sri valamiki ramayanam - balakanda -sarga 21st to 23rd

Sree MadValmiki Ramayanam

Sree Valmiki Ramayana

courtesy from

Sree Brahmasri Desiraju Hanumanta Rao ji

and  Sreeman Brahmasri K M K Murthy ji

Sree Valmiki Ramayana

aapadaam apahartaaram daataaram sarvasaMpadaam.h .
lokaabhiraamam shriiraamam bhuuyo bhuuyo namaamyaham.h ..

" I bow again and again to Sree Rama who removes (all) obstacles and grants all wealth and pleases all. "

Bala Kanda – The Youthful Majesties

chapter 21

Bala Kanda - The Youthful Majesties

Chapter [Sarga] 21

Introduction

The ire of sage Vishvamitra is shown at king Dasharatha. To pacify sage Vishvamitra, sage Vashishta intervenes and convinces king Dasharatha to send Rama with sage Vishvamitra. While doing so, sage Vashishta enumerates the capabilities of sage Vishvamitra, his knowledge of weaponry. Vashishta also suggests that all those weapons will be given to Rama, if Rama is dispatched with Vishvamitra. At last, Dasharatha agrees to send Rama.

tat shrutvaa vacanam tasya sneha paryaakulaakSaram |
samanyuH kaushiko vaakyam prati uvaaca mahiipatim || 1-21-1

On hearing the wavery words of Dasharatha that are full of fond for his son, Vishvamitra wrathfully replied this sentence to the king. [1-21-1]

puurvam artham prati shrutya pratij~naam haatum icChasi |
raaghavaaNaam ayuk{}to.ayam kulasya asya viparyayaH || 1-21-2

"On promising me to fulfil my object in the first instance you wish to repudiate it now, undeserving is this kind of deviation for the kings of Raghava dynasty. [1-21-2]

yad idam te kSamam raajan gamiSyaami yathaa aagatam |
mithyaa pratij~naH kaakutstha sukhii bhava su hR^id vR^itaH || 1-21-3

"If this is worth while to you, oh, king, I wish to go away as I have come, and you with your feigned promises be nonchalantly happy with your kinsmen." So said Vishvamitra to the king. [1-21-3]

tasya roSa pariitasya vishvaamitrasya dhiimataH |
cacaala vasudhaa kR^itsnaa devaanaam ca bhayam || 1-21-4

When that prudent sage Vishvamitra is thus enwrapped in fury, then the whole earth trembled and the gods are scared. [1-21-4]

trasta ruupam tu vij~naaya jagatsarvam mahaan R^iSiH |
nR^ipatim suvrato dhiiro vasiSTho vaakyam abraviit || 1-21-5

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On knowing the appalled appearance of the entire world at the fury of Vishvamitra, Vashishta the great sage with high vows and an insightful one too, said these words to the king. [1-21-5]

ikSvaakuuNaam kule jaataH saakSaat dharma iva aparaH |
dhR^itimaan suvrataH shriimaan na dharmam haatum arhasi || 1-21-6

"Born in Ikshwaku dynasty you are apparently the other god of ethics on earth, a staunch one with righteous vows and a glorious one too, such as you are, it will be unapt of you to forsake ethics." [1-21-6]

triSu lokeSu vikhyaato dharmaatmaa iti raaghava |
sva dharmam pratipadyasva na adharmam voDhum arhasi || 1-21-7

"In three worlds you are renowned as the right-minded one, oh, Raghava, hence adhere to your own uprightness, and adhering to unrighteousness will be unapt of you. [1-21-7]

prati shrutya kariSye iti uk{}tam vaakyam akurvataH |
iSTaapuurta vadho bhuuyaat tasmaat raamam visarjaya || 1-21-8

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"Promising to effectuate something in any way and not effectuating the given word results in the perdition to the merits of iSTapurta Vedic rituals, hence oh, Raghava, leave hold of Rama. [1-21-8]

In some Vedic rituals activates for social service are undertaken, and they are known as iSTaapuurta rituals, in which digging wells, lakes and other social facilities will be undertaken.

kR^itaastram akR^itaastram vaa na evam shakSyanti raakSasaaH |
guptam kuishika putreNa jvalanena amR^itam yathaa || 1-21-9

"Whether Rama is trained in weaponry or not, demons cannot trounce Rama as long as Kushi's son Vishvamitra protects him, like the heavenly firewall that protects divine nectar. [1-21-9]

