srivalmikiramayanam - balakanda - sarga from 36 to 38

Sree MadValmiki Ramayanam

( Translation and Commentary by Scholar,   Sreeman Brahmasree Desiraju Hanumantharao ji

and  Sreeman Brahmasree K M K Murthy ji )

Sree MadValmiki Ramayanam

Bala Kanda - Book Of Youthful Majesties

Chapter [Sarga] 36

Introduction

Shiva on his marriage with Uma is in the conjugal bliss for a long period due to his yogic powers. Fearing the result of that prolonged activity all gods prey for the cessation of it because none in any world can carry that offspring. Shiva accepting that request asks them where to discharge the sperm that has already stirred up. Gods indicate the earth as the taker. Shiva accordingly inundates the earth with his fluid. Then the Fire-god is dispatched to consolidate that into a reed forest called sharavaNa . Goddess Uma ireful at the prevention of begetting a son curse gods and earth to be childless.

uk{}ta vaakye munau tasmin ubhau raaghava lakSmaNau |
pratina.ndya kathaam viirau uucatuH muni pu.ngavam || 1-36-1

When that sage Vishvamitra has finished narration of the legend of the daughters of Himavanta, both the brave ones, namely Raghava and Lakshmana in their turn have extolled that legend and spoke to that eminent-sage. [1-36-1]

dharma yuk{}tam idam brahman kathitam paramam tvayaa |
duhituH shaila raajasya jyeSThaaya vak{}tum ar.hhasi |
vistaram vistaraj~no asi divya maanuSa sa.mbhavam || 1-36-2

"This admirable discourse given by you about Ganga is exhaustive in righteousness, oh, Brahman, and it will be apt of you to tell emphatically about the divine and earthly legend of the elder daughter of Himavanta, namely Ganga, for you are aware to expatiate upon it. [1-36-2]

triin patho hetunaa kena paavayet loka paavanii |
katham ga~Ngaa tripathagaa vishrutaa sarit uttamaa || 1-36-3
triSu lokeSu dharmaj~na karmabhiH kaiH samanvitaa |

"By which reason that world purifier Ganga influxes into three paths? Oh, virtue-knower, and connected with which deeds of merit this triple-courser Ganga is renowned as the best one among all the rivers in three worlds?" Thus Rama and Lakshmana have asked the sage Vishvamitra. [1-36-3, 4a]

tathaa bruvati kaakutsthe vishvaamitraH tapodhanaH || 1-36-4
nikhilena kathaam sarvaam R^iSi madhye nyavedayat |

.

When Kakutstha-s have enquired that way, the ascetically-wealthy sage Vishvamitra has narrated all the legend of Ganga in its entirety, staying among the sages. [1-36-4b, 5a]

puraa raama kR^ita udvaahaH shiti kaNTho mahaa tapaaH || 1-36-5
dR^iSTvaa ca bhagavaan deviim maithunaaya upacakrame |

"On his getting married to Uma, oh, Rama, the sublime-ascetic and bluish throated god Shiva, as his throat became blue when he consumed poison during the churning of Milky Ocean, at one time with a predilection towards her he has started lovemaking with her. [1-36-5b, 6a]

tasya sa.mkriiDamaanasya mahaadevasya dhiimataH |
shitikaNThasya devasya divyam varSa shatam gatam || 1-36-6
na ca api tanayo raama tasyaam aasiit para.ntapa |

"While that sublime, sagacious and blue-throated God Shiva is in lovemaking, oh, enemy-scorcher Rama, a hundred divine years have elapsed, even then he had no son in her, namely Goddess Uma. [1-36-6b, c, 7]

The hundred divine years are said to be 36,000 mortal years and this goes with the calculation of yuga Indian 'era' calculation where two thousand of four yuga-s, kR^ita, treta, dvaapara, kali yuga-s are one brahma dina Brahma's day etc.

sarve devaaH samudyuk{}taaH pitaamaha purogamaaH || 1-36-7
yat iha utpadyate bhuutam kaH tat pratisahiSyati |

"All the gods headed by Brahma have then started to ponder, 'is there anybody who can inevitably sustain that being which emerges from this goddess Uma after this prolonged yogic act of copulation with Shiva?' This being the worry of all gods they have prepared for action. [1-36-7b, 8a]

abhigamya suraaH sarve praNipatya idam abruvan || 1-36-8
deva deva mahaadeva lokasya asya hite rata |
suraaNaam praNipaatena prasaadam kartum arhasi || 1-36-9

.

