०४९ अहल्याशापविमोचनम्

Book I : Bala Kanda - The Youthful Majesties

Ahalya is redeemed from her curse when Rama enters their hermitage. Vishvamitra while continuing the narration of the legend of Ahalya asks Rama to enter her hermitage where Ahalya is living unseen by anybody. When once Rama steps into that hermitage she manifests herself from her accursed invisible state. She emerges with her divine form and accords guestship to Rama and Lakshmana. Sage Gautama also arrives at this juncture to accept his depurated wife Ahalya.

स्रोतः: valmikiramayan.net

49. पितृदेवताओंद्वारा इन्द्रको भेड़ेके अण्डकोषसे युक्त करना तथा भगवान् श्रीरामके द्वारा अहल्याका उद्धार एवं उन दोनों दम्पतिके द्वारा इनका सत्कार

अफलस्तु ततः शक्रो देवानग्निपुरोगमान् ।
अब्रवीत् त्रस्तनयनः सिद्धगन्धर्वचारणान् ॥ १ ॥

तदनन्तर इन्द्र अण्डकोषसे रहित होकर बहुत डर गये । उनके नेत्रोंमें त्रास छा गया । वे अग्नि आदि देवताओं, सिद्धों, गन्धर्वों और चारणोंसे इस प्रकार बोले— ॥ १ ॥

अनन्तर वृषण रहितनाद इन्द्रनु बहळ दैन्य मुखभावदिन्द अग्निये मॊदलाद देवतॆगळल्लि, सिद्ध गन्धर्वरल्लि, चारणरल्लि दीन ध्वनियल्लि हीगॆ हेळिदनु.॥1॥

पदच्छेदः

1. tataH = then; aphalaH = without fruits - one who is without testicles, emasculated; shakraH = Indra; trastanayanaH = with panicked eyes; devaan = to gods; siddhagandharvacaaraNaan = to siddha-s, gandharva-s, carana-s; agnipurogamaan = Fire-god in forefront

• as helms-god; abraviit = spoke.

अनुवादः

The emasculated Indra then with panicked eyes spoke to gods, siddha-s, gandharva-s, and carana-s, keeping Fire-god as their helms-god. [1-49-1]

स्रोतः: valmikiramayan.net

कुर्वता तपसो विघ्नं गौतमस्य महात्मनः ।
क्रोधमुत्पाद्य हि मया सुरकार्यमिदं कृतम् ॥ २ ॥

‘देवताओ! महात्मा गौतमकी तपस्यामें विघ्न डालनेके लिये मैंने उन्हें क्रोध दिलाया है । ऐसा करके मैंने यह देवताओंका कार्य ही सिद्ध किया है ॥ २ ॥

देवतॆगळिरा! महात्मा गौतमर तपस्सिनल्लि विघ्नवन्नु उण्टुमाडि अवरन्नु क्रोधितगॊळिसि, नानु ई देवतॆगळ कार्यवन्ने नॆरवेरिसिदॆ.॥2॥

पदच्छेदः

2. mahaatmanaH gautamasya = for noble-souled sage Gautama; krodham utpaadya = on inciting fury; tapasaH vighnam kurvataa = effectuated hindrance to asceticism; mayaa = by me; idam surakaaryam kR^itam = done this god’s deed - I have accomplished a task of gods; hi = indeed.

अनुवादः

I have Indeed incited fury in that noble-souled Sage Gautama by effectuating hindrance in his asceticism, but I have accomplished a task of gods. [1-49-2]

टिप्पनी

Indra is a position assigned to some high-souled being on acquiring considerable merit. He functions as a CEO of the universe, maintaining seasons, rains, thunders, thunderbolts, crops, earthquakes, and every aspect of nature, whether they are good or bad for us. If any Vedic-ritual were performed, this Indra would be too happy, as he and his deputies like Rain-god, Fire-god, Air-god, et al., will receive many oblations from that ritual. But if it is tapas ’the practise of asceticism, penance, or ascesis’ by single sage, Indra will be highly perturbed. Usually sages will be practising this ascesis for attainment of higher abodes of Brahma, Vishnu, or Shiva. Some practise this to overthrow present Indra and try ascending to his position, or to attain immortality and thereby rout out Indra, as with the case of Ravana. When that practise is about to materialise, Indra sends his agents, like voluptuous celestial beauties, namely the apsara-s, to infatuate those sages with their beauty. Once the sage’s concentration fails, his practise becomes futile. Thus, Indra retains his present position. Here, though Sage Gautama did not practise his ascesis for Indra’s post, Indra had to hinder it in his own apprehension, and when the fury of Gautama is incited, Gautama’s practise also failed and he had to redo his ascesis until he overcomes his passions. Thus, this ‘causing hindrance’ is a divine-act as proclaimed by Indra to other gods. In doing such ‘divine-acts’ Indra will also be maligned, for which the higher gods like Brahma, Vishnu, Shiva, or other higher beings will come to his rescue.

