King Dasharatha commences the putrakaameSTi ritual aiming to beget progeny, under the aegis of Sage Rishyasringa. The celestial beings gather to receive the oblations offered in the Horse Ritual conducted by King Dasharatha. They are perturbed at the atrocities of Ravana, and request Brahma to think for a way to eliminate Ravana. Vishnu arrives there and pacifies Brahma and other celestials with an assurance that he will incarnate as human to eliminate Ravana.
मेधावी तु ततो ध्यात्वा स किंचिदमुत्तरम् |
लब्धसंज्ञास्ततस्तं तु वेदज्ञो नृपमब्रवीत् || १-१५-१
1. tataH = then; medhaavii vedaj~naH = intellectual one, proficient in Veda ; saH = Rishyasringa; kimchit dhyaatvaa = a little, on thinking; tataH labdhasanj~naH = then, gaining indication; tam nR^ipam abraviit = to him, to King, said.
That intellectual sage and one proficient in Veda-s Rishyasringa contemplated for a while, and gaining indications as to which ritual is to be performed, then said the king. [1-15-1]
इष्टिं तोऽहं करिष्यामि पुत्रियां पुत्रकारणात् |
अथर्वशिरसि प्रोक्तैर्मन्त्रैः सिद्धां विधानतः || १-१५-२
2. aham te putrakaaraNaat = I, to you [for your benefit,] for the reason of sons [to beget]; adharvashirasi proktaiaH = preamble of atharva Veda's, said in [contained in]; mantraiH siddhaam = with hymns [of that Veda,] available; putriiyaam = one that bestows sons [called putrakaameSTi,] for begetting sons; iSTim vidhaanataH kariSyaami = ritual, procedurally, I will conduct.
"I will procedurally conduct the ritual contained in the preamble of atharva-veda with procedural hymns, called <<em>>putrakaameSTi i.e., the ritual that bestows sons, for your benefit." [1-15-2]
ततः प्राक्रमदिदमिष्टिं पुत्रीयां पुत्रकारणात् |
जुहावाग्नै च तेजस्वी मन्त्रदृष्टेन कर्मणा || १-१५-३
3. tataH = then; putrakaaraNaat = for purpose of begetting sons; putriiyaam idam iSTim taam = son giving this ritual; praakramat = commenced; tejasvii = resplendent sage; mantradR^iSTena karmaNaa = hymn-contained, with ritual-acts; agnou juhaava cha = in fire, oblated, also.
Then that resplendent Sage Rishyasringa commenced that putrakaameSTi ritual, offering oblations into sacred fire with ritual acts meticulously contained in hymns. [1-15-3]
ततो देवाः सगन्धर्वाः सिद्धाश्च परमर्ष्यः |
भागप्रतिग्रहणार्थं वै समवेता यथाविधि || १-१५-४
4. tataH = then; sagandharvaaH = with celestials; devaaH siddhaaH cha paramarSayaH = then, deities, siddha-s, also, esteemed, saints; bhaagapratigrahaNaartham vai = their due [of oblations,] to receive, verily; samavetaa yathaavidhi = assembled, as per, duty.
Then the deities along with celestial beings, siddha-s, i.e., the souls that obtained salvation, and also other esteemed sages who by now are the residents of Heavens have duteously assembled in the firmament to receive their part of the oblations. [1-15-4]
These celestial beings having attained salvation and living in their heavenly abodes do not re-enter these mortal worlds. They assemble in their cosmic zone, up above the Fire Altar of the Vedic ritual whenever a yajna is conducted on earth, to receive oblations.
ताः समेत्य यथान्यायं तस्मिन्सदसि देवताः |
अब्रुवंलोककर्तारं ब्रह्माणम् वचनं ततः || १-१५-५
5. taaH devataaH = those, gods; yathaanyaayam = as per, procedure; tasmin sadasi = in that, congregation; sametya = coming together; lokakartaaram = to worlds', creator; brahmaaNam = to Brahma; vachanam abruvan = words, said.
Those deities who procedurally assembled there in that congregation then spoke to Brahma, the creator of worlds. [1-15-5]
भगवंस्त्वत्प्रसादेन रावणो नाम राक्षसः |
सर्वान्नो नो बाधते विर्याच्छासितुं तम् न शक्नुमः || १-१५-६
6. bhagavan = oh, god; raavanaH naama raakshasaH = Ravana, named, demon; tvat prasaadena = with your, blessings - as you have blessed him; viiryaat = by his intrepidity; naH sarvaan baadhate = us, all, is torturing; tam shaasitum na shaknumaH = him, to control, we are not, able to.
