Valmiki Ramayana - Chapter 76

Chapter 76

Bala Kanda - Book Of Youthful Majesties

श्ह्रुत्वा तत् जामदग्न्यस्य वाक्यम् दाश्हरथिः तदा
गौरवात् यंत्रित कथः पितू रामम् अथ अब्रवीत्

śhrutvā tat jāmadagnyasya vākyam dāśharathiḥ tadā
gauravāt yaṃtrita kathaḥ pitū rāmam atha abravīt

SYNONYMS

TRANSLATION

On hearing that sentence of Rama of Jamadagni, then Rama of Dasharatha said this to him in a courtly owing to the presence of his father Dasharatha. [1-76-1]

VERSE 2

कृतवान् अस्मि यत् कर्म श्ह्रुतवान् असि भार्गव
अनुरुन्ध्यामहे ब्रह्मन् पितुर् आनृण्यम् आस्थितः

kṛtavān asmi yat karma śhrutavān asi bhārgava
anurundhyāmahe brahman pitur ānṛṇyam āsthitaḥ

SYNONYMS

TRANSLATION

"Oh, Bhaargava Rama, whatsoever endeavour you have strived for freeing yourself from the indebtedness towards your father, I have heard of them, and oh, Brahman, we appreciate for your achieving that freeness from your paternal debt, but... [1-76-2]

VERSE 3

वीर्य हीनम् इव अश्हक्तम् क्ष्हत्र धर्मेण भार्गव
अवजानासि मे तेजः पश्ह्य मे अद्य पराक्रमम्

vīrya hīnam iva aśhaktam kṣhatra dharmeṇa bhārgava
avajānāsi me tejaḥ paśhya me adya parākramam

SYNONYMS

TRANSLATION

"Oh, Bhaargava Rama, demeaning me as though I am timorous, hence incapable to handle the bow, and hence I am an ignoble one for Kshatriya-hood, is meaningless... come on, now you may see my spiritedness and sprightliness..." So said Rama to Bhaargava. [1-76-3]

PURPORT

Up to here both these Rama-s are in close quarters with other few present there. After this dialogue, they have moved a little away from the throng and facing each other as true combatants. A swordsman or an archer needs an arm-length, or sword-length or bow-length, at the least, to swagger his weapon. This place is to be assumed as an isolated place and no one is seeing or listening. This scene has an analogy in Maha Bharata when Krishna teaches Bhagavad Gita to Arjuna. There, it is said, that Krishna froze the time to teach all the eighteen chapters, and none among two sides of warring factions are aware of Krishna, his teachings, or of Arjuna, excepting Sanjaya, who is placed at a distant place and has seen all with his wisdom-eye. Here we have to borrow that wisdom-eye of Sanjaya and see at these two Rama-s and their actions. When their episode is over the mist cast around them, rather on our eyes, will be cleared, when Rama returns to his father. This is said in later verses. Further more, all the people available there are rendered unconscious at the arrival of Bhaargava Rama, and a few like Dasharatha, Vashishta, Rama's brothers are with senses. So, even if they hear and see this scene, those listeners or seers do no harm in revealing Rama's godhood to world, or in particular to Ravana.

VERSE 4

इति उक्त्वा राघवः क्रुद्धो भार्गवस्य वर आयुधम्
श्हरम् छ प्रतिजग्राह हस्तात् लघु पराक्रमः

iti uktvā rāghavaḥ kruddho bhārgavasya vara āyudham
śharam cha pratijagrāha hastāt laghu parākramaḥ

SYNONYMS

laghu para ākramaḥ: nimbly, others, conquering one [nimble-handed vanquisher of opponents] | rāghavaḥ: Raghava | kruddhaḥ: in high dudgeon | iti uktvā: thus, speaking | bhārgavasya hastāt: Bhaargava Rama's, from hand | vara āyudham: estimable, weapon [longbow of Vishnu] | śaram ca: arrow, also | prati jagrāha: towards himself, taken [expropriated.] |