स्रोतः: valmikiramayan.net

अफलोऽस्मि कृतस्तेन क्रोधात् सा च निराकृता ।
शापमोक्षेण महता तपोऽस्यापहृतं मया ॥ ३ ॥

‘मुनिने क्रोधपूर्वक भारी शाप देकर मुझे अण्डकोषसे रहित कर दिया और अपनी पत्नीका भी परित्याग कर दिया । इससे मेरे द्वारा उनकी तपस्याका अपहरण हुआ है ॥

मुनियु क्रोधदिन्द भारी शाप कॊट्टु नन्नन्नु अण्डकोश रहितनन्नागिसिदनु हागू तन्न पत्नियन्नु त्यजिसिबिट्टनु. इदरिन्द नन्निन्द अवर तपस्सिन अपहरणवायितु.॥3॥

पदच्छेदः

3. tena krodhaat = by him [Gautama,] by anger; aphalaH kR^itaH asmi = T am rendered fruitless [testicle-less] ; saa ca niraakR^itaa = she [Ahalya,] also, is rejected; mahataa shaapamokSeNa = by releasing severe curse ; asya tapaH mayaa apahR^itam = his, ascesis, pre-empted by me.

अनुवादः

By Gautama’s anger I am rendered testicle-less and his wife Ahalya is also rejected by the sage, and thus by his releasing a severe curse his propriety for ascesis is dwindled, therefore his ascesis is pre-empted by me. [1-49-3]

स्रोतः: valmikiramayan.net

तन्मां सुरवराः सर्वे सर्षिसङ्घाः सचारणाः ।
सुरकार्यकरं यूयं सफलं कर्तुमर्हथ ॥ ४ ॥

तस्मात्सुरवराः सर्वे सर्षिसङ्घाः सचारणाः ।
सुरकार्यकरं यूयं सफलं कर्तुमर्हथ ॥

‘(यदि मैं उनकी तपस्यामें विघ्न नहीं डालता तो वे देवताओंका राज्य ही छीन लेते । अतः ऐसा करके) मैंने देवताओंका ही कार्य सिद्ध किया है । इसलिये श्रेष्ठ देवताओ! तुम सब लोग, ऋषिसमुदाय और चारणगण मिलकर मुझे अण्डकोषसे युक्त करनेका प्रयत्न करो’ ॥ ४ ॥

(ऒन्दु वेळॆ नानु अवर तपस्सिनल्लि विघ्नवन्नु उण्टु माडदिद्दरॆ, अवरु देवतॆगळ राज्यवन्नु कसिदुकॊळ्ळुत्तिद्दरु. आद्दरिन्द हीगॆ माडि) नानु देवतॆगळ कार्यवन्ने सिद्धगॊळिसिरुवॆनु. आद्दरिन्द श्रेष्ठ देवतॆगळिरा! नीवॆल्ल, ऋषि समुदायवन्नु मत्तु चारणरु सेरि नन्नन्नु वृषणयुक्तनन्नागिसलु प्रयत्निसिरि.॥4॥

पदच्छेदः

4. tat [tasmaat] = therefore; sariSisanghaaH sacaaraNaaH = together with assemblages of sages, with caarana-s; sarve suravaraaH = oh, all of the best gods; surakaaryakaram = undertaken divine deed

• I acted for the benefit of gods; maam = me; yuuyam saphalam kartum arhatha = apt of you to make me virile.

अनुवादः

‘Therefore, oh, all gods with the assemblages of sages and caarana-s, it will be apt of you to make me virile again, as I have acted for the benefit of gods.’ Thus Indra spoke to all gods. [1-49-4]

स्रोतः: valmikiramayan.net

शतक्रतोर्वचः श्रुत्वा देवाः साग्निपुरोगमाः ।
पितृदेवानुपेत्याहुः सर्वे सह मरुद्‍गणैः ॥ ५ ॥

शतक्रतोर्वचः श्रुत्वा देवाः साग्निपुरोगमाः । पितृदेवानुपेत्याहुः सह सर्वैः मरुद्गणैः ॥ १-४९-५

इन्द्रका यह वचन सुनकर मरुद्‍गणोंसहित अग्नि आदि समस्त देवता कव्यवाहन आदि पितृदेवताओंके पास जाकर बोले— ॥ ५ ॥

इन्द्रन ई मातन्नु केळि मरुद्गण सहित अग्निये मॊदलाद समस्त देवतॆगळु कव्यवाहन मॊदलाद पितृदेवतॆगळ बळिगॆ होगि हेळिदरु.॥5॥

पदच्छेदः

5. saagnipurogamaaH devaaH = gods going ahead [keeping in van] with fire-god ; shatakratoH vacaH shrutvaa = on hearing Hundred-Vedic-rituals officiator

• Indra’s words; sarvaiH marut gaNaiH saha = along with all [gods] Marut groups; pitR^idevaan upetya = nearby coming at mane gods ; aahuH = spoke - appealed.

