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Valmiki Ramayana – Bala Kanda – Chapter 29

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“Om Sri Lakshmi Narashimhan Nahama” Valmiki Ramayana – Bala Kanda – Chapter 29 The History of Siddhashrama and Their Arrival There Summary Rama and Lakshmana inquisitively [curiously] enquired [asked] into the Siddha aashrama, Accomplished Hermitage in the earlier chapter for which Sage Vishvamitra informs about the heritage [legacy or inheritance] of that hermitage for it once belonged to Vishnu in Vaamna incarnation. Vishvamitra narrates about it and how Vaamna, a dwarfish ascetic boy eradicated evil on earth. It is a suggestion to Rama from Sage Vishvamitra to do likewise in this incarnation of Rama also. Chapter [Sarga] 29 in Detail atha tasya aprameyasya vacanam paripricchatah | vishvaamitro mahaatejaa vyaakhyaatum upacakrame || 1-29-1 When that matchlessly illustrious [eminent] Rama has asked for details, that highly resplendent [shining brilliantly] sage Vishvamitra started to narrate about that forest to Rama. [1- 29-1] Page 1 of 9 “Om Sri Lakshmi Narashimhan Nahama” Valmiki Ramayana – Bala Kanda – Chapter 29 iha raama mahaabaaho visnur deva namaskrita | varsaani subahuuni iha tathaa yuga shataani ca || 1-29-2 tapah carana yogaartham uvaasa su mahaatapaah | "Here, oh, dexterous [skillful] Rama, he who is worshipped by Gods and who has got outstanding asceticism [practicing strict self-denial as a measure of personal and especially spiritual discipline], that Vishnu resided here in the pursuit of practicing asceticism and yoga for good many years, likewise for a hundred eras. [1-29-2, 3a] esa puurva aashramo raama vaamanasya mahaatmanah || 1-29-3 siddha aashrama iti khyaatah siddho hi atra mahaatapaah | "This is the erstwhile [in the past or formerly] hermitage of great-souled Vamana, renowned as accomplished hermitage, why because the sage with supreme asceticism Kaashyapa got accomplishment to such of his asceticism there only. [1-29-3b, 4a] etasmin eva kaale tu raajaa vairocanir balih || 1-29-4 nirjitya daivata ganaan sa indraan sa marud ganaan | kaarayaamaasa tad raajyam trisu lokesu vishrutah || 1-29-5 "In the meantime, when Vishnu was in his asceticism in this hermitage, the son of King Virochana, namely Bali, has completely conquered all the assemblages [gathering] of Gods together with Indra and his coterie [an intimate or friend] called Wind-Gods, and ruling that kingdom where that hermitage is there, he has become renowned in all the three worlds for his magnanimity [courageous spirit]. [1-29-4b, 5] Page 2 of 9 “Om Sri Lakshmi Narashimhan Nahama” Valmiki Ramayana – Bala Kanda – Chapter 29 yajnam cakaara sumahaan asurendro mahaabalaH | baleH tu yajamaanasya devaaH saagni purogamaaH | samaagamya svayam caiva viSNum uucuH iha aashrame || 1-29-6 "That great mighty chief of demons Bali then conducted a very grand Vedic ritual. But when Bali is conducting that ritual remaining as its officiator all the Gods personally approached Vishnu, keeping Fire-God ahead of them, just here in this hermitage and they spoke to him. [1- 29-6] balih vairocanih visno yajate yajnam uttamam | asamaapta vrate tasmin sva kaaryam abhipadyataam || 1-29-7 “‘Oh, all-pervading God Vishnu, Bali the son of Virochana is conducting an unsurpassed Vedic ritual, before the completion of which our own mission, say the task of Gods, is to be achieved completely. [1-29-7] ye ca enam abhivartante yaacitaara itah tatah | yat ca yatra yathaavat ca sarvam tebhyah prayacchati || 1-29-8 Whoever the supplicant [one who asks] might be and from wherever he might be coming, but if one approaches and supplicates [asks] to him he is donating that in as is where is condition, whatever is supplicated [asked] and wherever it might be. [1-29-8] sa tvam sura hitaarthaaya maayaa yogam upaashritah | vaamanatvam gato visno kuru kalyaanam uttamam || 1-29-9 As such, oh, Vishnu, you may effectuate [effect] the most suitable merited deed for the welfare of Gods on resorting to your illusory