In heaven an unapproachable firewall encircles the vessel of ambrosia protecting it from thieving by the demons.

eSa vigrahavaan dharma eSa viiryavataam varaH |
eSa vidya adhiko loke tapasaH ca paraayaNam || 1-21-10

"He is an embodiment of virtue, matchless among the venturesome, peerless in intellect among all in the world, and flawless in ascesis. [1-21-10]

eSo astraan vividhaan vetti trailokye sa caraacare |
na enam anyaH pumaan vetti na ca vetsyanti kecana || 1-21-11

"He is in the know-how of various missiles, and no other person is there in the triad of worlds, inclusive of sessile and mobile worlds, who is knowledgeable about him, or someone who can know him will be there in future, excepting myself. [1-21-11]

na devaa na R^iSayaH ke cit na amaraa na ca raakSasaaH |
gandharva yakSa pravaraaH sa kinnara mahoragaaH || 1-21-12

"Gods cannot know Vishvamitra, and anybody from sages – no; immortals- no; demons – no; the gandharva-s and eminent yaksha-s together with the kinnaraa-s and great reptile beings – no, they cannot know him. [1-21-12]

Verse Locator

sarva astraaNi kR^ishaashvasya putraaH parama dhaarmikaaH |
kaushikaaya puraa dattaa yadaa raajyam prashaasati || 1-21-13

"All the missiles known to Vishvamitra are the highly righteous children of Krishaasva Prajapati, where Prajapati-s were the earliest ruler of mankind, and god Shiva gave them to Vishvamitra when was ruling kingdom. [1-21-13]

te api putraa kR^ishaashvasya prajaapati sutaa sutaaH |
na eka ruupaa mahaaviiryaa diiptima.nto jayaavahaaH || 1-21-14

"Those missiles are the sons of Daksha Prajaapati's daughters and her husband Krishaasva Prajapati, and they are disparate in their form, intrepid, dazzling, and victory-oriented missiles. [1-21-14]

jayaa ca suprabhaa ca eva daxa kanye sumadhyame |
te suute astra shastraaNi shatam parama bhaasvaram || 1-21-15

"Jaya and Suprabha, the daughters of Daksha Prajapati, endowed with best waists gave birth to a hundred missiles and weaponry whose flare is supreme. [1-21-15]

pa.mcaashatam sutaan lebhe jayaa labdha varaa varaan | vadhaayaasurasainyaanaamaprameyaanaruupiNaH - yadvaa -
vadhaaya asura sainyaanaam aprameyaan aruupiNaH || 1-21-16

"On getting a boon Jaya named wife of Krishaasva Prajapati is benefited with fifty best and formless sons with immeasurable fortitude for the destruction of ungodly beings. [1-21-16]

suprabhaa ajanayat ca api putraan pa.ncaashatam punaH |
sa.mhaaraan naama durdharSaan duraakraamaan baliiyasaH || 1-21-17

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"Suprabha, another wife of Krishaasva Prajapati, gave birth to another fifty unassailable, unconquerable and mighty sons named the Eliminators. [1-21-17]

taani ca astraaNi vetti eSa yathaavat kushika aatmajaH |
apuurvaaNaam ca janane shak{}to bhuuyaH ca dharmavit || 1-21-18

"And this sage Vishvamitra is in the precise know of the said missiles, and this principled one is also capable of creating hitherto unavailable missiles. [1-21-18]

tena asya muni mukhyasya dharmaj~nasya mahaatmanaH |
na ki.mchid asti aviditam bhuutam bhavyam ca raaghava || 1-21-19

"Thereby, oh, Raghava, nothing whatsoever is unknown to this great-souled Vishvamitra, who is a distinguished sage and the knower of virtue, either that has happened or that is happening. [1-21-19]

evam viiryo mahaatejaa vishvaamitro mahaa yashaaH |
na raama gamane raajan sa.mshayam gantum arhasi || 1-21-20

"Thus, the highly renowned and great resplendent sage Vishvamitra has this sort of enterprise, oh, king, allowing a doubt enter your mind in Rama's accompanying the sage will be unapt of you. [1-21-20]

teSaam nigrahaNe shak{}taH swayam cha kushikaatmajaH |
tava putra hitaarthaaya twaam upetya abhi yaachate || 1-21-21

