Chapter 75

Bala Kanda - Book Of Youthful Majesties

VERSE 1

राम दाश्हरथे वीर वीर्यम् ते श्ह्रूयते
अद्भुतम्
धनुष्हो भेदनम् छैव निखिलेन मया श्ह्रुतम्

rāma dāśharathe vīra vīryam te śhrūyate
adbhutam
dhanuṣho bhedanam chaiva nikhilena mayā śhrutam

SYNONYMS

dāśarathe rāma: oh, Dasharatha's, Rama, | vīra: oh, valiant one | te vīryam adbhutam śrūyate: your, valour, as sensational, being heard [being bruited about] | dhanuṣaḥ bhedanam caiva = bov's [of ṣiva,] smaśing, also thus: other things [about your eliminating Tataka] | nikhilena mayā śrutam: thoroughly, by me, heard. |

TRANSLATION

"Oh, valiant Rama of Dasharatha, your valour is bruited as a sensational valour, and sensational is your smashing of Shiva's bow, also thus I have thoroughly heard about your others deeds like elimination of Tataka et cetera... [1-75-1]

VERSE 2

तत् अद्भुतम् अछिंत्यम् छ भेदनम् धनुष्हः
तथा
तत् श्ह्रुत्वा अहम् अनुप्राप्तो धनुर् गृह्य अपरम् श्हुभम्

tat adbhutam achiṃtyam cha bhedanam dhanuṣhaḥ
tathā
tat śhrutvā aham anuprāpto dhanur gṛhya aparam śhubham

SYNONYMS

tathā: that way | dhanuṣaḥ tat bhedanam: bow's, that, smashing | adbhutam: wondrous | a cintyam ca: un, imaginable, even | tat śrutvā: that [news,] on hearing | aham: I have | aparam śubham dhanuḥ gṛhya: another, transcending [outranking,] bow. on taking | anu prāptaḥ: I happened on [you.] |

TRANSLATION

"That way, smashing of that particular bow of Shiva is wondrous and even unimaginable... on hearing that alone I happened upon you, bringing another outranking bow... [1-75-2]

VERSE 3

तत् इदम् घोर संकाश्हम् जामदग्न्यम् महत्
धनुः
पूरयस्व श्हरेण एव स्व बलम् दर्श्हयस्व छ

tat idam ghora saṃkāśham jāmadagnyam mahat
dhanuḥ
pūrayasva śhareṇa eva sva balam darśhayasva cha

SYNONYMS

ghora samkāśam = catastrophic, in its aspect: bow | jāmadagnyam: [received through Sage] Jamadagni | tat: that | idam: this alone | mahat: great [fateful] | dhanuḥ: bow | śareṇa eva pūrayasva: with arrow, that way, flex [bowstring up to ear] | sva balam darśayasva: own, capability, show yourself. |

TRANSLATION

"This alone is that catastrophic bow received through Sage Jamadagni... flex it with an arrow on bowstring stretching up to your ear, and in that way show your capability... [1-75-3]

VERSE 4

तत् अहम् ते बलम् दृष्ह्ट्वा धनुष्हो अपि अस्य
पूरणे
द्वंद्व युद्धम् प्रदास्यामि वीर्य श्ह्लाघ्यम् अहम् तव

tat aham te balam dṛṣhṭvā dhanuṣho api asya
pūraṇe
dvaṃdva yuddham pradāsyāmi vīrya śhlāghyam aham tava

SYNONYMS

tat: thereby | aham: I will | asya dhanuṣaḥ pūraṇe: with this, bow's, in taking aim | te balam dṛṣṭvā: your, strength, on seeing [on examining] | vīrya ślāghyam: [if your] valour, is deserving | aham tava: I will, to you | dvandva yuddham pradāsyāmi: duel, in combat, I give. |

TRANSLATION

"Thereby, on examining your strength in your taking aim with this bow, and should you be deservedly valorous, I will give you a combative duel..." So said Parashu Rama to Dasharatha Rama. [1-75-4]

PURPORT

Pt. Satya Vrat cites this in his book 'The Ramayana - A Linguistic Study... 'As in English, we speak of yuddha daanam - giving a fight to the enemy - in Sanskrit, too...' it is giving a duel.
VERSE 5

तस्य तत् वछनम् श्ह्रुत्वा राजा दश्हरथः
तदा
विष्हण्ण वदनो दीनः प्रांजलिः वाक्यम् अब्रवीत्

tasya tat vachanam śhrutvā rājā daśharathaḥ
tadā
viṣhaṇṇa vadano dīnaḥ prāṃjaliḥ vākyam abravīt

SYNONYMS

tadā: then | rājā daśarathaḥ: king, Dasharatha | tasya tat vacanam śrutvā: his [Bhaargava Rama,] that, sentence, on hearing | viṣaṇṇa vadanaḥ: becoming downcast, faced | dīnaḥ: pitiable one | prānjaliḥ vākyam abravīt: with adjoined-palms, sentence, said. |