अनुवादः

On hearing the words of the officiator for Hundred-Vedic-rituals, namely Indra, all of the gods and other assemblages of celestials, together with the groups of Marut-gods came to the godly manes keeping the Fire-god in van, and appealed. [1-49-5]

स्रोतः: valmikiramayan.net

अयं मेषः सवृषणः शक्रो ह्यवृषणः कृतः ।
मेषस्य वृषणौ गृह्य शक्रायाशु प्रयच्छत ॥ ६ ॥

अयं मेषः सवृषणः शक्रो हृवृषणः कृतः ।
मेषस्य वृषणौ गृह्य शक्रायाशु प्रयच्छत ॥

‘पितृगण! यह आपका भेड़ा अण्डकोषसे युक्त है और इन्द्र अण्डकोषरहित कर दिये गये हैं । अतः इस भेड़ेके दोनों अण्डकोषोंको लेकर आप शीघ्र ही इन्द्रको अर्पित कर दें ॥ ६ ॥

पितृगळे! ई निम्म टगरिगॆ वृषणगळिवॆ हागू इन्द्रनु वृषण रहितनागिरुवनु. आद्दरिन्द ई टगरिन ऎरडू वृषणगळन्नु बेगनॆ इन्द्रनिगॆ अर्पिसिरि.॥6॥

पदच्छेदः

6.* ayam meSaH savR^iSaNaH* = this, ram, is with testicles; shakraH avR^iSaNaH kR^itaH hi = Indra indeed rendered without testicles; meSasya vR^iSaNau gR^ihya = on taking ram’s testicles; shakraaya aashu prayacChata = quickly be given to Indra.

अनुवादः

‘This ram is with testicles and Indra is indeed rendered testicle-less. Taking the testicles of this ram they may be given to Indra quickly.’ Thus Fire-god started his appeal to manes. [1-49-6]

स्रोतः: valmikiramayan.net

अफलस्तु कृतो मेषः परां तुष्टिं प्रदास्यति ।
भवतां हर्षणार्थं च ये च दास्यन्ति मानवाः ।
अक्षयं हि फलं तेषां यूयं दास्यथ पुष्कलम् ॥ ७ ॥

अफलस्तु कृतो मेषः परां तुष्टिं प्रदास्यति । भवतां हर्षणार्थाय ये च दास्यन्ति मानवाः । अक्षयं हि फलं तेषां यूयं दास्यथ पुष्कलम् ॥ १-४९-७

‘अण्डकोषसे रहित किया हुआ यह भेड़ा इसी स्थानमें आपलोगोंको परम संतोष प्रदान करेगा । अतः जो मनुष्य आपलोगोंकी प्रसन्नताके लिये अण्डकोषरहित भेड़ा दान करेंगे, उन्हें आपलोग उस दानका उत्तम एवं पूर्ण फल प्रदान करेंगे’ ॥ ७ ॥

अण्डकोशदिन्द रहितवाद ई टगरु इदे स्थानदल्लि निमगॆ परमसन्तोष कॊडुवनु. आद्दरिन्द याव मनुष्यनु निमगॆ प्रसन्नतॆयिन्द वृषणरहित टगरन्नु दान माडुवनो, आ दानक्कॆ नीवु उत्तम पूर्ण फलवन्नु कॊडिरि.॥7॥

पदच्छेदः

7. aphalaH tu kR^itaH meSaH = ram [this one before you] rendered devoid of testes, but [though going to be]; bhavataam paraam tuSTim pradaasyati = certainly endows complete contentment for you; ye maanavaaH [aphalaH meSaaH] daasyanti = which of those, humans, [testes-less rams, hereafter in sacrifices,] are going to offer [to you manes]; to such of those humans; harSaNaarthaaya = purpose of gratification; akShayam phalam hi = not lessened, fruits [benefits,] truly; teSaam yuuyam daasyatha puSkalam = for them [to humans,] you [manes,] offer plentiful.

