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

srivalmikiramayanam - balakanda - sarga 41 to 43

Sree MadValmiki Ramayanam

( Translation and 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

Bala Kanda - The Youthful Majesties

Chapter [Sarga] 41

Introduction

Amshuman's search for horse reveals that Kapila rendered his paternal-uncles to ashes. When he wanted to offer water oblation as obsequies to their souls he did not find water. Then Garuda, the Eagle-vehicle of Vishnu and maternal uncle of Amshuman advises him to get River Ganga onto earth whereby the souls are cleansed and they go to heaven. Amshuman reports the same to King Sagara, but Sagara not finding any way to get River Ganga onto earth departs to heaven at the end of his time.

putraan cira gataan j~naatvaa sagaro raghuna.ndana |
naptaaram abraviit raajaa diipyamaanam sva tejasaa || 1-41-1

"On observing that his sons have gone long time back in search of ritual-horse, oh, Rama, king Sagara spoke this to his grandson, Amshuman, who is radiant with his own self-resplendence." Thus Vishvamitra continued his narration about Sagara. [1-41-1]

shuuraH ca kR^ita vidyaH ca puurvaiH tulyo asi tejasaa |
pitR^iNaam gatim anvicCha yena ca ashvo apahaaritaH || 1-41-2

" 'You are brave one and completed your education in warfare, such as you are, you are a coequal to your paternal-uncles in magnificence, thus you search the course of your paternal uncles, also him by whom the horse is stolen.' Thus King Sagara started speaking to his grandson Amshuman. [1-41-2]

antar bhaumaani sattvaani viiryavanti mahaanti ca |
teSaam tvam pratighaata artham sa asim gR^ihNiiSva kaarmukam || 1-41-3

" 'The living beings in netherworlds of earth are intrepid and they are extraordinary also, hence you take your bow along with your sword to retaliate them in the event of their attacking you. [1-41-3]

abhivaadya abhivaadyaan tvam hatvaa vighna karaan api |
siddhaarthaH sa.mnivartasva mama yaj~nasya paaragaH || 1-41-4

" 'On saluting them that are worthy for salutations, and on eliminating them that are the causer of obstructions, you shall achieve your purpose of tracking the ritual-horse, and thus you comeback safely and let my Vedic-ritual be crossed over to the other shore of mortality by you.' Thus king Sagara told his grandson Amshuman. [1-41-4]

evam ukto a.mshumaan samyak sagareNa mahaatmanaa |
dhanur aadaaya khaDgam ca jagaama laghuvikramaH || 1-41-5

"When the great-souled king Sagara has thoroughly said in this way, that adroitly agile Amshuman proceeded wielding a bow and a sword. [1-41-5]

sa khaatam pitR^ibhiH maargam antar bhaumam mahaatmabhiH |
praapadyata narashreSTha tena raaj~naa abhicoditaH || 1-41-6

"Motivated by the King Sagara, oh, Rama, the best one among men, Amshuman progressed on the walkway that was hollowed out by his great-souled paternal-uncles inside the earth. [1-41-6]

deva daanava rakSobhiH pishaaca pataga uragaiH |
puujyamaanam mahaatejaa dishaa gajam apashyata || 1-41-7

"And he that resplendent Amshuman beheld one of the four directional elephant of the earth which is being venerated by gods, monsters, demons, imps, vultures and serpents. [1-41-7]

sa tam pradakSiNam kR^itvaa pR^iSTvaa caiva niraamayam |
pitR^iin sa paripapracCha vaaji hartaaram eva ca || 1-41-8

On circumambulating that elephant in supplication, and even on enquiring after its well-being, he that Amshuman has enquired in detail with it for his paternal-uncles and even about the robber of the ritual-horse. [1-41-8]

dishaa gajaH tu tat shrutvaa pratyuvaaca mahaamatiH |
aasama.nja kR^itaarthaH tvam saha ashvaH shiighram eSyasi || 1-41-9

"On hearing that enquiry of Amshuman that directional elephant with great perception replied on its part saying, 'oh Amshuman, son of Asamanja, on achieving your mission you will return expeditiously along with the horse. [1-41-9]

tasya tad vacanam shrutvaa sarvaan eva dishaa gajaan |
yathaa kramam yathaa nyaayam praSTum samupacakrame || 1-41-10

"On hearing that word of that directional elephant he departed from there, and on sequentially reaching other directional elephants that are abiding in other directions of earth, he commenced to ask the same enquiry which he made with the first, according to the positioning of elephants in directions, and according to the established procedures of their venerability. [1-41-10]

taiH ca sarvaiH dishaa paalaiH vaakyaj~naiH vaakyakovidaiH |
puujitaH sa hayaH caiva gantaa asi iti abhicoditaH || 1-41-11

.

