srivalmikiramayanam - balakanda -sarga - 18th to 20th

Sree MadValmiki Ramayanam

Sree Valmiki Ramayana

courtesy from

Sree Brahmasri Desiraju Hanumanta Rao ji

and  Sreeman Brahmasri K M K Murthy ji

 I

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] 18

Introduction

After the completion of Vedic ritual all the kings and Sage Rishyasringa took leave of Dasharatha and went away to their countries. After some time Rama, Lakshmana, Bharata, and Shatrughna are born. Their virtues in childhood and rituals connected thereto are depicted here. Dasharatha then contemplates the marriages of the princes, since marrying sons after completion of education is customary. At that juncture Sage Vishvamitra arrives at the court of Dasharatha seeking help from the king. Dasharatha receives him adoring in high esteem.

nir.hvR^itte tu kratau tasmin hayamedhe mahaatmanaH |
prati gR^ihya amaraa bhaagaan pratijagmuH yathaa aagatam || 1-18-1

On the competition of the horse ritual of high-souled Dasharatha, the golds having received their portion of sacrificial oblation returned to their abodes as they have come. [1-18-1]

samaapta diikSaa niyamaH patnii gaNa samanvitaH |
pravivesha puriim raajaa sa bhR^itya bala vaahanaH || 1-18-2

The king completing his consecratory vows held for horse ritual, entered Ayodhya city along with the company of his queens, servants, guards and vehicles. [1-18-2]

yathaa arham puujitaaH tena raaj~naa cha pR^ithiviishvaraaH |
muditaaH prayayuH deshaan praNamya muni pu.ngavam || 1-18-3

The other kings who arrived for the ritual are delighted when befittingly honoured by the king Dasharatha, and they too returned to their countries, after suitably adoring the eminent sage Vashishta. [1-18-3]

shriimataam gacChataam teSaam svagR^ihaaNi puraat tataH |
balaani raaj~naam shubhraaNi prahR^iSTaani chakaashire || 1-18-4

The entourages of those kings who set forth homeward from that city are highly gladdened and shone forth in fine fettle. [1-18-4]

Some commentaries said that the soldiers are given white and clean uniforms by Dasharatha by the word shubhraaNi and hence they are happy. But they may be said to be sprucely without those gifts from Dasharatha.

gateSu pR^ithiviisheSu raajaa dasharathaH punaH |
pravivesha puriim shriimaan puraskR^itya dvijottamaan || 1-18-5

On the departure of visiting kings, then that fortunate king Dasharatha entered the city Ayodhya, keeping eminent Brahman priests ahead of him in the procession. [1-18-5]

shaa.ntayaa prayayau saardham R^iSyashR^i~NgaH supuujitaH |
anugamyamaano raaj~naa cha saanuyaatreNa dhiimataa || 1-18-6

Well adored by king Dasharatha sage Rishyasringa also travelled along with his wife Shanta, followed by his father-in-law King Romapada, and along with other co-travellers, namely the entourage of Romapada. [1-18-6]

evam visR^ijya taan sarvaan raajaa sa.mpUrNa maanasaH |
uvaasa sukhitaH tatra putra utpattim vichi.ntayan || 1-18-7

On dispersing all of them king Dasharatha gratifyingly dwelled there in Ayodhya, with a satiated heart dwelling upon the birth of his sons. [1-18-7]

tato yaj~ne samaapte tu R^itUnaam SaT samatyayuH |
tataH ca dvaadashe maase chaitre naavamike tithau || 1-18-8
nakxatre aditi daivatye sva ucCha sa.nstheShu pa.nchasu |
graheShu kar.hkaTe lagne vaakpataa i.ndunaa saha || 1-18-9
prodyamaane jagannaatham sarva loka namaskR^itam |
kausalyaa ajanayat raamam sarva lakSaNa sa.myutam || 1-18-10
viSNoH ardham mahaabhaagam putram aixvaaku na.ndanam |
lohitaaksham mahaabaahum rak{}ta oSTam du.ndubhi svanam || 1-18-11

On completion of the ritual six seasons have passed by and then in the twelfth month, on the ninth day of chaitra month [April-May,] when the presiding deity of ruling star of the day is Aditi, where the ruling star of day is punarvasu, the asterism is in the ascendant, and when five of the nine planets viz., Sun, Mars, Jupiter, Saturn, and Venus are at their highest position, when Jupiter with Moon is ascendant in Cancer, and when day is advancing, then Queen Kausalya gave birth to a son with all the divine attributes like lotus-red eyes, lengthy arms, roseate lips, voice like drumbeat, and who took birth to delight the Ikshwaku dynasty, who is adored by all the worlds, and who is the greatly blessed epitome of Vishnu, namely Rama. [1-18-8, 9, 10, 11]

By this configuration of stars the supreme merits of Rama are indicated. atra saÕvastara mukha utt˜yaõa vasanta caitra m˜sa þukla pakÿa deva nakÿatra diva abhijit lagna puõya nakÿatr˜d utk®ÿ÷a k˜le kark˜÷aka lagne uccasya graha pañcake guru candra yoge þrŸ r˜ma utpatti× | tasya sarva utk®ÿ÷at˜m sakala kaly˜õa guõa abhiramat˜m sakala þiÿ÷a ˜draõŸya sampattim mah˜ par˜kramam ca s¨citam | dharmaakuutam.