अनुवादः

‘This ram that is being offered to you shall now be gelded to give its testes to Indra, and though this ram is deprived of its organ it will be complete and it endows complete satisfaction to you. To those humans who hereafter offer testes-less rams in sacrifices for the purpose of your gratification, you shall truly offer them plentiful and unmitigated benefits.’ Thus Agni, the Fire-god spoke to manes. [1-49-7]

टिप्पनी

The ‘manes’ are the deified souls of dead ancestors. It is customary to offer un-castrated or unmutilated animals in sacrifices to please gods or departed souls. Presently some humans have offered such an un-castrated ram to manes and the manes are about to enjoy it. But the gods have come and Agni, the Fire-god, is asking them to part with such an offering, for the sake of Indra. And when the manes were hesitating to go against the existing rules of ritual, then Agni, the Fire-god, is amending those rules and he is saying a boon-like proclamation. ‘From now, the manes can enjoy even a castrated ram, if offered by humans on earth, and in turn the manes shall afford plentiful benefits of undiminished value to those offerers, namely humans…’

स्रोतः: valmikiramayan.net

अग्नेस्तु वचनं श्रुत्वा पितृदेवाः समागताः ।
उत्पाट्य मेषवृषणौ सहस्राक्षे न्यवेशयन् ॥ ८ ॥

अग्निकी यह बात सुनकर पितृदेवताओंने एकत्र हो भेड़ेके अण्डकोषोंको उखाड़कर इन्द्रके शरीरमें उचित स्थानपर जोड़ दिया ॥ ८ ॥

अग्निय ई मातन्नु केळि पितृदेवतॆगळु ऒन्दॆडॆ सेरि टगरिन वृषणगळन्नु कित्तु इन्द्रन शरीरदल्लि उचित स्थानदल्लि जोडिसिदरु.॥8॥

पदच्छेदः

8. samaagataaH = who gathered [to collect their share of offering]; pitR^idevaaH = godly manes; agneH vacanam shrutvaa = on hearing Agni

• the Fire-god’s words; meSavR^iSaNau = ram’s both testes; utpaaTya = pulled out, extricated; sahasraakSe nyaveshayan = offered to Thousand-eyed Indra.

अनुवादः

On hearing the words of Agni, the Fire-god, the manes-gods who gathered to collect their share of offering have extricated that ram’s testes, which is not yet sacrificed but tethered to a sacrificial post, and offered them to the Thousand-eyed Indra. [1-49-8]

स्रोतः: valmikiramayan.net

तदाप्रभृति काकुत्स्थ पितृदेवाः समागताः ।
अफलान् भुञ्जते मेषान् फलैस्तेषामयोजयन् ॥ ९ ॥

ककुत्स्थनन्दन श्रीराम! तभीसे वहाँ आये हुए समस्त पितृ-देवता अण्डकोषरहित भेड़ोंको ही उपयोगमें लाते हैं और दाताओंको उनके दानजनित फलोंके भागी बनाते हैं ॥ ९ ॥

काकुत्स्थने! अन्दिनिन्द अल्लि बन्दिरुव समस्त पितृदेवतॆगळु अण्डकोशरहित टगरन्ने उपयोगिसुत्तारॆ मत्तु दानिगॆ अवर दानद फलवन्नु कॊडुत्तारॆ.॥9॥

पदच्छेदः

9. kaakutstha = oh Rama of Kakutstha; samaagataaH = who have come to collect their share of offering; pitR^idevaaH = godly manes; tadaa prabhR^iti = then, onwards; aphalaan meSaan bhunjate = they are enjoying goats without testes; teSaam = their [ of offerings / of rams or goats]; phalaiH = with testes / benefits; ayojayan = to join [to join testes to Indra / join benefits to the offerer.

अनुवादः

Oh, Rama of Kakutstha, from then onwards the manes-gods who come to collect their share are enjoying even the goats, even if they do not have testes, to endow benefits thereof to those that offer those goats, and to join the testes of goats to Indra. [1-49-9]

टिप्पनी

If rams with testes are offered the manes discard the testes of those rams and enjoy the rest of it. Even if a goat is offered they enjoy it, considering it as homogenous to a ram. In either way, the offerer is blessed with benefits and Indra with testes.

स्रोतः: valmikiramayan.net

इन्द्रस्तु मेषवृषणस्तदाप्रभृति राघव ।
गौतमस्य प्रभावेण तपसा च महात्मनः ॥ १० ॥

इन्द्रस्तु मेषवृषणस्तदा प्रभृति राघव । गौतमस्य प्रभावेन तपसा च महात्मनः ॥ १-४९-१०

रघुनन्दन! उसी समयसे महात्मा गौतमके तपस्याजनित प्रभावसे इन्द्रको भेड़ोंके अण्डकोष धारण करने पड़े ॥ १० ॥

रघुनन्दन! आगिनिन्द महात्मा गौतमर तपस्सिन प्रभावदिन्द इन्द्रनिगॆ टगरिन वृषणगळन्नु धरिसबेकायितु.॥10॥

पदच्छेदः

10. raaghava = oh Raghava; mahaatmanaH = great-souled one; gautamasya prabhaavena = by efficacy of Gautama; tapasaa ca = ascesis, also; indraH tu = Indra, on his part; tadaa prabhR^iti = then onwards; meSavR^iSaNaH = with tests of goat - Indra has become one having goat’s testes.

