srivalmikiramayanam - balakanda - sarga (chapters) 44 to 46

Sree MadValmiki Ramayanam

(Commentary 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] 44

Introduction

Brahma commends Bhageeratha in bringing Ganga onto earth which none of his ancestors could do. Brahma blesses Ganga to be the daughter of Bhageeratha. Brahma advises him to offer water-oblations to his manes with the sanctified waters of Ganga.

sa gatvaa saagaram raajaa ga.ngayaa anugatas tadaa |
pravivesha talam bhuumeH yatra te bhasmasaat kR^itaaH || 1-44-1

"King Bhageeratha followed by Ganga has gone to the ocean-like ditch which is dredged up by the sons of Sagara, and entered the subterranean of earth where the sons of Sagara are rendered to ashes." Thus Vishvamitra continued his narration about the Descent of Ganga. [1-44-1]

bhasmani atha aaplute raama ga.ngaaiaaH salilena vai |
sarva loka prabhuH brahmaa raajaanam idam abraviit || 1-44-2

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"While the waters of Ganga are inundating those ashes, oh, Rama, then Brahma, the lord of all worlds, indeed spoke this to the king Bhageeratha. [1-44-2]

taaritaa narashaarduula divam yaataaH ca devavat |
SaSTiH putra sahasraaNi sagarasya mahaatmanaH || 1-44-3

" 'Oh, tigerly-man Bhageeratha, the sixty thousands sons of great souled Sagara have crossed over the sea of mortality, and on a par with the gods they have also transited to heaven. [1-44-3]

saagarasya jalam loke yaavat sthaasyati paarthiva |
sagarasya aatmajaaH sarve divi sthaasyanti devavat ||1-44-4

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" 'As long as the water of the ocean abides in the world, oh, king, so long the sons of Sagara will abide in heaven like gods. [1-44-4]

iyam ca duhitaa jyeSThaa tava ga.ngaa bhaviSyati |
tvat kR^itena ca naamnaa atha loke sthaasyati vishrutaa ||1-44-5

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" 'This Ganga will become your eldest daughter and hereafter she will remain renowned in the world with the name associated with your deed of bringing her onto earth. [1-44-5]

Otherwise, 'by your fatherhood she will be called Bhaageerathi and your names becomes her surname.'

ga.ngaa tripathagaa naama divyaa bhaagiirathii iti ca |
triin patho bhaavayanti iti tasmat tripathagaa smR^itaa || 1-44-6

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" 'Henceforth heavenly Ganga will be renowned as 'Triple-path-cruiser' and 'Bhaageerathi,' as well, and as this river is sanctifying three worlds, namely, svarga, bhuu, paataala loka-s, 'heaven, earth and netherworld' she will be remembered as the traveller on triple path. [1-44-6]

pitaamahaanaam sarveSaam tvam atra manujaadhipa |
kuruSva salilam raajan pratij~naam apavarjaya || 1-44-7

" 'You may now offer water-oblations to all of your forefathers in the waters of Ganga, oh, king, the lord of people, thus you may fulfil and do away with the pledge of your requiescat. [1-44-7]

puurvakeNa hi te raajan tena atiyashasaa tadaa |
dharmiNaam pravareNa atha na eSa praapto manorathaH || 1-44-8

" 'Your ancestor Sagara is a highly glorious one and a best one among righteous persons, oh, king, even then he has not achieved this aspiration of alighting Ganga in his lifetime, but you have achieved it. [1-44-8]

tathaiva a.mshumataa vatsa loke apratima tejasaa |
ga.ngaam praarthayataa netum pratij~naa na apavarjitaa || 1-44-9

" 'Like that, your grandfather Amshuman, who is unequalled in his resplendence in this world and who had been praying for the descent of Ganga, he also could not dispense with this vow on fulfilling it. [1-44-9]

raajarSiNaa guNavataa maharSi sama tejasaa |
mat tulya tapasaa caiva kSatra dharma sthitena ca || 1-44-10
diliipena mahaabhaaga tava pitraa atitejasaa |
punar na shakitaa netum ga.ngaam praarthayata anagha || 1-44-11

" 'Oh, impeccable Bhageeratha, even by the kingly-sage Dileepa whose resplendence is kindred to great sages, who is equal to me in his ascesis, who is abided by the observances of ruling Kshatriya class, even by such a highly fortunate and highly resplendent father of yours it was impossible to bring Ganga in his turn, even though he had been supplicating for the descent of Ganga throughout his lifetime. [1-44-10, 11]

The content of verse 10 at times will be attributed to verse 9, viz., to Amshuman, rather than to Dileepa.

saa tvayaa samatikraantaa pratij~naa puruSarSabha |
praapto asi paramam loke yashaH parama sa.mmatam || 1-44-12

" 'But, you have accomplished that pledge, oh, the best one among men, and in the world you have achieved highest renown which is highly adorable by all. [1-44-12]

tat ca ga.ngaa avataraNam tvayaa kR^itam arindama |
anena ca bhavaan praapto dharmasya aayatanam mahat || 1-44-13

" 'That 'Descent of Ganga' is perfected by you, oh, enemy-represser, and by this you have acquired a genuine basis for righteousness in this world, and thereby a base for yourself in my world, namely Abode of Brahma. [1-44-13]

plaavayasva tvam aatmaanam narottama sadaa ucite |
salile puruSashreSTha shuciH puNyaphalo bhava || 1-44-14

" 'Oh, phenomenal one, you may always take dip-baths in the holy water of Ganga and oh, persona grata, thereby get purified of sins and thus let your merit be fructified. [1-44-14]

The waters of other rivers have a blemish called rajasvala doSa 'the blemish of menstruation.' When the sun is in Leo-Cancer, i.e., during monsoon, and when new waters come in, it is as good as menstruation for the ladies called, the rivers. But Ganga is beyond these taboos because it is perennial, hence her is sanctifying. Some more details are given in endnote of this chapter.

