वार्यमाणः सुबहुशो मारीचेन स रावणः || १-१-५०
न विरोधो बलवता क्षमो रावण तेन ते |
न विरोधो बलवता क्षमो रावण तेन ते |
"But Maareecha deterred Ravana telling him time and again, 'oh, Ravana, unpardonable will be your rivalry with that formidable Rama, formidable because fourteen thousand clansmen of ours could not triumph over him...' [1-1-50b, 51a]
अनादृत्य तु तत् वाक्यम् रावणः काल चोदितः || १-१-५१
जगाम सह मारीचः तस्य आश्रम पदम् तदा |
जगाम सह मारीचः तस्य आश्रम पदम् तदा |
"Then heedless of Maareecha's advice and ushered by the time of his own doom, Ravana advanced to the threshold of Rama's hermitage along with Maareecha... [1-1-51b, 52a]
तेन मायाविना दूरम् अपवाह्य नृप आत्मजौ || १-१-५२
जहार भार्याम् रामस्य गृध्रम् हत्वा जटायुषम् |
जहार भार्याम् रामस्य गृध्रम् हत्वा जटायुषम् |
"Ravana stole the wife of Rama, namely Seetha, by getting the princes Rama and Lakshmana distracted distantly from their hermitage through the trickster Maareecha, and after putting the eagle Jatayu, which came to Seetha's rescue, to sword... [1-1-52b, 53a]
गृध्रम् च निहतम् दृष्ट्वा हृताम् श्रुत्वा च मैथिलीम् || १-१-५३
राघवः शोक संतप्तो विललाप आकुल इन्द्रियः |
राघवः शोक संतप्तो विललाप आकुल इन्द्रियः |
"On seeing the eagle Jatayu almost dead and on hearing from the same eagle that Maithili is stolen, seethed with anguish and senses frenzied Raghava bewailed... [1-1-53b, 54a]
ततः तेन एव शोकेन गृध्रम् दग्ध्वा जटायुषम् || १-१-५४
मार्गमाणो वने सीताम् राक्षसम् संददर्श ह |
कबंधम् नाम रूपेण विकृतम् घोर दर्शनम् || १-१-५५
मार्गमाणो वने सीताम् राक्षसम् संददर्श ह |
कबंधम् नाम रूपेण विकृतम् घोर दर्शनम् || १-१-५५
"Rama then cremated that eagle Jataayu in that anguish, and while searching for Seetha in forest, he indeed saw a demon named Kabandha, who is misshapen in his look and monstrous to look to... [1-1-54b, 55]
Jataayu is a friend of Rama's father Dasharatha and thus it is fatherly eagle to Rama and its death is as worse as his father's death. Secondly, an eagle is a highly sophisticated search engine. But it is dying. So an additional misery is bechanced.
तम् निहत्य महाबाहुः ददाह स्वर्गतः च सः |
स च अस्य कथयामास शबरीम् धर्म चारिणीम् || १-१-५६
श्रमणाम् धर्म निपुणाम् अभिगच्छ इति राघव |
स च अस्य कथयामास शबरीम् धर्म चारिणीम् || १-१-५६
श्रमणाम् धर्म निपुणाम् अभिगच्छ इति राघव |
"That Rama whose arms are highly powerful has eliminated and cremated that demon Kabandha, and Kabandha while going heavenward told Rama, 'oh, Raghava, proceed to the ascetic lady of right-conduct and an expert in rightness, namely Shabari...' and vanished... [1-1-56, 57a]
सः अभ्य गच्छन् महातेजाः शबरीम् शत्रु सूदनः || १-१-५७
शबर्या पूजितः संयक् रामो दशरथ आत्मजः |
शबर्या पूजितः संयक् रामो दशरथ आत्मजः |
"He who is a great-resplendent one and an enemy-eliminator, that son of Dasharatha, Rama arrived close at Shabari, and Shabari venerated him, thoroughly... [1-1-57b, 58a]
By mentioning the name of Dasharatha it is indicated that the hospitality given by this ascetic lady Shabari is more satisfactory to Rama, than that which was accorded by his own father Dasharatha. Govindaraja. Next verse onwards the episodes in Kishkindha are introduced. Now Rama meets Hanuma, the Vaanara. Traditionally this character is taken as a monkey god.vanena= in forests, charati= moves about, iti= thus; therefore vaanara = 'forest-ranger' is the declination of the term. It neither means an absolute monkey-hood nor absolute god-hood, but these vanara-s are the great characters in this epic, humanoid forest ranging monkey-humans. These Vanara-s have their rich traditions, which we will come across in Kishkindha Kanda proper. For now they may be taken as great heroes, but hereinafter referred to as 'monkeys' or 'vanara-s' for an easy comprehension and in a customary way.
