Book I : Bala Kanda - The Youthful MajestiesChapter [Sarga] 44
Introduction
Brahma commends Bhageeratha in bringing Ganga onto earth which none of his ancestors could do. Brahma blesses Ganga to be the daughter of Bhageeratha. Brahma advises him to offer water-oblations to his manes with the sanctified waters of Ganga.
sa gatvaa saagaram raajaa ga.ngayaa anugatas tadaa |
pravivesha talam bhuumeH yatra te bhasmasaat kR^itaaH || 1-44-11. saH raajaa tadaa= he [Bhageeratha,] king, then; gangayaaH anu gataH= by Ganga, followed by; saagaram gatvaa= to ocean - ocean-like ditch, having gone; yatra= where; te= they - sons of Sagara; bhasmat kR^itaaH= as ashes, made as; there; bhuumeH talam pravivesha= earth's, substratum, entered."King Bhageeratha followed by Ganga has gone to the ocean-like ditch which is dredged up by the sons of Sagara, and entered the subterranean of earth where the sons of Sagara are rendered to ashes." Thus Vishvamitra continued his narration about the Descent of Ganga. [1-44-1]bhasmani atha aaplute raama ga.ngaaiaaH salilena vai |
sarva loka prabhuH brahmaa raajaanam idam abraviit || 1-44-22. raama= oh, Rama; atha= then; bhasmani gangaayaaH salilena aaplute= ashes, with Ganga's, waters, while being inundated; sarva loka prabhuH brahmaa= all, worlds, Lord, Brahma; raajaanam idam abraviit= to king Bhageeratha, this, spoke; vai= indeed."While the waters of Ganga are inundating those ashes, oh, Rama, then Brahma, the lord of all worlds, indeed spoke this to the king Bhageeratha. [1-44-2]taaritaa narashaarduula divam yaataaH ca devavat |
SaSTiH putra sahasraaNi sagarasya mahaatmanaH || 1-44-33. nara shaarduula= oh, tigerly-man - Bhageeratha; mahaatmanaH sagarasya= of great-souled, of Sagara; SaSTiH putra sahasraaNi= sixty, sons, thousands - sixty thousand sons; taaritaa= are crossed over - the sea of mortality; deva vat= gods like - as good as, gods; divam yaataaH ca= to heaven, they transited, also." 'Oh, tigerly-man Bhageeratha, the sixty thousands sons of great souled Sagara have crossed over the sea of mortality, and on a par with the gods they have also transited to heaven. [1-44-3]saagarasya jalam loke yaavat sthaasyati paarthiva |
sagarasya aatmajaaH sarve divi sthaasyanti devavat ||1-44-44. paarthiva= oh, king; saagarasya jalam= of oceans, waters; loke yaavat sthaasyati= in world, as long as, exists; [taavat= till then]; sagarasya aatmajaaH sarve= Sagara's, sons, all of them; deva vat= gods, like; divi sthaasyanti= in heaven, they will be abiding." 'As long as the water of the ocean abides in the world, oh, king, so long the sons of Sagara will abide in heaven like gods. [1-44-4]iyam ca duhitaa jyeSThaa tava ga.ngaa bhaviSyati |
tvat kR^itena ca naamnaa atha loke sthaasyati vishrutaa ||1-44-55. iyam gangaa ca= this, Ganga, also; tava jyeSThaa duhitaa bhaviSyati= your, elder, daughter, she becomes; atha= hereafter; tvat kR^itena= by you, done deed - associated with your action of bringing her to earth; naamna ca= by [her] name, also; loke vishrutaa sthaasyati= in world, renowned, she will remain." 'This Ganga will become your eldest daughter and hereafter she will remain renowned in the world with the name associated with your deed of bringing her onto earth. [1-44-5]Otherwise, 'by your fatherhood she will be called Bhaageerathi and your names becomes her surname.'ga.ngaa tripathagaa naama divyaa bhaagiirathii iti ca |
triin patho bhaavayanti iti tasmat tripathagaa smR^itaa || 1-44-66. divyaa= one who pertains to heaven - heavenly; gangaa= Ganga; tri patha gaa naama= triple-path-cruiser, by the name of; bhaagiirathii ca= Bhaageerathi, also, [also by the name]; she will be renowned henceforth; triin pathaH= three, paths - worlds; bhaavayanti= sanctifier; iti tasmat= thus, therefore; tripathagaa smR^itaa= as triple-path-cruiser, she will be remembered." 'Henceforth heavenly Ganga will be renowned as 'Triple-path-cruiser' and 'Bhaageerathi,' as well, and as this river is sanctifying three worlds, namely, svarga, bhuu, paataala loka-s, 'heaven, earth and netherworld' she will be remembered as the traveller on triple path. [1-44-6]pitaamahaanaam sarveSaam tvam atra manujaadhipa |
kuruSva salilam raajan pratij~naam apavarjaya || 1-44-77. manuja adhipa raajan== people's, lord, oh, king; tvam= you; atra= therein - in Ganga's water; sarveSaam pitaamahaanaam= to all of, to [your] forefathers; salilam kuruSva= water - libation, you make - offer water oblation; pratij~naam= [your] pledge; apa varjaya= aside, cast - remove by fulfilling your requiescat." 'You may now offer water-oblations to all of your forefathers in the waters of Ganga, oh, king, the lord of people, thus you may fulfil and do away with the pledge of your requiescat. [1-44-7]puurvakeNa hi te raajan tena atiyashasaa tadaa |
dharmiNaam pravareNa atha na eSa praapto manorathaH || 1-44-88. raajan= oh, king; te puurvakeNa= by your, ancestor; ati yashasaa= highly, glorious one; dharmiNaam pravareNa= among righteous ones, best one - viz., Sagara; tena atha [api]= by him, it is, [even, even by him]; tadaa eSa manorathaH= at that time - in his lifetime, this, aspiration; na praaptaH= not, been achieved; but you achieved it." 'Your ancestor Sagara is a highly glorious one and a best one among righteous persons, oh, king, even then he has not achieved this aspiration of alighting Ganga in his lifetime, but you have achieved it. [1-44-8]tathaiva a.mshumataa vatsa loke apratima tejasaa |
