Vaalmeeki Raamaayana Baala Kaanda Sarga 1 (Devanagari, Roman)

[amritha varshini]

From: Read Ramayana <ad...@readramayana.org>

Date: 2018-08-04 6:11 GMT+05:30
Subject: Vaalmeeki Raamaayana Baala Kaanda Sarga 1 (Devanagari, Roman)
To: amrithava...@gmail.com

Baala Kaanda - Sarga 1 Rāmāyaṇa is the epic poem of the richest and longest surviving civilization on the face of the planet. The essence of Rāmāyaṇa can be boiled down to two words: Plurality and Righteousness. Plurality: Rāmāyaṇa presents a wide variety of personalities, without holding any one of them specifically ideal or advocating one as better than the other. Everyone in Rāmāyaṇa chooses his own life path and style reflecting his own personality. Daṡaratha has three wives, whereas Rāma chooses to be wedded to only one wife for life and Hanumān chooses to remain a bachelor for life. Lakshmaṇa chooses to be with his brother and protect him all the time, whereas Vibheeshaṇa chooses to differ with his mighty brother. Kaikēyee’s people involve themselves in her life even after her marriage, whereas Seetā's people do not interfere in her life after marriage. Vasishṭha and Viṡwāmitra choose to lead an ascetic life all through, whereas Rāvaṇa, in spite of being a Brāhmaṇa, chooses to dominate the world at all costs. Vālmeeki, the poet, stays behind the scenes and does not patronize any one of these characters over the other. He presents each character in its full force. He doesn't become judgmental about any one of them. He lets the characters speak for themselves. Righteousness (Dharma): Rāmāyaṇa presents various challenging situations. Each one of the personalities succeeds or fails in those situations. The situations illustrate whether the personality a) could maintain its core nature, without wavering and b) could stay on the right side of the ethical, moral and socially agreeable side of the equation. Vālmeeki continues to stay behind the scenes and does not come out to laud or denounce their choices. The choices speak for themselves. These two aspects make up the framework of Rāmāyaṇa. It is much more than a simple 'good over the evil' story. You will enjoy and appreciate Rāmāyaṇa much more deeply, if you keep this framework in mind. Rāmāyaṇa, then, would help you in reflecting on your own life and the happenings in society. That is the benefit of reading Rāmāyaṇa. The imagination of an entire civilization held the central characters of the story, Rāma, Seetā, and Hanumān as ideal, because each one of them chose to lead a noble life of their choice and preserved their character even under the most trying circumstances. They stayed on the right side of the equation, without regard to personal difficulties and sacrifices that their choices called upon. Reading Rāmāyaṇa: Rāmāyaṇa interweaves these personalities, situations and choices into a beautiful narrative. Vālmeeki is the master poet that the world has ever known. He opens up vistas and scenes of human emotions, with all the drama and action in front of you. He paints a beautiful visual picture through his mastery of words and style of narration. Reinvent the child in you to enjoy this epic with all its magic and inspiration. Read it as if you were reading it for the first time. The scenes and the magic will open up in front of your eyes with all their beauty and glory. Pay attention to each word and phrase, to fill your mind with the essence of human emotions, high as well as low. Add your imagination throughout this epic poem to see it like a movie imagining all the visuals portrayed by the author. This first Sarga of Bāla Kāṇḍa gives a summary of the Rāmāyaṇa, similar to the 'Introduction' in many modern books and similar to the 'Executive Summary' of a business document. Also, notice that Uttara Kāṇḍa is not included in this summary. Poem:Vālmeeki gives away the entire story right in the first Sarga. He doesn’t seek to maintain any suspense. Why? Because he meant to write a poem, a song, that can be read and sung many a time, not just once. And for sure, he does a phenomenal job at that, taking you through the gyrations of human emotions. And the story, for him, seem to be no more than an excuse. So, read Rāmāyaṇa to enjoy the beauty, to immerse yourself in the narration and not to know the story or its nuances. Enter into each character and each scene just being what you are, the human, and let the divine in you pop out now and then, just as it does in this poem. Blur the lines between human, nature and divine. And, in this poem, you will see a reflection of yourself and the reflection of eternal human nature. And if you do not, take off one more garb that you have put on your original self, and one more and one more, till you become a naked human. Surely and certainly, the glory of the poem will descend on you. Then you will read it multiple times, as it is intended to be. All Segments:Vālmeeki wrote the Rāmāyaṇa for all segments of the population. Notice the mention of Brāhmaṇa, Kshatriya, Vaiṡya and Ṡūdra in the last Ṡlōka of this Sarga. It simply means all segments of the society. Writers, politicians and business people have to be, or at least appear as, universal and inclusive. They have to mention all the segments of society, all the time. They should not and would not 'leave out' any one. For example, smart phone advertisers try to say that it is useful for workers, housewives, students, businessman, young people and old people alike. A politician would try to say that his/her policy would benefit everyone, business people, the employed, the unemployed, widows, farmers, and so on. Businessmen and politicians use some segmentation or the other that is in vogue in the given time and place. Vālmeeki, who is writing a poem that is meant to last for eternity, on the other hand, needs a segmentation that transcends time and place. He needs to use a segmentation that makes sense in Kali Yuga, just as it did in Trētā Yuga. He needs a segmentation that is applicable as much in every part of the world, as it is in India. Vālmeeki uses a celebrated segmentation of humanity that is purely based on the four enduring urges: Knowledge, Power, Wealth and Comfort. Before the caste system caused the confusion by tightly coupling the Varṇas with lineages, the system was much simpler and cleaner. These four urges of people are natural and universal and eternal. Any person, who has a lifelong interest in acquiring knowledge (arts and sciences), and feels good in identifying himself/herself with his knowledge, is considered a Brāhmaṇa, regardless of lineage. Any person, who has a lifelong interest in acquiring power, and feels good in identifying himself/herself with the power and position is recognized as a Kshatriya. Any person, who has a lifelong interest in creating and pursuing wealth, and feels good in identifying himself/herself with it, is called a Vaiṡya. Any person, who seeks comfort and happiness in life, and has the necessary willingness to work for it, is known as a Ṡūdra. Indic Civilization identified these four urges as not only fundamental, but also legitimate. They realized that these four interests are complementary and vital building blocks of society. Hence their vision is that these four segments will last forever. And, history continues to handsomely vindicate that vision.
1.1.1 अ 1.1.1 आ 1.1.1 इ 1.1.1 ई	तपःस्वाध्यायनिरतम् तपस्वी वाग्विदां वरम् । नारदं परिपप्रच्छ वाल्मीकिर्मुनिपुङ्गवम् ॥ tapaḥsvādhyāyaniratam tapasvī vāgvidāṃ varam । nāradaṃ paripapraccha vālmīkirmunipuṅgavam ॥ Vālmeeki, a Tapasvi, earnestly inquired with Nārada, the most accomplished among scholars in all subjects, the one constantly focused on pursuing them with Tapa and the one that stands tall among all the Munis: Muni is someone who is focused on pursuing his quest, especially on the nature of Universe, breathing and living it every moment. Tapa is straining, stretching and training the body and mind, to perform at their best. Tapasvi is who has done Tapa for many, many years.	If you are a writer and if you want to write a book that lasts as long as humanity lasts, what would you write about? Vālmeeki’s answer is to write about a great person, whose illustrious life would inspire and set an example for ages to come. In the first Ṡlōka, he asks Nārada whether one such person exists. In Ṡlōkas 2-4, he outlines sixteen characteristics, in the form of questions, that would describe such a great person. These characteristics speak volumes about the advances made in the times and lands where this epic poem was written, in understanding the heights that a human can possibly achieve.
1.1.2 अ 1.1.2 आ 1.1.2 इ 1.1.2 ई	कोन्वस्मिन्साम्प्रतं लोके गुणवान्कश्च वीर्यवान् । धर्मज्ञश्च कृतज्ञश्च सत्यवाक्यो दृढव्रतः ॥ kōnvasminsāmprataṃ lōkē guṇavānkaṡca vīryavān । dharmajñaṡca kṛtajñaṡca satyavākyō dṛḍhavrataḥ ॥ Who, in this world, is a person: 1) of great qualities, 2) of great valor, 3) of acute discernment about right and wrong, 4) who appreciates, remembers and is grateful for the help received from everyone, 5) who stands by his word all the time, 6) and pursues his goals to their completion, unswervingly?
1.1.3 अ 1.1.3 आ 1.1.3 इ 1.1.3 ई	चारित्रेण च को युक्तः सर्वभूतेषु को हितः । विद्वान्कः कः समर्थश्च कश्चैकप्रियदर्शनः ॥ cāritrēṇa ca kō yuktaḥ sarvabhūtēṣu kō hitaḥ । vidvānkaḥ kaḥ samarthaṡca kaṡcaikapriyadarṡanaḥ ॥ 7) Who is a man of great character, 8) who always wishes and does good to all beings, 9) who is well read about all aspects of life, 10) who is capable of getting the most challenging things done, 11) who is also approachable, personable and pleasing to all alike, at all times?