"All of the gods on approaching and paying their deference to Shiva spoke this to him, 'oh, God of Gods, oh, one who is interested in the welfare of these worlds, oh, Great-God, considering the supplication of all gods it will be apt of you to bestow grace.' [1-36-8b, 9]

This prolonged act of copulation is an act of yoga called mahaa maithuna. The Shaktaite Tantriks who practise panca ma kaara : madya, maamsa, matsya, mudra, maithuna 'liquor' 'mutton' 'fish' 'postures' [loosely: callisthenics] and 'copulation' make use of these things. In these practises, the yogis use mudra-s 'posture' 'callisthenics' at the time of copulation even, so that there will be no ejaculation for a longer period. This is their 'Five-element theory...'

na lokaa dhaarayiSyanti tava tejaH surottama |
braahmeNa tapasaa yuk{}to devyaa saha tapaH cara || 1-36-10
trailokya hita kaama artham tejaH tejasi dhaaraya |
rakSa sarvaan imaan lokaan na alokam kartum arhasi || 1-36-11

" 'Worlds cannot capably bear your offspring born out of your effulgence, oh, Supreme-God, hence you may practice yogic asceticism along with your consort Goddess Uma in unison with Vedic postulates of Yoga, rather than progeniture, and desiring the welfare of the three worlds you may please retain your refulgent seed within your own radiance, thus protect this universe, since it will not be apt of you to render it devoid of worlds with the efflux of the unmanageable potence of yours .' So said gods to Shiva. [1-36-10, 11]

The word tejas also means semen, or offspring, besides resplendence tejaH paraakrame praaNe varcas arciShi retasi - ratnamaala thus the prospective offspring through ejaculation is the problem here, because Kumara, or, Skanda takes birth with all the irrepressible effulgence of Shiva, plus his own.

devataanaam vacaH shrutvaa sarva loka maheshvaraH |
baaDham iti abraviit sarvaan punaH ca idam uvaaca ha || 1-36-12

"On listening the words of gods that Rarefied-God of Universe, namely Shiva said, 'so be it,' and further spoke this to all of the gods, indeed. [1-36-12]

dhaarayiSyaami aham tejaH tejasi eva saha umayaa |
tridashaaH pR^ithivii caiva nirvaaNam adhigacChatu || 1-36-13

" 'I wish to bear my sperm in my virility and Uma in hers, let the immortals and mortals as well, derive a perfect bliss. [1-36-13]

yad idam kSubhitam sthaanaat mama tejo hi anuttamam |
dhaarayiSyati kaH tat me bruvantu sura sattamaaH || 1-36-14

" 'But that part which has already stirred up from its place is irrestrainable, as such, oh gods of eminence, you tell me who can contain that part of the unexcelled potence.' So said Shiva to gods. [1-36-14]

evam uk{}taaH tato devaaH pratyuucur vR^iSabha dhvajam |
yat tejaH kSubhitam hi adya tad dharaa dhaarayiSyati || 1-36-15

"Thus spoken by Shiva, then the gods in reply spoke to him whose banner is Divine-Bull, namely Shiva, 'that part of the potence which has already stirred up, the earth indeed endures that now. [1-3-15]

evam uk{}taH sura patiH pramumoca mahaabalaH |
tejasaa pR^ithivii yena vyaaptaa sa giri kaananaa || 1-36-16

"Thus said by the gods that Yogi of par excellence and the God of Gods, Shiva, discharged his refulgent semen with which the earth together with its mountains and forests is overspread. [1-36-16]

tato devaaH punar idam uucuH ca api hutaashanam |
aavisha tvam mahaatejo raudram vaayu samanvitaH || 1-36-17

"Thereby the gods in their turn said even to Fire-god, 'you enter the great-potence of Rudra along with Wind-god, lest that potence may annihilate the earth and earthlings, because you can consume anything that comes in touch with you. [1-36-17]

tad agninaa punar vyaaptam sa.mjaatam shveta parvatam |
divyam sharavaNam caiva paavaka aaditya sa.mnibham || 1-36-18
yatra jaato mahaatejaaH kaartikeyo agni sa.mbhavaH |

"And when Fire-god invaded that great-potence of Shiva it has emerged as White-mountain, also thus it has become as a divine forest of reeds equalling the Sun and Fire in its resplendence, wherefrom the highly brilliant Kumara has emerged. [1-36-18, 19a]

Because Kumara, or Skanda took birth through Fire-god from the great-potence of Shiva, he is called the one born out of fire. Because Krittika stars have suckled him he is also called as Kaaritkeya. The birth and legend of Kaartikeya is detailed in the next chapter relating to Ganga.