"All the elephants that safeguard the directions of earth which have the faculties of articulation and eloquence have adored Amshuman and motivated him by saying, 'you will be going from here taking the horse.' [1-41-11]

teSaam tat vacanam shrutvaa jagaama laghuvikramaH |
bhasma raashii kR^itaa yatra pitaraH tasya saagaraaH || 1-41-12

"On hearing that common blessing of all the directional-elephants, he that nimble-footed Amshuman has gone to the place where his paternal-uncles, sons of Sagara, were rendered as mounds of ashes. [1-41-12]

sa duHkha vasham aapannaH tu asama.nja sutaH tadaa |
cukrosha parama aartaH tu vadhaat teSaam suduHkhitaH || 1-41-13

"But he on whom the control of anguish has chanced for not physically seeing his paternal-uncles, that son of Asamanja then wept, as he is highly agonised and extremely anguished at their destruction. [1-41-13]

yaj~niyam ca hayam tatra carantam aviduurataH |
dadarsha puruSavyaaghro duHkha shoka samanvitaH || 1-41-14

"That tigerly-man Amshuman who is overwhelmed by agony and anguish, also beheld there the horse of Vedic-ritual that is grazing nearby. [1-41-14]

sa teSaam raaja putraaNaam kartu kaamo jala kriyaam |
sa jalaartham mahaatejaa na ca apashyat jala aashayam || 1-41-15

"When he that great resplendent Amshuman wanted to offer obsequial waters to the departed sons of Sagara and searched for water he has not found any fount of water. [1-41-15]

visaarya nipuNaam dR^iSTim tato apashyat khaga adhipam |
pitR^iNaam maatulam raama suparNam anila upamam || 1-41-16

"Spanning his expert glances, oh, Rama, he then saw the rapid-winged king of birds, namely Garuda, the Eagle-vehicle of Vishnu, who is the maternal uncle of his father and other paternal-uncles, and whose flight will be similar to that of the Wind-god. [1-41-16]

sa ca enam abraviit vaakyam vainateyo mahaabalaH |
maa shucaH puruSavyaaghra vadho ayam loka sammataH || 1-41-17

"That great-mighty son of Lady Vinata, namely Garuda, also spoke this word to Amshuman, 'do not bemoan, oh, tigerly-man, this eradication of your paternal-uncles is worthwhile to the worlds. [1-41-17]

kapilena aprameyeNa dagdhaa hi ime mahaabalaaH |
salilam na ar.hhasi praaj~na daatum eSaam hi laukikam || 1-41-18

.

" 'In fact, Kapila, the Imponderable Sage, has burnt down those great-mighty paternal-uncles of yours, oh, observant Amshuman, as such it will not be apt of you to offer the mundane obsequial water-oblations to them, indeed. [1-41-18]

ga.ngaa himavato jyeSThaa duhitaa puruSarSabha |
tasyaam kuru mahaabaaho pitR^INaam tu jala kriyaam || 1-41-19

" 'Oh, best one among men, River Ganga is the elder daughter of Himavanta, and oh, dextrous one, you have to offer water-oblation to the departed paternal-uncles of yours in her waters, namely the holy waters of River Ganga. [1-41-19]

bhasma raashii kR^itaan etaan paavayet loka kaa.ntayaa |
tayaa klinnam idam bhasma ga.ngayaa loka kaantayaa |
SaSTim putra sahasraaNi svarga lokam gamiSyati || 1-41-20

" 'World purifier River Ganga will drift them who are rendered as mounds of ashes to heaven, and when she who is much adored by all worlds drenches this ash, that River Ganga herself will lead the sixty-thousand sons of Sagara to heaven. [1-41-20]

nir.hgacCha ca ashvam mahaabhaaga sa.mgR^ihya puruSarSabha |
yaj~nam paitaamaham viira nirvartayitum arhasi || 1-41-21

" 'Oh, great fortunate one, oh, best one among men, you may proceed from here with the horse, oh, brave one, it will be apt of you to carry out the Vedic-ritual of your grandfather.' Thus Garuda said to Amshuman. [1-41-21]

suparNa vacanam shrutvaa saH a.mshumaan ativiiryavaan |
tvaritam hayam aadaaya punar aayaat mahaayashaaH || 1-41-22

"On hearing the words of that great-winged eagle, Garuda, he that highly brave and well-renowned Amshuman swiftly took the horse, and returned to the ritual place of his grandfather, king Sagara. [1-41-22]

tato raajaanam aasaadya diikSitam raghuna.ndana |
nyavedayat yathaa vR^ittam suparNa vacanam tathaa || 1-41-23