1.1.4 अ 1.1.4 आ 1.1.4 इ 1.1.4 ई	आत्मवान्को जितक्रोधो मतिमान्कोऽनसूयकः । कस्य बिभ्यति देवाश्च जातरोषस्य संयुगे ॥ ātmavānkō jitakrōdhō matimānkō'nasūyakaḥ । kasya bibhyati dēvāṡca jātarōṣasya saṃyugē ॥ Who is a person 12) of exemplary courage, 13) in complete control of his temperament, 14) of great intellect, 15) who is unbiased and doesn't indulge in slander, 16) and whose displeasure would be taken note of by even the gods?
1.1.5 अ 1.1.5 आ 1.1.5 इ 1.1.5 ई	एतदिच्छाम्यहं श्रोतुम् परं कौतूहलं हि मे । महर्षे त्वं समर्थोऽसि ज्ञातुमेवंविधं नरम् ॥ ētadicchāmyahaṃ ṡrōtum paraṃ kautūhalaṃ hi mē । maharṣē tvaṃ samarthō'si jñātumēvaṃvidhaṃ naram ॥ O Maharshi, you would assuredly be aware of such a person if one ever existed. I am very curious and long to know about him from you.
1.1.6 अ 1.1.6 आ 1.1.6 इ 1.1.6 ई	श्रुत्वा चैतत्त्रिलोकज्ञो वाल्मीकेर्नारदो वचः । श्रूयतामिति चामन्त्र्य प्रहृष्टो वाक्यमब्रवीत् ॥ ṡrutvā caitattrilōkajñō vālmīkērnāradō vacaḥ । ṡrūyatāmiti cāmantrya prahṛṣṭō vākyamabravīt ॥ Nārada, who was knowledgeable about everything that happens in any of the three worlds, was delighted with the inquiry of Vālmeeki and said:
1.1.7 अ 1.1.7 आ 1.1.7 इ 1.1.7 ई	बहवो दुर्लभाश्चैव ये त्वया कीर्तिता गुणाः । मुने वक्ष्याम्यहं बुद्ध्वा तैर्युक्तः श्रूयतां नरः ॥ bahavō durlabhāṡcaiva yē tvayā kīrtitā guṇāḥ । munē vakṣyāmyahaṃ buddhvā tairyuktaḥ ṡrūyatāṃ naraḥ ॥ It is indeed difficult to find a person with the admirable and rare qualities that you mentioned. However, there is one such person that I know. Let me tell you about him.
1.1.8 अ 1.1.8 आ 1.1.8 इ 1.1.8 ई	इक्ष्वाकुवंशप्रभवो रामो नाम जनैः श्रुतः । नियतात्मा महावीर्यो द्युतिमान्धृतिमान् वशी ॥ ikṣvākuvaṃṡaprabhavō rāmō nāma janaiḥ ṡrutaḥ । niyatātmā mahāvīryō dyutimāndhṛtimān vaṡī ॥ He is known to all by the name Rāma. He is born into the lineage of Ikshwāku. He is well balanced and in complete control of his words, thoughts and deeds. He is a man of great valor. And he is a person of steadfast character and radiant countenance.	Nārada is describing Rāma in these Ṡlōkas. His description indicates the characteristics that are held in high esteem by the society of the times. Modern paintings and movies depict Rāma as soft-spoken and a gentle personality with an almost feminine face and features. This is very different from the depiction of Rāma by Vālmeeki as the magnificent, strong but pleasant personality that he is. I hope artists in the future, in their depictions, would try their best to bring out the magnanimity and grandeur of Rāma as depicted here. They owe it to their audience, the trusting general populace, a truthful depiction of Rāma.
1.1.9 अ 1.1.9 आ 1.1.9 इ 1.1.9 ई	बुद्धिमान्नीतिमान्वाग्मी श्रीमान् शत्रुनिबर्हणः । विपुलांसो महाबाहुः कम्बुग्रीवो महाहनुः ॥ buddhimānnītimānvāgmī ṡrīmān ṡatrunibarhaṇaḥ । vipulāṃsō mahābāhuḥ kambugrīvō mahāhanuḥ ॥ He is a man of towering intellect. He is judicious. He is learned. His bearing is rich. He is the terror of his foes. His shoulders are broad, arms are strong and long, neck is straight, strong and elegant like a conch, and his cheek bones are strong.
1.1.10 अ 1.1.10 आ 1.1.10 इ 1.1.10 ई	महोरस्को महेष्वासो गूढजत्रुररिन्दमः । आजानुबाहुः सुशिराः सुललाटः सुविक्रमः ॥ mahōraskō mahēṣvāsō gūḍhajatrurarindamaḥ । ājānubāhuḥ suṡirāḥ sulalāṭaḥ suvikramaḥ ॥ His chest is mighty. The bow in his hand is impressive. Bones at his shoulder joints are covered by thick muscles. He keeps his detractors under tight control. His long hands stretch to his knees. His head is imposing and his forehead is lofty. His majestic gait is like that of a lion.
1.1.11 अ 1.1.11 आ 1.1.11 इ 1.1.11 ई	समः समविभक्ताङ्गः स्निग्धवर्णः प्रतापवान् । पीनवक्षा विशालाक्षो लक्ष्मीवान् शुभलक्षणः ॥ samaḥ samavibhaktāṅgaḥ snigdhavarṇaḥ pratāpavān । pīnavakṣā viṡālākṣō lakṣmīvān ṡubhalakṣaṇaḥ ॥ His body has the perfect dimensions and is symmetric all over. His skin radiates with translucent sheen. His chest is strong, his eyes are wide. His features are majestic and reassuring. He is endowed with riches and virility.
1.1.12 अ 1.1.12 आ 1.1.12 इ 1.1.12 ई	धर्मज्ञः सत्यसन्धश्च प्रजानां च हिते रतः । यशस्वी ज्ञानसम्पन्नः शुचिर्वश्यः समाधिमान् ॥ dharmajñaḥ satyasandhaṡca prajānāṃ ca hitē rataḥ । yaṡasvī jñānasampannaḥ ṡucirvaṡyaḥ samādhimān ॥ His sense of right and wrong is acute and unfailing. He honors his words always. He is constantly engaged in the welfare and wellbeing of the people. His unblemished reputation reached far and wide. He has gained a wealth of knowledge from many sources. He is pure within and without. His focus is always on the welfare of people under his protection.
1.1.13 अ 1.1.13 आ 1.1.13 इ 1.1.13 ई	प्रजापतिसमश्श्रीमान् धाता रिपुनिषूदनः । रक्षिता जीवलोकस्य धर्मस्य परिरक्षिता ॥ prajāpatisamaṡṡrīmān dhātā ripuniṣūdanaḥ । rakṣitā jīvalōkasya dharmasya parirakṣitā ॥ He is comparable with Prajāpati, endowed with every opulence. He sustains and nourishes all life. He is the destroyer of enemies. He protects all that lives. He guards the norms of Dharma against trespass. Prajāpati is a variant depiction of Brahma, the creator, as well as a term used for one of the many Prajāpatis that descended from Brahma.
1.1.14 अ 1.1.14 आ 1.1.14 इ 1.1.14 ई	रक्षिता स्वस्य धर्मस्य स्वजनस्य च रक्षिता । वेदवेदाङ्गतत्त्वज्ञो धनुर्वेदे च निष्ठितः ॥ rakṣitā svasya dharmasya svajanasya ca rakṣitā । vēdavēdāṅgatattvajñō dhanurvēdē ca niṣṭhitaḥ ॥ He is scrupulous in discharging his responsibilities. He protects everyone under his care. He has a thorough knowledge of all Vēdas and Vēdāngas. He is an expert in the art and science of archery. Vēdas are four - Ṛg, Yajuh, Sāma and Atharva. Vēdāngas are six - Ṡiksha, Vyākaraṇa, Chandas, Nirukta, Jyōtishya and Kalpa.
1.1.15 अ 1.1.15 आ 1.1.15 इ 1.1.15 ई	सर्वशास्त्रार्थतत्त्वज्ञः स्मृतिमान्प्रतिभानवान् । सर्वलोकप्रियस्साधुः अदीनात्मा विचक्षणः ॥ sarvaṡāstrārthatattvajñaḥ smṛtimānpratibhānavān । sarvalōkapriyassādhuḥ adīnātmā vicakṣaṇaḥ ॥ His knowledge of the Ṡāstras is deep. His attentive memory is amazing. He is very capable of getting things done. He is liked by everyone. He always bears a pleasant disposition. His spirit is dauntless and he is very discreet.
