srivalmikiramayanam - balakanda - sarga 30th to 32nd

Sree MadValmiki Ramayanam

( Translation andCommentary by Scholar,   Sreeman Brahmasree Desiraju Hanumantharao ji

and  Sreeman Brahmasree K M K Murthy ji )

Sree MadValmiki Ramayanam

Bala Kanda - The Youthful Majesties

Chapter [Sarga] 30

Introduction

Rama and Lakshmana while safeguarding the ritual of Sage Vishvamitra for six days and nights, on the last night demons named Maareecha and Subaahu come to hinder the ritual. Rama acts deftly and hits out Maareecha to a long distance, but kills the other, namely Subaahu. Rama thus makes the ritual of sage Vishvamitra a success.

atha tau desha kaalaj~nau raajaputrau ari.mdamau |
deshe kaale ca vaakyaj~nau abruutaam kaushikam vacaH || 1-30-1

The two enemy subjugators, Rama and Lakshmana, who are sensible of their conduct according to time and place, and who will be sensibly talking according to time and place, those princes then spoke this sentence to Vishvamitra. [1-30-1]

bhagavan shrotum icChaavo yasmin kaale nishaacarau |
sa.mrakSaNiiyau tau bruuhi na ativarteta tat kSaNam || 1-30-2

"Oh, god, we are interested to listen at which time those night-walkers come to disturb the ritual, and at which time we have to safeguarded the ritual from them, that you tell us, let not that moment pass away." [1-30-2]

It appears from the word order as above, 'at which time those two demons are to be safeguarded by us?' But positioning the word samrakshNiiyau is a grammarian's headache. On this many kinds of declinations are said. Rama Tilaka attributes this rakshNiyau 'to be safeguarded' to ritual, and he says that 'from whom the ritual is to be safeguarded'

evam bruvaaNau kaakutsthau tvaramaaNau yuyutsayaa |
sarve te munayaH priitaaH prashasha.msur nR^ipaatmajau || 1-30-3

All the sages available there are delighted with the princes of Kakutstha dynasty who are speaking thus and making haste for a combat with demons and they praised them. [1-30-3]

adya prabhR^iti SaT raatram rakSatam raaghavau yuvaam |
diikSaam gato hi yeSa munir maunitvam ca gamiSyati || 1-30-4

"Oh, Raghava-s, you have to safeguard this ritual for six nights and days from today, and this Sage Vishvamitra who is under the vow of ritual goes into muteness as required by the vow." Thus said the other sages near at ritual place. [1-30-4]

tau tu tad vacanam shrutvaa raajaputrau yashasvinau |
anidrau SaT ahoraatram tapovanam arakSataam || 1-30-5

On hearing that sentence of the other sages those two glorious princes have wakefully safeguarded that woodland of the ritual for six nights and days. [1-30-5]

upaasaam cakratur viirau yattau parama dhanvinau |
rarakSatur munivaram vishvaamitram ari.mdamau || 1-30-6

On alertly patrolling nearby the Altar of Fire those two enemy-destroyers who are the wielders of great bows and valiant ones have protected the best sage Vishvamitra. [1-30-6]

atha kaale gate tasmin SaSThe ahani tadaa aagate |
saumitram abraviid raamo yatto bhava samaahitaH || 1-30-7

.

While that period of six days is elapsing and when the sixth day has come, then Rama said to Saumitri, "you be prepared and be on alert." [1-30-7]

raamasya evam bruvaaNasya tvaritasya yuyutsayaa |
prajajvaala tato vediH sa upaadhyaaya purohitaa || 1-30-8

While Rama is saying thus himself quickening to combat then the fire in the Altar of Fire flared up suddenly and highly, brightening the chief officiator of the ritual, namely Vishvamitra, and other priests around it. [1-30-8]

The compound pra ja jwaala, with many stresses for the flare is given here to import that the ritual is achieving its climax and it will be fructified thereby. The demons enter just at this juncture to spoil the ritual.

sa darbha camasa srukkaa sa samit kusumoccayaa |
vishvaamitreNa sahitaa vediH jajvaala sa R^itvijaa || 1-30-9