पंपा तीरे हनुमता संगतो वानरेण ह || १-१-५८
हनुमत् वचनात् च एव सुग्रीवेण समागतः |
हनुमत् वचनात् च एव सुग्रीवेण समागतः |
"Rama met the vanara Hanuma on the banks of Lake Pampa, and upon the word of Hanuma Rama indeed befriended Sugreeva... [1-1-58b, 59b]
सुग्रीवाय च तत् सर्वम् शंसत् रामो महाबलः || १-१-५९
आदितः तत् यथा वृत्तम् सीतायाः च विशेषतः |
आदितः तत् यथा वृत्तम् सीतायाः च विशेषतः |
"That highly dynamic Rama detailed to Sugreeva, and even to Hanuma, all that has happened from the beginning in general, and the abduction of Seetha, in particular... [1-1-59b, 60a]
Here the use of 'highly dynamic...' to Rama is to indicate that though he himself is capable enough to resolve the riddle called Ravana, but as a human, he needs some agency since humans in such difficulties are usually in need of a helping hand for such resolves. As such, Rama has to befriend Sugreeva and it is necessary to narrate all sad episodes to his friend.
सुग्रीवः च अपि तत् सर्वम् श्रुत्वा रामस्य वानरः || १-१-६०
चकार सख्यम् रामेण प्रीतः च एव अग्नि साक्षिकम् |
चकार सख्यम् रामेण प्रीतः च एव अग्नि साक्षिकम् |
"On listening all that has happened from Rama, that vanara Sugreeva befriended Rama where the witness for that friendship is flaring fire, for it alone is auspicious... [1-1-60b, 61a]
ततो वानर राजेन वैर अनुकथनम् प्रति || १-१-६१
रामाय आवेदितम् सर्वम् प्रणयात् दुःखितेन च |
रामाय आवेदितम् सर्वम् प्रणयात् दुःखितेन च |
"Then that woeful king of monkeys Sugreeva woefully informed Rama about his saga of feud with his brother Vali in reply to Rama's query, in friendship and in its entirety... [1-1-61b, 62a]
प्रतिज्ञातम् च रामेण तदा वालि वधम् प्रति || १-१-६२
वालिनः च बलम् तत्र कथयामास वानरः |
वालिनः च बलम् तत्र कथयामास वानरः |
"Then Rama solemnly promised Sugreeva to eliminate Vali in retaliation to his foul deeds in respect of Sugreeva and of probity as well, and then that vanara Sugreeva started to tell about the sinews of Vali... [1-1-62b, 63a]
Vali, the elder brother of Sugreeva, is another principle character of Ramayana. He is capable of rendering oblations to gods in the wee hours of a single day in four oceans on four sides of the globe, by his swinging from one ocean to the other. He is mightier than Ravana, the chief villain of the epic, and Ravana is subdued by Vali's strength. As a preamble to the incident of eliminating mighty Ravana in the last book of the epic, this episode of eliminating a still mightier monkey is the stepping-stone for the climactic victory.