atha umaam ca shivam caiva devaaH sa R^iSi gaNaaH tadaa || 1-36-19
puujayaamaasuH atyartham supriita manasaH tataH |

"Later on, the gods together with the assemblages of sages are well pleased at heart as it has happened according to their prayer, thereby they fulsomely adored Shiva and even Uma. [1-36-19b, 20a]

atha shaila sutaa raama tridashaan idam abraviit || 20
samanyuH ashapat sarvaan krodha sa.mrak{}ta locanaa |

"Oh, Rama, but the daughter of Himalayan Mountain, namely Uma, while irefully saying this to the divinities she cursed them all with her eyes reddened in anger. [1-36-20b, 21a]

yasmaat nivaaritaa ca aham sa.mgataa putra kaamyayaa || 1-36-21
apatyam sveSu daareSu na utpadayitum arhatha |

.

" 'Wherefore, I who am desirous of a son had been prevented from the intimacy with my husband, therefore you shall be infecund to beget progeny through your own wives. [1-36-21b, 22a]

adya prabhR^iti yuSmaakam aprajaaH santu patnayaH || 1-36-22
evam uk{}tvaa suraan sarvaan shashaapa pR^ithiviim api |

" 'And from now onwards you wives shall remain infertile...' and on saying this way to all of the gods she also gave a curse to the earth. [1-36-22, 23a]

Thus the celestials do not directly breed. They take the agency of humans or other mortals to bring forth their offspring as in the case of the monkey race, and Menaka, and as in the case of Vishvamitra giving birth to Shakuntala, who in her turn gave birth to Bharata, so on.

avane na eka ruupaa tvam bahu bhaaryaa bhaviSyasi || 1-36-23
na ca putra kR^itaam priitim mat krodha kaluSiikR^itaa |
praapsyasi tvam sudur.hmedhe mama putram anicChatii || 1-36-24

" 'Oh, Earth, your appearance shall be bizarre and you will be a wife to many. And oh, verily base-minded earth, rendered sully by my anger you shall have no gratification caused by the children as you are bigoted against my son. [1-36-23b, 24]

The sin of earth to bear the curse of Uma Devi is to accept the semen of Shiva on her surface. The appearance of earth will not be in one kind or quality for it has lands and oceans, deserts and forests, volcanoes and mountains, ice and humidity, etc. Further, the earth is the official wife to numerous kings. The earth is also cursed to not to have the delight of her children. The earth has Naraka, the demon, and Seetha as her children. But these two are not begotten through any seminal contact by earth, and further, for earth it is as good as not having these two as her children, for such is the plight of these two so-called children of earth on earth. After many tumults in her life, even Seetha asks her mother on earth, i.e., mother earth herself, to take her back into her womb.

taan sarvaan piiDitaan dR^iSTvaa suraan surapatiH tadaa |
gamanaaya upacakraama disham varuNa paalitaam || 1-36-25

"That God of Gods Shiva becoming ill at ease to look at all of the distressed gods, equally feeling small to convince his consort Uma, he has started to journey towards the western quarter which is ruled by Rain-god. [1-36-25]

sa gatvaa tapa aatiSThat paarshve tasya uttare gireH |
himavat prabhave shR^i.nge saha devyaa maheshvaraH || 1-36-26

.

"On going to the northern side of Himalayan Mountains, that God of Gods, Shiva settled down in ascesis along with his consort Uma on the peak of a mountain emerged from Himalayas. [1-36-26]

Here some say the mountain on which Shiva settled for ascesis as himavat prabhava giving it a full name, like Mt. Kailash or Kanchanjunga etc. If any such mountain peak is named and available in mythologies or in Himalayas, this needs a revision.

eSa te vistaro raama shaila putryaa niveditaH |
gangaayaaH prabhavam caiva shR^iNu me saha lakSmaNa || 1-36-27

"This is the legend of mountain's daughter, namely Goddess Uma vividly narrated to you, oh, Rama, and now listen from me along with Lakshmana about the emergence of Ganga. [1-36-27]

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

Thus, this is the 36th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Bala Kanda - Book Of Youthful Majesties

Chapter [Sarga] 37

Introduction

Sage Vishvamitra continues his narration about the earthly course of Ganga, her begetting Kaartikeya, Krittika-stars breast-feeding that boy, gods naming that boy as Kaarthikeya, and that boy's anointment as the Chief of Celestial Armies

tapyamaane tadaa deve sa indraaH sa agni purogamaaH |
senaapatim abhiipsantaH pitaamaham upaagaman || 1-37-1

