srivalmikiramayanam -balakanda -sarga -13th to 15th

Sree MadValmiki Ramayanam

(Commentary by Scholar,   Sreeman Brahmasree Desiraju Hanumantharao ji

and  Sreeman Brahmasree K M K Murthy ji )

Sree Valmiki Ramayana

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

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

Book I : Bala Kanda - The Youthful Majesties

Chapter [Sarga] 13

Introduction

King Dasharatha requests Sage Vashishta, the Royal Priest to commence works for the Vedic ritual. Sage Vashishta instructs all the concerned about the discipline to be observed in executing the works. Sage Vashishta also instructs the minister Sumantra to invite various kings of other countries, and those kings will be received with great hospitality. King Dasharatha along with his wives takes ritual vow and enters ritual hall

punaH praapte vasante tu puurNaH sa.mvatsaro.abhavat |
prasavaartham gato yaSTum hayamedhena viiryavaan || 1-13-1

On completion of one full year another springtime arrived, and then Dasharatha a determined one to beget progeny by performing Horse Ritual entered the ritual hall. [1-13-1]

The performer of such Vedic rituals has to perform preliminary rituals for a period of one year in order to attain eligibility to perform the final one. Here Dasharatha is said to have completed such preludes as he entering into the Vedic ritual hall in the springtime of the succeeding year to the one referred in last chapter.

abhivaadya vasiSTham ca nyaayataH pratipuujya ca |
abraviit prashritam vaakyam prasavaartham dvijottamam || 1-13-2

Greeting and even adoring the Sage Vashishta customarily Dasharatha said these very humble words to him. [1-13-2]

yaj~no me kriyataam brahman yathoktam munipu~Ngava |
yathaa na vighnaaH kriyante yaj~naa.ngeSu vidhiiyataam || 1-13-3

"Let my ritual be performed scripturally, oh eminent Brahman, let it be conducted in such a way that no obstacle occurs even in its ancillary functions. [1-13-3]

bhavaan snigdhaH suhR^in mahyam guruH ca paramo mahaan |
voDhavyo bhavataa ca eva bhaaro yaj~nasya ca udyataH || 1-13-4

"You being my very reverent royal priest are friendly and kind-hearted to me, and you alone shall shoulder the burden of the commenced ritual in all good faith and credence. [1-13-4]

tathaa iti ca sa raajaanam abraviit dvijasattamaH |
kariSye sarvam eva etat bhavataa yat samarthitam ||1-13-5

Then that reverent Brahman Vashishta said to king, "Whatever that is requested or decided by you, I will see that all of them are materialised accordingly. [1-13-5]

tato.abraviit dvijaan vR^iddhaan yaj~na karmasu niSThitaan |
sthaapatye niSThitaam ca eva vR^iddhaan parama dhaarmikaan || 1-13-6
karma antikaan shilpakaaraan vardhakiin khanakaan api |
gaNakaan shilpinaH ca eva tathaa eva naTa nartakaan || 1-13-7
tathaa shuciin shaastra vidaH puruSaan su bahu shrutaan |
yaj~na karma samiihantaam bhavanto raaja shaasanaat || 1-13-8
iSTakaa bahu saahasrii shiighram aaniiyataam iti |
upakaaryaaH kriyantaam ca raaj~no bahu guNaanvitaaH || 1-13-9

Then Sage Vashishta then summoned and spoke to elderly Brahman scholars, and elderly architects who are all proficient and elderly experts in conducting the construction of the ritual hall etc. Then summoned are the construction supervisors, brick-makers, carpenters, earth-diggers, accountants, and sculptors. So also the actors and dancers are summoned. Thus flawless scholars in scriptures and those men who are well read in Veda-s, are called and he addressed them saying, "Performance of the ritual be organised by the order of the king. Bricks in many thousands be brought quickly and royal palaces as temporary guesthouses be built for the kingly guests, with very many facilities included in them. [1-13-6,7,8,9]

A detailed description of the components of Vedic ritual hall is given at the endnote of next chapter, wherein King Dasharatha enters. Vedic ritual cannot be performed in ordinary households or in small temples. A very large place is selected, as per architectural science, and at its centre a homa kund , an altar of fire will be constructed. This area will not have any roofing so as to let the vapours of oblations of ghee, sandalwood paste and others offered into the fire of altar, get into the atmosphere and thereby to Heavens. Around this altar of fire, huge sheds will be constructed to accommodate thousands of participants and onlookers. Apart from this, mammoth kitchens and dining halls are to be constructed as all of the thousands of participants, who are to be fed as long as ritual is conducted. Some of the many tradesmen are listed in a bird's eye view as above.

braahmaNa aavasathaaH caiva kartavyaaH shatashaH shubhaaH |
bhakSya anna paanaiH bahubhiH samupetaaH suniSThitaaH ||1-13-10

"Like that, for accommodating Brahmans hundreds of sanctified houses be built, well endowed and well established with very many eatables, foods, and potables. [1-13-10]

tathaa paura janasya api kartavyaaH cha suvistaraaH |
aagataanaam suduuraat cha paarthivaanaam pR^ithak pR^ithak || 1-13-11

"So also, accommodation is to be given for city dwellers too, in very spacious housing, and severally for the kings arriving from distant places.[1-13-11]

vaajivaaraNa shalaaH cha tathaa shayyaa gR^ihaaNi cha |
bhaTaanaam mahadaavaasam vaideshika nivaasinaam || 1-13-12

"For horses stables, reposing stalls for elephants, like that great billets for soldiers may be built for those foreign-country dwellers arriving in here on their horses and elephants along with their soldiers. [1-13-12]

aavaasaa bahu bhakSyaa vai sarva kaamaiH upasthitaaH |
tathaa paurajansya api janasya bahu shobhanam || 1-13-13

"These lodgings are to be arranged with many foods and utilities for the people of this city and for others coming from distant countries, and a very grand food be given in all of them. [1-13-13]

daatavyam annam vidhivat satkR^itya na tu liilayaa |
sarve varNaa yathaa puujaam praapnuvanti susatkR^itaaH || 1-13-14
na ca avaj~naa prayoktavyaa kaama krodha vashaat api |

"Food is to be given dutifully treating all of them well but not just illusively, and the people of all the castes shall be well honoured as they would get their due respect, and no disrespect be shown, even when overcome by passion or anger at anyone. [1-13-14, 15a]

yaj~na karmasu ye vyagraaH puruSaaH shilpinaH tathaa || 1-13-15
teSaam api visheSeNa puujaa kaaryaa yathaa kramam |
ye syuH sa.mpuujitaa sarve vasubhiH bhojanena ca || 1-13-16

"Exceptionally respectable are those men and architects that are preoccupied in the works of the ritual as they deserve, and those men involved in these works shall be well-treated with funds and food. [1-13-15b, 16]

yathaa sarvam suvihitam na ki.ncit parihiiyate |
tathaa bhavantaH kurvantu priiti yuktena cetasaa || 1-13-17

"Thus, as to how all this be well organised without least negligence, thus you all shall administer in all your cooperation and good spirit." Thus Sage Vashishta spoke to the organisers. [1-13-17]

tataH sarve samaagamya vasiSTham idam abruvan |
yatheSTam tat suvihitam na ki.mcit parihiiyate || 1-13-18
yathoktam tat kariSyaamo na ki.mcit parihiiyate |

Then all of them collectively replied to Sage Vashishta "As desired, all the well ordered works will not be neglected in the least, and they will be done as ordered, and not the least of them will be slighted." So said the artisans to Sage Vashishta. [1-13-18, 19a]

tataH suma.ntram aahuuya vasiSTho vaakyam abraviit || 1-13-19
nima.ntrayasva nR^ipatiin pR^ithivyaam ye ca dhaarmikaaH |
braahmaNaan kSatriyaan vaishyaan shuudraam ca eva sahasrashaH || 1-13-20
samaanayasva satkR^itya sarva desheSu maanavaan |

"Then on calling for Sumantra, Sage Vashishta said these words to him, "Let all those kings of the earth that are righteous be invited, and let all the people from all the kingdoms, say Brahmans, Kshatriya-s, Vyasya-s, Shudra-s be invited in scores duly honouring them." So said Vashishta to Sumantra. [1-13-19b, 20, 21a]

mithilaadhipatim shuuram janakam satya vaadinam || 1-13-21
tam aanaya mahaabhaagam svayam eva susatkR^itam |
puurva sa.mbandhinam j~naatvaa tataH puurvam braviimi te || 1-13-22

