---
title: "Uttara Kanda, Sarga 30"
canonical: "https://ramayana.com/valmiki-ramayana/uttara-kanda/sarga-30"
lang: "en"
---

# Uttara Kanda, Sarga 30

> जिते महेन्द्रेऽतिबले रावणस्य सुतेन वै।  
> प्रजापतिं पुरस्कृत्य ययुर्लङ्कां सुरास्तदा॥ १॥

Placing Brahmā, the lord of created beings, at their head, when the mighty Indra, who was endowed with surpassing strength, had been actually conquered by Meghanāda (son of Rāvaṇa), the gods then proceeded to Laṅkā. (1)

> तत्र रावणमासाद्य पुत्रभ्रातृभिरावृतम्।  
> अब्रवीद् गगने तिष्ठन् सामपूर्वं प्रजापतिः॥ २॥

Approaching Rāvaṇa, surrounded by his sons and brothers, Brahmā (the lord of created beings), while remaining in the air, spoke (as follows) in conciliatory tones: (2)

> वत्स रावण तुष्टोऽस्मि पुत्रस्य तव संयुगे।  
> अहोऽस्य विक्रमौदार्यं तव तुल्योऽधिकोऽपि वा॥ ३॥

“Dear Rāvaṇa, I am pleased with your son’s bearing on the battlefield. Wonderful is the greatness of his prowess. He is thus your equal or even superior to you. (3)

> जितं हि भवता सर्वं त्रैलोक्यं स्वेन तेजसा।  
> कृता प्रतिज्ञा सफला प्रीतोऽस्मि ससुतस्य ते॥ ४॥

“By dint of your own energy all the three worlds have actually been conquered by you and your vow stands fulfilled. I am accordingly pleased with you as well as with your son. (4)

> अयं च पुत्रोऽतिबलस्तव रावण वीर्यवान्।  
> जगतीन्द्रजिदित्येव परिख्यातो भविष्यति॥ ५॥

“This son of yours, O Rāvaṇa, is exceedingly mighty and powerful, and will henceforth be widely known in the world by the name of Indrajit, the conqueror of Indra. (5)

> बलवान् दुर्जयश्चैव भविष्यत्येव राक्षसः।  
> यं समाश्रित्य ते राजन् स्थापितास्त्रिदशा वशे॥ ६॥

“This ogre, relying on whom, O king, you have brought the gods under your subjugation, will surely become powerful and difficult to conquer. (6)

> तन्मुच्यतां महाबाहो महेन्द्रः पाकशासनः।  
> किं चास्य मोक्षणार्थाय प्रयच्छन्तु दिवौकसः॥ ७॥

“Therefore, let the mighty Indra, the tamer of the demon Pāka, be set free. Again, what should the gods (lit., denizens of heaven) pay to you in consideration for his liberation?”(7)

> अथाब्रवीन्महातेजा इन्द्रजित् समितिञ्जयः।  
> अमरत्वमहं देव वृणे यद्येष मुच्यते॥ ८॥

Indrajit, who was victorious in battle and was endowed with extraordinary energy, thereupon replied, “I seek immortality from you, O lord, if he is set free.” (8)

> ततोऽब्रवीन्महातेजा मेघनादं प्रजापतिः।  
> नास्ति सर्वामरत्वं हि कस्यचित् प्राणिनो भुवि॥ ९॥  
> चतुष्पदां खेचराणामन्येषां च महौजसाम्।  
> श्रुत्वा पितामहेनोक्तमिन्द्रजित् प्रभुणाव्ययम्॥ १०॥  
> अथाब्रवीत् स तत्रस्थं मेघनादो महाबलः।  
> श्रूयतां या भवेत् सिद्धिः शतक्रतुविमोक्षणे॥ ११॥

