhajam

SYNONYMS

kṛṣṇa rakta ambara dharam: black, red, garments, clad in | rakta āsyam: red faced | dundubhi svanam: drum-beat like, voiced | snigdha haryakṣa tanūja śmaśru pravaram ūrdha jam: with his soft hair, like mane of lion, moustaches and head hair. |

TRANSLATION

He is clad in black and red garments and his face is red and his voice resembled the drumbeat. His moustache and hairdo are soft like that of a lion's mane. [1-16-12]

VERSE 13

शुभ लक्षण संपन्नम् दिव्य आभरण भूषितम्
शैल शृङ्ग समुत्सेधम् दृप्त शार्दूल विक्रमम्

śubha lakṣaṇa saṃpannam divya ābharaṇa bhūṣitam
śaila śṛṅga samutsedham dṛpta śārdūla vikramam

SYNONYMS

subha lakṣaṇa sampannam: auspicious, features, endowed with | divya ābharaṇa būṣitam: divine, ornaments, decorated with | śaila sṛṅga samutsedham: mountain, peak like, in height | dṛpta śārdūla vikramam: imperious, tiger like, in valiance. |

TRANSLATION

And he is endowed with auspicious features and decorated with divine ornaments, in height he is like a mountain peak, and in valiance he is like an imperious tiger. [1-16-13]

VERSE 14

दिवाकर समाअकारम् दीप्त अनल शिखोपमम्
तप्त जाम्बूनदमयीम् राजतान्त परिच्छदाम्

divākara samāakāram dīpta anala śikhopamam
tapta jāmbūnadamayīm rājatānta paricchadām

SYNONYMS

[tat mahat bhūtam: that, great being] | pragṛhya: carrying | dorbhyām svayam: in two hands, personally | vipulām patrīm: a big vessel, golden vessel | [vhic is] māyāmayīm iva: [made by an] an illusion, like | divākara sama ākāram: [day, giver dazzling] sun, similar, in appearance | dīpta anala śika upamam: glowing, flame's tongues, in similitude | tapta jambūnada mayīm: molten, gold moulded, full with | rajatānta paricchadām: silver lid, covered with | [and vhic is] divya pāyasa sampūrṇām: divine, dessert, full of | patnīm iva: wife, like | priyām: dear [wife]. |

TRANSLATION

That great ritual being personally brought a big golden vessel carrying it with both of his hands as if he would personally handle his own wife, which vessel is made from the molten gold and covered with a silver lid, and which appeared to be crafted out of a divine illusion, since it is dazzling like sun and glowing like the tongues of flame, and that vessel is full with the divine dessert. [1-16-14, 15]

VERSE 16

समवेक्ष्य अब्रवीत् वाक्यम् इदम् दशरथम् नृपम्
प्राजापत्यम् नरम् विद्धि माम् इह अभ्यागतम् नृप

samavekṣya abravīt vākyam idam daśaratham nṛpam
prājāpatyam naram viddhi mām iha abhyāgatam nṛpa

SYNONYMS

daśaratham nṛpam samavekṣyaḥ: Dasharatha, king, on observing | idam vākyam abravīt: this, word, said | nṛpaḥ: oh, king | iha abhyāgatam: at here, arrived | mām: me | prājāpatyam: from Prajapati [sent by] | naram viddhi: being, you know. |

TRANSLATION

That divine person on observing king Dasharatha said these words "oh, king, you may know me as the being sent by Prajapati." [1-16-16]

VERSE 17

ततः परम् तदा राजा प्रति उवाच कृत अंजलिः
भगवन् स्वागतम् ते।अस्तु किमहम् करवाणि ते

tataḥ param tadā rājā prati uvāca kṛta aṃjaliḥ
bhagavan svāgatam te|astu kimaham karavāṇi te

SYNONYMS

tataḥ param tadā rājā: there after, thus, king | prati uvāca kṛta anjaliḥ: in turn, said, adjoining, palms [greeting] | bhagavan: oh, god | te svāgatam astu: to you, welcome, let there be | aham te kim karavāṇi: I, for you, what shall [I,] do. |

TRANSLATION

There after, king Dasharatha greeted that divine being with palms adjoining and said in reply, "oh, god, welcome to you, and what shall I do for you?" [1-16-17]

VERSE 18

अथो पुनः इदम् वाक्यम् प्राजापत्यो नरो।अब्रवीत्
राजन् अर्चयता देवान् अद्य प्राप्तम् इदम् त्वया

atho punaḥ idam vākyam prājāpatyo naro|abravīt
rājan arcayatā devān adya prāptam idam tvayā

SYNONYMS

athaḥ prājāpatyḥ naraḥ: then, Prajaapati's, person | punaḥ idam vākyam abravīt: again, this, word, said | rājan: oh, king | devān arcayatā tvayā: gods, when propitiated, by you | adya idam prāptam: now, this is, obtained [by you.] |