"You personally invite Janaka the king of Mithila, a valiant one and an advocate of truth, honouring his well and duly bearing in mind that he is a long-time associate of our King Dasharatha, hence I am telling you in the first instance. [1-13-21,22]

tathaa kaashii patim snigdham satatam priya vaadinam |
sad vR^ittam devasa.mkaasham svayam eva anayasva ha || 1-13-23

"Thus that King of Kaashi who is always a friendly, affectionate and a cordial one, indeed he shall be invited by you personally. [1-13-23]

tathaa kekaya raajaanam vR^iddham parama dhaarmikam |
shvashuram raaja si.mhasya saputram tvam iha aanaya || 1-13-24

"Likewise, King of Kekaya, an elderly, very virtuous, and also the father-in-law of our Lion-King Dasharatha, you personally invite him along with his sons. [1-13-24]

a~Ngeshvaram maheSvaasam romapaadam su satkR^itam |
vayasyam raaja si.mhasya saputram tam iha aanaya || 1-13-25

"Romapada, the lord of Anga kingdom and the user of great bow, let that illustrious one be invited well honoured, for he is the friend of our lion-king Dasharatha. [1-13-25]

tathaa kosala raajaanam bhaanuma.ntam susatkR^itam |
magadha adhipatim shuuram sarva shaastra vishaaradam || 1-13-26

"Like that King of Kosala namely Bhanumanta, and the King of Magadha, a brave one and a profound one in all scriptural knowledge, let them be honoured well and be invited. [1-13-26]

praaptij~nam paramodaaram susatkR^itam puruSarSabham |
raaj~naH shaasanam aadaaya chodayasva nR^iparSabhaan |
praaciinaan sindhu sauviiraan sauraaSThreyaam ca paarthivaan || 1-13-27

"And Praaptijna, the king of Magadha, the kind-hearted and best one among kings, be well honoured and invited. Further, taking the orders of King Dasharatha and motivated by those orders, the kings of Sindhu, Sauviira and Sauraastra kingdoms may also be invited. [1-13-27]

daakSiNaatyaan narendraam ca samastaan aanayasva ha |
santi snigdhaaH ca ye ca anye raajaanaH pR^ithivii tale || 1-13-28
taan aanaya yathaa kSipram sa anugaan saha baandhavaan |
etaan duutaiH mahaabhaagaiH aanayasva nR^ipa aaj~nyaa || 1-13-29

"All of the kings of southern kingdoms be invited, and should there be any other friends and other friendly kings on the surface of the earth, they too shall be invited as early as possible with all their followers, relatives through highly illustrious envoys, of course with the orders of our king." Thus Sage Vashishta said to minister Sumantra. [1-13-28, 29]

vasiSTha vaakyam tat shrutvaa suma.ntraH tvaritaH tadaa |
vyaadishat puruSaan tatra raaj~naam aanayane shubhaan || 1-13-30

On hearing that word of Vashishta, Sumantra expeditiously ordered devout envoys to invite all those kings to their kingdom. [1-13-30]

svayam eva hi dharmaatmaa prayaato muni shaasanaat |
suma.ntraH tvarito bhuutvaa samaanetum mahaamatiH || 1-13-31

That virtuous Sumantra became brisk upon sage's words and personally journeyed to fetch all the rulers on the earth. [1-13-31]

te ca karmaantikaaH sarve vasiSThaaya ca maharSaye |
sarvam nivedayanti sma yaj~ne yat upakalpitam || 1-13-32

All those artisans engaged in ritual works have reported Vashishta, the details of all those ritual works that are accomplished. [1-13-32]

tataH priito dvija shreSThaH taan sarvaan munir abraviit |
avaj~nayaa na daatavyam kasya cit liilayaa api vaa || 1-13-33
avaj~nayaa kR^itam hanyaat daataaram na atra sa.mshayaH |

Then, that satisfied saint and eminent Brahman Vashishta, spoke this way to all of them, "nothing is to be endowed to anyone either with disrespect or deceptively, the deeds done with disrespect will kill the donor and there is no doubt about it." [1-13-33, 34a]

tataH kaishcit aho raatraiH upayaataa mahiikSitaH || 1-13-34
bahuuni ratnaani aadaaya raaj~no dasharathasya ha |

Then in some days and nights many kings have arrived taking precious gems with them as gifts for Dasharatha. [1-13-34b, 35a]

tato vasiSThaH supriito raajaanam idam abraviit || 1-13-35
upayaataa nara vyaaghra raajaanaH tava shaasanaat |
mayaa api satkR^itaaH sarve yathaa arham raaja sattama || 1-13-36

Then the well pleased Sage Vashishta said this to King Dasharatha "the kings from distant kingdoms have arrived at your behest, oh, tigerly-man, and thse best kings are well honoured by me also as per their status. [1-13-35b, 36]

yaj~niiyam ca kR^itam sarvam puruSaiH susamaahitaiH |
niryaatu ca bhavaan yaSTum yaj~na aayatanam antikaat || 1-13-37

"All the ritual works are also completed by the well coalescent men, thus you may start towards the ritual place that is nearby, to perform your ritual." Said Sage Vashishta to King Dasharatha. [1-13-37]

sarvakaamaiH upahR^itaiH upetam vai samantataH |
draSTum arhasi raajendra manaseva vinirmitam || 1-13-38

"All the desirable paraphernalia is arranged and made available everywhere, and it is apt of you see ritual hall that is as though built by your mere wish. [1-13-38]

tathaa vasiSTha vacanaat R^iSyashR^ingasya ca ubhayoH |
divase shubha nakshatre niryaato jagatiipatiH || 1-13-39

Thus, on a good day while the ruling star of the day is favourable, King Dasharatha came forth towards the ritual hall according to the advice of both the sages Vashishta and Rishyasringa. [1-13-39]

In undertaking of auspicious works, Hindus watch out for date, day, and the star of the day, called tithi, vaara, nakshatra in accordance with astrological import. In addition to these three are two more yoga and karaNa , which when added together this becomes panchaanga, five-aspects of time, which are essential to verify before conducting any auspicious work.

tato vasiSTha pramukhaaH sarva eva dvijottamaaH |
R^iSyashR^ingam puraskR^itya yaj~na karma aarabhan tadaa || 1-13-40

Then Sage Vashishta and other eminent Brahmans keeping the Sage Rishyasringa ahead of them entered the ritual hall, to commence the ritual works thus. [1-13-40]

yaj~na vaaTam gataaH sarve yathaa shaastram yathaa vidhi |
shriimaan cha saha patniibhii raajaa diikshaam upaavishat || 1-13-41

When all have entered the ritual hall as per canons and custom, that glorious king Dasharatha along with his wives undertook vow of ritual. [1-13-41]

iti shrii vaalmiki raamaayaNe baalakaaNDe trayodashaH sargaH

Thus, this is the 13th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Sree MadValmiki Ramayanam

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

Sree Valmiki Ramayana

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

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

Bala Kanda - The Youthful Majesties

Chapter [Sarga] 14

Introduction

The Horse Ritual of Emperor Dasharatha is started on the banks of Sarayu River. The details of the arrangements for the participants, and visitors along with some aspects of the Vedic Ritual are narrated.

atha sa.mvatsare puurNe tasmin praapte tura.ngame |
sarayvaaH ca uttare tiire raaj~no yaj~no abhyavartata || 1-14-1

Then after completion of one year and on regaining the ritual horse, the Emperor Dasharatha commenced his Vedic Ritual on the northern banks of River Sarayu. [1-14-1]

Comment: In aswametha yaga , a well-decorated horse will be let out with an insignia on its forehead challenging any king to capture it and face the wrath of releasing king. If any one captures the horse, he shall be strong enough to incite a war. Otherwise, the valour and invincibility of releasing king are well established and he may proceed with the ritual proper. Now that the ritual horse released during last year by King Dasharatha has come back without being captured by anyone, thus establishing the invincibility of King Dasharatha, as such he can commence the ritual proper.

