Chapter 45

Bala Kanda - Book Of Youthful Majesties

VERSE 1

विश्वामित्र वचः श्रुत्वा राघवः सह लक्ष्मणः
विस्मयम् परमम् गत्वा विश्वामित्रम् अथ अब्रवीत्

viśvāmitra vacaḥ śrutvā rāghavaḥ saha lakṣmaṇaḥ
vismayam paramam gatvā viśvāmitram atha abravīt

SYNONYMS

saha lakṣmaṇaḥ: with, Lakshmana | rāghavaḥ: Raghava | viśvāmitra vacaḥ śrutvā: Vishwamitra's, words, on listening | , paramam vismayam gatvā: great, astonishment, gone into | atha viśvāmitram abravīt: then, to Vishvamitra, addressed. |

TRANSLATION

On listening the narration of Sage Vishwamitra about Ganga's descent along with Lakshmana, Rama went into a great astonishment, and then addressed Vishvamitra. [1-45-1]

VERSE 2

अति अद्भुतम् इदम् ब्रह्मन् कथितम् परमम् त्वया
गंगा अवतरणम् पुण्यम् सागरस्य अपि पूरणम्

ati adbhutam idam brahman kathitam paramam tvayā
gaṃgā avataraṇam puṇyam sāgarasya api pūraṇam

SYNONYMS

brahman: oh, Brahman | tvayā kathitam paramam = by you, narrated, ekṣtremely: blessed legend | idam gangā avataraṇam: this, Ganga's, alighting | sāgarasya [khananam]: ocean's, [digging] | pūraṇam api: filling it, even | puṇyam: [are] sacrosanct | ati adbhutam: highly, amazing. |

TRANSLATION

"The blessed legend you have narrated about the digging of an ocean at the behest of Sagara, Ganga's alighting, and Bhageeratha filling it with the water of Ganga is sacrosanct and even highly amazing. [1-45-2]

VERSE 3

क्षण भूत इव नौ रात्रिः संवृत्त इयम् परंतप
इमाम् चिंतयतोः सर्वम् निखिलेन कथाम् तव

kṣaṇa bhūta iva nau rātriḥ saṃvṛtta iyam paraṃtapa
imām ciṃtayatoḥ sarvam nikhilena kathām tava

SYNONYMS

parantapa: oh, enemy-inflamer | tava imām sarvam kathām: your, this, all of the, episode | nikhilena: in entirety | cintayatoḥ: while thinking of it | nau = to us tvo: Rama, Lakshmana | iyam rātriḥ: this, night | kśaṇa bhūta iva: a moment, became, as if | samvṛtta: rolled by. |

TRANSLATION

"Oh, enemy-inflamer, for two of us entire night rolled by as if it is a single moment while we were thinking about the episode you have narrated in its entirety. [1-45-3]

VERSE 4

तस्य सा शर्वरी सर्वा मम सौमित्रिणा सह
जगाम चिंतयान् अस्य विश्वामित्र कथाम् शुभाम्

tasya sā śarvarī sarvā mama saumitriṇā saha
jagāma ciṃtayān asya viśvāmitra kathām śubhām

SYNONYMS

viśvāmitra = oh, friend of universe: Vishvamitra | saumitriṇā saha: Saumitri, along with | tasyaśubhām kathām: about it, auspicious one, about legend | cintayān asya: while thinking, about it | sā sarvā śarvarī jagāma: that, entire, night, rolled by. |

TRANSLATION

"While thinking about the auspicious legend of Ganga along with Lakshmana, oh, friend of the universe, Vishvamitra, whole night rolled by." Thus Rama is addressing Vishvamitra. [1-45-4]

PURPORT

Here the placement of verses does not give a continuity of narration in this version, insofar as Rama's speech is concerned. Other versions have a continuity of narration.
VERSE 5

ततः प्रभाते विमले विश्वामित्रम् तपोधनम्
उवाच राघवो वाक्यम् कृत आह्निकम् अरिन्दमः

tataḥ prabhāte vimale viśvāmitram tapodhanam
uvāca rāghavo vākyam kṛta āhnikam arindamaḥ

SYNONYMS

tataḥ: thereafter | arindamaḥ: enemy-oppressor | rāghavaḥ: Raghava | vimale prabhāte: fresh, on next dawn | kṛta āhnikam: who performed, morning chores of rituals | viśvāmitram: to Vishvamitra | tapaḥ dhanam: who in asceticism, affluent | vākyam uvāca: sentence, spoke. |

TRANSLATION

Thereafter on the next fresh dawn the enemy-oppressor Raghava spoke these words to sage Vishvamitra, whose affluence is nothing but asceticism, and who by now has performed his daily chores of rituals. [1-45-5]

VERSE 6

गता भगवती रात्रिः श्रोतव्यम् परमम् श्रुतम्
तराम सरितम् श्रेष्टम् पुण्यम् त्रि पथ गाम् नदीम्

gatā bhagavatī rātriḥ śrotavyam paramam śrutam
tarāma saritam śreṣṭam puṇyam tri patha gām nadīm

SYNONYMS

paramam śrotavyam śrutam: excellent, listenable [praiseworthy legend,] listened | bhagavatī rātriḥ gatā: deific, night, passed | saritam śreṣṭam puṇyam = among rivers, prominent one, merited: Ganga | tri patha gām nadīm: three, ways, coursing, river Ganga |

TRANSLATION

"We have listened the praiseworthy legend of River Ganga, and the deific night has also passed by while listening such a legend, we may now cross over the very same prominent and merited River Ganga, the tri-path-cruiser. [1-45-6]