The words viSNoH artham half of Vishnu- are to be taken as half of the fruit of ritual where Vedic ritual itself is pervaded by Vishnu. The fruit of ritual is obtained in the shape of dessert, and Kausalya consumed half of it, but it is not half of Vishnu as he is illimitable.

kausalyaa shushubhe tena putreNa amita tejasaa |
yathaa vareNa devaanaam aditiH vajra paaNinaa || 1-18-12

Kausalya shone forth with such a son whose resplendence is unlimited, as with lady Aditi who once stood out with her son Indra, the best one among gods. [1-18-12]

bharato naama kaikeyyaam jaj~ne satya paraakramaH |
saakSaat viSNoH caturtha bhaagaH sarvaiH samudito guNaiH || 1-18-13

Queen Kaikeyi gave birth to Bharata, one embodied with all merits, and whose truthfulness itself is his valour and who is fourth component of manifest Vishnu, namely Rama. [1-18-13]

The fraction indicated here like 'one fourth of Vishnu' etc may be reckoned as the share of the dessert consumed by the queens, but not as a cleaved portion of Vishnu as he is an indivisible entity. Here it is half of one-fourth i.e., one-eighth of dessert given to Kaikeyi.

atha laxmaNa shatrughnau sumitraa ajanayat sutau |
viirau sarva astra kushalau viSNoH ardha samanvitau | 1-18-14

Queen Sumitra then gave birth to two sons who are the embodied epitomes of Vishnu, namely Lakshmana, and Shatrughna, who are valiant ones and experts in all kinds of weaponry. [1-18-14]

puShye jaataH tu bharato mIna lagne prasanna dhIH |
saarpe jaatau tu saumitrI kuLIre abhyudite ravau || 1-18-15

The fair-minded Bharata is born under Pisces where puSyami is the star of day, and the sons of Sumitra, namely Lakshmana and Shatrughna are born under Cancer, where aaSreSa is the star of the day and when sun is rising. [1-18-15]

Rama is born on the ninth day of Chaitra month, and Bharata is born in the earlier part of next day the tenth of Chaitra, earlier to his younger brothers, and then Lakshmana and Shatrughna are born on the later part of the day.

'Pushya is the name of a month; but here it means the eighth mansion. The ninth is called Aslesh, or the snake. It is evident from this that Bharata, though his birth is mentioned before that of the twins, was the youngest of the four brothers and Rama's junior by eleven months' Schlegel. The eleven-month gap between Rama and Bharata is unapparent in the words of verse. This may be from some other version of Ramayana.

raaj~naH putraa mahaatmaanaH catvaaro jaj~nire pR^ithak |
guNava.ntaH anuruupaaH ca rucyaa proSTha padopamaaH || 1-18-16

Thus there are four great-souled sons of Dasharatha, born on separate instances, who are virtuous, charming, and by brilliance they are in similitude with two stars of each of the asterisms called puurva bhadra and uttara bhaadra. [1-18-16]

The word proSTa is cow; pada feet; the feet of a cow. It is also the name for the asterisms puurvaa bhaadra, uttara baadra , containing stars in the wing of Pegasus, each of which will have two stars, and all the four stars make a perfect square. Like the pairs of stars the brother also move in pairs – Rama, Lakshmana – Bharata, Shatrughna.

The epithet mahaa aatmanaH high-souled ones is though negligible for peripheral reading, it is explained as: Rama is one such, as he undertakes sva dharma anuSThaana ; Lakshmana by his sheSatva j~naana ; Bharata by his bhagavat paara tantrya ; and Shatrughna by his bhaagavata paaratantrya.

Like this, each of the epithets used in Ramayana has something or the other meaning which is not generally recorded in English translations. All the English translations are story-oriented, as though there is some unknown story in Ramayana for retelling afresh. In the spate of telling story again and again these niceties are lost. The same is the position with the numerous epithets given to Seetha in Aranya Kanda. Readers may please note that each epithet conveys some meaning and if we could not incorporate them, it is our misfortune in getting a book containing their meanings. We request the readers to kindly inform us if they have come across the meanings of these seemingly useless and metre-filling-like epithets in any book, so that, that book will be brought to the notice of readers who are mistaking them as 'redundant stanza fillers'.

jaguH kalam cha ga.ndharvaa nanR^ituH cha apsaro gaNaaH |
deva du.ndubhayo neduH puSpa vR^iSTiH cha khaat patat || 1-18-17
utsavaH cha mahaan aasiit ayodhyaayaam janaakulaH |

The celestial singers sang melodiously, paradisiacal dancing parties danced, divine drums drummed and heavens rained flowers, with all this there is a great festivity in Ayodhya with thronging people. [1-18-17, 18a]

rathyaaH cha jana sa.mbaadhaa naTa nartaka sa.nkulaaH || 1-18-18
gaayanaiH cha viraaviNyo vaadanaiH cha tatha aparaiH |
virejur vipulaaH tatra sarva ratna samanvitaaH || 1-18-19

Hilarity filled the streets with people stampeding them and with the flurry of actors, dancers, singers and instrumentalists, as well by other onlookers, and there on the streets widely strewn are all kinds of gems appreciating the artists. [1-18-18b, 19]

pradeyaa.mshcha dadau raajaa sUta maagadha va.ndinaam |
braahmaNebhyo dadau vittam go dhanaani sahasrashaH || 1-18-20

The king gave worthy gifts to eulogisers, bard singers, and panegyrists, and to Brahmans he gave funds and wealth in the form of thousands of cows. [1-18-20]

atiitya ekaadasha aaham tu naama karma tathaa akarot |
jyeSTham raamam mahaatmaanam bharatam kaikayii sutam || 1-18-21
saumitrim lakSmaNam iti shatrughnam aparam tathaa |
vasiSThaH parama priito naamaani kurute tadaa || 1-18-22

Elapsed are eleven days and the naming ceremony is performed, then Vashishta, the chief priest, named the high-souled elder one as Rama, Kaikeyi's son as Bharata, and one son of Sumitra as Lakshmana and the other as Shatrughna [1-18-21, 22]

The word 'Rama' is defined as ramante sarve jan˜× gunai× asmin iti r˜ma× 'in whom all the people take delight for his virtuousness, thus he is Rama.' The name Rama is very old, so says padma puraaNa : þriya× kamala v˜siny˜ r˜meõa aham mah˜prabhu× | tasm˜t þrŸ r˜ma iti asya n˜ma siddhi pur˜tanam || padma pur˜õa

Bharata is defined as: bharata r˜jya bharan˜t - bibharti iti bharata Bharata is because he bears the burden of the kingdom of Rama during Rama's exile.

Lakshmana is lkÿmano aksmi sampanna× or lakÿmi asya astŸti lakÿmaõa Lakshmana is the favoured flourisher. The wealth of selfless dedication is in him, hence Lakshmana. One who is endowed with favoured dedication, kainkarya lakshana lakshita Lakshmana is a hearty dedication to Rama and he always wishes to reside by the side of his brother.

