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.

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