The Altar of Fire around which sacred grass, drink-vessels, oblation spoons, firewood-sticks, and heaps of flowers are kept, and around which Vishvamitra and the conductors of ritual are sitting, that altar flared high. [1-30-9]

The darbha is kusha grass used specifically in rituals even today. chamasa is a wooden vessels used for consuming soma juice. srukk is an arm-length wooden spoon with a palm size receptacle at one end used to pour clarified butter and other liquids into Altar of Fire to the chanting of hymns. samidha-s comprises items of wood pieces or sticks, mainly from sandalwood trees and a variety of other items that are offered into fire.

ma.ntravat ca yathaa nyaayam yaj~no asau sa.mpravartate |
aakaashe ca mahaan shabdaH praadur aasiit bhayaanakaH || 1-30-10

While the Vedic ritual is proceeding well towards its conclusion according to hymnal rendering and rules of conducting the ritual, a strident and frightening blare is generated in the sky. [1-30-10]

aavaarya gaganam megho yathaa praavR^iSi dR^ishyate |
tathaa maayaam vikurvaaNau raakSasau abhyadhaavataam || 1-30-11

As to how massive clouds appear in torrential cloudburst, likewise two demons appeared enshrouding the sky, and performing wizardry they are about to swoop down towards the Altar of Fire. [1-30-11]

maariicaH ca subaahuH ca tayor anucaraaH tathaa |
aagamya bhiima sa.mkaashaa rudhira oghaan avaasR^ijan || 1-30-12

.

Maareecha and Subaahu are the monstrous demons that have come along with their followers and they have started to pour down spates of blood. [1-30-12]

taam tena rudhira ogheNa vediim viikshya samukshitaam |
sahasaa abhidruto raamaH taan apashyat tato divi || 1-30-13

On noticing the Altar of Fire swamped with streams of blood, then Rama swiftly ran towards that direction and saw the demons in the sky. [1-30-13]

tau aapatantau sahasaa dR^iSTvaa raajiiva locanaH |
lakSmaNam tau abhisa.mprekSya raamo vacanam abraviit || 1-30-14

Perceiving that the two demons are about to swoop down on Altar of Fire in haste, that lotus-eyed Rama however gave a quick checking look at Lakshmana saying this sentence. [1-30-14]

pashya lakSmaNa durvR^ittaan raakSasaan pishita ashanaan |
maanavaastra samaadhuutaan anilena yathaa ghanaan || 1-30-15
kariSyaami na sa.mdeho na utsahe hantum iidR^ishaan |

.

"Lakshmana, I am reluctant to eliminate this kind of these ill-behaved and raw flesh eating demons, but no doubt, they will be puffed out with Manava missile like a gust puffing thick clouds, you may see." Thus Rama said to Lakshmana. [1-30-15, 16a]

iti uk{}tvaa vacanam raamaH caape sa.mdhaaya vegavaan || 1-30-16
maanavam parama udaaram astram parama bhaasvaram |
cikSepa parama kruddho maariica urasi raaghavaH || 1-30-17

Saying so that agile Rama fitted the very benign and highly radiant arrow Maanava on his bow, and taking aim with it at Maareecha that highly furious Raghava darted it on the chest of Maareecha. [1-30-16b, 17]

sa tena paramaastreNa maanavena samaahitaH |
sa.mpuurNam yojana shatam kSiptaH saagara sa.mplave || 1-30-18

Cleanly hit with that great missile Maanava, demon Maareecha is pitched for a hundred yojana lengths in full, and flung down into an ocean rocking with tidewaters. [1-30-18]

vicetanam vighuurNantam shiiteSu bala piiDitam |
nirastam dR^ishya maariicam raamo lakSmaNam abraviit || 1-30-19

On seeing him highly whirling, rendered insensate and thrown out when rammed away with the strength of that Cold arrow Rama said this to Lakshmana. [1-30-19]

pashya lakSmaNa shiiteSum maanavam manu sa.mhitam |
mohayitvaa nayati enam na ca praaNair vyayujyata || 1-30-20