VERSE 7

नौः एषा हि सुख आस्तीर्णा ऋषीणाम् पुण्य कर्मणाम्
भगवंतम् इह प्राप्तम् ज्ञात्वा त्वरितम् आगता

nauḥ eṣā hi sukha āstīrṇā ṛṣīṇām puṇya karmaṇām
bhagavaṃtam iha prāptam jñātvā tvaritam āgatā

SYNONYMS

sukha āstīrṇā: comfortably, blanketed [floor with mats etc.] | puṇya karmaṇām ṛṣīṇām = of august, dīds, for sages: suitable for embarkation of great sages | eṣā nauḥ: this, boat | bhagavaṃtam iha prāptam = your holiness, here, canced: visited this place | jñātvā: on knowing | tvaritam āgatā: quickly, [boat] came [fetched by them] | hi: indeed. |

TRANSLATION

"This boat which is suitable for the embarkation of the sages whose deeds are pious, and which is comfortably blanketed with mats in its deck has come here, and indeed on knowing about the visit of your holiness to this place the sages have fetched it." Thus Rama spoke to Vishvamitra. [1-45-7]

VERSE 8

तस्य तत् वचनम् श्रुत्वा राघवस्य महात्मनः
संतारम् कारयामास स ऋषि संघस्य कौशिकः

tasya tat vacanam śrutvā rāghavasya mahātmanaḥ
saṃtāram kārayāmāsa sa ṛṣi saṃghasya kauśikaḥ

SYNONYMS

tasya mahā ātmanaḥ rāghavasya: his, great-souled, Raghava's | tat vacanam śrutvā: that, sentence, on hearing | sa ṛṣi sanghasya: along with, sages, assemblages of | [sa rāghavaḥ: with Raghava-s] | samtāram: to cross over [river] | kauśikaḥ = , k͟hauśika: Vishvamitra] | kārayāmāsa: started to make happen. |

TRANSLATION

Hearing the words of great-souled Raghava, Vishvamitra of Kusha dynasty, started to cross over the River Ganga along with the assemblage of sages, and with both the Raghava-s. [1-45-8]

VERSE 9

उत्तरम् तीरम् आसाद्य संपूज्य ऋषि गणम् ततः
गंगा कूले निविष्टाः ते विशालाम् ददृशुः पुरीम्

uttaram tīram āsādya saṃpūjya ṛṣi gaṇam tataḥ
gaṃgā kūle niviṣṭāḥ te viśālām dadṛśuḥ purīm

SYNONYMS

uttaram tīram āsādya: north side, bank, on arriving at | tataḥ: then | sampūjya ṛṣi gaṇam = honoured, sages, group: who ferried them to here | gangā kūle niviṣṭāḥ: then, Ganga's, on bank, sojourned | te: they | viśālām purīm dadṛśuḥ: at Vishaala [named city,] they have seen. |

TRANSLATION

Arriving at the northern bank of River Ganga they have honoured the group of sages who ferried them up to here and sent them off. Then sojourning on the riverbank of Ganga they have seen the city called Vishaala. [1-45-9]

VERSE 10

ततो मुनि वरः तूर्णम् जगाम सह राघवः
विशालाम् नगरीम् रंयाम् दिव्याम् स्वर्ग उपमाम् तदा

tato muni varaḥ tūrṇam jagāma saha rāghavaḥ
viśālām nagarīm raṃyām divyām svarga upamām tadā

SYNONYMS

tataḥ: then | muni varaḥ = sage, the best: Vishvamitra | saha rāghavaḥ: with, Raghava-s | tadā: next | ramyām: charming | divyām: admirable | svarga upamām: to heaven, comparable | viśālām nagarīm: to Vishaala, city | tūrṇam jagāma: quickly, went. |

TRANSLATION

The great sage Vishvamitra then quickly started along with Rama and Lakshmana to the charming and admirable city Vishaala, which in comparison is like heaven. [1-45-10]

VERSE 11

अथ रामो महाप्राज्ञो विश्वामित्रम् महामुनिम्
पप्रच्छ प्रांजलिः भूत्वा विशालाम् उत्तमाम् पुरीम्

atha rāmo mahāprājño viśvāmitram mahāmunim
papraccha prāṃjaliḥ bhūtvā viśālām uttamām purīm

SYNONYMS

atha: then | mahā prājñaḥ rāmaḥ = highly, perspicacious: who has a flair for knowing, Rama | prānjaliḥ bhūtvā: with folded palms, on becoming | mahā munim viśvāmitram: with great sage, Vishvamitra | uttamām viśālām purīm: about prominent, Vishaala, city | papraccha: enquired about. |

TRANSLATION

Then Rama, whose flair for knowing everything is high, became suppliant duly adjoining his palms, and enquired about the prominent city Vishala with the great Sage Vishvamitra. [1-45-11]

VERSE 12

कतमो राज वंशो अयम् विशालायाम् महामुने
श्रोतुम् इच्छामि भद्रम् ते परम् कौतूहलम् हि मे

katamo rāja vaṃśo ayam viśālāyām mahāmune
śrotum icchāmi bhadram te param kautūhalam hi me

SYNONYMS

mahā mune: oh, great, sage | viśālāyām = in Viśāla: kingdom | ayam rāja vamśaḥ katamaḥ [kataraḥ]: this, king's, dynasty, which is | śrotum icchāmi: for hearing, I am interested | te bhadram: safeness betides you | me param kautūhalam hi: to me, highly, inquisitiveness is there, indeed. |

TRANSLATION

"Oh, great sage, which dynasty of kings is ruling from this city of Vishaala? Let safeness betide you, I am interested to hear of it and indeed I am highly inquisitive about it." Thus Rama spoke to Vishvamitra. [1- 45-12]