TRANSLATION

On hearing that sentence of Bhaargava Rama, then king Dasharatha became a pitiable one, and with a downcast face and adjoined palms said this. [1-75-5]

VERSE 6

क्ष्हत्र रोष्हात् प्रश्हांतः त्वम् ब्राह्मणः छ
महातपाः
बालानाम् मम पुत्राणाम् अभयम् दातुम् अर्हसि

kṣhatra roṣhāt praśhāṃtaḥ tvam brāhmaṇaḥ cha
mahātapāḥ
bālānām mama putrāṇām abhayam dātum arhasi

SYNONYMS

kṣatra roṣāt praśāntaḥ: on Kshatriya-s, from animosity, appeased you are | brāhmaṇaḥ: Brahman | mahātapāḥ: one with high [inviolable] ascesis | tvam: you | bālānām mama putrāṇām: youngsters, my, sons | a bhayam dātum arhasi: no, fear [aegis,] to award, apt of you. |

TRANSLATION

"Aren't you a Brahman with inviolable ascesis, and whose rancour on Kshatriya-s has calmed down long back. Why this hostility again. It'll be apt of you to award aegis to my sons, for they are yet youngsters... [1-75-6]

PURPORT

Vividly: 'peace is primary for Brahman-s... though that was once disturbed in you, you redeemed it after your eradicating the then ruthless Kshatriya-s... thus your rancour was appeased then... and you too peacefully retired for inviolable ascesis and acquired still higher bliss by them... do you now wish to violate your own intrinsic nature of peacefulness being a blissful one, being an all-knower, being an elderly Brahman, that too on mere boys...
VERSE 7

भार्गवाणाम् कुले जातः स्वाध्याय व्रत श्हालिनाम्
सहस्राक्ष्हे प्रतिज्ञाय श्हस्त्रम् प्रक्ष्ह्द् इप्तवान् असि

bhārgavāṇām kule jātaḥ svādhyāya vrata śhālinām
sahasrākṣhe pratijñāya śhastram prakṣhd iptavān asi

SYNONYMS

svādhyāya vrata śālinām: self-study [of Vedas,] vows [self-principled,] conduct themselves | bhārgavāṇām kule jātaḥ: in such Bhaargava-s, bloodline, you are born | sahasrākṣe pratijñāya: to Thousand-eyed Indra, on promising | śastram: weapon [wielding] | pra kśiptavān asi: readily, discarded, you have. |

TRANSLATION

"Aren't you from the bloodline of Bhaargava-s who always conduct themselves in self-study of Vedas and self-principled ways... haven't you readily discarded weapon-wielding on your promise to Thousand-eyed Indra... [1-75-7]

PURPORT

Annex: 'how can you abnegate your own promise of astra sanyaasa 'reclusion from weaponry...' by wielding a weapon now, and thus becoming yourself a self-critical personality, and thus making the entire Brahman-hood as a self-contradictory classis...
VERSE 8

स त्वम् धर्म परो भूत्वा काश्ह्यपाय
वसुंधराम्
दत्त्वा वनम् उपागंय महेन्द्र कृत केतनः

sa tvam dharma paro bhūtvā kāśhyapāya
vasuṃdharām
dattvā vanam upāgaṃya mahendra kṛta ketanaḥ

SYNONYMS

saḥ tvam: such as you were, you | dharma paraḥ bhūtvā: probity, dedicatee of, on becoming | kāśyapāya vasundharām dattvā: to Kashyapa, planet earth, on giving away | vanam upāgamya: forests on repairing to | ṃahendra: Mt. Mahendra | kṛta: making | ketanaḥ: made residence [flagged on.] |

TRANSLATION

"Such as you were, you on becoming a dedicatee to probity, haven't you given the planet earth to Kashyapa and haven't you repaired to forests, and haven't you flagged yourself on Mt. Mahendra... [1-75-8]

PURPORT

Annex: 'if so, is this for showing the flag or else is it for keeping the flag flying... in anyway, is it inapt of you to eliminate the progeny of your own donee... Kashyapa... and if you say that 'I don't kill you all nonentities, but my target is this Rama...' then my reply will be like this...
VERSE 9

मम सर्व विनाश्हाय संप्राप्तः त्वम् महामुने
न छ एकस्मिन् हते रामे सर्वे जीवामहे वयम्

mama sarva vināśhāya saṃprāptaḥ tvam mahāmune
na cha ekasmin hate rāme sarve jīvāmahe vayam

SYNONYMS

mahā mune: oh, insurmountable sage | tvam mama sarva vināśāya: you, for my, total, ruination | samprāptaḥ: chanced upon me | ekasmin rāme hate: only one, Rama is, eliminated | vayam sarve na jīvāmahe: we, all, not, going to live. |

TRANSLATION

"Or, oh, insurmountable sage, have you chanced upon us for a total annihilation of ours... when Rama is singularised and eliminated, nay-said that we all will be living..." Thus Dasharatha had gone on appealing in his love for his sons. [1-75-9]

