Book I : Bala Kanda - Book Of Youthful Majesties
Chapter [Sarga] 3
तत् सर्वम् तात्त्वतो दृश्ट्वा धर्मेण स महामतिः
अभिरामस्य रामस्य तत् सर्वम् कर्तुम् उद्यतः || १-३-७
कामार्थ गुण संयुक्तम् धर्मार्थ गुण विस्तरम् |
समुद्रम् इव रत्नाढ्यम् सर्व श्रुति मनोहरम् || १-३-८
7-8. mahaa matitiH = highly intellectual [sage]; saH = he; tat sarvam = that, all; tattvataH = in actuality; dharmeNa = by yogic prowess;dR^iSTvaa = having discerned; kaama artha guNa samyuktam = pleasures, prosperities, their qualities, abounding with; dharma artha guNa vistaram = probity [alone,] its meaning, [and its] qualities, elaborately; ratna aaDhyam = with gems, replete; samudram iva = ocean, like; sarva shruti manoharam = for all, listenable, delightfully [or by all Veda-s acceptable, or in any kind of listening, a pleasing one; abhiraamasya raamasya = one who delights all, of such a Rama; sarvam kartum udyataH = that, all, to author, pioneered
Discerning all of Ramayana in its actuality by his yogic prowess that highly intellectual Valmiki pioneered to author all of the legend of Rama, for Rama is a delighter of all in all worlds, and whose legend is abounding with the real functional qualities of earthly pleasures and prosperities, and which clearly elaborates the meaning of probity and its operative qualities, and thus this legend is like an ocean replete with such gems called thoughts, and an ear-pleasing legend, as well. [1-3-7, 8]
Comment: The pleasures and gains of the humans are puruSaartha -s, in its axiological meaning. Hindus have four such puruSaartha -s [namely human values,] dharma probity artha prosperity, kaama pleasures, and finally moksha , blessedness. Of these four only the first three, dharma, artha, kaama are usually referred, and they are called tri-varga . The final one moksha is not often quoted. Dhrama is the driving force. chodanaa lakshaNaartho dharmaH - Jaimini. Hence dharma is the prescribed conduct, either by scriptures or by the society, and it does not entail any merit or demerit, but just an obligatory conduct or duty or, say 'categorical imperative' of Kant. And the other two, artha, kaama , are the means of dharma, and all leading to moksha. These two great epics Ramayana and Mahabharata are structured on these puruSaartha -s alone. Thus though Ramayana is abounding with the accounts of richness and glory of all kinds of wealth, which is secondary to human values, its main import is the virtuosity of human living. The ocean, though abounding with other less valuable items like conch shells, mother-of-pearl shells etc., its gems beneath all these peripherals are of high value. Thus this is an ear pleasing by its musical melody and heart pleasing by its meaningful wording. Further, it is pleasant for its import is in accordance with all the scriptures.
स यथा कथितम् पूर्वम् नारदेन महात्मना |
रघु वंशस्य चरितम् चकार भगवान् मुनिः || १-३-९
9. bhagavaan saH muniH = godly, he, that saint [Valmiki]; mahaatmanaa naaradena = by Divine Soul, Narada; puurvam yathaa kathitam = earlier, as to how, narrated; [in that way only]; raghu vamshasya = one who is born in Raghu's lineage - of Rama; charitam chakaara = legend, made [composed.]
That godly saint Valmiki composed the legend of Rama, the legatee of Raghu, exactly as the divine-soul Narada narrated it earlier. [1-3-9]
जन्म रामस्य सुमहद् वीर्यम् सर्वानुकूलताम् |
लोकस्य प्रियताम् क्षान्तिम् सौंयताम् सत्य शीलताम् || १-३-१०
10. raamasya janma = Rama's, birth [incarnation]; su mahat viiryam = very, great, valour; sarva anukuulataam = to all, gracefulness; lokasya priyataam = universal, cordiality; kshaantim = perseverance; satya shiilataam = truthful, conduct; saumyataam = courteousness; [Valmiki described.]
