by N.A. Deshpande | 1951 | 1,261,945 words | ISBN-10: 8120838297 | ISBN-13: 9788120838291
This page describes singing of ramayana by kusha and lava which is chapter 66 of the English translation of the Padma Purana, one of the largest Mahapuranas, detailling ancient Indian society, traditions, geography, as well as religious pilgrimages (yatra) to sacred places (tirthas). This is the sixty-sixth chapter of the Patala-Khanda (Section On The Nether World) of the Padma Purana, which contains six books total consisting of at least 50,000 Sanskrit metrical verses.
Disclaimer: These are translations of Sanskrit texts and are not necessarily approved by everyone associated with the traditions connected to these texts. Consult the source and original scripture in case of doubt.
Śrī Rāma said:
2-5. Who are the two boys having my resemblance and the best among the mighty? Why do the two, skilled in archery, live there? Having heard what the minister told about them who easily bound Śatrughna and Hanūmat, I am amazed. Therefore, O sage, tell me all the deeds of the two boys, since a great, desirable delight thus comes to me.
Hearing those words of the intelligent king of kings, he (i.e. Vālmīki) spoke important words, with clear syllables.
6-1 la. How is it that you who live in the heart of men, would not have the knowledge (of the deeds)? Yet, to delight you I am telling it now. O king, these two boys, the best among the mighty, who resemble your form, and have charming bodies like yours, (live) in my hermitage. When you abandoned in the fierce forest the pregnant, innocent Jānakī, afflicted with grief and repeatedly crying like an osprey, I saw the daughter of Janaka and brought your righteous wife to (my) hermitage. The sages’ sons constructed a lovely hut of leaves for her. In it she gave birth to the two sons illumining the ten quarters. It is clear that I named them Kuśa and Lava.
11b-15. As the moon waxes in the bright half of the month, they grew there continuously. In due course I performed all (sacraments) like the thread-ceremony. O king, I made them grasp (i.e. taught them) all the Vedas with their limbs. From my mouth they learnt all the Upaniṣads, so also Āyurveda, archery, science of (the use of) weapons, so also the lore of magic; I made them skilled in music. The two, unsteady and fickle of heart, skilled in all lores, sang on the bank of Gaṅgā and in the bowers of creepers and in groves. Then. O best of Raghus, I got the highest delight.
16-21a. Having given them all the missiles, I put my hand on their heads (i.e. I blessed them). Seeing them extremely skilled in singing and proficient in knowing the difference among the notes like the first, the fifth and the third (notes of the gamut), people were wonder-struck. Seeing them like that I made them sing charmingly. Due to my knowledge of the future, I composed the holy Rāmāyaṇa. The two, skilled in (playing upon) the tabor, musical instruments, lutes, sang in every forest and infatuated the beasts and the birds. O Rāma, the sweetness of the singing of your sons is wonderful. One night Varuṇa took the two boys to hear them. By the order of the god the two boys who have a charming age and form, who have crossed the ocean of the science of music, sang sweely there.
21b-28a. Varuṇa along with the members of his family and singers, heard your highly sweet, charming pure deeds. Having heard with Mitra your deeds sweeter than even nectar, O Rāma, Varuṇa was pleased. With the functions of his life and senses taken away by the joy of music, he did not direct (i.e. allow) your sons to come back (to the earth). The two boys, though enticed by charming, great pleasures, did not swerve, as a result of (their) remembering the feet of their teacher and their mother. I too then went to the excellent abode of Varuṇa. O lord, Varuṇa, having affection (for me), worshipped me. To Varuṇa who, though he knew everything about the birth and deeds of the two boys, too asked me (about them), I told everything about the birth of the boys and their acquisition of knowledge. Hearing that they are Sītā’s sons, he (presented them) with garments and ornaments. To honour my words ‘the (articles) should be accepted, as they are given by a god,’ the two princes accepted whatever was given by Varuṇa who was pleased with their musical instruments, singing, knowledge, age and virtues.
