srivalmikiramayanam - balakanda - sarga 47 to 49

Sree MadValmiki Ramayanam

(Commentary by Scholar,   Sreeman Brahmasree Desiraju Hanumantharao ji

and  Sreeman Brahmasree K M K Murthy ji )

Sree MadValmiki Ramayanam

Bala Kanda - The Youthful Majesties

Chapter [Sarga] 47

Introduction

The legend of Seven-Maruts, the Seven-Wind gods, and the legend of the kings of Vishaala are narrated to Rama and Lakshmana, while Vishvamitra is narrating the legend of Vishaala. At the request of Diti, Indra blesses the seven segments of her foetus to become sapta marut gaNa-s, Seven Wind gods, and the place where the legend of Indra-Diti has happened, that province later became the City of Vishaala.

saptadhaa tu kR^ite garbhe ditiH parama duHkhitaa |
sahasraakSam duraadharSam vaakyam sa anunayaa abraviit || 1-47-1

.

"Diti was highly anguished when her foetus is rendered into sevenfold, and spoke these appeasing words to the indomitable Thousand-eyed Indra." Thus Vishvamitra continued his narration about City Vishala. [1-47-1]

mama aparaadhaat garbho ayam saptadhaa shakalii kR^itaH |
na aparaadho hi deva iisha tava atra balasuudana || 1-47-2

" 'Oh, Indra, the eliminator of demon Bala, this foetus of mine is sliced into seven segments owing to my own misdeed, oh, ruler of gods, Indra, indeed there is no iniquity of yours in this matter.' Thus Diti started speaking to Indra. [1-47-2]

priyam tvat kR^itam icChaami mama garbha vipar.hyaye |
marutaam sapta saptaanaam sthaanapaalaa bhavantu te || 1-47-3

" 'Though a reversal has happened against my thinking in the matter of my pregnancy, let these seven segments become your seven Wind-gods, the rulers of seven ethereal-places, under your ruler-ship. [1-47-3]

According to mythology there are seven ethereal places in cosmos on which the galaxies and planets are dependent. According to Vishnu Puraana: ˜vaha pravahava caiva samvaha× ca udva× ca tath˜ | vih˜ ˜khya× praiv˜ha× par˜vaha iti kram˜t || gagana× sparþana× v˜yu anila× ca tath˜ apara× | pr˜õa× pr˜õeþvara× jŸva iti ete sapta m˜rut˜× || They are: aavaha the air called by this name will be pervading in clouds, thunderbolts, rain, meteors; pravaha air in solar orbit; samhava in lunar orbit; udvaha in galaxies; vivaha in planetary spheres; parivaha in the Seven-Sages sphere; varaavaha in north polar regions. These are otherwise called by names gagana, sparshana, vaayu, anila, praaNa, praaNeshvara, jiiva. Each of the Marut god has a batch of seven Marut-s, thus they are forty-nine entities, in total.

vaata ska.ndhaa ime sapta carantu divi putraka |
maarutaa iti vikhyaataa divyaruupaa mama aatmajaaH ||1-47-4

.

" 'Oh, son Indra, let these seven sons of mine become the seven presiding deities of Cosmic Air Divisions and let them move in heaven with heavenly forms. [1-47-4]

brahma lokam caratu eka indra lokam tathaa aparaH |
divya vaayuH iti khyaataH tR^itiiyo api mahaayashaaH ||1-47-5

" 'One from the seven may permeate Brahma's abode, likewise another may permeate the heaven of Indra, and even the third one, let him become a greatly celebrated and reputed as Divine Wind, and he may circulate in entire universe. [1-47-5]

catvaaraH tu surashreSTha disho vai tava shaasanaat |
sa.mcariSyanti bhadram te kalena hi mama aatmajaaH ||1-47-6
tvat kR^itena eva naamnaa vai maarutaa iti vishrutaaH |

" 'Oh, chief of gods, Indra, let four of my sons permeate four directions according to time and at your command, let safety betide you, and let them be renowned verily by the name given by you as 'Marut,' because you have coaxed the crying fragments of foetus saying, 'maa ruda, maa ruda, 'do not cry, do not cry...' Thus Diti said to Indra. [1-47-6, 7a]

tasyaaH tat vacanam shrutvaa sahasraakSaH pura.ndaraH ||1-47-7
uvaaca praa.njaliH vaakyam ditim balasuudanaH |

"On hearing her words, the Thousand-eyed destroyer of enemy's citadels and a demon named Bala, namely Indra, spoke this word to Diti, humbly adjoining his palms. [1-47-7b, 8a]

sarvam etat yathaa uktam te bhaviSyati na sa.mshayaH ||1-47-8
vicariSyanti bhadram te devaruupaaH tava aatmajaaH |
evam tau nishcayam kR^itvaa maataa putrau tapovane ||1-47-9
jagmatuH tridivam raama kR^itaarthau iti naH shrutam |

