Introduction
King Dasharatha sends Rama and Lakshmana along with Sage Vishvamitra as requested by the sage. In their course of travel, Sage Vishvamitra imparts a secret knowledge to the young princes Rama and Lakshmana, called bala-atibala- vidya-s, by practicing which nothing can wither their vigour and vitality.
Verse 1
तथा वसिष्ठे ब्रुवति राजा दशरथः स्वयम् |
प्रहृष्टवदनो राममाजुहाव सलक्ष्मणम् || १-२२-१
1. vasiSThe tathaa bruvati = when Vasishta said that way; raajaa dasharathaH = king Dasharatha; prahR^iSTavadanaH = very satisfied face – expression; svayam = personally; raamam salakShmaNam juhaava = called for Rama with Lakshmana.
When Vashishta said that way king Dasharatha with an air of satisfaction personally fetched Rama along with Lakshmana. [1-22-1]
Verse 2 & 3
कृतस्वस्त्ययनं मात्रा पित्रा दशरथेन च |
पुरोधसा वसिष्ठेन मङ्गलैरभिमंत्रितम् || १-२२-२
सपुत्रं मूर्ध्न्युपाघ्राय राजा दशरथस्तदा |
ददौ कुशिकपुत्राय सुप्रीतेनान्तरात्मना || १-२२-३
Rama is blessed for a propitious travel firstly by his mother Kausalya and then by his father king Dasharatha, thereupon the royal priest Vashishta rendered Vedic hymns blessing the journey, then Dasharatha well pleased in his heart of hearts kissed his son Rama on forehead and entrusted him to Vishvamitra. [1-22-2, 3]
2. saH dasharathaH raajaa = he, Dasharatha, king; maatraa = by mother Kausalya; pitraa dasharathen cha = by father, Dasharatha, also; kR^itasvastyayanam = one [for whom bon voyage is] performed blessing for travel – Rama; purodhasaa vasiSThtena = by priest, Vashishta; ma~NgalaiH abhimantritam = blessings, [for who they are] rendered Vedic hymns; on such son Rama’s forehead; tadaa = then; putram muurdhni upaaaghraaya = smelled son’s forehead [kissing forehead]; supriitena antaraatmanaa = well pleased, with heart of hearts; kushikaputraaya = to Vishvamitra; dadau = entrusted.
Verse 4
ततो वायुः सुखस्पर्शो नीरजस्को ववौ तदा |
विश्वामित्रगतं रामं दृष्ट्वा राजीवलोचनम् || १-२२-४
Then on seeing the lotus-eyed Rama following Vishvamitra, dustless and pleasant for touch breeze blew. [1-22-4]
5. tataH vishvaamitragatam = then, the one following Vishvamitra; raajiivalocanam raamam = lotus-eyed Rama; dR^iSTvaa = on seeing; tadaa = then; sukhasparshaH virajaskaH vaayuH = pleasant for touch and dustless breeze; vavau = blew.
Verse 5
पुष्पवृष्टिर्महत्यासीद्देवदुन्दुभिनिःस्वनैः |
शङ्खदुन्दुभिनिर्घोषः प्रयाते तु महात्मनि || १-२२-५
When the great-souled Rama forged ahead there occurred an abounding downpour of flowers with the booming of divine drums, together with the boom and blare of drums and conch-shells of Ayodhya. [1-22-5]
5. mahaatmani = great soul [Rama/Vishvamitra]; prayaate tu = forged ahead; mahatii pushpavR^iSTiH = abounding, downpour of flowers; devadundubhiniHswanaiH = rumbling divine drums; shankhadundubhinirghoSaH = whistling conch-shell and drums [of Ayodhya] ; asiit = have happened.
Verse 6
विश्वामित्रो ययावग्रे ततो रामो महायशाः |
काकपक्षधरो धन्वी तं च सौमित्रिरन्वगात् || १-२२-६
Rama with jet-black hair-locks handling his bow followed Vishvamitra who walked ahead, while Lakshmana handling his own bow followed Rama. [1-22-6]
6. Vishvamitra; yayau agre = travelled, ahead; tataH = next; kaakapakShadharaH = wearing crow’s wings [having black hair-locks]; dhanurdharaH raamaH = bow handling, Rama; dhanvii saumitriH = with bow, Sumitra’s son [Lakshmana]; anvagaat = followed.
