०७५ शिवधनुर्वृत्तान्तम्

Book I : Bala Kanda - The Youthful Majesties

The visitant Parashu Rama narrates the legends of bows of Vishnu and Shiva to Rama. Unheedful of the request of Dasharatha to spare his sons, Parashu Rama addresses Dasharatha Rama directly and asks him to take an aim with the longbow of Vishnu, and if Dasharatha Rama is capable to do so, Parashu Rama says that he will give a duel to him.

स्रोतः: valmikiramayan.net

75. राजा दशरथकी बात अनसुनी करके परशुरामका श्रीरामको वैष्णव-धनुषपर बाण चढ़ानेके लिये ललकारना

राम दाशरथे वीर वीर्यं ते श्रूयतेऽद्भुतम् ।
धनुषो भेदनं चैव निखिलेन मया श्रुतम् ॥ १ ॥

‘दशरथनन्दन श्रीराम! वीर! सुना जाता है कि तुम्हारा पराक्रम अद्भुत है । तुम्हारे द्वारा शिव-धनुषके तोड़े जानेका सारा समाचार भी मेरे कानोंमें पड़ चुका है ॥

दशरथनन्दन श्रीरामा! वीरने! निन्न पराक्रम अद्भुतवागिदॆ ऎन्दु केळलागुत्तदॆ. नीनु शिवन धनुस्सन्नु मुरिद समाचारवु नन्न किविगॆ बिद्दिदॆ.॥1॥

पदच्छेदः

1. daasharathe raama = oh Dasharatha’s, Rama; viira = oh valiant one; te viiryam adbhutam shruuyate = your, valour is being heard [being bruited about] as sensational; dhanuSaH bhedanam ca eva = bow’s [of Shiva,] smashing, also thus - other things [about your eliminating Tataka]; nikhilena mayaa shrutam = thoroughly heard by me.

अनुवादः

Oh, valiant Rama of Dasharatha, your valour is bruited as a sensational valour, and sensational is your smashing of Shiva’s bow, also thus I have thoroughly heard about your others deeds like elimination of Tataka et cetera… [1-75-1]

स्रोतः: valmikiramayan.net

तदद्भुतमचिन्त्यं च भेदनं धनुषस्तथा ।
तच्छ्रुत्वाहमनुप्राप्तो धनुर्गृह्यापरं शुभम् ॥ २ ॥

‘उस धनुषका तोड़ना अद्भुत और अचिन्त्य है; उसके टूटनेकी बात सुनकर मैं एक दूसरा उत्तम धनुष लेकर आया हूँ ॥ २ ॥

आ धनुस्सन्नु मुरियुवुदु अद्भुत हागू अचिन्त्यवागिदॆ. अदु तुण्डाद मातन्नु केळि नानु इन्नॊन्दु उत्तम धनुस्सन्नु तॆगॆदुकॊण्डु बन्दिरुवॆनु.॥2॥

पदच्छेदः

2. tathaa = that way; dhanuSaH tat bhedanam = that smashing of bow; adbhutam = wondrous; * acintyam ca* = unimaginable, even; tat shrutvaa = that [news,] on hearing; aham = I have; aparam shubham dhanuH gR^ihya = on taking another transcending [outranking] bow; anupraaptaH = I happened on [you.]

अनुवादः

That way, smashing of that particular bow of Shiva is wondrous and even unimaginable… on hearing that alone I happened upon you, bringing another outranking bow… [1-75-2]

स्रोतः: valmikiramayan.net

तदिदं घोरसङ्काशं जामदग्न्यं महद्धनुः ।
पूरयस्व शरेणैव स्वबलं दर्शयस्व च ॥ ३ ॥

‘यह है वह जमदग्निकुमार परशुरामका भयंकर और विशाल धनुष । तुम इसे खींचकर इसके ऊपर बाण चढ़ाओ और अपना बल दिखाओ ॥ ३ ॥

इदो इदु जमदग्निय कुमार परशुरामन भयङ्कर मत्तु विशाल धनुस्सागिदॆ. नीनु इदन्नु सॆळॆदु इदक्कॆ बाणवन्नु हूडि निन्न बलवन्नु तोरिसु.॥3॥

पदच्छेदः

3. ghorasamkaasham = catastrophic, in its aspect - bow; jaamadagnyam = [received through Sage] Jamadagni; tat = that; idam = this alone; mahat = great [fateful]; dhanuH = bow; shareNa eva puurayasva = that way, flex [bowstring up to ear] it with an arrow; svabalam darshayasva = show yourself your own capability.

अनुवादः

This alone is that catastrophic bow received through Sage Jamadagni… flex it with an arrow on bowstring stretching up to your ear, and in that way show your capability… [1-75-3]

स्रोतः: valmikiramayan.net

तदहं ते बलं दृष्ट्वा धनुषोऽप्यस्य पूरणे ।
द्वन्द्वयुद्धं प्रदास्यामि वीर्यश्लाघ्यमहं तव ॥ ४ ॥

तदहं ते बलं दृष्ट्वा धनुषोऽस्य प्रपूरणे । द्वंद्वयुद्धं प्रदास्यामि वीर्यश्लाघ्यमहं तव ॥ १-७५-४

‘इस धनुषके चढ़ानेमें भी तुम्हारा बल कैसा है? यह देखकर मैं तुम्हें ऐसा द्वन्द्वयुद्ध प्रदान करूँगा, जो तुम्हारे पराक्रमके लिये स्पृहणीय होगा’ ॥ ४ ॥

नीनु ई महा धनुस्सिन तोलन - पूरण - शरसन्धानादिगळन्नु माडि, निन्न अद्भुत बलवन्नु तॊरिसिदॆयादरॆ, बळिक नानु निनगॆ वीर्यश्लाघ्यवाद द्वन्द्व युद्धवन्नु कॊडुत्तेनॆ.॥4॥

पदच्छेदः

4. tat = thereby; aham = I will; asya dhanuSaH prapuuraNe = with taking aim of this bow; * te balam dR^iSTvaa* = on seeing [on examining] your strength; viiryashlaaghyam = [if your] valour is deserving; aham tava = I will, to you; dvandvayuddham pradaasyaami = I give combative duel.