"This son of Kushi, Vishvamitra, can as well control those demons by himself, but intending to accord beneficence to your son he approached you and imploring upon you. [1-21-21]

iti muni vachanaat prasanna chitto
raghu vR^iSabhaH ca mumoda paarthiva agryaH |
gamanam abhirurocha raaghavasya
prathita yashaaH kushika aatmajaaya budhyaa || 1-21-22

Thus the prominent king from Raghu dynasty, namely Dasharatha, became serene-minded by sage Vashishta's words, and he who is supreme among other kings and who has pronounced renown, that Dasharatha then gladly and wholeheartedly consented to the travel of Rama along with the sage Vishvamitra. [1-21-21]

iti vaalmiiki raamaayaNe aadikaavye baala kaaNDe ekavi.mshaH sargaH ||

Thus, this is the 21st chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

MadValmiki Ramayanam

Sree Valmiki Ramayana

aapadaam apahartaaram daataaram sarvasaMpadaam.h .
lokaabhiraamam shriiraamam bhuuyo bhuuyo namaamyaham.h ..

" I bow again and again to Sree Rama who removes (all) obstacles and grants all wealth and pleases all. "

Bala Kanda - The Youthful Majesties

Chapter [Sarga] 22

Introduction

King Dasharatha sends Rama and Lakshmana along with Sage Vishvamitra as requested by the sage. In their course of travel, Sage Vishvamitra imparts a secret knowledge to the young princes Rama and Lakshmana, called bala atibala vidya-s, by practicing which nothing can wither their vigour and vitality.

tathaa vasiSTe bruvati raajaa dasharathaH svayam |
prahR^iSTa vadano raamam aajuhaava sa lakSmaNam || 1-22-1

When Vashishta said that way king Dasharatha with an air of satisfaction personally fetched Rama along with Lakshmana. [1-22-1]

kR^itaH svastyayanam maatraa pitraa dasharathena ca |
purodhasaa vasiSThena ma~NgalaiH abhima.ntritam || 1-22-2
sa putram muurdhni upaaghraaya raajaa dasharathaH tadaa |
dadau kushika putraaya supriitena a.ntaraatmanaa || 1-22-3

Rama is blessed for a propitious travel firstly by his mother Kausalya and then by his father king Dasharatha, thereupon the royal priest Vashishta rendered Vedic hymns blessing the journey, then Dasharatha well pleased in his heart of hearts kissed his son Rama on forehead and entrusted him to Vishvamitra. [1-22-2, 3]

The mother is the first one to bless sons. prathamam m˜t® k®ta maðgala pratipadanena itara k®ta maðgala apekÿay˜ m˜t® k®ta maðgalasya ˜vaþyikat˜ vyatirekeõa anvayena ca s¨citam Duryodhana of Maha Bharata knows about this rule position and when he wanted to gain victory over Pandava-s he approaches his mother Gandhari, seeking her blessings, at first. vyatireka× t˜vat p˜õýav˜n jetu k˜mo duryodhana× - þivam ˜þamsa me m˜ta× yudhyam˜na sva þatrubhi× - iti aÿ÷˜ daþa ˜h˜ni ap sva m˜taram g˜ndh˜rŸm pr˜rthitav˜n | sa ca - yato dharma× tato jaya× - iti vadantŸ maðgalam na kurvatŸ - dharm˜k¨tam When Duryodhana sought for his mother Gandhari's blessings even for eighteen days, where eighteen is the particular number of Maha Bharata, she said 'where there is virtue there will be victory'. Hence, mothers are the first ones to bless sons in every enterprise, and here Rama's enterprise as incarnate of Vishnu is commencing.

tato vaayuH sukha sparsho niirajasko vavau tadaa |
vishvaamitra gatam raamam dR^iSTvaa raajiiva locanam || 1-22-4

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Then on seeing the lotus-eyed Rama following Vishvamitra the breeze became dustless and breezed pleasant for touch. [1-22-4]

puSpa vR^iSTiH mahatI aasiit deva dundubhi niHsvanaiH |
sha~Nkha dundubhi nirghoSaH prayaate tu mahaatmani || 1-22-5

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When the great-souled Rama forged ahead there occurred an abounding downpour of flowers with the booming of divine drums, together with the boom and blare of drums and conch-shells of Ayodhya. [1-22-5]

vishvaamitro yayau agre tato raamo mahaayashaaH |
kaaka pakSa dharo dhanvii tam ca saumitriH anvagaat || 1-22-6

