Book I : Bala Kanda - Book Of Youthful MajestiesChapter [Sarga]
1IntroductionDivine sage Narada arrives at the hermitage of Sage
Valmiki in order to enlighten him and keephim informed of his duty
to author the epic poem Ramayana. In the dialogue between these
twosages, Valmiki elicits from Narada about most virtuous person on
earth, namely Rama. In thisopening chapter, while eulogizing Rama
Narada gives an outline of Ramayana, truly highlightingthose
aspects that are the keynotes in this epic, like virtuosity,
generosity, morality, chastity and thelike.Valmiki Ramayana is said
to have been composed basing on each of the letters of Gayatri
Hymn,staring a verse with that letter, and a thousand books are
composed for each letter. Though thatclassification, or dividing
verses in thousand chapters is unavailable now, the twenty-four
versesidentified with the 24 letters of Gayatri hymn, called as
Gayatri Ramayana, is available and it isgiven in the endnote of
this page. In tune with the scheme of Gayatri, Ramayana starts the
firstverse with letter ta an auspicious letter.An Appeal to
ReadersWe have taken every care to present this translation
truthfully, but when working with machines,they start to exhibit
their talents on the very first key-stroke, like 'Auto Correct,
Auto Complete,Auto Insert etc.,' and thus start correcting words
like 'high souled one' to 'high-soled one...' and thelike. So
taking the maxim pramaado api dhiimataam 'even the diligent may
make mistakes...' weappeal to the readers to kindly inform us if
anything has gone wrong any where, typos, and 'is'becoming 'was',
'are' becoming 'were' and the like, so that they will be corrected,
true to the textand spirit of Ramayana.69- F4l\4l4 |+6lP69F4l
4l|4(lP4P +l(P 9|997 4l-Pl|T- P|+ 9 4P+ {{{1. tapaH=
thoughtful-meditator; tapasvii= sagacious thinker [Narada];
sva+adhyaaya= in self, study [of scriptures,];nirataam= always
[eternally studious in scriptures]; vaak= in speaking [in
enunciation]; vidaam= among expert enunciators;varam= sublime one
[Narada]; naradam+muni+ pungavam= with Narada, with [such a] sage,
paragon; vaalmikiH= Sage[Poet] Valmiki; pari+papracCha = verily
[inquisitively,] inquired about; [ellipt. sarva+guNa+
samiSTi+ruupam+puruSam=all, merited endowments, composite, in form
- about such a man.]A thoughtful-meditator, an eternally studious
sage in scriptures about the Truth and Untruth, asagacious thinker,
and a sublime enunciator among all expert enunciators is Narada,
and with such aDivine Sage Narada, the Sage-Poet Valmiki is
inquisitively enquiring about a man who is acomposite for all
merited endowments in his form and calibre. [1-1-1] 1 von 32
01.04.04 14:44Valmiki Ramayana - Bala Kanda
http://www.valmikiramayan.net/bala/sarga1/balasans1.htmThe efficacy
of Opening Verse[Font size can be enhanced under View menu]The very
opening word tapaH tapaH tapaH tapaH has diverse meanings. In a way
it means j~naana acuity, and it is 'thinking' tapaalocane 'thinking
on the Absolute, where that Absolute's thinking itself is tapaH -
yasya j~naanam tapaHthus Narada is one who is a constant thinker of
the Absolute. Or, he who always practiseskR^icChrandraaayaNaadi
vrataH - nitya naimittika karma anuSTHaana paraH the rigorous
practisesenshrined in Veda-s. It means the Absolute itself tapaH
para brahma shabda vaca, brahmai tad upaastvai tattapaH 'that which
is contemplated upon that is tapaH, meaning Vedanta , Upanishads.
Let many Veda-s arelearnt and recited mechanically it becomes a
rote learning, unless, a thought is given as for what it is
beingrecited, an on whom. Thus Narada has no rote learning, but
still trying to get full picture of that Absolute.And the
swaadhyaya is Veda, and its regular practise, tapo hi svaadhyaayaH.
