Sree MadValmiki Ramayanam
( Translation and Commentary by Scholar,
Sreeman Brahmasree Desiraju Hanumantharao ji
and Sreeman Brahmasree K M K Murthy ji )
Sree MadValmiki Ramayanam
Valmiki Ramayana - Bala Kanda in Prose Sarga 16
Vishnu agrees to incarnate as human and selects Dasharatha as his father. And when Dasharatha is performing the Vedic ritual called putrakaameSTi a deity called praajaapatya purusha arises from the sacrificial fire to give a golden vessel of divine dessert to Dasharatha for distribution among his queens to beget progeny. The three queens on consuming that dessert conceive their children
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Later when the Omnipresent Narayana is thus nominated by best gods, and though he knows the outcome, he gently spoke these words to gods in this way.
The name Vishnu indicates his all pervading Omnipresence in all beings, sessile or mobile: vyaapitvaat sarva bhuuteSu vishnuH iti abhidhiiyate. This is one of his thousand names, called Vishnu sahasra naama , each name elucidating his attributes.
"What is the idea to eliminate that demon's chief Ravana, oh, gods, adopting which strategy I will have to eliminate that thorn in the side of sages?" Thus Vishnu asked the gods.
Asked thus all the gods said to that sempiternal Vishnu, "on assuming a human form, eliminate Ravana in a war. Oh, destroyer of enemies, he that Ravana undertook a vehement ascesis for a long period, thereby the creator of worlds and the first born one Brahma, felt gladsome of his ascesis. Satisfied with his ascesis Brahma gave boon to that demon that he shall have no fear for his life from many kinds of beings, excepting humans, because that demon indeed slighted humans earlier at the time of bestowing boon.
"Thus, on getting boon from the Forefather Brahma he has become arrogant and torturing the three worlds, and he is even abducting women. As such, oh, enemy destroyer Vishnu, his elimination is envisaged through humans alone." So said gods to Vishnu.
On hearing that speech of gods said that way, he that kind-hearted Vishnu then chose Dasharatha as his father in human world.
During that time the great resplendent king and an enemy subduer Dasharatha is performing putrakaameSTi ritual, desiring progeny as he is sonless.
On taking a decision Vishnu took leave of Forefather Brahma, and vanished while he is still being extolled by gods and sages.
Then, from Fire of Altar Dasharatha's ritual there emerged a greatly vigorous and energetic Divine Being with an unparalleled resplendence, called yajna puruSa. He is clad in black and red garments and his face is red and his voice resembled the drumbeat. His moustache and hairdo are soft like that of a lion's mane. And he is endowed with auspicious features and decorated with divine ornaments, in height he is like a mountain peak, and in valiance he is like an imperious tiger.
That great ritual being personally brought a big golden vessel carrying it with both of his hands as if he would personally handle his own wife, which vessel is made from the molten gold and covered with a silver lid, and which appeared to be crafted out of a divine illusion, since it is dazzling like sun and glowing like the tongues of flame, and that vessel is full with the divine dessert.
That divine person on observing king Dasharatha said these words "oh, king, you may know me as the being sent by Prajapati." There after, king Dasharatha greeted that divine being with palms adjoining and said in reply, "oh, god, welcome to you, and what shall I do for you?"
Then again, that divine being sent by Prajapati said these words, "oh, king, now you have obtained this dessert in golden vessel as you have propitiated gods.
"Oh, tigerly king, take this dessert prepared by divinities, this is a blessed dessert that enriches progeny and health. Oh, king, let this be consumed" saying so he further said, "for which purpose you have performed this ritual that childbearing will be fructified in your wives by bearing sons, hence give this among your eligible wives." So said the divine being to Dasharatha.
Agreeing to that the king wholeheartedly took that god-given golden vessel full with divine food. With high ecstasy Dasharatha revered that Ritual Being, the Prajapati Purusha or yaj~na purusha , an astonishing and delightful being in his appearance, and performed circumambulations around him.
On obtaining that dessert prepared by gods then Dasharatha is highly gladdened like a pauper obtaining unforeseen wealth.
On completing his work of giving the golden vessel with dessert then that divine being who is astonishing by his form and highly glowing by his physique, disappeared then and there itself.
Lit up with beams of happiness Dasharatha's palace chambers shone forth like the autumnal sky brightened with moonbeams. Then Dasharatha on entering palace chambers spoke this to queen Kausalya, "Receive this dessert to beget your son."
This divine dessert is meant for the 'eligible' queens, as informed the Ritual Being and also in order to maintain the divinity of Ram's birth. In the context of seed and field, the field has no equal importance to the seed biija kshetra nyaya . Hence the seed is divine in the form of dessert and fields are therefore shall 'be eligible' for the seedling. As such the First Queen and Empress Kausalya is being addressed firstly, and given firstly.
The king then gave half of the dessert to queen Kausalya, and he gave half of the half, i.e., one fourth to queen Sumitra. And to Kaikeyi he gave half of the remaining half, i.e., one eight of the dessert, with a desire to beget sons. Then thinking for a while gave the remaining, i.e., one-eighth portion again to queen Sumitra. Thus, the king distributed the dessert to his wives differently.
This is a much-discussed distribution by the traditionalists. Adhyatma Ramayana, a treatise that postulates god-hood to Rama, gives a well-constructed argument about these shares of dessert and the resultant births of the four brothers, viz., Rama, Lakshmana, Bharata, and Shatrughna, in accordance with these shares. In its simplest terms and as contained in these verses, queen Kausalya got half of the dessert as an Empress, paTTa mahiSi. Sumitra gets one-fourth in the first round and after a rethink by Dasharatha, she gets another one-eighth portion. Kaikeyi gets only a one-eighth quantity. Thus, Kausalya gives birth to Rama, Sumitra to Lakshmana and Shatrughna, and Kaikeyi to Bharata. The quantum of apportionment of the dessert does not make Rama all-powerful or Bharata the least. Since the Absolute is indivisible into parts, the dessert that is divided is not to be taken as the divided Absolute, but a kind of medium through which the incarnation is made possible.
There is another declination enquiring whether the incarnation of Rama is full or partial, puurNa avatara or artha avatara... Rama is Vishnu Himself while Bharata and Shatrughna are his disc and conch-shell, while Lakshmana is the thousand headed snake aadi sesha on whose coils Vishnu reclines. The whole dessert is divine and parts of it do not signify and inter-divided god-hoods. Hence, the apportionment of the desert is done in order to keep up the hierarchy of the queen-hoods and their status. Throughout this magnum opus Rama never said that he is god or an incarnate of god, but called himself, nimitta maatra a casual relation to the course of events. Should Rama be the incarnation of the Almighty Himself, he has little or no necessity to incarnate the weaponry along with him. They are at his beck and call at any time. Thus, Rama is neither a half nor one-fourth incarnation of the Absolute nor a dividend of the whole, but an incarnate of the virtuously ideal personality of Vishnu, maryaada purushottama Rama.
Incidental to this apportionment of the dessert, the aspect of eldest son is also studied. Rama is the first-born and thus the eldest. This is because the dessert is given to queen Kausalya in the first instance, and half of the whole vessel. She immediately consumed to lionise her share and as an Empress. Sumitra waited a while till apportionment is complete. Kaikeyi got her portion but waited till her elder sister Sumitra completes her drink. In the meanwhile Dasharatha thought a while, as said in the verse, and gave Sumitra another one-eighth part. Sumitra then consumed her two parts. Later Kaikeyi drinks her dividend.
On getting the dessert all of those best ladies of the king, whose hearts are exuberant with happiness, deemed it as a reward. Then on consuming dessert those best ladies of the king whose resplendence then vied with that Fire and Sun became pregnant after some time.
A synecdochic expression to indicate that Sun and Fire, the enliveners of living beings, pratyaksha naraayaNa are there in those wombs and their resplendence is shining out of mothers bodies.
Then on seeing his queens with confirmed pregnancies Dasharatha regained his lost heart for sons, and he is gladdened like Vishnu, who will always be gladsome when worshipped by gods, namely Indra and others, as well as by the assemblages of great souls, sages.
Thus, this is the 16th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Bala Kanda in Prose Sarga 17
| The gods become progenitors Vanara heroes at the dictate of Brahma to come to the aid of Rama in annihilating Ravana. The monkey-like Vanara race is procreated by numerous celestials endowing it with peculiar mighty physique and particular power to come to the help of Rama. |
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When Vishnu attained the sonship of the great-souled king Dasharatha, then Brahma the self-created addressed all of the gods this way.
"Let mighty and guise changing helpmates be procreated to that truth abiding and valorous Vishnu who is the well-wisher of all of us.
"Let monkey-shaped progeny equalling Vishnu's valour be procreated from the physiques of prominent apsara-s and gandharva-s, from the girls of yaksha-s and pannaga-s, and also thus from the bodies of kinnaraa-s, she-vidyaadharaa-s, she-riksha-s and she-monkeys, and they shall be wizards of miracles and audacious ones, in travel they shall have air's speed, bestowed with intellect they shall be the knowers of ideation, and with their divine physique they shall be ineliminable, they shall be endowed with all the assaultive aspects of all missiles, and they shall be untiring in their efforts, like you who thrive on amrita, the ambrosia, unmindful of thirst and hunger.
Gandharva-s (Southey's Glendoveers) are celestial musicians inhabiting Indra's heaven and forming the orchestra at all the banquets of the principal deities. Yaksha-s, demigods attendant especially on Kubera, and employed by him in the care of his garden and treasures. Kimpurusha-s, demigods attached also to the service of Kubera, celestial musicians, represented like centaurs reversed with human figures and horses' heads. Siddha-s, are demigods or spirits of undefined attributes, occupying with the Vidyaadharaa-s the middle air or region between the earth and the sun. Griffith.
