Valmiki Ramayana - Chapter 24

Chapter 24

Bala Kanda - Book Of Youthful Majesties

ततः प्रभाते विमले कृत आह्निकम् अरिन्दमौ
विश्वामित्रम् पुरस्कृत्य नद्याः तीरम् उपागतौ

tataḥ prabhāte vimale kṛta āhnikam arindamau
viśvāmitram puraskṛtya nadyāḥ tīram upāgatau

SYNONYMS

tataḥ: then | arindamau: enemy destroyers Rama and Lakshmana | vimale prabhāte: in fresh, morning | kṛta āhnikam viśvāmitram: one who [just now] performed, morning ritual tasks, Vishvamitra | puraskṛtya: keeping ahead | nadyāḥ tīram upāgatau: at river, bank, arrived at. |

TRANSLATION

Then, in the fresh of the morning those enemy destroyers, Rama and Lakshmana, arrived at the riverbank of Ganga keeping sage Vishvamitra ahead of them, which sage has just completed his ritualistic chores of dawn. [1-24-1]

VERSE 2

ते च सर्वे महात्मानो मुनयः संश्रित व्रताः
उपस्थाप्य शुभाम् नावम् विश्वामित्रम् अथ अब्रुवन्

te ca sarve mahātmāno munayaḥ saṃśrita vratāḥ
upasthāpya śubhām nāvam viśvāmitram atha abruvan

SYNONYMS

mahātmanaḥ samśrita vratāḥ: great souls, scrupulous ones, in their vows | te sarve munayaḥ: those, also, all, sages [of that hermitage] | śubhām nāvam upa sthāpya: auspicious, ferryboat, nearby, on positioning | atha viśvamitram abruvan: to then, to Vishvamitra, they said. |

TRANSLATION

All those sages of Kaama's hermitage that are the great souls and scrupulous ones in their vows, have positioned an auspicious ferryboat within the reach in the river, and then they said to sage Vishvamitra. [1-24-2]

VERSE 3

आरोहतु भवान् नावम् राजपुत्र पुरस्कृतः
अरिष्टम् गच्छ पन्थानम् मा भूत् काल विपर्ययः

ārohatu bhavān nāvam rājaputra puraskṛtaḥ
ariṣṭam gaccha panthānam mā bhūt kāla viparyayaḥ

SYNONYMS

bhavān raja putra puraskṛtaḥ: you, king's, sons, keeping ahead of you | nāvam ārohatu: boat, you embark | ariṣṭtam panthānam gaccha: on prosperous, pathway, you go | kāla viparyayaḥ: time, change [lapse] | mā bhūt = let not be there: without time-shift. |

TRANSLATION

"You may board the boat keeping the princes ahead of you, and we wish you to proceed on a prosperous route without the shift of time." So said the sages. [1-24-3]

VERSE 4

विश्वामित्रः तथा इति उक्त्वा तान् ऋषीन् प्रतिपूज्य च
ततार सहितः ताभ्याम् सरितम् सागरम् गमाम्

viśvāmitraḥ tathā iti uktvā tān ṛṣīn pratipūjya ca
tatāra sahitaḥ tābhyām saritam sāgaram gamām

SYNONYMS

tathā iti uktvā: 'it must be so', thus, on saying | tān ṛṣīn prati pūjya ca: them, the sages, in turn, revering | tābhyām śaitaḥ: two [princes,] along with | sāgaram gamām saritām: ocean, going, river | ta tāra: crossed over. |

TRANSLATION

Sage Vishvamitra on saying 'it must be so,' to those sages and revering them in his turn, cruised the river that itself is cruising towards ocean, along with both the princes. [1-24-4]

VERSE 5

तत्र शुश्राव वै शब्दम् तोय संरम्भ वर्धितम्
मध्यम् आगंय तोयस्य तस्य शब्दस्य निश्चयम्

tatra śuśrāva vai śabdam toya saṃrambha vardhitam
madhyam āgaṃya toyasya tasya śabdasya niścayam