Veda itself is the Knowledge,that is why it is said svadhyaan na
pramiditavyam - taittariiya upaniSad Then, it also means as the
Absolute.Thus Narada being a complete embodiment of Veda-s, is the
proper sage to clear the doubts of ValmikiThe Divine Sage Narada is
the brainchild of god Brahma brahma maanasa putra. His name has
meanings likenaara =knowledge; da= awarder; naarada= the rain
cloud. Any cloud rains on its own without any requisitionfrom
Mother Earth. So Narada is naaram dadaati iti naarada 'one who
accords knowledge concerning thehumans...' or, naaram dyati -
khaNdati - iti naarada 'one who annihilates the ignorance...' or,
'one who accordsknowledge about the Absolute, or Supreme Person.
Though a Divine Sage, having all these attributes, Naradahas no
conclusive information about hari liilaa vibhuuti 'Supreme Person's
playful acts...' hence hecontinuously and constantly ponders over
that Absolute to get the real essence of that Absolute, or
SupremePerson. This is for himself, and not in respect of his
reacting with others.Then this word vaak means: enunciator - as
given above; This word also means Veda - anaadi nidhano hieSaa vaak
utshR^iSTaa Veda-s emerged from that Absolute, hence vaak is
identifiable with that Absolute;and this is grammar - vaak yoga
viddduSyati ca apashabde as such vaak is identifiable with grammar.
Andvaak vid vareNya is 'one who has complete information derived
from Veda-s, or, one who elucidates andenunciates what he has
learned from Veda-s to others...'There are four epithets of Narada
here: atha nradasya catvri vieani | tath - tapo nirati - iti
anenavieaena sarva smarthyam pratipditam | sva adhyya nirata - iti
anena yat kicit vadati tat veda uktadharma anuguatay eva vadati iti
scitam | vk vidm vara - anena vakttva pratipditam | muni pungava
-iti anena atndriya abhijatvam scitam | agre tri loka ja iti anena
vieaena loka traya sacreapratyakatay sat asat vastu abhisajatva
pratipditam | etai vieaai - sarvajatvam - sarva jana mnyatvam-
sarva utka mahtmyam - ca scitam | tdam nradam bhagavn vlmki sarva
gua samii rpampururaam - papccha - dharmktam'By these four epithets
of Narada, viz., tapo nirata tapo nirata tapo nirata tapo nirata
because he is a 'thoughtful-thinker evermore...' hisall-expertise
in knowledge is proposed... svaadhyaaya nirata svaadhyaaya nirata
svaadhyaaya nirata svaadhyaaya nirata because he is 'eternally
studious sage inscriptures [about the Truth and Untruth...']
whatever the least he says it abides by the everlasting
canonicalsayings of Veda... vaak vidaam vara vaak vidaam vara vaak
vidaam vara vaak vidaam vara because his sayings are rooted in
canons he is the best enunciator andelucidator... muni pungava muni
pungava muni pungava muni pungava because he is such a sublime sage
he is transcendental... and as a traveller amongall the three
worlds he is aware of Truth and Untruth... and with such Sage
Narada, Sage Valmiki enquiredabout a man, on earth, who is a
composite in his form, for all merited endowments...'