"I have already created the eminent bear Jambavanta in earlier times, as he suddenly came forth from my yawning face.
This is to say that Brahma has already created such a typical being, namely Jambavanta, prior to all the gods, as a role model in creation.
When Brahma addressed them thus, those gods have agreed to his order and accordingly started to parent sons in the semblance of monkeys.
This pedigree is not yet given the label of monkeys. They are lookalike of monkeys but not monkeys, vaana ruupiNam resembling monkeys, as said in the verse. The word vanara is vane carati iti vanara-s because they range far and wide over forests they are called vanara-s, but not exactly a monkey race.
The great-souled celestial groups, namely the sages, siddha-s, vidyaadharaa-s, caarana-s have created valiant sons that are forest rangers. Indra procreated the lord of vanara-s, namely Vali, who by his physique is like Mt. Mahendra, and the highest humidifier among all the humidifiers, namely the Sun, procreated Sugreeva. Brihaspati, the Jupiter, gave rise to a great monkey named Tara, who is the most important one among all vanara-s, and who excels all by his intelligence.
Tara here is a vanara hero but not Lady Tara, the wife of Vali. Here we have the wording of kapiH the monkey – for these forest rangers for first time.
The brilliant Gandhamaadana is the son of Kubera, while the divine architect Vishvakarma procreated the great monkey called Nala. The bright son of Fire is Neela whose blaze is like that of fire and who excels other monkeys by his in resplendence, renown and courage. The Ashwin twin gods whose wealth is their beautiful appearance have personally procreated two vanara-s namely Mainda and Dvivida, blessing them with beautiful appearance. The Rain-god procreated the vanara named Susheshana, and Thunder-god gave rise to the great mighty Sharabha.
The direct son of Air-god is the marvellous and adventurous Hanuma with an indestructible body, and one identical in the speed of lady Vinata's son, namely Garuda, the divine eagle vehicle of Vishnu, and among all monkey chiefs he is the intelligent and the indefatigable one too.
Garuda: The bird and vehicle of Vishnu. He is generally represented as a being something between a man and a bird and considered as the sovereign of the feathered race. He may be compared with the Simurgh of the Persians, the Anká of the Arabs, the Griffin of chivalry [without lion's body,] the Phoenix of Egypt, and the bird that sits upon the ash Yggdrasil of the Edda. – Griffith.
Thus the gods have procreated many thousands of such valorous and guise changing monkeys who with their immeasurable strength and bravery are manifest for the elimination of the decahedral demon Ravana.
And they with their elephantine, mountainous and prodigious bodies quickly took birth in bears, monkeys, sacred langoors. Those that are procreated have attained the shape, getup and valour of the god that has fathered them, and thus the monkey race is procreated separately and individually. Some of the vanara-s endowed with superior valour are born to female langoors, and like that some more to female bears and kinnaraa-s. Several of the gods, great-sages, gandharva-s, eagles, yaksha-s, and the celebrated reptiles, kimpusha-s, siddha-s, vidyaadharaa-s, uraga-s and caarana-s and even the prominent maidens of apsara-s, she-vidyaadharaa-s, naaga, gandharva-s then gladly procreated all of the thousands of forest-ranging and valiant vanara sons from their bodies that are forest rangers.
They are endowed with guise changing faculties, with bodily might and by their pride and might are identical to lions and tigers, and they are born-free in their movement in forests. All of them are the assaulters with stones, and all are the attackers with trees, and all have their nails and claws as their weapons, yet all are experts in missiles.
Rama and Lakshmana will use arrows and missiles as their weaponry in the ensuing final war with Ravana. The vanara soldiers use stones, trees, and their own claws and nails. The golden maces or clubs handled by Hanuma, Sugreeva, and Vali usually depicted in pictures are for more mythical ornamentation to glorify the characters. However, these Vaanaras are well versed in the knowledge of such tactical weaponry, only to save themselves from their usage against them, but do not use them necessarily. In Sundara Kanda Hanuma will be tied by a magical weapon called Brahma astra when he is in Lanka. Though knowing the release from that Brahma astra, Hanuma does not utilise that knowledge there.
They can rock greatest mountains, rip firm rooted trees, and with their speed they can agitate the of lord of rivers, namely the ocean. They can shatter the ground with their two feet, leap and cross over great oceans, and they can seize the clouds entering arch of heaven. They can catch ruttish elephants that tumultuously move in forests, and just with the sound of their blare they make sky flying birds to fall.
Thus the gods and others have procreated millions of such noble souled Vaanaras as the chiefs of warriors who can change their guise at their wish. Those vanara generals who took birth thus became the prominent generals among the principle battalions of monkeys, and they have also procreated brave monkeys on their own.
Some thousands of them stayed on the ridges of Mt. Riskshavat while others reached many kinds of other mountains and forests. All of the monkeys stood by the brothers, namely the son of Indra Vali, and the son of sun Sugreeva, and even with the monkey generals like Nala, Neela and Hanuma et al.
All of those who are well-versed in warfare and endowed with the might of divine eagle Garuda, used to thwart the pride of lions, tigers and great snakes just by their own prideful subjugation while they move about the forests.
He who is adroit, extremely mighty, and highly indomitable, that Vali protected bears, langoors, and monkeys just by the strength of his arms.
The earth with its mountains, forests and oceanward places is overspread with those brave ones that possess diverse physiques and peculiar indication marks of their stock. The earth is thus suffused with those mighty army generals of Vanara race whose physiques resembled the clusters of clouds and peaks of mountains, and who have emerged for the reason of helping Rama.
Thus, this is the 17th chapter in Bala Kanda of Valmiki Ramayana,the First Epic poem of India.
Valmiki Ramayana - Bala Kanda in Prose Sarga 18
| After the completion of Vedic ritual all the kings and Sage Rishyasringa took leave of Dasharatha and went away to their countries. After some time Rama, Lakshmana, Bharata, and Shatrughna are born. Their virtues in childhood and rituals connected thereto are depicted here. Dasharatha then contemplates the marriages of the princes, since marrying sons after completion of education is customary. At that juncture Sage Vishvamitra arrives at the court of Dasharatha seeking help from the king. Dasharatha receives him adoring in high esteem. |
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On the competition of the horse ritual of high-souled Dasharatha, the golds having received their portion of sacrificial oblation returned to their abodes as they have come. The king completing his consecratory vows held for horse ritual, entered Ayodhya city along with the company of his queens, servants, guards and vehicles.
The other kings who arrived for the ritual are delighted when befittingly honoured by the king Dasharatha, and they too returned to their countries, after suitably adoring the eminent sage Vashishta. The entourages of those kings who set forth homeward from that city are highly gladdened and shone forth in fine fettle.
Some commentaries said that the soldiers are given white and clean uniforms by Dasharatha by the word shubhraaNi and hence they are happy. But they may be said to be sprucely without those gifts from Dasharatha.
On the departure of visiting kings, then that fortunate king Dasharatha entered the city Ayodhya, keeping eminent Brahman priests ahead of him in the procession. Well adored by king Dasharatha sage Rishyasringa also travelled along with his wife Shanta, followed by his father-in-law King Romapada, and along with other co-travellers, namely the entourage of Romapada. On dispersing all of them king Dasharatha gratifyingly dwelled there in Ayodhya, with a satiated heart dwelling upon the birth of his sons.
On completion of the ritual six seasons have passed by and then in the twelfth month, on the ninth day of chaitra month [April-May,] when the presiding deity of ruling star of the day is Aditi, where the ruling star of day is punarvasu, the asterism is in the ascendant, and when five of the nine planets viz., Sun, Mars, Jupiter, Saturn, and Venus are at their highest position, when Jupiter with Moon is ascendant in Cancer, and when day is advancing, then Queen Kausalya gave birth to a son with all the divine attributes like lotus-red eyes, lengthy arms, roseate lips, voice like drumbeat, and who took birth to delight the Ikshwaku dynasty, who is adored by all the worlds, and who is the greatly blessed epitome of Vishnu, namely Rama.
By this configuration of stars the supreme merits of Rama are indicated. atra saÕvastara mukha utt˜yaõa vasanta caitra m˜sa þukla pakÿa deva nakÿatra diva abhijit lagna puõya nakÿatr˜d utk®ÿ÷a k˜le kark˜÷aka lagne uccasya graha pañcake guru candra yoge þrŸ r˜ma utpatti× | tasya sarva utk®ÿ÷at˜m sakala kaly˜õa guõa abhiramat˜m sakala þiÿ÷a ˜draõŸya sampattim mah˜ par˜kramam ca s¨citam | dharmaakuutam.
The words viSNoH artham half of Vishnu- are to be taken as half of the fruit of ritual where Vedic ritual itself is pervaded by Vishnu. The fruit of ritual is obtained in the shape of dessert, and Kausalya consumed half of it, but it is not half of Vishnu as he is illimitable.
Kausalya shone forth with such a son whose resplendence is unlimited, as with lady Aditi who once stood out with her son Indra, the best one among gods.
Queen Kaikeyi gave birth to Bharata, one embodied with all merits, and whose truthfulness itself is his valour and who is fourth component of manifest Vishnu, namely Rama.
The fraction indicated here like 'one fourth of Vishnu' etc may be reckoned as the share of the dessert consumed by the queens, but not as a cleaved portion of Vishnu as he is an indivisible entity. Here it is half of one-fourth i.e., one-eighth of dessert given to Kaikeyi.
Queen Sumitra then gave birth to two sons who are the embodied epitomes of Vishnu, namely Lakshmana, and Shatrughna, who are valiant ones and experts in all kinds of weaponry.
The fair-minded Bharata is born under Pisces where puSyami is the star of day, and the sons of Sumitra, namely Lakshmana and Shatrughna are born under Cancer, where aaSreSa is the star of the day and when sun is rising.