1.1.16 अ 1.1.16 आ 1.1.16 इ 1.1.16 ई	सर्वदाऽभिगतस्सद्भिः समुद्र इव सिन्धुभिः । आर्यस्सर्वसमश्चैव सदैकप्रियदर्शनः ॥ sarvadā'bhigatassadbhiḥ samudra iva sindhubhiḥ । āryassarvasamaṡcaiva sadaikapriyadarṡanaḥ ॥ Noble people from all over the world are drawn to him like rivers would find their way to the ocean. He conducts himself equably at all times. And he is always charming.
1.1.17 अ 1.1.17 आ 1.1.17 इ 1.1.17 ई	स च सर्वगुणोपेतः कौसल्यानन्दवर्धनः । समुद्र इव गाम्भीर्ये धैर्येण हिमवानिव ॥ sa ca sarvaguṇōpētaḥ kausalyānandavardhanaḥ । samudra iva gāmbhīryē dhairyēṇa himavāniva ॥ In summary, he is the person endowed with all the great qualities one can ask for. He is as composed as the great oceans and as confident as the Himalayas. He is the delight of Kousalyā’s heart.
1.1.18 अ 1.1.18 आ 1.1.18 इ 1.1.18 ई 1.1.19 अ 1.1.19 आ	विष्णुना सदृशो वीर्ये सोमवत्प्रियदर्शनः । कालाग्निसदृशः क्रोधे क्षमया पृथिवीसमः । धनदेन समस्त्यागे सत्ये धर्म इवापरः ॥ viṣṇunā sadṛṡō vīryē sōmavatpriyadarṡanaḥ । kālāgnisadṛṡaḥ krōdhē kṣamayā pṛthivīsamaḥ । dhanadēna samastyāgē satyē dharma ivāparaḥ ॥ He is as valorous as Lord Vishṇu. He is as pleasing as the full moon. His wrath is as unbearable as the heat of burning stars. He is as patient and forbearing as Mother Earth. When he gives, he gives like Kubēra, the god of wealth. There is no one like him established in Truth like the god of Dharma.	At times, a sentence may span multiple Ṡlōkas. In such cases, it is a general practice for translators and commentators to group the contiguous lines from multiple Ṡlōkas into one single block.
1.1.19 इ 1.1.19 ई 1.1.20 अ 1.1.20 आ 1.1.20 इ 1.1.20 ई 1.1.21 अ 1.1.21 आ	तमेवं गुणसम्पन्नम् रामं सत्यपराक्रमम् । ज्येष्ठं श्रेष्ठगुणैर्युक्तम् प्रियं दशरथस्सुतम् । प्रकृतीनां हितैर्युक्तम् प्रकृतिप्रियकाम्यया । यौवराज्येन संयोक्तुम् चच्छत्प्रीत्या महीपतिः ॥ tamēvaṃ guṇasampannam rāmaṃ satyaparākramam । jyēṣṭhaṃ ṡrēṣṭhaguṇairyuktam priyaṃ daṡarathassutam । prakṛtīnāṃ hitairyuktam prakṛtipriyakāmyayā । yauvarājyēna saṃyōktum cacchatprītyā mahīpatiḥ ॥ Daṡaratha, the king, thought of crowning that Rāma, his beloved eldest son, who was endowed with such admirable and befitting virtues, who was a person of true valor and great character, who was immensely interested in the welfare of the people, as the crown prince, for the care and protection of his people.	Outline of Ayōdhyā Kāṇḍa starts.
1.1.21 इ 1.1.21 ई 1.1.22 अ 1.1.22 आ 1.1.22 इ 1.1.22 ई	तस्याभिषेकसम्भारान् दृष्ट्वा भार्याऽथ कैकयी । पूर्वं दत्तवरा देवी वरमेनमयाचत । विवासनं च रामस्य भरतस्याभिषेचनम् ॥ tasyābhiṣēkasambhārān dṛṣṭvā bhāryā'tha kaikayī । pūrvaṃ dattavarā dēvī varamēnamayācata । vivāsanaṃ ca rāmasya bharatasyābhiṣēcanam ॥ Kaikēyee, wife of Daṡaratha, upon learning about the planned coronation, demanded from him the two boons that he promised her far in the past, that Rāma be sent in exile and Bharata be crowned as the prince.
1.1.23 अ 1.1.23 आ 1.1.23 इ 1.1.23 ई	स सत्यवचनाद्राजा धर्मपाशेन संयतः । विवासयामास सुतम् रामं दशरथः प्रियम् ॥ sa satyavacanādrājā dharmapāṡēna saṃyataḥ । vivāsayāmāsa sutam rāmaṃ daṡarathaḥ priyam ॥ Daṡaratha, bound by his word and constrained by the bonds of Dharma, ordered his dear son Rāma to live in exile.
1.1.24 अ 1.1.24 आ 1.1.24 इ 1.1.24 ई	स जगाम वनं वीरः प्रतिज्ञामनुपालयन् । पितुर्वचननिर्देशात् कैकेय्याः प्रियकारणात् ॥ sa jagāma vanaṃ vīraḥ pratijñāmanupālayan । piturvacananirdēṡāt kaikēyyāḥ priyakāraṇāt ॥ Rāma took a vow to abide by the word of his father, that would make Kaikēyee happy, and left for the Vana.	The word Vana is generally translated as forest into English, for lack of a better word. The connotation of forest in English and Vana in Sanskrit are, however, different. The dictionary meaning of 'forest' in English is, "a large area of dense vegetation with trees and undergrowth", whereas Vana in Sanskrit has a different connotation. It is not just the vegetation, but a place away from 'civilization' and with undisturbed and pristine nature. It is an abode for various species of animals and other beings. It is a place for Ṛshis, who befriend nature and the wild animals and pursue their studies and research about the universe. It is a place for the kings to take a holiday hunting animals, taking inspiration from the majestic beasts, and also to pay a visit to the Ṛshis. It is a place where the tribal people live close to nature without the constructs of an organized society. It is where people embed themselves in nature, rather than subdue it, as it happens in cities. It is a vibrant and beautiful place in its own way. Ṡlōkas 1.1.31-32 describe the wonderful and joyful experiences of Rāma and Seetā living in the 'forest'. It is essential for the reader of Rāmāyaṇa to know this rich meaning of 'forest' in order to appreciate multiple aspects of Rāmāyaṇa - especially in understanding the main event of Uttara Kāṇḍa, where Rāma sends Seetā to the Vana where Ṛshis live, not to a wretched forest, as most people mistake it to be. We will learn that detail when we get there.
1.1.25 अ 1.1.25 आ 1.1.25 इ 1.1.25 ई 1.1.26 अ 1.1.26 आ	तं व्रजन्तं प्रियो भ्राता लक्ष्मणोऽनुजगाम ह । स्नेहाद्विनयसम्पन्नः सुमित्रानन्दवर्धनः । भ्रातरं दयितो भ्रातुः सौभ्रात्रमनुदर्शयन् ॥ taṃ vrajantaṃ priyō bhrātā lakṣmaṇō'nujagāma ha । snēhādvinayasampannaḥ sumitrānandavardhanaḥ । bhrātaraṃ dayitō bhrātuḥ saubhrātramanudarṡayan ॥ His loving and modest brother, Lakshmaṇa, in whom Sumitrā rejoiced, followed him to the Vana, out of affection and brotherly devotion.
1.1.26 इ 1.1.26 ई 1.1.27 अ 1.1.27 आ 1.1.27 इ 1.1.27 ई 1.1.28 अ 1.1.28 आ	रामस्य दयिता भार्या नित्यं प्राणसमा हिता । जनकस्य कुले जाता देवमायेव निर्मिता । सर्वलक्षणसम्पन्ना नारीणामुत्तमा वधूः । सीताप्यनुगता रामम् शशिनं रोहिणी यथा ॥ rāmasya dayitā bhāryā nityaṃ prāṇasamā hitā । janakasya kulē jātā dēvamāyēva nirmitā । sarvalakṣaṇasampannā nārīṇāmuttamā vadhūḥ । sītāpyanugatā rāmam ṡaṡinaṃ rōhiṇī yathā ॥ Seetā, the beloved wife and life of Rāma and his well-wisher at all times, born into the lineage of Janaka whose lovely and perfect features and curves seemed to be chiseled by heavenly hands to make her the paragon among women, followed Rāma, just as moon light would follow the moon.
1.1.28 इ 1.1.28 ई 1.1.29 अ 1.1.29 आ 1.1.29 इ 1.1.29 ई 1.1.30 अ 1.1.30 आ	पौरैरनुगतो दूरम् पित्रा दशरथेन च । शृङ्गबेरपुरे सूतम् गङ्गाकूले व्यसर्जयत् । गुहमासाद्य धर्मात्मा निषादाधिपतिं प्रियम् । गुहेन सहितो रामो लक्ष्मणेन च सीतया ॥ paurairanugatō dūram pitrā daṡarathēna ca । ṡṛṅgabērapurē sūtam gaṅgākūlē vyasarjayat । guhamāsādya dharmātmā niṣādādhipatiṃ priyam । guhēna sahitō rāmō lakṣmaṇēna ca sītayā ॥ Denizens of Ayōdhyā and king Daṡaratha saw him off after accompanying him for a long distance. Rāma, the embodiment of Dharma, met the Nishāda king, Guha in the town of Ṡṛṅgabērapura, on the banks of river Gaṅgā. Rāma, along with Guha, Seetā and Lakshmaṇa bade farewell to the charioteer who dropped them there.