"Lakshmana, see the Cold arrow belonging to Maanava missile expounded by Manu which is taking him away on baffling, but without taking away his life. [1-30-20]

Rama is reluctant to eliminate demon Maareecha at this juncture because the same demon discourages Ravana in confronting Rama, but becomes a golden deer at the behest of Ravana, at the time of Ravana's abducting Seetha. So, Rama shows forbearance at Maareecha till such time.

imaan api vadhiSyaami nirghR^iNaan duSTa caariNaH |
raakSasaan paapa karmasthaan yaj~na ghnaan rudhira ashanaan || 1-30-21

"But I wish to kill these demons for they are ruthless, iniquitous, flagitious, ritual-hinderers and blood-drinkers." So said Rama to Lakshmana. [1-30-21]

iti uk{}tvaa lakshmaNam ca ashu laaghavam darshayan iva |
sa.mgR^ihya sumahat ca astram aagneyam raghuna.ndanaH |
subaahu urasi cikSepa sa viddhaH praapatat bhuvi || 1-30-22

Thus saying to Lakshmana, as though to show his swift dexterity Rama, the descendent of Raghu dynasty, took up a very powerful missile called Aagneya astra, Fire-missile, and darted it on the chest of Subaahu, by which that demon Subaahu is struck and fell flat on ground. [1-30-22]

sheSaan vaayavyam aadaaya nijaghaana mahaayashaaH |
raaghavaH paramodaaro muniinaam mudam aavahan || 1-30-23

In order to bring felicity to the sages that great glorious and supremely generous Raghava took up the missile of Air-god and hit down the remaining demons. [1-30-23]

sa hatvaa raakSasaan sarvaan yaj~na ghnaan raghuna.ndanaH |
R^iSibhiH puujitaH tatra yathaa indro vijaye puraa || 1-30-24

When Rama, the delight of Raghu's dynasty, has eliminated all of the demons that are the hinderers of Vedic rituals, the sages available there in that hermitage idealised him as Indra was idealised once, when he became victories on demons. [1-30-24]

atha yaj~ne samaapte tu vishvaamitro mahaamuniH |
niriitikaa disho dR^iSTvaa kaakutstham idam abraviit || 1-30-25

On the completion of ritual beholding the precincts that are devoid of calamities the great sage Vishvamitra said this to Rama. [1-30-25]

kR^itaartho asmi mahaabaaho kR^itam guru vacaH tvayaa |
siddhaashramam idam satyam kR^itam viira mahaayashaH |
sa hi raamam prashasya evam taabhyaam sa.mdhyaam upaagamat || 1-30-26

"My purpose in conducting the ritual is fully realised, oh, dextrous Rama, and you too, as a highly illustrious prince, have actualised the word of honour of your mentor, where one mentor is your father King Dasharatha and other is myself, and likewise oh, valiant Rama the glory of this Accomplished hermitage is also actualised..." thus when Vishvamitra is applauding Rama, they have come close to vesper-time for vespertine prayers on Sandhya, the goddess of gloaming. [1-30-26]

iti vaalmiiki raamaayaNe aadi kaavye baala kaaNDe tri.mshaH sargaH

Thus, this is the 30th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Bala Kanda - The Youthful Majesties

Chapter [Sarga] 31

Introduction

Sage Vishwamitra travels to Mithila kingdom to attend a ritual of King Janaka and also to see the auspicious bow of Shiva that is being worshipped in the palace of Janaka from ages. The other sages suggest to Rama, that he too may go over there along with them to see that marvellous bow. They all proceed from Siddha Ashram towards River SoNa, a tributary of Ganga, and camp on its bank for a night.

atha taam rajaniim tatra kR^itaarthau raama lakSaNau |
uuSatur muditau viirau prahR^iSTena a.ntaraatmanaa || 1-31-1

