naaradasya tu tadvaakyam shrutvaa vaakya vishaaradaH |
puujayaamaasa dharmaatmaa saha shishhyo mahaamuniH || 1-2-1
1. naaradasya+tu= of Narada, but; tat+vaakyam+shrutvaa= that, sentence, on hearing; vaakya+ vishaaradaH = sentence-maker, the eminent [Valmiki]; dharmaatmaa= virtue minded one [Valmiki]; mahaa muniH= great sage [Valmiki]; saha+shiSyaH= along with, disciples; puujayaamaasa = started to revere [Narada.]
On hearing that sentence of that eminent sentence-maker Sage Narada, [that contains , or Ramayana in a nutshell, narrated in the previous chapter,] that great sage of virtuous mind, namely Valmiki, revered the Divine Sage Narada, along with his disciples. [1-2-1]
sa muhuurtaM gate tasmin devalokam muniH tadaa |
jagaama tamasaa tiiram jaahnavyaat aviduurataH || 1-2-3
3. tasmin= he, that Narada; muhuurtam+devalokam+gate= in a moment [after,] god’s world, heavens, having gone; tadaa= then; saH+muniH= he, that sage Valmiki; jaahnavyaat+avi + duurataH= from Jahnavi river, not, far-off from [nearby to Jahnavi river]; tamasaa+tiiram+ jagaama= Tamasa, riverbanks, proceeded to.
A while after the departure of Narada to heavens, Valmiki proceed to the riverbanks of Tamasa, which are not far-off form River Jahnavai [i.e., River Ganga.] [1-2-3]
tasya abhyaashe tu mithunam charantam anapaayinam |
dadarsha bhagavaan tatra krau~NchayoH chaaru nisvanam || 1-2-9
9. bhagavaan= godly sage; tatra= there; tasya+abhyaase+tu= in its [in foreshore’s,] vicinity, but; an+ apaayinam= not, leaving one another [or, not fearing any danger]; charantam= moving about, flying there about; chaaru+nisvanam= charmingly, calling; krounchayoH= two krouncha birds [ a lovely birds, not herons]; midhunam= a couple; dadarsha= he saw.
There godly sage Valmiki saw a couple of lovely krouncha birds, in the vicinity of that river’s foreshore, flying there about in togetherness, [and of course, fearless of any calamity,] and calling charmingly [1-2-9]
tasmaat tu mithunaat ekam pumaa.msam paapa nishchayaH |
jaghaana vairanilayo nishhaadaH tasya pashyataH || 1-2-10
10. papa+nischayaH= evil, in intent; vyra= enemy of; nilayaH= abode of birds and animals [foresters]; nishaadaH= a tribal hunter; tasmaat+midhunaat+tu = of them, but, of couple; ekam= one; pumaamsam = male one; tasya+pasyataH= on his [Valmiki’s,] while looking on; jaghaana= killed.
A tribal hunter with all his evil intent, as he is an enemy of foresters, killed the male one of them the couple of birds, while Valmiki is looking on. [1-2-10]
maa nishhaada pratiSThaamtva | magamaH shaashvatiiH samaaH |
yat krau~Ncha mithunaat eka | mavadhiiH kaama mohitam || 1-2-15
15. ama= oh, ill-fate one; niSaada= oh, hunter; tvam= you; yat= by which reason; krau~Ncha+ mithunaat = of krouncha, couple; ekam= one; kaama+mohitam= in lustful, indulged in; avadhiiH= killed; [tat= by that reason]; shaashvatiiH= ever lasting; samaaH= ages to come; pratiSThaam+tu= reputation, but; maa+gamaH= don’t, get.
“Oh! Ill-fated Hunter, by which reason you have killed one male bird of the couple, when it is in its lustful passion, thereby you will get an ever-lasting reputation for ages to come…” [1-2-15]
maa -periya praattiyaar nishaathaa -Oh! Vishnu [ for Goddess Lakshmi resides in the heart of Vishnu
“Goddess Lakshmi’s abode… Oh! Vishnu, by which act of your killing one male demon named Ravana, who in his passionabducted Seetha, and thus you eradicated the vice from the earth, for that you get an everlasting divine sanctity, as Rama, for ages to come.”
maa+niSaada= Goddess Lakshmi and Vishnu’s marriage in their incarnations as Rama and Setha – depicts — Bala Kanda.
pratiSTaam+tvam+agama= renown, you get – by following your father’s orders you have repaired to forests, without any political upheaval, thus get an everlasting renown as an obliging son — depicts– Ayodhya Kanda.
shashavatii+ samaa= by dwelling in forest and eradicating demons and helping the saints and sages thus, you achieve an everlasting praise – depicts –Aranaya Kanda.
krounchayoH= from the atrocious couple;the atrocious Vali, and Tara couple; ekam+kaama+mohitam = one, passion filled, i.e., Vali, avadhii= you killed Vali – depicts – Kishkindha Kanda.