The birth of Rama as an incarnation of Vishnu, his very great valour, his gracefulness to all, his universal cordiality, perseverance, courteousness, and his truthful conduct, Valmiki described them all. [1-3-10]
नाना चित्र कथाः च अन्याः विश्वामित्र सहायेन |
जानक्याः च विवाहम् च धनुषः च विभेदनम् ||१-३-११
11. anyaaH naanaa chitra kathaa ca = other, very many, amusing, stories, also; vishvaamitra ahaayena = Viswamitra, with help of; jaanakyaaH ca vivaaham ca = with Janaki, also, marriage, and; dhanuSaH ca vibhedanam = great bow's, breaking of; [are narrated.]
Narrated are very many other amusing stories, Rama's breaking the great bow; his marriage with Janaki after with the help of Sage Vishvamitra... [1-3-11]
राम राम विवादम् च गुणान् दाशरथेः तथा |
तथऽभिषेकम् रामस्य कैकेय्या दुष्ट भावताम् ||१-३-१२
12. raama = Rama; raama = Parasuraama; vivaadam ca = dispute, also; guNaanaan = merits of; daasarathe tathaH = Dasharatha's son [Rama's];tathaa = that way; tathaa abhishhekam raamasya = likewise, [preparations for ] anointing, of Rama; kaikeyyaa duSTa bhaavataam = Kaikeyi's, vicious, intentions.
Dispute of Rama and Parashurama; the merits of Rama, the son of Dasharatha; and the preparations for anointing of Rama as crown prince; Queen Kaikeyi's vicious intentions... [1-3-12]
Comment: Rama is shrii raama one who delights in shrii , where shrii is Goddess Lakshmi. Where as Parashurama delights in his axe parashu axe; and Balarama, the brother of Krishna delights in his own bala might.
तत् सर्वम् तात्त्वतो दृश्ट्वा धर्मेण स महामतिः
अभिरामस्य रामस्य तत् सर्वम् कर्तुम् उद्यतः || १-३-७
कामार्थ गुण संयुक्तम् धर्मार्थ गुण विस्तरम् |
समुद्रम् इव रत्नाढ्यम् सर्व श्रुति मनोहरम् || १-३-८
अभिरामस्य रामस्य तत् सर्वम् कर्तुम् उद्यतः || १-३-७
कामार्थ गुण संयुक्तम् धर्मार्थ गुण विस्तरम् |
समुद्रम् इव रत्नाढ्यम् सर्व श्रुति मनोहरम् || १-३-८
7-8. mahaa matitiH = highly intellectual [sage]; saH = he; tat sarvam = that, all; tattvataH = in actuality; dharmeNa = by yogic prowess;dR^iSTvaa = having discerned; kaama artha guNa samyuktam = pleasures, prosperities, their qualities, abounding with; dharma artha guNa vistaram = probity [alone,] its meaning, [and its] qualities, elaborately; ratna aaDhyam = with gems, replete; samudram iva = ocean, like; sarva shruti manoharam = for all, listenable, delightfully [or by all Veda-s acceptable, or in any kind of listening, a pleasing one; abhiraamasya raamasya = one who delights all, of such a Rama; sarvam kartum udyataH = that, all, to author, pioneered
Discerning all of Ramayana in its actuality by his yogic prowess that highly intellectual Valmiki pioneered to author all of the legend of Rama, for Rama is a delighter of all in all worlds, and whose legend is abounding with the real functional qualities of earthly pleasures and prosperities, and which clearly elaborates the meaning of probity and its operative qualities, and thus this legend is like an ocean replete with such gems called thoughts, and an ear-pleasing legend, as well. [1-3-7, 8]
Comment: The pleasures and gains of the humans are puruSaartha -s, in its axiological meaning. Hindus have four such puruSaartha -s [namely human values,] dharma probity artha prosperity, kaama pleasures, and finally moksha , blessedness. Of these four only the first three, dharma, artha, kaama are usually referred, and they are called tri-varga . The final one moksha is not often quoted. Dhrama is the driving force. chodanaa lakshaNaartho dharmaH - Jaimini. Hence dharma is the prescribed conduct, either by scriptures or by the society, and it does not entail any merit or demerit, but just an obligatory conduct or duty or, say 'categorical imperative' of Kant. And the other two, artha, kaama , are the means of dharma, and all leading to moksha. These two great epics Ramayana and Mahabharata are structured on these puruSaartha -s alone. Thus though Ramayana is abounding with the accounts of richness and glory of all kinds of wealth, which is secondary to human values, its main import is the virtuosity of human living. The ocean, though abounding with other less valuable items like conch shells, mother-of-pearl shells etc., its gems beneath all these peripherals are of high value. Thus this is an ear pleasing by its musical melody and heart pleasing by its meaningful wording. Further, it is pleasant for its import is in accordance with all the scriptures.
