Ramayana - Balakanda, Indianistyka
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Valmiki Ramayana - Bala Kanda
Book I : Bala Kanda - Book Of Youthful Majesties
Chapter [Sarga] 1
Introduction
Divine sage Narada arrives at the hermitage of Sage Valmiki in order to enlighten him and keep
him informed of his duty to author the epic poem Ramayana. In the dialogue between these two
sages, Valmiki elicits from Narada about most virtuous person on earth, namely Rama. In this
opening chapter, while eulogizing Rama Narada gives an outline of Ramayana, truly highlighting
those aspects that are the keynotes in this epic, like virtuosity, generosity, morality, chastity and the
like.
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 that
classification, or dividing verses in thousand chapters is unavailable now, the twenty-four verses
identified with the 24 letters of Gayatri hymn, called as Gayatri Ramayana, is available and it is
given in the endnote of this page. In tune with the scheme of Gayatri, Ramayana starts the first
verse with letter
ta
an auspicious letter.
An Appeal to Readers
We 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 the
like. So taking the maxim
pramaado api dhiimataam
'even the diligent may make mistakes...' we
appeal 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 text
and spirit of Ramayana.
tp> SvaXyay inrtam! tpSvI vaiGvdam! vrm!,
nardm! pirpàCD vaLmIik> muin pu<gvm!. 1£1£1
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, a
sagacious thinker, and a sublime enunciator among all expert enunciators is Narada, and with such a
Divine Sage Narada, the Sage-Poet Valmiki is inquisitively enquiring about a man who is a
composite for all merited endowments in his form and calibre. [1-1-1]
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Valmiki Ramayana - Bala Kanda
The efficacy of Opening Verse
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tapaH
has diverse meanings. In a way it means
j~naana
acuity, and it is 'thinking'
tap
aalocane
'thinking on the Absolute, where that Absolute's thinking itself is
tapaH - yasya j~naanam tapaH
thus Narada is one who is a constant thinker of the Absolute. Or, he who always practises
kR^icChrandraaayaNaadi vrataH - nitya naimittika karma anuSTHaana paraH
the rigorous practises
enshrined in Veda-s. It means the Absolute itself
tapaH para brahma shabda vaca, brahmai tad upaastvai tat
tapaH
'that which is contemplated upon that is
tapaH
, meaning
Vedanta
, Upanishads. Let many Veda-s are
learnt and recited mechanically it becomes a rote learning, unless, a thought is given as for what it is being
recited, 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 Valmiki
tapaH
The Divine Sage Narada is the brainchild of god Brahma
brahma maanasa putra.
His name has meanings like
naara
=knowledge; da= awarder;
naarada
= the rain cloud. Any cloud rains on its own without any requisition
from Mother Earth. So Narada is
naaram dadaati iti naarada
'one who accords knowledge concerning the
humans...' or,
naaram dyati - khaNdati - iti naarada
'one who annihilates the ignorance...' or, 'one who accords
knowledge about the Absolute, or Supreme Person. Though a Divine Sage, having all these attributes, Narada
has no conclusive information about
hari liilaa vibhuuti
'Supreme Person's playful acts...' hence he
continuously and constantly ponders over that Absolute to get the real essence of that Absolute, or Supreme
Person. 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 hi
eSaa 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. And
vaak vid vareNya
is 'one who has complete information derived from Veda-s, or, one who elucidates and
enunciates what he has learned from Veda-s to others...'