TRANSLATION

Then again, that divine being sent by Prajapati said these words, "oh, king, now you have obtained this dessert in golden vessel as you have propitiated gods. [1-16-18]

VERSE 19

इदम् तु नृप शार्दूल पायसम् देव निर्मितम्
प्रजा करम् गृहाण त्वम् धन्यम् आरोग्य वर्धनम्

idam tu nṛpa śārdūla pāyasam deva nirmitam
prajā karam gṛhāṇa tvam dhanyam ārogya vardhanam

SYNONYMS

nṛpa śārdūla: oh, king, the tiger | deva nirmitam: by divinities, prepared | prajā karam: progeny, enriching | dhanyam: blessed one | ārogya vardhanam: health, enriching | idam pāyasam tvam gṛhāṇa: this, dessert, you, take. |

TRANSLATION

"Oh, tigerly king, take this dessert prepared by divinities, this is a blessed dessert that enriches progeny and health. [1-16-19]

VERSE 20

भार्याणाम् अनुरूपाणाम् अश्नीत इति प्रयच्छ वै
तासु त्वम् लप्स्यसे पुत्रान् यदर्थम् यजसे नृप

bhāryāṇām anurūpāṇām aśnīta iti prayaccha vai
tāsu tvam lapsyase putrān yadartham yajase nṛpa

SYNONYMS

nṛpaḥ: oh, king | aśnīta: consume | iti: on saying | anurūpānām bhāryāṇām prayaccha vai: eligible ones, to your wives, give them, indeed | yat ardham yajase: for which, purpose, you performed ritual | putrān tāsu tvam lapsyāse: sons, in them [in queens,] you, will get. |

TRANSLATION

"Oh, king, let this be consumed" saying so he further said, "for which purpose you have performed this ritual that childbearing will be fructified in your wives by bearing sons, hence give this among your eligible wives." So said the divine being to Dasharatha. [1-16-20]

VERSE 21

तथा इति नृपतिः प्रीतः शिरसा प्रति गृह्य ताम्
पात्रीम् देव अन्न संपूर्णाम् देव दत्ताम् हिरण्मयीम्

tathā iti nṛpatiḥ prītaḥ śirasā prati gṛhya tām
pātrīm deva anna saṃpūrṇām deva dattām hiraṇmayīm

SYNONYMS

nṛpati tathā iti: king, like that only, thus [on agreeing] | tām deva anna sampūram: that, divine, food, full of | deva dattam hiraṇyamayīm: gods, given, golden one | pātrīm śirasā pratigṛhya: vessel, onto head [head bent, wholeheartedly,] on taking | prītaḥ: he is delighted. |

TRANSLATION

Agreeing to that the king wholeheartedly took that god-given golden vessel full with divine food. [1-16-21]

VERSE 22

अभिवाद्य च तत् भूतम् अद्भुतम् प्रिय दर्शनम्
मुदा परमया युक्तः चकार अभिप्रदक्षिणम्

abhivādya ca tat bhūtam adbhutam priya darśanam
mudā paramayā yuktaḥ cakāra abhipradakṣiṇam

SYNONYMS

paramayā mudā yuktaḥ: high, ecstasy, with | adbhutam priya darśanam: astonishing, delightful, in his appearance | tat bhūtam: at that, being | abhivādya ca: revering, too | cakāra abhipradakśiṇam: performed, circumambulations. |

TRANSLATION

With high ecstasy Dasharatha revered that Ritual Being, the Prajapati Purusha or yaGYa purusha , an astonishing and delightful being in his appearance, and performed circumambulations around him. [1-16-22]

VERSE 23

ततो दशरथः प्राप्य पायसम् देव निर्मितम्
बभूव परम प्रीतः प्राप्य वित्तम् इव अधनः

tato daśarathaḥ prāpya pāyasam deva nirmitam
babhūva parama prītaḥ prāpya vittam iva adhanaḥ

SYNONYMS

tataḥ: then | deva nirmitam pāyasam prāpya: by gods, prepared, dessert, on getting | vittam prāpya a dhana iva: [unforeseen] wealth, on obtaining, by a pauper, like | parama prītaḥ babhūva: highly, gladdened, he became. |

TRANSLATION

On obtaining that dessert prepared by gods then Dasharatha is highly gladdened like a pauper obtaining unforeseen wealth. [1-16-23]

VERSE 24

ततः तत् अद्भुत प्रख्यम् भूतम् परम भास्वरम्
संवर्तयित्वा तत् कर्म तत्र एव अन्तरधीयत

tataḥ tat adbhuta prakhyam bhūtam parama bhāsvaram
saṃvartayitvā tat karma tatra eva antaradhīyata