VERSE 13

तस्य तत् वचनम् श्रुत्वा रामस्य मुनिपुंगवः
आख्यातुम् तत् समारेभे विशालस्य पुरातनम्

tasya tat vacanam śrutvā rāmasya munipuṃgavaḥ
ākhyātum tat samārebhe viśālasya purātanam

SYNONYMS

muni pungavaḥ: sage, the eminent | tasya rāmasya: his, Rama's | tat vacanam śrutvā: that, sentence, on hearing | viśālasya purātanam: Vishaala's, ancient | tat = that: legend | ākhyātum sam ārebhe: to narrate, well, started to. |

TRANSLATION

Hearing that sentence of Rama then the eminent sage Vishvamitra has commenced to narrate the legend of ancient Vishaala. [1-45-13]

VERSE 14

श्रूयताम् राम शक्रस्य कथाम् कथयतः श्रुताम्
अस्मिन् देशे हि यत् वृत्तम् शृणु तत्त्वेन राघव

śrūyatām rāma śakrasya kathām kathayataḥ śrutām
asmin deśe hi yat vṛttam śṛṇu tattvena rāghava

SYNONYMS

rāma: oh, Rama | śakrasya kathām: Indra's, auspicious, legend | kathayataḥ śrutām: as narrated, as I heard | śrūyatām: let it be heard | asmin deśe yat vṛttam hi: in this, country, what, has happened, indeed | [tat api: that, even] | rāghava: oh Raghava | tattvena śṛṇu: in quintessence, you listen. |

TRANSLATION

"Oh, Rama, I will tell you about the auspicious legend of Indra as I was told, and you listen to it as I tell. Oh, Raghava, indeed you may now listen to the quintessence of what has happened in this country. [1-45-14]

VERSE 15

पूर्वम् कृत युगे राम दितेः पुत्रा महाबलाः
अदितेः च महाभागा वीर्यवन्तः सुधार्मिकाः

pūrvam kṛta yuge rāma diteḥ putrā mahābalāḥ
aditeḥ ca mahābhāgā vīryavantaḥ sudhārmikāḥ

SYNONYMS

mahābhāgā rāma: oh, highly, fortunate, Rama | pūrvam kṛta yuge: once, in Krita, era | diteḥ putrā: Diti's, sons | mahā balāḥ: extremely, energetic ones | aditeḥ ca: Aditi's, also | vīryavantaḥ: vigorous ones | su dhārmikāḥ: highly righteous ones. |

TRANSLATION

"Once in Krita era, oh, Rama, the sons of Lady Diti were extremely energetic, whereas the sons of her younger sister Lady Aditi were vigorous and highly righteous. [1-45-15]

PURPORT

Diti is the elder sister of Aditi and the first wife of Sage Kaashyapa. Her sons were originally called asura -s, and later given the nomenclature of raakshasaa -s, the demons. Lady Aditi the second wife of that sage Kaashyapa, gave birth to the progeny of sura-s , later generally called as devataa -s, the gods. These two ladies are the daughters of Daksha Prajaapati.
VERSE 16

ततः तेषाम् नरव्याघ्रः बुद्धिः आसीत् महात्मनाम्
अमरा विर्जराः चैव कथम् स्यामो निरामयाः

tataḥ teṣām naravyāghraḥ buddhiḥ āsīt mahātmanām
amarā virjarāḥ caiva katham syāmo nirāmayāḥ

SYNONYMS

tataḥ: then | naravyāghraḥ: oh, tigerly-man, Rama | mahā atmanām teṣām: great-souled ones, to them | vi jarāḥ = vithout, decay: without old age | a marā = vithout, death: deathless | caiva: also, likewise | nir āmayāḥ: without, illness, mortification | katham syāmaḥ = hov, ve śall be: how to thrive | buddhiḥ āsīt = thought: speculation, occurred. |

TRANSLATION

"Oh, tigerly-man, Rama, then those great-souls speculated as to 'how we can thrive without ageing, illness, and likewise without death.' [1-45-16]

VERSE 17

तेषाम् चिंतयताम् तत्र बुद्धिः आसीत् विपश्चिताम्
क्षीर उद मथनम् कृत्वा रसम् प्राप्स्याम तत्र वै

teṣām ciṃtayatām tatra buddhiḥ āsīt vipaścitām
kṣīra uda mathanam kṛtvā rasam prāpsyāma tatra vai

SYNONYMS

cintayatām teṣām vipaścitām: thus thinking, to those, masterminds | tatra: from it | buddhiḥ āsīt: thought, occurred | kṣīra uda mathanam kṛtvā: milk, ocean, churning, on performing | rasam prāpsyāma vai: elixir, we will get, indeed. |

TRANSLATION

"A thought occurred to those masterminds who were thinking on that matter clueing them up, 'we indeed can get elixir of life by churning the Milky Ocean.' [1-45-17]

VERSE 18

ततो निश्चित्य मथनम् योक्त्रम् कृत्वा च वासुकिम्
मन्थानम् मन्दरम् कृत्वा ममन्थुर् अमित ओजसः

tato niścitya mathanam yoktram kṛtvā ca vāsukim
manthānam mandaram kṛtvā mamanthur amita ojasaḥ

SYNONYMS

tataḥ: then | a mita ojasaḥ = un, limited, energetic ones: both groups | mathanam niścitya: churning, on deciding | vāsukim yoktram kṛtvā = Vasuki: King of Snakes, as churning-rope, on making | mandaram manthānam kṛtvā: mountain Mandara, as stirrer, on making | ma manthuḥ = thoroughly, curned: Milky Ocean. |

