| Baala Kaanda - Sarga 2 People see apples falling from the trees all the time. Even Newton, perhaps, would have seen it happening many times. But only when he saw on that specific day, the concept of gravity occurred to him. Everyone experiences such a moment of epiphany in their lives.
One day, an experience on Chamundi Hill near Mysore turned a motorcycle riding young businessman into the mystic known as Juggy Vasudev, who realized that there is nothing like 'me and the rest'. The Nataraja tatvam descended upon Fritjof Capra, when he was watching the waves on a beach. A sense of discrimination with all its implications hit Mahāthma Gandhi, when he was thrown out of a higher class compartment in a train. A deep sense of how the entire universe reflects itself in every individual dawned upon me when I was walking by the woods, listening to the sounds of crickets in my village on one moonlit evening when I was in my early thirties.
In this Sarga, Vālmīki describes his own experience that deeply affected him when he watched one of the two birds in love being shot by a hunter. The impact of this event on Vālmīki echoes throughout Rāmāyaṇa, especially in the descriptions of Rāma going through bouts of grief and sobbing, time and again, after Sītā was separated from him.
Indic tradition holds love between male and female as the most fundamental, most cherishable and most beautiful aspect of not only life, but also of the entire universe. Being in love deeply is, forgetting one's self and giving up one's identity. Love is celebrated by the Indic culture through the Ardha Narīswara Tatva, Rādha Krishna Tatva and many other stories and rituals, permeating and enriching all the art forms.
This deep affection for love is also manifested in the innocent gestures of common people in India. People across India follow the tradition of not walking in the middle of a husband and wife. I grew up in an agricultural village, where snakes were routinely killed upon sight. However, if two snakes are sighted copulating with each other, villagers used to leave them alone without doing any harm. In fact, such sighting is considered auspicious. It is considered a 'no, no' to harm any couple, not necessarily humans, when they are enjoying the deep love for each other.
'How did this occur to you? What prompted or moved you in this direction?' are the common questions an interviewer would ask any person that has significantly contributed to public life. In this Sarga, Vālmīki is essentially answering those questions.
The answers from Nārada, in the first Sarga, gave him the outline of the story. The impact of the bird in love that was shot, narrated in this Sarga, gave him the tone of the story. Brahma Dēva's words, narrated in this Sarga, lay the purpose for writing the story. |
| 1.2.1 | नारदस्य तु तद्वाक्यं श्रुत्वा वाक्यविशारदः ।
पूजयामास धर्मात्मा सहशिष्यो महामुनिः ॥
nāradasya tu tadvākyaṃ ṡrutvā vākyaviṡāradaḥ ।
pūjayāmāsa dharmātmā sahaṡiṣyō mahāmuniḥ ॥
Having heard that apt discourse of Nārada,
along with his Ṡishyas,
the great Muni Vālmīki, and a man of letters,
whose mind is anchored in Dharma, warmly eulogized it.
The connotation of Ṡishya spans the
meanings of terms like disciple, student, pupil,
ward, apprentice, follower and protégé.
Hence, we will use the word Ṡishya in this translation.
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| 1.2.2 | यथावत्पूजितस्तेन देवर्षिर्नारदस्तदा ।
आपृष्ट्वैवाभ्यनुज्ञातस्स जगाम विहायसम् ॥
yathāvatpūjitastēna dēvarṣirnāradastadā ।
āpṛṣtvaivābhyanujñātassa jagāma vihāyasam ॥
Duly honored by him, the Dēvarshi Nārada,
after completely satisfying him,
took leave of him and rose into the skies.
Dēvarshi is a Ṛshi of Dēva Lōka, the world of Gods.
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| 1.2.3 | स मुहूर्तं गते तस्मिन् देवलोकं मुनिस्तदा ।
जगाम तमसातीरं जाह्नव्यास्त्वविदूरतः ॥
sa muhūrtaṃ gatē tasmin dēvalōkaṃ munistadā ।
jagāma tamasātīraṃ jāhnavyāstvavidūrataḥ ॥
After Nārada left to Dēva Lōka,
the Muni left to the banks of river Tamasā ,
which is not far from the Jāhnavi.