Rejoicing for achieving the result of their journey with Vishvamitra, the brave Rama and Lakshmana then resided in that hermitage for that night, gladdening in their heart of hearts. [1-31-1]

prabhaataayaam tu sharvaryaam kR^ita paurva ahNika kriyau |
vishvaamitram R^iSiim ca anyaan sahitau abhijagmatuH || 1-31-2

When that night turned into a new day, performing their morning chores both of the brother jointly approached Sage Vishvamitra, who is along with other sages by then. [1-31-2]

abhivaadya muni shreSTham jvala.ntam iva paavakam |
uucatur paramodaaram vaakyam madhura bhaaSiNau || 1-31-3

And those gentle-speakers on reverencing that eminent sage Vishvamitra, whose radiance is akin to the ritual-fire, they two spoke this highly courteous sentence to him. [1-31-3]

imau sma muni shaarduula ki.mkarau samupasthitau |
aaj~naapaya munishreSTha shaasanam karavaava kim || 1-31-4

"Oh, tigerly-sage, here are your attendants sir, available in your attendance, what order is to be carried out further, oh, eminent saint, that you may order us. [1-31-4]

evam uk{}te tayoH vaakyam sarva eva maharSayaH |
vishvaamitram puraskR^itya raamam vacanam abruvan || 1-31-5

When they have said that way all those great sages spoke to Rama, keeping Vishvamitra at the helm of affairs. [1-31-5]

maithilasya narashreSTha janakasya bhaviSyati |
yajnaH parama dharmiSThaH tatra yaasyaamahe vayam || 1-31-6

"Oh, best one among men, a highly righteous Vedic ritual belonging to King Janaka of Mithila is going to take place, and we the sages are going over there. [1-31-6]

tvam caiva narashaarduula saha asmaabhir gamiSyasi |
adbhutam ca dhanuu ratnam tatra tvam draSTum arhasi || 1-31-7

"Oh, tigerly-man Rama, if you can come along with us, it will be expedient for you to see a monumental gem of bow there. [1-31-7]

The sages are not insisting on Rama to come along, but advising him to have a glimpse of that marvellous bow of Shiva, which none can lift to string, so far. The topic of Seetha is also not brought out by them, either, because it is in the know of Vishvamitra alone, and not known to these sages. Kings and princes have their own protocol of proper invitation. Here a third party is inviting Rama to some other king's ritual, which Rama may reject for being a prince. But it is suggestive to say the maxim an aahuuto adhvaryam gacChet 'even uninvited can attend a Vedic-ritual...' Thus the sages are tempting, rather than inviting Rama to come to Mithila in the name of a divine bow, seeing which any valiant prince would easily get excited to string.

taddhi puurvam narashreSTha dattam sadasi daivataiH |
aprameya balam ghoram makhe parama bhaasvaram || 1-31-8

"Oh, best one among men, in early times indeed gods gave that awesome bow which has an unimaginable power and which is superbly incandescent in wars to an erstwhile king of Mithila in a congregation of a Vedic-ritual. [1-31-8]

This is the bow of Shiva with which He destroyed the ritual of Daksha. Then gods pleased Shiva and obtained this bow from Him. Then gods gave it to Devaraata, an earlier king of Mithila as a boon of Vedic-ritual.

na asya devaa na ga.ndharvaa na asuraa na ca raakSasaaH |
kartum aaropaNam shak{}taa na katha.mcana maanuSaaH || 1-31-9

"Gods cannot capably lift it to string; gandharva-s, no; asura-s, no; demons, no; and for human beings, not in any way. [1-31-9]

dhanuSasya tasya viiryam hi jij~naasanto mahiikSitaH |
na shekur aaropayitum raajaputraa mahaabalaaH || 1-31-10

"Though many kings were inquisitive about the power of that bow, all of those great mighty princes are rendered incapable to string its bowstring. [1-31-10]

tad dhanur narashaarduula maithilasya mahaatmanaH |
tatra drakSyasi kaakutstha yaj~nam ca parama adbhutam || 1-31-11

"Oh, tigerly-man Rama, there in Mithila you can see that particular bow of the great-souled king of Mithila and his highly admirable Vedic ritual too, if you come with us. [1-31-11]

taddhi yaj~na phalam tena maithilena uttamam dhanuH |
yaacitam nara shaarduula sunaabham sarva daivataiH || 1-31-12