TRANSLATION

"Deciding upon to churn the Milky Ocean then made Vasuki, Thousand-headed King of Snakes, as the churning rope and Mt. Mandara as stirrer, and those brothers whose energy is unlimited have started churning the Milky Ocean thoroughly. [1-45-18]

VERSE 19

अथ वर्ष सहस्रेण योक्त्र सर्प शिरांसि च
वमन्तो अति विषम् तत्र ददंशुर् दशनैः शिलाः

atha varṣa sahasreṇa yoktra sarpa śirāṃsi ca
vamanto ati viṣam tatra dadaṃśur daśanaiḥ śilāḥ

SYNONYMS

atha varṣa sahasreṇa: later, by years, thousand [after a thousand years] | yoktra sarpa śirāmsi ca: churning rope, serpent, heads, also | tatra = in that: friction of churning | ati viṣam: a great lot of, venom | vamantaḥ: disgorged | śilāḥ dadamśuḥ daśanaiḥ: cliffs [of Mt. Mandara] |

TRANSLATION

"After a thousand years, the Thousand-headed serpent Vaasuki, which is being used as churning rope, is incapacitated to bear the friction of churning and fanged the cliffs of Mt. Mandara. Thereby a great lot of venom is disgorged from the heads of that serpent Vaasuki, which venom on melting the rocks of Mt. Mandara became the holocaustic poison called haalahala . [1-45-19]

VERSE 20

उत्पपाताम् अग्नि संकाशम् हालाहल महाविषम्
तेन दग्धम् जगत् सर्वम् स देव असुर मानुषम्

utpapātām agni saṃkāśam hālāhala mahāviṣam
tena dagdham jagat sarvam sa deva asura mānuṣam

SYNONYMS

agni sankāśam: inferno, similar to | hālāhala mahā viṣam: halahala, lethal, poison | ut pa pātām = started to up, verily, fall: started to fulminate - from Mt. Mandara | tena: by that | sa deva asura mānuṣam: together with, gods, demons, humans | jagat sarvam dagdham: universe, whole, is burnt down. |

TRANSLATION

"A lethal poison similar to inferno known as haalahala has started to fulminate therefrom, by which whole universe of gods, non-gods and humans is burnt down. [1-45-20]

VERSE 21

अथ देवा महादेवम् शंकरम् शरणार्थ्तिनः
जग्मुः पशुपतिम् रुद्रम् त्राहि त्राहि इति तुष्टुवुः

atha devā mahādevam śaṃkaram śaraṇārthtinaḥ
jagmuḥ paśupatim rudram trāhi trāhi iti tuṣṭuvuḥ

SYNONYMS

tataḥ: then | devāḥ: gods | śaraṇa arthtinaḥ: shelter, seeking | mahādevam: to Cardinal God | paśu patim: to animal's, lord of | śam karam: Solace, Endower | rudram: to Rudra | jagmuḥ: went to | trāhi trāhi iti tuṣṭuvuḥ: save, save us, thus, they prayed to Him. |

TRANSLATION

"The gods seeking shelter then approached Rudra, the Cardinal God, Endower of Solace, and who husbands all the created animals inclusive of human-animals, namely Shiva, and they prayed to him saying 'save, save us.' [1-45-21]

VERSE 22

एवम् उक्{]तः ततो देवैः देवेश्वरः प्रभुः
प्रादुर् आसीत् ततो अत्र एव शंख चक्र धरो हरिः

evam uk{]taḥ tato devaiḥ deveśvaraḥ prabhuḥ
prādur āsīt tato atra eva śaṃkha cakra dharo hariḥ

SYNONYMS

tataḥ: then | prabhuḥ: the lord | deva īśvaraḥ = ġod of ġods: Shiva | devaiḥ evam uktaḥ = by gods, this vay, he is addressed: prayed | śankha cakra dharaḥ hariḥ = conc, disc, handling, ḥari: Vishnu | tataḥ = then: in the meanwhile | atra eva prādur āsīt: to there, only, revealed himself. |

TRANSLATION

"This way while the gods are praying the Lord and God of Gods, namely Shiva, then handling his disc and conch-shell Vishnu has also revealed himself at that place. [1-45-22]

VERSE 23

उवाच एनम् स्मितम् कृत्वा रुद्रम् शूलधरम् हरिः
दैवतैः मध्यमानो तु तत् पूर्वम् समुपस्थितम्

uvāca enam smitam kṛtvā rudram śūladharam hariḥ
daivataiḥ madhyamāno tu tat pūrvam samupasthitam

SYNONYMS

hariḥ: Vishnu | smitam kṛtvā: smile, making [smilingly] | śūla dharam: Trident, Wielder of | enam rudram: to him, to Rudra | uvāca: spoke | sura śreṣṭhaḥ: oh, among gods, best god | daivataiḥ madhyamānaḥ tu: by gods, while churning, but | [yat: which] | pūrvam samupasthitam = firstly, emerged: element from Milk Ocean | tvadīyam hi: it is yours, isn't it | yat: by which reason, by virtue of | surāṇām agrataḥ: among gods, [you are] foremost god | [asi: you are] | prabho: oh, omnicompetent god, Shiva | agra pūjām: as prime, oblation | [matvā: deeming it as] | iha sthitvā = in this [position of foremost god,] staying at it: applying yourself to that position | idam viṣam gṛhāṇa: this, poison, you take. |

TRANSLATION

"And Vishnu smilingly spoke to wielder of trident Rudra, 'oh, god the best, whatever element that has emerged from the churning of Milk Ocean by gods, that shall belong to you, isn't it. By virtue of your position as the foremost god among gods, oh, omnicompetent god Shiva, you please accept this poison applying yourself to that position of foremost god, and deeming this poison, haalahala, as a foremost oblation to your godhood. [1-45-23, 24]