Shatrughna is þatr¨n hanta iti þatrughna or þatrughno nitya þatru ghna× Shatrughna is always an enemy destroyer.

The naming ceremony acquires a particular significance, because Vashishta, the purohita [ puraa future; hitaH well-wisher of; well wishing advisor about the future of the kingdom, named these princes with a vision into the future.

braahmaNaan bhojayaamaasa pauraan jaanapadaan api |
udadad braahmaNaanaam cha ratnaugham amalam bahu || 1-18-23
teSaam janma kriya aadIni sarva karmaaNi akaarayat |

The king feasted Brahmans, urbanites and villagers and he gifted many valuable gems to Brahmans in an unlimited way, and all the rituals of birth and ceremonies sequel to it like naming ceremony, first-food-feeding ceremony, first-hair-removal ceremony, and sacred thread ceremony are performed in respect of the princes. [1-18-23, 24a]

teSaam ketuH iva jyeSTho raamo ratikaraH pituH |1-18-24
babhuuva bhuuyo bhuutaanaam svayam bhuuH iva sammataH |

Among those princes the eldest one Rama is like a flagstaff and a delight of his father Dasharatha, and he became acceptable to all beings like the self-created Brahma. [1-18-24b, 25a]

sarve veda vidaH shuuraaH sarve lokahite rataaH || 1-18-25
sarve j~naanopasa.mpannaaH sarve samuditaa guNaiH |

All the princes are scholars in Veda-s, valiant ones, all are interested in the welfare of the world, all are intellectuals and all of them possess an air of probity. [1-18-25b, 26a]

teSaam api mahaatejaa raamaH satya paraakramaH || 1-18-26
iSTaH sarvasya lokasya shashaa.nka iva nirmalaH |

Among them the great resplendent Rama, whose valour itself is his truthfulness, is the dear one to all the world like the tranquil moon. [1-18-26b, 27a]

gaja skandhe ashwa pR^iSTe cha ratha charyaasu sammataH || 1-18-27
dhanur.hvede cha nirataH pituH shushR^ISaNe rataH |

Rama is admittedly a champion of riding elephants and horses, also in tactical charioting, and he rejoices in the art of archery, and absorbed in the obedient service of his father. [1-18-27b, 28a]

baalyaat prabhR^iti susnigdho lakSmaNo lakSmi vardhanaH || 1-18-28
raamasya lokaraamasya bhraatuH jyeSThasya nityashaH |

Right from childhood Lakshmana, the enhancer of prosperity, is always amiable towards his world-charming elder brother Rama. [1-18-28b, 29a]

sarva priya karaH tasya raamasya api shariirataH || 1-18-29
lakSmaNo lakSmi sa.mpanno bahiH praaNa iva aparaH |

Lakshmana who is endowed with the wealth of dedication dedicated himself to Rama with bodily service, and while performing all agreeable deeds in respect of Rama, he behaved like Rama's alter ego. [1-18-29b, 30a]

na ca tena vinaa nidraam labhate puruSottamaH || 1-18-30
mR^iSTam annam upaaniitam ashnaati na hi tam vinaa |

That best one among the men Rama does not get his sleep without Lakshmana and he would not eat food brought for him, however delicious it may be, without Lakshmana. [1-18-30b, 31a]

yadaa hi hayam aaruuDho mR^igayaam yaati raaghavaH || 1-18-31
atha enam pR^iSThataH abhyeti sa dhanuH paripaalayan |

Whenever Raghava mounts a horse and goes on a hunting game Lakshmana rushes after him wielding his bow as a squire. [1-18-31b, 32a]

bharatasya api shatrughno lakSmaNa avarajo hi saH || 1-18-32
praaNaiH priyataro nityam tasya ca aasiit tathaa priyaH |

Lakshmana's younger brother Shatrughna is a dear one to Bharata, like that Bharata too held Shatrughna dearer than his own lives. [1-18-32b, 33a]

sa caturbhiH mahaabhaagaiH putraiH dasharathaH priyaiH || 1-18-33
babhuuva parama priito devaiH iva pitaamahaH |

King Dasharatha is highly gladdened with four of his highly fortunate sons like the Forefather Brahma with gods in heaven. [1-18-33]

te yadaa j~naana sa.mpannaaH sarvaiH samuditaa guNaiH || 1-18-34
hriimantaH kiirtimantaH ca sarvaj~naa diirgha darshinaH |
teSaam evam prabhaavaaNaam sarveSaam diipta tejasaam || 1-18-35
pitaa dasharatho hR^iSTo brahmaa lokaadhipo yathaa |

When all of the four sons are thus prospering with prudence, gifted with all the merits, self-conscious to do wrong deeds, well-known for their gentility, knowers of pros and cons and even the conscientious princes, then their father Dasharatha is contented in respect of all of them who are such radiantly brilliant and potential princes, like Brahma. [1-18-34b, 35, 36a]

te cha api manuja vyaaghraa vaidika adhyayane rataaH || 1-18-36
pitR^i shushrUSaNa rataa dhanur vede cha niSTitaaH |

Even those tigerly-men, namely the princes, are engrossed in the studies of Veda-s, delighted to render service to their father and they are also the experts in art of archery. [1-18-36b, 37a]

atha raajaa dasharathaH teSaam daara kriyaam prati || 1-18-37
ci.ntayaamaasa dharmaatmaa saha upaadhyaayaH sa baandhavaH |

Then the noble souled Dasharatha contemplated along with his priestly teachers and relatives about the matrimonial alliances of his sons. [1-18-37b, 38a]

tasya ci.ntayamaanasya ma.ntri madhye mahaatmanaH || 1-18-38
abhyaagacChat mahaatejaa vishvaamitro mahaamuniH |

While the great souled Dasharatha is discussing the marriages of princes among his ministers, the highly powerful sage Vishvamitra arrived. [1-18-38b, 39a]

sa raaj~no darshana aakaa.nkSii dvaara adhyakSaan uvaaca ha || 1-18-39
shiighram aakhyaata maam praaptam kaushikam gaadhinaH sutam |