अनुवादः

Oh, Raghava, owing to the efficacy of the great-souled Gautama and his ascesis, from then onwards Indra has became one with the testes of a goat. [1-49-10]

स्रोतः: valmikiramayan.net

तदागच्छ महातेज आश्रमं पुण्यकर्मणः ।
तारयैनां महाभागामहल्यां देवरूपिणीम् ॥ ११ ॥

महातेजस्वी श्रीराम! अब तुम पुण्यकर्मा महर्षि गौतमके इस आश्रमपर चलो और इन देवरूपिणी महाभागा अहल्याका उद्धार करो ॥ ११ ॥

महातेजस्वी रामा! ईग नीनु पुण्यकर्म महर्षि गौतमर ई आश्रमक्कॆ नडॆ हागू ई देव रूपिणि महाभागा अहल्यॆय उद्धार माडु.॥11॥

पदच्छेदः

11. mahaateja = oh great-resplendent Rama; tat = therefore; puNyakarmaNaH aashramam aagacCha = you come - enter into hermitage of pietistic doer [Gautama] ; mahaabhaagaam = highly fortunate one; devaruupiNiim = who is in compose of divinity; enaam = her [lady]; ahalyaam taaraya = let Ahalya, be atoned.

अनुवादः

“Therefore, oh, great-resplendent Rama, enter the hermitage of Gautama whose deeds are pietistic, and atone Ahalya who is highly fortunate and who is in the compose of a divinity.” Thus Vishvamitra spoke to Rama. [1-49-11]

स्रोतः: valmikiramayan.net

विश्वामित्रवचः श्रुत्वा राघवः सहलक्ष्मणः ।
विश्वामित्रं पुरस्कृत्य आश्रमं प्रविवेश ह ॥ १२ ॥

विश्वामित्रजीका यह वचन सुनकर लक्ष्मणसहित श्रीरामने उन महर्षिको आगे करके उस आश्रममें प्रवेश किया ॥ १२ ॥

विश्वामित्रर ई मातन्नु केळि लक्ष्मण सहित श्रीरामनु महर्षिगळन्नु मुन्दिरिसिकॊण्डु आ आश्रमवन्नु प्रवेशिसिदनु.॥12॥

पदच्छेदः

12. sahalakSmaNaH raaghavaH = with Lakshmana, Raghava; vishvaamitravacaH shrutvaa = on hearing Vishvamitra’s words; vishvaamitram puraskR^itya = keeping afore Vishvamitra; aashramam pravivesha ha = entered hermitage, indeed.

अनुवादः

On hearing Vishvamitra’s words Rama entered the hermitage along with Lakshmana and keeping Vishvamitra afore. [1-49-12]

स्रोतः: valmikiramayan.net

ददर्श च महाभागां तपसा द्योतितप्रभाम् ।
लोकैरपि समागम्य दुर्निरीक्ष्यां सुरासुरैः ॥ १३ ॥

वहाँ जाकर उन्होंने देखा—महासौभाग्यशालिनी अहल्या अपनी तपस्यासे देदीप्यमान हो रही हैं । इस लोकके मनुष्य तथा सम्पूर्ण देवता और असुर भी वहाँ आकर उन्हें देख नहीं सकते थे ॥ १३ ॥

अल्लि होगि नोडिदरॆ महासौभाग्यशालिनी अहल्यॆयु तन्न तपस्सिनिन्द प्रकाशिसुत्तिद्दळु. ई लोकद मनुष्यरु हागू समस्त देवतॆगळु, असुररू अल्लिगॆ बन्दु आकॆय प्रखरतॆयन्नु नोडलागुत्तिरलिल्ल.॥13॥

प्रयत्नान्निर्मितां धात्रा दिव्यां मायामयीमिव ।
धूमेनाभिपरीताङ्गीं दीप्तामग्निशिखामिव ॥ १४ ॥
सतुषारावृतां साभ्रां पूर्णचन्द्रप्रभामिव ।
मध्येऽम्भसो दुराधर्षां दीप्तां सूर्यप्रभामिव ॥ १५ ॥