"Oh! God, the demon named Ravana is torturing all of us with his intrepidity, as you have blessed him, and we are unable to control him. [1-15-6]
त्वया तस्मै वरो दत्तः प्रीतेन भगवंस्तदा |
मानयन्तश्च तं नित्यं सर्वं तस्य क्षमामहे || १-१५-७
7. bhagavan = Oh, god; priitena tvayaa = appreciating [his ascesis,] by you; tasmai varaH dattaH = to him - Ravana, boons, given by you; tam = that boon of yours; maanayantaH = keeping high regard for it; tadaa nityam = from then, always; tasya sarvam kshamaamahe = all [his cruel acts,] of his [Ravana,] we are tolerating.
"You have given boon to him appreciating his ascesis and oh, god, with high regard to that boon of yours we are tolerating all the cruel acts of Ravana from then onwards [1-15-7]
Hindu mythology has no devils, but has only raakshasa -s, who can hardly be called demons, either. Not all the raakshasa-s are evil-doers. Some of the raakshasa-s are the fallen angels who take birth as mortals. They have their Vedic education, and they perform Vedic rituals and penance etc., thereby they get the patronage of any one of the gods among the Hindu Trinity, viz., Brahma, Vishnu, and Shiva. On attaining the cherished boons, they suddenly revolt against their own patron deities and commence the atrocities only to conquer the Heavens, knowing well that they cannot be attained with a mortal body. In order to snub the upsurge of such violence or the unnatural ascension to Heaven, the deity who gave the boons seeks the help of any of the other two of the Trinity. Then one from the Trinity will take birth as mortal, as an incarnation of god on earth. Usually Vishnu incarnates himself to eradicate the evils created by the intrepid raakshasa-s.
Here the celestials bring in a preamble for Vishnu's incarnation as Rama and thus the topic of Ravana occurs in this chapter of Ramayana. Ravana need not be taken as an evil spirit, devil, hobgoblin or a monstrous being. He is said to be a Brahman well versed in all Vedas, musicologist, and a great king of Lanka, with unlimited riches, and very many of his clansmen with their vast dominions, and what not. Though Brahma and Shiva bless Ravana with boons, Ravana flouts all the norms in conquering Heavens in which course he did not hesitate to torture anyone who becomes his personal hurdle or hindrance. Hence it is inevitable for the Trinity to curb Ravana's atrocities, and Vishnu will now be requested by all the deities to incarnate himself on earth. As such, the expression of the word "DEMON" may not always be taken as an ugly and monstrous looking devil or Satan, as per the usual religious conceptualisation of evil.
In Hinduism evil is not a separate entity from humans, but available in the same personification and resides along with virtue, like the two sides of a coin. These raakshasa-s are also mortals, extraordinary beings with extraordinary powers like god incarnates. But, with wickedness in their will, monstrosity in mind and a conqueror's ambition in their heart, they are rendered themselves as demons.
उद्वेजयति लोकांस्त्रिनुच्छ्गान्द्वेष्टि दुर्मतिः |
शक्रं त्रिदशराजान प्रधर्षयितुमिच्छति || १-१५-८
8. durmati = that evil minded one - malevolent; triin lokaan udvejayati = three, worlds, he is tormenting; ucChritaan dveSTi = functionary deities of cosmos, he is hating; tridasharaajaanam shakram pradharSayitum icChati = celestial's, king of, Indra, to assail, desires to.
"That malevolent Ravana is tormenting all the three worlds, hating the functionary deities of cosmos, and always desires to assail Indra, the king of all the functionary deities of universe. [1-15-8]
There are eight functionary gods for cosmos in Hindu mythology that keep the cycle of natural law going. Each one is assigned with each of the eight sides of the universe along with a natural function. They are: 1] Indra, Heaven : East, 2] agni Fire-god : southeast, 3] yama Death-god : South, 4] naiR^iti Demon-god : southwest, 5] varuNa Rain-god : west, 6] vaayu Air-god : Northwest, 7] kubera god of wealth management : North, 8] iieshaana god of bliss : Northeast. The governance of all these deities is Indra's function, since he is the presiding deity of Heaven.