अनुवादः

“Thereby, on examining your strength in your taking aim with this bow, and should you be deservedly valorous, I will give you a combative duel…” So said Parashu Rama to Dasharatha Rama. [1-75-4]

टिप्पनी

Pt. Satya Vrat cites this in his book ‘The Ramayana - A Linguistic Study… ‘As in English, we speak of yuddhadaanam

• giving a fight to the enemy - in Sanskrit, too…’ it is giving a duel.

स्रोतः: valmikiramayan.net

तस्य तद् वचनं श्रुत्वा राजा दशरथस्तदा ।
विषण्णवदनो दीनः प्राञ्जलिर्वाक्यमब्रवीत् ॥ ५ ॥

परशुरामजीका वह वचन सुनकर उस समय राजा दशरथके मुखपर विषाद छा गया । वे दीनभावसे हाथ जोड़कर बोले— ॥ ५ ॥

परशुरामन मातन्नु केळि आग दशरथन मुखदल्लि विषाद आवरिसितु. अवनु दीनभावदिन्द कैमुगिदु हेळिदनु.॥5॥

पदच्छेदः

5. tadaa = then; raajaa dasharathaH = king, Dasharatha; tasya tat vacanam shrutvaa = his [Bhaargava Rama,] that, sentence, on hearing; viSaNNavadanaH = becoming downcast faced; diinaH = pitiable one; praanjaliH vaakyam abraviit = with adjoined-palms, said sentence.

अनुवादः

On hearing that sentence of Bhaargava Rama, then king Dasharatha became a pitiable one, and with a downcast face and adjoined palms said this. [1-75-5]

स्रोतः: valmikiramayan.net

क्षत्ररोषात् प्रशान्तस्त्वं ब्राह्मणश्च महातपाः ।
बालानां मम पुत्राणामभयं दातुमर्हसि ॥ ६ ॥
भार्गवाणां कुले जातः स्वाध्यायव्रतशालिनाम् ।
सहस्राक्षे प्रतिज्ञाय शस्त्रं प्रक्षिप्तवानसि ॥ ७ ॥

‘ब्रह्मन्! आप स्वाध्याय और व्रतसे शोभा पानेवाले भृगुवंशी ब्राह्मणोंके कुलमें उत्पन्न हुए हैं और स्वयं भी महान् तपस्वी और ब्रह्मज्ञानी हैं; क्षत्रियोंपर अपना रोष प्रकट करके अब शान्त हो चुके हैं; इसलिये मेरे बालक पुत्रोंको आप अभयदान देनेकी कृपा करें; क्योंकि आपने इन्द्रके समीप प्रतिज्ञा करके शस्त्रका परित्याग कर दिया है ॥

ब्राह्मणॊत्तमने! तावु स्वाध्याय, व्रतदिन्द शोभिसुव भृगुवंशी ब्राह्मणर कुलदल्लि उत्पन्नरागि स्वतः महातपस्वी ब्रह्मज्ञानिगळागिरुविरि. क्षत्रियर मेलॆ रोष प्रकटसि ईग शान्तरागिरुविरि, अदक्कागि नन्न पुत्ररिगॆ नीवु अभयदान कॊडुव कृपॆ माडबेकु. एकॆन्दरॆ तावु इन्द्रन बळि प्रतिज्ञॆ माडि शस्त्रगळन्नु त्याग माडि बिट्टिरुविरि.॥6-7॥

पदच्छेदः

6. kSatraroSaat prashaantaH = from Kshatriya-s animosity, appeased you are; braahmaNaH = Brahman; mahaatapaaH = one with high [inviolable] ascesis; such as you are; tvam = you; baalaanaam mama putraaNaam = youngsters, my, sons; abhayam daatum arhasi = apt of you to award no fear [aegis] .

अनुवादः

Aren’t you a Brahman with inviolable ascesis, and whose rancour on Kshatriya-s has calmed down long back. Why this hostility again. It’ll be apt of you to award aegis to my sons, for they are yet youngsters… [1-75-6]

टिप्पनी

Vividly: ‘peace is primary for Brahman-s… though that was once disturbed in you, you redeemed it after your eradicating the then ruthless Kshatriya-s… thus your rancour was appeased then… and you too peacefully retired for inviolable ascesis and acquired still higher bliss by them… do you now wish to violate your own intrinsic nature of peacefulness being a blissful one, being an all-knower, being an elderly Brahman, that too on mere boys…

स्रोतः: valmikiramayan.net

पदच्छेदः

7. svaadhyaayavratashaalinaam = conduct self-study [of Vedas] and vows [self-principled] themselves; bhaargavaaNaam kule jaataH = you are born in such Bhaargava-s bloodline; sahasraakSe pratij~naaya = on promising to Thousand-eyed Indra ; shastram = weapon [wielding]; prakShiptavaan asi = you have readily discarded.