Rama with jet-black hair-locks handling his bow followed Vishvamitra who walked ahead, while Lakshmana handling his own bow followed Rama. [1-22-6]

kalaapinau dhanuS paaNii shobhayaanau disho dasha |
vishvaamitram mahaatmaanam tri shiirSau iva pannagau |
anujagmatuH akSudrau pitaamaham iva ashvinau || 1-22-7

Rama and Lakshmana, with two quivers each and two bows in their hands, and making all the ten directions of compass lambent followed Vishvamitra, as if three headed serpents followed Vishvamitra, and with their highly dynamic physiques and spiritedness they look as if like the Ashwin twin gods of unequal charm following Brahma, the Forefather. [1-22-7, 8]

Each one is having two quivers tied on each shoulder. Thus the upper portions of the quivers with feathered shafts, with the tips of arrows inside, are giving a picture of two more heads, on either side of the princes' heads. Thus Rama and Lakshmana are appearing like three headed serpents. That is to say they are too young with the size of their heads equalling the mouth of the quiver.

The meaning of As'vins from as'va a horse, Persian asp, Greek ιππος Latin equus, Welsh *eck, is Horsemen. They were twin deities of whom frequent mention is made in the Vedas and the Indian myths. The As'vins have much in common with the Dioscuri of Greece, and their mythical genealogy seems to indicate that their origin was astronomical. They were, perhaps, at first the morning star and evening star. They are said to be the children of the sun and the nymph As'viní, who is one of the lunar asterisms personified. In the popular mythology they are regarded as the physicians of the Gods. Gorresio/Griffith.

tadaa kushika putram tu dhanuS paaNii svala.nkR^itau |
baddha godha a.nguli traaNau khaDgavantau mahaadyutii || 1-22-8
kumaarau caaru vapuSau bhraatarau raama laxmaNau |
anuyaatau shriyaa dIptau shobhayetaam aninditau || 1-22-9
sthaaNum devam iva acintyam kumaarau iva paavakii |

Those two youngsters with charming and bejewelled physiques are handling bows and swords and their fingers have leathern covers. Both the unreprovable brothers Rama and Lakshmana are highly resplendent and effulgent by their worth. While they are following Vishvamitra they looked like the sons of Fire-god, namely Skanda and Vishakha, following the great god with inscrutable potential, namely Shiva, and thus the brothers have made Vishvamitra to shine forth in even pose with god Shiva. [1-22-8, 9, 10a]

The Supreme Being that is resident like an atom. stha Being, aNum atom like. In every mobile or sessile being he is there. Here it is Shiva. Shiva's sons are two, one Ganesha and the other Kumara, of which Kumara is the Army General of Gods. According to Maha Bharata, Kumara is said to have become four in a split-second, known as 1- Skanda, 2- Vishaakha, 3- Shaaka, 4- Naigamesha. Here the first two aspects of Kumara, namely Skanda and Vishaakha, are incorporated in simile to Rama and Lakshmana.

adhyardha yojanam gatvaa sarayvaa dakSiNe taTe | 1-22-10
raamaa iti madhuraam vaaNiim vishvaamitraH abhyabhaaSata |

And on going one and half yojana distance Vishvamitra addressed Rama in a harmonious voice calling, 'oh, Rama', on the southern riverbank of Sarayu. [1-22-10b, 11a]

gR^ihaaNa vatsa salilam maa bhuut kaalasya paryayaH || 1-22-11
ma.ntra graamam gR^ihaaNa tvam balaam atibalaam tathaa |

" "Take water, my boy, and like that you receive a group of hymns, bala and ati bala from me, and let no time lapse. [1-22-11b, 12a]

Since the Vedic hymns cannot be taught after sunset, now it shall be evening time before sunset, when oblations will be offered at sunset, and hence no time lapse is envisaged. Govindaraja.

na shramo na jvaro vaa te na ruupasya viparyayaH || 1-22-12
na ca suptam pramattam vaa dharSa iSyanti nairR^itaaH |

"On receiving these hymns neither tiredness nor fever, nor disfiguring of personality can effect you, nor the demons can charge you either you are sleeping or unvigilant. [1-11-12b, 13a]

na baahvoH sadR^isho viirye pR^ithivyaam asti kashcana || 1-22-13
triSu lokeSu vaa raama na bhavet sadR^ishaH tava |

