Chapter [Sarga] 26
Introduction
raaghavaH praa~njaliH bhuutvaa pratyuvaaca dR^iDhavrataH || 1-26-1
vacanam kaushikasya iti kartavyam avisha~Nkayaa || 1-26-2
pitraa dasharathena aham na avaj~neyam ca tad vacaH || 1-26-3
kariSyaami na sa.ndehaH taaTakaa vadham uttamam || 1-26-4
tava caiva aprameyasya vacanam kartum udyataH || 1-26-5
jyaa ghoSam akarot tiivram dishaH shabdena naadayan || 1-26-6
taaTakaa ca susa.nkruddhaa tena shabdena mohitaa || 1-26-7
shrutvaa ca abhyadravat kruddhaa yatra shabdo vinissR^itaH || 1-26-8
pramaaNena ati vR^iddhaam ca lakSmaNam so.abhyabhaaSata || 1-26-9
bhidyeran darshanaat asyaa bhiiruuNaam hR^idayaani ca || 1-26-10
vinivR^ittaam karomi adya hR^ita karNaagra naasikaam || 1-26-11
viiryam ca asyaa gatim ca eva hanyataam iti me matiH || 1-26-12
udyamya baahuum garjantii raamam eva abhyadhaavata || 1-26-13
svasti raaghavayoH astu jayam cha eva abhyabhaaSata || 1-26-14
rajo meghena mahataa muhuurtam saa vyamohayat || 1-26-15
avaakirat sumahataa tataH chukrodha raaghavaH || 1-26-16
prativaaryo apadhaavantyaaH karau chicCheda patribhiH || 1-26-17
saumitriH akarot krodhaat hR^ita karNaagra naasikaam || 1-26-18
antardhaanam gataa yaxii mohayanti sva maayayaa || 1-26-19
ashma varSam vimu.nchantii bhairavam vicachaara saa ||
dR^iSTvaa gaadhi sutaH shriiiimaan idam vachanam abraviit |
yaj~na vighna karii yaxii puraa vardheta maayayaa |
raxaa.msi sa.ndhyaa kaale tu du.rdharSaaNi bhavanti hi |
darshayan shabda vedhitvam taam rurodha sa saayakaiH |
abhi dudraava kaakutstham laxamaNam cha vineSudii ||
shareNa urasi vivyaadha saa papaata mamaara ca |
saadhu saadhviti kaakutstham suraaH ca api abhipuujayan |
suraaH ca sarve sa.mhR^iSTaa vishvaamitram atha abruvan |
toSitaaH karmaNaa anena sneham darshaya raaghave |
tapo bala bhR^ito brahman raaghavaaya nivedaya |
kartavyam sumahat karma suraaNaam raaja suununaa |
vishvaamitram puujayan tataH sa.ndhyaa prava.rtate |
muurdhni raamam upaaghraaya idam vacanam abraviit |
shvaH prabhaate gamiSyaamaH tad aashrama padam mama |
uvaasa rajaniim tatra taaTakaayaa vane sukham |
ramaNiiyam vibabhraaja yathaa chaitra ratham vanam || 1-26-35
prashasyamaanaH sura siddha sanghaiH |
uvaasa tasmin muninaa saha eva
prabhaata velaam prati bodhyamaanaH || 1-26-36
Mozilla add on,User script,Grease Monkey Script, greasemonkey userscripts, updater userscripts mafia wars userscripts mafia wars autoplayer userscripts mafia wars wall userscripts scripts userscripts travian greasemonkey greasemonkey download greasemonkey facebook greasemonkey tutorial greasemonkey youtube greasemonkey travian greasemonkey chrome greasemonkey mafia wars greasemonkey mafia wars autoplayer
Wednesday, January 5, 2011
Chapter [Sarga] 26
Book I : Bala Kanda - The Youthful Majesties
Rama encounters his first problem-female demoness Tataka, also called as Taadaka, and eliminates her at the orders of sage Vishvamitra. This is a crucial test put to Rama by Vishvamitra in ascertaining whether Rama is the follower of dharma through elder men's orders or not. Rama eradicates Tataka basing on his own self-confidence.
muner vacanam akliibam shrutvaa naravaraatmajaH |
1. dhR^iDha vrataH= one who has firm vows [Rama]; nara vara aatmajaH= among people, the best one, son of; Raghava; a+kliibam= without, fear – unfaltering; muneH vachanam shrutvaa= sage's, words, on hearing; praanjaliH bhuutva= adjoining palms, on becoming; prati uvaacha= replied.