Thereupon Brahmā (the lord of created beings), who was endowed with extraordinary energy, replied as follows to Meghanāda: “There is no immunity from death at the hands of any for any living being whatsoever on earth, for a bird or a quadruped or for other created beings, though endowed with extraordinary might.” Hearing the observation made by Lord Brahmā (the grandfather of the creation), the exceptionally mighty Meghanāda, the notorious conqueror of Indra, forthwith replied to the imperishable Brahmā, who was standing there: “The alternative consummation which may be acceptable to me in consideration for the release of Indra (who is pre-supposed to have performed a hundred horse-sacrifices as a condition precedent for attaining Indrahood) may be known from me. (9—11)

> ममेष्टं नित्यशो हव्यैर्मन्त्रैः सम्पूज्य पावकम्।  
> संग्राममवतर्तुं च शत्रुनिर्जयकाङ्क्षिणः॥ १२॥  
> अश्वयुक्तो रथो मह्यमुत्तिष्ठेत् तु विभावसोः।  
> तत्स्थस्यामरता स्यान्मे एष मे निश्चितो वरः॥ १३॥

“What is sought by me is that whenever, seeking the utter discomfiture of my enemies, I wish to engage in a fight after duly propitiating the sacred fire through oblations daily while chanting the sacred texts, a huge chariot harnessed to steeds should emerge from the sacred fire before me and immunity from death should be insured for me so long as I remain seated in that chariot. This is the avowed boon sought by me. (12-13)

> तस्मिन् यद्यसमाप्ते च जप्यहोमे विभावसौ।  
> युध्येयं देव संग्रामे तदा मे स्याद् विनाशनम्॥ १४॥

“If, O lord, I should engage in fight on the battlefield before the muttering of prayers, and the pouring of oblations into the sacred fire is completed, my death should take place then and then alone. (14)

> सर्वो हि तपसा देव वृणोत्यमरतां पुमान्।  
> विक्रमेण मया त्वेतदमरत्वं प्रवर्तितम्॥ १५॥

“Every person, O lord, seeks immortality through askesis alone. By me, however, such immunity from death is being sought through prowess.” (15)

> एवमस्त्विति तं चाह वाक्यं देवः पितामहः।  
> मुक्तश्चेन्द्रजिता शक्रो गताश्च त्रिदिवं सुराः॥ १६॥

Lord Brahmā now gave him the assurance: “Be it so!” Nay, Indra was set at liberty by Indrajit, and the gods returned to heaven. (16)

> एतस्मिन्नन्तरे राम दीनो भ्रष्टामरद्युतिः।  
> इन्द्रश्चिन्तापरीतात्मा ध्यानतत्परतां गतः॥ १७॥

In the meanwhile, O Rāma, the wretched Indra, whose divine lustre had disappeared, and whose mind was plunged in thought, was lost in contemplation. (17)

> तं तु दृष्ट्वा तथा भूतं प्राह देवः पितामहः।  
> शतक्रतो किमु पुरा करोति स्म सुदुष्कृतम्॥ १८॥

Seeing him in that (wretched) plight, Lord Brahmā (the grandfather of the entire creation) said, “O Indra, why did you perpetrate a heinous sin in the past? (18)

> अमरेन्द्र मया बुद्ध्या प्रजाः सृष्टास्तथा प्रभो।  
> एकवर्णाः समाभाषा एकरूपाश्च सर्वशः॥ १९॥

“Created beings were so evolved by me in my wisdom, O ruler of gods, that they had the same complexion, the same voice and the same form in everyway, O king! (19)

> तासां नास्ति विशेषो हि दर्शने लक्षणेऽपि वा।  
> ततोऽहमेकाग्रमनास्ताः प्रजाः समचिन्तयम्॥ २०॥

“There was no difference whatsoever in their appearance or even in their distinguishing marks. Hence with a concentrated mind I duly thought of introducing differences in those created beings. (20)

> सोऽहं तासां विशेषार्थं स्त्रियमेकां विनिर्ममे।  
> यद् यत् प्रजानां प्रत्यङ्गं विशिष्टं तत् तदुद्धृतम्॥ २१॥

“As such in order to make a distinction between them, I evolved a woman. Whatever was striking in every limb of the created beings was reproduced in her. (21)