There are four epithets of Narada here:
atha n˜radasya catv˜ri viþeÿaõ˜ni | tath˜ - tapo nirati - iti anena
viþeÿaõena sarva s˜marthyam pratip˜ditam | sva adhy˜ya nirata - iti anena yat kiñcit vadati tat veda ukta
dharma anuguõatay˜ eva vadati iti s¨citam | v˜k vid˜m vara - anena vakt®tvaÕ pratip˜ditam | muni pungava -
iti anena atŸndriya abhijñatvam s¨citam | agre tri loka jña iti anena viþeÿaõena loka traya sañc˜reõa
pratyakÿatay˜ sat asat vastu abhisañjñatvaÕ pratip˜ditam | etai viþeÿaõai× - sarvajñatvam - sarva jana m˜nyatvam
- sarva utk®ÿ÷a mah˜tmyam - ca s¨citam | t˜d®þam n˜radam bhagav˜n v˜lmŸki× sarva guõa samiÿ÷i r¨pam
pururaÿam - pap®ccha - dharm˜k¨tam
svaadhyaaya nirata
because he is 'eternally studious sage in
scriptures [about the Truth and Untruth...'] whatever the least he says it abides by the everlasting canonical
sayings of Veda...
vaak vidaam vara
svaadhyaaya nirata
vaak vidaam vara
because his sayings are rooted in canons he is the best enunciator and
elucidator...
muni pungava
vaak vidaam vara
muni pungava
because he is such a sublime sage he is transcendental... and as a traveller among
all the three worlds he is aware of Truth and Untruth... and with such Sage Narada, Sage Valmiki enquired
about a man, on earth, who is a composite in his form, for all merited endowments...' Dharmaakuutam. This
commentary is by Tryambakaraaya Makhi [1690's to 1728] and this can be called not just yet another
commentary 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 Cultural
Affairs' 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, deciphering
latent meanings of Ramayana as above. And to list a few of many commentaries on Ramayana: 1]
kataka
vyaakhya,
by shrii katata; 2]
raamayaNa tilakam - raamaabhiraamii : by shrii naagojii bhaTT;
3]
raamaayaNa
bhuuSaNam
by shrii govindaraja; 4]
raamaayaNa shiromaNi
by shrii shivasahaaya; 5]
raamaayaNa tattva
diipika
by shrii maheshvara tiirtha; 6]
raamaayaNa vyaakhya
shrii raamaanujaacaarya; 7]
viveka tilaka
by
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The very opening word
tapaH
'By these four epithets of Narada, viz.,
tapo nirata
tapo nirata
because he is a 'thoughtful-thinker evermore...' his
all-expertise in knowledge is proposed...
svaadhyaaya nirata
tapo nirata
muni pungava
Valmiki Ramayana - Bala Kanda
shrii varadaraaja;
dharmaakuutam
tryambakaraaya makhii;
raamaayaNa kuuTa vyaakhya
by shrii
raamaananda tiirtha... and many, many more... Hence due to paucity of time we confine ourselves to some
references from some of the above, as it will be uncouth to go on dwelling one these intricate derivation
obtained 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
tapaH
denotes
Veda-s themselves, in which both the Sages are well-versed,
svaadhyaaya
means, pondering over
what that is learnt, i.e.
japa
.
tapasvii= sharanaagati
Total renunciation of their selves in the Almighty. Routine
recitation of Veda-s will become futile if an iota of inclination in the Almighty and self-surrender to that
Almighty is not there.
tasm˜nnye˜sam eÿ˜m tapasam atiriktam ˜hu× - taittatrŸya n˜r˜yaõam - 20
Hence, these two sages have commenced to deliver Ramayana, which itself is the epic of virtuous living, to
this world.
That being so, Valmiki is asking the same Narada as to who is Absolute-like, Absolute-similar or comparable
human, with some of many traits of that Absolute. For this, Narada starts his narration with an exclamation
bahavo durlabhaa ca guNaaH kiirtitaa
at seventh verse. Thus, there are bulky and voluminous commentaries
on Ramayana, bulkier than the epic itself, hence due to paucity of time, and in eagerness to post the main epic
firstly, let us take a pause in these declinations and niceties of verbiage, as it will be uncouth to go on
dwelling 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 kaaro
saukhya daayakaH...