ga.ngaam praarthayataa netum pratij~naa na apavarjitaa || 1-44-99. vatsa= oh, son; tathaa eva= like that; loke a+pratima tejasaa= in world, not, equal, one by his resplendence; gangaam aanetum praarthayata= Ganga, to lead forth, one who prayed for; such; amshumataa= by Amshuman - your grandfather; even by him; pratij~naa na apavarjitaa= vow, not, cast aside - dispense with the vow - fulfilled." 'Like that, your grandfather Amshuman, who is unequalled in his resplendence in this world and who had been praying for the descent of Ganga, he also could not dispense with this vow on fulfilling it. [1-44-9]raajarSiNaa guNavataa maharSi sama tejasaa |
mat tulya tapasaa caiva kSatra dharma sthitena ca || 1-44-10
diliipena mahaabhaaga tava pitraa atitejasaa |
punar na shakitaa netum ga.ngaam praarthayata anagha || 1-44-1110, 11. anagha= oh, impeccable Bhageeratha; raajarSiNaa= by kingly sage; guNavataa= merited one; maharSi sama tejasaa= great sage, similar to, in resplendence; mat tulya tapasaa eva ca= to me, equal, by ascesis, like that, also; kSatra dharma sthitena ca= kingly, observance, abided by, also; ati tejasaa= highly, resplendent one; gangaam praarthayata= for Ganga, who had been supplicating - throughout his life time; tava pitraa your, father; also; mahaabhaaga diliipena= by highly fortunate, by Dileepa; punaH= again - in turn; netum na shakitaa= to bring, not, possible." 'Oh, impeccable Bhageeratha, even by the kingly-sage Dileepa whose resplendence is kindred to great sages, who is equal to me in his ascesis, who is abided by the observances of ruling Kshatriya class, even by such a highly fortunate and highly resplendent father of yours it was impossible to bring Ganga in his turn, even though he had been supplicating for the descent of Ganga throughout his lifetime. [1-44-10, 11]The content of verse 10 at times will be attributed to verse 9, viz., to Amshuman, rather than to Dileepa.saa tvayaa samatikraantaa pratij~naa puruSarSabha |
praapto asi paramam loke yashaH parama sa.mmatam || 1-44-1212. puruSarSabha= oh, best one among men; saa pratij~naa= that, pledge; tvayaa= by you samatikraantaa [sam ati kraantaa]= verily, over, crossed - fulfilled; loke= in world; parama sammatam= highly, adorable - by all; paramam yashaH= highest, renown; praaptaH asi= achieved, you have." 'But, you have accomplished that pledge, oh, the best one among men, and in the world you have achieved highest renown which is highly adorable by all. [1-44-12]tat ca ga.ngaa avataraNam tvayaa kR^itam arindama |
anena ca bhavaan praapto dharmasya aayatanam mahat || 1-44-1313. arin dama= oh, enemy, represser; tvayaa= by you; tat gangaa ava taraNam= that, Ganga, to low, flowing - descent of Ganga; kR^itam= is perfected; anena= by that; bhavaan= you; dharmasya mahat aayatanam= for righteousness, genuine, basis; praaptaH= have acquired." 'That 'Descent of Ganga' is perfected by you, oh, enemy-represser, and by this you have acquired a genuine basis for righteousness in this world, and thereby a base for yourself in my world, namely Abode of Brahma. [1-44-13]plaavayasva tvam aatmaanam narottama sadaa ucite |
salile puruSashreSTha shuciH puNyaphalo bhava || 1-44-1414. nara uttama= oh, best among men - oh, phenomenal one; puruSa shreSTha= oh, best among men - oh, persona grata; ucite salile= in choicest - holy, waters - of Ganga; sadaa= always; aatmaanam tvam plaavayasva= yourself, you, dip - drench, take dip-baths; thereby; shuciH= become purified; puNya phalaH bhava= merit, be fructified, you become." 'Oh, phenomenal one, you may always take dip-baths in the holy water of Ganga and oh, persona grata, thereby get purified of sins and thus let your merit be fructified. [1-44-14]The waters of other rivers have a blemish called rajasvala doSa 'the blemish of menstruation.' When the sun is in Leo-Cancer, i.e., during monsoon, and when new waters come in, it is as good as menstruation for the ladies called, the rivers. But Ganga is beyond these taboos because it is perennial, hence her is sanctifying. Some more details are given in endnote of this chapter.pitaamahaanaam sarveSaam kuruSva salilakriyaam |
svasti te astu gamiSyaami svam lokam gamyataam nR^ipa || 1-44-1515. sarveSaam pitaamahaanaam= for all of the, for forefathers; salila kriyaam kuruSva= water- oblation, rituals, you perform; te svasti astu= to you, wellbeing, let there be; gamiSyaami= here I go; nR^ipa= oh, king; [tvam= you]; svam lokam gamSyataam= to your own, world, you may go." 'You may now perform water-oblations to your forefathers with the water of Ganga, let there be wellbeing to you, and oh, king, here I go to my abode and you too may depart to yours.' Thus Brahma said to Bhageeratha. [1-44-15]iti evam uktvaa deveshaH sarvaloka pitaamahaH |
yathaa aagatam tathaa agacChat deva lokam mahaayashaaH || 1-44-1616. sarva loka pitaa mahaH= for all, worlds, forefather; mahaayashaaH deva iishaH= great glorious, gods, lord of - Brahma; iti evam uktvaa= thus, this way, on saying; yathaa aagatam tathaa= as came in, like that; deva lokam agacChat= to empyrean, world, went away."On saying in this way, the forefather of all the worlds, and the great glorious lord of all gods, namely Brahma, went away to his empyrean world as he has came. [1-44-16]bhagiirathaH tu raajarSiH kR^itvaa salilam uttamam |
yathaakramam yathaanyaayam saagaraaNaam mahaayashaaH || 1-44-17
kR^itodakaH shucii raajaa svapuram pravivesha ha |