PURPORT

Annex: 'should you leave off Rama and eliminate rest of us all, Rama will not live... or, if you leave all of us and eliminate Rama alone, we all don't live... anywise it is an 'anywise' annihilation of ours... for I am still living for this Rama, and Rama alone...'
VERSE 10

ब्रुवति एवम् दश्हरथे जामदग्न्यः प्रतापवान्
अनादृत्य तु तत् वाक्यम् रामम् एव अभ्यभाष्हत

bruvati evam daśharathe jāmadagnyaḥ pratāpavān
anādṛtya tu tat vākyam rāmam eva abhyabhāṣhata

SYNONYMS

daśarathe evam bruvati: by Dasharatha, that way, while speaking | pratāpavān jāmadagnyaḥ: intransigent one, Jamadagni's [son, Bhaargava Rama] | tat vākyam: that, [merciful] words [of Dasharatha] | an ādṛtya tu: un, caring for | rāmam eva abhyabhāṣata: to Rama, alone, addressed. |

TRANSLATION

While Dasharatha is speaking in that way that intransigent Bhaargava Rama of Sage Jamadagni uncaring for those merciful words of Dasharatha addressed Rama of Dasharatha alone. [1-75-10]

VERSE 11

इमे द्वे धनुष्ही श्ह्रेष्ह्ठे दिव्ये लोक
अभिपूजिते
दृढे बलवती मुख्ये सुकृते विश्ह्वकर्मणा

ime dve dhanuṣhī śhreṣhṭhe divye loka
abhipūjite
dṛḍhe balavatī mukhye sukṛte viśhvakarmaṇā

SYNONYMS

ime dve: these, two | dhanuṣī: longbows | śreṣṭhe: unsurpassed ones | divye loka abhipūjite: unearthly [well designed by gods,] by worlds, well-worshipped | dṛḍhe balavatī: sturdy, strong | mukhye: important ones [among all bows] | viśvakarmaṇā: by Vishvakarma, the Divine Architect | su kṛte: well crafted. |

TRANSLATION

"These are the two strong and sturdy unsurpassed longbows, well-designed by gods and well-crafted by Vishvakarma, the Divine Architect, and these are very important among all bows and well-worshipped by all worlds... one broken in your, and the other in my hand... [1-75-11]

VERSE 12

अनिसृष्ह्टम् सुरैः एकम् त्र्यम्बकाय युयुत्सवे
त्रिपुर घ्नम् नरश्ह्रेष्ह्ठ भग्नम् काकुत्स्थ यत् त्वया

anisṛṣhṭam suraiḥ ekam tryambakāya yuyutsave
tripura ghnam naraśhreṣhṭha bhagnam kākutstha yat tvayā

SYNONYMS

naraśreṣṭha: oh, best among men | kākutstha: Kakutstha | yat: which [bow] | tvayā bhagnam: by you, broken | [that: that one] | yuyutsave: restive [for a combat] | tryambakāya: for Trymbaka, for Shiva | suraiḥ anisṛṣṭam: by gods, given | tripura ghnam: [that bow alone is] Tripura Demon, annihilator | ekam: one [of the two.] |

TRANSLATION

"Oh, best one among men, out of the two longbows gods gave one to restive Trymbaka, God Shiva for a combat with demon Tripura, and oh, Kakutstha, that bow alone is the annihilator of Tripura, the demon... and you have broken that alone... [1-75-12]

VERSE 13

इदम् द्वितीयम् दुर्धर्ष्हम् विष्ह्णोर् दत्तम्
सुरोत्तमैः
तत् इदम् वैष्ह्णवम् राम धनुः पर पुरम् जयम्

idam dvitīyam durdharṣham viṣhṇor dattam
surottamaiḥ
tat idam vaiṣhṇavam rāma dhanuḥ para puram jayam

SYNONYMS

, 14a| durdharṣam: indestructible | idam: this is | dvitīyam: second one | sura uttamaiḥ: by gods, the choicest | viṣṇoḥ dattam: to Vishnu, it is given | kākutstha: oh, Kakutstha | rāma: Rama | para puram jayam: other's [enemy's] citadels, conqueror of | tat idam: that one is, this | vaiṣṇavam dhanuḥ: Vishnu, longbow [bow named after Vishnu] | idam raudreṇa dhanuṣā samāna sāram: this one has, with Rudra's, longbow, identical, in essence [efficacy.] |

TRANSLATION

"This is the second one and the choicest gods gave this to Vishnu, thereby this is named after Him as 'Vishnu's bow...' this is an indestructible and enemy-citadel conquering longbow... and this is identical in its efficacy with Rudra's longbow... [1-75-13, 14a]