Dharmaakuutam. Thiscommentary is by Tryambakaraaya Makhi [1690's to
1728] and this can be called not just yet anothercommentary on
Ramayana, but an Encyclopaedia of Indian Culture. This was
published under the scheme of'Editing and Publication if Rare
Manuscripts, Govt. of India, Ministry of Scientific Research and
CulturalAffairs' and it is available with Tanjore Saraswati Mahal
Library, Tanjavore, Tamil Nadu State, India.There are numerous and
voluminous commentaries on Ramayana, bulkier than the epic itself,
decipheringlatent meanings of Ramayana as above. And to list a few
of many commentaries on Ramayana: 1] katakavyaakhya, by shrii
katata; 2] raamayaNa tilakam - raamaabhiraamii : by shrii naagojii
bhaTT; 3] raamaayaNabhuuSaNam by shrii govindaraja; 4] raamaayaNa
shiromaNi by shrii shivasahaaya; 5] raamaayaNa tattvadiipika by
shrii maheshvara tiirtha; 6] raamaayaNa vyaakhya shrii
raamaanujaacaarya; 7] viveka tilaka by2 von 32 01.04.04
14:44Valmiki Ramayana - Bala Kanda
http://www.valmikiramayan.net/bala/sarga1/balasans1.htmshrii
varadaraaja; dharmaakuutam tryambakaraaya makhii; raamaayaNa kuuTa
vyaakhya by shriiraamaananda tiirtha... and many, many more...
Hence due to paucity of time we confine ourselves to somereferences
from some of the above, as it will be uncouth to go on dwelling one
these intricate derivationobtained by these great commentators.This
stanza equally applies to Sage Valmiki, the taught, by way of the
use of words tapaH, svaadhyaaya,tapasvii, thus both of them are
experts in their own sphere of teacher-student relationship. The
word tapaHdenotes Veda-s themselves, in which both the Sages are
well-versed, svaadhyaaya means, pondering overwhat that is learnt,
i.e. japa. tapasvii= sharanaagati Total renunciation of their
selves in the Almighty. Routinerecitation of Veda-s will become
futile if an iota of inclination in the Almighty and self-surrender
to thatAlmighty is not there. tasmnnyesam em tapasam atiriktam hu -
taittatrya nryaam - 20 Hence, these two sages have commenced to
deliver Ramayana, which itself is the epic of virtuous living,
tothis world.That being so, Valmiki is asking the same Narada as to
who is Absolute-like, Absolute-similar or comparablehuman, with
some of many traits of that Absolute. For this, Narada starts his
narration with an exclamationbahavo durlabhaa ca guNaaH kiirtitaa
at seventh verse. Thus, there are bulky and voluminous
commentarieson Ramayana, bulkier than the epic itself, hence due to
paucity of time, and in eagerness to post the main epicfirstly, let
us take a pause in these declinations and niceties of verbiage, as
it will be uncouth to go ondwelling one these intricate derivation
at that staring itself.However the epic starts with the word
auspicious word ta as said in ta kaaro vighna naashakaH, ta
kaarosaukhya daayakaH...T- + H|FP+ B 96P l T T4l+ T- 4l44l+P- T 6-
Bt4 4l14l 7 6- + {{-2. kaH+nu= who, really; asmin+saampratam+loke=
in this, present, world; guNavaan= principled
person;kaH+ca+viiryavaan= who, also, potential one;
dharma+j~naH+ca= conscientious, also, knower of ; kR^ita+ j~naH +
ca=what has been done, knower of it [a redeemer,] also; satya+
vaakyaH= truth, speaker of [habitually speaking the
truth=truth-teller]; dR^iDha+vrataH= determined in his deed."Who
really is that person in this present world, who is principled and
also a potential one, aconscientious one, a redeemer, and also a