" 'All this will happen as you have said, undoubtedly, and your offspring, the Maaruta-s, would be pervading in the forms of gods, you be safe.' Thus Indra assured Diti. Those two, the stepmother Diti and the stepson Indra, on arriving at a decision in that ascetic forest, departed to heaven fulfilling their purposes. Thus we heard the legend." Thus Vishvamitra continued his narration. [1-47-8b, 9, 10a]

eSa deshaH sa kaakutstha mahendraat adyuSitaH puraa || 1-47-10
ditim yatra tapaH siddhaam evam paricacaara saH |

"Oh, Rama of Kakutstha, this province is that one which was once presided over by Indra, and where he rendered services to that accomplished one in her asceticism, namely lady Diti. [1-47-10b, 11a]

ikSvaakostu naravyaaghra putraH parama dhaarmikaH || 1-47-11
ala.mbuSaayaam utpanno vishaala iti vishrutaH |
tena ca aasiit iha sthaane vishaale iti purii kR^itaa || 1-47-12

"To king Ikshvaku of Vishaala, oh, tigerly-man Rama, a highly righteous son was born through queen Alambusa, and he was renowned as Vishaala. There is a city in this place constructed by him and known by his own name, Vishaala. [1-47-11b, 12]

These Ikshvaku-s of Vishaala are not the Ikshvaku-s of Ayodhya, i.e., of Solar Dynasty. The Bhaagavata Puraana says separately in its seventh canto about this dynasty of Ikshvaku-s of Vishaala.

vishaalasya suto raama hemacandro mahaabalaH |
sucandra iti vikhyaato hemacandraat ana.ntaraH || 1-47-13

"Oh, Rama, Vishaala's son is the great-mighty Hemachandra, and Hemachandra's son is highly renowned as Suchandra.. [1-47-13]

sucandra tanayo raama dhuumra ashva iti vishrutaH |
dhuumraashva tanayaH ca api sR^i.njayaH samapadyata || 1-47-14

"The son of Suchandra became famous as Dhuumraashva, and oh, Rama, Dhuumraashva derived his son named Srinjaya. [1-47-14]

sR^i.njayasya sutaH shriimaan sahadevaH prataapavaan |
kushaashvaH sahadevasya putraH parama dhaarmikaH || 1-47-15

"The fortunate and valorous son of Srinjaya is Sahadeva, and the son of Sahadeva is the most righteous Kushaashva. [1-47-15]

kushaashvasya mahaatejaaH somadattaH prataapavaan |
somadattasya putraH tu kaakutstha iti vishrutaH ||1-47-16

"The highly resplendent and dauntless Somadatta is the son of Kushaashva and Somadatta's son is highly reputed as Kakutstha. [1-47-16]

tasya putro mahaatejaaH samprati eSa puriim imaam |
aavasat parama prakhyaH sumatiH naama durjayaH || 1-47-17

"Presently that Kakutstha's son named Sumati, who is a great-resplendent one, an unconquerable one, and a highly celebrated one is dwelling in this city. [1-47-17]

These two Ikshvaku and Kakutstha are of Vishaala dynasty. They are not to be confounded with the grandparents of Rama.

ikSvaakostu prasaadena sarve vaishaalikaa nR^ipaaH |
diirgha aayuSo mahaatmaano viiryavantaH sudhaarmikaaH || 1-47-18

"By the grace of Ikshvaku, the successive kings of Vishaala have longevity, intrepidity, well-off in generosity, and they were great-souled ones. [1-47-18]

iha adya rajaniim ekaam sukham svapsyaamahe vayam |
shvaH prabhaate narashreSTha janakam draSTum ar.hhasi || 1-47-19

"Today we may gladly go to sleep here for a night, and oh, best one among men, and it will be apt of you to see Janaka, the King of Mithila tomorrow morning." Thus Sage Vishvamitra spoke to Rama and Lakshmana. [1-47-19]

sumatiH tu mahaatejaa vishvaamitram upaagatam |
shrutvaa nara vara shreSThaH pratyaagacChan mahaayashaaH || 1-47-20

The best one among best men, a widely reputed and the highly resplendent king of Vishaala, namely Sumati, having heard that Vishvamitra has arrived at the precincts of the city, came to him for a warm welcome. [1-47-20]

puujaam ca paramaam kR^itvaa sa upaadhyaayaH sabaandhavaH |
praa.njaliH kushalam pR^iSTvaa vishvaamitram atha abraviit || 1-47-21

King Sumati arrived along with his mentors and family members, offered an excellent veneration to Vishvamitra, and then spoke to the sage with adjoined palms enquiring about his well being. [1-47-21]

dhanyo asmi anugR^ihiito asmi yasya me viSayam mune |
sa.mpraapto darshanam caiva na asti dhanyataro mama || 1-47-22

