srivalmikiramayanam - balakanda -sarga - 5th, 6th and 7th

Sree MadValmiki Ramayanam

(Commentary by Scholar,   Sreeman Brahmasree Desiraju Hanumantharao ji

and  Sreeman Brahmasree K M K Murthy ji )

Sree MadValmiki Ramayanam

Bala Kanda - Book Of Youthful Majesties

Chapter [Sarga] 5

Introduction

We enter the capital of the Emperor Dasharatha. The pomp and glory of his capital is depicted along with its town planning and grandeur of the city, and its residents.

sarvaa puurvam iyam yeSaam aasiit kR^itsnaa vasu.ndharaa |
prajapatim upaadaaya nR^ipaaNam jaya shaalinaam ||1-5-1
yeSaam sa sagaro naama saagaro yena khaanitaH |
SaSTiH putra sahasraaNi yam yaantam paryavaarayan ||1-5-2
ikshvaakuuNaam idam teSaam raaj~naam va.mshe mahaatmanaam |
mahad utpannam aakhyanam raamaayaNam iti shrutam || 1-5-3

Once upon a time, under which victorious kings this entire earth with all its islands is there, starting from Prajapati; among which kings there is one named Sagara, who deepened the oceans, and whom his sixty thousand sons were fencing in when he is set out for action; in the dynasty of such of those Ikshvaku kings this highly revered and reputed epic Ramayana is originated. [1-5-1-3]

tadidam vartayiSyaavaH sarvam nikhilam aaditaH |
dharma kaama artha sahitam shrotavyam anasuuyataa || 1-5-4

Being such a legend, we two wish to relate this Ramayana entirely and completely from the beginning, which is endowed with the values and means of probity, prosperity, and pleasure seeking... and this be listened without any caviling. [1-5-4]

kosalo naama muditaH sphiito janapado mahaan |
niviSTa sarayuu tiire prabhuuta dhana dhaanyavaan || 1-5-5

A great kingdom named Kosala, a joyous and a vast one well flourishing with monies and cereals, is snugly situated on the riverbanks of Sarayu. [1-5-5]

ayodhyaa naama nagarii tatra aasiit loka vishrutaa |
manunaa maanava indreNa yaa purii nirmitaa svayam || 1-5-6

A world-renowned city is there in that kingdom, which is personally built by Manu, the foremost ruler of mankind. [1-4-6]

aayataa dasha cha dve cha yojanaani mahaapurii |
shriimatii triiNi vistiirNaa su vibhak{}taa mahaapathaa || 1-5-7

That glorious city with well-devised highways is twelve yojana-s lengthwise and three yojana-s breadth wise. [1-5-7]

Yojana is an ancient measure of distance, where one yojana roughly equals to 8 to 10 miles. Its account is like this : 1 angula is 3/4 inch; 4 angula-s are = one dhanu graha - bow grip; 8 angula-s are = one dhanu muSTi - fist with thumb raised; 12 angula-s are = 1 vitasti - distance between tip of thumb and tip of last finger when palm is stretched; 2 vitasti-s = 1 aratni -s - cubit; 4 aratni-s = one danDa, dhanuS - bow height - 6 ft ; 10 danDa-s = 1 rajju 60 ft ; 2 rajju-s = 1 paridesha - 120 ft ; 2, 000 dhanuS-s = one krosha , and also called goraTa - 4, 000 yards ; 4 krosha-s = 1 yojana - thus one yojana is 9 to 10 miles. But the British Revenue measurement scaled it down to 5 miles, and all the dictionaries say that one yojana is 5 miles. But traditionally it is held as 10 miles. More info on these measures can be had from The Artha Shaastra of Kautilya - a republication of Penguin.

raaja maargeNa mahataa suvibhak{}tena shobhitaa |
muk{}taa puSpa avakiirNena jala sik{}tena nityashaH || 1-5-8

8. su vibhaktena= well, laid out; mahataa raja maargeNa= with great, royal, highways; muktaa puSpa avakiirNena= scattered, flowers, strewn on; nityashaH jala siktena= always, with water, wet with; shobhitaa= shining forth.

