Introduction

Sage Valmiki goes to river Tamasa for a bath and sees a couple of birds, of which a hunter kills one. Valmiki unintentionally utters a poem, which is rich in grammar and new in metre, of which he is very much confused as to why such a poem has come from his tongue. Brahma, the presiding deity of letters appears and ordains Valmiki to author Ramayana, excellent epic of Rama, for which purpose alone he gave such divine meter and grammar to him.

Verse 1

तपःस्वाध्यायनिरतं तपस्वी वाग्विदां वरम् |
नारदं परिपप्रच्छ वाल्मीकिर्मुनिपुङ्गवम् || १-१-१

1. tapasvii = The ascetic; vaalmiikiH = (Poet) Valmiki;paripapracCha = inquired; naaradam = Naarada; tapaH-svaadhyaayaniratam = deeply engaged in austerity and study of Vedas; varam = (and) best; vaagvidaam = among enunciators; munipungavam = (and) eminent among sages (as follows:);

The ascetic Valmiki inquired Naarada – ‘who engaged deeply in austerity and study of Vedas, best among the eloquent and eminent among sages’ (as follows:). [1-1-1]

The epic starts with the word auspicious word ta as said in ‘takaarovighnanaashakaH’, ‘takaarosaukhyadaayakaH’…

Verse 2

को न्वस्मिन् साम्प्रतं लोके गुणवान् कश्च वीर्यवान् |
धर्मज्ञश्च कृतज्ञश्च सत्यवाक्यो दृढव्रतः || १-१-२

2. asmin loke = in this, world; saampratam = presently; guNavaan = virtuous person; kaH nu = who is, really; viiryavaan ca = vigorous, also; kaH = who is; dharmaj~naH ca = conscientious, also; kR^itaj~naH ca = one who is mindful of good deeds done to him also ; satyavaakyaH = speaker of truth; dR^iDhavrataH = determined in his deed.

“Who really is that person in this present world, who is virtuous and vigorous, a conscientious one, one who is mindful of good deeds done to him, and also a speaker of truth and who is determined in his deed… [1-1-2]

Verse 3

चारित्रेण च को युक्तः सर्वभूतेषु को हितः |
विद्वान् कः कः समर्थश्च कश्चैकप्रियदर्शनः || १-१-३

3. kaH chaaritreNa ca yuktaH = appropriate in disposition; kaH sarvabhuuteSu hitaH = who is interested in welfare of all beings; kaH vidvaan = who is an adept one; samarthaH ca = an able one also; kaH ca ekapriyadarshanaH = who is also uniquely pleasant to look at.

“Who is appropriate in disposition… who is interested in welfare of all beings… who is adept and also an able one… also uniquely pleasant to look at… [1-1-3]

The adeptness of that person is in his knowing all the knowable aspects in this world, and he must be able to retain that knowledge to translate into his deeds, not just to sit back with his bookish knowledge, but with utmost practicality. His conduct-wise character shall be acceptable i.e., by his lineage he shall be noble, by his education he must be well-read, by his actions they must be conducive to norms laid down in Veda-s, and thus given any area, he should conduct himself properly. And he must be benign not only to higher-ups but to lowly subjects, like Guha, Shabari et al., and he should deal with wrongdoers and right-doers conscientiously. Further, he in his mien he shall be pleasant, but not an unsightly one. The word eka also means ‘unique’ and thus his complexion, facial, physical structures etc., shall be unique and shall differ from ordinary beings. kShaNe kShaNe yat navataam upaiti tadeva ruupam ramaNiiyataayaaH ‘which / what / who gets newness moment by moment, that alone is pleasant…’

Verse 3

चारित्रेण च को युक्तः सर्वभूतेषु को हितः |
विद्वान् कः कः समर्थश्च कश्चैकप्रियदर्शनः || १-१-३

3. kaH chaaritreNa ca yuktaH = appropriate in disposition; kaH sarvabhuuteSu hitaH = who is interested in welfare of all beings; kaH vidvaan = who is an adept one; samarthaH ca = an able one also; kaH ca ekapriyadarshanaH = who is also uniquely pleasant to look at.

