srivalmikiramayanam - balakanda -sarga - 24th and 25th

Sree Valmiki Ramayana

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] 24

Introduction

While crossing over the River Ganga, sage Vishvamitra sails them through its confluence with River Sarayu, which flows at their capital Ayodhya. The sage leads them to a deadly forest on the other bank of River Ganga and narrates about the ambushing nature of demoness Tataka, preparing him to kill her.

tataH prabhaate vimale kR^ita aahnikam arindamau |
vishvaamitram puraskR^itya nadyaaH tiiram upaagatau || 1-24-1

ved at.

Then, in the fresh of the morning those enemy destroyers, Rama and Lakshmana, arrived at the riverbank of Ganga keeping sage Vishvamitra ahead of them, which sage has just completed his ritualistic chores of dawn. [1-24-1]

te ca sarve mahaatmaano munayaH sa.mshrita vrataaH |
upasthaapya shubhaam naavam vishvaamitram atha abruvan || 1-24-2

All those sages of Kaama's hermitage that are the great souls and scrupulous ones in their vows, have positioned an auspicious ferryboat within the reach in the river, and then they said to sage Vishvamitra. [1-24-2]

aarohatu bhavaan naavam raajaputra puraskR^itaH |
ariSTam gacCha panthaanam maa bhuut kaala viparyayaH || 1-24-3

"You may board the boat keeping the princes ahead of you, and we wish you to proceed on a prosperous route without the shift of time." So said the sages. [1-24-3]

vishvaamitraH tathaa iti uk{}tvaa taan R^iSiin pratipuujya ca |
tataara sahitaH taabhyaam saritam saagaram gamaam || 1-24-4

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Sage Vishvamitra on saying 'it must be so,' to those sages and revering them in his turn, cruised the river that itself is cruising towards ocean, along with both the princes. [1-24-4]

tatra shushraava vai shabdam toya sa.mrambha vardhitam |
madhyam aagamya toyasya tasya shabdasya nishcayam || 1-24-5
j~naatu kaamo mahaatejaa saha raamaH kaniiyasaa |

On coming to the midstream of water there Rama heard an unusual and increasing noise of gushy waters along with his younger brother, and that brilliant one Rama desired to know its significance. [1-24-5, 6a]

r

atha raamaH sarin madhye papracCha muni pu~Ngavam || 1-24-6
vaariNo bhidyamaanasya kim ayam tumulo dhvaniH |

Rama then asked the eminent sage Vishvamitra in the midst of the river, "what is this turbulent sound sire, as though slashing water?" [1-24-6b, 7a]

raaghavasya vacaH shrutvaa kautuuhala samanvitam || 1-24-7
kathayaamaasa dharmaatmaa tasya shabdasya nishcayam |

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On hearing the inquisitive words of Raghava that virtue-souled sage Vishvamitra started to tell the significance of that sound. [1-24-7b, 8a]

kailaasa parvate raama manasaa nirmitam param || 1-24-8
brahmaNaa narashaarduula tena idam maanasam saraH |

"On Mt. Kailash Brahma created a great lake at his will, oh, tigerly-man Rama, hence that is called Maanasa Lake. [1-24-8b, 9a]

tasmaat susraava sarasaH saa ayodhyaam upaguuhate || 1-24-9
saraH pravR^ittaa sarayuuH puNyaa brahma saraH cyutaa |
tasya ayam atulaH shabdo jaahnaviim abhivartate || 1-24-10
vaari sa.mkSobhajo raama praNaamam niyataH kuru |

"That river which spontaneously flows out of that Maanasa Lake surrounds Ayodhya city is this one, the River Sarayu. Because this has originated from a lake, saraH, this is known as Sarayu. And because it flows from Brahma's Lake it is a merited river. This is the remarkable noise of such a Sarayu River in its coursing towards River Ganga, generated by the collision of their waters, and Rama, offer regards to these rivers, respectfully." So said Vishvamitra to the princes. [1-24-9b, 10, 11a]

taabhyaam tu taavubhau kR^itvaa praNaamam atidhaarmikau || 1-24-11
tiiram dakSiNam aasaadya jagmatur laghu vikramau |

r.