pitaamahaanaam sarveSaam kuruSva salilakriyaam |
svasti te astu gamiSyaami svam lokam gamyataam nR^ipa || 1-44-15

" 'You may now perform water-oblations to your forefathers with the water of Ganga, let there be wellbeing to you, and oh, king, here I go to my abode and you too may depart to yours.' Thus Brahma said to Bhageeratha. [1-44-15]

iti evam uktvaa deveshaH sarvaloka pitaamahaH |
yathaa aagatam tathaa agacChat deva lokam mahaayashaaH || 1-44-16

"On saying in this way, the forefather of all the worlds, and the great glorious lord of all gods, namely Brahma, went away to his empyrean world as he has came. [1-44-16]

bhagiirathaH tu raajarSiH kR^itvaa salilam uttamam |
yathaakramam yathaanyaayam saagaraaNaam mahaayashaaH || 1-44-17
kR^itodakaH shucii raajaa svapuram pravivesha ha |
samR^iddhaartho narashreSTha svaraajyam prashashaasa ha ||1-44-18

"On according those best water-oblations that endow superior realms to the souls of sons of Sagara, according to precedency and the rationale of scriptures, and even on offering water-oblations to other manes that kingly-sage and greatly renowned Bhageeratha is sanctified, and then only that king re-entered his own city, indeed when his purpose is completely achieved, and oh, outstanding man Rama, thus that king Bhageeratha ruled his kingdom well. [1-44-17, 18]

pramumoda ca lokaH tam nR^ipam aasaadya raaghava |
naSTashokaH samR^iddhaartho babhuuva vigatajvaraH || 1-44-19

"On regaining him as their king the subjects of the kingdom are overjoyed, and oh, Raghava, that king Bhageeratha too is relieved of his febrility as his purpose is achieved and he is happy when devoid of haunting grief of getting Ganga to earth. [1-44-19]

eSa te raama ga.ngaayaa vistaro abhihito mayaa |
svasti praapnuhi bhadram te sa.ndhyaa kaalo ativar.htate || 1-44-20

"Oh, Rama, this way I described to you about 'The Decent of Ganga' in detail, thus you be blest and prosperous, and as the visceral time is elapsing no more questions from you for now, and let us meditate on Gayatri. But listen to the fruits of listening the legend of ganga avataraNa, 'The Descent of Ganga' [1-44-20]

dhanyam yashasyam aayuSyam putryam svargyam atha api ca |
yaH shraavayati vipreShu kshatriyeSu itereSu ca || 1-44-21
priiyante pitaraH tasya priiyante daivataani

"This legend is conducive to achieve prosperity, fame, longevity, progeny and even heaven, and he who narrates this legend to others, whether he is from Brahmans or from Kshatriya-s, or for that matter of fact from any other class, his manes will be satisfied, and gods too will be gladdened. [1-44-21, 22a]

idam aaKyanam aayushyam ga.ngaa avataraNam shubham || 1-44-22
yaH shruNoti ca kaakutstha sarvaan kaamaan avaapnuyaat |
sarve paapaaH praNashyanti aayuH kiirtiH ca var.hdhate || 1-44-23

"Oh, Rama of Kakutstha-s, he who listens to this auspicious legend named 'The Descent of Gang,' which is an endower of longevity, all his wishes are achieved, all his sins are obliterated, and his reputation and longevity are also enhanced." Thus Vishvamitra concluded the episode of 'The Descent of Ganga.' [1-44-22b, 23]

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Ganga

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Almost every puraaNa, mythological treatise, deals with the sanctity of Ganga. It is therefore queried and counter-queried as to why and how she is sanctifying. Many treatises have detailed about it. This river emerges from the nail of the left foot's big-toe of Vishnu as said in Vishnu Puraana: gang˜ deva angan˜ ang˜n˜m anulepan˜ api pinjar˜ | v˜ma p˜da ambuja anguÿ÷a nakha sroto vinirgat˜ | visõor bhibharti y˜m bhakty˜ siras˜ ahar nisam dh®vam - siva× Hence she took landing on Shiva's head. sankarasya sirasi bhraÿ÷am patitam kalmaÿa apah˜ - mahesvara tŸrtha 'the one who plunged onto Shankara's head and the very same is the remover of sins.'

Even if that river has fallen onto the head of Shiva at a later time, her original birth place is at the feet of Vishnu hence that river is sacred. After falling on the head of Shiva she is released and she rapidly flowed onto earth. Hence, her speed and rapidity alone are the sanctifying factors. nadŸ vegena sudhyati - govinda r˜ja 'a river cleanses itself by its rapidity.' As such, after incarceration by Shiva she flowed rapidly and thus her sanctity is kept up, by her very rapidity.

On bearing these sanctifying waters on his head, Shiva became a sanctified Shiva as said at sarit praparodakena tŸrthena - candra- mauli vidh®tena siva× sivo ˜bh¨t - bh˜gavatapuraaNa. Shiva presumed that he is honoured for the falling of Ganga on his head as said at tat ambu patitam d®ÿ÷v˜ dadh˜ra siras˜ hara× | p˜van˜rtham ja÷˜ madhye - mah˜ bh˜rata Even in aadhyatma raaamayaNa Sage Vashishta says to Vishnu tvat p˜da salilam dh®tv˜ dhanvo bh¨t girij˜ pati× - ˜dhy˜tma r˜m˜yaõa 'on bearing your foot's waters Shiva became pious.'