k> nu AiSmn! s<àtm! laeke gu[van! k> c vIyRvan!,
xmR}> c k«t}> c sTy vaKyae x&F ìt> . 1£1£2
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, a
conscientious 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 metric
rules. So the order of words called
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
ca viiryavaan dharma j~naH ca kR^ita j~naH ca satya vaakyaH dhR^iDha vrataH
anvyaya krama
. By this process
the words in this second verse will be connected like this:
asmin loke saamprataam guNavaan kaH nu viiryaaan ca kaH
anvyaya krama
asmin loke saamprataam guNavaan kaH nu viiryaaan ca kaH
dharmaj~naH ca kR^ita j~naH ca satya vaakyaH dR^iDha vrataH [kaH]
asmin loke saamprataam guNavaan kaH nu viiryaaan ca 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, and
reconnecting those words in meanings section is not done, and the word order of the poet is retained, in order to not to
create confusion. Where they are to be reconnected, those verses are given a subhead like
anvaya
anvaya
as at seventh verse
below.
Further, we tried to give meanings in verse-by-verse order in order to tell each on its own. But at times, the meaning
often rolls into next foots. Then it is inevitable to push and pull the feet of verses, up or down, to give a meaningful
paragraph. Some of our readers are a little confused about this arrangement. Hence we request you to go by the verse
numbers in such places, and there will be many such pulls and pushes as we go along.
tu, hi ca, sma, ha, vai : paada puuraNe - amara kosha
do not usually mean anything and they fit-in
as meter fillers, hence will be dropped in word-to-word meanings. But if they are used specifically, they play havoc in
rendering meaning. Here the word
dharmaj~na
tu, hi ca, sma, ha, vai : paada puuraNe - amara kosha
dharmaj~na
is used, which means, 'knower of rightness,...' but when coupled with
ca
ca
it
ca
-s
here in these questions of Valmiki, is to denote that every questioned merit plusses itself into one human being. We are
showing all the
ca
ca
assumes the character of 'either...' and the use of numerous
ca
ca
ca
-s throughout, giving its meaning as 'also...' and they may be dropped, if need be, in the gist of verse.
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pada vibhaaga
These very words are to be reconnected by readers to derive a particular meaning called
anvyaya krama
dharmaj~naH ca kR^ita j~naH ca satya vaakyaH dR^iDha vrataH [kaH]
anvaya
The meter filling words like
tu, hi ca, sma, ha, vai : paada puuraNe - amara kosha
dharmaj~na
ca
means 'also, the knower of wrongness... ' where the
ca
ca
ca
ca
Valmiki Ramayana - Bala Kanda
cairÇe[ c kae yu−> sRv -Ute;u kae iht>,
ivÖan! k> k> smwR> c k> c @k iày dzRn>. 1£1£3
3. kaH+chaaritreNa+ca+yuktaH= who, conduct-wise, also blent with [good conduct]; kaH+ sarva+ bhuuteSu + hitaH= who
is, 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 is
adept 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 to
retain that knowledge to translate into his deeds, not just to sit back with his bookish knowledge, but with utmost
practicality. His conduct-wise shall be acceptable i.e., by his lineage he shall be noble, by his education he must be
well-read, by his actions they must be conducive to norms laid down in Veda-s, and thus given any area, he should
conduct 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 not
an unsightly one. The word <
eka
eka
AaTmvan! kae ijt ³aexae *uitman! k> AnsUyk>,
kSy ib_yit deva> c jat rae;Sy s<yuge. 1£1£4
4. 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= when
provoked, in [the matter of ] war.
"Who is that courageous one, who controlled his ire, who is brilliant, non-jealous and even whom
do the gods fear, when provoked to war... [1-1-4]
Comment: Here the word
aatma
aatma
is not the usual 'soul' but courage
aatmaa jive dhR^itau dehe svabhaave paramaatmani -
aatmaa jive dhR^itau dehe svabhaave paramaatmani -
amara kosha
and the word
krodha
krodha
is taken as the nominative of other six negative attitudes
ari SaT varga upalakshaNa -
ari SaT varga upalakshaNa -
kaama, krodha, lobha, moha, mada, maatsarya
'desire, ire, avarice, fancy, defiance, conceit...' and by the coupling of word
ca
cca
devaaH + ca
it means that, 'not only the enemies like demons and others... but 'also' the friendly gods too
are afraid of his ire...' The 'non-jealous nature' is the 'God's tolerance of disloyalty...' and 'unlike the heavenly gods like
Indra 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.