TRANSLATION

Raghava, the nimble-handed vanquisher of his opponents, speaking thus in high dudgeon expropriated that estimable weapon, namely the longbow of Vishnu, from the hand of Bhaargava Rama, along with the long-arrow that is already fitted on it... [1-76-4]

PURPORT

"and, along the same lines Rama also said to have extricated the essential nature of Bhaargava...' The above said 'distancing' of these two Rama-s has another purpose. Rama has certain innate nature of making his observers enchanted by his very personality. Even Ravana looks at him adoringly in the war scene. This apart, his hand has certain ability to extricate the innate nature of others, should he lay his hand on them. We rarely see him touching or patting others, except for Seetha, Lakshmana, Hanuma, and say a squirrel etc. So, it is believed that, Rama has now expropriated the essential nature of Vishnu from Bhaargava Rama, while snatching the bow from his hands. For this Padma Puraana says: iti uktvaa devii vaiShNavyaa shaktyaa tad gataayaa saha | jagraaha vaiShNavam caapam vinayena ca liilayaa || 'oh, Devi Parvati, saying so Rama took away the Vishnu's anima from Bhaargava Rama, along with bow of Vishnu, sportily and obediently, too...' Thus, Rama of Dasharatha bade goodbye to his earlier incarnation, Parashu Rama, as two swords cannot be in one sheath.

VERSE 5

आरोप्य स धनू रामः श्हरम् सज्यम् छकार ह
जामदग्न्यम् ततो रामम् रामः क्रुद्धो अब्रवीत् इदम्

āropya sa dhanū rāmaḥ śharam sajyam chakāra ha
jāmadagnyam tato rāmam rāmaḥ kruddho abravīt idam

SYNONYMS

TRANSLATION

On lifting up the bow that is already fitted with an arrow on bowstring, then Rama started to take aim with it, but being indecisive about the target, then Rama of Dasharatha irefully said this to Rama of Jamagadni. [1-76-5]

VERSE 6

ब्राह्मणो असि इति पूज्यो मे विश्ह्वामित्र कृतेन छ
तस्मात् श्हक्तो न ते राम मोक्तुम् प्राण हरम् श्हरम्

brāhmaṇo asi iti pūjyo me viśhvāmitra kṛtena cha
tasmāt śhakto na te rāma moktum prāṇa haram śharam

SYNONYMS

TRANSLATION

"Oh, Rama of Bhaargava, even if you are a Brahman you are eliminable, but because of your relationship with Vishvamitra, and because you are a venerable one for me, I am disinclined to release this arrow that exterminates your life... [1-76-6]

PURPORT

Bhaargava-s are Brahman-s and a Brahman cannot be killed braahmaNo na hantavya then how Rama is prepared to eliminate a Brahman, subjecting himself to the sin called 'Brahman killing...' brahma hatyaa paataka... There is no sin in eliminating a Brahman who is weaponed and warring. tathaa ca bhaarate raaja dharme kR^iShNam prati bhiiShmaH - pitruun pitaamahaan pitryam guruun sambandhi baandhavaan | mithyaa pravR^ittaan yaH sa~Nkhye nihanyaa dharma eva saH || Maha Bharata, shannti parva. 'It is no sin to eliminated fathers, grandfathers, teachers, and the like [even if they are Brahman-s,] for they are under an illusion, called war...' So said Bhiishma to Krishna and thereby Panadava-s have eliminated Drona, Kripa, Ashvaddhaama and suchlike weaponed Brahman-s in war, but not in peace. There are many more such sayings of Bhiishma. Here Parashu Rama said that he will give a duel to Rama, hence he is no more a Brahman when he raises a weapon. And he is a blood relation of Vishvamitra, and that corner of mercy is not allowing Rama to release the arrow on Parashu Rama.