"To which province you have visited that happens to be mine, thereby I could get an audience of yours without stirring myself from my country, hence none will be more fortunate than me." So said king Sumati to Vishvamitra. [1-47-22]

iti vaalmiiki raamaayaNe aadi kaavye baala kaaNDe sapta catvaarimshaH sargaH

Thus, this is the 47th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Bala Kanda - The Youthful Majesties

Chapter [Sarga] 48

Introduction

Vishvamitra narrates the legend of Ahalya to Rama and Lakshmana when they arrive at the precincts of Mithila, bidding farewell to the King of Vishaala. Indra is infatuated with Ahalya desires a union with her, for which she complies. However, Gautama catching them unawares curses both Indra and Ahalya.

pR^iSTvaa tu kushalam tatra paraspara samaagame |
kathaaante sumatiH vaakyam vyaajahaara mahaamunim || 1-48-1

When those two, Vishvamitra and Sumati, have met one another there at that place, king Sumati raised the topic of Rama and Lakshmana, after exchanging greetings and enquiring about the well-being of the great-saint Vishvamitra. [1-48-1]

imau kumaarau bhadram te deva tulya paraakramau |
gaja si.mha gatii viirau shaarduula vR^iSabha upamau || 1-48-2
padma patra vishaalaakSau khaDga tuuNii dhanur dharau |
ashvinau iva ruupeNa samupasthita yauvanau || 1-48-3
yadR^icChayaa eva gaam praaptau devalokaat iva amarau |
katham padbhyaam iha praaptau kim artham kasya vaa mune || 1-48-4

"These two youngsters, oh, sage, let safety betide you, striding like audacious elephants and arrogant lions, bearing a similitude to adventurous tigers and adamantine bulls, and wielding quivers, swords, and bows, are valorous with their valour matching that of Vishnu, and with their eyes broad like lotus-petals and with youthfulness in the offing they look like the exceptionally beautiful twin-gods, Ashwin-brothers, by their physique. How these two have footslogged and chanced here as though immortals have chanced on earth from the abode of gods at their pleasure? What for they have come here, and whose scions are they? [1-48-2, 3, 4]

The word deva can easily be said as a 'god' but, this is said to be Vishnu, as implied at 4-43-56 of Kishkindha 'There the Cosmic-Souled God, namely Vishnu...' etc. Now the enquirer himself is no less than a godly king, hence he identified the boys as non-terrestrial. No fatherly person accepts youngsters to footslog miles and miles, and so far this is an unobserved and an uncared for aspect by other sages and saints, because all of those sages and saints are footsloggers. This may be one of the reasons for Dasharatha in refusing to send Rama with Vishvamitra. However, King Sumati, being a glorious and fatherly king brought up this topic. Vishvamitra is giving a 'rehearsal' for these brothers for their real forest trekking later in the legend. Further, if a divine deed is to be done and a benefit therefrom is to be acquired, one has to footslog. Now Rama is going to perform a divine feat called 'bending the bow of Shiva' and thereby winning the hand of an unusual princess Seetha, in marriage. Hence, he footslogged this much distance for siitaa kalyaaNa artham, loka kalyaaNa artham Seetha's marriage, which is for the 'universal goodness.'

bhuuSayantau imam desham candra suuryau iva a.mbaram |
paraspareNa sadR^ishau pramaaNa ingita ceSTitaiH || 1-48-5
kim artham ca nara shreSThau sampraaptau dur.hgame pathi |
vara aayudha dharau viirau shrotum icChaami tattvataH || 1-48-6

"These two best ones among men are identical to one another by their bodily proportion, facial-language, and by bodily gestures, and with their presence they refurbish this province like the Moon and Sun brightening the firmament. In truth, I would like to know for what reason these valiant ones who are wielding best weapons have arrived here travelling on an arduous path." Thus, king Sumati asked Vishvamitra. [1-48-5, 6]

The word facial-language translated for ingita may be an extended expression for the ‘body language.’ This word is for the voice muted facial expressions, given through smiles, eyebrows, lip movement etc. A person could be analysed by these very expressions as we presently call this as face reading. This is what Sugreeva says when sending Hanuma to Rama and Lakshmana for the first time, 'because you are an expert in reading faces, know them by their facial expressions...'

tasya tad vacanam shrutvaa yathaa vR^ittam nyavedayat |
siddha aashrama nivaasam ca raakSasaanaam vadham tathaa | 1-48-7b

On hearing those words of King Sumati, Vishvamitra informed him about the visit of Rama and Lakshmana to the Hermitage of Accomplishment, also about the elimination of demons, as it has happened. [1-48-7a, 7b]

vishvaamitra vacaH shrutvaa raajaa parama vismitaH || 1-48-7c
atithii paramau praaptam putrau dasharathasya tau |
puujayaamaasa vidhivat satkaara ar.hhau mahaabalau || 1-48-8

