Bala Kanda, Sarga 45

Meaning

Struck with great wonder to hear the speech of Viśwāmitra, Śrī Rāma (a scion of Emperor Raghu) alongwith Lakṣmaṇa forthwith spoke to Viśwāmitra as follows : (1)

Meaning

“Most wonderful, O holy Brahmaṇa, is this charming and sacred story, told by you, of the descent of the Gaṅgā to the terrestrial plane as well as of how the excavation made by the sons of Sagara came to be filled by it. (2)

Meaning

“This night has slipped past us, the two brothers, like an instant, O tormentor of internal enemies in the shape of lust, anger and so on, even as we pondered on your entire story in detail. (3)

Meaning

“The whole night, O friend of the universe, slipped past me as well as Lakṣmaṇa (the son of Sumitrā) as I pondered with him the charming story.” (4)

Meaning

Then, on the day having clearly dawned, Śrī Rāma, a scion of Emperor Raghu, the subduer of his enemy, submitted as follows to Viśwāmitra, whose only wealth was his asceticism and who had just finished his daily routine of devotions : (5)

Meaning

“The sacred night hallowed by the narration of the story of Gaṅgā’s descent has passed. That which was most worthy of hearing has been heard. Now let us cross the holy river Gaṅgā (which follows a three-fold course, the foremost of all rivers. (6)

Meaning

“Here indeed is a boat furnished with an agreeable matting to sit on and sent by Ṛṣis of meritorious deeds, which has expeditiously appeared on coming to know of Your Holiness having arrived here.” (7)

Meaning

Hearing the aforesaid submission of the celebrated and high-souled Śrī Rāma, a scion of Emperor Raghu, Viśwāmitra (a scion of King Kuśa) caused Śrī Rāma alongwith Lakṣmaṇa and the whole host of seers accompanying the sage, including himself, to be ferried across the river. (8)

Meaning

Then, having reached the opposite bank of the Gaṅgā and duly greeted the host of Ṛṣis waiting there to receive the distinguished party, they (Viśwāmitra and his followers) saw the city of Viśālā in the distance while seated on the bank of the Gaṅgā. (9)

Meaning

Accompanied by the two scions of Raghu, Viśwāmitra, the foremost of hermits, then hastily proceeded from that place to the delightful and heavenly city of Viśālā, which vied with paradise. (10)

Meaning

With folded-hands, as a mark of respect, the exceptionally wise Śrī Rāma, forthwith made the following inquiries of the eminent sage, Viśwāmitra, concerning the foremost city of Viśālā : (11)

Meaning

“I wish to hear, O great sage, what celebrated dynasty of kings is ruling at present in Viśalā; for great is my curiosity in this behalf. God bless you !” (12)

Meaning

Hearing the aforesaid request of Śrī Rāma, Viśwāmitra, a jewel among sages, proceeded to relate in the following words a well-known old legend relating to the foundation of Viśālā. (13)

Meaning

“Hear, from me, O Rāma, even as I narrate it, the story of Indra, throwing light on the glory of Viśālā, as heard by me. Hear, O scion of Raghu, in reality what actually happened in this region. (14)

Meaning

“In a Satyayuga of old, very mighty sons were born of Diti and highly blessed ones of Aditi, who were powerful and exceptionally pious. (15)

Meaning

“In course of time even as they grew up, O tiger among men, the following thought haunted those high-souled beings : “How can we possibly be immortal, immune from old age and proof against malady?” (16)

Meaning

“Even as they reflected, an idea occurred to them at the moment, intelligent as they were : ‘Churning the ocean of milk we can surely obtain the immortalizing drink from it.’ (17)

Meaning

“Making up their mind to churn the ocean and using Vāsuki (the king of serpents) as a cord and turning Mount Mandara into a churning rod, the gods as well as the demons, who were possessed of infinite strength, then started churning the ocean. (18)

Meaning

“Now after a thousand years the heads of the serpent that was being used as a cord began to bite the rocks forming part of Mount Mandara with their fangs, throwing up copious venom. (19)

Meaning

“As a result of the churning there appeared on the surface of the ocean all of a sudden a deadly poison bearing the name of ‘Hālāhala’. The whole universe comprising gods, demons and human beings began to be consumed by it. (20)

Meaning

“The gods thereupon mentally sought the great Divinity, Rudra, the Deity presiding over destruction, the Protector of the embodied spirit (that has been likened to a beast because of its bondage), seeking protection with Him, and glorified Him, saying ‘Save us ! Protect us !!’ (21)

Meaning

“Addressed thus by the gods, Lord Śiva, the Controller even of the rulers of gods, forthwith appeared on the spot, and immediately thereafter appeared on that very spot Lord Śrī Viṣṇu, wielding a conch and a discus. (22)