Rama is born on the ninth day of Chaitra month, and Bharata is born in the earlier part of next day the tenth of Chaitra, earlier to his younger brothers, and then Lakshmana and Shatrughna are born on the later part of the day.
'Pushya is the name of a month; but here it means the eighth mansion. The ninth is called Aslesh, or the snake. It is evident from this that Bharata, though his birth is mentioned before that of the twins, was the youngest of the four brothers and Rama's junior by eleven months' Schlegel. The eleven-month gap between Rama and Bharata is unapparent in the words of verse. This may be from some other version of Ramayana.
Thus there are four great-souled sons of Dasharatha, born on separate instances, who are virtuous, charming, and by brilliance they are in similitude with two stars of each of the asterisms called puurva bhadra and uttara bhaadra.
The word proSTa is cow; pada feet; the feet of a cow. It is also the name for the asterisms puurvaa bhaadra, uttara baadra , containing stars in the wing of Pegasus, each of which will have two stars, and all the four stars make a perfect square. Like the pairs of stars the brother also move in pairs – Rama, Lakshmana – Bharata, Shatrughna.
The epithet mahaa aatmanaH high-souled ones is though negligible for peripheral reading, it is explained as: Rama is one such, as he undertakes sva dharma anuSThaana ; Lakshmana by his sheSatva j~naana ; Bharata by his bhagavat paara tantrya ; and Shatrughna by his bhaagavata paaratantrya.
Like this, each of the epithets used in Ramayana has something or the other meaning which is not generally recorded in English translations. All the English translations are story-oriented, as though there is some unknown story in Ramayana for retelling afresh. In the spate of telling story again and again these niceties are lost. The same is the position with the numerous epithets given to Seetha in Aranya Kanda. Readers may please note that each epithet conveys some meaning and if we could not incorporate them, it is our misfortune in getting a book containing their meanings. We request the readers to kindly inform us if they have come across the meanings of these seemingly useless and metre-filling-like epithets in any book, so that, that book will be brought to the notice of readers who are mistaking them as 'redundant stanza fillers'.
The celestial singers sang melodiously, paradisiacal dancing parties danced, divine drums drummed and heavens rained flowers, with all this there is a great festivity in Ayodhya with thronging people. Hilarity filled the streets with people stampeding them and with the flurry of actors, dancers, singers and instrumentalists, as well by other onlookers, and there on the streets widely strewn are all kinds of gems appreciating the artists. The king gave worthy gifts to eulogisers, bard singers, and panegyrists, and to Brahmans he gave funds and wealth in the form of thousands of cows.
Elapsed are eleven days and the naming ceremony is performed, then Vashishta, the chief priest, named the high-souled elder one as Rama, Kaikeyi's son as Bharata, and one son of Sumitra as Lakshmana and the other as Shatrughna
The word 'Rama' is defined as ramante sarve jan˜× gunai× asmin iti r˜ma× 'in whom all the people take delight for his virtuousness, thus he is Rama.' The name Rama is very old, so says padma puraaNa : þriya× kamala v˜siny˜ r˜meõa aham mah˜prabhu× | tasm˜t þrŸ r˜ma iti asya n˜ma siddhi pur˜tanam || padma pur˜õa
Bharata is defined as: bharata r˜jya bharan˜t - bibharti iti bharata Bharata is because he bears the burden of the kingdom of Rama during Rama's exile.
Lakshmana is lkÿmano aksmi sampanna× or lakÿmi asya astŸti lakÿmaõa Lakshmana is the favoured flourisher. The wealth of selfless dedication is in him, hence Lakshmana. One who is endowed with favoured dedication, kainkarya lakshana lakshita Lakshmana is a hearty dedication to Rama and he always wishes to reside by the side of his brother.
Shatrughna is þatr¨n hanta iti þatrughna or þatrughno nitya þatru ghna× Shatrughna is always an enemy destroyer.
The naming ceremony acquires a particular significance, because Vashishta, the purohita [ puraa future; hitaH well-wisher of; well wishing advisor about the future of the kingdom, named these princes with a vision into the future.
The king feasted Brahmans, urbanites and villagers and he gifted many valuable gems to Brahmans in an unlimited way, and all the rituals of birth and ceremonies sequel to it like naming ceremony, first-food-feeding ceremony, first-hair-removal ceremony, and sacred thread ceremony are performed in respect of the princes.
Among those princes the eldest one Rama is like a flagstaff and a delight of his father Dasharatha, and he became acceptable to all beings like the self-created Brahma. All the princes are scholars in Veda-s, valiant ones, all are interested in the welfare of the world, all are intellectuals and all of them possess an air of probity. Among them the great resplendent Rama, whose valour itself is his truthfulness, is the dear one to all the world like the tranquil moon.
Rama is admittedly a champion of riding elephants and horses, also in tactical charioting, and he rejoices in the art of archery, and absorbed in the obedient service of his father. Right from childhood Lakshmana, the enhancer of prosperity, is always amiable towards his world-charming elder brother Rama.
Lakshmana who is endowed with the wealth of dedication dedicated himself to Rama with bodily service, and while performing all agreeable deeds in respect of Rama, he behaved like Rama's alter ego. That best one among the men Rama does not get his sleep without Lakshmana and he would not eat food brought for him, however delicious it may be, without Lakshmana. Whenever Raghava mounts a horse and goes on a hunting game Lakshmana rushes after him wielding his bow as a squire.
Lakshmana's younger brother Shatrughna is a dear one to Bharata, like that Bharata too held Shatrughna dearer than his own lives.
King Dasharatha is highly gladdened with four of his highly fortunate sons like the Forefather Brahma with gods in heaven. When all of the four sons are thus prospering with prudence, gifted with all the merits, self-conscious to do wrong deeds, well-known for their gentility, knowers of pros and cons and even the conscientious princes, then their father Dasharatha is contented in respect of all of them who are such radiantly brilliant and potential princes, like Brahma.
Even those tigerly-men, namely the princes, are engrossed in the studies of Veda-s, delighted to render service to their father and they are also the experts in art of archery. Then the noble souled Dasharatha contemplated along with his priestly teachers and relatives about the matrimonial alliances of his sons.
While the great souled Dasharatha is discussing the marriages of princes among his ministers, the highly powerful sage Vishvamitra arrived.
Desirous to have an audience with king Vishvamitra said to the doorkeeper, "Let the king be informed quickly that I, the son of Gadhi from the dynasty of Kushi, have come" On listening those words all the doorkeepers are dumbfounded, and ushered by those words they quickly rushed to the place of Dasharatha. Then on their arriving at the king's palace the doorkeepers have announced to the king of Ikshvaku-s, namely Dasharatha, about the arrival of sage Vishvamitra.
On hearing that message from doorkeepers Dasharatha is highly pleased and he has gone towards Vishvamitra in a self-possessed manner along with royal priests, as Indra would ceremoniously go towards Brahma. Then on seeing the resplendent sage Vishvamitra, whose radiance is by his own ascesis and who has severe self-discipline, the king offered water with a gladsome aspect, as first customary hospitality in receiving unexpected guest. On receiving water from the king scripturally and customarily Vishvamitra enquired after the well-being and welfare of king Dasharatha.
That highly righteous sage Vishvamitra asked the king after the well-being of city, exchequer, rural areas, friends and relatives. Sage Vishvamitra asked Dasharatha, "Are all of the provincial kings acquiescent to you, and all your enemies conquered? Are you properly performing the devotional and social works?"
And on meeting the eminent sage Vashishta and with them the other exalted sages according to custom Vishvamitra asked after their well-being. Then adoringly invited by the king Dasharatha all of them gladly entered the palace and they took their seats according to protocol.
Then the very generous king Dasharatha is gladdened at heart at the arrival of Vishvamitra, and he spoke this way feeling happy to adore that sage.
"I deem your arrival is in the vein of mortals attaining ambrosia, rainfall in a droughty land, a barren father begetting a son through his deserving wife, a regain of long lost treasures, and the gladness at a great happening, oh, great saint, welcome to you."
"Oh, Brahman, as I am the one who is delighted for your arrival, and as you are the most eligible recipient from me, what is that choicest object of yours to be fulfilled by me, and in which way. Oh, endower of respect, for me your arrival is fortunate whereby my birth is fructified and my life flourished today, and wherefore I could see a great Brahman like you visiting my home, therefore the sun appears to have dawned in my night. Originally your glory was explicit by your title kingly-sage, and subsequently you attained the Absolute-sainthood by your ascesis, and you are venerable to me, in many ways. Oh, Brahman, thereby your arrival at my place is surprising and ideally sacred to me, and by your very appearance I have become one who has gone on a quiet pilgrimage.
Dasharatha deems that city itself is sanctified with the arrival of Vishvamitra and thinks that he is like the one who secured the merit of pilgrimage without actually going over a sacred place.
"You may tell me, entreating which work your arrival chanced here and I feel that I am indeed blessed and wish to make it happen to achieve results. It is unapt of you to deliberate about the feasibility of the work, oh, sage with blest vows, while I am the fulfiller of it without any reminder, since you are god to me, indeed.
"Oh, Brahman, this is the great prosperity that bechanced on me, and this is propriety in its entirety that bechanced on me, as a result of your arrival.
On hearing the words of high-minded Dasharatha, said that way in all his humbleness, and those that are pleasant to ears as well to heart, he who is a renowned for his personal attributes and a reputed one by his exceptional qualities, that sublime sage Vishvamitra obtained high rejoice.