“Who is appropriate in disposition… who is interested in welfare of all beings… who is adept and also an able one… also uniquely pleasant to look at… [1-1-3]

The adeptness of that person is in his knowing all the knowable aspects in this world, and he must be able to retain that knowledge to translate into his deeds, not just to sit back with his bookish knowledge, but with utmost practicality. His conduct-wise character shall be acceptable i.e., by his lineage he shall be noble, by his education he must be well-read, by his actions they must be conducive to norms laid down in Veda-s, and thus given any area, he should conduct himself properly. And he must be benign not only to higher-ups but to lowly subjects, like Guha, Shabari et al., and he should deal with wrongdoers and right-doers conscientiously. Further, he in his mien he shall be pleasant, but not an unsightly one. The word eka also means ‘unique’ and thus his complexion, facial, physical structures etc., shall be unique and shall differ from ordinary beings. kShaNe kShaNe yat navataam upaiti tadeva ruupam ramaNiiyataayaaH ‘which / what / who gets newness moment by moment, that alone is pleasant…’

Verse 4

स तु तीरं समासाद्य तमसाया महामुनिः |
शिष्यमाह स्थितं पार्श्वे दृष्ट्वा तीर्थमकर्दमम् || १-२-४

4. (tadaa = Then;) saH muniH = that sage; tiiram samaasaadya = on reaching the shore; tamasaayaaH = of Tamasa; akardamam = which was not dirty; aaha = spoke; shiSyam = to disciple; paarshve sthitam = who was at his side; dR^iSTvaa = on beholding; tiirtham = a ford.

Then that sage Valmiki on reaching the shore of the clean Tamasa, and on beholding a ford of that river, spoke to his disciple who was at his side. [1-2-4]

Verse 5

अकर्दममिदं तीर्थं भरद्वाज निशामय |
रमणीयं प्रसन्नाम्बु सन्मनुष्यमनो यथा || १-२-५

5. bharadwaja = Oh! Bharadwaaja; nishaamaya = behold; idam tiirtham = this ford; akardamam = which is without dirt; prasannaambu = with clear waters; ramaNiiyam = (and) pleasant; sat manuShyamanaH yathaa = like a virtuous man’s mind.

“Oh! Bharadwaja, behold this ford which is without dirt, with clear waters and pleasant like a virtuous man’s mind. [1-2-5]

Verse 6

न्यस्यतां कलशस्तात दीयतां वल्कलं मम |
इदमेवावगाहिष्ये तमसातीर्थमुत्तमम् || १-२-६

6. taata = my dear; nyasyataam kalashaH = let the hand-vessel [kamaNDalu] be kept [there]; mama valkalam diiyataam = let my bark-garment be given; avagaahiSye = I will enter; idam = this; uttamam = best; tamasaatiirtham eva = Tamasa ford only.

“My dear! Let the hand-vessel [kamaNDalu] be kept [there]. Let my bark-garment be given to me. I will enter this best ford of Tamasa only… [1-2-6]

Verse 7

एवमुक्तो भरद्वाजो वाल्मीकेन महात्मना |
प्रायच्छत मुनेस्तस्य वल्कलं नियतो गुरोः || १-२-७

7. evam uktaH = Thus being said; mahaatmanaa vaalmiikena = by the great-souled Valmiki; guroH niyataH bharadwaajaH = Bharadwaaja who was obedient towards his Guru; valkalaM praayacChata = gave the bark-garment; tasya muneH = to that sage.

Thus being said by the great-souled Valmiki, Bharadwaaja who was obedient to his Guru, gave the bark-garment to the sage [1-2-7]

Verse 8

स शिष्यहस्तादादाय वल्कलं नियतेन्द्रियः |
विचचार ह पश्यंस्तत्सर्वतो विपुलं वनम् || १-२-८

8. saH = He [Valmiki]; niyatendriyaH = with controlled senses; aadaaya = on taking; shiShyahastaat = from disciple’s, hands; valkalam = the bark-garment; pashyan sarvataH = looking in all directions; vichachaara ha = indeed moved away from; tat vipulam vanam = that wide forest.