28b-36. Then the fortunate Varuṇa asked me with reference to (i.e. about) Sītā: (He said:) “Sītā is at the head of chaste ladies; she is endowed with beauty and good character; she has brave sons; she is noble; she does not deserve to be abandoned. O descendant of Raghu, there is a great loss (to Rāma) in (i.e. due to) abandoning her. She is the greatest well-being of all well-beings, which never perishes. O Rāma, the hearing about and narration of the account of whom is holy, what loss is thereby if the stupid sinful persons do not realise her greatness? Her purifying behaviour is always before us. Those who reflect upon Sītā’s feet, instantly attain perfection; by the mere thought about her, these divine functions of the worlds like origin, maintenance and destruction, take place. Sitā is death; is nectar; (it is) she (who) gives heat; she sends down rain. Your Jānakī is heaven, salvation, penance, deep abstract meditation and charity. None else but your dear Sītā alone creates Brahmā, Śiva and other gods like me. You are the father of all the worlds, and Sītā is the mother. Therefore, your erroneous view about her is not at all proper for (i.e. will not at all lead to) happiness.
37-43. You, the omniscient one, the lord, yourself know that Sītā, the daughter of the Earth, who is dearer to you than your own life, is ever pure. Therefore, you should respect Jānakī who is pure and dear to you. (If you do this,) there will be no mortification of the curse for Sītā or for you. O Vālmīki, O best sage, you should actually tell these words of (i.e. uttered by) me to Rāma, the lord of the worlds.” O lord, thus was I told by Varuṇa about your receiving Sītā. I was also told in the same way by all other gods. The gods, demons, all the gandharvas also, with minds full of curiosity, have heard the recital of Rāmāyaṇa done by your two sons. All of them were pleased, and they praised your two sons. By means of their form, singing, age and virtues, they have enticed the three worlds. Whatever was given by the gods to your two sons, has been accepted. Sages (gave) them blessings; and from others they (received) fame.
44-51. Formerly the sages saw the world to be full of one Rāma (only). Now the entire world has become full of three Rāmas on account of your two sons. Formerly in the world only one form of Cupid was seen; but now with four Cupids (i.e. Cupid, Rāma, Kuśa and Lava), he will be born (i.e. will have four forms).. O lord of kings, everywhere else Kuśa and Lava are declared to be Rāma’s sons. Then why do you, a learned man, shrink (from accepting it)? O you crest-jewel among those having an auspicious fame, except in the case of your having abandoned Sitā, praise about all your deeds is heard. O Rāma, you who are the lord of the three worlds and are following a householder’s life, should accept these two sons who are endowed with knowledge, good character and virtues. They will not leave their mother and stay with you. Therefore, you should invite your sons with their mother. Now by reviving the army, she has given a pious, convincing proof to all the people—even the sinking ones (i.e. sinners) (of her purity). O you who cut off the pride (of your enemies), it is, therefore, not unknown to us or to gods. In her purity (being established), what was (supposed to be) lost for the people, is indeed (proved to be) eternal.
52-54. Thus Vālmīki enlightened Rāma, though he was omniscient. Praising and saluting Vālmīki, he spoke to Lakṣmaṇa: “O deer one, go, resorting to a chariot with Sumantra to bring Sītā, (my) virtuous wife, along with (our) sons. Telling her these my words and also the words of the sage and having (thus) enlightened her, quickly bring her back.”
55-59. O supreme one, O lord of all of us, by your order I shall go. If the queen will come, then my journey will be fruitful. If the chaste one, being displeased with me for my former fault (of having abandoned her in the forest), does not come, then I, coming (back alone) should be forgiven.
Speaking thus to Rāma, Lakṣmaṇa getting with Sumitra and a disciple of the sage into the chariot by the king’s order, went to Sītā’s hermitage. ‘How should I propitiate Sītā who would know (i.e. remember) the former fault of me who always depend upon Rāma?’ Thinking like this and (oscillating) between joy and fear, Lakṣmaṇa reached Sītā’s hermitage, destroying fatigue.