"While god Shiva is undertaking ascesis thus, then the gods desiring an Army Chief for celestial forces have arrived in the audience of Forefather Brahma, along with Indra and keeping Fire-god at their fore." Sage Vishvamitra continued his narration to Rama. [1-37-1]

tato abruvan suraaH sarve bhagava.ntam pitaamaham |
praNipatya suraaH raama sa indraaH sa agni purogamaaH || 1-37-2

"On approaching the Forefather Brahma, oh, Rama, all of the celestials headed by Fire-god and along with Indra have venerated and then spoke this to him. [1-37-2]

yena senaapatiH deva datto bhagavataa puraa |
sa tapaH param aasthaaya tapyate sma saha umayaa || 1-37-3

" 'Oh, god Brahma, he who has hypothetically given a Chief of Celestial Army in the form of his potence that god Shiva is undertaking a supreme ascesis, indeed along with Goddess Uma. [1-37-3]

The potence that is stirred from Shiva and given to earth as in last chapter has not yet materialised as Kaarthikeya.

yat atra ana.ntaram kaaryam lokaanaam hita kaamyayaa |
sa.mvidhatsva vidhaanaj~na tvam hi naH paramaa gatiH || 1-37-4

" 'Looking forward for the welfare of the worlds, oh, knower of the procedures, Brahma, you may order us clearly what is to be done next, as you alone are our ultimate recourse. [1-37-4]

devataanaam vacaH shrutvaa sarva loka pitaamahaH |
saantvayan madhuraiH vaakyaiH tridashaan idam abraviit || 1-37-5

"On listening the words of gods, Brahma, the Forefather of all the worlds, soothingly spoke this to the celestials with sweet words. [1-37-5]

shaila putryaa yat uktam tat na prajaaH svaasu patniSu |
tasyaa vacanam akliSTam satyam eva na sa.mshayaH || 1-37-6

" 'What the Daughter of Mountain, namely Goddess Uma, has said that 'you shall have no posterity in your own wives' is true and it cannot be decried, and it is unambiguous too. [1-37-6]

iyam aakaasha ga.ngaa yasyaam putram hutaashanaH |
janayiSyati devaanaam senaapatim ari.ndamam || 1-37-7

.

" 'In whom the Fire-god can procreate an enemy-destroying Chief of Celestial Armies, such an empyreal Ganga is there. [1-37-7]

jyeSThaa shailendra duhitaa maanayiSyati tam sutam |
umaayaaH tat bahumatam bhaviSyati na sa.mshayaH || 1-37-8

" 'The elder daughter King of Mountains, namely Ganga, will graciously welcome the offspring from Fire-god, and that act of Ganga in welcoming the offspring through Fire-god will also be pleasurable in many ways to the younger daughter of King of Mountains, namely Uma, no doubt about it.' So said Brahma to all the gods. [1-37-8]

tat shrutvaa vacanam tasya kR^itaarthaa raghunandana |
praNipatya suraaH sarve pitaamaham apuujayan || 1-37-9

"On hearing those words of Brahma, oh, Rama, the delight of Raghu's dynasty, all the gods have praisefully worshipped him, as their ends are achieved at the bidding fair of Brahma. [1-37-9]

te gatvaa paramam raama kailaasam dhaatu maNDitam |
agnim niyojayaamaasuH putraartham sarva devataaH || 1-37-10

"On going to that supreme Mt. Kailash, oh, Rama, which is heaped up with many ores, all of those gods have assigned the Fire-god to father a son. [1-37-10]

deva kaaryam idam deva samaadhatsva hutaashana |
shaila putryaam mahaatejo ga.ngaayaam teja utsR^ija || 1-37-11

" 'Oh, Fire-god, you please coordinate the mission of gods, oh, great-resplendent god of Fire, you may release the potence of Shiva, which you have contained so far, in the daughter of King of Mountains, namely River Ganga.' Thus, all gods have requested the Fire-god. [1-37-11]

devataanaam pratij~naaya ga.ngaam abhyetya paavakaH |
garbham dhaaraya vai devi devataanaam idam priyam || 1-37-12

"On assuring the gods that he will do his best, the Fire-god approached Ganga entreating, 'Oh, Goddess Ganga, you verily bear pregnancy with the potence of Shiva, since this is the select process of all the gods.' So said Fire-god to River Ganga. [1-37-12]

iti etat vacanam shrutvaa divyam ruupam adhaarayat |
sa tasyaa mahimaam dR^iSTvaa sama.ntaat avakiiryata || 1-37-13