VERSE 14

तदा तु देवताः सर्वाः पृछ्छ्हन्ति स्म
पितामहम्

tadā tu devatāḥ sarvāḥ pṛchchhanti sma
pitāmaham

SYNONYMS

b, 16a| tadā: then [once] | sarvāḥ devatāḥ: all, gods | śiti kaṇṭhasya: blue, throated god Shiva's | viṣṇoḥ ca: of Vishnu, and | bala a bala: [about] powerfulness, less, powerfulness | nirīkṣayā: to see [to estimate] | pitā maham pṛcchanti sma: Grandparent, asking, they were | satyavatām varaḥ: among truthfulness adherers, the best one | pitāmahaḥ: Grandparent | devatānām abhiprāyam vijñāya: of gods, intent, on inferring | tayoḥ = among those tvo [Viśnu: Shiva] | virodham: adversity | janayāmāsa: started to create. |

TRANSLATION

"Once, all the gods were asking the Grandparent, Brahma, as to who is powerful and who is less powerful among the blue-throated Shiva and Vishnu... but the Grandparent Brahma on inferring the intent of gods started to create adversity among those two, Shiva and Vishnu, for the Grandparent is the best adherer of truthfulness, as truth cannot be demonstrated on hearsay evidence... [1-75-14b, 15, 16a] Legend: Brahma thought that it would better to enact a drama to cleanse the one-sided mentalities of these lesser gods. So, he started to write the script, and himself becoming the writer-director of that drama. That script is hereunder. Brahma: Mahadeva, who is the destroyer of Tripura, or say triple-citadels? Shiva: Why? It is me, of course... Brahma: Why do you boast that way of yourself? It is the long-arrow of your longbow, isn't it? Shiva: Yes of course... Brahma: Then Vishnu was presiding deity of that long-bow... isn't t? Shiva: Yes, it is he, but I shot it from my bow... basically, is this a confusion, or, are you playing any part of Narada... Brahma: Not so, the other day Vishnu was telling that he alone did that master task... Shiva: How can it be! In the triple of doer-deed-instrument, instrument cannot become the doer... has his language gone topsy-turvy, noun is becoming verb and verb is lost to adjective and... Brahma: Ok, Ok... we do not care much for grammar as we care more for communication, grammar is paNini's headache... but what he said is that he alone did it... not you... Shiva: Then why I am called... why that longbow is given to me... you should have got it done by Vishnu... why calling me... you have unnecessarily spoiled my dance program... Brahma: Not that... I said what he said... let's not quarrel among ourselves... Shiva: I not only quarrel but wage war, if it comes to my interests and my devotees' interest... how many times I have not done so... Brahma: That is what Vishnu was telling... every time you give a boon to every demon, and involve yourself in enmeshment, and Vishnu has come to come and rescue... have he forgotten the episode of bhasmaasura... thus Vishnu is saying and asking... Shiva: Now I don't tolerate... I will take him to task... Exit Shiva - Enter Vishnu. Brahma reverses the above dialogue and says that to Vishnu Vishnu: No, No, highly objectionable... I will take him to task... I will take him to task... Exit All. War Started.

VERSE 16

विरोधे तु महत् युद्धम् अभवत् रोम हर्ष्हणम्

virodhe tu mahat yuddham abhavat roma harṣhaṇam

SYNONYMS

b, 17a| virodhe tu: in animosity, but | paraspara jaya eṣiṇoḥ: each to each, victory, aspiring [for himself] | śiti kaṇṭhasya: blue, throated Shiva's | viṣṇoḥ ca: of Vishnu, also | roma harṣaṇam: hair, raising one | mahat yuddham abhavat: fierce, war, became [occurred.] |

TRANSLATION

"Owing to their animosity then occurred a fierce and hair-raising war among Shiva and Vishnu, as each aspired victory for himself... [1-75-16b, 17a]

VERSE 17

तदा तु जृम्भितम् श्हैवम् धनुः भीम
पराक्रमम्

tadā tu jṛmbhitam śhaivam dhanuḥ bhīma
parākramam

SYNONYMS

b, 18a| tadā: then | hum kāreṇa: by 'hum', sound [of Vishnu] | bhīma parākramam śaivam dhanuḥ: ruinously, overpowering, Shiva's, longbow | jṛmbhitam: yawned [fatigued, broken] | atha trilocanaḥ mahādevaḥ: then, triple-eyed, Mahadeva | stambhitaḥ: motionless [frozen.] |

TRANSLATION

"By the 'hum' sound of Vishnu that ruinously overpowering longbow of Shiva is broken, and the triple-eyed God, Mahadeva, is frozen... [1-75-17b, 18a]

PURPORT

The bow is jR^imbhitam broken by the hum in dissent of Vishnu - Govindaraja. And Maheshvara Tiirtha says that the bow as well as Shiva are rendered jaDa motionless. There are many legends on this shiva garva bhanga 'deflation of Shiva's pride' and some info about is given in endnote.
VERSE 18