Offering their salutations to River Sarayu and Ganga those two most virtuous and agile footed princes proceeded further on reaching the southern riverbank. [1-24-11b, 12a]

sa vanam ghora sa.nkaasham dR^iSTvaa naravaraatmajaH || 1-24-12
aviprahatam aikSvaakaH papracCha muni pu.ngavam |

On seeing a horrendous and uninhibited forest, Rama, the son of the best king Dasharatha asked the eminent sage Vishvamitra. [1-24-12b, 13a]

aho vanam idam durgam jhillikaa gaNa sa.myutam || 1-24-13
bhairavaiH shvaapadaiH kiirNam shakunaiH daaruNa aaravaiH |.

"Oh, impenetrable is this forest fraught with swarms of crickets, brutish predators, and vultures, which are all horribly strident. [1-24-13b, 14a]

naanaa prakaaraiH shakunaiH vaashyadbhiH bhairava svanaiH || 1-24-14
si.mha vyaaghra varaahaiH ca vaaraNaiH ca api shobhitam |

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"Various vultures are screeching with fierce sonority, and tigers, wild boars, and elephants render this forest atypical. [1-24-14b, 15a]

dhava ashvakarNa kakubhaiH bilva tinduka paaTalaiH || 1-24-15
sa.nkiirNam badariibhiH ca kim nu etat daaruNam vanam |

"Indeed, what is this wretched forest that is dense with Dhava, Ashvakarna, Arjuna, Bilva, Tinduka, Patala, and Badari trees." Thus Rama asked Vishvamitra. [1-24-15b, 16a]

The botanical names of the trees mentioned in the text are Grislea Tormentosa, Shorea Robusta, Echites Antidysenterica, Bignonia Suaveolens, Aegle Marmelos, and Diospyrus Glutinosa. I have omitted the Kutaja (Echites) and the Tinduka (Diospyrus). Griffith.

tam uvaaca mahaatejaa vishvaamitro mahaamuniH || 1-24-16
shruuyataam vatsa kaakutstha yasya etat daaruNam vanam |

The resplendent and the great saint Vishvamitra then said to Rama, "I will tell you, oh, my boy Rama, whose is this wretched forest. [1-24-16b, 17a]

etau janapadau sphiitau puurvam aastaam narouttama || 1-24-17
maladaaH ca karuuSaaH ca deva nirmaaNa nirmitau |

"Once these were vast provinces, oh, best one among men, designed by gods and known as Malada and Karuusha. [1-24-17b, 18a]

The word mala da is malam dyati khaNDayati iti mala da that which abolishes excreta, but not filth itself. karusha is kaa ruusha remover of hunger. If mortal hunger is there excreta will be there and then mortality of Indra is at stake. Hence if hunger is eliminated there will be nothing filthy. Once these provinces were such hunger removers equalling to heaven, but deteriorated in their heaven-on-earth attributes, owing to demoness Tataka.

puraa vR^itra vadhe raama malena samabhiplutam || 1-24-18
kSudhaa caiva sahasraakSam brahma hatyaa sam aavishat |

"Once upon a time, oh, Rama, mortal impurities of filth and hunger completely stained Indra when he eliminated demon Vritra, as he committed the sin of killing of a Brahman, where the demon Vritra was incidentally a Brahman. [1-24-18b, 19a]

tam indram malinam devaa R^iSayaH ca tapodhanaaH || 1-24-19
kalashaiH snaapayaamaasuH malam ca asya pramocayan |

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"The gods and ascetically rich sages then started to bathe feculent Indra with their handy vessels for the riddance of his defilement. [1-24-19b, 20a]

iha bhuumyaam malam dattvaa devaaH kaaruSam eva ca || 1-24-20
shariirajam mahendrasya tato harSam prapedire |