On hearing the words of that unfaltering sage about demoness Tataka, Raghava, best man's son who is firm in his vows, reverently adjoining his palms replied the sage. [1-26-1]
pitur vacana nirdeshaat pitur vacana gauravaat |
2. pituH vachana nirdeshaat= [by my] father's, words, of order; pituH vachana gauravaat= [my] father's, words, honouring; kaushikasya vachanam iti= sage's son [Vishvamitra,] word, thus as [deeming this as my mentor's word]; a+vi+shankaya= without, further, doubt - definitely; kartavyam= [Tataka's elimination is to ] be implemented.
"Upon my father's order, upon my honour to my father's word, and looking upon this as the word of sage Kushi's son, my mentor, this task is definitely to be implemented. [1-26-2]
The third consideration is 'teacher's words' itarairapi guru þ˜sane sati aviþankay˜ dharmyam api tad uktam avaþyam kartavyam iti s¨citam - dharm˜k¨tam hence, Rama cannot be heedless of the words of both his father and teacher.
anushiSTo asmi ayodhyaayaam guru madhye mahaatmanaa |
3. ayodhyaayaam= in Ayodhya; guru madhye= teachers [elders,] among; mahaatmanaa pitraa dasharathena= by great soul, by father, Dasharatha; anushiSTaH asmi= directed, I am; tat vachaH na avaj~neyam ca= that, word, cannot, to be disregarded, too.
"What my great souled father Dasharatha directed me to do among elders in Ayodhya, that word too cannot be disregarded. [1-26-3]
Dasharatha bade Rama to do whatever assigned by Vishvamitra. Here Vishvamitra is assigning something ambiguous. Hence the dilemma between two instructions of two elderly people, and thus scriptures and practise confuse the young.
so.aham piturvacaH shrutvaa shaasanaad brahma vaadinaH |
4. saH aham pituH vachaH shrutvaa= such as I am, father's, words, having heard – as a follower; brahma vaadinaH= Brahma, scholar – such as you are; shaashanaat = by your instruction; uttamam taaTaka vadham kariSyaami= best [primary duty,] Tataka's, elimination, I wish to undertake; na sandehaH= without, doubt.
"Such as I am, I will undertake the primary duty of eliminating Tataka, according as the follower of father's words, and according to the instruction of a Brahma scholar, such as your are, without a doubt. [1-26-4]
Here Rama is in the same predicament as Arjuna in Maha Bharata. Arjuna's dilemma is to kill his own relatives, where Rama's is to kill a female at this juncture. What Krishna preaches in entire Bhagavad Gita is told in nutshell by sage Vishvamitra, i.e., 'do your duty as a Kshatriya, the ruling class, and protect virtue and eradicate vice, whether it is in the form of females or relatives.' atha viþv˜mitro guru× - tasya vacanam avic˜reõa kartavyam - evam sati daþarathena api - kasuþiko yad vadati tat kartavyam - iti anuþiÿ÷o r˜ma× ekasya guror vacanam anullanghanŸyam - guru dvaya anuþiÿ÷am vaca× katham parihartum þakyata iti - strŸ vadha niÿede satya api t˜ýak˜ vadham angŸk®tav˜n - dharm˜k¨tam
go braahmaNa hitaarthaaya deshasya ca hitaaya ca |
5. go braahmaNa hitaarthaaya= cows, and Brahmans, for welfare of; asya deshasya hitaaya cha= this, province's, for advantage, also; aprameyasya= one who has inestimable power [Vishvamitra]; tava vachanam kartum= your, word [bidding,] to effectuate; udyataH= I am ready.
"I am ready to effectuate the bidding of an inestimable sage like you, for the welfare of cows and Brahmans, and for the advantage of this province." So said Rama to sage Vishvamitra. [1-26-5]
evam uk{}tvaa dhanurmadhye badhvaa muSTim arindamaH |
6. arindam= enemy-destroyer, Rama; evam uktvaa= thus, on saying; dhanuH madhye muSTim badhvaa= at bow's, middle [on handgrip,] clenching, his fist; shabdena dishaH naadayan= by sound, directions, make them to blast; tiivram jyaa ghoSam akarot= thunderous, bowstring's, sound, made.
