Fwd: Vaalmeeki Raamaayana Baala Kaanda Sarga 1 (Tamil, Roman)

[svija...@aol.com]

श्री राम राम रामेति रमे रामे मनोरमे ।
सहस्रनाम तत्तुल्यं रामनाम वरानने ॥

Shri Rama Rama Rameti, Rame Rame Manorame;

Sahasrenama tattulyam, Rama Nama Varanane

శ్రీరామ రామ రామేతి ,

రమే రామే మనోరమే;

సహస్ర నామ తతుల్యం,

రామ నామ వరాననే.

-----Original Message-----
From: Read Ramayana <ad...@readramayana.org>
To: svija...@aol.com
Sent: Fri, Nov 20, 2020 7:49 pm
Subject: Vaalmeeki Raamaayana Baala Kaanda Sarga 1 (Tamil, Roman)

Sarga Audio
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 life style reflecting one's own personality. Daṡaratha chooses to have 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 choose to differ with his mighty brother. Kaikēyee’s people choose to involve themselves in her life even after her marriage, whereas Seetā's people do not. Vasishṭha and Viṡwāmitra choose to lead ascetic lives all through, whereas Rāvaṇa, in spite of being a Brāhmaṇa, chooses to dominate the world at all costs. Vālmeeki, the poet, chooses to stay behind the scenes and does not patronize any one of these characters over the other. He presents each character in its full force. He does not become judgmental about any one of them. He lets the characters speak for themselves. Righteousness (Dharma): Rāmāyaṇa presents various challenging situations and how 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. Reading Rāmāyaṇa: Rāmāyaṇa is much more than a simple 'good over evil' story. You will enjoy and appreciate Rāmāyaṇa much more deeply, if you keep these two aspects, plurality and righteousness in mind. Rāmāyaṇa, then, would help you in reflecting on your own life and the happenings in society. That, indeed, is the true 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. 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. 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 again and again, 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. 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 you will see, in this poem, 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. Audience: Writers, politicians and business people have to be as universal and inclusive as possible. 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 tries to say that his or her policy would benefit everyone, business people, the employed, the unemployed, widows, farmers, and so on. Businessmen and politicians use a segmentation 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 as much sense in the Kali Yuga, 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 recognized by the Indic civilization, called the Varṇa system. It is based on the observation that given the freedom, opportunity and support, each individual pursues one of these four things: Knowledge, Power, Wealth and Comfort. One with strong affinity for knowledge is called a Brāhmaṇa and one with strong affinity for power and position is called a Kshatriya. Similarly, one with strong affinity for wealth is called a Vaiṡya and one with strong affinity for comfort is known as a Ṡūdra. Indic Civilization identified these four interests are complementary to each other and are the vital building blocks of society. Hence their vision is that these four segments will last forever. And, history continues to handsomely vindicate that vision. Vālmeeki wrote this poem for enjoyment and benefit of all these four segments of humanity, which he mentions in the last Ṡlōka of this first Sarga.
1.1.1 அ 1.1.1 ஆ 1.1.1 இ 1.1.1 ஈ	தப:ஸ்வாத்யாயநிரதம் தபஸ்வீ வாக்விதாம் வரம் । நாரதம் பரிபப்ரச்ச வால்மீகிர்முநிபுங்கவம் ॥ tapaḥsvādhyāyaniratam tapasvī vāgvidāṃ varam । nāradaṃ paripapraccha vālmīkirmunipuṅgavam ॥ Vālmeeki, a Tapasvi, earnestly inquired with Nārada, a bull among Munis, the foremost of the men of letters, who was deeply engaged in Tapa and Swādhyāya: Muni is someone who is focused on pursuing his quest, especially on the nature of Universe, breathing and living it every moment. Tapa is following a strict regimen to stretch, train, tune and hone the body and mind, to make them perform at their best. Tapasvi is who performed Tapa for many, many years. Swādhyāya is studying a subject to which one is committed to. 'Bull among' 'tiger among', 'elephant among', etc. are idioms used in Sanskrit literature widely. They all mean the same, 'prominent among', 'standing tall above the others', etc.	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 அ 1.1.2 ஆ 1.1.2 இ 1.1.2 ஈ	கோந்வஸ்மிந்ஸாம்ப்ரதம் லோகே குணவாந்கஸ்ச வீர்யவாந் । தர்மஜ்ஞஸ்ச க்ருதஜ்ஞஸ்ச ஸத்யவாக்யோ த்ருடவ்ரத: ॥ 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 அ 1.1.3 ஆ 1.1.3 இ 1.1.3 ஈ	சாரித்ரேண ச கோ யுக்த: ஸர்வபூதேஷு கோ ஹித: । வித்வாந்க: க: ஸமர்தஸ்ச கஸ்சைகப்ரியதர்ஸந: ॥ 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 அ 1.1.4 ஆ 1.1.4 இ 1.1.4 ஈ	ஆத்மவாந்கோ ஜிதக்ரோதோ த்யுதிமாந்கோऽநஸூயக: । கஸ்ய பிப்யதி தேவாஸ்ச ஜாதரோஷஸ்ய ஸம்யுகே ॥ ātmavānkō jitakrōdhō dyutimānkō'nasūyakaḥ । kasya bibhyati dēvāṡca jātarōṣasya saṃyugē ॥ Who is a person 12) of exemplary courage, 13) in complete control of his temperament, 14) of extraordinary radiance, 15) who is unbiased and doesn't indulge in slander, 16) and whose displeasure would be taken note of even by the gods?