"On giving filth and hunger emerged out of the body of Mahendra here on the earth then the gods were gladdened. [1-24-20b, 21a]

nirmalo niSkaruuSaH ca shuddha indro yathaa abhavat || 1-24-21
tato deshasya supriito varam praadaad anuttamam |

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"As and when Indra was without desecration and hunger as well, and thus purified, then gladdened about this place he gave it an unexcelled boon. [1-24-21b, 22a]

imau janapadau sphiitau khyaatim loke gamiSyataH || 1-24-22
maladaaH ca karuuSaaH ca mama a.nga mala dhaariNau |

my body shall become resourceful and they shall attain renown in world as Malada and Karusha." Thus Indra gave boon to this place. [1-24-22b, 23a]

saadhu saadhu iti tam devaaH paakashaasanam abruvan || 1-24-23
deshasya puujaam taam dR^iSTvaa kR^itaam shakreNa dhiimataa |

"On observing the honour accorded by wise Indra to these places gods praised the controller of demon Paaka, namely Indra saying, 'splendid, splendid it is.' [1-24-23b, 24a]

etau janapadau sphiitau diirgha kaalam arindama || 1-24-24
maladaaH ca karuuSaaH ca muditaa dhana dhaanyataH |

"For a long time these habitations Malada and Karuusha were affluent, oh, enemy subjugator Rama, and people were happy with wealth and provisions. [1-24-24b, 25a]

kasya cit atha kaalasya yakSii kaama ruupiNii || 1-24-25
balam naaga sahasrasya dhaarayantii tadaa hi aabhuut |
taaTakaa naama bhadram te bhaaryaa sundasya dhiimataH || 1-24-26
maariico raakSasaH putro yasyaaH shakra paraakramaH |

"Later at sometime, a yaksha female who is a guise changer at her wish, possessor of the strength of a thousand elephants, wife of clever Sunanda, and she whose son is demon Mareecha, the one equal to Indra in his bravery, prevailed here, let you be safe Rama. [1-24-25b, 26, 27a]

vR^itta baahur mahaa shiirSo vipulaa asya tanur mahaan || 1-24-27
raaxaso bhairava aakaaro nityam traasayate prajaaH |

"That demon Mareecha is round shouldered, huge headed, cavernous mouthed, and gigantic bodied one, and he is always terrifying the people. [1-24-27b, 28a]

imau janapadau nityam vinaashayati raaghava || 1-24-28
maladaa.mshca karuuSaa.mshca taaTakaa duSTa caariNii |

"And Raghava, that malevolent Tataka is always destroying the inhabitations at Malada and Karusha. [1-24-28b, 29a]

saa iyam panthaanam aavR^itya vasati adhyardha yojane || 1-24-29
ata eva ca gantavyam taaTakaayaa vanam yataH |

"She lives about one and half yojana distance from here, and by which reason this became the forest of Tataka, owing to her gruesome activities, for that reason only a headway is to be made, to eradicate her and her activities. [1-24-29b, 30a]

This verse also means 'where there is the forest of Tataka there we have to go.' The above is another shade of that verse.

sva baahu balam aashritya jahi imaam duSTa caariNiim || 1-24-30
mat niyogaat imam desham kuru niSkaNTakam punaH |

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"Depending upon the strength of your own self-confidence you have to eradicate this evildoer, and assigned by me you have to make this province free from thorniness. [1-24-30b, 31a]

Great persons accomplish their deeds by their self-confidence, kriyaa siddhiH sattve bhavati mahataam, na upakaraNe not by their hardware.

na hi kashcit imam desham shak{}to hi aagantum iidR^isham || 1-24-31
yakSiNyaa ghorayaa raama utsaaditam asahyayaa |

