Sri Valimiki Raamaayanam -Baala Kaandam -Sargams -33/34/35/36..

tena paapa anubandhena vacanam na pratiicChataa |
evam bruva.ntyaH sarvaaH sma vaayunaa abhihataa bhR^iSam || 1-33-4

4. evam bruvantyaH sarvaaH= thus, speaking, all of us; paapa anubandhena= venality, bound by; vacanam= [our] sentence; na= not; prati iicChataa= in reply, bearing in mind – one who refused to take notice; tena vaayunaa= by him, by Air-god; bhR^iSam= much; abhi hataa= smacked down – we are harmed.

” ‘Though we all have spoken to him thus, that Air-god who is bound by venality refused to take notice of our words and he has harmed us a lot.’ Thus those girls informed their father. [1-33-4]

visR^ijya kanyaaH kaakutstha raajaa tridasha vikramaH || 1-33-9
ma.ntraj~no ma.ntrayaamaasa pradaanam saha ma.ntribhiH |
deshe kaale ca kartavyam sadR^ishe pratipaadanam || 1-33-10

9b, 10. kaakutstha= oh, Rama; tridasha vikramaH= matching god, whose valour is; mantra j~naH= in thinking, expert; raajaa= king Kushanaabha; kanyaaH visR^ijya= girls, leaving them; mantribhiH saha= ministers, along with; pradaanam= about endowing [giving daughters in marriage]; mantrayaamaasa= started to contemplate; pradaanasya= of that bride giving]; deshe kaale= in which country, at which time; sadR^ishe= matching one [bridegroom]; pratipaadanam kartavyam ca= [marriage] proposals, is to be done – on such topics he discussed with ministers.

“On leaving those girls, oh, Rama, that king whose valour matches that of gods and who is an expert in thinking strategies started to think with his ministers on the topics like, as to how his daughters are to be espoused to, to which country they are to be sent, at which time marriage shall happen, and to which matching bridegroom the marriage is to be proposed, and so on.” Thus Vishvamitra continued his narration. [1-33-9b, 10]

tapasya.ntam R^iSim tatra ga.ndharvii paryupaasate |
somadaa naama bhadram te uurmilaa tanayaa tadaa || 1-33-12

12. tadaa= then; tatra tapasyantam R^iSim= at the place of ascesis, while practising, sage is; uurmilaa tanayaa= Urmila’s, daughter; somadaa naama gandharvii= Somada, named, a gandharva / celestial female; pari upaasate= in overall manner, serving him; te bhadram= to you, safety; Rama.

“While that sage is in the practise of asceticism a celestial female served him at the place of his ascesis, safety be with you oh, Rama, she is Somada by her name, the daughter of Urmila. [1-33-12]

tasyaaH prasanno brahmarSir dadau braahmam anuttamam |
brahmadatta iti khyaatam maanasam cuulinaH sutam || 1-33-18

18. tasyaaH prasannaH brahmarSiH= of her, one who became benignant, Brahma-sage; cuulinaH= of sage Cuulina; maanasam sutam= by instinct, [born] son – brainchild; braahmam= Brahma-like; brahmadatta iti khyaatam= Brahmadatta, thus, renowned; an+uttamam= un, surpassed – unique one; dadau= bestowed.

“That Brahma-sage Cuulina benignantly bestowed her with a unique and Brahma-like son who is renowned as Brahmadatta, as well as his own brainchild. [1-33-18]

evam uk{}tvaa kusho raama kushanaabham mahiipatim |
jagaama aakaasham aavishya brahma lokam sanaatanam || 1-34-4

4. raama= oh, Rama; kusha= Kusha; mahiipatim kushanaabham= to king, Kushanaabha; evam uktvaa= so, saying; aakaasham aavishya= sky, on entering; sanaatanam brahma lokam jagaama= to time-honoured, Brahma’s, abode, journeyed to.

“Saying so, oh, Rama, Kushanaabha’s father Kusa entered the sky and journeyed to the time-honoured abode of Brahma. [1-34-4]

kasyacit tu atha kaalasya kushanaabhasya dhiimataH |
jaj~ne parama dharmiSTho gaadhiH iti eva naamataH || 1-34-5

5. atha kasyacit kaalasya tu= then, after some, of time, but; dhiimataH kushanaabhasya= to highly intellectual, Kushanaabha; parama dharmiSThaH= supremely, righteous one; and; naamataH gaadhiH iti eva= by name, Gaadhi, thus, [known] as; jaj~ne= took birth.

“Then after some time that highly intellectual Kushanaabha begot a supremely righteous son known by the name Gaadhi. [1-34-5]

sa pitaa mama kaakutstha gaadhiH parama dhaarmikaH |
kusha va.msha prasuuto asmi kaushiko raghuna.ndana || 1-34-6

6. kaakutstha= oh, Kakutstha; parama dhaarmikaH gaadhiH= eminently righteous one, Gaadhi; saH mama pitaa= he is, my, father; raghu nandana= oh, Raghu’s legatee; kusha vamsha prasuutaH= [because] in Kusa’s, dynasty, born in; kaushikaH= Kaushika [by the name of]; asmi= I am – I got the name.

“Oh, Rama of Kakutstha dynasty, that eminently righteous Gaadhi is my father, and since I am born in Kusha dynasty, oh, Raghu’s legatee, I got the name Kaushika.” Sage Vishvamitra thus narrating to Rama. [1-34-6]

puurvajaa bhaginii ca api mama raaghava suvrataa |
naamnaa satyavatii naama R^iciike pratipaaditaa || 1-34-7

7. raaghava= oh, Raghava; su vrataa= one with benevolent, vows; naamnaa satyavatii naama= by name, Satyavati, renowned as; mama puurva jaa bhaginii ca api= to me, earlier, born, sister, also, even – she is there; R^iciike pratipaaditaa= to sage Ruchika, proposed to [given in marriage.]

“Even my elder sister who undertook benevolent vows and who is renowned by her name Satyavathi is there, oh, Raghava, and she is given in marriage to sage Ruchika. [1-34-7]

divyaa puNya udakaa ramyaa himava.ntam upaashritaa |
lokasya hitakaarya artham pravR^ittaa bhaginii mama || 1-34-9

9. lokasya hita kaarya artham= world’s, welfare, to do [yield benefit,] desiring for; pra vR^ittaa= well, emerged; divyaa puNya udakaa ramya= divinely, pious, water, delightful; mama bhaginii= my, sister – Kaushiki river; himavantam upa aashritaa= Himavanta, [Himalayan mountains,] takes shelter [while flowing.]

“Desiring to yield benefit for the welfare of world, my sister has emerged with her divinely pious and delightful waters, taking recourse to Himalayan Mountains. [1-34-9]

saa tu satyavatii puNyaa satye dharme pratiSThitaa |
pativrataa mahaabhaagaa kaushikii saritaam varaa || 1-34-11

11. saa satyavatii tu= she, Satyavathi, for her part; puNyaa= a pious one; satye dharme pratiSThitaa= truthfulness, righteousness, steadfast; pati vrataa mahaa bhaagaa= husband devote, highly, fortunate one; saritaam varaa kaushikii= among rivers, best of the, as River Kaushiki – she emerged.

“She that Satyavathi for her part is a pious one, steadfast in truthfulness and righteousness, a husband devout, and such a highly fortunate one has emerged as a best river among rivers, namely River Kaushiki. [1-34-11]

eSaa raama mama utpattiH svasya va.mshasya kiirtitaa |
deshasya ca mahaabaaho yan maam tvam paripR^icChasi || 1-34-13

13. mahaabaahuH raama= oh, dextrous Rama; eSaa mama= this, is my; svasya vamshasya deshasya ca= of my, dynasty, [my] province, also – on which we are presently camping namely the riverbanks of Sona; utpattiH kiirtitaa= [my] birth, is narrated; yat tvam maam paripR^icChasi= which, you, me, have asked.

“Oh, dextrous Rama, this is all about my dynasty, my province on which we are presently camping namely the riverbanks of Sona, and about my birth, and thus everything is narrated as you have asked me. [1-34-13]

naishaani sarva bhuutaani pracara.nti tataH tataH |
yakSa raakSasa sa.nghaaH ca raudraaH ca pishita ashanaaH || 1-34-18

18. naishaani= those beings that move in night – nightly beings; sarva bhuutaani= all, beings of; yakSas raakSasa sanghaaH ca= yaksha-s, demon, bands, even; raudraaH pishita ashanaaH ca= ferocious, raw flesh, eaters [ogres,] even; tataH tataH= there, there; pra caranti= are [now] milling about – astir.

“Now, the bands of yaksha-s, demons, even the ferocious ogres that feed on raw flesh, why them, all the beings that take pleasure in nights are astir, far and wide.” So said Vishvamitra to Rama. [1-34-18]

visheSeNa bhavaan eva vishvaamitra mahaayashaH |
kaushikii saritaam shreSThaH kula udyotakarii tava || 1-34-21

21. mahaayashaH vishvaamitra= oh, highly renowned, Vishvamitra; bhavaan eva= you, alone; visheSeNa= especially – are exemplary, selfsame to Brahma; saritaam shreSThaH= among rivers, prominent one; kaushikii= River Kaushiki [sister of Vishvamitra]; tava kula udyotakarii= your, ancestry, she is glorifying.

“You alone are exemplarily selfsame to Brahma, oh, Vishvamitra of great-renown, and among rivers that prominent River Kaushiki is your sister, thus she is glorifying your ancestry.” Thus the sages lauded Vishvamitra. [1-34-21]

evam uk{}taH tu raameNa vishvaamitro abraviit idam |
eSa pa.nthaa mayaa uddiSTo yena yaanti maharSayaH || 1-35-5

5. raameNa= by Rama; evam uktaH vishvaamitraH= thus, one who is spoken, Vishvamitra; idam abraviit= this, said; maharSayaH yena [panthaa] yaanti= great-sages, in which [route,] they go; eSa panthaa mayaa uddiSTaH= that, route, by me, is proposed.

When Rama spoke to him thus sage Vishvamitra replied, “I propose the same route by which these great sages are going. [1-35-5]

te gatvaa duuram adhvaanam gate ardha divase tadaa |
jaahnaviim saritaam shreSThaam dadR^ishur muni sevitaam || 1-35-7

7. te duuram adhvaanam gatvaa= they, a distance, on their way, on going; tadaa ardha divase gate= then, half, day, while elapsing; muni sevitaam= by sages, adored; saritaam shreSThaam= among rivers, prominent one; jaahnaviim= River Ganga; dadR^ishuH= they perceived.

On going a distance on their way, and after a lapse of half a day, then they perceived the prominent one among rivers and the one adored by sages, namely River Ganga. [1-35-7]

tasyaaH tiire tataH cakruH te aavaasa parigraham |
tataH snaatvaa yathaa nyaayam sa.mtarpya pitR^i devataaH || 1-35-9
hutvaa caiva agnihotraaNi praashya ca amR^itavat haviH |
vivishur jaahnavii tiire shubhaa mudita maanasaaH || 1-35-10
vishvaamitram mahaatmaanam parivaarya sama.ntataH |

9, 10, 11a. tataH te= then, they; tasyaaH tiire= on her, banks; aavaasa parigraham cakruH= sojourn, taking, they have done – they camped there; tataH snaatvaa= then, taking bath; yathaa nyaayam= as per, custom; pitR^i devataaH= to fatherly, gods – to manes; sam tarpya= offered oblations; agni hotraaNi hutvaa ca eva= ritual fire, enkindled, also, thus – performed fire oblations; amR^ita vat= ambrosia, like; haviH ca praashya= oblation items, also, on dining; mudita maanasaaH= contented, at hearts – in oblating at river Ganga; mahaatmaanam vishvaamitram= great-souled one, Viswamitra; sam antataH parivaarya= all around, surrounding; shubhaa jaahnavii tiire= on propitious, Ganga, on the banks; vivishuH= they perched.

Then they sojourned on the riverbank of Ganga, and next on taking bath in Ganga they have customarily offered that river’s water as oblations to their manes. After that, on enkindling the ritual-fire they have also offered fire-oblations into it for gods. Later, dining on their part of those ambrosian oblations with which they have oblated the fire, those sages perched on the propitious banks of Ganga, surrounding the great-souled Vishvamitra from all sides, to the contentment of their heart in having performed religious chores on the riverbank of Ganga. [1-35-9, 10, 11a]

codito raama vaakyena vishvaamitro mahaamuniH |
vR^iddhim janma ca ga.ngaayaa vak{}tum eva upacakrame || 1-35-13

13. raama vaakyena coditH= by Rama’s, words, motivated; vishvaamitrH mahaamuniH= Vishvamitra, eminent-sage; gangaayaaH= of Ganga; janma vR^iddhim ca eva= emergence, progression, also, that way; vaktum upacakrame= to narrate, thus, commenced.

Motivated by Rama’s words the eminent-sage Vishvamitra commenced to narrate about the emergence and that way even about the progression of River Ganga. [1-35-13]

shailendro himavaan raama dhaatuunaam aakaro mahaan |
tasya kanyaa dvayam raama ruupeNa apratimam bhuvi || 1-35-14

14. raama= oh, Rama; dhaatuunaam mahaan aakaraH= for minerals, greatest, repository – treasure trove of; himavaan [naama]= Himavan, [named]; shaila indraH= mountains’, lord [is there]; tasya= to him; ruupeNa= by virtue of comeliness; bhuvi a+ pratimam= on earth, without, another – unequalled; kanyaa dvayam= daughters, pair of; is there.

“The lordly mountain Himavan who is the greatest treasure trove of minerals, Rama, also treasures up a pair of daughters who by their comeliness are unequalled on earth. [1-35-14]

yaa meru duhitaa raama tayor maataa sumadhyamaa |
naamnaa menaa manoj~naa vai patnii himavataH priyaa || 1-35-15

15. raama= oh, Rama; naamnaa menaa [naama]= by name, Mena, [she who is renowned like that]; yaa meru duhitaa= she who is, Mt. Meru’s, daughter; su madhyamaa= to that slender-waisted one; manoj~naa= fascinating one; himavataH patnii priyaa= Himavan’s, dear, wife; tayoH maataa vai= their, mother, indeed.

“The slender-waisted and fascinating daughter of Mt. Meru, oh, Rama, renowned by her name Mena, is the dear wife of Himavan and the mother of those two daughters, indeed. [1-35-15]

tasyaam ga.nga iyam abhavat jyeSThaa himavataH sutaa |
umaa naama dvitiiyaa abhuut kanyaa tasya eva raaghava || 1-35-16

16. raaghava= oh, Raghava; iyam ganga= this, Ganga; himavataH Himavan’s; jyeSThaa sutaa= as elder, daughter; tasyaam abhavat= from her [Mena,] emerged; tasya eva= to him, that way; [naamnaa= by name]; umaa naama= Uma, renowned as; dvitiiyaa kanyaa abhuut= second, daughter, became – emerged.

“This Ganga has emerged as an elder daughter to Himavan through Mena, oh, Raghava, and that way a girl renowned by the name Uma has become a second daughter to him. [1-35-16]

dadau dharmeNa himavaan tanayaam loka paavaniim |
svacCha.nda patha gaam ga.ngaam trailokya hita kaamyayaa || 1-35-18

18. himavaan dharmeNa= Himavan, with a righteous mind; trai lokya hita kaamyayaa= for three, worlds, welfare, hopeful of; loka paavaniim= worlds, one who is a sanctifier; svacChanda patha gaam= volitionally, in her way, on who flows; tanayaam gangaam dadau= daughter, Ganga, he spared.

“With a righteous thinking and hopeful of the welfare in triadic world, Himavan then spared his daughter Ganga whose flow is at her own volition. [1-35-18]

yaa ca anyaa shaila duhitaa kanyaa aasiit raghuna.ndana |
ugram suvratam aasthaaya tapaH tepe tapodhanaa || 1-35-20

20. raghunandana= oh, Raghu’s descendent; anyaa shaila duhitaa= other, mountain’s [Himavanta’s], daughter; yaa kanyaa aasiit= which, unmarried girl, is there; [saa= she]; tapaH dhanaa= her ascesis, is her wealth; ugram su vratam aasthaaya= rigorous, supreme, devoutness, taking hold of; tapaH tepe= sacrament, performed.

“The other daughter of Himavanta, oh, Raghu’s descendent, that unmarried girl namely Uma, she performed a rigorous sacrament taking hold of a supreme devoutness as her ascesis itself is her wealth. [1-35-20]

ugreNa tapasaa yuk{}taam dadau shailavaraH sutaam |
rudraaya apratiruupaaya umaam loka namaskR^itaam || 1-35-21

21. shaila varaH= mountain, best [Himavanta]; ugreNa tapasaa yuktaam= one who is – rigorous, sacrament, unified with; loka namaskR^itaam= one who is – by worlds, adored; sutaam umaam= daughter, Uma is; a+prati+ruupaaya= one with – no, coequal, in aspect [unequalled one, unique god]; rudraaya dadau= to Rudra, gave – in marriage.

“As for Uma who is unified with her rigorous sacrament and who is adored by all the world, that best one among mountains Himavanta gave such a daughter to the unique god Rudra. [1-35-21]

etat te sarvam aakhyaatam yathaa tri patha gaaminii |
kham gataa prathamam taata gatim gatimataam vara || 1-35-23

23. gati mataam vara= in cruising, [of life] of people, best one; or, one who has beautiful gait – Rama; taata= oh, dear boy; tri patha gaaminii= three, way, cruising; prathamam yathaa= firstly, as to how; kham gataa= to heavens, cruised; etat gatim= all about, cruising; te sarvam aakhyaatam= to you, all in all, is related.

“Dear boy Rama with beautiful gait, as to how the triply coursing Ganga has cruised to heaven in the first phase, I have related all about that cruise to you. [1-35-23]

sa eSaa sura nadii ramyaa shailendra tanayaa tadaa |
sura lokam samaaruuDhaa vipaapaa jala vaahinii || 1-35-24

24. ramyaa= marvellous one; vi paapaa= without, sins; jala vaahinii= in the form of waters, one that flows; saa eSaa= such as she is; shaila indra tanayaa= mountain, lord’s, daughter; tadaa= then; sura nadii= divine, river; on becoming; sura lokam sam aaruuDhaa= divinity’s, abode [to heaven], well, ascended.

“As such, that marvellous and sinless daughter of the lordly mountain Himavanta, ever-flowing in the form of water, ascended to the abode of divinities and became deva ganga , Divine River. [1-35-24]

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

3, 4a. loka paavanii= worlds, purifier of – Ganga; kena hetunaa= by which, reason; triin pathaH plaavayet= three, paths, she is flooding – flowing; dharma j~na= oh, virtue-knower [Vishvamitra]; tri patha gaa= in three, way, coursing; ga~Ngaa= Ganga; kaiH karmabhiH samanvitaa= by which, deeds, she is connected with – deeds of merit; triSu lokeSu= in three, worlds; sarit uttamaa= among rivers, the best one; [katham= in which way]; vi shrutaa well, known – renowned.

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

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

5b, 6a. raama= oh, Rama; puraa kR^ita udvaahaH= once, getting, married [to Uma]; mahaa tapaaH shiti kaNThaH= sublime, ascetic, blue, throated god – Shiva; deviim= consort [Shiva’s consort, Goddess Uma]; dR^iSTvaa= on seeing – having a penchant; bhagavaan maithunaaya upacakrame= God – Siva, for lovemaking, began.

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

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

6b, c, 7. param tapa raama= oh, enemy-scorcher, Rama; mahaa dhiimataH= of that sagacious one; devasya shitikaNThasya samkriiDamaanasya= of god, blue-throated Shiva, while nuptial merrymaking – lovemaking; tasya devasya= of that, god’s; divyam varSa shatam gatam= divine, years, hundred, elapsed; api ca= even, also – even then; tasyaam= in her – in Uma; tanayaH na aasiit= son, has not, become – not born.

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

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

8b, 9. suraaH sarve abhi gamya= gods, all of them, towards, on going – on approaching Shiva; praNipatya idam abruvan= paying deference to [Siva,] this, they spoke; deva deva= oh, God of Gods, asya lokasya hite rata= of this, world’s, welfare, oh, one who is interested in; mahaa deva= oh, Great-God; suraaNaam= of gods, such as we are; our; praNipaatena= by [‘consideration of] supplication; prasaadam kartum arhasi= grace, to bestow, apt of you.

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

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

10, 11. sura uttama= oh, of gods, supreme one – oh, supreme god; tava tejaH= your, offspring born out of your effulgence; lokaa na dhaarayiSyanti= worlds, cannot be, capable to bear; braahmeNa tapasaa yuktaH= as per Vedic ancillary [Yoga,] postulates of asceticism, unified with; devyaa saha= with Goddess Uma, along with; tapaH cara= asceticism, you practise; trailokya hita kaama artham= three, world’s, welfare, desiring; tejaH tejasi dhaaraya= your refulgent seed, in your own radiance, you sustain. rakSa sarvaan imaan lokaan= protect, all, these, worlds [in universe]; na a + lokam kartum arhasi= not, devoid of [annihilate], worlds [in universe,] to render, apt of you

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

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

17. tataH= thereby; devaaH= gods; punaH= in turn; huta ashanam api= to Fire-oblations, consumer [Fire-god,] even; idam uucuH ca= this, said, also; tvam vaayu samanvitaH= you, Wind-god, along with; raudram= pertaining to Rudra; mahaatejaH= his semen, great-potence; aavisha= enter.

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

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

18, 19a. agninaa= by Fire-god; vyaaptam= pervaded; tat= that great-potence; punaH= again; shveta parvatam sam jaatam= as white, mountain, well, emerged; paavaka aaditya samnibham= Fire, Sun, equal in shine; divyam shara vaNam caiva= divine, reeds, forest, also thus; it has become; yatra= wherefrom; mahaatejaaH= highly brilliant; agni sambhavaH= one who is born out of the refulgence of Shiva through Fire-god; kaartikeyaH= one who is suckled by Krittika-s; jaataH= has emerged.

“And when Fire-god invaded that great-potence of Shiva it has emerged as White-mountain, also thus it has become as a divine forest of reeds equalling the Sun and Fire in its resplendence, wherefrom the highly brilliant Kumara has emerged. [1-36-18, 19a]Because Kumara, or Skanda took birth through Fire-god from the great-potence of Shiva, he is called the one born out of fire. Because Krittika stars have suckled him he is also called as Kaaritkeya. The birth and legend of Kaartikeya is detailed in the next chapter relating to Ganga.

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

20b, 21a. raama= oh, Rama; atha= then; shaila sutaa= mountain’s, daughter – Uma; sa manyuH= with, ire; tridashaan idam abraviit= to divinities, this, said; krodha sam rakta locanaa= in anger, with, reddened, eyes; sarvaan ashapat= all of them, cursed.

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

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

23b, 24. avane= oh, earth; tvam= you; na eka ruupaa= not, with one, appearance – sui generis, bizarre; bahu bhaaryaa= to many, as wife; bhaviSyasi= you will become; su dur medhe= oh, very, base, minded one [earth]; mama putram an + icChatii= to me, son, not, desirous – you are bigoted; tvam= you; mat krodha kaluSii kR^itaa= by my, anger, sully, rendered – sullied by my anger; putra kR^itaam priitim ca= by children, caused, delight, even; na praapsyasi= not, you will get.

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

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

26. saH maheshvaraH= he – Shiva; gatvaa= having gone to west; tasya gireH uttare paarshve= of that, mountain [Himalayas,] northern, side; himavat prabhave shR^i.nge= in Himalayas, emerged [a mountain,] on its peak; devyaa saha= concert [Uma,] along with; tapa aatiSThat= in ascesis, settled down.

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

Sri Sita Rama Jeyam.

Aalvaar Emberumaanaar Jeeyar Thiruvadikale Saranam.

Sri Valimiki Raamaayanam -Baala Kaandam -Sargams -29/30/31/32..

eSa puurva aashramo raama vaamanasya mahaatmanaH || 1-29-3
siddha aashrama iti khyaataH siddho hi atra mahaatapaaH |

3b, 4a. raama= oh, Rama; eSa mahaatmanaH vaamanasya= this is, of great-souled one, of Vaamana; puurva aashramaH= erstwhile, hermitage siddhaH aashrama iti khyaataH= Siddha [Accomplished] hermitage, thus, renowned; hi= why because; mahaatapaaH kaashyapa atra siddhaH= one who has supreme ascesis, sage Kaashyapa, there, got accomplishment to his ascesis.

“This is the erstwhile hermitage of great-souled Vaamana renowned as Accomplished hermitage, why because the sage with supreme ascesis Kaashyapa got accomplishment to such of his ascesis there only. [1-29-3b, 4a]

etasmin eva kaale tu raajaa vairocanir baliH || 1-29-4
nirjitya daivata gaNaan sa indraan sa marud gaNaan |
kaarayaamaasa tad raajyam triSu lokeSu vishrutaH || 1-29-5

4b, 5. etasmin kale eva= in the mean, time, only; vairocaniH= Virochana’s [son]; raajaa baliH= king, Bali; sa indraan sa marut gaNaan= with, Indra, along with, Marut, gods – Wind-gods; daivata gaNaan= god’s, groups; nir jitya= on completely, conquering; triSu lokeSu vi shrutaH= in three, worlds, well, heard [renowned]; tat raajyam kaarayaamaasa= that, kingdom, he started to do – to rule.