Thus, this is the 18th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Bala Kanda in Prose Sarga 19
| Sage Vishvamitra asks King Dasharatha to send Rama to protect the Vedic ritual that is being conducted by him, from the demons that are constantly disrupting it. The sage asserts King Dasharatha that he and the other sages in Dasharatha's court know the capabilities of Rama and though Rama is in his adolescence, he can easily kill the demons. But Dasharatha is upset at this request. |
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On listening the grand and detailed sentences of that King the lion Dasharatha, the great resplendent Sage Vishvamitra is thrilled with happiness and spoke this way.
"Oh, tigerly king, to you befitting are these words and to none else, as you are born in a great dynasty and tutored by Vashishta. What concerns I have in my heart I am going to say, and you take decision thereof, oh, tigerly-king, and become truthful to your promises. These days I am abiding by a sacrificial vow to attain a spiritual goal but, oh, best one among men, two guise changing demons as causing obstacles to that ritual. At the near end of almost completed ritual of mine two valiant and well-trained demons, namely Mareecha and Subaahu, are drenching the Altar of Fire with streams of meat and blood, from the sky. When the ritual vow is thus ravaged I, as the one who exerted myself for the ritual, had to depart from that place, unenthusiastically. And to me there is no will to let loose my anger, oh, king, as no curse shall be issued under vows, and like that the activity during rituals shall be inoffensive, isn't it.
"As such, oh, tigerly king, it will be apt of you spare the services of that brave one whose valour itself is his truthfulness, that youngling whose hair locks are all the more jet black like crow wings on either side of his head, spare that eldest son of yours, namely Rama. Indeed, he is capable to eradicate those demons that are thwarting the ritual by his own divine resplendence, and protected by me as well. I will also accord many kinds of benefits to him by which he acquires renown in all the three worlds, no doubt about it.
"Those two demons will be rendered incapable to stand fast on affronting Rama in anywise, and none other than Raghava has the fortitude to eliminate those two. Those two sinners that are berserk by their vigour have gone into the subjection of death's noose, oh tigerly king, cannot counterbalance the great-souled Rama.
"It will be unapt of you to show your paternal fondness, oh, king, upon my oath, be assured that those two demons are eradicated.
"I am sensible of that sublime-soul Rama, whose valour is his truthfulness, and even this great resplendent Vashishta and these saints that are here are aware.
Please refer to verse section for wording. These verses are commented extensively by early commentators. In 14th verse, the pronoun aham, 'I' used by Sage Vishvamitra is to announce definiteness about his own stature to know the Absolute vis-à-vis the Absolute Himself. Vishvamitra was an emperor who left off everything. He was primarily a raaja R^ishi, kingly sage, later became brahma R^ishi and performed moksha kaameSTi. That is a highest ascesis for achieving salvation. Whereas Dasharatha performed Vedic ritual called putra kaameSTi, ritual for begetting sons, as he is still involved in earthly passions. Thus he is still in karmic cycle and recently went under the veil of moha, worldly delusion, advent to the birth of sons. So Dasharatha cannot know who Rama is. All these aspects are said to qualify that expression aham, i.e., 'I am', as said by Vishvamitra.
He also says aham vedmi, it is not just 'I know' but 'I am in full knowledge of Rama' and it is immediately followed by mahaa aatmaanam , about the sublime soul Rama. Rama is at present a twelve-year lad, and Dasharatha should have enquired how a boy is said to be a sublime-soul. Dasharatha did not bother to enquire about the high souled property of his son, because of his newfound fondness for sons. But, Vishvamitra is in full knowledge as to who Rama is, and says Rama is a sublime-soul, as contained in scripture puruSa suukta which says veda aham etam puruSam mahaantam, and as in yo maam pashyati.me na praNasyati Bhagavad Gita, 6-30, as well.
In next foot at 15th verse, Vishvamitra argues that he is not just extolling Rama to achieve his personal purpose, i.e., the completion of ritual. He says, vashiSTHo api even Sage Vashishta, knows Rama. Here the word api , even, is said to have been used to qualify Vashishta as an antagonist of Vishvamitra in policy differences. 'Even my opponent, this Sage Vashishta, the descendent of Goddess Saraswati and Brahma, and a brahmarSi, Absolute-knower, and at whose instance I became a brahmarSi from aajarSi, is aware of Rama...' is the argument of Vishvamitra, stressing his neutrality in seeking Rama's help.
Still Vishvamitra tells that ye cha ime tapaH sthitaa, 'those sages that are here who are rooted in ascesis' as in the vein of puruSa suukta which says tasya dhiiraaH pratijaananti yonim. Vishvamitra's argument is 'Sage Vashishta may take sides with you, because he is raja guru , the royal priest, while the others like Kaashyapa, Vaamadeva will tell you clearly, as they have no leaning on your court.'
All said and done, King Dasharatha is still lingering for a reply. Seeing that Vishvamitra further says, 'if you want to achieve renown, send Rama.' No father rejoices that much when a son is birthed than on his achieving reputation. Dasharatha is advised in the same way when saying yadi dharmamlaabham, yasha laabham 'if you want renown through a worthy son, who will be renowned in all three worlds by his coming with me, then you send Rama...'
Now Rama's reputation is going to be enhanced by Sage Vishvamitra in eliminating demoness Tataka, in releasing Ahalya from her curse, breaking Shiva's bow, marriage with Seetha, rebuffing Parashuraama etc. And also Vishvamitra leaves the decision to Dasharatha, 'if only your ministers, clergy as well political, permit then alone you send Rama with me...'
"If you wish to gain in value of probity, a long-lasting and paramount renown on earth it will be apt of you to handover Rama to me. Oh, Dasharatha, you may send Rama if only your ministers and all the other elite headed by Vashishta are going to give assent.
"It will be apt of you to send your choicest son, the lotus-eyed Rama, just for ten days of the ritual without temporising.
"I wish you to take decision as to how th my ritual's time is not lapsed, and let safety betide you, let not your heart be rendered to grieve." Thus Vishvamitra said to Dasharatha. On saying those words that comprise fairness and meaningfulness that virtue-souled great saint with great resplendence paused.
On hearing the propitious words of sage Vishvamitra that best king Dasharatha shuddered and swooned as he is muffled up with profound adversity, and after that on regaining consciousness he sunk down in fear.
This way on hearing that word of the saint Vishvamitra which is explicitly slitting his mind and heart that illustrious and noble-souled king Dasharatha then became highly annoyed at heart, and flustered extremely in his throne.
Thus, this is the 19th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Bala Kanda in Prose Sarga 20
| On enquiring details about those dangerous demons that are ravaging sage's ritual, King Dasharatha refuses to send young Rama along with Sage Vishvamitra on many an account, and thus confronts the Sage's wrath. |
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On hearing what is spoken by Vishvamitra the tigerly-king Dasharatha became insensate for a time, and on redeeming senses he said this.
""Less than sixteen years of age is my lotus-eyed Rama, and I see no warring aptitude to him with the demons.
This particular statement uuna SoDasha varshaH less than sixteen years, has evoked a spate of commentaries in deciding the age of Rama at this juncture of going along with Sage Viswamitra, i.e., at the time of his marrying Seeta and at the time of his exile to forests etc. His age is said to be twelve years as of now. And this is confirmed by Mareecha while advising Ravana, that 'as a boy of twelve Rama, killed my mother and brother, and hit me out' as at 3-38-6, uuna dvaadasha varSaH Or, baalo dvaadasha varSo ayam as per other versions of the same verse.
Ramayana has some bearing on the number twelve. The Books or Kaanda-s are 6, half of twelve. The total verses are 24 thousand, two folds of twelve thousand. Rama is born in twelfth month. Vishvamitra's arrival, or better said as Seetha kalyaNa , Seetha's marriage with Rama, is in the twelfth year. His stay in Ayodhya before crown prince ceremony and exile is for twelve years. The years of Rama's exile are twelve, plus two years stay in Panchavati, of the total fourteen years of exile. In Uttara Ramayana Seetha's exile in the hermitage of Valmiki is for twelve years. So on...
Some others said that because Rama has not yet attained all the sixteen phases like full moon, he is not a full-fledged person, chaaru SoDasha kalaa sahitaH Again in saying: raajiiva lochana lotus-eyed one - petals of lotuses close down by night, so Rama's eyelids too close by night for a boyish sleep. Then how can such a boy war with night-active demons? In answer to this Sage Vishvamitra uses the same wording in previous chapter at 1-19-18, dasha raatram; raamam raajiiva locanam where the wording raajiiva locana is used by Vishvamitra in the sense that the petals of a lotus spread out on the first rays of sun. So also the very opening of the lotus-petal eyelids of Rama will eradicate the nightly menace of demons with his Omniscient Sun-Moon-Fire eyes, suurya chandra agni lochana , that can see even in night.
A Kshatriya of sixteen years age is unfit to war with any one, as he is still a childhood baala aashoDashaat varSaa . But Rama is under sixteen, and he is being requisitioned for war. Can he combat even if he is under aged? Yes, he can, says Govindaraja as per the nyaya /syndrome, tejasaam hi na vayaH samiikshyate 'dextrous person's age is not to be reckoned' As such, though Rama appears to be under aged he can do wonders in eliminating the vice. This is again rounded off with Vishvamitra's wording in last chapter: aham vedmi mahaa aatmaanam raamam raajiiva locanam.
"Here is the full-fledged battalion, called akshouhiNi sena , for which I am the leader and controller, and fortified by this army I will go there to encounter those demons.
One pankti row, is the first unit of ancient military, which consists of 1 chariot, 1 elephant, 3 cavalry, and 7-foot soldiers. Multiples of this first unit become an akshouhiNi troop, which consists of 21,870 chariots and the same number of elephants, 65,610 cavalry, and 1,09,350 of foot soldiers.