R^iSyashR^i.ngam puraskR^itya karma cakruH dvijarSabhaaH |
ashvamedhe mahaayaj~ne raaj~no.asya sumahaatmanaH || 1-14-2

Keeping Rishyasringa at the helm of affairs those eminent Brahmans commenced, ashva medha , the Horse-ritual of that noble-souled Dasharatha. [1-14-2]

karma kurva.nti vidhivat yaajakaa vedapaaragaaH |
yathaa vidhi yathaa nyaaya.m parikraamanti shaastrataH || 1-14-3

Those well-versed conductors of Vedic rituals called ritviks, have started to perform works relating to ritual as per canon and rules, and conducted them scripturally and customarily. [1-14-3]

pravargyam shaastrataH kR^itvaa tathaa eva upasadam dvijaaH |
cakruH ca vidhivat sarvam adhikam karma shaastrataH || 1-14-4

On performing pravargya ritual as per scriptures, like that upasada ritual too, those Brahmans have customarily performed all of those other rituals incidental to the main one scripturally. [1-14-4]

abhipuujya tadaa hR^iSTaaH sarve cakruH yathaa vidhi |

Then all of those distinguished sages are contended with what they have performed by worshipping gods already summoned, they also conducted early morning savana ritual and its ancillaries as enjoined. [1-14-5]

aindrashca vidhivat datto raajaa cha abhiSuto.anaghaH |
madhya.ndinam cha savanam praavartata yathaa kramam || 1-14-6

The oblations addressed to Indra are well given as ordained, and the flawless king Dasharatha also crushed the Soma creeper to squeeze Soma juice, and thus the mid-day savana ritual has come to pass according to sequence. [1-14-6]

Soma creeper is from Sacrostemma Brevistigma of Asclepiadacea family and some other scholars hold the view that it is from Sarcostema Viminalis family.

tR^itiiya savanam chaiva raaj~no.asya sumahaatmanaH |
cakruH te shaashtrato dR^iSTvaa tathaa braahmaNa pu.ngavaaH || 1-14-7

Like that those proficient Brahmans have also performed the third savana , ritual of that great-exalted soul Dasharatha according to the viewpoint of scriptures. [1-14-7]

aahvaan chakrire tatra shakraadiin vibudhottamaan |
R^iSyashR^i~Ngaaadau mantraiH shikshaakshara samanvitau || 1-14-8

Rishyasringa and other best scholars with their well lettered and intonated Vedic hymns have invoked Indra and other gods to that place. [1-14-8]

giitibhiH madhuraiH snigdhaiH mantra aahvaanaiH yathaarhataH |
hotaaro daduraavaahya havirbhaagaan divaukasaam || 1-14-9

The hotaa-s, invocators, have welcomed the celestials for partaking oblations by singing saama Veda hymns sweetly and harmoniously, and on inviting them with Vedic hymns they have offered oblations to them. [1-14-9]

na ca ahuta.m aabhuut tatra skhalitam vaa na ki.mcana |
dR^ishyate brahmavat sarvam kSemayuk{}tam hi cakrire || 1-14-10

There is no unburnt oblation resulted in that fire-ritual nor even a small mishap slipped in the performance of ritual. Everything appeared canonically correct and hymn oriented. Indeed the ritual is performed in a secure way. [1-14-10]

na teSu ahassu shraanto vaa kSudhito vaa na dR^ishyate |
na avidvaan braahmaNaH kashchin na ashata anucaraH tathaa || 1-14-11

In these days of ritual none found there to be weary or hungry, and there is no single unscholarly person, nor any Brahman without at least a hundred apprentices. [1-14-11]

braahmaNaa bhu.njate nityam naathavantaH ca bhu.njate |
taapasaa bhu.njate ca api shramaNaaH caiva bhu.njate || 1-14-12

Given anytime the Brahmans, servants, sages, and pilgrims are fed with food for their arrival at the place of boarding is unpredictable, and that arrival is dependent on their duties for Brahmans, and by their masters for servants, and for pilgrims that do not have a particular time of arrival or departure. [1-14-12]

Some scholars tend to conclude that Ramayana might have been written in post Buddhist period by finding the words like shramaNa etc., the famous wandering Buddhist monk sect. The word shramaNa in Sanskrit means only a pilgrim, and pilgrimage is an ordained aspect of salvation as per Indra is the friend of traveller. Therefore wander - aitareya brahmaNa [VII.33.3] The Buddhist shramaNa -s are the wandering monks in search of converts whereas Hindu shramana-s are pure sanyasi-s wandering for their own salvation.

vR^iddhaaH ca vyaadhitaaH ca eva strii baalaaH tathaa eva ca |
anisha.m bhu.njamaanaanaa.m na tR^iptiH upalabhyate || 1-14-13

Elderly people, sick ones, women and children though dining on always thus, no satisfaction to complete the meal is attained for themselves, as the food served is that pleasant.

Or

Elderly people, sick ones, women and children though dining on always thus, there is no satisfaction to Emperor Dasharatha, for it appeared to be too meagre a serving and a lot more is to be served.] [1-14-13]

iiyataam diiyataam annam vaasaa.msi vividhaani ca |
iti sa.mcoditaaH tatra tathaa cakruH anekashaH || 1-14-14

"Food be given abundantly, clothing be given variously" are the directives, accordingly the king's men have distributed numerously there at the ritual place. [1-14-14]

anna kuuTaaH ca dR^ishyante bahavaH parvata upamaaH |
divase divase tatra siddhasya vidhivat tadaa || 1-14-15

Heaps of foodstuffs are also appearing there, many of them and mountain similar, which is made available customarily, day after day. [1-14-15]

naanaa deshaat anupraaptaaH puruSaaH strii gaNaaH tathaa |
anna paanaiH suvihitaaH tasmin yaj~ne mahaatmanaH || 1-14-16

To that ritual of that great-souled Dasharatha masses of men and women have arrived from different countries, and they are all well-pleased with the sumptuous food and drink supplied. [1-14-16]

annam hi vidhivat svaadu prashansanti dvijarSabhaaH |
aho tR^iptaaH sma bhadram te iti shushraava raaghavaH || 1-14-17

"The eminent Brahmans have appreciated the food that is prepared by perfect cooking to be relishable, and it is heard as they said, "oh, Raghava, blessed are you for we are satisfied..." [1-14-17]

svala.nkR^itaaH ca puruSaa braahmaNaan paryaveSayan |
upaasante ca taan anye sumR^iSTa maNi kuNDalaaH || 1-14-18

Well-decorated men have served food to Brahmans, while others who wore gem-studded and lustrous earrings have helped them. [1-14-18]

karmaantare tadaa vipraa hetuvaadaan bahuunapi |
praahuH suvaagmino dhiiraaH paraspara jigiiSayaa || 1-14-19

Those eminent Brahmans that are good debaters have debated many intellectual debates to defeat each other, during the gap-periods of ritual works. [1-14-19]

divase divase tatra sa.mstare kushalaa dvijaaH |
sarva karmaaNi cakruH te yathaa shaastra.m pracoditaaH || 1-14-20

Day by day those expert Brahmans have performed all ritual works as encouraged by Vashishta, and others and as contained in scriptures. [1-14-20]

na aSaDa~Nga vit atra aasiit na avrato na abahushrutaH |
sadasyaH tasya vai raaj~no na avaada kushalaa dvijaaH || 1-14-21

There is no scholar without the knowledge of the six branches of Vedas, none who is an unavowed scholar, none who heard learnt less scriptures, and none among the members of the ritual of that king Dasharatha is an inexpert in debating, thus all are scholarly Brahmans. [1-14-21]

The six branches of Veda-s are: 1] sikSa - phonetics, 2] vyaakaraNa - grammar, 3] chandas - prosody, 4] nirukta - etymology, 5] jyotiS - astronomy, 6] kalapa - ritual acts.

praapte yuupaH ucChraye tasmin SaD bailvaaH khaadiraaH tathaa |
taavanto bilva sahitaaH parNinaH ca tathaa apare || 1-14-22
shleSmaatakamayaH diSTo devadaarumayaH tathaa |
dvaaveva tatra vihitau baahu vyasta parigrahau || 1-14-23

When the time came to stake wooden ritual posts, six posts of bilwa wood, six posts of khadira wood, and further the same number of posts of parnina wood are staked. One post of sleshmaataka wood and two of devadaaru wood as stipulated are staked. Then the distance between each post is maintained at the length of extended arms. [1-14-22,23]

kaaritaaH sarva evaite shaastraj~naiH yaj~nakovidaiH |
shobhaaartham tasya yaj~nasya kaa.ncana ala.nkR^ita abhavan || 1-14-24