“In the meantime, when Vishnu was in his asceticism in this hermitage, the son of King Virochana, namely Bali, has completely conquered all the assemblages of gods together with Indra and his coterie called Wind-gods, and ruling that kingdom where that hermitage is there, he has become renowned in all the three worlds for his magnanimity. [1-29-4b, 5]

sa tvam sura hitaarthaaya maayaa yogam upaashritaH |
vaamanatvam gato viSNo kuru kalyaaNam uttamam || 1-29-9

9. viSNuH= oh, Vishnu; saH= such as you are; tvam= you; sura hitaarthaaya= for gods, welfare; maayaa yogam upa aashritaH= Maya [illusory,] power, resorting to; vaamanatvam gataH= dwarfishness, on assuming; uttamam kalyaaNam kuru= the most suitable, merited deed, you make happen – to deal with Emperor Bali.

” ‘As such, oh, Vishnu, you may effectuate the most suitable merited deed for the welfare of gods on resorting to your illusory power, Vishnu Maya, and on assuming the form of a dwarf to deal with Emperor Bali.’ Thus gods appealed to Vishnu. [1-29-9]

etasmin anantare raama kaashyapo agni sama prabhaH |
adityaa sahitaH raama diipyamaana iva ojasaa || 1-29-10
devii sahaayo bhagavan divyam varSa sahasrakam |
vratam samaapya varadam tuSTaava madhusuudanam || 1-29-11

10. etasmin anantare= in this, meanwhile; raama= oh Rama; agni sama prabhaH= ritual fire, similar, in brilliance; adityaa sahitaH= Lady Aditi, who will be with; ojasaa diipyamaana iva= with his own vitality, resplendent, as though; bhagavan kaashyapaH= godly sage, Kaashyapa; devii sahaayaH= lady [Aditi,] along with; divyam varSa sahasrakam= divine, years, thousand; vratam samaapya= asceticism, on completing; vara dam= boon, giver [Vishnu]; madhu suudanam= Madhu, the demon, killer [Vishnu]; tuSTaava= eulogised.

“In the meanwhile, oh Rama, he whose brilliance is similar to ritual fire, who will be with his wife Lady Aditi, who is resplendent with his own vitality, that godly sage Kaashyapa on completing his asceticism along with Lady Aditi started to eulogise the boon giver and the eliminator of demon Madhu, namely Vishnu.” Thus Vishvamitra is narrating to Rama. [1-29-10, 11]

shariire tava pashyaami jagat sarvam idam prabho |
tvam anaadiH anirdeshyaH tvaam aham sharaNam gataH || 1-29-13

13. prabhuH= oh, god; tava shariire= in your, physique; idam sarvam jagat pashyaami= thi, whole, universe, I am seeing; tvam an + aadiH= you are, without beginning; a + nirdeshyaH= not, definable; aham tvaam sharaNam gataH= I am, in you, shelter, getting in [taking.]

” ‘In your physique I am seeing this entire universe, oh, god, and you are without a beginning and indefinable, and in you I am taking shelter.’ Sage Kaashyapa praised Vishnu in this way. [1-29-13]

ayam siddha aashramo naama prasaadaat te bhaviSyati |
siddhe karmaNi devesha uttiSTha bhagavan itaH || 1-29-18

18. deva iisha= oh, god’s, god; karmaNi siddhe= works [asceticism of mine,] while accomplished; ayam= this one [hermitage]; te prasaadaat= by your, grace; siddha aashramaH naama= this one, Siddha [Accomplished,] Hermitage, with the name; bhaviSyati= it becomes; bhagavan= oh, god; itaH uttiSTha= from here, arise.

” ‘Oh, god of gods, as the works of my austerities are accomplished here, by your grace this hermitage will be renowned by the name Siddha ashram, Hermitage of Accomplishment, hence oh god, arise from here to become my son.’ So said sage Kaashyapa to Vishnu. [1-29-18]

triin paadaan atha bhikSitvaa pratigR^ihya ca mediniim |
aakramya lokaan lokaartho sarva loka hite rataH || 1-29-20
mahendraaya punaH praadaat niyamya balim ojasaa |
trailokyam sa mahaatejaaH cakre shakra vasham punaH || 1-29-21

20, 21. atha= next; that dwarf ascetic boy – Vaamana; loka arthaH aatmaa]= for the good of worlds [soul of all worlds]; sarva loka hite rataH= all, worlds, welfare, one who is interested in; Vishnu; triin paadaan bhikSitvaa= three, foot-steps [of space,] begged of; prati gR^ihya ca= on receiving [that ground], also; lokaan aakramya= on worlds, striding over; balim ojasaa niyamya= Bali, with vitality, on restraining; worlds; mediniim mahendraaya punaH praa daat= earth, to Indra, again, gave away; mahaatejaaH saH= great resplendent one, that Vishnu; trai lokyam= three, worlds; punaH shakra vasham cakre= again, Indra’s, control, he made to come.

“That dwarf ascetic boy Vaamana begged and received a space that can be covered in three strides, but strode all the three worlds in those three steps for the purpose of saving worlds, as he is interested in the welfare of all the worlds. Vishnu gave the earth back to Indra restraining Emperor Bali with his vitality. Thus that great resplendent Vishnu made the three worlds to come under the control of Indra again. [1-29-20, 21]

adya gacChaamahe raama siddhaashramam anuttamam |
tat aashrama padam taata tava api etad yathaa mama || 1-29-24

24. raama= oh, Rama; adya an uttamam siddha aashramam= now, un, excelled, to the Accomplished, hermitage; gacChaamahe= we will go; taata=oh, dear one; etat aashrama padam= this, hermitage’s, threshold; yathaa mama= as to how, to me; tava api [tathaa]= to you, even, [likewise.]

“Rama, we now go to the unexcelled hermitage of Accomplishment, oh, dear one, as to how this hermitage belongs to me, this also belongs to you.” Thus Vishvamitra said to Rama. [1-29-24]

adya eva diikSaam pravisha bhadram te munipu.mgava |
siddhaashramo ayam siddhaH syaat satyam astu vacaH tava || 1-29-29

29. muni pungava= oh, sage, the eminent; adya eva diikSaam pravisha= today, only, ritual of solemnity, enter into – undertake; te bhadram= to you, let safety be; ayam siddha aashramaH= this, Siddha, [Accomplished,] hermitage; siddhaH syaat= accomplished one, it will be; tava vacaH satyam astu= your, word, truth, let it become – let your word come true.

“Oh, the eminent sage, to day itself you may undertake the ritual of solemnity that is undertaken prior to the main ritual, be safe, and let this Hermitage of Accomplishment become an accomplished one in eradiating vice true to its name, and let the word of yours given to my father in fetching me to this place come true.” So said Rama to Vishvamitra, supported by Lakshmana. [1-29-29]

kumaarau eva taam raatrim uSitvaa susamaahitau |
prabhaata kaale ca utthaaya puurvaam sa.ndhyaam upaasya ca || 1-29-31
prashuchii param jaapyam samaapya niyamena ca |
huta agnihotram aasiinam vishvamitram avandataam || 1-29-32

31. kumaarau eva= youngsters, thus; taam raatrim= in that, night; su samaahitau uSitvaa= very, vigilantly, on staying – on spending; prabhaata kaale ca utthaaya= at sunrise, time, also, getting up; pra shuchii= well, cleansed – finishing morning time bathing; puurvaam sandhyaam upaasya ca= easterly, aurora, reflecting upon; niyamena= in regularity; param jaapyam samaapya ca= supreme, meditation [on Gaayatri,] on completing, also; huta agni hotram= one who has – enkindled, ritual fire; aasiinam= who is sitting [before Altar of fire]; vishvamitram avandataam= to Vishvamitra, addressed themselves.

Both the youngsters Rama and Lakshmana on spending that night vigilantly got up with the sunrise. On finishing morning time bathing they meditated upon the easterly aurora, and then on completing the supreme meditation on Gayatri in its regularity, they addressed themselves to sage Vishvamitra, who by now has enkindled ritual fire and sitting before the Altar of Fire. [1-29-31, 32]

adya prabhR^iti SaT raatram rakSatam raaghavau yuvaam |
diikSaam gato hi yeSa munir maunitvam ca gamiSyati || 1-30-4

4. raaghavau= oh, Raghava-s; yuvaam= you two; adya prabhR^iti= today, henceforth; SaT raatram= for six, nights [and days also]; ritual is; rakSatam= is to be safeguarded; eSa muniH= this, sage Vishvamitra; diikSaam gataH= vow, entered [is under vow]; maunitvam ca gamiSyati hi= muteness, also, he enters into, indeed.

“Oh, Raghava-s, you have to safeguard this ritual for six nights and days from today, and this Sage Vishvamitra who is under the vow of ritual goes into muteness as required by the vow.” Thus said the other sages near at ritual place. [1-30-4]

sa darbha camasa srukkaa sa samit kusumoccayaa |
vishvaamitreNa sahitaa vediH jajvaala sa R^itvijaa || 1-30-9

9. sa darbha camasa srukkaa= with, sacred grass, drink-vessels, oblation spoons; sa samit kusuma uccayaa= with, firewood sticks, flowers, heaps of; vishvaamitreNa sahitaa= Vishvamitra, attended by; vediH= altar of fire; ja jvaala= highly flared up; sa R^itvijaa= with Ritwiks, conductors of ritual.

The Altar of Fire around which sacred grass, drink-vessels, oblation spoons, firewood-sticks, and heaps of flowers are kept, and around which Vishvamitra and the conductors of ritual are sitting, that altar flared high. [1-30-9]

maariicaH ca subaahuH ca tayor anucaraaH tathaa |
aagamya bhiima sa.mkaashaa rudhira oghaan avaasR^ijan || 1-30-12

12. bhiima samkaashaa= monstrous, in aspect; maariicaH ca subaahuH ca= Maareecha, also, Subaahu, also; tayoH= their; [ye= who are]; tathaa anucaraaH= like that, followers; are there, they too; aagamya= have come; rudhira oghaan avaasR^ijan= blood, spates, started to pour down.

Maareecha and Subaahu are the monstrous demons that have come along with their followers and they have started to pour down spates of blood. [1-30-12]

ti uk{}tvaa vacanam raamaH caape sa.mdhaaya vegavaan || 1-30-16
maanavam parama udaaram astram parama bhaasvaram |
cikSepa parama kruddho maariica urasi raaghavaH || 1-30-17

16b, 17. iti uktvaa vacanam= thus, said, sentence; vegavaan raamaH= agile, Rama; parama udaaram= greatly, benign – arrow; parama bhaasvaram= highly, radiating arrow; maanavam astram= Maanava, missile; caape sandhaaya= on bow, fitting – taking aim with; parama kruddhaH= highly, furious Rama; raaghavaH maariica urasi= Raghava, on Maareecha’s, chest; cikSepa= darted.

Saying so that agile Rama fitted the very benign and highly radiant arrow Maanava on his bow, and taking aim with it at Maareecha that highly furious Raghava darted it on the chest of Maareecha. [1-30-16b, 17]

iti uk{}tvaa lakshmaNam ca ashu laaghavam darshayan iva |
sa.mgR^ihya sumahat ca astram aagneyam raghuna.ndanaH |
subaahu urasi cikSepa sa viddhaH praapatat bhuvi || 1-30-22

22. iti uktvaa lakshmaNam= thus, saying, to Lakshmana, also; raghu nandanaH= Raghu’s, descendent – Rama; darshayan ashu laaghavam iva= to show, swift, dexterity, as though; su mahat= very, powerful – missile; aagneyam astram samgR^ihya= Aagneya, missile, on taking; subaahu urasi cikSepa= on Subaahu’s, chest, darted it; saH viddhaH= he – Subaahu, struck with it; pra apatat bhuvi= flat, fell, on ground.

Thus saying to Lakshmana, as though to show his swift dexterity Rama, the descendent of Raghu dynasty, took up a very powerful missile called Aagneya astra, Fire-missile, and darted it on the chest of Subaahu, by which that demon Subaahu is struck and fell flat on ground. [1-30-22]

kR^itaartho asmi mahaabaaho kR^itam guru vacaH tvayaa |
siddhaashramam idam satyam kR^itam viira mahaayashaH |
sa hi raamam prashasya evam taabhyaam sa.mdhyaam upaagamat || 1-30-26

26. mahaa baahuH= oh, dextrous one; kR^ita arthaH asmi= made, results I am – my purpose is fully realised; tvayaa guru vacaH kR^itam= by you, mentor’s, word of honour, is actualised; mahaa yashaH viira= oh, highly illustrious, valiant – Rama; idam siddha aashramam= this, Siddha [Accomplished] hermitage; satyam kR^itam= true [to its name,] is rendered; saH evam raamam prashasya= he – Vishvamitra, thus, at Rama, while applauding; taabhyaam sandhyaam upaagamat= by both of them, vesper-time, came nigh.

“My purpose in conducting the ritual is fully realised, oh, dextrous Rama, and you too, as a highly illustrious prince, have actualised the word of honour of your mentor, where one mentor is your father King Dasharatha and other is myself, and likewise oh, valiant Rama the glory of this Accomplished hermitage is also actualised…” thus when Vishvamitra is applauding Rama, they have come close to vesper-time for vespertine prayers on Sandhya, the goddess of gloaming. [1-30-26]

kR^itaartho asmi mahaabaaho kR^itam guru vacaH tvayaa |
siddhaashramam idam satyam kR^itam viira mahaayashaH |
sa hi raamam prashasya evam taabhyaam sa.mdhyaam upaagamat || 1-30-26

atha taam rajaniim tatra kR^itaarthau raama lakSaNau |
uuSatur muditau viirau prahR^iSTena a.ntaraatmanaa || 1-31-1

1. atha= then; kR^ita arthau= those who achieved, results; muditau= rejoicing ones; viirau= brave ones; raama lakSaNau= Rama, Lakshmana; taam rajaniim= that, night; pra hR^iSTena antar aatmanaa= well, gladdened, in inner, souls – heart of hearts; tatra= there; uuSatuH= resided.

Rejoicing for achieving the result of their journey with Vishvamitra, the brave Rama and Lakshmana then resided in that hermitage for that night, gladdening in their heart of hearts. [1-31-1]

maithilasya narashreSTha janakasya bhaviSyati |
yajnaH parama dharmiSThaH tatra yaasyaamahe vayam || 1-31-6

6. nara shreSTha= man, the best; maithilasya= of Mithila; janakasya= Janaka’s; parama dharmiSThaH yaj~naH= highly, righteous, Vedic-ritual; bhaviSyati= is going to take place; vayam tatra yaasyaamahe= we are, there, travelling – going.

“Oh, best one among men, a highly righteous Vedic ritual belonging to King Janaka of Mithila is going to take place, and we the sages are going over there. [1-31-6]

taddhi puurvam narashreSTha dattam sadasi daivataiH |
aprameya balam ghoram makhe parama bhaasvaram || 1-31-8

8. nara shreSTha= man, the best; makhe= in war; a+prameya balam= un, imaginable, with power; ghoram= awesome; parama bhaasvaram= superbly, incandescent; tat dattam= that, bow; puurvam= in early times; daivataiH by gods,; [veda] sadasi dattam hi= in Vedic-ritual congregation, given [to an erstwhile king,] indeed.

“Oh, best one among men, in early times indeed gods gave that awesome bow which has an unimaginable power and which is superbly incandescent in wars to an erstwhile king of Mithila in a congregation of a Vedic-ritual. [1-31-8]

taddhi yaj~na phalam tena maithilena uttamam dhanuH |
yaacitam nara shaarduula sunaabham sarva daivataiH || 1-31-12

12. nara shaarduula= oh, man, the tiger; su naabham= best, at navel [at central grip, handle]; tat uttamam dhanuH= that, supreme, bow; tena maithilena= by him, by king of Mithila – namely Devarata; sarva [sarvaiH] daivataiH= by all, gods; yaj~na phalam= as ritual’s, fruit; yaacitam hi= prayed for, indeed.

“Once Devaraata, the grandparent of the present king Janaka of Mithila, conducted a Vedic-ritual and he indeed prayed only for this supreme bow with a best grip-handle as the fruit of that ritual from all of the gods and oh, tigerly man Rama, he got the same from them. [1-31-12]

evam uk{}tvaa munivaraH prasthaanam akarot tadaa |
sa R^iSi sa.nghaH sa kaakutstha aama.ntrya vana devataaH || 1-31-14

14. muni varaH evam uktvaa= saint, the best, thus, saying; sa R^iSi sanghaH= with, sages, assemblages of; sa kaakutstha= with, Rama, Lakshmana – who by now may be assumed to have said ‘yes’ speechlessly; vana devataaH aamantrya= to woodland, deities of, bidding farewell; tadaa prasthaanam akarot= then, travel, started to.

Saying so that best saint Vishvamitra started to travel on along with the assemblages of sages, and even along with Rama and Lakshmana, whose tacit consent to follow the sage is obtained by now, and on bidding farewell to the deities of woodlands of that Accomplished Hermitage, where his ritual is accomplished with the help of Rama and Lakshmana. [1-31-14]

mR^iga pakSi gaNaaH caiva siddha aashrama nivaasinaH |
anujagmur mahaatmaanam vishvaamitram tapodhanam || 1-31-18
nivartayaamaasa tataH sa R^isi sanghaH sa pakshiNaH |

18, 19a. siddha aashrama nivaasinaH= Accomplished, Hermitage, residents of; mR^iga pakSi gaNaaH caiva= animals, birds, herds / flocks of, also, even; mahaa aatmaanam tapaH dhanam vishvaamitram= great, souled one, ascetically, wealthy, after Vishvamitra; anu jagmuH= closely, followed; but; saH R^isi= he, that Sage Vishvamitra; tataH= then; sa pakshiNaH sanghaH= those, birds, flocks of; [mR^igaan api= animas, even]; ni vartayaamaasa back, made to turn – caused to return to their places.

Even the residents of that Hermitage of Accomplishment, namely animals and birds, closely followed that great-souled Vishvamitra, whose wealth is his ascesis, in herds and flocks. But that sage Vishvamitra made those flocks of birds and the herds of animals to return to their places, as they have shown enough courtesy. [1-31-18, 19a]

raamo api saha saumitriH muniim taan abhipuujya ca || 1-31-21
agrato niSasaada atha vishvaamitrasya dhiimataH |

21b, 22a. saha saumitriH raamaH api= with, Lakshmana, Rama, even; taan muniim abhipuujya ca= them, sages, worshipped, also; atha= then; dhiimataH vishvaamitrasya agrataH= the intellectual, Vishvamitra, before; niSasaada= squatted.

And even Rama along with Lakshmana on worshipping those sages squatted before that intellectual Vishvamitra. [1-31-21b, 22a]

brahma yonir mahaan aasiit kusho naama mahaatapaaH |
akliSTa vrata dharmaj~naH sajjana prati puujakaH || 1-32-1

1. brahma yoniH= Brahma, as causation – Brahma’s, brainchild; mahaa tapaaH= on with higher order, ascesis; a+kliSTa vrata dharma j~naH= one who has – without, hampered, vows, their virtue, knower – who has never flouted the rules of rituals and vows; sat jana= virtue, knowers; prati puujakaH= in turn, revered – one who reveres virtue knowers; mahaan= highly righteous – kingly sage; kushaH naama= Kusha, named; aasiit= [once upon a time] was there.

“Once there was a highly righteous kingly sage who is the brainchild of Brahma, whose ascesis is of higher order, who has never flouted the rules of rituals or his vows, and who revered the knowers of virtue by name Kusha.” Thus Sage Vishvamitra commenced narration. [1-32-1]

aham vaH kaamaye sarvaa bhaaryaa mama bhaviSyatha |
maanuSaH tyajyataam bhaavo diirgham aayur avaapsyatha || 1-32-16

16. aham vaH sarvaa kaamaye= I, all, you, have a desire for; mama bhaaryaa bhaviSyatha= my, wives, you become; maanuSaH tyajyataam bhaavaH= pertaining to humans, leave off, notion; diirgham aayuH avaapsyatha= long, life, you acquire – like divinities.

” ‘I have a desire for you all, hence leaving off the notions pertaining to human beings you all become my wives, thereby you too will acquire longevity like divinities. [1-32-16]

kushanaabha sutaaH devam samastaa sura sattama |
sthaanaat cyaavayitum devam rakSaamaH tu tapo vayam || 1-32-20

20. sura sattama= oh, divinity, the best; samastaa vayam= all, of us are; kushanaabha sutaaH= Kushanaabha’s, daughters; devam= as god; sthaanaat cyaavayitum= from your realm, to displace; samarthaa= we are capable]; deva= oh, god; tu= but we are; tapaH rakSaamaH= [our] asceticism, we are conserving.

” ‘We are the daughters of Kushanaabha, oh, best divinity, and we are all capable of displacing you from your realm, but oh, god, we are restraining ourselves in doing so only to conserve our ascetic values. [1-32-20]

pitaa hi prabhur asmaakam daivatam paramam ca saH |
yasya no daasyati pitaa sa no bhartaa bhaviSyati || 1-32-22

22. asmaakam= for us; pitaa prabhuH hi= father [alone is,] lord, indeed; saH paramam daivatam ca= he [alone,] ultimate, god, also; pitaa= father; naH yasya daasyati= us, to whom [he] gives; saH naH bhartaa bhaviSyati= he [alone,] our, husband, becomes.

” ‘Our father is indeed our lord and for us he is the ultimate god too. To whomever we are offered by our father in marriage he alone becomes our husband.’ So said hundred girls to Air-god. [1-32-22]

Sri Sita Rama Jeyam.

Aalvaar Emberumaanaar Jeeyar Thiruvadikale Saranam.

Sri Valimiki Raamaayanam -Baala Kaandam -Sargams -25/26/27/28..

iti uk{}ta,m vacanam shrutvaa raaghavasya amita ojasaa |
harSayan shlakshNayaa vacaa sa lakshmaNam arindamam || 1-25-3
vishvaamitro.abraviit vaakyam shR^iNu yena balotkaTaa |
vara daana kR^itam viiryam dhaarayati abalaa balam || 1-25-4

3. iti uktvaa= thus, one who is spoken � Vishvamitra; amita ojasaa raaghavasya= one with illimitable, dynamism, of Raghava; vacanam shrutvaa= sentence, on hearing; Vishvamitra; harSayan= cheering them up; abraviit vaakyam= said, sentence; arindamam sa lakshmaNam= to enemy-subduer [Rama,] along with, Lakshmana; shlakshNayaa vacaa= with pleasant, words; a+balaa= female; yena bala utkaTaa= by which, [as to how] by strength, outstanding; shruNu= you listen; vara daana kR^itam viiryam= boon, bestowal, made – obtained; balam dhaaryati= strength, she assumes.

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. [1-25-3, 4]

dadau naaga sahasrasya balam ca asyaaH pitaamahaH |
na tu eva putram yakSaaya dadau ca asau mahaayashaaH || 1-25-7

7. pitaamahaH= Forefather Brahma; asyaaH= to her; naaga sahasrasya balam cha= elephants, thousand, strength, also; dadau= gave; mahaa yashaaH= highly, remarkable Brahma; asau yakshaaya putram tu= to that, yaksha, son, but; na eva dadau ca= not, that way, given, also; [as male child will be more hazardous.]

“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. [1-25-7]

taam tu baalaam vivardhantiim ruupa yauvana shaaliniim |
ja.mbha putraaya sundaaya dadau bhaaryaam yashasviniim || 1-25-8

8. baalam vi vardhantiim= girl, well, growing up; ruupa yauvana shaliniim= beauty, youth, one having them; yashashviniim= bright one; taam= her; jambha putraaya= to Jambha’s, son; sundaaya= to Sunda; bhaaryaam dadau= as wife, [her father Suketu] gave.

“When that bright girl is growing up into a youthful beauty her father Suketu gave her to Jambha’s son Sunda as wife. [1-25-8]

kasyacit tu atha kaalasya yakSii putram vyajaayata |
maariicam naama durdharSam yaH shaapaat raakSaso.abhavat ||1-25-9

9. atha kasyachit kaalasya= then, some, after time; yakshii= that yakshii, Tataka; maariicam naama putram= Mareecha, named, son; dur dharSam= indomitable one; vyajaayata= delivered; yaH shaapaat raakshasaH abhavat= who, by curse, demon, he became.

“Then after sometime that yakshii Tataka delivered an indomitable son named Mareecha, who by curse became a demon. [1-25-9]

bhakshaartham jaata sa.mrambhaa garjantI saa abhyadhaavata |
aapatantIm tu taam dR^iSTwaa agastyo bhagavaan R^iSiH || 1-25-11
raakSasatvam bhajasva iti maariicam vyaajahaara saH |

11, 12a. saa garjantiii= she, roaring; jaata samrambhaa= caused, hastiness � with brewing desperation; bhaksha artham abhya dhaatava= [as though] to eat away, aiming to, towards [sage,] she rushed; bhagavaan R^iSiH agastyaH= godly, saint, Agastya; aa patantiim= coming and falling upon �rushing to attack; taam dR^iSTtvaa= her, on seeing; raakshsatvam bhajasva= demon-hood, you attain; iti saH mariicham vyajahaara= thus, he, to Mareecha, said cursed.