King Sumati is highly astonished to hear the words of Vishvamitra about the visit of Rama and Lakshmana, and treating them to have come as the most prominent and honour-worthy guests that king started to honour those two great-mighty sons of Dasharatha customarily. [1-48-7c, 8]

tataH parama satkaaram sumateH praapya raaghavau |
uSya tatra nishaam ekaam jagmatuH mithilaam tataH || 1-48-9

On getting high honours from King Sumati, Raghava-s stayed there along with Vishvamitra and with the community of sages for one night, and then they all have moved on to Mithila. [1-48-9]

taam dR^iSTvaa munayaH sarve janakasya puriim shubhaam |
saadhu saadhu iti sha.msanto mithilaam samapuujayan || 1-48-10

On seeing Janaka's auspicious city Mithila, all of the saints who are accompanying Vishvamitra, Rama, and Lakshmana, extolled it saying, "Splendid! Splendid!" and admired it highly. [1-48-10]

Ayodhya is not fortunate enough to receive any worship from the onlookers, but it will be admired for its fortification. However, Mithila is a venerable city, because by itself it is a temple town and the Vedic-rituals etc., will be going on forever. It is a blessed place as it has Shiva's Bow, for which bow ritual worship is be ongoing from time immemorial.

mithila upavane tatra aashramam dR^ishya raaghavaH |
puraaNam nirjanam ramyam papracCha muni pu.ngavam || 1-48-11

On seeing a hermitage in the fringes of Mithila, that appeared to be age-old, but now uninhabited, yet pleasing, Rama asked the eminent sage Vishvamitra. [1-48-11]

idam aashrama sa.nkaasham kim nu idam muni varjitam |
shrotum icChaami bhagavan kasya ayam puurva aashramaH || 1-48-12

"This is semblable to a hermitage but sages seem to have discarded it. Oh, venerable sage, whose is this hermitage previously, I wish to listen of it." Thus, Rama asked Vishvamitra. [1-48-12]

tat shrutaa raaghaveNa uktam vaakyam vaakya vishaaradaH |
prati uvaaca mahaatejaa vishvamitro mahaamuniH || 1-48-13

On hearing that sentence spoken by Raghava, the expert in sententiousness, a great resplendent sage and eminent-saint Vishvamitra replied him in this way. [1-48-13]

hanta te kathayiSyaami shR^iNu tattvena raaghava |
yasya etat aashrama padam shaptam kopaan mahaatmanaa || 1-48-14

"What a pleasure! You may listen as I narrate, Raghava, whose hermitage is this factually, and which great soul has resentfully cursed this. [1-48-14]

The pleasure expressed by Vishvamitra is for the arrival of time, for the event of Rama's grace, in releasing Ahalya from her cursed state.

gautamasya narashreSTha puurvam aasiit mahaatmanaH |
aashramo divya sa.nkaashaH suraiH api supuujitaH || 1-48-15

"Oh, the best one among men Rama, this hermitage with a heavenly glisten, and highly hallowed even by gods, once belonged to the great-souled sage Gautama. [1-48-15]

sa ca atra tapa aatiSThat ahalyaa sahitaH puraa |
varSa puugaani anekaani raajaputra mahaayashaH || 1-48-16

"In this hermitage, oh, prince Rama, once that highly renowned Sage Gautama sat tight in asceticism for numerous cycle of years along with his wife Ahalya. [1-48-16]

tasya antaram viditvaa tu sahasraakSaH shacii patiH |
muni veSa dharo bhuutvaa ahalyaam idam abraviit || 1-48-17

"On knowing the meantime of Gautama's availability at hermitage, Indra, the husband of Shaci Devi and the Thousand-eyed god wearing the guise of sage Gautama and becoming such a sage, approached Ahalya and said this to her. [1-48-17]

R^itu kaalam pratiikSante na arthinaH susamaahite |
sa.ngamam tu aham icChaami tvayaa saha sumadhyame || 1-48-18

" 'Oh, finely limbed lady, indulgers do not watch out for the time to conceive, as such oh, slender-waisted one, I desire copulation with you. [1-48-18]

Vividly: 'Oh, Ahalya, Brahma crafted you so well that all your limbs are symmetrically conjoined, so who in the universe will not yearn to have intercourse with you... and on seeing your slender waist and thickset hips I wish to copulate with you now itself... and let there be no fear of safe period or unsafe period for I do not wish to have any progeny of mine from you...

muni veSam sahasraakSam vij~naaya raghuna.ndana |
matim cakaara durmedhaa deva raaja kutuuhalaat || 1-48-19

.