In the legend of Trivikrama, dwarf-ascetic-boy, at one place it is said that due to the pressure of the foot of Vamana, the incarnation of Vishnu, the shell of the universe is pierced and water available outside has gone in and that water belonged to the Divine Ganga. At another place it is said when Brahma washed the feet of Vishnu that water from his kamanDulu 'handy vessel' flowed as Ganga. Still at another place it is said that the dharma itself flowed as Ganga at the behest of Brahma. These three are correlated and said that 'when Brahma washed the feet of Vishnu the waters were not sufficient enough to drench, then Brahma ordered dharma to flow like water, but that too was not enough, and when Vamana pierced the shell of universe then dharma flowed as Ganga.

The yoga takes yet another viewpoint of Ganga. Their great guru is Shiva, and hence yogis say that every fraction of second Ganga, or cetana, vitality, flows in ones own body. tat p˜da padmajam gaðg˜m nipatantŸm sva m¨rdhani | cintayet brahma randhreõa praviþantŸm svak˜m tan¨m | tay˜ saðkÿ˜layet deham b˜hyam abhyantaram malam | tat kÿaõ˜t virajo mantra j˜yate spha÷ika upamam || According to the six-plexus theory cetana shakti, power of vitality, flows through brahma randhra 'the hole in the mid of the pate' to sahasraa kamala the multi-petal-lotus, the Internal Capsule or the Reticular Activating System and from there to aaj~naa cakra 'plexus of discrimination' back at the third eye, and from there the vitality flows down the lines of the three spinal nerves, viz., iDaa, pingala, suSumna sympathetic, parasympathetic and central spinal cord. These three are the three replicas of Ganga, Yamuna, and Saraswati. Their confluence occurs once at aaj~naa cakra 'third eye' and again at the perineum and having gone to the perineum this Ganga activates the dormant particles of vitality to raise them up the spinal system. Thus, the Supreme Yogi Shiva ordains the vitality called Ganga to flow up and down the plexuses, from grey matter down to the perineum, only to activate the system. More Information than this will become unjustifiable here.

Ganga is ever holy because she does not have any womanly stigmas. dvi m˜sam saritah sarv˜ bhavanti rajasval˜× - m˜rkanýeya - - simha kark˜÷akayo× madhye sarv˜ nady˜ rajasval˜× - vy˜ghrap˜da 'for two months all the rivers menstruate' Maakandeya Puraana. 'When sun in Leo-Cancer all rivers menstruate.' that is due to monsoon and new waters, as such bathing in them at that time is prohibitive. But River Ganga perennially draws its river water from Himalayas thus she has no such blemish.

For all these diverse opinions the reply is given in Ramayana itself as said in Ayodhya viþõu p˜da udbhav˜m divyam - ayodhya and also at 1-43-7 of Ramayana s˜ tasmin puõy˜ - puõye rudrasya m¨rdhani - r˜m˜yaõa which imports the meaning: 'she that pious River Ganga, fell onto the pious head of Shiva,' i.e., 'without any mutation, both Shiva and Ganga are the sanctifiers by themselves, while helping each other, i.e., Shiva helped Ganga to gain a foothold on His head, while Ganga helped Shiva to become the root cause to bear and release her brunt, and in turn, both of them helped the humankind.' Thus, what more can be sanctity than helping the created beings with one's own dharma?

iti vaalmiiki raamaayaNe aadi kaavye baala kaaNDe catur catvaarimshaH sargaH

Thus, this is the 44th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Bala Kanda - The Youthful Majesties

Chapter [Sarga] 45

Introduction

The legend of churning Milk Ocean is narrated to Rama and Lakshmana when they reach and see a city named Vishaala. Vishvamitra narrates how haalahala, the lethal poison as well as Amrita, the ambrosial elixir emerged from the churning of Milk Ocean, and how Shiva contained the poison and how Vishnu helped the churning in His incarnation as Tortoise

vishvaamitra vacaH shrutvaa raaghavaH saha lakSmaNaH |
vismayam paramam gatvaa vishvaamitram atha abraviit || 1-45-1

On listening the narration of Sage Vishwamitra about Ganga's descent along with Lakshmana, Rama went into a great astonishment, and then addressed Vishvamitra. [1-45-1]

ati adbhutam idam brahman kathitam paramam tvayaa |
ga.ngaa avataraNam puNyam saagarasya api puuraNam || 1-45-2

"The blessed legend you have narrated about the digging of an ocean at the behest of Sagara, Ganga's alighting, and Bhageeratha filling it with the water of Ganga is sacrosanct and even highly amazing. [1-45-2]

kshaNa bhuuta iva nau raatriH sa.mvR^itta iyam para.ntapa |
imaam chi.ntayatoH sarvam nikhilena kathaam tava || 1-45-3

"Oh, enemy-inflamer, for two of us entire night rolled by as if it is a single moment while we were thinking about the episode you have narrated in its entirety. [1-45-3]

tasya saa sharvarii sarvaa mama saumitriNaa saha |
jagaama ci.ntayaan asya vishvaamitra kathaam shubhaam ||1-45-4

"While thinking about the auspicious legend of Ganga along with Lakshmana, oh, friend of the universe, Vishvamitra, whole night rolled by." Thus Rama is addressing Vishvamitra. [1-45-4]

Here the placement of verses does not give a continuity of narration in this version, insofar as Rama's speech is concerned. Other versions have a continuity of narration.

tataH prabhaate vimale vishvaamitram tapodhanam|
uvaaca raaghavo vaakyam kR^ita aahnikam arindamaH || 1-45-5

Thereafter on the next fresh dawn the enemy-oppressor Raghava spoke these words to sage Vishvamitra, whose affluence is nothing but asceticism, and who by now has performed his daily chores of rituals. [1-45-5]

gataa bhagavatii raatriH shrotavyam paramam shrutam |
taraama saritam shreSTam puNyam tri patha gaam nadiim ||1-45-6