अनुवादः

Aren’t you from the bloodline of Bhaargava-s who always conduct themselves in self-study of Vedas and self-principled ways… haven’t you readily discarded weapon-wielding on your promise to Thousand-eyed Indra… [1-75-7]

टिप्पनी

Annex: ‘how can you abnegate your own promise of shastrasanyaasa ‘reclusion from weaponry…’ by wielding a weapon now, and thus becoming yourself a self-critical personality, and thus making the entire Brahman-hood as a self-contradictory classis…

स्रोतः: valmikiramayan.net

स त्वं धर्मपरो भूत्वा कश्यपाय वसुन्धराम् ।
दत्त्वा वनमुपागम्य महेन्द्रकृतकेतनः ॥ ८ ॥

स त्वं धर्मपरो भूत्वा काश्यपाय वसुंधराम् । दत्त्वा वनमुपागम्य महेन्द्रकृतकेतनः ॥ १-७५-८

‘इस तरह आप धर्ममें तत्पर हो कश्यपजीको पृथ्वीका दान करके वनमें आकर महेन्द्रपर्वतपर आश्रम बनाकर रहते हैं ॥ ८ ॥

हीगॆ तावु धर्मदल्लि तत्पररागि कश्यपरिगॆ भूमियन्नु दान माडि वनक्कॆ होगि महेन्द्र पर्वतदल्लि आश्रम रचिसिकॊण्डु इरुत्तीरि.॥8॥

पदच्छेदः

8. saH tvam = such as you were; dharmaparaH bhuutvaa = becoming dedicatee to probity; kaashyapaaya vasundharaam dattvaa = on giving away planet earth to Kashyapa; vanam upaagamya = forests on repairing to; MahendrakR^itaketanaH = made residence [flagged on] on Mt. Mahendra.

अनुवादः

Such as you were, you on becoming a dedicatee to probity, haven’t you given the planet earth to Kashyapa and haven’t you repaired to forests, and haven’t you flagged yourself on Mt. Mahendra… [1-75-8]

टिप्पनी

Annex: ‘if so, is this for showing the flag or else is it for keeping the flag flying… in anyway, is it inapt of you to eliminate the progeny of your own donee… Kashyapa… and if you say that ‘I don’t kill you all nonentities, but my target is this Rama…’ then my reply will be like this…

स्रोतः: valmikiramayan.net

मम सर्वविनाशाय सम्प्राप्तस्त्वं महामुने ।
न चैकस्मिन् हते रामे सर्वे जीवामहे वयम् ॥ ९ ॥

‘महामुने! (इस प्रकार शस्त्रत्यागकी प्रतिज्ञा करके भी) आप मेरा सर्वनाश करनेके लिये कैसे आ गये? (यदि कहें—मेरा रोष तो केवल रामपर है तो) एकमात्र रामके मारे जानेपर ही हम सब लोग अपने जीवनका परित्याग कर देंगे’ ॥ ९ ॥

महामुने! (ई प्रकार शस्त्रत्यागद प्रतिज्ञॆ माडिदरू) तावु नम्म सर्वनाश माडलिक्कागि हेगॆ बन्दिरुविरि? (नन्न रोषवादरो केवल रामन मेलॆये इदॆ ऎन्दु हेळिदरॆ-) एकमात्र रामनन्नु कॊन्दरॆ नावु यारू बदुकिरलारॆवु.॥9॥

पदच्छेदः

9. mahaamune = oh insurmountable sage; tvam mama sarvavinaashaaya = you, for my total ruination; sampraaptaH = chanced upon me; ekasmin raame hate = only one, Rama is, eliminated; vayam sarve na jiivaamahe = we, all, not, going to live.

अनुवादः

“Or, oh, insurmountable sage, have you chanced upon us for a total annihilation of ours… when Rama is singularised and eliminated, nay-said that we all will be living…” Thus Dasharatha had gone on appealing in his love for his sons. [1-75-9]

टिप्पनी

Annex: ‘should you leave off Rama and eliminate rest of us all, Rama will not live… or, if you leave all of us and eliminate Rama alone, we all don’t live… anywise it is an ‘anywise’ annihilation of ours… for I am still living for this Rama, and Rama alone…’

स्रोतः: valmikiramayan.net

ब्रुवत्येवं दशरथे जामदग्न्यः प्रतापवान् ।
अनादृत्य तु तद्वाक्यं राममेवाभ्यभाषत ॥ १० ॥

राजा दशरथ इस प्रकार कहते ही रह गये; परंतु प्रतापी परशुरामने उनके उन वचनोंकी अवहेलना करके रामसे ही बातचीत जारी रखी ॥ १० ॥

दशरथनु हीगॆ हेळुत्तले इद्दनु. आदरॆ प्रतापि परशुरामनु अवन मातन्नु लॆक्किसदॆ श्रीरामनल्ले मातुकतॆयल्ले तॊडगिद्दनु.॥10॥

पदच्छेदः

10. dasharathe evam bruvati = that way while speaking by Dasharatha; prataapavaan jaamadagnyaH = intransigent one, Jamadagni’s [son, Bhaargava Rama]; tat vaakyam = that, [merciful] words [of Dasharatha]; anaadR^itya tu = uncaring for; raamam eva abhyabhaaSata = addressed Rama alone.

अनुवादः

While Dasharatha is speaking in that way that intransigent Bhaargava Rama of Sage Jamadagni uncaring for those merciful words of Dasharatha addressed Rama of Dasharatha alone. [1-75-10]

स्रोतः: valmikiramayan.net

इमे द्वे धनुषी श्रेष्ठे दिव्ये लोकाभिपूजिते ।
दृढे बलवती मुख्ये सुकृते विश्वकर्मणा ॥ ११ ॥

वे बोले—‘रघुनन्दन! ये दो धनुष सबसे श्रेष्ठ और दिव्य थे । सारा संसार इन्हें सम्मानकी दृष्टिसे देखता था । साक्षात् विश्वकर्माने इन्हें बनाया था । ये बड़े प्रबल और दृढ़ थे ॥ ११ ॥

परशुरामनु हेळिदनु - रघुनन्दन! इवॆरडु धनुस्सुगळु श्रेष्ठ मत्तु दिव्यवागिद्दवु. इडी जगत्तु इवन्नु पूजिसुत्तित्तु. साक्षात् विश्वकर्मने इवन्नु निर्मिसिद्दनु. इवु प्रबल मत्तु दृढवागिद्दवु.॥11॥

पदच्छेदः

11. ime dve = these, two; dhanuSii = longbows; shreSThe = unsurpassed ones; divye lokaabhipuujite = unearthly [well designed by gods,] well-worshipped bu worlds; dR^iDhe balavatii = sturdy, strong; mukhye = important ones [among all bows]; vishvakarmaNaa = by Vishvakarma, the Divine Architect; sukR^ite = well crafted.