1.1.5 அ 1.1.5 ஆ 1.1.5 இ 1.1.5 ஈ	ஏததிச்சாம்யஹம் ஸ்ரோதும் பரம் கௌதூஹலம் ஹி மே । மஹர்ஷே த்வம் ஸமர்தோऽஸி ஜ்ஞாதுமேவம்விதம் நரம் ॥ 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 அ 1.1.6 ஆ 1.1.6 இ 1.1.6 ஈ	ஸ்ருத்வா சைதத்த்ரிலோகஜ்ஞோ வால்மீகேர்நாரதோ வச: । ஸ்ரூயதாமிதி சாமந்த்ர்ய ப்ரஹ்ருஷ்டோ வாக்யமப்ரவீத் ॥ 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 அ 1.1.7 ஆ 1.1.7 இ 1.1.7 ஈ	பஹவோ துர்லபாஸ்சைவ யே த்வயா கீர்திதா குணா: । முநே வக்ஷ்யாம்யஹம் புத்த்வா தைர்யுக்த: ஸ்ரூயதாம் நர: ॥ 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 அ 1.1.8 ஆ 1.1.8 இ 1.1.8 ஈ	இக்ஷ்வாகுவம்ஸப்ரபவோ ராமோ நாம ஜநை: ஸ்ருத: । நியதாத்மா மஹாவீர்யோ த்யுதிமாந்த்ருதிமாந் வஸீ ॥ 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 அ 1.1.9 ஆ 1.1.9 இ 1.1.9 ஈ	புத்திமாந்நீதிமாந்வாக்மீ ஸ்ரீமாந் ஸத்ருநிபர்ஹண: । விபுலாம்ஸோ மஹாபாஹு: கம்புக்ரீவோ மஹாஹநு: ॥ 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 அ 1.1.10 ஆ 1.1.10 இ 1.1.10 ஈ	மஹோரஸ்கோ மஹேஷ்வாஸோ கூடஜத்ருரரிந்தம: । ஆஜாநுபாஹு: ஸுஸிரா: ஸுலலாட: ஸுவிக்ரம: ॥ 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 அ 1.1.11 ஆ 1.1.11 இ 1.1.11 ஈ	ஸம: ஸமவிபக்தாங்க: ஸ்நிக்தவர்ண: ப்ரதாபவாந் । பீநவக்ஷா விஸாலாக்ஷோ லக்ஷ்மீவாந் ஸுபலக்ஷண: ॥ 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 அ 1.1.12 ஆ 1.1.12 இ 1.1.12 ஈ	தர்மஜ்ஞ: ஸத்யஸந்தஸ்ச ப்ரஜாநாம் ச ஹிதே ரத: । யஸஸ்வீ ஜ்ஞாநஸம்பந்ந: ஸுசிர்வஸ்ய: ஸமாதிமாந் ॥ 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 அ 1.1.13 ஆ 1.1.13 இ 1.1.13 ஈ	ப்ரஜாபதிஸமஸ்ஸ்ரீமாந் தாதா ரிபுநிஷூதந: । ரக்ஷிதா ஜீவலோகஸ்ய தர்மஸ்ய பரிரக்ஷிதா ॥ 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 அ 1.1.14 ஆ 1.1.14 இ 1.1.14 ஈ	ரக்ஷிதா ஸ்வஸ்ய தர்மஸ்ய ஸ்வஜநஸ்ய ச ரக்ஷிதா । வேதவேதாங்கதத்த்வஜ்ஞோ தநுர்வேதே ச நிஷ்டித: ॥ 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 அ 1.1.15 ஆ 1.1.15 இ 1.1.15 ஈ	ஸர்வஸாஸ்த்ரார்ததத்த்வஜ்ஞ: ஸ்ம்ருதிமாந்ப்ரதிபாநவாந் । ஸர்வலோகப்ரியஸ்ஸாது: அதீநாத்மா விசக்ஷண: ॥ 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 அ 1.1.16 ஆ 1.1.16 இ 1.1.16 ஈ	ஸர்வதாऽபிகதஸ்ஸத்பி: ஸமுத்ர இவ ஸிந்துபி: । ஆர்யஸ்ஸர்வஸமஸ்சைவ ஸதைகப்ரியதர்ஸந: ॥ 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 அ 1.1.17 ஆ 1.1.17 இ 1.1.17 ஈ	ஸ ச ஸர்வகுணோபேத: கௌஸல்யாநந்தவர்தந: । ஸமுத்ர இவ காம்பீர்யே தைர்யேண ஹிமவாநிவ ॥ 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 அ 1.1.18 ஆ 1.1.18 இ 1.1.18 ஈ 1.1.19 அ 1.1.19 ஆ	விஷ்ணுநா ஸத்ருஸோ வீர்யே ஸோமவத்ப்ரியதர்ஸந: । காலாக்நிஸத்ருஸ: க்ரோதே க்ஷமயா ப்ருதிவீஸம: । தநதேந ஸமஸ்த்யாகே ஸத்யே தர்ம இவாபர: ॥ viṣṇunā sadṛṡō vīryē sōmavatpriyadarṡanaḥ । kālāgnisadṛṡaḥ krōdhē kṣamayā pṛthivīsamaḥ । dhanadēna samastyāgē satyē dharma ivāparaḥ ॥ He is as valiant 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. 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 இ 1.1.19 ஈ 1.1.20 அ 1.1.20 ஆ 1.1.20 இ 1.1.20 ஈ 1.1.21 அ 1.1.21 ஆ	தமேவம் குணஸம்பந்நம் ராமம் ஸத்யபராக்ரமம் । ஜ்யேஷ்டம் ஸ்ரேஷ்டகுணைர்யுக்தம் ப்ரியம் தஸரதஸ்ஸுதம் । ப்ரக்ருதீநாம் ஹிதைர்யுக்தம் ப்ரக்ருதிப்ரியகாம்யயா । யௌவராஜ்யேந ஸம்யோக்தும் ஐச்சத்ப்ரீத்யா மஹீபதி: ॥ tamēvaṃ guṇasampannam rāmaṃ satyaparākramam । jyēṣṭhaṃ ṡrēṣṭhaguṇairyuktam priyaṃ daṡarathassutam । prakṛtīnāṃ hitairyuktam prakṛtipriyakāmyayā । yauvarājyēna saṃyōktum aicchatprītyā 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 இ 1.1.21 ஈ 1.1.22 அ 1.1.22 ஆ 1.1.22 இ 1.1.22 ஈ	தஸ்யாபிஷேகஸம்பாராந் த்ருஷ்ட்வா பார்யாऽத கைகயீ । பூர்வம் தத்தவரா தேவீ வரமேநமயாசத । விவாஸநம் ச ராமஸ்ய பரதஸ்யாபிஷேசநம் ॥ 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 அ 1.1.23 ஆ 1.1.23 இ 1.1.23 ஈ	ஸ ஸத்யவசநாத்ராஜா தர்மபாஸேந ஸம்யத: । விவாஸயாமாஸ ஸுதம் ராமம் தஸரத: ப்ரியம் ॥ 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 அ 1.1.24 ஆ 1.1.24 இ 1.1.24 ஈ	ஸ ஜகாம வநம் வீர: ப்ரதிஜ்ஞாமநுபாலயந் । பிதுர்வசநநிர்தேஸாத் கைகேய்யா: ப்ரியகாரணாத் ॥ 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 அ 1.1.25 ஆ 1.1.25 இ 1.1.25 ஈ 1.1.26 அ 1.1.26 ஆ	தம் வ்ரஜந்தம் ப்ரியோ ப்ராதா லக்ஷ்மணோऽநுஜகாம ஹ । ஸ்நேஹாத்விநயஸம்பந்ந: ஸுமித்ராநந்தவர்தந: । ப்ராதரம் தயிதோ ப்ராது: ஸௌப்ராத்ரமநுதர்ஸயந் ॥ 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 இ 1.1.26 ஈ 1.1.27 அ 1.1.27 ஆ 1.1.27 இ 1.1.27 ஈ 1.1.28 அ 1.1.28 ஆ	ராமஸ்ய தயிதா பார்யா நித்யம் ப்ராணஸமா ஹிதா । ஜநகஸ்ய குலே ஜாதா தேவமாயேவ நிர்மிதா । ஸர்வலக்ஷணஸம்பந்நா நாரீணாமுத்தமா வதூ: । ஸீதாப்யநுகதா ராமம் ஸஸிநம் ரோஹிணீ யதா ॥ 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 இ 1.1.28 ஈ 1.1.29 அ 1.1.29 ஆ 1.1.29 இ 1.1.29 ஈ 1.1.30 அ 1.1.30 ஆ	பௌரைரநுகதோ தூரம் பித்ரா தஸரதேந ச । ஸ்ருங்கபேரபுரே ஸூதம் கங்காகூலே வ்யஸர்ஜயத் । குஹமாஸாத்ய தர்மாத்மா நிஷாதாதிபதிம் ப்ரியம் । குஹேந ஸஹிதோ ராமோ லக்ஷ்மணேந ச ஸீதயா ॥ 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 இ 1.1.30 ஈ 1.1.31 அ 1.1.31 ஆ 1.1.31 இ 1.1.31 ஈ 1.1.32 அ 1.1.32 ஆ	தே வநேந வநம் கத்வா நதீஸ்தீர்த்வா பஹூதகா: । சித்ரகூடமநுப்ராப்ய பரத்வாஜஸ்ய ஸாஸநாத் । ரம்யமாவஸதம் க்ருத்வா ரமமாணா வநே த்ரய: । தேவகந்தர்வஸங்காஸா: தத்ர தே ந்யவஸந் ஸுகம் ॥ 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 Citrakūṭa mountain, and enjoyed like Dēvas and Gandharvas.