power, Vishnu Maya, and on assuming the form of a dwarf to deal with Emperor Bali.' Thus Gods appealed to Vishnu. [1-29-9] Page 3 of 9 “Om Sri Lakshmi Narashimhan Nahama” Valmiki Ramayana – Bala Kanda – Chapter 29 etasmin anantare raama kaashyapo agni sama prabhah | adityaa sahitah raama diipyamaana iva ojasaa || 1-29-10 devii sahaayo bhagavan divyam varsa sahasrakam | vratam samaapya varadam tustaava madhusuudanam || 1-29-11 "In the meanwhile, oh Rama, he whose brilliance is similar to ritual fire, who will be with his wife Lady Aditi, who is resplendent [shining brilliantly] with his own vitality [capacity to live and develop], that Godly sage Kaashyapa on completing his asceticism along with Lady Aditi started to eulogize [to speak or write in high praise of] the boon giver and the eliminator of demon Madhu, namely Vishnu." Thus Vishvamitra is narrating to Rama. [1-29-10, 11] tapomayam taporaashim tapomuurtim tapaatmakam | tapasaa tvaam sutaptena pashyaami purosottamam || 1-29-12 " 'Oh, Supreme Person, you are abounding with asceticism, aggregate of asceticism, the aspect of asceticism, and the very soul of asceticism, such as you are, I am able to see you with the well practiced asceticism of mine. [1-29-12] shariire tava pashyaami jagat sarvam idam prabho | tvam anaadih anirdeshyah tvaam aham sharanam gatah || 1-29-13 “‘In your physique I am seeing this entire universe, oh, God, and you are without a beginning and indefinable, and in you I am taking shelter.' Sage Kashyapa praised Vishnu in this way. [1-29-13] tam uvaacha harih priitah kashyapam dhuuta kalmasam | varam varaya bhadram te vara arhah asi mato mama || 1-29-14 Vishnu is gladdened for the devotion of sage Kashyapa who is absolved [free] of any blemish [imperfection or impurity] by his asceticism, and then Vishnu said this to, "You may seek a boon as you are boon-worthy, I opine [state as an opinion] that you are a preferred one to me, let safety be with you." Thus Vishnu said to Kashyapa. [1-29-14] Page 4 of 9 “Om Sri Lakshmi Narashimhan Nahama” Valmiki Ramayana – Bala Kanda – Chapter 29 tat shrutvaa vacanam tasya maariicah kashyapo abraviit | adityaa devataanaam ca mama ca eva anuyaacitam || 1-29-15 varam varada supriito daatum arhasi suvrata | On hearing the word of Vishnu sage Kashyapa, the son of Sage Mariicha said, "oh, God the accorder of boons, as you are pleased with us it will be apt of you to bestow the boon besought by Lady Aditi and the Gods, oh, lord with lofty vows, for which boon I am also supplicating [giving] to you, following them. [1-29-15, 16a] putratvam gaccha bhagavan adityaa mama ca anagha || 1-29-16 bhraataa bhava yaviiyaan tvam shakrasya asurasuudana | shoka aartaanaam tu devaanaam saahaayyam kartum arhasi || 1-29-17 Oh, God, oh, sinless one, you may please attain the son-ship of Lady Aditi and myself, oh, dispenser [one that dispenses or destroyer] of demons, it will be apt of you to render help to Gods who are agonized [suffering] in the anguish owing to the predominance [having superior strength, influence, or authority] of Emperor Bali, by becoming the younger brother of Indra. [1- 29-16b, 17] ayam siddha aashramo naama prasaadaat te bhavisyati | siddhe karmani devesha uttistha bhagavan itah || 1-29-18 Oh, God of Gods, as the works of my austerities are accomplished here, by your grace this hermitage will be renowned by the name Siddha ashram, Hermitage of Accomplishment, hence oh God, arise from here to become my son.' So said sage Kaashyapa to Vishnu. [1-29-18] Page 5 of 9 “Om Sri Lakshmi Narashimhan Nahama” Valmiki Ramayana – Bala Kanda – Chapter 29 atha visnur mahaatejaaa aadityaam samajaayata | vaamanam ruupam aasthaaya vairocanim upaagamat || 1-29-19 "That great resplendent [shining brilliantly] Vishnu then adopting a semblance [apparent resemblance] of a dwarf emerged from Aditi, and that dwarfish ascetic boy approached Emperor Bali, the son of Virochana." Thus Vishvamitra continued narration. [1-29-19] triin paadaan atha bhiksitvaa pratigrihya ca mediniim | aakramya lokaan lokaartho