1.1.30 इ 1.1.30 ई 1.1.31 अ 1.1.31 आ 1.1.31 इ 1.1.31 ई 1.1.32 अ 1.1.32 आ	ते वनेन वनं गत्वा नदीस्तीर्त्वा बहूदकाः । चित्रकूटमनुप्राप्य भरद्वाजस्य शासनात् । रम्यमावसथं कृत्वा रममाणा वने त्रयः । देवगन्धर्वसङ्काशाः तत्र ते न्यवसन् सुखम् ॥ tē vanēna vanaṃ gatvā nadīstīrtvā bahūdakāḥ । citrakūṭamanuprāpya bharadvājasya ṡāsanāt । ramyamāvasathaṃ kṛtvā ramamāṇā vanē trayaḥ । dēvagandharvasaṅkāṡāḥ tatra tē nyavasan sukham ॥ After going through one Vana after another, and after crossing many rivers that were full, they met Ṛshi Bharadwāja and upon his advice, they built a beautiful house for themselves in the middle of the beautiful Vana upon Mount Citrakūta, and enjoyed themselves like Dēvas and Gandharvas.
1.1.32 इ 1.1.32 ई 1.1.33 अ 1.1.33 आ	चित्रकूटं गते रामे पुत्रशोकातुरस्तथा । राजा दशरथः स्वर्गम् जगाम विलपन्सुतम् ॥ citrakūṭaṃ gatē rāmē putraṡōkāturastathā । rājā daṡarathaḥ svargam jagāma vilapansutam ॥ King Daṡaratha, unable to bear the separation from his dear son, who was away in Citrakūta, was taken over by grief and left his mortal body to reach the heavens.
1.1.33 इ 1.1.33 ई 1.1.34 अ 1.1.34 आ 1.1.34 इ 1.1.34 ई	मृते तु तस्मिन्भरतो वसिष्ठप्रमुखैर्द्विजैः । नियुज्यमानो राज्याय नैच्छद्राज्यं महाबलः । स जगाम वनं वीरो रामपादप्रसादकः ॥ mṛtē tu tasminbharatō vasiṣṭhapramukhairdvijaiḥ । niyujyamānō rājyāya naicchadrājyaṃ mahābalaḥ । sa jagāma vanaṃ vīrō rāmapādaprasādakaḥ ॥ Upon the death of Daṡaratha, the elder Brāhmaṇas like Vasishṭha asked the valorous Bharata to take upon the regal responsibilities. Bharata, however, was not at all interested in taking over the kingdom and went to the Vana to meet Rāma. The spelling 'Brāhmaṇa', rather than 'Brahmin', will be used, to more accurately represent the original Sanskrit word.
1.1.35 अ 1.1.35 आ 1.1.35 इ 1.1.35 ई 1.1.36 अ 1.1.36 आ	गत्वा तु सुमहात्मानम् रामं सत्यपराक्रमम् । अयाचद्भ्रातरं रामम् आर्यभावपुरस्कृतः । त्वमेव राजा धर्मज्ञ इति रामं वचोऽब्रवीत् ॥ gatvā tu sumahātmānam rāmaṃ satyaparākramam । ayācadbhrātaraṃ rāmam āryabhāvapuraskṛtaḥ । tvamēva rājā dharmajña iti rāmaṃ vacō'bravīt ॥ Bharata, having reached there, spoke to his truly valorous brother Mahātma Rāma: in a humble, reverential and noble manner: 'O the knower of all Dharma, you alone must be the king!’
1.1.36 इ 1.1.36 ई 1.1.37 अ 1.1.37 आ	रामोऽपि परमोदारः सुमुखस्सुमहायशाः । न चैच्छत्पितुरादेशात् राज्यं रामो महाबलः ॥ rāmō'pi paramōdāraḥ sumukhassumahāyaṡāḥ । na caicchatpiturādēṡāt rājyaṃ rāmō mahābalaḥ ॥ But Rāma, mighty as he was, and renowned as he was for being generous and pleasing, was not inclined to be the king, in deference to the command of his father.
1.1.37 इ 1.1.37 ई 1.1.38 अ 1.1.38 आ	पादुके चास्य राज्याय न्यासं दत्त्वा पुनः पुनः । निवर्तयामास ततो भरतं भरताग्रजः ॥ pādukē cāsya rājyāya nyāsaṃ dattvā punaḥ punaḥ । nivartayāmāsa tatō bharataṃ bharatāgrajaḥ ॥ Rāma, the elder brother persuaded Bharata, to rule the kingdom by keeping his sandals as the symbol of his consent and sent him back after repeated exhortations.
1.1.38 इ 1.1.38 ई 1.1.39 अ 1.1.39 आ	स काममनवाप्यैव रामपादावुपस्पृशन् । नन्दिग्रामेऽकरोद्राज्यम् रामागमनकाङ्क्षया ॥ sa kāmamanavāpyaiva rāmapādāvupaspṛṡan । nandigrāmē'karōdrājyam rāmāgamanakāṅkṣayā ॥ Having failed in his effort to convince Rāma, Bharata touched the feet of Rāma in obedience and went back to rule the kingdom from Nandigrāma while waiting for the return of Rāma.
1.1.39 इ 1.1.39 ई 1.1.40 अ 1.1.40 आ 1.1.40 इ 1.1.40 ई	गते तु भरते श्रीमान् सत्यसन्धो जितेन्द्रियः । रामस्तु पुनरालक्ष्य नागरस्य जनस्य च । तत्रागमनमेकाग्रो दण्डकान्प्रविवेश ह ॥ gatē tu bharatē ṡrīmān satyasandhō jitēndriyaḥ । rāmastu punarālakṣya nāgarasya janasya ca । tatrāgamanamēkāgrō daṇḍakānpravivēṡa ha ॥ Thus, Bharata left. Rāma, shining with the glory of keeping to his word without yielding to temptation left Citrakūta for the far off and secluded Vana called Daṇḍaka to avoid the possibility of coming in contact with the people of the kingdom, who might call upon him if he were to stay at nearby Citrakūta.
1.1.41 अ 1.1.41 आ 1.1.41 इ 1.1.41 ई 1.1.42 अ 1.1.42 आ	प्रविश्य तु महारण्यम् रामो राजीवलोचनः । विराधं राक्षसं हत्वा शरभङ्गं ददर्श ह । सुतीक्ष्णं चाप्यगस्त्यं च अगस्त्यभ्रातरं तथा ॥ praviṡya tu mahāraṇyam rāmō rājīvalōcanaḥ । virādhaṃ rākṣasaṃ hatvā ṡarabhaṅgaṃ dadarṡa ha । sutīkṣṇaṃ cāpyagastyaṃ ca agastyabhrātaraṃ tathā ॥ Rāma of wide, radiant and pleasant eyes, entered Daṇḍaka. There, he killed the Rākshasa called Virādha. He paid courteous visits to the Ṛshis Ṡarabhaṅga, Suteekshṇa, Agastya and his brother.	Outline of Araṇya Kāṇḍa starts.
1.1.42 इ 1.1.42 ई 1.1.43 अ 1.1.43 आ	अगस्त्यवचनाच्चैव जग्राहैन्द्रं शरासनम् । खड्गं च परमप्रीतः तूणी चाक्षयसायकौ ॥ agastyavacanāccaiva jagrāhaindraṃ ṡarāsanam । khaḍgaṃ ca paramaprītaḥ tūṇī cākṣayasāyakau ॥ Rāma gratefully accepted a bow, a sword and self-replenishing quivers of Indra from Agastya.
1.1.43 इ 1.1.43 ई 1.1.44 अ 1.1.44 आ	वसतस्तस्य रामस्य वने वनचरैस्सह । ऋषयोऽभ्यागमन्सर्वे वधायासुररक्षसाम् ॥ vasatastasya rāmasya vanē vanacaraissaha । ṛṣayō'bhyāgamansarvē vadhāyāsurarakṣasām ॥ The Ṛshis, along with all the people dwelling in the Vana came to Rāma to request him to put an end to the Rākshasas.
1.1.44 इ 1.1.44 ई 1.1.45 अ 1.1.45 आ 1.1.45 इ 1.1.45 ई	स तेषां प्रतिशुश्राव राक्षसानां तथा वने । प्रतिज्ञातश्च रामेण वधस्संयति रक्षसाम् । ऋषीणामग्निकल्पानाम् दण्डकारण्यवासिनाम् ॥ sa tēṣāṃ pratiṡuṡrāva rākṣasānāṃ tathā vanē । pratijñātaṡca rāmēṇa vadhassaṃyati rakṣasām । ṛṣīṇāmagnikalpānām daṇḍakāraṇyavāsinām ॥ Rāma promised the Ṛshis, who were as clean and radiant as Agni, that he would fight and slay the Rākshasas. Agni is the god of fire.