सुग्रीवः शंकितः च आसीत् नित्यम् वीर्येण राघवे || १-१-६३
राघवः प्रत्ययार्थम् तु दुंदुभेः कायम् उत्तमम् |
दर्शयामास सुग्रीवः महापर्वत संनिभम् || १-१-६४
राघवः प्रत्ययार्थम् तु दुंदुभेः कायम् उत्तमम् |
दर्शयामास सुग्रीवः महापर्वत संनिभम् || १-१-६४
"Sugreeva always remained doubtful about the powers of Raghava and by reason of confiding in Raghava's prowess for himself, and by reason of making Raghava to confide in the powers of Vali, Sugreeva has shown him the massive remains of demon Dundubhi, which is similar to a great mountain... [1-1-63b, 64]
उत्स्मयित्वा महाबाहुः प्रेक्ष्य च अस्ति महाबलः |
पाद अंगुष्टेन चिक्षेप संपूर्णम् दश योजनम् || १-१-६५
पाद अंगुष्टेन चिक्षेप संपूर्णम् दश योजनम् || १-१-६५
That omni-dextrous Rama looked at the skeleton, smiled in aplomb, then that very energetic Rama flicked that skeleton with tip of his foot's big toe wholly to a ten yojana-lengths... yet Sugreeva's confidence remained apathetic... [1-1-65]
Vali is able to throw that body, with whole of his foot, only up to two hundred bow-lengths, where the length of bow is said as six to seven feet. But Rama could kick that heap to ten yojana lengths, roughly ninety miles, only with a flip of his foot-toe's tip. But Sugreeva continued his grumbling, 'in those days this skeleton was with flesh and blood, now it became weight-less, thus show me more of your show of strength...' One Yojana is an ancient measure for distance, where that distance is covered in one yoking. Chambers dictionary puts it as five miles, and it is disagreeable for it is British-Indian revenue measure. Traditionally it is four krosha-s and thus each yojana is nine to ten miles. This is amplified elsewhere in these pages.
Govindaraja cleaves the compound utsmayitvaa to ut smayitvaa and takes ut 'to up...' and fixes it to cikshepa to mean ut cikshepa 'up-heaved and hurled...' and smayitva comes to mean 'smiling self-assuredly, or smiling self-composedly...' And Maheshvara Tiirtha says that 'when all-wise-knowers are not able to know what I am, there is no surprise if a monkey in a remote forest doubts my capability... let him see a speck of it...' thus Rama smiled in aplomb...'
And the often repeated epithet to Rama mahaa baahuH means not just 'yards and yards of lengthy arms...dangling up to knees..' but 'one who does unimaginable deeds...' and his arms are the unusual instruments to perform such unusual tasks, hence ambidextrous, or omni-dextrous...
बिभेद च पुनः सालान् सप्त एकेन महा इषुणा |
गिरिम् रसातलम् चैव जनयन् प्रत्ययम् तथा || १-१-६६
गिरिम् रसातलम् चैव जनयन् प्रत्ययम् तथा || १-१-६६
"Again Rama ripped seven massive trees called sala trees with only one great arrow, which not only rived the trees but also rent through a mountain, and to the nethermost subterranean of earth, in order to inculcate certainty in Sugreeva... [1-1-66]
The rasaatala is deepest subterranean plane, and it forms the base of other planes of earth called, atala, vitala, sutala, talaatala, mahaatala, rasaatala underneath the surface of earth up to its core.