VERSE 7

इमाम् वा त्वत् गतिम् राम तपो बल समार्जितान्
लोकान् अप्रतिमान् वा अपि हनिष्ह्यामि यत् इछ्छ्हसि

imām vā tvat gatim rāma tapo bala samārjitān
lokān apratimān vā api haniṣhyāmi yat ichchhasi

SYNONYMS

TRANSLATION

"Oh, Bhaargava Rama, either this motility of yours at the speed of your mind, or even those unparalleled realms of heavens which you have earned by the power of your ascesis, I will eliminate whichever you wish... [1-76-7]

VERSE 8

न हि अयम् वैष्ह्णवो दिव्यः श्हरः पर पुरंजयः
मोघः पतति वीर्येण बल दर्प विनाश्हनः

na hi ayam vaiṣhṇavo divyaḥ śharaḥ para puraṃjayaḥ
moghaḥ patati vīryeṇa bala darpa vināśhanaḥ

SYNONYMS

TRANSLATION

"This Vishnu's divine arrow is the conqueror of opponents' citadels, and a vanquisher of their vigour and vainglory, and it will not fall through wastefully... isn't it!" So said archer Rama to axeman Rama. [1-76-8]

PURPORT

The debate on the superiority of Vishnu or Shiva may have its own mythological import, but as far as Ramayana is considered, the eulogy for Vishnu's longbow is intended to suggest the all-powerful capacity of Vishnu in eliminating demons and to lead the epic to its own goal. Dharmaakuutam has to say this: prakR^ite - adhikam menire vishNum - iti raamaayaNa vacanam tu agre kartavya sakala raakShasa vadha hetu bhuuta vaiShNava dhanShaH praashasta pratipaadana param j~nyeyam | Hence the mythological quarrels have no place in Ramayana.

VERSE 9

वर आयुध धरम् रामम् द्रष्ह्टुम् स ऋष्हि गणाः सुराः
पितामहम् पुरस्कृत्य समेताः तत्र सर्वश्हः

vara āyudha dharam rāmam draṣhṭum sa ṛṣhi gaṇāḥ surāḥ
pitāmaham puraskṛtya sametāḥ tatra sarvaśhaḥ

SYNONYMS

TRANSLATION

Gods together with the assemblages of sages have come keeping the Grandparent Brahma at their fore, likewise the gandharva-s, apsara-s, siddha-s, caarana-s, kinnaraa-s, yaksha-s, sprites and reptilian beings have also come to see Rama who is now wielding the extraordinary longbow of Vishnu, and extremely amazing event that is going to ensue. [1-76-9, 10]

PURPORT

The 'amazing event' is not the handing over or taking over of longbow, but it is the transference of the essential nature of Bhaargava Rama to Dasharatha Rama. Nrisimha Puraana has this: tataH parashu raamasya dehaat nirgatasya vaiShNavam | pashyataam sarva devaanaam tejo raamam upaavishat ||

VERSE 11

जडी कृते तदा लोके रामे वर धनुर् धरे
निर्वीर्यो जामदग्न्यो असौ रमो रामम् उदैक्ष्हत

jaḍī kṛte tadā loke rāme vara dhanur dhare
nirvīryo jāmadagnyo asau ramo rāmam udaikṣhata

SYNONYMS

TRANSLATION

Then, when Rama is ready to take aim with the arrow on that inscrutable longbow, and when the worlds are being rendered as insentient, then that Rama of Jamadagni is rendered vigourless and he stared up at Rama of Dasharatha. [1-76-11]

PURPORT

Vividly: When the aura of Vishnu available in Bhaargava Rama has entered Dasharatha Rama through that inscrutable longbow of Vishnu, Dasharatha Rama's aura dazzled like that of Vishnu, and that dazzlement of Vishnu's aura threw the world in a daze, and then that aura-less, thus vigourless Bhaargava Rama has nothing to do except to stare at Vishnu-like Rama, with upraised eyes.

