The Valmiki Ramayana
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Chapter 2(27)
Chapter 2(28)
Chapter 2(29)
Chapter 2(30)
Chapter 2(31)
Chapter 2(32)
Chapter 2(33)
Chapter 2(34)
Chapter 2(35)
Chapter 2(36)
Chapter 2(37)
Chapter 2(38)
Chapter 2(39)
Chapter 2(40)
Chapter 2(41)
Chapter 2(42)
Chapter 2(43)
Chapter 2(44)
Chapter 2(45)
Chapter 2(46)
Chapter 2(47)
Chapter 2(48)
Chapter 2(49)
Chapter 2(50)
Chapter 2(51)
Chapter 2(52)
Chapter 2(53)
Chapter 2(54)
Chapter 2(55)
Chapter 2(56)
Chapter 2(57)
Chapter 2(58)
Chapter 2(59)
Chapter 2(60)
Chapter 2(62)
Chapter 2(63)
Chapter 2(64)
Chapter 2(65)
Chapter 2(66)
Chapter 2(67)
Chapter 2(68)
Chapter 2(69)
Chapter 2(70)
Chapter 2(71)
Chapter 2(72)
Chapter 2(73)
Chapter 2(74)
Chapter 2(75)
Chapter 2(76)
Chapter 2(77)
Chapter 2(78)
Chapter 2(79)
Chapter 2(80)
Chapter 2(81)
Chapter 2(82)
Chapter 2(83)
Chapter 2(84)
Chapter 2(85)
Chapter 2(86)
Chapter 2(87)
Chapter 2(88)
Chapter 2(89)
Chapter 2(90)
Chapter 2(91)
Chapter 2(92)
Chapter 2(93)
Chapter 2(94)
Chapter 2(95)
Chapter 2(96)
Chapter 2(97)
Chapter 2(98)
Chapter 2(99)
Chapter 2(100)
Chapter 2(101)
Chapter 2(102)
Chapter 2(103)
Chapter 2(104)
Chapter 2(105)
Chapter 2(106)
Chapter 2(108)
Chapter 2(109)
Chapter 2(110)
Chapter 2(111)
Acknowledgements
For Professor Shailendra Raj Mehta
chapter one
Bala Kanda
Sarga (1): 79 shlokas
Sarga (2): 41 shlokas
Sarga (3): 29 shlokas
Sarga (4): 27 shlokas
Sarga (5): 23 shlokas
Sarga (6): 24 shlokas
Sarga (7): 17 shlokas
Sarga (8): 23 shlokas
Sarga (9): 32 shlokas
Sarga (10): 29 shlokas
Sarga (11): 21 shlokas
Sarga (12): 34 shlokas
Sarga (13): 46 shlokas
Sarga (14): 21 shlokas
Sarga (15): 28 shlokas
Sarga (16): 20 shlokas
Sarga (17): 39 shlokas
Sarga (18): 20 shlokas
Sarga (19): 25 shlokas
Sarga (20): 19 shlokas
Sarga (21): 19 shlokas
Sarga (22): 19 shlokas
Sarga (23): 30 shlokas
Sarga (24): 19 shlokas
Sarga (25): 22 shlokas
Sarga (26): 25 shlokas
Sarga (27): 18 shlokas
Sarga (28): 20 shlokas
Sarga (29): 23 shlokas
Sarga (30): 23 shlokas
Sarga (31): 22 shlokas
Sarga (32): 26 shlokas
Sarga (33): 20 shlokas
Sarga (34): 21 shlokas
Sarga (35): 26 shlokas
Sarga (36): 31 shlokas
Sarga (37): 24 shlokas
Sarga (38): 26 shlokas
Sarga (39): 28 shlokas
Sarga (40): 26 shlokas
Sarga (41): 24 shlokas
Sarga (42): 24 shlokas
Sarga (43): 20 shlokas
Sarga (44): 27 shlokas
Sarga (45): 22 shlokas
Sarga (46): 22 shlokas
Sarga (47): 32 shlokas
Sarga (48): 22 shlokas
Sarga (49): 25 shlokas
Sarga (50): 28 shlokas
Sarga (51): 23 shlokas
Sarga (52): 24 shlokas
Sarga (53): 23 shlokas
Sarga (54): 28 shlokas
Sarga (55): 24 shlokas
Sarga (56): 20 shlokas
Sarga (57): 23 shlokas
Sarga (58): 23 shlokas
Sarga (59): 33 shlokas
Sarga (60): 22 shlokas
Sarga (61): 27 shlokas
Sarga (62): 26 shlokas
Sarga (63): 15 shlokas
Sarga (64): 30 shlokas
Sarga (65): 27 shlokas
Sarga (66): 27 shlokas
Sarga (67): 19 shlokas
Sarga (68): 18 shlokas
Sarga (69): 32 shlokas
Sarga (70): 24 shlokas
Sarga (71): 24 shlokas
Sarga (72): 27 shlokas
Sarga (73): 22 shlokas
Sarga (74): 28 shlokas
Sarga (75): 23 shlokas
Sarga (76): 18 shlokas
Chapter 1(1)
Narada1 was a bull among sages, devoted to austerities and self-studying. He was an ascetic and supreme among those who were eloquent. Valmiki asked him, ‘Right now, who in this world is valorous and possesses all the qualities? Who knows about dharma2 and about what has been done? Who is truthful in his words and firm in his vows? Who also possesses good conduct and is engaged in the welfare of all creatures? Who is also learned and capable? Who alone is the handsome one? Who has control over his own self and has conquered anger? Who is radiant and devoid of jealousy? When his anger is aroused in a battle, whom are even the gods scared of? I wish to hear about all this. My curiosity is great. O great sage! You are the person who is capable of knowing about this kind of man. Narada knew about the three worlds.3 On hearing these words, he was delighted.