"Once Devaraata, the grandparent of the present king Janaka of Mithila, conducted a Vedic-ritual and he indeed prayed only for this supreme bow with a best grip-handle as the fruit of that ritual from all of the gods and oh, tigerly man Rama, he got the same from them. [1-31-12]

For this kuurma puraaNa, padma puraNna puts it as: prŸta× ca bhagav˜n Ÿsa× tris¨lŸ nŸla lohita× | pradadau satru n˜s˜rtham janak˜ya adbhutam dhanu× || k¨rma pur˜õa | | c˜pam þambho× day˜t dattam - padma pur˜õa 'Satisfying with the ritual of Devaraata of Janaka, the Trident holder and holder of venom in throat, namely god Shiva, gave the marvellous bow to eliminate enemies.'

aayaagabhuutam nR^ipateH tasya veshmani raaghava |
arcitam vividhaiH gandhaiH dhuupaiH ca aguru ga.ndhbhiH || 1-31-13

"That bow has got a regular worship and especially during the periods of dhanur utsava-s, festivals of bows-and- arrows. Hence it is kept in the palace of King of Mithila, and oh, Raghava it is worshipped with a variety of sandalwood pastes, scents of aloe substance, and with incenses." [1-31-13]

evam uk{}tvaa munivaraH prasthaanam akarot tadaa |
sa R^iSi sa.nghaH sa kaakutstha aama.ntrya vana devataaH || 1-31-14

Saying so that best saint Vishvamitra started to travel on along with the assemblages of sages, and even along with Rama and Lakshmana, whose tacit consent to follow the sage is obtained by now, and on bidding farewell to the deities of woodlands of that Accomplished Hermitage, where his ritual is accomplished with the help of Rama and Lakshmana. [1-31-14]

svasti vo astu gamiSyaami siddhaH siddha aashramaat aham |
uttare jaahnavii tiire himava.ntam shiloccayam || 1-31-15

.

"Adieu, georgic deities, everything bodes well to you all, on accomplishment of the ritual I have undertaken here, I wish to go from this Accomplished Hermitage towards the ranges of Himalayan Mountains that are on the northern bank of River Ganga." [1-31-15]

iti uk{}tvaa munishaarduulaH kaushikaH sa tapodhanaH |
uttaraam disham uddishya prasthaatum upacakrame || 1-31-16

Thus saying farewell to woodland-deities that descendent of Kaushika, namely Vishvamitra, the saint whose wealth is his ascesis started to journey on aiming to reach the northern side of River Ganga. [1-31-16]

tam vraja.ntam munivaram anvagaat anusaariNaam |
shakaTii shata maatram tu prayaaNe brahma vaadinaam || 1-31-17

While that best saint set forth, the team of his close followers who are the advocators of Vedic canons have moved behind him, approximately with a hundred carts loaded with their ritual paraphernalia. [1-31-17]

mR^iga pakSi gaNaaH caiva siddha aashrama nivaasinaH |
anujagmur mahaatmaanam vishvaamitram tapodhanam || 1-31-18
nivartayaamaasa tataH sa R^isi sanghaH sa pakshiNaH |

Even the residents of that Hermitage of Accomplishment, namely animals and birds, closely followed that great-souled Vishvamitra, whose wealth is his ascesis, in herds and flocks. But that sage Vishvamitra made those flocks of birds and the herds of animals to return to their places, as they have shown enough courtesy. [1-31-18, 19a]

This following of animals and birds is to suggest that while any guest proceeding from their place, it is the courtesy of the residents of that place or house, to see him off for a distance, unlike 'showing a person the door.' Here Vishvamitra is the guest at these woodlands.

te gatvaa duuram adhvaanam lambamaane divaakare || 1-31-19
vaasam cakrur muni gaNaaH shoNaa kuule samaahitaaH |