ऋषीन्यक्षान्सगन्धर्वानसुरान्व्राह्मणांस्तथा |
अतिक्रामति दुर्धर्षो वरदानेन मोहितः || १-१५-९
9. durdharshaH = invincible one; varadaanena mohitaH = by boon given [by you,] becoming self-conceited he; R^ishiin yakSaan sagandharvaan asuraan = sages, yaksha-celestials, with gandharva-celestials, demons; tathaa braahmaNaan = like that, Brahmans are also; atikraamati = overbearingly [torturing.]
"That invincible one is further self-conceited by the boons you have accorded, and he is overbearingly torturing the sages, celestial beings like yaksha-s, gandharva-s, asura-s, and like that even the Brahmans. [1-15-9]
The sura and a-sura nomenclature is the one that is commonly found in Vedic literature. sura is a celestial being and asura is its antonym, usually referred as a demon. Here it is not so because there are many asura-s who made their abode in heaven, like Rahu, Ketu, and others who attain salvation in this mortal life. Even Ravana came from Heaven, and returns there only at the end of the war with Rama. Thus a-sura-s are not earthly demons but celestial beings of a kind like other demi-gods, namely yaksha, gandharva, kinnara, kimpurusha etc.
नैवं सूर्यः प्रतपति पार्श्वे वाति न मारुतः |
चलोर्मिमाली तम् दृष्ट्वा समुद्रोऽपि तं कम्पते || १-१५-१०
10. enam suuryaH na pratapati = him, sun, will not, parch; maaruthaH paarshve na vaati = Air-god, at his sides, will not, puff; chalormiNaalii = undulating waves' husband; samudraH api = ocean, even; tam dR^iStvaa na kampate = him [Ravana,] on seeing, will not, pulsate.
"The Sun-god will not verily parch Ravana, the Air-god will not puff at his sides, and on seeing Ravana, the lord of the undulating waves, namely the ocean will not pulsate either. [1-15-10]
And ocean hides those undulating waves from Ravana for the waves are his wives whom Ravana may abduct as in the case of Seetha.
तन्महन्नो भयं तस्माद्राक्षासादयोरदर्शनात् |
वधार्थम् तस्य भगवन् उपायम् कर्तुम् अर्हसि || १-१५-११
11. tat = by that reason; ghoradarshanaat tasmaat raakshasaat = one awesome for sight, from that, demon; naH mahat bhayam = to us, great, panic; bhagavan = oh, god; tasya vadhaartham = for his, for purpose of elimination; upaayam kartum arhasi = idea, to make, apt of you.
"Thereby, there is a great panic for all of us from that demon with an awesome look, hence oh, god, it will be apt of you to give a thought for his elimination. [1-15-11]
एवमुक्तः सुरैः सवैश्चिन्तयित्वा ततोऽब्रवीत् |
ह्न्तायं विदितस्तय वधोपायो दुरात्मनः || १-१५-१२
12. sarvaiH suraiH evam uktaH = by all, gods, this way, one who is spoken, (Brahma); chintayitvaa tataH abraviit = on thinking, then, said; tasya duraaatmanaH = that, evil minded one's; ayam vadhaupaaya = this is the, idea for elimination; viditaH hanta = known, aha.
When all the deities spoke to Brahma thus, he thought for a while and then said "Aha! The idea to kill that evil-minded Ravana is discerned. [1-15-12]
तेन गन्धर्वयक्षाणां देवतानाज्च रक्षसाम् |
अवध्योऽस्मीति वागुक्ता तथेत्युकं च तन्मया || १-१५-१३
13. tena = by him [Ravana]; gandharvayakshaaNaam = for gandharva-s and for yaksha-s; devataanam ca raakshasaam = by gods, also, by other demons; avadhya asmi iti = not, killable, I shall be, thus; vaakuktaa = words, were uttered [by Ravana]; mayaa cha tat tathaa iti uktam = by me, also, that, that way, thus, said.
"Ravana said while seeking boon that, 'I shall not be killed by gandharva-s, yaksha-s, or by gods, or by other demons...' and I also said 'so be it..." [1-15-13]
नाकीर्तयदवज्ञानातद्रक्षो मानुपांस्तदा |
तस्मात्स मानुषाद्वध्यो मृत्युर्नान्योऽस्य || १-१५-१४
14. tat rakshaH = that, demon; avaj~nanaat = with disrespect; tataH = then; maanuSaanm na akiirtayat = about humans, not, articulated; tasmaat = therefore; saH maanuSaat vadhyaH = he, by human, can be killed; [asya = his] mR^ityuH na anyaH vidyate = death, not, otherwise, evident.