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"We have listened the praiseworthy legend of River Ganga, and the deific night has also passed by while listening such a legend, we may now cross over the very same prominent and merited River Ganga, the tri-path-cruiser. [1-45-6]

nauH eSaa hi sukha aastiirNaa R^iSiiNaam puNya karmaNaam |
bhagava.ntam iha praaptam j~naatvaa tvaritam aagataa || 1-45-7

"This boat which is suitable for the embarkation of the sages whose deeds are pious, and which is comfortably blanketed with mats in its deck has come here, and indeed on knowing about the visit of your holiness to this place the sages have fetched it." Thus Rama spoke to Vishvamitra. [1-45-7]

tasya tat vacanam shrutvaa raaghavasya mahaatmanaH |
sa.mtaaram kaarayaamaasa sa R^iSi sa.nghasya kaushikaH || 1-45-8

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Hearing the words of great-souled Raghava, Vishvamitra of Kusha dynasty, started to cross over the River Ganga along with the assemblage of sages, and with both the Raghava-s. [1-45-8]

uttaram tiiram aasaadya sa.mpuujya R^iSi gaNam tataH |
ga.ngaa kuule niviSTaaH te vishaalaam dadR^ishuH puriim || 1-45-9

Arriving at the northern bank of River Ganga they have honoured the group of sages who ferried them up to here and sent them off. Then sojourning on the riverbank of Ganga they have seen the city called Vishaala. [1-45-9]

tato muni varaH tuurNam jagaama saha raaghavaH |
vishaalaam nagariim ramyaam divyaam svarga upamaam tadaa || 1-45-10

The great sage Vishvamitra then quickly started along with Rama and Lakshmana to the charming and admirable city Vishaala, which in comparison is like heaven. [1-45-10]

atha raamo mahaapraaj~no vishvaamitram mahaamunim |
papracCha praa.njaliH bhuutvaa vishaalaam uttamaam puriim || 1-45-11

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Then Rama, whose flair for knowing everything is high, became suppliant duly adjoining his palms, and enquired about the prominent city Vishala with the great Sage Vishvamitra. [1-45-11]

katamo raaja va.msho ayam vishaalaayaam mahaamune |
shrotum icChaami bhadram te param kautuuhalam hi me || 1-45-12

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"Oh, great sage, which dynasty of kings is ruling from this city of Vishaala? Let safeness betide you, I am interested to hear of it and indeed I am highly inquisitive about it." Thus Rama spoke to Vishvamitra. [1- 45-12]

tasya tat vacanam shrutvaa raamasya munipu.ngavaH |
aakhyaatum tat samaarebhe vishaalasya puraatanam || 1-45-13

Hearing that sentence of Rama then the eminent sage Vishvamitra has commenced to narrate the legend of ancient Vishaala. [1-45-13]

shruuyataam raama shakrasya kathaam kathayataH shrutaam |
asmin deshe hi yat vR^ittam shR^iNu tattvena raaghava || 1-45-14

"Oh, Rama, I will tell you about the auspicious legend of Indra as I was told, and you listen to it as I tell. Oh, Raghava, indeed you may now listen to the quintessence of what has happened in this country. [1-45-14]

puurvam kR^ita yuge raama diteH putraa mahaabalaaH |
aditeH ca mahaabhaagaa viiryavantaH sudhaarmikaaH || 1-45-15

"Once in Krita era, oh, Rama, the sons of Lady Diti were extremely energetic, whereas the sons of her younger sister Lady Aditi were vigorous and highly righteous. [1-45-15]

Diti is the elder sister of Aditi and the first wife of Sage Kaashyapa. Her sons were originally called asura-s, and later given the nomenclature of raakshasaa-s, the demons. Lady Aditi the second wife of that sage Kaashyapa, gave birth to the progeny of sura-s, later generally called as devataa-s, the gods. These two ladies are the daughters of Daksha Prajaapati.

tataH teSaam naravyaaghraH buddhiH aasiit mahaatmanaam |
amaraa virjaraaH caiva katham syaamo niraamayaaH || 1-45-16

"Oh, tigerly-man, Rama, then those great-souls speculated as to 'how we can thrive without ageing, illness, and likewise without death.' [1-45-16]

teSaam ci.ntayataam tatra buddhiH aasiit vipashcitaam |
kSiira uda mathanam kR^itvaa rasam praapsyaama tatra vai || 1-45-17

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"A thought occurred to those masterminds who were thinking on that matter clueing them up, 'we indeed can get elixir of life by churning the Milky Ocean.' [1-45-17]

tato nishcitya mathanam yok.htram kR^itvaa ca vaasukim |
manthaanam mandaram kR^itvaa mamanthur amita ojasaH || 1-45-18

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"Deciding upon to churn the Milky Ocean then made Vasuki, Thousand-headed King of Snakes, as the churning rope and Mt. Mandara as stirrer, and those brothers whose energy is unlimited have started churning the Milky Ocean thoroughly. [1-45-18]

atha varSa sahasreNa yok.htra sarpa shiraa.msi ca |
vamanto ati viSam tatra dada.mshur dashanaiH shilaaH || 1-45-19

"After a thousand years, the Thousand-headed serpent Vaasuki, which is being used as churning rope, is incapacitated to bear the friction of churning and fanged the cliffs of Mt. Mandara. Thereby a great lot of venom is disgorged from the heads of that serpent Vaasuki, which venom on melting the rocks of Mt. Mandara became the holocaustic poison called haalahala. [1-45-19]

utpapaataam agni sa.nkaasham haalaahala mahaaviSam |
tena dagdham jagat sarvam sa deva asura maanuSam || 1-45-20

"A lethal poison similar to inferno known as haalahala has started to fulminate therefrom, by which whole universe of gods, non-gods and humans is burnt down. [1-45-20]

atha devaa mahaadevam sha.nkaram sharaNaarthtinaH |
jagmuH pashupatim rudram traahi traahi iti tuSTuvuH || 1-45-21

