srivalmikiramayanam-(balakanda)-sarga-1

Sree Valmiki Ramayana

tam vraja.ntam priyo bhraataa lakSmaNaH anujagaama ha |
snehaat vinaya sa.mpannaH sumitra aana.nda vardhanaH || 1-1-25
bhraataram dayito bhraatuH saubhraatram anu darshayan |

"In whom humbleness and the natural brotherly affection of a brother are abounding, such a fondly younger brother of Rama, namely Lakshmana, indeed heartily followed his forest going brother Rama, exemplifying the ideals of brotherhood, thus augmenting the happiness of his mother Sumitra. [1-1-25, 26a]

raamasya dayitaa bhaaryaa nityam praaNa samaa hitaa || 1-1-26
janakasya kule jaataa deva maayeva nir.hmitaa |
sarva lakSaNa sa.mpannaa naariiNaam uttamaa vadhuuH || 1-1-27
siitaapya anugataa raamam shashinam rohiNii yathaa |

"Seetha, the best one among ladies, a possessor of all best qualities befitting to an ideal lady, the one who is as though fashioned by a Divine marvel, born in Janaka's family and became Dasharatha's daughter-in-law, and she who is the loving wife and an ever-amiable alter ego of Rama, even she followed Rama to forests, as with Lady Rohini following the Moon... [1-1-26b, 27, 28a]

pauraiH anugato duuram pitraa dasharathena ca || 1-1-28
shR^ingibera pure suutam ga.ngaa kuule vyasarjayat |
guham aasaadya dharmaatmaa niSaada adhipatim priyam || 1-1-29
guheana sahito raamo lakshmaNena cha siitayaa |

"The citizens of Ayodhya and even his father Dasharatha have followed that virtue-souled Rama for a distance when he started on his exile. Later Rama reached the tribal chief named Guha, who has a liking for Rama, on the bank of River Ganga in a town called Sringaberapura. And when Rama is teamed with Guha, Lakshmana and Seetha, he left off the charioteer and a minister of his father who charioted them thitherto, namely Sumantra. [1-1-28b, 29, 30a]

te vanena vanam gatvaa nadiiH tiirtvaa bahu udakaaH || 1-1-30
citrakuuTam anupraapya bharadvaajasya shaasanaat |
ramyam aavasatham kR^itvaa ramamaaNaa vane trayaH || 1-1-31
deva gandharva sa.nkaashaaH tatra te nyavasan sukham |

"That trio of Seetha, Rama and Lakshmana on treading forest after forest, and on crossing rivers with plethoric waters, reached the hermitage of Sage Bharadwaja, and by the ordainment of that sage they arrived at Chitrakuta, and setting up a handsome cottage there, they who have enjoyed every comfort in Ayodhya enjoyed every comfort here also in no less a degree and that trio lived happily and exuberated themselves in woods at Chitrakuta, similar to gods and celestials... [1-1-30b, 31, 32a]

chitrakuuTam gate raame putra shoka aaturaH tathaa || 1-1-32
raajaa dasharathaH svargam jagaama vilapan sutam |

"On Rama's going to Chitrakuta thus, King Dasharatha is aggrieved by the grief for son and went to heavens grieving for son... [1-1-32b, 33a]

gate tu tasmin bharato vasiSTha pramukhaiH dvijaiH || 1-1-33
niyujyamaano raajyaaya na icChat raajyam mahaabalaH |
sa jagaama vanam viiro raama paada prasaadakaH || 1-1-34

"On Dasharatha's departure to heavens, though Sage Vashishta and other Brahmans have impressed upon him for his investiture in kingship, and even though he is highly effectual to rule such a kingdom, he that Bharata refused the kingdom, and that self-denying Bharata, for he is aloft the greed, grouse, and gripe, went to forests to pray for mercy at the feet of Rama... [1-1-33b. 34]

gatvaa tu sa mahaatmaanam raamam satya paraakramam |
ayaachat bhraataram raamam aarya bhaava puraskR^itaH || 1-1-35
tvam eva raajaa dharmaj~na iti raamam vachaH abraviit |

"But on reaching that great-souled Rama, who is a vanquisher just by his truthfulness, Bharata humbly and reverentially begged of his brother, and the avowed word of Bharata is this, 'oh! Knower of Probity, you alone shall be the king... ' [1-1-35, 36a]

raamo.api paramodaaraH sumukhaH sumahaayashaaH || 1-1-36
na cha icChat pitur aadeshaat raajyam raamo mahaabalaH |