उनका स्वरूप दिव्य था । विधाताने बड़े प्रयत्नसे उनके अंगोंका निर्माण किया था । वे मायामयी-सी प्रतीत होती थीं । धूमसे घिरी हुई प्रज्वलित अग्निशिखा-सी जान पड़ती थीं । ओले और बादलोंसे ढकी हुई पूर्ण चन्द्रमाकी प्रभा-सी दिखायी देती थीं तथा जलके भीतर उद्भासित होनेवाली सूर्यकी दुर्धर्ष प्रभाके समान दृष्टिगोचर होती थीं ॥ १४-१५ ॥

आकॆय स्वरूपवु दिव्यवागित्तु. विधातनु बहळ प्रयत्नदिन्द आकॆय अवयवगळन्नु निर्मिसिद्दनु. आकॆ वायामयदन्तॆ कण्डुबरुत्तिद्दळु. हॊगॆयिन्द आवरिसिद प्रज्वलित अग्नियन्तॆ काणुत्तिद्दळु. अवळन्नु नोडिदरॆ, मोडगळिन्द मुच्चि होद चन्द्रन प्रभॆयन्तॆ अनिसुत्तित्तु. नीरिनल्लि प्रतिस्फलिसुव सूर्यन दुर्धर्ष प्रभॆयन्तॆ कण्णिगॆ काणुत्तिद्दळु.॥14-15॥

पदच्छेदः

13-15. saH = he that Rama [has seen one who is]; mahaabhaagaam = at highly glorious - Ahalya; tapasaa dyotitaprabhaam = by ascesis, brightened splendour - one who has it; lokaiH api = by worldly beings, even; suraasuraiH = by gods, demons; samaagamya = on coming close; durniriikSyaam = impossible, to stare at - one who cannot be stared at; dhaatraa prayatnaat nirmitaam = with careful contemplation crafted contrived by Creator; divyaam = angelic; maayaamayiim iva = like completely [entity] phantasmal ; tuSaaraavR^itaam = overspread by fog - befogged moonshine; saabhraam = with clouds - beclouded moonshine; puurNacandraprabhaam iva = as with full moon’s shine; ambhasaH madhye = in midst of waters ; duraadharSaam = unwatchable; diiptaam suuryaprabhaam iva = glowing, sun [mirrored sun] shine, like - she who is lay waste hitherto; * dhuumena abhipariitaangiim* = as with limbs cloaked around by fumes; diiptaaam agnishikhaam iva = as with flaring fire tongue; dadarsha = he has seen.

अनुवादः

She whose splendour is brightened by her ascesis, at whom it is impossible to raise an eye for a stare either for gods, or for demons, or for the worldly beings on coming close to her, whom the Creator has contrived with careful contemplation as an angelic and a completely phantasmal entity, who is like the befogged and beclouded moonshine of a full moon as she is hitherto enshrouded by the dried up leaves and dust, who is like an unwatchable sunshine mirrored in and glowing from the midst of water, for she is hitherto in the midst of denounce, and whose limbs are like the tongues of a flaring fire around which fumes are cloaking, as she is hitherto practising an utmost ascesis subsisting on air alone, which ascesis alone made her like a flaring Ritual Fir, and Rama has seen such a highly glorious Ahalya. [1-49-13, 14, 15]

स्रोतः: valmikiramayan.net

सा हि गौतमवाक्येन दुर्निरीक्ष्या बभूव ह ।
त्रयाणामपि लोकानां यावद् रामस्य दर्शनम् ।
शापस्यान्तमुपागम्य तेषां दर्शनमागता ॥ १६ ॥

गौतमके शापवश श्रीरामचन्द्रजीका दर्शन होनेसे पहले तीनों लोकोंके किसी भी प्राणीके लिये उनका दर्शन होना कठिन था । श्रीरामका दर्शन मिल जानेसे जब उनके शापका अन्त हो गया, तब वे उन सबको दिखायी देने लगीं ॥

गौतमर शापवश श्रीरामचन्द्रन दर्शनवागुव मॊदलु मूरु लोकद याव प्राणिगू आकॆय दर्शन दुर्लभवागित्तु. श्रीरामन दर्शनदिन्द आकॆय शापवु अन्त्यवागि अवळु ऎल्लरिगॆ काणुवन्तादळु.॥16॥

पदच्छेदः

16. saa gautamavaakyena = she - Ahalya, by the word of Gautama; raamasya darshanam yaavat = until Rama’s manifestation; trayaaNaam api lokaanaam = even for the three worlds; durniriikSyaa babhuuva ha = indiscernible, became, indeed.