“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.’ [1-25-11, 12a]

agastyaH parama amarSaH taaTakaam api shaptavaan || 1-25-12
puruSaadii mahaayakSii viruupaa vikR^ita aananaa |
idam ruupam vihaayaashu daaruNam ruupam astu te || 1-25-13

12b, 13. parama amarSaH agastya= highly, infuriated, Agastya; taaTakaam api shaptavaan= Tataka, even, cursed; aashu idam ruupam vihaaya= forthwith, this, form, divested of; vi ruupaa= with distorted form; vikR^ita aananaa= with contorted, faced; puruSa adii= man, one who eats; mahaa yakshii= oh, great yakshii; te daaruNam ruupam astu= to you, monstrous, form, shall be.

“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.’ [1-25-12b, 13]

shruuyate hi puraa shakro virocana sutaam nR^ipa |
pR^ithiviim hantum icChantiim mantharaam abhyasuudayat || 1-25-20

20. nR^i pa= oh, people, protector; puraa pR^ithiviim hantum icChantiim= once, Earth, to annihilate, she who wished; virochana sutaam mantharaam= Virochana’s, daughter, Manthara [namesake of this epic’s Manthara]; shakraH abhyasuudayat= Indra, eliminated; shruuyate hi= thus heard, 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. [1-25-20]

viSNunaa ca puraa raama bhR^igu patnii pativrataa |
anindram lokam icChantii kaavyamaataa niSuuditaa || 1-25-21

21. Rama; puraa= once; lokam= world; an+indram= without, Indra; icChantii= she who wished; pativrataa bR^rigu patnii= husband-devote, sage Bhrigu’s, wife; kaavya maataa api= sage Shukra’s, mother, even; viSNuna nishuuditaa= by Vishnu, she is wiped out.

“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. [1-25-21]

etaiH ca anyaiH ca bahubhii raajaputraiH mahaatmabhiH |
adharma sahitaa naaryo hataaH puruSasattamaiH |
tasmaad enaam ghR^iNaam tyak{}tvaa jahi mat shaasanaan nR^ipa || 1-25-22

22. raja putraiH= oh, prince; etaiH mahaatmabhiH= by these, great souls; anyaiH cha= by others, also; puruSa sattamaiH= by personalities, celebrated ones; bahubhii a+dharma sahitaa naaryaH= many of the, un, righteousness, who have, females; hataaH= were eliminated; tasmaat= therefore; nR^i pa= oh, people protector; mat shaasanaat= by my, decree; ghR^iNaam tyaktvaa= compassion, leaving off; enaam jahi= her, you eliminate.

“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. [1-25-22]

pitur vacana nirdeshaat pitur vacana gauravaat |
vacanam kaushikasya iti kartavyam avisha~Nkayaa || 1-26-2

2. pituH vachana nirdeshaat= [by my] father’s, words, of order; pituH vachana gauravaat= [my] father’s, words, honouring; kaushikasya vachanam iti= sage’s son [Vishvamitra,] word, thus as [deeming this as my mentor’s word]; a+vi+shankaya= without, further, doubt – definitely; kartavyam= [Tataka’s elimination is to ] be implemented.

“Upon my father’s order, upon my honour to my father’s word, and looking upon this as the word of sage Kushi’s son, my mentor, this task is definitely to be implemented. [1-26-2]

anushiSTo asmi ayodhyaayaam guru madhye mahaatmanaa |
pitraa dasharathena aham na avaj~neyam ca tad vacaH || 1-26-3

3. ayodhyaayaam= in Ayodhya; guru madhye= teachers [elders,] among; mahaatmanaa pitraa dasharathena= by great soul, by father, Dasharatha; anushiSTaH asmi= directed, I am; tat vachaH na avaj~neyam ca= that, word, cannot, to be disregarded, too.

“What my great souled father Dasharatha directed me to do among elders in Ayodhya, that word too cannot be disregarded. [1-26-3]

so.aham piturvacaH shrutvaa shaasanaad brahma vaadinaH |
kariSyaami na sa.ndehaH taaTakaa vadham uttamam || 1-26-4

4. saH aham pituH vachaH shrutvaa= such as I am, father’s, words, having heard � as a follower; brahma vaadinaH= Brahma, scholar � such as you are; shaashanaat = by your instruction; uttamam taaTaka vadham kariSyaami= best [primary duty,] Tataka’s, elimination, I wish to undertake; na sandehaH= without, doubt.

“Such as I am, I will undertake the primary duty of eliminating Tataka, according as the follower of father’s words, and according to the instruction of a Brahma scholar, such as your are, without a doubt. [1-26-4]

evam uk{}tvaa dhanurmadhye badhvaa muSTim arindamaH |
jyaa ghoSam akarot tiivram dishaH shabdena naadayan || 1-26-6

6. arindam= enemy-destroyer, Rama; evam uktvaa= thus, on saying; dhanuH madhye muSTim badhvaa= at bow’s, middle [on handgrip,] clenching, his fist; shabdena dishaH naadayan= by sound, directions, make them to blast; tiivram jyaa ghoSam akarot= thunderous, bowstring’s, sound, made.

Saying thus, Rama, the enemy-destroyer, clenched his left fist on the handgrip in the middle of the bow, and with the right he made a thunderous sound of the bowstring making all the directions to blast. [1-26-6]

na hi enaam utsahe hantum strii svabhaavena rakSitaam |
viiryam ca asyaa gatim ca eva hanyataam iti me matiH || 1-26-12

12. strii svabhaavena rakshitaam= female, by virtue of � feminineness, [she is] protected; enaam hantum na utsahate hi= her, to eliminate, not, I attempt, really; asya viiryam gatim cha api= her, impudence, mobility, also, even; hanyataam iti me matiH= be terminated, thus is, my, intention.

“As it is her feminineness is protecting her, and I too I do not really attempt to kill her, but I intend to terminate her impudence and mobility. [1-26-12]

tataH cChinna bhujaam shraantaam abhyaashe parigarjatiim |
saumitriH akarot krodhaat hR^ita karNaagra naasikaam || 1-26-18

18. chinna bhujaam shraantaam= severed, arms, fatigued one; abhyaashe parigarjatiim= nearby, extremely roaring; tataH= then; saumitriH krodhaat= Soumitri, provoked; hR^ita karNa agra naasikaam= to loose ears, tip of nose; akarot= made [cut off.]

With her arms severed and fatigued she started to roar extremely at the nearby, and then provoked Lakshmana made her to loose her ears and the tip of nose by cutting them off. [1-26-18]

vadhyataam taavat eva eSaa puraa sa.ndhyaa prava.rtate || 1-26-22
raxaa.msi sa.ndhyaa kaale tu du.rdharSaaNi bhavanti hi |

22b, 23a. sandhyaa puraa pravartate= sunset, in short time, sets in; taavat eva= before that, alone; eSaa vadhyataam= she, be destroyed; sandhyaa kaale= at sunset, time; rakshaamsi dur dharshaaNi bhavanti vai= demons, unassailable, they become, indeed.

“Sun is going to set in a short time, and only before that time she shall be destroyed, for demons at dusk and afterwards become unassailable, indeed.” So said sage Viswamitra to Rama. [1-26-22b, 23a]

taam aapatantiim vegena vikraantaam ashaniim iva || 1-26-25
shareNa urasi vivyaadha saa papaata mamaara ca |

25b, 26a. vi kraantaam= one who is invading; ashaniim iva thunderbolt, like; vegena= speedily; aa patantiim= she who is coming and falling � swooping down; taam shareNa urasi vi yaadha= her, with arrow, on chest, struck; saa pa paata= she, readily, fell; ma maara cha= completely, dropped dead, too.

And Rama struck an arrow in her chest who is invading and speedily swooping down like a thunderbolt, and thus she is readily felled down and totally dropped dead, too. [1-26-25b, 26a]

uvaaca parama priitaH sahasraakSaH purandaraH || 1-26-27
suraaH ca sarve sa.mhR^iSTaa vishvaamitram atha abruvan |

27b, 28a. sahasra akshaH=thousand-eyed one � Indra; puran daraH= enemy�s citadel-destroyer � Indra; parama priitaH atha uvaacha= highly, satisfied, then, spoke; sarve suraaH samhR^iSTaa cha= all, gods, gladdened, also [spoke]; abruvan vishwamitram= spoke, to Vishvamitra [this way.]

The thousand eyed and the destroyer of enemy�s citadels Indra then spoke with high satisfaction, and even all of the gods are gladdened and said to Vishvamitra this way. [1-26-27b, 28a]

paatrabhuutaH ca te brahman tava anugamane rataH || 1-26-30
kartavyam sumahat karma suraaNaam raaja suununaa |

30b, 31a. brahman= oh, Brahman; tava anu gamane rataH= your, in tow, going � following, steadfast � Rama [follower of your assignments]; te paatra bhuutaH= to you, befitting one � worthy receiver; raaja suununaa= by king�s, son; suraaNaam su mahat karma= for gods, very, great, deed; kartavyam= is to be done.

“Rama is steadfast in following your assignments and thus he is the worthy receiver of those missiles, and this prince has to accomplish a very great deed of gods.� So said gods to Vishvamitra. [1-26-30b, 31a]

muk{}ta shaapam vanam tat cha tasmin eva tat aahani |
ramaNiiyam vibabhraaja yathaa chaitra ratham vanam || 1-26-35

35b, c. tasmin tat aahani eva= on that very, day, only; tat vanam cha= that, forest, too; mukta shaapam= released, from curse; yathaa chaitra ratham vanam= as with, [heavenly] Chaitra Ratha, garden; ramaNiiyam vi babhraaja= pleasantly, shone forth

On that very day alone that forest of Tataka too is released from the curse, and it shone forth like the luxurious heavenly garden of Kubera, namely Chiatra Ratha. [1-26-35b, c]

deva asura gaNaan vaa api sa gandharva uragaan bhuvi |
yaiH amitraan prasahya aajau vashiikR^itya jayiSyasi || 1-27-3
taani divyaani bhadram te dadaami astraaNi sarvashaH |

3, 4a. yaiH= by which – weapons; deva asura gaNaan vaa api = gods, demons, scores of, or, even; gandharva uragaan = gandharva-s, urugaa-s; bhuvi= [or that are] on earth – earhling; a + mitraan= un, friendly ones – enemies; aajau = in war; prasahya vashiikR^itya= by dominating, humbled down; jayiSyasi= conquers; taani divyaani= those, the divine [weaponry]; astraaNni sarvashaH= missiles, all of them; dadaami= I am going to give; bhadram te= safety, be with you.

“I am going to accord all of those divine missiles by which scores of gods, demons, or even from gandharva-s, uragaa-s and the like, or even earthlings are dominated, humbled down and conquered in war. Let safety be with you. [1-27-3, 4a]

daNDa cakram mahat divyam tava daasyaami raaghava || 1-27-4
dharma cakram tato viira kaala cakram tathaiva ca |
viSNu cakram tathaa ati ugram aindram cakram tathaiva ca || 1-27-5
vajram astram narashreSTha shaivam shuulavaram tathaa |
astram brahmashiraH ca eva aiSiikam api raaghava || 1-27-6
dadaami te mahaabaaho braahmam astram anuttamam |

4b, 5, 6, 7a. raaghava= oh, Raghava; mahat divyam= highly, divine one; daNDa cakram= Danda disc [Punisher disc]; tava daasyaami= to you, I will give; nara shreSTha= best of men; mahaa baahuH= oh, highly dexterous one; viira= oh, brave one; tataH= next; dharma cakram= Dharma disc [Virtue-disc]; tathaiva ca= likewise, also; kaala cakram= kaala cakram= Kala [Time disc]; tathaa= thus; viSNu cakram= Vishnu disc; tathaiva ca= like that, further; aindram cakram= Indra’s, disc; vajram astram= Thunderbolt, missile; tathaa= further; shaivam= pertaining to Shiva; shuula varam = trident, the best; astram brahma shiraH= missile, called Brahma-crest; aiSiikam api = aiSiika, Grass-Blade-missile, even; ati ugram= highly formidable missile; an+uttamam= un, excelled one; braahmam astram eva= Brahma, missile, that way; te dadaami = to you, I am going to give.

“Raghava, I am going to give the highly divine Danda disc [Punisher disc]; next, oh, best one among men, Dharma disc [Virtue-disc,] and like that kaala disc [Time-disc]; then oh, brave one, Vishnu disc; similarly oh, dextrous Rama, Indra disc and Thunderbolt missile; the best trident pertaining to Shiva; the missile called Brahma-shira [Brahma-crest]; the missile called the Aishiika missile [Grass-Blade missile,] and that way oh, Raghava, I am going to give the unexcelled and highly formidable missile called Brahma missile. [1-27-4b, 5, 6, 7a]

dharma paasham aham raama kaala paasham tathaiva ca || 1-27-8
vaaruNam paasham astram ca dadaami aham anuttamam |

8b, 9a. raama= Rama; aham= I; dharma paasham= dharma, noose [Virtue-noose]; tathaiva ca= like that, also; kaala paasham= Kala, the noose [Time-noose]; vaaruNam paasham= Rain god’s, noose; anuttamam astram ca= unequalled, missile, also [of Rain-god]; dadaami = I will give.

“Oh, Rama, like that I will be giving three nooses called Dharma paasha and kaala-paasha and Varuna paasha, [Virtue noose and Time noose, Rain god’s noose] as well as an unequalled missile called Varuna astra, Rain-god’s missile. [1-27-8b, 9a]

ashanii dve prayacChaami shuSka aardre raghunandana || 1-27-9
dadaami ca astram painaakam astram naaraayaNam tathaa |

9b, 10a. raghunandana= Raghu’s scion; shuSka= Shushka, [Drier]; aardre= Aardra, [Drencher]; dve= two of them; ashanii= bolts; painaakam astram= Pinaaka, missile; pra yacChaami= well, I give; tathaa= likewise; naaraayaNam astram ca dadaami = Narayana, missile, also, I will give.

“Oh, Raghu’s scion, I will also give two projectile bolts, one called shushka, [The Drier] and the other aardra, [The Drencher,] and even the missiles of Pinaaka and that of Narayana, [the missiles of god Shiva and Narayana,] I will give. [1-27-9b, 10a]

gaandharvam astram dayitam mohanam naama naamataH || 1-27-14
prasvaapanam prashamanam dadmi saumyam ca raaghava |

14b, 15a. raaghava= Raghava; gaandharvam astram = Gandharva’s, missiles; naamataH= by name; mohanam naama = mohana, named as; dayitam= liked very much by Gandharva-s; prasvaapana= Prasvapana [Inducer of Sleep]; saumyam prashamanam ca = gentle, Prashamana, [Pacifier,] also.

“Thus, the missile which is very much liked by Gandharva-s, namely Mohana, [The Stupefier,] the missile called Prasvapana [The Inducer of Sleep,] and the gentle Prashamana, [The Pacifier of enemy’s anger.] [1-27-14b, 15a]

varSaNam shoSaNam caiva sa.mtaapana vilaapane || 1-27-15
maadanam caiva durdharSam kandarpa dayitam tathaa |
gaandharvam astram dayitam maanavam naama naamataH || 1-27-16
paishaacam astram dayitam mohanam naama naamataH |
pratiicCha narashaarduula raajaputra mahaayashaH || 1-27-17

15b, 16, 17. mahaa yashaH= oh, highly fortunate one; nara shaarduula= manly-tiger; raja putra= prince; varSaNam= Varshana [Rainer,] missile; shoSaNam= shoshana [Drainer,] missile; santaapana vilaapane= santaapana [Humidifier,] vilaapana [Weep-inducer.]; gaandharvam astram dayitam = gandharva, missile, fond one; naamataH maanavam naama = by name Manava [Humane,] named; tathaa= likewise; durdharsham= unassailable one; kandarpa dayitam maadanam= Manmadha’s, dear missile, an intoxicator; naamataH mohanam naama = by name Mohana [Rager,] named missile; dayitam = a dear missile [of pishaaca-s say, monsters; = paishaacam astram= pertaining to pishaaca-s, say monster’s, missile; pratiicCha= take them.

“Oh, highly fortunate Rama, takes these missiles namely, varshaNa, [the Rainer,] shoshana [the Drainer,] santaapana [the Humidifier,] vilaapana [the Weep-inducer,] and oh, prince, an unassailable intoxicator and a dear missile of Manmatha, namely Mohana [The Intoxicator,] and another the fond missile of gandharva-s namely maanava by its name, [The Humane missile,] and oh, tigerly man, a missile dear one to pishaaca-s, monsters, namely paishaca [The Monster missile.] [1-27-15, 16, 17]

விஶ்வாமித்திர முனிவர் ஸ்ரீராமபிரானை நோக்கி,

“பரிதுஷ்டோஸ்மி பத்ரம் தெ ராஜபுத்ர மஹாயஶ:
ப்ரீத்யா பரமயா யுக்தோ ததாம்யஸ்த்ராணி ஸர்வஶ:
தேவாஸுர கணாந்வாபி ஸகந்தர்வோரகாநபி
ஸயாமித்ராந் ப்ரஸஹ்யாஜௌ வஶீக்ருத்ய ஜயிஷ்யஸி||
“ஸ்திதஸ்து ப்ராங்கஃமுகோ பூத்வா ஶுசிர்முநிவரஸ்ததா|
ததௌ ராமாய ஸுப்ரீதோ மந்த்ரக்ராமமநுத்தமம்||”-(வா.ரா. பா.கா. சரு.27, சுலோ. 2,3, 21)

“சக்கரவர்த்தி திருக்குமாரரான ஸ்ரீராம! உன்னிடத்தில் யான் மிகுதியும் சந்தோஷ முடையவனானேன்.
உனக்கு மங்களமுண்டாகட்டும். யான் அறிந்ததான எல்லா அஸ்த்திர ஶஸ்த்திர மந்திரங்களையும் உனக்கு உபதேசிக்கிறேன்.
அதனால் தேவாஸுர கந்தருவாதி கணங்களை யுத்தத்தில் வஶ்யஞ் செய்து ஜெயிப்பாய்” என அருளிச் செய்து
முனிவர் கிழக்கு முகமாயிருந்து மிக்க ப்ரீதியுடன்கூடி அஸ்த்திர ஶஸ்த்திரங்களின் மந்திரங்கள்
யாவற்றையும் ஸ்ரீராமபிரானுக்கு உபதேசஞ் செய்தருளினார்.

tato raama prasanna aatmaa taiH iti uk{}to mahaabalaiH || 1-27-26
pratigR^ihya ca kaakutsthaH samaalabhya ca paaNinaa |
manasaa me bhaviSyadhvam iti taani abhyacodayat || 1-27-27

26b, 27. tataH= then; prasanna aatmaa raamaH= with a pleased, soul, Rama; prati gR^iihya= having received them; sam aalabhya ca paaNinaa = well, patted, also, with palm; kaakutsthaH= Kakutstha Rama; taiH mahaa balaiH= to those, mightily, forceful ones; iti uktaH= this way, said; manasaa me bhaviSyadhvam= in cognisance, of mine, be manifested; iti taan abhya codayat= thus, them, verily, motivated – sent them off.

On receiving them with a pleased heart, then Rama patted them with his palm, and that Rama of Kakutstha-s also spoke this way to those mightily forceful missiles in ethereal bodies saying, “you may manifest yourselves in my cognisance whenever I need you,” and he motivated them to take leave and to come back at his beck and call. [1-27-26b, 27]

gR^ihiita astro asmi bhagavan duraadharSaH suraiH api |
astraaNaam tu aham icChaami sa.mhaaram munipu.mgava || 1-28-2

2. bhagavan= oh god; gR^ihiita astraH asmi= taken, missiles, I have; suraiH api duraadharSaH [asmi]= to gods, even, unassailable, I have become; munipungava= oh, sage, the eminent; aham tu= I, but; astraaNaam samhaaram icChaami= for the missiles, annulment, I wish [to know.]

“Oh, godly sage, I have taken the missiles and became unassailable even for gods, but oh, eminent sage, I wish to know the annulment of missiles too.” So said Rama to the sage. [1-28-2]

மறுபடியும் விஶ்வாமித்திர முனிவர் ஸ்ரீராமபிரானை நோக்கி,
க்ருஶாஶ்வதநயாந்ராம பாஸ்வராந்நாமரூபிண:|
ப்ரதீச்ச மம பத்ரம் தெ பாத்ரபூதோஸி ராகவ||-(வா.ரா. சரு.28, சுலோ.10)

“ஸ்ரீராம! க்ருஶாஶ்வபுத்திரர்களும், பிரகாசத்தோடு கூடியவர்களும், காம ரூபிகளுமான
உபஸம்ஹார மந்திரங்களையெல்லாம் உனக்கு உபதேசம் செய்கிறேன் பெற்றுக்கொள்.
உனக்கு க்ஷேமமுண்டாகும். இவைகளைப் பெற்றுக்கொள்வதற்கு நீயே தகுதியுடையவன்” என அருளிச்செய்து
அம் மந்திரங்களையும் உபதேசஞ் செய்தருளினார்.

baaDham iti eva kaakutstha prahR^iSTena a.ntaraatmanaa |
divya bhaasvara dehaaH ca muurtimantaH sukhapradaaH || 1-28-11
kechid a.ngaara sadR^ishaaH kechid dhuuma upamaaH tathaa |
chandra arka sadR^ishaaH kechit prahva a.njali puTaaH tathaa || 1-28-12
raamam praa.njalayo bhuutvaa abruvan madhura bhaaSiNaH |
ime sma narashaarduula shaadhi kim karavaama te || 1-28-13

11, 12, 13. kaakutstha= Kakustha Rama; prahR^iSTtena= gladdened; antar aatmanaa= in inner soul; baaDham iti eva= ‘thus only’, saying thus; received those missiles; divya bhaasvara dehaaH ca= divine, radiant, bodied, also; muurtimantaH= appealing ones; sukhapradaaH= bliss-endowers; kechit angaara sadR^ishaaH= some, fire-like; kechit dhuuma upamaH= some, smoke-like, thus; tathaa= like that; chandra arka sadR^ishaaH= moon, sun similar to; kechit=some; prahva anjali puTaaH= concave, palms, holding-out – adjoined hollow palms in reverence – as in begging; tathaa= then; praanjalayaH bhuutvaa= adjoined palms, on becoming; madhura bhaashiNaH= melodically, speaking; raamam abruvan= to Rama, said; nara shaarduula= oh, manly tiger; ime sma= here, we are; shaadhi= order us; te kim karavaama= what, for you, can we do.

Gladdening in his heart of hearts Rama of Kakutstha received the annulment missiles saying, “Agreed! Sire!” Those missiles are with radiantly divine bodies, appealing and endowing bliss. Some are fire-like, some smoke-like, and some moon-like and some sun-like, and such as they are, some of them holding out their hollowed palms, and some with palms adjoined melodiously spoke to Rama saying, “here we are, oh, manly-tiger, what can we do for you.” [1-28-11, 12, 13]

sa.mpraaptaaH yatra te paapaaH brahmaghnaaH duSTa caariNaH | 1-28-20
tava yaj~nasya vighnaaya duraatmano mahaamuneH |
bhagavan tasya ko deshaH saa yatra tava yaaj~nikii || 1-28-21
rakshitavyaa kriyaa brahman mayaa vadhyaaH ca raakshasaaH |
etat sarvam munishreSTaH shrotum icChaami aham prabho || 1-28-22

20b, 21, 22. mahaamuneH= oh, great saint; bhagavan= oh, venerable one; brahman= oh, Brahman; yatra= where; brahma ghnaaH= Brahman, murderers; duSTta caariNaH= evildoers; dur aatmanaH= evil-minded ones; te paapaaH= those, sinners; tava yaj~nasya vighnaaya= your, ritual, for hindrance; sam praaptaaH= they have come – are coming; tava yaaj~nakii kriyaa= your, pertaining to ritual, ceremonies; saa yatra= those [ritual works,] where; mayaa rakshitavyaa= by me, to be safeguarded; raakshasaaH ca vadhyaaH= demons, also, to be eliminated; tasya deshaH kaH= that, place, is what; munishreSTaH= oh, sage, the eminent; prabho= oh lord; aham etat sarvam= I, all, this; shrotum icChaami= to listen, wish to.

“Oh, great saint, where are those murderers of Brahmans? Oh, venerable one, at which place those evil minded sinners and evildoers will be coming to hinder your ritual? And where, oh, Brahman, I have to safeguard your ritual ceremonies, and demons too are to be eliminated? Oh, eminent sage, what is that place? I would like to hear all of it.” Rama asked Vishvamitra in that way. [1-28-20b, 21, 22]

Sri Sita Rama Jeyam.

Aalvaar Emberumaanaar Jeeyar Thiruvadikale Saranam.