That city shines forth with well-laid great royal highways that are always wetted with water, and with flowers strewn and scattered on them. [1-5-8]

taam tu raajaa dasharatho mahaaraaSTra vivardhanaH |
puriim aavaasayaamaasa divi devapatiH yathaa || 1-5-9

As an improver of great kingdom Dasharatha the king made her as his abode, as Indra made heavens as his abode. [1-5-9]

kapaaTa toraNavartii su vibhak{}ta antaraapaNaam |
sarva ya.ntra ayudhavatiim uSitaam sarva shilpibhiH || 1-5-10

That city is surrounded with gateways and archways; the front yards of buildings are well laid; it is lodges all kinds of machinery, weaponry and craftsmen, and king Dasharatha dwells in such a city. [1-4-10]

suuta maagadha sa.nbaadhaam shriimatiim atula prabhaam |
ucchaaTTaala dhvajavatiim shataghnii shata sa.nkulaam || 1-5-11

She that prosperous city Ayodhya is muchly crammed with many a eulogist and panegyrist, yet she is highly splendorous with many a bastion, flag and hundreds of batteries of canons, and Dasharatha dwells therein. [1-5-11]

Comment: This shataghnii literally that which can kill a thousand people, and it is said to be a canon and also said to be thorny weapon: �ataghn� catu� tal� loha ka��aka sa�cit� | aya� ka��aka sa�cchann� mahat� �il� -- elaborate accounts of this shataghni, kshipaNi are there in yajur aaraNyaka .

vadhuu naaTaka sanghaiH cha sa.nyuk{}taam sarvataH puriim |
udyaana aamra vaNopetaam mahatiim saala mekhalaam || 1-5-12

That city Ayodhya accommodates groups of danseuses and theatrical personnel, and she is surrounded everywhere with the gardens and brakes of mango trees, and her wide fort-wall is like her cincture ornament. [1-5-12]

durga ga.mbhiira parikhaam durgaam anyaiH duraasadam |
vaajiivaaraNa sa.npuurNaam gobhiH uSTraiH kharaiH tathaa || 1-5-13

That Ayodhya is an impassable one for trespassers, or for others invaders, owing to her impassable and profound moats, and she is abounding with horses, camels, likewise with cows and donkeys. [1-5-13]

saama.nta raaja sanghaiH cha bali karmabhiH aavR^itam |
naanaa desha nivaasaiH cha vaNigbhiH upashobhitaam || 1-5-14

With the throngs of provincial kings who come hither to pay dues pervade that city, and she is verily lustrous with residents of various other countries, and with traders, too. In such a city Dasharatha dwells. [1-5-14]

praasaadai ratna vikR^itaiH parvataiH iva shobhitaam |
kuuTaagaaraiH cha sa.npuurNaam indrasya iva amaraavatiim |1-5-15

Buildings are ornamentally studded with precious gems, and with such multi-storied sky scrappers she is adorned, and filled with them she is like Amaravati, the capital of Indra. [1-5-15]

chitram aSTaapada aakaaraam vara naarii gaNair yutaam |
sarva ratna samaakiirNaam vimaana gR^iha shobhitaam || 1-5-16

Amazing is Ayodhya for its lay-out is like a game board called aSTapadi, and with its flocks of beautiful women moving thereabout, where all kinds of precious gems are heaped up, and where its seven storied buildings are picturesque. [1-5-16]

gR^iha gaaDhaam avicChidraam sama bhuumau niveshitaam |
shaali taNDula sa.npuurNaam ikshu kaaNDa rasaH udakaam ||1-5-17

The housing is very dense and there is no place or ground unutilized, and all are constructed on well-levelled lands, and rice-grain is plentiful while the drinking water tastes like sugar cane juice. [1-5-17]

dundubhiibhiH mR^idangaiH cha viiNaabhiH paNavaiH tathaa |
naaditaam bhR^isham atyartham pR^ithivyaam taam anuttamaam ||1-5-18

That city is sounding with the drumbeats of great drums, and with musical rhythm instruments like mridnga, cymbals, and with string instruments like Veena etc., and on earth she is uniquely the best city. [1-5-18]

Great drums, called dundubhi , placed on castle walls and at central places to drum the times of the day or night, or at the arrivals of the noblemen or to keep the sentry whistles. As well, the melodious tunes from string instruments like Veena or rhythmic instrument mridanga and from various other instruments are always made available to the citizens, as a sort of background music, since royalty sponsors these performing arts.

vimaanam iva siddhaanaam tapasa adhigatam divi |
su niveshita veshmaantaam narottama samaavR^itaam ||1-5-19

Ayodhya is like a hovering space station attained by sages by their ascesis, and its edifices are well planned and it is teeming with best people. [1-4-19]

ye cha baaNaiH na vidhyanti vivik{}tam aparaa param |
shabda vedhyam cha vitatam laghu hastaa vishaaradaaH || 1-5-20