1.1.46 अ 1.1.46 आ 1.1.46 इ 1.1.46 ई	तेन तत्रैव वसता जनस्थाननिवासिनी । विरूपिता शूर्पणखा राक्षसी कामरूपिणी ॥ tēna tatraiva vasatā janasthānanivāsinī । virūpitā ṡūrpaṇakhā rākṣasī kāmarūpiṇī ॥ A Rākshasi by name Ṡūrpaṇakhā, that lived in the Janasthāna, capable of changing her form at will, was disfigured by him. Rākshasi is a female daemon.
1.1.47 अ 1.1.47 आ 1.1.47 इ 1.1.47 ई 1.1.48 अ 1.1.48 आ	ततः शूर्पणखावाक्यात् उद्युक्तान्सर्वराक्षसान् । खरं त्रिशिरसं चैव दूषणं चैव राक्षसम् । निजघान रणे रामः तेषां चैव पदानुगान् ॥ tataḥ ṡūrpaṇakhāvākyāt udyuktānsarvarākṣasān । kharaṃ triṡirasaṃ caiva dūṣaṇaṃ caiva rākṣasam । nijaghāna raṇē rāmaḥ tēṣāṃ caiva padānugān ॥ Then, Rāma slew in a bitter fight, all of the Rākshasas like Khara, Trisirasa, Dūshaṇa and all their henchmen, who took arms against him, instigated by Ṡūrpaṇakhā.
1.1.48 इ 1.1.48 ई 1.1.49 अ 1.1.49 आ	वने तस्मिन्निवसता जनस्थाननिवासिनाम् । रक्षसां निहतान्यासन् सहस्राणि चतुर्दश ॥ vanē tasminnivasatā janasthānanivāsinām । rakṣasāṃ nihatānyāsan sahasrāṇi caturdaṡa ॥ Fourteen thousand in number were the Rākshasas resident in Janasthāna, whom he thus killed, while he lived in that Vana.
1.1.49 इ 1.1.49 ई 1.1.50 अ 1.1.50 आ	ततो ज्ञातिवधं श्रुत्वा रावणः क्रोधमूर्छितः । सहायं वरयामास मारीचं नाम राक्षसम् ॥ tatō jñātivadhaṃ ṡrutvā rāvaṇaḥ krōdhamūrchitaḥ । sahāyaṃ varayāmāsa mārīcaṃ nāma rākṣasam ॥ On hearing of the slaughter of his kinsmen, Rāvaṇa, lost himself in rage. He sought the help of another Rākshasa by name Māreeca.
1.1.50 इ 1.1.50 ई 1.1.51 अ 1.1.51 आ	वार्यमाणस्सुबहुशो मारीचेन स रावणः । न विरोधो बलवता क्षमो रावण तेन ते ॥ vāryamāṇassubahuṡō mārīcēna sa rāvaṇaḥ । na virōdhō balavatā kṣamō rāvaṇa tēna tē ॥ Māreeca tried his best to dissuade him saying: "O Rāvaṇa! It is not good to provoke the enmity of one who is stronger!"
1.1.51 इ 1.1.51 ई 1.1.52 अ 1.1.52 आ	अनादृत्य तु तद्वाक्यम् रावणः कालचोदितः । जगाम सह मारीचः तस्याश्रमपदं तदा ॥ anādṛtya tu tadvākyam rāvaṇaḥ kālacōditaḥ । jagāma saha mārīcaḥ tasyāṡramapadaṃ tadā ॥ Driven by evil destiny, Rāvaṇa thrust aside Māreeca’s caution and went to Rāma's Āṡrama, taking Māreeca along with him.
1.1.52 इ 1.1.52 ई 1.1.53 अ 1.1.53 आ	तेन मायाविना दूरम् अपवाह्य नृपात्मजौ । जहार भार्यां रामस्य गृध्रं हत्वा जटायुषम् ॥ tēna māyāvinā dūram apavāhya nṛpātmajau । jahāra bhāryāṃ rāmasya gṛdhraṃ hatvā jaṭāyuṣam ॥ Māreeca tricked the royal sons away from Seetā. Rāvaṇa abducted Rāma's wife, beating Jatāyu, the eagle who tried to stop him, to death.
1.1.53 इ 1.1.53 ई 1.1.54 अ 1.1.54 आ	गृध्रं च निहतं दृष्ट्वा हृतां श्रुत्वा च मैथिलीम् । राघवश्शोकसन्तप्तो विललापाकुलेन्द्रियः ॥ gṛdhraṃ ca nihataṃ dṛṣṭvā hṛtāṃ ṡrutvā ca maithilīm । rāghavaṡṡōkasantaptō vilalāpākulēndriyaḥ ॥ When the prince of Raghu dynasty saw the eagle, which was at the point of death and heard about the abduction of the princess of Mithila, He sobbed uncontrollably with his senses in a turmoil.	Rāma is born into Ikshwāku dynasty. Raghu is a great king of the same dynasty and is the ancestor of Rāma. The dynasty is also known after the name of Raghu. Rāma is often referred to as, Rāghava, i.e., the prince of Raghu dynasty.
1.1.54 इ 1.1.54 ई 1.1.55 अ 1.1.55 आ 1.1.55 इ 1.1.55 ई	ततस्तेनैव शोकेन गृध्रं दग्ध्वा जटायुषम् । मार्गमाणो वने सीतां राक्षसं सन्ददर्श ह । कबन्धन्नाम रूपेण विकृतं घोरदर्शनम् ॥ tatastēnaiva ṡōkēna gṛdhraṃ dagdhvā jaṭāyuṣam । mārgamāṇō vanē sītāṃ rākṣasaṃ sandadarṡa ha । kabandhannāma rūpēṇa vikṛtaṃ ghōradarṡanam ॥ Grief stricken, he cremated the eagle Jatāyu and went searching for Seetā. Then, he saw a monstrous and disgusting Rākshasa, by name Kabandha.
1.1.56 अ 1.1.56 आ 1.1.56 इ 1.1.56 ई 1.1.57 अ 1.1.57 आ	तं निहत्य महाबाहुः ददाह स्वर्गतश्च सः । स चास्य कथयामास शबरीं धर्मचारिणीम् । श्रमणीं धर्मनिपुणां अभिगच्छेति राघव ॥ taṃ nihatya mahābāhuḥ dadāha svargataṡca saḥ । sa cāsya kathayāmāsa ṡabarīṃ dharmacāriṇīm । ṡramaṇīṃ dharmanipuṇāṃ abhigacchēti rāghava ॥ Rāma of mighty arm killed him and performed the last rites for him. The Rākshasa, bound for heaven, told about a woman that Rāma should visit. She belonged to one of the Vana dwelling communities called Sabara. She was in Samnyasa Āṡrama, was conversant with all Dharmas and was leading her life accordingly.
1.1.57 इ 1.1.57 ई 1.1.58 अ 1.1.58 आ	सोऽभ्यगच्छन्महातेजाः शबरीं शत्रुसूदनः । शबर्या पूजितस्सम्यक् रामो दशरथात्मजः ॥ sō'bhyagacchanmahātējāḥ ṡabarīṃ ṡatrusūdanaḥ । ṡabaryā pūjitassamyak rāmō daṡarathātmajaḥ ॥ Rāma, the radiant and the nemesis of foes went and met Ṡabari. Ṡabari received the son of Daṡaratha with due respect and hospitality.
1.1.58 इ 1.1.58 ई 1.1.59 अ 1.1.59 आ	पम्पातीरे हनुमता सङ्गतो वानरेण ह । हनुमद्वचनाच्चैव सुग्रीवेण समागतः ॥ pampātīrē hanumatā saṅgatō vānarēṇa ha । hanumadvacanāccaiva sugrīvēṇa samāgataḥ ॥ Rāma met Hanumān, the Vānara on the banks of the lake Pampa. Hanumān introduced Rāma to Sugreeva.	Outline of Kishkindhā Kāṇḍa starts. Vānara is a monkey or one of the primate species. Rāmāyaṇa’s account of extensive collaboration and interactions between Humans and Vānara's gives a pause and puzzle for the anthropologists, biologists and the like to crack, while it causes intrigue, awe and gives a sense of harmony among all species, for the common man.
1.1.59 इ 1.1.59 ई 1.1.60 अ 1.1.60 आ	सुग्रीवाय च तत्सर्वम् शंसद्रामो महाबलः । आदितस्तद्यथावृत्तम् सीतायाश्च विशेषतः ॥ sugrīvāya ca tatsarvam ṡaṃsadrāmō mahābalaḥ । āditastadyathāvṛttam sītāyāṡca viṡēṣataḥ ॥ Rāma, the mighty strong, told Sugreeva everything from the beginning concerning himself and especially what had befallen Seetā.