"Then on reaching the King Sagara, who is under the vow of the ritual, oh, Rama, Amshuman described what all has happened and even the words of Garuda. [1-41-23]

tat shrutvaa ghora sa.mkaasham vaakyam a.mshumato nR^ipaH |
yaj~nam nirvartayaamaasa yathaa kalpam yathaa vidhi || 1-41-24

"On hearing those unendurable words from Amshuman, the king Sagara firstly completed the Vedic-ritual scripturally and procedurally. [1-41-24]

sva puram ca agamat shriimaan iSTa yaj~no mahiipatiH |
ga.ngaayaaH ca aagame raajaa nishcayam na adhyagacChata || 1-41-25

"On completing the Vedic-ritual King Sagara arrived at his capital, but that king could not arrive at a decision about the arrival of Ganga to the earth. [1-41-25]

agatvaa nishcayam raajaa kaalena mahataa mahaan |
tri.mshat varSa sahasraaNi raajyam kR^itvaa divam gataH || 1-41-26

.

"That great king Sagara could not get at any resolve in getting Ganga to earth even after a long time, and on ruling kingdom for thirty-thousand years he went to heaven." Thus Vishvamitra continued his narration about the ancestors of Rama. [1-41-26]

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

Thus, this is the 41st chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Bala Kanda - The Youthful Majesties

Chapter [Sarga] 42

Introduction

Bhageeratha's effort for bringing Ganga to earth is fulfilled. Amshuman and his son Dileepa could not make any effort to bring the divine river to earth. But Bhageeratha, the son of Dileepa, staunch at heart tries earnestly to get her onto earth. Brahma agreeing for this descent of Ganga designates lord Shiva to bear the burden of the onrush of Ganga, because the earth cannot sustain it

kaaladharmam gate raama sagare prakR^itii janaaH |
raajaanam rocayaamaasur amshumantam sudhaarmikam || 1-42-1

"When King Sagara passed away owing to the irrefutable virtue of Time, the ministers and subjects of that kingdom are predisposed towards the highly honourable Amshuman to become their king and they enthroned him accordingly." Thus Vishvamitra continued narration about the predecessors of Rama. [1-42-1]

sa raajaa sumahaan aasiit a.mshumaan raghuna.ndana |
tasya putro mahaan aasiit diliipa iti vishrutaH || 1-42-2

"He that Amshuman turned out to be a very great king, and oh, Rama of Raghu's dynasty, he begot a marvellous son who is renowned as Dileepa. [1-42-2]

tasmai raajyam samaadishya diliipe raghuna.ndana |
himavat shikhare ramye tapaH tepe sudaaruNam || 1-42-3

"Assigning the kingdom to Dileepa, oh, Rama of Raghu's dynasty, Amshuman undertook very stern ascesis on a pleasant peak of Himalayas desiring the descent of River Ganga to earth. [1-42-3]

dvaa tri.mshat sahasraam varSaaNi sumahaa yashaaH |
tapovana gato raajaa svargam lebhe tapodhanaH || 1-42-4

"On practising ascesis in ascetic-woods for thirty-two thousand years that highly renowned king Amshuman achieved heaven as he acquired only the wealth of practising the ascesis. [1-42-4]

Instead of achieving reward of ascesis in the form of descent of River Ganga, he could achieve only his personal merit of his penance, namely an abode in heaven.

diliipaH tu mahaatejaaH shrutvaa paitaamaham vadham |
duHkha upahatayaa buddhyaa nishcayam na adhyagacChata || 1-42-5

"The great resplendent Dileepa on hearing the elimination of his grandfathers, the sixty thousand sons of Sagara at the hand of sage Kapila, and with a mind that is marred by the plight of his father Amshuman in absolving the souls of Sagara's sons, he that Dileepa could not arrive at any decision concerning the descent of Ganga. [1-42-5]

katham ga.ngaa avataraNam katham teSaa.m jalakriyaa |
taarayeyam katham ca etaan iti ci.ntaaparo abhavat || 1-42-6

"Dileepa became worried as to how River Ganga is to be alighted onto earth from heaven, how water-oblations are to be offered for the souls of Sagara's sons, and how to cross them, the souls, over this mortal world. [1-42-6]

tasya ci.ntayato nityam dharmeNa vidita aatmanaH |
putro bhagiiratho naama jaj~ne parama dhaarmikaH ||1-42-7

.

"To him who is self-mortified and who is always thinking righteously about the alight of Ganga onto earth, to such a Dileepa a most-virtuous son is born who is renowned by his name Bhageeratha. [1-42-7]

diliipaH tu mahaatejaa yaj~naiH bahubhiH iSTavaan |
tri.mshat varSa sahasraaNi raajaa raajyam akaarayat || 1-42-8

.