देवैः तदा समागंय स ऋष्हि सन्घैः स
छारणैः

devaiḥ tadā samāgaṃya sa ṛṣhi sanghaiḥ sa
chāraṇaiḥ

SYNONYMS

b, 19b| tadā: then | sa ṛṣi sanghaiḥ sa cāraṇaiḥ: with, sages', assemblages, with, carana-s | devaiḥ: by gods | tatra: there [in that matter of wielding authority] | samāgamya: coming together | yācitau = both ṣiva and Viśnu: are appealed | tau: those two [Shiva, Vishnu] | sura uttamau: gods, superior among | praśamam: appeasement |

TRANSLATION

"Then gods along with the assemblages of sages and celestial carana-s have come together and appealed to those two for appeasement in the matter of wielding authority, and then those two superior gods, Shiva and Vishnu, went into a state of amity... [1-75-18b, 19a]

VERSE 19

जृम्भितम् तत् धनुः दृष्ह्ट्वा श्हैवम् विष्ह्णु
पराक्रमैः

jṛmbhitam tat dhanuḥ dṛṣhṭvā śhaivam viṣhṇu
parākramaiḥ

SYNONYMS

b, 20a| viṣṇu parākramaiḥ: by Vishnu's, mettlesomeness | jṛmbhitam: rendered inert | tat śaivam dhanuḥ dṛṣṭvā: that, Shiva's, bow, on seeing | tadā sa ṛṣi gaṇāḥ devāḥ: then on, with, sages', assemblages, gods | viṣṇum adhikam menire: Vishnu, as paramount, they deemed. |

TRANSLATION

"On seeing the bow of Shiva rendered inert by the mettlesomeness of Vishnu, from then on the gods along with the assemblages of sages deemed Vishnu to be the paramount... [1-75-19b, 20a]

VERSE 20

धनू रुद्रः तु संक्रुद्धो विदेहेष्हु महायश्हाः

dhanū rudraḥ tu saṃkruddho videheṣhu mahāyaśhāḥ

SYNONYMS

b-21a| samkruddhaḥ: with indignation | mahāyaśāḥ rudraḥ tu: celebrated, Rudra, on his part | videheṣu: among Videha [kings] | sa sāyakam dhanū: with, arrow, longbow | rāja ṛṣeḥ: to Kingly, sage | devarātasya haste dadau: in Devaraata's, hand, handed over. |

TRANSLATION

"That celebrated Rudra on his part with indignation has handed over that longbow, which is already fitted with unloosened arrow, to the sagely king among Videha kings, namely Devaraata... [1-75-20b, 21a]

PURPORT

This longbow of Shiva is reported as given after the devastation of the ritual of Daksha Prajaapati, the father of Sati and the father-in-law of Shiva as said at 1-66-9: dakSa yaGYa vadhe puurvam dhanuH aayamya viiryavaan | This ritual of Daksha is a composite of many problems. Shiva neither as god nor as the son-in-law of Daksha is invited to that ritual, Shiva's consort Sati self-immolates herself in the her father's ritual, Viira Bhadra and other deputies of Shiva depredate that ritual, and this shiva keshava yuddha 'duelling of Shiva and Vishnu...' happens... all to show - a single person's disinterestedness ruins even a holy marriage. Here Daksha was uninterested to give his daughter Sati in marriage to Shiva.
VERSE 21

इदम् छ वैष्ह्णवम् राम धनुः पर पुरम्
जयम्

idam cha vaiṣhṇavam rāma dhanuḥ para puram
jayam

SYNONYMS

b, 22a| rāma: oh, Rama | saḥ viṣṇuḥ: he, that Vishnu | para puram jayam: enemy, citadel, conquering | idam vaiṣṇavam dhanuḥ: this, Vishnu's, longbow | bhārgave: of Bhrigu | ṛcīke: to Riciika [son of Bhrigu] | uttamam nyāsam prādāt: best [trustworthy,] as trust, handed over. |

TRANSLATION

"Oh, Rama, this alone is that enemy-citadel conquering longbow of Vishnu, and Vishnu handed over this to Sage Riciika, the son of Bhrigu, as a trustworthy trust... [1-75-21b, 22a]

VERSE 22

ऋछीकः तु महातेजाः पुत्रस्य अप्रतिकर्मणः

ṛchīkaḥ tu mahātejāḥ putrasya apratikarmaṇaḥ

SYNONYMS

b-23a| mahātejāḥ ṛcīkaḥ tu: great resplendent, Riciika, on his part | putrasya: to his son | a prati karmaṇaḥ: of un, matchable, deeds | mahātmanaḥ: to great souled one | mama pituḥ jamadagneḥ: to my, father, Jamadagni | divyam: [this] divine [bow] | dadau: handed over. |

TRANSLATION

"That great-resplendent Sage Riciika on his part has handed over this divine bow to his son with unmatchable deeds of religious merit, who is my father Sage Jamadagni... [1-75-22b, 23a]