ततः प्रीत मनाः तेन विश्वस्तः स महाकपिः |
किष्किंधाम् राम सहितो जगाम च गुहाम् तदा || १-१-६७
किष्किंधाम् राम सहितो जगाम च गुहाम् तदा || १-१-६७
"Then Sugreeva's heart is gladdened by that act of Rama and also at the prospect of his own success, and then that great monkey confiding in Rama advanced to the cave like Kishkindha along with Rama... [1-1-67]
ततः अगर्जत् हरिवरः सुग्रीवो हेम पिंगलः |
तेन नादेन महता निर्जगाम हरीश्वरः || १-१-६८
तेन नादेन महता निर्जगाम हरीश्वरः || १-१-६८
"Then that best monkey Sugreeva whose body-hue is golden war-whooped at the entrance of cave like Kishkindha, by which loud shouting there emerged Vali, the king of monkeys, out of that cave like Kishkindha... [1-1-68]
अनुमान्य तदा ताराम् सुग्रीवेण समागतः |
निजघान च तत्र एनम् शरेण एकेन राघवः || १-१-६९
निजघान च तत्र एनम् शरेण एकेन राघवः || १-१-६९
"Vali came out only on pacifying Tara, his wife, who deterred Vali from going to meet Sugreeva in a combat, as she doubted that Sugreeva must have come with Rama, and then Vali met Sugreeva head on... and therein that duel Raghava eliminated Vali, only with one arrow... [1-1-69]
ततः सुग्रीव वचनात् हत्वा वालिनम् आहवे |
सुग्रीवम् एव तत् राज्ये राघवः प्रत्यपादयत् || १-१-७०
सुग्रीवम् एव तत् राज्ये राघवः प्रत्यपादयत् || १-१-७०
"On eliminating Vali in combat upon the word of Sugreeva, then Rama established Sugreeva alone for that kingdom as its king... [1-1-70]
स च सर्वान् समानीय वानरान् वानरर्षभः |
दिशः प्रस्थापयामास दिदृक्षुः जनक आत्मजाम् || १-१-७१
दिशः प्रस्थापयामास दिदृक्षुः जनक आत्मजाम् || १-१-७१
"Sugreeva being the ablest among monkeys summoned all of the monkeys and sent them forth in all directions in search of Seetha, the daughter of Janaka... [1-1-71]
Sugreeva is acclaimed to be a strict disciplinarian, as his orders are inviolable by any. Even now the proverbial saying exists that a "command by elders is to be followed like sugreeva aaj~na 'Sugreeva's order' which is to be implemented even at each other's throats, but can not be refuted, lest those throats will be nipped off.
ततो गृध्रस्य वचनात् संपातेः हनुमान् बली |
शत योजन विस्तीर्णम् पुप्लुवे लवण अर्णवम् || १-१-७२
शत योजन विस्तीर्णम् पुप्लुवे लवण अर्णवम् || १-१-७२
"Then, upon the word of Sampaati, the eagle and elder brother of Jataayu, the efficacious Hanuma leaped forth the salty ocean, which breadth-wise is in a hundred yojana-s... [1-1-72]
तत्र लंकाम् समासाद्य पुरीम् रावण पालिताम् |
ददर्श सीताम् ध्यायन्तीम् अशोक वनिकाम् गताम् || १-१-७३
ददर्श सीताम् ध्यायन्तीम् अशोक वनिकाम् गताम् || १-१-७३
"On reaching the city Lanka ruled by Ravana, Hanuma has seen Seetha, where she is lodged in Ashoka gardens and meditating on Rama alone... [1-1-73]
निवेदयित्वा अभिज्ञानम् प्रवृत्तिम् च निवेद्य च |
समाश्वास्य च वैदेहीम् मर्दयामास तोरणम् || १-१-७४
समाश्वास्य च वैदेहीम् मर्दयामास तोरणम् || १-१-७४
"Hanuma on presenting the remembrancer, an emblematic ring of Rama to Seetha, also on delineating the sad disposition of Rama to her, thus on solacing Vaidehi, he started to smash the welcome-arch of that beautiful Ashoka gardens... [1-1-74]
पंच सेन अग्रगान् हत्वा सप्त मंत्रि सुतान् अपि |
शूरम् अक्षम् च निष्पिष्य ग्रहणम् समुपागमत् || १-१-७५
शूरम् अक्षम् च निष्पिष्य ग्रहणम् समुपागमत् || १-१-७५
"On wiping out five army chiefs, seven sons of ministers, and on kneading down a gallant demon named Aksha Kumara, Hanuma had to enter into the captivity of a powerful weapon darted by Indrajit, the son of Ravana... [1-1-75]