samR^iddhaartho narashreSTha svaraajyam prashashaasa ha ||1-44-1817. raajaR^iSiH= kingly-sage; mahaayashaaH= greatly renowned one; raajaa= king; bhagiirathaH api= Bhageeratha, even; yathaa kramam yathaa nyaayam= as per, regularity [according to precedency,] as per, rationale of scriptures; saagaraaNaam= for Sagara's sons - souls of the sons of Sagara; [uttama loka praapaka= superior, realms, endowing]; uttamam salilam kR^itvaa= best, water-oblations, on performing; kR^ita udakaH [itare]= who had completed water-oblations, [to other manes]; shucii= on becoming purified, sanctified; sva puram pravivesha ha= his own, city, [re-]entered, indeed; nara shreSTha= oh, outstanding man - Rama; samR^iddha arthaH= completely achieved, of his purposes; sva raajyam pra shashaasa ha= his own, kingdom, well, ruled, indeed."On according those best water-oblations that endow superior realms to the souls of sons of Sagara, according to precedency and the rationale of scriptures, and even on offering water-oblations to other manes that kingly-sage and greatly renowned Bhageeratha is sanctified, and then only that king re-entered his own city, indeed when his purpose is completely achieved, and oh, outstanding man Rama, thus that king Bhageeratha ruled his kingdom well. [1-44-17, 18]pramumoda ca lokaH tam nR^ipam aasaadya raaghava |
naSTashokaH samR^iddhaartho babhuuva vigatajvaraH || 1-44-1919. raaghava= oh, Raghava; tam nR^ipam aasaadya= him, as king, on [re-] gaining; lokaH pramumoda ca= subjects of kingdom, are overjoyed, also; and he; samR^iddha arthaH= with overabundant, means - achieving his purpose; vi gata jvaraH= verily, gone, febrility; naSTa shokaH= relieved of, grief; babhuuva= became."On regaining him as their king the subjects of the kingdom are overjoyed, and oh, Raghava, that king Bhageeratha too is relieved of his febrility as his purpose is achieved and he is happy when devoid of haunting grief of getting Ganga to earth. [1-44-19]eSa te raama ga.ngaayaa vistaro abhihito mayaa |
svasti praapnuhi bhadram te sa.ndhyaa kaalo ativar.htate || 1-44-2020. raama= oh, Rama; gangaayaaH eSa vistaraH= Ganga's, this, detailed [legend]; mayaa te abhihitaH= by me, to you, described; svasti praapnuhi= prosperity, you attain; te bhadram= you be blest; sandhyaa kaalaH ati vartate= vesperal, time, over, passing - is elapsing."Oh, Rama, this way I described to you about 'The Decent of Ganga' in detail, thus you be blest and prosperous, and as the visceral time is elapsing no more questions from you for now, and let us meditate on Gayatri. But listen to the fruits of listening the legend of ganga avataraNa, 'The Descent of Ganga' [1-44-20]dhanyam yashasyam aayuSyam putryam svargyam atha api ca |
yaH shraavayati vipreShu kshatriyeSu itereSu ca || 1-44-21
priiyante pitaraH tasya priiyante daivataani21, 22a. dhanyam= endower of prosperity; yashasyam= endower of renown; aayuSyam= endower of longevity; atha= and; putryam svargyam api ca= endower of - progeny, heaven, even, also; such as this legend is; yaH= he who; vipreShu= among Brahmans; kshatriyeSu itereSu ca= among Kshatriya-s, among others, also; shraavayati= lets to listen - narrates; tasya pitaraH priyante= his, manes, will be satisfied; daivataani ca priyante= gods, also, will be satisfied."This legend is conducive to achieve prosperity, fame, longevity, progeny and even heaven, and he who narrates this legend to others, whether he is from Brahmans or from Kshatriya-s, or for that matter of fact from any other class, his manes will be satisfied, and gods too will be gladdened. [1-44-21, 22a]idam aaKyanam aayushyam ga.ngaa avataraNam shubham || 1-44-22
yaH shruNoti ca kaakutstha sarvaan kaamaan avaapnuyaat |
sarve paapaaH praNashyanti aayuH kiirtiH ca var.hdhate || 1-44-2322b, 23. kaakutstha= oh, Kakutstha Rama; idam shubham= this, auspicious; aayushyam= endower of longevity; ganga avataraNam akhyanam= Ganga's descent, named legend; yaH shruNoti= he, who listens; he; sarvaan kaamaan avaapnuyaat= all, wishes, he achieves; sarve paapaaH pra Nashyanti= all, sins, completely, obliterated; aayuH kiirtiH ca vardhate= long life, reputation, also, enhances."Oh, Rama of Kakutstha-s, he who listens to this auspicious legend named 'The Descent of Gang,' which is an endower of longevity, all his wishes are achieved, all his sins are obliterated, and his reputation and longevity are also enhanced." Thus Vishvamitra concluded the episode of 'The Descent of Ganga.' [1-44-22b, 23].Ganga[Font size can be enhanced under View menu]Almost every puraaNa, mythological treatise, deals with the sanctity of Ganga. It is therefore queried and counter-queried as to why and how she is sanctifying. Many treatises have detailed about it. This river emerges from the nail of the left foot's big-toe of Vishnu as said in Vishnu Puraana: gang˜ deva angan˜ ang˜n˜m anulepan˜ api pinjar˜ | v˜ma p˜da ambuja anguÿ÷a nakha sroto vinirgat˜ | visõor bhibharti y˜m bhakty˜ siras˜ ahar nisam dh®vam - siva× Hence she took landing on Shiva's head. sankarasya sirasi bhraÿ÷am patitam kalmaÿa apah˜ - mahesvara tŸrtha 'the one who plunged onto Shankara's head and the very same is the remover of sins.'Even if that river has fallen onto the head of Shiva at a later time, her original birth place is at the feet of Vishnu hence that river is sacred. After falling on the head of Shiva she is released and she rapidly flowed onto earth. Hence, her speed and rapidity alone are the sanctifying factors. nadŸ vegena sudhyati - govinda r˜ja 'a river cleanses itself by its rapidity.' As such, after incarceration by Shiva she flowed rapidly and thus her sanctity is kept up, by her very rapidity.On bearing these sanctifying waters on his head, Shiva became a sanctified Shiva as said at sarit praparodakena tŸrthena - candra- mauli vidh®tena siva× sivo ˜bh¨t - bh˜gavatapuraaNa. Shiva presumed that he is honoured for the falling of Ganga on his head as said at tat ambu patitam d®ÿ÷v˜ dadh˜ra siras˜ hara× | p˜van˜rtham ja÷˜ madhye - mah˜ bh˜rata Even in aadhyatma raaamayaNa Sage Vashishta says to Vishnu tvat p˜da salilam dh®tv˜ dhanvo bh¨t girij˜ pati× - ˜dhy˜tma r˜m˜yaõa 'on bearing your foot's waters Shiva became pious.'In the legend of Trivikrama, dwarf-ascetic-boy, at one place it is said that due to the pressure of the foot of Vamana, the incarnation of Vishnu, the shell of the universe is