Verse 7
कलापिनौ धनुष्पाणी शोभयानौ दिशो दश |
विश्वामित्रं महात्मानं त्रिशीर्षाविव पन्नगौ |
अनुजग्मतुरक्षुद्रौ पितामहमिवाश्विनौ || १-२२-७
Rama and Lakshmana, with two quivers each and two bows in their hands, and making all the ten directions of compass lambent followed Vishvamitra, as if three headed serpents followed Vishvamitra, and with their highly dynamic physiques and spiritedness they look as if like the Ashwin twin gods of unequal charm following Brahma, the Forefather. [1-22-7]
7. kalaapinau = with quivers; dhanuSpaaNii = bows in hands; dishaH dasha shobhayaanau = making ten directions lambent; akShudrau -analparuupaviiryaadiprabhaavaaH = not with meagre physical and vital impact-highly dynamic in physiques and spiritedness; trishiirSau pannagau iva = as with three headed, serpents; Rama, Lakshmana; mahaatmaanam vishvaamitram = great souled one, Vishvamitra; ashvinau pitaamam iva = as with the twin Ashwin gods after Forefather Brahma; anujagmatuH = followed.
Verse 8,9 & 10a
तदा कुशिकपुत्रं तु धनुष्पाणी स्वलंकृतौ |
बद्धगोधांगुलित्राणौ खड्गवन्तौ महाद्युती || १-२२-८
कुमारौ चारुवपुषौ भ्रातरौ रामलक्ष्मणौ |
अनुयातौ श्रिया दीप्तौ शोभयेतामनिन्दितौ || १-२२-९
स्थाणुं देवमिवाचिन्त्यं कुमाराविव पावकी |
Those two youngsters with charming and bejewelled physiques are handling bows and swords and their fingers have leathern covers. Both the unreprovable brothers Rama and Lakshmana are highly resplendent and effulgent by their worth. While they are following Vishvamitra they looked like the sons of Fire-god, namely Skanda and Vishakha, following the great god with inscrutable potential, namely Shiva, and thus the brothers have made Vishvamitra to shine forth in even pose with god Shiva. [1-22-8, 9, 10a]
8, 9, 10a. tataH = then; kumaarau = youngsters; chaaruvapuSau = charming bodied ones; svalankR^itau = bejewelled ones; dhanuSpaaNii = bow in hands; baddhagodhaangulitraaNau = tied leathern finger covers; khadgavantau = having swords; mahaadyutii = highly resplendent ones; shriyaa diiptau = effulgent with worth; aninditau = unreprovable ones; bhraatarau = two brothers; Rama; Lakshmana; anuyaatau = going while following; paavakii = birthed by Fire-god; kumaarau iva = sons, like; achintyam devam = not thinkable – inscrutable potential, the god – Shiva; sthaaNum iva = as Shiva; kushikaputram shobhayetaam = made to shine Kusi’s son [Vishvamitra].
Verse 10a & 11a
अध्यर्धयोजनं गत्वा सरय्वा दक्षिणे तटे | १-२२-१०
रामेति मधुरां वाणीं विश्वामित्रोऽभ्यभाषत |
And on going one and half yojana distance Vishvamitra addressed Rama in a harmonious voice calling, ‘oh, Rama’, on the southern riverbank of Sarayu. [1-22-10b, 11a]
10b, 11a. adhyardhayojanam gatvaa = on going one and half yojana; sarayvaaH dakShiNe taTe = Sarayu river’s, southern bank; Vishvamitra; raama iti madhuraam vaaNiim = ‘oh Rama’, thus, in harmonious, voice; abhyabhaaSata = spoke.
Verse 11b & 12a
गृहाण वत्स सलिलं मा भूत् कालस्य पर्ययः || १-२२-११
मंत्रग्रामं गृहाण त्वं बलामतिबलां तथा |
” “Take water, my boy, and like that you receive a group of hymns, bala and atibala from me, and let no time lapse. [1-22-11b, 12a]
11b, 12a. vatsa salilam gR^ihaaNa = my boy, you take water; tvam tathaa = you, like that; mantragraamam = group of hymns; balaam atibalaam = bala, atibala hymns; gR^ihaaNa = receive; kaalasya paryayaH maa bhuut = not let there be time’s lapse.
Verse 12b & 13a
न श्रमो न ज्वरो वा ते न रूपस्य विपर्ययः || १-२२-१२
न च सुप्तं प्रमत्तं वा धर्षयिष्यन्ति नैरृताः |
“On receiving these hymns neither tiredness nor fever, nor disfiguring of personality can effect you, nor the demons can charge you either you are sleeping or unvigilant. [1-11-12b, 13a]
12b, 13a. te = to you; shramaH = tiredness; na = not – will not be there; jvaraH vaa na = fever, or, no; ruupasya viparyayaH na = form – personality, misshaping, no; suptam vaa pramattam = sleeping, either, [or] unvigilant; nairR^itaaH = demons; na dharSayiSyanti = not, attack [you.]