1.1.60 इ 1.1.60 ई 1.1.61 अ 1.1.61 आ	सुग्रीवश्चापि तत्सर्वम् श्रुत्वा रामस्य वानरः । चकार सख्यं रामेण प्रीतश्चैवाग्निसाक्षिकम् ॥ sugrīvaṡcāpi tatsarvam ṡrutvā rāmasya vānaraḥ । cakāra sakhyaṃ rāmēṇa prītaṡcaivāgnisākṣikam ॥ The Vānara Sugreeva listened to him intently and empathetically and courted his friendship, with Agni, the God of fire, as a witness.
1.1.61 इ 1.1.61 ई 1.1.62 अ 1.1.62 आ	ततो वानरराजेन वैरानुकथनं प्रति । रामायावेदितं सर्वम् प्रणयाद्दुःखितेन च ॥ tatō vānararājēna vairānukathanaṃ prati । rāmāyāvēditaṃ sarvam praṇayādduḥkhitēna ca ॥ Sugreeva, the Vānara king, asked about how he had come to incur the enmity told Rāma all about it, moved by affection and overcome by grief with the recollection.
1.1.62 इ 1.1.62 ई 1.1.63 अ 1.1.63 आ	प्रतिज्ञातं च रामेण तदा वालिवधं प्रति । वालिनश्च बलं तत्र कथयामास वानरः ॥ pratijñātaṃ ca rāmēṇa tadā vālivadhaṃ prati । vālinaṡca balaṃ tatra kathayāmāsa vānaraḥ ॥ Then Rāma vowed to kill Vāli. Sugreeva then cautioned Rāma about the mighty strength of Vāli.
1.1.63 इ 1.1.63 ई 1.1.64 अ 1.1.64 आ 1.1.64 इ 1.1.64 ई	सुग्रीवश्शङ्कितश्चासीत् नित्यं वीर्येण राघवे । राघवप्रत्ययार्थं तु दुन्दुभेः कायमुत्तमम् । दर्शयामास सुग्रीवो महापर्वतसन्निभम् ॥ sugrīvaṡṡaṅkitaṡcāsīt nityaṃ vīryēṇa rāghavē । rāghavapratyayārthaṃ tu dundubhēḥ kāyamuttamam । darṡayāmāsa sugrīvō mahāparvatasannibham ॥ Sugreeva was doubtful of Rāma's abilities. Sugreeva showed Rāma the mountain like remains of Dundubha, a Rākshasa that was killed by Vāli.
1.1.65 अ 1.1.65 आ 1.1.65 इ 1.1.65 ई	उत्स्मयित्वा महाबाहुः प्रेक्ष्य चास्थि महाबलः । पादाङ्गुष्ठेन चिक्षेप सम्पूर्णं दशयोजनम् ॥ utsmayitvā mahābāhuḥ prēkṣya cāsthi mahābalaḥ । pādāṅguṣṭhēna cikṣēpa sampūrṇaṃ daṡayōjanam ॥ Rāma of mighty arm and great strength looked at those bones with a faint smile and tossed them a full ten Yōjana's away with a jerk of his toe.
1.1.66 अ 1.1.66 आ 1.1.66 इ 1.1.66 ई	बिभेद च पुनस्सालान् सप्तैकेन महेषुणा । गिरिं रसातलं चैव जनयन्प्रत्ययं तदा ॥ bibhēda ca punassālān saptaikēna mahēṣuṇā । giriṃ rasātalaṃ caiva janayanpratyayaṃ tadā ॥ And with a single shot of a formidable arrow, he ripped seven Sāla trees, and a mountain and the Rasātala. Indian mythology and cosmic sciences speak of fourteen worlds, seven above and the seven below. The seven above are Bhoo, Bhuvah, Svah, Mahah, Janah, Tapah, and Satya. The seven below are Atala, Vitala, Sutala, Talātala, Mahātala, Rasātala and Pātāla. The reference here is to Rasātala one of the seven worlds below.
1.1.67 अ 1.1.67 आ 1.1.67 इ 1.1.67 ई	ततः प्रीतमनास्तेन विश्वस्तस्स महाकपिः । किष्किन्धां रामसहितो जगाम च गुहां तदा ॥ tataḥ prītamanāstēna viṡvastassa mahākapiḥ । kiṣkindhāṃ rāmasahitō jagāma ca guhāṃ tadā ॥ Thus, the reassured Sugreeva, the great Vānara went to the cave of Kishkindhā along with Rāma.
1.1.68 अ 1.1.68 आ 1.1.68 इ 1.1.68 ई	ततोऽगर्जद्धरिवरः सुग्रीवो हेमपिङ्गलः । तेन नादेन महता निर्जगाम हरीश्वरः ॥ tatō'garjaddharivaraḥ sugrīvō hēmapiṅgalaḥ । tēna nādēna mahatā nirjagāma harīṡvaraḥ ॥ Sugreeva, the best among the Vānaras, with his body glowing in a golden hue, roared a mighty roar. Vāli, the king of Vānaras came out, upon hearing the mighty sound of that roar.
1.1.69 अ 1.1.69 आ 1.1.69 इ 1.1.69 ई	अनुमान्य तदा ताराम् सुग्रीवेण समागतः । निजघान च तत्रैनम् शरेणैकेन राघवः ॥ anumānya tadā tārām sugrīvēṇa samāgataḥ । nijaghāna ca tatrainam ṡarēṇaikēna rāghavaḥ ॥ Vāli, after reassuring his wife Tāra, came to Sugreeva and was killed by a single shot of arrow by the prince of Raghu dynasty.
1.1.70 अ 1.1.70 आ 1.1.70 इ 1.1.70 ई	ततः सुग्रीववचनात् हत्वा वालिनमाहवे । सुग्रीवमेव तद्राज्ये राघवः प्रत्यपादयत् ॥ tataḥ sugrīvavacanāt hatvā vālinamāhavē । sugrīvamēva tadrājyē rāghavaḥ pratyapādayat ॥ Thus, after killing Vāli per Sugreeva’s intent, the prince of Raghu dynasty established Sugreeva as the ruler of that kingdom.
1.1.71 अ 1.1.71 आ 1.1.71 इ 1.1.71 ई	स च सर्वान्समानीय वानरान्वानरर्षभः । दिशः प्रस्थापयामास दिदृक्षुर्जनकात्मजाम् ॥ sa ca sarvānsamānīya vānarānvānararṣabhaḥ । diṡaḥ prasthāpayāmāsa didṛkṣurjanakātmajām ॥ Then the mighty Sugreeva, summoned all of the Vānaras and sent them in every direction in search of Janaka's daughter.
1.1.72 अ 1.1.72 आ 1.1.72 इ 1.1.72 ई	ततो गृध्रस्य वचनात् सम्पातेर्हनुमान्बली । शतयोजनविस्तीर्णम् पुप्लुवे लवणार्णवम् ॥ tatō gṛdhrasya vacanāt sampātērhanumānbalī । ṡatayōjanavistīrṇam pupluvē lavaṇārṇavam ॥ After learning from Sampāti, an eagle, about Rāvaṇa's whereabouts, the mighty Hanumān leaped over the salty ocean that was one hundred Yōjanas wide.	Outline of Sundara Kāṇḍa starts.
1.1.73 अ 1.1.73 आ 1.1.73 इ 1.1.73 ई	तत्र लङ्कां समासाद्य पुरीं रावणपालिताम् । ददर्श सीतां ध्यायन्तीं अशोकवनिकां गताम् ॥ tatra laṅkāṃ samāsādya purīṃ rāvaṇapālitām । dadarṡa sītāṃ dhyāyantīṃ aṡōkavanikāṃ gatām ॥ Reaching the city of Laṅkā that was under the control of Rāvaṇa he found Seetā in the Aṡōka Vana, with her mind wholly intent on Rāma.
1.1.74 अ 1.1.74 आ 1.1.74 इ 1.1.74 ई	निवेदयित्वाऽभिज्ञानम् प्रवृत्तिं च निवेद्य च । समाश्वास्य च वैदेहीम् मर्दयामास तोरणम् ॥ nivēdayitvā'bhijñānam pravṛttiṃ ca nivēdya ca । samāṡvāsya ca vaidēhīm mardayāmāsa tōraṇam ॥ Hanumān, after properly identifying himself, told the princess of Vidēha everything that had happened since, and reassured her. He then went on to destroy the outer gate of the garden. Seetā is the princess of Vidēha kingdom.