That self-controlled Sage Valmiki on taking bark-garment from his disciple’s hands, and looking in all directions, indeed moved away from that wide expanse of forest. [1-2-8]

Verse 9

तस्याभ्याशे तु मिथुनं चरन्तमनपायिनम् |
ददर्श भगवांस्तत्र क्रौञ्चयोश्चारुनिःस्वनम् || १-२-९

9. bhagavaan = holy [sage]; dadarsha = saw; krounchayoH mithunam = two curlews; anapaayinam = not leaving one another;chaarunisvanam = charmingly cooing; charantam = moving about; tatra = there; tasya abhyaashe = in its [in foreshore’s] vicinity.

There holy sage Valmiki saw a couple of curlews, in the vicinity of that river’s foreshore, flying there about in togetherness and cooing charmingly. [1-2-9]

Verse 10

तस्मात्तु मिथुनादेकं पुमांसं पापनिश्चयः |
जघान वैरनिलयो निषादस्तस्य पश्यतः || १-२-१०

10. niShaadaH = a tribal hunter; paapanishchayaH = evil in intent; vairanilayaH = a receptacle of enimity; jaghaana = killed; tasmaat mithunaat tu = among the couple; ekam = one; pumaamsam = male [bird]; tasya pashyataH = on his [Valmiki’s] looking on; .

A tribal hunter with evil intent, and a receptacle of enimity, killed the male one among the couple of birds, while Valmiki was looking on. [1-2-10]

Verse 11 & (12)

तं शोणितपरीताङ्गं वेष्टमानं महीतले |
भार्या तु निहतं दृष्ट्वा रुराव करुणां गिरम् || १-२-११
वियुक्ता पतिना तेन द्विजेन सहचारिणा |
ताम्रशीर्षेण मत्तेन पत्रिणा सहितेन वै | १-२-१२

11-12.bhaaryaa = wife; sahachaariNaa = [was] moving together; patinaa = with husband; taamrashiirSheNa = with a red crest; mattena = with joy; patriNaa = with good wings; sahitena = [always] united; tena dvijena = with that bird [male bird]; tam dR^iSTvaa = on seeing that male bird; nihatam = slain; mahiitale = on ground; veShTamaanam = reeling; shoNitapariitaangam = with blood covered wings [or body]; vai = really; ruraava = made wailing sounds; karuNaam giram = with piteous utterances; viyuktaa = on being separated [from her husband].

The wife was moving together with husband with a red crest and with joy, with good wings, always being united with that male bird. On seeing that bird slain on ground reeling with blood covered wings really made wailing sounds with piteous utterances on being separated from her husband. [1-2-11, 12]

Verse 13

तथाविधं द्विजं दृष्ट्वा निषादेन निपातितम् |
ऋषेर्धर्मात्मनस्तस्य कारुण्यं समपद्यत || १-२-१३

13. dvijam dR^iSTvaa = On seeing [that] bird; niSaadena nipaatitam = felled by the hunter; tathaavidham = in that way; tasya R^iSheH = to that sage; dharmaatmanaH = to that saintly one; kaaruNyam samapadyata = compassion occasioned.

On seeing that bird felled that way by the tribal hunter, compassion occassioned in that saintly sage Valmiki. [1-2-13]

Verse 14

ततः करुणवेदित्वादधर्मोऽयमिति द्विजः |
निशाम्य रुदतीं क्रौञ्चीमिदं वचनमब्रवीत् || १-२-१४

14. tataH = then; dvijaH = sage Valmiki; rudatiim krounchiim nishaamya = on seeing the wailing Krauncha bird; karuNaveditvaat = out of state of compassion; ayam adharmaH iti = this is unjust – thus [thinking]; idam vacanam abraviit = uttered this sentence.