VERSE 25

इति उक्त्वा च सुरश्रेष्ठः तत्र एव अंतर्धीयत
देवतानाम् भयम् दृष्ट्वा श्रुत्वा वाक्यम् तु शारङ्गिणः

iti uktvā ca suraśreṣṭhaḥ tatra eva aṃtardhīyata
devatānām bhayam dṛṣṭvā śrutvā vākyam tu śāraṅgiṇaḥ

SYNONYMS

, 26a| sura śreṣṭhaḥ iti uktvā = best one among gods: Vishnu, this way, on saying | tatra eva antardhīyata: there, only, disappeared | [saḥ: he that Shiva] | devatānām bhayam dṛṣṭvā: god's, scare, on observing | śāraṅgiṇaḥ: the wielder of bow called shaara~nga, so, shaara~Ngi dhanvan, i.e., Vishnu | vākyam śrutvā: words, on listening | ghoram hālāhalam viṣam: lethal, halahala, poison | amṛta upamam: ambrosia, as if it is | sam jagrāha = vell taken: gulped the poison. |

TRANSLATION

"Saying so Vishnu, the best one among gods, has disappeared then and there only. And on observing the scare of gods and also on paying heed to the words of the Wielder of Bow called shaara~Nga , namely Vishnu, god Shiva gulped that lethal poison haalahala , as if it is ambrosia. [1-45-25, 26a]

VERSE 26

देवान् विसृउज्य देवेशो जगाम भगवान् हरः

devān visṛujya deveśo jagāma bhagavān haraḥ

SYNONYMS

b, 27a| deva īśaḥ: god of gods | bhagavān haraḥ = god, ḥara: Shiva | devān visṛujya: gods, on leaving off | jagāma: went away | raghu nandana = oh ṟaghu's dynasty, delight: Rama | tataḥ deva asurāḥ sarve: then, gods, non-gods, all | ma manthū: continued churning. |

TRANSLATION

"The god of gods Hara then left for his abode Kailash parting with other gods, and oh, Rama, the joy of Raghu's dynasty, the gods and non-gods have continued to churn the Milky Ocean. [1-45-26b, 27a]

VERSE 27

प्रविवेश अथ पातालम् मन्थानः पर्वतोत्तमः

praviveśa atha pātālam manthānaḥ parvatottamaḥ

SYNONYMS

b, 28a| atha: now | manthānaḥ parvata uttamaḥ: stirrer, mountain, loftiest one | pātālam praviveśa = into nethervorld, entered: caved in | tataḥ: then | sa gandharvāḥ devāḥ: with, gandharva-s, gods | madhusudanam tuṣṭuvuḥ: Madhusuudana to Vishnu, they prayed. |

TRANSLATION

"Now the loftiest mountain that is being used as stirrer, namely Mt. Mandara, has caved into the netherworld, thereby the gods along with gandharva-s have prayed to Madhusuudana, the other name of Vishnu. [1-45-27b, 28a]

VERSE 28

त्वम् गतिः सर्व भूतानाम् विशेषेण दिवौकसाम्

tvam gatiḥ sarva bhūtānām viśeṣeṇa divaukasām

SYNONYMS

b, 29a| mahābāho: oh, ambidextrous one | tvam sarva bhūtānām gatiḥ: you are, to all, beings, the recourse | viśeṣeṇa diva aukasām: esspecially, to heaven, dwellers | asmān pālaya: us, you protect | girim uddhartum arhasi: mountain, to elevate, apt of you. |

TRANSLATION

" 'You alone are the recourse to all beings, especially to the dwellers in heavens, oh ambidextrous god Vishnu, you safeguard us, it will be apt of you elevate the mountain.' So prayed gods to Vishnu. [1-45-28b, 29a]

VERSE 29

इति श्रुत्वा हृषीकेशः कामठम् रूपम् आस्थितः

iti śrutvā hṛṣīkeśaḥ kāmaṭham rūpam āsthitaḥ

SYNONYMS

b, 30a| hṛṣīkeśaḥ: Hrisheekesha, another name of Vishnu, who is beyond corporeal senses, controller of those senses | hariḥ: Hari | iti śrutvā: thus, on hearing | kāmaṭham rūpam āsthitaḥ: tortoise, form, having adopted | parvatam pṛṣṭataḥ kṛtvā: mountain [Mt. Mandara,] on back [on tortoiseshell,] on making [positioning] | tatra śiśye udadhau: therein, that Ocean, became recumbent. |

TRANSLATION

"Hearing the prayer of gods Vishnu, Hrisheekesha, the controller of senses, adopting the form a tortoise and positioning the stirring Mt. Mandara on that tortoiseshell, he lay recumbent at the bottom of Milky Ocean as a base to the stirrer. [1-45-29b, 30a]

VERSE 30

पर्वत अग्रम् तु लोकात्मा हस्तेन आक्रम्य केशवः

parvata agram tu lokātmā hastena ākramya keśavaḥ

SYNONYMS

b, 31a| loka ātmā: Cosmic-Soul | puruṣaḥ uttamaḥ: Person, Supreme | keśavaḥ: Keshava i.e., Vishnu | devānām madhyataḥ sthitvā: of gods, amid, staying | parvata agram tu: mountain, peak, but | hastena ākramya = vith hand, reaced out: on holding | mamantha = curned: participated in churning. |