"Even though Rama is a really benevolent one, even though he is a readily willing one, even though he is a greatly reputed one for endowments, even though he is a highly capable endower of whatever sought by his adherers, even then Rama did not desire the kingdom, to keep up his own pledge and also owing to his father's directives... [1-1-36b, 37a]

paaduke ca asya raajyaaya nyaasam dattvaa punaH punaH || 1-1-37
nivartayaamaasa tato bharatam bharata agrajaH |

"On giving his sandals to that Bharata for custodial care of kingdom till his return after the period of exile, then the elder brother of Bharata, namely Rama, persuasively turned away Bharata. [1-1-37b, 38a]

sa kaamam anavaapya eva raama paadaa upaspR^ishan || 1-1-38
nandi graame akarot raajyam raama aagamana kaa.nkSayaa |

"Unfulfilled is the desire of Bharata in taking back Rama to kingdom, hence on touching Rama's feet and taking sandals, he returned from Chitrakuta, and without ruling from capital Ayodhya, he carried on the kingdom from a village called Nandigrama, with an expectation of Rama's return... [1-1-38b, 39a]

gate tu bharate shriimaan satya sandho jitendriyaH || 1-1-39
raamaH tu punaH aalakSya naagarasya janasya ca |
tatra aagamanam ekaagro daNDakaan pravivesha ha |1-1-40

"On the departure of Bharata, that effulgent one, for his self-effulgence is not marred by the arrival of Bharata with an incitement; that truth-bound one, for his truthfulness is undeterred even by the supplications to return to capital by Bharata, Kausalya, and even Kaikeyi; that self-controlled one, for the lure of kingdom has not controlled his senses, such as he is, he that Rama foresaw the repeated arrival of citizens, other subjects, or even Bharata to that place. Hence Rama indeed entered Dandaka forest, determinedly about his plighted promise to undergo exile and decidedly about the elimination of demons... [1-1-39b, 40]

pravishya tu mahaaaraNyam raamo raajiiva lochanaH |
viraadham raakSasam hatvaa sharabha.ngam dadarsha ha || 1-1-41
sutiikSNam ca api agastyam ca agastya bhraataram tathaa |

"That lotus-eyed Rama on his entering the vast of Dandaka forest eliminated the demon Viraadha, and indeed descried Sage Sharabhanga, also even Sage Suteekhsna, also Sage Agastya and likewise Sage Agastya's brother... [1-1-41, 42a]

agastya vacanaat ca eva jagraaha aindram sharaasanam || 1-1-42
khaDgam ca parama priitaH tuuNii ca akSaya saayakau |

"On the advice of Sage Agastya Rama took a bow of Indra from Sage Agastya, which Indra once gave to Sage Agastya, along with a sword, and two quivers in which arrows will be ever-replenishing, and thus Rama is highly pleased to receive befitting weaponry... [1-1-42b, 42a]

vasataH tasya raamasya vane vana caraiH saha || 1-1-43
R^iSayaH abhyaagaman sarve vadhaaya asura rakSasaam |

"While Rama is staying in the forest of Sage Sharabhanga, all the sages and forest moving ascetics, vaanaprashta-s, have approached him for the elimination of monsters and menacers... [1-1-42b, 43a]

sa teSAm prati shushraava raaxasaanaam tathaa vane || 1-1-44
pratij~naataH cha raameNa vadhaH sa.myati rakshasaam |
R^iSiiNaam agni kalpaanaam da.nDakaaraNya vaasiinaam || 1-1-45

"Rama conceded to the supplications of those sages of that forest, which forest has become an abode of demons, and Rama also promised those sages who are the dwellers of Dandaka forest, and whose glow is like that of the Ritual-fire, to eliminate all of the demons in combat... [1-1-44b, 45]

The word asura is declined as asuuna raati iti asura... asu = life; ra= taker; i.e., life takers - demons, while the word sura is nectar consuming one, the divine. In later chapters of this canto, accounts are given as how these were created and named.

tena tatra eva vasataa janasthaana nivaasinii |
viruupitaa shuurpaNakhaa raakSasii kaama ruupiNii || 1-1-46

"While Rama is living there in Dandaka forest, a guise-changing demoness named Shuurpanakha, who is a resident of Janasthaana, a place in Dandaka forest, is disfigured... [1-1-46]

tataH shUrpaNakhaa vaakyaat udyuk{}taan sarva raakSasaan |
kharam trishirasam ca eva duuSaNam ca eva raakSasam || 1-1-47
nijaghaana raNe raamaH teSaam ca eva pada anugaan |