"That demon did not express about humans then with his disrespect to them, and evidently his death does not occur otherwise." So said Brahma to gods. [1-15-14]
एतच्छ्गृत्वा प्रियं वाक्यं ब्रह्मणा समुदाहृतम् |
देवा महर्षयः सर्वे प्रहष्टास्तेऽभवंस्तदा ||१-१५-१५
15. brahmaNaa samudaahR^itam = by Brahma, well explained; etat priyam vaakyam = this, pleasant, word; shrutvaa = having heard; tataH = then; te devaaH maharSayaH = those, gods, great sages; sarve prahR^iSTaa abhavan = all, delighted, became.
On hearing Brahma the explaining himself , then all those gods and great sages became adequately happy. [1-15-15]
एतस्मिन्नन्तरे विष्णुरुपयातो महाधुतिः |
श्ङ्खचक्रगदापाणिः पीतवासा जगत्पतिः || १-१५-१६
वैनतेयं समारूह्म भास्करं तोयदं |
तप्तहाटककेयूरो वन्द्यमानः सुरोत्तमैः || १-१५-१७
16, 17. etasmin antare = in the mean while; mahaadyutiH = great resplendent god; sankhachakragadaapaaNiH = [with] conch disc maa in hands; piitavaasaa = [with] yellow robes; jagatpatiH = Lord of Universe; vainateyam samaaruhya = Lady Vinata's son, (GaruDa) mounted on; bhaaskaram toyadam yathaa = Sun, on water giver [sun on black cloud,] like; taptahaaTaka keyuuraH = burnt [refined] gold bracelets; vandyamaanaH surottamaiH = while eulogised, the best gods,; vishNuH = Vishnu; upayaataH = arrived.
In the meanwhile the great resplendent Vishnu, the Lord of the Universe, arrived there mounted on his Eagle-vehicle Garuda, handling conch-shell, disc, and mace in his three of four hands, clad in yellow-ochre robes, wearing golden bracelets, and while best gods eulogised him, and his arrival there is like the arrival of sun mounted on black cloud to accord the gratuitous gift called the rain. [1-15-16, 17]
Vishnu is a four handed deity. He handles a Divine Lotus suggesting that he is the creator sR^iSTikartaa. An ever-cycling disc called sudarshana chakra is handled symbolising his ever-lasting dynamism. He is the maintainer of that continuous dynamism of already created Universe sthithikartaa. A mace called kaumodakii for bludgeoning enemies as he is the eradicator of evil samhaarakartaa, and a conch-shell called paanchajanya which produces the sound of Om, listening to which salvation, mukti, is achieved by the true devotee. The sound of the same conch shell gives out an unbearable sound in respect of enemies. He is entered here without a lotus in hand. That means there is no need for a creation afresh. The other items he is handling are enough to deal with Ravana. If the Lotus is not handled that hand is taken as a blessing hand, abhayahasta. And now he is giving that a + bhaya no fear, an assurance, to all gods.
The expression that Vishnu has come on his eagle-vehicle has a cross-reference to the previous chapter's garuDa yajna vedi , Eagle-shaped Altar of Fire that is laid by priests of Dasharatha. It will be laid so with assumption that Garuda, also called suparNa, the Divine Eagle will fly in to transport oblations. The Vedic ritual is also called su parNa, the golden winged, or great winged vehicle to conduct oblations. And the eagle-vehicle of Vishnu is the quickest carrier of oblations to the deities specified in Vedic hymn. Here this Garuda has already carried the oblations offered by King Dasharatha to the chanting of Vedic hymns by Sage Rishyasringa to Vishnu. So Vishnu is now coming mounted on the same meritorious carrier, namely Garuda. Secondly the simile of Sun's coming mounted on a black cloud has some thing to do with yajna. A silver cloud is no value in giving rains. The rain has got an inseparable combination with Vedic ritual. Since the ritual of Dasharatha is going to fructify the rainfall is due on earth. Hence, the sun on collecting all the merits called the rituals of Dasharatha, in the form waters is coming riding on a black cloud to shower rains. Hence Vishnu and Sun both are ready now shower their graces. Vishnu will shower grace by eradicating the evil called Ravana, and the sun by showering the gratuitous and cooling rains.