> ततो मया रूपगुणैरहल्या स्त्री विनिर्मिता।  
> हलं नामेह वैरूप्यं हल्यं तत्प्रभवं भवेत्॥ २२॥

“With those features and excellences was created by me, the woman Ahalyā. ‘Hala’ stands here for ugliness and the reproachability following from it is ‘Halya’. (22)

> यस्या न विद्यते हल्यं तेनाहल्येति विश्रुता।  
> अहल्येत्येव च मया तस्या नाम प्रकीर्तितम्॥ २३॥

“The woman was widely known as ‘Ahalyā’ in that there was no reproachability in her. Nay, ‘Ahalyā’ itself was proclaimed by me as her name. (23)

> निर्मितायां च देवेन्द्र तस्यां नार्यां सुरर्षभ।  
> भविष्यतीति कस्यैषा मम चिन्ता ततोऽभवत्॥ २४॥

“On that woman having been evolved, O ruler of gods, and a jewel among the gods, the thought now haunted me: ‘Whose partner should she be?’ (24)

> त्वं तु शक्र तदा नारीं जानीषे मनसा प्रभो।  
> स्थानाधिकतया पत्नी ममैषेति पुरंदर॥ २५॥

“You, however, O mighty Indra, the destroyer of citadels, began to entertain the thought in your mind about that woman: ‘She must be my consort in view of the superiority of my position.’ (25)

> सा मया न्यासभूता तु गौतमस्य महात्मनः।  
> न्यस्ता बहूनि वर्षाणि तेन निर्यातिता च ह॥ २६॥

“She was, however, kept by me as a sacred trust in the charge of the high-souled, Sage Gautama, for many years, and was eventually returned by him. (26)

> ततस्तस्य परिज्ञाय महास्थैर्यं महामुनेः।  
> ज्ञात्वा तपसि सिद्धिं च पत्न्यर्थं स्पर्शिता तदा॥ २७॥

“Having then tested the extraordinary self-control of that eminent sage and coming to know of the successful conclusion of his austerities, I gave her away to him for being taken to wife on that occasion : (27)

> स तया सह धर्मात्मा रमते स्म महामुनिः।  
> आसन्निराशा देवास्तु गौतमे दत्तया तया॥ २८॥

“That eminent and pious-minded sage lived happily with her; on her having been given away to Gautama, however, the gods became despondent. (28)

> त्वं क्रुद्धस्त्विह कामात्मा गत्वा तस्याश्रमं मुनेः।  
> दृष्टवांश्च तदा तां स्त्रीं दीप्तामग्निशिखामिव॥ २९॥

“Proceeding to the hermitage of that sage, angry as you were at this, your mind given over to lust, you saw at that time the said woman bright like a tongue of fire. (29)

> सा त्वया धर्षिता शक्र कामार्तेन समन्युना।  
> दृष्टस्त्वं स तदा तेन आश्रमे परमर्षिणा॥ ३०॥

“She, O Indra, was violated by you, love-stricken as you were and full of anger. Nay, you were seen on that occasion by the eminent Ṛṣi (a seer of Vedic Mantras) in his hermitage. (30)

> ततः क्रुद्धेन तेनासि शप्तः परमतेजसा।  
> गतोऽसि येन देवेन्द्र दशाभागविपर्ययम्॥ ३१॥

“Thereupon you were execrated in the following words by that supremely powerful sage who was provoked to anger, due to which, O ruler of gods, you had to undergo a reversal of fortune: (31)

> यस्मान्मे धर्षिता पत्नी त्वया वासव निर्भयात्।  
> तस्मात् त्वं समरे शक्र शत्रुहस्तं गमिष्यसि॥ ३२॥

“ ‘Since my wife, O chief of the Vasus, was audaciously violated by you, therefore, O Indra, you will fall into the hands of your enemy in war. (32)

> अयं तु भावो दुर्बुद्धे यस्त्वयेह प्रवर्तितः।  
> मानुषेष्वपि लोकेषु भविष्यति न संशयः॥ ३३॥