Then on seeing the wailing female krounchi bird, out of state of compassion and apperceiving the killing of male bird as unjust, the sage uttered this sentence… [1-2-14]

Verse 15

मा निषाद प्रतिष्ठां त्वमगमः शाश्वतीः समाः |
यत् क्रौञ्चमिथुनादेकमवधीः काममोहितम् || १-२-१५

“Oh! violent Hunter, by which reason you have killed one bird of the couple, when it was infatuated by passion, for that reason you will never get a state of rest for everlasting years to come…” [1-2-15]

15. niShaada = oh violent hunter; yat = by which reason; tvam avadhiiH = you killed; ekam = one; krau~Nchamithunaat = of Krouncha couple; kaamamohitam = infatuated by passion; maa agamaH = [for that reason you] will not get; pratiSThaam = state of rest; shaashvatiiH samaaH = [for] ever lasting years to come.

Verse 16

तस्यैवं ब्रुवतश्चिन्ता बभूव हृदि वीक्षतः |
शोकार्तेनास्य शकुनेः किमिदं व्याहृतं मया || १-२-१६

Thus speaking and pondering in his heart, he became thoughtful: “What is this utterance by me in grief and anguish for this bird?”. [1-2-16]

16. evam bruvataH = thus speaking; viikShataH = pondering; tasya hR^idi = in his heart; chintaa babhuuva = [he] became thoughtful; kim = what; idam = [is] this; vyaahR^itam = utterance; mayaa = by me; shokaartena = in grief and anguish;asya shakuneH = for this bird.

Verse 17

चिन्तयन्स महाप्राज्ञश्चकार मतिमान्मतिम् |
शिष्यञ्चैवाब्रवीद्वाक्यमिदं स मुनिपुङ्गवः || १-२-१७

That great wise one who was an intellectual and the best among sages, on cogitating, made up his mind and also spoke these words to the disciple… [1-2-17]

17.saH munipu~ngavaH = That best among sages; matimaan = [who was] an intellectual; mahaapraaj~naH = [and] a great wise one; chintayan = on cogitating; matim chakaara = made up [his] mind; idam vaakyam abraviit cha eva = and also spoke these words; shiShyam = to the disciple.

Verse 18

पादबद्धोऽक्षरसमस्तन्त्रीलयसमन्वितः |
शोकार्तस्य प्रवृत्तो मे श्लोको भवतु नान्यथा || १-२-१८

“While I was tormented by grief, there arose a sentence consisting of four verses possessing metrically posited letters suitable to be played as song and string music and that will be called Shloka, not otherwise…” [1-2-18]

18. me shokaartasya = while I was tormented by grief; pravR^ittaH = [there] arose; paadabaddhaH = [a sentence] consisting of verses; tantriilayasamanvitaH = possessing[suitable for] union of song and string music; akSharasamaH = metrically posited letters; shlokaH bhavatu = [that] will be [called] Shloka; na anyathaa = not otherwise.

Verse 19

शिष्यस्तु तस्य ब्रुवतो मुनेर्वाक्यमनुत्तमम् |
प्रतिजग्राह संतुष्टस्तस्य तुष्टोऽभवद्मुनिः || १-२-१९

Even the disciple happily received what that is articulated by the saint, a unique articulation, by which the saint too, was delighted. [1-2-19]

19. shiShyaH tu = even the disciple; bruvataH = what is articulated; tasya muneH = by that [Valmiki’s,] saint; santuSTaH pratijagraaH = haappily received; vaakyam anuttamam = word [verse,] which is unique; tasya = by that; tuSTaH abhavat muniH = saint was delighted.

