Sri Valmiki Ramayanam - Bala Kanda ( Book 1) Prose - Sarga 36 to 45

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 36

 

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

 

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

"This admirable discourse given by you about Ganga is exhaustive in righteousness, oh, Brahman, and it will be apt of you to tell emphatically about the divine and earthly legend of the elder daughter of Himavanta, namely Ganga, for you are aware to expatiate upon it. By which reason that world purifier Ganga influxes into three paths? Oh, virtue-knower, and connected with which deeds of merit this triple-courser Ganga is renowned as the best one among all the rivers in three worlds?" Thus Rama and Lakshmana have asked the sage Vishvamitra. 

When Kakutstha-s have enquired that way, the ascetically-wealthy sage Vishvamitra has narrated all the legend of Ganga in its entirety, staying among the sages. 

"On his getting married to Uma, oh, Rama, the sublime-ascetic and bluish throated god Shiva, as his throat became blue when he consumed poison during the churning of Milky Ocean, at one time with a predilection towards her he has started lovemaking with her. While that sublime, sagacious and blue-throated God Shiva is in lovemaking, oh, enemy-scorcher Rama, a hundred divine years have elapsed, even then he had no son in her, namely Goddess Uma. 

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

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

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

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

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

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

"On listening the words of gods that Rarefied-God of Universe, namely Shiva said, 'so be it,' and further spoke this to all of the gods, indeed. I wish to bear my sperm in my virility and Uma in hers, let the immortals and mortals as well, derive a perfect bliss. But that part which has already stirred up from its place is irrestrainable, as such, oh gods of eminence, you tell me who can contain that part of the unexcelled potence.' So said Shiva to gods. 

"Thus spoken by Shiva, then the gods in reply spoke to him whose banner is Divine-Bull, namely Shiva, 'that part of the potence which has already stirred up, the earth indeed endures that now. Thus said by the gods that Yogi of par excellence and the God of Gods, Shiva, discharged his refulgent semen with which the earth together with its mountains and forests is overspread. 

"Thereby the gods in their turn said even to Fire-god, 'you enter the great-potence of Rudra along with Wind-god, lest that potence may annihilate the earth and earthlings, because you can consume anything that comes in touch with you. And when Fire-god invaded that great-potence of Shiva it has emerged as White-mountain, also thus it has become as a divine forest of reeds equalling the Sun and Fire in its resplendence, wherefrom the highly brilliant Kumara has emerged. 

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

"Later on, the gods together with the assemblages of sages are well pleased at heart as it has happened according to their prayer, thereby they fulsomely adored Shiva and even Uma. Oh, Rama, but the daughter of Himalayan Mountain, namely Uma, while irefully saying this to the divinities she cursed them all with her eyes reddened in anger. 

" 'Wherefore, I who am desirous of a son had been prevented from the intimacy with my husband, therefore you shall be infecund to beget progeny through your own wives. And from now onwards you wives shall remain infertile...' and on saying this way to all of the gods she also gave a curse to the earth.

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

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

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

"That God of Gods Shiva becoming ill at ease to look at all of the distressed gods, equally feeling small to convince his consort Uma, he has started to journey towards the western quarter which is ruled by Rain-god. On going to the northern side of Himalayan Mountains, that God of Gods, Shiva settled down in ascesis along with his consort Uma on the peak of a mountain emerged from Himalayas.

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

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

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

Valmiki Ramayana - Bala Kanda in Prose Sarga 37

 

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

 

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"While god Shiva is undertaking ascesis thus, then the gods desiring an Army Chief for celestial forces have arrived in the audience of Forefather Brahma, along with Indra and keeping Fire-god at their fore." Sage Vishvamitra continued his narration to Rama. On approaching the Forefather Brahma, oh, Rama, all of the celestials headed by Fire-god and along with Indra have venerated and then spoke this to him. 

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

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

" 'Looking forward for the welfare of the worlds, oh, knower of the procedures, Brahma, you may order us clearly what is to be done next, as you alone are our ultimate recourse.' On listening the words of gods, Brahma, the Forefather of all the worlds, soothingly spoke this to the celestials with sweet words. 