Desirous to have an audience with king Vishvamitra said to the doorkeeper, "Let the king be informed quickly that I, the son of Gadhi from the dynasty of Kushi, have come" [1-18-39b, 40a]

tat shrutvaa vacanam tasya raaj~no veshma pradudruvuH || 1-18-40
sa.mbhraanta manasaH sarve tena vaakyena coditaaH |

On listening those words all the doorkeepers are dumbfounded, and ushered by those words they quickly rushed to the place of Dasharatha. [1-18-40b, 41a]

te gatvaa raaja bhavanam vishvaamitram R^iSim tadaa || 1-18-41
praaptam aavedayaamaasuH nR^ipaayaiH ikSvaakave tadaa |

Then on their arriving at the king's palace the doorkeepers have announced to the king of Ikshvaku-s, namely Dasharatha, about the arrival of sage Vishvamitra. [1-18-41b, 42a]

teSaam tat vacanam shrutvaa sapurodhaaH samaahitaH || 1-18-42
prati ujjagaama sa.mhR^iSTo brahmaaNam iva vaasavaH |

On hearing that message from doorkeepers Dasharatha is highly pleased and he has gone towards Vishvamitra in a self-possessed manner along with royal priests, as Indra would ceremoniously go towards Brahma. [1-18-42b, 43a]

tam dR^iSTvaa jvalitam diiptyaa tapasam sa.mshita vratam || 1-18-43
prahR^iSTa vadano raajaa tataH arghyam upahaarayat |

Then on seeing the resplendent sage Vishvamitra, whose radiance is by his own ascesis and who has severe self-discipline, the king offered water with a gladsome aspect, as first customary hospitality in receiving unexpected guest. [1-18-43b, 44a]

sa raaj~naH pratigR^ihya arghyam shaastra dR^iSTena karmaNaa || 1-18-44
kushalam ca avyayam ca eva parya pR^icChat naraadhipam |

On receiving water from the king scripturally and customarily Vishvamitra enquired after the well-being and welfare of king Dasharatha. [1-18-44b, 45a]

pure koshe janapade baandhaveSu suhR^itsu ca || 1-18-45
kushalam kaushiko raaj~naH paryapR^icChat sudhaarmikaH |

That highly righteous sage Vishvamitra asked the king after the well-being of city, exchequer, rural areas, friends and relatives. [1-18-45b, 46a]

api te sa.nnataaH sarve saama.nta ripavo jitaaH || 1-18-46
daivam ca maanuSam ca eva karma te saadhu anuSTitam |

Sage Vishvamitra asked Dasharatha, "Are all of the provincial kings acquiescent to you, and all your enemies conquered? Are you properly performing the devotional and social works?" [1-18-46b, 47a]

vasiSTham ca samaagamya kushalam munipu.ngavaH || 1-18-47
R^iSiim ca taan yathaa nyaayam mahaabhaaga uvaaca ha |

And on meeting the eminent sage Vashishta and with them the other exalted sages according to custom Vishvamitra asked after their well-being. [1-18-47b, 48a]

te sarve hR^iSTa manasaH tasya raaj~no niveshanam || 1-18-48
vivishuH puujitaaH tena niSeduH ca yathaa arhataH |

Then adoringly invited by the king Dasharatha all of them gladly entered the palace and they took their seats according to protocol. [1-18-48b, 49a]

atha hR^iSTa manaa raajaa vishvaamitram mahaamunim || 1-18-49
uvaaca parama udaaro hR^iSTaH tam abhipuujayan |

Then the very generous king Dasharatha is gladdened at heart at the arrival of Vishvamitra, and he spoke this way feeling happy to adore that sage. [1-18-49b, 50a]

yathaa amR^itasya sa.mpraaptiH yathaa varSam anuudake || 1-18-50
yathaa sadR^isha daareSu putra janma aprajasya vai |
praNaSTasya yathaa laabho yathaa harSo mahodaye || 1-18-51
tathaa eva aagamanam manye svaagatam te mahaamune |

"I deem your arrival is in the vein of mortals attaining ambrosia, rainfall in a droughty land, a barren father begetting a son through his deserving wife, a regain of long lost treasures, and the gladness at a great happening, oh, great saint, welcome to you." [1-18-50b, 51, 52a]

kam ca te paramam kaamam karomi kimu harSitaH || 1-18-52
paatra bhuuto.asi me brahman diSTyaa praapto.asi maanada |
adya me saphalam janma jiivitam ca su jiivitam || 1-18-53
yasmaad viprendram adraaksham suprabhaataa nishaa mama |

"Oh, Brahman, as I am the one who is delighted for your arrival, and as you are the most eligible recipient from me, what is that choicest object of yours to be fulfilled by me, and in which way. Oh, endower of respect, for me your arrival is fortunate whereby my birth is fructified and my life flourished today, and wherefore I could see a great Brahman like you visiting my home, therefore the sun appears to have dawned in my night. [1-18-52b, 53, 54a]

puurvam raajarSi shabdena tapasaa dyotita prabhaH || 1-18-54
brahmarSitvam anupraaptaH puujyoasi bahudhaa mayaa |

"Originally your glory was explicit by your title kingly-sage, and subsequently you attained the Absolute-sainthood by your ascesis, and you are venerable to me, in many ways." [1-18-54b, 55a]

tat adbhutam abhuut vipra pavitram paramam mama || 1-18-55
shubha kSetra gataH ca aham tava sa.ndarshanaat prabho |

"Oh, Brahman, thereby your arrival at my place is surprising and ideally sacred to me, and by your very appearance I have become one who has gone on a quiet pilgrimage. [1-18-55b, 56a]

Dasharatha deems that city itself is sanctified with the arrival of Vishvamitra and thinks that he is like the one who secured the merit of pilgrimage without actually going over a sacred place.

bruuhi yat praarthitam tubhyam kaaryam aagamanam prati || 1-18-56
icChaam anugR^ihiito aham tvadartham parivR^iddhaye |

"You may tell me, entreating which work your arrival chanced here and I feel that I am indeed blessed and wish to make it happen to achieve results. [1-18-56b, 57a]

kaaryasya na vimarsham ca ga.ntum arhasi suvrata || 1-18-57
kartaa ca aham asheSeNa daivatam hi bhavaan mama |