They the skilful archers of that Ayodhya will not kill a lone one with their arrows, one that does not have either a predecessor or a successor in his family, a fleeing one, or by listening to the sound of the target, as is done in sonic-archery, and their skills, acumen and handiness are thus benevolent. [1-5-20]

Dasharatha in his youth, when he was on a hunting spree, killed the son of a hermit who was drawing water from a river. That son of the sage dipped his pot in the waters and the filling water gave sounds like that of a grumbling tiger. Dasharatha mistook that sound to be a tiger's grumble and swung his arrow that way, killing the boy. Thereby the father of the boy being a sage of eminence, cursed Dasharatha to die lamenting for his son, which happens after the exile of Rama. Perhaps the sonic-archery may thus have been banned in Ayodhya, lest such sad incidents would have recurred.

si.nha vyaaghra varaahaaNaam mattaanaam nadataam vane |
hantaaro nishitaiH shastraiH balaat baahu balair api || 1-5-21

21. simha vyaaghra varaahaaNaam= lions, tigers, wild boars; mattaanaam nadataam vane= fattened ones, roaring, in forests; hantaaraH nisitaiH sastraiH= killers, with sharp, weapons; balaat baahu balaiH api= with might, by arms, might, also.

They kill the fattened and roaring lions, tigers and wild boars with the might of their sharp weaponry, or even with the might of their own arms alone. [1-4-21]

taadR^ishaanaam sahasraiH taam abhi puurNaam mahaarathaiH |
puriim aavasayamaasa raajaa dasharathaH tadaa || 1-5-22

With that kind of thousands of archers, and with speediest chariot-warriors she that Ayodhya is filled with, and King Dasharatha made his abode in such a city. [1-5-22]

taam agnimadbhiH guNavadbhiH aavR^itaam
dvijottamaiH veda SaDa~Nga paaragaiH |
sahasradaiH satya rataiH mahaatmabhiH
maharSi kalpaiH R^iSibhiH cha kevalaiH || 1-5-23

She that Ayodhya is encompassed with Vedic scholars who always worship the ritual fire by enkindling the three kinds of ritual-fires continuously, virtuous Brahman scholars in Veda-s and their six ancillary subjects, and other great souls that are in similitude with great saints, and who are just like sages that are charitable donors, and that abide by the truth. [1-5-23]

iti vaalmiiki raamaayaNe aadi kaavye baala kaaNDe pa.ncamaH sargaH

Thus, this is the 5th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Bala Kanda - Book Of Youthful Majesties

Chapter [Sarga] 6

Introduction

The riches and happiness enjoyed by the people, under the rein of Emperor Dasharatha, along with the details of its valiant heroes, elephants, horses and the town planning are narrated.

tasyaam puryaam ayodhyaayaam vedavit sarva sa.ngrahaH |
diirghadarshii mahaatejaaH paura jaanapada priyaH || 1-6-1
ikshwaakuuNam atiratho yajvaa dharmaparo vashii |
maharSikalpo raajarSiH triSu lokeSu vishrutaH || 1-6-2
balavaan nihata amitro mitravaan vijita indriyaH |
dhanaiH cha sa.nchayaiH cha anyaiH shakra vaishravaNa upamaH || 1-6-3
yathaa manur mahaatejaa lokasya parirakshitaa |
tathaa dasharatho raajaa lokasya parirakshitaa || 1-6-4

He who is well-versed in Veda-s, who is a gatherer of all scholars, riches and forces as well, a foreseer and a great resplendent one, also one who is esteemed by urbanites and countrymen alike, one who is a top-speeded chariot-warrior aamong the emperors of Ikshwaku kings, one who has performed many Vedic rituals, a virtuous one, a great controller, a saint-like kingly sage, one who he is renowned in all the three worlds, a mighty one with all his enemies eradicated, nevertheless who has friends, one who conquered all his senses, one who is similar to Indra, or Kubera on earth with his wealth, accumulations and other possessions, he that king Dasharatha while dwelling in the city of Ayodhya protected the world, like Manu, the foremost protector of mankind. [1-6-3,4,5]

tena satyaabhisa.ndhena trivargam anuSTitaa |
paalitaa saa purii shreSTaa indreNa iva amaraavatii || 1-6-5

He that truth-abiding king, who adheres to the three-fold virtues rules the vast of that kingdom from that best city Ayodhya, as Indra rules heaven from his capital Amaravati. [1-6-5]

tasmin puravare hR^iSTaa dharmaatmano bahushrutaaH |
naraaH tuSThaaH dhanaiH svaiH svaiH alubdhaaH satyavaadinaH ||1-6 -6