60-69. Having got down from the chariot, he with his eyes (i.e. sight) checked by tears, repeatedly addressing her ‘O noble one, O revered one, O respected one, O auspicious one’, and with his entire body trembling, fell at her feet. She who was beside herself by love, caused him to rise (and said): “O dear one, why have you come to the forest dear to the sages. Is the king, the pearl from the pearl-oyster (in the form) of Kausalyā, all right? Carried away merely by his fame, is he without anger towards me? By all he is called the ocean of auspicious virtues. Entering into the fear of infamy, he appointed you to abandon me. If after that his fame has become spotless, then the fame of me who, even by dying, spread his good fame, will be very firm. O brother-in-law, let me quickly have the proximity of my husband. Though he has abandoned me, I have not, in the least, forsaken him. The fruit (effect) depends upon the means (cause); but the cause is not dependent upon the fruit. Is Kausalyā whose son is the protector of the three worlds, who is free from heart-rending grief, and who has always been full of compassion for me, all right? Are all kinsmen like Bharata all right? Is the noble Sumitrā, to whom I am dearer than her own life, all right? Have you also been abandoned like me (by the king) for his fame? What is difficult for the king, to whom his own self is not dear, to abandon (anything)?”
70-86. In this way she asked Rāma’s younger brother in many ways. He said to her: “The king is all right. He is asking about your well-being. O queen, Kauśalyā, Sumitrā and other royal ladies that there are, have with love and with blessing asked about your well-being. O you auspicious one, I report to you the salutation, preceded by a question about your wellbeing, offered to you by Śatrughna and Bharata. O Jānakī, the preceptors, and all their wives, have given you blessings and O auspicious one, have enquired about your well-being. The self-possessed one, not finding delight in anything else but you, is, truthfully inviting you, O beautiful lady. O daughter of Janaka, the lord, finding all the quarters vacant without you, weeps and makes others (us) also weep. O you born in the Videha country, he always remembers the place where you have stayed and looks upon it as occupied (by you), and says: “This hermitage of Vālmīki where Jānakī spends her time in (talking about) tidings about me, has become blessed.” Our lord, while weeping, said something more to you. Listen to it: “There is no doubt that whatever is in the heart of the speaker does find an expression. People call me alone the ford of their lord; but I say that for them the unseen (destiny) is the independent cause. Even the lord of everything follows destiny in all his acts. Then, would not those that are ruled (by him), follow it in (times of) happiness or of misery? That inevitable cause which bore fruit at the time of bending the bow (of Śiva), the frenzy of Kaikeyī, the death of my father, going into the forest, your being kidnapped there, crossing of the ocean, killing of the lord of demons, at the time of receiving you (back), the truthfulness of my pledge, at the time of the murmur about (you, my) chaste wife, at the time of my again being connected with my relatives, my acquiring the kingdom, O beautiful lady, again at the time of separation from you, is again succeeding at the time of our re-union. Due to that (destiny) which falsified the Veda, due to which I followed (the ordinary) people (in abandoning you), I have become the first cause. The wise people follow destiny. Destiny wears out by fruition (enjoyment and suffering). That you (have exhausted) in the forest.
87-92. O Sītā, O you not seen by people (or by light), my causeless love for you, which is growing, having abandoned you (now) invites you respectfully. The merging of the purity of love takes place (i.e. the purity of love disappears), even if a fault is suspected (to be present in an individual). The wise ones should always enjoy that (pure) love. O good one, I have purified my love for you. It is not otherwise. It should be thought (i.e. borne in mind) that by me, following eminent persons, has been protected even this world in all conditions for the sake of purity, (even) through our censure, O queen; for due to the acts of the great this confused world would perish. The fame of both of us is bright; the love of us is splendid; the families of us are bright; the acts of us are splendid. On the earth there would be bright singers of the fame of us. Those who are the devotees of us go to the end of (i.e. cross) the ocean of the worldly existence.”
