--- title: "Bala Kanda, Sarga 4" canonical: "https://ramayana.com/valmiki-ramayana/bala-kanda/sarga-4" lang: "en" --- # Bala Kanda, Sarga 4 > प्राप्तराज्यस्य रामस्य वाल्मीकिर्भगवानृषिः। > चकार चरितं कृत्स्नं विचित्रपदमर्थवत्॥ १॥ The glorious sage Vālmīki composed a poem, consisting of marvellous expressions and full of excellent topics, depicting the whole life-story of Śrī Rāma, who had since regained his kingdom after returning from the woods. (1) > चतुर्विंशत्सहस्राणि श्लोकानामुक्तवानृषिः। > तथा सर्गशतान् पञ्च षट् काण्डानि तथोत्तरम्॥ २॥ The sage uttered twenty-four thousand verses and made out of them six Kāṇḍas, consisting of five hundred (and odd) cantos, and an Uttarakāṇḍa, the epilogue. (2) > कृत्वा तु तन्महाप्राज्ञः सभविष्यं सहोत्तरम्। > चिन्तयामास को न्वेतत् प्रयुञ्जीयादिति प्रभुः॥ ३॥ Having duly completed it alongwith the Uttarakāṇḍa, dealing with the future events of Śrī Rāma’s life, the highly intelligent Vālmīki contemplated as to what man endowed with a powerful memory could possibly recite it before audiences. (3) > तस्य चिन्तयमानस्य महर्षेर्भावितात्मनः। > अगृह्णीतां ततः पादौ मुनिवेषौ कुशीलवौ॥ ४॥ While that great seer of purified mind was pondering as aforesaid, Kuśa and Lava, the two sons of Śrī Rāma, brought forth by Sītā during her exile at the hermitage of Vālmīki, by whom she had been given shelter and who had thus been the godfather of the two boys, presently appeared in the garb of hermits and caught hold of his feet as a mark of respect. (4) > कुशीलवौ तु धर्मज्ञौ राजपुत्रौ यशस्विनौ। > भ्रातरौ स्वरसम्पन्नौ ददर्शाश्रमवासिनौ॥ ५॥ Vālmīki cast a glance at Kuśa and Lava, the two co-uterine princes, who had been living since their very birth in his own hermitage as his godsons and pupils, who knew their duty towards their godfather and teacher and had actually acquired great fame by virtue of their devotion to the sage and were, besides, gifted with a musical voice and adepts in the science of music. (5) > स तु मेधाविनौ दृष्ट्वा वेदेषु परिनिष्ठितौ। > वेदोपबृंहणार्थाय तावग्राहयत प्रभुः॥ ६॥ > काव्यं रामायणं कृत्स्नं सीतायाश्चरितं महत्। > पौलस्त्यवधमित्येवं चकार चरितव्रतः॥ ७॥ Seeing the two boys endowed with exceptional talent and well-versed in the Vedas, the glorious sage, who had observed sacred vows all his life and had thereby acquired the capacity to undertake this stupendous task, taught them, with the object of enlightening them on the meaning of the Vedas, the whole of the great poem of the Rāmāyaṇa, (mainly) consisting of the story of Sītā and entitled “Paulastya Vadha”, an account of the death of Rāvaṇa, the grandson of Pulasti, a mind-born son of Brahmā. (6-7) > पाठ्ये गेये च मधुरं प्रमाणैस्त्रिभिरन्वितम्। > जातिभिः सप्तभिर्युक्तं तन्त्रीलयसमन्वितम्॥ ८॥ > रसैः शृङ्गारकरुणहास्यरौद्रभयानकैः। > वीरादिभी रसैर्युक्तं काव्यमेतदगायताम्॥ ९॥ The two boys chanted this poem, which was delightful to read and chant, could be adapted to the three measures of time (slow, medium and quick), could be sung to the lute with proper rhythm and in the seven notes of the gamut and was characterized by the nine sentiments of love, pathos, mirth, wrath, terror and heroism etc., including disgust, wonder and serenity. (8-9) > तौ तु गान्धर्वतत्त्वज्ञौ स्थानमूर्च्छनकोविदौ। > भ्रातरौ स्वरसम्पन्नौ गन्धर्वाविव रूपिणौ॥ १०॥ The two brothers were really masters of music, possessed knowledge of the threefold source of the modulations of the voice, viz.,the lungs, the throat and the cerebrum, and also knew how to play upon the lute etc., had a sweet voice like the Gandharvas, celestial musicians, and were handsome too like them (i.e., Gandharvas). (10) > रूपलक्षणसम्पन्नौमधुरस्वरभाषिणौ। > बिम्बादिवोत्थितौ बिम्बौ रामदेहात् तथापरौ॥ ११॥ Endowed with physical charm and auspicious marks on their body, they spoke in a sweet strain and, like two images made from the original, they looked like two other Rāmas sprung from the loins of Śrī Rāma. (11) > तौ राजपुत्रौ कार्त्स्न्येन धर्म्यमाख्यानमुत्तमम्। > वाचोविधेयं तत् सर्वं कृत्वा काव्यमनिन्दितौ॥ १२॥ > ऋषीणां च द्विजातीनां साधूनां च समागमे। > यथोपदेशं तत्त्वज्ञौ जगतुः सुसमाहितौ॥ १३॥ Having committed to memory the whole of that exquisite and historical poem, the Rāmāyaṇa, which was entirely devoted to virtue, the two irreproachable princes, who knew the real purport of the Vedas and other scriptures, chanted it even as they had been instructed, with their mind fully concentrated, in a concourse of seers, members of the twice-born classes and other pious men. (12-13) > महात्मानौ महाभागौ सर्वलक्षणलक्षितौ। > तौ कदाचित् समेतानामृषीणां भावितात्मनाम्॥ १४॥ > मध्येसभं समीपस्थाविदं काव्यमगायताम्। > तच्छ्रुत्वा मुनयः सर्वे बाष्पपर्याकुलेक्षणाः॥ १५॥ > साधु साध्विति तावूचुः परं विस्मयमागताः। > ते प्रीतमनसः सर्वे मुनयो धर्मवत्सलाः॥ १६॥ > प्रशशंसुः प्रशस्तव्यौ गायमानौ कुशीलवौ। > अहो गीतस्य माधुर्यं श्लोकानां च विशेषतः॥ १७॥ On a certain day the two boys, who were exceptionally talented, highly blessed and equipped with all good qualities, chanted the poem in open assembly standing by the side of the assembled seers of purified mind. Seized with great wonder to hear it, the sages universally applauded them, saying “Well done ! Excellent !!”, their eyes bedimmed with tears. Delighted in mind, the sages, who were all virtue-loving, extolled in the following words both the singers, Kuśa and Lava, who deserved all praise : “Wonderful is the melody of music, and particularly the recitation of the verses ! (14—17) > चिरनिर्वृत्तमप्येतत् प्रत्यक्षमिव दर्शितम्। > प्रविश्य तावुभौ सुष्ठु तथाभावमगायताम्॥ १८॥ > सहितौ मधुरं रक्तं सम्पन्नं स्वरसम्पदा। > एवं प्रशस्यमानौ तौ तपःश्लाघ्यैर्महर्षिभिः॥ १९॥ > संरक्ततरमत्यर्थं मधुरं तावगायताम्। > प्रीतः कश्चिन्मुनिस्ताभ्यां संस्थितः कलशं ददौ॥ २०॥ “Though the events took place long ago, the picture has been vividly placed before the eye as though it belonged to the present. Having entered into the spirit of the poem, the two princes chanted it with one voice exquisitely, in a sweet loving tone and with all the richness of music !” Being applauded thus by eminent seers, deserving of praise for their asceticism, the two boys sang all the more sweetly and with deeper emotion. Pleased with them and getting up as a mark of admiration, a certain sage presented to them a pitcher. (18—20) > प्रसन्नो वल्कलं कश्चिद् ददौ ताभ्यां महायशाः। > अन्यः कृष्णाजिनमदाद् यज्ञसूत्रं तथापरः॥ २१॥ Full of delight, a certain sage, who had earned great fame for his proficiency in the science of music, gave them the bark of a tree for being used as loin-cloth. Another gave them the skin of a black deer and still another a sacred thread for being worn baldric wise. (21) > कश्चित् कमण्डलुं प्रादान्मौञ्जीमन्यो महामुनिः। > बृसीमन्यस्तदा प्रादात् कौपीनमपरो मुनिः॥ २२॥ A certain sage gave them a Kamaṇḍalu (a drinking-vessel made of wild coconut), while another great sage gave them a girdle of Muñja grass. Yet another gave them on the said occasion a Kuśa mat (worthy of sages), while still another gave them a strip of cloth for covering the privities with. (22) > ताभ्यां ददौ तदा हृष्टः कुठारमपरो मुनिः। > काषायमपरो वस्त्रं चीरमन्यो ददौ मुनिः॥ २३॥ Full of joy, another hermit gave them on that occasion a hatchet for cutting wood; another, a piece of brown-red cloth (generally used by Brahmacārīs and recluses); while still another hermit gave them a scarf. (23) > जटाबन्धनमन्यस्तु काष्ठरज्जुं मुदान्वितः। > यज्ञभाण्डमृषिः कश्चित् काष्ठभारं तथापरः॥ २४॥ Full of joy, yet another gave them a string for binding one’s matted hair and a cord for tying together a bundle of pieces of wood. A certain seer gave them a sacrificial vessel, while another gave them a faggot. (24) > औदुम्बरीं बृसीमन्यः स्वस्ति केचित् तदावदन्। > आयुष्यमपरे प्राहुर्मुदा तत्र महर्षयः॥ २५॥ Yet another gave them a wooden seat made out of an Udumbara tree, while some invoked blessings on them on that occasion. Full of joy, other great seers present there blessed them with long life. (25) > ददुश्चैवं वरान् सर्वे मुनयः सत्यवादिनः। > आश्चर्यमिदमाख्यानं मुनिना सम्प्रकीर्तितम्॥ २६॥ In this way the sages present in that assembly, who all habitually spoke the truth, bestowed boons on the two princes and said, “Wonderful is this narrative exquisitely told at length by the sage Vālmīki. (26) > परं कवीनामाधारं समाप्तं च यथाक्रमम्। > अभिगीतमिदं गीतं सर्वगीतिषु कोविदौ॥ २७॥ “It will serve as the chief support for future poets and has been concluded with due regard to the sequence of events. This song has been beautifully sung by you, O princes, well-versed in all styles of singing ! (27) > आयुष्यं पुष्टिजननं सर्वश्रुतिमनोहरम्। > प्रशस्यमानौ सर्वत्र कदाचित् तत्र गायकौ॥ २८॥ > रथ्यासु राजमार्गेषु ददर्श भरताग्रजः। > स्ववेश्म चानीय ततो भ्रातरौ स कुशीलवौ॥ २९॥ > पूजयामास पूजार्हौ रामः शत्रुनिबर्हणः। > आसीनः काञ्चने दिव्ये स च सिंहासने प्रभुः॥ ३०॥ > उपोपविष्टैः सचिवैर्भ्रातृभिश्च समन्वितः। > दृष्ट्वा तु रूपसम्पन्नौ विनीतौ भ्रातरावुभौ॥ ३१॥ > उवाच लक्ष्मणं रामः शत्रुघ्नं भरतं तथा। > श्रूयतामेतदाख्यानमनयोर्देववर्चसोः ॥ ३२॥ > विचित्रार्थपदं सम्यग् गायकौ समचोदयत्। > तौ चापि मधुरं रक्तं स्वचित्तायतनिःस्वनम्॥ ३३॥ > तन्त्रीलयवदत्यर्थं विश्रुतार्थमगायताम्। > ह्रादयत् सर्वगात्राणि मनांसि हृदयानि च। > श्रोत्राश्रयसुखं गेयं तद् बभौ जनसंसदि॥ ३४॥ “It is conducive to long life, begets prosperity and ravishes the ears and mind of all who listen to it.” One day Śrī Rāma, the elder brother of Bharata, beheld the two singers roaming about chanting the Rāmāyaṇa in the lanes and streets of Ayodhyā and being applauded everywhere. Bringing the two brothers, Kuśa and Lava, to his own palace and offering them an exalted seat, the aforesaid Rāma, the destroyer of his foes, then duly entertained them, deserving of honour as they were. Seated on his celestial throne of gold and surrounded by his ministers as well as by his own brothers seated beside him, and casting a look at the two brothers, who were not only endowed with a charming appearance but modest too, the aforesaid King Rāma addressed Bharata, Lakṣmaṇa and Śatrughna as follows : “Let this narrative couched in wonderful expressions and dealing with diverse topics, be carefully heard by you from the lips of these two boys possessing the splendour of gods.” At the same time he urged the two singers to commence their recitation. They too chanted the poem, whose theme was too well-known, in a melodious and lovable tone, sweet as the sound of a lute, nay, raised to a pitch conformable to one’s will and agreeable to the mind of the listeners. That song, which sent a thrill through all the limbs and gladdened the mind as well as the heart of the listeners and was delightful to the ear, made its mark in any gathering of men. (28—34) > इमौ मुनी पार्थिवलक्षणान्वितौ कुशीलवौ चैव महातपस्विनौ। > ममापि तद् भूतिकरं प्रचक्षते महानुभावं चरितं निबोधत॥ ३५॥ “These two singers,” observed Śrī Rāma, “are endowed with the auspicious marks characteristic of rulers of the globe, though they are hermits and great ascetics to all appearances. Listen to the story sung by them, which is of great consequence because of its numerous literary excellences and universal appeal and the wise declare it as conducive even to my own well-being, here as well as hereafter.” (35) > ततस्तु तौ रामवचःप्रचोदितावगायतां मार्गविधानसम्पदा। > स चापि रामः परिषद्गतः शनैर्बुभूषयासक्तमना बभूव॥ ३६॥ Urged by the words of Śrī Rāma, of course, the two boys then commenced the recitation in full accord with the Mārga* style of singing. The celebrated Rāma too, who had by now joined the assembly, gradually allowed his mind to be absorbed in hearing the recitation with intent to experience the joy surging from it. (36) 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.