திருவாய்மொழி வியாக்யானம் -ஈடு -1-4-11-ஸ்ரீ M.A V .சுவாமிகள் ..

அளவியன்ற ஏழ்உலகத் தவர்பெருமான் கண்ணனை
வளயல்சூழ் வண்குருகூர்ச் சடகோபன் வாய்ந்துரைத்த
அளவியன்ற அந்தாதி ஆயிரத்துள் இப்பத்தின்
வளவுரையால் பெறலாகும் வானோங்கு பெருவளமே.

பொ-ரை : அளவினைக் கடந்த ஏழுவகையான உலகத்தில் உள்ளவர்கட்குப் பெருமானாகிய கண்ணபிரானை, வளப்பம் பொருந்திய வயல்களாற் சூழப்பட்ட அழகிய திருக்குருகூரில் அவதரித்த ஸ்ரீ சடகோபர் மனம் பொருந்தி அருளிச்செய்த, பெருமையின் எல்லையைக் கடந்த அந்தாதியான ஆயிரந்திருப்பாசுரங்களுள் இப்பத்துப் பாசுரங்களின் வளப்பம் பொருந்திய சொற்களால் அந்தமில் இன்பத்து அழிவில் வீட்டில் சென்று செய்யப்படும் மிக உயர்ந்த தொண்டினைப் பெறலாகும்.

வி-கு : ‘அளவியன்ற பெருமான், ஏழுலகத்தவர் பெருமான்’ எனக் கூட்டுக. அந்தாதி-ஒரு செய்யுளில் அந்தமாய் நிற்கும் எழுத்து அசை சீர் அடி என்பன அடுத்த செய்யுளின் ஆதியிலே நிற்பது; அந்தம்-முடிவு. ஆதி-முதல். ஈடு : முடிவில், இத்திருவாய்மொழியில் ¹‘சொற்களை மாத்திரம் கற்றலே அமையும், திருநாட்டினைப் பெருகைக்கு,’ என்கிறார்.

அளவியன்ற – அளவைக் கடந்திருக்கின்ற; அளவு அற்ற பெருமையினையுடையவன் என்றபடி. இத்தால், இந்நிலையிலே முகங்காட்டுகைக்கு ஈடான ஞானம் முதலிய குணங்கள் நிறைந்தவன் என்கை. ‘வியந்த’ என்பது ‘வியன்ற’ என விகாரப்பட்டது. வியத்தல் – கடத்தல். ஏழ் உலகத்தவர் பெருமான் – நாராயணன் என்ற திருப்பெயர்க்குக் குறைவு வாராதபடி ஸர்வேஸ்வரன் ஆனான். ‘ஆயின், ‘ஏழ் உலகத்தவர்’ என்றால், தம்மைச் சொல்லியது ஆகுமோ?’ எனின், ஏழ் உலகத்தவர் எனவே, தாமும் அதில் அடங்கியவரேயாவர். ²கண்ணனை – இவ்வளவிலே வந்து முகங்காட்டிற்றிலன் என்கிற குற்றந் தீர வந்து முகங்காட்டுகையாலே அடியார்க்கு எளியவன் ஆனான். இனி, பத்துடை அடியவர்க்கு’ என்கிற திருவாய்மொழியில் கிருஷ்ணாவதாரத்தை அனுபவிக்கப் பாரித்து, அது கிடைக்காமையாலே தூது விட்டவர் ஆகையாலே, இங்கு முகங்காட்டினான் கிருஷ்ணன் என்னவும் ஆம். ³இத்தால், அவனுடைய மேன்மையோடு சௌலப்பியமும் நிலை நின்றது இவர்க்கு முகங்காட்டின பின்பு ஆயிற்று என்றபடி.

வளம் வயல் – ⁴‘மரங்கள் காலம் அல்லாத காலங்களிலும் பலத்தையுடையனவாய் இருந்தன,’ என்கிறபடியே, திருநகரியும் தளிரும் மொட்டுமாகவே எப்பொழுதும் இருக்குமாயிற்று. வாய்ந்துஉரைத்த – நெஞ்சு பிணிப்புண்டு சொன்னவையாய் இருக்கை வாய்கை-கிட்டுகை. அதாவது, பாவபந்தத்தையுடையவராகை. அளவியன்ற அந்தாதி ஆயிரத்துள் இப்பத்தின் வள உரையால் – எல்லையற்ற பெருமையையுடைய பரம்பொருளுக்கு வாசகமாகையாலே தாமும் எல்லையற்ற பெருமையையுடையனவாய், ஒருவராலும் சலிப்பிக்க ஒண்ணாதனவாய் இருக்கிற ஆயிரத்துள் இப்பத்தினுடைய நன்றான உரையாலே, வான் ஓங்கு பெருவளம் பெறலாகும் – பால் குடிக்க நோய் தீருமாறு போன்று, இத்திருவாய்மொழியில் இனிய சொல்லாலே பெறலாம். அதாவது, ‘தானே பிரயோஜனமாயிருக்கிற இத்தால், சம்சாரத்தில் குறைவான நிலைபோய், பரமபதத்தில் சென்று, தன் சொரூபத்தைப் பெற்று விரிவையடைந்தவன் ஆகையாகிற எல்லை இல்லாத செல்வத்தைப்பெறலாம், என்றபடி.

முதற்பாட்டில், ஒரு நாரையைத் தூதுவிட்டாள்; இரண்டாம் பாட்டில், அங்குப் போனால் சொல்லும் வார்த்தைகளைச் சில குயில்களுக்குச் சொன்னாள்; மூன்றாம் பாட்டில், ‘நான் செய்த பாபமேயோ மாளாதது என்று சொல்லுங்கள்,’ என்று சில அன்னங்களை இரந்தாள்; நாலாம் பாட்டில், சில மகன்றில்களைப் பார்த்து, ‘என் நிலையை அங்கே சென்று சொல்லுவீர்களோ, மாட்டீர்களோ?’ என்றாள்; ஐந்தாம் பாட்டில், சில குயில்களைப் பார்த்து, ‘தன்னுடைய நாராயணன் என்ற பெயர் ஒறுவாய்ப் போகாமே நோக்கிக் கொள்ளச் சொல்லுங்கோள்,’ என்றாள்; ஆறாம் பாட்டில், ஒரு வண்டைக் குறித்து, ‘தம்முடைய நாராயணன் என்ற பெயருக்கு ஒரு குறைவு வாராமே எங்கள் சத்தையும் கிடக்கும்படி இத்தெருவே எழுந்தருளச்சொல்,’ என்றாள்; ஏழாம் பாட்டில், ஒரு கிளியைக் குறித்து, ‘இத்தலையில் குற்றங்களைப் பார்க்கும் அத்தனையோ? தம்முடைய குற்றங்களைப் பொறுக்குந் தன்மையையும் ஒருகால் பார்க்கச்சொல்,’ என்றாள்; எட்டாம் பாட்டில், தான் உறாவினவாறே முன் கையிலிருந்த பூவையும் உறாவ, ‘நானோ முடியாநின்றேன்; நீ உன்னைக் காக்கின்றவரைத் தேடிக்கொள்’ என்றாள்; ஒன்பதாம் பாட்டில், ஒரு வாடையைக் குறித்து, ‘என் நிலையை அங்கே சென்று அறிவித்தால், அவன் ‘அவள் நமக்கு வேண்டா’ என்றானாகில், வந்து என்னை முடிக்க வேண்டும்,’ என்று இரந்தாள்; பத்தாம் பாட்டில், தன் நெஞ்சைக் குறித்து, ‘நம் காரியம் ஓர் அறுதி பிறக்குமளவும் நீஅவனை விடாதேகொள்,’ என்று போகவிட்டாள்; முடிவில், இத்திருவாய்மொழியைக் கற்றார்க்குப் பலம் சொல்லித் தலைக்கட்டினாள்.

1முதற்பாட்டில், ஆசாரியனுடைய ஞானத்தின் பெருமையை அருளிச்செய்தார்; இரண்டாம் பாட்டில், இனிமையாகப் பேசுகின்றவனாக இருப்பான் என்றார்; மூன்றாம் பாட்டில், ஸாராஸாரங்களைப் பகுத்து அறிகின்றவன் என்றார்; நான்காம் பாட்டில், திருமேனியின் பேரழகினை அருளிச்செய்தார்; ஐந்தாம் பாட்டில், ‘நினைத்தது கிட்டும் அளவும் சலியாத தூய தன்மையுடையான்’ என்றார். ஆறாம் பாட்டில், ‘பகவானையே அனுபவிக்கின்றவனாய் இருக்கும் அழகனுமாய்ப் பெருமிதமுடைவனுமாய் இருப்பான்’ என்றார்; ஏழாம் பாட்டில், ‘தான் முற்றறிவினன் ஆகிலும் ஆசாரியர்கள் பக்கல் கேட்ட வார்த்தை அல்லது அருளிச்செய்யான்,’ என்று அவனுடைய ஆப்தியை அருளிச்செய்தார்; எட்டாம் பாட்டில், ‘ஆசாரியனுடைய தேக யாத்திரையே இவனுக்கு ஆத்தும யாத்திரை’ என்றார்; ஒன்பதாம் பாட்டில், ‘ஆசாரியனுடைய சம்பந்தமாத்திரமே இருப்புக்குத் தாரகம்; மற்றையோருடைய உறவு இருப்புக்குப்1. பத்துப் பாசுரங்கட்கும் உள்ளுறைப்பொருள் அருளிச்செய்கிறார். ‘ஞானத்தின்
பெருமையை அருளிச்செய்தார்’ என்றது, ‘அஞ்சிறைய மடநாராய்’ என்றதில்
நோக்கு; இரண்டு சிறகுகளும் ஞான அநுஷ்டானங்களாகக் கூறப்படும்.
‘இனிமையாகப் பேசுகின்றவன்’ என்றது, குயிலின் ஒலி இனியதாயிருத்தல்
நோக்கி, ‘சாராசாரங்களைப் பகுத்தறிகின்றவன்’ என்றது, ‘மென்னடைய
அன்னங்காள்’ என்றதனை நோக்கி. ‘திருமேனி பின் பேரழகினை’ என்றது –
‘நன்னீல மகன்றில்காள்’ என்றதனை நோக்கி. ‘நினைத்தது கிட்டுமளவும்
சலியாத நிலையினன்’ என்றது, ‘இரைதேர்’ என்றதனை நோக்கி.
பகவானையே அனுபவிக்கின்றவனாய் இருக்கும் அழகனுமாய்ப் பேரருள்
வாய்ந்தவனுமாய்ப் பெருமிதமுடையவனுமாய்’ என்றது – முறையே ‘வண்டு
என்றதனையும்,’ ‘வரி’ என்றதனையும், ‘ஆழி’ என்றதனையும் நோக்கி.
‘வண்டு ஏகபோகமோ?’ எனின், வண்டு தேனையன்றி உண்ணாது; மதுகரம்
என்ற பெயரின் பொருளையும் நோக்குக. ‘தான் முற்றறிவினனாகிலும்
ஆசாரியர்கள் பக்கல் கேட்ட வார்த்தையல்லது அருளிச்செய்யான்’ என்றது,
‘இளங்கிளியே’ என்றதனை நோக்கி. ‘ஆசாரியனுடைய தேக யாத்திரையே
இவனுக்கு ஆத்தும யாத்திரை,’ என்றது, ‘இன்னடிசில் வைப்பாரை நாடாயே’
என்றதனை நோக்கி. ஆசாரியனுடைய சம்பந்த மாத்திரமே சத்தாதாரகம்,
மற்றையோருடைய உறவு சத்தா பாதகம்’ என்றது, காற்றின் பரிசம் பாதகம்
என்றதனால், எதிர்மறைப்பொருளில் ஆசாரிய சம்பந்தமே தாரகம் என்பது
போதரும்.

இத்திருப்பதிகத்தில் ஏழாம் பாசுரம் முடிய, ஆசாரியனுடைய இலக்கணம்;
மேல் மூன்று பாசுரங்கள் மாணாக்கனுடைய இலக்கணம்.

பாதகம்,’ என்றார்; பத்தாம் பாட்டில், ஆக, இப்படி ஞானத்தையுடையவனுமாய், இனிமையாகப் பேசுகின்றவனுமாய், ஸாராஸாரங்களைப் பகுத்து அறிகின்றவனுமாய், காட்சிக்கு இனியனுமாய், சுத்த சுபாவனுமாய், பேரருள் பெருமிதங்களையுடையனுமாய், பல காலம் வழிபாடு புரிந்து வரும் பெரியோர்களால் சேவிக்கப்படுகின்றவர்களால் சேவிக்கப்படுகின்றவனுமாய், உத்தம மாணாக்கன் ஆகையாலே, இத்தகைய ஆசாரியனுடைய தேக யாத்திரையே தனக்கு ஆத்தும யாத்திரையாய், மற்றையாருடைய உறவு தனக்குப் பாதகமாய், இப்படி உண்மை அறிந்த, ஆசாரியனுக்குத் தொண்டு செய்கையாலே இறைவனுக்குச் செய்யுந்தொண்டில் அன்புள்ளதாய், ¹நின் இடையேன் அல்லேன் என்று நீங்கி ஓர் கோலம் நீலம் நன்னெடுங் குன்றம் வருவது ஒப்பான் நாண்மலர்ப்பாதம் அடைந்தது தம் திருவுள்ளம் என்று தலைக்கட்டினார் :

சப்தம் மாத்ரமே பெரு வீடு பெற்ற அமையும் என்கிறார்

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அளவு இயந்த -அளவு கடந்து இருக்கும் -ஏழு உலகும்

அபரிசேத்யம்-கண்ணன் -மகிமை

இத்தசையில் முகம் கட்டுகைக்கு ஈடான ஞான சக்திகள் உடையவன்

இத்தால் முகம் கட்டி -நாரயனத்வம் சிதைந்து போகாமல் சர்வேஸ்வரன் ஆனான்

ஏழு உலகில் தாமும் அந்தர்பூதர் தானே

அடுத்த திரு வாய் மொழி உண்டே

தரித்து இருந்து மேலே அருளி செய்கிறார்

அளவு இயன்ற -ஞாநாதி குண பரி பூரணன் –

கண்ணனை -குற்றம்தீர முகம் காட்டியபடியால் ஆஸ்ரித சுலபன்

பத்துடை அடியவரில் கண்ணனை காண ஆசை கொண்டு தூது விட

மேன்மையும் நீர்மையும் நிலை பெற்றது ஆழ்வாருக்கு முகம் காட்டிய படியால்

அபி வருஷா-பெருமாள் பிரிவால் வாடி  வந்ததும் மலர்ந்தது போல்

வள வயல் சூழ் தளிரும் ஆகி

நெஞ்சு உருகி சொன்ன பாசுரம்

இதுவும் அளவு இயன்ற அந்தாதி

இதுவும் அளவு இன்றி ஒருவராலும்  சலிப்பிக்க முடியாது

வானோங்கு பெரு வளம்

பால் குடித்தால் பித்து போவது போல்

ஸ்வரூபம் சங்கோசம் நீங்கி அங்கெ நீங்கி சவ ஸ்வரூப ஆவிர்பாவம் கிட்டி

பிதா கிருஷி பண்ணி வைத்தால் பிள்ளை அனுப்விப்பது போல்

இவர் தூது விட்ட கிலேசம்பட வேண்டாம்

நேராக அனுபவிக்கலாம் –

நாரை /குயில் /அன்னம்/மகன்றில்கள் /குருகுகள்/-வண்டு நாரயனத்வம் ஹானி வாராமல்

தங்களும் சத்தை /கிளி /அபராத சகத்வம் -/உறாவின வாறே முன் கையில் பூவையும் /

வாடை /நெஞ்சு –

2 -7 வரை இப்படி தொகுத்து காட்டுகிறார்

தூது நான்கு பதிகம்

ஆச்சார்யா ஹ்ருதயம்

யாருக்கு தூது எந்த குணம் என்ற  நிலையில் தூது

தம் பிழை மறபிதத ஷமை குணம் -நினைவு படுத்த -தூது

வியூகத்தில் விட்ட தூது கடல் ஆழி அம்மான் –

திருவாய்மொழி நூற்றந்தாதி

        அஞ்சிறைய புட்கள் தமை ‘ஆழியா னுக்குநீர்
எஞ்செயலைச் சொல்லும்’ என இரந்து – விஞ்ச
நலங்கியதும் மாறன்இங்கே நாயகனைத் தேடி
மலங்கியதும் பத்தி வளம்.

விஞ்ச துக்கம் -ஆழியான் இடம் தூது

ச்வாபதேசம் ஈட்டில் உண்டு

பறவை -செர்ப்பாரை பஷிகள் ஆக்கி ஞான கர்மங்கள் இறகு –

முதல் ஆசார்யர் ஞான வைபவம்

இரண்டாம் பாட்டில் மதுர -குயில் பாஷி

மூன்றாவது -அன்னம் சார அசார விவேக ஞானம் கொண்டவர் ஆசார்யர்

நான்காவது -விக்ரக சௌந்தர்யம்

நினைத்து கிட்டும் அளவும் சலியாத ஸ்வாபம் இரைதேர் தேடி எடுக்கும்

பகவத் ஏக போகன் -மது வரதம் வண்டு -மாதவோ மதுகு

ரூபவான் -கிருவாவான் -கம்பீர ஸ்வாபம் –

தான் சர்வஞ்ஞன் ஆகிலும் கிளி ஆசார்யர் பாக்கள் கேட்ட வார்த்தை அல்லது அருளி செய்யான்

ஆள வந்தார் ஆக்கி ஆழ்வான் -தத்வ அர்த்தம் மணக்கால் நம்பி இடம் கால ஷேபம் கேட்டு அருளி

எம்பெருமானார் -பஞ்ச ஆசார்யர்

பட்டார் சர்வஞ்க்ன பட்டார் -எம்பார் கூரத் ஆழ்வான் –

பரம்பரையாக இது வே -கேட்டு அர்த்தம்

முன்னோர்கள் -கேட்டு பின் ஓர்ந்து தாம் அதை பேசி

எட்டாம் ஆசார்யர் -தேக யாத்ரையே -சிஷ்யனுக்கு -உத்தேச்யம்

கிளிக்கு ஆகாரம் கொடுத்து இருந்தேன் இது வரை -இனி

ஆச்சார்யா சம்பந்தமே

ஆச்சார்யா சகவாசமே சத்தா தாரகம்

இதரவை பாதகம்

சத்தா பாதகம் –

வாடை காற்று -வார்த்தை  யே சாதகம்

ஏவம் பூதனான ஆசார்யன் -பத்தாம் -கைங்கர்யத்தில் பிரவனராய் –

ஆசார்யர் மூலம் கேட்ட பத்து அர்த்தம் மூலம் அறிந்த அர்த்தம் –

ஆச்சார்யா லஷன்யங்களும்  சிஷ்யர் லஷன்யங்களையும் சொல்லி –

ஆத்மா யாத்ரை ஒன்றிலே குறிக்கோள் சிஷ்யன் ஆர் உயிரை நோக்க வேண்டும்

சிஷ்யன் ஆசார்யர் தேக யாத்ரை

கூடி இருப்பதே குறிக்கோள்

அவர்கள் உபதேசத்தால் கைங்கர்யம் பெற ஆசை உண்டாகி அதுவே பலனாக கொண்டு –

இது போல் ச்வாபதேசம் ஈட்டில் இருப்பது ரொம்ப இல்லை

ஸ்பஷ்டமாக இல்லை

நாயனார்  அனைத்தையும் எடுத்து காட்டி அருளுகிறார் -ஆச்சார்யா ஹிருதயம் மூலம்

நம் ஜீயர் திருவடிகளே சரணம்

பெரியவாச்சான் பிள்ளை திருவடிகளே சரணம்

வாதி கேசரி அழகிய மணவாள ஜீயர் திருவடிகளே சரணம்

வடக்கு திருவீதி பிள்ளை திருவடிகளே சரணம்

ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம்.

திருவாய்மொழி வியாக்யானம் -ஈடு -1-4-9-ஸ்ரீ M.A V .சுவாமிகள் ..

நாடாத மலர்நாடி நாடோறும் நாரணன்றன்
வாடாத மலரடிக்கீழ் வைக்கவே வகுக்கின்று
வீடாடி வீற்றிருத்தல் வினையற்றது என்செய்வதோ
ஊடாடு பனிவாடாய்! உரைத்துஈராய் எனதுஉடலே.

பொ-ரை : ‘நடுவே திரிகிற குளிர்ந்த வாடைக்காற்றே, தேடுதற்கு அரிய பூக்களைத் தேடிக் கொணர்ந்து, நாடோறும் நாராயணனுடைய வாடுதல் இல்லாத மலர் போன்ற திருவடிகளில் வைத்து வணங்குவதற்காகவே அவன் இவ்வுயிர்களைப் படைத்தான்; அவ்வாறு இருக்க, ‘பிரிவிலே நிலைத்துத் தனியே தங்கியிருத்தலாகிற நல்வினையற்ற காரியம் என்ன பயைனைச் செய்வதோ?’ என்று அவனுக்குக் கூறி, தக்க மறுமொழி இல்லையாகில் மீண்டு வந்து எனது உடலை அறுக்கக் கடவாய்,’ என்கிறாள்.

வி-கு : ‘நாடி வைக்க வகுக்கின்று,’ என முடிக்க. ‘மலரடிக்கீழ்’ கீழ்-ஏழனுருபு. ‘பொற்றொடி அரிவை பொழுதுகண்டு இரங்கின்று,’ (புற. வெ. 314.) என்புழிப்போன்று, ‘வகுக்கின்று’ என்பதும் ஒரு சொல்; ‘வகுத்தது’ என்பது பொருள். வீடு-முதனிலை திரிந்த தொழிற் பெயர். வாடை, விளி ஏற்றலின் ‘வாடாய்’ என நீண்டது.

ஈடு : ஒன்பதாம் பாட்டு, ‘சாயலொடு மணிமாமை தளர்ந்தேன்’ என்று இருக்கிற சமயத்தில் வாடைக்காற்று வந்து உடம்பிலே பட்டது; அதனுடைய தோற்றரவைக் கண்ட தலைவிமகாராசருடைய மிடற்று ஓசையில் தெளிவைக் கேட்டுத் தாரை, சிறிது நேரத்திற்கு முன் வாலி கையில் நெருக்குண்டு போனவர் இப்போது இப்படித் தெளிந்துவந்து ¹அறைகூவுகிற இது வெறுமன் அன்று; இதற்கு ஓர் அடி உண்டு, என்றது போல இவ்வாடைக்கு ஓர் அடி உண்டாக வேண்டும் என்று நினைத்தாள்; நினைந்து, ‘இராசாக்கள் இராசத் துரோகம் செய்தவர்களை நலிகைக்கு வேற்காரரை வரவிடுமாறு போன்று, நம்மை நலிகைக்காகச் சர்வேஸ்வரன் இவ்வாடையை வரவிட்டானாகவேண்டும்’ என்று பார்த்து, வேற்காரர் கொடுபோம் நலியப்புக்கவாறே ²‘நிதி உண்டு’ என்பாரைப் போன்று, ‘நான் சொல்லுகிற வார்த்தையை நீ அங்கே சென்று அறிவித்தால், ‘அத்தலையால் வரும் நன்மையும் வேண்டா’ என்று இருந்தானாகில், அவசியம் வந்து என்னை முடிக்கவேண்டும்,’ என்று அவ்வாடையை இரக்கிறாள்.

நாடாத மலர் நாடி – ‘ஆத்தும புஷ்பத்தைச் சொல்லுகிறது’ என்பாரும் உளர் நஞ்சீயர், ³‘எண்திசையும் உள்ள பூக்கொண்டு’ என்கிறபடியே, ‘தேட அரிய மலர்கள் எல்லாம் தேடி’ என்று அருளிச்செய்வர். நாடோறும்-இதுதான் ஒரு நாள் தேடி விடுதல் அன்றி இடைவிடாமல் என்றபடி. கிஞ்சித்கரித்துச் சொரூபத்தைப் பெறுகின்ற இவ்வாத்துமாவிற்கு, இடைவிடுதல் சொரூபத்திற்கு இழுக்கு ஆதலின், ‘நாடோறும்’ என்கிறாள். நாரணன்தன்-இடைவிடாமல் தொண்டுகளைச் செய்யத் தக்கவாறு எல்லாப்பொருள்கட்கும் சுவாமியானவன். வாடாத மலர் அடிக் கீழ்-செவ்வி மாறாத பூப்போன்று இருக்கிற திருவடிகளின் கீழே. ⁴சொரூபத்திற்கு இழுக்கு ஆனாலும் விட ஒண்ணாதபடி எல்லையற்ற இனிய பொருளாகவுமிருக்கிற திருவடிகள் ஆதலின், ‘வாடாத மலரடி’ என்கிறாள். வைக்கவே-சேர்ப்பதற்காகவே. வகுக்கின்று-உண்டாக்கிற்று. ¹‘நீ காட்டில் வசிப்பதற்காகவே படைக்கப்பட்டாய்,’ என்று இளையபெருமாளைப் பார்த்துச் சுமித்திராதேவி கூறியது போன்று, இவளும் ‘வைக்கவே வகுக்கின்று’ என்கிறாள். ஆக, இப்படி வகுத்ததுமாய், சுலபமுமாய், எல்லை இல்லாத இனிய பொருளுமாய் உள்ள திருவடிகளிலே எல்லாவகைத் தொண்டுகளையும் செய்யவாயிற்று இதனை உண்டாக்கினான் என்றபடி. ‘ஆயின், தொண்டு செய்வதால் உயிர்களுக்குச் சொரூபலாபம் ஒழிய இறைவனுக்கு இத்தொண்டுகளால் பயன் இல்லையாதலின், அவதாரிகையில் ‘நிதி உண்டு’ என்ற எடுத்துக்காட்டுச் சேராதே?’ எனின், அடியார்கட்குக் கிஞ்சித்கரித்துச் சொரூப சித்தியாயினாற்போன்று, இறைவனுக்கும் கிஞ்சித்கரிப்பித்துக்கொண்டு அன்றோ சொரூபசித்தி?