93-100. Being pleased with your virtues you were thus addressed by him. Make your mind compassionate to see the lotus-like feet of your husband. For you are prepared lovely garments, great ornaments, fragrant unguents, charming scents. For your delight Rāma has sent chariots and female servants; so also an umbrella, white chowries, elephants and horses, O beautiful one. Followed by me and praised by best brāhmaṇas and by bards and panegyrists, saluted by the ladies in the city, served by warriors, covered with flowers by celestial ladies, giving wealth to brāhmaṇas as desired by them, having put in front the two sons mounted on elephants, you the queen, the ruler of men, (should) go to Ayodhyā, your city. When you have gone there and are united with your husband, today there will be songs (sung) for all royal ladies and all the wives of sages that have come from all (places), so also for those (that have come) from Kosala.
101-104. Hearing this request that respectable Sītā said to him: “I have not been the cause of the king’s fame; on the contrary I myself am infamy. Void of good dharma, kāma and artha, what can I accomplish for him? Under the circumstances who would have faith in your autocratic king? By one like me born in an auspicious family the faults of my husband that are in my mind should never be told directly or indirectly. He does not move away from my heart in that form in which he settled in my heart at the time of (our) marriage.
105-109. O Lakṣmaṇa, these two sons of me are born from the portion of his lustre. They are the sprouts of his family; they are very brave; they are skilled in archery. Take them to their father and carefully fondle them. Staying here at will I shall propitiate Rāma by means of penance. O noble one, you should tell (i.e. convey) my salutation to the feet of the revered ones; so also (you should tell) all after going from here about my well-being.” Sītā directed her sons (as): “Go to your father. You have to serve him only, who would give you his position.” The two boys, Kuśa and Lava, though thus ordered, were, unwilling (to go), (but) went there with Lakṣmaṇa due to the words of (i.e. due to being ordered by) Vālmīki.
110-111. The two sons went near the lotus-like feet of Vālmīki. Lakṣmaṇa also, going along with the two boys, saluted him. These i.e. Vālmīki, Lakṣmaṇa, and the two boys—gathered, and knowing Rāma to be in the assembly, they, being eager (to see him), went (there).
112-120. The very intelligent Lakṣmaṇa, full of joy and sorrow, having saluted (Rāma), reported to Rāma all the words of (i.e. uttered by) Sītā. By the words of Sītā’s message Rāma fell into a swoon (i.e. he became unconscious). Having regained consciousness he said to Lakṣmaṇa who knew the way of life: “O friend, go there again and having told her my words bring her quickly by making great effort; well-being to you. (You should say to her:) ‘Have you, practising penance in the forest, thought of, heard of, or seen any other course than (coming to) me, that, O Jānakī, you are not coming (to me)? By your own desire you went from here to the forest, dear to sages. You honoured those wives of the sages and saw the groups of sages. O beautiful lady, your desire is fulfilled. Then why no you not today come (back)? Taking note of (i.e. considering) your own desire you would not find fault with me. O you lady of beautiful thighs, to a lady, whether she goes or does not go (away from her husband), her husband alone, whether he is without virtues or is an ocean of virtues, is the recourse. Then what about him who is desired by her mind? Whatever act is done by a noble woman, is (done) for pleasing her husband. I was pleased with you formerly; now I am extremely pleased (with you). Sacrifice, muttering prayers, penance, charity, vows, (visits to) sacred places, (showing) pity etc., all become fruitful and deities are pleased, when I am pleased. There is no doubt about it.’”
121-122. Taking this message to (i.e. for) Sītā from the lord of the world (i.e. Rāma) Lakṣmaṇa bowed down through attachment for Rāma and said to the lord of souls: “I shall tell those words full of politeness, which this one has uttered for bringing back Sitā.”
123-125. Saying so and saluting the feet of Raghunātha, Lakṣmaṇa getting into a speedy chariot quickly went to Sītā. Having looked at the fortunate and very energetic sons of Rāma, making his face lovely by having a smile on Vālmīki said: “O sons, playing on the lute, sing (songs describing) the wonderful good deeds of Rāma, adorning them with your sweet voice.”