"Oh, Rama, the legatee of Raghu, though knowing him as the Thousand-eyed Indra in the guise of her husband Gautama, she is inclined to have intercourse ill-advisedly, only to satisfy the impassion of the King of Gods. [1-48-19]

Her thinking is: 'This is none but Indra in the guise of my husband, for my husband never asks me like this nor he violates times... I heard that Indra is seeking me for a long time... and when King of Gods expresses such a desire, it cannot be refused... let him have it…

atha abraviit surashreSTham kR^itaarthena a.ntaraatmanaa |
kR^itaarthaa asmi surashreSTha gacCha shiighram itaH prabho || 1-48-20
aatmaanam maam ca devesha sarvadaa rakSa gautamaat |

"She felt fulfilled in her heart of hearts and then she said this to that best god Indra, 'I am gratified in complying with your wish, oh, best of gods, get going oh, lord, from here quickly, oh, ruler of gods, always safeguard yourself and me from Sage Gautama.' Thus, Ahalya said to Indra. [1-48-20, 21a]

indraH tu prahasan vaakyam ahalyaam idam abraviit || 1-48-21
sushroNi parituSTo asmi gamiSyaami yathaa aagatam |

"Indra on his part smilingly said this word to Ahalya, 'oh, well-hipped lady, I am quite delighted, here I go as I have came.' [1-48-21b, 22a]

evam sa.ngamya tu tayaa nishcakraama uTajaat tataH || 1-48-22
sa sa.mbhramaat tvaran raama shankito gautamam prati |

.

"Oh, Rama, Indra then came out of the cottage flustering hurriedly after copulating with her with an uncertainty about the arrival of Sage Gautama. [1-48-22b, 23a]

gautamam sa dadarsha atha pravisha.ntam mahaamunim || 1-48-23
deva daanava durdharSam tapo bala samanvitam |
tiirtha udaka pariklinnam diipyamaanam iva analam || 1-48-24
gR^ihiita samidham tatra sa kusham muni pu.ngavam |

.

"Indra has then seen the great-saint Gautama, an unassailable sage either for gods or for demons owing to his ascetic prowess, though thoroughly wet with the water of pious river he is luminous like ritual fire, and a foremost saint among all saints who just entered the hermitage carrying ritual firewood and sacred grass. [1-48-23b, 24, 25a]

dR^iSTvaa sura patiH trasto viSaNNa vadano abhavat || 1-48-25
atha dR^iSTvaa sahasraakSam muni veSa dharam muniH |
dur.hvR^ittam vR^itta sa.mpanno roSaat vacanam abraviit || 1-48-26

"On seeing the sage the lord of gods Indra is scared and became dreary-faced. Then the well-behaved Gautama furiously spoke these words on seeing the ill-behaved Thousand-eyed Indra who is donning the guise of a saint. [1-48-25b, 26]

mama ruupam samaasthaaya kR^itavaan asi dur.hmate |
akartavyam idam yasmaat viphalaH tvam bhaviSyati || 1-48-27

" 'Oh, dirty-minded Indra, taking hold of my form you have effectuated this unacceptable deed, whereby you shall become infecund.' Thus, Gautama cursed Indra. [1-48-27]

gautamena evam uktasya sa roSeNa mahaatmanaa |
petatuH vR^iSaNau bhuumau sahasraakSasya tat kSaNaat || 1-48-28

"When that great-souled sage Gautama spoke that way with rancour, the testicles of the cursed Thousand-eyed Indra fell down onto ground at that very moment. [1-48-28]

tathaa shaptvaa ca vai shakram bhaaryaam api ca shaptavaan |
iha varSa sahasraaNi bahuuni nivaSisyasi || 1-48-29
vaayu bhakSaa niraahaaraa tapyantii bhasma shaayinii |
adR^ishyaa sarva bhuutaanaam aashrame asmin vaSisyasi || 1-48-30

"On cursing Indra thus the sage cursed even his wife saying, 'you shall tarry here for many thousands of years to come without food and consuming air alone, and unseen by all beings you shall live on in this hermitage while contritely recumbent in dust. [1-48-29, 30]

yadaa tu etat vanam ghoram raamo dasharatha aatmajaH |
aagamiSyati durdharSaH tadaa puutaa bhaviSyasi || 1-48-31

" 'When that unassailable son of Dasharatha, namely Rama, arrives at this squalid forest, for it will be henceforth rendered so along with you, then you will be purified. [1-48-31]

tasya aatithyena dur.hvR^itte lobha moha vivarjitaa |
mat sakaashe mudaa yuktaa svam vapuH dhaarayiSyasi || 1-48-32

" 'On your welcoming Rama, oh, ill-behaved woman, you will be divested of your greed and craze in which you lingered so far, and then you will assume your own body and then you can be in my proximity, rejoicingly.' Thus, Sage Gautama cursed his wife Ahalya. [1-48-32]

evam uktvaa mahaatejaa gautamo duSTa caariNiim |
imam aashramam utsR^ijya siddha caaraNa sevite |
himavat shikhare ramye tapaH tepe mahaatapaaH || 1-48-33

.