SYNONYMS

TRANSLATION

On coming to the midstream of water there Rama heard an unusual and increasing noise of gushy waters along with his younger brother, and that brilliant one Rama desired to know its significance. [1-24-5, 6a]

VERSE 6

अथ रामः सरिन् मध्ये पप्रच्छ मुनि पुङ्गवम्

atha rāmaḥ sarin madhye papraccha muni puṅgavam

SYNONYMS

TRANSLATION

Rama then asked the eminent sage Vishvamitra in the midst of the river, "what is this turbulent sound sire, as though slashing water?" [1-24-6b, 7a]

VERSE 7

राघवस्य वचः श्रुत्वा कौतूहल समन्वितम्

rāghavasya vacaḥ śrutvā kautūhala samanvitam

SYNONYMS

TRANSLATION

On hearing the inquisitive words of Raghava that virtue-souled sage Vishvamitra started to tell the significance of that sound. [1-24-7b, 8a]

VERSE 8

कैलास पर्वते राम मनसा निर्मितम् परम्

kailāsa parvate rāma manasā nirmitam param

SYNONYMS

TRANSLATION

"On Mt. Kailash Brahma created a great lake at his will, oh, tigerly-man Rama, hence that is called Maanasa Lake. [1-24-8b, 9a]

VERSE 9

तस्मात् सुस्राव सरसः सा अयोध्याम् उपगूहते

tasmāt susrāva sarasaḥ sā ayodhyām upagūhate

SYNONYMS

b, 10, 11a| [ yā: which river] | tasmāt: from it [from that lake] | susrāva: spontaneously, flowed out | sarasaḥ: River Sarayu | sā ayodhyām upagūhate: that [the river,] Ayodhya, surrounds | saraḥ pravṛttā saryūḥ: [because] from sara [lake,] originated, [it is called] Sarayu river | brahma saraḥ ccyutā: from Brahma's, lake, flowed out | puṇyā: merited [river] | jahnavīm abhivartate: to River Ganga, towards, coursing towards | tasya: its [Sarayu river's] | ayam atulaḥ śabdaḥ: this is, the remarkable, noise | vāri samskobha jaḥ: waters, collision, generated by | praṇāmam niyataḥ kuru: regards, respectfully, offer. |

TRANSLATION

"That river which spontaneously flows out of that Maanasa Lake surrounds Ayodhya city is this one, the River Sarayu. Because this has originated from a lake, saraH , this is known as Sarayu. And because it flows from Brahma's Lake it is a merited river. This is the remarkable noise of such a Sarayu River in its coursing towards River Ganga, generated by the collision of their waters, and Rama, offer regards to these rivers, respectfully." So said Vishvamitra to the princes. [1-24-9b, 10, 11a]

VERSE 11

ताभ्याम् तु तावुभौ कृत्वा प्रणामम् अतिधार्मिकौ

tābhyām tu tāvubhau kṛtvā praṇāmam atidhārmikau

SYNONYMS

TRANSLATION

Offering their salutations to River Sarayu and Ganga those two most virtuous and agile footed princes proceeded further on reaching the southern riverbank. [1-24-11b, 12a]

VERSE 12

स वनम् घोर संकाशम् दृष्ट्वा नरवरात्मजः

sa vanam ghora saṃkāśam dṛṣṭvā naravarātmajaḥ

SYNONYMS

TRANSLATION

On seeing a horrendous and uninhibited forest, Rama, the son of the best king Dasharatha asked the eminent sage Vishvamitra. [1-24-12b, 13a]

VERSE 13

अहो वनम् इदम् दुर्गम् झिल्लिका गण संयुतम्

aho vanam idam durgam jhillikā gaṇa saṃyutam

SYNONYMS

TRANSLATION

"Oh, impenetrable is this forest fraught with swarms of crickets, brutish predators, and vultures, which are all horribly strident. [1-24-13b, 14a]