pierced and water available outside has gone in and that water belonged to the Divine Ganga. At another place it is said when Brahma washed the feet of Vishnu that water from his kamanDulu 'handy vessel' flowed as Ganga. Still at another place it is said that the dharma itself flowed as Ganga at the behest of Brahma. These three are correlated and said that 'when Brahma washed the feet of Vishnu the waters were not sufficient enough to drench, then Brahma ordered dharma to flow like water, but that too was not enough, and when Vamana pierced the shell of universe then dharma flowed as Ganga.The yoga takes yet another viewpoint of Ganga. Their great guru is Shiva, and hence yogis say that every fraction of second Ganga, or cetana, vitality, flows in ones own body. tat p˜da padmajam gaðg˜m nipatantŸm sva m¨rdhani | cintayet brahma randhreõa praviþantŸm svak˜m tan¨m | tay˜ saðkÿ˜layet deham b˜hyam abhyantaram malam | tat kÿaõ˜t virajo mantra j˜yate spha÷ika upamam || According to the six-plexus theory cetana shakti, power of vitality, flows through brahma randhra'the hole in the mid of the pate' to sahasraa kamala the multi-petal-lotus, the Internal Capsule or the Reticular Activating System and from there to aaj~naa cakra 'plexus of discrimination' back at the third eye, and from there the vitality flows down the lines of the three spinal nerves, viz., iDaa, pingala, suSumna sympathetic, parasympathetic and central spinal cord. These three are the three replicas of Ganga, Yamuna, and Saraswati. Their confluence occurs once at aaj~naa cakra 'third eye' and again at the perineum and having gone to the perineum this Ganga activates the dormant particles of vitality to raise them up the spinal system. Thus, the Supreme Yogi Shiva ordains the vitality called Ganga to flow up and down the plexuses, from grey matter down to the perineum, only to activate the system. More Information than this will become unjustifiable here.Ganga is ever holy because she does not have any womanly stigmas. dvi m˜sam saritah sarv˜ bhavanti rajasval˜× - m˜rkanýeya - - simha kark˜÷akayo× madhye sarv˜ nady˜ rajasval˜× - vy˜ghrap˜da 'for two months all the rivers menstruate' Maakandeya Puraana. 'When sun in Leo-Cancer all rivers menstruate.' that is due to monsoon and new waters, as such bathing in them at that time is prohibitive. But River Ganga perennially draws its river water from Himalayas thus she has no such blemish.For all these diverse opinions the reply is given in Ramayana itself as said in Ayodhya viþõu p˜da udbhav˜m divyam - ayodhya and also at 1-43-7 of Ramayana s˜ tasmin puõy˜ - puõye rudrasya m¨rdhani - r˜m˜yaõa which imports the meaning: 'she that pious River Ganga, fell onto the pious head of Shiva,' i.e., 'without any mutation, both Shiva and Ganga are the sanctifiers by themselves, while helping each other, i.e., Shiva helped Ganga to gain a foothold on His head, while Ganga helped Shiva to become the root cause to bear and release her brunt, and in turn, both of them helped the humankind.' Thus, what more can be sanctity than helping the created beings with one's own dharma?
iti vaalmiiki raamaayaNe aadi kaavye baala kaaNDe catur catvaarimshaH sargaHThus, this is the 44th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.
Book I : Bala Kanda - The Youthful MajestiesChapter [Sarga] 77
Introduction
The wedding party arrives at Ayodhya on the exit of Parashu Rama. Yudhaajit, the maternal uncle of Bharata, who came before marriages, now takes Bharata and Shatrughna to his kingdom. Rama and Lakshmana from then on are engaged in the welfare works of their subjects, at the behest of their father. Rama and Seetha will then enter the threshold of their blissful married life.
gate raame prashaa.nta aatmaa raamo daasharathiH dhanuH |
varuNaaya aprameyaaya dadau haste mahaayashaaH || 1-77-11. raame gate= of Rama of Jamadagni, on the departure of; prashaanta aatmaa daasharathiH raamaH= quietened, at heart, Dasharatha, Rama of; mahaayashaaH= most glorious one, Rama; dhanuH =longbow of Vishnu; aprameyaaya varuNaaya= to unequalled one, to Rain-god; haste dadau= in hand, gave.On the departure of Rama of Jamadagni, that most glorious Rama of Dasharatha is quietened at heart, and he gave away that longbow of Vishnu into the hand of inimitable Rain-god. [1-77-1]On this longbow and its giving to god of Rain, some discussion is incorporated in the earlier chapter.abhivaadya tato raamo vasiSTha pramukhaan R^iSiin |
pitaram vihvalam dR^iSTvaa provaaca raghuna.ndanaH || 1-77-22. tataH= then; raghu nandanaH= Raghu's delight; raamaH= Rama; vasiSTha pramukhaan R^iSiin= to Vashishta, important, sages; abhivaadya= paying respects; vihvalam pitaram dR^iSTvaa= agitated, father, on seeing; provaaca [pra uvaaca]= well, said - placatingly addressed.On paying respects to sage Vashishta and to the other important sages, Rama, the delight of Raghu's lineage, placatingly addressed his agitated father Dasharatha. [1-77-2]jaamadagnyo gato raamaH prayaatu catur angiNii |
ayodhyaa abhimukhii senaa tvayaa naathena paalitaa || 1-77-33. jaamadagnyaH raamaH gataH= Jamadagni, Rama of, gone away [gone on his way]; naathena= as its lord; tvayaa paalitaa= by you, governed [under your wardship]; catur angiNii senaa= fourfold [army / and marriage convoy]; ayodhyaa abhimukhii prayaatu towards, Ayodhya, let it move on."Rama of Jamadagni has gone on his way, you may now order the army under your wardship, for which you are the lord, to move on towards Ayodhya..." So said Rama to his father. [1-77-3]raamasya vacanam shrutvaa raajaa dasharathaH sutam |
baahubhyaam sampariSvajya muurdhni upaaghraaya raaghavam || 1-77-4
gato raama iti shrutvaa hR^iSTaH pramudito nR^ipaH |