Saying thus, Rama, the enemy-destroyer, clenched his left fist on the handgrip in the middle of the bow, and with the right he made a thunderous sound of the bowstring making all the directions to blast. [1-26-6]
tena shabdena vitrastaaH taaTakaa vana vaasinaH |
7. taTaka vana vaasinaH= Tataka, forest, inhabitants; tena shabdena vitrastaaH= by that, sound, startled; taaTakaa cha= Tataka is, even; tena shabdena mohitaa= by that, sound, stupefied; su+sam+kruddhaa= well, fully, angering – intolerably infuriated.
By that sound the inhabitants of Tataka forest are startled, and even Tataka is stupefied by that sound, and she is intolerably infuriated at it. [1-26-7]
tam shabdam abhinidhyaaya raakSasii krodha muurchitaa |
8. rakshasii= demoness; tam shabdam shrutvaa= that, sound, on hearing; krodha muurchitaH= in anger, convulsed; abhi nidhyaaya= thinking awhile - giving attention to the pathway it emerged; yataH shabdaH viniHsrutaH= from where, sound, emerged; in that way; kruddhaa abhya dravat = rancorously, rushed [to there.]
She who is convulsed in anger to hear that sound gave attention to the direction wherefrom it emerged and she rancorously rushed thereto. [1-26-8]
taam dR^iSTvaa raaghavaH kruddhaam vikR^itaam vikR^ita aananaam |
9. saH= he; that Raaghava; vi kR^itaam= monstrous one; vikR^ita aananam= with distorted, faced; pramaaNena ati vR^iddham cha= by proportions, very, gigantic, also; kR^iddhaam= infuriated one; taam dR^iSTvaa= her, on seeing; lakshmaNam abhya bhaashata= to Lakshmana, Rama, spoke.
Raghava on seeing that monstrous-looking demoness with a distorted face and who by proportions is very gigantic, furthermore infuriated, spoke to Lakshmana. [1-26-9]
pashya lakSmaNa yakSiNyaa bhairavam daaruNam vapuH |
10. lakshmana= Lakshmana; pasya= see; yakshiNyaa bhairavam daaruNam vapuH= yakshii's, grisly, ghastly, physique; asyaa darshanaat= its [body's,] on seeing; bhiiruuNaam hR^idayaani bhidyeran = cowards', hearts, bursts.
"Lakshmana, see that yakshii's grisly and ghastly physique, seeing which hearts of cowards are prone to burst. [1-26-10]
etaam pashya duraadharSaam maayaa bala samanvitaam |
11. duraadharSaam= unstoppable one; maayaa bala samanvitaam= magical, powers, having; etaam= her; hR^ita karNa agra naasikaam= taking away [lopping off,] [her] ears, tip of the nose; vi nivR^ittaam= [made to] ready retreat; adya karomi= now, I will make; pasya= you may see.
" She is unstoppable and has magical powers, is't, you may see now how I will make her to readily retreat by lopping off her ears and the tip of nose. [1-26-11]
na hi enaam utsahe hantum strii svabhaavena rakSitaam |
12. strii svabhaavena rakshitaam= female, by virtue of – feminineness, [she is] protected; enaam hantum na utsahate hi= her, to eliminate, not, I attempt, really; asya viiryam gatim cha api= her, impudence, mobility, also, even; hanyataam iti me matiH= be terminated, thus is, my, intention.
"As it is her feminineness is protecting her, and I too I do not really attempt to kill her, but I intend to terminate her impudence and mobility. [1-26-12]
evam bruvaaNe raame tu taaTakaa krodha muurChitaa |
13. raaame evam bruvaaNe= by Rama, this way, while saying; Tataka; krodha muurchitaa= in anger, convulsed; baahuu udyamya= arms, upraising – swinging arms; garjantii= roaringly; raamam eva abhya dhaavata= Rama, alone, towards, rushed to.
While Rama is still speaking that way, convulsed in anger Tataka roaringly rushed towards Rama alone, swinging her arms. [1-26-13]
vishvaamitrastu brahmarSiH hu.mkaareNaa abhibhartsya taam |
14. brahmarSiH vishvamitraH tu= Brahma-sage, Vishvamitra, but; taam humkaareNa abhibhartsya = her, by sounding off, daunted; raaghavayoH= for Raghava-s; svasti astu jayam cha= let safeness, prevail, victory, also; abhyabhaaSata= said.