Jāhnavi is another name for river Ganga.
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| 1.2.4 | स तु तीरं समासाद्य तमसाया मुनिस्तदा ।
शिष्यमाह स्थितं पार्श्वे दृष्ट्वा तीर्थमकर्दमम् ॥
sa tu tīraṃ samāsādya tamasāyā munistadā ।
ṡiṣyamāha sthitaṃ pārṡvē dṛṣtvā tīrthamakardamam ॥
Upon reaching the banks of river Tamasā
and seeing its clear waters, the Mahā Muni
said to his Ṡishya who was standing by him:
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| 1.2.5 | अकर्दममिदं तीर्थं भरद्वाज निशामय ।
रमणीयं प्रसन्नाम्बु सन्मनुष्यमनो यथा ॥
akardamamidaṃ tīrthaṃ bharadvāja niṡāmaya ।
ramaṇīyaṃ prasannāmbu sanmanuṣyamanō yathā ॥
Look, my dear Bharadwāja!
These waters, clear of any suspensions,
are lovely, pleasing and placid
reminding the heart of a noble person !
Bharadwāja, referred here is a Ṡishya of Vālmīki,
considered to be different from Bharadwāja, the
great Muni, mentioned in Sarga 1 (1.1.13 and 1.1.87).
| In this Ṡlōka clear waters are compared with the heart of a noble person, rather than the other way around.
Meeting even one such noble person in our life time makes this life worth living. Vālmīki must have been fortunate to meet many such noble people, to be reminded of them by the clear waters, instantaneously.
Next time when you pass by clear waters, think of a person that you know, whose mind can be compared to those waters. If you can not think of such a person, try to meet as many people as possible, till you come across at least one such person.
This Ṡlōka also indicates the pure and serene state of mind of Vālmīki on that day, which was extremely disturbed by the sighting of one of the pair of the birds being killed. |
| 1.2.6 | न्यस्यतां कलशस्तात दीयतां वल्कलं मम ।
इदमेवावगाहिष्ये तमसातीर्थमुत्तमम् ॥
nyasyatāṃ kalaṡastāta dīyatāṃ valkalaṃ mama ।
idamēvāvagāhiṣyē tamasātīrthamuttamam ॥
Please keep this Kalaṡa aside, my son!
and give me my garment of bark.
I shall bathe in this Tamasā itself, at this excellent spot!
The word Kalaṡa refers to a small container or pitcher of water.
It may be thought of as equivalent to a
water bottle of modern times with the important difference that,
the water in it also contains the spiritual energy of the Muni or Ṛshi.
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| 1.2.7 | एवमुक्ते भरद्वाजो वाल्मीकेन महात्मना ।
प्रायच्छत मुनेस्तस्य वल्कलं नियतो गुरोः ॥
ēvamuktē bharadvājō vālmīkēna mahātmanā ।
prāyacchata munēstasya valkalaṃ niyatō gurōḥ ॥
Thus told by the Mahātma and Muni Vālmīki,
Bharadwāja, the attentive Ṡishya
handed the garment over to his Guru.
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| 1.2.8 | स शिष्यहस्तादादाय वल्कलं नियतेन्द्रियः ।
विचचार ह पश्यंस्तत्सर्वतो विपुलं वनम् ॥
sa ṡiṣyahastādādāya valkalaṃ niyatēndriyaḥ ।
vicacāra ha paṡyaṃstatsarvatō vipulaṃ vanam ॥
Vālmīki, who had complete control of his senses,
strolled around the big and wide Vana,
enjoying every part of it.
| Everyone of us goes through a three step process in interacting with the world.
1) We get stimulated by our inbound senses. (Jñāna Indriyas) 2) We process the inputs and decide up on an appropriate action. 3) We act through our outbound senses (Karma Indriyas).
When we receive highly stimulating input (such as the aroma of good food or an insulting invective), the step 2 shrinks to near zero and we directly proceed to step 3.