" 'What the Daughter of Mountain, namely Goddess Uma, has said that 'you shall have no posterity in your own wives' is true and it cannot be decried, and it is unambiguous too. In whom the Fire-god can procreate an enemy-destroying Chief of Celestial Armies, such an empyreal Ganga is there. 'The elder daughter King of Mountains, namely Ganga, will graciously welcome the offspring from Fire-god, and that act of Ganga in welcoming the offspring through Fire-god will also be pleasurable in many ways to the younger daughter of King of Mountains, namely Uma, no doubt about it.' So said Brahma to all the gods. 

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

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

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

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

"On listening that sentence of Fire-god, River Ganga adopted a celestial form readying herself, and on seeing her glorious mien the Fire-god seeped throughout her. The Fire-god then drenched River Ganga from all over with the potence of Shiva which he contained so far, oh, Raghu's delight Rama, and every rill and channel of Ganga is replete with it. 

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

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

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

"Which refulgent embryo with the glitter of molten gold has emerged from River Ganga is there that has reached earth, and from that the silver, and even the gold with its matchless dazzle have emerged. In that process, copper and iron are also generated from that combustion of fires of Shiva and Fire-god, and the residua have become tin and lead, and thus that embryo on reaching the earth has evolved itself into various other elements also. 

"But, just when that embryo is laid down on Himalayan mountains, entire reed-garden sprouted on that mountain is made brilliant by that glittering embryo and the reed-garden itself has become golden. Oh, tigerly-man, from then onwards the gold with its brilliance equalling that of the Fire-god is renowned by the name of jaata ruupa , one that retains its birth-time form, and oh, Raghava, everything on the mountain, say grass, trees, climbers, and shrubs, all have become golden. 

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

"Then for the boy who took birth from the embryo deposited in Himalayas, the Wind-gods along with Indra have arranged Krittika stars to simultaneously suckle him. Those Krittika stars have decided among themselves that 'this boy shall be the son for all of us,' and on making such a best resolve they suckled the just born boy. All the gods have then said, 'this boy will be renowned in all the three world as Kaarthikeya, as Krittika-stars have suckled him, with any doubt.' 

"On hearing that blessing of gods Krittika stars gave a wash to that excellently auspicious boy who is radiant like fire, and who slid down from the secretion of the womb of Ganga. And gods called that boy, oh, Rama of Kakutstha, whose glow is like that of flaring fire and who is ambidextrous as 'Skanda' for he slid down from the secretions of a womb. 

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

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

"On sipping the milk just for one day he became an adolescent boy on that day itself, and even though he is of delicate constitution as a boy, that taskmaster triumphed over the army troops of demons by his own vigour. All of the celestial have then come together under the leadership of Fire-god and they anointed that highly resplendent boy, Skanda, or Kaarthikeya, as the Chief of Celestial Army troops. 

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

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

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

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

Valmiki Ramayana - Bala Kanda in Prose Sarga 38

 

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

 

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

"Once there was a valiant an virtue-souled king of Ayodhya named Sagara, who is without offspring, as such he was longing for offspring. The daughter of King of Vidarbha, renowned by name Keshini, is the eldest wife of Sagara, and she was virtue-minded, and an advocate of truth. The daughter of Arishtanemi, namely sage Kashyapa, and who is also the sister of Garuda, the Divine-Eagle-vehicle of Vishnu, is the second wife of Sagara, who is known by the name Sumati. Reaching the Himalayan Mountains along with his two wives that great King Sagara practised asceticism on a mountain called Brugu-prsravana for progeny. 

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

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

" 'Oh, merited one, you will achieve very admirable progeny, and oh, best one among men, you will also acquire an unparalleled renown in the world. One of your wives will mother a son who enriches your dynasty, oh, dear sire, and the other mothers sixty thousand sons.' Said Sage Bhrigu to Sagara. 

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

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

On listening their words the Sage Bhrigu spoke in a glorious tone, 'let your freewill be brought to bear this issue. Whether one wants one son who enriches dynasty, or whether numerous sons who will be highly energetic, highly renowned, and highly enthusiastic. Who wants which boon from either of them?' Thus, the Sage gave them the option. 