"Then in a combat Rama eliminated all the fourteen demons who rebelliously came at him in the first round of combat incited by the provokes of Shuurpanakha, and then in second round Rama eliminated demon chiefs called Khara, Trishira, Duushana, who are none but the cousins of Shuurpanakha and Ravana, together with all of their hench-demons... [1-1-47, 48a]

vane tasmin nivasataa janasthaana nivaasinaam || 1-1-48
rakSasaam nihataani asan sahasraaNi catur dasha |

"During his stay in Dandaka forest Rama eliminated fourteen thousand demons in all, who are the inhabitants of that very forest... [1-1-48b, 49a]

tato j~naati vadham shrutvaa raavaNaH krodha muurChitaH || 1-1-49
sahaayam varayaamaasa maariicam naama raakSasam |

"Then on hearing the slaughter of his cousins, Ravana is convulsed in anger and sought the help of a demon named Maareecha... [1-1-49b, 50a]

vaaryamaaNaH subahusho maariicena sa raavaNaH || 1-1-50
na virodho balavataa kSamo raavaNa tena te |

"But Maareecha deterred Ravana telling him time and again, 'oh, Ravana, unpardonable will be your rivalry with that formidable Rama, formidable because fourteen thousand clansmen of ours could not triumph over him...' [1-1-50b, 51a

anaadR^itya tu tat vaakyam raavaNaH kaala coditaH || 1-1-51
jagaama saha maariicaH tasya aashrama padam tadaa |

"Then heedless of Maareecha's advice and ushered by the time of his own doom, Ravana advanced to the threshold of Rama's hermitage along with Maareecha... [1-1-51b, 52a]

tena maayaavinaa duuram apavaahya nR^ipa aatmajau || 1-1-52
jahaara bhaaryaam raamasya gR^idhram hatvaa jaTaayuSam |

"Ravana stole the wife of Rama, namely Seetha, by getting the princes Rama and Lakshmana distracted distantly from their hermitage through the trickster Maareecha, and after putting the eagle Jatayu, which came to Seetha's rescue, to sword... [1-1-52b, 53a]

gR^idhram ca nihatam dR^iSTvaa hR^itaam shrutvaa ca maithiliim || 1-1-53
raaghavaH shoka sa.ntapto vilalaapa aakula indriyaH |

"On seeing the eagle Jatayu almost dead and on hearing from the same eagle that Maithili is stolen, seethed with anguish and senses frenzied Raghava bewailed... [1-1-53b, 54a]

tataH tena eva shokena gR^idhram dag.hdhvaa jaTaayuSam || 1-1-54
maargamaaNo vane siitaam raakSasam sa.ndadarsha ha |
kaba.ndham naama ruupeNa vikR^itam ghora da.rshanam || 1-1-55

"Rama then cremated that eagle Jataayu in that anguish, and while searching for Seetha in forest, he indeed saw a demon named Kabandha, who is misshapen in his look and monstrous to look to... [1-1-54b, 55]

Jataayu is a friend of Rama's farther Dasharatha and thus it is fatherly eagle to Rama and its death is as worse as his father's death. Secondly, an eagle is a highly sophisticated search engine. But it is dying. So an additional misery is bechanced.

tam nihatya mahaabaahuH dadaaha svargataH ca saH |
sa ca asya kathayaamaasa shabariim dharma caariNiim || 1-1-56
shramaNaam dharma nipuNaam abhigacCha iti raaghava |

"That Rama whose arms are highly powerful has eliminated and cremated that demon Kabandha, and Kabandha while going heavenward told Rama, 'oh, Raghava, proceed to the ascetic lady of right-conduct and an expert in rightness, namely Shabari...' and vanished... [1-1-56, 57a]

saH abhya gacChan mahaatejaaH shabariim shatru suudanaH || 1-1-57
shaba.ryaa puujitaH samyak raamo dasharatha aatmajaH |

"He who is a great-resplendent one and an enemy-eliminator, that son of Dasharatha, Rama arrived close at Shabari, and Shabari venerated him, thoroughly... [1-1-57b, 58a]