अनुवादः

These are the two strong and sturdy unsurpassed longbows, well-designed by gods and well-crafted by Vishvakarma, the Divine Architect, and these are very important among all bows and well-worshipped by all worlds… one broken in your, and the other in my hand… [1-75-11]

स्रोतः: valmikiramayan.net

अनुसृष्टं सुरैरेकं त्र्यम्बकाय युयुत्सवे ।
त्रिपुरघ्नं नरश्रेष्ठ भग्नं काकुत्स्थ यत्त्वया ॥ १२ ॥

अनुसृष्टं सुरैरेकं त्र्यम्बकाययुयुत्सवे
त्रिपुरघ्नं नरिश्रेष्ठ भग्नं काकुत्स्थ यत्त्वया ॥

अनिसृष्टं सुरैरेकं त्र्यम्बकाय युयुत्सवे । त्रिपुरघ्नं नरश्रेष्ठ भग्नं काकुत्स्थ यत्त्वया ॥ १-७५-१२

‘नरश्रेष्ठ! इनमेंसे एकको देवताओंने त्रिपुरासुरसे युद्ध करनेके लिये भगवान् शङ्करको दे दिया था । ककुत्स्थनन्दन! जिससे त्रिपुरका नाश हुआ था, वह वही धनुष था; जिसे तुमने तोड़ डाला है ॥ १२ ॥

नरश्रेष्ठने! इवुगळल्लि ऒन्दन्नु देवतॆगळु त्रिपुरन्नु कॊल्ललु भगवान् शङ्करनिगॆ कॊट्टिद्दरु. काकुत्स्थने! अदरिन्द त्रिपुरन नाशवागित्तु. नीनु मुरिदु हाकिद धनुस्सु अदे आगित्तु.॥12॥

पदच्छेदः

12. narashreSTha = oh best among men; kaakutstha = Kakutstha; yat = which [bow]; tvayaa bhagnam = broken by you; [tat = that one]; yuyutsave = restive [for a combat]; tryambakaaya = for Trymbaka, for Shiva; suraiH anisR^iSTam = given by gods; tripuraghnam = [that bow alone is] annihilator of Tripura Demon; ekam = one [of the two.]

अनुवादः

Oh, best one among men, out of the two longbows gods gave one to restive Trymbaka, God Shiva for a combat with demon Tripura, and oh, Kakutstha, that bow alone is the annihilator of Tripura, the demon… and you have broken that alone… [1-75-12]

स्रोतः: valmikiramayan.net

इदं द्वितीयं दुर्धर्षं विष्णोर्दत्तं सुरोत्तमैः ।
तदिदं वैष्णवं राम धनुः परपुरञ्जयम् ॥ १३ ॥

इदं द्वितीयं दुर्धर्षं विष्णोर्दत्तं सुरोत्तमैः । तदिदं वैष्णवं राम धनुः परपुरञ्जयम् ॥ १-७५-१३ समानसारं काकुत्स्थ रौद्रेण धनुषा त्विदम् ।

‘और दूसरा दुर्धर्ष धनुष यह है, जो मेरे हाथमें है । इसे श्रेष्ठ देवताओंने भगवान् विष्णुको दिया था । श्रीराम! शत्रुनगरीपर विजय पानेवाला वही यह वैष्णव धनुष है ॥ १३ ॥

इन्नॊन्दु दुर्धर्ष धनुस्सु इदे नन्न कैयल्ले इदॆ. इदन्नु देवतॆगळु भगवान् विष्णुविगॆ कॊट्टिद्दरु. श्रीरामा! शत्रुनगरवन्नु जयिसुव वैष्णव धनस्सु इदे आगिदॆ.॥13॥

पदच्छेदः

13, 14a. durdharSam = indestructible; idam = this is; dvitiiyam = second one; surottamaiH = by the choicest gods; viSNoH dattam = it is given to Vishnu; kaakutstha = oh, Kakutstha; raama = Rama; parapuramjayam = conqueror of other’s [enemy’s] citadels; tat idam = that one is, this; * vaiSNavam dhanuH* = longbow [bow named after Vishnu] of Vishnu; idam raudreNa dhanuSaa samaanasaaram = this one is identical in essence [efficacy] with Rudra’s longbow.

अनुवादः

This is the second one and the choicest gods gave this to Vishnu, thereby this is named after Him as ‘Vishnu’s bow…’ this is an indestructible and enemy-citadel conquering longbow… and this is identical in its efficacy with Rudra’s longbow… [1-75-13, 14a]

स्रोतः: valmikiramayan.net

समानसारं काकुत्स्थ रौद्रेण धनुषा त्विदम् ।
तदा तु देवताः सर्वाः पृच्छन्ति स्म पितामहम् ॥ १४ ॥
शितिकण्ठस्य विष्णोश्च बलाबलनिरीक्षया ।

‘ककुत्स्थनन्दन! यह भी शिवजीके धनुषके समान ही प्रबल है । उन दिनों समस्त देवताओंने भगवान् शिव और विष्णुके बलाबलकी परीक्षाके लिये पितामह ब्रह्माजीसे पूछा था कि ‘इन दोनों देवताओंमें कौन अधिक बलशाली है’ ॥ १४ १/२ ॥

काकुत्स्थने! इदू कूड शिव धनुस्सिनन्तॆ प्रबलवागिदॆ. हिन्दॆ समस्त देवतॆगळु भगवान् शिव मत्तु विष्णुविन बलाबलद कुरितु ब्रह्मदेवरल्लि केळिदरु - इवरिब्बरल्लि यारु हॆच्चु बलशालिगळु.॥14½॥