"Indeed, none is able to enter this sort of province, Rama, destroyed by the hazardous and invincible unearthly being who turned into a demoness, namely Tataka, hence you have to make the provinces habitable. [1-24-31b, 32a]

etat te sarvam aakhyaatam yathaa etat daaruNam vanam |
yakSyaa ca utsaaditam sarvam adya api na nivartate || 1-24-32

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"As to how that ghoulish Tataka destroyed this entire forest, rendering it as a devastated place, without refraining from it even today, all that is narrated." So said Vishvamitra to Rama. [1-24-32]

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The epithets in Ramayana

The epithets used in epic may be on the increase from now, and they may not be construed as redundant foot fillers. All have implicit meanings and they can be understood with the help of commentaries. As this work cannot include voluminous commentaries, many of the meanings of epithets as said by commentators are not incorporated. This bypassing will not effect the ordinary narration. For e.g., the meaning to the words muni pungava, nara shaarduula will be 'saint, the eminent' 'tigerly man.' And trying to obtain a squeezed meaning from them would be futile, without resorting to some commentary. So also, there are words like indra, candra, simha, shaarduula, naaga, vR^iSabha, pungava which when suffixed to vocatives will mean 'best, choicest, excellent' etc., as per simha shaarduula naaga aadyaaH pumsi shreSTa artha gocaraa. But commentators have explained why that character is 'best or excellent, or a lion' at that juncture. For e.g., dharma aatmaa the apparently usual epithet in Ramayana has many meanings like – 1] one whose life is dharma; 2] one whose body is dharma incarnate; 3] one whose soul is filled with dharma; 4] one whose entity itself is dharma – so on, basing on the thesaurus of aatma that say as: aatmaa yatna dhR^iti svaanta svabhaava paramaatmaasu jiiva buddhi shariireSu .

So also, more than often Seetha will be referred as Vaidehi or Maithili in Aranya Kanda. Some details about it are incorporated in that book. Wherever possible those niceties will be included subject to availability of commentaries, which commentaries have already became 'the flowers in the sky.'

Hence, without trying to squeeze meaningless meanings, and leaving this aspect to pundits and researchers, and as this work cannot be stuffed with those intricacies, henceforth the meanings of epithets are said simply, and at times ignored also. This may please be kept in view while reading.

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

Thus, this is the 24th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Bala Kanda - The Youthful Majesties

Chapter [Sarga] 25

Introduction

Sage Vishvamitra narrates the birth, marriage and curse of demoness Tataka, and bids Rama to eliminate her menace without any hesitation of killing a female, for she is atrocious towards the society

atha tasya aprameyasya muner vacanam uttamam |
shrutvaa puruSa shaarduulaH pratyuvaaca shubhaam giram || 1-25-1

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On hearing the worthy words of that sage with inestimable power, then the manly-tiger Rama replied him with estimable words. [1-25-1]

alpa viiryaa yadaa yakSii shruuyate munipu~Ngava |
katham naaga sahasrasya dhaarayati abalaa balam || 1-25-2

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"It is said that yaksha's strength is trivial, and this is an yakshii, more so a female, how then this yakshii frail by her femineity can exert the strength of a thousand elephants? [1-25-2]

iti uk{}ta,m vacanam shrutvaa raaghavasya amita ojasaa |
harSayan shlakshNayaa vacaa sa lakshmaNam arindamam || 1-25-3
vishvaamitro.abraviit vaakyam shR^iNu yena balotkaTaa |
vara daana kR^itam viiryam dhaarayati abalaa balam || 1-25-4

On hearing the sentence of Raghava with illimitable dynamism, Vishvamitra said this sentence to the enemy subduer Rama along with Lakshmana, cheering them up with his pleasant words, "Listen by which a female became outstanding by jeer strength... she assumes strength by the bestowal of a boon. [1-25-3, 4]

puurvam aasiit mahaa yakSaH suketur naama viiryavaan |
anapatyaH shubhaacaaraH sa ca tepe mahat tapaH || 1-25-5