"On listening the words of the sage, oh, Rama, oh, delighter of Raghu's dynasty, the first queen Keshini has chosen one son who enriches the dynasty in the presence of King Sagara. Sumati, the sister of mighty-winged Garuda and the second queen of Ssagara has then chosen sixty thousand sons with great enthusiasm and high reputation. On performing circumambulations to the Sage Bhrigu along with wives, oh, Raghu's scion, also on reverencing him head-bent, the king Sagara proceeded to his own city. 

"When the time rolled by then the elder wife Keshini gave birth to the son of Sagara who is reputed by the name Asamanja. But the second queen Sumati on part, oh, tigerly-man Rama, verily delivered a round and long egg which is like a single gourd, and on breaking it up sixty thousand sons are issued forth from that cucumber like egg. The childminders brought up those siblings in vessels filled with ghee, the clarified butter, and after a protracted time all of the children have attained youthfulness. After a long time the sixty thousand sons of king Sagara have become youthful, and handsome in their aspects. 

But, oh, best one among men, oh, Rama, the elder son of the king Sagara, namely Asamanja, always used to grab and hurl children into the waters of River Sarayu, and on seeing the drowning children he used to enjoy with laughter. This way, when that son Asamanja is with sinister activity, a torturer of goodmen, and delighter in the undesirable activities towards citizens, his father king Sagara expatriated him from the city. 

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

But Asamanja's son is a valorous one, who by name is Anshuman, and who is an acceptable one for all people and who fondly converses with all. Oh, best one among men, Rama, then after along time a decided thought has occurred to king Sagara that, 'I shall perform a Vedic-ritual.' 

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

Thus, this is the 38th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Valmiki Ramayana - Bala Kanda in Prose Sarga 39

 

The ritual horse released by Emperor Sagara is snatched away by Indra in order to cause hindrance to the ritual. The ritual cannot proceed to culmination without the horse. Then Sagara orders his sixty thousand sons to search for that horse, asking them to dig earth to trace it, if it is not found on earth. And the princes will dig earth when they have not found the horse on earth, to the grief of beings living in netherworlds.

 

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On listening the narration of Vishvamitra, Rama, the delighter of Raghu's dynasty is highly rejoiced, and at the end of the episode he spoke to sage whose glow is fire like. 

"I am interested to listen this episode exhaustively, oh, Brahman, let good betide you, how my ancestor Sagara had completed the Vedic-ritual, really. 

On listening the words of Rama that are inclusive of his inquisitiveness, Sage Vishvamitra smilingly spoke to that descendent of Kakutstha, "oh, Rama, let the episode of the great-souled Sagara be listened vividly." Vishvamitra thus commenced to narrate that episode. 

"The father-in-law of god Shankara who is well-known by the name of Himavan sets eyes on Mt. Vindhya, which stands as loftily as Himalayas, and those two mountains peer at each other. Oh, best one among men, Rama, that Vedic-ritual of Sagara came to pass in between those two mountains, namely Himalayas and Vindhya ranges, and oh, tigerly-man Rama, that area is renowned for Vedic-rituals, isn't it! Oh, dear sire Rama, the grandson of Sagara and the son of exiled Asamanja is Amshuman, oh, descendant of Kakutstha, which Anshuman's bow will be unfaltering and who is a top-speeded chariot-rider, and he has escorted ritual-horse released. 

Details regarding the release of horse are at Bala Kanda 1-14-1

"And on the day of a sacred function called ukthyam, Indra assumed the form of a demon and stole the ritual horse of the chief of the ritual, namely Sagara. While that ritual-horse of the great-souled Sagara is stolen, all the congregations of the Ritviks, the religious-teachers, then spoke to the chief propitiator, namely Sagara.  'Oh, Sagara,the descendent of Kakutstha, at this auspicious time the ritual horse is hastily diverted, you kill him who stole the horse, and let that horse be fetched. 'This hindrance in Vedic-ritual will become inauspicious for all of us, thereby, oh, king, action may be taken as to how there can be no fault in proceedings of the ritual.' The religious-teachers of Sagara have advised him in this way. 