இப்படியிருக்க, வீடு ஆடி வீற்றிருத்தல் வினை அற்றது என் செய்வதோ-நல்வினை இல்லாத காரணத்தால் பிரிவிலே மூழ்கித் தம்மைப் பிரிந்திருக்கிற இப்பொல்லாத இருப்பு உண்டு; இது ²என் செய்யக் கடவதோ! வீடு-விடுகை; அதாவது, பிரிதல், ஆடுகை-மூழ்கியிருத்தல். வீற்றிருக்கையாவது, பிரிவிலே முடி சூடியிருத்தல். வினையறுகை-நல்வினை அறுகை. இனி, இத்தொடர்மொழிக்கு, ³‘தம்மையும் பிரிந்து, தம்மோடு ஒரு சம்பந்தத்தை இட்டுச் சுற்றத்தார்களும் கைவிட, அவர்களையும் விட்டு, வேறுபட்டிருக்கிற இவ்வுயிர் என் செய்யக் கடவதோ!’ என்று பொருள் கூறலுமாம்.⁴‘எமராலும் பழிப்புண்டு இங்கு என்? தம்மால் இழிப்புண்டு, தமரோடு அங்கு உறைவார்க்குத் தக்கிலமே கேளீரே,’ என்பர் மேல்.ஊடு ஆடு பனி வாடாய்-வேற்காரர் ¹அங்குத்தை வார்த்தையை இங்கே சொல்லி இங்குத்தை வார்த்தையை அங்கே சொல்லித் திரியுமாறு போன்று, அங்கோடு இங்கோடாய்த் திரிகின்றதாயிற்று. இனி, ‘ஊடு’ என்பதற்கு ‘உள்’ என்றும், ‘ஆடுகை’ என்பதற்குச் ‘சஞ்சரிக்கை’ என்றும் பொருள் கொண்டு, ‘அங்கே அந்தரங்கமாகச் சஞ்சரிக்கின்ற நீ’ என்றும், ‘புணர்ச்சிக்காலத்தில் என்பால் கிட்டிச் சஞ்சரித்துப் போந்த நீ’ என்றும் பொருள் கோடலுமாம். உரைத்து ஈராய் எனது உடலே-‘நித்தியமான தொண்டினைச் செய்வதற்கு இட்டுப் பிறந்த இவ்வாத்துமா இப்படியிருக்கக்கடவதோ?’ என்று அறிவித்தால், அத்தலையால் வருங்கைங்கரியமும் நமக்கு வேண்டா,’ என்று இருந்தானாகில், ‘அவசியம் வந்து அவனுடைய பிரிவிற்குச் ²சிளையாத என் உடலை முடித்துவிட வேண்டும்,’ என்று காலைப் பிடித்து வேண்டிக்கொள்ளுகிறாள்.

வாடை காற்று -அவனிடம் அறிவித்து -அவன் வரவில்லை என்றால்  என்னை முடிக்க வேண்டும்

அவஸ்தை பட முடியவில்லை என்கிறாள்வாடை வந்து உடம்பிலே பட –

தெற்க்கே தென்றல் -மேற்கு காற்று – மருதம் கிழக்கு கொண்டல்- வடக்கு வாடை

சாயலடோ மணி மாமை தளர்ந்தேன் என்றிருக்க –

ஹிம்சை பண்ண -மகாராஜர் மிடற்று ஓசை  தெளிவை கேட்ட தாரை -சொல்வது போல்

பெருமாள் உடன் இருக்கும் பலம் –

சுக்ரீவன் மாலை சாத்தி -அடையாளம் –

முன்பு நெருக்கு உண்டுபோனவன் தெளிந்து அறை கூவ அடி உண்டு

நம்மை நலிக்கைக்காகா சர்வேஸ்வரன் வர விட்டான்

ராஜாக்கள் வேல் காரனை வர விடுவது போல் –

நலிய புக்க வாறே -நிதி உண்டு என்பாரைப் போலே –

விளம்பார்தமாக இறக்கிறாள் அது போல்

நான் சொல்லும் வார்த்தையை அங்கு போய் அறிவித்தால் –

முன்பு தூது விட்டது -அனுகூலரை இங்கே பிரதி கூலரையும் விட்டு-

அத்தலையால் வரும் நன்மையையும் வேண்டாம் என்றான் ஆகில் நீ வந்து என்னை முடித்து கொள்

நீ முடிப்பதே எனக்கு உபகாரம்

வகுக்கத்தான் சரீரம் முதலவை ஏற்பட்டவை

நாடாத மலர் -அருமையான புஷ்பங்கள்

அவன் திருவடி கீழ் வைக்கவே சரீரமும் ஆத்மாவும்

வீடாற்றி விட்டு விட்டு இருப்பது –

கூடாது பனி வாடை-வார்த்தை பாடு

இங்கும் அங்கும் போய் வருவது –

உரைத்து -ஈறாய் அவன் அனுக்ரகம் செய்யா விடில்

நாடாத மலர் -ஆத்ம புஷ்பம் என்று சொல்வாரும் உண்டு

தேட அரிய-ஆத்மாவை ஈச்வரதாய நிவேததும்

ஜீயர் -எண் திசையும் -எண்பகர் பூவும் கொணர்ந்தேன் –

நாள் தோறும் -விசெத்தயாத படி -விஷய வைலஷண்யம் –

கிஞ்சித் கரித்து ஸ்வரூபம் பெரும் வஸ்துவுக்கு விச்சேதம்    ஸ்வரூப ஹானி –

நாரணன் -சமர்ப்பிக்க உரியவன் -சர்வ ஸ்வாமி -நித்ய கைங்கர்யம் செய்ய

செவ்வி மாறாத பூ போலே இருக்கிற திருவடி

ஸ்வரூப ஹானி ஆனாலும் விட ஒண்ணாத போக்யமாக இருக்கும் திருவடிகள்

வைக்கவே -இதற்கு தான் -நா வாயில் உளதே -போல்

அனைத்தும் கைங்கர்யம் செய்ய தானே -ஏற்படுத்தப்பட்டன

ஸ்ருஷ்டத்வம் வன வாசம் போல் -சுமுத்ரை இளைய பெருமாள் இடம் அருளிய வார்த்தை

கைங்கர்யதுக்காகவே பெற பெட்டவர் போல் -நம் சரீரமும் –

வகுததுமாய்

சுலபமுமாய் –

போக்யமுமாய் –

சர்வ வித கைங்கர்யம் -உடலே இந்த சரீரத்தை -இத்தை உண்டாக்கித்து-

சேஷிக்கும் கிஞ்சித் கரிபித்து கொண்டு ஸ்வரூப சித்தி -இருவருக்கும் இப்படி

வீடி ஆடி வீற்று இருத்தல் -இடிச்ச புளி போல்

வீடு விடுகை விச்லேஷிக்கல்

ஆடுதல் -அதிலே முழுகுதல் -முழுகி திளைத்தல்

தீர்த்த யாத்ரை -இதற்க்கு தான் -முழுகி குளிப்பது தான் சாஸ்திர சித்தம் –

விச்லேஷத்தில் முழுகி திளைத்து –

வீற்று இருத்தல் -மூர்தாபிஷேகமதிலே பட்டம் கட்டி

வினை அற்றது நல் வினை போய் பாபம் காரணமாக

என் செய்வதோ -எதற்கு பாக்ய ஹானயாய் –

இப்பொல்லாத இருப்பு என் செய்ய கடவதோ

தம்மையும் பிரிந்து -தம்மோடு சம்பந்தம் காரணமாக பந்துக்களையும் விட்டு

என் செய்ய கடவதோ -தனியாக -இங்குற்றேன் அல்லேன் அன்குற்றேன் அல்லேன்

எமராலும் பழிப் புண்டு  தம்மாலும் இழிப்புண்டு தக்கிலமே கேளீரோ –

ஊடாடு -வேர்காரர் அங்குத்தை   வார்தைஇங்கே சொல்லி

அங்குத்தை வார்த்தை இங்கே சொல்லும் ஊடாடு

ஊடு உள்ளே ஆடுகை சஞ்சரிக்கை

அந்தரங்க பரிமாற்றம்

சம்ச்லேஷம் பொது கிட்டி -நடுவில் வந்து வர்த்தித்த பொது என்னுதல்

உரைத்து -நித்ய கைங்கர்யம் இட்டு பிறந்த வஸ்து பிரிந்து வாடுவதோ

காலை பிடித்து வேண்டி கொள்கிறாள்

கால் -காற்று –

இப்போது இருப்புதேட்டவாறு போல் அப்போது முடிவு தேட்டம்

அவன் வர காத்து கொண்டு இருக்க -அவனுக்கு துக்கம் கொடுக்க கூடாது என்று இருக்க

கை விட்டான் என்று அறிந்ததும் இருப்பு தேட்டம் இன்றி முடிவு தானே தேட்டமாகும்

முதலில் முடிக்காதே சொல்லி-வர வில்லை என்றால் அவசியம் வந்து

முடித்து எனக்கு உபகாரம் செய்ய வேண்டும் என்கிறாள்-

இரண்டுமே உபகாரம் தானே

நம் ஜீயர் திருவடிகளே சரணம்

நம்பிள்ளை திருவடிகளே சரணம்

பெரியவாச்சான் பிள்ளை திருவடிகளே சரணம்

வாதி கேசரி அழகிய மணவாள ஜீயர் திருவடிகளே சரணம்

வடக்கு திருவீதி பிள்ளை திருவடிகளே சரணம்

ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம்.

திருவாய்மொழி வியாக்யானம் -ஈடு -1-4-10-ஸ்ரீ M.A V .சுவாமிகள் ..

உடல்ஆழிப் பிறப்புவீடு உயிர்முதலா முற்றுமாய்க்

கடல்ஆழி நீர்தோற்றி அதனுள்ளே கண்வளரும்

அடல்ஆழி அம்மானைக் கண்டக்கால் இதுசொல்லி

விடல்ஆழி மட நெஞ்சே! வினையோம்ஒன் றாமளவே.

பொ-ரை : ‘ஆழ்ந்ததாய், சுவாதீனமாக உள்ள மனமே, உடலினுடைய வட்டமான பிறப்பு, அவ்வவ்வுடல்களில் தங்கியிருக்கின்ற உயிர்கள் முதலாகவுள்ள எல்லாவற்றையும் உண்டாக்குவதற்காக ஆழ்ந்துள்ளதான நீரையுடைய கடலை உண்டாக்கி, அக்கடல் நடுவண் யோகநித்திரை செய்கிற, பகைவரைக் கொல்லுகிற சக்கரத்தையுடைய இறைவனைக் கண்டால், இதனைச் சொல்லி, வினையினையுடைய நாம் அவனோடு சேருமளவும் அவனை விடாதேகொள்,’ என்கிறாள். வி-கு : உயிர் தங்குதற்கு இடமாக இருத்தலின் உடலை ‘வீடு’ என்கிறாள்; விடுதல்-தங்குதல். ‘ஆய்’ என்னும் எச்சத்தைக் ‘கண்வளரும்’ என்பதுடன் முடிக்க. கண்டக்கால்-வினையெச்சம், ‘பயனில் சொல் பாராட்டு வானை மகனெனல்’ (குறள். 196.) என்புழிப் போன்று, ஈண்டு ‘விடல்’ என்பது எதிர்மறை வியங்கோள். ‘வினையோம்’ என்றது, மனத்தை உளப்படுத்திய பன்மை.

 ஈடு : பத்தாம் பாட்டு. ‘அல்லாதவற்றை எல்லாம் விட்டு முடிவில் நெஞ்சினைத் தூது விடுகிறாள்,’ என்பாரும் உளர். அப்போது ‘விடல்’ என்பவற்கு, ‘அவனை விடாதேகொள்’ என்பது பொருளாம். அன்றி, மேல் பாசுரத்தில் ‘வைக்கவே வகுக்கின்று’ என்று தொண்டினைப் பற்றிய வார்த்தை வந்தவாறே’ ‘தாய்முலையை நினைந்த கன்று போன்று திருவுள்ளம் பதறிச் சரீரத்தை விட்டுப் போகப் புக்கது; நம் காரியம் ஓர் அறுதி பிறக்குமளவும் நீ என்னை விடாதேகொள்’ என்கிறாள் என்னுதல்;

உயிர் உடல் ஆழிப் பிறப்பு வீடு முதலா முற்றும் ஆய்-உயிரானது, சரீரத்தினுடைய வட்டமான பிறப்பினது வீடு உண்டு மோக்ஷம்; அது முதலான உறுதிப்பொருள்களைப் பெறுகைக்காக, அன்றி, ‘ஆழிப்பிறப்பு’ என்பதற்கு, ஆழி என்று கடலாய், அத்தால் கம்பீர்யமாய், ‘எல்லை அற்ற பிறப்பு’ என்று பொருள் கூறலும் ஒன்று. ‘ஆயின், அறம் பொருள் இன்பம் வீடு என்னும் நான்கனுள், வீட்டினை முன்னர்க் கூறுவான் என்?’ எனின், படைத்தலுக்குப் பயன் மோக்ஷம் ஆகையாலே அதனை முன்னர்க் கூறுகின்றாள். இனி, ‘உடல் ஆழிப்பிறப்பு வீடு உயிர் முதலா முற்றுமாய்’ என்பதற்கு, ‘உடலினுடைய எல்லை இல்லாத பிறப்புகள்தோறும் உண்டாகின்ற தேவர்கள் முதலான சரீரங்களில் தங்கியிருக்கின்ற உயிர்கள் முதலான காரியக்கூட்டத்தை உண்டாக்குகைக்காக’ என்று பொருள் கூறலும் ஆம். ¹‘எல்லாப் பொருளுமாக விரிகின்றேன்’ என்கிறபடியே, தன் திருமேனியின் மலர்த்தியே உலகம் ஆதலின் ‘ஆக்கி’ என்னாது ‘ஆய்’ என்கிறாள். ஆழி நீர் கடல் தோன்றி- ²‘அப்பரம்பொருள் முதன்முதலில் தண்ணீரையே படைத்தார்’ என்கிறபடியே, மிக்க தண்ணீரையுடைய ஏகார்ணவத்தை உண்டாக்கி. அதனுள்ளே கண்வளரும்-இவ்வருகு உண்டான படைத்தல் முதலியவற்றிற்காக அங்கே வந்து கண்வளர்ந்தருளும். அடல் ஆழி அம்மானை-படைத்த உயிர்களுக்கு விரோதிகளாய் இருப்பாரை அழியச் செய்கைக்காக ³ஆசிலே வைத்த கையுந்தானுமாக ஆயிற்றுக் கண்வளர்ந்தருளுவது. கண்டக் கால்-என்னிலும் உனக்கு அன்றோ பேறு முற்பட்டு இருக்கிறது?¹சீதா பிராட்டியால் பார்க்கப்பட்ட சந்திரனை நான் பார்க்கிறேன்; ஆதலால், கண்ணின் கலவி உண்டாயிற்று’ என்பது போன்று, கண்டாரைக் காணும் இத்தனை அன்றோ தனக்கு? இது சொல்லி-‘வைக்கவே வகுக்கின்று’ என்கிற வார்த்தையைச் சொல்லி. இனி, ²‘இறைவனை நிவேதிக்கும் பொருட்டே கைகால் முதலிய உறுப்புகளையுடைய விசித்திரமான இச்சரீரமானது முற்காலத்தில் உண்டாக்கப்பட்டது,’ என்கிறபடியே, ‘தேவர் திருவடிகளிலே எல்லாத் தொண்டுகளையும் செய்வதற்காக அன்றோ இதனை உண்டாக்கினாய்?’ என்னும் இதனைச் சொல்லி என்று கூறலும் ஆம். ஆழி மடம் நெஞ்சே-ஞானத்தினையுடையையாய் எனக்கு உரிமைபட்டிருக்கிற மனமே! அன்றி, இதற்கு, ‘சுழன்று வருகிற பேதை நெஞ்சே’ என்று பொருள் கூறலும் ஒன்று. வினையோம் ஒன்றாம் அளவும் விடல்-படைப்பிற்குப் பயன் அங்கே அவரைக் கிட்டி அடிமை செய்கையாய் இருக்க, பிரிகைக்கு ஈடான பாபத்தைப் பண்ணின நாம் அவரோடே சேருமளவும் நீ அவரை விடாதே ஒழிய வேண்டும்.

முந்தின பாசுரத்தின் சேஷம் என்பதாகவும்

நெஞ்சை தூது விடுகிறார் என்பதாகவும்

விடேல் -விடாதே கொள்

கைங்கர்யர்யம் ப்ரஸ்துதம் ஆனவாறே தாய் முலையை  நினைத்து  ஓடும்  கன்று -குழந்தை

உடல் ஆழி பிறப்பு-அனைத்தும் சர்வேஸ்வரன் -இது சொல்லி

ஆழி மட நெஞ்சே விடேல்

அவனை விட்டுவிடாமல் கொள்

வினையோம் ஒன்றாம் வரைக்கும் சேர்த்து வைக்கும் அளவும்

என்னை விட்டு விடாதே -என்பதாகவும்

உடல் ஆழி பிறப்பு-ஆத்மாவின் சகஜமான பிறப்பு

வீடு -மோஷம் பர்யந்தமாக

ஆழி பிறப்பு ஜன்ம பரம்பரை

ஆழி கடல் -அளவிட்டு அறியாதமுடியாத பிறப்பு

பிரவாகத்வோ நித்யம்

வீடு -பர்யந்தம் அவன் நிர்வாகம்

வீடு உயிர்-சரீரத்தில் வீடாக கொண்டு உள்ள உயிர் –

இவை எல்லாம் உண்டாக்கிய பகுச்யாம்மயிலுக்கு தோகை போலே விரித்து கொள்கிறான் -பகு சாம் -ஆக கடவேன் -ஆய்

தன விகாசமே ஆகையாலே

இதை செய்ய

ஆழி நீர் -ஆழமான கம்பீரமான

யேகார்ணவம் உண்டாக்கி – இவ்வருக்கு உண்டான ஸ்ருஷ்டியாய்ஹிகளுக்கு -அவன் சயனித்து

கடல் ஆழி நீர் தோற்றி -அதன் உள்ளே கண் வளரும்

அடல் ஆழி அம்மான் -பிடித்து கொண்டே

ஆசிலே வைத்த கையும் -விரோதி நிரசனம் -ஆசு =பிடி

விளம்பம் அசகநிவ சதாபஞ்சாயுதம் -பிரணவ ரஷாயம் -சதா -சித்தமாக கொண்டு இருக்கிறான் கண்டக்கால் -என்னிலும் உனக்கு அன்றோ பேரு -நெஞ்சை பார்த்து –

அவனை கண்ட நெஞ்சை -திருவடி பார்த்த பிராட்டி கண்டு ஆசுவாசம் பட்டது போல் –

சந்தரன் திருஷ்டி -சீதை பார்க்கிற சந்த்ரனை கண்டு பெருமாள் ஆசுவாசம்

கண்டவர்களை கண்டு

இது சொல்லி -கீழ் சொல்லிய -நாடாத மலை வைக்கவே வகுக்க என்று

ஸ்ருஷ்டிக்கு பிரயோஜனம் இது தானே

விசித்ரா தேக சம்பந்தி ஹி ஈச்வராய நிவேதுதம் -கைங்கர்யம் செய்யவே

இது சொல்லி

விடலஎன்கிற பதம் மேலே அன்வயிக்கிறது

ஆழி மட நெஞ்சே கம்பீரம்

சுற்றி மயங்கி

வினையேன் ஒன்றாம்   அளவும் விடேல்

விட்டுடாதே சிருஷ்டிக்கு பிரயோஜனம் -அவனை கைங்கர்யம்

இது செய்யாமல் செய்த பாவி –

விடாது ஒழிய வேணும்

அவனை

என்னை

விடாதே என்று இரண்டு நிர்வாகம்

இது சொல்லி -வினையோம் ஒன்றாம் அளவும் என்னை விடேல்

நம் கார்யம் அறுதி பெரும் அளவும் அவனை விடேல் கொள் என்று அன்வயம்

நம் ஜீயர் திருவடிகளே சரணம்

நம்பிள்ளை திருவடிகளே சரணம்

பெரியவாச்சான் பிள்ளை திருவடிகளே சரணம்

வாதி கேசரி அழகிய மணவாள ஜீயர் திருவடிகளே சரணம்

வடக்கு திருவீதி பிள்ளை திருவடிகளே சரணம்

ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம்.

Sri Valimiki Raamaayanam -Baala Kaandam -Sargams -21/22/23/24..

puurvam artham prati shrutya pratij~naam haatum icChasi |
raaghavaaNaam ayuk{}to.ayam kulasya asya viparyayaH || 1-21-2

2. puurvam artham pratishrutya= firstly, object – promise, having promised; pratij~naam haatum icChasi= promise, to repudiate, you wish [now]; ayam viparyayaH= this, deviation; raaghavaaNaam asya kulasya a+yuktaH= for [kings of] Raghava-s, this, dynasty’s, not, deserving.

“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. [1-21-2]

trasta ruupam tu vij~naaya jagatsarvam mahaan R^iSiH |
nR^ipatim suvrato dhiiro vasiSTho vaakyam abraviit || 1-21-5

5. su vrataH= one with high vows; dhiiraH= insightful one; mahaan R^ishiH= great, sage; Vashishta; jagat sarvam= world, entire; trasta ruupam tu vij~naaya= appalled, appearance, then, knowing; nR^ipam= to king; vaakyam abraviit= words, said.

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. [1-21-5]

ikSvaakuuNaam kule jaataH saakSaat dharma iva aparaH |
dhR^itimaan suvrataH shriimaan na dharmam haatum arhasi || 1-21-6

6. ikshwaakuuNaam kule jaataH= in Ikshwaku, dynasty, born [are you]; saakshaat aparaH dharam iva = apparently, another, god of ethics, [you are] like; dhR^itimaan= staunch person; su vrataH= rightly, vowed one; shriimaan= glorious one; dharmam haatum na arhasi = ethics, to forsake, not, apt of you.

“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.” [1-21-6]

kR^itaastram akR^itaastram vaa na evam shakSyanti raakSasaaH |
guptam kuishika putreNa jvalanena amR^itam yathaa || 1-21-9

9. kR^ita astram= done � trained in, weaponry [trained] ; a + kR^ita astram vaa = un, trained, in weaponry, or; kushika putreNa guptam = by Kushika’s son � by Vishvamitra, protected; enam= him [Rama]; jwalanena amR^ita yathaa= [protected] by fire, ambrosia, as with; raakshasaaH na shakshanti= demons, cannot, trounce.

“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. [1-21-9]

na devaa na R^iSayaH ke cit na amaraa na ca raakSasaaH |
gandharva yakSa pravaraaH sa kinnara mahoragaaH || 1-21-12

12. devaaH= gods; na= cannot know Vishvamitra; R^ishaSayaH kechit na = sages, anybody, no; amaraaH na = immortals, no; raakshasaaH cha= demons, also; na= no; sa kinnara maha uragaaH ghandharva yaksha pravaraaH= together with, kinnaraa, great reptile beings, gandharva, yaksha, eminent ones; [na= no.]

“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. [1-21-12]

sarva astraaNi kR^ishaashvasya putraaH parama dhaarmikaaH |
kaushikaaya puraa dattaa yadaa raajyam prashaasati || 1-21-13

13. kR^ishaasvasya= Krishaasva’s parama dhaarmikaaH putraaH= highly righteous, sons; sarva astraaaNi= all, missiles [known to Vishvamitra] are; yadaa puraaa raajyam prashaasati= when, earlier, kingdom, he was ruling; then; kaushikaaya datta= to Kaushuka � Viswamitra, they were given [by god Shiva.]

“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. [1-21-13]

evam viiryo mahaatejaa vishvaamitro mahaa yashaaH |
na raama gamane raajan sa.mshayam gantum arhasi || 1-21-20

20. mahaa tejaa= great, resplendent; mahaa yashaH= highly, renowned; Vishvamitra; evam viiryaH= this sort of, with enterprise; raajan= oh, king; raama gamane= Rama’s, accompanying [the sage]; samshayam gantum = doubt, enter into; na=not; arhasi= apt of you.