अस्त्रेण उन्मुक्तम् आत्मानम् ज्ञात्वा पैतामहात् वरात् |
मर्षयन् राक्षसान् वीरो यन्त्रिणः तान् यदृच्छया || १-१-७६
ततो दग्ध्वा पुरीम् लंकाम् ऋते सीताम् च मैथिलीम् |
रामाय प्रियम् आख्यातुम् पुनः आयात् महाकपिः || १-१-७७
मर्षयन् राक्षसान् वीरो यन्त्रिणः तान् यदृच्छया || १-१-७६
ततो दग्ध्वा पुरीम् लंकाम् ऋते सीताम् च मैथिलीम् |
रामाय प्रियम् आख्यातुम् पुनः आयात् महाकपिः || १-१-७७
"Though the release from the weapon's captivity is known to him by the boon of Brahma, and though he is valiant enough to pulverise all the demons, but to see and talk to Ravana, thus to gauge the strength of enemy, Hanuma is intentionally tolerant of the demons and their making monkey of him when they fastened him with ropes and dragged him to Ravana's court. After an audience with Ravana Hanuma burnt that city Lanka, except where Seetha, the princess of Mithila is stationed, and then to narrate the pleasant news of locating Seetha, he again got back to Rama, for he is a great monkey... [1-1-76, 77]
This is in sundara kaanDa. Hanuma sees Ravana and others in the court, creates a scene there, as a show of his side strength, and only to prove that the riches and wealth enjoyed at the cost others will burn down to ashes on some day, Hanuma burns everything down, except the place where Seetha is stationed, besides Vibheeshana's place, for he is the prospective adherer of Rama. This episode is to relegate the false pride of Ravana, and as a symbolic suggestion that pomp and effluence without virtue are short lived.
सः अभिगंय महात्मानम् कृत्वा रामम् प्रदक्षिणम् |
न्यवेदयत् अमेयात्मा दृष्टा सीता इति तत्त्वतः || १-१-७८
न्यवेदयत् अमेयात्मा दृष्टा सीता इति तत्त्वतः || १-१-७८
"That inestimable intellectual Hanuma on approaching that great-souled Rama, and on performing circumambulation around him in reverence, subtly submitted that, 'Seen... Seetha...' [1-1-78]
ततः सुग्रीव सहितो गत्वा तीरम् महा उदधेः |
समुद्रम् क्षोभयामास शरैः आदित्य सन्निभैः || १-१-७९
समुद्रम् क्षोभयामास शरैः आदित्य सन्निभैः || १-१-७९
"Then, Rama along with Sugreeva and other monkeys has gone to the seashore of Great Ocean, and when Ocean-god is unyielding to give way, then he started to put the Ocean-god to turmoil with his arrows, as with Sun-god who puts an ocean to turmoil with his sunrays... [1-1-79]
Rama became angry at the ocean for not yielding way to the crossover. In order to make way through the ocean, Rama starts depleting its waters with arrows, sharaaH and in Sanskrit this word synonyms with the rays of sun, and therefore the similitude of Rama with Sun-god.
दर्शयामास च आत्मानम् समुद्रः सरिताम् पतिः |
समुद्र वचनात् च एव नलम् सेतुम् अकारयत् || १-१-८०
समुद्र वचनात् च एव नलम् सेतुम् अकारयत् || १-१-८०
"The Ocean-god revealed himself and upon the word of that Ocean-god alone, Rama put up vanara Nala to build a bridge across the ocean... [1-1-80]
Nala, a Vanara engineer, had a boon from his mother. In his childhood he used to throw playthings into water, only to see them floating. But they were all submerged. His mother then gave a boon to him saying that whatever article he throws in waters it will float, may they be toys or stones or boulders. Here that boon is taken advantage of, and a boulder bridge is built on oceanic waters. This is the gist of Great War canto.