Those assemblages of sages on going far on their path made a camp on the bank of River Sona when the sun is dangling towards west. [1-31-19b, 20a]

te astam gate dinakare snaatvaa huta hutaashanaaH || 1-31-20
vishvaamitram puraskR^itya niSedur amita ojasaH |

When the sun went into dusk those sages with illimitable resplendence took their bath and on kindling the consumer of kindled oblations they completed their evening fire ritual, and then squatted before sage Vishvamitra. [1-31-20b, 21a]

raamo api saha saumitriH muniim taan abhipuujya ca || 1-31-21
agrato niSasaada atha vishvaamitrasya dhiimataH |

And even Rama along with Lakshmana on worshipping those sages squatted before that intellectual Vishvamitra. [1-31-21b, 22a]

atha raamo mahaatejaa vishvaamitram tapodhanam || 1-31-22
papracCha munishaarduulam kautuuhala samanvitaH |

With growing inquisitiveness that resplendent Rama has asked the tigerly sage Vishvamitra whose wealth is his ascesis. [1-31-22b, 23a]

bhagavan kaH nu ayam deshaH samR^iddha vana shobhitaH || 1-31-23
shrotum icChaami bhadram te vak{}tum arhasi tattvataH |

"Oh, godly sage, this place is glistening with well-developed woodlands, really what is this place? You be blest! It will be apt of you tell about it, in essence." Thus Rama asked Vishvamitra.[1-31-23b, 24a]

codito raama vaakyena kathayaamaasa suvrataH |
tasya deshasya nikhilam R^iSi madhye mahaatapaaH || 1-31-24

Sage Vishvamitra whose vows are unselfish and whose ascesis is exalted is motivated with the words of Rama and staying amidst the sages he started to tell all about that place. [1-31-24b, c]

iti vaalmiiki raamaayaNe aadi kaavye baala kaaNDe eka tri.mshaH sargaH

Thus, this is the 31st chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Sree MadValmiki Ramayanam

(Commentary by Scholar,   Sreeman Brahmasree Desiraju Hanumantharao ji

and  Sreeman Brahmasree K M K Murthy ji )

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

Bala Kanda - The Youthful Majesties

Chapter [Sarga] 32

Introdution

Sage Vishvamitra starts to narrate Kusha's legend. Vishvamitra is the offspring of Kusha's dynasty. Brahma gives boon to Kusha to beget four sons and one among them is Kushanaabha. Kushanaba begets a hundred daughters of excellent beauty. When Vayu, Air-god cherishes them all, those girls refuse him, as they prefer an arranged marriage by their father. Then Air-god in his indignation disfigures them all.

brahma yonir mahaan aasiit kusho naama mahaatapaaH |
akliSTa vrata dharmaj~naH sajjana prati puujakaH || 1-32-1

"Once there was a highly righteous kingly sage who is the brainchild of Brahma, whose ascesis is of higher order, who has never flouted the rules of rituals or his vows, and who revered the knowers of virtue by name Kusha." Thus Sage Vishvamitra commenced narration. [1-32-1]

sa mahaatmaa kuliinaayaam yuk{}taayaam sumahaabalaan |
vaidarbhyaam janayaam aasa caturaH sadR^ishaan sutaan || 1-32-2
kushaambam kushanaabham ca aasuurtarajasam vasum |

"That great-souled Kusha begot four selfsame and mighty sons, namely Kusumba, Kushanaabha, Asuurtarajasa, or also called Adhuurtarajasa, and Vasu through the princess of Vidarbha, which princess is of noble birth and an eligible wife of Kusha. [1-32-2, 3a]

diipti yuk{}taan mahotsaahaan kSatradharma cikiirSayaa || 1-32-3
taan uvaaca kushaH putraan dharmiSThaan satyavaadinaH |
kriyataam paalanam putraa dharma praapyatha puSkalam || 1-32-4

"With an aspiration that his sons shall uphold the principles of Kshatriya-s, Kusha spoke to them who are brilliant, highly enthusiastic, virtue abiding, and the advocators of truth saying, 'establish your rulership, sons, and achieve righteousness abundantly.' [1-32-3b, 4a]

kushasya vacanam shrutvaa catvaaro loka sattamaaH |
nivesham cakrire sarve puraaNaam nR^i varaaH tadaa || 1-32-5

"On hearing the words of Kusha those four sons that are the formidable ones in the world and the best men among people initiated to build four cities. [1-32-5]

kushaambaH tu mahaatejaaH kaushaa.mbiim akarot puriim |
kushanaabhaH tu dharmaatmaa puram cakre mahodayam || 1-32-6

.