अभिप्रायं तु विज्ञाय देवतानां पितामहः ॥ १५ ॥
विरोधं जनयामास तयोः सत्यवतां वरः ।

‘देवताओंके इस अभिप्रायको जानकर सत्यवादियोंमें श्रेष्ठ पितामह ब्रह्माजीने उन दोनों देवताओं (शिव और विष्णु) में विरोध उत्पन्न कर दिया ॥ १५ १/२ ॥

देवतॆगळ अभिप्रायवन्नु तिळिदु सत्यवादिगळल्लि श्रेष्ठराद पितामह ब्रह्मदेवरु हरि-हररल्लि परस्पर विरोध उण्टागुवन्तॆ माडिदरु.॥15½॥

पदच्छेदः

14b, 16a. tadaa = then [once]; sarvaaH devataaH = all, gods; shitikaNThasya = blue throated god Shiva’s; viSNoH ca = of Vishnu, and; balaabalaniriikSayaa = to see [to estimate] powerfulness and less powerfulness; pitaamaham pR^icChanti sma = they were asking Grandparent Brahma; satyavataam varaH = the best one among truthfulness adherers; pitaamahaH = Grandparent; devataanaam abhipraayam vij~naaya = on inferring intent of gods; tayoH = among those two [Vishnu - Shiva]; virodham = adversity; janayaamaasa = started to create.

अनुवादः

Once, all the gods were asking the Grandparent, Brahma, as to who is powerful and who is less powerful among the blue-throated Shiva and Vishnu… but the Grandparent Brahma on inferring the intent of gods started to create adversity among those two, Shiva and Vishnu, for the Grandparent is the best adherer of truthfulness, as truth cannot be demonstrated on hearsay evidence… [1-75-14b, 15, 16a]

स्रोतः: valmikiramayan.net

विरोधे तु महद् युद्धमभवद् रोमहर्षणम् ॥ १६ ॥
शितिकण्ठस्य विष्णोश्च परस्परजयैषिणोः ।

‘विरोध पैदा होनेपर एक-दूसरेको जीतनेकी इच्छावाले शिव और विष्णुमें बड़ा भारी युद्ध हुआ, जो रोंगटे खड़े कर देनेवाला था ॥ १६ १/२ ॥

विरोध उण्टादाग ऒब्बरु मत्तॊब्बरन्नु जयिसुव इच्छॆयुळ्ळ हरि-हररिब्बरिगू रोमाञ्चकर घोर युद्ध प्रारम्भवायितु.॥16½॥

पदच्छेदः

16b, 17a. virodhe tu = in animosity, but; parasparajayaiSiNoH = each aspiring [for himself] victory; shitikaNThasya = blue throated Shiva’s; viSNoH ca = of Vishnu, also; romaharSaNam = hair raising one; mahat yuddham abhavat = fierce war, became [occurred.]

अनुवादः

Owing to their animosity then occurred a fierce and hair-raising war among Shiva and Vishnu, as each aspired victory for himself… [1-75-16b, 17a]

स्रोतः: valmikiramayan.net

तदा तु जृम्भितं शैवं धनुर्भीमपराक्रमम् ॥ १७ ॥
हुङ्कारेण महादेवः स्तम्भितोऽथ त्रिलोचनः ।

‘उस समय भगवान् विष्णुने हुङ्कारमात्रसे शिवजीके भयंकर बलशाली धनुषको शिथिल तथा त्रिनेत्रधारी महादेवजीको भी स्तम्भित कर दिया ॥ १७ १/२ ॥

आ समयदल्लि भगवान् विष्णुवु हुङ्कार मात्रदिन्दले शिवन बलशालि धनुस्सन्नु शिथिल गॊळिसि, त्रिनेत्रधारी महादेवनन्नु स्तम्भीभूतवागिसिदनु.॥17½॥

पदच्छेदः

17b, 18a. tadaa = then; humkaareNa = by ‘hum’ sound [of Vishnu]; bhiimaparaakramam shaivam dhanuH = ruinously overpowering, Shiva’s, longbow; jR^imbhitam = yawned [fatigued, broken]; atha trilocanaH mahaadevaH = then, triple-eyed, Mahadeva; stambhitaH = motionless [frozen.]

अनुवादः

By the ‘hum’ sound of Vishnu that ruinously overpowering longbow of Shiva is broken, and the triple-eyed God, Mahadeva, is frozen… [1-75-17b, 18a]

टिप्पनी

The bow is jR^imbhitam broken by the hum in dissent of Vishnu - Govindaraja. And Maheshvara Tiirtha says that the bow as well as Shiva are rendered jaDa motionless. There are many legends on this shiva-garvabhanga ‘deflation of Shiva’s pride’ and some info about is given in endnote.

स्रोतः: valmikiramayan.net

देवैस्तदा समागम्य सर्षिसङ्घः सचारणैः ॥ १८ ॥
याचितौ प्रशमं तत्र जग्मतुस्तौ सुरोत्तमौ ।

देवैस्तदा समागम्य सर्षिसङ्घैः सचारणैः ॥
याचितौ प्रशमं तत्रजग्मतुस्तौ सुरोत्तवौ ।

देवैस्तदा समागम्य सर्षिसन्घैः सचारणैः ॥ १-७५-१८ याचितौ प्रशमं तत्र जग्मतुस्तौ सुरोत्तमौ ।

‘तब ऋषिसमूहों तथा चारणोंसहित देवताओंने आकर उन दोनों श्रेष्ठ देवताओंसे शान्तिके लिये याचना की; फिर वे दोनों वहाँ शान्त हो गये ॥ १८ १/२ ॥

आग ऋषिगळु, चारणरू सहित देवतॆगळॆल्ल बन्दु आ श्रेष्ठदेवतॆगळन्नु शान्तरागुवन्तॆ प्रार्थिसिदरु मत्तॆ अवरिब्बरू शान्तरादरु.॥18½॥

पदच्छेदः

18b, 19b. tadaa = then; saRSisanghaiH sacaaraNaiH = with sages’ assemblages, with carana-s; devaiH = by gods; tatra = there [in that matter of wielding authority]; samaagamya = coming together; yaacitau = both Shiva and Vishnu - are appealed; tau = those two [Shiva, Vishnu]; surottamau = superior among gods; prashamam = appeasement; = jagmatuH = went into [state of amity.]