Indic literature often refers to this phenomenon as 'not having control on the senses'. On the other hand, if the step 2 is vivid and clear, it is called as ' having control on the senses'.
Vālmīki is referred to as 'Niyata Indriyah', one who has complete control of senses. 'Controlling the senses' is a recurring theme in Indic thought in the context of personal and spiritual development. It simply means developing acute sense of discretion and judgment and exercising it before acting or reacting.
Sometimes, we hear this phrase 'controlling the senses' mistakenly interpreted as renunciation. Controlling the sense doesn't imply withdrawal from the enjoyments, but enjoying without losing mind. The message is, rather, "get involved in life, but do not get indulgent"! |
| 1.2.9 | तस्याभ्याशे तु मिथुनं चरन्तमनपायिनम् ।
ददर्श भगवांस्तत्र क्रौञ्चयोश्चारुनिःस्वनम् ॥
tasyābhyāṡē tu mithunaṃ carantamanapāyinam ।
dadarṡa bhagavāṃstatra krauñcayōṡcāruniḥsvanam ॥
Bhagawān Vālmīki, then, saw in that neighborhood,
a pair of Krounca birds chirping melodiously and
flying around together as if they are one.
The word Bhagawān is not only used for Dēvas,
but also for any own having divine and extraordinary powers.
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| 1.2.10 | तस्मात्तु मिथुनादेकं पुमांसं पापनिश्चयः ।
जघान वैरनिलयो निषादस्तस्य पश्यतः ॥
tasmāttu mithunādēkaṃ pumāṃsaṃ pāpaniṡcayaḥ ।
jaghāna vairanilayō niṣādastasya paṡyataḥ ॥
As he was watching, a hunter, nemesis of the birds,
with that very evil intention, shot down the male of the pair.
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| 1.2.11 | तं शोणितपरीताङ्गं वेष्टमानं महीतले ।
भार्या तु निहतं दृष्ट्वा रुराव करुणां गिरम् ॥
वियुक्ता पतिना तेन द्विजेन सहचारिणा ।
ताम्रशीर्षेण मत्तेन पत्रिणा सहितेन वै ॥
taṃ ṡōṇitaparītāṅgaṃ vēṣtamānaṃ mahītalē ।
bhāryā tu nihataṃ dṛṣtvā rurāva karuṇāṃ giram ॥
viyuktā patinā tēna dvijēna sahacāriṇā ।
tāmraṡīrṣēṇa mattēna patriṇā sahitēna vai ॥
Seeing that bird, of copper colored head,
thus shot down and writhing on the ground,
with the body in a welter of blood,
his wife cried pitifully,
separated from its beloved
friend, companion and husband
still recovering from the
hangover of the deep love
that it was enjoying only a moment ago.
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| 1.2.13 | तथा तु तं द्विजं दृष्ट्वां निषादेन निपातितम् ।
ऋषेर्धर्मात्मनस्तस्य कारुण्यं समपद्यत ॥
tathā tu taṃ dvijaṃ dṛṣtvāṃ niṣādēna nipātitam ।
ṛṣērdharmātmanastasya kāruṇyaṃ samapadyata ॥
Seeing the bird in that state,
thus brought down by the hunter,
the heart of the Ṛshi, the Dharmātma,
was filled with pity and compassion.
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| 1.2.14 | ततः करुणवेदित्वादधर्मोऽयमिति द्विजः ।
निशाम्य रुदतीं क्रौञ्चीमिदं वचनमब्रवीत् ॥
tataḥ karuṇavēditvādadharmō'yamiti dvijaḥ ।
niṡāmya rudatīṃ krauñcīmidaṃ vacanamabravīt ॥
Filled with compassion, at the sight of
that pitiful cry of the female bird
he felt that the bird was wronged and said:
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| 1.2.15 | मा निषाद प्रतिष्ठां त्वमगमश्शाश्वतीस्समाः ।
यत्क्रौञ्चमिथुनादेकमवधीः काममोहितम् ॥
mā niṣāda pratiṣṭhāṃ tvamagamaṡṡāṡvatīssamāḥ ।
yatkrauñcamithunādēkamavadhīḥ kāmamōhitam ॥
O wretched hunter !