"It is unapt of you to deliberate about the feasibility of the work, oh, sage with blest vows, while I am the fulfiller of it without any reminder, since you are god to me, indeed. [1-18-57b, 58a]

mama ca ayam anupraapto mahaan abhyudayo dvija |
tava aagamana jaH kR^itsno dharmaH ca anuttamo dvija || 1-18-58

"Oh, Brahman, this is the great prosperity that bechanced on me, and this is propriety in its entirety that bechanced on me, as a result of your arrival. [1-18-58b, c]

iti hR^idaya sukham nishamya vaakyam
shruti sukham aatmavataa viniitam uk{}tam |
prathita guNa yashaa guNaiH vishiSTaH
parama R^iSiH paramam jagaama harSam || 1-18-59

On hearing the words of high-minded Dasharatha, said that way in all his humbleness, and those that are pleasant to ears as well to heart, he who is a renowned for his personal attributes and a reputed one by his exceptional qualities, that sublime sage Vishvamitra obtained high rejoice. [1-18-59]

iti vaalmiiki raamaayaNe aadikaavye baala kaaNDe aSTaadashaH sargaH

Thus, this is the 18th 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. "

Book I : Bala Kanda -The Youthful Majesties

Chapter [Sarga] 19

Introcution

Sage Vishvamitra asks King Dasharatha to send Rama to protect the Vedic ritual that is being conducted by him, from the demons that are constantly disrupting it. The sage asserts King Dasharatha that he and the other sages in Dasharatha's court know the capabilities of Rama and though Rama is in his adolescence, he can easily kill the demons. But Dasharatha is upset at this request.

tat shurtvaa raaja si.mhasya vaakyam adbhuta vistaram |
hR^iSTa romaa mahaatejaa vishvaamitro.abhyabhaaSata || 1-19-1

sentences of that King the lion Dasharatha, the great resplendent Sage Vishvamitra is thrilled with happiness and spoke this way. [1-19-1]

sadR^isham raaja shaarduula tava eva bhuvi na anyataH |
mahaava.msha prasuutasya vasiSTha vyapadeshinaH || 1-19-2

"Oh, tigerly king, to you befitting are these words and to none else, as you are born in a great dynasty and tutored by Vashishta. [1-19-2]

yat tu me hR^id gatam vaakyam tasya kaaryasya nishcayam |
kuruSva raaja shaarduula bhava satya pratishravaH || 1-19-3

"What concerns I have in my heart I am going to say, and you take decision thereof, oh, tigerly-king, and become truthful to your promises. [1-19-3]

aham niyamam aatiSThe sidhdyartham puruSa.rSabha |
tasya vighnakarau dvau tu raakSasau kaama ruupiNau || 1-19-4

"These days I am abiding by a sacrificial vow to attain a spiritual goal but, oh, best one among men, two guise changing demons as causing obstacles to that ritual. [1-19-4]

vrate me bahushaH ciirNe samaaptyaam raakSasaavimau |
maariicaH ca subaahuH ca viiryavantau sushikSitau || 1-19-5
tau maa.msa rudhira ogheNa vedim taam abhyavarSataam |

"At the near end of almost completed ritual of mine two valiant and well-trained demons, namely Mareecha and Subaahu, are drenching the Altar of Fire with streams of meat and blood, from the sky. [1-19-5, 6a]

avadhuute tathaa bhuute tasmin niyama nishcaye || 1-19-6
kR^ita shramo nirutsaahaH tasmaat deshaat apaakrame |

"When the ritual vow is thus ravaged I, as the one who exerted myself for the ritual, had to depart from that place, unenthusiastically. [1-19-6n, 7a]

na ca me krodham utsraSTum buddhiH bhavati paarthiva || 1-19-7
tathaa bhuutaa hi saa caryaa na shaapaH tatra mucyate |

"And to me there is no will to let loose my anger, oh, king, as no curse shall be issued under vows, and like that the activity during rituals shall be inoffensive, isn't it. [1-19-7b, 8a]

sva putram raaja shaarduula raamam satya paraakramam || 1-19-8
kaaka pakSa dharam shuuram jyeSTham me daatum arhasi |

"As such, oh, tigerly king, it will be apt of you spare the services of that brave one whose valour itself is his truthfulness, that youngling whose hair locks are all the more jet black like crow wings on either side of his head, spare that eldest son of yours, namely Rama. [1-19-8b, 9a]

shak{}to hi yeSa mayaa gupto divyena svena tejasaa || 1-19-9
raakSasaa ye vikartaaraH teSaam api vinaashane |

"Indeed, he is capable to eradicate those demons that are thwarting the ritual by his own divine resplendence, and protected by me as well. [1-19-9b, 10a]

shreyaH ca asmai pradaasyaami bahuruupam na sa.mshayaH || 1-19-10
trayaaNaam api lokaanaam yena khyaatim gamiSyati |

"I will also accord many kinds of benefits to him by which he acquires renown in all the three worlds, no doubt about it. [1-19-10b, 11a]

na ca tau raamam aasaadya shak{}tau sthaatum katham ca na || 1-19-11
na ca tau raaghavaat anyo hantum utsahate pumaan |

"Those two demons will be rendered incapable to stand fast on affronting Rama in anywise, and none other than Raghava has the fortitude to eliminate those two. [1-19-11b, 12a]

viirya utsik{}tau hi tau paapau kaala paasha vasham gatau || 1-19-12
raamasya raaja shaarduula na paryaaptau mahaatmanaH |

"Those two sinners that are berserk by their vigour have gone into the subjection of death's noose, oh tigerly king, cannot counterbalance the great-souled Rama. [1-19-12b, 13a]

na ca putra gatam sneham kartum arhasi paarthiva || 1-19-13
aham te prati jaanaami hatau tau viddhi raakSasau |

"It will be unapt of you to show your paternal fondness, oh, king, upon my oath, be assured that those two demons are eradicated. [1-19-13b, 14a]

aham vedmi mahaatmaanam raamam satya paraakramam || 1-19-14
vasiSTho.api mahaatejaa ye ca ime tapasi sthitaaH |

"I am sensible of that sublime-soul Rama, whose valour is his truthfulness, and even this great resplendent Vashishta and these saints that are here are aware. [1-19-14b, 15a]

These verses are commented extensively by early commentators. In 14th verse, the pronoun aham, 'I' used by Sage Vishvamitra is to announce definiteness about his own stature to know the Absolute vis-à-vis the Absolute Himself. Vishvamitra was an emperor who left off everything. He was primarily a raaja R^ishi, kingly sage, later became brahma R^ishi and performed moksha kaameSTi. That is a highest ascesis for achieving salvation. Whereas Dasharatha performed Vedic ritual called putra kaameSTi, ritual for begetting sons, as he is still involved in earthly passions. Thus he is still in karmic cycle and recently went under the veil of moha, worldly delusion, advent to the birth of sons. So Dasharatha cannot know who Rama is. All these aspects are said to qualify that expression aham, i.e., 'I am', as said by Vishvamitra.