In that best city Ayodhya all are exuberant yet virtuous ones, and scholars are variously learned ones, people are satisfied with their own riches, they have no greed, and they advocate truthfulness alone. [1-6-6]

na alpa sa.nnichayaH kashchid aasiit tasmin purottame |
kuTu.mbii yo hi asiddharthaH agavaa ashva dhana dhaanyavaan || 1-6-7

None with meagre accumulations is there in that great city and no householder is there without unearned means, and without cows, horses, monies or cereals and who could not sustain his family. [1-6-7]

An ordinary family kuTumba is an assemblage of the householder, his wife, two of his parents, two sons, two daughters-in-law, one daughter, and one guest, totalling to ten members.

kaamii vaa na kadaryo vaa nR^isha.msaH puruSaH kvachit |
draSTum shakyam ayodhyaayaam na avidvaan na cha naastikaH || 1-6-8

None can see a lustful person, or a miser or a cruel one anywhere in that Ayodhya, along with nondescripts or non-believers, for there are no such persons. [1-6-8]

sarve naraaH cha naaryaH cha dharmashiilaaH su sa.myataaH |
muditaaH shiila vR^ittaabhyaam maharSaya iva amalaaH || 1-6-9

All the ladies and gentlemen in that city are virtuous in mind, self-controlled ones, they are all self-satisfied like great saints, and both in their conduct and character they are blameless. [1-6-9]

na akuNDalii na amukuTii na asragvii na alpabhogavaan |
na amR^iSTo na aliptaa~Ngo na asugandhaH cha vidyate || 1-6-10

In that city none is there without his earrings, headgear, or garlands, none is an enjoyer of lowly things, or misses his regular oil-baths, or with an un-creamed body with sandalwood paste or with other body cream, or with an un-perfumed physique. [1-6-10]

Earrings are the indicators of scholarship, and there are grades in their make and design, on par with the education one receives. The headgears present their social status, while other decorations are to exhibit their lavishness.

na amR^iSTa bhojii na adaataa na api ana~NdaniSkadhR^ik.h |
na ahastaabharaNo vaa api dR^ishyate na api anaatmavaan || 1-6-11

There is none who is famsihed, an uncharitable one in his nature, one with an undecorated body with ornaments like bracelets or chest plates, and there is none without a heart. [1-6-11]

Verse Locator

na anaahita agniiH na ayajvaa na kshudro vaa na taskaraH |
kashchit asiit ayodhyaayaam na cha aavR^itto na sa.nkaraH || 1-6-12

There is none someone who is without sacrificial fires, and none without performing sacrificial rituals, and none is low in living; neither an immoral, nor a bastard nor even a thief, can be found in Ayodhya. [1-6-12]

sva karma nirataa nityam braahmaNaa vijitendriyaaH |
daana adhyana shiilaaH cha sa.myataaH cha pratigrahe || 1-6-13

.

The sense-controlled scholarly Vedic Brahmans are always engaged in their rituals, and they donate the education of Vedas to their students, as well practice their own, and while receiving donations they are principle-minded. [1-6-13]

The donations received by Vedic scholars are not alms to beggars or charities to the destitute. The Vedic scholars do not receive them from anybody or everybody. There are set rules to accept such donations like cows, gold coins, villages, temples etc., from a befitting hand. Otherwise, the recipient is destined to go to Hell for having received greedily. Thus, if ever somebody wants to donate to such a scholar he should first notify his bona fides, which are verifiable by the recipient. Another kind of donation is referred here as daana adhyana, meaning that these scholars while receiving donations from a righteous source, they also have to donate something to others. It is the education in Veda, which they have to impart to their students free of any charge and that too, to the befitting students only. Thus, the words, daana and pratigrahaNa mean all these rules to accept a donation or to accord it.

naastiko na anR^itii vaa api na kashchit abahushrutaH |
na asuuyako na cha ashak{}to na avidvaan vidyate kvachit || 1-6-14

There is no atheist, no liar, and none is less learnt in Veda-s, and no one is found to be jealous, or disabled, or unscholarly person. [1-6-14]

na aSaD.nga vit na asti na avrato na asahasradaH |
na diinaH kshipta chittao vaa vyathito vaa api kashchana ||1-6-15