"On cursing immodest Ahalya thus, that great-resplendent Sage Gautama shed this hermitage which was once adored by celestials like siddha-sand caarana-s, and that great-ascetic Gautama practised his asceticism on the pleasant peaks of Himalayas." Thus, Vishvamitra continued his narration about the legend of Ahalya. [1-48-33]

iti vaalmiiki raamaayaNe aadi kaavye baala kaaNDe aSTa catvaarimshaH sargaH

Thus, this is the 48th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Bala Kanda - The Youthful Majesties

Chapter [Sarga] 49

Introduction

Ahalya is redeemed from her curse when Rama enters their hermitage. Vishvamitra while continuing the narration of the legend of Ahalya asks Rama to enter her hermitage where Ahalya is living unseen by anybody. When once Rama steps into that hermitage she manifests herself from her accursed invisible state. She emerges with her divine form and accords guestship to Rama and Lakshmana. Sage Gautama also arrives at this juncture to accept his depurated wife Ahalya.

aphalaH tu tataH shakro devaan agni purogamaan |
abraviit trasta nayanaH siddha gandhava caaraNaan || 1-49-1

"The emasculated Indra then with panicked eyes spoke to gods, siddha-s, gandharva-s, and carana-s, keeping Fire-god as their helms-god. [1-49-1]

kurvataa tapaso vighnam gautamasya mahaatmanaH |
krodham utpaadya hi mayaa sura kaaryam idam kR^itam || 1-49-2

" 'I have Indeed incited fury in that noble-souled Sage Gautama by effectuating hindrance in his asceticism, but I have accomplished a task of gods. [1-49-2]

Indra is a position assigned to some high-souled being on acquiring considerable merit. He functions as a CEO of the universe, maintaining seasons, rains, thunders, thunderbolts, crops, earthquakes, and every aspect of nature, whether they are good or bad for us. If any Vedic-ritual were performed, this Indra would be too happy, as he and his deputies like Rain-god, Fire-god, Air-god, et al., will receive many oblations from that ritual. But if it is tapas 'the practise of asceticism, penance, or ascesis' by single sage, Indra will be highly perturbed. Usually sages will be practising this ascesis for attainment of higher abodes of Brahma, Vishnu, or Shiva. Some practise this to overthrow present Indra and try ascending to his position, or to attain immortality and thereby rout out Indra, as with the case of Ravana. When that practise is about to materialise, Indra sends his agents, like voluptuous celestial beauties, namely the apsara-s, to infatuate those sages with their beauty. Once the sage's concentration fails, his practise becomes futile. Thus, Indra retains his present position. Here, though Sage Gautama did not practise his ascesis for Indra's post, Indra had to hinder it in his own apprehension, and when the fury of Gautama is incited, Gautama's practise also failed and he had to redo his ascesis until he overcomes his passions. Thus, this 'causing hindrance' is a divine-act as proclaimed by Indra to other gods. In doing such 'divine-acts' Indra will also be maligned, for which the higher gods like Brahma, Vishnu, Shiva, or other higher beings will come to his rescue.

aphalo asmi kR^itaH tena krodhaat saa ca niraakR^itaa |
shaapa mokSeNa mahataa tapo asya apahR^itam mayaa || 1-49-3

"By Gautama's anger I am rendered testicle-less and his wife Ahalya is also rejected by the sage, and thus by his releasing a severe curse his propriety for ascesis is dwindled, therefore his ascesis is pre-empted by me. [1-49-3]

tat maam suravaraaH sarve sa R^iSi sa.nghaaH sa caaraNaaH |
sura kaarya karam yuuyam saphalam kartum arhatha || 1-49-4

" 'Therefore, oh, all gods with the assemblages of sages and caarana-s, it will be apt of you to make me virile again, as I have acted for the benefit of gods.' Thus Indra spoke to all gods. [1-49-4]

shatakratoH vacaH shrutvaa devaaH sa agni purogamaaH |
pitR^i devaan upetya aahuH saha sarvaiH marut gaNaiH || 1-49-5

"On hearing the words of the officiator for Hundred-Vedic-rituals, namely Indra, all of the gods and other assemblages of celestials, together with the groups of Marut-gods came to the godly manes keeping the Fire-god in van, and appealed. [1-49-5]

ayam meSaH savR^iSaNaH shakro hi avR^iSaNaH kR^itaH |
meSasya vR^iSaNau gR^ihya shakraaya aashu prayacChata || 1-49-6

" 'This ram is with testicles and Indra is indeed rendered testicle-less. Taking the testicles of this ram they may be given to Indra quickly.' Thus Fire-god started his appeal to manes. [1-49-6]

aphalaH tu kR^ito meSaH paraam tuSTim pradaasyati |
bhavataam harSaNaarthaaya ye ca daasyanti maanavaaH |
akshayam hi phalam teSaam yuuyam daasyatha puSkalam || 1-49-7

" 'This ram that is being offered to you shall now be gelded to give its testes to Indra, and though this ram is deprived of its organ it will be complete and it endows complete satisfaction to you. To those humans who hereafter offer testes-less rams in sacrifices for the purpose of your gratification, you shall truly offer them plentiful and unmitigated benefits.' Thus Agni, the Fire-god spoke to manes. [1-49-7]