He also says aham vedmi, it is not just 'I know' but 'I am in full knowledge of Rama' and it is immediately followed by mahaa aatmaanam , about the sublime soul Rama. Rama is at present a twelve-year lad, and Dasharatha should have enquired how a boy is said to be a sublime-soul. Dasharatha did not bother to enquire about the high souled property of his son, because of his newfound fondness for sons. But, Vishvamitra is in full knowledge as to who Rama is, and says Rama is a sublime-soul, as contained in scripture puruSa suukta which says veda aham etam puruSam mahaantam, and as in yo maam pashyati.me na praNasyati Bhagavad Gita, 6-30, as well.

In next foot at 15th verse, Vishvamitra argues that he is not just extolling Rama to achieve his personal purpose, i.e., the completion of ritual. He says, vashiSTHo api even Sage Vashishta, knows Rama. Here the word api , even, is said to have been used to qualify Vashishta as an antagonist of Vishvamitra in policy differences. 'Even my opponent, this Sage Vashishta, the descendent of Goddess Saraswati and Brahma, and a brahmarSi, Absolute-knower, and at whose instance I became a brahmarSi from aajarSi, is aware of Rama...' is the argument of Vishvamitra, stressing his neutrality in seeking Rama's help.

Still Vishvamitra tells that ye cha ime tapaH sthitaa, 'those sages that are here who are rooted in ascesis' as in the vein of puruSa suukta which says tasya dhiiraaH pratijaananti yonim. Vishvamitra's argument is 'Sage Vashishta may take sides with you, because he is raja guru , the royal priest, while the others like Kaashyapa, Vaamadeva will tell you clearly, as they have no leaning on your court.'

All said and done, King Dasharatha is still lingering for a reply. Seeing that Vishvamitra further says, 'if you want to achieve renown, send Rama.' No father rejoices that much when a son is birthed than on his achieving reputation. Dasharatha is advised in the same way when saying yadi dharmamlaabham, yasha laabham 'if you want renown through a worthy son, who will be renowned in all three worlds by his coming with me, then you send Rama...'

Now Rama's reputation is going to be enhanced by Sage Vishvamitra in eliminating demoness Tataka, in releasing Ahalya from her curse, breaking Shiva's bow, marriage with Seetha, rebuffing Parashuraama etc. And also Vishvamitra leaves the decision to Dasharatha, 'if only your ministers, clergy as well political, permit then alone you send Rama with me...'

yadi te dharma laabham tu yashaH ca paramam bhuvi || 1-19-15
sthiram icChasi raajendra raamam me daatum a.rhasi |

"If you wish to gain in value of probity, a long-lasting and paramount renown on earth it will be apt of you to handover Rama to me. [1-19-15b, 16a]

yadi abhyanuj~naam kaakutstha dadate tava ma.ntriNaH || 1-19-16
vasiSTha pramukhaaH sarve tato raamam visarjaya |

"Oh, Dasharatha, you may send Rama if only your ministers and all the other elite headed by Vashishta are going to give assent. [1-19-16b, 17a]

abhipretam asa.msak{}tam aatmajam daatum arhasi || 1-19-17
dasha raatram hi yaj~nasya raamam raajiiva locanam |

"It will be apt of you to send your choicest son, the lotus-eyed Rama, just for ten days of the ritual without temporising. [1-19-17b, 18a]

na atyeti kaalo yaj~nasya yathaa ayam mama raaghava || 1-19-18
tathaa kuruSva bhadram te maa ca shoke manaH kR^ithaaH |

"I wish you to take decision as to how th my ritual's time is not lapsed, and let safety betide you, let not your heart be rendered to grieve." Thus Vishvamitra said to Dasharatha. [1-19-18b, 19a]

iti evam uk{}tvaa dharmaatmaa dharmaartha sahitam vacaH || 1-19-19
viraraama mahaatejaa vishvaamitro mahaamatiH |

On saying those words that comprise fairness and meaningfulness that virtue-souled great saint with great resplendence paused. [1-19-19b, 20a]

sa tan nishamya rAjendro vishvAmitra vacaH shubham || 1-19-20
shokena mahataa aaviSTaH cacaala ca mumoha ca |
labdha sa.nj~naH tato utathaaya vyaSiidata bhayaanvitaH || 1-19-21

On hearing the propitious words of sage Vishvamitra that best king Dasharatha shuddered and swooned as he is muffled up with profound adversity, and after that on regaining consciousness he sunk down in fear. [1-19-20b, 21]

iti hR^idaya mano vidaaraNam
muni vacanam tad atiiva shushruvaan |
narapatiH abhavat mahaan mahaatmaa
vyathita manaaH pracacaala ca asanaat || 1-19-22

This way on hearing that word of the saint Vishvamitra which is explicitly slitting his mind and heart that illustrious and noble-souled king Dasharatha then became highly annoyed at heart, and flustered extremely in his throne. [1-19-22]

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

Thus, this is the 19th 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. "

Book I : Bala Kanda - The Youthful Majesties

Chapter [Sarga] 20

introduction

On enquiring details about those dangerous demons that are ravaging sage's ritual, King Dasharatha refuses to send young Rama along with Sage Vishvamitra on many an account, and thus confronts the Sage's wrath.

tat shrutvaa raaja shaarduulo vishvaamitrasya bhaaSitam |
muhuurtam iva nissaj~naH saj~naavaan idam abraviit || 1-20-1

On hearing what is spoken by Vishvamitra the tigerly-king Dasharatha became insensate for a time, and on redeeming senses he said this. [1-20-1]

uuna SoDasha varSo me raamo raajiiva lochanaH |
na yuddha yogyataam asya pashyaami saha raaxasaiH || 1-20-2

""Less than sixteen years of age is my lotus-eyed Rama, and I see no warring aptitude to him with the demons. [1-20-2]

This particular statement uuna SoDasha varshaH less than sixteen years, has evoked a spate of commentaries in deciding the age of Rama at this juncture of going along with Sage Viswamitra, i.e., at the time of his marrying Seeta and at the time of his exile to forests etc. His age is said to be twelve years as of now. And this is confirmed by Mareecha while advising Ravana, that 'as a boy of twelve Rama, killed my mother and brother, and hit me out' as at 3-38-6, uuna dvaadasha varSaH Or, baalo dvaadasha varSo ayam as per other versions of the same verse.