"Great-resplendent Kushamba built the city named Kaushambii for his part, and for his part the virtue-souled Kushanaabha built a city named Mahodaya. [1-32-6]

asuurtarajaso raama dharmaaraNyam mahaamatiH |
cakre puravaram raajaa vasur naama girivrajam || 1-32-7

"Oh, Rama, noble-minded Asuurtarajasa built a city named Dharmaaranya, and king Vasu built a city in the name of Girivraja. [1-32-7]

It is believed that the city Kaushambii is the present day Kannauj and Girivraja the present day Rajgir.

eSaa vasumatii naama vasoH tasya mahaatmanaH |
ete shailavaraaH pa.nca prakaashante sama.ntataH || 1-32-8

"This land on which we are presently staying is known as the land of virtue-souled Vasu, all around which these five best mountains are standing high. [1-32-8]

sumaagadhii nadii ramyaa maagadhaan vishrutaa aayayau |
pa.ncaanaam shaila mukhyaanaam madhye maalaa iva shobhate || 1-32-9

"This charming river that enters and exits Magadha province is well known as the worthy River Maagadhi, and flowing amid the five of these elevated mountains it shines forth like a garland enwreathing them. [1-32-9]

This river is said to be the present day River Son

saa eSaa hi maagadhii raama vasoH tasya mahaatmanaH |
puurva abhicaritaa raama sukSetraa sasya maalinii || 1-32-10

"This Maagadhi is that river which pertains to the developmental works of the great-souled king Vasu and oh, Rama, flowing towards east to its confluence in Ganga, this river garlands best farmlands and their crops on its way. [1-32-10]

The confluence of this river with Ganga is said as the one now available near at Patna, Bihar.

kushanaabhaH tu raajarSiH kanyaa shatam anuttamam |
janayaamaasa dharmaatmaa ghR^itaacyaam raghu na.ndana || 1-32-11

"The virtue-souled kingly saint Kushanaabha gave birth to a hundred daughters with unexcelled beauty through a celestial female called Ghritaachi. [1-32-11]

Children begotten through celestial maidens are of superior nature for further procreating a divine generation, like Shakuntala, who begot Bharata, the earliest dynastic king.

taaH tu yauvana shaalinyo ruupavatyaH svala.mkR^itaaH |
udyaana bhuumim aagamya praavR^iSi iva shatahradaaH || 1-32-12
gaaya.ntyo nR^ityamaanaaH ca vaadaya.ntyaH ca raaghava |
aamodam paramam jagmur vara aabharaNa bhuuSitaaH || 1-32-13

"Those girls when attained youthfulness they are lovely and on an occasion they have gone to gardens and moved there about like one lightning with a hundred streaks during rainy season, and while those girls that are decorated with select ornaments are singing, dancing and playing musical instruments, they got into a fantastic felicity. [1-32-12, 13]

atha taaH caaru sarva a.ngyo ruupeNa apratimaa bhuvi |
udyaana bhuumim aagamya taaraa iva ghana antare || 1-32-14

.