Verse 20

सोऽभिषेकं ततः कृत्वा तीर्थे तस्मिन् यथाविधि |
तमेव चिन्तयन्नर्थमुपावर्तत वै मुनिः || १-२-२०

Then that saint on performing his bathing in that ford according to custom, and still thinking on the purport of his utterance, he returned towards his hermitage. [1-2-20]

20. tataH = then; saH muniH = that, saint; tasmin tiirthe = in that, ford; yathaavidhi = as per custom; abhiShekam kR^itva = on performing bathing ; tam artham eva chintayan = thinking on its purport only; upaavartata vai = he came back

Verse 21

सोऽभिषेकं ततः कृत्वा तीर्थे तस्मिन् यथाविधि |
तमेव चिन्तयन्नर्थमुपावर्तत वै मुनिः || १-२-२०

Then Bharadwaja, the obedient disciple and an erudite scholar, for he heard and learnt many scriptures by listening, on taking handy-vessel full with water followed at the behind of his mentor. [1-2-21]

21. tataH viniitaH= then, obedient one; shrutavaan = one who listened many scriptures, [erudite scholar]; shiShyaH = disciple; Bharadwaja; puurNam kalasham = filled, handy-vessel; aadaaya = on taking; guroH= mentor’s; pR^iSTataH anujagaama = followed at behind.

Verse 22

स प्रविश्याश्रमपदं शिष्येण सह धर्मवित् |
उपविष्टः कथाश्चान्याश्चकार ध्यानमास्थितः || १-२-२२

He that knower of dharma, Valmiki, having entered the threshold of hermitage along with disciples, and having seated spoke about the day-to-day teachings and also other things, but he himself is preoccupied in cogitation on the verse. [1-2-22]

22. dharmavit saH = he [Valmiki] knower of dharma; shiShyeNa saha = along with disciples; pravishya aashramapadam = on entering, hermitage’s threshold; upaviSTaH = having seated; anyaaH kathaaH ca chakaara = made-spoke about other topics also; dhyaanamaasthitaH = preoccupied in cogitation [but in].

Verse 23

आजगाम ततो ब्रह्म लोककर्ता स्वयं प्रभुः |
चतुर्मुखो महातेजा द्रष्टुं तं मुनिपुङ्गवम् || १-२-२३

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]

23. tataH = then; lokakartaa = maker of worlds [creator of 14 worlds]; prabhuH = almighty; chaturmukhaH = four-faced one; mahaatejaa = great resplendent one; brahmaa = Brahma; draSTum = to see; tam munipungavam = him who was an eminent sage[star amog sages]; svayam = on his own; aajagaama = arrived.

Verse 24

वाल्मीकिरथ तं दृष्ट्वा सहसोत्थाय वाग्यतः |
प्राञ्जलिः प्रयतो भूत्वा तस्थौ परमविस्मितः || १-२-२४

Then that pious saint Valmiki is highly surprised on seeing Brahma, and on quickly getting up from his seat with his palms adjoined humbly, he stood aside, as he is spellbind. [1-2-24]

24. atha = then; prayataH = pious one; Valmiki; tam dR^iSTvaa = on seeing Him [ Brahma,]; paramavismitaH = highly, surprised; sahasaa utthaaya = quickly, on getting up; praanjaliH bhuutvaa = humbly adjoining palms; vaagyataH = spellbound; tasthau = stood aside.

Verse 25

पूजयामास तं देवं पाद्यार्घ्यासनवन्दनैः |
प्रणम्य विधिवच्चैनं पृष्ट्वानामयमव्ययम् || १-२-२५

Valmiki uninterruptedly venerated Brahma, on inquiring into his well-being, washed his feet, drenched his thirst, seated him to rest, and adored at best with customarily obeisance. [1-2-25]

25. tam enam devam = him, such a one, at that god; praNamya vidhivat = on making obeisance, customarily; pR^iShTvaa ca anaamayam = also on inquiring well-being; paadyaarghyaaasanavandanaiH = water for washing the feet, water for drenching the thirst, seating on a high seat and with adorations; puujayaamaasa avyayam = started to venerate uninterupted