1.1.32 இ 1.1.32 ஈ 1.1.33 அ 1.1.33 ஆ	சித்ரகூடம் கதே ராமே புத்ரஸோகாதுரஸ்ததா । ராஜா தஸரத: ஸ்வர்கம் ஜகாம விலபந்ஸுதம் ॥ citrakūṭaṃ gatē rāmē putraṡōkāturastathā । rājā daṡarathaḥ svargam jagāma vilapansutam ॥ King Daṡaratha, unable to bear the separation from his dear son who was away in Citrakūṭa, was taken over by grief ascended to Heaven.
1.1.33 இ 1.1.33 ஈ 1.1.34 அ 1.1.34 ஆ 1.1.34 இ 1.1.34 ஈ	ம்ருதே து தஸ்மிந்பரதோ வஸிஷ்டப்ரமுகைர்த்விஜை: । நியுஜ்யமாநோ ராஜ்யாய நைச்சத்ராஜ்யம் மஹாபல: । ஸ ஜகாம வநம் வீரோ ராமபாதப்ரஸாதக: ॥ 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 valiant 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 அ 1.1.35 ஆ 1.1.35 இ 1.1.35 ஈ	கத்வா து ஸ மஹாத்மாநம் ராமம் ஸத்யபராக்ரமம் । அயாசத்ப்ராதரம் ராமம் ஆர்யபாவபுரஸ்க்ருத: ॥ gatvā tu sa mahātmānam rāmaṃ satyaparākramam । ayācadbhrātaraṃ rāmam āryabhāvapuraskṛtaḥ ॥ Having reached there, he said to his brother Mahātma Rāma of true prowess in a humble, reverential and noble manner:
1.1.36 அ 1.1.36 ஆ	த்வமேவ ராஜா தர்மஜ்ஞ இதி ராமம் வசோऽப்ரவீத் ॥ tvamēva rājā dharmajña iti rāmaṃ vacō'bravīt ॥ O the knower of all Dharma, you alone must be the king!
1.1.36 இ 1.1.36 ஈ 1.1.37 அ 1.1.37 ஆ	ராமோऽபி பரமோதார: ஸுமுகஸ்ஸுமஹாயஸா: । ந சைச்சத்பிதுராதேஸாத் ராஜ்யம் ராமோ மஹாபல: ॥ 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 இ 1.1.37 ஈ 1.1.38 அ 1.1.38 ஆ	பாதுகே சாஸ்ய ராஜ்யாய ந்யாஸம் தத்த்வா புந: புந: । நிவர்தயாமாஸ ததோ பரதம் பரதாக்ரஜ: ॥ 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 இ 1.1.38 ஈ 1.1.39 அ 1.1.39 ஆ	ஸ காமமநவாப்யைவ ராமபாதாவுபஸ்ப்ருஸந் । நந்திக்ராமேऽகரோத்ராஜ்யம் ராமாகமநகாங்க்ஷயா ॥ 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 இ 1.1.39 ஈ 1.1.40 அ 1.1.40 ஆ 1.1.40 இ 1.1.40 ஈ	கதே து பரதே ஸ்ரீமாந் ஸத்யஸந்தோ ஜிதேந்த்ரிய: । ராமஸ்து புநராலக்ஷ்ய நாகரஸ்ய ஜநஸ்ய ச । தத்ராகமநமேகாக்ரோ தண்டகாந்ப்ரவிவேஸ ஹ ॥ 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 Citrakūṭa 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 Citrakūṭa.