स यथा कथितम् पूर्वम् नारदेन महात्मना |
रघु वंशस्य चरितम् चकार भगवान् मुनिः || १-३-९
रघु वंशस्य चरितम् चकार भगवान् मुनिः || १-३-९
9. bhagavaan saH muniH = godly, he, that saint [Valmiki]; mahaatmanaa naaradena = by Divine Soul, Narada; puurvam yathaa kathitam = earlier, as to how, narrated; [in that way only]; raghu vamshasya = one who is born in Raghu's lineage - of Rama; charitam chakaara = legend, made [composed.]
That godly saint Valmiki composed the legend of Rama, the legatee of Raghu, exactly as the divine-soul Narada narrated it earlier. [1-3-9]
जन्म रामस्य सुमहद् वीर्यम् सर्वानुकूलताम् |
लोकस्य प्रियताम् क्षान्तिम् सौंयताम् सत्य शीलताम् || १-३-१०
लोकस्य प्रियताम् क्षान्तिम् सौंयताम् सत्य शीलताम् || १-३-१०
10. raamasya janma = Rama's, birth [incarnation]; su mahat viiryam = very, great, valour; sarva anukuulataam = to all, gracefulness; lokasya priyataam = universal, cordiality; kshaantim = perseverance; satya shiilataam = truthful, conduct; saumyataam = courteousness; [Valmiki described.]
The birth of Rama as an incarnation of Vishnu, his very great valour, his gracefulness to all, his universal cordiality, perseverance, courteousness, and his truthful conduct, Valmiki described them all. [1-3-10]
नाना चित्र कथाः च अन्याः विश्वामित्र सहायेन |
जानक्याः च विवाहम् च धनुषः च विभेदनम् ||१-३-११
जानक्याः च विवाहम् च धनुषः च विभेदनम् ||१-३-११
11. anyaaH naanaa chitra kathaa ca = other, very many, amusing, stories, also; vishvaamitra ahaayena = Viswamitra, with help of; jaanakyaaH ca vivaaham ca = with Janaki, also, marriage, and; dhanuSaH ca vibhedanam = great bow's, breaking of; [are narrated.]
Narrated are very many other amusing stories, Rama's breaking the great bow; his marriage with Janaki after with the help of Sage Vishvamitra... [1-3-11]
राम राम विवादम् च गुणान् दाशरथेः तथा |
तथऽभिषेकम् रामस्य कैकेय्या दुष्ट भावताम् ||१-३-१२
तथऽभिषेकम् रामस्य कैकेय्या दुष्ट भावताम् ||१-३-१२
12. raama = Rama; raama = Parasuraama; vivaadam ca = dispute, also; guNaanaan = merits of; daasarathe tathaH = Dasharatha's son [Rama's];tathaa = that way; tathaa abhishhekam raamasya = likewise, [preparations for ] anointing, of Rama; kaikeyyaa duSTa bhaavataam = Kaikeyi's, vicious, intentions.
Dispute of Rama and Parashurama; the merits of Rama, the son of Dasharatha; and the preparations for anointing of Rama as crown prince; Queen Kaikeyi's vicious intentions... [1-3-12]
Comment: Rama is shrii raama one who delights in shrii , where shrii is Goddess Lakshmi. Where as Parashurama delights in his axe parashu axe; and Balarama, the brother of Krishna delights in his own bala might.
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