SYNONYMS

tataḥ: then | adbhuta prakhyam: with astonishing, form | parama bhāsvaram: highly, glowing | tat bhūtam: that, ritual being | tat karma samvartayitvā: that, deed, on completing | tatra eva antardhīyata: there, only, disappeared. |

TRANSLATION

On completing his work of giving the golden vessel with dessert then that divine being who is astonishing by his form and highly glowing by his physique, disappeared then and there itself. [1-16-24]

VERSE 25

हर्ष रश्मिभिः उद्द्योतम् तस्य अन्तःपुरम् आबभौ
शारदस्य अभिरामस्य चंद्रस्य इव नभः अंशुभिः

harṣa raśmibhiḥ uddyotam tasya antaḥpuram ābabhau
śāradasya abhirāmasya caṃdrasya iva nabhaḥ aṃśubhiḥ

SYNONYMS

harṣa rasmibhiḥ uddyotam: happiness, beams of, lit up | tasya antaḥpuram: his, palace chambers | abhirāmasya śāradasya: heart pleasing, of autumn | candrasya amśubhiḥ: with moon's, rays | nabhaḥ iva: sky, like | babhūva: became. |

TRANSLATION

Lit up with beams of happiness Dasharatha's palace chambers shone forth like the autumnal sky brightened with moonbeams. [1-16-25]

VERSE 26

सः अन्तःपुरम् प्रविश्य एव कौसल्याम् इदम् अब्रवीत्
पायसम् प्रतिगृह्णीष्व पुत्रीयम् तु इदम् आत्मनः

saḥ antaḥpuram praviśya eva kausalyām idam abravīt
pāyasam pratigṛhṇīṣva putrīyam tu idam ātmanaḥ

SYNONYMS

saḥ antaḥ puram praviśya: he [Dasharatha,] palace chambers, on entering | kausalyām idam abravīt: to Kausalya, this, said | ātmanaḥ putrīyam: for your, son causing | idam pāyasam pratigṛhṇīśva: this, dessert, you receive. |

TRANSLATION

Then Dasharatha on entering palace chambers spoke this to queen Kausalya, "Receive this dessert to beget your son." [1-16-26]

PURPORT

This divine dessert is meant for the 'eligible' queens, as informed the Ritual Being and also in order to maintain the divinity of Ram's birth. In the context of seed and field, the field has no equal importance to the seed biija kshetra nyaya . Hence the seed is divine in the form of dessert and fields are therefore shall 'be eligible' for the seedling. As such the First Queen and Empress Kausalya is being addressed firstly, and given firstly.
VERSE 27

कौसल्यायै नरपतिः पायस अर्धम् ददौ तदा
अर्धात् अर्धम् ददौ च अपि सुमित्रायै नराधिपः

kausalyāyai narapatiḥ pāyasa ardham dadau tadā
ardhāt ardham dadau ca api sumitrāyai narādhipaḥ

SYNONYMS

, 28 29| tadā nara patiḥ = then, people's lord: king | kausalyāyai: to Kausalya | pāyasa artham dadou: dessert, half of it, gave | nara adhipaḥ = people's, lord: king | arthāt artham: half of the [remaining] half [-one fourth] | sumitrāyai ca api dadou: to Sumitra, also, even, gave | avaśiṣṭa artham: remaining part [one eight] | putra artha kāraṇāt: sons, purpose of, desiring | klaikeyyaiḥ ca dadau: to Kaikeyi, also, gave | mahī patiḥ: king | anucintya: thought a while | pāyasam: dessert | amṛta upamam: ambrosia, equalling | punaḥ eva: again, thus | sumitrāyai: to Sumitra | dadou: distributed. | evam: thus | rājā: king | tāsām: to them | bhāryāṇām: among his wives | pṛthak: differently |

TRANSLATION

The king then gave half of the dessert to queen Kausalya, and he gave half of the half, i.e., one fourth to queen Sumitra. And to Kaikeyi he gave half of the remaining half, i.e., one eight of the dessert, with a desire to beget sons. Then thinking for a while gave the remaining, i.e., one-eighth portion again to queen Sumitra. Thus, the king distributed the dessert to his wives differently. [1-16-27, 28, 29]

