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This post is in continuation of valmiki Ramayana Part-1 of our BMBC's Post id 12393
Baala Kaanda - Sarga 2
People see apples falling from the trees all the time. Even Newton, perhaps, would have seen it happening many times. But only when he saw on that specific day, the concept of gravity occurred to him. Everyone experiences such a moment of epiphany in their lives.
One day, an experience on Chamundi Hill near Mysore turned a motorcycle riding young businessman into the mystic known as Juggy Vasudev, who realized that there is nothing like 'me and the rest'. The Nataraja tatvam descended upon Fritjof Capra, when he was watching the waves on a beach. A sense of discrimination with all its implications hit Mahāthma Gandhi, when he was thrown out of a higher class compartment in a train. A deep sense of how the entire universe reflects itself in every individual dawned upon me when I was walking by the woods, listening to the sounds of crickets in my village on one moonlit evening when I was in my early thirties.
In this Sarga, Vālmīki describes his own experience that deeply affected him when he watched one of the two birds in love being shot by a hunter. The impact of this event on Vālmīki echoes throughout Rāmāyaṇa, especially in the descriptions of Rāma going through bouts of grief and sobbing, time and again, after Sītā was separated from him.
Indic tradition holds love between male and female as the most fundamental, most cherishable and most beautiful aspect of not only life, but also of the entire universe. Being in love deeply is, forgetting one's self and giving up one's identity. Love is celebrated by the Indic culture through the Ardha Narīswara Tatva, Rādha Krishna Tatva and many other stories and rituals, permeating and enriching all the art forms.
This deep affection for love is also manifested in the innocent gestures of common people in India. People across India follow the tradition of not walking in the middle of a husband and wife. I grew up in an agricultural village, where snakes were routinely killed upon sight. However, if two snakes are sighted copulating with each other, villagers used to leave them alone without doing any harm. In fact, such sighting is considered auspicious. It is considered a 'no, no' to harm any couple, not necessarily humans, when they are enjoying the deep love for each other.
'How did this occur to you? What prompted or moved you in this direction?' are the common questions an interviewer would ask any person that has significantly contributed to public life. In this Sarga, Vālmīki is essentially answering those questions.
The answers from Nārada, in the first Sarga, gave him the outline of the story. The impact of the bird in love that was shot, narrated in this Sarga, gave him the tone of the story. Brahma Dēva's words, narrated in this Sarga, lay the purpose for writing the story.
1.2.1
நாரதஸ்ய து தத்வாக்யம் ஸ்ருத்வா வாக்யவிஸாரத: ।
பூஜயாமாஸ தர்மாத்மா ஸஹஸிஷ்யோ மஹாமுநி: ॥
nāradasya tu tadvākyaṃ ṡrutvā vākyaviṡāradaḥ ।
pūjayāmāsa dharmātmā sahaṡiṣyō mahāmuniḥ ॥
Having heard that apt discourse of Nārada,
along with his Ṡishyas,
the great Muni Vālmīki, and a man of letters,
whose mind is anchored in Dharma, warmly eulogized it.
The connotation of Ṡishya spans the
meanings of terms like disciple, student, pupil,
ward, apprentice, follower and protégé.
Hence, we will use the word Ṡishya in this translation.
1.2.2
யதாவத்பூஜிதஸ்தேந தேவர்ஷிர்நாரதஸ்ததா ।
ஆப்ருஷ்ட்வைவாப்யநுஜ்ஞாதஸ்ஸ ஜகாம விஹாயஸம் ॥
yathāvatpūjitastēna dēvarṣirnāradastadā ।
āpṛṣtvaivābhyanujñātassa jagāma vihāyasam ॥
Duly honored by him, the Dēvarshi Nārada,
after completely satisfying him,
took leave of him and rose into the skies.
Dēvarshi is a Ṛshi of Dēva Lōka, the world of Gods.
1.2.3
ஸ முஹூர்தம் கதே தஸ்மிந் தேவலோகம் முநிஸ்ததா ।
ஜகாம தமஸாதீரம் ஜாஹ்நவ்யாஸ்த்வவிதூரத: ॥
sa muhūrtaṃ gatē tasmin dēvalōkaṃ munistadā ।
jagāma tamasātīraṃ jāhnavyāstvavidūrataḥ ॥
After Nārada left to Dēva Lōka,
the Muni left to the banks of river Tamasā ,
which is not far from the Jāhnavi.