“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. [1-21-20]

teSaam nigrahaNe shak{}taH swayam cha kushikaatmajaH |
tava putra hitaarthaaya twaam upetya abhi yaachate || 1-21-21

21. kushika aatmaja= Kushi’s son, Vishvamitra; swayam cha= himself, even; teSaam nigrahaNa shaktaH= them [the demons,] to control, capable of; tava putra hita arthaaya= for your, son’s, benefit, intending to; tvaam upetya= to you, on approaching; abhi yaachate= imploring upon 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. [1-21-21]

iti muni vachanaat prasanna chitto
raghu vR^iSabhaH ca mumoda paarthiva agryaH |
gamanam abhirurocha raaghavasya
prathita yashaaH kushika aatmajaaya budhyaa || 1-21-22

21. raghu vR^ishabhaH= in Raghu’s dynasty, prominent one, – Dasharatha; iti muni vachanaat= thus, sage Vashishta’s, words; prassanna chittaH= serene, minded; paarthiva agrya= among kings, supreme one; mumoda= gladdened; prathita yashaaH = pronouncedly, renowned one – Dasharatha; kushika aatmajaaya= for Kushika’s son, sage Vishvamitra; raaghavasya gamanam = Rama’s, travel; budhyaa= wholeheartedly; abhi rurocha= verily, consented to.

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. [1-21-21]

athaa vasiSTe bruvati raajaa dasharathaH svayam |
prahR^iSTa vadano raamam aajuhaava sa lakSmaNam || 1-22-1

1. vasiSThe tathaa bruvati= by Vashishta, that way, when said; raajaa dasaratha = king Dasharatha; pra hR^iSTa vadanaH= very, satisfied, face – expression; svayam= personally; raamam sa lakshmana juhaava = Rama, with Lakshmana, is called for.

When Vashishta said that way king Dasharatha with an air of satisfaction personally fetched Rama along with Lakshmana. [1-22-1]

vishvaamitro yayau agre tato raamo mahaayashaaH |
kaaka pakSa dharo dhanvii tam ca saumitriH anvagaat || 1-22-6

6. Vishvamitra; yayau agre = travelled, ahead; tataH= next; kaaka paksha dharaH= crow’s, wings, wearing [having black hair-locks]; dhanuH dharaH raamaH = bow, handling, Rama; dhanvii suumitriH= with bow; Sumitra’s son [Lakshmana]; anvagaat= followed.

Rama with jet-black hair-locks handling his bow followed Vishvamitra who walked ahead, while Lakshmana handling his own bow followed Rama. [1-22-6]

kalaapinau dhanuS paaNii shobhayaanau disho dasha |
vishvaamitram mahaatmaanam tri shiirSau iva pannagau |
anujagmatuH akSudrau pitaamaham iva ashvinau || 1-22-7

7, 8. kalaapinau= with quivers; dhanuS paaNii= bows, in hands; dishaH dasha shobhayaanau = directions, ten, making lambent; a+kshudrau analpa ruupa viiryaadi prabhaavaaH= not, with meagre physical and vital impact � highly dynamic in physiques and spiritedness; tri shiirSau pannagau iva = three, headed, serpents, as with; Rama, Lakshmana; mahaatmaanam vishvamitram= great, souled one, after Vishvamitra; ashvinau pitaamaH iva= the twin Ashwin gods, after Forefather Brahma, as with; anujagmatuH= followed.

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. [1-22-7, 8]

tadaa kushika putram tu dhanuS paaNii svala.nkR^itau |
baddha godha a.nguli traaNau khaDgavantau mahaadyutii || 1-22-8
kumaarau caaru vapuSau bhraatarau raama laxmaNau |
anuyaatau shriyaa dIptau shobhayetaam aninditau || 1-22-9
sthaaNum devam iva acintyam kumaarau iva paavakii |

8, 9, 10a. tataH= then; kumaarau= youngsters; chaaru vapuSau= charming, bodied ones; sva lankR^itau= bejewelled ones; dhanuS paaNii= bow, in hands; baddha godha angulii traaNau= tied, leathern, fingers, covers; khadga vantau= swords, having; mahaa dyutii= highly, resplendent ones; shriyaa diiptau= with worth, effulgent; a + ninditau= unreprovable ones; bhraatarau= two brothers; Rama; Lakshmana; anuyaatau= going while following; paavakii= birthed by Fire-god; kumaarau iva= sons, like; a+chintyam devam = not, thinkable � inscrutable potential, the god – Shiva; shtaaNum iva= Shiva, as with; kushika putram shobhayetaam= Kusi’s son [Vishvamitra,] made to shine.

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. [1-22-8, 9, 10a]

adhyardha yojanam gatvaa sarayvaa dakSiNe taTe | 1-22-10
raamaa iti madhuraam vaaNiim vishvaamitraH abhyabhaaSata |

10b, 11a. adhyartha yojanam gatvaa= one and half, yojana on going; sarayvaa daskhiNe taTe = Sarayu river’s, southern bank; Vishvamitra; raama iti madhuram vaaNiim= ‘oh, Rama’, thus, in harmonious, voice; abhya bhaaSata= spoke.

And on going one and half yojana distance Vishvamitra addressed Rama in a harmonious voice calling, ‘oh, Rama’, on the southern riverbank of Sarayu. [1-22-10b, 11a]

gR^ihaaNa vatsa salilam maa bhuut kaalasya paryayaH || 1-22-11
ma.ntra graamam gR^ihaaNa tvam balaam atibalaam tathaa |

11b, 12a. vatsa salilam gR^ihaaNa = my boy, water, you take; tvam tathaa = you, like that; mantra graamam= hymns, group of; balaam atibalaam= bala, atibala hymns; gR^ihaaNa= receive; kaalasya paryayaH maa bhuut = time’s, lapse , not, let there be.

” “Take water, my boy, and like that you receive a group of hymns, bala and ati bala from me, and let no time lapse. [1-22-11b, 12a]

balaam atibalaam caiva paThataH taata raaghava || 1-22-14
na saubhaagye na daakSiNye na j~naane buddhi nishcaye |
na uttare prati vak{}tavye samo loke tava anagha || 1-22-15

14b, 15. taata= my dear; raaghava= Raghava; balaam atibalaam ca eva= bala, atibala, also thus; paThataH= if practised; anagha= oh, impeccable one; saubhaagye tava samaH= in handsomeness [apart from fortune,] your, equal; loke na = in world, will not be there; daakshiNe= by calibre; na= no; j~naane= in erudition; buddhi nishchaye= mental, determination – discernment; na= no; uttare prati+vaktavye= in replying, or rebutting; na= no.

“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. [1-22-14b, 15]

gR^ihaaNa sarva lokasya guptaye raghu nandana |
vidyaa dvayam adhiiyaane yashaH ca atha bhavet bhuvi |
pitaamaha sute hi ete vidye tejaH samanvite || 1-22-18
pradaatum tava kaakutthsa sadR^iashaH tvam hi paarthiva |

18, 19a. vidyaa dvayam= teachings, two; adhiiyaane= if practised; bhuviH= on earth; a+tula= not, weighable [inestimable]; yashaH cha = renown, also; atha bhavet = then, will accrue; raghu nandana= oh, Raghu’s legatee; tejaH samanvite= brilliance, possessed with [hymns]; pitaamaha sute= Forefather’s [Brahma’s,] daughters; kakuthsa= oh, Kakutstha Rama; tava pradaatum = to you, to be given; dhaarmika= virtuous one; twam sadR^ishaH= hi you are, befitting � most eligible one, indeed; gR^ihaaNa= you take; sarva lokasya guptaye vidye = from all, world, kept safe, [are these teachings.]

“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. [1-22-18, 19a]

idyaa samudito raamaH shushubhe bhiima vikramaH || 1-22-21
sahasra rashmiH bhagvaan sharadiiva divaakaraH |
guru kaaryaaNi sarvaaNi niyujya kushika aatmaje |
uuSuH taam rajaniim tatra sarayvaam susukham trayaH || 1-22-22

21b, 22. bhuuri vikramaH= one with marvellous, valiance; Rama; vidyaa samuditaH= teachings, on obtaining; kushikaatmaje= in respect of Vishvamitra; sarvaaNi guru kaaryaaNi = all, teacher’s, works � works to be done in respect of teacher; niyujya= on performing; sharadi= in autumn; sahasra rasmiH bhagavaan = thousand, rayed, god; divaa karaH iva= sun, like � like sun with thousands of sunbeams; sushubhe= shone forth; trayaH= those three; tatra saryvaam= there, on Sarayu riverbank; su sukham= very, happily; taam rajaneem uuSuH = that, night, they stayed.

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. [1-22-21b, 22]

dasharatha nR^iipa suunu sattamaabhyaam
tR^iNa shayane anuchite tadaa uSitaabhyaam |
kushika suta vacho.anulaalitaabhyaam |
sukhamiva saa vibabhau vibhaavarI cha || 1-22-23

24. an uchite= un, deserving; tR^iNa shayane= grass, bed; saha uSitaaabhyaam= together, slept, those two; kushika suta= Kusha’s, son [Vishvamitra’s]; vachaH =by words; anu laalitaaabhyaam= nestled close together with words; dasharatha suunu sattamaabhyaam= Dasharatha’s, children, noteworthy ones � to Rama, Lakshmana; saa vibhaavarii= that, night; sukham iva vibabhau= pleasant, as though, it became.

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. [1-22-24]

kausalyaa suprajaa raama puurvaa sa.ndhyaa pravartate |
uttiSTha nara shaarduula kartavyam daivamaahnikam || 1-23-2

2. kausalya su praajaa = Kausalya, the lucky, begetter [Kausalya is fortunate because she begot you, such as you are]; raama= oh, Rama; puurva sandhya= eastern, aurora; pra vartate= verily, emerging; uttiSTha= get up; nara shaarduula= man, the tiger; daivam= to gods; aahnikam= daytime tasks; kartavyam= is to be performed.

“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.” [1-23-2]

asya R^iSeH parama udaaram vacaH shrutvaa nR^ipa narottamau |
snaatvaa kR^ita udakau viirau jepatuH paramam japam || 1-23-3

3. viirau = valorous ones; nara uttamau= among people, best � Rama Lakshmana; tasya R^iSeH= that, sage’s; parama udaaram vachaH= very, benign, words; shrutvaa = on listening; they got up snaatwaa= bathed; kR^ita udakau= having performed, water oblation; paramam japam jepatuH = supreme, hymn, meditated upon.

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. [1-23-3]

au prayaantau mahaaviiryau divyam tripathagaam nadiim |
dadR^ishaa te tataH tatra sarayvaaH sa.ngame shubhe || 1-23-5

5. tataH= then; tau mahaa viiryau= those two, great valiant ones; prayaantau= on travelling [some distance]; te= they; tatra subhe saryvaaH sangame = there, at auspicious, Sarayu, confluence; divyaam= divine; tri patha gaam nadiim= three, way, going [coursing]; river [namely Ganga]; dadR^ishaate = they have seen.

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. [1-23-5]

kandarpo muurtimaan aasiit kaama iti ucyate budhaiH |
tapasya.ntam iha sthaaNum niyamena samaahitam || 1-23-10
kR^ita udvaaham tu devesham gacChantam sa marud gaNam |
dharSayaamaasa dur.hmedhaa hum kR^itaH ca mahaatmanaa || 1-23-11

10, 11. kandarpaH= Manmatha [Love-god]; muurtimaan aasiit= with body, was there; budhaiH kaamaH iti ucyate = by wise men, Kama, thus, is called; dur medhaa= with naughty, intent [Love-god]; iha= here, at this place; tapsyantam= one who is practising ascesis; niyamena samaahitaa = observantly, concentrating; kR^ita udvaaham= having been married; sa marut gaNam= along with, Wind-gods; gacChantam= while going [returning]; deva iisham= god’s, god [ Shiva]; sthaaNum= Shiva is; dharSayaamaasa= braved; maha aatmana= by great souled [Shiva]; hum kR^itaH cha= [disapproving] roar, he made, also – Shiva roared at Love-god.

“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. [1-23-10, 11]

ana~Nga iti vikhyaataH tadaa prabhR^iti raaghava |
sa ca a~Nga viSayaH shriimaan yatra a.ngam sa mumoca ha || 1-23-14

14. tadaa prabhR^iti= from then, onwards; Raghava; an+anga= without, body � Love-god; iti vikhyaata= thus, renowned as; yatra angam pramumocha ha= where, body, gave up, indeed; sa cha= that, also; shriimaan= prosperous one – Love-god; anga viSayaH= [that is] Anga, province.

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. [1-23-14]

iha adya rajaniim raama vasema shubha darshana |
puNyayoH saritoH madhye shvaH tariSyaamahe vayam || 1-23-16

16. shubha darshana= oh, auspicious one, in mien; Rama; vayam= we; adya rajaniim= today, night; iha puNyayoH saritaH madhya= here, meritorious, rivers, in the between of; vasema= we will stay; shvaH= tomorrow; tariSyaamahe = we will cross over [River Ganga.]

“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. [1-23-16]

yathaa arham ajapan sa.ndhyaam R^iSayaH te samaahitaaH |
tatra vaasibhiH aanItaa munibhiH suvrataiH saha || 1-23-21
nyavasan susukham tatra kaama aashrama pade tathaa |

21. te R^ishayaH samaahitaaH= those, sages, concentrating their minds; yatha arham= according to, their aptitude; sndhyaam ajapan = deity at sunset – Gayatri, meditated upon; [whom Rama and others have followed]; tatra vaasibhiH= there, who are dwelling [Rama and others]; su vrataiH= [sages] with pious, commitments; munibhiH saha= sages, along with; aaniitaaH= those [guests] that are led forth [into hermitage]; tathaa tatra = that way, there; kaama aashrama pade= in Kaama � Shiva’s, hermitage’s, precincts; su sukham nyavasan = very, comfortably, they stayed.

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. [1-23-21]

tatra shushraava vai shabdam toya sa.mrambha vardhitam |
madhyam aagamya toyasya tasya shabdasya nishcayam || 1-24-5
j~naatu kaamo mahaatejaa saha raamaH kaniiyasaa |

5, 6a. raamaH = Rama; toyasya madhyam aagamya = of water, in mid of stream, on coming; tatra = there; toya samrambha vardhitam shabdam = by water’s, gush, increasing, [unusual] noise; shushraava= heard; saha kaniiyasaa = he, Rama, with younger brother; j~naatu kaamaH = to know, desired; mahaatejaa = brilliant one [Rama]; tasya shabdasya nishcayam = of that, sound’s, significance.

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. [1-24-5, 6a]

kailaasa parvate raama manasaa nirmitam param || 1-24-8
brahmaNaa narashaarduula tena idam maanasam saraH |

8b, 9a. nara shaarduula = manly-tiger; Rama; kailaasa parvate = Kailash, mount of; brahmaNaa = by Brahma; param saraH manasaa nirmitam = great, lake, at will, created � lake is the brainchild of Brahma; tena = hence; idam saraH = this, lake is [called]; manasam = Manasa lake.

“On Mt. Kailash Brahma created a great lake at his will, oh, tigerly-man Rama, hence that is called Maanasa Lake. [1-24-8b, 9a]

tasmaat susraava sarasaH saa ayodhyaam upaguuhate || 1-24-9
saraH pravR^ittaa sarayuuH puNyaa brahma saraH cyutaa |
tasya ayam atulaH shabdo jaahnaviim abhivartate || 1-24-10
vaari sa.mkSobhajo raama praNaamam niyataH kuru |

9b, 10, 11a. [yaa = which river]; tasmaat = from it [from that lake]; susraava = spontaneously, flowed out; that is this; sarasaH = River Sarayu; saa ayodhyaam upaguuhate= that [the river,] Ayodhya, surrounds; saraH pravR^ittaa saryuuH = [because] from sara [lake,] originated, [it is called] Sarayu river; brahma saraH cchyutaa = from Brahma’s, lake, flowed out; puNyaa = merited [river]; jahnaviim abhivartate = to River Ganga, towards, coursing towards; tasya = its [Sarayu river’s]; ayam atulaH shabdaH = this is, the remarkable, noise. vaari samskobha jaH = waters, collision, generated by; Rama; praNaamam niyataH kuru = regards, respectfully, offer.

“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. [1-24-9b, 10, 11a]

taabhyaam tu taavubhau kR^itvaa praNaamam atidhaarmikau || 1-24-11
tiiram dakSiNam aasaadya jagmatur laghu vikramau |

11b, 12a. ati dhaarmkau = most, virtuous pair [of princes]; tau ubhau = those, two; taabhyaam tu = to them [ the two rivers]; kR^itvaa praNaamam = on making, salutation; dakshiNam tiiram aasaadya = southern, bank, on getting at; laghu vikramau jagmatuH = in swiftness, exerts, they proceeded further.

Offering their salutations to River Sarayu and Ganga those two most virtuous and agile footed princes proceeded further on reaching the southern riverbank. [1-24-11b, 12a]

dhava ashvakarNa kakubhaiH bilva tinduka paaTalaiH || 1-24-15
sa.nkiirNam badariibhiH ca kim nu etat daaruNam vanam |

15b, 16a. dhavaa = tree of Mimosa catechu family, Hindi: Khaira, khadira; ashvakarNa = trees of Pentapetra Arjuna; kakubhaiH = Arjuna trees; bilva = trees of Egle Marmelos; tinduka = trees of Diospyros glutinosa, Hindi: tamaala; paatalaiH = trees of Bignonia suave olens; badarii bhiH cha = with badarii trees of Zizyphus jujuba, also; samkiirNam = dense with; etat daaruNam vanam = this, wretched, forest; kim nu = what is, indeed.

“Indeed, what is this wretched forest that is dense with Dhava, Ashvakarna, Arjuna, Bilva, Tinduka, Patala, and Badari trees.” Thus Rama asked Vishvamitra. [1-24-15b, 16a]

puraa vR^itra vadhe raama malena samabhiplutam || 1-24-18
kSudhaa caiva sahasraakSam brahma hatyaa sam aavishat |

18b, 19a. Rama; puraa vR^itra vadhe = once, demon Vritra, while eliminating; malena = with filth; eva= thus; kshudhaa cha = with hunger, also; sam abhiplutam = completely submersed � soaked, stained; sahasra aksham = thousand-eyed god [Indra]; brahma hatya samaavishat = Brahman killing [sin of,] befell upon.

“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. [1-24-18b, 19a]

kasya cit atha kaalasya yakSii kaama ruupiNii || 1-24-25
balam naaga sahasrasya dhaarayantii tadaa hi aabhuut |
taaTakaa naama bhadram te bhaaryaa sundasya dhiimataH || 1-24-26
maariico raakSasaH putro yasyaaH shakra paraakramaH |

25b, 26, 27a. atha = later; kasyachit kaalasya = at some, time; tadaa = then; kaama ruupiNii = by wish, guise-changer; naaga sahasrasya = elephants, of a thousand; balam dhaarayantii = strength of, possessing; dhiimataH sundasya bhaaryaa= clever one, Sunanda’s, wife; shakra paraakramaH = Indra [like,] in bravery; raakshasaH maariichaH= demon, Mareecha; yasyaH putraH = whose, son is; taaTaka nama yakshii= Tataka, named, she-yaksha; abhuut hi= was there – prevailed, indeed; bhadram te = safety, to you.

“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. [1-24-25b, 26, 27a]

saa iyam panthaanam aavR^itya vasati adhyardha yojane || 1-24-29
ata eva ca gantavyam taaTakaayaa vanam yataH |

29b, 30a. saa iyam panthaanam aavR^itya = she, this, route, on blockading; vasati adhyartha yojane= lives, after one half, yojana [distance]; yataH= where/ for which reason; taaTakayaa vanam = [this has become,] Tataka’s, forest; ataH eva= there alone / for that reason alone; gantavyam = headway is to be made.

“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. [1-24-29b, 30a]

etat te sarvam aakhyaatam yathaa etat daaruNam vanam |
yakSyaa ca utsaaditam sarvam adya api na nivartate || 1-24-32

32. etat vanam sarvam= this, forest, entirely; daaruNam= rendered it as a devastated one; yakshyaa = by ghoulish, she-yaksha – Tataka; yathaa utsaaditam = as to how, destroyed; adya api = now, even; na nivartate = not, returning � not retracing her steps � without refrain; etat sarvam te aakhyaatam = that, all, to you, is narrated.

“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. [1-24-32]

Sri Sita Rama Jeyam.

Aalvaar Emberumaanaar Jeeyar Thiruvadikale Saranam.

Sri Valimiki Raamaayanam -Baala Kaandam -Sargams -19/20..

aham niyamam aatiSThe sidhdyartham puruSa.rSabha |
tasya vighnakarau dvau tu raakSasau kaama ruupiNau || 1-19-4

4. puruSarSabha= oh, best one among men; aham siddhi aartham= I, to attain, a goal [of ascesis]; [these days]; ]niyamam aatiSTe= under a [sacrificial] vow, I am abiding by; tu= but; kaama ruupiNau= guise-changers; dvau raakshasau= two, demons; tasya vighna karau= its [ritual’s,] obstacle, causers of.

“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. [1-19-4]

vrate me bahushaH ciirNe samaaptyaam raakSasaavimau |
maariicaH ca subaahuH ca viiryavantau sushikSitau || 1-19-5
tau maa.msa rudhira ogheNa vedim taam abhyavarSataam |

5, 6a. bahushaH chiirNe me vraate= almost, completed, in my, ritual; samaaptyaam= at its completion, near end; viiryavantau= valiant ones; su sikshitau= well, trained ones; raakshasaa= demons; maariichaH cha= Mareecha, and; subaahuH cha= Subaahu, also; tau= they two; maamsa rudhira ogheNa= with meat, blood, streams; taam vedim vimau= that, Altar of Fire, from sky; abhya varSataamoverall= they rain [they drench.]

“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. [1-19-5, 6a]

na ca me krodham utsraSTum buddhiH bhavati paarthiva || 1-19-7
tathaa bhuutaa hi saa caryaa na shaapaH tatra mucyate |

7b, 8a. paarthiva= oh, king; krodham= anger; utsraSTum= to let loose; me buddhiH na bhavati= to me, will, is not, becoming � I have no will; saa charyaa tathaa bhutaa hi= that [kind of,] activity [during ritual,] like that, it will be [inoffensive,] isn’t it; tatra= in there � under vow; shaapaH na muchyate= curses, will not be, issued.

“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. [1-19-7b, 8a]

sva putram raaja shaarduula raamam satya paraakramam || 1-19-8
kaaka pakSa dharam shuuram jyeSTham me daatum arhasi |

8b, 9a. raaja sharduula= oh, king, the tiger; satya paraakramam= truth, as his valour; kaaka paksha dharam= crows, wings, wearing � whose hair locks are like crow’s wings, jet black, youngster; shuuram= brave one; sva putram= [your] own, son; jyeSTham= eldest one; ramam= Rama be; me daatum arhasi= to me, to give [to spare services,] apt of you.

“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. [1-19-8b, 9a]

shak{}to hi yeSa mayaa gupto divyena svena tejasaa || 1-19-9
raakSasaa ye vikartaaraH teSaam api vinaashane |

9b, 10a. eSaH mayaa guptaH= he is, by me, protected; divyena svena tejasaa= divinely, his own, with resplendence; ye vikartaaraH raakshasaaH= those, wrongdoers [thwarting,] demons; teSaam api vinaashane= of them, even, in destruction; shaktaH hi= capable, indeed.

“Indeed, he is capable to eradicate those demons that are thwarting the ritual by his own divine resplendence, and protected by me as well. [1-19-9b, 10a]

shreyaH ca asmai pradaasyaami bahuruupam na sa.mshayaH || 1-19-10
trayaaNaam api lokaanaam yena khyaatim gamiSyati |

10b, 11a. asmai= to him [to Rama]; bahu ruupam= in many, a kind; shreyaH cha pradaasyaami= benefits, also, I will accord; samshayaH na= doubt, is not there; yena= by which [which benefits]; trayaaNaam lokaanaam api= three, in worlds, even; khyaatim gamiSyati= renown, he goes in [he acquires.]

“I will also accord many kinds of benefits to him by which he acquires renown in all the three worlds, no doubt about it. [1-19-10b, 11a]

aham vedmi mahaatmaanam raamam satya paraakramam || 1-19-14
vasiSTho.api mahaatejaa ye ca ime tapasi sthitaaH |

14b, 15a. mahaa aatmaanam= sublime-soul; satra paraakramam= truthfulness, as his valour; raamam= of Rama; aham vedmi I am, in the know of; mahaa tejaa vashishtaH api= great, resplendent one, Vashishta, even; ye tapasi sthitaaH ime cha= those, saints, are here, also [know about Rama.]