All of those the posts are made by the authorities on scriptures and ritual scholars, and they are gold-pleated and decorated for the purpose of elegance to that ritual. [1-14-24]

eka vi.mshati yuupaaH te eka vi.mshat aratnayaH |
vaasobhiH eka vi.mshadbhiH ekaikam samala.nkR^itaaH || 1-14-25

They are altogether twenty-one posts, each post is twenty-one cubits in height, and each is decoratively clothed with each cloth. [1-14-25]

vinyastaa vidhivat sarve shilpibhiH sukR^itaa dR^iDhaaH |
aSTa aasrayaH sarva eva shlakSNa ruupa samanvitaaH || 1-14-26

Carpenters have carved all the posts well, and built them strongly with octahedral surfaces that are smoothened, and thereby they are implanted procedurally. [1-14-26]

aacChaaditaaH te vaasobhiH puSpaiH gandhaiH ca puujitaaH |
sapta R^iSayo diiptimanto viraajante yathaa divi || 1-14-27

Those posts draped in cloths and worshipped with flowers and perfumery are irradiant, and they shone forth like the constellation of Seven Sages in the sky. [1-14-27]

iSTakaaH ca yathaa nyaayam kaaritaaH ca pramaaNataH |
cito.agniH braahmaNaiH tatra kushalaiH shiplakarmaNi || 1-14-28

The bricks for Altar of Fire are well designed and made according to rules and standard measurements. The Brahmans who are experts in the architecture of laying Fire Altar, by calculating the ritual field with a one-ply rope and decide where and how the that shall be, the Altar of Fire is layered well with bricks in that ritual. [1-14-28]

sacityo raaja si.mhasya sa.ncitaH kushalaiH dvijaiH |
garuDo rukmapakSo vai triguNo aSTaa dashaatmakaH || 1-14-29

That Altar of Fire of that King, the Lion, is layered by expert Brahmans in the shape of an eagle with golden wings, with its size being three folds bigger than the altars of other rituals, thus it has eighteen separators, and fire is laid on it. [1-14-29]

The garuDa , the Divine Eagle is the vehicle of Vishnu with an all-pervading vision and fastest wings. He is the only one who once brought amrita, the Divine Elixir, for the release of his mother from slavery. Hence, the Altar of Fire is given the shape of this Divine Eagle, with its wings and tail outstretched, head turned downward, and the eyes looking eastward. yaj~na is also termed as suparNa i.e., su good, parNa winged; carrier of the oblations with his golden wings to heavens. Or its wings are glittering with gold sahasram hiraõya þakalai× prati dinam agnim prokÿati - þruti meaning every day with thousands of gold chips oblate the fire... scriptures say so. So the Altar of fire is glittering with thousands of gold chips sprinkled every day. This altar is laid threefold bigger than the usual one.

niyuktaaH tatra pashavaH tat tat uddishya daivatam |
uragaaH pakSiNaH ca eva yathaa shaastram pracoditaaH || 1-14-30

In that ritual animals, serpents and birds designated to such and such deities are readied according to the scriptural directives. [1-14-30]

shaamitre tu hayaH tatra tathaa jalacaraaH ca ye |
R^iSibhiH sarvam evai tan niyuktam shaastrataH tadaa || 1-14-31

The sages have arranged those animals that are to be there in animal sacrifices, like horse and other aquatic animals, in that ritual according to scriptures. [1-14-31]

Many animals are sacrificed in Horse ritual. But they will be segregated as forest animals and village animals. In them many of the forest animals will be let off by taking them round the fire on to their right in salutation to fire, agni paradakshiNa namaskara. The animals pertaining to village will be sacrificed in ritual. Hence it is up to the priests to decide which is to be retained or let off.

pashuunaam trishatam tatra yuupeSu niyatam tadaa |
ashva ratnaH uttamam tasya raaj~no dasharathasya ha || 1-14-32

Three hundred animals are tied to the ritual posts, along with the gemlike best ritual horse of that King Dasharatha. [1-14-32]

kausalyaa tam hayam tatra paricarya sama.ntataH |
kR^ipaaNaiH vishashaasaH enam tribhiH paramayaa mudaa || 1-14-33

With great delight coming on her Queen Kausalya reverently made circumambulations to the horse, and symbolically killed the horse with three knives. [1-14-33]

Here Kausalya did not butcher the horse as queens do not butcher animals in rituals, but the horse is already sacrificed. It is a symbolical act of queens to pierce with three golden knives like needles. The scripture says that all the eligible wives of the performer of ritual have to pierce that way. sauvarõŸbhi s¨cŸbhi× patnayo× aþvasya asipath˜n kalayanti - þruti / scripture. So all the three queens have performed that symbolic act by piercing that horse, which is already dead, with golden needle-like knives. Govindaraja.

patatriNaa tadaa saardham susthitena ca cetasaa |
avasat rajaniim ekaam kausalyaa dharma kaamyayaa || 1-14-34

Queen Kausalya desiring the results of ritual disconcertedly resided one night with that horse that flew away like a bird. [1-14-34]

hotaa adhvaryuH tatha udgaataa hastena samayojayan |
mahiSyaa parivR^ittyaa atha vaavaataam aparaam tathaa || 1-14-35

Thus, the officiating priests of the ritual, namely hota, adhwaryu and udgaata have received in their hand the Crowned Queen, the neglected wife, and a concubine of the king, next as a symbolic donation in the ritual by the performer, the king. [1-14-35]

There will be four officiating priests for these Vedic rituals. 1. brahma , 2. hota , 3. adhvaryu , 4. udgaata , to whom the king has to donate his inner core properties like wives, lands etc. By practice a king has to marry four wives. The four women of the king are 1. mahiSi = Queen, 2. parivR^itti = neglected women, 3. vaavaata = concubine, 4. paalaakali = goblet-maid. The order of donation is that the Queen to brahma , concubine to hota , neglected woman to udgaata , and the goblet-maid to the adhwaryu . Here, though the brahma ritvik is not cited along with paalaakali, goblet-maid, they are implied. The donation is symbolic and later bartering with some valuable items that is redeemed. Govindaraja. There is another way of translating this. For the wording, hastena samayojayan the priests took these wives by hand to bring them in contact with the dead horse.

patatriNaH tasya vapaam uddhR^itya niyateindriyaH |
R^itvik parama sa.mpannaH shrapayaamaasa shaastrataH || 1-14-36

Then the priest, one with controlled senses and rich in scriptural wealth, took up the omentum [fat] of the horse and cooked it as per scriptures while dropping into the altar of fire to bake as a food to the celestials. [1-14-36]

Some more scholars give a non-violent touch to this act and they say that a medicinal plant ,is offered in altar and its smell is smelt. That plant is substituted for omentum of the horse, and the wording is read differently. When the sequence is running on horse and horse's body parts how a medical plant is brought in, is unclear. And some say that a horse will not have omentum according to Vedic texts.

dhuuma gandham vapaayaaH tu jighrati sma naraadhipaH |
yathaa kaalam yathaa nyaayam nirNudan paapam aatmanaH || 1-14-37

The king Dasharatha smelt the smell of smoke as per time and procedure to cleanse his own sin. [1-14-37]

hayasya yaani ca a.ngaani taani sarvaaNi braahmaNaaH |
agnau praasyanti vidhivat samastaaH SoDasha R^itvijaH || 1-14-38

Those remaining body parts that horse are there, the sixteen officiating priests have procedurally oblated all of them into fire. [1-14-38]

plakSa shaakhaasu yaj~naanaam anyeSaam kriyate haviH |
ashva medhasya yaj~nasya vaitaso bhaagaH iSyate || 1-14-39

In other rituals the oblations will be offered into sacrificial fire with spoon-like sticks of plaksha tree, but in Horse-sacrifice ritual they are offered through the vetasa creeper, a rattan plant, cane. [1-14-39]

tryaho.ashva medhaH sa.mkhyaataH kalpa suutreNa braahmaNaiH |
catuSTomam ahaH tasya prathamam parikalpitam || 1-14-40