Jāhnavi is another name for river Ganga.
1.2.4
ஸ து தீரம் ஸமாஸாத்ய தமஸாயா முநிஸ்ததா ।
ஸிஷ்யமாஹ ஸ்திதம் பார்ஸ்வே த்ருஷ்ட்வா தீர்தமகர்தமம் ॥
sa tu tīraṃ samāsādya tamasāyā munistadā ।
ṡiṣyamāha sthitaṃ pārṡvē dṛṣtvā tīrthamakardamam ॥
Upon reaching the banks of river Tamasā
and seeing its clear waters, the Mahā Muni
said to his Ṡishya who was standing by him:
1.2.5
அகர்தமமிதம் தீர்தம் பரத்வாஜ நிஸாமய ।
ரமணீயம் ப்ரஸந்நாம்பு ஸந்மநுஷ்யமநோ யதா ॥
akardamamidaṃ tīrthaṃ bharadvāja niṡāmaya ।
ramaṇīyaṃ prasannāmbu sanmanuṣyamanō yathā ॥
Look, my dear Bharadwāja!
These waters, clear of any suspensions,
are lovely, pleasing and placid
reminding the heart of a noble person !
Bharadwāja, referred here is a Ṡishya of Vālmīki,
considered to be different from Bharadwāja, the
great Muni, mentioned in Sarga 1 (1.1.13 and 1.1.87).
In this Ṡlōka clear waters are compared with the heart of a noble person, rather than the other way around.
Meeting even one such noble person in our life time makes this life worth living. Vālmīki must have been fortunate to meet many such noble people, to be reminded of them by the clear waters, instantaneously.
Next time when you pass by clear waters, think of a person that you know, whose mind can be compared to those waters. If you can not think of such a person, try to meet as many people as possible, till you come across at least one such person.
This Ṡlōka also indicates the pure and serene state of mind of Vālmīki on that day, which was extremely disturbed by the sighting of one of the pair of the birds being killed.
1.2.6
ந்யஸ்யதாம் கலஸஸ்தாத தீயதாம் வல்கலம் மம ।
இதமேவாவகாஹிஷ்யே தமஸாதீர்தமுத்தமம் ॥
nyasyatāṃ kalaṡastāta dīyatāṃ valkalaṃ mama ।
idamēvāvagāhiṣyē tamasātīrthamuttamam ॥
Please keep this Kalaṡa aside, my son!
and give me my garment of bark.
I shall bathe in this Tamasā itself, at this excellent spot!
The word Kalaṡa refers to a small container or pitcher of water.
It may be thought of as equivalent to a
water bottle of modern times with the important difference that,
the water in it also contains the spiritual energy of the Muni or Ṛshi.
1.2.7
ஏவமுக்தே பரத்வாஜோ வால்மீகேந மஹாத்மநா ।
ப்ராயச்சத முநேஸ்தஸ்ய வல்கலம் நியதோ குரோ: ॥
ēvamuktē bharadvājō vālmīkēna mahātmanā ।
prāyacchata munēstasya valkalaṃ niyatō gurōḥ ॥
Thus told by the Mahātma and Muni Vālmīki,
Bharadwāja, the attentive Ṡishya
handed the garment over to his Guru.
1.2.8
ஸ ஸிஷ்யஹஸ்தாதாதாய வல்கலம் நியதேந்த்ரிய: ।
விசசார ஹ பஸ்யம்ஸ்தத்ஸர்வதோ விபுலம் வநம் ॥
sa ṡiṣyahastādādāya valkalaṃ niyatēndriyaḥ ।
vicacāra ha paṡyaṃstatsarvatō vipulaṃ vanam ॥
Vālmīki, who had complete control of his senses,
strolled around the big and wide Vana,
enjoying every part of it.
Everyone of us goes through a three step process in interacting with the world.
1) We get stimulated by our inbound senses. (Jñāna Indriyas) 2) We process the inputs and decide up on an appropriate action. 3) We act through our outbound senses (Karma Indriyas).
When we receive highly stimulating input (such as the aroma of good food or an insulting invective), the step 2 shrinks to near zero and we directly proceed to step 3.
Indic literature often refers to this phenomenon as 'not having control on the senses'. On the other hand, if the step 2 is vivid and clear, it is called as ' having control on the senses'.
Vālmīki is referred to as 'Niyata Indriyah', one who has complete control of senses. 'Controlling the senses' is a recurring theme in Indic thought in the context of personal and spiritual development. It simply means developing acute sense of discretion and judgment and exercising it before acting or reacting.
