--- title: "Bala Kanda, Sarga 2" canonical: "https://ramayana.com/valmiki-ramayana/bala-kanda/sarga-2" lang: "en" --- # Bala Kanda, Sarga 2 > नारदस्य तु तद् वाक्यं श्रुत्वा वाक्यविशारदः। > पूजयामास धर्मात्मा सहशिष्यो महामुनिम्॥ १॥ Hearing the aforesaid discourse of Nārada, the pious sage Vālmīki, a past master in expression, worshipped the most prominent sage Nārada with his own pupils. (1) > यथावत् पूजितस्तेन देवर्षिर्नारदस्तथा। > आपृच्छ्यैवाभ्यनुज्ञातः स जगाम विहायसम्॥ २॥ Duly worshipped and permitted by him on asking leave, the aforesaid celestial seer, Nārada, forthwith rose to his abode in the heavens. (2) > स मुहूर्तं गते तस्मिन् देवलोकं मुनिस्तदा। > जगाम तमसातीरं जाह्नव्यास्त्वविदूरतः॥ ३॥ Having tarried in his hermitage awhile (lit., for less than an hour) on the seer having left for heaven, the sage then repaired to the bank of the Tamasā, not very far from the holy Gaṅgā (obviously for his midday bath and devotions). (3) > स तु तीरं समासाद्य तमसाया मुनिस्तदा। > शिष्यमाह स्थितं पार्श्वे दृष्ट्वा तीर्थमकर्दमम्॥ ४॥ Duly reaching the bank of the Tamasā and finding the descent to the river free from mud, the sage then spoke to his pupil standing by his side as follows : (4) > अकर्दममिदं तीर्थं भरद्वाज निशामय। > रमणीयं प्रसन्नाम्बु सन्मनुष्यमनो यथा॥ ५॥ “Look at this descent, O Bharadwāja, which is free from mud and pleasant, its water being transparent as the mind of a righteous man. (5) > न्यस्यतां कलशस्तात दीयतां वल्कलं मम। > इदमेवावगाहिष्ये तमसातीर्थमुत्तमम्॥ ६॥ “Let your pitcher be laid on the bank, O dear one ! and the bark be handed over to me for being wrapped about my loins when I have bathed. I shall take my dip at this very descent of the Tamasā, excellent as it is.” (6) > एवमुक्तो भरद्वाजो वाल्मीकेन महात्मना। > प्रायच्छत मुनेस्तस्य वल्कलं नियतो गुरोः॥ ७॥ Enjoined thus by the high-souled Vālmīki, Bharadwāja handed over the bark to the aforesaid sage, devoted as he was to his teacher. (7) > स शिष्यहस्तादादाय वल्कलं नियतेन्द्रियः। > विचचार ह पश्यंस्तत् सर्वतो विपुलं वनम्॥ ८॥ Taking the bark from the hand of his pupil, the sage, who had fully controlled his senses and as such had no inclination to see anything delightful to the senses, sauntered about, they say, surveying the extensive forest on all sides. (8) > तस्याभ्याशे तु मिथुनं चरन्तमनपायिनम्। > ददर्श भगवांस्तत्र क्रौञ्चयोश्चारुनिःस्वनम्॥ ९॥ Close to that descent the glorious sage actually perceived in that forest a pair of cranes moving about, never parting from one another and making a charming sound. (9) > तस्मात् तु मिथुनादेकं पुमासं पापनिश्चयः। > जघान वैरनिलयो निषादस्तस्य पश्यतः॥ १०॥ A Niṣāda (a member of a wild tribe living on hunting) of sinful resolve and full of animosity even towards innocent creatures, struck with an arrow one of the said pair, the male bird, even while the sage looked on. (10) > तं शोणितपरीताङ्गं चेष्टमानं महीतले। > भार्या तु निहतं दृष्ट्वा रुराव करुणां गिरम्॥ ११॥ > वियुक्ता पतिना तेन द्विजेन सहचारिणा। > ताम्रशीर्षेण मत्तेन पत्त्रिणा सहितेन वै॥ १२॥ Seeing it mortally wounded and tossing about on the ground with its limbs smeared all over with blood, the female bird naturally gave out a piteous wail, parted as she was from her mate and companion, the aforesaid bird, that was endowed with a coppery crest, was inflamed with passion, nay, sexually united with her and as such had distended its wings. (11-12) > तथाविधं द्विजं दृष्ट्वा निषादेन निपातितम्। > ऋषेर्धर्मात्मनस्तस्य कारुण्यं समपद्यत॥ १३॥ On seeing the bird struck down by the fowler in that state of copulation, pity was aroused in the heart of that pious seer. (13) > ततः करुणवेदित्वादधर्मोऽयमिति द्विजः। > निशाम्य रुदतीं क्रौञ्चीमिदं वचनमब्रवीत्॥ १४॥ Further seized with compassion to behold the shrieking female bird and considering the fowler’s act to be sinful, the sage addressed the following words to the hunter : (14) > मा निषाद प्रतिष्ठां त्वमगमः शाश्वतीः समाः। > यत् क्रौञ्चमिथुनादेकमवधीः काममोहितम्॥ १५॥ “May you not have peace of mind for endless years, O fowler, since you have killed one of the pair of cranes infatuated with passion.” (15) > तस्येत्थं ब्रुवतश्चिन्ता बभूव हृदि वीक्षतः। > शोकार्तेनास्य शकुनेः किमिदं व्याहृतं मया॥ १६॥ Even as he spoke in this strain, and then reflected : “What is it that has been uttered by me, tormented as I was with grief for this bird”, uneasiness appeared in his heart. (16) > चिन्तयन् स महाप्राज्ञश्चकार मतिमान् मतिम्। > शिष्यं चैवाब्रवीद् वाक्यमिदं स मुनिपुङ्गवः॥ १७॥ Brooding awhile, the sage, who was highly learned and full of wisdom, made up his mind and the said chief of the sages addressed the following words to his pupil, Bharadwāja : (17) > पादबद्धोऽक्षरसमस्तन्त्रीलयसमन्वितः। > शोकार्तस्य प्रवृत्तो मे श्लोको भवतु नान्यथा॥ १८॥ “Let this utterance made by me while I was stricken with grief, nay, set in four metrical feet, each containing an equal number of letters (viz., eight) and possessing the rhythm of a song that can be sung to a lute, be accepted as real poetry and not otherwise.” (18) > शिष्यस्तु तस्य ब्रुवतो मुनेर्वाक्यमनुत्तमम्। > प्रतिजग्राह संतुष्टस्तस्य तुष्टोऽभवन्मुनिः॥ १९॥ Even as the aforesaid sage uttered the couplet, unexcelled as it was (in that it was suggestive of the entire theme of the Rāmāyaṇa), his pupil, highly delighted, actually committed it to memory. The sage thereupon felt much pleased with him. (19) > सोऽभिषेकं ततः कृत्वा तीर्थे तस्मिन् यथाविधि। > तमेव चिन्तयन्नर्थमुपावर्तत वै मुनिः॥ २०॥ Having finished his midday ablution with due ceremony in that descent of the holy Tamasā, the sage then returned to his hermitage, brooding over the same incident, as a matter of fact. (20) > भरद्वाजस्ततः शिष्यो विनीतः श्रुतवान् गुरोः। > कलशं पूर्णमादाय पृष्ठतोऽनुजगाम ह॥ २१॥ Taking the pitcher filled with water, his submissive and learned pupil, Bharadwāja, too, they say, thereupon followed in the wake of his teacher. (21) > स प्रविश्याश्रमपदं शिष्येण सह धर्मवित्। > उपविष्टः कथाश्चान्याश्चकार ध्यानमास्थितः॥ २२॥ Reaching the grounds of the hermitage alongwith his pupil, the sage, who knew what is right, sat down and talked on various other topics, while remaining absorbed in contemplation of the couplet uttered by him. (22) > आजगाम ततो ब्रह्मा लोककर्ता स्वयं प्रभुः। > चतुर्मुखो महातेजा द्रष्टुं तं मुनिपुङ्गवम्॥ २३॥ Then appeared the almighty Brahmā, the four-faced creator of the fourteen worlds, who was possessed of great splendour, personally to see Vālmīki, the chief of hermits. (23) > वाल्मीकिरथ तं दृष्ट्वा सहसोत्थाय वाग्यतः। > प्राञ्जलिः प्रयतो भूत्वा तस्थौ परमविस्मितः॥ २४॥ Greatly astonished to see him, Vālmīki forthwith rose in haste from his seat and stood tongue-tied with folded hands in great humility. (24) > पूजयामास तं देवं पाद्यार्घ्यासनवन्दनैः। > प्रणम्य विधिवच्चैनं पृष्ट्वा चैव निरामयम्॥ २५॥ Bowing low to him according to the scriptural ordinance and inquiring after his welfare too, the sage worshipped the aforesaid deity by offering water to wash his feet and hands with, as well as a glorious seat and bestowed encomiums on him. (25) > अथोपविश्य भगवानासने परमार्चिते। > वाल्मीकये च ऋषये संदिदेशासनं ततः॥ २६॥ Making himself comfortable on the most exalted seat offered by Vālmīki, the almighty creator, who was covered all over by his own effulgence, forthwith directed the sage Vālmīki to take his seat. (26) > ब्रह्मणा समनुज्ञातः सोऽप्युपाविशदासने। > उपविष्टे तदा तस्मिन् साक्षाल्लोकपितामहे॥ २७॥ > तद्गतेनैव मनसा वाल्मीकिर्ध्यानमास्थितः। > पापात्मना कृतं कष्टं वैरग्रहणबुद्धिना॥ २८॥ > यत् तादृशं चारुरवं क्रौञ्चं हन्यादकारणात्। > शोचन्नेव पुनः क्रौञ्चीमुपश्लोकमिमं जगौ॥ २९॥ > पुनरन्तर्गतमना भूत्वा शोकपरायणः। > तमुवाच ततो ब्रह्मा प्रहसन् मुनिपुङ्गवम्॥ ३०॥ Duly permitted by Brahmā, Vālmīki too made himself comfortable on his seat. Even though Brahmā, the progenitor of the entire creation, was directly seated before him at that time, Vālmīki remained absorbed in reverie with his mind fixed on that very incident. He said to himself : “A grave wrong was perpetrated by the wicked fowler, who was bent upon catching the bird with malicious intent, in that he struck down without any fault the crane in that state, cooing so delightfully !” Even while bewailing the lot of the female crane, disunited from its mate, he repeated the same couplet in the presence of Brahmā and, pondering over the meaning of the verse, fell a prey to grief once more at the thought of his having unconsciously subjected the fowler to a curse and thereby depleted the stock of his askesis. Brahmā then laughingly said to Vālmīki, the chief of the hermits : (27—30) > श्लोक एवास्त्वयं बद्धो नात्र कार्या विचारणा। > मच्छन्दादेव ते ब्रह्मन् प्रवृत्तेयं सरस्वती॥ ३१॥ “Let this metrical composition be conducive to your glory. You need not brood over this any more. Through my will alone has this speech flowed from your lips, O Brāhmaṇa sage ! (31) > रामस्य चरितं कृत्स्नं कुरु त्वमृषिसत्तम। > धर्मात्मनो भगवतो लोके रामस्य धीमतः॥ ३२॥ “Describe, O jewel among seers, the whole life on this earth of Lord Śrī Rāma, whose mind is ever given to piety and who is full of wisdom. (32) > वृत्तं कथय धीरस्य यथा ते नारदाच्छ्रुतम्। > रहस्यं च प्रकाशं च यद् वृत्तं तस्य धीमतः॥ ३३॥ > रामस्य सहसौमित्रे राक्षसानां च सर्वशः। > वैदेह्याश्चैव यद् वृत्तं प्रकाशं यदि वा रहः॥ ३४॥ > तच्चाप्यविदितं सर्वं विदितं ते भविष्यति। > न ते वागनृता काव्ये काचिदत्र भविष्यति॥ ३५॥ “Tell the story of that hero as heard by you from the lips of Nārada. Whatever account, known or unknown, there is of the all-wise Śrī Rāma, as well as of Lakṣmaṇa, the son of Sumitrā, nay, of all the Rākṣasas, who fought with and were killed by him and whatever account, known or unknown, there is of Sītā (the foster-daughter of Janaka), all that will be revealed to you even though unknown at present. No description of yours in this poem that will be composed by you will prove false. (33—35) > कुरु रामकथां पुण्यां श्लोकबद्धां मनोरमाम्। > यावत् स्थास्यन्ति गिरयः सरितश्च महीतले॥ ३६॥ > तावद् रामायणकथा लोकेषु प्रचरिष्यति। > यावद् रामस्य च कथा त्वत्कृता प्रचरिष्यति॥ ३७॥ > तावदूर्ध्वमधश्च त्वं मल्लोकेषु निवत्स्यसि। > इत्युक्त्वा भगवान् ब्रह्मा तत्रैवान्तरधीयत। > ततः सशिष्यो भगवान् मुनिर्विस्मयमाययौ॥ ३८॥ “Render the sacred and soul-ravishing story of Śrī Rāma into similar verses. The theme of the Rāmāyaṇa will continue to be popular in all the three worlds so long as mountains and rivers will remain on the surface of the earth. And you will abide both higher up in the heavenly regions and below on earth, according to your choice, in the worlds of my creation so long as the narrative of Śrī Rāma composed by you will remain current.” Saying so, the almighty Brahmā went out of sight on the very spot. Thereupon the glorious sage, Vālmīki, was filled with wonder alongwith his pupils, Bharadwāja and others. (36—38) > तस्य शिष्यास्ततः सर्वे जगुः श्लोकमिमं पुनः। > मुहुर्मुहुः प्रीयमाणाः प्राहुश्च भृशविस्मिताः॥ ३९॥ Then all his pupils repeated the aforesaid verse uttered by their teacher and, getting delighted again and again, spoke to one another as follows, greatly astonished at the honour conferred on their teacher by the creator himself by calling on him of his own accord : (39) > समाक्षरैश्चतुर्भिर्यः पादैर्गीतो महर्षिणा। > सोऽनुव्याहरणाद् भूयः शोकः श्लोकत्वमागतः॥ ४०॥ “What was uttered by the great sage, Vālmīki, in four feet consisting of an equal number of syllables was nothing but his grief converted into a verse because of its being voiced by him.” (40) > तस्य बुद्धिरियं जाता महर्षेर्भावितात्मनः। > कृत्स्नं रामायणं काव्यमीदृशैः करवाण्यहम्॥ ४१॥ The thought occurred to the great sage of purified mind that he should compose the entire poem of the Rāmāyaṇa in such verse (similar to the one already uttered by him out of grief). (41) > उदारवृत्तार्थपदैर्मनोरमैस्तदास्य रामस्य चकार कीर्तिमान्। > समाक्षरैः श्लोकशतैर्यशस्विनो यशस्करं काव्यमुदारदर्शनः॥ ४२॥ The illustrious sage, endowed as he was with a catholic outlook, then composed in hundreds and thousands of soul-ravishing verses with their feet comprising an even number of syllables and consisting of words depicting the noble deeds of the glorious Śrī Rāma, a poem which has brought great renown to him. (42) > तदुपगतसमाससंधियोगं सममधुरोपनतार्थवाक्यबद्धम्। > रघुवरचरितं मुनिप्रणीतं दशशिरसश्च वधं निशामयध्वम्॥ ४३॥ Hear, O devout souls ! the story of the Chief of the Raghus, composed by sage, Vālmīki, and culminating in the destruction of Rāvaṇa, the ten-headed monster—the story in which compounds, the conjunction of letters and the combination of root words with their suffixes etc., figure in their proper places and which is made up of expressions of uniform beauty, sweet to hear and marked with perspicuity. (43) Book: https://ramayana.com/valmiki-ramayana --- Source: Gita Press, Gorakhpur editions. Buy the book: https://gitapress.org/product/sri-ramcharitmanas-special-edition Ramayana.com, a free, ad-free project of Ved Vyas Foundation.