The Horse Ritual is to be performed for three days as laid down in kalpa sutra-s, the rules governing such rituals, and by brahmaNa-s, the penultimate parts of Veda-s, and the one performed on the first day is called chatuhSToma ritual. [1-14-40]

ukthyam dvitiiyam sa.mkhyaatam atiraatram tathottaram |
kaaritaaH tatra bahavo vihitaaH shaastra darshanaat || 1-14-41

The ritual on the second day is called ukthyam, and the next one performed on third day is called atiraatra. These apart many of the preordained rituals are performed there in that ritual as envisaged in scriptures. [1-14-41]

The horse-ritual is conducted only for three days. But Dasharatha got it performed with more variously connected rituals, in all his eagerness to appease gods for progeny.

jyotiSToma aayuSii ca evam atiraatrau vinirmitau |
abhijit vishvajit ca evam aptoryaamo mahaakratuH || 1-14-42

The rituals called jyothiSToma, aayuSi, and atiraatra rituals are performed. And also rituals of great kind like abhijit, vishwajit, aptoryaama are performed. [1-14-42]

praaciim hotre dadau raajaa disham svakula vardhanaH
adhvaryave pratiiciim tu brahmaNe dakSiNaam disham || 1-14-43
udgaatre ca tathaa udiiciim dakSiNaieSaa vinirmitaa |
ashvamedhe mahaayaj~ne svaya.mbhu vihite puraa || 1-14-44

As the promoter of his own dynasty that king Dasharatha donated eastern side to hota, western to adhvaryu, and southern to brahma. And to udgaata northern side is given in donation. These were the donations stipulated in that great ritual, ashwamedha, by the Self-Created Brahma from earlier times. [1-14-44,43]

kratu.m samaapya tu tadaa nyaayataH puruSarSabhaH |
R^itvigbhyo hi dadau raajaa dharaam taam kulavardhanaH || 1-14-45

On completing the ritual thus that best man Dasharatha justifiably donated those lands to the officiating priests, called ritwiks, to promote of his dynasty. [1-14-45]

evam dattvaa prahR^iSTo abhuut shriimaan ikshvaaku nandana |
R^itvijaH tu abruvan sarve raajaanam gata kilbiSam || 1-14-46

Thus on giving away the vast expanses of his kingdom he that glorious one born in Ikshvaku dynasty is gladdened, but all the officiating priests said to the king who by now is rid of his sins. [1-14-46]

bhavaan eva mahiim kR^itsnaam eko rakSitum arhati |
na bhuumyaa kaaryam asmaakam na hi shaktaaH sma paalane || 1-14-47

"You alone are capable to protect the earth in its entirety, and there is no use for us with these lands, and we are not capable to rule it, either." Thus the priests are addressing the king. [1-14-47]

rataaH svaadhyaaya karaNe vayam nityam hi bhuumipa |
niS.hkrayam ki.mcit eva iha prayacChatu bhavaan iti || 1-14-48

"We are always preoccupied with self-study and teaching of scriptures, oh, king, thus you may give us something else in barter, any modest thing. " [1-14-48]

maNi ratnam suvarNam vaa gaavo yad vaa samudyatam |
tat prayacCha narashreSTa dharaNyaa na prayojanam || 1-14-49

"Let best gems, gold, or cows or anything else that is available you may give us, what is the use of these vast expanses to us." So said the scholars. [1-14-49]

evam ukto narapatiH braahmaNaiH veda paaragaiH |
gavaam shata sahasraaNi dasha tebhyo dadau nR^ipaH || 1-14-50
dasha koTi suvarNasya rajatasya catur guNam |

The king Dasharatha, the lord of people, thus requested by the scholarly Vedic Brahmans gave them millions of cows, ten of ten million gold coins, and the silver four times thereof. [1-14-50, 51a]

Silver is prohibited for donation in such rituals, but here it is being given as barter for the lands earlier donated, hence it is an acceptable item.

R^itvijaH ca tataH sarve pradaduH sahitaa vasu || 1-14-51
R^iSyashR^ingaaya munaye vasiSThaaya ca dhiimate |

Then all those officiating priests collectively gave that wealth to sage Rishyasringa and to the enlightened sage Vashishta. [1-14-51b, 52a]

tataH te nyaayataH kR^itvaa pravibhaagam dvijottamaaH || 1-14-52
supriita manasaH sarve pratyuucuH muditaa bhR^isham |

Then all of those Brahmans are well satisfied at heart and distributed among themselves the wealth passed on by Rishyasringa and Vashishta, and then they said, "We are highly gladdened." [1-14-52a, 53a]

tataH prasarpakebhyastu hiraNyam susamaahitaH || 1-14-53
jaa.mbuunadam kooTi sa.mkhyam braahmaNebhyo dadau tadaa |

Then to the other Brahmans who arrived there to see the ritual, King Dasharatha sincerly donated ten million gold coins. [1-14-53b, 54a]

daridraaya dvijaaya atha hasta aabharaNam uttamam || 1-14-54
kasmai chit yaacamaanaaya dadau raaghava na.ndanaH |

That descendent of Raghava dynasty gave an excellent hand ornament to someone who is an impoverished Brahman and who is beseeching. [1-14-54a, 55a]

tataH priiteSu vidhivat dvijeSu dvija vatsalaH || 1-14-55
praNaamam akarot teSaam harSa vyaakulita indriyaH |

While those Brahmans are becoming happy then that king and the patron of Brahmans venerated them dutifully with his senses fluttering with happiness. [1-14-55b, 56a]

tasya aashiSo.atha vividhaa braahmaNaiH samudaahR^itaaH || 1-14-56
udaarasya nR^iviirasya dharaNyaam patitasya ca |

Then that benevolent and valiant King Dasharatha prostrated on ground venerating the Brahmans, and the Brahmans too chanted various blessing hymns on that prostrating king. [1-14-56b, 57a]

The blessings are also Vedic hymns and particular parts of Vedic hymns are chanted for particular occasion called aashiirwachana hymns. To date this practice is continued where a Brahmin priest is commissioned to perform even a domestic ritual. In effect, it shall be construed that these are not the blessings of the Brahmin priests who are chanting, but it is the blessing of Veda itself.

tataH priita manaa rajaaa praapya yaj~nam anuttamam || 1-14-57
paapa apaham svar nayanam dustaram paarthivarSabhaiH |

Then that king is gladdened at heart for the successful achievement of the completion of that excellent ritual that removes sin and that leads to heaven as well, and that which cannot be undertaken by many of the best kings. [1-14-57b, 58a]

tato.abraviit R^ishyshR^i.ngam raajaa dasharathaH tadaa || 1-14-58
kulasya vardhanam tvam tu kartum arhasi suvrata |

Thereafter king Dasharatha said to sage Rishyasringa thus, "oh, sage with best vows, you alone are eligible to perform the ritual for the expansion of my dynasty." [1-14-58b, 59a]

tatheti ca sa raajaanam uvaaca dvijasattamaH |
bhaviShyanti sutaa raajan catvaaraH te kulodvahaaH || 1-14-59

That best Brahman Rishyasringa saying yes to the proposal, said this to king Dasharatha, "oh, king, there will be four sons to you that ennoble your dynasty. [1-14-59b, c]

sa tasya vaakyam madhuram nishamya
praNamya tasmai prayato nR^ipendra |
jagaama harSam paramam mahaatmaa
tam R^iSyashR^~Ngam punarapi uvaacha || 1-14-60

On hearing the sweet words of Sage Rishyasringa, he that king of kings Dasharatha went into a state of ecstasy and venerating that great soul, Rishyasringa, again said this to him. [1-14-60]

.

yajna - the Vedic Ritual

Vedic yajna-s are the rituals of many kinds. Mainly there are 21 types of these yajna-s, 1] sapta paaka yajna-s are 7; 2] sapta havir yajna-s are 7; 3] sapta soma yajna-s are 7. Apart from these rituals, there are rituals for the overall development of society at large, called abhyudayaka yajna-s and under them categorised are: 1] ashvanmedha, 2] raajasuuya, 3] paunDariika, 4] bR^ihaspati sava, and some more are there. These grand scale rituals require a great patronage and support, not only of money but also of a variety of paraphernalia that go into the ritual. Hence only kings and emperors of yester years could conduct them.