TRANSLATION

"Keshava then reached out his hand and grasped the mountaintop as he is the Cosmic-Soul, and thus staying amid gods that Supreme Person Vishnu participated in churning the ocean by holding the stirring mountain upright. [1-45-30b, 31a]

VERSE 31

अथ वर्ष सहस्रेण आयुर्वेदमयः पुमान्

atha varṣa sahasreṇa āyurvedamayaḥ pumān

SYNONYMS

b, 32| atha varṣa sahasreṇa: then, years, after thousand | sa daṇḍa sa kamaṇduluḥ: with, arm-rest-stick, with, handy water-vessel | dhanvantariḥ nāma: Dhanvantari, named | āyuḥ vedamayaḥ pumān: Life, Science epitome of, [Aayurveda,] male personality | su dharmātmā: highly, righteous souled one | su varcasaḥ apsarāḥ ca: with remarkable, elegance, Apsara-s, also | pūrvam: firstly | udatiṣṭhat [ut a tiṣṭat = to up, came, and stayed]= came up, surfaced: from ocean. |

TRANSLATION

"After a thousand years of churning, then a male personality, an epitome of Life Sciences, namely aayur veda , a highly righteous soul, named Dhanvantari, has firstly surfaced with his arm-rest-stick and with his handy water-vessel, and then the remarkably elegant Apsara-s, angelic damsels, have emerged next to him from the Milky Ocean. [1-45-31b, 32]

VERSE 33

अप्सु निर्मथनात् एव रसात् तस्मात् वर स्त्रियः
उत्पेतुः मनुज श्रेष्ठ तस्मात् अप्सरसो अभवन्

apsu nirmathanāt eva rasāt tasmāt vara striyaḥ
utpetuḥ manuja śreṣṭha tasmāt apsaraso abhavan

SYNONYMS

manuja śreṣṭha = oh, among men, the best one: Rama | apsu = in vater: of Milk Ocean | nir mathanāt: by absolute churning | tasmāt rasāt eva: from that, elixir, only | vara striyaḥ: choicest, females | utpetuḥ: came forth | tasmāt: therefore | apsarasaḥ abhavan = āpsara: genera, they became - their genera became. |

TRANSLATION

"Choicest females have come out an elixir obtained on absolute churning of the waters of Milk Ocean, oh, best one among men, Rama, thereby that genera of females became Apsara-s. [1-45-33]

VERSE 34

षष्टिः कोट्यो अभवन् तासाम् अप्सराणाम् सुवर्चसाम्
असन्ख्येयाः तु काकुत्स्थ याः तासाम् परिचारिकाः

ṣaṣṭiḥ koṭyo abhavan tāsām apsarāṇām suvarcasām
asankhyeyāḥ tu kākutstha yāḥ tāsām paricārikāḥ

SYNONYMS

kākutstha: oh, descendent of Kakutstha | su varcasām = those vith: amazing, dazzle | tāsām apsarāṇām: of those, of Apsara-s | ṣaṣṭiḥ koṭyaḥ abhavan: sixty, crores [six hundred millions,] they became [they emerged] | tāsām: their | yāḥ paricārikāḥ: who are the, maidservants [of main Apsara-s] | [ te: they are] | a +sankhyeyāḥ tu: not, countable [innumerable one,] on their part. |

TRANSLATION

Six hundred millions of such Apsara-s with amazing dazzle have emerged from the churning of Milky Ocean, oh, descendent of Kakutstha, and their maidservants who emerged along with them are innumerable. [1-45-34]

VERSE 35

न ताः स्म प्रतिगृह्णन्ति सर्वे ते देव दानवाः
अप्रतिग्रहणात् एव ता वै साधारणाः स्मृताः

na tāḥ sma pratigṛhṇanti sarve te deva dānavāḥ
apratigrahaṇāt eva tā vai sādhāraṇāḥ smṛtāḥ

SYNONYMS

sarve te deva dānavāḥ: all, those, gods, demons | tāḥ = them: the Apsara females | na pratigṛhṇanti sma: not, take a fancy [espoused,] they are | a + pratigrahaṇāt: by not, espousing | tāḥ: they | [ sarvāḥ: all] | sādhāraṇāḥ smṛtāḥ eva vai: general, reckoned as, that way, virtually. |

TRANSLATION

"Anybody either from gods or demons espoused them, and when none espoused them they are virtually reckoned as 'general-purpose' Apsara-females. [1-45-35]

PURPORT

In fact these Apsara-s are the nymphs who really did not bother to choose husbands either from gods or from demons and they wanted to be free and out of the institution of marriage. But later they alone have become breeding centres as in the case of Menaka-Vishvamitra et al. Because they have come out from apsu rasa 'waters... elixir, those that emanated from the elixir of water.' Etymologically this nomenclature 'seems more to be guided by the similarity of sound than anything else,' and 'we have a case of sound etymology par excellence [in Ramayana,] in sura, asura and the word asura is formed from the word asu with the addition of the suffix ra and means 'one full of ra spiritual life i.e., asu and 'by curious process of semantical change came to mean a demon.' Pt. Satya Vrat - Ramayana - A Linguistic Study.
VERSE 36

वरुणस्य ततः कन्या वारुणी रघुनन्दन
उत्पपात महाभागा मार्गमाणा परिग्रहम्

varuṇasya tataḥ kanyā vāruṇī raghunandana
utpapāta mahābhāgā mārgamāṇā parigraham

SYNONYMS

raghu nandana: oh, descendent of Raghu | tataḥ: then | varuṇasya kanyā: of Varuna [Rain-god,] daughter of | mahābhāgā vāruṇī: heaven-sent one, namely Vaaruni | parigraham mārga māṇā: espousal, searching for | utpapāta: came up. |