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"As it is none whosoever on earth can equal you in dexterity, Rama, and by reciting these hymns none can equal you in the three worlds. [1-22-13b, 14a]

balaam atibalaam caiva paThataH taata raaghava || 1-22-14
na saubhaagye na daakSiNye na j~naane buddhi nishcaye |
na uttare prati vak{}tavye samo loke tava anagha || 1-22-15

"My dear Raghava, if bala atibala hymns are practised, oh, impeccable one, none can equal you in the world by your handsomeness, calibre, erudition, by your discernment, and even in replying or rebutting you. [1-22-14b, 15]

etat vidyaa dvaye labdhe na bhavet sadR^ishaH tava |
balaa ca atibalaa caiva sarva j~naanasya maatarau || 1-22-16

"On receiving these two teachings there will be none similar to you, for bala and atibala are the mothers of all knowledge. [1-22-16]

kSut pipaase na te raama bhaviSyete narottama |
balaam atibalaam caiva paThataH taata raaghava || 1-22-17

"Oh, best one among men, Raghava, if you go on reciting bala and atiblala hymns, my dear Rama, there will be no hunger or thirst to you. [1-22-17]

gR^ihaaNa sarva lokasya guptaye raghu nandana |
vidyaa dvayam adhiiyaane yashaH ca atha bhavet bhuvi |
pitaamaha sute hi ete vidye tejaH samanvite || 1-22-18
pradaatum tava kaakutthsa sadR^iashaH tvam hi paarthiva |

"And if these twin teachings are practised an inestimable renown will also accrue, oh, Raghu's legatee, these two hymns that possess brilliance are the daughters of Forefather Brahma, and oh, Rama of Kakutstha, I intend to impart these hymns to you, oh virtuous one, as you are the most eligible one, hence take the teachings that are kept safe from the world. [1-22-18, 19a]

kaamam bahuguNaaH sarve tvayi ete na atra sa.mshayaH |1-22-19
tapasaa sa.mbhR^ite ca ete bahu ruupe bhaviSyataH |

"Though all of these numerous qualities are undoubtedly available with you, that too in abundance, yet these hymns if ascetically nurtured will yield various results." Thus spoke Sage Vishvamitra to Rama. [1-22-19b, 20a]

tato raamo jalam spR^iSTvaa prahR^iSTa vadanaH shuciH | 1-22-20
prati jagraaha te vidye maharSer bhaavita aatmanaH |

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Then Rama on touching water to purify himself received those teachings from the contemplative soul Vishvamitra with gladness beaming on his face. [1-22-20b, 21a]

vidyaa samudito raamaH shushubhe bhiima vikramaH || 1-22-21
sahasra rashmiH bhagvaan sharadiiva divaakaraH |
guru kaaryaaNi sarvaaNi niyujya kushika aatmaje |
uuSuH taam rajaniim tatra sarayvaam susukham trayaH || 1-22-22

Rama, the one with marvellous valiance, on obtaining those teachings performed all his duties of a student in respect of a teacher and then shone forth like the thousand rayed sun on a cloudless sky of autumn. Then those three very happily stayed on the riverbank of Sarayu for that night. [1-22-21b, 22]

Here guru kaaryaaNi , are the duties demanded of a true disciple towards a guru, who is his mantra aachaarya, teacher according hymns. Without performing these duties the studentship remains unfulfilled. These works are fetching food for teacher, arranging his bed, pressing his sore-legs called paada samvaahana , etc. Rama does these services to any elderly person, more so to his father as at this canto 1-18-28.

Throughout this chapter Vishvamitra addresses Rama alone to learn the hymns. It may not be construed that Lakshmana is eliminated or avoided but he said to be one with Rama when it comes to education. Thus these hymn are imparted to Lakshmana also, not to Rama alone.

dasharatha nR^iipa suunu sattamaabhyaam
tR^iNa shayane anuchite tadaa uSitaabhyaam |
kushika suta vacho.anulaalitaabhyaam |
sukhamiva saa vibabhau vibhaavarI cha || 1-22-23

Though both Rama and Lakshmana slept on an undeserving grass bed, nestled by the comfortable words of Vishvamitra that night is as though pleasant to the noteworthy children of Dasharatha. [1-22-24]

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bala atibala teachings

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Sage Vishvamitra is the Seer for Gayatri hymn. He is the same Sage to impart bala atibala hymns to Rama and Lakshmana. For those readers that are interested to know or to practice, the Upanishad of bala atibala is included hereunder. This hymn is yet another aspect of Gayatri, and there is no hymn superior than Gayatri, na gaayatriyaaH paramam japam

balaatibala mantropanishad

iti vaalmiiki raamaayaNe aadikaavye baala kaaNDe dvaavi.mshaH sargaH ||

Thus, this is the 22nd chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Bala Kanda - The Youthful Majesties