But the Brahma-sage Vishvamitra daunted sounded her off and said to Rama and Lakshmana, "let you be safe, and be victorious." [1-26-14]
ud dhunvaanaa rajo ghoram taaTakaa raaghavau ubhau |
15. saa= she that Tataka; ghoram rajaH ud dhuunaanaa= dreadful, dust, up flinging; raaghavau ubhau= on Raghava-s, two of them; muhurtam= for a while; mahataa rajaH meghena= with massive, dust, cloud; vyamohayat= she baffled.
Flinging up dreadful dust on those two Raghavaa-s, Tataka baffled them for a while with a massive cloud of dust. [1-26-15]
tato maayaam samaasthaaya shilaa varSeNa raaghavau |
16. tataH maayaam samaasthaaya= then, witchery, taking hold of; su mahataa shilaa varsheNa= highly, torrential, with stone, rain; raaghavau= on Raghava-s; avaakirat= spread around - inundated; tataH raaghavaH chukrodha = then, Rama, became indignant.
Then taking hold of witchery she inundated both the Raghava-s with highly torrential stone rain, by which Rama became indignant. [1-26-16]
shilaa varSam mahat tasyaaH shara varSeNa raaghavaH |
17. raaghava= Rama; tasyaaH mahat shilaa varsham= her, effusive, stones, storming; shara varsheNa prati vaaryaH= by arrow, storms, forestalled; apa dhaavantyaaH= she who is towards, rushing; karau patribhiH chicheda = both arms, by arrows, mutilated.
On forestalling her effusive stone storming with his arrow storm, Rama even mutilated both of her arms with arrows while she rushed towards them. [1-26-17]
tataH cChinna bhujaam shraantaam abhyaashe parigarjatiim |
18. chinna bhujaam shraantaam= severed, arms, fatigued one; abhyaashe parigarjatiim= nearby, extremely roaring; tataH= then; saumitriH krodhaat= Soumitri, provoked; hR^ita karNa agra naasikaam= to loose ears, tip of nose; akarot= made [cut off.]
With her arms severed and fatigued she started to roar extremely at the nearby, and then provoked Lakshmana made her to loose her ears and the tip of nose by cutting them off. [1-26-18]
kaama ruupadharaa saa tu kR^itvaa ruupaaNi anekashaH |
19, 20a. saa kaama ruupa dharaa tu= she, by wish, guise, changer, but; anekashaH ruupaaNi kR^itvaa = variously, her forms, on making - altering; antardhaanam gataa= into disappearance, on going; mohayantii sva mayayaa= baffling, with her, illusoriness; ashma varsham vimuchyantii= stone, storm, while discharging; bhairavam saa vichachaaraH= alarmingly, she, moved about.
That guise changer vanished after variously altering her aspects, and then on baffling them with her illusoriness and discharging stone storms she moved about appallingly. [1-26-19, 20a]
tataH tau ashma varSeNa kiiryamaaNau samantataH || 1-26-20
20b, 21a. samantataH asma varsheNa kiiryamaanau= all-over, by stones, storm, overspread by; tau= then, them Rama, Lakshmana; dR^iSTvaa= on seeing; tataH= then; sriimaan gaadhi sutaH= illustrious one, Gadhi's son, [Vishvamitra]; idam vachanam abraviit= this, sentence, spoke.
And on seeing both Rama and Lakshmana who are being overspread by storms of stones from all-over, then the illustrious sage Vishvamitra spoke this sentence. [1-26-20b, 21a]
alam te ghR^iNayaa raama paapaa eSaa duSTa chaariNii || 1-26-21
21b, 22a. te ghR^iNayaa alam = with your, compassion, enough; Rama; paapaa= sinister; duSTa chaariNii= malevolent, behaviourally; yaj~na vighna karii= ritual, hindrance, one who causes; eSaa yakshii= this, yakshii; maayayaa= by illusory powers; puraa vardheta = in a short time, regains – gets a grip on herself.
"Enough is your compassion Rama, she is a sinister, behaviourally malevolent, a hinderer of rituals, and this yakshii gets a grip on herself in a short time by her illusory powers. [1-26-21b, 22a]
vadhyataam taavat eva eSaa puraa sa.ndhyaa prava.rtate || 1-26-22
22b, 23a. sandhyaa puraa pravartate= sunset, in short time, sets in; taavat eva= before that, alone; eSaa vadhyataam= she, be destroyed; sandhyaa kaale= at sunset, time; rakshaamsi dur dharshaaNi bhavanti vai= demons, unassailable, they become, indeed.