May you know no rest for endless years,
having killed one of the Krounca birds
that are intoxicated in a spell of love!
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| 1.2.16 | तस्यैवं ब्रुवतश्चिन्ता बभूव हृदि वीक्षतः ।
शोकार्तेनास्य शकुनेः किमिदं व्याहृतं मया ॥
tasyaivaṃ bruvataṡcintā babhūva hṛdi vīkṣataḥ ।
ṡōkārtēnāsya ṡakunēḥ kimidaṃ vyāhṛtaṃ mayā ॥
Having thus spoke, he wondered
about the words that came out of his mouth,
upon being moved by that
deep compassion towards the birds.
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| 1.2.17 | चिन्तयन् स महाप्राज्ञश्चकार मतिमान् मतिम् ।
शिष्यं चैवाब्रवीद्वाक्यमिदं स मुनिपुङ्गवः ॥
cintayan sa mahāprājñaṡcakāra matimān matim ।
ṡiṣyaṃ caivābravīdvākyamidaṃ sa munipuṅgavaḥ ॥
Then, that best among the Munis,
the wise, the brilliant and the thoughtful
brooded over it and remarked to his Ṡishya:
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| 1.2.18 | पादबद्धोऽक्षरसमस्तन्त्रीलयसमन्वितः ।
शोकार्त्तस्य प्रवृत्तो मे श्लोको भवतु नान्यथा ॥
pādabaddhō'kṣarasamastantrīlayasamanvitaḥ ।
ṡōkārttasya pravṛttō mē ṡlōkō bhavatu nānyathā ॥
It has four symmetrical quarters
with equal syllables in each quarter.
It bears the rhythm of a stringed instrument.
It must be nothing but a Ṡlōka,
that came out of my Ṡōka, wrenching grief.
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| 1.2.19 | शिष्यस्तु तस्य ब्रुवतो मुनेर्वाक्यमनुत्तमम् ।
प्रतिजग्राह संहृष्टस्तस्य तुष्टोऽभवद्गुरुः ॥
ṡiṣyastu tasya bruvatō munērvākyamanuttamam ।
pratijagrāha saṃhṛṣtastasya tuṣtō'bhavadguruḥ ॥
The Ṡishya reverently recorded, in his mind,
those unique and unparalleled words
with elation, making the Guru happy.
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| 1.2.20 | सोऽभिषेकं ततः कृत्वा तीर्थे तस्मिन् यथाविधि ।
तमेव चिन्तयन्नर्थमुपावर्तत वै मुनिः ॥
sō'bhiṣēkaṃ tataḥ kṛtvā tīrthē tasmin yathāvidhi ।
tamēva cintayannarthamupāvartata vai muniḥ ॥
Having taken bath in
those waters in a customary manner,
The Muni turned back (to his Ashram)
pondering over its significance.
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| 1.2.21 | भरद्वाजस्ततश्शिष्यो विनीतश्श्रुतवान् मुनेः ।
कलशं पूर्णमादाय पृष्ठतोऽनुजगाम ह ॥
bharadvājastataṡṡiṣyō vinītaṡṡrutavān munēḥ ।
kalaṡaṃ pūrṇamādāya pṛṣṭhatō'nujagāma ha ॥
Bharadwāja, the Muni, the scholar in Ṡāstras
and his attentive Ṡishya, followed him
taking the Kalaṡa filled with water.
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| 1.2.22 | स प्रविश्याश्रमपदं शिष्येण सह धर्मवित् ।
उपविष्टः कथाश्चान्याश्चकार ध्यानमास्थितः ॥
sa praviṡyāṡramapadaṃ ṡiṣyēṇa saha dharmavit ।
upaviṣtaḥ kathāṡcānyāṡcakāra dhyānamāsthitaḥ ॥
Upon entering the Ashram, he, the master of Dharma
sat along with his Ṡishyas, in deep thought
discussing many topics.