truth-teller and self-determined in his deed... [1-1-2]Comment: In
Sanskrit poems the poets are at liberty to use words at any place
according to exigencies of their metricrules. So the order of words
called pada vibhaaga pada vibhaaga pada vibhaaga pada vibhaaga ,
used in the poem is like this kaH nu asmin saampratam loke guNavaan
kaH kaH nu asmin saampratam loke guNavaan kaH kaH nu asmin
saampratam loke guNavaan kaH kaH nu asmin saampratam loke guNavaan
kaHca viiryavaan dharma j~naH ca kR^ita j~naH ca satya vaakyaH
dhR^iDha vrataH ca viiryavaan dharma j~naH ca kR^ita j~naH ca satya
vaakyaH dhR^iDha vrataH ca viiryavaan dharma j~naH ca kR^ita j~naH
ca satya vaakyaH dhR^iDha vrataH ca viiryavaan dharma j~naH ca
kR^ita j~naH ca satya vaakyaH dhR^iDha vrataHThese very words are
to be reconnected by readers to derive a particular meaning called
anvyaya krama anvyaya krama anvyaya krama anvyaya krama. By this
processthe words in this second verse will be connected like this:
asmin loke saamprataam guNavaan kaH nu viiryaaan ca kaH asmin loke
saamprataam guNavaan kaH nu viiryaaan ca kaH asmin loke saamprataam
guNavaan kaH nu viiryaaan ca kaH asmin loke saamprataam guNavaan
kaH nu viiryaaan ca kaHdharmaj~naH ca kR^ita j~naH ca satya vaakyaH
dR^iDha vrataH [kaH] dharmaj~naH ca kR^ita j~naH ca satya vaakyaH
dR^iDha vrataH [kaH] dharmaj~naH ca kR^ita j~naH ca satya vaakyaH
dR^iDha vrataH [kaH] dharmaj~naH ca kR^ita j~naH ca satya vaakyaH
dR^iDha vrataH [kaH] Same word with changed placement.As we cannot
afford repeating the same time and again, the separation of words
is done in the verse itself, andreconnecting those words in
meanings section is not done, and the word order of the poet is
retained, in order to not tocreate confusion. Where they are to be
reconnected, those verses are given a subhead like anvaya anvaya
anvaya anvaya as at seventh versebelow.Further, we tried to give
meanings in verse-by-verse order in order to tell each on its own.
But at times, the meaningoften rolls into next foots. Then it is
inevitable to push and pull the feet of verses, up or down, to give
a meaningfulparagraph. Some of our readers are a little confused
about this arrangement. Hence we request you to go by the
versenumbers in such places, and there will be many such pulls and
pushes as we go along.The meter filling words like tu, hi ca, sma,
ha, vai : paada puuraNe - amara kosha tu, hi ca, sma, ha, vai :
paada puuraNe - amara kosha tu, hi ca, sma, ha, vai : paada puuraNe
- amara kosha tu, hi ca, sma, ha, vai : paada puuraNe - amara kosha
do not usually mean anything and they fit-inas meter fillers, hence
will be dropped in word-to-word meanings. But if they are used
specifically, they play havoc inrendering meaning. Here the word
dharmaj~na dharmaj~na dharmaj~na dharmaj~na is used, which means,
'knower of rightness,...' but when coupled with ca ca ca ca itmeans
'also, the knower of wrongness... ' where the ca ca ca ca assumes
the character of 'either...' and the use of numerous ca ca ca ca
-shere in these questions of Valmiki, is to denote that every
questioned merit plusses itself into one human being. We areshowing
all the ca ca ca ca -s throughout, giving its meaning as 'also...'
and they may be dropped, if need be, in the gist of verse.3 von 32
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http://www.valmikiramayan.net/bala/sarga1/balasans1.html| T Tl 4- B
4 6 9 Tl |(6-|4l+T- T- BP - T- 9T |94 (H +-+ {{(3.