"Sun is going to set in a short time, and only before that time she shall be destroyed, for demons at dusk and afterwards become unassailable, indeed." So said sage Viswamitra to Rama. [1-26-22b, 23a]
iti uk{}taH sa tu taam yaxiim ashma vR^iSTyaa abhivarSaNiim || 1-26-23
23b, 24a. iti uktaH saH= thus, spoken, he that Rama; taam yakshiim= her, that yakshii; shabda vedhitvam darshayan= sonic, archery, displaying [his capacity]; ashma vR^iSTyaa abhi varSaNiim= with stones, storms, storming; saH= he; taam rurodha saayakaiH= her, forestalled, with arrows.
When Vishvamitra addressed him thus, Rama displaying his capacity in sonic archery forestalled that yakshii who has gone into invisibility and storming stone-storms, with his arrows. [1-26-23b, 24a]
saa ruddhaa baaNa jaalena maayaa bala samanvitaa || 1-26-24
24b, 25a. baaNa jaalena ruddhaa= by arrows, arrays, obstructed; maayaa bala samanvitaa= illusional, power, possessing with; saa= she; vi neSudii= stridently blaring; kaakutstham laxamaNam cha= to Rama, Lakshmana also; abhi duraava= towards, dashed.
And when the arrays of arrows obstructed her who possesses illusional powers, she dashed towards Rama and Lakshmana blaring stridently. [1-26-24b, 25a]
taam aapatantiim vegena vikraantaam ashaniim iva || 1-26-25
25b, 26a. vi kraantaam= one who is invading; ashaniim iva thunderbolt, like; vegena= speedily; aa patantiim= she who is coming and falling – swooping down; taam shareNa urasi vi yaadha= her, with arrow, on chest, struck; saa pa paata= she, readily, fell; ma maara cha= completely, dropped dead, too.
And Rama struck an arrow in her chest who is invading and speedily swooping down like a thunderbolt, and thus she is readily felled down and totally dropped dead, too. [1-26-25b, 26a]
taam hataam bhiima sa.nkaashaam dR^iSTvaa surapatiH tadaa || 1-26-26
26b, 27a. sura patiH suraaH cha= gods’, king, gods [Indra,] also; hataam bhiima sankaasham= annihilated, horrendous, in shape; taam dR^iSTvaa tadaa= her, on seeing, then; saadhu saadhu iti= admirable, admirable, thus [this act of felling her]; kaakuthsham abhipuujayan= at Rama, highly, esteemed.
On seeing her who is horrendous in her shape is eliminated Indra and other gods have highly esteemed Rama saying, “admirable, admirable is this act. [1-26-26b, 27a]
uvaaca parama priitaH sahasraakSaH purandaraH || 1-26-27
27b, 28a. sahasra akshaH=thousand-eyed one – Indra; puran daraH= enemy’s citadel-destroyer – Indra; parama priitaH atha uvaacha= highly, satisfied, then, spoke; sarve suraaH samhR^iSTaa cha= all, gods, gladdened, also [spoke]; abruvan vishwamitram= spoke, to Vishvamitra [this way.]
The thousand eyed and the destroyer of enemy’s citadels Indra then spoke with high satisfaction, and even all of the gods are gladdened and said to Vishvamitra this way. [1-26-27b, 28a]
mune kaushika bhadram te saha indraaH sarve marud gaNaaH || 1-26-28
28b, 29a. mune kaushika= oh, sage, Vishwamitra; te bhadram = to you, safety will be; saha indraa = with Indra; sarve marudgaNaa= all, wind-god, groups of; anena karmaNaa toshitaaH= by this, act, pleased; raaghave sneham darshaya= to Raghava, concern, you show.
"Oh, sage Vishvamitra, you are blessed, all the groups of wind-gods along with Indra are pleased, so you please show more concern for Raghava. [1-26-28b, 29a]
prajaapateH kR^ishaashvasya putraan satya paraakramaan || 1-26-29
29b, 30a. brahman= oh, Brahman; prajaapateH kR^ishaashvasya putraan= Prajaapati, of Krishaasva, children; satya paraakramaan= virtue, valiant ones; tapaH bala bhR^itaH= ascetically, strength, possessors [missiles]; raaghavaaya nivedaya= to Raghava, be offered.