PURPORT

This is a much-discussed distribution by the traditionalists. Adhyatma Ramayana, a treatise that postulates god-hood to Rama, gives a well-constructed argument about these shares of dessert and the resultant births of the four brothers, viz., Rama, Lakshmana, Bharata, and Shatrughna, in accordance with these shares. In its simplest terms and as contained in these verses, queen Kausalya got half of the dessert as an Empress, paTTa mahiSi. Sumitra gets one-fourth in the first round and after a rethink by Dasharatha, she gets another one-eighth portion. Kaikeyi gets only a one-eighth quantity. Thus, Kausalya gives birth to Rama, Sumitra to Lakshmana and Shatrughna, and Kaikeyi to Bharata. The quantum of apportionment of the dessert does not make Rama all-powerful or Bharata the least. Since the Absolute is indivisible into parts, the dessert that is divided is not to be taken as the divided Absolute, but a kind of medium through which the incarnation is made possible. There is another declination enquiring whether the incarnation of Rama is full or partial, puurNa avatara or artha avatara... Rama is Vishnu Himself while Bharata and Shatrughna are his disc and conch-shell, while Lakshmana is the thousand headed snake aadi sesha on whose coils Vishnu reclines. The whole dessert is divine and parts of it do not signify and inter-divided god-hoods. Hence, the apportionment of the desert is done in order to keep up the hierarchy of the queen-hoods and their status. Throughout this magnum opus Rama never said that he is god or an incarnate of god, but called himself, nimitta maatra a casual relation to the course of events. Should Rama be the incarnation of the Almighty Himself, he has little or no necessity to incarnate the weaponry along with him. They are at his beck and call at any time. Thus, Rama is neither a half nor one-fourth incarnation of the Absolute nor a dividend of the whole, but an incarnate of the virtuously ideal personality of Vishnu, maryaada purushottama Rama. Incidental to this apportionment of the dessert, the aspect of eldest son is also studied. Rama is the first-born and thus the eldest. This is because the dessert is given to queen Kausalya in the first instance, and half of the whole vessel. She immediately consumed to lionise her share and as an Empress. Sumitra waited a while till apportionment is complete. Kaikeyi got her portion but waited till her elder sister Sumitra completes her drink. In the meanwhile Dasharatha thought a while, as said in the verse, and gave Sumitra another one-eighth part. Sumitra then consumed her two parts. Later Kaikeyi drinks her dividend.
VERSE 30

ताः च एवम् पायसम् प्राप्य नरेन्द्रस्य उत्तमाः स्त्रियः
सम्मानम् मेनिरे सर्वाः प्रहर्ष उदित चेतसः

tāḥ ca evam pāyasam prāpya narendrasya uttamāḥ striyaḥ
sammānam menire sarvāḥ praharṣa udita cetasaḥ

SYNONYMS

narendrasya uttamāḥ striyaḥ: of king, best, ladies | sarvāḥ: all of them | tāḥ evam pāyasam prāpya: they, that way, dessert, on getting | praharṣa udita cetasa: gladness, exuberance, with hearts | sammānam menire: a reward, they deemed [the dessert.] |

TRANSLATION

On getting the dessert all of those best ladies of the king, whose hearts are exuberant with happiness, deemed it as a reward. [1-16-30]

VERSE 31

ततस्तु ताः प्राश्य तद् उत्तम स्त्रियो
महीपतेः उत्तम पायसम् पृथक्
हुताशन आदित्य समान तेजसः
अचिरेण गर्भान् प्रतिपेदिरे तदा

tatastu tāḥ prāśya tad uttama striyo
mahīpateḥ uttama pāyasam pṛthak
hutāśana āditya samāna tejasaḥ
acireṇa garbhān pratipedire tadā

SYNONYMS

mahīpateḥ tataḥ uttama striyaḥ: of king, those, best, ladies | tat uttama pāyasam: that, best, dessert | prāsya: on consuming | hutāśanā āditya samāna tejasaḥ: Fire, Sun, equalling, in resplendence [queens] | cirena tadā garbhān pratipedire = after some time, then, pregnancy, they got: conceived. |

TRANSLATION

Then on consuming dessert those best ladies of the king whose resplendence then vied with that Fire and Sun became pregnant after some time. [1-16-31]

PURPORT

A synecdochic expression to indicate that Sun and Fire, the enliveners of living beings, pratyaksha naraayaNa are there in those wombs and their resplendence is shining out of mothers bodies.
VERSE 32

इति श्री वाल्मीकि रामायणे आदिकाव्ये बालकाण्डे षोडशः सर्गः

iti śrī vālmīki rāmāyaṇe ādikāvye bālakāṇḍe ṣoḍaśaḥ sargaḥ

SYNONYMS

tataḥ rājā: then, king | prarūḍha garbhāḥ: having confirmed, about their pregnancies | tāḥ striyaḥ: at those, ladies | prativīkśya: on seeing | prati labdha mānasa: again, recaptured, [his lost] heart | tridive: in heavens | sura indra siddha ṛṣi gaṇābhi: gods, [Indra,] by great souls, sages, by groups of | pūjitaḥ: worshipped | yathā hariḥ: as like, Vishnu | babhūva hṛṣṭaḥ: became, delighted. |

TRANSLATION

Then on seeing his queens with confirmed pregnancies Dasharatha regained his lost heart for sons, and he is gladdened like Vishnu, who will always be gladsome when worshipped by gods, namely Indra and others, as well as by the assemblages of great souls, sages. [1-16-32]