Verse 26

अथोपविश्य भगवानासने परमार्चिते |
वाल्मीकये च ऋषये सन्दिदेशासनं ततः || १-२-२६

Then god Brahma, who is seated on a high seat, very highly worshipped by Valmiki, also beckoned at Valmiki to take a seat. [1-2-26]

25. tam enam devam = him, such a one, at that god; praNamya vidhivat = on making obeisance, customarily; pR^iShTvaa ca anaamayam = also on inquiring well-being; paadyaarghyaaasanavandanaiH = water for washing the feet, water for drenching the thirst, seating on a high seat and with adorations; puujayaamaasa avyayam = started to venerate uninterupted

Verse 27 & (28a)

ब्रह्मणा समनुज्ञातः सोऽप्युपाविशदासने |
उपविष्टे तदा तस्मिन्साक्षाल्लोकपितामहे | १-२-२७
तद्गतेनैव मनसा वाल्मीकिर्ध्यानमास्थितः ||

Even though Valmiki sat on his seat when duly permitted by Brahma, and though the Grandparent of the worlds is manifestly sitting before him, but the same broodings on those happenings occurred on that day have recurred on his mind. [1-2-27-28a]

27-28a. saH api = he [Valmiki,] even; brahmaNaa samanuj~naataH = by Brahma, duly permitted; aasane upaaviShat = sat on seat; tadaa = then; tasmin lokapitaamahe = that Grandparent of worlds; saakShaat = manifestly; upaviSTe [sati] = seated [before him, though]; Valmiki; tat gatena eva = those, happenings, only; manasaa dhyaanam aasthitaH = mentally, brooding, recurred.

Verse 28b & 29a

पापात्मना कृतं कष्टं वैरग्रहणबुद्धिना | १-२-२८
यस्तादृशं चारुरवं क्रौञ्चं हन्यादकारणात् ||

“He that tribal hunter, who killed a cutely calling krouncha bird for no good reason than intending to capture the kill, is an evil souled one that caused hardship…” [1-2-28b-29a]

28b-29a. yaH = he who, tribal hunter; taadR^isham = that sort of; chaaruravam krauncham = cutely, calling, krouncha bird; akaaraNaat hanyaat = without, reason, kills [killed]; vairagrahaNabuddhinaa = intending to capture enemy [kill]; paapaatmanaa = by evil souled one; kaSTam kR^itam = hardship, is caused.

Verse 29b & (30 a)

शोचन्नेव मुहुः क्रौञ्चीमुपश्लोकमिमं पुनः | १-२-२९
जगावन्तर्गतमना भूत्वा शोकपरायणः ||

Remaining in melancholic mood Valmiki turned his mind to the depth of thinking, and again thinking only on the krouncha bird he sung the same verse, involuntarily. [1-2-29b-30a]

29b-30a. shokaparaayaNaH = one in melancholic mood[Valmiki]; antargatamanaaH bhuutvaa = on turning in depths of mind; punaH = again; kraunchiim shochan eva = only on thinking about Krouncha bird; shlokam imam jagau =[involuntarily]sung verse .

Verse 30b & (31 a)

तमुवाच ततो ब्रह्मा प्रहसन्मुनिपुङ्गवम् |
श्लोक एव त्वया बद्धो नात्र कार्या विचारणा ||१-२-३०

Then, Brahma smilingly spoke to that eminent saint Valmiki, “But, what that is composed is a verse only… and there is no need to think through… [1-2-30]

30b-31a. tataH = then; brahmaa prahasan = Brahma, smilingly; tam munipungavam uvaacha = spoke to that eminent saint; shloka eva tu = verse, only, but; ayam baddhaH = that one, composed; na atra kaaryaa vichaaraNaa = there not need to think through.