TRANSLATION

"Oh, descendent of Raghu, then the heaven-sent damsel Vaaruni came up from Milky Ocean searching for her espousal, who is the daughter of Varuna, the Rain-god, and who incidentally is the presiding deity of hard liquors and also called as sura . [1-45-36]

VERSE 37

दितेः पुत्रा न ताम् राम जगृहुर् वरुण आत्मजाम्
अदितेः तु सुता वीर जगृहुः ताम् अनिन्दिताम्

diteḥ putrā na tām rāma jagṛhur varuṇa ātmajām
aditeḥ tu sutā vīra jagṛhuḥ tām aninditām

SYNONYMS

rāma: oh Rama | tām varuṇa ātmajām = her, that ṟain: god, daughter of - Vaaruni | diteḥ putrā na jagṛhuḥ = of ḍiti, sons, not, taken: espoused | vīra = oh, brave one: Rama | a+ninditām tām: impeccable one, her | aditeḥ sutā tu: Aditi's, sons, on their part | jagṛhuḥ = taken: accepted. |

TRANSLATION

"Oh, Rama, the sons of Diti, namely asuraa-s, have not espoused that daughter of Rain-god, but oh, brave Rama, the sons of Aditi on their part, namely sura-s, have espoused that impeccable Vaaruni. [1-45-37]

VERSE 38

असुराः तेन दैतेयाः सुराः तेन अदितेः सुताः
हृष्टाः प्रमुदिताः च आसन् वारुणी ग्रहणात् सुराः

asurāḥ tena daiteyāḥ surāḥ tena aditeḥ sutāḥ
hṛṣṭāḥ pramuditāḥ ca āsan vāruṇī grahaṇāt surāḥ

SYNONYMS

tena: thereby | daiteyāḥ: sons of Diti | a+surāḥ = āsura: s - those that are without, liquor | aditeḥ sutāḥ surāḥ = āditi's sons, ṣurā: s - those that have liquor | vāruṇī grahaṇāt: Vaaruni, on espousing | surāḥ: gods | hṛṣṭāḥ pramuditāḥ ca āsan: delighted, rejoiced, also, [gods,] became. |

TRANSLATION

"Thereby the sons of Diti are called a suraa -s, and the sons of Aditi are called suraa -s, and gods are delighted and rejoiced on espousing Vaaruni. [1-45-38]

VERSE 39

उच्चैःश्रवा हय श्रेष्ठो मणि रत्नम् च कौस्तुभम्
उदतिष्ठन् नरश्रेष्ठ तथैव अमृतम् उत्तमम्

uccaiḥśravā haya śreṣṭho maṇi ratnam ca kaustubham
udatiṣṭhan naraśreṣṭha tathaiva amṛtam uttamam

TRANSLATION

"Then a best horse called Ucchaishravaa has emerged, oh, Rama, the best among men, and then a gem of a jewel, called Kaustubha, and like that amrita , the Supreme ambrosial elixir of gods, have also emerged. [1-45-39]

VERSE 40

अथ तस्य कृते राम महान् आसीत् कुल क्षयः
अदितेः तु ततः पुत्रा दितेः पुत्रान् असूदयन्

atha tasya kṛte rāma mahān āsīt kula kṣayaḥ
aditeḥ tu tataḥ putrā diteḥ putrān asūdayan

SYNONYMS

rāma: Oh Rama | atha: then | tasya kṛte: to it, owing to ambrosia | mahān kula kṣayaḥ āsīt: rampant, ethnic havoc, has chanced | tataḥ: then | aditeḥ putrā tu: by Aditi's, sons, on their part | diteḥ putrānan asūdayan: Diti's, sons are, havocked. |

TRANSLATION

"Owing to the dispute regarding the possession of that ambrosia, oh, Rama, then there chanced a rampant ethnic havoc, and then the sons of Aditi have havocked the sons of Diti. [1-45-40]

VERSE 41

एकताम् अगमन् सर्वे असुरा राक्शसैः सह
युद्धम् आसीत् महाघोरम् वीर त्रैलोक्य मोहनम्

ekatām agaman sarve asurā rākśasaiḥ saha
yuddham āsīt mahāghoram vīra trailokya mohanam

SYNONYMS

vīra = oh, brave one: Rama | sarve asurā: all, asura-s | rākśasaiḥ saha: demons, along with | ekatām agaman = to one side, arrived at: allied themselves | trai lokya mohanam: for three worlds, perplexing | mahā ghoram yuddham āsīt: very, gruesome, war, occurred.. |

TRANSLATION

"All the asura-s and demons have come to one side against sura-s, and there occurred a very gruesome war which was perplexing to all the triad of universe viz., ethereal, real and surreal spheres. [1-45-41]

VERSE 42

यदा क्शयम् गतम् सर्वम् तदा विष्णुः महाबलः
अमृतम् सः अहरत् तूर्णम् मायाम् आस्थाय मोहिनीम्

yadā kśayam gatam sarvam tadā viṣṇuḥ mahābalaḥ
amṛtam saḥ aharat tūrṇam māyām āsthāya mohinīm

SYNONYMS

yadā sarvam kśayam gatam: when, everything, annihilation, waded in | tadā: then | mahābalaḥ saḥ viṣṇuḥ = highly capable: omnicompetent, he, that Vishnu | mohinīm māyām āsthāya: Mohini's, illusory [power / form,] on assuming | tūrṇam amṛtam aharat = sviftly, āmrita: Ambrosia, [Vishnu] impounded.. |

TRANSLATION

"When everything is wading into annihilation then that omnicompetent Vishnu swiftly impounded Amrita, the Divine Elixir, by assuming his illusory power of Mohini. [1-45-42]