"Brave and daring are these soldiers of mine, and as experts in weaponry they are the appropriate ones to combat the hordes of demons, but, it will be ungentle of you to take Rama with you. I alone with bow in my hand can protect your ritual, and as long as I bear my lives so long I war with those nightwalkers staying in the van of war. I myself wish to come over there thereby the works of ritual will be well-guarded and unimpeded, but, taking Rama with you will be ungracious of you.
"Why because Rama is boy! And he is unschooled in his princely education; does he know the strengths and weaknesses of opponents – no; has he got the equipage of arsenal – no; has he any expertise in warfare - no; is he an equal to the demons – no; be that as it may, those demons definitely conduct a deceitful warfare, isn't it.
"Alienated from Rama I am disinclined to live even for a moment, oh, tigerly sage, hence taking Rama with you will be unjust.
"Otherwise, oh, Brahman with best vows, if you so wish to take Rama along with you, you lead him off along with me, and along with my four kinds of troops.
The four kinds of troops are: chariots, elephants, cavalry, and foot soldiers.
"Sixty thousand years have passed from my birth, oh! Vishvamitra, and this Rama is engendered at this age, that too with tribulations, hence taking Rama with you will be inappropriate of you. I will have exceptional affection for all of my four sons, isn't it, and among them Rama has a significance in the matter of his descent as an eldest son, hence taking Rama with you will be unjust of you.
"Oh, eminent sage, of what fortitude are those demons? Whose sons are they? Who are they? How is their size and shape? Also who protects all of them? Oh, Brahman, how Rama, or my forces, or I myself have to retaliate those demons that are deceitful militants.
"Tell me all that, oh, god, how I have to carry on when warring with those evil minded demons, for the demons will be delirious by their audacity, isn't it..." Thus Dasharatha asked Vishvamitra insistently. On hearing those words Sage Vishvamitra replied this way.
"One born in Paulastya dynasty, an extremely mighty and exceedingly brave demon named Ravana is there, and he with the boon given by Brahma, and accompanied with many other demons is torturing the triad of worlds, contemptuously. Unequivocally that chief of demons is the brother of Kubera and the son of sage Vishravasa, thus we hear.
"That formidable Ravana is not a devastator of rituals by himself, even so, two very mighty demons called Mareecha and Subaahu will cause devastating hindrances to rituals, instigated by him." Thus Sage Vishvamitra said to Dasharatha.
Thus when he is said so by that sage Vishvamitra, then the king Dasharatha spoke to the sage, "I myself am not capable of standing against that evil minded Ravana, in truth, where is the question of deputing my young Rama to confront him? You are the knower of probity, such as you are, you may please bestow benevolence upon my boyish son, as well on a less fortunate one like me too, and as our mentor you are indeed a god of ours. Gods, demons, celestial beings like gandharva-s, yaksha-s, winged and reptile beings are incapable to bear the brunt of that Ravana in fight, why tell again about humans.
"But that Ravana depletes the valour of valorous opponents in a battle, oh, eminent sage, either with my entire forces, or with all my sons I am inadequate to grapple with all his forces, or with him, individually.
"My boyish son is godlike and unfledged in warfare, oh, Brahman, and he is the one who alleviates me from punnama naraka the hell of sonless fathers... no, I cannot spare my son in anyway.
"Further, those saboteurs of your ritual namely Mareecha and Subaahu, are similar to Death-god and the descendents of the earliest demons and subverters of rituals, namely Sunda and Upasunda, no, I cannot spare my son, in any case.
"Mareecha and Subaahu are well-trained and valorous ones, hence I will proceed with all my friendly forces to war with either of those two demons, otherwise, I along with all my relatives implore upon you for your exoneration in my failure to comply my own promises.
Thus, by the incongruous talk of Dasharatha, the outstanding Brahman and son of Sage Kushi, namely sage Vishvamitra is overwhelmed with outrageous anger by his mentation, and that fire-like glorious sage looked like the ritual fire into which many inflammable oblations are offered, and which is drenched with a lot of clarified butter, whereby it is flaring up its tongues.
Thus, this is the 20th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Bala Kanda in Prose Sarga 21
| The ire of sage Vishvamitra is shown at king Dasharatha. To pacify sage Vishvamitra, sage Vashishta intervenes and convinces king Dasharatha to send Rama with sage Vishvamitra. While doing so, sage Vashishta enumerates the capabilities of sage Vishvamitra, his knowledge of weaponry. Vashishta also suggests that all those weapons will be given to Rama, if Rama is dispatched with Vishvamitra. At last, Dasharatha agrees to send Rama. |
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On hearing the wavery words of Dasharatha that are full of fond for his son, Vishvamitra wrathfully replied this sentence to the king.
"On promising me to fulfil my object in the first instance you wish to repudiate it now, undeserving is this kind of deviation for the kings of Raghava dynasty. If this is worth while to you, oh, king, I wish to go away as I have come, and you with your feigned promises be nonchalantly happy with your kinsmen." So said Vishvamitra to the king.
When that prudent sage Vishvamitra is thus enwrapped in fury, then the whole earth trembled and the gods are scared. On knowing the appalled appearance of the entire world at the fury of Vishvamitra, Vashishta the great sage with high vows and an insightful one too, said these words to the king.
"Born in Ikshwaku dynasty you are apparently the other god of ethics on earth, a staunch one with righteous vows and a glorious one too, such as you are, it will be unapt of you to forsake ethics. In three worlds you are renowned as the right-minded one, oh, Raghava, hence adhere to your own uprightness, and adhering to unrighteousness will be unapt of you.
"Promising to effectuate something in any way and not effectuating the given word results in the perdition to the merits of iSTapurta Vedic rituals, hence oh, Raghava, leave hold of Rama.
In some Vedic rituals activates for social service are undertaken, and they are known as iSTaapuurta rituals, in which digging wells, lakes and other social facilities will be undertaken.
"Whether Rama is trained in weaponry or not, demons cannot trounce Rama as long as Kushi's son Vishvamitra protects him, like the heavenly firewall that protects divine nectar.
In heaven an unapproachable firewall encircles the vessel of ambrosia protecting it from thieving by the demons.
"He is an embodiment of virtue, matchless among the venturesome, peerless in intellect among all in the world, and flawless in ascesis. He is in the know-how of various missiles, and no other person is there in the triad of worlds, inclusive of sessile and mobile worlds, who is knowledgeable about him, or someone who can know him will be there in future, excepting myself. Gods cannot know Vishvamitra, and anybody from sages – no; immortals- no; demons – no; the gandharva-s and eminent yaksha-s together with the kinnaraa-s and great reptile beings – no, they cannot know him.
"All the missiles known to Vishvamitra are the highly righteous children of Krishaasva Prajapati, where Prajapati-s were the earliest ruler of mankind, and god Shiva gave them to Vishvamitra when was ruling kingdom. Those missiles are the sons of Daksha Prajaapati's daughters and her husband Krishaasva Prajapati, and they are disparate in their form, intrepid, dazzling, and victory-oriented missiles.
"Jaya and Suprabha, the daughters of Daksha Prajapati, endowed with best waists gave birth to a hundred missiles and weaponry whose flare is supreme. On getting a boon Jaya named wife of Krishaasva Prajapati is benefited with fifty best and formless sons with immeasurable fortitude for the destruction of ungodly beings. Suprabha, another wife of Krishaasva Prajapati, gave birth to another fifty unassailable, unconquerable and mighty sons named the Eliminators.
"And this sage Vishvamitra is in the precise know of the said missiles, and this principled one is also capable of creating hitherto unavailable missiles. Thereby, oh, Raghava, nothing whatsoever is unknown to this great-souled Vishvamitra, who is a distinguished sage and the knower of virtue, either that has happened or that is happening. Thus, the highly renowned and great resplendent sage Vishvamitra has this sort of enterprise, oh, king, allowing a doubt enter your mind in Rama's accompanying the sage will be unapt of you.
"This son of Kushi, Vishvamitra, can as well control those demons by himself, but intending to accord beneficence to your son he approached you and imploring upon you.
Thus the prominent king from Raghu dynasty, namely Dasharatha, became serene-minded by sage Vashishta's words, and he who is supreme among other kings and who has pronounced renown, that Dasharatha then gladly and wholeheartedly consented to the travel of Rama along with the sage Vishvamitra.
Thus, this is the 21st chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Bala Kanda in Prose Sarga 22
| King Dasharatha sends Rama and Lakshmana along with Sage Vishvamitra as requested by the sage. In their course of travel, Sage Vishvamitra imparts a secret knowledge to the young princes Rama and Lakshmana, called bala atibala vidya-s, by practicing which nothing can wither their vigour and vitality. |
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When Vashishta said that way king Dasharatha with an air of satisfaction personally fetched Rama along with Lakshmana.
Rama is blessed for a propitious travel firstly by his mother Kausalya and then by his father king Dasharatha, thereupon the royal priest Vashishta rendered Vedic hymns blessing the journey, then Dasharatha well pleased in his heart of hearts kissed his son Rama on forehead and entrusted him to Vishvamitra.
The mother is the first one to bless sons. prathamam m˜t® k®ta maðgala pratipadanena itara k®ta maðgala apekÿay˜ m˜t® k®ta maðgalasya ˜vaþyikat˜ vyatirekeõa anvayena ca s¨citam Duryodhana of Maha Bharata knows about this rule position and when he wanted to gain victory over Pandava-s he approaches his mother Gandhari, seeking her blessings, at first. vyatireka× t˜vat p˜õýav˜n jetu k˜mo duryodhana× - þivam ˜þamsa me m˜ta× yudhyam˜na sva þatrubhi× - iti aÿ÷˜ daþa ˜h˜ni ap sva m˜taram g˜ndh˜rŸm pr˜rthitav˜n | sa ca - yato dharma× tato jaya× - iti vadantŸ maðgalam na kurvatŸ - dharm˜k¨tam When Duryodhana sought for his mother Gandhari's blessings even for eighteen days, where eighteen is the particular number of Maha Bharata, she said 'where there is virtue there will be victory'. Hence, mothers are the first ones to bless sons in every enterprise, and here Rama's enterprise as incarnate of Vishnu is commencing.