Verse 30b & (31 a)

तमुवाच ततो ब्रह्मा प्रहसन्मुनिपुङ्गवम् |
श्लोक एव त्वया बद्धो नात्र कार्या विचारणा ||१-२-३०

Then, Brahma smilingly spoke to that eminent saint Valmiki, “But, what that is composed is a verse only… and there is no need to think through… [1-2-30]

30b-31a. tataH = then; brahmaa prahasan = Brahma, smilingly; tam munipungavam uvaacha = spoke to that eminent saint; shloka eva tu = verse, only, but; ayam baddhaH = that one, composed; na atra kaaryaa vichaaraNaa = there not need to think through.

Verse 31b & (32 a)

मच्छन्दादेव ते ब्रह्मन् प्रवृत्तेयं सरस्वती |
रामस्य चरितं सर्वं कुरु त्वमृषिसत्तम || १-२-३१

“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… [1-2-31]

31b-32a. hè brahman = oh Brahman; te iyam sarasvatii = your, that, speech; mat Chandaat eva = at my, wish, alone; pravR^ittaa = sprang forth; hè R^iSisattama = oh the eminent sage; raamasya charitam kR^itsnam = Rama’s, legend, in entirety; tvam kuru = you, render.

Verse 32b & (33a)

धर्मात्मनो गुणवतो लोके रामस्य धीमतः |
वृत्तं कथय धीरस्य यथा ते नारदाच्छ्रुतम् || १-२-३२

“You shall narrate the legend of Rama, the virtuous, intellectual and an intrepid one, and a godlike person in this world as well, as you have heard it from sage Narada. [1-2-32]

32b-33a. dharmaatmanaH = virtue-souled one; loke bhagavataH = in world, godlike; dhiimataH = an intellectual; dhiirasya = intrepid one; raamasya vR^ittam = Rama’s, legend; tè yathaa shrutam naaradaat = (by you) as heard, from Narada; kathaya = narrate.

Verse 35b & (36a)

न ते वागनृता काव्ये काचिदत्र भविष्यति |
कुरु रामकथां पुण्यां श्लोकबद्धां मनोरमाम् || १-२-३५

“You shall versify the heart pleasing and merit-yielding legend of Rama, and not a single word of yours will not be false in this epic… [1-2-35]

35b-36a. atra kaavye = in this, epic; te vaak = your, word; kaachit = any one [word]; anR^itaa = not false; na bhaviShyati = not, it results in; puNyam = merit-yielding; manoramaam = heart pleasing; raamakathaam = Rama’s, legend; shlokabaddhaam kuru = make versified.

Verse 36b & (37a)

यावत्स्थास्यन्ति गिरयः सरितश्च महीतले |
तावद्रामायणकथा लोकेषु प्रचरिष्यति || १-२-३६

“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… [1-2-36]

36b-37a. girayaH = mountains; saritaH ca = rivers, even; mahiitale = on earth’s surface; yaavat = as long as; sthaasyanti = there will be; taavat = so long; raamaayaNakathaa = Rama’s, legend – Ramayana; lokeSu = in the world; prachariSyati = will flourish.

Verse 37b & (38a)

यावद्रामायणकथा त्वत्कृता प्रचरिष्यति |
तावदूर्ध्वमधश्च त्वं मल्लोकेषु निवत्स्यसि | १-२-३७

“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]

37b-38a. tvat = by you; kR^itaa = authored; yaavat = as long as; raamasya katha = Rama’s legend; prachariShyati = flourishes; taavat = till then; tvam = you; uurdhvam = heavenward; adhaH ca = in netherworlds, even; mat lokeSu = in my abode [Brahma loka]; nivatsyasi = you will be dwelling, [flourishing].

Verse 38b-c

इत्युक्त्वा भगवान् ब्रह्मा तत्रैवान्तरधीयत |
ततः सशिष्यो भगवान्मुनिर्विस्मयमाययौ || १-२-३८

On saying thus that Divinity Brahma vanished then and there only, and then that godly sage Valmiki came by astonishment, along with his disciples. [1-2-38]

38b-c. bhagavaan = The Divinity; Brahmaa; iti uktvaa = thus, saying; tatra eva = there only; antaradhiiyata = vanished; tataH = then; sashiSyaH = along with, disciples; bhagavaan muniH = godly, sage; vismayam aayayau = astonishment, came upon [wondered.]