By mentioning the name of Dasharatha it is indicated that the hospitality given by this ascetic lady Shabari is more satisfactory to Rama, than that which was accorded by his own father Dasharatha. Govindaraja. Next verse onwards the episodes in Kishkindha are introduced. Now Rama meets Hanuma, the Vaanara. Traditionally this character is taken as a monkey god. vanena= in forests, charati= moves about, iti= thus; therefore vaanara = 'forest-ranger' is the declination of the term. It neither means an absolute monkey-hood or absolute god-hood, but these vanara-s are the great characters in this epic, humanoid forest ranging monkey-humans. These Vanara-s have their rich traditions, which we will come across in Kishkindha Kanda proper. For now they may be taken as great heroes, but hereinafter referred to as 'monkeys' or 'vanara-s' for an easy comprehension and in a customary way.

pa.mpaa tiire hanumataa sa.ngato vaanareNa ha || 1-1-58
hanumat vacanaat ca eva sugriiveNa samaagataH |

"Rama met the vanara Hanuma on the banks of Lake Pampa, and upon the word of Hanuma Rama indeed befriended Sugreeva... [1-1-58b, 59b]

sugriivaaya ca tat sarvam sha.nsat raamo mahaabalaH || 1-1-59
aaditaH tat yathaa vR^ittam siitaayaaH cha visheSataH |

"That highly dynamic Rama detailed to Sugreeva, and even to Hanuma, all that has happened from the beginning in general, and the abduction of Seetha, in particular... [1-1-59b, 60a]

Here the use of 'highly dynamic...' to Rama is to indicate that though he himself is capable enough to resolve the riddle called Ravana, but as a human, he needs some agency since humans in such difficulties are usually in need of a helping hand for such resolves. As such, Rama has to befriend Sugreeva and it is necessary to narrate all sad episodes to his friend.

sugriivaH cha api tat sarvam shrutvaa raamasya vaanaraH || 1-1-60
chakaara sakhyam raameNa priitaH cha eva agni saakshikam |

"On listening all that has happened from Rama, that vanara Sugreeva befriended Rama where the witness for that friendship is flaring fire, for it alone is auspicious... [1-1-60b, 61a]

tato vaanara raajena vaira anukathanam prati || 1-1-61
raamaaya aaveditam sarvam praNayaat duHkhitena ca |

"Then that woeful king of monkeys Sugreeva woefully informed Rama about his saga of feud with his brother Vali in reply to Rama's query, in friendship and in its entirety... [1-1-61b, 62a]

pratij~naatam ca raameNa tadaa vaali vadham prati || 1-1-62
vaalinaH ca balam tatra kathayaamaasa vaanaraH |

"Then Rama solemnly promised Sugreeva to eliminate Vali in retaliation to his foul deeds in respect of Sugreeva and of probity as well, and then that vanara Sugreeva started to tell about the sinews of Vali... [1-1-62b, 63a]

Vali, the elder brother of Sugreeva, is another principle character of Ramayana. He is capable of rendering oblations to gods in the wee hours of a single day in four oceans on four sides of the globe, by his swinging from one ocean to the other. He is mightier than Ravana, the chief villain of the epic, and Ravana is subdued by Vali's strength. As a preamble to the incident of eliminating mighty Ravana in the last book of the epic, this episode of eliminating a still mightier monkey is the stepping-stone for the climactic victory.

sugriivaH sha.nkitaH ca aasiit nityam viiryeNa raaghave || 1-1-63
raaghavaH pratyayaartham tu du.ndubheH kaayam uttamam |
darshayaamaasa sugriivaH mahaaparvata sa.nnibham || 1-1-64

"Sugreeva always remained doubtful about the powers of Raghava and by reason of confiding in Raghava's prowess for himself, and by reason of making Raghava to confide in the powers of Vali, Sugreeva has shown him the massive remains of demon Dundubhi, which is similar to a great mountain... [1-1-63b, 64]

utsmayitvaa mahaabaahuH prekshya ca asti mahaabalaH |
paada a.nguSTena chikshepa sa.mpuurNam dasha yojanam || 1-1-65

That omni-dextrous Rama looked at the skeleton, smiled in aplomb, then that very energetic Rama flicked that skeleton with tip of his foot's big toe wholly to a ten yojana-lengths... yet Sugreeva's confidence remained apathetic... [1-1-65]

Vali is able to throw that body, with whole of his foot, only up to two hundred bow-lengths, where the length of bow is said as six to seven feet. But Rama could kick that heap to ten yojana lengths, roughly ninety miles, only with a flip of his foot-toe's tip. But Sugreeva continued his grumbling, 'in those days this skeleton was with flesh and blood, now it became weight-less, thus show me more of your show of strength...' One Yojana is an ancient measure for distance, where that distance is covered in one yoking. Chambers dictionary puts it as five miles, and it is disagreeable for it is British-Indian revenue measure. Traditionally it is four krosha-s and thus each yojana is nine to ten miles. This is amplified elsewhere in these pages.