Then on seeing the lotus-eyed Rama following Vishvamitra the breeze became dustless and breezed pleasant for touch. When the great-souled Rama forged ahead there occurred an abounding downpour of flowers with the booming of divine drums, together with the boom and blare of drums and conch-shells of Ayodhya. Rama with jet-black hair-locks handling his bow followed Vishvamitra who walked ahead, while Lakshmana handling his own bow followed Rama.
Rama and Lakshmana, with two quivers each and two bows in their hands, and making all the ten directions of compass lambent followed Vishvamitra, as if three headed serpents followed Vishvamitra, and with their highly dynamic physiques and spiritedness they look as if like the Ashwin twin gods of unequal charm following Brahma, the Forefather.
Each one is having two quivers tied on each shoulder. Thus the upper portions of the quivers with feathered shafts, with the tips of arrows inside, are giving a picture of two more heads, on either side of the princes' heads. Thus Rama and Lakshmana are appearing like three headed serpents. That is to say they are too young with the size of their heads equalling the mouth of the quiver.
The meaning of As'vins (from as'va a horse, Persian asp, Greek ιππος Latin equus, Welsh *eck,) is Horsemen. They were twin deities of whom frequent mention is made in the Vedas and the Indian myths. The As'vins have much in common with the Dioscuri of Greece, and their mythical genealogy seems to indicate that their origin was astronomical. They were, perhaps, at first the morning star and evening star. They are said to be the children of the sun and the nymph As'viní, who is one of the lunar asterisms personified. In the popular mythology they are regarded as the physicians of the Gods. Gorresio/Griffith.
Those two youngsters with charming and bejewelled physiques are handling bows and swords and their fingers have leathern covers. Both the unreprovable brothers Rama and Lakshmana are highly resplendent and effulgent by their worth. While they are following Vishvamitra they looked like the sons of Fire-god, namely Skanda and Vishakha, following the great god with inscrutable potential, namely Shiva, and thus the brothers have made Vishvamitra to shine forth in even pose with god Shiva.
The Supreme Being that is resident like an atom. stha Being, aNum atom like. In every mobile or sessile being he is there. Here it is Shiva. Shiva's sons are two, one Ganesha and the other Kumara, of which Kumara is the Army General of Gods. According to Maha Bharata, Kumara is said to have become four in a split-second, known as 1- Skanda, 2- Vishaakha, 3- Shaaka, 4- Naigamesha. Here the first two aspects of Kumara, namely Skanda and Vishaakha, are incorporated in simile to Rama and Lakshmana.
And on going one and half yojana distance Vishvamitra addressed Rama in a harmonious voice calling, 'oh, Rama', on the southern riverbank of Sarayu.
" "Take water, my boy, and like that you receive a group of hymns, bala and ati bala from me, and let no time lapse.
Since the Vedic hymns cannot be taught after sunset, now it shall be evening time before sunset, when oblations will be offered at sunset, and hence no time lapse is envisaged. Govindaraja.
"On receiving these hymns neither tiredness nor fever, nor disfiguring of personality can effect you, nor the demons can charge you either you are sleeping or unvigilant. As it is none whosoever on earth can equal you in dexterity, Rama, and by reciting these hymns none can equal you in the three worlds. My dear Raghava, if bala atibala hymns are practised, oh, impeccable one, none can equal you in the world by your handsomeness, calibre, erudition, by your discernment, and even in replying or rebutting you. On receiving these two teachings there will be none similar to you, for bala and atibala are the mothers of all knowledge. Oh, best one among men, Raghava, if you go on reciting bala and atiblala hymns, my dear Rama, there will be no hunger or thirst to you.
"And if these twin teachings are practised an inestimable renown will also accrue, oh, Raghu's legatee, these two hymns that possess brilliance are the daughters of Forefather Brahma, and oh, Rama of Kakutstha, I intend to impart these hymns to you, oh virtuous one, as you are the most eligible one, hence take the teachings that are kept safe from the world. Though all of these numerous qualities are undoubtedly available with you, that too in abundance, yet these hymns if ascetically nurtured will yield various results." Thus spoke Sage Vishvamitra to Rama.
Then Rama on touching water to purify himself received those teachings from the contemplative soul Vishvamitra with gladness beaming on his face.
Rama, the one with marvellous valiance, on obtaining those teachings performed all his duties of a student in respect of a teacher and then shone forth like the thousand rayed sun on a cloudless sky of autumn. Then those three very happily stayed on the riverbank of Sarayu for that night.
Here guru kaaryaaNi , are the duties demanded of a true disciple towards a guru, who is his mantra aachaarya, teacher according hymns. Without performing these duties the studentship remains unfulfilled. These works are fetching food for teacher, arranging his bed, pressing his sore-legs called paada samvaahana , etc. Rama does these services to any elderly person, more so to his father as at this canto 1-18-28.
Throughout this chapter Vishvamitra addresses Rama alone to learn the hymns. It may not be construed that Lakshmana is eliminated or avoided but he said to be one with Rama when it comes to education. Thus these hymn are imparted to Lakshmana also, not to Rama alone.
Though both Rama and Lakshmana slept on an undeserving grass bed, nestled by the comfortable words of Vishvamitra that night is as though pleasant to the noteworthy children of Dasharatha.
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bala atibala teachings
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Sage Vishvamitra is the Seer for Gayatri hymn. He is the same Sage to impart bala atibala hymns to Rama and Lakshmana. For those readers that are interested to know or to practice, the Upanishad of bala atibala is included hereunder. This hymn is yet another aspect of Gayatri, and there is no hymn superior than Gayatri, na gaayatriyaaH paramam japam
balaatibala mantropanishad
bal˜tibalayo× vir˜÷ puruÿa ®ÿi× | g˜yatrŸ devat˜ | g˜yatrŸ chanda× | ak˜ra ok˜ramak˜r˜ bŸj˜dy˜× | kÿudh˜di nirasane viniyoga× |kl˜mity˜di ÿaýaðga ny˜sa× |kl˜m aðguÿ÷˜bhy˜m nama× | klŸm tarjanŸbhy˜m nama× | kl¨m madhyam˜bh˜mnama× | klaim an˜mik˜bhy˜m nama× | klom kaniÿ÷ik˜bh˜m nama× | kla× karatalakarap®ÿ÷˜bhy˜m nama× ||kl˜m h®day˜ya nama× | klŸm þirase sv˜h˜ | kl¨m þikh˜yaivaÿa÷ | klaim kavac˜ya hum | klom netratray˜yavauÿa÷ | kla× astr˜ya pha÷ | bh¨rbhuvassuvaromiti digbandha× |
|| dhy˜nam ||
am®ta karatal˜rdrau sarva sañjŸvan˜ýhy˜ avaghaharaõa sudkÿau veda s˜re may¨khe|
praõavamaya vik˜rau bh˜skar˜k˜ra dehau satatamanubhave'ham tau bal˜tŸbaleþau ||
|| dhy˜nam ||
am®ta karatal˜rdrau sarva sañjŸvan˜ýhy˜ avaghaharaõa sudkÿau veda s˜re may¨khe|
praõavamaya vik˜rau bh˜skar˜k˜ra dehau satatamanubhave'ham tau bal˜tŸbaleþau ||
om hrŸm bale mah˜devi hrŸm mah˜bale klŸm catur vidha puruÿartha siddhi prade tatsavitur varad˜tmike hrŸm vareõyam bhargo devasya varad˜tmike | atibale sarva day˜m¨rte bale sarva kÿud bhrama upan˜þini dhŸmahi dhiyoyonarj˜te pracury˜ pracoday˜tmike praõava þirask˜tmike | hum pha÷ sv˜h˜ || evam vidv˜n k®ta k®tyo bhavati | s˜vitry˜ eva salokat˜m jayati || Ÿtyupaniÿat ||
|| þ˜nti p˜÷ha || om ˜py˜yantu mam˜ðg˜ni v˜kpr˜õaþcakÿu× þrotramatho balamindriy˜õicasarvaõi | sarvam brahmaupaniÿadam | m˜ham brahma nir˜kury˜m m˜ m˜ brahma nir˜karot | anir˜karaõamastu anir˜karaõam me'stu× tad˜tmani nirate ye upaniÿatsu dharm˜ste mayi santu te mayi santu || om þ˜ntiþþ˜ntiþþ˜nti× |
Thus, this is the 22nd chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of
Valmiki Ramayana - Bala Kanda in Prose Sarga 23
| Rama and Lakshmana proceeding with Vishvamitra sojourn in a hermitage at a place where River Ganga and River Sarayu are confluent. Once god Shiva with his third eye burnt down the physical entity of Manmatha, the Love-god, at this place. |
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At dawn after that night the great saint Vishvamitra spoke to the legatees of Kakutstha, Rama and Lakshmana, those that are sleeping on a grass bed.
"Fortunate is Kausalya to beget you as her son Rama... get up oh, tigerly-man, eastern aurora is emerging, daytime tasks towards gods are to be performed."
This is another celebrated verse chanted even today. So far Rama is a dear prince to his parents. But here, no less than Sage Vishvamitra said to have deified Rama in asking him to 'get up' from divine trance to undertake the human duties to eliminate evil, like the dawn of the sun eliminating the evil darkness. In other ancient manuscripts the same verse obtains as:
kausaly˜ m˜taruttiÿ÷a p¨rv˜ sandhy˜ up˜syat˜m |
paurva ˜hõikam vidhim kartum t˜ta k˜lo'yam ˜gata× ||
paurva ˜hõikam vidhim kartum t˜ta k˜lo'yam ˜gata× ||
This early morning 'awakening' of Vishnu or his incarnates from divine trance is a common practice in Vaishnavaite tradition, and is followed even today, called suprabhaata seva , morning service to wake up.