1.1.41 அ 1.1.41 ஆ 1.1.41 இ 1.1.41 ஈ 1.1.42 அ 1.1.42 ஆ	ப்ரவிஸ்ய து மஹாரண்யம் ராமோ ராஜீவலோசந: । விராதம் ராக்ஷஸம் ஹத்வா ஸரபங்கம் ததர்ஸ ஹ । ஸுதீக்ஷ்ணம் சாப்யகஸ்த்யம் ச அகஸ்த்யப்ராதரம் ததா ॥ 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 இ 1.1.42 ஈ 1.1.43 அ 1.1.43 ஆ	அகஸ்த்யவசநாச்சைவ ஜக்ராஹைந்த்ரம் ஸராஸநம் । கட்கம் ச பரமப்ரீத: தூணீ சாக்ஷயஸாயகௌ ॥ 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 இ 1.1.43 ஈ 1.1.44 அ 1.1.44 ஆ	வஸதஸ்தஸ்ய ராமஸ்ய வநே வநசரைஸ்ஸஹ । ருஷயோऽப்யாகமந்ஸர்வே வதாயாஸுரரக்ஷஸாம் ॥ 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 இ 1.1.44 ஈ 1.1.45 அ 1.1.45 ஆ 1.1.45 இ 1.1.45 ஈ	ஸ தேஷாம் ப்ரதிஸுஸ்ராவ ராக்ஷஸாநாம் ததா வநே । ப்ரதிஜ்ஞாதஸ்ச ராமேண வதஸ்ஸம்யதி ரக்ஷஸாம் । ருஷீணாமக்நிகல்பாநாம் தண்டகாரண்யவாஸிநாம் ॥ 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 அ 1.1.46 ஆ 1.1.46 இ 1.1.46 ஈ	தேந தத்ரைவ வஸதா ஜநஸ்தாநநிவாஸிநீ । விரூபிதா ஸூர்பணகா ராக்ஷஸீ காமரூபிணீ ॥ 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 அ 1.1.47 ஆ 1.1.47 இ 1.1.47 ஈ 1.1.48 அ 1.1.48 ஆ	தத: ஸூர்பணகாவாக்யாத் உத்யுக்தாந்ஸர்வராக்ஷஸாந் । கரம் த்ரிஸிரஸம் சைவ தூஷணம் சைவ ராக்ஷஸம் । நிஜகாந ரணே ராம: தேஷாம் சைவ பதாநுகாந் ॥ 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 இ 1.1.48 ஈ 1.1.49 அ 1.1.49 ஆ	வநே தஸ்மிந்நிவஸதா ஜநஸ்தாநநிவாஸிநாம் । ரக்ஷஸாம் நிஹதாந்யாஸந் ஸஹஸ்ராணி சதுர்தஸ ॥ 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 இ 1.1.49 ஈ 1.1.50 அ 1.1.50 ஆ	ததோ ஜ்ஞாதிவதம் ஸ்ருத்வா ராவண: க்ரோதமூர்சித: । ஸஹாயம் வரயாமாஸ மாரீசம் நாம ராக்ஷஸம் ॥ 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 இ 1.1.50 ஈ 1.1.51 அ 1.1.51 ஆ	வார்யமாணஸ்ஸுபஹுஸோ மாரீசேந ஸ ராவண: । ந விரோதோ பலவதா க்ஷமோ ராவண தேந தே ॥ 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 இ 1.1.51 ஈ 1.1.52 அ 1.1.52 ஆ	அநாத்ருத்ய து தத்வாக்யம் ராவண: காலசோதித: । ஜகாம ஸஹ மாரீச: தஸ்யாஸ்ரமபதம் ததா ॥ 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 இ 1.1.52 ஈ 1.1.53 அ 1.1.53 ஆ	தேந மாயாவிநா தூரம் அபவாஹ்ய ந்ருபாத்மஜௌ । ஜஹார பார்யாம் ராமஸ்ய க்ருத்ரம் ஹத்வா ஜடாயுஷம் ॥ 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 இ 1.1.53 ஈ 1.1.54 அ 1.1.54 ஆ	க்ருத்ரம் ச நிஹதம் த்ருஷ்ட்வா ஹ்ருதாம் ஸ்ருத்வா ச மைதிலீம் । ராகவஸ்ஸோகஸந்தப்தோ விலலாபாகுலேந்த்ரிய: ॥ 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 Mithilā, 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 இ 1.1.54 ஈ 1.1.55 அ 1.1.55 ஆ 1.1.55 இ 1.1.55 ஈ	ததஸ்தேநைவ ஸோகேந க்ருத்ரம் தக்த்வா ஜடாயுஷம் । மார்கமாணோ வநே ஸீதாம் ராக்ஷஸம் ஸந்ததர்ஸ ஹ । கபந்தம் நாம ரூபேண விக்ருதம் கோரதர்ஸநம் ॥ tatastēnaiva ṡōkēna gṛdhraṃ dagdhvā jaṭāyuṣam । mārgamāṇō vanē sītāṃ rākṣasaṃ sandadarṡa ha । kabandhaṃ nāma 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 அ 1.1.56 ஆ 1.1.56 இ 1.1.56 ஈ 1.1.57 அ 1.1.57 ஆ	தம் நிஹத்ய மஹாபாஹு: ததாஹ ஸ்வர்கதஸ்ச ஸ: । ஸ சாஸ்ய கதயாமாஸ ஸபரீம் தர்மசாரிணீம் । ஸ்ரமணீம் தர்மநிபுணாம் அபிகச்சேதி ராகவ ॥ 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 Ṡabara. She was in Saṃnyasa Āṡrama, was conversant with all Dharmas and was leading her life accordingly.