VERSE 12

तेजोभिः हत वीर्यत्वात् जामदग्न्यो जडी कृतः
रामम् कमल पत्र अक्ष्हम् मन्दम् मन्दम् उवाछ ह

tejobhiḥ hata vīryatvāt jāmadagnyo jaḍī kṛtaḥ
rāmam kamala patra akṣham mandam mandam uvācha ha

SYNONYMS

TRANSLATION

Rama of Jamadagni is calloused as his vitality is subdued by the radiance of that lotus-petal eyed Rama of Dasharatha, and he spoke to Rama of Dasharatha, slowly and softly. [1-76-12]

VERSE 13

काश्ह्यपाय मया दत्ता यदा पूर्वम् वसुंधरा
विष्हये मे न वस्तव्यम् इति माम् काश्ह्यपो अब्रवीत्

kāśhyapāya mayā dattā yadā pūrvam vasuṃdharā
viṣhaye me na vastavyam iti mām kāśhyapo abravīt

SYNONYMS

TRANSLATION

"Once, when I donated entire earth to Sage Kashyapa, Kashyapa told me 'uninhabitable is my domain, viz., this earth for you...' thus... [1-76-13]

PURPORT

A donor cannot enjoy a gift anymore, once donated to the donee. And if the donor still clings around that donation, it does not come under the true definition of 'donation.' Hence, Parashu Rama is asked to depart from this world. Hence he has gone to the ethereal mountain called Mt. Mahendra.

VERSE 14

सो अहम् गुरु वछः कुर्वन् पृथिव्याम् न वसे निश्हाम्
तदा प्रभृति काकुत्स्थ कृता मे काश्ह्यपस्य ह

so aham guru vachaḥ kurvan pṛthivyām na vase niśhām
tadā prabhṛti kākutstha kṛtā me kāśhyapasya ha

SYNONYMS

TRANSLATION

"Such as I was, in my observance of my mentor Kashyapa's order I do not spend nights on this earth from then afterwards, oh, Kakutstha Rama, as I made over this earth for Kashyapa, indeed... [1-76-14]

VERSE 15

तम् इमाम् मत् गतिम् वीर हन्तुम् न अर्हसि राघव
मनो जवम् गमिष्ह्यामि महेन्द्रम् पर्वत उत्तमम्

tam imām mat gatim vīra hantum na arhasi rāghava
mano javam gamiṣhyāmi mahendram parvata uttamam

SYNONYMS

TRANSLATION

"Thereby oh, valiant one, it will be inapt of you to impair this motility of mine, oh, Raghava, I will depart with the speed of cerebration to Mt. Mahendra, a par excellent mountain... [1-76-15]

VERSE 16

लोकाः तु अप्रतिमा राम निर्जिताः तपसा मया
जहि तान् श्हर मुख्येन मा भूत् कालस्य पर्ययः

lokāḥ tu apratimā rāma nirjitāḥ tapasā mayā
jahi tān śhara mukhyena mā bhūt kālasya paryayaḥ

SYNONYMS

rāma: oh, Rama | maya apratimā lokāḥ: by me, matchless, realms [of heaven] | tapasā nirjitāḥ: by ascesis, triumphed over | tān śara mukhyena jahi: them, with arrow, important [irreversible one,] you hash up | kālasya paryayaḥ mā bhūt: time's, lag, let no, be there. |

TRANSLATION

"But I triumphed over matchless realms of heavens with my ascesis, oh, Rama, you may hash them up with that irreversible arrow... let there be no time-lag... [1-76-16]

VERSE 17

अक्ष्हय्यम् मधु हन्तारम् जानामि त्वाम् सुरेश्ह्वरम्
धनुष्हो अस्य परामर्श्हात् स्वस्ति ते अस्तु परंतप

akṣhayyam madhu hantāram jānāmi tvām sureśhvaram
dhanuṣho asya parāmarśhāt svasti te astu paraṃtapa

SYNONYMS

TRANSLATION

"I have realized your touch of nature as that of the Immutable Supreme Being, God of Gods, the Exterminator of the demon Madhu, namely Vishnu, by the touch of your handling that bow... oh, enemy-inflamer, blessedness alone betides you... [1-76-17]

VERSE 18

एते सुर गणाः सर्वे निरीक्ष्हन्ते समागताः
त्वाम् अप्रतिम कर्माणम् अप्रतिद्वन्द्वम् आहवे

ete sura gaṇāḥ sarve nirīkṣhante samāgatāḥ
tvām apratima karmāṇam apratidvandvam āhave

SYNONYMS

TRANSLATION

"All of these gods who have come collectively are beholding you and your next move, for you are an unequalled one in you achievements and to whom there is no counter-dueller in conflicts... [1-76-18]

PURPORT

Parashu Rama is hastening up Dasharatha Rama to finish business quickly, otherwise the nature of Rama and his incarnation will publicized, not by these two Rama-s, but the game watching gods. If these spectators stay for a long time in sky, some airborne demon will let the cat out of the bag.