VERSE 14

नाना प्रकारैः शकुनैः वाश्यद्भिः भैरव स्वनैः

nānā prakāraiḥ śakunaiḥ vāśyadbhiḥ bhairava svanaiḥ

SYNONYMS

TRANSLATION

"Various vultures are screeching with fierce sonority, and tigers, wild boars, and elephants render this forest atypical. [1-24-14b, 15a]

VERSE 15

धव अश्वकर्ण ककुभैः बिल्व तिन्दुक पाटलैः

dhava aśvakarṇa kakubhaiḥ bilva tinduka pāṭalaiḥ

SYNONYMS

TRANSLATION

"Indeed, what is this wretched forest that is dense with Dhava, Ashvakarna, Arjuna, Bilva, Tinduka, Patala, and Badari trees." Thus Rama asked Vishvamitra. [1-24-15b, 16a]

PURPORT

The botanical names of the trees mentioned in the text are Grislea Tormentosa, Shorea Robusta, Echites Antidysenterica, Bignonia Suaveolens, Aegle Marmelos, and Diospyrus Glutinosa. I have omitted the Kutaja (Echites) and the Tinduka (Diospyrus). Griffith.

VERSE 16

तम् उवाच महातेजा विश्वामित्रो महामुनिः

tam uvāca mahātejā viśvāmitro mahāmuniḥ

SYNONYMS

b, 17a| mahātejā mahāmuniḥ viśvamitraḥ: great resplendent, great saint, Vishvamitra | tam uvāca: to him [to Rama], said | śrūyatām vatsa = ī vill let you hear: I will tell you, my boy | kākutstha: oh, Rama | etat dāruṇam vanam yasya: this one, wretched, forest, whose is. |

TRANSLATION

The resplendent and the great saint Vishvamitra then said to Rama, "I will tell you, oh, my boy Rama, whose is this wretched forest. [1-24-16b, 17a]

VERSE 17

एतौ जनपदौ स्फीतौ पूर्वम् आस्ताम् नरौत्तम

etau janapadau sphītau pūrvam āstām narauttama

SYNONYMS

TRANSLATION

"Once these were vast provinces, oh, best one among men, designed by gods and known as Malada and Karuusha. [1-24-17b, 18a]

PURPORT

The word mala da is malam dyati khaNDayati iti mala da that which abolishes excreta, but not filth itself. karusha is kaa ruusha remover of hunger. If mortal hunger is there excreta will be there and then mortality of Indra is at stake. Hence if hunger is eliminated there will be nothing filthy. Once these provinces were such hunger removers equalling to heaven, but deteriorated in their heaven-on-earth attributes, owing to demoness Tataka.

VERSE 18

पुरा वृत्र वधे राम मलेन समभिप्लुतम्

purā vṛtra vadhe rāma malena samabhiplutam

SYNONYMS

TRANSLATION

"Once upon a time, oh, Rama, mortal impurities of filth and hunger completely stained Indra when he eliminated demon Vritra, as he committed the sin of killing of a Brahman, where the demon Vritra was incidentally a Brahman. [1-24-18b, 19a]

VERSE 19

तम् इन्द्रम् मलिनम् देवा ऋषयः च तपोधनाः

tam indram malinam devā ṛṣayaḥ ca tapodhanāḥ

SYNONYMS

TRANSLATION

"The gods and ascetically rich sages then started to bathe feculent Indra with their handy vessels for the riddance of his defilement. [1-24-19b, 20a]

VERSE 20

इह भूंयाम् मलम् दत्त्वा देवाः कारुषम् एव च

iha bhūṃyām malam dattvā devāḥ kāruṣam eva ca

SYNONYMS

TRANSLATION

"On giving filth and hunger emerged out of the body of Mahendra here on the earth then the gods were gladdened. [1-24-20b, 21a]