He invited Valmiki to listen and said, ‘O sage! The many qualities you have recounted are extremely rare. Using my intelligence, I will tell you about such a man. I have heard about him.4 He was born in the lineage of Ikshvaku5 and he is known to people as Rama. He is self-controlled in his soul and immensely valorous. He is radiant, possesses fortitude and is capable of controlling.6 He is intelligent and follows good policy. He is eloquent and handsome. He is a destroyer of enemies. He possesses broad shoulders and mighty arms. His neck is like a conch shell and his cheekbones stand out. His chest is broad and his bow is huge. He is a subjugator of enemies and his collarbones are hidden. His arms stretch down to his knees and he possesses an excellent head and a beautiful forehead. His tread is superb. He is medium in size and his limbs are well proportioned. He is pleasant in complexion and powerful. His chest is muscled and his eyes are large. He is prosperous and possesses all the auspicious qualities. He knows about dharma. He is firm in adhering to the truth and is devoted to the welfare of the subjects. He is famous and full of learning. He is pure, controlled and has restrained himself. He is a protector of the world of the living and is also a protector of dharma. He knows the truth about the Vedas and Vedangas and is skilled in dhanurveda.7 He knows the truth about all the sacred texts. He is resplendent and has knowledge of the smriti texts.8 He is virtuous and is loved by all the people. He can discriminate and is not distressed in his soul. Just as all rivers head towards the ocean, all virtuous people approach him. He is noble9 and impartial towards everyone. He alone is the handsome one. The one who extends Kousalya’s10 lineage thus possesses all the qualities. In his gravity, he is like the ocean. In his patience, he is like the Himalayas. He is like Vishnu in valour.11 He is as handsome as the moon. In his rage, he is like
the fire of destruction.12 In generosity, he is like the lord of riches.13 Yet again, he is like Dharma14 in truthfulness. Rama possesses such qualities and truth is his valour. He is the eldest and possesses the best of qualities. He is Dasharatha’s beloved son. In his affection, the lord of the earth wished to instate him as the heir apparent.15 His wife, Kaikeyee, saw that arrangements were being made for the consecration.16 The queen asked for the boons that she had been granted earlier—that Rama be exiled and Bharata be anointed. The king was bound by the sanctity of his words and by the noose of dharma. Dasharatha banished his beloved son, Rama. To follow the instruction in his father’s words and to do what would bring pleasure to Kaikeyee, the brave one honoured the pledge and left for the forest. When he left, his beloved brother, Lakshmana, the extender of Sumitra’s joy and full of affection and humility, followed him. Rama’s wife, Sita, is supreme among women and possesses all the auspicious qualities. She also followed him, like Rohini follows the moon.17 For some distance, the citizens and his father, Dasharatha, also followed him and then took leave of his son in Shringaverapura, on the banks of the Ganga.18 They went from one forest to another forest and crossed rivers that were full of large quantities of water. Finally, they arrived in Chitrakuta, under Bharadvaja’s control.19 In that beautiful forest, the three of them constructed a beautiful abode and dwelt there happily, like the gods and the gandharvas.20 When Rama left for Chitrakuta, lamenting with sorrow on account of his son, King Dasharatha went to heaven. When he died, the brahmanas, with Vasishtha at the forefront, wished to instate Bharata as the king, but the immensely strong one did not desire the kingdom. The brave one went to the forest and falling at Rama’s