None can be found anywhere in Ayodhya without the knowledge of the six ancillaries of Veda-s like astrology, prosody, grammar etc., none a non-performer of the prescribed rituals, and none a non-donor in thousands, thus none with a saddened heart, turmoil in mind or agonised in will is there. [1-6-15]

kashchin naro vaa naarii vaa na ashriimaan na api arUpavaan |
draSTum shakyam ayodhyaayaam na api raajanya abhak{}timaan || 1-6-16

Whoever it may be, either a gentleman or a lady, none is without wealth, even none without elegance or devoid of devotion to their king, and it is impossible to see suchlike person in Ayodhya. [1-6-16]

varNeSu agrya chaturtheSu devataa atithi puujakaaH |
kR^itaj~naaH cha vadaanyaH cha shuuraa vikrama sa.myutaaH || 1-6-17

In the four-caste system, from the first caste to the last, everyone is a worshipper of deities and guests and everyone is also faithful, illustrious, valiant, and each one is a brave one. [1-6-17]

Though the word 'caste - Spanish and Portuguese casta �lineage, race, breed� is distasteful, it is used here for an easy communication. Latin classis �assembly� or section of society would be more suitable.

diirgha aayuSo naraaH sarve dharmam satyam cha sa.nshritaaH |
sahitaaH putra pautraiH cha nityam striibhiH purottame || 1-6-18

.

Longevity is there for all of the people, all are with virtuosity and truthfulness, and they lived in that best city along with their sons, grandsons and their ladies. [1-6-18]

kshatram brahmamukham cha aasiit vaishyaaH kSatram anuvrataaH |
shuudraaH sva dharma nirataaH triin varNaan upachaariNaH || 1-6-19

.

The warrior class Kshatriya-s is turned towards the Brahmans, the scholarly class, for intellectual and religious support. The trading class, Vyasya-s, is the follower of the Kshatriya-s, the ruling class, for the state's economy is dependent on the rulership. And the fourth one, Shuudra-s, the working class, while performing its own duties, is always working for the other castes. [1-6-19]

saa tena ikshvaaku naathena purii su parirakshitaa |
yathaa purastaat manunaa maanavendreNa dhiimataa || 1-6-20

That city is well protected by that king from Ikshwaku dynasty namely Dasharatha, like Manu, the foremost king of mankind in earlier times. [1-6-20]

yodhaanaam agni kalpaanaam peshalaanaam amarSiNaam |
sa.npuurNaa kR^ita vidyaanaam guhaa kesariNaam iva || 1-6-21

That city Ayodhya is replete with firebrand like skillful warriors that are intolerant of insults, and who have prosecuted their education in archery, chariot-wars, swordplay etc. and with them it is like a cave replete with lions. [1-6-21]

kaa.mbhoja viSaye jaataiH baahlikaiH cha haya uttamaiH |
vanaayujaiH nadiijaiH cha puurNaa harihaya uttamaiH || 1-6-22

That city is full with best horses born in countries like Kaambhoja, Baahlika, Vanaayu, and also in river-bed counties, which are like the horse of Indra namely ucChiashrava. [1-6-22]

It is said that the horses born in the rivers [nadii+ja] are brought to the city Ayodhya. They are not water horses but horses born at the place where the historically prominent Seven Rivers of Indus Valley Rivers flow. Here again an account of countries is given as a glimpse. These countries Kambhoja, Bahlika, Vanayu may not be taken as the provincial countries within the present day India. Prior to the present-day peninsular India, the belt from Himalayas to Alps had a great rapport in cultural and trade exchanges without demarcations of east or west, which paved the way for Alexander, the Great, towards India. Sometime back, say during 1985-87, the National Geography magazine contained a beautiful article under the heading " IRAQ, the crucible of civilisation ," Merle Severy, as its Asst. Editor. In its carefully worded introduction, it is stated that Iraq is "the traditional birthplace of man for Jews, Christians and Muslims... " On the other hand, Hindus naturally believe that the Southward Himalayan region is the birthplace of man. In the same article, the regions around Euphrates and Tigris are said to be the "Fertile Crescent, the cradle of Western civilization ... in the third millennium BC ". Further that " To the east a similar florescence occurred in the Indus and Yellow River Valleys... " This florescence in Indus Valley and far eastward did not occur later to Mesopotamian or Babylonian civilisations but flourished much earlier, as per Hindu scripts and the dating of which is the eternal question like Aryan Question. However, Hindu scripts centre the present world, Bhuuloka, surrounding Meru Mountain and its geography includes the land unto Rome, Russia, China. We will refer to Meru mountain-oriented geography and its geographical account at the appropriate place. Since Ramayana dates back to Buddhism and Buddhism's westward spread is unto Afghanistan, the Kings of Ramayana must have had no problem to draft horses from Persian, Arabian or the other of Middle East countries. These countries are always famous for horse breeding, right from the days of Ramayana to Moses. Hence the accounts of horses and the countries from where they are brought may be treated as cross-continental culture. Since history believes only in the unearthed iconography and the epics or their content can not stand to the carbon-testing, the countries named here as Kambhoja, Baahlika may nearly mean Babylonian, Mesopotamian, Arabian or other unknown or unearthed historic countries of the crucible of Western civilisation, Iraq. Vanaayu, another country referred may nearly mean Roman, as Persians term Greeks as Unani in India, advent to the arrival of Alexander, the Great. We still have an herbal medication called Unani, a hybrid between Ayurveda, Greek and Persian herbal treatments.