punarjaatam tadaa mene putram aatmaanam eva ca || 1-77-54, 5. raajaa dasharathaH= king, Dasharatha; raamasya vacanam shrutvaa= Rama's, sentence, on hearing; sutam raaghavam baahubhyaam sampariSvajya= son, Raghava, with both arms, hugged; muurdhni upaaghraaya= forehead, kissed; raamaH= Parashu Rama; gataH iti shrutvaa= gone away, thus, to hear; hR^iSTaH= gladdened; pramuditaH= [further] highly gladdened; nR^ipaH= king; tadaa= then; putram= son [sons]; aatmaanam= he himself; punaH jaatam= again, born; mene= presumed - presumed to have taken a rebirth.On hearing the words of Rama king Dasharatha hugged his son with both of his arms, and kissed on the forehead of Raghava, and king Dasharatha is gladdened to listen about the departure of Parashu Rama, and then he is further gladdened in deeming that he and his sons took a rebirth. [1-77-4, 5]codayaamaasa taam senaam jagaama aashu tataH puriim |
pataakaa dhvajiniim ramyaam tuurya ud ghuSTa ninaaditaam || 1-77-6
sikta raaja pathaa ramyaam prakiirNa kusuma utkaraam |
raaja pravesha sumukhaiH pauraiH ma.ngala paaNibhiH || 1-77-7
sampuurNaam praavishat raajaa jana oghaiH samalamkR^itaam |6, 7, 8a. raajaa= king; taam senaam codayaamaasa= that, legion, ordered to move ahead; tataH= later; pataakaa dhvajiniim= which has banners, bannerettes - flags; ramyaam= beautiful one; tuurya ud ghuSTa ninaaditaam= bugle-horns, high, sounding, reverberated with; sikta raaja pathaa= wetted, royal, with highways; prakiirNa kusuma utkaraam= bestrewn, with flowers, bunches of; raaja pravesha sumukhaiH= by king's, entry, glee-faced; mangala paaNibhiH pauraiH= welcoming kits, in their hands, with urbanites; sampuurNaam= replete with; jana oghaiH sam alamkR^itaam= by people, swarms of, well-decorated; ramyaam puriim jagaama= into such exhilarating, city Ayodhya, went to; and; aashu praavishat= quickly entered.Then the King Dasharatha ordered that legion to move ahead, and then they all went towards delightful city Ayodhya, whose royal highways are wetted with water, sprinkled with bunches of flowers, decorated with banners and bannerettes up above them, and reverberating with high sounding bugle-horns. Further, those highways are replete with urbanites welcomers who are handling welcoming kits which are golden handy-crates or plates in which lit camphor, fragrant incenses, vermilion powder, flowers to shower on the incomers are arranged, and those highways are well-decorated with throngs of people who are glee-faced at their king's re-entry, and into such an exhilarating city Ayodhya king Dasharatha and his retinue entered. [1-77-7, 8a]pauraiH prati udgato duuram dvijaiH ca pura vaasibhiH || 1-77-8
putraiH anugataH shriimaan shriimadbhiH ca mahaayashaaH |
pravivesha gR^iham raajaa himavat sadR^isham priyam || 1-77-98b, 9. pauraiH= by citizenry; pura vaasibhiH dvijaiH ca= city, dwelling, Brahman-s, also; duuram= from a distance; prati ud gataH= towards, oppositely, going [people came to receive the king]; shriimadbhiH putraiH ca= illustrious, with sons, also,; anugataH= followed by; shriimaan mahaayashaaH raajaa= phenomenal, praiseworthy, king; himavat sadR^isham= Himalayan [lofty and lordly palazzos,] like; priyam gR^iham= happy, house and home; pravivesha= entered.When the citizenry and city-dwelling Brahman-s have received him from a distance, that illustrious king Dasharatha followed by his phenomenal and praiseworthy sons then entered his happy house and home, which is like the lofty and lordly Himalayan palazzo. [1-77-8b, 9]'King entered the house...' is not just an entrance of a character into a scene, but it entails a lot of ceremony called gR^iha pravesha 'entering into householder-hood, the second stage of life gaarhapatya dharma out of the four stages of living, 1] celibate scholar, 2] householder, 3] repairing to forest or sageship, 4] final release, moksha. paaNi grahaNa anantarm kriyamaaNo gR^iha praveshaH - dk where ceremonies go on for hours together.nananda svajanaiH raajaa gR^ihe kaamaiH supuujitaH |
kausalyaa ca sumitraa ca kaikeyii ca sumadhyamaa || 1-77-10
vadhuu pratigrahe yuktaa yaaH ca anyaa raaja yoSitaH |10, 11a. raajaa= king; gR^ihe= in palace; kaamaiH su puujitaH= by ambitions, well, reverenced [when his long cherished ambitions have come true]; sva janaiH nananda= own, people, [king is] overjoyed; kausalyaa ca= Kausalya, also; sumitraa ca= Sumitra, also; su madhyamaa= good, at middle [well-waisted]; kaikeyii ca= Kaikeyi, also; yaaH anyaa raaja yoSitaH= which of those, other, king's, wives - are there, they; vadhuu pratigrahe yuktaaH= brides, in receiving, engaged in; - nanaduH= overjoyed.In palace king Dasharatha is overjoyed when he is surrounded with his own inmates of palace-chambers, and when his long cherished ambitions have come true, while his queens, Kausalya, Sumitra, and slender waisted Kaikeyi and other wives are overjoyed in the functions of receiving the four brides. [1-77-10]Again this 'receiving bride' is an elaborate variety of fun and games of womenfolk will take place, at which place there is almost no entry to men. For example, name telling. An Indian bride, or the later time wife is supposed to not to call her husband by his name. It is a sacred taboo, and her addressing shall be in genderless, person-less, and numberless hooting, cooing or calling like e jii - o jii - emanDii - ennango - shuniye so on. To cite one such ceremony it is 'naming game.' Here the bride is compelled to tell the name of her husband, and she will be hesitating to do so, because of her newness to this house or to her husband. After some teasing attempts, she mutters her husband's name, and then only she will be admitted into certain chamber or room. But dwindling are these games, and dampening is that fun, in these days of readymade marriages. Then why Dasharatha shall be overjoyed at these womanly functions, they do all those womanish things... because, Dasharatha wanted his palace to be in festivity, with just one son. But four are forced on him and they too obtained four brides in one go, hence fourfold is his happiness. It may be observed that Kaikeyi is the lone queen with 'beauty' as her attribute, and the problem with her is seeded here alone, saying that enchantment of Dasharatha towards her outweighs his affection to Rama, later.tataH siitaam mahaabhaagaam uurmilaam ca yashasviniim || 1-77-11