Sometimes, we hear this phrase 'controlling the senses' mistakenly interpreted as renunciation. Controlling the sense doesn't imply withdrawal from the enjoyments, but enjoying without losing mind. The message is, rather, "get involved in life, but do not get indulgent"!
1.2.9
தஸ்யாப்யாஸே து மிதுநம் சரந்தமநபாயிநம் ।
ததர்ஸ பகவாம்ஸ்தத்ர க்ரௌஞ்சயோஸ்சாருநி:ஸ்வநம் ॥
tasyābhyāṡē tu mithunaṃ carantamanapāyinam ।
dadarṡa bhagavāṃstatra krauñcayōṡcāruniḥsvanam ॥
Bhagawān Vālmīki, then, saw in that neighborhood,
a pair of Krounca birds chirping melodiously and
flying around together as if they are one.
The word Bhagawān is not only used for Dēvas,
but also for any own having divine and extraordinary powers.
1.2.10
தஸ்மாத்து மிதுநாதேகம் புமாம்ஸம் பாபநிஸ்சய: ।
ஜகாந வைரநிலயோ நிஷாதஸ்தஸ்ய பஸ்யத: ॥
tasmāttu mithunādēkaṃ pumāṃsaṃ pāpaniṡcayaḥ ।
jaghāna vairanilayō niṣādastasya paṡyataḥ ॥
As he was watching, a hunter, nemesis of the birds,
with that very evil intention, shot down the male of the pair.
1.2.11
தம் ஸோணிதபரீதாங்கம் வேஷ்டமாநம் மஹீதலே ।
பார்யா து நிஹதம் த்ருஷ்ட்வா ருராவ கருணாம் கிரம் ॥
வியுக்தா பதிநா தேந த்விஜேந ஸஹசாரிணா ।
தாம்ரஸீர்ஷேண மத்தேந பத்ரிணா ஸஹிதேந வை ॥
taṃ ṡōṇitaparītāṅgaṃ vēṣtamānaṃ mahītalē ।
bhāryā tu nihataṃ dṛṣtvā rurāva karuṇāṃ giram ॥
viyuktā patinā tēna dvijēna sahacāriṇā ।
tāmraṡīrṣēṇa mattēna patriṇā sahitēna vai ॥
Seeing that bird, of copper colored head,
thus shot down and writhing on the ground,
with the body in a welter of blood,
his wife cried pitifully,
separated from its beloved
friend, companion and husband
still recovering from the
hangover of the deep love
that it was enjoying only a moment ago.
1.2.13
ததா து தம் த்விஜம் த்ருஷ்ட்வாம் நிஷாதேந நிபாதிதம் ।
ருஷேர்தர்மாத்மநஸ்தஸ்ய காருண்யம் ஸமபத்யத ॥
tathā tu taṃ dvijaṃ dṛṣtvāṃ niṣādēna nipātitam ।
ṛṣērdharmātmanastasya kāruṇyaṃ samapadyata ॥
Seeing the bird in that state,
thus brought down by the hunter,
the heart of the Ṛshi, the Dharmātma,
was filled with pity and compassion.
1.2.14
தத: கருணவேதித்வாததர்மோऽயமிதி த்விஜ: ।
நிஸாம்ய ருததீம் க்ரௌஞ்சீமிதம் வசநமப்ரவீத் ॥
tataḥ karuṇavēditvādadharmō'yamiti dvijaḥ ।
niṡāmya rudatīṃ krauñcīmidaṃ vacanamabravīt ॥
Filled with compassion, at the sight of
that pitiful cry of the female bird
he felt that the bird was wronged and said:
1.2.15
மா நிஷாத ப்ரதிஷ்டாம் த்வமகமஸ்ஸாஸ்வதீஸ்ஸமா: ।
யத்க்ரௌஞ்சமிதுநாதேகமவதீ: காமமோஹிதம் ॥
mā niṣāda pratiṣṭhāṃ tvamagamaṡṡāṡvatīssamāḥ ।
yatkrauñcamithunādēkamavadhīḥ kāmamōhitam ॥
O wretched hunter !
May you know no rest for endless years,
having killed one of the Krounca birds
that are intoxicated in a spell of love!