"On hearing the words of religious-teachers that king Sagara indeed spoke this much to his sixty thousand sons in that religious-council.  'Oh, sons, I do not envisage any way in for demons into this ritual, since oh, best ones among men, holy-sanctifiers who themselves are sanctified by the Vedic-hymns are conducting this glorious Vedic-ritual, isn't it. Oh, sons, you may therefore proceed to search for the horse and its thief on entire earth as far as it is garlanded by the ocean, and safety betides you all. Oh, sons, let each prince advance searching one square yojana of earth, by my order you dig up the earth until the appearance of the horse, while searching for the stealer of that horse. As for myself, I will stay here only along with my grandson, namely Amsuman, and with the congregation of religious-teachers till the horse appears, as I am under vow of the ritual.' Thus Sagara instructed to his sixty thousand sons and stayed back at the ritual place. 

"Animated by their father's words those great-mighty princes enthusiastically proceeded onto earth's surface in the preliminary round of search. But, oh, tigerly-man Rama, on going round the earth in its entirety those great-mighty princes did not find that horse, then as said by their father they mapped the earth to a unit of one square yojana for each of them, and each of them hollowed out each and every area on the surface of earth with their arms that have the touch of the diamonds. 

"Mother Earth bewailed while she is ruptured with spears also that are similar to thunderbolts, besides with very gruelling ploughs. Oh, Raghava, there emerged an unbearable rumpus from the serpents, asura-s, demons, and other beings living underneath the surface of earth, while they are killed during hollowing the earth. Oh, Rama, the legatee of Raghu's dynasty, thus sixty thousand square yojana-s of the earth is dug over, so as to make the earth's outermost plane as the unsurpassed rasaa tala, the sixth subterranean and the nethermost plane. Oh, the kingly tiger Rama, the sons of Sagara have endeavoured everywhere digging over the Jambu Island which is verily congested with mountains in this way. 

The jambu dwiipa is a continent according to Hindu mythology where the total continents listed are seven. jamb¨ plakÿ˜hya dvŸpau þ˜lmali× ca aparo dvija | kuþa× kraunca× tath˜ þaka× puÿkara× ca eva ca saptama× the seven continents are jambu- plaksha - shaalmali- kusha - kraunca - shaaka - puSkara, and jambu dwiipa is one among them.

"All the gods along with gandharva-s, asura-s, and reptiles who are distraught at heart for the plight of earth have approached the Forefather, Brahma. They the gods who are very highly scared, and who are chap-fallen, then spoke this sentence to the great-souled Forefather Brahma on gaining his grace. 

" 'Oh, god Brahma, the sons of Sagara are digging entire earth, thus aquatic beings and many great-souls are being destroyed. 

" 'This one is the destroyer of our ritual... this one has carried off our ritual horse...' thinking thus and suspecting everyone those sons of Sagara are torturing all the living beings.' Thus all the gods have appealed to Brahma." So said Sage Vishvamitra to Rama and others. 

Thus, this is the 39th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India. 

Valmiki Ramayana - Bala Kanda in Prose Sarga 40

 

Sage Vishwamitra's narration of Sagara's legend is continued. Sagara's sons dig out all the quarters of earth and when they enter northeast to find out the horse thief, there they find Sage Kapila, i.e., Vishnu in the semblance of a sage. When they wanted to attack that sage Kapila, he renders them to heaps of ashes by his yogic powers.

 

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"On hearing the words of gods, the esteemed Forefather Brahma spoke to them, who are very highly scared, and bewildered by the might of Sagara's sons for they are effectuating the end of all beings." Vishvamitra thus continued his narration. 

" 'To whom this Mother Earth belongs in all her entirety, he is that prescient Vasudeva, and she is also the consort of that Maadhava, and that Vishnu eternally props up Mother Earth. Hence, that reverential Vishnu donning the semblance of Sage Kapila will burn down the sons of emperor Sagara to ashes in a fire of fury. 

The islands / continents on earth, dviipa-s, are 'jambu- plaksha - shaalmali- kusha - kraunca - shaaka - puSkara. And they are the seven continents. Some say the earth is having nine continents, yet some others prefer eighteen. However entire globe bhuu devi belongs to Vishnu as she is his another consort.