Govindaraja cleaves the compound utsmayitvaa to ut smayitvaa and takes ut 'to up...' and fixes it to cikshepa to mean ut cikshepa 'up-heaved and hurled...' and smayitva comes to mean 'smiling self-assuredly, or smiling self-composedly...' And Maheshvara Tiirtha says that 'when all-wise-knowers are not able to know what I am, there is no surprise if a monkey in a remote forest doubts my capability... let him see a speck of it...' thus Rama smiled in aplomb...'

And the often repeated epithet to Rama mahaa baahuH means not just 'yards and yards of lengthy arms...dangling up to knees..' but 'one who does unimaginable deeds...' and his arms are the unusual instruments to perform such unusual tasks, hence ambidextrous, or omni-dextrous...

bibheda ca punaH saalaan sapta ekena mahaa iSuNaa |
girim rasaatalam caiva janayan pratyayam tathaa || 1-1-66

"Again Rama ripped seven massive trees called sala trees with only one great arrow, which not only rived the trees but also rent through a mountain, and to the nethermost subterranean of earth, in order to inculcate certainty in Sugreeva... [1-1-66]

The rasaatala is deepest subterranean plane, and it forms the base of other planes of earth called, atala, vitala, sutala, talaatala, mahaatala, rasaatala underneath the surface of earth up to its core.

tataH priita manaaH tena vishvastaH sa mahaakapiH |
kiSki.ndhaam raama sahito jagaama ca guhaam tadaa || 1-1-67

"Then Sugreeva's heart is gladdened by that act of Rama and also at the prospect of his own success, and then that great monkey confiding in Rama advanced to the cave like Kishkindha along with Rama... [1-1-67]

tataH agarjat harivaraH sugriivo hema pi.ngalaH |
tena naadena mahataa nirjagaama hariishvaraH || 1-1-68

.

"Then that best monkey Sugreeva whose body-hue is golden war-whooped at the entrance of cave like Kishkindha, by which loud shouting there emerged Vali, the king of monkeys, out of that cave like Kishkindha... [1-1-68]

anumaanya tadaa taaraam sugriiveNa samaagataH |
nijaghaana ca tatra enam shareNa ekena raaghavaH || 1-1-69

.

"Vali came out only on pacifying Tara, his wife, who deterred Vali from going to meet Sugreeva in a combat, as she doubted that Sugreeva must have come with Rama, and then Vali met Sugreeva head on... and therein that duel Raghava eliminated Vali, only with one arrow... [1-1-69]

tataH sugriiva vacanaat hatvaa vaalinam aahave |
sugriivam eva tat raajye raaghavaH pratyapaadayat || 1-1-70

"On eliminating Vali in combat upon the word of Sugreeva, then Rama established Sugreeva alone for that kingdom as its king... [1-1-70]

sa ca sarvaan samaaniiya vaanaraan vaanararSabhaH |
dishaH prasthaapayaamaasa didR^ikSuH janaka aatmajaam || 1-1-71

"Sugreeva being the ablest among monkeys summoned all of the monkeys and sent them forth in all directions in search of Seetha, the daughter of Janaka... [1-1-71]

Sugreeva is acclaimed to be a strict disciplinarian, as his orders are inviolable by any. Even now the proverbial saying exists that a "command by elders is to be followed like sugreeva aaj~na 'Sugreeva's order' which is to be implemented even at each other's throats, but can not be refuted, lest those throats will be nipped off.

tato gR^idhrasya vacanaat sa.mpaateH hanumaan balii |
shata yojana vistiirNam pupluve lavaNa arNavam || 1-1-72

"Then, upon the word of Sampaati, the eagle and elder brother of Jataayu, the efficacious Hanuma leaped forth the salty ocean, which breadth-wise is in a hundred yojana-s... [1-1-72]

tatra la.nkaam samaasaadya puriim raavaNa paalitaam |
dadarsha siitaam dhyaayantiim ashoka vanikaam gataam || 1-1-73