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| 1.2.23 | आजगाम ततो ब्रह्मा लोककर्त्ता स्वयं प्रभुः ।
चतुर्मुखो महातेजा द्रष्टुं तं मुनिपुङ्गवम् ॥
ājagāma tatō brahmā lōkakarttā svayaṃ prabhuḥ ।
caturmukhō mahātējā draṣtuṃ taṃ munipuṅgavam ॥
Then, the supremely radiant four headed Brahma
who creates and commands all the worlds,
came there to see that prominent Muni, by himself.
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| 1.2.24 | वाल्मीकिरथ तं दृष्ट्वा सहसोत्थाय वाग्यतः ।
प्राञ्जलिः प्रयतो भूत्वा तस्थौ परमविस्मितः ॥
vālmīkiratha taṃ dṛṣtvā sahasōtthāya vāgyataḥ ।
prāñjaliḥ prayatō bhūtvā tasthau paramavismitaḥ ॥
The pious Vālmīki sprang up
in speechless wonder upon seeing him,
and stood by him with folded hands.
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| 1.2.25 | पूजयामास तं देवं पाद्यार्घ्यासनवन्दनै: ।
प्रणम्य विधिवच्चैनं पृष्ट्वाऽनामयमव्ययम् ॥
pūjayāmāsa taṃ dēvaṃ pādyārghyāsanavandanai: ।
praṇamya vidhivaccainaṃ pṛṣtvā'nāmayamavyayam ॥
He honored Brahma Dēva customarily,
giving water for cleaning the feet,
and for quenching the thirst,
and offering a a seat to sit up on.
He inquired about his welfare
after duly paying obeisance.
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| 1.2.26 | अथोपविश्य भगवानासने परमार्चिते ।
वाल्मीकये महर्षये सन्दिदेशासनं ततः ।
athōpaviṡya bhagavānāsanē paramārcitē ।
vālmīkayē maharṣayē sandidēṡāsanaṃ tataḥ ।
After being thus exceptionally honored
and after taking the seat,
Brahma Dēva asked Maharshi Vālmīki
Also to take seat.
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| 1.2.27 | ब्रह्मणा समनुज्ञातस्सोऽप्युपाविशदासने ।
उपविष्टे तदा तस्मिन्सर्वलोकपितामहे ।
तद्गतेनैव मनसा वाल्मीकिर्ध्यानमास्थित: ॥
brahmaṇā samanujñātassō'pyupāviṡadāsanē ।
upaviṣtē tadā tasminsarvalōkapitāmahē ।
tadgatēnaiva manasā vālmīkirdhyānamāsthita: ॥
Prodded by Brahma Dēva, Vālmīki took the seat.
His mind was still completely
absorbed by the past incident,
and was unable to focus on the very creator
and father of the worlds who
was sitting right in front of him.
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| 1.2.28 | पापात्मना कृतं कष्टं वैरग्रहणबुद्धिना ।
यस्तादृशं चारुरवं क्रौञ्चं हन्यादकारणात् ॥
pāpātmanā kṛtaṃ kaṣtaṃ vairagrahaṇabuddhinā ।
yastādṛṡaṃ cāruravaṃ krauñcaṃ hanyādakāraṇāt ॥
The melodiously chirping poor bird
was killed by the nemesis of the birds
with that very evil intention
for no fault of hers and for no apparent reason.
| How this misery did befell upon the bird from nowhere, for no fault of hers?
Vālmīki is deeply bound in thought.
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| 1.2.29 | शोचन्नेव मुहुः क्रौञ्चीमुपश्लोकमिमं पुनः ।
जगावन्तर्गतमना भूत्वा शोकपरायणः ॥
ṡōcannēva muhuḥ krauñcīmupaṡlōkamimaṃ punaḥ ।
jagāvantargatamanā bhūtvā ṡōkaparāyaṇaḥ ॥
With mind elsewhere and consumed by boundless grief,
he repeated the Ṡlōka to himself many a time.