अनुवादः

Ahalya is indeed indiscernible to all the three worlds by the very word of Gautama until the manifestation of Rama. [1-49-16a, b]

स्रोतः: valmikiramayan.net

राघवौ तु तदा तस्याः पादौ जगृहतुर्मुदा ।
स्मरन्ती गौतमवचः प्रतिजग्राह सा हि तौ ॥ १७ ॥
पाद्यमर्घ्यं तथाऽऽतिथ्यं चकार सुसमाहिता ।
प्रतिजग्राह काकुत्स्थो विधिदृष्टेन कर्मणा ॥ १८ ॥

राघवौ तु ततस्तस्याः पादौ जगृहतुर्मुदा । १-४९-१७ स्मरन्ती गौतमवचः प्रतिजग्राह सा च तौ ।

उस समय श्रीराम और लक्ष्मणने बड़ी प्रसन्नताके साथ अहल्याके दोनों चरणोंका स्पर्श किया । महर्षिगौतमके वचनोंका स्मरण करके अहल्याने बड़ी सावधानीके साथ उन दोनों भाइयोंको आदरणीय अतिथिके रूपमें अपनाया और पाद्य, अर्घ्य आदि अर्पित करके उनका आतिथ्य-सत्कार किया । श्रीरामचन्द्रजीने शास्त्रीय विधिके अनुसार अहल्याका वह आतिथ्य ग्रहण किया ॥ १७-१८ ॥

आग श्रीरामलक्ष्मणरु बहळ सन्तोषदिन्द अहल्यॆय ऎरडू चरणगळन्नु स्पर्शिसिदरु. महर्षि गौतमर मातन्नु नॆनॆदु अहल्यॆयु भक्तियिन्द आदरणीय अतिथिगळाद ई सहोदररन्नु अर्घ्यपाद्यादिगळिन्द पूजिसिदळु. श्रीरामचन्द्रनु शास्त्रविधिगनुसारवागि अहल्यॆय आतिथ्यवन्नु स्वीकरिसिदनु.॥17-18॥

पदच्छेदः

16c, 17a. shaapasya antam upaagamya = on reaching end of [time of] curse; teSaam darshanam aagataa = she got their [Rama, Lakshmana] ; tataH = then; raaghavau = two Raghava-s; mudaa = gladly; tasyaaH paadau jagR^ihatuH = grasped her [Ahalya’s,] feet.

अनुवादः

On reaching the end of curse she came into the view of Raghava-s, and they too gladly touched her feet in reverence. [1-49-16c, 17a]

स्रोतः: valmikiramayan.net

पदच्छेदः

17b, 18. saa ca = she, too; gautamavacaH smarantii = reminiscing Gautama’s word; tau = them two - Rama, Lakshmana; pratijagraaha = in turn received; susamaahitaa = self-consciously; paadyam arghyam tathaa aatithyam = water [for feet-wash,] water [for hand-wash,] like that, guestship; vidhidR^iSTena karmaNaa = in view of custom [customarily] dutifully; cakaara = [Ahalya] offered; kaakutsthaH pratijagraaha = Rama of Kakutstha, in turn acquiesced it.

अनुवादः

Reminiscing Gautama’s words Ahalya received those two, and self-consciously offered water for feet and hand washing, and like that she also offered guestship customarily and dutifully, and Rama of Kakutstha on his part acquiesced her hospitality. [1-49-18]

स्रोतः: valmikiramayan.net

पुष्पवृष्टिर्महत्यासीद् देवदुन्दुभिनिःस्वनैः ।
गन्धर्वाप्सरसां चैव महानासीत् समुत्सवः ॥ १९ ॥

पुष्पवृष्टिर्महत्यासीद्देवदुंदुभिनिस्वनैः । गन्धर्वाप्सरसां चैव महानासीत् समुत्सवः ॥ १-४९-१९

उस समय देवताओंकी दुन्दुभि बज उठी । साथ ही आकाशसे फूलोंकी बड़ी भारी वर्षा होने लगी । गन्धर्वों और अप्सराओंद्वारा महान् उत्सव मनाया जाने लगा ॥ १९ ॥

आग देवदुन्दुभिगळु मॊळगिदवु. जॊतॆगॆ आकाशदिन्द पुष्पवृष्टियायितु. गन्धर्वरु मत्तु अप्सरॆयरु महोत्सववन्नु आचरिसतॊडगिदरु.॥19॥

पदच्छेदः

19. devadundubhinisvanaiH = with sounds of god’s drums [drumbeats]; mahatii puSpavR^iSTiH aasiit = abundant, floral fall, is there [chanced]; gandharvaapsarasaam ca eva = gandharva-s, apsara-s, also, even; mahaan aasiit samutsavaH = superb, is there [revelled in,] splendid, festivity.