"That great-resplendent king Dileepa on his part performed numerous Vedic-rituals, and he ruled the kingdom for thirty thousand years - to the delight of each of his subjects, but could not find a way to fetch Ganga. [1-42-8]

agatvaa nishcayam raajaa teSaam uddharaNam prati |
vyaadhinaa nara shaarduula kaala dharmam upeyivaan || 1-42-9

"Oh, tigerly-man Rama, that king Dileepa by not attaining any choice towards the uplifting the souls of his grandparents to heaven by bringing Ganga to earth, he took to illness, and he attained the ultimate virtue of Time, namely the demise. [1-42-9]

indralokam gato raajaa sva ar.hjitena eva karmaNaa |
rajye bhagiiratham putram abhiSicya nararSabhaH || 1-42-10

"That best one among men, namely king Dileepa, on anointing his son Bhageeratha in the kingdom went to the abode of Indra, namely the heaven, only by his self-acquired merits of deeds. [1-42-10]

bhagiirathaH tu raajarSiH dhaarmiko raghuna.ndana |
anapatyo mahaarajaaH prajaa kaamaH sa ca prajaaH || 1-42-11

"Oh, Rama, the legatee of Raghu, but on his part that self-righteous and kingly-sage Bhageeratha is childless, and that great king longed-for offspring. [1-42-11]

ma.ntriShu aadhaaya tat rajyam ga~Nga avataraNe rataH|
tapo diirgham samaatiSThat gokarNe raghuna.ndana || 1-42-12
uurdhva baahuH pa.nca tapaa maasa aahaaro jiteindriyaH |

"Interested in the alighting of River Ganga on earth, oh, Rama, the descendent of Raghu, king Bhageeratha delegated his kingdom to the custody of his ministers and people and firmed up himself in sustained asceticism on Mt. Gokarna in Himalayas, and he practise ascesis standing amid five-fires, upraising his hands, with a monthly sustenance and with his sense conquered. [1-42-12, 13a]

The five-fires are panca agni-s the four earthly fires in four corners of directions and the sun's fire overhead.

tasya varSa sahasraaNi ghore tapasi tiSThataH || 1-42-13
atiitaani mahabaho tasya raaj~no mahaatmanaH |
supriito bhagavaan brahmaa prajaanaam patiH iishvaraH || 1-42-14

"Thousands of years have rolled by while Bhageeratha stood practising his severe ascesis, oh, dextrous Rama, and then the lord and master of all beings, namely god Brahma, is well pleased with that great-souled king's ascesis. [1-42-13b, 14]

tataH sura gaNaiH saardham upaagamya pitaamahaH |
bhagiiratham mahaatmaanam tapyamaanam atha abraviit || 1-42-15

"Forefather Brahma then arrived along with assemblages of gods, and spoke this way to the great-souled Bhageeratha who is deep in the practise of ascesis. [1-42-15]

bhagiiratha mahaaraaja priitaH te aham janaadhipa |
tapasaa ca sutaptena varam varaya suvrata || 1-42-16

" 'Oh, great king Bhageeratha, oh, lord of the people, I am delighted with the perfectly conducted ascesis of yours, hence oh, truly committed one, you may beseech for a boon. [1-42-16]

tam uvaaca mahaatejaaH sarvaloka pitaamaham |
bhagiiratho mahaabaahuH kR^ita a.njalipuTaH sthitaH || 1-42-17

"That great resplendent and highly fortunate king Bhageeratha then remaining with suppliantly adjoined palm fold spoke to him who is the Forefather of all worlds, namely Brahma. [1-42-17]

yadi me bhagavaan priito yadi asti tapasaH phalam |
sagarasya aatmajaaH sarve mattaH salilam aapnuyuH || 1-42-18

" 'Oh, god, if you are satisfied with my ascesis, and if there is any fruition to the ascesis of mine, let all the sons of Sagara get water oblations through me. [1-42-18]

gangaayaaH salila klinne bhasmani eSaam mahaatmanaam |
svargam gacCheyur atya.ntam sarve me prapitaamahaaH || 1-42-19

" 'While the ashes of these great souls are drenched with the waters of Ganga, let all of those great-grandfathers of mine depart to heaven, eternally. [1-42-19]

deva yaace ha sa.ntatyai na avasiidet kulam ca naH |
ikSvaakuuNaam kule deva eSa me astu varaH paraH || 1-42-20

" 'Oh, god, I indeed pray for offspring in our Ikshvaku dynasty, let not our dynasty dwindle as I am issueless, and oh, god, let this be the other boon to me. [1-42-20]

ukta vaakyam tu raajaanam sarvaloka pitaamahaH |
pratyuvaaca shubhaam vaaNiim madhuram madhura akSaraam || 1-42-21