Chapter [Sarga] 23

Introduction

Rama and Lakshmana proceeding with Vishvamitra sojourn in a hermitage at a place where River Ganga and River Sarayu are confluent. Once god Shiva with his third eye burnt down the physical entity of Manmatha, the Love-god, at this place.

prabhaataayaam tu sharvaryaam vishvaamitro mahaamuniH |
abhyabhaaSata kaakutsthau shayaanau parNa sa.nstare || 1-23-1

At dawn after that night the great saint Vishvamitra spoke to the legatees of Kakutstha, Rama and Lakshmana, those that are sleeping on a grass bed. [1-23-1]

kausalyaa suprajaa raama puurvaa sa.ndhyaa pravartate |
uttiSTha nara shaarduula kartavyam daivamaahnikam || 1-23-2

"Fortunate is Kausalya to beget you as her son Rama... get up oh, tigerly-man, eastern aurora is emerging, daytime tasks towards gods are to be performed." [1-23-2]

This is another celebrated verse chanted even today. So far Rama is a dear prince to his parents. But here, no less than Sage Vishvamitra said to have deified Rama in asking him to 'get up' from divine trance to undertake the human duties to eliminate evil, like the dawn of the sun eliminating the evil darkness. In other ancient manuscripts the same verse obtains as:

kausaly˜ m˜taruttiÿ÷a p¨rv˜ sandhy˜ up˜syat˜m |
paurva ˜hõikam vidhim kartum t˜ta k˜lo'yam ˜gata× ||

This early morning 'awakening' of Vishnu or his incarnates from divine trance is a common practice in Vaishnavaite tradition, and is followed even today, called suprabhaata seva , morning service to wake up.

At the rising of the sun as well as at noon certain observances, invocations, and prayers were prescribed which might under no circumstances be omitted. One of these observances was the recitation of the Sávitri, [Gayatri, so to say,] a Vedic hymn to the Sun of wonderful beauty - Gorresio.

For kausalyaa su prajaa raama Griffith says: 'High fate is hers who calls thee son: / Arise, 'tis break of day /. And Gita Press has it as: Kausalya is blessed with a worthy son [in you.]

tasya R^iSeH parama udaaram vacaH shrutvaa nR^ipa narottamau |
snaatvaa kR^ita udakau viirau jepatuH paramam japam || 1-23-3

On hearing the benign words of the sage those valorous and best ones among men got up, bathed, and on offering water oblation they mediated upon the supreme hymn, namely Gayatri. [1-23-3]

Rama and Lakshmana meditated upon Gayatri hymn as there is no hymn superior to it; na gaayatryaaH param japyam and this is also the usual hymn for water oblation at dawn or dusk: sandhyaa vandana . sandhya is the time between the day and night when the stars or the sun are not visible. aho r˜trasya ya× sandhi× s¨rya nakÿatra varjita× Then this hymn is to be meditated placing her in ones own heart or amid the solar system. g˜yatrŸm sam smaret dhŸm˜n h®di v˜ s¨rya maõýale .

kR^ita aahnikau mahaaviiryau vishvaamitram tapodhanam |
abhivaadya ati sa.mhR^iSTau gamanaaya abhitasthatuH || 1-23-4

On performing their dawn time duties those two stalwarts, Rama and Lakshmana, enthusiastically presented themselves before the ascetically rich sage Vishvamitra for further journey, duly venerating him. [1-23-4]

tau prayaantau mahaaviiryau divyam tripathagaam nadiim |
dadR^ishaa te tataH tatra sarayvaaH sa.ngame shubhe || 1-23-5

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Then on travelling some more distance those two great valiant ones, there they have seen the divine river that courses in three ways, namely Ganga, at the auspicious confluence of River Sarayu. [1-23-5]

River Ganga follows three courses, firstly in heavens, second on earth, and third into nether worlds. These episodes on the descent of Ganga to earth are narrated in the later part of this book, Bala Kanda.

tatra aashrama padam puNyam R^iSiiNaam bhaaviata aatmaanaam |
bahu varSa sahasraaNi tapyataam paramam tapaH || 1-23-6