vi.ndhya parvatajaiH mattaiH puurNaa haimavataiH api |
madaanvitaiH atibalaiH maata~NgaiH parvatoupamaiH || 1-6-23

Born in Vindhya Mountains, and also from Himalayan regions, mighty are the elephants fully vigorous and fattened ones, and most powerful in their strength and each in similitude is a huge mountain. [1-6-23]

iraavata kulInaiH cha mahaapadma kulaiH tathaa |
a.njanaadapi niS.hkraantaiH vaamanaadapi cha dvipaiH || 1-6-24

High bred from the classes of Iravata, the Elephant of Lord Indra, and from Mahapadma, Anjana and Vamana, too...are the elephants [of that city] [1-6-24]

It is said that eight elephants from eight corners called aSTa diggaja support the Universe. And these eight elephants have their presiding deities. From those eight elephants, four are prominent. They are iravata , the Elephant of Indra, anjana , the Elephant of varuNa , the Rain-god, vaamana , the Elephant of Yama, the Lord of Death, and another is punDariika . Thus, the elephants of Ayodhya are termed as divine breed.

bhadraiH mandraiH mR^igaiH cha eva bhadra mandra mR^igaiH thathaa |
bhadra mandraiH bhadra mR^igaiH mR^iga mandraiH cha saa purii || 1-6-25
nitya mattaiH sadaa puurNaa naagaiH achala sannibhaiH |

That city is always full with vigorous and mountain like elephants bred mainly from three classes viz., Bhadra, Mandra and Mriga. And inter-bred among these three main classes are Bhadra-Mandra, Mandra-Mriga, Bhadra-Mriga and the like. [1-6-25-26a]

The bhadra is the elephant class for King's ride, called bhadra gaja . It is a state elephant with high honors and for occasional or ceremonial use. mandra and mR^iga are classes of breed tamed and used in wars or for the ride of other nobility. These are the essential mammals used for other lifting and carrying works.

saa yojane cha dve bhuuyaH satyanaamaa prakaashate |
yasyaam dasharatho raajaa vasan jagat apaalayat || 1-6-26

While residing in which city King Dasharatha ruled the world that city is further fortified up to two more yojana-s outside city, true to its name a yodhya , an un-assailable one. [1-6-26]

taam puriim sa mahaatejaa raajaa dasharatho mahaan |
shashaasa shamita amitro nakshatraaNiiva chandramaaH ||1-6-27

In which city the great resplendent and admirable king Dasharatha resided, he ruled the world from that city with silenced enemies, like the moon governing the stars. [1-6-27]

taam satya naamaam dR^iDha toraNa argalaam
gR^ihaiH vichitraiH upashobhitaam shivaam |
puriim ayodhyaam nR^i sahasra sa.nkulaam
shashaasa vai shakra samo mahiipatiH || 1-6-28

With gorgeous arches, castle-door-bars and with amazingly built houses that city is magnificent and auspicious one, and full with thousands of provincial kings too, and king Dasharatha, a coequal of Indra, indeed ruled that city which is true to its name. [1-6-28]

iti vaalmIki raamaayaNe aadi kaavye baala kaaNDe SaSThaH sargaH

Thus, this is the 6th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Bala Kanda - The Youthful Majesties

Chapter [Sarga] 7

Introduction

The truthful and upright characters of the ministers of Dasharatha are portrayed, who make the rulership meaningful with their virtuous, skilful and efficient administration. Along with the political ministers, the religious ministry is also portrayed.

tasya amaatyaa guNair aasan ikshhvakostu mahaatmanaH |
ma.ntraj~naaH cha iN^gitaj~naaH cha nityam priya hite rataaH || 1-7-1

1. mahaaatmanaH tasya ikshwakuH tu= for great soul, to him, one born in Ikshwaku-s, Dasharatha; guNaiH= those with epitomised attribute; mantraj~naH cha= tactful, also; iN^gitaj~naH cha= adroit ones, also; nityam priya hite rataH= always, in welfare alone, obliged to; amaatyaa= ministers; aasan= are there.

