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.

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