"On listening that sentence of Fire-god, River Ganga adopted a celestial form readying herself, and on seeing her glorious mien the Fire-god seeped throughout her. [1-37-13]

sama.ntataH tadaa deviim abhyaSi.ncata paavakaH |
sarva srotaa.msi puurNaani ga.ngaayaa raghunandana || 1-37-14

The Fire-god then drenched River Ganga from all over with the potence of Shiva which he contained so far, oh, Raghu's delight Rama, and every rill and channel of Ganga is replete with it. [1-37-14]

tam uvaaca tato ga.ngaa sarva deva purogamam |
ashaktaa dhaaraNe deva tejaH tava samuddhatam || 1-37-15
dahyamaanaa agninaa tena sa.mpravyathita cetanaa |

"River Ganga then spoke this to the Fire-god who is in the lead of all gods, 'oh, god, I am incapable to bear up the rampant fervour of yours, and while being burnt with the fire of god Shiva compounded with that of yours my life-force is very highly tortured.' [1-37-15, 16a]

atha abraviit idam ga.ngaam sarva deva hutaashanaH || 1-37-16
iha haimavate paarshve garbho ayam sa.mniveshyataam |

16b, 17a. atha= then; sarva deva huta ashanaH= all, god's, fire-oblations, consumer - consumer of fire oblations on behalf of all gods; gangaam idam abraviit= to Ganga, this, said - on seeing her miserable plight; ayam garbhaH= that, embryo; iha haimavate paarshve [paade]= here, at Himalayan Mountains, by the side of [at the foot of]; sam niveshyataam= verily, consign to - relocated at.

"He who consumes fire-oblations on behalf of all the gods, that Fire-god seeing the miserable condition of River Ganga then spoke this to her, ''you may lay away that embryo here at the side of Himalayan Mountains.' So said Fire-god to River Ganga. [1-37-16b, 17a]

shrutvaa tu agni vaco ga.ngaa tam garbham atibhaasvaram || 1-37-17
utsasarja mahaatejaaH srotobhyo hi tadaa anagha |

"Oh, great-resplendent Rama, on hearing the words of Fire-god, oh, charming prince Rama, River Ganga indeed ejected that great-radiant embryo of Shiva from all her rills and channels. [1-37-17b, 18a]

yat asyaa nirgatam tasmaat tapta jaa.mbuunada prabham || 1-37-18
kaa.ncanam dharaNiim praaptam hiraNyam atula prabham |

"Which refulgent embryo with the glitter of molten gold has emerged from River Ganga is there that has reached earth, and from that the silver, and even the gold with its matchless dazzle have emerged. [1-37-18]

taamram kaarSNaayasam caiva taikSNyaat eva abhijaayata || 1-37-19
malam tasya abhavat tatra trapu siisakam eva ca |
tat etat dharaNiim praapya naanaa dhaatuH avardhata || 1-37-20

"In that process, copper and iron are also generated from that combustion of fires of Shiva and Fire-god, and the residua have become tin and lead, and thus that embryo on reaching the earth has evolved itself into various other elements also. [1-37-19b, 20]

nikSipta maatre garbhe tu tejobhiH abhira.njitam |
sarvam parvata sa.mnaddham sauvarNam abhavat vanam || 1-37-21

"But, just when that embryo is laid down on Himalayan mountains, entire reed-garden sprouted on that mountain is made brilliant by that glittering embryo and the reed-garden itself has become golden. [1-37-21]

jaataruupam iti khyaatam tadaa prabhR^iti raaghava |
suvarNam puruSavyaaghra hutaashana sama prabham |
tR^iNa vR^iksha lataa gulmam sarvam bhavati kaa.ncanam || 1-37-22

"Oh, tigerly-man, from then onwards the gold with its brilliance equalling that of the Fire-god is renowned by the name of jaata ruupa , one that retains its birth-time form, and oh, Raghava, everything on the mountain, say grass, trees, climbers, and shrubs, all have become golden. [1-37-22]

The gold has the etymological name of jaata ruupa 'birth-time-form.' As and when Ganga's disgorged her womb there appeared a forest of fire like gold. So, the gold glowing like fire is called gold at many places in Ramayana. Pt. Satya Vrat.

tam kumaaram tato jaatam sa indraaH saha marud gaNaaH |
kSiira sa.mbhaavana arthaaya kR^ittikaaH samayojayan || 1-37-23