अनुवादः

Then gods along with the assemblages of sages and celestial carana-s have come together and appealed to those two for appeasement in the matter of wielding authority, and then those two superior gods, Shiva and Vishnu, went into a state of amity… [1-75-18b, 19a]

स्रोतः: valmikiramayan.net

जृम्भितं तद् धनुर्दृष्ट्वा शैवं विष्णुपराक्रमैः ॥ १९ ॥
अधिकं मेनिरे विष्णुं देवाः सर्षिगणास्तथा ।

जृम्भितं तद्धनुर्दृष्ट्वा शैवं विष्णुपराक्रमैः ॥ १-७५-१९ अधिकं मेनिरे विष्णुं देवाः सर्षिगणास्तदा ।

‘भगवान् विष्णुके पराक्रमसे शिवजीके उस धनुषको शिथिल हुआ देख ऋषियोंसहित देवताओंने भगवान् विष्णुको श्रेष्ठ माना ॥ १९ १/२ ॥

भगवान् विष्णुविन पराक्रमदिन्द शिवन धनुस्सु शिथिलवादुदन्नु नोडि ऋषिगळ सहित देवतॆगळु भगवान् विष्णुवन्नु श्रेष्ठनॆन्दु तिळिदरु.॥19½॥

पदच्छेदः

19b, 20a. paraakramaiH = by Vishnu’s mettlesomeness; jR^imbhitam = rendered inert; tat shaivam dhanuH dR^iSTvaa = on seeing that Shiva’s bow; tadaa saRSigaNaaH devaaH = then gods with sages’ assemblages ; viSNum adhikam menire = they deemed Vishnu as paramount.

अनुवादः

“On seeing the bow of Shiva rendered inert by the mettlesomeness of Vishnu, from then on the gods along with the assemblages of sages deemed Vishnu to be the paramount… [1-75-19b, 20a]

स्रोतः: valmikiramayan.net

धनू रुद्रस्तु सङ्क्रुद्धो विदेहेषु महायशाः ॥ २० ॥
देवरातस्य राजर्षेर्ददौ हस्ते ससायकम् ।

‘तदनन्तर कुपित हुए महायशस्वी रुद्रने बाणसहित अपना धनुष विदेहदेशके राजर्षि देवरातके हाथमें दे दिया ॥ २० १/२ ॥

अनन्तर कुपितनाद महायशस्वि रुद्रनु बाणसहित तन्न धनुस्सन्नु विदेह राजर्षि देवरातन कैगॆ ऒप्पिसिदनु.॥20½॥

पदच्छेदः

20b-21a. samkruddhaH = with indignation; mahaayashaaH rudraH tu = celebrated, Rudra, on his part; * videheSu* = among Videha [kings]; sasaayakam dhanuu = longbow with arrow; raajaRSeH = to Kingly sage; devaraatasya haste dadau = handed over to Devaraata’s hand.

अनुवादः

That celebrated Rudra on his part with indignation has handed over that longbow, which is already fitted with unloosened arrow, to the sagely king among Videha kings, namely Devaraata… [1-75-20b, 21a]

टिप्पनी

This longbow of Shiva is reported as given after the devastation of the ritual of Daksha Prajaapati, the father of Sati and the father-in-law of Shiva as said at 1-66-9: dakSayaj~navadhe puurvam dhanuH aayamya viiryavaan | This ritual of Daksha is a composite of many problems. Shiva neither as god nor as the son-in-law of Daksha is invited to that ritual, Shiva’s consort Sati self-immolates herself in her father’s ritual, Viira Bhadra and other deputies of Shiva depredate that ritual, and this shiva-keshavayuddha ‘duelling of Shiva and Vishnu…’ happens… all to show - a single person’s disinterestedness ruins even a holy marriage. Here Daksha was uninterested to give his daughter Sati in marriage to Shiva.

स्रोतः: valmikiramayan.net

इदं च वैष्णवं राम धनुः परपुरञ्जयम् ॥ २१ ॥
ऋचीके भार्गवे प्रादाद् विष्णुः स न्यासमुत्तमम् ।

‘श्रीराम! शत्रुनगरीपर विजय पानेवाले इस वैष्णवधनुषको भगवान् विष्णुने भृगुवंशी ऋचीक मुनिको उत्तम धरोहरके रूपमें दिया था ॥ २१ १/२ ॥

श्रीरामा! शत्रुनगरवन्नु गॆल्लबल्ल ई वैष्णव धनुस्सन्नु भगवान् विष्णुवु भृगुवंशी ऋचीक मुनिगळिगॆ न्यासरूपवागि कॊट्टनु.॥21॥

पदच्छेदः

21b, 22a. raama = oh Rama; saH viSNuH = he, that Vishnu; parapuramjayam = enemy citadel conquering; idam vaiSNavam dhanuH = this, Vishnu’s, longbow; bhaargave = of Bhrigu; R^iciike = to Riciika [son of Bhrigu]; uttamam nyaasam praadaat = handed over best [trustworthy] as trust.