तेन गत्वा पुरीम् लंकाम् हत्वा रावणम् आहवे |
रामः सीताम् अनुप्राप्य पराम् व्रीडाम् उपागमत् || १-१-८१
रामः सीताम् अनुप्राप्य पराम् व्रीडाम् उपागमत् || १-१-८१
"On going to the city Lanka by that bridge and on eliminating Ravana in battle, Rama redeemed Seetha, but he subsequently came down with much humiliation, since redeeming Seetha in enemy's place might become controversial... [1-1-81]
ताम् उवाच ततः रामः परुषम् जन संसदि |
अमृष्यमाणा सा सीता विवेश ज्वलनम् सती || १-१-८२
अमृष्यमाणा सा सीता विवेश ज्वलनम् सती || १-१-८२
"Then Rama spoke harsh words to Seetha among the assemblages of monkeys, demons, and others, but she that Seetha being husband-devout has entered the burning fire intolerant of those unkindly words of Rama... [1-1-82]
ततः अग्नि वचनात् सीताम् ज्ञात्वा विगत कल्मषाम् |
कर्मणा तेन महता त्रैलोक्यम् स चराचरम् || १-१-८३
स देवर्षि गणम् तुष्टम् राघवस्य महात्मनः ||
बभौ रामः संप्रहृष्टः पूजितः सर्व देवतैः || १-१-८४
कर्मणा तेन महता त्रैलोक्यम् स चराचरम् || १-१-८३
स देवर्षि गणम् तुष्टम् राघवस्य महात्मनः ||
बभौ रामः संप्रहृष्टः पूजितः सर्व देवतैः || १-१-८४
"Then, upon the word Fire-god,, and Rama realised that Seetha is rid of sins and he is very highly gladdened. And when all the gods reverenced him for his great accomplishment in eliminating Ravana, Rama shone forth with his self-resplendence. Thus all the three worlds inclusive of their mobile and sessile beings, all gods with the observances of hermits have become exultant for this great accomplishment of the great souled Raghava... [1-1-83, 84]
अभ्यषिच्य च लंकायाम् राक्षस इन्द्रम् विभीषणम् |
कृतकृत्यः तदा रामो विज्वरः प्रमुमोद ह || १-१-८५
कृतकृत्यः तदा रामो विज्वरः प्रमुमोद ह || १-१-८५
"Enthroning Vibheeshana as the chieftain of demons in Lanka, then feeling that his task is fulfilled, Rama indeed rejoiced highly getting rid of febrility about any uncertainty of fulfilling his promises, excepting for Jatayu... [1-1-85]
देवताभ्यो वराम् प्राप्य समुत्थाप्य च वानरान् |
अयोध्याम् प्रस्थितः रामः पुष्पकेण सुहृत् वृतः || १-१-८६
अयोध्याम् प्रस्थितः रामः पुष्पकेण सुहृत् वृतः || १-१-८६
"Rama obtained boon from gods to get all the dead monkeys up on their feet as though woken up from sleep, and he travelled towards Ayodhya by Pushpaka aircraft, with all the good hearted friends around him... [1-1-86]
भरद्वाज आश्रमम् गत्वा रामः सत्यपराक्रमः |
भरतस्य अंतिकम् रामो हनूमंतम् व्यसर्जयत् || १-१-८७
भरतस्य अंतिकम् रामो हनूमंतम् व्यसर्जयत् || १-१-८७
"Rama, the truth-valiant, has gone to the hermitage of Sage Bharadwaja en route, and he has also sent Hanuma to the near of Bharata beforehand... [1-1-87]
पुनः आख्यायिकाम् जल्पन् सुग्रीव सहितः तदा |
पुष्पकम् तत् समारूह्य नंदिग्रामम् ययौ तदा || १-१-८८
पुष्पकम् तत् समारूह्य नंदिग्रामम् ययौ तदा || १-१-८८
"Then on boarding Pushpaka aircraft again after leaving the hermitage of Bharadwaja, and telling episodes jovially to Sugreeva and others about the events in the days of his exile in forests, while flying overhead of the very same places, Rama went to Nandigrama, where Bharata is available... [1-1-88]
नंदिग्रामे जटाम् हित्वा भ्रातृभिः सहितो अनघः |
रामः सीताम् अनुप्राप्य राज्यम् पुनः अवाप्तवान् || १-१-८९