"Then for the boy who took birth from the embryo deposited in Himalayas, the Wind-gods along with Indra have arranged Krittika stars to simultaneously suckle him. [1-37-23]

taaH kSiiram jaata maatrasya kR^itvaa samayam uttamam |
daduH putro ayam asmaakam sarvaasaam iti nishcitaaH || 1-37-24

"Those Krittika stars have decided among themselves that 'this boy shall be the son for all of us,' and on making such a best resolve they suckled the just born boy. [1-37-24]

tataH tu devataaH sarvaaH kaartikeya iti bruvan |
putraH trailokya vikhyaato bhaviSyati na sa.mshayaH || 1-37-25

"All the gods have then said, 'this boy will be renowned in all the three world as Kaarthikeya, as Krittika-stars have suckled him, with any doubt.' [1-37-25]

teSaam tat vacanam shrutvaa skannam garbha parisrave |
snaapayan parayaa lakSmyaa diipyamaanam yathaa analam || 1-37-26

"On hearing that blessing of gods Krittika stars gave a wash to that excellently auspicious boy who is radiant like fire, and who slid down from the secretion of the womb of Ganga. [1-37-26]

ska.nda iti abruvan devaaH skannam garbha parisravaat |
kaartikeyam mahaabaahum kaakutstha jvalana upamam || 1-37-27

"And gods called that boy, oh, Rama of Kakutstha, whose glow is like that of flaring fire and who is ambidextrous as 'Skanda' for he slid down from the secretions of a womb. [1-37-27]

praadur.hbhuutam tataH kSiiram kR^ittikaanaam anuttamam |
SaNNaam SaD aanano bhuutvaa jagraaha stanajam payaH || 1-37-28

"Then an unexcelled milk instantly came forth from the breasts of the six Krittika-stars, and becoming a six-faced one that boy too sucked that milk from the six Krittika-stars at the same time. [1-37-28]

It is said that each of the six Krittika-stars came forward to give her milk firstly to this boy. Observing their eagerness to feed him, Skanda / Kaartikeya made his one face into six and sucked all the milk of all the six stars and become an adolescent boy in day. Hence he looked like the one with six faces, by which he is called Shan mukha , six-faced deity. Later he argues with his father Shiva that he is superior to Shiva, because he has five-faces of Shiva, plus his own, totalling to a six, and he is a six-faced deity, superior to the five-faced god, namely Shiva. In another way, the boy by birth is dextrous and he sucked the milk of all the six mothers in split second with one face, but it appeared to all deities that the boy has been sucking milk with six faces, i.e., with rapid-face-movement. Thus on establishing his ambidextrous personality, the gods nominate him as the Chief of Celestial Army.

gR^ihiitvaa kSiiram eka ahnaa sukumaara vapuH tadaa |
ajayat svena viiryeNa daitya sainya gaNaan vibhuH || 1-37-29

"On sipping the milk just for one day he became an adolescent boy on that day itself, and even though he is of delicate constitution as a boy, that taskmaster triumphed over the army troops of demons by his own vigour. [1-37-29]

sura senaa gaNa patim abhyaSi.ncat mahaadyutim |
tataH tam amaraaH sarve sametya agni purogamaaH || 1-37-30

"All of the celestial have then come together under the leadership of Fire-god and they anointed that highly resplendent boy, Skanda, or Kaarthikeya, as the Chief of Celestial Army troops. [1-37-30]

eSa te raama ga.ngaayaa vistaro abhihito mayaa |
kumaara sa.mbhavaH caiva dhanyaH puNyaH tathaiva ca || 1-37-31

"This way, I have vividly narrated the legend of Ganga to you, oh, Rama, like that the Divine and Meritorious legend of the emergence of Kumara, namely Skanda is also narrated. [1-37-31]

There is a discussion that Kalidasa has drawn many of his subjects from puraNa-s. It may be noted that he has taken even the title of 'Kumarasambhava' from Ramayana, as available in this verse, and there is no great harm done by him to poetry as he followed the footsteps of his own guru, Valmiki.

bhaktaH ca yaH kaartikeye kaakutstha bhuvi maanavaH |
aayuSmaan putra pautraH ca skanda saalokyataam vrajate || 1-37-32

"He who is a devotee of Kartikeyaa, oh, Rama of Kakutstha, he thrives with longevity, also with sons, grandsons on this humanly earth in his mortal life, and on its conclusion he becomes one with Skanda on journeying to Skanda's abode. [1-37-32]

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

Thus, this is the 37th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Bala Kanda - The Youthful Majesties