At the rising of the sun as well as at noon certain observances, invocations, and prayers were prescribed which might under no circumstances be omitted. One of these observances was the recitation of the Sávitri, [Gayatri, so to say,] a Vedic hymn to the Sun of wonderful beauty - Gorresio.
For kausalyaa su prajaa raama Griffith says: 'High fate is hers who calls thee son: / Arise, 'tis break of day /. And Gita Press has it as: Kausalya is blessed with a worthy son [in you.]
On hearing the benign words of the sage those valorous and best ones among men got up, bathed, and on offering water oblation they mediated upon the supreme hymn, namely Gayatri.
Rama and Lakshmana meditated upon Gayatri hymn as there is no hymn superior to it; na gaayatryaaH param japyam and this is also the usual hymn for water oblation at dawn or dusk: sandhyaa vandana . sandhya is the time between the day and night when the stars or the sun are not visible. aho r˜trasya ya× sandhi× s¨rya nakÿatra varjita× Then this hymn is to be meditated placing her in ones own heart or amid the solar system. g˜yatrŸm sam smaret dhŸm˜n h®di v˜ s¨rya maõýale .
On performing their dawn time duties those two stalwarts, Rama and Lakshmana, enthusiastically presented themselves before the ascetically rich sage Vishvamitra for further journey, duly venerating him. Then on travelling some more distance those two great valiant ones, there they have seen the divine river that courses in three ways, namely Ganga, at the auspicious confluence of River Sarayu.
River Ganga follows three courses, firstly in heavens, second on earth, and third into nether worlds. These episodes on the descent of Ganga to earth are narrated in the later part of this book, Bala Kanda.
There they have seen the merited hermitage of sages with contemplative souls, and who are practising supreme ascesis for many thousand years. On seeing that merited hermitage Rama and Lakshmana are highly pleased and said this word to that great-soul Sage Vishvamitra.
"Whose hermitage is this merited one? Indeed who is the celebrity that lives therein? Oh, godly sage, we are interested to listen, and we are truly inquisitive about it." Thus they asked.
On hearing their words the eminent sage Viswamitra said smilingly, "whose hermitage is this in earlier times that may be listened." Thus Vishvamitra started to narrate.
"When Love-god was with his body wise men used to call him Kama, the passion. At this place, that Love-god with his naughty intent braved god of gods Shiva who had been practising ascesis and who concentrated observantly, and who was returning after his marriage along with his followers, namely the Wind-gods, and that great soul Shiva disapprovingly roared at Love-god.
The meaning of kan darpa is one who is carnally, prideful, i.e., he who takes pride in arousing lecherousness. And kaama is 'desire' the natural basic instinct of any animal, and the one which the sages and saints want to overcome, so they named Love-god from their point of view. In these verses the two words kR^ita udvaaham , and their meaning as on marrying Parvati and going this way with his coterie etc., is held incongruous to other mythological episodes of Shiva's marriage with Parvati, and Manmatha's effort to enkindle love in Shiva. After marriage with Parvati, some argue, where is the question of Love-god's interference to inculcate love in Shiva. It is clear in Rama Charita Maanas how this Shiva-Parvati marriage occurs. And some give the meaning like this: kR^ita where kR^i= karaNe udvaaham tu devesham = to actualise, marriage, only, of Shiva; gacChantam on going there, Love-god, sa marudgaNam with Wind-gods and other deities; dharSayaamaasa started to attack Shiva. The Love-god on going there to that hermitage that is being described by Vishvamitra along with Wind-gods et al, with an intention to get the marriage of Shiva performed, assailed Shiva.
"And Rama, the wrathful third-eye of Shiva destroyed the lewd-minded Love-god making all his limbs to fall down from his body.
The word avadhyat is otherwise said in other texts as ava dagdhasya rudreNa cakshusaa, to derive a clear meaning of 'burnt down,' because avadhyat is just killing, slaying, whereas Shiva's third-eye truly burns down anything where even ashes do not remain. The critical editions have this as dagdhasya tasya raudreNa chakShuShA
"There the body of Love-god is evanesced when that great soul Shiva burnt it down, and by the anger of that god of gods Shiva, Love-god is rendered as a bodiless entity.
Manmatha and his wife Rati will have supremely exquisite physiques. At the very sight of Manmatha everybody used to become a prey to lasciviousness. So Shiva had to completely burn down that physical form of love, whereby only kaama, the mental desire, is remaining.
Then onwards Love-god is renowned as Ananga, as he is without body, and where his body is given up that is renowned as Anga province.
"This merited hermitage thus belongs to Shiva and, oh, brave Rama, these sages abiding in virtue are Shiva's disciples at one time, thus sin is unverifiable with them.
This hermitage belongs to Love God or Shiva, tasya kaamasya sthaaNorvaa. Because Shiva is a god who controls Love-god, kaameswhvara, this is Shiva's hermitage. The last verse again says it is Kaama's hermitage. And the sages practising ascesis in this hermitage, puraa shiSyaa , are the old time disciples of Shiva. puurva kaalam aarabhya...santaana paramparayaa shiSyaa. These sages are the progeny of the sages who long time back were the direct disciples of Shiva. Because these are the direct grandchildren of the direct disciples of Shiva, sin cannot touch them. ata eva p˜pam teÿ˜mna vidyate | p¨rvam rudra þiÿy˜ api samprati tat þiÿya k®tam p˜pam navidyate ityartha×|| Govindaraja.
"Let us stay for this night in this hermitage situated in between two meritorious rivers Ganga and Sarayu, oh, Rama with auspicious mien, tomorrow we will cross over the River Ganga. Let us all purify ourselves by taking our bath, performing our meditations, offering our daily oblations, and then let us enter this meritorious hermitage, thus our stay in here will be comforting to us." So said Vishvamitra to Rama and Lakshmana.
When they are discussing there the sages of that hermitage are highly gladdened to perceive them with their sixth-sense, and on approaching them enchantedly they offered water for hands and feet wash and then offered hospitality firstly to Sage Vishvamitra. Afterwards those sages of that hermitage have accorded reception to Rama and Lakshmana, and applauded by Vishvamitra for their hospitality those sages have entertained Rama and other guests with myths and legends.
Those sages with concentrated minds and according to one's own aptitude have meditated upon the deity of sunset when it is sundown, followed by Rama and others. Then led into hermitage by those sages who are with pious commitments and who are dwelling there, Rama and others have very comfortably stayed in the precincts of Shiva's hermitage.
Later the eminent saint and virtue-souled one, Vishvamitra, delighted the delightful princes with delightful stories, in the night.
Thus, this is the 23rd chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Bala Kanda in Prose Sarga 24
| While crossing over the River Ganga, sage Vishvamitra sails them through its confluence with River Sarayu, which flows at their capital Ayodhya. The sage leads them to a deadly forest on the other bank of River Ganga and narrates about the ambushing nature of demoness Tataka, preparing him to kill her. |
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Then, in the fresh of the morning those enemy destroyers, Rama and Lakshmana, arrived at the riverbank of Ganga keeping sage Vishvamitra ahead of them, which sage has just completed his ritualistic chores of dawn. All those sages of Kaama's hermitage that are the great souls and scrupulous ones in their vows, have positioned an auspicious ferryboat within the reach in the river, and then they said to sage Vishvamitra.
"You may board the boat keeping the princes ahead of you, and we wish you to proceed on a prosperous route without the shift of time." So said the sages. Sage Vishvamitra on saying 'it must be so,' to those sages and revering them in his turn, cruised the river that itself is cruising towards ocean, along with both the princes.
On coming to the midstream of water there Rama heard an unusual and increasing noise of gushy waters along with his younger brother, and that brilliant one Rama desired to know its significance. Rama then asked the eminent sage Vishvamitra in the midst of the river, "what is this turbulent sound sire, as though slashing water?"
On hearing the inquisitive words of Raghava that virtue-souled sage Vishvamitra started to tell the significance of that sound.
"On Mt. Kailash Brahma created a great lake at his will, oh, tigerly-man Rama, hence that is called Maanasa Lake. That river which spontaneously flows out of that Maanasa Lake surrounds Ayodhya city is this one, the River Sarayu. Because this has originated from a lake, saraH, this is known as Sarayu. And because it flows from Brahma's Lake it is a merited river. This is the remarkable noise of such a Sarayu River in its coursing towards River Ganga, generated by the collision of their waters, and Rama, offer regards to these rivers, respectfully." So said Vishvamitra to the princes.
Offering their salutations to River Sarayu and Ganga those two most virtuous and agile footed princes proceeded further on reaching the southern riverbank.
On seeing a horrendous and uninhibited forest, Rama, the son of the best king Dasharatha asked the eminent sage Vishvamitra. "Oh, impenetrable is this forest fraught with swarms of crickets, brutish predators, and vultures, which are all horribly strident. Various vultures are screeching with fierce sonority, and tigers, wild boars, and elephants render this forest atypical.
"Indeed, what is this wretched forest that is dense with Dhava, Ashvakarna, Arjuna, Bilva, Tinduka, Patala, and Badari trees." Thus Rama asked Vishvamitra.
The botanical names of the trees mentioned in the text are Grislea Tormentosa, Shorea Robusta, Echites Antidysenterica, Bignonia Suaveolens, Aegle Marmelos, and Diospyrus Glutinosa. I have omitted the Kutaja (Echites) and the Tinduka (Diospyrus). Griffith.