feet, sought his favours.21 Bharata’s elder brother repeatedly asked Bharata to return and for the sake of the kingdom, gave him his sandals. With his desire unsatisfied, he touched Rama’s feet. Wishing to wait for Rama’s return, he began to rule the kingdom from Nandigrama.22 Rama discerned that he might return there again and so might citizens and other people. Single-minded, he entered Dandaka.23 He slew the rakshasa24 Viradha and saw Sharabhanga.25 He met Suteekshna, Agastya and his brother.26 Following Agastya’s words, he received Indra’s bow and arrow, a sword and two inexhaustible quivers and was extremely pleased.27 Rama dwelt in that forest. With the other forest dwellers, all the sages approached him, so that the asuras and rakshasas could be slain. While he dwelt there, a rakshasa lady named Shurpanakha, who resided in Janasthana and could assume any form at will, was disfigured.28 Goaded by Shurpanakha’s words, all the rakshasas attacked—Khara, Trishira and the rakshasa Dushana. In the ensuing battle, Rama slew them and their followers. He killed fourteen thousand rakshasas. On hearing that his kinsmen had been killed, Ravana became senseless with rage. He summoned and sought the help of the rakshasa named Maricha. Maricha tried to restrain Ravana several times. “O Ravana! You will not be pardoned if you oppose someone as powerful as him.” Ravana, goaded by destiny, did not pay any heed to these words. With Maricha, he went to his29 hermitage. The two princes were drawn far away by the one versed in maya.30 Having slain the vulture Jatayu, he31 abducted Rama’s wife. On hearing about the vulture being killed and on hearing about Maithilee, Raghava was tormented by sorrow.32 He lamented, his senses distracted. In that state of grief, he cremated the vulture, Jatayu. While he was searching for Sita in the forest, he saw a rakshasa. His name was Kabandha. He was malformed and terrible to see. The mighty-armed one killed him. While he33 ascended upwards towards heaven, he told him about Shabaree, who was a follower of dharma. “O Raghava! This ascetic lady is full of dharma. Go to her.” The immensely energetic one, the slayer of enemies, went to Shabaree. Shabaree worshipped Dasharatha’s son in the proper way. On the shores of the Pampa, he met the ape, Hanumat.34 On Hanumat’s words, he met Sugriva. The immensely strong Rama told Sugriva everything that had happened. In affection and full of grief, the king of the apes told Rama everything about the enmity.35 The ape also told him about Vali’s strength. Rama promised that he would kill Vali. However, Sugriva always suspected the extent of Raghava’s valour. Dundubhi’s gigantic skeleton was there.36 To establish credibility, Raghava used the big toe on his foot to fling this ten yojanas away.37 Yet again, with one single and large arrow, he pierced seven sala trees.38 To generate confidence, he also dispatched a mountain to the nether regions. After this, the giant ape was assured and delighted in his mind. He went with Rama to Kishkindha39 and to the mouth of the cave. Sugriva, supreme among apes and golden brown in complexion, started to roar there. On hearing this loud roar, the lord of the apes40 emerged. Following Sugriva’s words, he killed Vali in the encounter. Raghava returned the kingdom to Sugriva and instated him there. The bull among apes summoned all the apes. To search for Janaka’s daughter, he sent them in all the directions. The strong Hanumat heard the words of the vulture, Sampati.41 He leapt over the salty ocean that extended for one hundred yojanas. He reached the city of Lanka, ruled by Ravana. He saw Sita meditating in the forest of Ashoka. To establish Vaidehi’s confidence, he gave her the sign42 he had been given. He comforted her and broke down the gate. He killed five foremost commanders and seven sons of ministers. Having crushed the brave