Chapter [Sarga] 38

Introduction

Sage Vishvamitra narrates the legend of Sagara, the earliest King of Ayodhya and Rama's forefather, who is childlessness, but who begets sixty thousand sons of merit and one son of demerit. Emperor Sagara is the one who brought celestial Ganga onto the surface of earth..

taam kathaam kaushiko raame nivedya madhura akSaram |
punaH eva aparam vaakyam kaakutstham idam abraviit || 1-38-1

Describing that legend of Kaartikeya to Rama, the descendent of Kaushi, namely sage Vishvamitra has further spoken this best sentence worded melodiously to Rama, the descendent of Kakutstha. [1-38-1]

ayodhyaa adhipatiH viiraH puurvam aasiit naraadhipaH |
sagaro naama dharmaatmaa prajaakaamaH sa ca aprajaH || 1-38-2

"Once there was a valiant an virtue-souled king of Ayodhya named Sagara, who is without offspring, as such he was longing for offspring. [1-38-2]

vaidarbha duhitaa raama keshinii naama naamataH |
jyeSThaa sagara patnii saa dharmiSThaa satya vaadinii || 1-38-3

"The daughter of King of Vidarbha, renowned by name Keshini, is the eldest wife of Sagara, and she was virtue-minded, and an advocate of truth. [1-38-3]

ariSThanemi duhitaa suparNa bhaginii tu saa |
dvitiiyaa sagarasya aasiit patnii sumati sa.mj~nitaa || 1-38-4

"The daughter of Arishtanemi, namely sage Kashyapa, and who is also the sister of Garuda, the Divine-Eagle-vehicle of Vishnu, is the second wife of Sagara, who is known by the name Sumati. [1-38-4]

taabhyaam saha mahaaraajaa patniibhyaam taptavaan tapaH |
himava.ntam samaasaadya bhR^igu prasravaNe girau || 1-38-5

"Reaching the Himalayan Mountains along with his two wives that great King Sagara practised asceticism on a mountain called Brugu-prsravana for progeny. [1-38-5]

The Mt. Brugu-prsravana is said to be among Himalayan range on which the kindness of Sage Bhrigu is ever- flowing.

atha varSa shate puurNe tapasaa aaraadhito muniH |
sagaraaya varam praadaad bhR^iguH satyavataam varaH || 1-38-6

"On completion of a hundred years of ascesis, and when the Sage Bhrugu is worshipped with asceticism, that sage who is a prominent one among the patrons of truth bestowed a boon to Sagara. [1-38-6]

apatya laabhaH sumahaan bhaviSyati tava anagha |
kiirtim ca apratimaam loke praapsyase puruSarSabha || 1-38-7

" 'Oh, merited one, you will achieve very admirable progeny, and oh, best one among men, you will also acquire an unparalleled renown in the world. [1-38-7]

ekaa janayitaa taata putram va.mshakaram tava |
SaSTim putra sahasraaNi aparaa janayiSyati || 1-38-8

" 'One of your wives will mother a son who enriches your dynasty, oh, dear sire, and the other mothers sixty thousand sons.' Said Sage Bhrigu to Sagara. [1-38-8]

bhaaSamaaNam mahaatmaanam raaja putryau prasaadya tam |
uucatuH parama priite kR^itaa.njali puTe tadaa || 1-38-9

Highly gladdened are the daughters of kings of Vidarbha and Aristanemi, i.e., the queens of Sagara, and on making palm-fold in supplication at the sage who is speaking that way, and on gaining the grace of that sage they spoke to him. [1-38-9]

ekaH kasyaaH suto brahman kaa bahuun janayiSyati |
shrotum icChaavahe brahman satyam astu vacaH tava || 1-38-10

" 'Which of us will carry one son, oh, Brahma-sage, and which of us begets numerous sons, we two wish to listen about that, oh, Brahman, let your word betide truth.' Thus, the queens of Sagara spoke to the sage. [1-38-10]

tayoH tat vacanam shrutvaa bhR^iguH paramadhaarmikaH |
uvaaca paramaam vaaNiim svacChando atra vidhiiyataam || 1-38-11

On listening their words the Sage Bhrigu spoke in a glorious tone, 'let your freewill be brought to bear this issue. [1-38-11]

eko va.msha karo vaa astu bahavo vaa mahaabalaaH |
kiirtimanto mahotsaahaaH kaa vaa kam varam icChati || 1-38-12