There they have seen the merited hermitage of sages with contemplative souls, and who are practising supreme ascesis for many thousand years. [1-23-6]

tam dR^iSTvaa parama priitau raaghavau puNyam aashramam |
uucatuH tam mahaatmaanam vishvaamitram idam vacaH || 1-23-7

On seeing that merited hermitage Rama and Lakshmana are highly pleased and said this word to that great-soul Sage Vishvamitra. [1-23-7]

kasya ayam aashramaH puNyaH ko nu asmin vasate pumaan |
bhagavan shrotum icChaavaH param kautuuhalam hi nau || 1-23-8

"Whose hermitage is this merited one? Indeed who is the celebrity that lives therein? Oh, godly sage, we are interested to listen, and we are truly inquisitive about it." Thus they asked. [1-23-8]

tayoH tad vacanam shrutvaa prahasya munipu.ngavaH |
abraviit shrUyataam raama yasya ayam puurva aashramaH || 1-23-9

On hearing their words the eminent sage Viswamitra said smilingly, " whose hermitage is this in earlier times that may be listened." Thus Vishvamitra started to narrate. [1-23-9]

kandarpo muurtimaan aasiit kaama iti ucyate budhaiH |
tapasya.ntam iha sthaaNum niyamena samaahitam || 1-23-10
kR^ita udvaaham tu devesham gacChantam sa marud gaNam |
dharSayaamaasa dur.hmedhaa hum kR^itaH ca mahaatmanaa || 1-23-11

.

"When Love-god was with his body wise men used to call him Kama, the passion. At this place, that Love-god with his naughty intent braved god of gods Shiva who had been practising ascesis and who concentrated observantly, and who was returning after his marriage along with his followers, namely the Wind-gods, and that great soul Shiva disapprovingly roared at Love-god. [1-23-10, 11]

The meaning of kan darpa is one who is carnally, prideful, i.e., he who takes pride in arousing lecherousness. And kaama is 'desire' the natural basic instinct of any animal, and the one which the sages and saints want to overcome, so they named Love-god from their point of view. In these verses the two words kR^ita udvaaham , and their meaning as on marrying Parvati and going this way with his coterie etc., is held incongruous to other mythological episodes of Shiva's marriage with Parvati, and Manmatha's effort to enkindle love in Shiva. After marriage with Parvati, some argue, where is the question of Love-god's interference to inculcate love in Shiva. It is clear in Rama Charita Maanas how this Shiva-Parvati marriage occurs. And some give the meaning like this: kR^ita where kR^i= karaNe udvaaham tu devesham = to actualise, marriage, only, of Shiva; gacChantam on going there, Love-god, sa marudgaNam with Wind-gods and other deities; dharSayaamaasa started to attack Shiva. The Love-god on going there to that hermitage that is being described by Vishvamitra along with Wind-gods et al, with an intention to get the marriage of Shiva performed, assailed Shiva.

avadhyataH ca rudreNa cakSuSaa raghu nandana |
vyashiiryanta shariiraat svaat sarva gaatraaNi dur.hmateH || 1-23-12

"And Rama, the wrathful third-eye of Shiva destroyed the lewd-minded Love-god making all his limbs to fall down from his body. [1-23-12]

The word avadhyat is otherwise said in other texts as ava dagdhasya rudreNa cakshusaa, to derive a clear meaning of 'burnt down,' because avadhyat is just killing, slaying, whereas Shiva's third-eye truly burns down anything where even ashes do not remain. The critical editions have this as dagdhasya tasya raudreNa chakShuShA

tatra gaatram hatam tasya nir.hdagdhasya mahaatmanaH |
ashariiraH kR^itaH kaamaH krodhaat deva IshvareNa ha || 1-23-13

"There the body of Love-god is evanesced when that great soul Shiva burnt it down, and by the anger of that god of gods Shiva, Love-god is rendered as a bodiless entity. [1-23-13]

Manmatha and his wife Rati will have supremely exquisite physiques. At the very sight of Manmatha everybody used to become a prey to lasciviousness. So Shiva had to completely burn down that physical form of love, whereby only kaama, the mental desire, is remaining.

ana~Nga iti vikhyaataH tadaa prabhR^iti raaghava |
sa ca a~Nga viSayaH shriimaan yatra a.ngam sa mumoca ha || 1-23-14

.