"The gods seeking shelter then approached Rudra, the Cardinal God, Endower of Solace, and who husbands all the created animals inclusive of human-animals, namely Shiva, and they prayed to him saying 'save, save us.' [1-45-21]

evam uk{]taH tato devaiH deveshvaraH prabhuH |
praadur aasiit tato atra eva sha.nkha cakra dharo hariH || 1-45-22

"This way while the gods are praying the Lord and God of Gods, namely Shiva, then handling his disc and conch-shell Vishnu has also revealed himself at that place. [1-45-22]

uvaaca enam smitam kR^itvaa rudram shuuladharam hariH |
daivataiH madhyamaano tu tat puurvam samupasthitam || 1-45-23
tat tvadiiyam surashreSThaH suraaNaam agrato hi yat |
agra puujaami iha sthitvaa gR^ihaaNa idam viSam prabho || 1-45-24

"And Vishnu smilingly spoke to wielder of trident Rudra, 'oh, god the best, whatever element that has emerged from the churning of Milk Ocean by gods, that shall belong to you, isn't it. By virtue of your position as the foremost god among gods, oh, omnicompetent god Shiva, you please accept this poison applying yourself to that position of foremost god, and deeming this poison, haalahala, as a foremost oblation to your godhood. [1-45-23, 24]

iti uk{}tvaa ca surashreSThaH tatra eva a.ntar.hdhiiyata |
devataanaam bhayam dR^iSTvaa shrutvaa vaakyam tu shaara~NgiNaH || 1-45-25
haalaahalam viSam ghoram sa.mjagraaha amR^ita upamam |

"Saying so Vishnu, the best one among gods, has disappeared then and there only. And on observing the scare of gods and also on paying heed to the words of the Wielder of Bow called shaara~Nga, namely Vishnu, god Shiva gulped that lethal poison haalahala , as if it is ambrosia. [1-45-25, 26a]

devaan visR^iujya devesho jagaama bhagavaan haraH || 1-45-26
tato deva asuraaH sarve mamanthuu raghuna.ndana |

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"The god of gods Hara then left for his abode Kailash parting with other gods, and oh, Rama, the joy of Raghu's dynasty, the gods and non-gods have continued to churn the Milky Ocean. [1-45-26b, 27a]

pravivesha atha paataalam manthaanaH parvatottamaH || 1-45-27
tato devaaH sa gandharvaaH tuSTuvuH madhusuudanam |

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"Now the loftiest mountain that is being used as stirrer, namely Mt. Mandara, has caved into the netherworld, thereby the gods along with gandharva-s have prayed to Madhusuudana, the other name of Vishnu. [1-45-27b, 28a]

tvam gatiH sarva bhuutaanaam visheSeNa divaukasaam || 1-45-28
paalaya asmaan mahaabaaho girim uddhartum ar.hhasi |

" 'You alone are the recourse to all beings, especially to the dwellers in heavens, oh ambidextrous god Vishnu, you safeguard us, it will be apt of you elevate the mountain.' So prayed gods to Vishnu. [1-45-28b, 29a]

iti shrutvaa hR^iSiikeshaH kaamaTham ruupam aasthitaH || 1-45-29
parvatam pR^iSTataH kR^itvaa shishye tatra udadhau hariH |

"Hearing the prayer of gods Vishnu, Hrisheekesha, the controller of senses, adopting the form a tortoise and positioning the stirring Mt. Mandara on that tortoiseshell, he lay recumbent at the bottom of Milky Ocean as a base to the stirrer. [1-45-29b, 30a]

parvata agram tu lokaatmaa hastena aakramya keshavaH || 1-45-30
devaanaam madhyataH sthitvaa mamantha puruSottamaH |

"Keshava then reached out his hand and grasped the mountaintop as he is the Cosmic-Soul, and thus staying amid gods that Supreme Person Vishnu participated in churning the ocean by holding the stirring mountain upright. [1-45-30b, 31a]

atha varSa sahasreNa aayurvedamayaH pumaan || 1-45-31
udatiSThat sudharmaatmaa sa daNDa sa kamaNduluH |
puurvam dhanvantarir naama apsaraaH ca su varcasaH || 1-45-32

"After a thousand years of churning, then a male personality, an epitome of Life Sciences, namely aayur veda , a highly righteous soul, named Dhanvantari, has firstly surfaced with his arm-rest-stick and with his handy water-vessel, and then the remarkably elegant Apsara-s, angelic damsels, have emerged next to him from the Milky Ocean. [1-45-31b, 32]

apsu nirmathanaat eva rasaat tasmaat vara striyaH |
utpetuH manuja shreSTha tasmaat apsaraso abhavan || 1-45-33

.

"Choicest females have come out an elixir obtained on absolute churning of the waters of Milk Ocean, oh, best one among men, Rama, thereby that genera of females became Apsara-s. [1-45-33]

SaSTiH koTyo abhavan taasaam apsaraaNaam suvarcasaam |
asa.nkhyeyaaH tu kaakutstha yaaH taasaam paricaarikaaH || 1-45-34

Six hundred millions of such Apsara-s with amazing dazzle have emerged from the churning of Milky Ocean, oh, descendent of Kakutstha, and their maidservants who emerged along with them are innumerable. [1-45-34]

na taaH sma pratigR^ihNanti sarve te deva daanavaaH |
apratigrahaNaat eva taa vai saadhaaraNaaH smR^itaaH || 1-45-35

.