VERSE 19

न छ इयम् तव काकुत्स्थ व्रीडा भवितुम् अर्हति
त्वया त्रैलोक्य नाथेन यत् अहम् विमुखी कृतः

na cha iyam tava kākutstha vrīḍā bhavitum arhati
tvayā trailokya nāthena yat aham vimukhī kṛtaḥ

SYNONYMS

TRANSLATION

"Oh, Kakutstha Rama, you are the lord of the triad of worlds, such as you are, you faced me down, and it is malapropos to say that this is a disgrace to me... [1-76-19]

VERSE 20

श्हरम् अप्रतिमम् राम मोक्तुम् अर्हसि सु व्रत
श्हर मोक्ष्हे गमिष्ह्यामि महेन्द्रम् पर्वतोत्तमम्

śharam apratimam rāma moktum arhasi su vrata
śhara mokṣhe gamiṣhyāmi mahendram parvatottamam

SYNONYMS

su vrata = oh, one vith ethical, commitments: committed to clear out demons | rāma: oh, Rama | apratimam śaram moktum arhasi: unsurpassed, arrow, to unloose, apt of you | śara mokṣe: arrow, when unloosened | parvata uttamam mahendram gamiṣyāmi: mountain, ethereal, to Mt. Mahendra, I will go. |

TRANSLATION

"It will be apt of you to unloose that unsurpassed arrow, oh, Rama, as you have ethical commitment to wipe out demons as I wiped out menacing kings, and should you unloosen that arrow now I wish to depart to the ethereal mountain Mt. Mahendra, a point of no return for me..." So said Parashu Rama to Dasharatha Rama. [1-76-20]

VERSE 21

तथा ब्रुवति रामे तु जामदग्न्ये प्रतापवान्
रामो दाश्हरथिः श्ह्रीमान् छिक्ष्हेप श्हरम् उत्तमम्

tathā bruvati rāme tu jāmadagnye pratāpavān
rāmo dāśharathiḥ śhrīmān chikṣhepa śharam uttamam

SYNONYMS

jāmadagnye rāme tu: of Jamadagni, by Rama, on his part | tathā bruvati: that way, while speaking | pratāpavān: venturesome one | śrīmān dāśarathiḥ rāmaḥ: blessed one, Dasharatha's, Rama | uttamam śaram cikṣepa: nonpareil, arrow, shot off. |

TRANSLATION

While Rama of Jamadagni is speaking that way, that venturesome and blessed Rama of Dasharatha shot off that nonpareil arrow from that longbow of Vishnu. [1-76-21]

VERSE 22

स हतान् दृश्ह्य रामेण स्वान् लोकान् तपसा आर्जितान्
जामदग्न्यो जगाम आश्हु महेन्द्रम् पर्वतोत्तमम्

sa hatān dṛśhya rāmeṇa svān lokān tapasā ārjitān
jāmadagnyo jagāma āśhu mahendram parvatottamam

SYNONYMS

saḥ jāmadagnyaḥ: he, of Jamadagni | tapasā ārjitān: by ascesis, acquired | svān lokān: all, realms of heavens | rāmeṇa hatān: by Rama, shot-blasted | dṛśya: having seen | āśu parvata uttamam mahendram jagāma: in a trice, to heavenly, mountain, to Mahendra, went away [vanished.] |

TRANSLATION

On seeing all of his realms of heavens are shot-blasted by Rama of Dasharatha, Rama of Jamadagni vanished in a trice to Mt. Mahendra, the heavenly mountain. [1-76-22]

PURPORT

Rather, ready to depart... as he is given some more role-play in next verses.