'Even the complete cleavage of the earth, and the complete ruination of Sagara's sons as well, are envisaged by the providentially farsighted ancients." So said Brahma to gods. 

This is the cosmic routine. Every day of Brahma is one kalpa and in each kalpa Brahma starts to create the universe afresh. Though it is just like the bygone creation it is anew, but the presiding souls of each object of the universe will change. If one soul presides the Sun or the Moon in this era, in the next era they attain a higher step in the ladder of 'snakes and ladders' called vaikunTha paali and a soul-in-wait takes up the job of that Sun or Moon, just as good as the promotions of officials. In this cosmic destruction even the gods or godlike entities will be destroyed if they tend to cause unnecessary ruination to the living beings anena bahu praõi upadrava k˜riõ˜m dev˜ api vadha up˜yam abhŸpsanti - daiva hat˜n˜m ca teÿ˜m avic˜reõa n˜so bhavatya eveti s¨citam - dk This is the same even in the case of Indra. Vishnu in His Trivikrama incarnation blesses the demonic Emperor Bali with such Indra-hood in some era, when Bali's sin is counted down, and when merit accrues.

"On hearing the words of the Forefather Brahma all the thirty three gods went away with utmost satisfaction, as they have came. 

The gods that have come to appeal to Brahma are said to be thirty-three in numbers. It is not that all the count of all the gods who have come. There are others besides the prominent groups of thirty-three god-groups. The thirty-three primary god-groups who have come here are aSTa vasu-s 'eight Vasu gods' ekaadasha rudraa-s 'eleven Rudra gods' ashvini dvaya twin brothers called 'ashvini-gods,' those that are mostly connected with the administration of earth.

"When the sons of Sagara are digging the earth then there emerged an unbearable noise similar to the crashing of a thunder. Then on hollowing the entire earth, and on making trips around her without finding the horse, all of the sons of Sagara have come together and on going to their father they spoke these words to him. 'Entire earth is trekked and mighty beings like gods, demons, monsters, evil-spirits, fiends, serpents, naga-s are also eliminated, but we have not seen the ritual-horse or its stealer. What we have to do next. Let a thought be given in this matter. Let safeness betide you.' So said those princes to their father Sagara. 

"On hearing that sentence of his sons, oh, Rama, descendent of Raghu, that exalted king Sagara infuriately spoke these words. 'Let the earth be dug further, may safety be with you, and verily splitting open the surface of the earth you catch hold of the thief of the horse, and on achieving your purpose you may return to me.' In this way Sagara ordered his sons. On catching up the words of their father, the great-souled Sagara, his sixty thousand sons rushed towards the surface of the rasaa tala, the netherworld. 

The last but one mantle of the earth from its crust to its inner core, is called rasaa tala, in the seven-tier planes called, atala, vitala, sutala, talaatala, rasstala, paataala.. These are not hells.

"While digging the earth there they beheld a mountain similar easterly elephant named Viruupaaksha, which is bearing the eastern side of earth's surface on its head. Oh, Rama, the legatee of Raghu, that great easterly elephant Viruupaaksha is bearing the entire eastern earth along with its mountains and forests on its head. On certain occasions, oh, Rama of Kakutstha, when that great-elephant moves its head desiring respite in tiresomeness then earthquakes will occur on earth. They circumambulated the great elephant in supplication, oh Rama, and on worshipping that elephant which is the protector of easterly direction they proceeded to netherworld duly splitting the earth. 

"After splitting the eastern direction then they split opened the southern direction, and even in southern direction they beheld an elephant that is similar to a very great mountain, and that is sustaining southerly side of earth on its head, and on seeing that mammoth elephant of venerable character, namely Mahapadma, they went into an inordinate astonishment. On circumabulating that elephant Mahaapada in supplication, they the sixty thousand sons of great-souled Sagara scooped out the westerly direction. 

"Even in the westerly direction those great mighty sons of Sagara beheld an infinite and mountain similar elephant of western direction, called Sumanasa. Circumabulating that elephant namely Sumanasa in western side, and even on asking about its well-being, then they reached the northern direction duly digging the earth. "In the northern direction, oh, Rama, they beheld Bhadra, a snow-white elephant with an auspicious body bearing northern side of this earth. On touching that elephant reverently and also circumambulating it, those sixty thousands sons of Sagara further burrowed to the surface of the earth. 