“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. [1-19-14b, 15a]

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-�-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 ofmoha, 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…’

yadi abhyanuj~naam kaakutstha dadate tava ma.ntriNaH || 1-19-16
vasiSTha pramukhaaH sarve tato raamam visarjaya |

16b, 17a. kakutstha= oh, king from Kakutstha dynasty, Dasharatha; tava mantriNaH= your, ministers; vasiSThaH pramukhaaH sarve= Vashishta, other elite, all of them; abhyanuj~nanaam dadate yadi= assent, they give, if; tataH ramam visarjaya= then, Rama be, let out � send with me.

“Oh, Dasharatha, you may send Rama if only your ministers and all the other elite headed by Vashishta are going to give assent. [1-19-16b, 17a]

sa tan nishamya rAjendro vishvAmitra vacaH shubham || 1-19-20
shokena mahataa aaviSTaH cacaala ca mumoha ca |
labdha sa.nj~naH tato utathaaya vyaSiidata bhayaanvitaH || 1-19-21

20b, 21. saH raajendraH= he, best king Dasharatha; shubham tat= propitious [words,] that; vishvamitra vachaH= Viswamitra, words; nimashya= on hearing; mahataa shokena aaviSTaH= by profound, adversity, muffled up; cacaala ca mumoha ca= shuddered, also, swooned, also; tataH= after that; labdha sa.nj~naH= gaining, consciousness; utathaaya= on getting up; bhaya anvitaH vyaSiidata= fear, along with, sunk down.

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. [1-19-20b, 21]

uuna SoDasha varSo me raamo raajiiva lochanaH |
na yuddha yogyataam asya pashyaami saha raaxasaiH || 1-20-2

2. raajiiva lochanaH= lotus, eyed one; me raamaH= my, Rama; uuna SoDasha varSaH= is less than, sixteen, years [of age]; asya raakshasaiH saha= his, with, demons; yuddha yogyataam= warring, aptitude; na pasyaami= not, I see.

“”Less than sixteen years of age is my lotus-eyed Rama, and I see no warring aptitude to him with the demons. [1-20-2]

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 sahitaHAgain 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 locanamwhere 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.

iyam akSauhiNii senaa yasya aham patiH iishvaraH |
anayaa sahito gatvaa yoddha aham tair nishaacharaiH || 1-20-3

3. puurNaa iyam akshouhiNii = full-fledged one, this one � here is, battalion [of ancient Indian warfare]; yasya aham patiH = for which, I am, the leader; iishwara= controller; anayaa sam vR^itaH= by this [battalion,] surrounded – fortified by; gatvaa= having gone; aham taiH nishaa charaiH yoddhaa = I will, with those, night, walkers [demons,] I can encounter.

“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. [1-20-3]

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 anakshouhiNi troop, which consists of 21,870 chariots and the same number of elephants, 65,610 cavalry, and 1,09,350 of foot soldiers.

baalo hi akR^ita vidyaH ca na ca vetti balaabalam |
na ca astra bala sa.myuk{}to na ca yuddha vishaaradaH || 1-20-7
na ca asau rakSasaa yogyaH kuuTa yuddhaa hi raakshasaa |

7, 8a. hi= why because; [Rama] baalaH= a boy; a + kR^ita vidyaH cha= not done [unschooled,] in education; bala a+balam= strengths, weaknesses; na vetti cha= not, knows, also; astra bala samyuktaH = missiles, accumulation [� arsenal,] he is along with; na= he is not, – he has no equipage of arsenal; yuddha vishaaradaH cha = in warfare, he is an expert, also; na= he is not; asau raakshasaa yogyaH= to those, demons, as a match, equal; na = he is not; te dhruvam kuuTa yuddha hi= those, definitely, with deceitful, warfare, isn’t it.

“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. [1-19-7, 8a]

iti narapati jalpanaat dwijendram
kushika sutam sumahAn vivesha manyuH |
su huta iva makhe agniH Ajya sik{}taH
samabhavat ujwalito maharSi vahniH || 1-20-28

28. iti= that way; nara pati jalpanaat= peoples’, lord, [king’s,] with incongruous talk; dwija indram= Brahman, outstanding one – Vishvamitra; kushika sutam= to sage Kushi’s, son � to Vishvamitra; su mahaan manyuH vivesha = very, high, anger, overwhelmed with; maharshi vahniH= glorious sage, [called] the fire; makhe su huta= in ritual, well oblated; aajya siktaH= with ghee [clarified butter,] drenched; agniH iva= fire, like; ujwalithaH = flared up [tongues of fire]; samabhavat= has happened [flared up.]

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. [1-20-28]

Sri Sita Rama Jeyam.

Aalvaar Emberumaanaar Jeeyar Thiruvadikale Saranam.

Sri Valimiki Raamaayanam -Baala Kaandam -Sargams -17/18….

maayaa vidaH ca shuuraam ca vaayu vega samaan jave |
nayaj~naan buddhi sa.mpannaan viSNu tulya paraakramaan || 1-17-3
asa.mhaaryaan upaayaj~naan divya sa.mhanana anvitaan |
sarva astra guNa sa.mpannaanan amR^ita praashanaan iva || 1-17-4
apsarassu ca mukhyaasu gandharvaaNaam tanuuSu ca |
yaksha pannaga kanyaasu R^iksha vidyaadhariiSu cha || 1-17-5
ki.mnariiNaam cha gaatreSu vaanariinaam tanuusu cha |
sR^ijadhvam hari ruupeNa putraan tulya paraakramaan || 1-17-6

3. maayaa vidaH ca= miracle, knowing [wizards] also; shuraan cha= audacious ones, too; jave vaayu vega samaan= in travel, air’s, speed, equivalent to; naya j~naan= morals, knowing; buddhi sampannaan= intellectual, bestowed with; viSNnu tulya paraakramaan= Vishnu, equalling, in valour; a + samhaaryaan= in, destructible ones � ineliminable ones; upaaya j~naanaan= ideation, knowers of; divya samhanana anvitaan= divine, bodies, along with; sarva astra guNa sampannaanaam= all, missiles’, [assaultive] aspects, endowed with; amR^ita praashanaan iva= ambrosia, drinkers, like tulya paraakramaan= equalling, [your] valour [godly, like you hunger-less thirst-less gods]; putraan= sons; mukhyaasu apsarassu= in prominent, apsara-s, in celestial courtesans; gandharvaaNaam= in gandharva ladies, celestial scholars; tanuuSu cha= from their bodies; from yaksha; pannaga; kanyaasu= girls; R^iksha; vidyaadhariiSu; cha= also; ki.mnariiNaam cha gaatreSu= from kinnaraa-s, also, bodies of; vaanariinaam tanuusu cha= from she-monkey’s, bodies, also; hari ruupeNa= monkey, shaped; sR^ijadhvam= be procreated.”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. [1-17-3, 4, 5, 6]

pUrvam eva mayaa sR^iSTo jaa.mbavaan R^ixa pu~NgavaH |
jR^i.mbhamaaNasya sahasaa mama vakraat ajaayata || 1-17-7

7. jaambavaan R^iksha pungava= Jambavanta, bear, the eminent; puurvam eva mayaa sR^iSTaH= in earlier times, only, by me, created; jR^imbhamaaNasya= while yawing; mama= from my; vakraat= face; sahasaa= suddenly; ajaayata= came forth.

“I have already created the eminent bear Jambavanta in earlier times, as he suddenly came forth from my yawning face. [1-17-7]

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.

vaanarendram mahendra aabham indraH vaalinam aatmajam |
sugriivam janayaamaasa tapanaH tapataam varaH || 1-17-10

10. IndraH janayaamaasa= Indra, procreated; mahendra aabham= Mt. Mahendra, in sheen of body; vaanara indram= vanara-s, lord; vaalinam= to Vali is; tapataam varaH tapanaH= among the humidifiers, the great, humidifier [the Sun]; sugriivam= to Sugreeva.

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. [1-17-10]

bR^ihaspatiH tu ajanayat taaram naama mahaa kapim |
sarva vaanara mukhyaanaam buddhimantam anuttamam || 1-17-11

11. bR^ihaspatiH tu= Brihaspati, the Jupiter, but; sarva vaanara mukhyaanaam= among all, Vaanaras, the important one; an+uttamam= none, better than him � excellent one; buddhimantam= intelligent one; taaram naama= Tara, named; maha kapim ajanayat= to great, monkey, gave rise.

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. [1-17-11]

”ததஸ்ச த்வாதஸே மாஸே சைத்ரே நாவமி கெதிதெள !
நக்ஷத்ரெ அதிதி தைவத்யே ஸ்வோச்ச ஸம்ஸ் தேஷு பஞ்சஸு|
க்ரஹேஷ- கர்க்கடெலக்நே வாக்பதாவிந்து நாஸஹ
ப்ரோத்யமாநெ ஜகன்னாதம் ஸர்வலோக நமஸ்கிருதம்|
கௌஸல்யாஜநயத்ராமம் ஸர்வலக்ஷண ஸம்யுதம்
விஷ்ணொரர்த்தம் மஹாபாகம் புத்ரமைக்ஷவாக வர்த்தந‌ம்|| ”– சரு. 18 சுலோகம் 9, 10, 11.

(இ-ள்) ” பின்பு பன்னிரண்டாவது மாஸமான சித்திரை மாஸத்தில் நவமி திதி புநர்வஸு நக்ஷத்திரம்
கூடின தினத்தில் ஐந்து க்ரஹங்கள் உச்சமாயிருந்தவளவில், கர்கட‌ லக்ந‌த்தில், குரு சந்திரனோடு கூடியிருந்தவளவில்,
கௌஸ‌ல்யாதேவி, ஸகல ஜகத்துக்கும் நாயகராய், ஸமஸ்த பிராணிகளுக்கும் வந்தநீயராய்,
ஸாமுத்ரிக சாஸ்திரத்திற் சொல்லிய ஸமஸ்தமான உத்தம புருஷலக்ஷணங்களோடு கூடினவராய்,
விஷ்ணுவினுடைய பேர்பாதி பாகத்தினா லுண்டான வராய், மஹாபாக்யவானாய்,
பித்ருக்களை நர‌கத்தில்நின்று முத்தரிப்பிக்குமவராய், தசரத மஹாராஜனுடைய மனோல்லாசத்தை
வ்ருத்தி பண்ணுபவரான ஸ்ரீ ராமபிரானைப் பெற்றனள்,

dhanadasya sutaH shriimaan vaanaro gandhamaadanaH |
vishvakarmaa tu ajanayan nalam naama mahaa kapim || 1-17-12

12. shriimaan= brilliant one; gandhamaadanaH= [named] Gandhamaadana; vanaraH= Vaanara is; dhana dasya sutaH= wealth, giver’s � Kubera’s, son; Viswakarma tu= divine architect, Vishvakarma, has but [gave rise to]; Nala naama= Nala named; mahaa kapim= great, monkey; ajanayan= procreated.

The brilliant Gandhamaadana is the son of Kubera, while the divine architect Vishvakarma procreated the great monkey called Nala. [1-17-12]

paavakasya sutaH shriimaan niilaH agni sadR^isha prabhaH |
tejasaa yashasaa viiryaat atyaricyata viiryavaan || 1-17-13

13. paavakasya sutaH= of Fire, son; shriimaan= bright one; agni sadR^isha prabhaH= fire, like, in blaze; niila= Neela is; tejasaa= with resplendence; yashasaa= renown; viiryaat= in courage; vaanaraan= than the other monkey; atyarichyata= excels [others.]

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. [1-17-13]

rUpa draviNa sa.mpannau ashvinau rUpasa.mmatau |
maindam ca dvividam cha eva janayaamaasatuH svayam || 1-17-14

14. ruupa draviNa sampannau= beautifulness, called wealth, having [beauty being their wealth, property]; ashvinau= Ashvini gods [two of them]; svayam= personally [procreated]; ruupa sammatau= beauty, blessed with; maindam= Mainda named; dvividam cha= Dvivida named, also; eva= thus; janayaamaasatuH= have procreated.

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.[1-17-14]

maarutasya aurasaH shriimaan hanumaan naama vaanaraH |
vajra sa.mhananopeto vainateya samaH jave || 1-17-16
sarva vaanara mukhyeSu buddhimaan balavaan api |

16, 17a. shriimaan= marvellous one; viiryavaaan= adventurous being; vajra samhanana upeta= diamond, like body, having [indestructible bodied]; jave= in swiftness; vainateya= lady Vinata’s son, [Garuda, the divine eagle vehicle of Vishnu]; samaH= identical one; [such a] hanumaan naama= Hanuma, named; maarutasya aurasaH= of Air-god, own [direct] son; [he is] sarva vaanara mukhyeSu= among all, monkey, chiefs; buddhimaan= intelligent one; balavaan api= indefatigable one, too.

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. [1-17-16, 17a]

idR^ishaanaam prasuutaani hariiNaam kaama ruupiNaam || 1-17-29
shatam shata sahasraaNi yuuthapaanaam mahaatmanaam |

29b, 30a. kaama ruupinaam= at wish, guise changers; yuuthapaanaam= chiefs of warriors; mahaatmaanaam= noble souled ones; iidR^iSaanaam= this kind of; hariiNaam= monkeys; shatam shata sahasraani= hundred, hundred, thousand � millions of; [te= they, gods et al;] prasuutaani= have procreated.

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. [1-17-29b, 30a]

taiH megha bR^indaacala kUTa sa.mnibhaiH
mahaabalaiH vaanara yuuthapa adhipaiH |
babhuuva bhuuH bhiima shariira ruupaiH
samaavR^itaa raama sahaaya hetoH || 1-17-37

37. megha bR^iinda= could, clusters; achala kuuTa sannibhau= mountains, peaks, like [resembling]; mahaa balaiH= very, mighty; bhiima shariira ruupaiH= awesome, body, forms; taiH= by them; vaanara yuutha adhipaiH= with Vaanara, army, generals; bhuuH= earth; raama sahaaya hetoH= Rama, helping, reason of; samaaavR^itaa= spread over; babhuuva= became.

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. [1-17-37]

shaa.ntayaa prayayau saardham R^iSyashR^i~NgaH supuujitaH |
anugamyamaano raaj~naa cha saanuyaatreNa dhiimataa || 1-18-6

6. R^iSyashR^i~NgaH= Rishyasringa; su puujita= well, adored; sa anu yaatreNa= with, co-travellers [entourage of Romapada]; dhiimataa raajnaa= with virtuous one, king [Romapaada]; anugamyamaanaH cha= followed by, king also; shantayaa saartham prayayau= with Shanta, along with, travelled.

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. [1-18-6]

tato yaj~ne samaapte tu R^itUnaam SaT samatyayuH |
tataH ca dvaadashe maase chaitre naavamike tithau || 1-18-8
nakxatre aditi daivatye sva ucCha sa.nstheShu pa.nchasu |
graheShu kar.hkaTe lagne vaakpataa i.ndunaa saha || 1-18-9
prodyamaane jagannaatham sarva loka namaskR^itam |
kausalyaa ajanayat raamam sarva lakSaNa sa.myutam || 1-18-10
viSNoH ardham mahaabhaagam putram aixvaaku na.ndanam |
lohitaaksham mahaabaahum rak{}ta oSTam du.ndubhi svanam || 1-18-11

8, 9, 10, 11. tataH yaj~ne samaapte= then, ritual, on completion; R^ituuNaam SaT sam atyayuH= seasons, six, well, passed by; tataH= then; dvaadashe maase= in twelfth, month; chaitre naavamike tithau= chaitra month [April-May], ninth, day; nakshatre aditi daivatye= star of the day [punarvasu,] [whose presiding is] Aditi; panchasu graheSu swa uccha samstheshu= of five, planets, in their own, highest, positing; karkaTe lagne= in Cancer [of Zodiac]; vaak patiH indunaa saha= when Speech’s, Lord [Jupiter,] is [with] Moon, along with; pra udyamane= when raising � ascending, advancing daytime � abhijit lagna; kausalyaa= Queen Kausalya; jagat naatham= worlds’, lord [Vishnu]; sarva loka namaskR^itam= by all, worlds, adored; divya lakshana samyutam= divine, attributes, along with; viSNoH= Vishnu’s; artham= epitome of [not half of Vishnu]; mahaa bhaagam= greatly blessed one; ikshwaaku nandanam= Ikshvaaku dynasty, delight of; lohita aksham= lotus-red, eyes; mahaa baahum= lengthy, armed; rakta oSTam= roseate, lips; dundubhi svanam= drumbeat, voiced; raamam= Rama as; putram= the son; ajanayat= gave birth.

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. [1-18-8, 9, 10, 11]

யாகம் முடிந்து ஆறு ருதுக்கள் ஆனதும் விஷ்ணு பகவானுடைய
பாதி அம்சமான மகா பாக்கியசாலியான, இக்க்ஷுவாகு மரபைக்
களிப்பிக்கின்ற இராமராகிய, குழந்தையைக் கோசலை பெற்றாள்: (1.18:8,11)

kausalyaa shushubhe tena putreNa amita tejasaa |
yathaa vareNa devaanaam aditiH vajra paaNinaa || 1-18-12

12. Kausalya; a+mita tejasaa= one with unlimited resplendence; tena putreNa= by that, son; devaanaam vareNa= among gods, the best one; vajra paaNinaa= by Thunderbolt, in hand [wielder – Indra]; adithiH yathaa shushubhe= Lady Aditi, as with, shone forth.

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. [1-18-12]

bharato naama kaikeyyaam jaj~ne satya paraakramaH |
saakSaat viSNoH caturtha bhaagaH sarvaiH samudito guNaiH || 1-18-13

13. satya paraakramaH= truthfulness, as his valour; saakshaat viSNoH= manifest, Vishnu’s; chatur bhaagaH= fourth, component; sarvaiH guNaiH samuditaH= with all, merits, embodied with ; Bharata; naama kaikeyyaam jaj~ne= named, to Queen Kaikeyi, born to.

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. [1-18-13]

atha laxmaNa shatrughnau sumitraa ajanayat sutau |
viirau sarva astra kushalau viSNoH ardha samanvitau | 1-18-14

14. atha= then; Queen Sumitra; viiraau= valiant ones; sarva astra kushalau= all, weaponry, experts; viSNoH= Vishnu’s; artha= essence, epitome; samanvitou= those that are embodied with; Lakshmana; Shatrughna; sutou ajanayat= to sons, gave birth.

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. [1-18-14]

சாட்சாத் விஷ்ணுவினுடைய நாலில் ஒரு அம்சமுள்ள பரதர்
என்று பேருள்ள பராக்ரமமுடையவர் கைகேயினிடத்தில் பிறந்தார்.
விஷ்ணு பகவானுடைய அம்சத்தோடு கூடின வீரர்களான லட்சுமணர்,
சத்ருக்கனர் என்ற இரண்டு புதல்வர்களைச் சுமித்திரை பெற்றாள்.
(1:18:13,14)

puShye jaataH tu bharato mIna lagne prasanna dhIH |
saarpe jaatau tu saumitrI kuLIre abhyudite ravau || 1-18-15

15. prasanna dhiiH= level, headed one � guileless, fair-minded; Bharata; pushye miina lagne jaataH= under Pushyami star, in Pisces [of Zodiac,] born; saumitrii= sons of Sumitra [Lakshmana, Shatrughna]; saarpe kuliire= under star presided by serpent [aaSreSa,] in Cancer [of Zodiac]; abhyudite ravau= when rising, of Sun- when sun is rising, i.e., on next day of Rama’s birth, tenth of Chaitra; jaatau= they are born.

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. [1-18-15]

raaj~naH putraa mahaatmaanaH catvaaro jaj~nire pR^ithak |
guNava.ntaH anuruupaaH ca rucyaa proSTha padopamaaH || 1-18-16

16. guNavantaH anuruupaaH cha= virtuous ones, charming, also; ruchyaa= by brilliance; proSTapada upamaaH= [like puurva bhaadra, uttara bhaadra] stars, in simile; mahaatmaanaH= great souls; such; raajnaH putraa= kings’, sons; chatvaaraH= four of them; jaj~nire pR^ithak= born, separately.

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. [1-18-16]

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.

atiitya ekaadasha aaham tu naama karma tathaa akarot |
jyeSTham raamam mahaatmaanam bharatam kaikayii sutam || 1-18-21
saumitrim lakSmaNam iti shatrughnam aparam tathaa |
vasiSThaH parama priito naamaani kurute tadaa || 1-18-22

21, 22. tataH= then; eka dasha aaham atiitya= one, ten, days, [eleven days,] when elapsed; naama karma akarot= naming, ceremony, performed; mahaa aatmaanaam jyeSTam raamam= high souled, elder one, as Rama; kaikeyi sutam bharatam= Kaikeyi’s, son, as Bharata; soumitrim= Sumitra’s [to one son]; lakshmanam iti= as Lakshmana, thus; aparam= other [son]; shatrughnam= as Shatrughna; parama priitaH vashishta tadaa= highly, gladdened, Vashishta, then; naamaani kurute= names, [made] gave.

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 [1-18-21, 22]

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 : �riya� kamala v�siny� r�me�a aham mah�prabhu� | tasm�t �r� r�ma iti asya n�ma siddhi pur�tanam || padma pur��a

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 lk�mano aksmi sampanna� or lak�mi asya ast�ti lak�ma�a 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 �atr�n hanta iti �atrughna or �atrughno nitya �atru 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.

braahmaNaan bhojayaamaasa pauraan jaanapadaan api |
udadad braahmaNaanaam cha ratnaugham amalam bahu || 1-18-23
teSaam janma kriya aadIni sarva karmaaNi akaarayat |

23, 24a. brahmaNaan pauraan jaanapadaan api= Brahmans, urbanites, villagers, also; bhojayaamaasa= are fed well by king; brahaahmaNaanaam bahu ratna ogham udadat= to Brahmans, many, valuable gems, he gave – gifted; a + mitam= un, limited; teSaam janma kriya aadiini= them – the princes, birth, rites, ceremonies sequel to it; sarva karmaaNi akaarayat= all, rituals, performed.

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. [1-18-23, 24a]

teSaam ketuH iva jyeSTho raamo ratikaraH pituH |1-18-24
babhuuva bhuuyo bhuutaanaam svayam bhuuH iva sammataH |

24b, 25a. tesSam jyeSThaH raamaH= among them the princes, eldest one, Rama is; ketuH iva= flagstaff like; pituH bhuyaH rati kara= to his father, very much, delightful one; svayam bhuu iva bhuutaanaam sammata babhuuva= self-emerged [god, Brahma,] like, to all beings, acceptable, he became.

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. [1-18-24b, 25a]

gaja skandhe ashwa pR^iSTe cha ratha charyaasu sammataH || 1-18-27
dhanur.hvede cha nirataH pituH shushR^ISaNe rataH |

27b, 28a. [saH raamaH= he that Rama is]; gaja skandhe= on [riding] elephant’s, shoulders; ashva pR^iSTte= on [riding] horse’s, on back; cha= also; ratha charyaasu= in chariots’, manoeuvring of [tactical charioting]; sammataH= admitted to be [the champion]; dhanuH vede cha nirataH= in archery, Veda, also, rejoices in; pituH shushruushaNe rataH= father’s, in service, absorbed in.

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. [1-18-27b, 28a]

baalyaat prabhR^iti susnigdho lakSmaNo lakSmi vardhanaH || 1-18-28
raamasya lokaraamasya bhraatuH jyeSThasya nityashaH |

28b, 29a. lakshmi vardhana lakshmana= prosperity, enhancer of, Lakshmana; baalyaat prabhR^iti= childhood, since; loka raamasya= for world, charming Rama; jyeSTasya bhraatuH= towards elder, brother; raamasya= in respect of Rama; nityasaH su snigdhaH= always, he is very amiable.

Right from childhood Lakshmana, the enhancer of prosperity, is always amiable towards his world-charming elder brother Rama. [1-18-28b, 29a]

rva priya karaH tasya raamasya api shariirataH || 1-18-29
lakSmaNo lakSmi sa.mpanno bahiH praaNa iva aparaH |

29b, 30a. lakshmi sampannaH lakshmanaH= wealth [of dedication], one endowed with, Lakshmana s, even; shariirataH api= bodily, even [dedicated to Rama]; sarva priya karaH= all, agreeable deeds, while peforming; tasya raamasya= to that, Rama; bahiH praana iva= external, entity, like; a+paraH= bahiH praaNa= outer, life – alter ego, [he behaved like alter ego,].

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. [1-18-29b, 30a]

na ca tena vinaa nidraam labhate puruSottamaH || 1-18-30
mR^iSTam annam upaaniitam ashnaati na hi tam vinaa |

30b, 31a. puruSa uttamaH= of men, best Rama; tena vinaaa= him � Lakshmana, without; nidraam na labhate= sleep, he does not, get; upaaniitam mR^iSTam annam ca= brought [for him,] delicious, food, also; tam vinaa= him [Lakshmana,] without; na ashnaati will not, eat.

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. [1-18-30b, 31a]

bharatasya api shatrughno lakSmaNa avarajo hi saH || 1-18-32
praaNaiH priyataro nityam tasya ca aasiit tathaa priyaH |

32b, 33a. lakshamaNaa varajaH= Lakshmana’s, born along with � younger brother; saH shatrughnaH= he that, Shatrughna; bharatasya api= to Bharata, even; nityam praanaiH priyataraH= always, by lives, dear one; [Bharata also]; tasya cha= to him [to Shatrughna,] even; tathaa aasiit priyaH= like that, he is, a dear one.