रामः सीताम् अनुप्राप्य राज्यम् पुनः अवाप्तवान् || १-१-८९
"That impeccable Rama rejoining with all of his brothers in the village Nandigrama removed his matted locks of hair along with them. Thus he, on regaining Seetha and on discarding hermit's role again became a householder, and he regained his kingdom also... [1-1-89]
प्रहृष्टो मुदितो लोकः तुष्टः पुष्टः सुधार्मिकः |
निरामयो हि अरोगः च दुर्भिक्ष भय वर्जितः || १-१-९०
निरामयो हि अरोगः च दुर्भिक्ष भय वर्जितः || १-१-९०
"When Rama is enthroned then the world will be highly regaled and rejoiced, exuberant and abundant, also rightly righteous, trouble-free, disease-free, and free from fear of famine..." Thus Narada is foreseeing the future and telling Valmiki. [1-1-90]
न पुत्र मरणम् केचित् द्रक्ष्यन्ति पुरुषाः क्वचित् |
नार्यः च अविधवा नित्यम् भविष्यन्ति पति व्रताः || १-१-९१
नार्यः च अविधवा नित्यम् भविष्यन्ति पति व्रताः || १-१-९१
"While Rama is on the throne men will not see the deaths of their children anywhere in their lifetime, and the ladies will remain husband-devout and unwidowed during their lifetime... [1-1-91]
When it is said that 'women are un-widowed and their husbands are ever living...' Dasharatha's widows can be pointed to contradict this statement. But it is said 'when a woman is with her son/sons living, though her husband dies, she is still a 'wife of somebody...' thus she is still un-widowed.
न च अग्निजम् भयम् किन्चित् न अप्सु मज्जन्ति जन्तवः |
न वातजम् भयम् किन्चित् न अपि ज्वर कृतम् तथा || १-१-९२
न च अपि क्षुत् भयम् तत्र न तस्कर भयम् तथा |
न वातजम् भयम् किन्चित् न अपि ज्वर कृतम् तथा || १-१-९२
न च अपि क्षुत् भयम् तत्र न तस्कर भयम् तथा |
"In the kingdom of Rama there is no fear for subjects from wildfires, gale-storms or from diseases, and there is no fear from hunger or thieves, nor the cattle is drowned in floodwaters, as well... [1-1-92, 93a]
नगराणि च राष्ट्राणि धन धान्य युतानि च || १-१-९३
नित्यम् प्रमुदिताः सर्वे यथा कृत युगे तथा |
नित्यम् प्रमुदिताः सर्वे यथा कृत युगे तथा |
"May it be a township or a remote province, it will be replete with coin and grain, and as to how people lived in high gladness during the earlier Krita era, likewise people will live in Rama's period also with the same gladness... [1-1-93b, 94a]
अश्वमेध शतैः इष्ट्वा तथा बहु सुवर्णकैः || १-१-९४
गवाम् कोट्ययुतम् दत्त्वा विद्वभ्यो विधि पूर्वकम् |
असंख्येयम् धनम् दत्त्वा ब्राह्मणेभो महायशाः || १-१-९५
गवाम् कोट्ययुतम् दत्त्वा विद्वभ्यो विधि पूर्वकम् |
असंख्येयम् धनम् दत्त्वा ब्राह्मणेभो महायशाः || १-१-९५
"On performing hundreds of Horse-Rituals and rituals wherein plenteous gold is bounteously donated, likewise on donating millions of cows and uncountable wealth to Brahmans and scholars, that highly illustrious Rama will proceed to Brahma's abode, in future... [1-1-94b, 95a]
By the wording 'highly illustrious...' Govindaraja tells that 'for a small criticism from a small fellow, Rama deserted his wife... hence he is illustrious...' Then 'he will go to Brahma's abode...' a repeated expression, indicates that this epic is composed during Rama's time as he also gave an ear to it through Kusha and Lava, so his journey to heaven will happen henceforth from now.