Ramayana has some bearing on the number twelve. The Books or Kaanda-s are 6, half of twelve. The total verses are 24 thousand, two folds of twelve thousand. Rama is born in twelfth month. Vishvamitra's arrival, or better said as Seetha kalyaNa , Seetha's marriage with Rama, is in the twelfth year. His stay in Ayodhya before crown prince ceremony and exile is for twelve years. The years of Rama's exile are twelve, plus two years stay in Panchavati, of the total fourteen years of exile. In Uttara Ramayana Seetha's exile in the hermitage of Valmiki is for twelve years. So on...

Some others said that because Rama has not yet attained all the sixteen phases like full moon, he is not a full-fledged person, chaaru SoDasha kalaa sahitaH Again in saying: raajiiva lochana lotus-eyed one - petals of lotuses close down by night, so Rama's eyelids too close by night for a boyish sleep. Then how can such a boy war with night-active demons? In answer to this Sage Vishvamitra uses the same wording in previous chapter at 1-19-18, dasha raatram; raamam raajiiva locanam where the wording raajiiva locana is used by Vishvamitra in the sense that the petals of a lotus spread out on the first rays of sun. So also the very opening of the lotus-petal eyelids of Rama will eradicate the nightly menace of demons with his Omniscient Sun-Moon-Fire eyes, suurya chandra agni lochana , that can see even in night.

A Kshatriya of sixteen years age is unfit to war with any one, as he is still a childhood baala aashoDashaat varSaa . But Rama is under sixteen, and he is being requisitioned for war. Can he combat even if he is under aged? Yes, he can, says Govindaraja as per the nyaya /syndrome, tejasaam hi na vayaH samiikshyate 'dextrous person's age is not to be reckoned' As such, though Rama appears to be under aged he can do wonders in eliminating the vice. This is again rounded off with Vishvamitra's wording in last chapter: aham vedmi mahaa aatmaanam raamam raajiiva locanam.

iyam akSauhiNii senaa yasya aham patiH iishvaraH |
anayaa sahito gatvaa yoddha aham tair nishaacharaiH || 1-20-3

.

"Here is the full-fledged battalion, called akshouhiNi sena , for which I am the leader and controller, and fortified by this army I will go there to encounter those demons. [1-20-3]

One pankti row, is the first unit of ancient military, which consists of 1 chariot, 1 elephant, 3 cavalry, and 7-foot soldiers. Multiples of this first unit become an akshouhiNi troop, which consists of 21,870 chariots and the same number of elephants, 65,610 cavalry, and 1,09,350 of foot soldiers.

ime shuuraaH ca vikraantaa bhR^ityaaH me astra vishaaradaaH |
yogyaa rakSogaNaiH yoddhum na raamam netum arhasi || 1-20-4

"Brave and daring are these soldiers of mine, and as experts in weaponry they are the appropriate ones to combat the hordes of demons, but, it will be ungentle of you to take Rama with you. [1-20-4]

aham eva dhanuSpaaNiH goptaa samara muurdhani |
yaavat praaNaan dhariSyaami taavat yotsye nishaacharaiH || 1-20-5

.

"I alone with bow in my hand can protect your ritual, and as long as I bear my lives so long I war with those nightwalkers staying in the van of war. [1-20-5]

nirvighnaa vrata charyaa saa bhaviSyati surakSitaa |
aham tatra aagamiSyaami na raamam netum arhasi || 1-20-6

" I myself wish to come over there thereby the works of ritual will be well-guarded and unimpeded, but, taking Rama with you will be ungracious of you. [1-20-6]

baalo hi akR^ita vidyaH ca na ca vetti balaabalam |
na ca astra bala sa.myuk{}to na ca yuddha vishaaradaH || 1-20-7
na ca asau rakSasaa yogyaH kuuTa yuddhaa hi raakshasaa |

"Why because Rama is boy! And he is unschooled in his princely education; does he know the strengths and weaknesses of opponents – no; has he got the equipage of arsenal – no; has he any expertise in warfare - no; is he an equal to the demons – no; be that as it may, those demons definitely conduct a deceitful warfare, isn't it. [1-19-7, 8a]

viprayuk{}to hi raameNa muhuurtam api na utsahe || 1-20-8
jiivitum muni shaarduula na raamam netum a.rhasi |

"Alienated from Rama I am disinclined to live even for a moment, oh, tigerly sage, hence taking Rama with you will be unjust. [1-20-8b, 9a]

yadi vaa raaghavam brahman netum icChasi suvrata || 1-20-9
catura.nga samaayuk{}tam mayaa saha ca tam naya |

"Otherwise, oh, Brahman with best vows, if you so wish to take Rama along with you, you lead him off along with me, and along with my four kinds of troops. [1-20-9b, 10a]

The four kinds of troops are: chariots, elephants, cavalry, and foot soldiers.