"On reaching the city Lanka ruled by Ravana, Hanuma has seen Seetha, where she is lodged in Ashoka gardens and meditating on Rama alone... [1-1-73]

nivedayitvaa abhij~naanam pravR^ittim ca nivedya ca |
samaashvaasya ca vaidehiim mardayaamaasa toraNam || 1-1-74

"Hanuma on presenting the remembrancer, an emblematic ring of Rama to Seetha, also on delineating the sad disposition of Rama to her, thus on solacing Vaidehi, he started to smash the welcome-arch of that beautiful Ashoka gardens... [1-1-74]

pa.nca sena agragaan hatvaa sapta ma.ntri sutaan api |
shuuram akSam ca niSpiSya grahaNam samupaagamat || 1-1-75

"On wiping out five army chiefs, seven sons of ministers, and on kneading down a gallant demon named Aksha Kumara, Hanuma had to enter into the captivity of a powerful weapon darted by Indrajit, the son of Ravana... [1-1-75]

astreNa unmuk{}tam aatmaanam j~naatvaa paitaamahaat varaat |
marSayan raakSasaan viiro yantriNaH taan yadR^icChayaa || 1-1-76
tato dagdhvaa puriim la.nkaam R^ite siitaam ca maithiliim |
raamaaya priyam aakhyaatum punaH aayaat mahaakapiH || 1-1-77

tolerating; tataH= there afterwards [after an audience with Ravana]; maithiliim siithaam= Mithila's, Seetha; R^ite= leaving off, excepting [her]; lankaam puriim dagdhvaa = Lanka, city, having burnt; raamaya priyam aakhyaatum= to Rama, pleasant [news,] to narrate; punaH aayaat= again, got back [to Rama.]

"Though the release from the weapon's captivity is known to him by the boon of Brahma, and though he is valiant enough to pulverise all the demons, but to see and talk to Ravana, thus to gauge the strength of enemy, Hanuma is intentionally tolerant of the demons and their making monkey of him when they fastened him with ropes and dragged him to Ravana's court. After an audience with Ravana Hanuma burnt that city Lanka, except where Seetha, the princess of Mithila is stationed, and then to narrate the pleasant news of locating Seetha, he again got back to Rama, for he is a great monkey... [1-1-76, 77]

This is in Sundara kaanda. Hanuma sees Ravana and others in the court, creates a scene there, as a show of his side strength, and only to prove that the riches and wealth enjoyed at the cost others will burn down to ashes on some day, Hanuma burns everything down, except the place where Seetha is stationed, besides Vibheeshana's place, for he is the prospective adherer of Rama. This episode is to relegate the false pride of Ravana, and as a symbolic suggestion that pomp and effluence without virtue are short lived.

saH abhigamya mahaatmaanam kR^itvaa raamam pradakSiNam |
nyavedayat ameyaatmaa dR^iSTaa siitaa iti tattvataH || 1-1-78

"That inestimable intellectual Hanuma on approaching that great-souled Rama, and on performing circumambulation around him in reverence, subtly submitted that, 'Seen... Seetha...' [1-1-78]

tataH sugriiva sahito gatvaa tiiram mahaa udadheH |
samudram kSobhayaamaasa sharaiH aaditya sannibhaiH || 1-1-79

"Then, Rama along with Sugreeva and other monkeys has gone to the seashore of Great Ocean, and when Ocean-god is unyielding to give way, then he started to put the Ocean-god to turmoil with his arrows, as with Sun-god who puts an ocean to turmoil with his sunrays... [1-1-79]

Rama became angry at the ocean for not yielding way to the crossover. In order to make way through the ocean, Rama starts depleting its waters with arrows, sharaaH and in Sanskrit this word synonyms with the rays of sun, and therefore the similitude of Rama with Sun-god.

darshayaamaasa ca aatmaanam samudraH saritaam patiH |
samudra vacanaat ca eva nalam setum akaarayat || 1-1-80

"The Ocean-god revealed himself and upon the word of that Ocean-god alone, Rama put up vanara Nala to build a bridge across the ocean... [1-1-80]

Nala, a Vanara engineer, had a boon from his mother. In his childhood he used to throw playthings into water, only to see them floating. But they were all submerged. His mother then gave a boon to him saying that whatever article he throws in waters it will float, may they be toys or stones or boulders. Here that boon is taken advantage of, and a boulder bridge is built on oceanic waters. This is the gist of Great War canto.

tena gatvaa puriim la.nkaam hatvaa raavaNam aahave |
raamaH siitaam anupraapya paraam vriiDaam upaagamat || 1-1-81