"The Forefather of all the worlds, Brahma, then replied the king who has spoken in that way, in an auspicious tongue that is sweet-sounding and sweetly worded, as well. [1-42-21]

manoratho mahaan eSa bhagiiratha mahaaratha |
evam bhavatu bhadram te ikSvaaku kula vardhana || 1-42-22

" 'Oh, top-speeded chariot-rider Bhageeratha, this aspiration of yours is sublime, and oh, the furtherer of Ikshvaku dynasty, so be it, let safeness betide you. [1-42-22]

iyam haimavatii jyeSThaa ga.ngaa himavataH sutaa |
taam vai dhaarayitum raajan haraH tatra niyujyataam || 1-42-23

" 'This Ganga is the one with snow-broth, the elder daughter of Himavanta, and oh, king Bhageeratha, god Shiva alone is capable to sustain her force in the course of her alighting onto earth, and in fact, he is to be commissioned for that purpose. [1-42-23]

ga.ngaayaaH patanam raajan pR^ithivii na sahiSyate |
taam vai dhaarayitum raajan na anyam pashyaami shuulinaH || 1-42-24

" 'Oh, king Bhageeratha, the earth cannot endure the downfall of Ganga and to sustain Ganga, oh, king, indeed I do not behold none other than the Trident-wielder, god Shiva.' Thus Brahma spoke to Bhageeratha. [1-42-24]

tam evam uktvaa raajaanam ga.ngaam ca aabhaaSya lokakR^it |
jagaama tridivam devaiH sarvaiH saha marut gaNaiH || 1-42-25

Speaking this way to the king Bhageeratha and informally greeting Ganga also, that Creator of Worlds, Brahma, left for heaven along with all the groups of gods and Wind-gods." Thus Vishvamitra continued narration about the arrival of River Ganga to earth. [1-42-25]

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

Thus, this is the 42nd chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Bala Kanda - The Youthful Majesties

Chapter [Sarga] 43

Introduction

Ganga descends to earth by the extraordinary effort of Bhageeratha. Shiva agrees to the alighting of Ganga on His head and from where she is released into a lake called Bindusarovar, and from there she flows in seven courses. On land Bhageeratha ushers her up to netherworld dug by his ancestors where heaps of ashes of his grandparents are there, and she enters accordingly to inundate those mounds of ashes according salvation to the souls.

deva deve gate tasmin so a.nguSTha agra nipiiDitaam |
kR^itvaa vasumatiim raama vatsaram samupaasata || 1-43-1

"When the god of gods Brahma left from there Bhageeratha stood on the tip of his big-toe praying for the mercy of Lord Shiva for one year, while that tip of his big-toe pressurised the earth." Thus Vishvamitra continued his narration about Bhageeratha's effort to bring Ganga to earth. [1-43-1]

Bhageeratha stood on one big-toe with an unwavering intent and bodily movement, and with his hands upraised in prayer for a period of one year by day and night, sustaining himself on mere air, and thus his yogic concentration increased and that alone pressurised the earth.

atha sa.mvatsare puurNe sarva loka namaskR^itaH |
umaapatiH pashupatii raajaanam idam abraviit || 1-43-2

.

"On completion of one year, he who is venerated by all worlds, the consort of Uma and the god of animals from insects to humans, that god Shiva revealed himself and spoke this to the king. [1-43-2]

priitaH te aham narashreSTha kariSyaami tava priyam |
shirasaa dhaarayiSyaami shailaraaja sutaam aham ||1-43-3

"Oh, best one among humans, I am delighted with your unwavering effort, and I will fulfil your cherish. I will therefore sustain Ganga, the daughter of king of mountains by my head. [1-43-3]

tato haimavatii jyeSThaa sarva loka namaskR^itaa |
tadaa saa ati mahat ruupam kR^itvaa vegam ca duHsaham ||1-43-4
aakaashaat apatat raama shive shiva shirasy uta |

"Afterwards, she who is reverenced by all the worlds and who is the elder daughter of Himavanta, that Ganga assuming an unendurable form and an insupportable rapidity, they say, then plunged from the sky onto the auspicious head of Shiva. [1-43-4, 5a]

acintayaH ca saa devii ga.nga parama dur.hdharaa ||1-43-5
vishaami aham hi paataalam strotasaa gR^ihya sha.nkaram |

"She who is an extremely unendurable river that goddess Ganga even speculated saying to herself, 'let me enter netherworld, indeed whisking Shiva with my streams.' [1-43-5b, 6a]

tasyaaH valepanam j~natva kruddhaH tu bhagavan haraH || 1-43-6
tirobhaavayitum buddhim chakre trinayanaH tadaa |