1.1.57 இ 1.1.57 ஈ 1.1.58 அ 1.1.58 ஆ	ஸோऽப்யகச்சந்மஹாதேஜா: ஸபரீம் ஸத்ருஸூதந: । ஸபர்யா பூஜிதஸ்ஸம்யக் ராமோ தஸரதாத்மஜ: ॥ 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 இ 1.1.58 ஈ 1.1.59 அ 1.1.59 ஆ	பம்பாதீரே ஹநுமதா ஸங்கதோ வாநரேண ஹ । ஹநுமத்வசநாச்சைவ ஸுக்ரீவேண ஸமாகத: ॥ pampātīrē hanumatā saṅgatō vānarēṇa ha । hanumadvacanāccaiva sugrīvēṇa samāgataḥ ॥ Rāma met Hanumān, the Vānara on the banks of the lake Paṃpā. 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 இ 1.1.59 ஈ 1.1.60 அ 1.1.60 ஆ	ஸுக்ரீவாய ச தத்ஸர்வம் ஸம்ஸத்ராமோ மஹாபல: । ஆதிதஸ்தத்யதாவ்ருத்தம் ஸீதாயாஸ்ச விஸேஷத: ॥ 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 இ 1.1.60 ஈ 1.1.61 அ 1.1.61 ஆ	ஸுக்ரீவஸ்சாபி தத்ஸர்வம் ஸ்ருத்வா ராமஸ்ய வாநர: । சகார ஸக்யம் ராமேண ப்ரீதஸ்சைவாக்நிஸாக்ஷிகம் ॥ 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 இ 1.1.61 ஈ 1.1.62 அ 1.1.62 ஆ	ததோ வாநரராஜேந வைராநுகதநம் ப்ரதி । ராமாயாவேதிதம் ஸர்வம் ப்ரணயாத்து:கிதேந ச ॥ 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 இ 1.1.62 ஈ 1.1.63 அ 1.1.63 ஆ	ப்ரதிஜ்ஞாதம் ச ராமேண ததா வாலிவதம் ப்ரதி । வாலிநஸ்ச பலம் தத்ர கதயாமாஸ வாநர: ॥ 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 இ 1.1.63 ஈ 1.1.64 அ 1.1.64 ஆ 1.1.64 இ 1.1.64 ஈ	ஸுக்ரீவஸ்ஸங்கிதஸ்சாஸீத் நித்யம் வீர்யேண ராகவே । ராகவப்ரத்யயார்தம் து துந்துபே: காயமுத்தமம் । தர்ஸயாமாஸ ஸுக்ரீவோ மஹாபர்வதஸந்நிபம் ॥ 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 அ 1.1.65 ஆ 1.1.65 இ 1.1.65 ஈ	உத்ஸ்மயித்வா மஹாபாஹு: ப்ரேக்ஷ்ய சாஸ்தி மஹாபல: । பாதாங்குஷ்டேந சிக்ஷேப ஸம்பூர்ணம் தஸயோஜநம் ॥ 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 அ 1.1.66 ஆ 1.1.66 இ 1.1.66 ஈ	பிபேத ச புநஸ்ஸாலாந் ஸப்தைகேந மஹேஷுணா । கிரிம் ரஸாதலம் சைவ ஜநயந்ப்ரத்யயம் ததா ॥ 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 அ 1.1.67 ஆ 1.1.67 இ 1.1.67 ஈ	தத: ப்ரீதமநாஸ்தேந விஸ்வஸ்தஸ்ஸ மஹாகபி: । கிஷ்கிந்தாம் ராமஸஹிதோ ஜகாம ச குஹாம் ததா ॥ 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 அ 1.1.68 ஆ 1.1.68 இ 1.1.68 ஈ	ததோऽகர்ஜத்தரிவர: ஸுக்ரீவோ ஹேமபிங்கல: । தேந நாதேந மஹதா நிர்ஜகாம ஹரீஸ்வர: ॥ 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 அ 1.1.69 ஆ 1.1.69 இ 1.1.69 ஈ	அநுமாந்ய ததா தாராம் ஸுக்ரீவேண ஸமாகத: । நிஜகாந ச தத்ரைநம் ஸரேணைகேந ராகவ: ॥ 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 அ 1.1.70 ஆ 1.1.70 இ 1.1.70 ஈ	தத: ஸுக்ரீவவசநாத் ஹத்வா வாலிநமாஹவே । ஸுக்ரீவமேவ தத்ராஜ்யே ராகவ: ப்ரத்யபாதயத் ॥ 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 அ 1.1.71 ஆ 1.1.71 இ 1.1.71 ஈ	ஸ ச ஸர்வாந்ஸமாநீய வாநராந்வாநரர்ஷப: । திஸ: ப்ரஸ்தாபயாமாஸ தித்ருக்ஷுர்ஜநகாத்மஜாம் ॥ 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 அ 1.1.72 ஆ 1.1.72 இ 1.1.72 ஈ	ததோ க்ருத்ரஸ்ய வசநாத் ஸம்பாதேர்ஹநுமாந்பலீ । ஸதயோஜநவிஸ்தீர்ணம் புப்லுவே லவணார்ணவம் ॥ tatō gṛdhrasya vacanāt sampātērhanumānbalī । ṡatayōjanavistīrṇam pupluvē lavaṇārṇavam ॥ After learning from Saṃpāti, 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 அ 1.1.73 ஆ 1.1.73 இ 1.1.73 ஈ	தத்ர லங்காம் ஸமாஸாத்ய புரீம் ராவணபாலிதாம் । ததர்ஸ ஸீதாம் த்யாயந்தீம் அஸோகவநிகாம் கதாம் ॥ 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 அ 1.1.74 ஆ 1.1.74 இ 1.1.74 ஈ	நிவேதயித்வாऽபிஜ்ஞாநம் ப்ரவ்ருத்திம் ச நிவேத்ய ச । ஸமாஸ்வாஸ்ய ச வைதேஹீம் மர்தயாமாஸ தோரணம் ॥ 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 அ 1.1.75 ஆ 1.1.75 இ 1.1.75 ஈ	பஞ்ச ஸேநாக்ரகாந்ஹத்வா ஸப்த மந்த்ரிஸுதாநபி । ஸூரமக்ஷம் ச நிஷ்பிஷ்ய க்ரஹணம் ஸமுபாகமத் ॥ 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 அ 1.1.76 ஆ 1.1.76 இ 1.1.76 ஈ 1.1.77 அ 1.1.77 ஆ 1.1.77 இ 1.1.77 ஈ	அஸ்த்ரேணோந்முக்தமாத்மாநம் ஜ்ஞாத்வா பைதாமஹாத்வராத் । மர்ஷயந்ராக்ஷஸாந்வீரோ யந்த்ரிணஸ்தாந்யத்ருச்சயா । ததோ தக்த்வா புரீம் லங்காம் ருதே ஸீதாம் ச மைதிலீம் । ராமாய ப்ரியமாக்யாதும் புநராயாந்மஹாகபி: ॥ 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 Mithilā, on fire. Then the great Vānara returned to pass on the good news to Rāma. Seetā is the princess of Mithilā, the capital of Vidēha kingdom.
1.1.78 அ 1.1.78 ஆ 1.1.78 இ 1.1.78 ஈ	ஸோऽதிகம்ய மஹாத்மாநம் க்ருத்வா ராமம் ப்ரதக்ஷிணம் । ந்யவேதயதமேயாத்மா த்ருஷ்டா ஸீதேதி தத்த்வத: ॥ 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 அ 1.1.79 ஆ 1.1.79 இ 1.1.79 ஈ	ததஸ்ஸுக்ரீவஸஹிதோ கத்வா தீரம் மஹோததே: । ஸமுத்ரம் க்ஷோபயாமாஸ ஸரைராதித்யஸம்நிபை: ॥ 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 அ 1.1.80 ஆ 1.1.80 இ 1.1.80 ஈ	தர்ஸயாமாஸ சாத்மாநம் ஸமுத்ரஸ்ஸரிதாம் பதி: । ஸமுத்ரவசநாச்சைவ நலம் ஸேதுமகாரயத் ॥ 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 அ 1.1.81 ஆ 1.1.81 இ 1.1.81 ஈ	தேந கத்வா புரீம் லங்காம் ஹத்வா ராவணமாஹவே । ராம: ஸீதாமநுப்ராப்ய பராம் வ்ரீடாமுபாகமத் ॥ 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 அ 1.1.82 ஆ 1.1.82 இ 1.1.82 ஈ	தாமுவாச ததோ ராம: பருஷம் ஜநஸம்ஸதி । அம்ருஷ்யமாணா ஸா ஸீதா விவேஸ ஜ்வலநம் ஸதீ ॥ 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 அ 1.1.83 ஆ 1.1.83 இ 1.1.83 ஈ	ததோऽக்நிவசநாத்ஸீதாம் ஜ்ஞாத்வா விகதகல்மஷாம் । பபௌ ராமஸ்ஸம்ப்ரஹ்ருஷ்ட: பூஜிதஸ்ஸர்வதைவதை: ॥ 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 அ 1.1.84 ஆ 1.1.84 இ 1.1.84 ஈ	கர்மணா தேந மஹதா த்ரைலோக்யம் ஸசராசரம் । ஸதேவர்ஷிகணம் துஷ்டம் ராகவஸ்ய மஹாத்மந: ॥ 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 அ 1.1.85 ஆ 1.1.85 இ 1.1.85 ஈ	அபிஷிச்ய ச லங்காயாம் ராக்ஷஸேந்த்ரம் விபீஷணம் । க்ருதக்ருத்யஸ்ததா ராமோ விஜ்வர: ப்ரமுமோத ஹ ॥ 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 அ 1.1.86 ஆ 1.1.86 இ 1.1.86 ஈ	தேவதாப்யோ வரம் ப்ராப்ய ஸமுத்தாப்ய ச வாநராந் । அயோத்யாம் ப்ரஸ்திதோ ராம: புஷ்பகேண ஸுஹ்ருத்வ்ருத: ॥ 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 அ 1.1.87 ஆ 1.1.87 இ 1.1.87 ஈ	பரத்வாஜாஸ்ரமம் கத்வா ராமஸ்ஸத்யபராக்ரம: । பரதஸ்யாந்திகம் ராமோ ஹநூமந்தம் வ்யஸர்ஜயத் ॥ 