"On going to the city Lanka by that bridge and on eliminating Ravana in battle, Rama redeemed Seetha, but he subsequently came down with much humiliation, since redeeming Seetha in enemy's place might become controversial... [1-1-81]

taam uvaaca tataH raamaH paruSam jana sa.nsadi |
amR^iSyamaaNaa saa siitaa vivesha jvalanam satii || 1-1-82

"Then Rama spoke harsh words to Seetha among the assemblages of monkeys, demons, and others, but she that Seetha being husband-devout has entered the burning fire intolerant of those unkindly words of Rama... [1-1-82]

tataH agni vachanaat siitaam j~naatvaa vigata kalmaSaam |
karmaNaa tena mahataa trailokyam sa charaacharam || 1-1-83
sa devarSi gaNam tuSTam raaghavasya mahaatmanaH ||
babhau raamaH sa.mprahR^iSTaH puujitaH sarva devataiH || 1-1-84

"Then, upon the word Fire-god,, and Rama realised that Seetha is rid of sins and he is very highly gladdened. And when all the gods reverenced him for his great accomplishment in eliminating Ravana, Rama shone forth with his self-resplendence. Thus all the three worlds inclusive of their mobile and sessile beings, all gods with the observances of hermits have become exultant for this great accomplishment of the great souled Raghava... [1-1-83, 84]

abhyaSicya ca la.nkaayaam raakSasa indram vibhiiSaNam |
kR^itakR^ityaH tadaa raamo vijvaraH pramumoda ha || 1-1-85

"Enthroning Vibheeshana as the chieftain of demons in Lanka, then feeling that his task is fulfilled, Rama indeed rejoiced highly getting rid of febrility about any uncertainty of fulfilling his promises, excepting for Jatayu... [1-1-85]

devataabhyo varaam praapya samutthaapya ca vaanaraan |
ayodhyaam prasthitaH raamaH puSpakeNa suhR^it vR^itaH || 1-1-86

"Rama obtained boon from gods to get all the dead monkeys up on their feet as though woken up from sleep, and he travelled towards Ayodhya by Pushpaka aircraft, with all the good hearted friends around him... [1-1-86]

bharadvaaja aashramam gatvaa raamaH satyaparaakramaH |
bharatasya a.ntikam raamo hanuuma.ntam vyasarjayat || 1-1-87

"Rama, the truth-valiant, has gone to the hermitage of Sage Bharadwaja en route, and he has also sent Hanuma to the near of Bharata beforehand... [1-1-87]

punaH aakhyaayikaam jalpan sugriiva sahitaH tadaa |
puSpakam tat samaaruuhya na.ndigraamam yayau tadaa || 1-1-88

"Then on boarding Pushpaka aircraft again after leaving the hermitage of Bharadwaja, and telling episodes jovially to Sugreeva and others about the events in the days of his exile in forests, while flying overhead of the very same places, Rama went to Nandigrama, where Bharata is available... [1-1-88]

na.ndigraame jaTaam hitvaa bhraatR^ibhiH sahito anaghaH |
raamaH siitaam anupraapya raajyam punaH avaaptavaan || 1-1-89

"That impeccable Rama rejoining with all of his brothers in the village Nandigrama removed his matted locks of hair along with them. Thus he, on regaining Seetha and on discarding hermit's role again became a householder, and he regained his kingdom also... [1-1-89]

prahR^iSTo mudito lokaH tuSTaH puSTaH sudhaarmikaH |
niraamayo hi arogaH ca dur.hbhikSa bhaya varjitaH || 1-1-90

"When Rama is enthroned then the world will be highly regaled and rejoiced, exuberant and abundant, also rightly righteous, trouble-free, disease-free, and free from fear of famine..." Thus Narada is foreseeing the future and telling Valmiki. [1-1-90]

na putra maraNam kechit drakSyanti puruSaaH kvacit |
naaryaH ca avidhavaa nityam bhaviSyanti pati vrataaH || 1-1-91

"While Rama is on the throne men will not see the deaths of their children anywhere in their lifetime, and the ladies will remain husband-devout and unwidowed during their lifetime... [1-1-91]

When it is said that 'women are un-widowed and their husbands are ever living...' Dasharatha's widows can be pointed to contradict this statement. But it is said 'when a woman is with her son/sons living, though her husband dies, she is still a 'wife of somebody...' thus she is still un-widowed.