‘The way of life which you for your part have introduced into this world, O god of perverse intellect, will gain ground even among human beings: there is no doubt about it. (33)

> तत्रार्धं तस्य यः कर्ता त्वय्यर्धं निपतिष्यति।  
> न च ते स्थावरं स्थानं भविष्यति न संशयः॥ ३४॥

‘On him who perpetrates such a sin, only one-half of it will fall to his lot and the other half will accrue to you. Nor will your position be stable: there is no doubt about it. (34)

> यश्च यश्च सुरेन्द्रः स्याद् ध्रुवः स न भविष्यति।  
> एष शापो मया मुक्त इत्यसौ त्वां तदाब्रवीत्॥ ३५॥

‘Whosoever comes to be the ruler of gods shall not endure. This is the curse pronounced by me.’ This is what he said to you at that time. (35)

> तां तु भार्यां सुनिर्भर्त्स्य सोऽब्रवीत् सुमहातपाः।  
> दुर्विनीते विनिध्वंस ममाश्रमसमीपतः॥ ३६॥

“Severely reproaching his aforesaid wife, the sage for his part, who was practising rigorous austerities, said, ‘O impudent woman, live unseen in the precincts of my hermitage. (36)

> रूपयौवनसम्पन्ना यस्मात् त्वमनवस्थिता।  
> तस्माद् रूपवती लोके न त्वमेका भविष्यति॥ ३७॥

‘Since you have proved inconstant, though rich in comeliness and youth, you will accordingly no longer be the only comely woman. (37)

> रूपं च ते प्रजाः सर्वा गमिष्यन्ति न संशयः।  
> यत् तदेकं समाश्रित्य विभ्रमोऽयमुपस्थितः॥ ३८॥

‘Nay, all created beings shall henceforth undoubtedly share your comeliness inasmuch as this perversity (occasioned by concupiscence) appeared in the mind of Indra due to that singular comeliness of yours.’ (38)

> तदाप्रभृति भूयिष्ठं प्रजा रूपसमन्विता।  
> सा तं प्रसादयामास महर्षिं गौतमं तदा॥ ३९॥

From that time onwards the creation was mostly endowed with comeliness. Ahalyā at that time sought to propitiate that eminent seer of Vedic Mantras as follows: (39)

> अज्ञानाद् धर्षिता विप्र त्वद्रूपेण दिवौकसा।  
> न कामकाराद् विप्रर्षे प्रसादं कर्तुमर्हसि॥ ४०॥

‘I was unwittingly violated by the god (lit., a denizen of heaven) appearing in your guise, and not according to my own free will, O Brahmarṣi; you ought, therefore, to extend your grace to me.’ (40)

> अहल्यया त्वेवमुक्तः प्रत्युवाच स गौतमः।  
> उत्पत्स्यति महातेजा इक्ष्वाकूणां महारथः॥ ४१॥  
> रामो नाम श्रुतो लोके वनं चाप्युपयास्यति।  
> ब्राह्मणार्थे महाबाहुर्विष्णुर्मानुषविग्रहः॥ ४२॥

Supplicated in these words by Ahalyā, the celebrated Gautama for his part replied as follows: ‘Among the scions of Ikṣwāku will be born a mighty-armed great car-warrior, endowed with extraordinary energy, known in the world by the name of Rāma, and he will proceed to the forest for the sake of a Brāhmaṇa (Sage Viśwāmitra). He will be no other than Lord Viṣṇu in human semblance. (41-42)

> तं द्रक्ष्यसि यदा भद्रे ततः पूता भविष्यसि।  
> स हि पावयितुं शक्तस्त्वया यद् दुष्कृतं कृतम्॥ ४३॥

‘When you will see him, O blessed one, then you will get purified; for he alone is able to eradicate the misdeed that has been done by you. (43)

> तस्यातिथ्यं च कृत्वा वै मत्समीपं गमिष्यसि।  
> वत्स्यसि त्वं मया सार्धं तदा हि वरवर्णिनि॥ ४४॥