Verse 39

तस्य शिष्यास्ततः सर्वे जगुः श्लोकमिमं पुनः |
मुहुर्महुः प्रीयमाणाः प्राहुश्च भृशविस्मिताः || १-२-३९

Then all of the disciples of Valmiki sang this verse time and again very delightedly, and much astonished they also recited this verse, reciprocally. [1-2-39]

39. tataH = then; tasya = his; shiShyaaH = disciples; sarve = all of them; muhuH muhuH = again, again [time and again]; priiyamaaNaaH = very delightedly; punaH = again; shlokam imam = verse, this one; jaguH = sang; bhR^ishavismitaaH = much astonished; praahuH cha = reciprocally recited, also.

Verse 40

समाक्षरैश्चतुर्भिर्यः पादैर्गीतो महर्षिणा |
सोऽनुव्याहरणाद् भूयः श्लोकः श्लोकत्वमागतः || १-२-४०

Equally lettered, four-footed is that verse when great Sage Valmiki articulated it, and when repetitively recited by one and all, it attained prominence as verse proper. [1-2-40]

40. yaH = that which is; samaakSharaiH = equally lettered; chaturbhiH = four; paadaiH = footed; maharSiNaa = by great sage; giitaH = articulated; saH shlokaH = that, verse; anuvyaaharaNaat = by recitation; bhuuyaH = again, further; shlokatvam = prominence of verse proper; aagaataH = attained.

Verse 41

तस्य बुद्धिरियं जाता महर्षेर्भावितात्मनः |
कृत्स्नं रामायणं काव्यमीदृशैः करवाण्यहम् || १-२-४१

Born is an intuition in that great sage and contemplated soul asserting that “I will compose entire Ramayana, the epic, in suchlike verses…’ [1-2-41]

41. aham = me; kR^itsnam raamaayaNam kaavyam = entire, Ramayana, epic; iidR^ishaiH = this sort of [in suchlike verses]; karavaaNi = I will compose; iyam buddhiH = this kind of, intuition; bhaavitaatmanaH = for that contemplated soul; tasya maharSeH jaataa = born to that great sage.

Verse 42

उदारवृत्तार्थपदैर्मनोरमैः
तदास्य रामस्य चकार कीर्तिमान् |
समाक्षरैः श्लोकशतैर्यशस्विनो
यशस्करं काव्यमुदारधीर्मुनिः || १-२-४२

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]

42. kiirtimaan udaaradhiiH muniH = celebrated, magnanimous, seer; tadaa = then; yashasvinaH = of that highly renowned one(Rama); asya raamasya = of that, Rama; yashaskaram kaavyam = renown, furthering [extolling,] epic; udaaravR^ittaarthapadaiH = free-flowing prosody semantically yielding meanings; manoramaiH = heart-pleasing one; samaakSharaiH shlokashataiH = with symmetrical letters verses in hundreds; chakaara = authored.

Verse 43

तदुपगतसमाससन्धियोगं
सममधुरोपनतार्थवाक्यबद्धम् |
रघुवरचरितं मुनिप्रणीतं
दशशिरसश्च वधं निशामयध्वम् || १-२-४३

That epic contains uncomplicated compounds, conjunctions and conjugations, and has expressive sentences that are well knit and led evenly and sweetly, and that legend pertains to the best one from Raghu’s dynasty, namely Rama, which also includes the extermination of the Ten headed evil named Ravana, and further, it is said by the sage, hence this may now be listened…  [1-2-43]

43. upagatasamaasasandhiyogam = included compound conjunctions conjugations; samamadhuropanataarthavaakyabaddham = evenly sweetly led well lenit expressive sentences well-knit; munipraNiitam = said by sage; tat raghuvaracharitam = that, Raghu’s best [one from] legend; dashashirasaH vadham ca = ten headed one’s, extermination, also; nishaamaya adhvam = behold, this way.