PURPORT

The word of Jamadagni means 'one who is born in Ritual-fire and having fire as his anima...' jaajamadya jajaane aham jajahii ha jajaayiSii | jamadagniH iti khyaatam tato maa viddhi shobhane || where the word jajaamanta is 'those who devour oblations repeatedly and at a single time in Vedic-rituals, namely gods; jamu - bhakshane so I am jajiihi because I sprang up from Ritual-fire... and when the first syllable in ja jaamat is dropped it remained as jamat and when combined with fire jamat agni it shortened after dropping matup pratyaya to become jamadagni so oh, lady know me as one born and having Ritual-fire... or, Vedic-ritual itself...'
VERSE 23

न्यस्त श्हस्त्रे पितरि मे तपो बल समन्विते

nyasta śhastre pitari me tapo bala samanvite

SYNONYMS

b, 24a| tapaḥ bala samanvite: ascesis, power, [though] having | me pitari: my, father | nyasta śastre = one vho has castavay, veapon [isolated from arsenal: astra sanyaas] | arjunaḥ: Arjuna, or, Kaartviivya Arjuna [not to be confounded with Arjuna of Maha Bharata] | prākṛtām buddhim āsthitaḥ: primitive [barbarous,] mentality, adhering to | mṛtyum vidadhe: death, imposed [subjected to.] |

TRANSLATION

"Adhering to a barbarous mentality Kaartvaviirya Arjuna put my father to death, when the ascetically powerful father of mine has isolated himself from arsenal... [1-75-23b, 24a]

VERSE 24

वधम् अप्रतिरूपम् तु पितुः श्ह्रुत्वा सु दारुणम्
क्ष्हत्रम् उत्सादयन् रोष्हात् जातम् जातम् अनेकश्हः

vadham apratirūpam tu pituḥ śhrutvā su dāruṇam
kṣhatram utsādayan roṣhāt jātam jātam anekaśhaḥ

SYNONYMS

b, c, 25, 26a| rāma: oh, Rama | a prati rūpam: not, similar, in form [type, unregenerate] | su dāruṇam: highly, gruesome | pituḥ vadham śrutvā: father's, murder, on hearing | roṣāt: with rancour | jātam jātam = nevborn, as nevborn: as and when born | kṣatram: Kshatriya-s | an ekaśaḥ: not, for one time | utsādayan: extirpating [Kshatriya lineages] | akhilām pṛthivīm prāpya: in entirety, planet earth, on getting [under my control] | yajñasya ante: Vedic-ritual, at the end of | mahātmane: to the divine-souled one | puṇya karmaṇe: of pious, observances | kāśyapāya: to Sage Kashyapa | dakṣiṇām dattvā: as ritualistic-generosity, on giving | tadā: then | tapaḥ bala samanvitaḥ: ascesis, powers of, conjoined [with me] | mahendra nilayaḥ: Mt. Mahendra, indweller [I am at present.] |

TRANSLATION

"Oh, Rama, on hearing the unregenerate and highly perfidious murdering of my father, I rancorously extirpated Kshatriya-s as and when they are born, that too not for one time, but I did so for thirty-seven times going around the earth... and on getting the entire earth under my control I performed Vedic-ritual, and at the end of that Vedic-ritual, I gave all that earth to sage Kashyapa, a sage with divine soul and with pious observances, as a ritualistic-generosity... and I am at present on Mt. Mahendra practising ascesis and thus conjoined are the powers of ascesis in me... [1-75-24b, c, 25, 26a]

VERSE 26

श्ह्रुत्वा तु धनुष्हो भेदम् ततो अहम् द्रुतम्
आगतः

śhrutvā tu dhanuṣho bhedam tato aham drutam
āgataḥ

SYNONYMS

b, 27| rāma: oh, Rama | tat: that | dhanuṣaḥ bhedam: longbow's, breakage | śrutvā: on hearing | aham tataḥ drutam āgataḥ: I, therefore, quickly, came | kṣatra dharmam: Kshatriya-hood, fealty to | puraḥ kṛtya: afore, keeping [in view] | evam: likewise [like the wielding of Shiva's bow] | pitṛ paitāmaham: father, forefathers [passed on] | mahat: supernatural | uttamam: superlative one | vaiṣṇavam dhanuḥ gṛhṇīṣva: of Vishnu, longbow, you take, you handle. |

TRANSLATION

"On hearing about the breakage of Shiva's longbow, then I promptly came here. Thereby, oh, Rama, wield this supernatural and superlative longbow of Vishnu, which is passed on to me from my forefathers and my father. Keep your fealty to Kshatriya-hood in view, and wield this as you have wielded Shiva's longbow... [1-75-26b, 27]

VERSE 28

इति वाल्मीकि रामायणे आदि काव्ये बाल काण्डे
पंछ सप्ततितमः सर्गः

iti vālmīki rāmāyaṇe ādi kāvye bāla kāṇḍe
paṃcha saptatitamaḥ sargaḥ

SYNONYMS

kākutstha: oh, Kakutstha | dhanuḥ śreṣṭhe: with longbow, supramundane one | para puram jayam śaram: enemy, citadels, conquering, arrow | yojayasva: you join | śaktaḥ asi yadi: capable, you are, if | tataḥ: thereafter | dvandvam dāsyāmi te: a duel, I give, to you |