SaSTiH varSa sahasraaNi jaatasya mama kaushika || 1-20-10
kR^icChreNa utpaaditaH ca ayam na raamam netum a.rhasi |

"Sixty thousand years have passed from my birth, oh! Vishvamitra, and this Rama is engendered at this age, that too with tribulations, hence taking Rama with you will be inappropriate of you. [1-20-10b, 11a]

caturNaam aatmajaanaam hi priitiH paramikaa mama || 1-20-11
jyeSThe dharma pradhaane ca na raamam netum a.rhasi |

"I will have exceptional affection for all of my four sons, isn't it, and among them Rama has a significance in the matter of his descent as an eldest son, hence taking Rama with you will be unjust of you. [1-20-11b, 12a]

kim viiryaaH raakSasaaH te ca kasya putraaH ca ke ca te || 1-20-12
katham pramaaNaaH ke ca etaan rakSanti munipu.ngava |

"Oh, eminent sage, of what fortitude are those demons? Whose sons are they? Who are they? How is their size and shape? Also who protects all of them? [1-20-12b, 13a]

katham ca prati kartavyam teSaam raameNa rakSasaam || 1-20-13
maamakaiH vaa balaiH brahman mayaa vaa kuuTa yodhinaam |

"Oh, Brahman, how Rama, or my forces, or I myself have to retaliate those demons that are deceitful militants. [1-20-13b, 14a]

sarvam me sha.msa bhagavan katham teSaam mayaa raNe|| 1-20-14
sthaatavyam duSTa bhaavaanaam viiryotsik{}taa hi raakSasaaH |
tasya tad vacanam shrutvaa vishvaamitro abhyabhaaSata || 1-20-15

"Tell me all that, oh, god, how I have to carry on when warring with those evil minded demons, for the demons will be delirious by their audacity, isn't it..." Thus Dasharatha asked Vishvamitra insistently. On hearing those words Sage Vishvamitra replied this way. [1-20-14b, 15]

paulastya va.msha prabhavo raavaNo naama raakSasaH |
sa brahmaNaa datta varaH trailokyam baadhate bhR^isham || 1-20-16
mahaabalo mahaaviiryo raakSasaiH bahubhiH vR^itaH |

"One born in Paulastya dynasty, an extremely mighty and exceedingly brave demon named Ravana is there, and he with the boon given by Brahma, and accompanied with many other demons is torturing the triad of worlds, contemptuously. [1-20-16, 17a]

shruuyate ca mahaaraajaa raavaNo raakSasa adhipaH || 1-20-17
saakSaat vaishravaNa bhraataa putro vishravaso muneH |

.

"Unequivocally that chief of demons is the brother of Kubera and the son of sage Vishravasa, thus we hear. [1-20-17b, 18a]

yadaa na khalu yaj~nasya vighna kartaa mahaabalaH || 1-20-18
tena sa.mcoditau tau tu raakSasau ca mahaabalau |
maariicaH ca subaahuH ca yaj~na vighnam kariSyataH || 1-20-19

"That formidable Ravana is not a devastator of rituals by himself, even so, two very mighty demons called Mareecha and Subaahu will cause devastating hindrances to rituals, instigated by him." Thus Sage Vishvamitra said to Dasharatha. [1-20-18b, 19]

iti uk{}to muninaa tena raajA uvaaca munim tadaa |
na hi shak{}to asmi sa.mgraame sthaatum tasya duraatmanaH || 1-20-20

Thus when he is said so by that sage Vishvamitra, then the king Dasharatha spoke to the sage, "I myself am not capable of standing against that evil minded Ravana, in truth, where is the question of deputing my young Rama to confront him? [1-20-20]

sa tvam prasaadam dharmaj~na kuruSva mama putrake |
mama cha eva alpa bhAgyasya daivatam hi bhavAn guruH || 1-20-21

"You are the knower of probity, such as you are, you may please bestow benevolence upon my boyish son, as well on a less fortunate one like me too, and as our mentor you are indeed a god of ours. [1-20-21]

deva daanava ga.ndharvaa yakSaaH pataga pannagaaH|
na shak{}taa raavaNam soDhum kim punar maanavaa yudhi || 1-20-22

"Gods, demons, celestial beings like gandharva-s, yaksha-s, winged and reptile beings are incapable to bear the brunt of that Ravana in fight, why tell again about humans. [1-20-22]

sa tu viiryavataam viiryam aadatte yudhi raavaNaH |
tena ca aham na shak{}to.asmi sa.myoddhum tasya vaa balaiH || 1-20-23
sabalo vaa munishreSTha sahito vaa mama aatmajaiH |

"But that Ravana depletes the valour of valorous opponents in a battle, oh, eminent sage, either with my entire forces, or with all my sons I am inadequate to grapple with all his forces, or with him, individually. [1-20-23, 24a]

katham api amara prakhyam sa.ngraamaaNaam akovidam || 1-20-24
baalam me tanayam brahman naiva daasyaami putrakam |

.

"My boyish son is godlike and unfledged in warfare, oh, Brahman, and he is the one who alleviates me from punnama naraka the hell of sonless fathers... no, I cannot spare my son in anyway. [1-20-24b, 25a]

atha kaala upamau yuddhe sutau sundopasundayoH || 1-20-25
yaj~na vighna karau tau te na eva daasyaami putrakam |

"Further, those saboteurs of your ritual namely Mareecha and Subaahu, are similar to Death-god and the descendents of the earliest demons and subverters of rituals, namely Sunda and Upasunda, no, I cannot spare my son, in any case. [1-20-25b, 26a]

maariicaH ca subaahuH ca viiryavantau sushikSitau || 1-20-26
tayoH anyataram yoddhum yaasyaami sa suhR^it gaNaH |
anyathaa tvanuneSyaami bhavantam saha baandhava || 1-20-27

"Mareecha and Subaahu are well-trained and valorous ones, hence I will proceed with all my friendly forces to war with either of those two demons, otherwise, I along with all my relatives implore upon you for your exoneration in my failure to comply my own promises. [1-20-26b, 27]

iti narapati jalpanaat dwijendram
kushika sutam sumahAn vivesha manyuH |
su huta iva makhe agniH Ajya sik{}taH
samabhavat ujwalito maharSi vahniH || 1-20-28

Thus, by the incongruous talk of Dasharatha, the outstanding Brahman and son of Sage Kushi, namely sage Vishvamitra is overwhelmed with outrageous anger by his mentation, and that fire-like glorious sage looked like the ritual fire into which many inflammable oblations are offered, and which is drenched with a lot of clarified butter, whereby it is flaring up its tongues. [1-20-28]

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

Thus, this is the 20th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

 (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)