Verse 13b & 14a
न बाह्वोः सदृशो वीर्ये पृथिव्यामस्ति कश्चन || १-२२-१३
त्रिषु लोकेषु वा राम न भवेत्सदृशस्तव |
“As it is none whosoever on earth can equal you in dexterity, Rama, and by reciting these hymns none can equal you in the three worlds. [1-22-13b, 14a]
13b, 14a. Rama; baahvoH viirye = by arms, strength – dexterity; [tava = your]; sadR^ishaH = coequal; kashchana = none; pR^ithivyaam [na] asti = on earth, [is not,] there; triSu lokeShu vaa = in three worlds, either; tava sadR^ishaH = your, coequal; na bhavet = will not, be there.
Verse 13b & 14a
न बाह्वोः सदृशो वीर्ये पृथिव्यामस्ति कश्चन || १-२२-१३
त्रिषु लोकेषु वा राम न भवेत्सदृशस्तव |
“As it is none whosoever on earth can equal you in dexterity, Rama, and by reciting these hymns none can equal you in the three worlds. [1-22-13b, 14a]
13b, 14a. Rama; baahvoH viirye = by arms, strength – dexterity; [tava = your]; sadR^ishaH = coequal; kashchana = none; pR^ithivyaam [na] asti = on earth, [is not,] there; triSu lokeShu vaa = in three worlds, either; tava sadR^ishaH = your, coequal; na bhavet = will not, be there.
Verse 14b & 15
बलामतिबलां चैव पठतस्तात राघव || १-२२-१४
न सौभाग्ये न दाक्षिण्ये न ज्ञाने बुद्धिनिश्चये |
नोत्तरे प्रतिवक्तव्ये समो लोके तवानघ || १-२२-१५
“My dear Raghava, if bala atibala hymns are practised, oh, impeccable one, none can equal you in the world by your handsomeness, calibre, erudition, by your discernment, and even in replying or rebutting you. [1-22-14b, 15]
14b, 15. taata = my dear; raaghava = Raghava; balaam atibalaam ca eva = bala, atibala, also thus; paThataH = if practised; anagha = oh, impeccable one; saubhaagye tava samaH = in handsomeness [apart from fortune,] your, equal; loke na = in world, will not be there; daakShiNye = by calibre; na = no; j~naane = in erudition; buddhinishchaye = mental determination – discernment; na = no; uttare prativaktavye = in replying, or rebutting; na = no.
Verse 16
एतद्विद्याद्वये लब्धे न भवेत्सदृशस्तव |
बला चातिबला चैव सर्वज्ञानस्य मातरौ || १-२२-१६
“On receiving these two teachings there will be none similar to you, for bala and atibala are the mothers of all knowledge. [1-22-16]
16. etat vidyaadvaye labdhe = on receiving these two teachings; tava sadR^ishaH na bhavet = your, similar, will not, be there; balaa atibalaa cha eva = by bala and atibala, also, only; sarvaj~naanasya maatarau = mothers of all knowledge.
Verse 17
क्षुत्पिपासे न ते राम भविष्येते नरोत्तम |
बलामतिबलां चैव पठतस्तात राघव || १-२२-१७
“Oh, best one among men, Raghava, if you go on reciting bala and atiblala hymns, my dear Rama, there will be no hunger or thirst to you. [1-22-17]
17. narottama raaghava = oh best among people, Raghava; balam atibalam cha eva = bala and atibala hymns; paThataH = if recited; taata = my dear; te = to you; raama = Rama; kSutpipaase = hunger and thirst; na bhaviSyete = not, will be there.
Verse 18 & 19a
गृहाण सर्वलोकस्य गुप्तये रघुनन्दन |
विद्याद्वयमधीयाने यशश्चाप्यतुलं भुवि |
पितामहसुते ह्येते विद्ये तेजःसमन्विते || १-२२-१८
प्रदातुं तव काकुत्स्थ सदृशस्त्वं हि धार्मिक |
“And if these twin teachings are practised an inestimable renown will also accrue, oh, Raghu’s legatee, these two hymns that possess brilliance are the daughters of Forefather Brahma, and oh, Rama of Kakutstha, I intend to impart these hymns to you, oh virtuous one, as you are the most eligible one, hence take the teachings that are kept safe from the world. [1-22-18, 19a]
18, 19a. vidyaadvayam = two teachings; adhiiyaane = if practised; bhuvi = on earth; atulam = not weighable [inestimable]; yashaH cha = renown, also; atha bhavet = then, will accrue; raghunandana = oh Raghu’s legatee; tejaHsamanvite = possessed with brilliance [hymns]; pitaamahasute = Forefather’s [Brahma’s] daughters; kaakutstha = oh Kakutstha Rama; tava pradaatum = to be given to you ; dhaarmika = virtuous one; twam sadR^ishaH = befitting to you – most eligible one, indeed; gR^ihaaNa = you take; sarvalokasya guptaye vidye = kept safe from all world [are these teachings.]