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"Once there was a formidable yaksha named Suketu, but he was childless, and he who had devout conduct performed a great ascesis. [1-25-5]

pitaamahaH tu supriitaH tasya yakSapateH tadaa |
kanyaa ratnam dadau raama taaTakaam naama naamataH || 1-25-6

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"Gladdening at his ascesis, Rama, then the Forefather Brahma gave him a gemlike daughter who is renowned by the name of Tataka. [1-25-6]

dadau naaga sahasrasya balam ca asyaaH pitaamahaH |
na tu eva putram yakSaaya dadau ca asau mahaayashaaH || 1-25-7

"Forefather Brahma also gave the strength of a thousand elephants to her, but he that highly remarkable Brahma did not give a son to that yaksha, anticipating male to be more hazardous. [1-25-7]

taam tu baalaam vivardhantiim ruupa yauvana shaaliniim |
ja.mbha putraaya sundaaya dadau bhaaryaam yashasviniim || 1-25-8

"When that bright girl is growing up into a youthful beauty her father Suketu gave her to Jambha's son Sunda as wife. [1-25-8]

kasyacit tu atha kaalasya yakSii putram vyajaayata |
maariicam naama durdharSam yaH shaapaat raakSaso.abhavat ||1-25-9

"Then after sometime that yakshii Tataka delivered an indomitable son named Mareecha, who by curse became a demon. [1-25-9]

Verse Locator

sunde tu nihate raama saa agastyam R^iSi sattamam |
taaTakaa saha putreNa pradharSayitum icChati || 1-25-10

"But when Sunda is eliminated by sage Agastya's curse, she that Tataka wished to retaliate that eminent sage along with her son Mareecha. [1-25-10]

bhakshaartham jaata sa.mrambhaa garjantI saa abhyadhaavata |
aapatantIm tu taam dR^iSTwaa agastyo bhagavaan R^iSiH || 1-25-11
raakSasatvam bhajasva iti maariicam vyaajahaara saH |

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"With desperation brewing in her she roaringly rushed towards the sage as though to eat him away, and on seeing her rushing along with her son Mareecha towards him, the godly saint Agastya firstly cursed Mareecha saying, 'you will attain demon-hood.' [1-25-11, 12a]

agastyaH parama amarSaH taaTakaam api shaptavaan || 1-25-12
puruSaadii mahaayakSii viruupaa vikR^ita aananaa |
idam ruupam vihaayaashu daaruNam ruupam astu te || 1-25-13

"Highly infuriated sage Agastya even cursed Tataka saying, 'forthwith divested of this form of a beautiful female, oh, great yakshii, you shall become a man eater with your form distorted, face contorted, and shape monstrous.' [1-25-12b, 13]

saiSaa shaapa kR^itaam arSaa taaTakaa krodha muurChitaa |
desham utsaadayati enam agastyaa caritam shubham || 1-25-14

"Frenzied by the curse and convulsed in fury she that Tataka is thus vandalising this auspicious province, in which sage Agastya once sauntered. [1-25-14]

enaam raaghava durvR^ittaam yakSiim parama daaruNaam |
go braahmaNa hitaarthaaya jahi duSTa paraakramaam || 1-25-15

"She that highly atrocious one is with horrific behaviour and malefic valour, hence you shall eliminate this yakshii for the welfare of Brahmans and cows. [1-25-15]

na hi enaam shaapa sa.msR^iSTaam kashcit utsahate pumaan |
nihantum triSu lokeSu tvaam R^ite raghu nandana || 1-25-16

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"Excepting you there is none to eliminate her who is indomitably sheathed in a curse, oh, Raghu's legatee, and none in the three worlds can possibly brave her. [1-25-16]

na hi te strii vadha kR^ite ghR^iNaa kaaryaa narottama |
caatur varNya hitaarthaam hi kartavyam raaja suununaa || 1-25-17