राज वंशान् शत गुणान् स्थाप इष्यति राघवः |
चातुर् वर्ण्यम् च लोके अस्मिन् स्वे स्वे धर्मे नियोक्ष्यति || १-१-९६
चातुर् वर्ण्यम् च लोके अस्मिन् स्वे स्वे धर्मे नियोक्ष्यति || १-१-९६
"In this world Raghava will establish kingly dynasties in hundredfold and he will be maintaining the four-caste system positing each in his own probity, may it be caste-bound or provincial-kingdom-bound probity, in order to achieve a perfect social harmony... [1-1-96]
दश वर्ष सहस्राणि दश वर्ष शतानि च |
रामो राज्यम् उपासित्वा ब्रह्म लोकम् प्रयास्यति || १-१-९७
रामो राज्यम् उपासित्वा ब्रह्म लोकम् प्रयास्यति || १-१-९७
"On reverencing the kingdom for ten thousand years plus another one thousand years, i.e. for a total of eleven thousand years, Rama voyages to the abode of Brahma... [1-1-97]
In rama raajyam upaasitvaa... the word used is upaasana is not ruling by sceptre but it is 'reverentially idolising the kingdom...' as one would regard or treat his personal god with reverence. Rama thus reverenced his kingdom as a devotee of his subjects and this is the concept of raama raajya. The brahma loka is not the abode of four-faced Brahma, but still higher abode, rather vaikunTha itself.
इदम् पवित्रम् पापघ्नम् पुण्यम् वेदैः च संमितम् |
यः पठेत् राम चरितम् सर्व पापैः प्रमुच्यते || १-१-९८
यः पठेत् राम चरितम् सर्व पापैः प्रमुच्यते || १-१-९८
"This Ramayana is holy, sin-eradicating, merit-endowing, and conformable with the teachings of all Vedas... and whoever reads this Legend of Rama, he will be verily liberated of all his sins... [1-1-98]
एतत् आख्यानम् आयुष्यम् पठन् रामायणम् नरः |
स पुत्र पौत्रः स गणः प्रेत्य स्वर्गे महीयते || १-१-९९
स पुत्र पौत्रः स गणः प्रेत्य स्वर्गे महीयते || १-१-९९
"Any man who reads this lifespan-enriching narrative of actuality, Ramayana, the peregrination of Rama, he will be enjoying worldly pleasures with his sons and grand sons and with assemblages of kinfolks, servants et al., as long as he is in this mortal world and on his demise, he will be adored in heaven... [1-1-99]
पठन् द्विजो वाक् ऋषभत्वम् ईयात् |
स्यात् क्षत्रियो भूमि पतित्वम् ईयात् ||
वणिक् जनः पण्य फलत्वम् ईयात् |
जनः च शूद्रो अपि महत्त्वम् ईयात् || १-१-१००
स्यात् क्षत्रियो भूमि पतित्वम् ईयात् ||
वणिक् जनः पण्य फलत्वम् ईयात् |
जनः च शूद्रो अपि महत्त्वम् ईयात् || १-१-१००
"A man reading this Ramayana happens to be a Brahman, one from teaching-class, he obtains excellency in his speech, and should he be Kshatriya person from ruling-class, he obtains land-lordship, and should he be Vyshya person from trading-class, he accrues monetary-gains, and should he be a Shudra person from working class, he acquires his personal excellence..." Thus Sage Narada gave a gist of Ramayana to Sage-poet Valmiki. [1-1-100]
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