Then onwards Love-god is renowned as Ananga, as he is without body, and where his body is given up that is renowned as Anga province. [1-23-14]

tasya ayam aashramaH puNyaH tasya ime munayaH puraa |
shiSyaa dharmaparaa viira teSaam paapam na vidyate || 1-23-15

"This merited hermitage thus belongs to Shiva and, oh, brave Rama, these sages abiding in virtue are Shiva's disciples at one time, thus sin is unverifiable with them. [1-23-15]

This hermitage belongs to Love God or Shiva, tasya kaamasya sthaaNorvaa. Because Shiva is a god who controls Love-god, kaameswhvara, this is Shiva's hermitage. The last verse again says it is Kaama's hermitage. And the sages practising ascesis in this hermitage, puraa shiSyaa , are the old time disciples of Shiva. puurva kaalam aarabhya...santaana paramparayaa shiSyaa. These sages are the progeny of the sages who long time back were the direct disciples of Shiva. Because these are the direct grandchildren of the direct disciples of Shiva, sin cannot touch them. ata eva p˜pam teÿ˜mna vidyate | p¨rvam rudra þiÿy˜ api samprati tat þiÿya k®tam p˜pam navidyate ityartha×|| Govindaraja.

iha adya rajaniim raama vasema shubha darshana |
puNyayoH saritoH madhye shvaH tariSyaamahe vayam || 1-23-16

16. shubha darshana= oh, auspicious one, in mien; Rama; vayam= we; adya rajaniim= today, night; iha puNyayoH saritaH madhya= here, meritorious, rivers, in the between of; vasema= we will stay; shvaH= tomorrow; tariSyaamahe = we will cross over [River Ganga.]

"Let us stay for this night in this hermitage situated in between two meritorious rivers Ganga and Sarayu, oh, Rama with auspicious mien, tomorrow we will cross over the River Ganga. [1-23-16]

abhigacChaamahe sarve shuchayaH puNyam aashramam |
iha vaasaH paro.asmaakam sukham vastyaamahe vayam || 1-23-17
snaataaH cha kR^ita japyaaH ca huta havyaa narottama |

"Let us all purify ourselves by taking our bath, performing our meditations, offering our daily oblations, and then let us enter this meritorious hermitage, thus our stay in here will be comforting to us." So said Vishvamitra to Rama and Lakshmana. [1-23-17, 18a]

teSaam sa.mvadataam tatra tapo diirgheNa cakSuSaa || 1-23-18
vij~naaya parama priitaa munayo harSam aagaman |
arghyam paadyam tathaa aatithyam nivedya kushikaatmaje || 1-23-19

When they are discussing there the sages of that hermitage are highly gladdened to perceive them with their sixth-sense, and on approaching them enchantedly they offered water for hands and feet wash and then offered hospitality firstly to Sage Vishvamitra. [1-23-18, 19]

raama lakSmaNayoH pashcaat akurvan atithi kriyaam |
satkaaram sam anupraapya kathaabhiH abhira.njayan ||1-23-20

Afterwards those sages of that hermitage have accorded reception to Rama and Lakshmana, and applauded by Vishvamitra for their hospitality those sages have entertained Rama and other guests with myths and legends. [1-23-20]

yathaa arham ajapan sa.ndhyaam R^iSayaH te samaahitaaH |
tatra vaasibhiH aanItaa munibhiH suvrataiH saha || 1-23-21
nyavasan susukham tatra kaama aashrama pade tathaa |

Those sages with concentrated minds and according to one's own aptitude have meditated upon the deity of sunset when it is sundown, followed by Rama and others. Then led into hermitage by those sages who are with pious commitments and who are dwelling there, Rama and others have very comfortably stayed in the precincts of Shiva's hermitage. [1-23-21]

kathaabhirabhiraamabhirabhiramau nR^ipaatmajau | - yadvaa -
kathaabhiH abhi raamabhiH abhi ramau nR^ipa aatmajau
ramayaamaasa dharmaatmaa kaushiko munipu~NgavaH || 1-23-22

Later the eminent saint and virtue-souled one, Vishvamitra, delighted the delightful princes with delightful stories, in the night. [1-23-22]

iti vaalmiiki raamaayaNe aadikaavye baala kaaNDe trayovi.mshaH sargaH ||

Thus, this is the 23rd chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India

(Sree Valmiki Ramayana

courtesy from

Sree Brahmasri Desiraju Hanumanta Rao ji

and  Sreeman Brahmasri K M K Murthy ji

 I Humbly bow to the  lotus feet of both of them

for the collection )