TRANSLATION

"Take an aim with an arrow that conquers enemy's citadels fixing it on this supramundane longbow... and oh, Kakutstha, should you be capable of it, thereafter I will give you a duel... [1-75-27]

PURPORT

This is a long drawn bloody quarrel between the two sects of vaiSNavism Vishnu faith and shaivism Shiva faith, over centuries. Here it is doubtlessly expressed in the epic that Vishnu is superior to Shiva. anena shivaat viShNoH utkarShaH pratipaaditam - ayam eva arthaH | dk 'by this Vishnu is proposed to be superior to Shiva...' but it does not mean 'every time or everlastingly...' Insofar as the incarnations are concerned, it is Vishnu, but not Shiva. In philosophy, both are one and in theology, they are separate. sR^iShTi sthiti anta kaaraNaat brahma vishNu shivaatmikaam | sa sanj~naam yaati bhagavaan eka eva janaardanaH || vishNu puraaNa api cet samaram praapya bhaviShyasi maam adhikaH | bhaarata - droNa parva ekam eva advitiiyam brahma - sat eva saumaya idam agram assiit - sarvam khalvidam brahma - brahmaa vaa idam agra asiit - hiraNya garbha samavartata agre - antar bahiH ca tat sarvam vyaapya naaraayaNa sthitaH - eka eva rudro na dvitiiyaaya tasthe - ekam sad vipraa bnahudhaa vadanti ekam santam bahudhaa kalpayanti - abedha shruti where the last one is 'when there is only one Absolute wise men and poets create many of his forms...' to explain in ordinary parlance, that too through Puraana-s. This is because of the complexity of Vedas. In fact, Vedas do not tell anything straightaway 'this god, that is god...' but asks us, rather intuits us, to infer ourselves about the nature of god, according to our own IQ. And to be precise, Vedic gods are different from Puranic gods and Veda holds on to one Brahman, or The Absolute. The Rain-god, Fire-god, Indra et al are the instrumental gods in knowing that Absolute. The content of Vedas is just like the complexity of complex video game of present day. The more you play you either get yourself addicted to it, or shun it, or get demented by it. Vedas go on saying pure truths in plain terms like: sham naH suurya urucakShu udaitu sham nshcatasraH pradiipto bhavantu | sham naH dhruvayo bhavantu naH sindhavaH shamu san santi aapaH || R^igveda 7-35-8 - 'Bless that the sun, with extensive radiance, Rises for peace. May the four quarters of horizon, Be auspicious for peace and harmony...' What is so great about the sun or his radiance? If we persist in asking why this is said like that, then a dozen other quotes will be brought in to explain the idea behind it. Again another hymn: sahasra shiirShaa puruShaH sahasraakSha sahasra paat | R^igved 10-90-1 - 'He has thousands of heads, He has thousands of eyes...' It would be ridiculous to think of a god with thousands of heads and thousands of eyes, but if it is explained 'He has thousands of heads, to think about mankind, and he has thousands of eyes to watch over the good and bad deeds of mankind... it may be meaningful. Max Muller has this to say about the study of Vedas: Of course, this learning of Vedas by heart is carried on under a strict discipline; it is, in fact, considered as a sacred duty. A native friend of mine... tells me that a boy, who is to be brought up as a student of Rig Veda, has to spend about eight years in the house of his teacher. He has to learn ten books: first, the hymns of Rig ved; then a prose treatise on sacrifices, called the braahmaNa ; then the so-called Forest book or aranyaka ; then the rules of domestic ceremonies; and lastly, six treatises on pronunciation, grammar, etymology, metre, astronomy, and ceremonial...' India can it what teach us, by Max Muller - a recent republication of Penguin. All the above is for no practical utility in these days, except for an enquiry into that 'Brahman.' So also there is a probability for phonetic problem uccaraNa doSa in Vedas which causes pratya vaaya a boomeranging bad effect. If we wish to chant its hymn 'oh, Indra, slay my enemies...' and if a diphthong or a diagraph is mispronounced it becomes 'Oh, Indra, kill me, instead of my enemies...' and it is said to happen that way yad bhaavam tad bhavati... Unless they are practised for a life time, they are un-understandable, hence they are set aside and Puraana-s are brought in their place. Further, the effect of Vedas is said to be declining according to yuga dharma era theory... What that was available in satya yuga a period where the conflict was only between god and man, for e.g., the legend of Hrishcandra and his truth speaking, which stands tested by almost all gods, but that truthfulness is lessened in treat yuga Ramayana's period, where the conflict was between man and demons, which dharma is further lessened in dvaapara yuga period of Maha Bharata, where the conflict is among one's own brothers, and that much dharma of that period is almost extinct in kali yuga which is obvious, from the known history of India, where the conflicts are going on between man and man - husband and wife, father and son, neighbour and neighbour, and so on. This is on par with the four-legged dharma , The Holy Bull, nandi loosing its legs one after the other and now you will see that Bull in any sculpture with half raised right foreleg, where other three went under its belly. So Puraana-s are evolved to throw some light on what Vedas have to say, of course with some religious overtones. Elsewhere we have detailed about Puraana-s of them Shiva and Vishnu Puraana-s are though prominent, but their adherers quarrel tooth and nail about the superiority of Shiva or Vishnu. In Vishnu Puraana many instances of coalescence of Vishnu with Shiva are narrated tvat vaakya gauravaat etat mayaa cakram nivartitam | tvayaa yat abhayam dattam tat datttam akhilam mayaa - Krishna says to Shiva at the time of eliminating a demon called Baana Asura, 'As you say I have taken back my disc, and if you give a boon I deem all that is given by me...' So many instances can be quoted like this. But here Parashu Rama has no intention to kill Dasharatha Rama, as said in Padma Puraana: rarakSha bhagavaan - bhaargava raamaH - ekam ikShvaakostu mahaa kulam | maataamahasya anvayatvaat reNukaa vacanaat tathaa | 'that god Bhaargava Rama safeguarded one great dynasty of Ikshvaku-s, for they are related to his grandmother, besides at the request of Renuka Devi, his mother...' So, god Bhaargava Rama is a nepotist and saved Dasharatha Rama. Not so, Bhaargava Rama is neither a nepotist nor a god to be worshipped. He is not worshipped because his incarnation is not a full incarnation of Vishnu as Dasharatha Rama. Only the wrathful impetuosity of Vishnu is incarnated like Bhaargava Rama to perform butchery and even infanticide. bhaargavo ati dR^iptaH prasiddhaH tadaaniim ca krodha andha iti sva kShatriya vadhaat upratam shastra sannyaasam ca parityajya capala iti viditaH 'Bhaargava Rama is a highly impudent personality and blinded by his wrath, thus to eliminate his own Kshatriya-s [namely his own relatives, Dasharatha and his sons; again the caste system is peeping in, isn't it!] On overstepping his pledge of renunciation of weaponry, he came... hence his actions are faltering...' appayaa diikshita , a shaivaite. He came here to perform certain unsaid action, which we will see in next episode. .. iti vālmīki rāmāyaṇe ādi kāvye bāla kāṇḍe paṃcha saptatitamaḥ sargaḥ Thus, this is the 75th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India. Verse Locator for Book I : Bala Kanda - The Youthful Majesties : Chapter 75 Top of Page 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 © May, 2003, Desiraju Hanumanta Rao [Revised : January 05] Read more about: vishnu and shiva Secure SFTP and FTPS provided by GoFTP FREE Version This is on par with the four-legged dharma , The Holy Bull, nandi loosing its legs one after the other and now you will see that Bull in any sculpture with half raised right foreleg, where other three went under its belly. So Puraana-s are evolved to throw some light on what Vedas have to say, of course with some religious overtones. Elsewhere we have detailed about Puraana-s of them Shiva and Vishnu Puraana-s are though prominent, but their adherers quarrel tooth and nail about the superiority of Shiva or Vishnu. In Vishnu Puraana many instances of coalescence of Vishnu with Shiva are narrated tvat vaakya gauravaat etat mayaa cakram nivartitam | tvayaa yat abhayam dattam tat datttam akhilam mayaa - Krishna says to Shiva at the time of eliminating a demon called Baana Asura, 'As you say I have taken back my disc, and if you give a boon I deem all that is given by me...' So many instances can be quoted like this. But here Parashu Rama has no intention to kill Dasharatha Rama, as said in Padma Puraana: rarakSha bhagavaan - bhaargava raamaH - ekam ikShvaakostu mahaa kulam | maataamahasya anvayatvaat reNukaa vacanaat tathaa | 'that god Bhaargava Rama safeguarded one great dynasty of Ikshvaku-s, for they are related to his grandmother, besides at the request of Renuka Devi, his mother...' So, god Bhaargava Rama is a nepotist and saved Dasharatha Rama. Not so, Bhaargava Rama is neither a nepotist nor a god to be worshipped. He is not worshipped because his incarnation is not a full incarnation of Vishnu as Dasharatha Rama. Only the wrathful impetuosity of Vishnu is incarnated like Bhaargava Rama to perform butchery and even infanticide. bhaargavo ati dR^iptaH prasiddhaH tadaaniim ca krodha andha iti sva kShatriya vadhaat upratam shastra sannyaasam ca parityajya capala iti viditaH 'Bhaargava Rama is a highly impudent personality and blinded by his wrath, thus to eliminate his own Kshatriya-s [namely his own relatives, Dasharatha and his sons; again the caste system is peeping in, isn't it!] On overstepping his pledge of renunciation of weaponry, he came... hence his actions are faltering...' appayaa diikshita , a shaivaite. He came here to perform certain unsaid action, which we will see in next episode.