‘Nay, after offering hospitality to him, you shall surely return to my presence. Then only, O lady of fair complexion, you will continue to live with me.’ (44)

> एवमुक्त्वा तु विप्रर्षिराजगाम स्वमाश्रमम्।  
> तपश्चचार सुमहत् सा पत्नी ब्रह्मवादिनः॥ ४५॥

Having spoken as aforesaid, that Brahmarṣi (a seer of Vedic Mantras) re-entered his hermitage, while the said consort of that teacher of the Vedas practised exceptionally rigid austerities. (45)

> शापोत्सर्गाद्धि तस्येदं मुनेः सर्वमुपस्थितम्।  
> तत् स्मर त्वं महाबाहो दुष्कृतं यत् त्वया कृतम्॥ ४६॥

“All this has followed in consequence of the utterance of a curse by that sage. Recall (now), O mighty-armed one, the misdeed which was committed by you. (46)

> तेन त्वं ग्रहणं शत्रोर्यातो नान्येन वासव।  
> शीघ्रं वै यज यज्ञं त्वं वैष्णवं सुसमाहितः॥ ४७॥

“Through that curse alone and for no other reason, O Indra, did you fall into the clutches of your enemy. Therefore, perform you with full attention without delay the sacrifice intended to propitiate Lord Viṣṇu. (47)

> पावितस्तेन यज्ञेन यास्यसे त्रिदिवं ततः।  
> पुत्रश्च तव देवेन्द्र न विनष्टो महारणे॥ ४८॥

“Purified by that sacrifice you shall return to heaven from the sacrificial ground itself. Your son, too, O ruler of gods, was not destroyed in the great conflict. (48)

> नीतः संनिहितश्चैव आर्यकेण महोदधौ।  
> एतच्छ्रुत्वा महेन्द्रस्तु यज्ञमिष्ट्वा च वैष्णवम्॥ ४९॥  
> पुनस्त्रिदिवमाक्रामदन्वशासच्च देवराट्।  
> एतदिन्द्रजितो नाम बलं यत् कीर्तितं मया॥ ५०॥

“He was borne away by his maternal grandfather, Pulomā, and has been lodged near him in the ocean.” Hearing this, and having performed a sacrifice intended to propitiate Lord Viṣṇu, the mighty Indra, the ruler of gods, re-ascended to heaven and ruled as before. Such was the might of Indrajit, which has been recounted by me. (49-50)

> निर्जितस्तेन देवेन्द्रः प्राणिनोऽन्ये तु किं पुनः।  
> आश्चर्यमिति रामश्च लक्ष्मणश्चाब्रवीत् तदा॥ ५१॥  
> अगस्त्यवचनं श्रुत्वा वानरा राक्षसास्तदा।  
> विभीषणस्तु रामस्य पार्श्वस्थो वाक्यमब्रवीत्॥ ५२॥

By him was conquered the ruler of gods himself. What wonder, then, if other living beings were so conquered? Hearing the narration of Agastya, Śrī Rāma and Lakṣmaṇa too exclaimed as also the monkeys and the ogres present on that occasion: “Wonderful!” Vibhīṣaṇa for his part who sat beside Śrī Rāma, spoke as follows: (51-52)

> आश्चर्यं स्मारितोऽस्म्यद्य यत् तद् दृष्टं पुरातनम्।  
> अगस्त्यं त्वब्रवीद् रामः सत्यमेतच्छ्रुतं च मे॥ ५३॥

“I have been put in mind today of the past miracle which was witnessed by me.” Śrī Rāma too said to Sage Agastya, “This is quite true. Nay, it was heard by me even before from Vibhīṣaṇa.” (53)

> एवं राम समुद्भूतो रावणो लोककण्टकः।  
> सपुत्रो येन संग्रामे जितः शक्रः सुरेश्वरः॥ ५४॥

Thus, O Rāma, was born Rāvaṇa, who with his son was a thorn in the side of the worlds, by whom was conquered Indra, the ruler of gods, in an encounter. (54)

Book: https://ramayana.com/valmiki-ramayana

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