The 'manes' are the deified souls of dead ancestors. It is customary to offer un-castrated or unmutilated animals in sacrifices to please gods or departed souls. Presently some humans have offered such an un-castrated ram to manes and the manes are about to enjoy it. But the gods have come and Agni, the Fire-god, is asking them to part with such an offering, for the sake of Indra. And when the manes were hesitating to go against the existing rules of ritual, then Agni, the Fire-god, is amending those rules and he is saying a boon-like proclamation. 'From now, the manes can enjoy even a castrated ram, if offered by humans on earth, and in turn the manes shall afford plentiful benefits of undiminished value to those offerers, namely humans...'

agneH tu vacanam shrutvaa pitR^i devaaH samaagataaH |
utpaaTya meSa vR^iSaNau sahasraakSe nyaveshayan || 1-49-8

"On hearing the words of Agni, the Fire-god, the manes-gods who gathered to collect their share of offering have extricated that ram's testes, which is not yet sacrificed but tethered to a sacrificial post, and offered them to the Thousand-eyed Indra. [1-49-8]

tadaa prabhR^iti kaakutstha pitR^i devaaH samaagataaH |
aphalaan bhu.njate meSaan phalaiH teSaam ayojayan || 1-49-9

"Oh, Rama of Kakutstha, from then onwards the manes-gods who come to collect their share are enjoying even the goats, even if they do not have testes, to endow benefits thereof to those that offer those goats, and to join the testes of goats to Indra. [1-49-9]

If rams with testes are offered the manes discard the testes of those rams and enjoy the rest of it. Even if a goat is offered they enjoy it, considering it as homogenous to a ram. In either way, the offerer is blessed with benefits and Indra with testes.

indraH tu meSa vR^iSaNaH tadaa prabhR^iti raaghava |
gautamasya prabhaavena tapasaa ca mahaatmanaH || 1-49-10

.

"Oh, Raghava, owing to the efficacy of the great-souled Gautama and his ascesis, from then onwards Indra has became one with the testes of a goat. [1-49-10]

tat aagacCha mahaateja aashramam puNya karmaNaH |
taaraya enaam mahaabhaagaam ahalyaam deva ruupiNiim || 1-49-11

"Therefore, oh, great-resplendent Rama, enter the hermitage of Gautama whose deeds are pietistic, and atone Ahalya who is highly fortunate and who is in the compose of a divinity." Thus Vishvamitra spoke to Rama. [1-49-11]

vishvaamitra vacaH shrutvaa raaghavaH saha lakSmaNaH |
vishvaamitram puraskR^itya aashramam pravivesha ha || 1-49-12

On hearing Vishvamitra's words Rama entered the hermitage along with Lakshmana and keeping Vishvamitra afore. [1-49-12]

dadarsha ca mahaabhaagaam tapasaa dyotita prabhaam |
lokaiH api samaagamya dur.hniriikSyaam sura asuraiH || 1-49-13
prayatnaat nirmitaam dhaatraa divyaam maayaamayiim iva |
dhuumena abhipariita a.ngiim diiptaaam agni sikhaam iva || 1-49-14
sa tuSaara aavR^itaam sa abhraam puurNa candra prabhaam iva |
madhye a.mbhaso duraadharSaam diiptaam suurya prabhaam iva || 1-49-15

She whose splendour is brightened by her ascesis, at whom it is impossible to raise an eye for a stare either for gods, or for demons, or for the worldly beings on coming close to her, whom the Creator has contrived with careful contemplation as an angelic and a completely phantasmal entity, who is like the befogged and beclouded moonshine of a full moon as she is hitherto enshrouded by the dried up leaves and dust, who is like an unwatchable sunshine mirrored in and glowing from the midst of water, for she is hitherto in the midst of denounce, and whose limbs are like the tongues of a flaring fire around which fumes are cloaking, as she is hitherto practising an utmost ascesis subsisting on air alone, which ascesis alone made her like a flaring Ritual Fir, and Rama has seen such a highly glorious Ahalya. [1-49-13, 14, 15]

sas hi gautama vaakyena dur.hniriikSyaa babhuuva ha |
trayaaNaam api lokaanaam yaavat raamasya darshanam |1-49-16

Ahalya is indeed indiscernible to all the three worlds by the very word of Gautama until the manifestation of Rama. [1-49-16a, b]

shaapasya antam upaagamya teSaam darshanam aagataa ||
raaghavau tu tataH tasyaaH paadau jagR^ihatuH mudaa | 1-49-17

.