अनुवादः

Oh, Rama, this alone is that enemy-citadel conquering longbow of Vishnu, and Vishnu handed over this to Sage Riciika, the son of Bhrigu, as a trustworthy trust… [1-75-21b, 22a]

स्रोतः: valmikiramayan.net

ऋचीकस्तु महातेजाः पुत्रस्याप्रतिकर्मणः ॥ २२ ॥
पितुर्मम ददौ दिव्यं जमदग्नेर्महात्मनः ।

‘फिर महातेजस्वी ऋचीकने प्रतीकार (प्रतिशोध) की भावनासे रहित अपने पुत्र एवं मेरे पिता महात्मा जमदग्निके अधिकारमें यह दिव्य धनुष दे दिया ॥ २२ १/२ ॥

मत्तॆ महातेजस्वी ऋचीकरु प्रतीकार भावनारहितनाद तन्न पुत्र हागू नन्न तन्दॆ महात्म जमदग्निगॆ ई दिव्यधनुस्सन्नु कॊट्टरु.॥22½॥

पदच्छेदः

22b-23a. mahaatejaaH R^iciikaH tu = great resplendent, Riciika, on his part; putrasya = to his son; apratikarmaNaH = of unmatchable deeds; mahaatmanaH = to great souled one; mama pituH jamadagneH = to my, father, Jamadagni; divyam = [this] divine [bow]; dadau = handed over.

अनुवादः

That great-resplendent Sage Riciika on his part has handed over this divine bow to his son with unmatchable deeds of religious merit, who is my father Sage Jamadagni… [1-75-22b, 23a]

टिप्पनी

The word of Jamadagni means ‘one who is born in Ritual-fire and having fire as his anima…’ jaajamadya jajaane aham jajahii ha jajaayiSii | jamadagniH iti khyaatam tato maa viddhi shobhane || where the word jajaamanta is ’those who devour oblations repeatedly and at a single time in Vedic-rituals, namely gods; jamu - bhakshane so I am jajiihi because I sprang up from Ritual-fire… and when the first syllable in ja jaamat is dropped it remained as jamat and when combined with fire jamat agni it shortened after dropping matup pratyaya to become jamadagni so oh, lady know me as one born and having Ritual-fire… or, Vedic-ritual itself…’

स्रोतः: valmikiramayan.net

न्यस्तशस्त्रे पितरि मे तपोबलसमन्विते ॥ २३ ॥
अर्जुनो विदधे मृत्युं प्राकृतां बुद्धिमास्थितः ।

‘तपोबलसे सम्पन्न मेरे पिता जमदग्नि अस्त्र-शस्त्रोंका परित्याग करके जब ध्यानस्थ होकर बैठे थे, उस समय प्राकृत बुद्धिका आश्रय लेनेवाले कृतवीर्यकुमार अर्जुनने उनको मार डाला ॥ २३ १/२ ॥

तपोबल सम्पन्नराद नन्न तन्दॆ जमदग्निगळु शस्त्रास्त्रगळन्नु त्यजिसि ध्यानस्थरागि कुळित्तिद्दाग, प्राकृत बुद्धिय कार्तवीर्यार्जुननु अवरन्नु कॊन्दु हाकिदनु.॥23½॥

पदच्छेदः

23b, 24a. tapobalasamanvite = [though] having ascesis power; me pitari = my, father; nyastashastre = one who has castaway weapon [isolated from arsenal - astrasanyaas]; arjunaH = Arjuna, or, Kaartaviirya Arjuna [not to be confounded with Arjuna of Maha Bharata]; praakR^itaam buddhim aasthitaH = adhering to primitive [barbarous] mentality ; mR^ityum vidadhe = death imposed [subjected to.]

अनुवादः

Adhering to a barbarous mentality Kaartaviirya Arjuna put my father to death, when the ascetically powerful father of mine has isolated himself from arsenal… [1-75-23b, 24a]

स्रोतः: valmikiramayan.net

वधमप्रतिरूपं तु पितुः श्रुत्वा सुदारुणम् ।
क्षत्रमुत्सादयं रोषाज्जातं जातमनेकशः ॥ २४ ॥

वधमप्रतिरूपं तु पितुः श्रुत्वासुदारुणम् ।
क्षत्रमुत्सायदं रोषाज्जातं जातमनेकशः ॥

‘पिताके इस अत्यन्त भयंकर वधका, जो उनके योग्य नहीं था, समाचार सुनकर मैंने रोषपूर्वक बारंबार उत्पन्न हुए क्षत्रियोंका अनेक बार संहार किया ॥ २४ ॥

तन्दॆयवरिगॆ योग्यवल्लद ई अत्यन्त भयङ्कर वधॆय समाचार केळि नानु रोषदिन्द पदे-पदे उत्पन्नराद क्षत्रियरन्नु अनेक सल संहार माडिदॆ.॥24॥

पृथिवीं चाखिलां प्राप्य कश्यपाय महात्मने ।
यज्ञस्यान्तेऽददं राम दक्षिणां पुण्यकर्मणे ॥ २५ ॥

‘श्रीराम! फिर सारी पृथ्वीपर अधिकार करके मैंने एक यज्ञ किया और उस यज्ञके समाप्त होनेपर पुण्यकर्मा महात्मा कश्यपको दक्षिणारूपसे यह सारी पृथ्वी दे डाली ॥ २५ ॥

श्रीरामा! मत्तॆ इडी पृथ्विय मेलॆ अधिकार स्थापिसि नानु ऒन्दु यज्ञमाडिदॆ. आ यज्ञ समाप्तियल्लि पुण्यकर्मा महात्मा कश्यपरिगॆ दक्षिणॆयागि इडी भूमियन्नु दान माडिदॆ.॥25॥

पदच्छेदः

24b, c, 25, 26a. raama = oh Rama; apratiruupam = not similar in form [type, unregenerate]; * sudaaruNam* = highly gruesome; pituH vadham shrutvaa = on hearing father’s murder; roSaat = with rancour; jaatam jaatam = newborn, as newborn - as and when born; kSatram = Kshatriya-s; anekashaH = not for one time; utsaadayan = extirpating [Kshatriya lineages]; akhilaam pR^ithiviim praapya = on getting [under my control] planet earth in entirety; yaj~nasya ante = at the end of Vedic-ritual; mahaatmane = to the divine-souled one; puNyakarmaNe = of pious observances; kaashyapaaya = to Sage Kashyapa; dakSiNaam dattvaa = on giving ritualistic-generosity; tadaa = then; tapobalasamanvitaH = conjoined [with me] powers of ascesis; mahendranilayaH = Mt. Mahendra, indweller [I am at present.]