The yaaga shaala The Hall of Vedic ritual will be erected with platforms containing areas 1] yuupa stambha-s wooden posts to which the animals are tied. There will be 21 such posts, staked in the Vedic ritual hall, along with a half post staked near at the main altar; 2] uttara vedi, posterior platform; 3] dasha pada, platform for scholars; 4] havirdhaana, place for oblatory paraphernalia; 5] sadas, place for assemblages; 6] agnihotra shaala, place of sacrificial fire; 7] vedi, main Altar of Fire; 8] patnii shaala, place for the wife / wives of the performer and other females. The main activity of the ritual is around the vedi, the 7th item as above, where a garuDa vedi, an Eagle shaped Alter of Fire will be constructed with bricks, where the brick laying and paving itself is a ritual, called iSTikaa chayana . Into this yajna vedi, Altar of Fire, all the oblations are poured.

The Hindu temples will be built in accordance with the layout of yajna shaala, since the daily puuja, at home or in a temple, is a micro-yajna, equable to Vedic Ritual itself. The layout of the temple is comparable to the above layout of yajna shaala .

1] dhavaja sthambha, flag post; 2] bali griha, sacrificial house; 3] bali piiTtha sacrificial platform, where usually the fruits, coconuts, prasada, food items etc., are presented to the deity firstly, before the devotee partakes them, as a kind of sacrifice; 4] havirdhana, preparatory places for havis, the food for sacrifice, usually in north-east or south-west corners; 5] mandapa open hall, where Vedic recitations are chanted; 6] garbha griha, sanctum sanctorum, in this there are two places one is, 7] pratishtha, the place where the picturesque idol is installed, and the other, 8] shakti sthaana, where the power of the installed deity will be installed, in the form of an yantra, a geometrical layout or other form. [For more information, please turn to The cultural Heritage of India, Vol IV, Religion.]

The next epitome of yajna, is human body. It is said that deho devalayaH proktaH ‘human body itself is a temple...’ The above places of Ritual Hall or a Temple are located on body as this: 1] sthuupi [kalasha], the top most golden pot of flagpoist of temple; 2] mahaa nashi the right nostril and kshudra nasi, left nostril; 3] shikhara, temple tower; 4] ghaTa, neck like structure; 5] prastaaram, shoulder like structure of temple; 6] paada, trunk of temple; 7] adhiSTaana, elevation; 8] upa piiTha, secondary seating. This is compared with human body as: Item 1] to human pate with hair-locks; 2] eye - on right and nose on left [for humans have one-eyed vision of God, where God is Omniscient; 3] face; 4] neck; 5] shoulders; 6] arms; 7] leg and thigh; 8] foot.

‘A temple is not a home of god but it is the form of god... the temple layout is the extended form of the rhythm of the innerspace of humans, called dahara aakaasha similar to cosmos of the universe...' [cf. What is a temple? What is its significance? Ganapathi Sthapati, Vaastu Vedic Research Foundation, Chennai, India.] Thus human body itself is identified with the temple, and the temple in turn with Vedic yajna shaala , and therefore it is said to keep the body clean and mind pure... which again is a Vedic import.

The grand scale yajna-s as described in these epics like Ramayana and Maha Bharata are non-existent. But in recent times, such types of yajna-s were conducted on two occasions, once in 1975 and again in 1990. Here are some excerpts from The Indian Express, daily newspaper, published during May 1990: ‘Prof. Frits Staal, with financial assistance from several American funding agencies including the Smithsonian Institute and the Rockefeller Foundation, organized the agni chayana ritual in 1975. In spite of innumerable hurdles, Staal succeeded in persuading the elderly nambudri-s [scholarly priests of Vedic lore] to put together a team of ritualists old and young, give them through training, hold rehearsals for several months and finally put up performance for filming and documentation. Staal followed this up with the publication of his book called Agni ...'

Readers who are interested to know more about yajna, the Vedic ritual, may please look for the works of Prof. Frits Staal, Indologist, at whose instance such rituals were conducted in Southern India. The two-volume book of Prof. Frits Staal: AGNI: The Vedic Ritual of the Fire Altar, running over some two thousand pages. Another book is The Mantra, which is an attempt to analyse the Vedic Hymns, published by State University of New York Press, State University Plaza, Albany, N.Y., 12246, also now available with Indian Book Centre, Delhi

According to Staal, a Vedic ritual is very different from a health cure, a psychoanalyst session, an anthropological meeting or a religious service. Staal maintains that a Vedic ritual follows its own principles and leads a life of its own. He points out that a Vedic ritual requires very detailed and specific knowledge. He estimates that the extent of specialised knowledge needed to put the sacrificial altar together ritually is on a par with the extent of technical knowledge required to build an aeroplane. ‘The bird shaped altar is in fact a kind of aeroplane…’ says Stall ‘only it takes off in a different way…’ Scientific evaluations were also made on the changes occurred on physical and metaphysical levels on the individuals who performed the ritual, by experts from Canada and in association with Prague Institute of Czechoslovakia. Kirlion photography was also undertook by Mrs. Rose Mary Steel from London to record aura or the Electro-magnetic radiation around the human organism and hundreds of pictures of not only the performers but also of the visiting people and of their finger tips are recorded.

Usually at the end of any Vedic ritual the Hall of Ritual, a thatched shed, will be put to fire. This called puurNa aahuti, complete oblation into fire. And then a rain occurs. It used to rain every time when the ritual is totally offered as an oblation into fire at the conclusion of such a ritual. ‘The association between the yajna and rain is indelible. Did it rain on [the day of puurNa aahuti ] i.e., May 9, 1990? It did...’ The Illustrated Weekly of India, May 27, 1990.

iti vaalmiiki raamaayaNe aadikaavye baala kaaNDe caturdashaH sargaH ||

Thus, this is the 14th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Sree MadValmiki Ramayanam

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

Sree Valmiki Ramayana

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

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

Bala Kanda - Book Of Youthful Majesties

Chapter [Sarga] 15

Introduction

King Dasharatha commences the putrakaameSTi ritual aiming to beget progeny, under the aegis of Sage Rishyasringa. The celestial beings gather to receive the oblations offered in the Horse Ritual conducted by King Dasharatha. They are perturbed at the atrocities of Ravana, and request Brahma to think for a way to eliminate Ravana. Vishnu arrives there and pacifies Brahma and other celestials with an assurance that he will incarnate as human to eliminate Ravana.

medhaavii tu tato dhyaatvaa sa ki~Ncit idam uttaram |
labdha sa~Nj~naH tataH tam tu vedaj~no nR^ipam abraviit || 1-15-1

That intellectual sage and one proficient in Veda-s Rishyasringa contemplated for a while, and gaining indications as to which ritual is to be performed, then said the king. [1-15-1]

iSTim te.aham kariSyaami putriiyaam putra kaaraNaat |
atharva sirasi prok{}taiH mantraiH siddhaam vidhaanataH || 1-15-2

"I will procedurally conduct the ritual contained in the preamble of adharva-veda with procedural hymns, called putra kaameSTi i.e., the ritual that bestows sons, for your benefit." [1-15-2]

tataH praakramat idam iSTim taam putriiyaam putra kaaraNaat |
juhaava agnau ca tejasvii mantra dR^iSTena karmaNaa || 1-15-3

Then that resplendent Sage Rishyasringa commenced that putrakaameSTi ritual, offering oblations into sacred fire with ritual acts meticulously contained in hymns. [1-15-3]

tato devaaH sa gandharvaaH siddhaaH ca parama R^iSayaH |
bhaaga pratigrahaartham vai samavetaa yathaavidhi || 1-15-4

Then the deities along with celestial beings, siddha-s, i.e., the souls that obtained salvation, and also other esteemed sages who by now are the residents of Heavens have duteously assembled in the firmament to receive their part of the oblations. [1-15-4]

These celestial beings having attained salvation and living in their heavenly abodes do not re-enter these mortal worlds. They assemble in their cosmic zone, up above the Fire Altar of the Vedic ritual whenever a yajna is conducted on earth, to receive oblations.

taaH sametya yathaa nyaayam tasmin sadasi devataaH |
abruvan loka kartaaram brahmaaNam vacanam tataH || 1-15-5

Those deities who procedurally assembled there in that congregation then spoke to Brahma, the creator of worlds. [1-15-5]

bhagavan tvat prasaadena raavaNo naama raakSasaH |
sarvaan no baadhate viiryaat shaasitum tam na shaknumaH || 1-15-6

"Oh! God, the demon named Ravana is torturing all of us with his intrepidity, as you have blessed him, and we are unable to control him. [1-15-6]

tvayaa tasmai varo dattaH priitena bhagavan tadaa |
maanayantaH ca tam nityam sarvam tasya kSamaamahe || 1-15-7

"You have given boon to him appreciating his ascesis and oh, god, with high regard to that boon of yours we are tolerating all the cruel acts of Ravana from then onwards [1-15-7]

Hindu mythology has no devils, but has only raakshasa-s, who can hardly be called demons, either. Not all the raakshasa-s are evil-doers. Some of the raakshasa-s are the fallen angels who take birth as mortals. They have their Vedic education, and they perform Vedic rituals and penance etc., thereby they get the patronage of any one of the gods among the Hindu Trinity, viz., Brahma, Vishnu, and Shiva. On attaining the cherished boons, they suddenly revolt against their own patron deities and commence the atrocities only to conquer the Heavens, knowing well that they cannot be attained with a mortal body. In order to snub the upsurge of such violence or the unnatural ascension to Heaven, the deity who gave the boons seeks the help of any of the other two of the Trinity. Then one from the Trinity will take birth as mortal, as an incarnation of god on earth. Usually Vishnu incarnates himself to eradicate the evils created by the intrepid raakshasa-s.