ब्रह्मणा च समाजम्य तत्र तस्थौ समाहितः |
तमब्रुवन्सुराः सर्वे समभिष्टूय संनताः || १-१५-१८
18. brahmaNaa samaagamya = with Brahma, having met; tatra tasthau samaahitaH = there, he stood, contemplating; suraaH sarve sannataaH = gods, all, bowing down; tam samabhiSTuuya abruvan = him, on offering prayers, said to him.
Vishnu having met Brahma stood there contemplating, and then all of the gods on bowing down and offering prayers addressed Vishnu. [1-15-18]
त्वं नियोक्ष्यामहे विष्णो लोकानां हितकाम्यया |
राज्ञो दशरथस्य त्वमयोध्याधिपतेर्विभोः || १-१५-१९
धर्मज्ञस्य वदान्यस्य महर्षिसमतेजसः |
अस्य भार्यासु तिसृषु ह्रीश्रीकित्युपमासु च || १-१५-२०
विष्णो पुत्रत्वमागच्छ कृवाऽऽमानं चतुर्विधम् |
19, 20, 21a. viSNo = oh, Vishnu; lokaanaam hitakaamyaya = in all worlds, desiring prosperity; tvaam niyokshyaamahe = you, we nominate; viSNo = oh, Vishnu; tvam ayodhyaadhipatiH vibhoH = you, to Ayodhya's ruler, lord of; dharmaj~nasya vadaanyasya = of that virtuous one, renowned one; maharSisamatejasaH = sage equalling in resplendence; asya dasharathasya raaj~naH = such a, Dasharatha's, the king; hriisriikiirtyupamaasu = having similitude with virtue affluence and glory; trisruSu = in three of them; bhaaryaasu = in his wives; aatmaanam chaturvidham kR^itvaa = yourself, four fold, on making [on transforming yourself]; putratvam aagacCha = childhood [take birth,] you get.
"Oh! Vishnu, desiring prosperity in all the worlds we nominate you to become the son of the ruler and lord of Ayodhya, namely Dasharatha, who is a virtuous one, renowned one and one whose resplendence equals that of the sages, and oh, Vishnu, through the wives of such a king Dasharatha, who are in similitude with the hrii, the virtue, shrii, the affluence, and kiirti, the glory, you have a fourfold transformation and take birth as their son. [1-15-19, 20, 21a]
These three hrii, shrii, kiirti are the daughters of Daksha Prajapati in their earlier births. The hrii is hR^illekha , virtuous disposition - which Queen Kausalya has, and who begot Rama. The shrii is shriikaara , the affluence of everything, which Queen Sumitra has, by which alone she magnificently and unhesitatingly advises her son Lakshmana to go along with Rama to woods. And the third, kiirti, the glory, and the glory of Kaika is well known. The position of this epic minus Kaika can be imagined, thereby her glory, may it be negative, that may be imagined.
तत्र त्वं मानुषो भूत्वा प्रवृद्धं लोककण्टकम् || १-१५-२१
अवध्यं दैवतैर्विष्णो समरे जहि रावणम् |
21b, 22a. viSNo = oh, Vishnu; tvam = you; tatra = in them [the wombs of queens]; maanuSaH bhuutva = as human, on becoming, (taking birth); pravR^iddham = who is exacerbating; lokakanTakam = one who is thorny to worlds; daivataiH avadhyam = by gods, not killable one; raavaNam samare jahi = Ravana, in war, be killed.
"Oh! Vishnu, on your taking birth as human through the wives of Dasharatha you eliminate Ravana in war, who has become exacerbating and thorny to all worlds, and who is otherwise not eliminable for gods. [1-15-21b, 22a]
स हि देवान्सगन्धर्वान्सिद्धांश्च ऋषिसत्तमान् || १-१५-२२
राक्षसो रावणो मूर्खो विर्येद्रेकेण बाधते |
22b, 23a. saH muurkhaH raakshasaH = he, preposterous, demon; (Ravana); devaan = gods; sagandharvaan siddhaan cha R^iSisattamaan = with gandharva celestials, souls of salvation, hermits, eminent ones; viiryodrekeNa baadhate = with his invigorated doggedness, torturing.