The resplendent and the great saint Vishvamitra then said to Rama, "I will tell you, oh, my boy Rama, whose is this wretched forest.
"Once these were vast provinces, oh, best one among men, designed by gods and known as Malada and Karuusha.
The word mala da is malam dyati khaNDayati iti mala da that which abolishes excreta, but not filth itself. karusha is kaa ruusha remover of hunger. If mortal hunger is there excreta will be there and then mortality of Indra is at stake. Hence if hunger is eliminated there will be nothing filthy. Once these provinces were such hunger removers equalling to heaven, but deteriorated in their heaven-on-earth attributes, owing to demoness Tataka.
"Once upon a time, oh, Rama, mortal impurities of filth and hunger completely stained Indra when he eliminated demon Vritra, as he committed the sin of killing of a Brahman, where the demon Vritra was incidentally a Brahman. The gods and ascetically rich sages then started to bathe feculent Indra with their handy vessels for the riddance of his defilement.
"On giving filth and hunger emerged out of the body of Mahendra here on the earth then the gods were gladdened. As and when Indra was without desecration and hunger as well, and thus purified, then gladdened about this place he gave it an unexcelled boon. These provinces that bear the impurity of my body shall become resourceful and they shall attain renown in world as Malada and Karusha." Thus Indra gave boon to this place.
"On observing the honour accorded by wise Indra to these places gods praised the controller of demon Paaka, namely Indra saying, 'splendid, splendid it is.'
"For a long time these habitations Malada and Karuusha were affluent, oh, enemy subjugator Rama, and people were happy with wealth and provisions. Later at sometime, a yaksha female who is a guise changer at her wish, possessor of the strength of a thousand elephants, wife of clever Sunanda, and she whose son is demon Mareecha, the one equal to Indra in his bravery, prevailed here, let you be safe Rama. That demon Mareecha is round shouldered, huge headed, cavernous mouthed, and gigantic bodied one, and he is always terrifying the people. And Raghava, that malevolent Tataka is always destroying the inhabitations at Malada and Karusha.
"She lives about one and half yojana distance from here, and by which reason this became the forest of Tataka, owing to her gruesome activities, for that reason only a headway is to be made, to eradicate her and her activities.
This verse also means 'where there is the forest of Tataka there we have to go.' The above is another shade of that verse.
"Depending upon the strength of your own self-confidence you have to eradicate this evildoer, and assigned by me you have to make this province free from thorniness.
Great persons accomplish their deeds by their self-confidence, kriyaa siddhiH sattve bhavati mahataam, na upakaraNe not by their hardware.
"Indeed, none is able to enter this sort of province, Rama, destroyed by the hazardous and invincible unearthly being who turned into a demoness, namely Tataka, hence you have to make the provinces habitable.
"As to how that ghoulish Tataka destroyed this entire forest, rendering it as a devastated place, without refraining from it even today, all that is narrated." So said Vishvamitra to Rama.
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The epithets in Ramayana
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The epithets used in epic may be on the increase from now, and they may not be construed as redundant foot fillers. All have implicit meanings and they can be understood with the help of commentaries. As this work cannot include voluminous commentaries, many of the meanings of epithets as said by commentators are not incorporated. This bypassing will not effect the ordinary narration. For e.g., the meaning to the words muni pungava, nara shaarduula will be 'saint, the eminent' 'tigerly man.' And trying to obtain a squeezed meaning from them would be futile, without resorting to some commentary. So also, there are words like indra, candra, simha, shaarduula, naaga, vR^iSabha, pungava which when suffixed to vocatives will mean 'best, choicest, excellent' etc., as per simha shaarduula naaga aadyaaH pumsi shreSTa artha gocaraa. But commentators have explained why that character is 'best or excellent, or a lion' at that juncture. For e.g., dharma aatmaa the apparently usual epithet in Ramayana has many meanings like – 1] one whose life is dharma; 2] one whose body is dharma incarnate; 3] one whose soul is filled with dharma; 4] one whose entity itself is dharma – so on, basing on the thesaurus of aatma that say as: aatmaa yatna dhR^iti svaanta svabhaava paramaatmaasu jiiva buddhi shariireSu..
So also, more than often Seetha will be referred as Vaidehi or Maithili in Aranya Kanda. Some details about it are incorporated in that book. Wherever possible those niceties will be included subject to availability of commentaries, which commentaries have already became 'the flowers in the sky.'
So also, more often Seetha will be referred as Vaidehi or Maithili in Aranya Kanda. Some details about it are incorporated in that book. Wherever possible those niceties will be included subject to availability of commentaries, which commentaries have already became 'the flowers in the sky.'
Hence, without trying to squeeze meaningless meanings, and leaving this aspect to pundits and researchers, and as this work cannot be stuffed with those intricacies, henceforth the meanings of epithets are said simply, and at times ignored also. This may please be kept in view while reading.
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Thus, this is the 24th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Bala Kanda in Prose Sarga 25
| Sage Vishvamitra narrates the birth, marriage and curse of demoness Tataka, and bids Rama to eliminate her menace without any hesitation of killing a female, for she is atrocious towards the society. |
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On hearing the worthy words of that sage with inestimable power, then the manly-tiger Rama replied him with estimable words.
"It is said that yaksha's strength is trivial, and this is an yakshii, more so a female, how then this yakshii frail by her femineity can exert the strength of a thousand elephants?
On hearing the sentence of Raghava with illimitable dynamism, Vishvamitra said this sentence to the enemy subduer Rama along with Lakshmana, cheering them up with his pleasant words, "Listen by which a female became outstanding by jeer strength... she assumes strength by the bestowal of a boon.
"Once there was a formidable yaksha named Suketu, but he was childless, and he who had devout conduct performed a great ascesis. Gladdening at his ascesis, Rama, then the Forefather Brahma gave him a gemlike daughter who is renowned by the name of Tataka.
"Forefather Brahma also gave the strength of a thousand elephants to her, but he that highly remarkable Brahma did not give a son to that yaksha, anticipating male to be more hazardous. When that bright girl is growing up into a youthful beauty her father Suketu gave her to Jambha's son Sunda as wife.
"Then after sometime that yakshii Tataka delivered an indomitable son named Mareecha, who by curse became a demon. But when Sunda is eliminated by sage Agastya's curse, she that Tataka wished to retaliate that eminent sage along with her son Mareecha. With desperation brewing in her she roaringly rushed towards the sage as though to eat him away, and on seeing her rushing along with her son Mareecha towards him, the godly saint Agastya firstly cursed Mareecha saying, 'you will attain demon-hood.'
"Highly infuriated sage Agastya even cursed Tataka saying, 'forthwith divested of this form of a beautiful female, oh, great yakshii, you shall become a man eater with your form distorted, face contorted, and shape monstrous.' Frenzied by the curse and convulsed in fury she that Tataka is thus vandalising this auspicious province, in which sage Agastya once sauntered.
"She that highly atrocious one is with horrific behaviour and malefic valour, hence you shall eliminate this yakshii for the welfare of Brahmans and cows. Excepting you there is none to eliminate her who is indomitably sheathed in a curse, oh, Raghu's legatee, and none in the three worlds can possibly brave her.
"Compassion regarding the elimination of a female is ungermane, oh, best one among men, since a prince has to effectuate it intending the welfare of four categories of society. For the reason of protecting people, a protector always has to execute such deed, either it is ruthless or humane, sinful or vilifying.
"To the nominee who bears the burden of kingdom this is the age-old duty, and hence oh, Rama, the legatee of Kakutstha, eliminate this infamy, as goodness is inevident in her, isn't it. Oh, Rama, the protector of people, we have heard that Indra once eliminated Manthara, the daughter of Virochana, when she wished to annihilate earth, haven't we.
"And Rama, once Vishnu wiped out even the wife of sage Bhrigu and sage Shukracarya's mother when she wished the world to become one without a governing factor, namely Indra. Oh, prince, these great souls and many other celebrated personalities have eliminated females who deported themselves with unrighteousness, and hence, oh, Rama, the protector of people, by my decree you leave off compassion and eliminate her." Thus said sage Vishvamitra to Rama regarding Tataka's elimination.
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Eliminating females – right or wrong?
This is a much discussed topic in Ramayana. Rama's adventures start with the killing of a female. While scriptures say that killing a female is sinful, is this killing of a female righteous or wrongful – is the topic for discussion. It is said in answer that there is no harm to dharma since unrighteousness is eliminable though existing in the form of a female. duÿ÷a strŸ vadho doÿo n astŸti þ˜streõa na anyena - dharmak¨tam ||
And Vishnu Purana says that eliminating one evildoer for the sake of many innocent is neither sin nor a crime – of course, to the kings and rulers: ekasmin atra nidhanam pr˜pite duÿ÷ak˜riõi | bah¨n˜m bhavati kÿema× tasya puõyaprado vadha× || - viþõu pur˜na 1-13-73-74
For the sake many, that too defenceless rural people, it is the duty of the king to eliminate whether it is a male or a female if involved in atrocities: anena dharm˜rtha p¨rvakam t˜ýak˜ vadhe doÿo na asti - puõyam eva bhaviÿyati iti t˜tparyeõa maharÿi viþv˜mitreõa uktam | id˜nŸmtanairapi bah¨n˜m kÿem˜rtham ekasya hanane doÿo na asti iti jñeyam | viþeÿita× r˜jñ˜ janapada rakÿaõa dŸkÿitena avadhya vadho api kartavya ityapi s¨citam || dharm˜k¨tam
Thus, this is the 25th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.
Sree Valmiki Ramayana
courtesy from
Sree Brahmasri Desiraju Hanumanta Rao ji
and Sreeman Brahmasri K M K Murthy ji
I Humbly bow to the lotus feet of both of them
for the collection
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