kaH+chaaritreNa+ca+yuktaH= who, conduct-wise, also blent with [good
conduct]; kaH+ sarva+ bhuuteSu + hitaH= whois, in [respect of] all,
beings, benign; kaH+vidvaan+ca+ samarthaH= who is, adept, also,
ablest one;kaH+ca+eka+priya+darshanaH= who, also, uniquely, goodly,
to look to."Who is he conduct-wise blent with good-conduct... who
in respect of all beings is benign... who isadept and also the
ablest one... also uniquely goodly to look to... [1-1-3]Comment:
The adeptness of that person is in his knowing all the knowable
aspects in this world, and he must be able toretain that knowledge
to translate into his deeds, not just to sit back with his bookish
knowledge, but with utmostpracticality. His conduct-wise shall be
acceptable i.e., by his lineage he shall be noble, by his education
he must bewell-read, by his actions they must be conducive to norms
laid down in Veda-s, and thus given any area, he shouldconduct
himself properly. And he must be benign not only to higher-ups but
to lowly subjects, like Guha, Shabari et al.,and he should deal
with wrongdoers and right-doers conscientiously. Further, he in his
mien he shall be pleasant, but notan unsightly one. The word <
eka eka eka eka also means 'unique' and thus his complexion,
facial, physical structures etc., shall beunique and shall differ
from ordinary beings. kae kae yat navatm upaiti tadeva rpam
ramayaty 'which / what / who gets newness moment by moment, that
alone is pleasant...'HltP4l+ Tl |=6 4l l H|6Pl+ T- H+B4T-TF4 |4-4|6
( 4l- =l6 l 9F4 B 4 + {{v4. aatmavaan= courageous; kaH= who;
jita+krodhaH= controlled, his ire; dyutimaan= brilliant one; kaH+
an+asuuyakaH=who, not, jealous; kasya = by whom;
bibhyati+devaaH+ca= are afraid, gods, even; jaata+ roSasya+saMyuge=
whenprovoked, in [the matter of ] war."Who is that courageous one,
who controlled his ire, who is brilliant, non-jealous and even
whomdo the gods fear, when provoked to war... [1-1-4]Comment: Here
the word aatma aatma aatma aatma is not the usual 'soul' but
courage aatmaa jive dhR^itau dehe svabhaave paramaatmani - aatmaa
jive dhR^itau dehe svabhaave paramaatmani - aatmaa jive dhR^itau
dehe svabhaave paramaatmani - aatmaa jive dhR^itau dehe svabhaave
paramaatmani -amara kosha amara kosha amara kosha amara kosha and
the word krodha krodha krodha krodha is taken as the nominative of
other six negative attitudes ari SaT varga upalakshaNa - ari SaT
varga upalakshaNa - ari SaT varga upalakshaNa - ari SaT varga
upalakshaNa -kaama, krodha, lobha, moha, mada, maatsarya kaama,
krodha, lobha, moha, mada, maatsarya kaama, krodha, lobha, moha,
mada, maatsarya kaama, krodha, lobha, moha, mada, maatsarya
'desire, ire, avarice, fancy, defiance, conceit...' and by the
coupling of word ca ca ca cawith devaaH devaaH devaaH devaaH in
devaaH + ca devaaH + ca devaaH + ca devaaH + ca it means that, 'not
only the enemies like demons and others... but 'also' the friendly
gods tooare afraid of his ire...' The 'non-jealous nature' is the
'God's tolerance of disloyalty...' and 'unlike the heavenly gods
likeIndra and others, who will be intolerant of disloyalty...' this
man in question shall be tolerant of disloyal persons,subjects, or
demons and shall be intolerant of them who go against the
established tradition.966 7l|P H(P ~l 6P 9P Tl 6(P |( P P(9 t4P BPl
5|B l6P 94P |4P +P+ {{-5. etat+icChaami+aham= all this, wish to, I;
shrotum= to listen [from yo]; me+ kautuuhalam = my,
inquisitiveness;param+hi= immense, indeed; mahaa+R^irSe= Oh! Great
Sage; tvam+ samarthaH+asi= you are, competent
[mastermind];j~nnaatum= to know of [him]; evam+ vidham+naram= this,
kind of, man."All this I wish to listen from you, oh! Great Sage,
as you are a mastermind to know this kind ofman, and indeed my
inquisitiveness is immense..." [Thus Valmiki enquired with Narada.]