VERSE 23

ततो वि तिमिराः सर्वा दिश्हा छ उपदिश्हः तथा
सुराः स ऋष्हि गणाः रामम् प्रश्हश्हंसुः उदायुधम्

tato vi timirāḥ sarvā diśhā cha upadiśhaḥ tathā
surāḥ sa ṛṣhi gaṇāḥ rāmam praśhaśhaṃsuḥ udāyudham

SYNONYMS

TRANSLATION

Then dissipated is the darkness in all the divisions and likewise in all the subdivisions of compass, and the gods with the assemblages of sages extolled Rama, in whose hands the longbow is upraised. [1-76-23]

PURPORT

Please refer the endnote about this longbow and how it is passed on to Janaka's dynasty.

VERSE 24

इति वाल्मीकि रामायणे आदि काव्ये बाल काण्डे ष्हट् सप्ततितमः सर्गः

iti vālmīki rāmāyaṇe ādi kāvye bāla kāṇḍe ṣhaṭ saptatitamaḥ sargaḥ

SYNONYMS

prabhuḥ: efficient one, [dab hand at axe] | jāmadagnyaḥ rāmaḥ: Jamadagni, Rama of | dāśarathim rāmam praśasya: Dasharatha's, Rama, on acclaiming | tataḥ pradakṣiṇī kṛtya: then, circumambulations, on making | ātma gatim jagāma: on his own, way, went away. |

TRANSLATION

Then that dab hand at axe, Rama of Jamadagni, on acclaiming, and even on making circumambulations to Rama of Dasharatha, went on his own way into oblivion. [1-76-24]

PURPORT

The bestowal of Shiva's bow to the dynasty of Janaka is said variously at various places. In the hermitage Vishvamitra it is said that the bow is given in Vedic-ritual taddhi puurvam narashreSTha dattam sadasi daivataiH | 1-31-8 In the previous chapter it is said that the bow is given in the hand of Devaraata devaraatasya raaja R^iSeH dadau haste sa saayakam | 1-75-20 And earlier it is said to be given in Dasksha's ritual dakSa yaj~na vadhe puurvam dhanuH aayamya viiryavaan | 1-66-9 Seetha says about this to ascetic Lady Anasuya that Rain-god gave this to Janaka's dynasty mahaayaj~ne tadaa tasya varuNena mahaatmanaa | dattam dhanur varam priityaa tuuNii ca akSayya saayakau Ayodhya II-118. These statements, though not self-contradictory, and though they create a little confusion, they all are correct. When Daksha's Vedic-ritual is devastated, Shiva wanted to throw back the useless bow, that was worsted by Vishnu's bow, on the face of gods. But gods fearing for the ire of Shiva requested Shiva to give that bow to Devaraata, on their behalf. Shiva gave it to Devaraata as a trust, through Rain-god Varuna, but Shiva did no bequeath it. Later Janaka on appeasing gods in Vedic-ritual asked them to leave the bow once for all in Janaka Dynasty. Gods have agreed to it. And Rama broke it. Now Dasharatha Rama gives back the other bow of Vishnu brought by Parashu Rama to the same Rain-god Varuna, who is present there at both Rama-s, in the thin air, when the environ is enshrouded by certain darkness, and when Rama is last seen with that upraised longbow at 1-76-23, and just before darkness is dissipated, Rama gives that bow to Rain-god, according to the first verse in next chapter. Well known is Krishna's showing his Cosmic Form vishva ruupa to Arjuna, while teaching Bhagavad Gita in Maha Bharata. But that Bharata records Rama's display of His Cosmic form to Parashu Rama, only at this juncture. In Ch. 89 of anushaashanika parva of Maha Bharata it is said in detail as: pashya maam svena ruupeNa cakShuH te vitaraami aham | tato raama shariire vai raama pashyati bhaargavaH |aadityaan pavamaanaan rudraan saadhyaan ca sa marud gaNaana | pitaro hutaashanaH caiva nakShatraaNi grahaaH tathaa | and a long account follows on this. But this has not been amplified or explained in other texts, due to unknown reasons. However, it is not part of Valmiki Ramayana.