"On their coming to parklands those girls whose all limbs are pretty and whose looks are unparalleled on earth, they looked like stars amid clouds within the cloudy thickets of garden bushes. [1-32-14]

taaH sarvaguNa sa.mpannaa ruupa yauvana sa.myutaaH |
dR^iSTvaa sarvaatmako vaayur idam vacanam abraviit || 1-32-15

"On seeing them who are flourishing with all their aspects together with comeliness and ripeness, the all pervading Air-god, Vayu, spoke this word to them. [1-32-15]

aham vaH kaamaye sarvaa bhaaryaa mama bhaviSyatha |
maanuSaH tyajyataam bhaavo diirgham aayur avaapsyatha || 1-32-16

" 'I have a desire for you all, hence leaving off the notions pertaining to human beings you all become my wives, thereby you too will acquire longevity like divinities. [1-32-16]

calam hi yauvanam nityam maanuSeSu visheSataH |
akshayam yauvanam praaptaa amaryaH ca bhaviSytha || 1-32-17

" 'Teenage is always transitory, expressly in humans, but on marrying me you will achieve undiminished youthfulness and forever you can be youthful like immortal females.' Thus Air-god said to those girls. [1-32-17]

tasya tad vacanam shrutvaa vaayoH akliSTa karmaNaH |
apahaasya tato vaakyam kanyaa shatam atha abraviit || 1-32-18

"On hearing that proposal of Vayu, the Air-god whose strives are unimpeded, then those hundred girls spoke this sentence laughing off his proposal. [1-32-18]

antaH carasi bhuutaanaam sarveSaam tvam sura sattama |
prabhaavaj~naaH ca te sarvaaH kim artham avamanyase || 1-32-19

" 'we are aware that you inspirit all the living beings from inside, oh, the ablest divinity, we are also aware of your uniqueness. But, what for you are dishonouring all of us. [1-32-19]

kushanaabha sutaaH devam samastaa sura sattama |
sthaanaat cyaavayitum devam rakSaamaH tu tapo vayam || 1-32-20

" 'We are the daughters of Kushanaabha, oh, best divinity, and we are all capable of displacing you from your realm, but oh, god, we are restraining ourselves in doing so only to conserve our ascetic values. [1-32-20]

maa bhuut sa kaalo durmedhaH pitaram satya vaadinam |
avamanyasva sva dharmeNa svayam varam upaasmahe || 1-32-21

" 'That time shall never come, oh, god with sordid thinking, when we, at our liberty, may look up for our grooms overlooking our veracious father.' [1-32-21]

pitaa hi prabhur asmaakam daivatam paramam ca saH |
yasya no daasyati pitaa sa no bhartaa bhaviSyati || 1-32-22

" 'Our father is indeed our lord and for us he is the ultimate god too. To whomever we are offered by our father in marriage he alone becomes our husband.' So said hundred girls to Air-god. [1-32-22]

taasaam tu vacanam shrutvaa hariH parama kopanaH |
pravishya sarva gaatraaNi babha.nja bhagavaan prabhuH || 1-32-23

On hearing their sentence of rejection, Vayu, the Air-god whose impact is powerful, very angrily entered into all of the limbs of those girls only to disfigure them. [1-32-23]

taaH kanyaa vaayunaa bhagnaa vivishur nR^ipateH gR^iham |
pravishya ca susa.mbhraantaaH sa lajjaaH sa asra locana || 1-32-24

"Those girls whom Air-god disfigured in that way have entered palace-chambers of the king, but they have entered diffidently, embarrassedly, and tearfully. [1-32-24]

sa ca taa dayitaa bhagnaaH kanyaaH parama shobhanaaH |
dR^iSTvaa diinaaH tadaa raajaa sa.mbhraa.nta idam abraviit || 1-32-25

"That king on seeing his dear and attractive daughters as disfigured and despondent girls he is highly perturbed and said this. [1-32-25]

kim idam kathyataam putryaH ko dharmam avamanyate |
kub.hjaaH kena kR^itaaH sarvaaH ceSTantyo na abhibhaaSatha |
evam raajaa viniHshvasya samaadhim sa.mdadhe tataH || 1-32-26

.

" 'Oh, daughters, what all is this? Who disregarded probity? Who disfigured you all? Let it be said! Why you gesticulate saying nothing.' asking thus that king sighed and quietened down waiting for a reply." Thus Sage Vishvamitra continued his narration. [1-32-26]

iti vaalmiiki raamaayaNe aadi kaavye baala kaaNDe dvi tri.mshaH sargaH

Thus, this is the 32nd 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