krouncha +mithunaat= from the couple of lovely passionate birds – here Rama and Seetha; niSaada he Ravana, kaama mohitam lustfully, ekam one [i.e., Seetha]; avadhii = almost killed, i.e., her residing in Lanka is as good as death; this depicts – Sundara Kanda.
krouincha+mithunaat = from the atrocious, couple – Ravana and Mandodari; ekam avadhii one – Ravana, is killed – depicts – Yuddha Kanda.
kaama+mohitam= by desire, fascinated [ kama also means a longing, desire, let alone lusting]; Seetha is fascinated by her desire to see sage’s wives in uttara Ramayana and thus she is left in hermitage by Lakshmana. Hence vii canto uttara Ramayana is also suggested.
paada baddhaH akshara samaH tantrii laya samanvitaH |
shokaartasya pravR^itto me shloko bhavatu na anyathaa || 1-2-18
18. me= while I was; shoka+aartsya= by anguish, annoyed; pravR^ittaH= emerged; paada +baddhaH = foot [of stanza,] arranged well; akshara+samaH= letters, metrically posited; tantrii= [tuneful like] string [instrument]; laya= rhymed well [of syllables]; samanvitaH= having in it; slokaH+bhavatu= verse, it shall be; na anyatha = not, otherwise.
“This utterance of mine has emerged out of anguished annoyance, and it is well- arranged with letters metrically posited, tuneful and rhythmical to be sung with string instrument, and hence, this shall be a verse, not otherwise…
aajagaama tataH brahmo lokakartaa svayam prabhuH |
chatur mukho mahaatejaa draSTum tam munipuN^gavam || 1-2-23
23. tataH= then; loka+kartaa= worlds, maker of [creator of 14 worlds]; prabhuH= almighty; chatur+ mukhaH= four-faced one; maha+tejaH= great resplendent one; brahma= Brahma; draSTum= to see; tam + muni + pungavam= him, that sage, the eminent; svayam= on his own; aajagaama= arrived.
Then, the great resplendent Four-faced creator of fourteen worlds, almighty Brahma, arrived there on his own, to see that eminent saint Valmiki. [1-2-23]
mat cChandaat eva te brahman pravR^itte ayam sarasvatii | 1-2-31
raamasya charitam kR^itsnam kuru tvam R^ishhisattama |
31b-32a. h�+brahman= oh, Brahman; te+ayam+sarasvatii= your, that, speech; mat+ cChandaat+ eva= at my, wish, alone; pravR^itte= sprang forth; h�+R^iSi+sattama= oh, sage, the eminent; raamasya+charitam +k R^itsnam= Rama’s, legend, in entirety; tvam+kuru= you, render.
“Oh, Brahman, that speech of yours sprang forth at my wish alone, hence oh, eminent sage, you shall render the legend of Rama, in its entirety.
rahasyam cha prakaasham cha yad vR^ittam tasya dhiimataH || 1-2-33
raamasya saha saumitre raakshasaanaam cha sarvashaH |
vaidehyaaH cha eva yad vR^ittam prakaasham yadi vaa rahaH || 1-2-34
tat ca api aviditam sarvam viditam te bhaviSyati |
33b-35a. dhiimataH= of valorous one; saha+SoumitreH= with Sumitra’s son, [Lakshmana]; tasya+ ramasya= of his, Rama’s; [vR^ittam= adventures]; raakshasaanam+ca= of the demons, also; [vR^ittam= misadventures]; rahasyam+ca+prakaasam+ca= unknown, or, known, or; sarvasaH= in every detail; yat+ vR^ittam + vaidehyaa+ca+eva= which is, the plight, of Vaidehi, also, even; prakaasam+yadi+va= revealed, either, or; rahaH+vaa= unrevealed, or; yat+vR^ittam= whatever, legend happened; tat+ca= that, also; a+ viditam + api= un, known, even; sarvam+te+ viditam + bhaviSyati = all, to you, known, it will be.
“The adventures of valorous Rama along with Lakshmana, and the misadventures of demons, known or unknown in every detail, and even the plight of Vaidehi which is either revealed or un-revealed so far, and whatever legend that has happened, all that will also be known to you, even if it were to be unknown, as yet..
na te vaak anR^itaa kaavye kaachit atra bhavishhyati || 1-2-35
kuru raama kathaam puNyaam shloka baddhaam manoramaam |
35b-36a. atra+kaavye= in this, epic; te+vaak= your, word; kaachit= any one [word]; a+ nR^itaa= un, founded; na+bhavishyati= not, it results in; punyam= merit-yielding; manaH+ ramaam= heart, pleasing; raama+ kathaam= Rama’s, legend; sloka+baddhaam+kuru= verse, bound, you make.