kushadhvaja sute ca ubhe jagR^ihuH nR^ipa yoSitaH |11b-12a. tataH= then; nR^ipa yoSitaH= kings, wives [womenfolk]; mahaa bhaagaam siitaam= highly propitious, Seetha; yashasviniim uurmilaam ca= highly fortunate, Urmila, also; ubhe sute ca Kushadhvaja= both, daughters, also, of Kushadhvaja; jagR^ihuH= received [welcomed.]Then the womenfolk of the king welcomed the highly propitious Seetha and the highly fortunate Urmila too, along with both the daughters of Kushadhvaja, namely Maandavi and Shrutakiirti, with pageantry and festivity. [1-77-11b, 12a]ma.ngala aalaapanaiH homaiH shobhitaaH kSauma vaasasaH || 1-77-12
devata aayatanaani aashu sarvaaH taaH pratyapuujayan |12b-13a. taaH sarvaaH= they, all - brides and bridegrooms; shobhitaaH= shining forth; kSauma vaasasaH= in silks, clad; mangala aalaapanaiH= with benedictory, chanting [of Vedic hymns]; homaiH= with Ritual-fire; aashu= promptly; devataa aayatanaani prati apuujayan= god, sanctums, they have worshipped.All of the brides and bridegrooms clad in silks promptly worshipped the gods in sanctums to the benedictory chanting of Vedic hymns and Ritual-fires, thus they shone forth like the tongues of Holy Fires of Vedic Altars. [1-77-12b, 13a]These young couples by themselves are radiant, and they are now clad in radiant silks that glitter wavily like the tongues of fire, and the Ritual-fire s are already there flaring wavily, to the weave-like chanting of Vedic benedictions. With all these waving, flaring, glaring the couples too appeared as the humanly Ritual-fires before the wood burnt Vedic Ritual-fires.abhivaadya abhivaadyaan ca sarvaa raaja sutaaH tadaa || 1-77-13
remire muditaaH sarvaa bhar.htR^ibhiH sahitaa rahaH |13b, 14a. tadaa= then; sarvaa raaja sutaaH= all, king's, daughters - princesses; abhivaadyaan abhivaadya ca= those who are respect worthy, on paying respects to them, also; rahaH= in sequestered [palace-chambers]; bhartR^ibhiH sahitaa= husbands, along with; muditaaH sarvaa= gladdened, all; remire= luxuriated in.Then all the princesses paid respects to all of the respectable ones, and they luxuriated in sequestered palace-chambers along with their husbands. [1-77-13b, 14a]This 'paying respects to respectable elders' is but one line. In reality, the torsos of those that pay respects will be put to test, because they have to 'pay' by bending and touching the feet of elders, each time to each, paada abhivandana, pai lagoo . And if the girls are from jeans or pants culture, [because days have gone,] they will be fresh and new to bridal sari, which itself will be a weight to carry. And many times we see the young brides falling on the blessing couple because her bridal sari gets entangled in the toes of the bride, and she is not yet ready to manage it. So goes on this parade until their backs are broken.kR^ita daaraaH kR^ita astraaH ca sa dhanaaH sa suhR^it janaaH || 1-77-14
shushruuSamaaNaaH pitaram vartayanti nararSabhaaH |14b, 15a. nararSabhaaH [kumaaraaH]= men, the best - bridegrooms; kR^ita daaraaH= made [come to pass] marriages; kR^ita astraaH ca= made [accomplished,] in weaponry, also; sa dhanaaH= with, riches; sa suhR^it janaaH= with, good hearted, people [around]; pitaram= father; shushruuSamaaNaaH= assisting; vartayanti= occupied themselves - in welfare of kingdom.And those best men among men, Rama, Lakshmana, Bharata, Shatrughna, who are by now accomplished persons in weaponry and whose marriages have also come to pass, occupied themselves in the welfare of kingdom while assisting their father and moving around with good hearted people. [1-77-14b, 15a]kasyacit atha kaalasya raajaa dasharadhaH sutam || 1-77-15
bharatam kaikeyii putram abraviit raghun.ndana |15b, 16a. atha kasyacit kaalasya= then, after some, time; raghunndana= Rahu's legatee; raajaa dasharadhaH= king, Dasharatha; kaikeyii putram= to Kaikeyi's, son; sutam= to [his own] son; bharatam= to Bharata; abraviit= spoke.Then after sometime that king Dasharatha, the legatee of Raghu-s, spoke to his and Kaikeyi's son, Bharata. [1-77-15b, 16a]ayam kekaya raajasya putro vasati putraka || 1-77-16
tvaam netum aagato viiro yudhaajit maatulaH tava |16b, 17a. putraka= oh, son; tvaam netum= you, to take; aagataH= came [here]; kekeya raajasya putraH= Kekaya, king's, son; viiraH= valiant one; tava maatulaH= your, maternal uncle; ayam yudhaajit= this, Yudhaajit; vasati= is staying behind."This is your maternal uncle and the son of king of Kekaya, and this valiant Yudhaajit came here to take you to Kekaya province, and he is staying behind because of your marriage..." thus Dasharatha bade farewell to Bharata suggesting that Bharata may now go with Yudhaajit. [1-77-16b, 17a]shrutvaa dasharathasya etat bharataH kaikeyi sutaH || 1-77-17
gamanaaya abhicakraama shatrughna sahitaH tadaa |17b, 18a. kaikeyi sutaH bharataH= Kaikeyi's, son, Bharata; dasharathasya etat shrutvaa= Dasharatha's, all that [opinion,] on hearing; tadaa= then; shatrughna sahitaH= Shatrughna, along with; gamanaaya abhicakraama= to travel, readied himself.On hearing the opinion of Dasharatha, Bharata, the son of Kaikeyi, then readied himself to travel along with Shatrughna to Kekaya province. [1-77-17b, 18a]aapR^icChya pitaram shuuro raamam ca akliSTa karmaNam || 1-77-18