"Anybody either from gods or demons espoused them, and when none espoused them they are virtually reckoned as 'general-purpose' Apsara-females. [1-45-35]

In fact these Apsara-s are the nymphs who really did not bother to choose husbands either from gods or from demons and they wanted to be free and out of the institution of marriage. But later they alone have become breeding centres as in the case of Menaka-Vishvamitra et al. Because they have come out from apsu rasa 'waters... elixir, those that emanated from the elixir of water.' Etymologically this nomenclature 'seems more to be guided by the similarity of sound than anything else,' and 'we have a case of sound etymology par excellence [in Ramayana,] in sura, asura and the word asura is formed from the word asu with the addition of the suffix ra and means 'one full of ra spiritual life i.e., asu and 'by curious process of semantical change came to mean a demon.' Pt. Satya Vrat - Ramayana - A Linguistic Study.

varuNasya tataH kanyaa vaaruNii raghuna.ndana |
utpapaata mahaabhaagaa maargamaaNaa parigraham || 1-45-36

.

"Oh, descendent of Raghu, then the heaven-sent damsel Vaaruni came up from Milky Ocean searching for her espousal, who is the daughter of Varuna, the Rain-god, and who incidentally is the presiding deity of hard liquors and also called as sura. [1-45-36]

diteH putraa na taam raama jagR^ihur varuNa aatmajaam |
aditeH tu sutaa viira jagR^ihuH taam ani.nditaam || 1-45-37

"Oh, Rama, the sons of Diti, namely asuraa-s, have not espoused that daughter of Rain-god, but oh, brave Rama, the sons of Aditi on their part, namely sura-s, have espoused that impeccable Vaaruni. [1-45-37]

asuraaH tena daiteyaaH suraaH tena aditeH sutaaH |
hR^iSTaaH pramuditaaH ca aasan vaaruNii grahaNaat suraaH || 1-45-38

.

"Thereby the sons of Diti are called a suraa-s, and the sons of Aditi are called suraa-s, and gods are delighted and rejoiced on espousing Vaaruni. [1-45-38]

uccaiHshravaa haya shreSTho maNi ratnam ca kaustubham |
udatiSThan narashreSTha tathaiva amR^itam uttamam || 1-45-39

"Then a best horse called Ucchaishravaa has emerged, oh, Rama, the best among men, and then a gem of a jewel, called Kaustubha, and like that amrita, the Supreme ambrosial elixir of gods, have also emerged. [1-45-39]

atha tasya kR^ite raama mahaan aasiit kula kSayaH |
aditeH tu tataH putraa diteH putraan asuudayan || 1-45-40

"Owing to the dispute regarding the possession of that ambrosia, oh, Rama, then there chanced a rampant ethnic havoc, and then the sons of Aditi have havocked the sons of Diti. [1-45-40]

ekataam agaman sarve asuraa raakshasaiH saha |
yuddham aasiit mahaaghoram viira trailokya mohanam || 1-45-41

"All the asura-s and demons have come to one side against sura-s, and there occurred a very gruesome war which was perplexing to all the triad of universe viz., ethereal, real and surreal spheres. [1-45-41]

yadaa kshayam gatam sarvam tadaa viSNuH mahaabalaH |
amR^itam saH aharat tuurNam maayaam aasthaaya mohiniim || 1-45-42

"When everything is wading into annihilation then that omnicompetent Vishnu swiftly impounded Amrita, the Divine Elixir, by assuming his illusory power of Mohini. [1-45-42]

Mohini literally means 'that which bewitches' and usually described as a feminine or neutral power of Vishnu, personified by a bewitching divine female. Thus Vishnu is said to have assumed a physique of such a voluptuous and bewitching seductress, marvellously limbed, and mantled in see-thru clothing, and thus maddened everybody around her. Then she started to serve Amrita/Ambrosia among the gods and demons on making them to sit on either side of her way. Even the age-old Brihaspati, the Jupiter, sitting in god's row, has come under her charm and started gazing her from top to toe, pruriently. When Brihaspati saw the feet of that damsel, they appeared as male person's feet. He further looked at those two feet and beholding them as shrii caraNa, 'Reverential Divine Feet of Vishnu,' with which he covered the three spheres, Brihaspati's illusion is shattered and he venerated those feet, recognising this as Vishnu's Maya, illusory power.

ye gataa abhimukham viSNum aksharam puruSottamam |
sa.mpiSTaaH te tadaa yuddhe biSNunaa prabha viSNunaa || 1-45-43

"Whoever confronted that Eternal and Supreme Person, namely Vishnu, in that war, then Vishnu whose blaze is threefold as manifest in the sun, fire and lightning, has pulverised him. [1-45-43]

aditeH aatmajaa viiraa diteH putraan nijagh.hnire |
asmin ghore mahaayuddhe daiteyaa adityaayoH bhR^isham || 1-45-44

"In this horrendous war between the progeny of Diti, namely demons, and the progeny of Aditi, namely gods, the sons of Aditi being gods, have altogether massacred the demonic sons of Diti. [1-45-44]

nihatya diti putraan tu raajyam praapya pura.ndaraH |
shashaasa mudito lokaan sa R^iSi sa.nghaan sa caaraNaan || 1-45-45

"On eliminating the demonic sons of Diti and on acquiring kingdom of heaven, that eliminator of enemy cities, namely Indra, happily ruled the worlds that are inclusive of sages and caarana-s." Thus Vishvamitra continued his narration about Vishaala city and its emergence. [1-45-45]

.

The Churning of Milk Ocean

Legend/puraaNa: Once, when Indra was riding his elephant Iravata, Sage Duurvasa came towards him and offered a garland, respecting Indra as the administrator of the universe. Indra decorated that garland on the head of his elephant and that elephant removed it and trampled. By this Duurvasa, who is an angry sage by himself, is angered and curses Indra to fall from the grace and all his luxurious paraphernalia be submerged in ocean. Accordingly, Indra looses everything and becomes destitute, and he then approaches Vishnu. Vishnu reprimands Indra for ridiculing elderly sages like Duurvasa and then plans to churn the ocean to retrieve all the lost treasures. Thus, the legend and the churning are going on for ages.