अनुवादः

Oh, Rama, on hearing the unregenerate and highly perfidious murdering of my father, I rancorously extirpated Kshatriya-s as and when they are born, that too not for one time, but I did so for thirty-seven times going around the earth… and on getting the entire earth under my control I performed Vedic-ritual, and at the end of that Vedic-ritual, I gave all that earth to sage Kashyapa, a sage with divine soul and with pious observances, as a ritualistic-generosity… and I am at present on Mt. Mahendra practising ascesis and thus conjoined are the powers of ascesis in me… [1-75-24b, c, 25, 26a]

स्रोतः: valmikiramayan.net

दत्त्वा महेन्द्रनिलयस्तपोबलसमन्वितः ।
श्रुत्वा तु धनुषो भेदं ततोऽहं द्रुतमागतः ॥ २६ ॥

‘पृथ्वीका दान करके मैं महेन्द्रपर्वतपर रहने लगा और वहाँ तपस्या करके तपोबलसे सम्पन्न हुआ । वहाँसे शिवजीके धनुषके तोड़े जानेका समाचार सुनकर मैं शीघ्रतापूर्वक यहाँ आया हूँ ॥ २६ ॥

पृथ्वियन्नु दानमाडि नानु महेन्द्र पर्वतदल्लि इरतॊडगि, अल्लि तपस्सु माडि तपोबल सम्पन्ननादॆ. शिवन धनुस्सु मुरिद समाचार केळि अल्लिन्द नानु शीघ्रवागि इल्लिगॆ बन्दिरुवॆनु.॥26॥

तदेवं वैष्णवं राम पितृपैतामहं महत् ।
क्षत्रधर्मं पुरस्कृत्य गृह्णीष्व धनुरुत्तमम् ॥ २७ ॥
योजयस्व धनुःश्रेष्ठे शरं परपुरञ्जयम् ।
यदि शक्तोऽसि काकुत्स्थ द्वन्द्वं दास्यामि ते ततः ॥ २८ ॥

‘श्रीराम! इस प्रकार यह महान् वैष्णवधनुष मेरे पिता-पितामहोंके अधिकारमें रहता चला आया है; अब तुम क्षत्रियधर्मको सामने रखकर यह उत्तम धनुष हाथमें लो और इस श्रेष्ठ धनुषपर एक ऐसा बाण चढ़ाओ, जो शत्रु नगरीपर विजय पानेमें समर्थ हो; यदि तुम ऐसा कर सके तो मैं तुम्हें द्वन्द्व-युद्धका अवसर दूँगा ॥ २७-२८ ॥

श्रीरामा! हीगॆ ई महा वैष्णव धनुस्सु नन्न तन्दॆ, अज्जन्दिर अधिकारदल्लि इद्दु नन्न बळिगॆ बन्दिदॆ; ईग नीनु क्षत्रिय धर्मवन्नु पुरस्करिसि ई धनुस्सन्नु कैगॆ ऎत्तिको मत्तु ई धनुस्सन्नु बग्गिसि, शत्रुनगरद मेलॆ विजय साधिसलु समर्थवाद बाणवन्नु हूडु. नीनु हीगॆ माडिदरॆ नानु निन्नॊडनॆ द्वन्द्व युद्ध माडुवॆनु.॥27-28॥

पदच्छेदः

26b, 27. raama = oh Rama; tat = that; dhanuSaH bhedam = longbow’s, breakage; shrutvaa = on hearing; aham tataH drutam aagataH = therefore I quickly, came; kSatradharmam = fealty to Kshatriya-hood ; puraskR^itya = keeping [in view] afore; evam = likewise [like the wielding of Shiva’s bow]; pitR^ipaitaamaham = forefathers [passed on] of father; mahat = supernatural; uttamam = superlative one; vaiSNavam dhanuH gR^ihNiiSva = you take-you handle longbow of Vishnu.

अनुवादः

On hearing about the breakage of Shiva’s longbow, then I promptly came here. Thereby, oh, Rama, wield this supernatural and superlative longbow of Vishnu, which is passed on to me from my forefathers and my father. Keep your fealty to Kshatriya-hood in view, and wield this as you have wielded Shiva’s longbow… [1-75-26b, 27]

स्रोतः: valmikiramayan.net

पदच्छेदः

27. kaakutstha = oh Kakutstha; dhanuHshreSThe = with longbow supramundane one; parapuramjayam sharam = enemy citadels conquering, arrow; yojayasva = you join; shaktaH asi yadi = if you are capable ; tataH = thereafter; dvandvam daasyaami te = I give a duel to you.

अनुवादः

Take an aim with an arrow that conquers enemy’s citadels fixing it on this supramundane longbow… and oh, Kakutstha, should you be capable of it, thereafter I will give you a duel… [1-75-27]

स्रोतः: valmikiramayan.net

इत्यार्षे श्रीमद्रामायणे वाल्मीकीये आदिकाव्ये बालकाण्डे पञ्चसप्ततितमः सर्गः ॥ ७५ ॥
इस प्रकार श्रीवाल्मीकिनिर्मित आर्षरामायण आदिकाव्यके बालकाण्डमें पचहत्तरवाँ सर्ग पूरा हुआ ॥ ७५ ॥

वाल्मीकि विरचित आर्ष रामायण आदिकाव्यद बालकाण्डदल्लि ऎप्पत्तैदनॆय सर्ग पूर्णवायितु.॥75॥