sarva loka hite ratah || 1-29-20 mahendraaya punah praadaat niyamya balim ojasaa | trailokyam sa mahaatejaah cakre shakra vasham punah || 1-29-21 "That dwarf ascetic boy Vamana begged and received a space that can be covered in three strides [to take a very long step], but strode [stepped] all the three worlds in those three steps for the purpose of saving worlds, as he is interested in the welfare of all the worlds. Vishnu gave the earth back to Indra restraining Emperor Bali with his vitality [capacity to live and develop]. Thus that great resplendent Vishnu made the three worlds to come under the control of Indra again. [1-29-20, 21] tena eva puurvam aakraanta aashramah shrama naashanah | mayaa api bhaktyaa tasya eva vaamanasya upabhujyate || 1-29-22 "This hermitage which at one time is presided by Vishnu, is an eradicator [destroyer] of stress, either the stress and strain caused by the evil on earth, or the stress of going through the cycle of birth and death, thus this hermitage is an accorded of salvation, and I am also beneficed [favored] with this hermitage owing to my devotion to Vamana. [1-29-22] enam aashramam aayaanti raaksasaa vighna kaarinah | atra te purusavyaaghra hantavyaa dusta caarinah || 1-29-23 "Demons causing obstacles, oh, manly tiger Rama, will be arriving at that hermitage and there alone those demons with evil pursuit are to be eliminated. [1-29-23] Page 6 of 9 “Om Sri Lakshmi Narashimhan Nahama” Valmiki Ramayana – Bala Kanda – Chapter 29 adya gacchaamahe raama siddhaashramam anuttamam | tat aashrama padam taata tava api etad yathaa mama || 1-29-24 "Rama, we now go to the unexcelled hermitage of accomplishment, oh, dear one, as to how this hermitage belongs to me, this also belongs to you." Thus Vishvamitra said to Rama. [1- 29-24] iti uktvaa parama priito grihya raamam sa laxmanam | pravishan aashrama padam vyarochata mahaamunih | shashii iva gata niihaarah punarvasu samanvitah || 1-29-25 So saying that great sage Vishvamitra is highly gladdened to lead Rama together with Lakshmana to the hermitage, and on his entering the hermitage with those two, that sage shone forth like moon with a two starred constellation called Punarvasu, the fifth or seventh lunar mansion [house], after dispersal [spreading] of mist.
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    ESSENCE OF VAMANA PURANA Composed, Condensed and Interpreted By V.D.N. Rao, Former General Manager, India Trade Promotion Organisation, Pragati Maidan, New Delhi, Union Ministry of Commerce, Govt. of India 1 ESSENCE OF VAMANA PURANA CONTENTS PAGE Invocation 3 Kapaali atones at Vaaranaasi for Brahma’s Pancha Mukha Hatya 3 Sati Devi’s self-sacrifice and destruction of Daksha Yagna (Nakshatras and Raashis in terms of Shiva’s body included) 4 Shiva Lingodbhava (Origin of Shiva Linga) and worship 6 Nara Narayana and Prahlada 7 Dharmopadesha to Daitya Sukeshi, his reformation, Surya’s action and reaction 9 Vishnu Puja on Shukla Ekadashi and Vishnu Panjara Stotra 14 Origin of Kurukshetra, King Kuru and Mahatmya of the Kshetra 15 Bali’s victory of Trilokas, Vamana’s Avatara and Bali’s charity of Three Feet (Stutis by Kashyapa, Aditi and Brahma & Virat Purusha Varnana) 17 Parvati’s weds Shiva, Devi Kaali transformed as Gauri & birth of Ganesha 24 Katyayani destroys Chanda-Munda, Raktabeeja and Shumbha-Nikumbha 28 Kartikeya’s birth and his killings of Taraka, Mahisha and Baanaasuras 30 Kedara Kshetra, Murasura Vadha, Shivaabhisheka and Oneness with Vishnu (Upadesha of Dwadasha Narayana Mantra included) 33 Andhakaasura’s obsession with Parvati and Prahlaad’s ‘Dharma Bodha’ 36 ‘Shivaaya Vishnu Rupaaya, Shiva Rupaaya Vishnavey’ 39 Andhakaasura’s extermination by Maha Deva and origin of Ashta Bhairavaas (Andhaka’s eulogies to Shiva and Gauri included) 40 Bhakta Prahlada’s Tirtha Yatras and legends related to the Tirthas 42 -Dundhu Daitya and Trivikrama
  • Karmic Philosophy and the Model of Disability in Ancient India OPEN ACCESS Neha Kumari Research Scholar, Banaras Hindu University, Varanasi, Uttar Pradesh, India