1.1.75 अ 1.1.75 आ 1.1.75 इ 1.1.75 ई	पञ्च सेनाग्रगान्हत्वा सप्त मन्त्रिसुतानपि । शूरमक्षं च निष्पिष्य ग्रहणं समुपागमत् ॥ pañca sēnāgragānhatvā sapta mantrisutānapi । ṡūramakṣaṃ ca niṣpiṣya grahaṇaṃ samupāgamat ॥ After killing five army chiefs and seven sons of ministers, and after smashing the great warrior Aksha into a pulp of meat, he himself suffered capture.
1.1.76 अ 1.1.76 आ 1.1.76 इ 1.1.76 ई 1.1.77 अ 1.1.77 आ 1.1.77 इ 1.1.77 ई	अस्त्रेणोन्मुक्तमात्मानम् ज्ञात्वा पैतामहाद्वरात् । मर्षयन्राक्षसान्वीरो यन्त्रिणस्तान्यदृच्छया । ततो दग्ध्वा पुरीं लङ्कां ऋते सीतां च मैथिलीम् । रामाय प्रियमाख्यातुम् पुनरायान्महाकपिः ॥ astrēṇōnmuktamātmānam jñātvā paitāmahādvarāt । marṣayanrākṣasānvīrō yantriṇastānyadṛcchayā । tatō dagdhvā purīṃ laṅkāṃ ṛtē sītāṃ ca maithilīm । rāmāya priyamākhyātum punarāyānmahākapiḥ ॥ Knowing himself freed from the Brahmāstra instantly, by virtue of the boon he had from Brahma, the heroic one bore, for his own reasons, with the treatment the Rākshasas who held him bound, meted out to him. He, later set the entire Laṅkā , except Seetā, the princess of Mithila, on fire. Then the great Vānara returned to pass on the good news to Rāma. Seetā is the princess of Mithila, the capital of Vidēha kingdom.
1.1.78 अ 1.1.78 आ 1.1.78 इ 1.1.78 ई	सोऽधिगम्य महात्मानम् कृत्वा रामं प्रदक्षिणम् । न्यवेदयदमेयात्मा दृष्टा सीतेति तत्त्वतः ॥ sō'dhigamya mahātmānam kṛtvā rāmaṃ pradakṣiṇam । nyavēdayadamēyātmā dṛṣṭā sītēti tattvataḥ ॥ Hanumān, the one with limitless abilities, reached Rāma, the one with great qualities. After doing Pradakshiṇa to Rāma, Hanumān told him about his sighting of Seetā, in all detail. Pradakshiṇa is going around a person or object as a mark of respect.
1.1.79 अ 1.1.79 आ 1.1.79 इ 1.1.79 ई	ततस्सुग्रीवसहितो गत्वा तीरं महोदधेः । समुद्रं क्षोभयामास शरैरादित्यसंनिभैः ॥ tatassugrīvasahitō gatvā tīraṃ mahōdadhēḥ । samudraṃ kṣōbhayāmāsa ṡarairādityasaṃnibhaiḥ ॥ Then, Rāma along with Sugreeva went to the shores of the ocean and stirred it into turmoil with his arrows that were as powerful as the blazing sun.	Outline of Yuddha Kāṇḍa starts.
1.1.80 अ 1.1.80 आ 1.1.80 इ 1.1.80 ई	दर्शयामास चात्मानम् समुद्रस्सरितां पतिः । समुद्रवचनाच्चैव नलं सेतुमकारयत् ॥ darṡayāmāsa cātmānam samudrassaritāṃ patiḥ । samudravacanāccaiva nalaṃ sētumakārayat ॥ Then, the ocean, the destiny of rivers, appeared in front of Rāma in the original form. Rāma, upon the advice of the ocean, got a bridge built over the ocean by Nala.
1.1.81 अ 1.1.81 आ 1.1.81 इ 1.1.81 ई	तेन गत्वा पुरीं लङ्काम् हत्वा रावणमाहवे । रामः सीतामनुप्राप्य परां व्रीडामुपागमत् ॥ tēna gatvā purīṃ laṅkām hatvā rāvaṇamāhavē । rāmaḥ sītāmanuprāpya parāṃ vrīḍāmupāgamat ॥ Rāma went over the bridge to Laṅkā and killed Rāvaṇa in the war. He secured Seetā back, but felt very ashamed.
1.1.82 अ 1.1.82 आ 1.1.82 इ 1.1.82 ई	तामुवाच ततो रामः परुषं जनसंसदि । अमृष्यमाणा सा सीता विवेश ज्वलनं सती ॥ tāmuvāca tatō rāmaḥ paruṣaṃ janasaṃsadi । amṛṣyamāṇā sā sītā vivēṡa jvalanaṃ satī ॥ Rāma spoke harshly to Seetā in front of everyone. Chaste Seetā could not bear the words and entered into fire.
1.1.83 अ 1.1.83 आ 1.1.83 इ 1.1.83 ई	ततोऽग्निवचनात्सीताम् ज्ञात्वा विगतकल्मषाम् । बभौ रामस्सम्प्रहृष्टः पूजितस्सर्वदैवतैः ॥ tatō'gnivacanātsītām jñātvā vigatakalmaṣām । babhau rāmassamprahṛṣṭaḥ pūjitassarvadaivataiḥ ॥ Rāma felt happy and gay, when Agni vouched that Seetā was untainted and all the Dēvas applauded and honored him.
1.1.84 अ 1.1.84 आ 1.1.84 इ 1.1.84 ई	कर्मणा तेन महता त्रैलोक्यं सचराचरम् । सदेवर्षिगणं तुष्टम् राघवस्य महात्मनः ॥ karmaṇā tēna mahatā trailōkyaṃ sacarācaram । sadēvarṣigaṇaṃ tuṣṭam rāghavasya mahātmanaḥ ॥ Every being in all the three worlds, the animate and inanimate, including all the Dēvas and Ṛshis felt relieved and happy for the great deeds of the great Rāma.
1.1.85 अ 1.1.85 आ 1.1.85 इ 1.1.85 ई	अभिषिच्य च लङ्कायाम् राक्षसेन्द्रं विभीषणम् । कृतकृत्यस्तदा रामो विज्वरः प्रमुमोद ह ॥ abhiṣicya ca laṅkāyām rākṣasēndraṃ vibhīṣaṇam । kṛtakṛtyastadā rāmō vijvaraḥ pramumōda ha ॥ Crowning Vibheeshaṇa as the king of all Rākshasas in Laṅkā , he felt happy having thus brought a proper closure and putting the bad times behind him.
1.1.86 अ 1.1.86 आ 1.1.86 इ 1.1.86 ई	देवताभ्यो वरं प्राप्य समुत्थाप्य च वानरान् । अयोध्यां प्रस्थितो रामः पुष्पकेण सुहृद्वृतः ॥ dēvatābhyō varaṃ prāpya samutthāpya ca vānarān । ayōdhyāṃ prasthitō rāmaḥ puṣpakēṇa suhṛdvṛtaḥ ॥ The pleased Dēvas gave him boons and raised the Vānaras from the slain. Rāma started his journey back to Ayōdhyā in the Pushpaka Vimāna along with all the good hearted friends around him. Pushpaka Vimāna is the private jet of Rāvaṇa.
1.1.87 अ 1.1.87 आ 1.1.87 इ 1.1.87 ई	भरद्वाजाश्रमं गत्वा रामस्सत्यपराक्रमः । भरतस्यान्तिकं रामो हनूमन्तं व्यसर्जयत् ॥ bharadvājāṡramaṃ gatvā rāmassatyaparākramaḥ । bharatasyāntikaṃ rāmō hanūmantaṃ vyasarjayat ॥ Rāma, the person of unfailing valor stopped at Bharadwāja’s Āṡrama and sent Hanumān to Bharata.
1.1.88 अ 1.1.88 आ 1.1.88 इ 1.1.88 ई	पुनराख्यायिकां जल्पन् सुग्रीवसहितश्च सः । पुष्पकं तत्समारुह्य नन्दिग्रामं ययौ तदा ॥ punarākhyāyikāṃ jalpan sugrīvasahitaṡca saḥ । puṣpakaṃ tatsamāruhya nandigrāmaṃ yayau tadā ॥ Rāma proceeded to Nandigrāma on Pushpaka along with Sugreeva reminiscing all that had happened thus far.
1.1.89 अ 1.1.89 आ 1.1.89 इ 1.1.89 ई	नन्दिग्रामे जटां हित्वा भ्रातृभिस्सहितोऽनघः । रामस्सीतामनुप्राप्य राज्यं पुनरवाप्तवान् ॥ nandigrāmē jaṭāṃ hitvā bhrātṛbhissahitō'naghaḥ । rāmassītāmanuprāpya rājyaṃ punaravāptavān ॥ Rāma, having conducted himself flawlessly thus far, and having successfully regained Seetā took the reins of his kingdom after shaving off his matted locks at Nandigrāma.