1.2.16
தஸ்யைவம் ப்ருவதஸ்சிந்தா பபூவ ஹ்ருதி வீக்ஷத: ।
ஸோகார்தேநாஸ்ய ஸகுநே: கிமிதம் வ்யாஹ்ருதம் மயா ॥
tasyaivaṃ bruvataṡcintā babhūva hṛdi vīkṣataḥ ।
ṡōkārtēnāsya ṡakunēḥ kimidaṃ vyāhṛtaṃ mayā ॥
Having thus spoke, he wondered
about the words that came out of his mouth,
upon being moved by that
deep compassion towards the birds.
1.2.17
சிந்தயந் ஸ மஹாப்ராஜ்ஞஸ்சகார மதிமாந் மதிம் ।
ஸிஷ்யம் சைவாப்ரவீத்வாக்யமிதம் ஸ முநிபுங்கவ: ॥
cintayan sa mahāprājñaṡcakāra matimān matim ।
ṡiṣyaṃ caivābravīdvākyamidaṃ sa munipuṅgavaḥ ॥
Then, that best among the Munis,
the wise, the brilliant and the thoughtful
brooded over it and remarked to his Ṡishya:
1.2.18
பாதபத்தோऽக்ஷரஸமஸ்தந்த்ரீலயஸமந்வித: ।
ஸோகார்த்தஸ்ய ப்ரவ்ருத்தோ மே ஸ்லோகோ பவது நாந்யதா ॥
pādabaddhō'kṣarasamastantrīlayasamanvitaḥ ।
ṡōkārttasya pravṛttō mē ṡlōkō bhavatu nānyathā ॥
It has four symmetrical quarters
with equal syllables in each quarter.
It bears the rhythm of a stringed instrument.
It must be nothing but a Ṡlōka,
that came out of my Ṡōka, wrenching grief.
1.2.19
ஸிஷ்யஸ்து தஸ்ய ப்ருவதோ முநேர்வாக்யமநுத்தமம் ।
ப்ரதிஜக்ராஹ ஸம்ஹ்ருஷ்டஸ்தஸ்ய துஷ்டோऽபவத்குரு: ॥
ṡiṣyastu tasya bruvatō munērvākyamanuttamam ।
pratijagrāha saṃhṛṣtastasya tuṣtō'bhavadguruḥ ॥
The Ṡishya reverently recorded, in his mind,
those unique and unparalleled words
with elation, making the Guru happy.
1.2.20
ஸோऽபிஷேகம் தத: க்ருத்வா தீர்தே தஸ்மிந் யதாவிதி ।
தமேவ சிந்தயந்நர்தமுபாவர்தத வை முநி: ॥
sō'bhiṣēkaṃ tataḥ kṛtvā tīrthē tasmin yathāvidhi ।
tamēva cintayannarthamupāvartata vai muniḥ ॥
Having taken bath in
those waters in a customary manner,
The Muni turned back (to his Ashram)
pondering over its significance.
1.2.21
பரத்வாஜஸ்ததஸ்ஸிஷ்யோ விநீதஸ்ஸ்ருதவாந் முநே: ।
கலஸம் பூர்ணமாதாய ப்ருஷ்டதோऽநுஜகாம ஹ ॥
bharadvājastataṡṡiṣyō vinītaṡṡrutavān munēḥ ।
kalaṡaṃ pūrṇamādāya pṛṣṭhatō'nujagāma ha ॥
Bharadwāja, the Muni, the scholar in Ṡāstras
and his attentive Ṡishya, followed him
taking the Kalaṡa filled with water.
1.2.22
ஸ ப்ரவிஸ்யாஸ்ரமபதம் ஸிஷ்யேண ஸஹ தர்மவித் ।
உபவிஷ்ட: கதாஸ்சாந்யாஸ்சகார த்யாநமாஸ்தித: ॥
sa praviṡyāṡramapadaṃ ṡiṣyēṇa saha dharmavit ।
upaviṣtaḥ kathāṡcānyāṡcakāra dhyānamāsthitaḥ ॥
Upon entering the Ashram, he, the master of Dharma
sat along with his Ṡishyas, in deep thought
discussing many topics.
1.2.23
ஆஜகாம ததோ ப்ரஹ்மா லோககர்த்தா ஸ்வயம் ப்ரபு: ।
சதுர்முகோ மஹாதேஜா த்ரஷ்டும் தம் முநிபுங்கவம் ॥
ājagāma tatō brahmā lōkakarttā svayaṃ prabhuḥ ।
caturmukhō mahātējā draṣtuṃ taṃ munipuṅgavam ॥
Then, the supremely radiant four headed Brahma
who creates and commands all the worlds,
came there to see that prominent Muni, by himself.