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| 1.2.30 | तमुवाच ततो ब्रह्मा प्रहसन् मुनिपुङ्गवम् ।
श्लोक एव त्वया बद्धो नात्र कार्या विचारणा ॥
tamuvāca tatō brahmā prahasan munipuṅgavam ।
ṡlōka ēva tvayā baddhō nātra kāryā vicāraṇā ॥
Then, Brahma Dēva said with a smile to that great Muni:
'indeed, it is a Ṡlōka that you have made out.'
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| 1.2.31 | मच्छन्दादेव ते ब्रह्मन् प्रवृत्तेयं सरस्वती ।
रामस्य चरितं कृत्स्नं कुरु त्वमृषिसत्तम ॥
macchandādēva tē brahman pravṛttēyaṃ sarasvatī ।
rāmasya caritaṃ kṛtsnaṃ kuru tvamṛṣisattama ॥
It is by my will, O Brahman, that
these great words came out of you.
O the best of the Ṛshis,
You would write the story of Rāma in its entirety.
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| 1.2.32 | धर्मात्मनो गुणवतो लोके रामस्य धीमतः ।
वृत्तं कथय धीरस्य यथा ते नारदाच्छ्रुतम् ॥
dharmātmanō guṇavatō lōkē rāmasya dhīmataḥ ।
vṛttaṃ kathaya dhīrasya yathā tē nāradācchrutam ॥
Please tell the story of Rāma,
the righteous, the brave,
the virtuous and the intelligent
as you have heard it from Nārada.
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| 1.2.33-34 | रहस्यं च प्रकाशं च यद्वृत्तं तस्य धीमत: ।
रामस्य सहसौमित्रेः राक्षसानां च सर्वश: ।
वैदेह्याश्चैव यद्वृत्तं प्रकाशं यदि वा रहः ।
तच्चाप्यविदितं सर्वं विदितं ते भविष्यति ॥
rahasyaṃ ca prakāṡaṃ ca yadvṛttaṃ tasya dhīmata: ।
rāmasya sahasaumitrēḥ rākṣasānāṃ ca sarvaṡa: ।
vaidēhyāṡcaiva yadvṛttaṃ prakāṡaṃ yadi vā rahaḥ ।
taccāpyaviditaṃ sarvaṃ viditaṃ tē bhaviṣyati ॥
You shall know, everything
that had happened in public and in private
with Rāma, Lakshmaṇa, Sītā and others
including with all the Rākshasas,
You shall know, whatever is
known and unknown hitherto.
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| 1.2.35 | न ते वागनृता काव्ये काचिदत्र भविष्यति ।
कुरु रामकथां पुण्यां श्लोकबद्धां मनोरमाम् ॥
na tē vāganṛtā kāvyē kācidatra bhaviṣyati ।
kuru rāmakathāṃ puṇyāṃ ṡlōkabaddhāṃ manōramām ॥
Your poem will not contained
a single word that is not true.
Write the sacred and wonderful
story of Rāma set in Ṡlōkas.
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| 1.2.36 | यावत्स्थास्यन्ति गिरयस्सरितश्च महीतले ।
तावद्रामायणकथा लोकेषु प्रचरिष्यति ॥
yāvatsthāsyanti girayassaritaṡca mahītalē ।
tāvadrāmāyaṇakathā lōkēṣu pracariṣyati ॥
As long as the hills abide and streams flow on the earth,
so long shall the story of Rāma will prevail.
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| 1.2.37 | यावद्रामायणकथा त्वत्कृता प्रचरिष्यति ।
तावदूर्ध्वमधश्च त्वं मल्लोकेषु निवत्स्यसि ॥
yāvadrāmāyaṇakathā tvatkṛtā pracariṣyati ।
tāvadūrdhvamadhaṡca tvaṃ mallōkēṣu nivatsyasi ॥
So long as the story of Rāmāyaṇa written by you prevails,
shall you be able to move freely, at will, everywhere,
in the upper worlds, nether worlds and in my world.
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| 1.2.38 | इत्युक्त्वा भगवान्ब्रह्मा तत्रैवान्तरधीयत ।
ततस्सशिष्यो भगवान्मुनिर्विस्मयमाययौ ॥
ityuktvā bhagavānbrahmā tatraivāntaradhīyata ।
tatassaṡiṣyō bhagavānmunirvismayamāyayau ॥
Saying thus, Bhagawān Brahma, disappeared instantly
as the Muni and his Ṡishyas were watching in awe.