    Karmic Philosophy and the Model of Disability in Ancient India OPEN ACCESS Neha Kumari Research Scholar, Banaras Hindu University, Varanasi, Uttar Pradesh, India

    S International Journal of Arts, Science and Humanities Karmic Philosophy and the Model of Disability in Ancient India OPEN ACCESS Neha Kumari Research Scholar, Banaras Hindu University, Varanasi, Uttar Pradesh, India Volume: 7 Abstract Disability has been the inescapable part of human society from ancient times. With the thrust of Issue: 1 disability right movements and development in eld of disability studies, the mythical past of dis- ability is worthy to study. Classic Indian Scriptures mention differently able character in prominent positions. There is a faulty opinion about Indian mythology is that they associate disability chie y Month: July with evil characters. Hunch backed Manthara from Ramayana and limping legged Shakuni from Mahabharata are negatively stereotyped characters. This paper tries to analyze that these charac- ters were guided by their motives of revenge, loyalty and acted more as dramatic devices to bring Year: 2019 crucial changes in plot. The deities of lord Jagannath in Puri is worshipped , without limbs, neck and eye lids which ISSN: 2321-788X strengthens the notion that disability is an occasional but all binding phenomena in human civiliza- tion. The social model of disability brings forward the idea that the only disability is a bad attitude for the disabled as well as the society. In spite of his abilities Dhritrashtra did face discrimination Received: 31.05.2019 because of his blindness. The presence of characters like sage Ashtavakra and Vamanavtar of Lord Vishnu indicate that by efforts, bodily limitations can be transcended. Accepted: 25.06.2019 Keywords: Karma, Medical model, Social model, Ability, Gender, Charity, Rights.
  • Vishvarupadarsana Yoga (Vision of the Divine Cosmic Form)

    Vishvarupadarsana Yoga (Vision of the Divine Cosmic Form)

    Vishvarupadarsana Yoga (Vision of the Divine Cosmic form) 55 Verses Index S. No. Title Page No. 1. Introduction 1 2. Verse 1 5 3. Verse 2 15 4. Verse 3 19 5. Verse 4 22 6. Verse 6 28 7. Verse 7 31 8. Verse 8 33 9. Verse 9 34 10. Verse 10 36 11. Verse 11 40 12. Verse 12 42 13. Verse 13 43 14. Verse 14 45 15. Verse 15 47 16. Verse 16 50 17. Verse 17 53 18. Verse 18 58 19. Verse 19 68 S. No. Title Page No. 20. Verse 20 72 21. Verse 21 79 22. Verse 22 81 23. Verse 23 84 24. Verse 24 87 25. Verse 25 89 26. Verse 26 93 27. Verse 27 95 28. Verse 28 & 29 97 29. Verse 30 102 30. Verse 31 106 31. Verse 32 112 32. Verse 33 116 33. Verse 34 120 34. Verse 35 125 35. Verse 36 132 36. Verse 37 139 37. Verse 38 147 38. Verse 39 154 39. Verse 40 157 S. No. Title Page No. 40. Verse 41 161 41. Verse 42 168 42. Verse 43 175 43. Verse 44 184 44. Verse 45 187 45. Verse 46 190 46. Verse 47 192 47. Verse 48 196 48. Verse 49 200 49. Verse 50 204 50. Verse 51 206 51. Verse 52 208 52. Verse 53 210 53. Verse 54 212 54. Verse 55 216 CHAPTER - 11 Introduction : - All Vibhutis in form of Manifestations / Glories in world enumerated in Chapter 10. Previous Description : - Each object in creation taken up and Bagawan said, I am essence of that object means, Bagawan is in each of them… Bagawan is in everything.
  • Significant Persons/Founders

    Significant Persons/Founders

    Significant Persons/ Founders Historical Figures Aksapada Gautama (600 BCE): Aksapada Gautama is believed to be, at the very least, the principal author of Nyaya Sutras, the foundational text of the Nyaya school of Hindu philosophy. Nyaya comprises both philosophical and religious practices. Its ultimate concern is to bring an end to human suffering, which results from ignorance of reality. Liberation is brought about through right knowledge. Nyaya is thus concerned with the means of right knowledge and right action. The date when the text was composed as well as the biography of its author are uncertain. Estimates vary significantly ranging from between 6th-century BCE to 2nd-century BCE. As well, it is believed that the Nyaya Sutras may have been written by more than one author, and perhaps over a long period of time. A sutra is a Sanskrit word that means “string, thread,” and is a condensed manual of knowledge of a specific field or school of thought. Each sutra is written in the form of a short rule, like a theorem summarized into few words or syllables, around which the teachings of any field of knowledge can be woven. The Nyaya Sutras text consists of five books of two chapters each, with a cumulative total of 528 sutras about rules of reason, logic, knowledge, and metaphysics. Kanada (6th Century BCE to 2nd Century BCE): Kanada (also known as Kashyapa, Uluka, Kananda, and Kanabhuk) founded the Vaisheshika school of Hindu philosophy. The Vaisheshika system holds that the smallest, indivisible, indestructible part of the world is an atom (anu).