From the kundalini / power of yoga point of view the churning of ocean is continually going on in everyone's body. The body is the ocean and at its abyss, the triangle in the perineal or sacral plexus is the base of Mt. Mandara. The churning rod is the spinal cord in the rod like backbone and the churning strings are the ida, pingala namely, the sympathetic and parasympathetic systems. The churners are the air elements of vital forces on either side. This total system is held upright by Vishnu because He is naaraayaNa, nara aayaNa 'one who conducts humans, say created beings, into being and lead them away, again into His own self...' When kundalini power is incited the first results are always negative like, haalaaha, 'the lethal poison...' and all all-ruinous ills befall on us. If this negativity is surrendered to someone who can handle it effortlessly, like Shiva, then the positivity results like Amrita/Ambrosia. Even if this elixir of life is readily available, there will be still better lures, lusts, and longings like Mohini and if enchanted by those instantaneous quirks, which are yet another kind of negativity, we will be lost completely, like the demons. Hence 'churn the correct way...' is the postulate of yoga.

iti vaalmiiki raamaayaNe aadi kaavye baala kaaNDe pa.nca catvaari.mshaH sargaH

Thus, this is the 45th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Bala Kanda - The Youthful Majesties

Chapter [Sarga] 46

Introduction

Diti seeks for a son to kill Indra because Indra and other gods have killed her sons in the battle after churning Milk Ocean. But Indra, being her stepson arrives at her place of asceticism, with view to destroy that Indra-killer. On a fateful day when Diti failed to maintain the procedure of vow, Indra enters her womb and dissects the foetus into seven fragments, which later become sapta marut gaNa-s, The Seven Wind-gods.

hateSu teSu putreSu ditiH parama duHkhitaa |
maariicam kaashyapam raama bhartaaram idam abraviit || 1-46-1

"Oh, Rama, Lady Diti was highly anguished for those sons that are killed and said this to her husband, Sage Kashyapa, the son of Sage Maareechi." Thus Vishvamitra continued narration. [1-46-1]

hata putraa asmi bhagavan tava putraiH mahaabalaiH |
shakra hantaaram icChaami putram diirgha tapo arjitam ||1-46-2

" 'Oh, god, I am bereaved of my sons who are killed by your great mighty sons, the sons of your second wife Aditi, as such I wish to bear a son, who is achievable by sustained penance, for he shall be the exterminator of Indra. [1-46-2]

saa aham tapaH chariSyaami garbham me daatum ar.hhasi |
iishvaram shakra hantaaram tvam anuj~naatum ar.hhasi || 1-46-3

.

" 'Such a bereaved mother as I am, I wish to undertake asceticism for a son who shall become an exterminator of Indra, and who shall be the ruler of worlds. As such, it will be apt of you to permit me for asceticism, and further it will be apt of you to accord me pregnancy with such a son.' Thus Diti spoke to her husband Kaashyapa. [1-46-3]

A sage's wife requires permission of her husband if she wishes to undertake an individual asceticism, because she will be receiving her own share of merit from her sage-husband's penances and practises, as he is her life-mate.

tasyaaH tat vacanam shrutvaa maariicaH kaashyapaH tadaa |
pratyuvaaca mahaatejaa ditim parama duHkhitaam || 1-46-4

On hearing her request the great resplendent sage Kaashyapa, the son of Sage Mareechi, replied Diti, who is deeply mournful. [1-46-4]

evam bhavatu bhadram te shuciH bhava tapodhane |
janayiSyasi putram tvam shakra hantaaram aahave ||1-46-5

" 'So be it... oh, ascetically wealthy lady, you be blest, if you abide by the propriety of the practises of asceticism, then you will be delivering a son who can become an exterminator of Indra in war. [1-46-5]

puurNe varSa sahasre tu shuciH yadi bhaviSyasi |
putram trailokya hantaaram mattaH tvam janayiSyasi ||1-46-6

" 'If you can complete a thousand years of asceticism punctiliously, by my grace you can deliver a son who can be a husbander of three worlds.' Thus Sage Kaashyapa advised his wife Diti. [1-46-6]

In some other versions the word trailokya hantaaram is carried forward from earlier verses of Diti, into the speech of Sage Kaashyapa also. Some have it as trailokya bhartaaram 'a husbander of three worlds...' Diti may have desired for a 'killer.' But Kashyapa, as a father of both gods and demons, cannot term the issuing son as an exterminator of three worlds, because the three worlds are in vogue at Kaashyapa's grace. Some attach this adjective to Indra but not to the forthcoming son of Diti.

evam uktvaa mahaa tejaaH paaNinaa sa mamaarja taam |
tam aalabhya tataH svasti iti uktvaa tapase yayau ||1-46-7

"Saying thus that great resplendent sage patted her, and then on his touching her she is consecrated, and then that sage Kaashyapa departed for his ascetic practises, saying 'be blest.' [1-46-7]

gate tasmin narashreSTha ditiH parama harSitaa |
kushaplavam saamaasaadya tapaH tepe sudaaruNam ||1-46-8

"On the exit of Sage Kaashyapa, oh, best one among men Rama, highly elated Diti reached the sacred place called Kushaplava, on which the present City of Vishala is now standing, and practised a highly rigorous asceticism. [1-46-8]

tapaH tasyaam hi kurvatyaam paricaryaam cakaara ha |
sahasraakSo narashreSTha parayaa guNa sa.mpadaa || 1-46-9

"While she is truly practising asceticism, oh, the best among men Rama, that Thousand-eyed god Indra has indeed rendered services with his abundant and surpassing veracities to her, who is none other than his maternal-aunt. [1-46-9]

agnim kushaan kaaSTham apaH phalam muulam tathaiva ca |
nyavedayat sahasraakSo yac ca anyat api kaankSitam ||1-46-10