“You shall versify the heart pleasing and merit-yielding legend of Rama, and not a single word of yours will be unfounded in this epic… [1-2-35b-36a]
yaavat sthaasyanti girayaH saritaH cha mahiitale || 1-2-36
taavat raamaayaNa kathaa lokeSu prachariSyati |
36b-37a. girayaH= mountains; saritaH+ca= rivers, even; mahii+tale= on earth’s, surface; yaavat= as long as; sthasyanti= there will be; taavat= so long; raamayaNa+katha= Rama’s, legend – Ramayana; lokeSu= in the world; prachariSyati= will flourish.
“As long as the mountains and even rivers flourish on the surface of the earth, so long the legend of Ramayana will flourish in this world… [1-2-36b-37a]
yaavat raamasya ca kathaa tvat kR^itaa pracharishhyati | 1-2-37
taavat uurdhvam adhaH cha tvam mat lokeshhu nivatsyasi |
37b-38a. tvat= by you; kR^itaa= authored; yaavat= as long as; raamasya+katha= Rama’s legend; pracharishyati= flourishes; taavat= till then; tvam= you; uurthvam= heavenward; athaH+ca= in netherworlds, even; mat+lokeSu= in my abode [Brahma loka]; nivatyasi= you will be dwelling, [flourishing].
“And as long as Rama’s legend authored by you flourishes…till then you will flourish in heavenly, in netherworlds, and even in my abode, namely Abode of Brahma… [1-2-37]
சரு. 2. சுலோ . 39.
“ தத: ஸசிஷ்யோ வால்மீகிர்முநிர் விஸ்மய மாயயௌ
தஸ்ய சிஷ்யாஸ்தத: ஸர்வே ஜகு: ஸ்லோகமிம்ம்புன 😐
முஹர் முஹு: ப்ரீயமாணா: ப்ராஹூஸ்ச ப்ருசவிஸ்மிதா:
(இ-ள்) வான்மீக முனிவர், தம்முடைய சிஷ்யர்களுடனே கூட அதிக ஆச்சரியத்தையடைந்தார்.
அந்த சுலோகத்தை அவருடைய சிஷ்யர்களெல்லோரும் மிகுந்த பிரியத்துடனும், ஆச்சரியத்துட னும்,
அடிக்கடி ஒருவரோடொருவர் சொல்லிக் கொண்டு பாடிக்கழித்தனர்.
மேலேகண்ட சுலோகத்தில் – சிஷ்யா:- என்று பகுவசனமாகக் கண்டிருப்பதற்கு,
கோவிந்த ராஜீய வ்யாக்யானத்தில் தனது ஆச்சிரமத்திலுள்ள, குசலவர், பரத்துவாஜர் என்று
வ்யாக்யானம் செய்யப்பட்டிருக்கிறது.
இதனால் குசலவர்கள், ஜனித்து தக்க வயது அடைந்த பின்னரே, இராமாயண கிரந்தம் செய்யப்பட்டதாக ஏற்படுகின்றது.
udaara vR^itta artha padaiH manoramaiH
tadaa asya raamasya chakaara kiirtimaan |
sama aksharaiH shloka shataiH yashasvino
yashaskaram kaavyam udaara darshanaH || 1-2-42
42. kiirtimaan+udaara+darshanaH= celebrated, magnanimous, seer; tadaa= then; yashasvinaH= of that highly renowned one, Rama; asya+raamasya= of that, Rama; yashas+karam+kaavyam= renown, furthering [extolling,] epic; udaara+vR^itta+artha+padaiH= free-flowing, prosody, semantically, yielding meanings; manoramaiH= heart-pleasing one; sama+aksharaiH+ shloka+ shataiH= with symmetrical, letters, verses, in hundreds; chakaara= authored.
That celebrated sage and magnanimous seer Valmiki then authored the highly renowned Rama’s legend extolling Rama’s renown, with symmetrically worded verses, and words versified to yield meanings semantically, prosody free-flowing, and with hundreds of such verses. [1-2-42]
tad upagata samaasa sandhi yogam
sama madhuropanata artha vaakya baddham |
raghuvara charitam munipraNiitam
dasha shirasaH cha vadham nishaamaya adhvam || 1-2-43
43. upagata+samaasa+sandhi+yogam= included, compound, conjunctions, conjugations; sama+madhura +upanata+artha+vaakya+baddham= evenly, sweetly, led, expressive, sentences, well-knit; muni+ praNiitam = sage, said; tat+raghu+vara+charitam= that, Raghu’s, best [one from,] legend; dasha+shirasaH+ vadham+ca= ten, headed one’s, extermination, also; nishaamaya+ adhvam= behold, this way.
That epic which is with uncomplicated compounds, conjunctions and conjugations, and which has expressive sentences that are well-knit and led evenly and sweetly, and that legend of the best one from Raghu’s dynasty, namely Rama, which also includes the extermination of the Ten-headed evil named Ravana, that may be listened as narrated by the sage. [1-2-43]
Sri Seethaa Raama Jayam.
Aalvaar Emberumaanaar Jeeyar Thiruvadikale Saranam.
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