"Discerning her egotism god Shiva is infuriated, and then on his part that Three-eyed god Shiva thought to pent her up in the tufts of his head-hair. [1-43-6b, 7a]

saa tasmin patitaa puNyaa puNye rudrasya muur.hdhani||1-43-7
himavat pratime raama jaTaa maNDala gahvare |

"And oh, Rama, she that holy River Ganga swooped down into the cavernous curls of matted hair-tufts on the holy head of God Shiva, and she became a detainee in them. [1-43-7b, 8a]

saa katha.mcit mahiim ga.ntum na ashak.hnot yatnam aasthitaa ||1-43-8
na eva saa nirgamam lebhe jaTaa maNDala a.ntataH |

"Though she strove hard in one way or another to reach the earth that Ganga is rendered incapable, as she could not gain access for an outlet from any edge of the coils of matted hair-tufts of Shiva, hence she is held there in durance vile. [1-43-8b, 9a]

tatra eva aaba.mbhramat devii sa.mvatsara gaNaan bahuun ||1-43-9
taam apashyan punaH tatra tapaH paramam aasthitaH |

"Goddess Ganga whirled round and round in the coils of tufts alone for many number of years, and when Ganga's emanation from those coils is intangible Bhageeratha again firmed up in a marvellous penance in the matter of her descent to earth. [1-43-9b, 10a]

sa tena toShitaH ca asiit atya.ntam raghuna.mdana || 1-43-10
visasarja tato ga.ngaam haro bindu saraH prati |

"Oh, Rama, the legatee of Raghu, with that ascesis of Bhageeratha god Shiva is very much delighted, and thereupon he has also released Ganga aiming at Bindu Lake in Himalayas. [1-43-10b, 11a]

tasyam visR^iujyamaanaayaam sapta srota.msi jaj~nire || 1-43-11
hlaadinii paavanii caiva nalinii ca tathaa eva ca |
tisraH praaciim disham jagmuH ga.ngaaH shiva jalaaH shubhaaH || 1-43-12

"While god Shiva released Ganga into Bindu Lake seven streams have emerged out of it, and thus three auspicious Ganga-s with holy waters have cruised eastward which are known as Hlaadini, Paavani, and Nalini. [1-43-11b, 12]

suchakshuH ca eva siitaa ca sindhuH ca eva mahaanadii |
tisraH etaa disham jagmuH pratiichiim tu shubha udakaaH ||1-43-13

"Also thus Sucakshu, Seetha, and the excellent river Sindhu are the other three rivers which streamed to the westward direction with their holy waters. [1-43-13]

saptamii ca anvagaat taasam bhagiiratha ratham tadaa |
bhagiiratho api rajar.hSi divyam sya.ndanam aasthitaH || 1-43-14
praayaat agre mahaatejaa ga.nga tam ca api anuvrajat |

"Of them the seventh Ganga flowed towards the path of Bhageeratha' chariot, and that great-resplendent and kingly sage Bhageeratha sitting in a divine chariot moved ahead and even Ganga followed him. [1-43-14, 15a]

gaganaat sha.nkara shiraH tato dharaNim aagataa || 1-43-15
asarpata jalam tatra tiivra shabda puraskR^itam |

"Thus Ganga came from heavens onto Shankara's head and from there onto the earth, and there on earth her waters advanced with a tumultuous sound advancing them. [1-43-15b, 16a]

The River Ganga is also called as tri patha gaa 'she courses in three ways...' of which one kind of thinking is that she flowed from Himalayas to heaven, from heaven to Shiva's head and from there to earth. In the above context also, she is said to have the three-way-flow, i.e., one is eastward flow, second westward flow and the third is southward flow as led by Bhageeratha. The westward river Sindhu is the Indus and the eastward Nalini, which is now called as river Brahmaputra, while Ganga proper courses a little to south to move towards the ocean.

matsya kacChapa sa.nghaiH ca shishumaara gaNaiH tathaa || 1-43-16
patadbhiH patitaiH ca eva vyarocata vasu.mdharaa |

"The earth then verily shone forth with the shoals of fish, schools of tortoises, and scores of porpoises and other aquatic beings that have already fallen and that are still falling in step with the spates of Ganga. [1-43-16b, 17a]

tato deva R^iSi ga.ndharvaa yakSa siddha gaNaaH tathaa || 1-43-17
vyalokayanta te tatra gaganaat gaam gataam tadaa |

"Later, they the gods, sages, gandharva-s, yaksha-s, and the assemblages of siddha-s have then seen there the swoop of Ganga in that way from heaven to earth, with curiosity. [1-43-17b, 18a]

vimaanaiH nagara aakaaraiH hayaiH gaja varaiH tathaa ||1-43-18
paariplava gataaH ca api devataaH tatra viSThitaaH |

.