126-133. Thus addressed, the two noble sons (of Rāma) sang Rāma’s good deeds which give great religious merit, which were beautified with good sentences and words, in which the way of righteousness was actually present, in which chastity was present, so also were present brotherly affection and devotion to the teacher, where appeared in a bodily form the behaviour of the master and the servant, where punishment to one behaving unrighteously was actually (found to be inflicted) from (i.e. by) the descendant of Raghu. The singing pervaded the world; even in heaven gods remained (motionless); hearing which singing even kinnaras fainted in a moment. The entire assembly there on hearing the sound of the lute adorned with beating of time and measure, became (motionless) like a doll painted (in a picture). Rāma and other kings shed tears of joy; they being enticed by the singing of the fifth note, remained like (being) painted (i.e. motionless). Then seeing (Rāma) intent on (giving) a gift they laughed and with their eyebrows knit a little spoke to the best sage Vālmīki:
134-136. “O sage, a great injustice is being done by this king, since he (trying) to allure us desires to give us gold coins. Accepting gifts is recommended for brāhmaṇas and not for others. A king (i.e. a kṣatriya) intent upon receiving a gift is fit for hell only. (This) king is enjoying the kingdom, let free by us through compassion. How does he, adorned with good fortune, desire to give (us) gold coins?”
137-140. Vālmīki, full of compassion, looked at them who spoke like this and told them: “O you who are most prudent, know (this to be) your father.” Hearing these words of the sage the two boys, full of modesty, and extremely pure due to their devotion to their mother, stuck to (i.e. fell at) the feet of the king. Full of joy, Rāma firmly clasped the two boys to his body. He thought that the actual likenesses of his wife had stood by him. O best sage, the assembly too, seeing the charming faces of Rāma’s sons, regarded Jānakī’s devotion to her husband to be true.
142. At what time was this great Rāmāyaṇa composed? Why did he (i.e. Vālmīki) compose it? What is described in it? Tell me that.
143-146a. Once the brāhmaṇa Vālmīki went to a great forest where there were tāla (trees), tamāla (trees) and blossomed kiṃśuka (trees); where ketakī (tree) made the forest fragrant with its pollen and was seen like the great lustre of the moon by having white heads; where there were many blossomed trees like campaka, bakula, and kovidāra and kuraṇṭaka. The forest sounded with the notes of cuckoos and the hummings of bees; it was charming everywhere and full of lovely birds.
146b-149a. There a pair of curlews, which was lovely, which was afflicted with Cupid’s arrows, which was delighted with each other, which was (having) affection for each other, enjoyed. Then, a certain cruel hunter, greedy for eating flesh, came there, and killed one lovely (bird) of the two. Then the female curlew seeing her husband (i.e. her mate) killed by the hunter, became afflicted, and giving out loud cries through grief, lamented.
149b-15la. Then the sage (Vālmīki) who was angry; touching the holy water of the river, cursed the hunter who killed the (male) curlew: “O hunter, since you killed one of the two curlews infatuated by love, you will not attain glory for eternal years.”
151b-153a. Then the brāhmaṇas—his followers, thinking that the composition of a verse had taken place, were delighted, and praising the sage with the words ‘Well (done), well (done)’, they said: Lord, in the words that rose from the curse Sarasvatī has produced a verse. O best sage, this verse has been an extremely attractive one. O best brāhmaṇa, then the mind of the sage was extremely delighted.
153b-157. At that time, Brahma having arrived with his sons said (these) wordsto Vālmīki: “O best sage, you are fortunate, (since) Sarasvatī, residing in your mouth, has become a verse. Therefore, compose the lovely Rāmāyaṇa of sweet words, by which your fame will last till the end of the world. Blessed is the speech in (your) mouth which is accompanied by the name of Rāma. Other stories about sensual love of men generate sin only. Therefore, compose the biography of Rāma, well-known in the world, by which the sins of the sinners will perish at (i.e. by means of) every word.”