Here the celestials bring in a preamble for Vishnu's incarnation as Rama and thus the topic of Ravana occurs in this chapter of Ramayana. Ravana need not be taken as an evil spirit, devil, hobgoblin or a monstrous being. He is said to be a Brahman well versed in all Vedas, musicologist, and a great king of Lanka, with unlimited riches, and very many of his clansmen with their vast dominions, and what not. Though Brahma and Shiva bless Ravana with boons, Ravana flouts all the norms in conquering Heavens in which course he did not hesitate to torture anyone who becomes his personal hurdle or hindrance. Hence it is inevitable for the Trinity to curb Ravana's atrocities, and Vishnu will now be requested by all the deities to incarnate himself on earth. As such, the expression of the word "DEMON" may not always be taken as an ugly and monstrous looking devil or Satan, as per the usual religious conceptualisation of evil.

In Hinduism evil is not a separate entity from humans, but available in the same personification and resides along with virtue, like the two sides of a coin. These raakshasa-s are also mortals, extraordinary beings with extraordinary powers like god incarnates. But, with wickedness in their will, monstrosity in mind and a conqueror's ambition in their heart, they are rendered themselves as demons.

udvejayati lokaan triin ucChritaan dveSTi durmatiH |
shakram tridasha raajaanam pradharSayitum icChati || 1-15-8

"That malevolent Ravana is tormenting all the three worlds, hating the functionary deities of cosmos, and always desires to assail Indra, the king of all the functionary deities of universe. [1-15-8]

There are eight functionary gods for cosmos in Hindu mythology that keep the cycle of natural law going. Each one is assigned with each of the eight sides of the universe along with a natural function. They are: 1] Indra, Heaven : East, 2] agni Fire-god : southeast, 3] yama Death-god : South, 4] naiR^iti Demon-god : southwest, 5] varuNa Rain-god : west, 6] vaayu Air-god : Northwest, 7] kubera god of wealth management : North, 8] iieshaana god of bliss : Northeast. The governance of all these deities is Indra's function, since he is the presiding deity of Heaven.

R^iSiin yakSaan sa gandharvaan asuraan braahmaNaan tathaa |
atikraamati durdharSo vara daanena mohitaH || 1-15-9

"That invincible one is further self-conceited by the boons you have accorded, and he is overbearingly torturing the sages, celestial beings like yaksha-s, gandharva-s, asura-s, and like that even the Brahmans. [1-15-9]

The sura and a-sura nomenclature is the one that is commonly found in Vedic literature. sura is a celestial being and asura is its antonym, usually referred as a demon. Here it is not so because there are many asura-s who made their abode in heaven, like Rahu, Ketu, and others who attain salvation in this mortal life. Even Ravana came from Heaven, and returns there only at the end of the war with Rama. Thus a-sura-s are not earthly demons but celestial beings of a kind like other demi-gods, namely yaksha, gandharva, kinnara, kimpurusha etc.

nainam suuryaH pratapati paarshve vaati na maarutaH |
calor.hmimaalii tam dR^iSTvaa samudro.api na kampate || 1-15-10

"The Sun-god will not verily parch Ravana, the Air-god will not puff at his sides, and on seeing Ravana, the lord of the undulating waves, namly the ocean will not pulsate either. [1-15-10]

And ocean hides those undulating waves from Ravana for the waves are his wives whom Ravana may abduct as in the case of Seetha.

tan mahanno bhayam tasmaat raakSasaat ghora darshanaat |
vadhaartham tasya bhagavan upaayam kartum arhasi || 1-15-11

"Thereby, there is a great panic for all of us from that demon with an awesome look, hence oh, god, it will be apt of you to give a thought for his elimination. [1-15-11]

evam uk{}taH suraiH sarvaiH cintayitvaa tato.abraviit |
hantaa ayam viditaH tasya vadhopaayo duraatmanaH || 1-15-12

When all the deities spoke to Brahma thus, he thought for a while and then said "Aha! The idea to kill that evil-minded Ravana is discerned. [1-15-12]

tena gandharva yakSaaNaam devataanaam cha rakSasaam |
avadhyo.asmi iti vaaguk{}taa tatheti uk{}tam ca tan mayaa || 1-15-13

"Ravana said while seeking boon that, 'I shall not be killed by gandharva-s, yaksha-s, or by gods, or by other demons...' and I also said 'so be it..." [1-15-13]

na akiirtayat avaj~naanaat tat rakSo maanuSaam tadaa |
tasmaat sa maanuSaat vadhyo mR^ityuH na anyo.asya vidyate || 1-15-14

"That demon did not express about humans then with his disrespect to them, and evidently his death does not occur otherwise." So said Brahma to gods. [1-15-14]

etat shrutvaa priyam vaakyam brahmaNaa samudaahR^itam |
devaa maharSayaH sarve prahR^iSTaaH te abhavan tadaa ||1-15-15

On hearing Brahmathe explaining himself , then all those gods and great sages became adequately happy. [1-15-15]

etasmin anantare viSNuH upayaato mahaadyutiH |
sh~Nkha cakra gadaa paaNiH piita vaasaa jagatpatiH || 1-115-16
vainateyam samaaruuhya bhaaskara toyadam yathaa |
tapta haaTaka keyuuro vandyamaanaH surottamaiH || 1-15-17

In the meanwhile the great resplendent Vishnu, the Lord of the Universe, arrived there mounted on his Eagle-vehicle Garuda, handling conch-shell, disc, and mace in his three of four hands, clad in yellow-ochre robes, wearing golden bracelets, and while best gods eulogised him, and his arrival there is like the arrival of sun mounted on black cloud to accord the gratuitous gift called the rain. [1-15-16, 17]

Vishnu is a four handed deity. He handles a Divine Lotus suggesting that he is the creator sR^iSTi karta. An ever-cycling disc called sudarshana chakra is handled symbolising his ever-lasting dynamism. He is the maintainer of that continuous dynamism of already created Universe sthithi karta. A mace called kaumodakii for bludgeoning enemies as he is the eradicator of evil samhaara karta, and a conch-shell called paanchajanya which produces the sound of Om, listening to which salvation, mukti, is achieved by the true devotee. The sound of the same conch shell gives out an unbearable sound in respect of enemies. He is entered here without a lotus in hand. That means there is no need for a creation afresh. The other items he is handling are enough to deal with Ravana. If the Lotus is not handled that hand is taken as a blessing hand, abhaya hasta. And now he is giving that a + bhaya no fear, an assurance, to all gods.