Verse 19b & 20a
कामं बहुगुणाः सर्वे त्वय्येते नात्र संशयः |१-२२-१९
तपसा संभृते चैते बहुरूपे भविष्यतः |
“Though all of these numerous qualities are undoubtedly available with you, that too in abundance, yet these hymns if ascetically nurtured will yield various results.” Thus spoke Sage Vishvamitra to Rama. [1-22-19b, 20a]
19b, 20a. ete = these; bahuguNaaH = numerous qualities; sarve = all of them; kaamam = abundantly; te = in you [are available]; atra na samshayaH = in that matter, no, doubt; tapasaa sambhR^ute ete = by ascesis, when nurtured, these [hymns]; bahuruupe = various forms; bhaviSyataH = they become – yield various kinds of results.
Verse 20b & 21a
ततो रामो जलं स्पृष्ट्वा प्रहृष्टवदनः शुचिः | १-२२-२०
प्रतिजग्राह ते विद्ये महर्षेर्भावितात्मनः |
Then Rama on touching water to purify himself received those teachings from the contemplative soul Vishvamitra with gladness beaming on his face. [1-22-20b, 21a]
20b, 21a. tataH raamaH jalam spR^iSTvaa = then, Rama on toucing waters ; shuchiH = becoming purified; prahR^iSTavadanaH = with gladdened face; maharSeH = from great sage; bhaavitaatmanaH = of contemplative soul Vishvamitra; te vidye pratijagraaha = received those teachings.
Verse 21b & 22
विद्यासमुदितो रामः शुशुभे भूरिविक्रमः || १-२२-२१
सहस्ररश्मिर्भगवान् शरदीव दिवाकरः |
गुरुकार्याणि सर्वाणि नियुज्य कुशिकात्मजे |
ऊषुस्तां रजनीं तत्र सरय्वाः सुसुखं त्रयः || १-२२-२२
Rama, the one with marvellous valiance, on obtaining those teachings performed all his duties of a student in respect of a teacher and then shone forth like the thousand rayed sun on a cloudless sky of autumn. Then those three very happily stayed on the riverbank of Sarayu for that night. [1-22-21b, 22]
21b, 22. bhuurivikramaH = one with marvellous valiance; Rama; vidyaasamuditaH = on obtaining teachings; kushikaatmaje = in respect of Vishvamitra; sarvaaNi gurukaaryaaNi = all, teacher’s works – works to be done in respect of teacher; niyujya = on performing; sharadi = in autumn; sahasrarashmiH bhagavaan = thousand rayed, god; divaakaraH iva = sun, like – like sun with thousands of sunbeams; shushubhe = shone forth; trayaH = those three; tatra sarayvaaH = there, on Sarayu riverbank; susukham = very happily; taam rajaneem uuSuH = that, night, they stayed.
Verse 24
दशरथनृपसूनुसत्तमाभ्यां
तृणशयनेऽनुचिते सहोषिताभ्याम् |
कुशिकसुतवचोऽनुलालिताभ्यां |
सुखमिव सा विबभौ विभावरी च || १-२२-२३
Though both Rama and Lakshmana slept on an undeserving grass bed, nestled by the comfortable words of Vishvamitra that night is as though pleasant to the noteworthy children of Dasharatha. [1-22-24]
24. anuchite = undeserving; tR^iNashayane = grass bed; sahoSitaaabhyaam = those two slept together; kushikasutavachaH = by words of Kusha’s son [Vishvamitra’s]; anulaalitaaabhyaam = nestled close together with words; dasharathasuunusattamaabhyaam = noteworthy children of Dasharatha – to Rama, Lakshmana; saa vibhaavarii = that, night; sukham iva vibabhau = pleasant, as though, it became.
Verse 24
दशरथनृपसूनुसत्तमाभ्यां
तृणशयनेऽनुचिते सहोषिताभ्याम् |
कुशिकसुतवचोऽनुलालिताभ्यां |
सुखमिव सा विबभौ विभावरी च || १-२२-२३
Though both Rama and Lakshmana slept on an undeserving grass bed, nestled by the comfortable words of Vishvamitra that night is as though pleasant to the noteworthy children of Dasharatha. [1-22-24]
24. anuchite = undeserving; tR^iNashayane = grass bed; sahoSitaaabhyaam = those two slept together; kushikasutavachaH = by words of Kusha’s son [Vishvamitra’s]; anulaalitaaabhyaam = nestled close together with words; dasharathasuunusattamaabhyaam = noteworthy children of Dasharatha – to Rama, Lakshmana; saa vibhaavarii = that, night; sukham iva vibabhau = pleasant, as though, it became.