maatR^IH ca api narashreSTa shatrughna sahito yayau |18b, 19a. shuuraH= valiant one Bharata; pitaram= from father; a + kliSTa karmaNam= without, complexities, doer of deeds [uncomplicatedly dextrous in deeds]; raamam ca= from, Rama; maatR^IH ca api= from mothers, also, even; aapR^icChya= on asking leave; narashreSTa= best one among men Bharata; shatrughna sahitaH yayau= Shatrughna, along with, travelled.That valiant and best one among men Bharata on asking leave from his father, from Rama, an uncomplicatedly dextrous one in undertaking deeds, and even from his mothers, Kaikeyi, Sumitra, and Kausalya, travelled on along with Shatrughna. [1-77-18b, 19a]yudhaajit praapya bharatam sa shatrughnam praharSitaH || 1-77-19
sva puram praviveshat viiraH pitaa tasya tutoSa ha |19b-20a. praapya bharatam shatrughnam= on clinching, Bharata, Shatrughna; yudhaajit= Yudhaajit; praharSitaH= is highly gladdened; saH viiraH= he, that, valiant one; sva puram praviveshat= his own, city, entered; tasya pitaa tutoSa ha= his, father, highly rejoiced, indeed.Yudhaajit on clinching not only Bharata, but Shatrughna also, that valiant one is highly gladdened and entered his own city, indeed to the high rejoice of his father, King of Kekaya. [1-77-19b, 20a]gate ca bharate raamo lakshmaNaH ca mahaabalaH || 1-77-20
pitaram deva sa.nkaasham puujayaamaasatuH tadaa |20b, 21b. tadaa= then; bharate gate= Bharata, after departure of; mahaabalaH= great mighty Rama [here: masterly proficient Rama]; raamaH lakshmaNaH ca= Rama, Lakshmana, also; deva sankaasham= god, like [godly]; pitaram= father; puujayaamaasatuH started to worship [square with.]After the departure of Bharata, then the masterly proficient Rama along with Lakshmana started to square with the plans and programs of of his godly father for an ideal-sovereignty. [1-77-20b, 21a]pituH aaj~naam puraskR^itya paura kaaryaaNi sarvashaH || 1-77-21
cakaara raamaH sarvaaNi priyaaNi ca hitaani ca |
maatR^ibhyo maatR^i kaaryaaNi kR^itvaa parama ya.ntritaH || 1-77-22
guruuNaam guru kaaryaaNi kaale kaale anvavaikshata |21b, 22-23a. raamaH= Rama; pituH aaj~naam puraskR^itya= father's, directives, keeping afore [in view]; sarvaaNi= all of the; priyaaNi ca= agreeable, also; hitaani ca= advantageous, also; paura kaaryaaNi= people's [welfare,] activities; sarvashaH cakaara= in entirety, undertook; parama yantritaH= in highly, self-disciplined manner; maatR^ibhyaH maatR^i kaaryaaNi= for mothers, mother's, activities [to humour motherly affection]; guruuNaam guru kaaryaaNi= to educators, educational, activities; kR^itvaa= on accomplishing; kaale kaale= from time, to time [timely]; anvavaikshata= on examining carefully.Rama keeping his father's directives in view undertook welfare activities for the people that are agreeable and even advantageous to them, and in the entirety of those activities, and he undertook activities to humour motherly affection with his mothers, and educational activities with educators, and in a highly self-disciplined manner he used to review them carefully from time to time. [1-77-22b, 22, 23a]evam dasharathaH priito braahmaNaa naigamaaH tathaa || 1-77-23
raamasya shiila vR^ittena sarvam viSaya vaasinaH |
teSaam ati yashaa loke raamaH satya paraakramaH || 1-77-24
svayambhuuH iva bhuutaanaam babhuuva guNavattaraH |23b, 24-25a. evam= that way; raamasya= of Rama; shiila vR^ittena= deportment, comportment; dasharathaH priitaH= Dasharatha, is pleased; braahmaNaa tathaa naigamaaH= Brahman-s, likewise, urbanites; sarvam viSaya vaasinaH [priitaH]= in entire, kingdom, indwellers, [are pleased]; loke= in world; ati yashaa= who has high, distinction; guNavat taraH= by hallmarks, higher [in degree, de haut en bas]; satya paraakramaH= truthfulness, being vanquishing point [being vantage point]; raamaH= Rama; teSaam= for them [for subjects of kingdom]; bhuutaanaam= among living beings; svayam bhuuH iva= self, born Brahma, as with; babhuuva= became [manifested.]That way Dasharatha is pleased with the deportment and comportment of Rama, likewise the Brahman-s and urbanites, and even all of the indwellers in the entire kingdom are pleased, and he who has high distinction, his truthfulness alone is his vantage point, and whose hallmarks are of higher degree, that Rama has manifested himself to those subjects in the kingdom, and even to all of the living beings in the world, as the Self-Created Brahma. [1-77-23b, 24, 25a]raamaH ca siitayaa saardham vijahaara bahuun R^ituun || 1-77-25
manasvii tad gatamaanasya tasyaa hR^idi samarpitaH |25b-26a. manasvii raamaH ca= hearty, Rama, also; tat gatamaanasya= her [alone,] one who permeated [into her heart]; tasyaaH hR^idi sam arpitaH= in her, in heart, well, dedicated [ensconce in her heart]; siitayaa saardham= Seetha, along with; bahuun R^ituun vijahaara= for many, seasons, disported.Also, that hearty Rama who permeated into the heart of Seetha is ensconced in Seetha's heart alone, and he disported for many seasons along with Seetha. [1-77-25b, 26a]The other mms use raamaH tu instead of raamaH ca where this tu says a difference. Then, 'Rama is busy in welfare and other works of state, tu 'but' he is also impassioned for Seetha. And he is manasvii 'hearty one' warm, friendly, spirited etc., are his dispositions for kingdom, people, governmental works tu 'but' he is that 'hearty' for Seetha... Hence tad gataH - tasyaam gataH 'he pervaded her psyche, hence casketed in her heart... In the other mms it will be tasyaaH hR^idi nityam samarpitaH'heart of Seetha is 'always' dedicated to Rama... and that word nityam 'always, eternal, everlasting...' couple. So, they may be a couple from time immemorial tu 'but' they are as good as a fresh and fervent young couple... bahuun R^ituun 'for many, many seasons to come...' he is disporting with Seetha. Why tell seasons when there is calculated calendar with years, decades, and centuries... Not so... their disporting is according to seasons, with seasonal environ, with a seasonable togetherness... vijahaara is grammatically a parasmai padi then the fruition goes to the subject, and subject of the verse is Rama, so he alone is the enjoyer and insatiate is his enjoyment with Seetha, even during and after bahuun R^ituun many, and many seasons. niravadhika paraspara baddha anuraaga abhivR^iddhi ' an endless, mutual, conjugal, impassion and its enrichment - the self-content bliss of monogamy.priyaa tu siitaa raamasya daaraaH pitR^i kR^itaa iti || 1-77-26