The expression that Vishnu has come on his eagle-vehicle has a cross-reference to the previous chapter's garuDa yajna vedi , Eagle-shaped Altar of Fire that is laid by priests of Dasharatha. It will be laid so with assumption that Garuda, also called suparNa, the Divine Eagle will fly in to transport oblations. The Vedic ritual is also called su parNa, the golden winged, or great winged vehicle to conduct oblations. And the eagle-vehicle of Vishnu is the quickest carrier of oblations to the deities specified in Vedic hymn. Here this Garuda has already carried the oblations offered by King Dasharatha to the chanting of Vedic hymns by Sage Rishyasringa to Vishnu. So Vishnu is now coming mounted on the same meritorious carrier, namely Garuda. Secondly the simile of Sun's coming mounted on a black cloud has some thing to do with yajna. A silver cloud is no value in giving rains. The rain has got an inseparable combination with Vedic ritual. Since the ritual of Dasharatha is going to fructify the rainfall is due on earth. Hence, the sun on collecting all the merits called the rituals of Dasharatha, in the form waters is coming riding on a black cloud to shower rains. Hence Vishnu and Sun both are ready now shower their graces. Vishnu will shower grace by eradicating the evil called Ravana, and the sun by showering the gratuitous and cooling rains.

brahmaNaa ca samaagamya tatra tasthau samaahitaH |
tam abruvan suraaH sarve samabhiSTuuya sa.mnataaH || 1-15-18

Vishnu having met Brahma stood there contemplating, and then all of the gods on bowing down and offering prayers addressed Vishnu. [1-15-18]

tvaam niyokSyaamahe viSNo lokaanaam hita kaamyayaa |
raaj~no dasharathasya tvam ayodhya adhipateH vibhoH || 1-15-19
dharmaj~nasya vadaanyasya maharSi sama tejasaH |
asya bhaaryaasu tisR^iSu hrii shrii kiirti upamaasu ca || 1-15-20
viSNo putratvam aagacCha kR^itvaa aatmaanam caturvidham |

"Oh! Vishnu, desiring prosperity in all the worlds we nominate you to become the son of the ruler and lord of Ayodhya, namely Dasharatha, who is a virtuous one, renowned one and one whose resplendence equals that of the sages, and oh, Vishnu, through the wives of such a king Dasharatha, who are in similitude with the hrii, the virtue, shrii, the affluence, and kiirti, the glory, you have a fourfold transformation and take birth as their son. [1-15-19, 20, 21a]

These three hrii, shrii, kiirti are the daughters of Daksha Prajapati in their earlier births. The hrii is hR^illekha , virtuous disposition - which Queen Kausalya has, and who begot Rama. The shrii is shriikaara , the affluence of everything, which Queen Sumitra has, by which alone she magnificently and unhesitatingly advises her son Lakshmana to go along with Rama to woods. And the third, kiirti, the glory, and the glory of Kaika is well known. The position of this epic minus Kaika can be imagined, thereby her glory, may it be negative, that may be imagined.

tatra tvam maanuSo bhuutvaa pravR^iddham loka kaNTakam || 1-15-21
avadhyam daivataiH viSNo samare jahi raavaNam |

"Oh! Vishnu, on your taking birth as human through the wives of Dasharatha you eliminate Ravana in war, who has become exacerbating and thorny to all worlds, and who is otherwise not eliminable for gods. [1-15-21b, 22a]

sa hi devaan sa gandharvaan siddhaan ca R^iSi sattamaan || 1-15-22
raakSaso raavaNo muurkho viirya udrekeNa baadhate |

"He that preposterous demon Ravana with his invigorated doggedness is torturing gods along with eminent saints, gandharva-s, and siddha-s. [1-15-22b, 23a]

R^iSayaH ca tataH tena gandharvaa apsarasaH tathaa || 1-15-23
kriiDayanto nandana vane raiudreNa vinipaatitaaH |

"He that furious one with his insolence is knocking down sages from their celestial abodes, and like that he is knocking down the gandharva-s and apsara celestials too from the heavenly gardens Nandana, where they will be taking delight. [1-15-23b, 24a]

vadhaartham vayam aayaataaH tasya vai munibhiH saha || 1-15-24
siddha gandharva yaxaaH ca tataH tvaam shraraNam gataaH |

"We the celestial beings like siddha-s, gandharva-s, yaksha-s along with sages have actually come for his elimination, and thereby we seek shelter in you. [1-15-24b, 25a]

tvam gatiH paramaa deva sarveSaam naH para.ntapaH || 1-15-25
vadhaaya deva shatR^INaam nR^iNaam loke manaH kuru |

"Oh, enemy tormentor, oh, Vishnu, you are the ultimate recourse for all us in eliminating enemies of divinity, hence you make up your mind to take birth in human world." The gods appealed to Vishnu that way. [1-15-25b, 26a]

evam stutastu devesho viSNuH tridashaH pu.ngavaH || 1-15-26
pitaamaha purogaan taan sarva loka namaskR^itaH
abraviit tridashaan sarvaan sametaan dharma sa.mhitaan || 1-15-27

When the god of gods Vishnu, the supreme one among deities, one who is revered by all worlds is eulogised this way, then he spoke to all of those celestials that abide in the righteousness and that are in the assemblage, keeping the Forefather Brahma at their helm. [1-15-26a, 27]

bhayam tyajata bhadram vo hitaartham yudhi raavaNam |
sa putra pautram sa amaatyam sa mitra j~naati baandhavam || 1-15-28
hatvaa kruuram duraadharSam deva R^iSINaam bhayaavaham |
dasha varSa sahasraaNi dasha varSa shataani ca || 1-15-29
vatsyaami maanuSe loke paalayan pR^idhvIm imaam |

"Get rid off the fear, let safety be upon you, on eliminating that cruel and evil-minded Ravana who became dreadful to deities and sages, along with his sons, grandsons, friends, cousins and relatives, ministers and forces too in war for your welfare, I will then reside in human world ruling this earth for eleven thousand years." Thus Vishnu assured the gods. [1-15-28, 29, 30a]

evam datvaa varam devo devaanaam viSNuH aatmavaan || 1-15-30
maanuSe chintayaamaasa janmabhUmim atha aatmanaH |

On giving boon to all gods in that way the kind-hearted god Vishnu started to think about the instituting base for his birth in human world. [1-15-30b, 31a]

tataH padma palaashaaxaH kR^itvaa aatmaanam catu.rvidham || 1-15-31
pitaram rocayaamaasa tadaa dasharatham nR^ipam |

And then that lotus-petal-eyed one agreeing to manifest himself in fourfold way is predisposed towards Dasharatha to be his father. [1-15-31b, 32a]

There is a great lot of discussion whether Vishnu made himself fourfold as Rama, Lakshmana, Bharata an Shatrughna, or he himself incarnated along with his main ingredients like conch shell, disc, mace as those three brothers. This verse says that he 'made himself, or agreed to make himself as fourfold.' Even then, there are discussions that Rama is a 'full incarnation' puurNa avataara as the Supreme is indivisible - on one account. And his brothers cannot be reckoned as his incarnation – as they become parts of the whole but not the 'whole' itself he did not divide himself – on the other account. And the tradition believes that Vishnu did not divide himself but incarnated in one piece, where his brothers are his paraphernalia. There is no unanimity on this, as yet.

tadaa deva R^iSi gandharvaaH sa rudraaH sa apsaro gaNaaH |
stutibhiH divya rUpaabhiH tuSTuvuH madhusUdanam || 1-15-32

Then all the groups of gods, sages, gandharva-s, with rudraa-s, and apsarasa-s, extolled Vishnu with prayers of divine exposition. [1-15-32b, c]

Vishnu in early times killed a ghastly demon called Madhu and his brother Kaitabha, hence He is also called Madhusuudana. This is one the thousand names of Vishnu.

tam uddhatam raavaNam ugra tejasam
pravR^iddha darpam tridasheshvara vara dviSam |
viraavaNam saadhu tapasvi kaNTakam
tapasvinaam uddhara tam bhayaaavaham || 1-15-33

"Oh! Vishnu, he that fiery one is uprising furiously with his heightened arrogance, and he is a fright to sages and a thorn in the side of hermits, and he is the hater of Indra, hence we pray you to redeem that Ravana." [1-15-33]

tameva hatvaa sa balam sa baandhavam
viraavaNam raavaNam ugra pauruSam |
svar lokam aagacCha gata jvaraH ciram
surendra guptam gata doSa kalmaSam || 1-15-34

"On eliminating that furiously vainglorious Ravana with all his forces and with all his kinsmen neutralise the pandemonium created by him in all the worlds, and for a long time to come you get rid of your febrility, and you please return to your heavenly abode, namely your blameless and faultless Vaikuntha. [1-15-34]

iti vaalmiiki raamaayaNe aadi kaavye baala kaaNDe pa~Ncha dashaH sargaH ||

Thus, this is the 15th 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

and I humbly bow to the lotus feet

of both of them for the collection)