Aksha, he allowed himself to be captured. Because of a boon received from the grandfather,43 he knew that he was capable of freeing himself from any weapon. However, the brave one wished to tolerate the rakshasas and those who had captured him. With the exception of Maithilee Sita, he burnt down the city of Lanka. To bring pleasure to Rama and to give him the news, the giant ape then returned. Having reached, he circumambulated the great-souled Rama. The one whose soul is immeasurable reported the truth about how he had seen Sita. With Sugriva, he44 went to the shores of the great ocean. He agitated the ocean with arrows that were like the rays of the sun. The ocean, the lord of the rivers, showed himself. On the words of the ocean, he45 asked Nala to construct a bridge. Using this, he went to the city of Lanka and killed Ravana in a battle. He instated Vibhishana, Indra among rakshasas, in the kingdom of Lanka. Because of the great-souled Raghava’s deeds, the mobile and immobile objects in the three worlds and the gods and the sages were satisfied. Supremely content, all the gods worshipped him. Having accomplished his task, Rama was delighted and devoid of anxiety. Having obtained a boon from the gods, he revived all the slain apes. Ascending Pushpaka,46 he left for Nandigrama. In Nandigrama, with his brothers, the unblemished one removed his matted hair. Rama got Sita back and also got back his kingdom. The people are joyous and delighted. Those who are scrupulous in following dharma are nurtured. There is recovery from disease. There are no famines and everything is devoid of fear. No man has to witness the death of his son. Women are not ignoble and never become widows. They are devoted to their husbands. There is no fear from the wind. Creatures never get submerged in water. There is no fear from fire. It is exactly as it was in krita yuga.47 He performs one hundred horse sacrifices and gives away a lot of gold. Following the appropriate ordinances, he gives away crores of cattle to the learned. Raghava will establish one hundred royal lineages that possess all the qualities. In this world, he will engage the four varnas48 in their own respective tasks. Rama will thus honour the kingdom for eleven thousand years and then go to Brahma’s world.
‘This is a sacred account and destroys all sins. It is auspicious and in conformity with the Vedas. If a person reads about this conduct, he is cleansed of all sins. A man who reads the account of the Ramayana has a long life, with his sons, grandsons and followers. After death, he obtains greatness in heaven. A brahmana who reads this becomes eloquent in speech, a kshatriya obtains lordship over land, a merchant49 obtains the fruits of trading and a shudra person obtains greatness.’
Chapter 1(2)
Hearing Narada’s words, who was accomplished in speech, the great sage,50 with dharma in his soul, worshipped him, accompanied by his disciple. Having been worshipped in the proper way, the celestial sage, Narada, took his leave and departed through the sky51 to the world of the gods. After some time had passed,52 the sag
e went to the banks of the Tamasa, not very far from the Jahnavee.53 The great sage reached the banks of the Tamasa. With his disciple standing next to him, he saw that this tirtha was free from all mud.54 He said, ‘O Bharadvaja!55 Look. This tirtha is free from all mud. It is beautiful and the waters are pleasing, like the mind of a virtuous man. O son!56 Place the water pot here and give my garment made of bark. I will immerse myself in this supreme tirtha of Tamasa.’ Bharadvaja was thus addressed by the great-souled Valmiki. Controlled and attentive towards his preceptor, he gave the sage the garment made of bark. The one who had controlled his senses received the garment made of bark from his disciple. He advanced, glancing in every direction at the great forest.