guNaat ruupa guNaat ca api priitiH bhuuyo abhivardhate |26b, 27a. siitaa tu= Seetha is, on her part; pitR^i kR^itaa daaraaH= by father [Dasharatha,] made [assented to,] wife; iti= thus [on becoming a wife]; raamasya priyaa= Rama's, beloved one; guNaat= by her own virtues; ruupa guNaat ca api= comeliness, by virtue of, also, even; priitiH= desirableness - loveliness; bhuuyaH abhivardhate= furthermore, burgeoning in him.Seetha has become the beloved of Rama as she is wedded with the assent of his father Dasharatha, further Rama's love for Seetha burgeoned by virtue of Seetha's own virtues and loveliness. [1-77-26b, 27a]Here the good old saying ati ruupavatii siitaa - ati muurkhaaH ca raavaNa 'Seetha is the greatest beauty, Ravana is the highest pigheaded demon...' may be remembered. He loved her for his father's voice / Had given her and approved the choice: / He loved her for each charm she wore / And her sweet virtues more and more. - Griffith.tasyaaH ca bhartaa dviguNam hR^idaye parivar.htate || 1-77-27
antar gatam api vyaktam aakhyaati hR^idayam hR^idaa |27b, 28a. bhartaa ca= husband Rama, even; tasyaaH hR^idaye= in her, heart; dvi guNam parivartate= two, fold [twice as good,] made his mark; hR^idayam antar gatam api= in heart, interior of, went into [thoughts in heart of hearts]; hR^idaa vyaktam aakhyaati= by heart, clearly, [both] converse.Even Rama as her husband made his mark in Seetha's heart twice as good, and they both used to clearly converse about their thoughts in their heart of hearts, just by their hearts. [1-77-27b, 28a]tasya bhuuyo visheSeNa maithilii janaka aatmajaa |
devataabhiH samaa ruupe siitaa shriiH iva ruupiNii || 1-77-2828b-c. ruupe devataabhiH samaa= in mien, goddess', identical with; ruupiNii shriiH iva= personified, Goddess Lakshmi, like; [or, shrii iva ruupiNii= prosperity, as though, personified, reshaped] maithilii= one from Mithila province [a holy land, hence she is Holy]; janaka aatmajaa= Janaka's, soul-born, [daughter of the loftiest sagacious king Janaka]; siitaa= Seetha; bhuuyaH= much [indubitably]; [sahaja guNa gaNa] visheSeNa= [natural, traits, heaps of] characteristics; tasya= in his [Rama's]; [hR^idaye parivartate= in heart, meandering, rather rejoicing.]In her mien Seetha is identical with goddesses, and she is like personified Goddess Lakshmi, thus she is the reshaped Divine Prosperity, and as she hails from Holy Mithila she shall be held Holy, and since she is the daughter of Janaka, a loftiest sagacious and invincible king, she is sagely and stately, besides being shapely, and she with all these heaps of natural traits and characteristics, Seetha is rejoicing the heart of Rama. [1-77-28b, c]tayaa sa raaja R^iSi suto abhikaamayaa
sameyivaan uttama raaja kanyayaa |
atiiva raamaH shushubhe mudaa anvito
vibhuH shriyaa viSNuH iva amara iishvaraH || 1-77-2929. raaja R^iSi sutaH= king, sagely, son of [Dasharatha]; saH raamaH= such as he is, Rama; abhikaamayaa [abhiraamayaa]= passionately [she who makes delight]; uttama raaja kanyayaa= with best [irreproachable,] king's, daughter; sameyivaan= conjugated / together with; tayaa= with her; shriyaa= with Goddess Lakshmi; amara iishvaraH= gods', god of; vibhuH= The Efficient Cause; viSNuH iva= Vishnu, like; mudaa anvitaH= elation, combined with; atiiva shushubhe= much [enthusiastically,] shone forth.When passionately conjugated with such a princess from the irreproachable king Janaka, Rama, the son of sagely king Dasharatha, has enthusiastically shone forth like the God of Gods and the Efficient Cause, namely Vishnu, when He is together with Goddess Lakshmi. [1-77-29]The 'son of king' suggests that Rama as a prospective king has no paucity for any items of enjoyment. The best 'princess' suggests that Seetha is no less than him, but now her prosperity edges on that of Rama, because she has Rama as her husband. And how will be their mutual affection and love? Many more pages can be written on it, but insufficiently, and perhaps inefficiently. This stanza from a romantic work maalatii maadhaviiyam will say how such a love would be: lŸnena prati bimbite iva likhite utkŸrõa r¨peva ca | pratyupteva ca vajra lepa gha÷ite iva antar nikh˜te iva ca | s˜ na× cetasi kŸlitena viþikhai× ceto bhuva× pancabhi× | cint˜ santati tantu j˜lena nibiýa sy¨te iva lagn˜ priy˜ || 'my darling is immersed in my heart as sugar merges in milk, as the Red oleander reflects in a prism, as a portrait painted on canvas, as a picture carved on a stone tablet, as a gem studded in a ring, as bedaubed skin-cream, and as though the five darts of Love-god are nailed fixedly, [which darts usually will be in a touch-and-go fashion,] and as though stringed with thought-strings of my heartstrings, that are the halters with fastness...'
iti vaalmiiki raamaayaNe aadi kaavye baala kaaNDe sapta saptatitamaH sargaHThus, this is the 77th, and conclusive chapter of Bala Kanda of Valmiki Ramayana, the First Epic poem of India.sarve jan˜× sukhino bhavantu
All be Blest