" 'Whether one wants one son who enriches dynasty, or whether numerous sons who will be highly energetic, highly renowned, and highly enthusiastic. Who wants which boon from either of them?' Thus, the Sage gave them the option. [1-38-12]

muneH tu vacanam shrutvaa keshinii raghuna.ndana |
putram va.msha karam raama jagraaha nR^ipa sa.mnidhau || 1-38-13

"On listening the words of the sage, oh, Rama, oh, delighter of Raghu's dynasty, the first queen Keshini has chosen one son who enriches the dynasty in the presence of King Sagara. [1-38-13]]

SaSTim putra sahasraaNi suparNa bhaginii tadaa |
mahotsaahaan kiirtimato jagraaha sumatiH sutaan || 1-38-14

"Sumati, the sister of mighty-winged Garuda and the second queen of Ssagara has then chosen sixty thousand sons with great enthusiasm and high reputation. [1-38-14]

pradakSiNam R^iSim kR^itvaa shirasaa abhipraNamya ca |
jagaama sva puram raajaa sabhaaryaa raghu nandana || 1-38-15

"On performing circumambulations to the Sage Bhrigu along with wives, oh, Raghu's scion, also on reverencing him head-bent, the king Sagara proceeded to his own city. [1-38-15]

atha kaale gate tasmin jyeSThaa putram vyajaayata |
asama.nja iti khyaatam keshinii sagaraatmajam || 1-38-16

"When the time rolled by then the elder wife Keshini gave birth to the son of Sagara who is reputed by the name Asamanja. [1-38-16]

sumatiH tu naravyaaghra garbha tu.mbam vyajaayata |
SaSTiH putra sahasraaNi tu.mba bhedaat viniHsR^itaaH || 1-38-17

"But the second queen Sumati on part, oh, tigerly-man Rama, verily delivered a round and long egg which is like a single gourd, and on breaking it up sixty thousand sons are issued forth from that cucumber like egg. [1-38-17]

ghR^ita puurNeSu ku.mbheSu dhaatryaH taan samavardhayan |
kaalena mahataa sarve yauvanam pratipedire || 1-38-18

"The childminders brought up those siblings in vessels filled with ghee, the clarified butter, and after a protracted time all of the children have attained youthfulness. [1-38-18]

atha diirgheNa kaalena ruupa yauvanashaalinaH |
SaSTiH putra sahasraaNi sagarasya abhavan tadaa || 1-38-19

"After a long time the sixty thousand sons of king Sagara have become youthful, and handsome in their aspects. [1-38-19]

sa ca jyeSTho narashreSTha sagarasya aatma sa.mbhavaH |
baalaan gR^ihiitvaa tu jale sarayvaa raghuna.ndana || 1-38-20
prakSipya prahasan nityam majjatas taan niriikSya vai |

But, oh, best one among men, oh, Rama, the elder son of the king Sagara, namely Asamanja, always used to grab and hurl children into the waters of River Sarayu, and on seeing the drowning children he used to enjoy with laughter. [1-38-20, 21a]

evam paapa samaacaaraH sajjana pratibaadhakaH || 1-38-21
pauraaNaam ahite yuktaH pitraa nirvaasitaH puraat |

This way, when that son Asamanja is with sinister activity, a torturer of goodmen, and delighter in the undesirable activities towards citizens, his father king Sagara expatriated him from the city. [1-38-21b, 22a]

This Asamanja appears to be the person from the first-generation of sadistic child abusers, prior to Kamsa of Bhagavata.

tasya putro a.mshumaan naama asama.njasya viiryavaan || 1-38-22
sammataH sarva lokasya sarvasya api priyam vadaH |

22b, 23a. tasya asamanjasya putraH= his, of Asamanja, son; viiryavaan= a valorous one;

But Asamanja's son is a valorous one, who by name is Anshuman, and who is an acceptable one for all people and who fondly converses with all. [1-38 -22b, 23a]

tataH kaalena mahataa matiH samabhijaayata || 1-38-23
sagarasya narashreSTha yajeyam iti nishcitaa |

"Oh, best one among men, Rama, then after along time a decided thought has occurred to king Sagara that, 'I shall perform a Vedic-ritual.'[1-38-23b, 24a]

sa kR^itvaa nishcayam raajaa sa upaadhyaaya gaNaH tadaa |
yaj~na karmaNi vedaj~no yaSTum samupacakrame || 1-38-24

"That king Sagara who is an expert in Vedic-procedures has then taken a decision along with the assemblages of his religious-teachers insofar as the procedures of the ritual are concerned, and he commenced to perform the Vedic-ritual. [1-38-24b, c]

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

Thus, this is the 38th 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