Ramayana - Balakanda.pdf - Indianistyka - pluskwaa

Valmiki Ramayana - Bala Kanda

http://www.valmikiramayan.net/bala/sarga1/balasans1.htm

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

http://www.valmikiramayan.net/bala/sarga1/balasans1.htm

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

http://www.valmikiramayan.net/bala/sarga1/balasans1.htm

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 -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

means 'also, the knower of wrongness... ' where the ca

Valmiki Ramayana - Bala Kanda

http://www.valmikiramayan.net/bala/sarga1/balasans1.htm

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

krodha

ari SaT varga upalakshaNa -

kaama, krodha, lobha, moha, mada, maatsarya

with devaaH

devaaH in devaaH + ca

devaaH

Valmiki Ramayana - Bala Kanda

http://www.valmikiramayan.net/bala/sarga1/balasans1.htm

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! buÏ‰va 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

Ramayana - Balakanda.pdf

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