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| 1.2.39 | तस्य शिष्यास्ततः सर्वे जगुश्श्लोकमिमं पुनः ।
मुहुर्मुहुः प्रीयमाणाः प्राहुश्च भृशविस्मिताः ॥
tasya ṡiṣyāstataḥ sarvē jaguṡṡlōkamimaṃ punaḥ ।
muhurmuhuḥ prīyamāṇāḥ prāhuṡca bhṛṡavismitāḥ ॥
The Ṡishyas chanted the Ṡlōka
again and again in delight.
They kept reminiscing all that happened, in awe.
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| 1.2.40 | समाक्षरैश्चतुर्भिर्यः पादैर्गीतो महर्षिणा ।
सोऽनुव्याहरणाद्भूयश्श्लोकश्श्लोकत्वमागतः ॥
samākṣaraiṡcaturbhiryaḥ pādairgītō maharṣiṇā ।
sō'nuvyāharaṇādbhūyaṡṡlōkaṡṡlōkatvamāgataḥ ॥
As they kept reciting the words sung by Maharshi,
with the four symmetric quartets of equal syllables,
it, indeed, felt like a Ṡlōka.
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| 1.2.41 | तस्य बुद्धिरियं जाता वाल्मीकेर्भावितात्मनः ।
कृत्स्नं रामायणं काव्यमीदृशैः करवाण्यहम् ॥
tasya buddhiriyaṃ jātā vālmīkērbhāvitātmanaḥ ।
kṛtsnaṃ rāmāyaṇaṃ kāvyamīdṛṡaiḥ karavāṇyaham ॥
The Maharshi contemplated that he would compose
the entire poem of Rāmāyaṇa in the same meter.
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| 1.2.42 | उदारवृत्तार्थपदैर्मनोरमैः ।
तदास्य रामस्य चकारकीर्तिमान् ।
समाक्षरैश्श्लोकशतैर्यशस्विनो ।
यशस्करं काव्यमुदारधीर्मुनि: ॥
udāravṛttārthapadairmanōramaiḥ ।
tadāsya rāmasya cakārakīrtimān ।
samākṣaraiṡṡlōkaṡatairyaṡasvinō ।
yaṡaskaraṃ kāvyamudāradhīrmuni: ॥
The renowned and noble minded Muni
of great intellect, then, wrote the
celebrated story of celebrated Rāma
in hundreds of Ṡlōkas with symmetric meter
filled with charming and noble words and meaning.
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| 1.2.43 | तदुपगतसमाससन्धियोगं
सममधुरोपनतार्थवाक्यबद्धम् ।
रघुवरचरितं मुनिप्रणीतं
दशशिरसश्च वधं निशामयध्वम् ॥
tadupagatasamāsasandhiyōgaṃ
samamadhurōpanatārthavākyabaddham ।
raghuvaracaritaṃ munipraṇītaṃ
daṡaṡirasaṡca vadhaṃ niṡāmayadhvam ॥
Now, you will be feasted with that story
of the prince of the Raghu dynasty
including the annihilation of the ten headed Rāvaṇa,
full of lucid phrases and flowing syllable conjectures
contained in symmetrical and sweet sentences
filled with deep meaning, thus written by the Muni.
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| | इत्यार्षे श्रीमद्रामायणे वाल्मीकीये आदिकाव्ये
श्रीमद्बालकाण्डे द्वितीयः सर्गः ॥
ityārṣē ṡrīmadrāmāyaṇē vālmīkīyē ādikāvyē
ṡrīmadbālakāṇḍē dvitīyaḥ sargaḥ ॥
Thus concludes the second Sarga
in Bāla Kāṇḍa of the glorious Rāmāyaṇa,
the first ever poem of humankind,
composed by Vālmīki.
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| | We completed reading 143 Ṡlōkas out of ~24,000 Ṡlōkas of
Vālmīki Rāmāyaṇa.
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