[1-1-5]Comment: Valmiki wanted to know about that man - a man with
godly qualities. Valmiki's thinking aloud, about thequalities of
his prospective hero of this epic, is the very opening questions
put to an Omniscient Sage Narada. Both thesages know of Rama and
his deeds. Even then Valmiki asks Narada, "who is that man with
godly qualities?' If Naradatells that Rama is Vishnu Himself, there
is nothing left for Valmiki to compose his epic, because there are
numerousmythologies Puraana-s that have already adored God Vishnu.
If Narada tells that Rama is so-and-so king, again Valmiki4 von 32
01.04.04 14:44Valmiki Ramayana - Bala Kanda
http://www.valmikiramayan.net/bala/sarga1/balasans1.htmneed not
attempt to author about some king, however great that king might
be. As such, Valmiki wanted to know abouta human being with godly
attributes, because many acts of Rama, like killing Vali, testing
Seetha's chastity, deserting herat the end etc. are both conducive
and contradictory puzzles.The attributes of the hero of Ramayana,
as required by Valmiki, are 16 sixteen in number. 1 - guavn 2 -
viryavn 3 -dharmaja 4 - ktaja 5 - satya vkya 6 - dhha vrata 7 -
critra vn 8 - sarva bhteu hita 9 - vidvn 10 -samartha - 11 -
priyadarana 12 - tmavn 13 - jita krodha 14 - dyutimn 15 - anasyaka
16 - bibhyatidev These sixteen attributes are attributed to the
sixteen phases of the Full Moon, and Valmiki is about to picture
Rama to beas pleasant as a full-moon.~t4l 966|lTl 4l-PlT- +l(l
4-~46lP|6 HlP-4 97l 4l14PH4l6+ {{\6. shrutvaa+ca+etat= on
listening, also, all those; vaalmiikeH= of Valmiki; vachaH= words;
naaradaH= Narada;tri+loka+j~naH= three, worlds, preceptor of;
shruuyataam+iti= I will relate, thus; aamantrya+cha= on beckoning
[Valmiki,]also; pra+hR^iSTaH= verily, gladly; vaakyam+abraviit=
sentence [words,] spoke.On listening all those words of Valmiki,
Sage Narada, the preceptor of all the three worlds, verygladly said
thus, "I will relate ..." also on beckoning at Sage Valmiki, [to
listen attentively,] spokethese words... [1-1-6]Comment: The
preceptor of three worlds, where the three worlds are bhuu loka,
bhuvar loka, suvar loka bhuu loka, bhuvar loka, suvar loka bhuu
loka, bhuvar loka, suvar loka bhuu loka, bhuvar loka, suvar loka
this world, theintermediary heaven, the heavens themselves.4(4l l-
94 4 t44l Tl|66l Tl-P+ 4!4l|P H(P4&4l 6- 7- ~46lP+-+ {{7.
anvaya/word-order: mune= oh, sage Valmiki; bahavaH= many [or,
infinite merits]; dur+labhaaH= not, attainable,[unattainable by
conscious development or effort,] ca+eva= also, that way [for
ordinary humans]; ye+guNaaH= which,merits; kiirtitaaH+tvayaa=
extolled, by you; taiH+ yuktaH= those [facets,] one who has [the
possessor of those merits];naraH= [of that] man; shruuyataam = I
make it clear; aham+buddhvaa= I will, having known [from Brahma];
vakshyaami=I speak on."Oh! Sage Valmiki, the merits which you have
extolled are many, and unattainable [for greatemperors, let alone
ordinary humans, and also infinite are they... but of such a man
with suchmerits] I will speak on... for I, having known [from
Brahma of such a man] I will make clear aboutthat man..." [Thus
Narada started to say.] [1-1-7]Comment: Narada came hither to
impart the legend of Rama, as Brahma already imparted the same to
him, and wantedhim to impart these very attributes to Valmiki to
compose Ramayana. It is a coincidence of interests Valmiki and
those ofNarada and Brahma.4lT 4 H 94l lPl +lP =+ - ~6-|+46 HltPl
P(l4l4l H|6Pl+ |6Pl+ 4Hl + {{