VERSE 21

निर्मलो निष्करूषः च शुद्ध इन्द्रो यथा अभवत्

nirmalo niṣkarūṣaḥ ca śuddha indro yathā abhavat

SYNONYMS

TRANSLATION

"As and when Indra was without desecration and hunger as well, and thus purified, then gladdened about this place he gave it an unexcelled boon. [1-24-21b, 22a]

VERSE 22

इमौ जनपदौ स्फीतौ ख्यातिम् लोके गमिष्यतः

imau janapadau sphītau khyātim loke gamiṣyataḥ

SYNONYMS

b, 23a| mama anga mala dhāriṇau: my, body's, impurity, bearing ones | imau janapadau sphītau: these, habitats, will be resourceful places | maladaḥ ca karūṣāḥ ca: as Malada, and Karuusha, also | loke khyātim gamiśyataḥ: in world, renown, they will attain. |

TRANSLATION

"These provinces that bear the impurity of my body shall become resourceful and they shall attain renown in world as Malada and Karusha." Thus Indra gave boon to this place. [1-24-22b, 23a]

VERSE 23

साधु साधु इति तम् देवाः पाकशासनम् अब्रुवन्

sādhu sādhu iti tam devāḥ pākaśāsanam abruvan

SYNONYMS

TRANSLATION

"On observing the honour accorded by wise Indra to these places gods praised the controller of demon Paaka, namely Indra saying, 'splendid, splendid it is.' [1-24-23b, 24a]

VERSE 24

एतौ जनपदौ स्फीतौ दीर्घ कालम् अरिन्दम

etau janapadau sphītau dīrgha kālam arindama

SYNONYMS

b, 25a| arindama: oh, enemy subjugator, Rama | maladāḥ ca karūṣāḥ ca: Malada, and, Karuusha, as well | dīrgha kālam: for a long, time | sphītau etau janapadau: were affluent, these, people's habitations | dhana dhānyataḥ muditā: with wealth, grains, [people] were happy. |

TRANSLATION

"For a long time these habitations Malada and Karuusha were affluent, oh, enemy subjugator Rama, and people were happy with wealth and provisions. [1-24-24b, 25a]

VERSE 25

कस्य चित् अथ कालस्य यक्षी काम रूपिणी

kasya cit atha kālasya yakṣī kāma rūpiṇī

SYNONYMS

TRANSLATION

"Later at sometime, a yaksha female who is a guise changer at her wish, possessor of the strength of a thousand elephants, wife of clever Sunanda, and she whose son is demon Mareecha, the one equal to Indra in his bravery, prevailed here, let you be safe Rama. [1-24-25b, 26, 27a]

VERSE 27

वृत्त बाहुर् महा शीर्षो विपुला अस्य तनुर् महान्

vṛtta bāhur mahā śīrṣo vipulā asya tanur mahān

SYNONYMS

TRANSLATION

"That demon Mareecha is round shouldered, huge headed, cavernous mouthed, and gigantic bodied one, and he is always terrifying the people. [1-24-27b, 28a]

VERSE 28

इमौ जनपदौ नित्यम् विनाशयति राघव

imau janapadau nityam vināśayati rāghava

SYNONYMS

duṣṭta cāriṇī ṭataka = malevolence, pursuer: malevolent one, Tataka | imau janapadau: these, inhabitations | maladām ca karūṣam ca: Malada, also, Karuusha, also | nityam vināśayati: always, destroying. |

TRANSLATION

"And Raghava, that malevolent Tataka is always destroying the inhabitations at Malada and Karusha. [1-24-28b, 29a]

VERSE 29

सा इयम् पन्थानम् आवृत्य वसति अध्यर्ध योजने

sā iyam panthānam āvṛtya vasati adhyardha yojane

SYNONYMS

b, 30a| sā iyam panthānam āvṛtya: she, this, route, on blockading | vasati adhyartha yojane: lives, after one half, yojana [distance] | yataḥ: where/ for which reason | tāṭakayā vanam: [this has become,] Tataka's, forest | ataḥ eva: there alone / for that reason alone | gantavyam: headway is to be made. |

TRANSLATION

"She lives about one and half yojana distance from here, and by which reason this became the forest of Tataka, owing to her gruesome activities, for that reason only a headway is to be made, to eradicate her and her activities. [1-24-29b, 30a]

PURPORT

This verse also means 'where there is the forest of Tataka there we have to go.' The above is another shade of that verse.