Lakshmana’s younger brother Shatrughna is a dear one to Bharata, like that Bharata too held Shatrughna dearer than his own lives. [1-18-32b, 33a]

atha raajaa dasharathaH teSaam daara kriyaam prati || 1-18-37
ci.ntayaamaasa dharmaatmaa saha upaadhyaayaH sa baandhavaH |

37b, 38a. tataH= then; dharmaatmaa raajaa= noble souled, king Dasharatha; saH upaadhyaayaH sa baandhavaa= along with, teachers, with, relatives; teSaam daara kriyaam prati= of their, matrimonial, works [alliances,] about; chintayaamaasa= contemplated.

Then the noble souled Dasharatha contemplated along with his priestly teachers and relatives about the matrimonial alliances of his sons. [1-18-37b, 38a]

tasya ci.ntayamaanasya ma.ntri madhye mahaatmanaH || 1-18-38
abhyaagacChat mahaatejaa vishvaamitro mahaamuniH |

38b, 39a. maha aatmanaH tasya= great, souled one, his Dasharatha; chintayaa maanasya= while he is thinking so [discussing so]; mantri madhye= ministers, among, mahaa tejaa= great resplendent one � highly powerful; visvaamitraH mahaa muniH= Vishvamitra great sage; abhyaagacChat [abhi aa gacChat]= arrived.

While the great souled Dasharatha is discussing the marriages of princes among his ministers, the highly powerful sage Vishvamitra arrived. [1-18-38b, 39a]

sa raaj~no darshana aakaa.nkSii dvaara adhyakSaan uvaaca ha || 1-18-39
shiighram aakhyaata maam praaptam kaushikam gaadhinaH sutam |

39b, 40a. saH= he, Vishvamitra; raaj~naH darshana aakaankshii= king, to see, desirous to; dvaara adhyakshaan uvaacha ha= to the door, keeper, said to; gaadhinaH sutaH= Gadhi’s son; kaushikam= belonging to Kushi’s dynasty; maam praaptam= me, as arrived; shiighram aakhyaata= quickly, inform [to king.]

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” [1-18-39b, 40a]

tam dR^iSTvaa jvalitam diiptyaa tapasam sa.mshita vratam || 1-18-43
prahR^iSTa vadano raajaa tataH arghyam upahaarayat |

43b, 44a. tataH= then; raajaa= king Dasharatha; jwalitam= who is resplendent � Vishvamitra; diiptyaa tapasam= one who is radiant, by ascesis; samshita vratam= one who severe, self-discipline; tam dR^iSTva= him [Vishvamitra,] on seeing; pra hR^iSTa vadanaH= well, gladsome, face [expression, aspect]; arghyam upahaarayat= water, offered.

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. [1-18-43b, 44a]

yathaa amR^itasya sa.mpraaptiH yathaa varSam anuudake || 1-18-50
yathaa sadR^isha daareSu putra janma aprajasya vai |
praNaSTasya yathaa laabho yathaa harSo mahodaye || 1-18-51
tathaa eva aagamanam manye svaagatam te mahaamune |

50b, 51, 52b. mahaa mune= oh, great saint Vishvamitra; amR^itasya sampraapti yathaa= ambrosia, attaining, as with; an + udake= without, water [in droughty land]; varSam yathaa= rain, as with a + prajasya= without, progeny [for childless ones]; sadR^isha daareSu= in deserving, wife; putra janma yathaa= son’s, birth, as with; pra naSTasya laabhaH yathaa= long lost [treasures,] regaining, as with; mahaa udaye harSaH yathaa= at great happening, rejoice, as with; te aagamanam thaa eva= your, arrival, like that, only; manye= is deemed; swaagatam [te]= welcome, to you.

“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.” [1-18-50b, 51, 52a]

iti hR^idaya sukham nishamya vaakyam
shruti sukham aatmavataa viniitam uk{}tam |
prathita guNa yashaa guNaiH vishiSTaH
parama R^iSiH paramam jagaama harSam || 1-18-59

59. aatmavataa= by high-minded Dasharatha; iti= this way; viniitam uktam= humbly, when said; hR^idaya sukham shruti sukham= for heart, pleasing, for ears, pleasing; vaakyam nishamya= words, on hearing; prathita guna yashaa= one who is renowned, [for his personal] attributes, and reputation; gunaiH vishiSTaH= by his qualities, exceptional one; parama R^iSiH= the sublime, sage [Vishvamitra]; paramam harSam jagaama= high, rejoice, he obtained.

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. [1-18-59]

Sri Sita Rama Jeyam .

AAlvaar Emberumanaar Jeeyar Thiruvadikale Saranam..

Sri Valimiki Raamaayanam -Baala Kaandam -Sargams -15/16…

iSTim te.aham kariSyaami putriiyaam putra kaaraNaat | atharva sirasi prok{}taiH mantraiH siddhaam vidhaanataH || 1-15-2 2. aham te putra kaaraNaat= I, to you [for your benefit,] for sons, for the reason [to beget]; adharva shirasi proktaiaH= adharva Veda’s, preamble, said in [contained in]; mantraiH siddhaam= with hymns [of that Veda,] available; putriiyaam = one that bestows sons [called putrakaameSTi,] for begetting sons; iSTim vidhaanataH kariSyaami= ritual, procedurally, I will conduct. “I will procedurally conduct the ritual contained in the preamble of adharva-veda with procedural hymns, called putra kaameSTi i.e., the ritual that bestows sons, for your benefit.” [1-15-2] udvejayati lokaan triin ucChritaan dveSTi durmatiH | shakram tridasha raajaanam pradharSayitum icChati || 1-15-8 8. dur mati= that evil, minded one – malevolent; triin lokaan udvejayati = three, worlds, he is tormenting; ucChritaan dveSTi= functionary deities of cosmos, he is hating; tridasha raajaanam shakram pradharSayitum icChati= celestial’s, king of, Indra, to assail, desires to. “That malevolent Ravana is tormenting all the three worlds, hating the functionary deities of cosmos, and always desires to assail Indra, the king of all the functionary deities of universe. [1-15-8] There are eight functionary gods for cosmos in Hindu mythology that keep the cycle of natural law going. Each one is assigned with each of the eight sides of the universe along with a natural function. They are: 1] Indra, Heaven : East, 2] agni Fire-god : southeast, 3] yama Death-god : South, 4] naiR^iti Demon-god : southwest, 5] varuNa Rain-god : west, 6] vaayu Air-god : Northwest, 7] kubera god of wealth management : North, 8] iieshaana god of bliss : Northeast. The governance of all these deities is Indra’s function, since he is the presiding deity of Heaven. nainam suuryaH pratapati paarshve vaati na maarutaH | calor.hmimaalii tam dR^iSTvaa samudro.api na kampate || 1-15-10 10. enam suuryaH na pratapati= him, sun, will not, parch; maaruthaH parshve na vaati = Air-god, at his sides, will not, puff; chala uurmi maali= undulating, waves’, husband; samudraH api= ocean, even; tam dR^istvaa na kampate = him [Ravana,] on seeing, will not, pulsate. “The Sun-god will not verily parch Ravana, the Air-god will not puff at his sides, and on seeing Ravana, the lord of the undulating waves, namly the ocean will not pulsate either. [1-15-10] na akiirtayat avaj~naanaat tat rakSo maanuSaam tadaa | tasmaat sa maanuSaat vadhyo mR^ityuH na anyo.asya vidyate || 1-15-14 14. tat rakshaH= that, demon; ava j~nanaat= with disrespect; tataH= then; maanushaanm na akiirtayat= about humans, not, articulated; tasmaat= therefore; saH maanuSaat vadhyaH= he, by human, can be killed; [asya= his] mR^ityuH na anyaH vidyate= death, not, otherwise, evident. “That demon did not express about humans then with his disrespect to them, and evidently his death does not occur otherwise.” So said Brahma to gods. [1-15-14] etasmin anantare viSNuH upayaato mahaadyutiH | sh~Nkha cakra gadaa paaNiH piita vaasaa jagatpatiH || 1-115-16 vainateyam samaaruuhya bhaaskara toyadam yathaa | tapta haaTaka keyuuro vandyamaanaH surottamaiH || 1-15-17 16, 17. etasmin anantare= in the mean while; mahaa dyutiH= great, resplendent god; sankha= [with] conch; chakra= disc; gada= mace; paaaNiH= in his [four] hands; piita vaasaa= [with] yellow, robes; jagat patiH= Universe, Lord of; vainateyam samaaruuhya= Lady Vinata’s son, GaruDa, mounted on; bhaaskara toya dam yathaa = Sun, on water giver [sun on black cloud,] like; tapta haaTaka keyuuraH= burnt [refined,] gold, bracelets; vandyamaanaH sura uttamaiH= while eulogised, by gods, the best; vishNuH= Vishnu; upayaataH = arrived. In the meanwhile the great resplendent Vishnu, the Lord of the Universe, arrived there mounted on his Eagle-vehicle Garuda, handling conch-shell, disc, and mace in his three of four hands, clad in yellow-ochre robes, wearing golden bracelets, and while best gods eulogised him, and his arrival there is like the arrival of sun mounted on black cloud to accord the gratuitous gift called the rain. [1-15-16, 17] tvaam niyokSyaamahe viSNo lokaanaam hita kaamyayaa | raaj~no dasharathasya tvam ayodhya adhipateH vibhoH || 1-15-19 dharmaj~nasya vadaanyasya maharSi sama tejasaH | asya bhaaryaasu tisR^iSu hrii shrii kiirti upamaasu ca || 1-15-20 viSNo putratvam aagacCha kR^itvaa aatmaanam caturvidham | 19, 20, 21a. viSNo= oh, Vishnu; lokaanaam hita kaamyaya= in all worlds, prosperity, desiring; tvaam niyokshyaamahe you, we nominate; viSNo= oh, Vishnu; tvam ayodhya adhipatiH vibhoH = you, to Ayodhya’s, ruler, lord of; dharmaj~nasya vadaanyasya= of that virtuous one, renowned one; maharSi sama tejasaH= sage, equalling, in resplendence; asya dasarathasya raaj~naH = such a, Dasharatha’s, the king; hriii= virtue; srii= affluence; kiirti= glory; upamaasu= having similitude with; tri sR^iSu= in three of them; bhaaryaasu= in his wives; aatmaanam chatur vidham kR^itvaa = yourself, four, fold, on making [on transforming yourself]; putratvam aagacCha= childhood [take birth,] you get. “Oh! Vishnu, desiring prosperity in all the worlds we nominate you to become the son of the ruler and lord of Ayodhya, namely Dasharatha, who is a virtuous one, renowned one and one whose resplendence equals that of the sages, and oh, Vishnu, through the wives of such a king Dasharatha, who are in similitude with the hrii, the virtue, shrii, the affluence, and kiirti, the glory, you have a fourfold transformation and take birth as their son. [1-15-19, 20, 21a] These three hrii, shrii, kiirti are the daughters of Daksha Prajapati in their earlier births. The hrii is hR^illekha , virtuous disposition – which Queen Kausalya has, and who begot Rama. The shrii is shriikaara , the affluence of everything, which Queen Sumitra has, by which alone she magnificently and unhesitatingly advises her son Lakshmana to go along with Rama to woods. And the third, kiirti, the glory, and the glory of Kaika is well known. The position of this epic minus Kaika can be imagined, thereby her glory, may it be negative, that may be imagined. tvam gatiH paramaa deva sarveSaam naH para.ntapaH || 1-15-25 vadhaaya deva shatR^INaam nR^iNaam loke manaH kuru | 25b, 26a. param tapaH= oh, others [enemies], tormentor; deva= oh, Vishnu; tvam naH parama gatiH = you are, our, ultimate, course; deva shatR^iNaam vdhaaya= divinity’s, enemies, to eliminate; nR^iNaam loke= in human’s, world; manaH kuru= mind, make [give a thought.] “Oh, enemy tormentor, oh, Vishnu, you are the ultimate recourse for all us in eliminating enemies of divinity, hence you make up your mind to take birth in human world.” The gods appealed to Vishnu that way. [1-15-25b, 26a] bhayam tyajata bhadram vo hitaartham yudhi raavaNam | sa putra pautram sa amaatyam sa mitra j~naati baandhavam || 1-15-28 hatvaa kruuram duraadharSam deva R^iSINaam bhayaavaham | dasha varSa sahasraaNi dasha varSa shataani ca || 1-15-29 vatsyaami maanuSe loke paalayan pR^idhvIm imaam | 28, 29, 30a. bhayam tyajata = fear, get rid off; bhadram vaH= safety, be upon you; vaH hitaartham= your, for welfare’s sake; sa putra poutram= along with his, sons, grandsons; sa amaatyam= along with, his ministers; sa mitra j~naati baandhavaan= along with, his friends, cousins, and relatives; kruuram duraatmaanam= cruel, evil minded one; deva R^iSiiNaam bhayaavaham = for deities, and sages, dreadful one; raavaNam yudhi hatvaa= Ravana, in war, on eliminating; imam pR^itviim paalayan= this, earth, while ruling; dasa varsha shasraaNi = ten, years, thousand; dasha varsha shataani cha= ten, years, hundred, also; maanuSe loke vatsyaami = in human, world, I will reside. “Get rid off the fear, let safety be upon you, on eliminating that cruel and evil-minded Ravana who became dreadful to deities and sages, along with his sons, grandsons, friends, cousins and relatives, ministers and forces too in war for your welfare, I will then reside in human world ruling this earth for eleven thousand years.” Thus Vishnu assured the gods. [1-15-28, 29, 30a]

பயம் த்யஜ் த பத்ர‌ம் வோ ஹிதார்த்தம் யுதிராவணம் |
ஸுபுத்ர பௌத்ரம் ஸாமாத்யம் ஸமித்ரஜ்ஞாதிபாந்தவம் ||
” ஹத்வா க்ரூர‌ம் துராத்மானம் தேவரிஷீணாம் பயாவஹம் |
தச வருஷ ஸஹஸ்ராணி தசவருஷ சதா நிச |
வத்ஸயாமி மா நுஷே லோகே பாலயன் ப்ருத்வீமிமாம் |.”
(இத‌ன் பொருள்)(இனி இ-ள்) ”ஓ தேவர்களே! இனி அச்சம் என்பதை விட்டு விடுங்கள்;
உங்களுக்கெல்லாம் நன்மையே உண்டாகும். அந்தத் துராத்மாவான இராவணனை அவனுடைய
பரிவாரங்களோடு சங்கரித்துப் பூலோக பரிபாலனஞ் செய்துகொண்டு பதினோராயிரம் வருடமிருப்பேன் ” என்று
தன்னைச் சரணமடைந்த தேவர்களை நோக்கி ஸ்ரீ மஹாவிஷ்ணுவானவர் அருளிச்செய்தனர்.”

tataH padma palaashaaxaH kR^itvaa aatmaanam catu.rvidham || 1-15-31 pitaram rocayaamaasa tadaa dasharatham nR^ipam | 31b, 32a. tataH= afterwards; padma palaasa akshaH= lotus, petal, eyed one [ Vishnu]; tadaa= then; aatmaanam chatur vidham kR^itvaa= himself, into four-fold, on making [agreeing to make]; dasharatham nR^ipam= Dasharatha, King; pitaram rochayaamaasa= as his father, predisposed to select. And then that lotus-petal-eyed one agreeing to manifest himself in fourfold way is predisposed towards Dasharatha to be his father. [1-15-31b, 32a] There is a great lot of discussion whether Vishnu made himself fourfold as Rama, Lakshmana, Bharata an Shatrughna, or he himself incarnated along with his main ingredients like conch shell, disc, mace as those three brothers. This verse says that he ‘made himself, or agreed to make himself as fourfold.’ Even then, there are discussions that Rama is a ‘full incarnation’ puurNa avataara as the Supreme is indivisible – on one account. And his brothers cannot be reckoned as his incarnation � as they become parts of the whole but not the ‘whole’ itself he did not divide himself � on the other account. And the tradition believes that Vishnu did not divide himself but incarnated in one piece, where his brothers are his paraphernalia. There is no unanimity on this, as yet. tameva hatvaa sa balam sa baandhavam viraavaNam raavaNam ugra pauruSam | svar lokam aagacCha gata jvaraH ciram surendra guptam gata doSa kalmaSam || 1-15-34 34. sa balam sa baandhavam= with all his forces, with all his kinsmen; vi raavaNam [kR^itvaa]= without, pandemonium [on making worlds]; ugra pauruSam= furiously, vainglorious; tam raavaNam eva hatvaa = him, Ravana, thus, having killed; chiram= for a long time to come; gata jwara= rid of, febrility; sura indra guptam= for gods, lord � by Indra, made inaccessible, safeguarded; gata doSa kalmaSam= [and one which is] rid of, flaws and blemishes; swar lokam aagacCha= [your] heavenly, abode [Vaikuntha,] return to. “On eliminating that furiously vainglorious Ravana with all his forces and with all his kinsmen neutralise the pandemonium created by him in all the worlds, and for a long time to come you get rid of your febrility, and you please return to your heavenly abode, namely your blameless and faultless Vaikuntha. [1-15-34] evam pitaamahaat tasmaat varadaanena garvitaH || 1-16-6 utsaadayati lokaan trIIn striyaH ca api apakarSati | tasmaat tasya vadho dR^iSTo maanuSebhyaH parantapa || 1-16-7 6b, 7. evam tasmaat pitaamahaat= thus, from him, the Forefather Brahma; vara daanena garvitaH= by boon, according, becoming arrogant; utsaadayat lokaanm triin= torturing, worlds, three; striyaH api apakarSati cha= women, even, abducting, also; tasmaat paramtapa= therefore, oh, enemy, destroyer Vishnu; tasya vadhaH= his, elimination; maanushebhyaH dR^iSTaH= by humans, is envisaged. “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. [1-16-6b, 7] ti etat vacanam shrutvaa suraaNaam viSNuH aatmavaan | pitaram rocayaamaasa tadaa dasharatham nR^ipam || 1-16-8 8. iti suraaNaam etat vachanam shrutvaa= this way, of the gods, that, speech, on hearing; Vishnu; aatmavaan= kind-hearted one; tadaa dasharatham nR^ipam= then, Dasharatha, king; pitaram rochayaamaasa= as father, started to choose. On hearing that speech of gods said that way, he that kind-hearted Vishnu then chose Dasharatha as his father in human world. [1-16-8] tato vai yajamaanasya paavakaat atula prabham | praadurbhuutam mahadbhuutam mahaaviiryam mahaabalam || 1-16-11 11. tataH vai yajamaanasya= then, verily, performer of ritual, [Dasharatha’s]; paavakaat atula prabham= [from] ritual fire, with unparalleled, resplendence; praadurbhuutam mahat bhuutam= emerged, Divine, Being; mahaa viiryam mahaa balam= greatly, vigorous, greatly, energetic. Then, from Fire of Altar Dasharatha’s ritual there emerged a greatly vigorous and energetic Divine Being with an unparalleled resplendence, calledyajna puruSa. [1-16-11]

bhaaryaaNaam anuruupaaNaam ashniita iti prayacCha vai |
taasu tvam lapsyase putraan yadartham yajase nR^ipa || 1-16-20

20. nR^ipaH= oh, king; ashniita= consume; iti= on saying; anuruupaanaam bhaaryaaNaam prayacCha vai= eligible ones, to your wives, give them, indeed; yat ardham yajase= for which, purpose, you performed ritual; putraan taasu tvam lapsyaase= sons, in them [in queens,] you, will get.

“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. [1-16-20]

tato dasharathaH praapya paayasam deva nir.hmitam |
babhuuva parama priitaH praapya vittam iva adhanaH || 1-16-23

23. tataH= then; Dasharatha; deva nirmitam paayasam praapya= by gods, prepared, dessert, on getting; vittam praapya a+dhana iva= [unforeseen] wealth, on obtaining, by a pauper, like; parama priitaH babhuuva= highly, gladdened, he became.

On obtaining that dessert prepared by gods then Dasharatha is highly gladdened like a pauper obtaining unforeseen wealth. [1-16-23]

tataH tat adbhuta prakhyam bhuutam parama bhaasvaram |
sa.mvartayitvaa tat karma tatra eva antaradhiiyata || 1-16-24

24. tataH= then; adbhuta prakhyam= with astonishing, form; parama bhaasvaram= highly, glowing; tat bhuutam= that, ritual being; tat karma samvartayitvaa= that, deed, on completing; tatra eva antardhiiyata= there, only, disappeared.

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. [1-16-24]

harSa rashmibhiH uddyotam tasya antaHpuram aababhau |
shaaradasya abhiraamasya ca.ndrasya iva nabhaH a.mshubhiH || 1-16-25

25. harSa rasmibhiH uddyotam= happiness, beams of, lit up; tasya antaHpuram= his, palace chambers; abhiraamasya shaaradasya= heart pleasing, of autumn; chandrasya amshubhiH= with moon’s, rays; nabhaH iva= sky, like; babhuuva= became.

Lit up with beams of happiness Dasharatha’s palace chambers shone forth like the autumnal sky brightened with moonbeams. [1-16-25]

kausalyaayai narapatiH paayasa ardham dadau tadaa |
ardhaat ardham dadau ca api sumitraayai naraadhipaH || 1-16-27
kaikeyyai ca avashiSTa ardham dadau putraartha kaaraNaat |
pradadau ca avashiSTa ardham paayasasya amR^ita upamam || 1-16-28
anucintya sumitraayai punaH eva mahiipatiH |
evam taasaam dadau raajaa bhaaryaaNaam paayasam pR^ithak || 1-16-29

27, 28 29. tadaa nara patiH= then, people’s lord – king; kausalyaayai= to Kausalya; paayasa artham dadou= dessert, half of it, gave; nara adhipaH= people’s, lord � king; arthaat artham= half of the [remaining] half [-one fourth]; sumitraayai cha api dadou= to Sumitra, also, even, gave; avashiSTa artham= of the remaining, half [one eight,]; putra artha kaaraNaat= sons, purpose of, desiring; klaikeyyaiH cha dadau= to Kaikeyi, also, gave; mahii patiH= king; anuchintya= thought a while; paayasam= dessert; amR^ita upamam= ambrosia, equalling; avashiSTa artham= remaining part [one eight]; punaH eva= again, thus; sumitraayai= to Sumitra; dadou= gave; evam= thus; raajaa= king; taasaam= to them; bhaaryaaNaam= among his wives; pR^ithak= differently; paayasam= dessert; dadou= distributed.

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. [1-16-27, 28, 29]

here 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

நெடுநாளாக மக்கட் பேறின்றி வருந்திய தசரதன் தன் குரு
வசிஷ்டனின் அறிவுரைக்கேற்ப ரிஷ்ய சிருங்கரின் உதவியால் பரிமக
யாகம் செய்கிறான். யாக முடிவில் தேவர்களால் தரப்பட்ட
பாயசத்தைச் சுமந்தவாறே அக்கினியினின்றும் புறப்பட்ட பூதமொன்று
தசரதனை நோக்கி, “இந்தப் பாயசத்தை உம் மனைவிகளுக்குக்
கொடுங்கள்; எந்தப் பயன் கருதி இந்த யாகத்தைச் செய்கிறீரோ,
அதன்பயன் இதனால் விளையும்” என்று கூறி வாழ்த்தி மறைந்தது.

தசரதனும் பெரிதும் மகிழ்ந்தவனாய் அந்தப்புரம் அடைந்து,
அப்பாயசத்தில் பாதியைக் கோசலைக்கும் மீதியில் பாதியைச்
சுமித்திரைக்கும் கொடுத்தார்; மிகுந்து நின்றதில் பாதியைக்
கைகேயிக்குக் கொடுத்தார். அமுதம் ஒத்த அந்தப் பாயசத்தில்
மேலும் எஞ்சி நின்றதைச் சிறிது நேர யோசனைக்குப் பிறகு
சுமித்திரைக்கு மட்டும் கொடுத்தார். இவ்வாறு தசரதன் தம்
மனைவியர்க்கு அந்தப் பாயசத்தை வெவ்வேறு அளவில்
கொடுத்தார்”. (1.16:29, 30,31)

tatastu raajaa prativiixya taaH striyaH
praruuDha garbhaaH prati labdha maanasaH |
babhuuva hR^iSTaH tridive yathaa hariH
surendra siddha R^iSi gaNaabhipUjitaH || 1-16-32

32. tataH raajaa= then, king; praruuDha garbhaaH= having confirmed, about their pregnancies; taaH striyaH= at those, ladies; prativiikshya= on seeing; prati labdha maanasa= again, recaptured, [his lost] heart; tridive= in heavens; sura indra siddha R^iSi gaNaabhi= gods, [Indra,] by great souls, sages, by groups of; puujitaH= worshipped; yathaa hariH= as like, Vishnu; babhuuva hR^iSTaH= became, delighted.

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. [1-16-32]

Sri Sita Rama Jeyam.

Aalvaar Emberumaanaar Jeeyar Thiruvadikale Saranam .