1.2.24
வால்மீகிரத தம் த்ருஷ்ட்வா ஸஹஸோத்தாய வாக்யத: ।
ப்ராஞ்ஜலி: ப்ரயதோ பூத்வா தஸ்தௌ பரமவிஸ்மித: ॥
vālmīkiratha taṃ dṛṣtvā sahasōtthāya vāgyataḥ ।
prāñjaliḥ prayatō bhūtvā tasthau paramavismitaḥ ॥
The pious Vālmīki sprang up
in speechless wonder upon seeing him,
and stood by him with folded hands.
1.2.25
பூஜயாமாஸ தம் தேவம் பாத்யார்க்யாஸநவந்தநை: ।
ப்ரணம்ய விதிவச்சைநம் ப்ருஷ்ட்வாऽநாமயமவ்யயம் ॥
pūjayāmāsa taṃ dēvaṃ pādyārghyāsanavandanai: ।
praṇamya vidhivaccainaṃ pṛṣtvā'nāmayamavyayam ॥
He honored Brahma Dēva customarily,
giving water for cleaning the feet,
and for quenching the thirst,
and offering a a seat to sit up on.
He inquired about his welfare
after duly paying obeisance.
1.2.26
அதோபவிஸ்ய பகவாநாஸநே பரமார்சிதே ।
வால்மீகயே மஹர்ஷயே ஸந்திதேஸாஸநம் தத: ।
athōpaviṡya bhagavānāsanē paramārcitē ।
vālmīkayē maharṣayē sandidēṡāsanaṃ tataḥ ।
After being thus exceptionally honored
and after taking the seat,
Brahma Dēva asked Maharshi Vālmīki
Also to take seat.
1.2.27
ப்ரஹ்மணா ஸமநுஜ்ஞாதஸ்ஸோऽப்யுபாவிஸதாஸநே ।
உபவிஷ்டே ததா தஸ்மிந்ஸர்வலோகபிதாமஹே ।
தத்கதேநைவ மநஸா வால்மீகிர்த்யாநமாஸ்தித: ॥
brahmaṇā samanujñātassō'pyupāviṡadāsanē ।
upaviṣtē tadā tasminsarvalōkapitāmahē ।
tadgatēnaiva manasā vālmīkirdhyānamāsthita: ॥
Prodded by Brahma Dēva, Vālmīki took the seat.
His mind was still completely
absorbed by the past incident,
and was unable to focus on the very creator
and father of the worlds who
was sitting right in front of him.
1.2.28
பாபாத்மநா க்ருதம் கஷ்டம் வைரக்ரஹணபுத்திநா ।
யஸ்தாத்ருஸம் சாருரவம் க்ரௌஞ்சம் ஹந்யாதகாரணாத் ॥
pāpātmanā kṛtaṃ kaṣtaṃ vairagrahaṇabuddhinā ।
yastādṛṡaṃ cāruravaṃ krauñcaṃ hanyādakāraṇāt ॥
The melodiously chirping poor bird
was killed by the nemesis of the birds
with that very evil intention
for no fault of hers and for no apparent reason.
How this misery did befell upon the bird from nowhere, for no fault of hers?
Vālmīki is deeply bound in thought.
1.2.29
ஸோசந்நேவ முஹு: க்ரௌஞ்சீமுபஸ்லோகமிமம் புந: ।
ஜகாவந்தர்கதமநா பூத்வா ஸோகபராயண: ॥
ṡōcannēva muhuḥ krauñcīmupaṡlōkamimaṃ punaḥ ।
jagāvantargatamanā bhūtvā ṡōkaparāyaṇaḥ ॥
With mind elsewhere and consumed by boundless grief,
he repeated the Ṡlōka to himself many a time.
1.2.30
தமுவாச ததோ ப்ரஹ்மா ப்ரஹஸந் முநிபுங்கவம் ।
ஸ்லோக ஏவ த்வயா பத்தோ நாத்ர கார்யா விசாரணா ॥
tamuvāca tatō brahmā prahasan munipuṅgavam ।
ṡlōka ēva tvayā baddhō nātra kāryā vicāraṇā ॥
Then, Brahma Dēva said with a smile to that great Muni:
'indeed, it is a Ṡlōka that you have made out.'