अनुवादः

There chanced an abundant floral fall form firmament to the drumbeats of god’s drums, and the celestials like gandharva-s, apsara-s revelled in a splendid festivity that is superb. [1-49-19]

स्रोतः: valmikiramayan.net

साधु साध्विति देवास्तामहल्यां समपूजयन् ।
तपोबलविशुद्धाङ्गीं गौतमस्य वशानुगाम् ॥ २० ॥

महर्षि गौतमके अधीन रहनेवाली अहल्या अपनी तपःशक्तिसे विशुद्ध स्वरूपको प्राप्त हुईं—यह देख सम्पूर्ण देवता उन्हें साधुवाद देते हुए उनकी भूरि-भूरि प्रशंसा करने लगे ॥ २० ॥

महर्षि गौतमर अधीनदल्लिरुव अहल्यॆयु तन्न तपस्सिन शक्तियिन्द विशुद्ध स्वरूपवन्नु हॊन्दिदळु. इदन्नु नोडि समस्त देवतॆगळु आकॆगॆ धन्यवादगळन्नु कॊडुत्ता भूरि-भूरि प्रशंसिसिदरु.॥20॥

पदच्छेदः

20. gautamasya vashaanugaam = Gautama’s, abidance, close follower - a devotee of Gautama; tapobalavishuddhaangiim = limbed [Ahalya] verily purified [depurated] by asset of ascesis; taam ahalyaam = at her, Ahalya; devaaH = gods; saadhu saadhu iti = Gracious!, Goodness!, thus [saying,] samapuujayan = collectively, reverenced;

अनुवादः

Gods have collectively reverenced her, whose limbs are depurated by the asset of her ascesis which is performed as a devotee of Gautama remaining in his directives, saying ‘Gracious! Goodness!’ [1-49-20]

स्रोतः: valmikiramayan.net

गौतमोऽपि महातेजा अहल्यासहितः सुखी ।
रामं सम्पूज्य विधिवत् तपस्तेपे महातपाः ॥ २१ ॥

महातेजस्वी, महातपस्वी गौतम भी अहल्याको अपने साथ पाकर सुखी हो गये । उन्होंने श्रीरामकी विधिवत् पूजा करके तपस्या आरम्भ की ॥ २१ ॥

महातेजस्वी, महातपस्वी, गौतमरू अहल्यॆयन्नु पडॆदु परम सुखिगळादरु. अवरू कूड श्रीरामनन्नु विधिवत्तागि पूजिसि, तपस्सन्नु प्रारम्भिसिदरु.॥21॥

पदच्छेदः

21. mahaatapaaH = great ascetic - Gautama; mahaatejaaH = great-resplendent one; gautamaH api = Gautama, even; ahalyaasahitaH = reunited with Ahalya ; sukhii = heartened; raamam vidhivat sampuujya = highly reverenced at Rama customarily; tapaH tepe = ascesis, practised - continued his ascesis.

अनुवादः

Even that great-resplendent Gautama is heartened when he reunited with Ahalya after a long, long a time, and that sage customarily reverenced Rama for actualising his solemn utterance, and that great-ascetic Gautama continued his ascesis together with Ahalya. [1-49-21]

स्रोतः: valmikiramayan.net

रामोऽपि परमां पूजां गौतमस्य महामुनेः ।
सकाशाद् विधिवत् प्राप्य जगाम मिथिलां ततः ॥ २२ ॥

महामुनि गौतमकी ओरसे विधिपूर्वक उत्तम पूजा—आदर-सत्कार पाकर श्रीराम भी मुनिवर विश्वामित्रजीके साथ मिथिलापुरीको चले गये ॥ २२ ॥

महामुनि गौतमरिन्द विधिवत्ताद उत्तम पूजॆ, आदर सत्कार पडॆदु श्रीरामनु मुनिवर विश्वामित्ररॊन्दिगॆ मिथिलापुरिगॆ हॊरटनु.॥22॥

पदच्छेदः

22. raamaH api = Rama, even; gautamasya mahaamuneH sakaashaat = in the manifestness of great saint Goutama; paramaam puujaam vidhivat praapya = on receiving high veneration conventionally; tataH = from there; mithilaam jagaama = to Mithila, moved ahead.

अनुवादः

Even Rama on receiving a conventionally high veneration in the manifestness of that great-saint Gautama himself, then moved ahead to Mithila. [1-49-22]

स्रोतः: valmikiramayan.net

इत्यार्षे श्रीमद्रामायणे वाल्मीकीये आदिकाव्ये बालकाण्डे एकोनपञ्चाशः सर्गः ॥ ४९ ॥
इस प्रकार श्रीवाल्मीकिनिर्मित आर्षरामायण आदिकाव्यके बालकाण्डमें उनचासवाँ सर्ग पूरा हुआ ॥ ४९ ॥

वाल्मीकि विरचित आर्ष रामायण आदिकाव्यद बालकाण्डदल्लि नलवत्तॊम्भत्तनॆय सर्ग पूर्णवायितु. ॥49॥