PURPORT

Mohini literally means 'that which bewitches' and usually described as a feminine or neutral power of Vishnu, personified by a bewitching divine female. Thus Vishnu is said to have assumed a physique of such a voluptuous and bewitching seductress, marvellously limbed, and mantled in see-thru clothing, and thus maddened everybody around her. Then she started to serve Amrita/Ambrosia among the gods and demons on making them to sit on either side of her way. Even the age-old Brihaspati, the Jupiter, sitting in god's row, has come under her charm and started gazing her from top to toe, pruriently. When Brihaspati saw the feet of that damsel, they appeared as male person's feet. He further looked at those two feet and beholding them as shrii caraNa , 'Reverential Divine Feet of Vishnu,' with which he covered the three spheres, Brihaspati's illusion is shattered and he venerated those feet, recognising this as Vishnu's Maya, illusory power.
VERSE 43

ये गता अभिमुखम् विष्णुम् अक्शरम् पुरुषोत्तमम्
सꣳपिष्टाः ते तदा युद्धे बिष्णुना प्रभ विष्णुना

ye gatā abhimukham viṣṇum akśaram puruṣottamam
sam̐piṣṭāḥ te tadā yuddhe biṣṇunā prabha viṣṇunā

SYNONYMS

a + kśaram = vithout, periś: Imperishable, Eternal | puruṣa uttamam: Person, Supreme | viṣṇum: at Vishnu | ye = vhic of those: asura-s | yuddhe: in war | abhimukham gatāḥ = tovards: confronting, have gone | te: they are | prabha viṣṇunā = by his blaze, triply: one whose blaze is manifest in the fire, sun and lightning, hence one who has tripleblaze | viṣṇunā = by suc: Vishnu | tadā sampiṣṭāḥ: then, pulverised. |

TRANSLATION

"Whoever confronted that Eternal and Supreme Person, namely Vishnu, in that war, then Vishnu whose blaze is threefold as manifest in the sun, fire and lightning, has pulverised him. [1-45-43]

VERSE 44

अदितेः आत्मजा वीरा दितेः पुत्रान् निजघ्निरे
अस्मिन् घोरे महायुद्धे दैतेया अदित्यायोः भृशम्

aditeḥ ātmajā vīrā diteḥ putrān nijaghnire
asmin ghore mahāyuddhe daiteyā adityāyoḥ bhṛśam

SYNONYMS

daiteyāḥ adityayoḥ: of Diti's progeny, of Aditi's progeny | asmin ghore mahāyuddhe: in this, horrendous, great war | vīrāḥ aditeḥ ātmajā: brave ones, Aditi's, sons gods | diteḥ putrān = ḍiti's, sons: demons | bhṛśam nijaghnire: altogether, massacred. |

TRANSLATION

"In this horrendous war between the progeny of Diti, namely demons, and the progeny of Aditi, namely gods, the sons of Aditi being gods, have altogether massacred the demonic sons of Diti. [1-45-44]

VERSE 45

इति वाल्मीकि रामायणे आदि काव्ये बाल काण्डे पन्च चत्वारिꣳशः
सर्गः

iti vālmīki rāmāyaṇe ādi kāvye bāla kāṇḍe panca catvārim̐śaḥ
sargaḥ

SYNONYMS

purandaraḥ = eliminator of enemy cities: Indra | diti putrān nihatya: Diti's, sons, on eliminating | rājyam prāpya = divine: kingdom, on acquiring | muditaḥ: becoming happy | sa ṛṣi sanghān sa cāraṇān = vith, sages, assemblages, vith, cārana: s - celestials | lokān śaśāsa: worlds, he ruled. |

TRANSLATION

"On eliminating the demonic sons of Diti and on acquiring kingdom of heaven, that eliminator of enemy cities, namely Indra, happily ruled the worlds that are inclusive of sages and caarana-s." Thus Vishvamitra continued his narration about Vishaala city and its emergence. [1-45-45]

PURPORT

Legend/ puraaNa : Once, when Indra was riding his elephant Iravata, Sage Duurvasa came towards him and offered a garland, respecting Indra as the administrator of the universe. Indra decorated that garland on the head of his elephant and that elephant removed it and trampled. By this Duurvasa, who is an angry sage by himself, is angered and curses Indra to fall from the grace and all his luxurious paraphernalia be submerged in ocean. Accordingly, Indra looses everything and becomes destitute, and he then approaches Vishnu. Vishnu reprimands Indra for ridiculing elderly sages like Duurvasa and then plans to churn the ocean to retrieve all the lost treasures. Thus, the legend and the churning are going on for ages. From the kundalini / power of yoga point of view the churning of ocean is continually going on in everyone's body. The body is the ocean and at its abyss, the triangle in the perineal or sacral plexus is the base of Mt. Mandara. The churning rod is the spinal cord in the rod like backbone and the churning strings are the ida, pingala namely, the sympathetic and parasympathetic systems. The churners are the air elements of vital forces on either side. This total system is held upright by Vishnu because He is naaraayaNa, nara + aayaNa 'one who conducts humans, say created beings, into being and lead them away, again into His own self...' When kundalini power is incited the first results are always negative like, haalaaha, 'the lethal poison...' and all all-ruinous ills befall on us. If this negativity is surrendered to someone who can handle it effortlessly, like Shiva, then the positivity results like Amrita/Ambrosia. Even if this elixir of life is readily available, there will be still better lures, lusts, and longings like Mohini and if enchanted by those instantaneous quirks, which are yet another kind of negativity, we will be lost completely, like the demons. Hence 'churn the correct way...' is the postulate of yoga.