158-162. Saying so the Creator along with other gods disappeared. Then he thought; ‘How would Rāmāyaṇa be (composed)?’ Then on the charming bank of the river he became engrossed in meditation. Then in his heart appeared the lovely Rāma. Seeing Rāma who was dark like the petals of a blue lotus and whose eyes were like lotuses, and observing his past, future and present deeds, he met with great joy, and composed Rāmāyaṇa full of charming words and many kinds of metres, in which Rāmāyaṇa there are, O sinless one, six very charming divisions. (They are): Bāla, Āraṇyaka, Kiṣkindhā, and Sundara; so also Yuddha and Uttara.
163. O highly intelligent one, a man who listens to these six is freed from (i.e. absolved of) all sins.
164-167. In it, in the Bālakāṇḍa (is the description how) king Daśaratha who was pleased, obtained by performing the sacrifice to obtain a male issue, four sons, actually Viṣṇu, the eternal Brahman. Then (he, i.e. Rāma) goes to Viśvāmitra’s sacrifice, marries Sītā, (meets) Paraśurāma, comes (back) to the city (of Ayodhyā), is allotted the position of heir-apparent; (then) at the words of his mother, he, with his wife and Lakṣmaṇa went to the forest after having crossed Gaṅgā, (then) to Citrakūṭa mountain. Having heard that he (lived) in the forest, Bharata, the wise one, went to his brother. Not securing him (i.e. unable to get him back), he himself lived in Nandigrāma. (This is what) you listen to in the Bāla (kāṇḍa).
168-170. The description in the next takes place in Araṇya (i.e. forest). It describes his residence in the hermitages of the sages. At places there is a minute description. (Then there is the description of) the cutting of Śūrpaṇakhā’s nose; (so also is the description of) the destruction of Khara and Dūṣaṇa; (then of) the killing of the illusory (deer) Mārīca; (the description of) the kidnapping of his beautiful wife by the demon (Rāvaṇa); the wandering of him separated (from Sītā) in the forest; (thus) he was endowed with human deeds. (Then follows the description of) his seeing Kabandha there, and his arrival at Pampā; (then is the description of) his meeting with Hanūmat.
171-174. This (kāṇḍa or division where these events are described) is called Vana (or Āraṇya-kāṇḍa). O sage, listen to (the description occurring in) the next division. I shall abridge it and tell you (i.e. I shall tell it to yon in brief). The breaking of the seven tāla (trees); the wonderful killing of Vālin; giving the kingdom to Sugrīva, and the description of the trees; then the message (i.e. advice) of Lakṣmaṇa about his act (i.e. duty); expulsion of Sugrīva; so also the full description of the army, and search for Sitā; then meeting Sampāti, crossing the ocean, meeting with the monkeys on the other shore. (This is the description that occurs in) the wonderful Kiṣkindhā (kāṇḍa or division).
175-182. Listen to (the description occurring) in the Sundara-kāṇḍa where (you find) the wonderful story of Rāma. The error of the monkey of seeing the picture in every house; then (Hanūmat’s) seeing Sītā there, and (his) talk with Sītā; breaking of the forest (by Hanūmat); the monkey (i.e. Hanūmat) being bound by the angry (demons); then (the description of) the burning of Laṅkā; then joining the monkeys; then the giving of the token of recognition (given by) Rāma; then the march of the army; then (the description of) constructing a bridge over the ocean; meeting with Śuka and Sāraṇa. (The kāṇḍa which contains) this (description) is called Sundara. In the Yuddha (kāṇḍa, is given the description of) union with Sītā. In the Uttara (kāṇḍa) (is given the description of) the conversation with sages and the commencement of the (horse-) sacrifice. There are many tales about Rāma, which destroy the sins of the listener. Thus these are said to be the six Kāṇḍas (i.e. divisions, listening to which) removes the sin of a brāhmaṇa’s murder. I have told you in brief (this) very charming (account). That is Rāmāyaṇa destroying great sins, having twenty-four thousand (verses), and marked with (i.e. having) six Kāṇḍas. Having heard it, Rāma was pleased, and putting (i.e. seating) his sons on the seat, and embracing them closely, he remembered (his) dear Sīta.