On reaching the end of curse she came into the view of Raghava-s, and they too gladly touched her feet in reverence. [1-49-16c, 17a]

smara.ntii gautama vacaH pratijagraaha saa ca tau ||
paadyam ar.hghyam tathaa aatithyam cakaara susamaahitaa |

Reminiscing Gautama's words Ahalya received those two, and self-consciously offered water for feet and hand washing, and like that she also offered guestship customarily and dutifully, and Rama of Kakutstha on his part acquiesced her hospitality. [1-49-18]

puSpa vR^iSTiH mahatii aasiit deva du.ndubhi nisvanaiH |
gandharva apsarasaam ca eva mahaan aasiit samutsavaH || 1-49-19

.

There chanced an abundant floral fall form firmament to the drumbeats of god's drums, and the celestials like gandharva-s, apsara-s revelled in a splendid festivity that is superb. [1-49-19]

saadhu saadhu iti devaaH taam ahalyaam samapuujayan |
tapo bala vishuddha a.ngiim gautamasya vasha anugaam || 1-49-20

Gods have collectively reverenced her, whose limbs are depurated by the asset of her ascesis which is performed as a devotee of Gautama remaining in his directives, saying 'Gracious! Goodness!' [1-49-20]

gautamo api mahaatejaa ahalyaa sahitaH sukhii |
raamam sampuujya vidhivat tapaH tepe mahaatapaaH || 1-49-21

Even that great-resplendent Gautama is heartened when he reunited with Ahalya after a long, long a time, and that sage customarily reverenced Rama for actualising his solemn utterance, and that great-ascetic Gautama continued his ascesis together with Ahalya. [1-49-21]

raamo api paramaam puujaam gautamasya mahaamuneH |
sakaashaat vidhivat praapya jagaama mithilaam tataH || 1-49-22

.

Even Rama on receiving a conventionally high veneration in the manifestness of that great-saint Gautama himself, then moved ahead to Mithila. [1-49-22]

.

Ahalya - a myth or a reality?

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The legend of Ahalya is viewed from many viewpoints, because it is unclear whether she is a humanly lady or a divine entity, or a tract of land.

The atheists, rather materialists, in their translation of Ramayana take this Ahalya, according to their viewpoint, as an uncultivable tract of land by saying that is a halya ‘un, ploughed...land’ Thereby Rama rendered it as a cultivable land in the course of his socio-economic reforms. There are many other instances in relating these mythical accounts of Ramayana to the earthly plane. Another instance is lavaNa asura samhaara ‘elimination of Saline Demon...’ and Rama’s elimination of this demon is taken as ‘treatment of saline oceanic water as potable waters...’

When the mythology is touched upon, it says that Ahalya is lying there as a stone and by the touch of Rama’s foot she regained her divinely human form. This is not evident in Valmiki Ramayana. The idea of petrifaction of Ahalya is brought in from Padma Puraana which says: s˜ tata× tasya r˜masya p˜da sparþan˜t mah˜tman× | abh¨t sur¨p˜ vanit˜ sam˜kr˜nt˜ mah˜ þil˜ || ‘by the touch of the feet of that great souled Rama, she was manifest as a divine damsel, getting rid of her stone-shape...’ Further, there will be an exchange of words between Indra and Brahma in Uttara Kanda of Ramayana, and there this episode of Ahalya recurs. At that place Brahma defines hala as ‘distorted shape...’ and a halya is one with an ‘impeccable beauty...’ Besides the above, Indra will be usually addressed as sahasra aksha ‘thousand eyed one...’ and behind this legend, there is another legend, saying that Gautama’s curse to Indra is: ‘since you delighted with Divine Ahalya, who is crafted by Brahma, in carnal pleasures, let there be thousand carnally vaginal apertures on your body...’ Then that Indra is agitated for such an appearance, pleads for mercy. Then, the curse is amended saying ‘instead of vaginal apertures, the apertures on your body will look like eyes...’ thus Indra became sahasra aksha.

F. Max Müller records in his ‘History of Sanskrit Literature’ the commentary of Kumaarila Bhatt, yet another ancient commentator on Ramayana. “In the same manner, if it is said the Indra was the seducer of Ahalya. This does not imply that the God Indra committed such a crime, but Indra means the Sun and Ahalya the night, from [the words] ahaH ‘the day’ and lil ‘the night’; and as the night is seduced and ruined by the sun of the morning, there is Indra called the paramour of Ahalya.”

Dharmaakuutam views this as paatityam, patita ‘falling from practise of virtuousness’ Such women are said to be accepted by men after making their amends for their faults. tath˜ svar¨pa n˜þam k®tv˜ v˜yu bhakÿa ity˜di vayon¨rpa þ˜pa prad˜nena c˜paly˜t satk®t para puruÿa v®tt˜ strŸ niyamena þocayitv˜ puna× saðgrahya iti s¨citam | abhy˜se tu p˜tityam | - tath˜ ca gautama× - nindita karma abhy˜si patit˜t ty˜ga patit˜t ty˜gina× patit˜× - iti - dk

iti vaalmiiki raamaayaNe aadi kaavye baala kaaNDe eko na pa.ncaashaH sargaH

Thus, this is the 49th 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