1.1.90 अ 1.1.90 आ 1.1.90 इ 1.1.90 ई	प्रहृष्टमुदितो लोकः तुष्टः पुष्टस्सुधार्मिकः । निरामयो ह्यरोगश्च दुर्भिक्षभयवर्जितः ॥ prahṛṣṭamuditō lōkaḥ tuṣṭaḥ puṣṭassudhārmikaḥ । nirāmayō hyarōgaṡca durbhikṣabhayavarjitaḥ ॥ The world is filled with contentment and delight, enjoying everything in plenty, and conducting itself righteously in every aspect, freed from any kind of dissonance, disease and fear.	What do the people and world expect from a ruler? In this Ṡlōka, Vālmeeki expresses it more succinctly and clearly than any modern constitution or movement or social leader does. In a way he echoes the standards set for a king by this civilization. Future tense is used from this Ṡlōka onwards, suggesting that this conversation took place between Nārada and Vālmeeki while Rāma was still alive and ruling the kingdom.
1.1.91 अ 1.1.91 आ 1.1.91 इ 1.1.91 ई	न पुत्रमरणं किञ्चित् द्रक्ष्यन्ति पुरुषाः क्वचित् । नार्यश्चाविधवा नित्यम् भविष्यन्ति पतिव्रताः ॥ na putramaraṇaṃ kiñcit drakṣyanti puruṣāḥ kvacit । nāryaṡcāvidhavā nityam bhaviṣyanti pativratāḥ ॥ No man would witness the death of his progeny while he was still alive. No chaste and devoted woman would have to live a life of widowhood.
1.1.92 अ 1.1.92 आ 1.1.92 इ 1.1.92 ई 1.1.93 अ 1.1.93 आ	न चाग्निजं भयं किञ्चित् नाप्सु मज्जन्ति जन्तवः । न वातजं भयं किञ्चित् नापि ज्वरकृतं तथा । न चापि क्षुद्भयं तत्र न तस्करभयं तथा ॥ na cāgnijaṃ bhayaṃ kiñcit nāpsu majjanti jantavaḥ । na vātajaṃ bhayaṃ kiñcit nāpi jvarakṛtaṃ tathā । na cāpi kṣudbhayaṃ tatra na taskarabhayaṃ tathā ॥ Under his rule, no one would be afraid of fires. No one would be worried about being drowned by floods. No one would be afraid of high winds. Neither would anyone be worried about diseases. Nor would anyone be worried about hunger or thieves.
1.1.93 इ 1.1.93 ई 1.1.94 अ 1.1.94 आ	नगराणि च राष्ट्राणि धनधान्ययुतानि च । नित्यं प्रमुदितास्सर्वे यथा कृतयुगे तथा ॥ nagarāṇi ca rāṣṭrāṇi dhanadhānyayutāni ca । nityaṃ pramuditāssarvē yathā kṛtayugē tathā ॥ The granaries and coffers of cities and states were full. Everyone was invariably happy as they had been in the Kṛta Yuga.	Rāma, under his rule, brought back the standards of living to that of Kṛta Yuga.
1.1.94 इ 1.1.94 ई 1.1.95 अ 1.1.95 आ 1.1.95 इ 1.1.95 ई	अश्वमेधशतैरिष्ट्वा तथा बहुसुवर्णकैः । गवां कोट्ययुतं दत्त्वा ब्रह्मलोकं प्रयास्यति । असङ्ख्येयं धनं दत्त्वा ब्राह्मणेभ्यो महायशाः ॥ aṡvamēdhaṡatairiṣṭvā tathā bahusuvarṇakaiḥ । gavāṃ kōṭyayutaṃ dattvā brahmalōkaṃ prayāsyati । asaṅkhyēyaṃ dhanaṃ dattvā brāhmaṇēbhyō mahāyaṡāḥ ॥ The illustrious and highly principled Rāma will ascend to the abode of Brahma after performing hundreds of Aṡwamēdha Yāgas, countless number of Suvarṇaka Yāgas and giving an immeasurable amount of money and crores of cows to Brāhmaṇas.	Brāhmaṇas, during the time of this epic are characterized as people who diligently pursued studies of higher order and upheld the universal truths (inconvenient or otherwise) that should guide human conduct. Giving provisions to them in abundance, was held as one of the highest ideals of the society so that they never had to deviate from their focus and indulge in mundane matters for making a livelihood. Speaking in modern terms, the best of scientists, philosophers, sociologists and the like were well-funded.
1.1.96 अ 1.1.96 आ 1.1.96 इ 1.1.96 ई	राजवंशान्शतगुणान् स्थापयिष्यति राघवः । चातुर्वर्ण्यं च लोकेऽस्मिन् स्वे स्वे धर्मे नियोक्ष्यति ॥ rājavaṃṡānṡataguṇān sthāpayiṣyati rāghavaḥ । cāturvarṇyaṃ ca lōkē'smin svē svē dharmē niyōkṣyati ॥ The prince of Raghu dynasty would increase the ruling clans hundred-fold and ensure that the people of all the four Varṇas discharge their respective responsibilities dutifully.	The word Varṇa, rather than caste, will be used throughout this translation. The word caste makes us think about it in the modern, narrower, controversial and political context. Whereas, I hope, the word Varṇa will bring our attention to the larger sense of this social system, that is unique to India.
1.1.97 अ 1.1.97 आ 1.1.97 इ 1.1.97 ई	दशवर्षसहस्राणि दशवर्षशतानि च । रामो राज्यमुपासित्वा ब्रह्मलोकं गमिष्यति ॥ daṡavarṣasahasrāṇi daṡavarṣaṡatāni ca । rāmō rājyamupāsitvā brahmalōkaṃ gamiṣyati ॥ After serving the kingdom as the ruler for another eleven thousand years, Rāma will ascend to the abode of Brahma.
1.1.98 अ 1.1.98 आ 1.1.98 इ 1.1.98 ई	इदं पवित्रं पापघ्नम् पुण्यं वेदैश्च सम्मितम् । यः पठेद्रामचरितम् सर्वपापैः प्रमुच्यते ॥ idaṃ pavitraṃ pāpaghnam puṇyaṃ vēdaiṡca sammitam । yaḥ paṭhēdrāmacaritam sarvapāpaiḥ pramucyatē ॥ He who reads this sacred story of Rāma, which is comparable to the Vēdas and capable of removing Pāpa and creating Puṇya will be relieved of all the Pāpas.	There are no good equivalents for words Pāpa and Puṇya in English. Most people borrow the word 'sin' from Abrahamic tradition as equivalent of Pāpa. But there is a difference. Sin in Abrahamic tradition is original. Pāpa of Indic tradition is acquired over time and in many births. One can acquire not only Pāpa, but also Puṇya over time and in many births. In the Abrahamic tradition, there is no opposite of sin. I will use the words Pāpa and Puṇya as they are, without trying for an equivalent English word or phrase.
1.1.99 अ 1.1.99 आ 1.1.99 इ 1.1.99 ई	एतदाख्यानमायुष्यम् पठन् रामायणं नरः । सपुत्रपौत्रस्सगणः प्रेत्य स्वर्गे महीयते ॥ ētadākhyānamāyuṣyam paṭhan rāmāyaṇaṃ naraḥ । saputrapautrassagaṇaḥ prētya svargē mahīyatē ॥ Whoever reads this Rāmāyaṇa, a story of practical and real significance will enjoy a long and prosperous life along with his kith and kin and will be honored in heaven after death.
1.1.100 अ 1.1.100 आ 1.1.100 इ 1.1.100 ई	पठन्द्विजो वागृषभत्वमीयात् स्यात्क्षत्रियो भूमिपतित्वमीयात् । वणिग्जन: पण्यफलत्वमीयात् जनश्च शूद्रोऽपि महत्वमीयात् ॥ paṭhandvijō vāgṛṣabhatvamīyāt syātkṣatriyō bhūmipatitvamīyāt । vaṇigjana: paṇyaphalatvamīyāt janaṡca ṡūdrō'pi mahatvamīyāt ॥ Reading Rāmanaya will make a Brāhmaṇa best at all subjects of study, a Kshatriya ruler of lands, a Vaiṡya prosperous with riches and a Ṡūdra, a great individual.
	इत्यार्षे वाल्मीकीये श्रीमद्रामायणे आदिकाव्ये । श्रीमद्रामायणकथासङ्क्षेपो नाम बालकाण्डे प्रथमस्सर्गः ॥ ityārṣē vālmīkīyē ṡrīmadrāmāyaṇē ādikāvyē । ṡrīmadrāmāyaṇakathāsaṅkṣēpō nāma bālakāṇḍē prathamassargaḥ ॥ Thus concludes the very first Sarga in Bāla Kāṇḍa of the glorious Rāmāyaṇa, the first ever poem of humankind, composed by Maharshi Vālmeeki.

You have completed reading 100 Ṡlōkas out of ~24,000 Ṡlōkas of Vālmeeki Rāmāyaṇa.

Meaning, notes and commentary by: Krishna Sharma

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