"The Thousand-eyed god Indra made available fire, firewood, water, the sacred Kusha grass, fruits and like that tubers also, and whatever other items she required in her ascetic practise. [1-46-10]

gaatra sa.mvaahanaiH caiva shrama apanayanaiH tathaa |
shakraH sarveSu kaaleSu ditim paricacaara ha || 1-46-11

"All the time Indra indeed served Diti by massaging her body, and other means of removing her bodily strain resulting from her arduous practises. [1-46-11]

puurNe varSa sahasre dasha uune raghuna.ndana |
ditiH parama sa.mhR^iSTaa sahasraakSam atha abraviit ||1-46-12

"Oh, Rama, the descendent of Raghu, when ten years are less to complete the thousand years span of her ascetics, Diti is highly rejoiced as her ambition is going to fructify in just ten more years, and then she spoke to the Thousand-eyed god, Indra. [1-46-12]

tapaH carantyaa var.hSaaNi dasha viiryavataam vara |
avashiSTaani bhadram te bhraataram drakSyase tataH ||1-46-13

.

" 'Oh, best one among the valiant ones, Indra, to me who am practising asceticism ten years are remaining to complete, then you can see your brother, you be safe. [1-46-13]

yam aham tvat kR^ite putra tam aadhaasye jaya utsukam |
trailokya vijayam putra saha bhokSyasi vijvaraH || 1-46-14

,

" 'Oh, son Indra, whom I am bringing up for your reason, I will bring him up as a victory-enthusiast, and oh, son, Indra, along with him conquering the three worlds you can enjoy them, without febrility from your enemies.

Or

" 'Oh, son Indra, whom I am now bringing up, will be enthusiastic in conquering you, but somehow I will manage him by telling that you are after all his brother, and no harm shall be done to you, and oh, son Indra, if you join him you will get rid of your febrility, caused by his emergence, and then you two can conquer all the three worlds. [1-46-14]

yaachitena surashreSTa pitraa tava maahaatmanaa |
varo varSha sasra ante mama dattaH sutam prati || 1-46-15

"Oh, best one among gods, Indra, on my prayer your high-souled father Sage Kaashyapa bestowed this boon on me for a son, which materialises at the end of thousand years, and only ten more years are to slip by. [1-46-15]

iti uktvaa ca ditiH tatra praapte madhyandina iishvare |
nidrayaa pahR^itaa devii paadau kR^itvaatha shiirSataH ||1-46-16

.

"When Diti was saying thus, the noontime sun was reigning high that lady is stolen over by sleep keeping her feet headward. [1-46-16]

This 'keeping feet headward' is variously inferred. While sitting she leaned on her knees and her braid touched feet, thus she became impious. She slept with her head neither towards east nor to south. The ancient cots in India used to have head-side and feet-side finishing. Then she placed head at feet-side and feet at head-side. Even if a cot is not there, though slept on ground, the head shall be positioned eastward or southward, but not to north or west. Finally, she slept at noontime, and for a person under a vow noontime sleep is prohibitive. anena vratasth˜n˜m div˜ sv˜pa× p˜da sth˜ne þira× sth˜panam ca aþucikaram iti s¨citam - dk Hence her meticulousness is defeated.

dR^iSTvaa taam ashucim shakraH paadayoH kR^ita muurdhajaam |
shiraH sthaane kR^itau paadau jahaasa ca mumoda ca || 1-46-17

"On observing her who has become impious by placing her head at feet-side and braid falling on feet, Indra is gladdened and laughed at her failed asceticism. [1-46-17]

tasyaaH shariira vivaram pravivesha pura.ndaraH |
garbham ca saptadhaa raama cicCheda parama aatmavaan ||1-46-18

"Oh, Rama, , being a highly courageous one, Indra the destroyer of enemy fastnesses, entered the body of Diti through her vaginal aperture and rent her foetus asunder into seven fragments. [1-46-18]

bhidyamaanaH tato garbho vajreNa shata parvaNaa |
ruroda susvaram raama tato ditiH abudhyata || 1-46-19

.

"Oh, Rama, then that foetus wailed clamorously while being sliced with Thunderbolt that has hundred cutting edges, and then Diti woke up. [1-46-19]

maa rudo maa rudaH ca iti garbham shakro abhyabhaaSata |
bibheda ca mahaatejaa rudantam api vaasavaH || 1-46-20

.

" 'Do not scream, do not scream...' thus Indra was coaxing the foetus, and even though that foetus is screaming piteously the great resplendent Indra has gone on fragmenting it. [1-46-20]

na hantavyam na hantavyam iti evam ditiH abraviit |
niSpapaata tataH shakro maatur vacana gauravaat ||1-46-21

" 'Unkillable, unkillable is my foetus...' thus Diti raved in that way, and then Indra fell out of the womb honouring his stepmother's entreaty. [1-46-21]

praa.njaliH vajra sahito ditim shakro abhyabhaaSata |
ashuciH devi suptaa asi paadayoH kR^ita muurdhajaa|| 1-46-22

.

"Indra humbly folding his palms that are still handling his bloody Thunderbolt spoke to Diti, 'oh, lady, you have become impious when your braid touched your feet and when you have gone to sleep in midday, and you vow is thwarted.' [1-46-22]

tat antaram aham labdhvaa shakra hantaaram aahave |
abhindam saptadhaa devi tan me tvam kSantum ar.hhasi || 1-46-23(E)

"Thereby I gained a chance to eliminate him who can eliminate Indra in a battle. Hence I fragmented your foetus into seven fragments, and it will be apt of you to pardon me for that act of mine.' " So said Indra to lady Diti. Thus, Sage Vishvamitra continued narration about City of Vishaala. [1-46-23]

iti vaalmiiki raamaayaNe aadi kaavye baala kaaNDe SaT catvaarinshaH sargaH

Thus, this is the 46th 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