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"Compassion regarding the elimination of a female is ungermane, oh, best one among men, since a prince has to effectuate it intending the welfare of four categories of society. [1-25-17]

nR^isha.msam anR^isha.msam vaa prajaa rakshaNa kaaraNaat |
paatakam vaa sadoSam vaa kartavyam rakshataa sadaa || 1-25-18

"For the reason of protecting people, a protector always has to execute such deed, either it is ruthless or humane, sinful or vilifying. [1-25-18]

raajya bhaara niyuk{}taanaam eSa dharmaH sanaatanaH |
adharmyaam jahi kaakutstha dharmo hi asyaam na vidyate || 1-25-19

"To the nominee who bears the burden of kingdom this is the age-old duty, and hence oh, Rama, the legatee of Kakutstha, eliminate this infamy, as goodness is inevident in her, isn't it. [1-25-19]

shruuyate hi puraa shakro virocana sutaam nR^ipa |
pR^ithiviim hantum icChantiim mantharaam abhyasuudayat || 1-25-20

"Oh, Rama, the protector of people, we have heard that Indra once eliminated Manthara, the daughter of Virochana, when she wished to annihilate earth, haven't we. [1-25-20]

viSNunaa ca puraa raama bhR^igu patnii pativrataa |
anindram lokam icChantii kaavyamaataa niSuuditaa || 1-25-21

"And Rama, once Vishnu wiped out even the wife of sage Bhrigu and sage Shukracarya's mother when she wished the world to become one without a governing factor, namely Indra. [1-25-21]

etaiH ca anyaiH ca bahubhii raajaputraiH mahaatmabhiH |
adharma sahitaa naaryo hataaH puruSasattamaiH |
tasmaad enaam ghR^iNaam tyak{}tvaa jahi mat shaasanaan nR^ipa || 1-25-22

"Oh, prince, these great souls and many other celebrated personalities have eliminated females who deported themselves with unrighteousness, and hence, oh, Rama, the protector of people, by my decree you leave off compassion and eliminate her." Thus said sage Vishvamitra to Rama regarding Tataka's elimination. [1-25-22]

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Eliminating females – right or wrong?

This is a much discussed topic in Ramayana. Rama's adventures start with the killing of a female. While scriptures say that killing a female is sinful, is this killing of a female righteous or wrongful – is the topic for discussion. It is said in answer that there is no harm to dharma since unrighteousness is eliminable though existing in the form of a female. duÿ÷a strŸ vadho doÿo n astŸti þ˜streõa na anyena - dharmak¨tam ||

And Vishnu Purana says that eliminating one evildoer for the sake of many innocent is neither sin nor a crime – of course, to the kings and rulers: ekasmin atra nidhanam pr˜pite duÿ÷ak˜riõi | bah¨n˜m bhavati kÿema× tasya puõyaprado vadha× || - viþõu pur˜na 1-13-73-74

For the sake many, that too defenceless rural people, it is the duty of the king to eliminate whether it is a male or a female if involved in atrocities: anena dharm˜rtha p¨rvakam t˜ýak˜ vadhe doÿo na asti - puõyam eva bhaviÿyati iti t˜tparyeõa maharÿi viþv˜mitreõa uktam | id˜nŸmtanairapi bah¨n˜m kÿem˜rtham ekasya hanane doÿo na asti iti jñeyam | viþeÿita× r˜jñ˜ janapada rakÿaõa dŸkÿitena avadhya vadho api kartavya ityapi s¨citam || dharm˜k¨tam

iti vaalmiiki raamaayaNe aadikaavye baala kaaNDe pa.nchavi.mshaH sargaH ||

Thus, this is the 25th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Sree Valmiki Ramayana

courtesy from

Sree Brahmasri Desiraju Hanumanta Rao ji

and  Sreeman Brahmasri K M K Murthy ji

 I Humbly bow to the  lotus feet of both of them

for the collection