"The sons of Prajapati Krishasva who are valiant by their virtue and who possess ascetic strength, oh, Brahman, they may be offered to Raghava. [1-26-29,b, 30a]
These are the sons like missiles of Krishaashava Prajaapati. About them, the divine weaponry and their birth, c.f. 21st sarga/chapter, verse 10 to 20.
paatrabhuutaH ca te brahman tava anugamane rataH || 1-26-30
30b, 31a. brahman= oh, Brahman; tava anu gamane rataH= your, in tow, going – following, steadfast – Rama [follower of your assignments]; te paatra bhuutaH= to you, befitting one – worthy receiver; raaja suununaa= by king’s, son; suraaNaam su mahat karma= for gods, very, great, deed; kartavyam= is to be done.
"Rama is steadfast in following your assignments and thus he is the worthy receiver of those missiles, and this prince has to accomplish a very great deed of gods.” So said gods to Vishvamitra. [1-26-30b, 31a]
evam uk{}tvaa suraaH sarve jagmur hR^iSTaa vihaayasam || 1-26-31
31b, 32a. evam uktvaa= thus, saying; suraaH sarve= gods, all; vishvamitram puujayan=Vishwamitra, on extolling; hR^iSTaa= contentedly; vihaayasam= to heavens; jagmuH= went away; tataH sandhyaa pravartate= then, sunset, come to pass.
All the gods on saying thus and on extolling Vishvamitra they contentedly returned to heavens, and then the sunset has come to pass. [1-26-31b, 32a]
tato munivaraH priitaH taaTakaa vadha toSitaH || 1-26-32
32b, 33a. muni varaH= sage, the best; priitaH= satisfied; taaTakaa vadha toSita= in Tataka's, eradication, gladdened; raamam muurdhni upa aaghraaya= of Rama, forehead, nearby smelling [kissing]; tataH then; idam vachanam abraviit= this, sentence, said.
That best sage is satisfied with Rama and gladdened for the eradication of Tataka kissed the forehead of and then said this sentence. [1-26-32b, 33a]
iha adya rajaniim raama vasaama shubha darshana || 1-26-33
33b, 34a. subha darshana= oh, august one, to gaze at; Rama; adya rajaniim= today's, night; iha vasaama= here, we stay; shvaH prabhaate= tomorrow, morning; mama tat aashrama padam gamiSyaamaH= mine, that, to hermitage, we will proceed.
"Here we stay for tonight, Rama, the august one for a gaze, and tomorrow morning we will go to that hermitage of mine.” So said Vishvamitra to Rama. [1-26-33b, 34a]
vishvaamitraH vachaH shrutvaa hR^iSTo dasharadhaatmajaH || 1-26-34
34b, 35a. Vishwamitra’s; vachaH shrutva= words, on listening; dasharatha aatmaja= Dasharatha's, son is; hR^iSTaH= gladdened; tatra taaTakaayaa= vane there, in Tataka’s, forest; sukham rajaniim uvaasa= comfortably, that night, stayed.
On listening sage Vishvamitra's words, Dasharatha's son Rama, comfortably stayed that night there in that forest of Tataka. [1-26-34]
muk{}ta shaapam vanam tat cha tasmin eva tat aahani |
35b, c. tasmin tat aahani eva= on that very, day, only; tat vanam cha= that, forest, too; mukta shaapam= released, from curse; yathaa chaitra ratham vanam= as with, [heavenly] Chaitra Ratha, garden; ramaNiiyam vi babhraaja= pleasantly, shone forth
On that very day alone that forest of Tataka too is released from the curse, and it shone forth like the luxurious heavenly garden of Kubera, namely Chiatra Ratha. [1-26-35b, c]
nihatya taam yaxa sutaam sa raamaH
36. saH raamaH= he, that Rama; taam yaksha sutaam= her, yaksha’s, daughter; ni hatya= on completely, destroying; sura siddha sanghaiH= by celestials, liberated Souls, and their groups; prashasyamaanaH= being eulogised; muninaa saha= sage, along with; tasmin eva= there, only; prabhaata velaam= at dawning, time; prati bodhyamaanaH= being addressed being awakened by sunrise; uvaasa= stayed.
Rama while being eulogised by the groups of celestials and liberated Souls for complete elimination of yaksha's daughter, namely Tataka, stayed there along with the sage only to be awakened by the next day’s sunrise. [1-26-36]
.
Test for Rama’s discipline.
iti vaalmiiki raamaayaNe aadikaavye baala kaaNDe SaDvi.mshaH sargaH
Thus, this is the 26th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.
Subscribe to:
Post Comments (Atom)
0 comments:
Post a Comment