"Some of the gods with aircrafts that are like cities in their shape and size, and some with horses that are prancing, and some with best elephants that are staggering, at the very sight of plunging Ganga, have entered the firmament at that place. [1-43-18b, 19a]

tat adbhutatamam loke ga.ngaa avataram uttamam ||1-43-19
didR^ikSavo deva gaNaaH samiiyuH amita ojasaH |

"The gods whose animation is unlimited, and who are anxious to see the plunge of Ganga, have come together in assemblages, which plunge is a highest marvel in the universe by a better degree of her illimitable animation than that of gods who came to see, and even benignant to the world in according water and salving souls, which those gods cannot do. [1-43-19b, 20a]

sa.mpatadbhiH sura gaNaiH teSaam ca aabharaNa ojasaa || 1-43-20
shata aadityam iva aabhaati gaganam gata toyadam |

"The glitter of the ornaments of hosts of gods who are in stampede, made the cloudless sky to shine as if it is with a hundred of suns. [1-43-20b, 21a]

shi.mshumaara uraga gaNaiH miinaiH api ca ca.ncalaiH || 1-43-21
vidyudbhiH iva vikSiptaiH aakaasham abhavat tadaa |

"At that time, with the falling and rising of scores of porpoises and reptiles, even with the wriggling fishes, the sky became flashy as if flashes of lightning are strewn over it. [1-43-21b, 22a]

paaNDuraiH salila utpiiDaiH kiiryamaaNaiH sahasradhaa ||1-43-22
shaarada abhraiH iva aakriiNam gaganam ha.msa sa.mplavaiH |

.

"Spattered innumerably with the whitish froth from the splashes of Ganga, and stippled with the flights of swans, the sky is as though overspread with silver-clouds of autumn. [1-43-22b, 23a]

kvacit drutataram yaati kuTilam kvacit aayatam ||1-43-23
vinatam kvacit uddhuutam kvacit yaati shanaiH shanaiH |

"Somewhere Ganga is coursing precipitately, elsewhere sinuously, somewhere else staightly, elsewhere sloppily, somewhere gushingly, and somewhere else her cruise is leisurely and tardily. [1-43-23b, 24a]

Vividly

"Somewhere Ganga is coursing precipitately in declivities, elsewhere sinuously on zigzag lands, somewhere else staightly on uniform lands, elsewhere sloppily in canting lands, somewhere gushingly in craggy lands, and somewhere else her cruise is leisurely in flatlands and tardily in uplands.

salilena eva salilam kvacit abhyaahatam punaH || 1-43-24
muhur uurdhva patham gatvaa papaata vasudhaam punaH |

"Somewhere her water repeatedly knocking against her own water is recurrently billowing upwards only to make nosedive onto earth. [1-43-24b, 25a]

tat sha.mkara shiro bhraSTam bhraSTam bhuumi tale punaH ||1-43-25
vyarocata tadaa toyam nirmalam gata kalmaSam |

.

"That impeccable and immaculate water of Ganga then became outstanding as it has flounced down from heaven primarily onto the head of Shankara, and therefrom it has coasted down onto the earth. [1-43-25b, 26a]

tatra R^iSi gaNa gandharvaa vasudhaa tala vaasinaH 1-43-26
bhava a.nga patitam toyam pavitram iti paspR^ishuH |

"And asserting that the water as holy, because it descended touching the body of Shiva, viz., the head of Shiva, the assemblages of sages, gandharva-s, and those that are residents on the plane of earth have sipped that water at that place. [1-43-26b, 27a]

shaapaat prapatitaa ye ca gaganaat vasudhaa talam ||1-43-27
kR^itvaa tatra abhiSekam te babhuuvuH gata kalmaSaaH |

"Also those that have fallen from heaven onto the surface of earth by some curse or the other, they too became blemishless on taking head-bath in the water of Ganga. [1-43-27b, 28a]

dhuuta paapaaH punaH tena toyena atha shubha anvitaa || 1-43-28
punaH aakaasham aavishya svaan lokaan pratipedire |

"When sins are washed away with the hallowing water of Ganga, they again transited skyward and then obtained their own empyrean worlds once again. [1-43-28b, 29a]

mumude mudito lokaH tena toyena bhaasvataa || 1-43-29
kR^ita abhiSeko ga.ngaayaam babhuuva gata kalmaSaH |

"With her splendorous water people are blissful, and on taking dip-baths in Ganga they are totally removed of the strains of their sins, and they lived blissfully ever after. [1-43-29b, 30a]

bhagiiratho raajarSiH divyam sya.ndanam aasthitaH ||1-43-30
praayaat agre mahaaraajaaH tam ga.ngaa pR^iSThato anvagaat |