na ca agnijam bhayam kinchit na apsu majjanti jantavaH |
na vaatajam bhayam kincit na api jvara kR^itam tathaa || 1-1-92
na cha api kshut bhayam tatra na taskara bhayam tathaa |

"In the kingdom of Rama there is no fear for subjects from wildfires, gale-storms or from diseases, and there is no fear from hunger or thieves, nor the cattle is drowned in floodwaters, as well... [1-1-92, 93a]

nagaraaNi cha raaSTraaNi dhana dhaanya yutaani ca || 1-1-93
nityam pramuditaaH sarve yathaa kR^ita yuge tathaa |

"May it be a township or a remote province, it will be replete with coin and grain, and as to how people lived in high gladness during the earlier Krita era, likewise people will live in Rama's period also with the same gladness... [1-1-93b, 94a]

ashvamedha shataiH iSTvaa tathaa bahu suva.rNakaiH || 1-1-94
gavaam koTyayutam dattvaa vidvabhyo vidhi puurvakam |
asa.nkhyeyam dhanam dattvaa braahmaNebho mahaayashaaH || 1-1-95

"On performing hundreds of Horse-Rituals and rituals wherein plenteous gold is bounteously donated, likewise on donating millions of cows and uncountable wealth to Brahmans and scholars, that highly illustrious Rama will proceed to Brahma's abode, in future... [1-1-94b, 95a]

By the wording 'highly illustrious...' Govindaraja tells that 'for a small criticism from a small fellow, Rama deserted his wife... hence he is illustrious...' Then 'he will go to Brahma's abode...' a repeated expression, indicates that this epic is composed during Rama's time as he also gave an ear to it through Kusha and Lava, so his journey to heaven will happen henceforth from now.

raaja va.mshaan shata guNaan sthaapa iSyati raaghavaH |
caatur varNyam ca loke asmin sve sve dharme niyokSyati || 1-1-96

"In this world Raghava will establish kingly dynasties in hundredfold and he will be maintaining the four-caste system positing each in his own probity, may it be caste-bound or provincial-kingdom-bound probity, in order to achieve a perfect social harmony... [1-1-96]

dasha varSa sahasraaNi dasha varSa shataani ca |
raamo raajyam upaasitvaa brahma lokam prayaasyati || 1-1-97

"On reverencing the kingdom for ten thousand years plus another one thousand years, i.e. for a total of eleven thousand years, Rama voyages to the abode of Brahma... [1-1-97]

In rama raajyam upaasitvaa... the word used is upaasana is not ruling by sceptre but it is 'reverentially idolising the kingdom...' as one would regard or treat his personal god with reverence. Rama thus reverenced his kingdom as a devotee of his subjects and this is the concept of raama raajya. The brahma loka is not the abode of four-faced Brahma, but still higher abode, rather vaikunTha itself.

idam pavitram paapaghnam puNyam vedaiH ca sa.mmitam |
yaH paThet raama caritam sarva paapaiH pramucyate || 1-1-98

"This Ramayana is holy, sin-eradicating, merit-endowing, and conformable with the teachings of all Vedas... and whoever reads this Legend of Rama, he will be verily liberated of all his sins... [1-1-98]

etat aakhyaanam aayuSyam paThan raamaayaNam naraH |
sa putra pautraH sa gaNaH pretya svarge mahiiyate || 1-1-99

"Any man who reads this lifespan-enriching narrative of actuality, Ramayana, the peregrination of Rama, he will be enjoying worldly pleasures with his sons and grand sons and with assemblages of kinfolks, servants etc., as long as he is in this mortal world and on his demise, he will be adored in heaven... [1-1-99]

paThan dvijo vaak R^iSabhatvam iiyaat |
syaat kSatriyo bhuumi patitvam iiyaat ||
vaNik janaH paNya phalatvam iiyaat |
janaH ca shuudro api mahattvam iiyaat || 1-1-100

.

"A man reading this Ramayana happens to be a Brahman, one from teaching-class, he obtains excellency in his speech, and should he be Kshatriya person from ruling-class, he obtains land-lordship, and should he be Vyshya person from trading-class, he accrues monetary-gains, and should he be a Shudra person from working class, he acquires his personal excellence..." Thus Sage Narada gave a gist of Ramayana to Sage-poet Valmiki. [1-1-100]

iti vaalmiiki raamaayaNe aadi kaavye baala kaaNde prathamH sargaH ||

Thus, this is the 1st chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Sree Valmiki Ramayana

courtesy from

Sree Brahmasri D 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