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 அ 1.1.88 ஆ 1.1.88 இ 1.1.88 ஈ	புநராக்யாயிகாம் ஜல்பந் ஸுக்ரீவஸஹிதஸ்ச ஸ: । புஷ்பகம் தத்ஸமாருஹ்ய நந்திக்ராமம் யயௌ ததா ॥ 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 அ 1.1.89 ஆ 1.1.89 இ 1.1.89 ஈ	நந்திக்ராமே ஜடாம் ஹித்வா ப்ராத்ருபிஸ்ஸஹிதோऽநக: । ராமஸ்ஸீதாமநுப்ராப்ய ராஜ்யம் புநரவாப்தவாந் ॥ 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 அ 1.1.90 ஆ 1.1.90 இ 1.1.90 ஈ	ப்ரஹ்ருஷ்டமுதிதோ லோக: துஷ்ட: புஷ்டஸ்ஸுதார்மிக: । நிராமயோ ஹ்யரோகஸ்ச துர்பிக்ஷபயவர்ஜித: ॥ 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 அ 1.1.91 ஆ 1.1.91 இ 1.1.91 ஈ	ந புத்ரமரணம் கிஞ்சித் த்ரக்ஷ்யந்தி புருஷா: க்வசித் । நார்யஸ்சாவிதவா நித்யம் பவிஷ்யந்தி பதிவ்ரதா: ॥ 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 அ 1.1.92 ஆ 1.1.92 இ 1.1.92 ஈ 1.1.93 அ 1.1.93 ஆ	ந சாக்நிஜம் பயம் கிஞ்சித் நாப்ஸு மஜ்ஜந்தி ஜந்தவ: । ந வாதஜம் பயம் கிஞ்சித் நாபி ஜ்வரக்ருதம் ததா । ந சாபி க்ஷுத்பயம் தத்ர ந தஸ்கரபயம் ததா ॥ 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 இ 1.1.93 ஈ 1.1.94 அ 1.1.94 ஆ	நகராணி ச ராஷ்ட்ராணி தநதாந்யயுதாநி ச । நித்யம் ப்ரமுதிதாஸ்ஸர்வே யதா க்ருதயுகே ததா ॥ 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 இ 1.1.94 ஈ 1.1.95 அ 1.1.95 ஆ 1.1.95 இ 1.1.95 ஈ	அஸ்வமேதஸதைரிஷ்ட்வா ததா பஹுஸுவர்ணகை: । கவாம் கோட்யயுதம் தத்த்வா ப்ரஹ்மலோகம் ப்ரயாஸ்யதி । அஸங்க்யேயம் தநம் தத்த்வா ப்ராஹ்மணேப்யோ மஹாயஸா: ॥ 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 அ 1.1.96 ஆ 1.1.96 இ 1.1.96 ஈ	ராஜவம்ஸாந்ஸதகுணாந் ஸ்தாபயிஷ்யதி ராகவ: । சாதுர்வர்ண்யம் ச லோகேऽஸ்மிந் ஸ்வே ஸ்வே தர்மே நியோக்ஷ்யதி ॥ 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 அ 1.1.97 ஆ 1.1.97 இ 1.1.97 ஈ	தஸவர்ஷஸஹஸ்ராணி தஸவர்ஷஸதாநி ச । ராமோ ராஜ்யமுபாஸித்வா ப்ரஹ்மலோகம் கமிஷ்யதி ॥ 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 அ 1.1.98 ஆ 1.1.98 இ 1.1.98 ஈ	இதம் பவித்ரம் பாபக்நம் புண்யம் வேதைஸ்ச ஸம்மிதம் । ய: படேத்ராமசரிதம் ஸர்வபாபை: ப்ரமுச்யதே ॥ 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 அ 1.1.99 ஆ 1.1.99 இ 1.1.99 ஈ	ஏததாக்யாநமாயுஷ்யம் படந் ராமாயணம் நர: । ஸபுத்ரபௌத்ரஸ்ஸகண: ப்ரேத்ய ஸ்வர்கே மஹீயதே ॥ 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 அ 1.1.100 ஆ 1.1.100 இ 1.1.100 ஈ	படந்த்விஜோ வாக்ருஷபத்வமீயாத் ஸ்யாத்க்ஷத்ரியோ பூமிபதித்வமீயாத் । வணிக்ஜந: பண்யபலத்வமீயாத் ஜநஸ்ச ஸூத்ரோऽபி மஹத்வமீயாத் ॥ 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.
	இத்யார்ஷே வால்மீகீயே ஸ்ரீமத்ராமாயணே ஆதிகாவ்யே । ஸ்ரீமத்ராமாயணகதாஸங்க்ஷேபோ நாம பாலகாண்டே ப்ரதமஸ்ஸர்க: ॥ 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.
Click here to unsubscribe or change preferences.

Meaning, notes and commentary by: Krishna Sharma, Philosopher and Social Reformer.
Audio by: Ṡreerāma Ghanāpaṭi, Head, Ṡri Ṡaṅkara Gurukula Vēda Pāṭhaṡāla, Hyderabad, India.