"In this way, the great-resplendent and kingly sage Bhageeratha sitting in a divine chariot continuously moved ahead and Ganga continually followed him at his behind. [1-43-30b, 31a]

This verse is almost similar to the verse No. 14 above. But here, the continuous actions of both the leader and the led are implied with ellipses - 'in this way', and 'continuously.'

devaaH sa R^iSi gaNaaH sarve daitya daanava raakSasaaH || 1-43-31
gandharva yakSa pravaraaH sa ki.nnara mahoragaaH |
sarpaaH ca apsaraso raama bhagiiratha ratha anugaaH || 1-43-32
ga.ngaam anvagaman priitaaH sarve jala caraaH ca ye |

"Oh, Rama, all of the gods along with the assemblages of sages, ogres, monsters, demons, and even great reptiles with kinnara-s, and gandharva-s with best yaksha-s, and even serpents and apsara-s, have delightfully moved after Ganga who is following the chariot of Bhageeratha, and why they, in fact, all of the aquatic beings have followed Ganga. [31b, 32, 33a]

yato bhagiiratho raajaa tato ga.ngaa yashasvinii || 1-43-33
jagaama saritaam shreSThaa sarva paapa praNaashinii |

.

"In whichever direction king Bhageeratha has advanced, that glorious River Ganga, who is the prominent river among all the rivers and the complete obliterator of sins, has also moved at his behind in that direction. [1-43-33b, 34a]

tato hi yajamaanasya jahnoH adbhuta karmaNaH ||1-43-34
ga.nga sa.mplaavayaamaasa yaj~na vaaTam mahatmanaH |

.

"While in flow she started to completely inundate the field of Vedic-ritual belonging to the great-souled sage Jahnu, who is of marvellous deeds and who is presently an officiator of an ongoing Vedic-ritual. [1-43-34b, 35a]

tasayaa valepanam j~natva kR^iddho jahnuH ca raaghava || 1-43-35
apibat tu jalam sarvam ga.ngayaaH parama adbhutam |

"But on knowing her hubris, oh, Raghava, that sage Jahnu has become irritated and causing an extreme marvel he drank off all the water of Ganga. [1-43-35b, 36a]

tato devaaH sa ga.ngharva R^iSayaH ca su vismitaaH || 1-43-36
puujayanti mahatmanam jahnum puruSha sattamam |
ga.ngam ca api nayanti sma duhitR^itve mahaatmanaH || 1-43-37

"Thereupon, the gods along with gandharva-s and sages at that extremely marvellous feat of Sage Jahnu are highly astounded, and they then started to worship that ablest human and great-souled sage Jahnu, and even deigned for the daughterhood of Ganga to that high-souled sage Jahnu. [1-43-36b, 37]

tataH tuSTaH mahaatejaaH shrotraabhyaam asR^iujat prabhuH |
tasmaat jahnu sutaa ga.nga procyate jaahnavii iti ca || 1-43-38

"That greatly radiant and godly sage Jahnu is then delighted and released Ganga from both of his ears. Therefore Ganga became the daughter of sage Jahnu, and she is also renowned as Jahnavi, after the name of that sage. [1-43-38]

jagaama ca punaH ga.nga bhagiiratha ratha anugaa |
saagaram ca api sa.mpraptaa saa sarit pravaraa tadaa ||1-43-39
rasaatalam upaagacChat siddhyartham tasya karmaNaH |

"Even though Ganga again proceeded moving behind the chariot of Bhageeratha and reached the ocean, therefrom she had to wend her way to netherworld, once dug by the sons of Sagara, only to accomplish the mission of Bhageeratha, namely drenching the ashes of Sagara's sons. [1-43-39, 40a]

Some take the word saagaram as the netherworld dug by the sons of Sagara and omit the mention of her ocean-bound travel.

bhagiiratho api rajaarSi ga.ngam aadaaya yatnataH || 1-43-40
pitamahaan bhasma krutam apashyat gata chetanaH |

"Even kingly-sage Bhageeratha making every effort ushered Ganga to netherworld, but on seeing his grandparents rendered to ashes he has became doleful. [1-43-40b, 41a]

atha tat bhasmanaam raashim ga.nga salilam uttamam |
plaavayat puuta paapmaanaH svargam praptaa raghu uttama ||1-43-41

.

"Oh, Rama, the best of Raghu's dynasty, then Ganga inundated that mound of ashes of Sagara's six-thousand sons, by which those souls obtained heaven, while the sins of souls are cleansed with the water of Ganga." Thus Vishvamitra continued his narration. [1-43-41b, c]

iti vaalmiiki raamaayaNe aadi kaavye baala kaaNDe tri catvaarimshaH sargaH

Thus, this is the 43rd chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

(I Humbly bow to the  lotus feet of both of them

for the collection)