The misters for the great soul from Ikshvaku kings of Emperor Dasharatha, are epitomised ones of their tactfulness, adroitness and are always obliged to undertake welfare activities of their king and the kingdom. [1-7-1]

aSTau babhuuvuH viirasya tasya amaatyaa yashasvinaH |
shuchayaH cha anurak{}taaH cha raajakR^ityeSu nityashaH || 1-7-2

Eight ministers are there for that valiant and glorious King Dasharatha, who are clean at heart and are involved in the works of the king and kingdom at all time. [1-7-2]

dhR^iSTir jayanto vijayo suraaSTro raaSTra vardhanaH |
akopo dharmapaalaH cha suma.ntraH cha ashhTamo arthavit || 1-7-3

Dhristi, Jayantha, Vijaya, Suraashtra, Raashtravardhana, Akopa, Dharmapaala, are seven, and Sumantra is the eighth one. [1-7-3]

R^itwijau dvau abhimatau tasyaaH taam R^ishhi sattamau |
vashiSTho vaamadevaH cha ma.ntriNaH cha tathaa apare || 1-7-4

Two venerable saints of eminence are religious ministers for they are authorities in Vedic rituals, namely Vashishta and Vamadeva, who are the acquiescent with religious matters, and apart from these two some more religious ministers are also there to King Dasharatha. [1-7-4]

suyaj~no api atha jaabaaliH kaashaypo api atha gautamaH |
maarkaNDeyaH tu diirghaayuH tathaa kaatyaayano dvijaH || 1-7-5
etaiH brahmarSibhir nityam R^itvijaH tasya paurvakaaH |

Suyajna, Jabaali, Kaashyapa, Gautama, Maarkandeya, Deerghaayu, and then Kaatyayana are the scholarly Brahmans acting as religious ministers, and along with them there are also Brahma-sages who are always the ancestral ritual scholars for Dasharatha�s family. [1-7-5, 6a]

vidyaa viniitaa hriima.ntaH kushalaa niyatendriyaaH || 1-7-6
shriimantaH cha mahaatmanaH shaastraj~naa dhR^iDha vikramaaH |
kiirtimantaH praNihitaa yathaa vachana kaariNaH || 1-7-7
tejaH kshamaa yashaH praaptaaH smita puurva abhibhaashhiNaH |

All the ministers are well versed in scriptures, they shun bad deeds, skilful ones in their duties with their senses regulated. Those great souls are affluent, knowers of all sciences, firmly courageous, and they are distinguished and quiet-souls, and those ministers are true to their word. They are magnificent, patient and famed ones and they smile afore they converse. [1-7-6b, 8a]

krodhaat kaama artha hetor vaa na bruuyur anR^itam vachaH || 1-7-8
teshhaam aviditam ki.mchat shveshhu naasti pareshhu vaa |
kriyamaaNam kR^itam vaa api chaareNa api chikiir.hSitam || 1-7-9

They never speak untruthful words in anger or in greed or for monetary reasons either. There is nothing unknown to them, even a little, in their own country or in the others either, or about everything that is happening or has happened, or that is going to happen, for they know them through agents. [1-7-8b, 9]

kushalaa vyvahaareshhu sauhR^ideshhu pariikshitaaH |
praapta kaalam yathaa daNDam dhaarayeyuH suteSu api || 1-7-10

They are efficient in administration and their friendships are well examined by the king, and those ministers impose punishment even on their own sons, if situation demands it. [1-7-10]

kosha sa.ngrahaNe yuk{}taa balasya cha parigrahe |
ahitam cha api purushham na hi.nsyur aviduuSakam || 1-7-11

In collections to their treasury and to militarise their armies they are dutiful, even an unfriendly person will not be tortured, if he were not really blameworthy. [1-7-11]

viiraaH cha niyatotsaahaa raaja shaastram anuSThitaaH |
shuciinaam rakShitaaraH cha nityam viShaya vaasinaam || 1-7-12

