Book I : Bala Kanda - The Youthful Majesties
15. Rishyashringa officiates putrakAmeShTi ritual for Dasharatha
एवम् दत्वा वरम् देवो देवानाम् विष्णुः आत्मवान् || १-१५-३०
मानुषे चिन्तयामास जन्मभूमिम् अथ आत्मनः |
मानुषे चिन्तयामास जन्मभूमिम् अथ आत्मनः |
30b, 31a. aatmavaan viSNuH devaH = kind-hearted, Vishnu, the god; devaanaam evam varam datvaa = to gods, this way, boon, on giving; atha aatmanaH maanuSe = then, for himself, in human [world]; janma bhuumim chintayaamaasa = birth, base [instituting point,] started to think of.
On giving boon to all gods in that way the kind-hearted god Vishnu started to think about the instituting base for his birth in human world. [1-15-30b, 31a]
ततः पद्म पलाशाक्षः कृत्वा आत्मानम् चतुर्विधम् || १-१५-३१
पितरम् रोचयामास तदा दशरथम् नृपम् |
पितरम् रोचयामास तदा दशरथम् नृपम् |
31b, 32a. tataH = afterwards; padma palaasa akshaH = lotus, petal, eyed one [ Vishnu]; tadaa = then; aatmaanam chatur vidham kR^itvaa = himself, into four-fold, on making [agreeing to make]; dasharatham nR^ipam = Dasharatha, King; pitaram rochayaamaasa = as his father, predisposed to select.
And then that lotus-petal-eyed one agreeing to manifest himself in fourfold way is predisposed towards Dasharatha to be his father. [1-15-31b, 32a]
There is a great lot of discussion whether Vishnu made himself fourfold as Rama, Lakshmana, Bharata an Shatrughna, or he himself incarnated along with his main ingredients like conch shell, disc, mace as those three brothers. This verse says that he 'made himself, or agreed to make himself as fourfold.' Even then, there are discussions that Rama is a 'full incarnation' puurNa avataara as the Supreme is indivisible - on one account. And his brothers cannot be reckoned as his incarnation as they become parts of the whole but not the 'whole' itself he did not divide himself on the other account. And the tradition believes that Vishnu did not divide himself but incarnated in one piece, where his brothers are his paraphernalia. There is no unanimity on this, as yet.
तदा देव ऋषि गन्धर्वाः स रुद्राः स अप्सरो गणाः |
स्तुतिभिः दिव्य रूपाभिः तुष्टुवुः मधुसूदनम् || १-१५-३२
स्तुतिभिः दिव्य रूपाभिः तुष्टुवुः मधुसूदनम् || १-१५-३२
32b, c. tadaa = then; devaaH = gods; R^iSi gandharvaaH sa rudraaH sa apsarasaaH ganaaH = with sages, with gandharva-s, with rudra-s, apsara-s, groups of; divya ruupaabhiH stutibhiH = divine, in form [in exposition,] with prayers; madhu suudanam = Madhu [the demon,] killer of Vishnu is; tuSTuvuH = extolled.
Then all the groups of gods, sages, gandharva-s, with rudraa-s, and apsarasa-s, extolled Vishnu with prayers of divine exposition. [1-15-32b, c]
Vishnu in early times killed a ghastly demon called Madhu and his brother Kaitabha, hence He is also called Madhusuudana. This is one the thousand names of Vishnu.
तम् उद्धतम् रावणम् उग्र तेजसम्
प्रवृद्ध दर्पम् त्रिदशेश्वर वर द्विषम् |
विरावणम् साधु तपस्वि कण्टकम्
तपस्विनाम् उद्धर तम् भयाअवहम् || १-१५-३३
प्रवृद्ध दर्पम् त्रिदशेश्वर वर द्विषम् |
विरावणम् साधु तपस्वि कण्टकम्
तपस्विनाम् उद्धर तम् भयाअवहम् || १-१५-३३
33.tam = that particular one - who is renowned for evil acts - Ravana; uddhatam = an egoist; ugra tejasam = furiously, fiery one; pra vR^iddha darpam = one with heightened, arrogance; tridasha iiswara dviSam = gods, lord - Indra, hater of; vi+raavaNam= [one who makes everyone to] high, wails; tapasvi kanTakam= to sages, a thorn in sides; as such; tapasvinaam bhayaavaham = for hermits, he who is a fright; tam raavaNam saadhu uddhara = such as he is - him, that Ravana, eliminate [give final emancipation, deliver him from curse] .
"Oh! Vishnu, he that fiery one who is renowned for evil acts and who is the hater of Indra, that Ravana is uprising furiously with his heightened arrogance, and he has become a thorn in the side of hermits hence he is a fright to sages, afor he torturesd insubordinates to the the extent of loud wailing; hence we pray you to eliminate that Ravana." [1-15-33]
तमेव हत्वा स बलम् स बान्धवम्
विरावणम् रावणम् उग्र पौरुषम् |
स्वर् लोकम् आगच्छ गत ज्वरः चिरम्
सुरेन्द्र गुप्तम् गत दोष कल्मषम् || १-१५-३४
विरावणम् रावणम् उग्र पौरुषम् |
स्वर् लोकम् आगच्छ गत ज्वरः चिरम्
सुरेन्द्र गुप्तम् गत दोष कल्मषम् || १-१५-३४
34. sa balam sa baandhavam = with all his forces, with all his kinsmen; vi raavaNam [kR^itvaa] = without, pandemonium [on making worlds]; ugra pauruSam = furiously, vainglorious; tam raavaNam eva hatvaa = him, Ravana, thus, having killed; chiram = for a long time to come; gata jwara = rid of, febrility;sura indra guptam = for gods, lord - by Indra, made inaccessible, safeguarded; gata doSa kalmaSam = [and one which is] rid of, flaws and blemishes; swar lokam aagacCha = [your] heavenly, abode [Vaikuntha,] return to.
Or
34. sa balam sa baandhavam = with all his forces, with all his kinsmen; vi raavaNam [kR^itvaa] = without, pandemonium [on making worlds]; ugra pauruSam = furiously, vainglorious; tam raavaNam eva hatvaa = him, Ravana, thus, having eliminated; chiram = for a long time to come; gata jwara = rid of, febrility; sura indra guptam = for gods, lord - by Indra, made inaccessible, safeguarded; gata doSa kalmaSam = [and one which is] rid of, flaws and blemishes;swar lokam aagacCha = [your] heavenly, abode [Vaikuntha,] return to.
"On eliminating that furiously vainglorious Ravana with all his forces and with all his kinsmen neutralise the pandemonium created by him in all the worlds, and for a long time to come you get rid of your febrility, and you please return to your heavenly abode, namely your blameless and faultless Vaikuntha. [1-15-34]
इति वाल्मीकि रामायणे आदि काव्ये बाल काण्डे पङ्च दशः सर्गः ||
Thus, this is the 15th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.
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