devaaH + ca
@tt! #CDaim Ahm! ïaetum! prm! kaEtUhlm! ih me,
mh;eR Tvm! smwaeR=is }atum! @vm! ivxm! nrm!. 1£1£5
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 of
man, 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 the
qualities of his prospective hero of this epic, is the very opening questions put to an Omniscient Sage Narada. Both the
sages know of Rama and his deeds. Even then Valmiki asks Narada, "who is that man with godly qualities?' If Narada
tells that Rama is Vishnu Himself, there is nothing left for Valmiki to compose his epic, because there are numerous
mythologies Puraana-s that have already adored God Vishnu. If Narada tells that Rama is so-and-so king, again Valmiki
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eka
also means 'unique' and thus his complexion, facial, physical structures etc., shall be
unique and shall differ from ordinary beings.
kÿaõe kÿaõe yat navat˜m upaiti tadeva r¨pam ramaõŸyat˜y˜×
'which / what / who gets newness moment by moment, that alone is pleasant...'
aatma
amara kosha
amara kosha
krodha
ari SaT varga upalakshaNa -
kaama, krodha, lobha, moha, mada, maatsarya
ca
with
devaaH
devaaH
in
devaaH + ca
devaaH
Valmiki Ramayana - Bala Kanda
need not attempt to author about some king, however great that king might be. As such, Valmiki wanted to know about
a human being with godly attributes, because many acts of Rama, like killing Vali, testing Seetha's chastity, deserting her
at 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 - guõav˜n 2 - viryav˜n 3 -
dharmajña× 4 - k®tajña× 5 - satya v˜kya× 6 - dh®ýha vrata× 7 - c˜ritra v˜n 8 - sarva bh¨teÿu hita× 9 - vidv˜n 10 -
samartha× - 11 - priyadarþana 12 - ˜tmav˜n 13 - jita krodha× 14 - dyutim˜n 15 - anas¨yaka× 16 - bibhyatidev˜×
These sixteen attributes are attributed to the sixteen phases of the Full Moon, and Valmiki is about to picture Rama to be
as pleasant as a full-moon.
ïuTva c @tt! iÇlaek}ae vaLmIke> nardae vc>,
ïUytam! #it c Aam<Èy àùòae vaKym! AävIt!. 1£1£6
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, very
gladly said thus, "I will relate ..." also on beckoning at Sage Valmiki, [to listen attentively,] spoke
these 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
this world, the
intermediary heaven, the heavens themselves.
bhvae ÊlR-a> c @v ye Tvya kIitRta gu[a>,
mune vú:yaim Ahm! buωva tE> %−> ïUytam! nr>. 1£1£7
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 great
emperors, let alone ordinary humans, and also infinite are they... but of such a man with such
merits] I will speak on... for I, having known [from Brahma of such a man] I will make clear about
that 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 wanted
him to impart these very attributes to Valmiki to compose Ramayana. It is a coincidence of interests Valmiki and those of
Narada and Brahma.
#úvak… v<z à-vae ramae nam jnE> ïut>,
inyt AaTma mhavIyaeR *uitman! x&itman! vzI . 1£1£8
8. ikshvaaku+vamshaH+prabhavaH= Ikshwaku, dynasty, as his birthplace [emerged from Ikshvaku dynasty];
raamaH+naama= Rama, named; shrutaH+janaiH= heard thus, by people; niyata+ aatmaa= controlled, souled
[conscientious]; mahaa+viiryaH= highly valorous one; dyutimaan= resplendent one; dhR^ithimaan= steadfast; vashii=
controller [of vice and vile [or,] senses.]
"One emerged from Ikshvaku dynasty and known to people thus as Rama by his name, and he is
conscientious, highly valorous, resplendent, steadfast and a controller of vice and vile... [and his
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bhuu loka, bhuvar loka, suvar loka
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