They are valiant ones with engineered enthusiasm, administrators of political science, clean persons and protectors of subjects of their kingdom at all times. [1-7-12]

brahma kShatram ahi.msantaH te kosham samapuurayan |
sutiikSNa daNDaaH sa.nprekSya puruSasya balaabalam || 1-7-13

They do not persecute Brahman-s and Kshatriya-s to fill-up the treasury, and high degree punishments will be given on assessing that person's, or the offender's strength and weakness. [1-7-13]

shuchiinaam eka buddhiinaam sarveShaam sa.nprajaanataam |
na aasiit pure vaa raashhTre vaa mR^iSaa vaadii naraH kvacit || 1-7-14

All of those ministers are clean administrators of kingdom, and are in league with each other, as such there is none anywhere, either in capital or in country, a liar. [1-7-14]

kashchin na dushhTaH tatra aasiit para daara ratir naraH |
prashaa.ntam sarvam eva asiit raashhTram puravaram cha tat || 1-7-15

None with an evil-mind or with an interest in other man's wife is there, and thus on whole in the kingdom and also like that in the capital, there is an undisturbed society. [1-7-15]

su vaasasa su veshhaaH cha te cha sarve shuchivrataaH |
hitaarthaH cha narendrasya jaagrato naya chakshuShaa || 1-7-16

Well-dressed and well-decorated and they the ministers of King Dasharatha, observe decency in the interest of the king and also of the kingdom, with diligence and with a truthful-eye. [1-7-16]

guror guNa gR^ihiitaaH cha prakhyaataaH cha paraakrame |
videsheSu api vij~naataa sarvato buddhi nishchayaaH || 1-7-17

They acquired good qualities from their mentors and they are renowned by their expertise, and even in foreign countries they are famous for their intellectual determinations in all affairs. [1-7-17]

abhito guNavantaH cha na cha aasan guNa varjitaaH |
sandhi vigraha tatvaj~naaH prakR^ityaa sa.npadaanvitaaH | 1-7-18

.

Versatile and virtuous are they the ministers and there is none who discarded his virtuosity, and they are the determiners of truce or war, and by their nature they possess opulence. [1-7-18]

ma.ntra sa.nvaraNe shak{}taaH shak{}taaH suukshmaasu buddhishhu |
niiti shaastra visheshhaj~naaH satatam priya vaadinaH || 1-7-19

.

They are capable to keep up the confidentialities of strategies, and also capable to apply their mind even in micro-affairs, and they know moral science comprehensively, and above all, they are gentle articulators. [1-7-19]

iidR^ishaiH taiH amaatyaiH ca raajaa dasharatho.anaghaH |
upapanno guNopetaiH anvashaasad vasu.ndharaam || 1-7-20

Accompanied with such of those effectual and good-natured ministers the exalted king  Dasharatha ruled the earth. [1-7-20]

avekSamaaNaH caareNa prajaa dharmeNa rakshayan |
prajaanaam paalanam kurvan adharmam parivarjayan || 1-7-21
vishrutaH trishhu lokeshhu vadaanyaH satya sa.ngaraH |
sa tatra purushhavyaaghraH shashaasa pR^ithviim imaam || 1-7-22

He that most generous one among men, Dasharatha, while observing through spies, and to protect people righteously, and to give a good governance to them, he forsook unrighteousness and became a generous king avowed to truthfulness alone, and thus he that Dasharatha ruled the earth, which rulership is renowned in all the three worlds. [1-7-21,22]

na adhyagacChat vishiSTam vaa tulyam vaa shatrum aatmanaH |
mitravaan nata saamantaH prataapa hata kaNTakaH |
sa shashaasa jagat raajaa divi deva patir yathaa || 1-7-23

Emperor Dasharatha has not encountered either a superior or an equal in his kingship, and to him there are many friends, subdued are his provincial kings and eliminated is thorniness by his own valour. He thus ruled the world like Indra would in Heaven. [1-7-23]

taiH ma.ntribhiH ma.ntra hiteH niviSTaiH
vR^ito.anurak{}taiH kushalaiH samarthaiH |
sa paarthivo diiptim avaapa yuk{}taH
tejomayaiH gobhiH iva uditaH arkaH || 1-7-24

In the company of those ministers, who are conducive to the strategies, interested in the king and subjects as well, skilful and efficient ones, he that King Dasharatha obtained brilliance, like the rising Sun along with resplendent sunrays. [1-7-24]

iti vAlmIki rAmAyaNe Adi kAvye bAla kaaNDe saptamaH sargaH

Thus, this is the 7th 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)