1.2.31
மச்சந்தாதேவ தே ப்ரஹ்மந் ப்ரவ்ருத்தேயம் ஸரஸ்வதீ ।
ராமஸ்ய சரிதம் க்ருத்ஸ்நம் குரு த்வம்ருஷிஸத்தம ॥
macchandādēva tē brahman pravṛttēyaṃ sarasvatī ।
rāmasya caritaṃ kṛtsnaṃ kuru tvamṛṣisattama ॥
It is by my will, O Brahman, that
these great words came out of you.
O the best of the Ṛshis,
You would write the story of Rāma in its entirety.
1.2.32
தர்மாத்மநோ குணவதோ லோகே ராமஸ்ய தீமத: ।
வ்ருத்தம் கதய தீரஸ்ய யதா தே நாரதாச்ச்ருதம் ॥
dharmātmanō guṇavatō lōkē rāmasya dhīmataḥ ।
vṛttaṃ kathaya dhīrasya yathā tē nāradācchrutam ॥
Please tell the story of Rāma,
the righteous, the brave,
the virtuous and the intelligent
as you have heard it from Nārada.
1.2.33-34
ரஹஸ்யம் ச ப்ரகாஸம் ச யத்வ்ருத்தம் தஸ்ய தீமத: ।
ராமஸ்ய ஸஹஸௌமித்ரே: ராக்ஷஸாநாம் ச ஸர்வஸ: ।
வைதேஹ்யாஸ்சைவ யத்வ்ருத்தம் ப்ரகாஸம் யதி வா ரஹ: ।
தச்சாப்யவிதிதம் ஸர்வம் விதிதம் தே பவிஷ்யதி ॥
rahasyaṃ ca prakāṡaṃ ca yadvṛttaṃ tasya dhīmata: ।
rāmasya sahasaumitrēḥ rākṣasānāṃ ca sarvaṡa: ।
vaidēhyāṡcaiva yadvṛttaṃ prakāṡaṃ yadi vā rahaḥ ।
taccāpyaviditaṃ sarvaṃ viditaṃ tē bhaviṣyati ॥
You shall know, everything
that had happened in public and in private
with Rāma, Lakshmaṇa, Sītā and others
including with all the Rākshasas,
You shall know, whatever is
known and unknown hitherto.
1.2.35
ந தே வாகந்ருதா காவ்யே காசிதத்ர பவிஷ்யதி ।
குரு ராமகதாம் புண்யாம் ஸ்லோகபத்தாம் மநோரமாம் ॥
na tē vāganṛtā kāvyē kācidatra bhaviṣyati ।
kuru rāmakathāṃ puṇyāṃ ṡlōkabaddhāṃ manōramām ॥
Your poem will not contained
a single word that is not true.
Write the sacred and wonderful
story of Rāma set in Ṡlōkas.
1.2.36
யாவத்ஸ்தாஸ்யந்தி கிரயஸ்ஸரிதஸ்ச மஹீதலே ।
தாவத்ராமாயணகதா லோகேஷு ப்ரசரிஷ்யதி ॥
yāvatsthāsyanti girayassaritaṡca mahītalē ।
tāvadrāmāyaṇakathā lōkēṣu pracariṣyati ॥
As long as the hills abide and streams flow on the earth,
so long shall the story of Rāma will prevail.
1.2.37
யாவத்ராமாயணகதா த்வத்க்ருதா ப்ரசரிஷ்யதி ।
தாவதூர்த்வமதஸ்ச த்வம் மல்லோகேஷு நிவத்ஸ்யஸி ॥
yāvadrāmāyaṇakathā tvatkṛtā pracariṣyati ।
tāvadūrdhvamadhaṡca tvaṃ mallōkēṣu nivatsyasi ॥
So long as the story of Rāmāyaṇa written by you prevails,
shall you be able to move freely, at will, everywhere,
in the upper worlds, nether worlds and in my world.
1.2.38
இத்யுக்த்வா பகவாந்ப்ரஹ்மா தத்ரைவாந்தரதீயத ।
ததஸ்ஸஸிஷ்யோ பகவாந்முநிர்விஸ்மயமாயயௌ ॥
ityuktvā bhagavānbrahmā tatraivāntaradhīyata ।
tatassaṡiṣyō bhagavānmunirvismayamāyayau ॥
Saying thus, Bhagawān Brahma, disappeared instantly
as the Muni and his Ṡishyas were watching in awe.