VERSE 30

स्व बाहु बलम् आश्रित्य जहि इमाम् दुष्ट चारिणीम्

sva bāhu balam āśritya jahi imām duṣṭa cāriṇīm

SYNONYMS

TRANSLATION

"Depending upon the strength of your own self-confidence you have to eradicate this evildoer, and assigned by me you have to make this province free from thorniness. [1-24-30b, 31a]

PURPORT

Great persons accomplish their deeds by their self-confidence, kriyaa siddhiH sattve bhavati mahataam, na upakaraNe not by their hardware.

VERSE 31

न हि कश्चित् इमम् देशम् शक्तो हि आगन्तुम् ईदृशम्

na hi kaścit imam deśam śakto hi āgantum īdṛśam

SYNONYMS

TRANSLATION

"Indeed, none is able to enter this sort of province, Rama, destroyed by the hazardous and invincible unearthly being who turned into a demoness, namely Tataka, hence you have to make the provinces habitable. [1-24-31b, 32a]

VERSE 32

इति वाल्मीकि रामायणे आदिकाव्ये बाल काण्डे चतुर् विंशः सर्गः

iti vālmīki rāmāyaṇe ādikāvye bāla kāṇḍe catur viṃśaḥ sargaḥ

SYNONYMS

etat vanam sarvam: this, forest, entirely | dāruṇam: rendered it as a devastated one | yakśyā = by ghouliś, śe: yaksha - Tataka | yathā utsāditam: as to how, destroyed | adya api: now, even | na nivartate = not, returning: not retracing her steps -without refrain | etat sarvam te ākhyātam: that, all, to you, is narrated. |

TRANSLATION

"As to how that ghoulish Tataka destroyed this entire forest, rendering it as a devastated place, without refraining from it even today, all that is narrated." So said Vishvamitra to Rama. [1-24-32]

PURPORT

The epithets used in epic may be on the increase from now, and they may not be construed as redundant foot fillers. All have implicit meanings and they can be understood with the help of commentaries. As this work cannot include voluminous commentaries, many of the meanings of epithets as said by commentators are not incorporated. This bypassing will not effect the ordinary narration. For e.g., the meaning to the words muni pungava, nara shaarduula will be 'saint, the eminent' 'tigerly man.' And trying to obtain a squeezed meaning from them would be futile, without resorting to some commentary. So also, there are words like indra, candra, simha, shaarduula, naaga, vR^iSabha, pungava which when suffixed to vocatives will mean 'best, choicest, excellent' etc., as per simha shaarduula naaga aadyaaH pumsi shreSTa artha gocaraa . But commentators have explained why that character is 'best or excellent, or a lion' at that juncture. For e.g., dharma aatmaa the apparently usual epithet in Ramayana has many meanings like – 1] one whose life is dharma; 2] one whose body is dharma incarnate; 3] one whose soul is filled with dharma; 4] one whose entity itself is dharma – so on, basing on the thesaurus of aatma that say as: aatmaa yatna dhR^iti svaanta svabhaava paramaatmaasu jiiva buddhi shariireSu. . So also, more than often Seetha will be referred as Vaidehi or Maithili in Aranya Kanda. Some details about it are incorporated in that book. Wherever possible those niceties will be included subject to availability of commentaries, which commentaries have already became 'the flowers in the sky.' Hence, without trying to squeeze meaningless meanings, and leaving this aspect to pundits and researchers, and as this work cannot be stuffed with those intricacies, henceforth the meanings of epithets are said simply, and at times ignored also. This may please be kept in view while reading.