--- title: "Bala Kanda, Sarga 33" canonical: "https://ramayana.com/valmiki-ramayana/bala-kanda/sarga-33" lang: "en" --- # Bala Kanda, Sarga 33 > तस्य तद् वचनं श्रुत्वा कुशनाभस्य धीमतः। > शिरोभिश्चरणौ स्पृष्ट्वा कन्याशतमभाषत॥ १॥ Hearing the aforesaid question of the celebrated and wise Kuśanābha, all the hundred maidens touched his feet with their heads and replied as follows : (1) > वायुः सर्वात्मको राजन् प्रधर्षयितुमिच्छति। > अशुभं मार्गमास्थाय न धर्मं प्रत्यवेक्षते॥ २॥ “Resorting to the evil path, the all-pervading wind-god, Your Majesty, sought to violate us and did not respect our righteous conduct. (2) > पितृमत्यः स्म भद्रं ते स्वच्छन्दे न वयं स्थिताः। > पितरं नो वृणीष्व त्वं यदि नो दास्यते तव॥ ३॥ > तेन पापानुबन्धेन वचनं न प्रतीच्छता। > एवं ब्रुवन्त्यः सर्वाः स्म वायुनाभिहता भृशम्॥ ४॥ “We said to him, ‘May good betide you, we are dependent on our father and as such are not masters of our own will. Ask you us of our father; we shall certainly accept you as our husband if he gives us away to you.’ Pleading thus we were hit hard (deformed) by him of wicked intent, who did not heed our remonstrance.” (3-4) > तासां तु वचनं श्रुत्वा राजा परमधार्मिकः। > प्रत्युवाच महातेजाः कन्याशतमनुत्तमम्॥ ५॥ > क्षान्तं क्षमावतां पुत्र्यः कर्तव्यं सुमहत् कृतम्। > ऐकमत्यमुपागम्य कुलं चावेक्षितं मम॥ ६॥ “The act of forbearance done by you, which can be done only by those given to forgiveness, my daughters, was extremely noble on your part. And the fact that the honour of my race was vindicated by you by resorting to unanimity on this point was also a unique achievement on your part. (5-6) > अलंकारो हि नारीणां क्षमा तु पुरुषस्य वा। > दुष्करं तच्च वै क्षान्तं त्रिदशेषु विशेषतः॥ ७॥ > यादृशी वः क्षमा पुत्र्यः सर्वासामविशेषतः। > क्षमा दानं क्षमा सत्यं क्षमा यज्ञाश्च पुत्रिकाः॥ ८॥ “For forbearance is the ornament indeed of womankind as well as of man. And such forbearance particularly with reference to gods as exists in you all without distinction, O my daughters, is difficult to practise. Forbearance is really charity, forbearance is devotion to truth, and forbearance constitutes all sacrifices, my beloved daughters ! (7-8) > क्षमा यशः क्षमा धर्मः क्षमायां विष्ठितं जगत्। > विसृज्य कन्याः काकुत्स्थ राजा त्रिदशविक्रमः॥ ९॥ > मन्त्रज्ञो मन्त्रयामास प्रदानं सह मन्त्रिभिः। > देशे काले च कर्तव्यं सदृशे प्रतिपादनम्॥ १०॥ (Hearing their complaint, the king, for his part, who was exceedingly pious and exceptionally glorious, replied as follows to his hundred daughters, excelled by none :) “Forbearance is fame, forbearance is piety; nay, the entire creation is established in forbearance, crystallized in the form of the earth.” Having sent away the girls to the gynaeceum, O scion of Kakutstha, the king (Kuśanābha), who possessed the prowess of gods and was adept in deliberation, discussed the question of their marriage with his counsellors since it was necessary to give them away to a worthy man at the proper place and time. (9-10) > एतस्मिन्नेव काले तु चूली नाम महाद्युतिः। > ऊर्ध्वरेताः शुभाचारो ब्राह्मं तप उपागमत्॥ ११॥ At this very time a Brahmacārī (lit., one who has turned the flow of his generative fluid upwards and never allowed it to escape), Cūlī by name, who was exceptionally glorious and given to virtuous conduct, actually embarked upon a course of austerities* (in the form of meditation) directed towards the realization of Brahmā. (11) > तपस्यन्तमृषिं तत्र गन्धर्वी पर्युपासते। > सोमदा नाम भद्रं ते ऊर्मिलातनया तदा॥ १२॥ At that very place, during the period of his askesis, may good betide you, a Gandharva girl, Somadā by name, daughter of Ūrmilā, waited upon the Ṛṣi in the hope of securing his goodwill, while he was busy practising his austerities. (12) > सा च तं प्रणता भूत्वा शुश्रूषणपरायणा। > उवास काले धर्मिष्ठा तस्यास्तुटोऽभवद् गुरुः॥ १३॥ Bending low before him and devoted to his service, that most pious girl waited upon him at the right time whenever her presence was needed by him. The venerable sage got pleased with her. (13) > स च तां कालयोगेन प्रोवाच रघुनन्दन। > परितुष्टोऽस्मि भद्रं ते किं करोमि तव प्रियम्॥ १४॥ And when the propitious hour came, the sage, O scion of Raghu, said to the girl, ‘I am highly pleased with your innocent services, may all be well with you ! What service can I do to you?’ (14) > परितुष्टं मुनिं ज्ञात्वा गन्धर्वी मधुरस्वरम्। > उवाच परमप्रीता वाक्यज्ञा वाक्यकोविदम्॥ १५॥ Supremely delighted to know the sage much gratified, the eloquent Gandharva girl spoke as follows in a sweet voice to the seer, who was a master of speech : (15) > लक्ष्म्या समुदितो ब्राह्म्या ब्रह्मभूतो महातपाः। > ब्राह्मेण तपसा युक्तं पुत्रमिच्छामि धार्मिकम्॥ १६॥ “A great ascetic illumined with Brahmic (spiritual) splendour, you have become one with the Infinite. Hence I seek from you a pious son, rich in askesis (in the form of meditation) directed towards the realization of Brahma, the Absolute. (16) > अपतिश्चास्मि भद्रं ते भार्या चास्मि न कस्यचित्। > ब्राह्मेणोपगतायाश्च दातुमर्हसि मे सुतम्॥ १७॥ “As for myself, I am unmarried nor shall I be the wife of any. Therefore, let your grace descend on me. Be pleased to grant me a son by dint of your Brahmic (spiritual) glory, since I have sought refuge in you.” (17) > तस्याः प्रसन्नो ब्रह्मर्षिर्ददौ ब्राह्ममनुत्तमम्। > ब्रह्मदत्त इति ख्यातं मानसं चूलिनः सुतम्॥ १८॥ Full of delight, the Brāhmaṇa sage Cūlina (a variant of Cūlī) conferred on her a mind-born son, rich in askesis (in the form of meditation) directed towards the realization of Brahma, excelled by none and known by the name of ‘Brahmadatta’. (18) > स राजा ब्रह्मदत्तस्तु पुरीमध्यवसत् तदा। > काम्पिल्यां परया लक्ष्म्या देवराजो यथा दिवम्॥ १९॥ Invested with supreme (royal) splendour, the said Brahmadatta for his part lived at that time as king in the city of Kāmpilyā (built by Kampila) as Indra (the ruler of gods) does in paradise. (19) > स बुद्धिं कृतवान् राजा कुशनाभः सुधार्मिकः। > ब्रह्मदत्ताय काकुत्स्थ दातुं कन्याशतं तदा॥ २०॥ The aforesaid Kuśanābha, a most pious king, at that time made up his mind, O scion of Kakutstha, to give away all his hundred daughters to Brahmadatta. (20) > तमाहूय महातेजा ब्रह्मदत्तं महीपतिः। > ददौ कन्याशतं राजा सुप्रीतेनान्तरात्मना॥ २१॥ Calling the said Brahmadatta, the exceptionally glorious king (Kuśanābha), the ruler of the earth, gave away with a most cheerful mind all the hundred girls to him. (21) > यथाक्रमं तदा पाणिं जग्राह रघुनन्दन। > ब्रह्मदत्तो महीपालस्तासां देवपतिर्यथा॥ २२॥ At the time of marriage, O scion of Raghu, King Brahmadatta, who shone like Indra (the ruler of gods), married them one after another by taking their hands in his in order of seniority. (22) > स्पृष्टमात्रे तदा पाणौ विकुब्जा विगतज्वराः। > युक्तं परमया लक्ष्म्या बभौ कन्याशतं तदा॥ २३॥ The moment their hands were touched by Brahmadatta in the course of the wedding, the girls got cured of their deformity and were rid of their agony. Invested with supreme splendour all the hundred girls shone brightly at that time. (23) > स दृष्ट्वा वायुना मुक्ताः कुशनाभो महीपतिः। > बभूव परमप्रीतो हर्षं लेभे पुनः पुनः॥ २४॥ King Kuśanābha was highly pleased to see them freed from morbid affection of the windy humour in their body and experienced joy again and again. (24) > कृतोद्वाहं तु राजानं ब्रह्मदत्तं महीपतिम्। > सदारं प्रेषयामास सोपाध्यायगणं तदा॥ २५॥ King Kuśanābha then sent away King Brahmadatta, the delighter of his subjects, alongwith his wedded wives and the host of his family-priests, as soon as he was actually married. (25) > सोमदापि सुतं दृष्ट्वा पुत्रस्य सदृशीं क्रियाम्। > यथान्यायं च गन्धर्वो स्नुषास्ताः प्रत्यनन्दत। > स्पृष्ट्वा स्पृष्ट्वा च ताः कन्याः कुशनाभं प्रशस्य च॥ २६॥ Seeing the union of her son worthy of her, Somadā, the Gandharva damsel, too joyfully greeted her son as well as her aforesaid daughters-in-law, one after another, in order of seniority and, embracing the said brides again and again and applauding Kuśanābha for his hospitality and rich dowry, she departed from there. (26) 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.