1.2.39
தஸ்ய ஸிஷ்யாஸ்தத: ஸர்வே ஜகுஸ்ஸ்லோகமிமம் புந: ।
முஹுர்முஹு: ப்ரீயமாணா: ப்ராஹுஸ்ச ப்ருஸவிஸ்மிதா: ॥
tasya ṡiṣyāstataḥ sarvē jaguṡṡlōkamimaṃ punaḥ ।
muhurmuhuḥ prīyamāṇāḥ prāhuṡca bhṛṡavismitāḥ ॥
The Ṡishyas chanted the Ṡlōka
again and again in delight.
They kept reminiscing all that happened, in awe.
1.2.40
ஸமாக்ஷரைஸ்சதுர்பிர்ய: பாதைர்கீதோ மஹர்ஷிணா ।
ஸோऽநுவ்யாஹரணாத்பூயஸ்ஸ்லோகஸ்ஸ்லோகத்வமாகத: ॥
samākṣaraiṡcaturbhiryaḥ pādairgītō maharṣiṇā ।
sō'nuvyāharaṇādbhūyaṡṡlōkaṡṡlōkatvamāgataḥ ॥
As they kept reciting the words sung by Maharshi,
with the four symmetric quartets of equal syllables,
it, indeed, felt like a Ṡlōka.
1.2.41
தஸ்ய புத்திரியம் ஜாதா வால்மீகேர்பாவிதாத்மந: ।
க்ருத்ஸ்நம் ராமாயணம் காவ்யமீத்ருஸை: கரவாண்யஹம் ॥
tasya buddhiriyaṃ jātā vālmīkērbhāvitātmanaḥ ।
kṛtsnaṃ rāmāyaṇaṃ kāvyamīdṛṡaiḥ karavāṇyaham ॥
The Maharshi contemplated that he would compose
the entire poem of Rāmāyaṇa in the same meter.
1.2.42
உதாரவ்ருத்தார்தபதைர்மநோரமை: ।
ததாஸ்ய ராமஸ்ய சகாரகீர்திமாந் ।
ஸமாக்ஷரைஸ்ஸ்லோகஸதைர்யஸஸ்விநோ ।
யஸஸ்கரம் காவ்யமுதாரதீர்முநி: ॥
udāravṛttārthapadairmanōramaiḥ ।
tadāsya rāmasya cakārakīrtimān ।
samākṣaraiṡṡlōkaṡatairyaṡasvinō ।
yaṡaskaraṃ kāvyamudāradhīrmuni: ॥
The renowned and noble minded Muni
of great intellect, then, wrote the
celebrated story of celebrated Rāma
in hundreds of Ṡlōkas with symmetric meter
filled with charming and noble words and meaning.
1.2.43
ததுபகதஸமாஸஸந்தியோகம்
ஸமமதுரோபநதார்தவாக்யபத்தம் ।
ரகுவரசரிதம் முநிப்ரணீதம்
தஸஸிரஸஸ்ச வதம் நிஸாமயத்வம் ॥
tadupagatasamāsasandhiyōgaṃ
samamadhurōpanatārthavākyabaddham ।
raghuvaracaritaṃ munipraṇītaṃ
daṡaṡirasaṡca vadhaṃ niṡāmayadhvam ॥
Now, you will be feasted with that story
of the prince of the Raghu dynasty
including the annihilation of the ten headed Rāvaṇa,
full of lucid phrases and flowing syllable conjectures
contained in symmetrical and sweet sentences
filled with deep meaning, thus written by the Muni.
இத்யார்ஷே ஸ்ரீமத்ராமாயணே வால்மீகீயே ஆதிகாவ்யே
ஸ்ரீமத்பாலகாண்டே த்விதீய: ஸர்க: ॥
ityārṣē ṡrīmadrāmāyaṇē vālmīkīyē ādikāvyē
ṡrīmadbālakāṇḍē dvitīyaḥ sargaḥ ॥
Thus concludes the second Sarga
in Bāla Kāṇḍa of the glorious Rāmāyaṇa,
the first ever poem of humankind,
composed by Vālmīki.
We completed reading 143 Ṡlōkas out of ~24,000 Ṡlōkas of
Vālmīki Rāmāyaṇa.
Prepared for: Read Ramayana International Initiative.
Meaning, notes and commentary by: Krishna Sharma.
Archived at: http://www.readramayana.org/emails1/...002-Tamil.html
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