Meaning

“Śrī Hari spoke smiling as follows to the aforesaid Lord Rudra, the Wielder of a trident : ‘That which has appeared in the very first instance on the ocean being churned by the gods, conjointly with the demons, is really speaking Your share, O Jewel among gods, since it is You that take the lead among gods. Therefore, standing here, O almighty Lord, accept this poison as the tribute offered in precedence over others.’ (23-24)

Meaning

“Nay, saying so, Lord Viṣṇu, the foremost among gods, went out of sight on that very spot. Perceiving the fright of the gods and listening to the exhortation of Lord Viṣṇu (the Wielder of a bow made of horn), Lord Śiva (the Destroyer of the universe), the Ruler of gods, for His part swallowed and treasured up in His throat the deadly poison named Hālāhala as though it were nectar, and, leaving the gods, departed to His own realm. (25-26)

Meaning

“Thereupon the gods as well as the demons all proceeded once more to churn the ocean of milk, O delighter of the Raghus, and immediately Mount Mandara, the foremost of mountains, that served as their churning-rod, sank into Pātāla, the lowest of the subterranean regions. (27)

Meaning

“Then the gods including the Gandharvas extolled as follows Lord Viṣṇu, the Destroyer of the demon Madhu : ‘You are the resort of all created beings, particularly of gods, the denizens of heaven. (28)

Meaning

‘Protect us, O mighty-armed one, and be pleased to lift up the mountain from the depths of Pātāla.’ Hearing this, Lord Viṣṇu, the Ruler of the senses of all, assumed the form of the divine Tortoise and, supporting the mountain on His back, lay down at the bottom of that ocean. Nay, holding fast with one hand the top of the mountain, and taking up His position in the midst of the gods, Lord Śrī Hari (the Ruler even of Brahmā and Lord Śiva), the Supreme Person and the Soul of the universe, took part in the churning. Then after a thousand years emerged with a staff and a Kamaṇḍalu in hand first of all a male personage, Dhanvantari by name, the very embodiment of Āyurveda, the science of medicine, whose mind was given to extreme piety and then a bevy of celestial nymphs possessed of great splendour. (29—32)

Meaning

“From the very cream (रस) produced as a result of that famous churning done in the water (or ‘अप्’ in the form of milk of that ocean) emerged those excellent damsels, O Jewel among men; therefore they became known as the Apsarās. (33)

Meaning

“Six hundred million was the number of those exceptionally effulgent nymphs; while those who served as their female attendants were innumerable, O scion of Kakutstha ! (34)

Meaning

“All those gods and demons refused to accept them as wife. Due to their non-acceptance alone they came to be known as public women. (35)

Meaning

“Then emerged from the ocean of milk, O scion of Raghu, the highly blessed Vāruṇī (the deity presiding over spirituous liquor), a daughter of Varuṇa (the god presiding over the waters), seeking for a husband. (36)

Meaning

“The demons (sons of Diti), O Rāma, did not take to wife the said Vāruṇī; but the gods, the sons of Aditi, O valiant one, accepted her, irreproachable as she was. (37)

Meaning

“For that reason the sons of Diti came to be known as Asuras (those who did not accept Surā or wine), while for the same reason Aditi’s sons became known as Suras (those who take wine). The gods felt thrilled and overjoyed due to their acceptance of Vāruṇī. (38)

Meaning

“Next emerged, O jewel among men, Uccaiḥśravā, the foremost of all horses; Kaustubha, the most valuable of all gems, and, even, so nectar, the excellent drink.(39)

Meaning

“Now over nectar there ensued a colossal destruction of the two races, gods and demons. On that occasion the sons of Aditi actually fought with the sons of Diti. (40)

Meaning

“All demons got united with ogres. The result was a most deadly conflict, that bewildered all the three worlds (heaven, earth and the space intervening them), O valiant Rāma! (41)

Meaning

“When the whole host of the gods and the demons approached destruction, the exceptionally mighty Lord Viṣṇu then hastily carried away the nectar, exhibiting His deluding potency in the form of a charming damsel. (42)

Meaning

“Those who opposed the immortal Lord Viṣṇu, the Supreme Person, on that occasion were completely crushed in an encounter by the almighty Viṣṇu. (43)

Meaning

“In this terrible major conflict between the sons of Diti and those of Aditi the heroic sons of Aditi completely destroyed the sons of Diti. (44)

Meaning

“Having destroyed the sons of Diti and attained sovereignty, Indra (the destroyer of strongholds) felt delighted and ruled the three worlds including the hosts of Ṛṣis and the Cāraṇas, celestial bards.” (45)