"The sons of Sagara have then gone to the auspicious northeast direction, iishaana digbhaaga, Shiva sthaana, and all those sons of Sagara have tunnelled the earth rancorously. 

"But all those great-souled and great-mighty ones with terrible dash have seen the Infinite Vasudeva in the form of sage Kapila there in the northeast, and oh, descendant of Raghu, they have also seen the ritual-horse moving nearby that sage Kapila, thus all of the sons of Sagara obtained a matchless delight. The eyes of the princes are agitated in fury in construing the sage Kapila as the stealer of ritual-horse, and they furiously dashed towards him wielding crowbars, ploughs, and various trees and boulders, and shouting at him, 'stay, stay.' 

"You the malicious one, you have indeed stolen our ritual-horse, and in fact, you should know that we who arrived here are the sons of Sagara.' Thus Sagara's sons shouted at sage Kapila. On hearing their words, oh, Rama, the descendant of Raghu, then sage Kapila is beset with high wrath, and he boomed a 'hum' sound at them. 

"Oh, Rama of Kakutstha, then that great-souled sage Kapila, rather Vishnu with unimaginable power, has rendered all of those sons of Sagara as heaps of ashes by virtue of his 'hum' sound." Thus Sage Vishvamitra is narrating the legend of Sagara to Rama and others. 

Thus, this is the 40th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Valmiki Ramayana - Bala Kanda in Prose Sarga 41

 

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.

 

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"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. 

" '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. 

" '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. 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. 

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

"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. And 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. 

"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.' 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. 

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

"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. 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. 

" '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. 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. 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. 

"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. 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. 

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

"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.

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

Valmiki Ramayana - Bala Kanda in Prose Sarga 42

 

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.

 

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"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. 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. 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. 

"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. 

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.

"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. 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. 

"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. 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. 

"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. 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. 

"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. 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. 

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

"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. 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. 

" '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.'  

"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. 

" '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. 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. 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.' 

"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. '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. '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. 

" '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. 

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. 

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

Valmiki Ramayana - Bala Kanda in Prose Sarga 43

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.

 

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"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.

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.

"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. 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. 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. 

"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. 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. 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. 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. 

"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. 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. 

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

"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. 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. 

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.

"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. 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. 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. 

"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. 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. 

"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. 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. 

"Somewhere Ganga is coursing precipitately, elsewhere sinuously, somewhere else staightly, elsewhere sloppily, somewhere gushingly, and somewhere else her cruise is leisurely and tardily. 

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.

"Somewhere her water repeatedly knocking against her own water is recurrently billowing upwards only to make nosedive onto earth. 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. 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. 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. When sins are washed away with the hallowing water of Ganga, they again transited skyward and then obtained their own empyrean worlds once again. 

"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. 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. 

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.'

"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. 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. 

"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. 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. 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. 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.

 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. 

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

"Even kingly-sage Bhageeratha making every effort ushered Ganga to netherworld, but on seeing his grandparents rendered to ashes he has became doleful. 

"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. 

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

Valmiki Ramayana - Bala Kanda in Prose Sarga 44

 

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.

 

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"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. 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. 

" '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. 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. 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.

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

" '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. 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. 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. 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. 

" '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. 

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

" '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. 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. 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. 

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.

" '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. 

"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. 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. 

"The subjects of the kingdom are overjoyed on regaining him as their king, 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. 

"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' 

"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. 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.' 

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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?

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

Valmiki Ramayana - Bala Kanda in Prose Sarga 45

 

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.

 

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

"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. 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. 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. 

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.

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. 

"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. 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. 

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. 

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. 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. 

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. 

"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. Hearing that sentence of Rama then the eminent sage Vishvamitra has commenced to narrate the legend of ancient Vishaala. 

"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. 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. 

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.

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

"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. 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. 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.' 

"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. 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. 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. 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. 

"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. '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. 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. 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. 

"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. 

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

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.

"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. 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. 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.

"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. 

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

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.

"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. 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. 

"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. 

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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.

Thus, this is the 45th 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

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