Near the spot, the illustrious one saw a couple of curlews57 wandering around, attached to each other. The sound they made was beautiful. There was a nishada58 who bore evil intent towards those who resided there. While he looked on,59 he killed the male one from that couple. Limbs covered with blood, it trembled on the ground. On seeing it slain, the wife lamented in piteous tones. The sage had dharma in his soul. He saw that the bird had been brought down by the hunter and was moved by compassion. Full of compassion and on seeing the female curlew that was weeping, the brahmana recognized this as adharma. He spoke these words. ‘O nishada! This couple of curlews was in the throes of passion and you killed one of them. Therefore, you will possess ill repute for an eternal number of years.’60 Having said this, a thought arose in his heart. ‘Overcome by sorrow on account of the bird, what is this that I have uttered?’ The intelligent and immensely wise one reflected on this. Having made up his mind, the bull among sages spoke these words to his disciple. ‘While I was overcome by grief, these words emerged. They have rhythm and metre and are arranged in padas with an equal number of aksharas. This and nothing else will be a shloka.’61 The sage spoke these supreme words to his disciple and he accepted them cheerfully. The preceptor was also content. Following the prescribed rites, the sage performed his ablutions in that tirtha. He returned, thinking about the purport of what had transpired. Bharadvaja, the humble and learned disciple, followed his preceptor at the rear, having filled the water pot.
The one who knew about dharma entered the hermitage with his disciple. Seating himself, he conversed about other things, but continued to meditate on what had happened. The lord Brahma, the creator of the worlds, himself arrived there. The immensely energetic one, with four faces, arrived there to see the bull among sages. Seeing him, the self-controlled Valmiki was at a loss for words. Supremely astounded, he quickly arose and joined his hands in salutation. He worshipped the god and honoured him with padya, arghya and a seat.62 Having prostrated himself in the proper way, he asked him about his welfare. Worshipped in this wonderful way, the illustrious one seated himself. He instructed the great sage, Valmiki, to also be seated. In the presence of the grandfather of the worlds himself, Valmiki sat down, his mind still meditating on what had happened. ‘His intelligence clouded by a sense of enmity, that evil-souled one63 created a hardship. Without any valid reason, he killed a curlew that sang in such beautiful tones.’ He was again overcome by sorrow on account of the curlew. Full of sorrow, in his mind, he again chanted the shloka. Brahma smiled at the bull among sages and said, ‘You have composed a structured shloka. There is no need to think about this. O brahmana! The metre and the speech arose from me. O supreme among sages! This was so that you could recount Rama’s conduct in its entirety. In this world, the intelligent Rama possesses all the qualities and has dharma in his soul. He possesses fortitude and you have heard about his conduct from Narada, everything that the intelligent Rama did, openly and in secret, with Sumitra’s son, and all that concerns the rakshasas. You know about Vaidehi’s conduct, whether it has been revealed or is a secret. All that is unknown will also become known to you. In the kavya64 you compose, not a single word will be false and there will be nothing that will not happen. In structured and beautiful shlokas, compose the auspicious account of Rama’s conduct. As long as there are mountains and as long as there are rivers on this earth, till such a time, this Ramayana account will circulate in the worlds.65 As long as Rama’s account, composed by you, circulates, till that time, you will reside in the upper regions, the nether regions and even in my world.’ Having spoken these words, the illustrious Brahma vanished. With his disciple, the sage, Valmiki, was struck by great wonder. All the disciples again chanted the shloka.