"He that preposterous demon Ravana with his invigorated doggedness is torturing gods along with eminent saints, gandharva-s, and siddha-s. [1-15-22b, 23a]
ऋषयश्च ततस्तेन गन्धर्वाप्सरसस्तथा || १-१५-२३
कीडन्तो नन्दनवने रैद्रेण विनिपातिताः |
23b, 24a. tataH = by his insolence; tena raudreNa = by him, the furious one; R^iSayaH cha = sages, also; tathaa = like that; nandanavane kriiDantaH = in Nandana gardens[Heavenly gardens,] those that are delighting; gandharvaapsarasaaH = gandharva-s apsara-s; vinipaatitaaH [ vi ni paatitaaH completely, down, thrown] = are knocked down [from heavens.]
"He that furious one with his insolence is knocking down sages from their celestial abodes, and like that he is knocking down the gandharva-s and apsara celestials too from the heavenly gardens Nandana, where they will be taking delight. [1-15-23b, 24a]
वधार्यं वयमायातास्तस्थ वै मुनिभिः सह || १-१५-२४
सिद्धगन्धर्वयक्षाश्च ततस्त्वां शरणं |
24b, 25a. vayam = we; siddhagandharvayakshaaH = siddha-s gandharva-s yaksha-s - the celestial beings; saha munibhiH = with, sages; tasya vadhaartham aayaataaH vai = for purpose of elimination, we have come, actually; tataH tvaam sharaNam gataaH = thereby, [we all] in you, shelter, we have gone in.
"We the celestial beings like siddha-s, gandharva-s, yaksha-s along with sages have actually come for his elimination, and thereby we seek shelter in you. [1-15-24b, 25a]
त्वं गतिः परमा देव सर्वेषां नः परंतपः || १-१५-२५
वधाय देवशत्रूणां नृणां लोके मनः कुरु |
25b, 26a. param tapaH = oh, enemy tormentor; deva = oh, Vishnu; tvam naH paramaa gatiH = you are, our, ultimate, course; devashatR^iNaam vadhaaya = divinity's enemies, to eliminate; nR^iNaam loke = in human's, world; manaH kuru = mind, make [give a thought.]
"Oh, enemy tormentor, oh, Vishnu, you are the ultimate recourse for all of us in eliminating enemies of divinity, hence you make up your mind to take birth in human world." The gods appealed to Vishnu that way. [1-15-25b, 26a]
एवं स्तुतस्तु देवेशो विष्णुस्त्रिदशपुङ्गवः || १-१५-२६
पितामहपुरोगांस्तान्सर्वलोकनास्कृतः |
अब्रवीत् त्रिदशान् सर्वान् समेतान् धर्म संहितान् || १-१५-२७
26b, 27. tridashapungavaH = among divinities the Supreme one; sarvalokanamaskR^itaH = revered one by all worlds; deveshaH = god of gods'; viSNuH = Vishnu; evam stutaH tu = this way, when eulogised; sametaan = to those that are in assemblage; dharmasamhitaan = abiding ones in righteousness; pitaamahapurogaan = Forefather Brahma keeping ahead - at helm of affairs; taan sarvaan tridashaan abraviit = them, all, celestials, spoke to.
When the god of gods Vishnu, the supreme one among deities, one who is revered by all worlds is eulogised this way, then he spoke to all of those celestials that abide in the righteousness and that are in the assemblage, keeping the Forefather Brahma at their helm. [1-15-26a, 27]
भयं त्यजत भद्रं वो हितार्तं युधि रावणम् |
सपुत्रपौत्रं सामात्यं समित्रज्ञातिबान्धवम् || १-१५-२८
हत्वा क्रूरं दुरात्मां देवर्षिणां भयावहम् |
दशवर्षसहस्राणि दशवर्षशतानि च || १-१५-२९
वत्स्यामि मानुषे लोके पालयन्पृथिवीमिमाम् |
28, 29, 30a. bhayam tyajata = fear, get rid off; bhadram vaH = safety, be upon you; vaH hitaartham = your, for welfare's sake; saputrapoutram = along with his sons grandsons; saamaatyam = along with his ministers; samitraj~naatibaandhavaan = along with his friends cousins and relatives; kruuram duraatmaanam = cruel, evil minded one; devaR^iSiiNaam bhayaavaham = for deities and sages, dreadful one; raavaNam yudhi hatvaa = Ravana, in war, on eliminating; imaampR^itviim paalayan = this, earth, while ruling; dashavarSasahasraaNi = ten thousand years; dashavarshashataani cha = ten hundred years also; maanuSe loke vatsyaami = in human, world, I will reside.
"Get rid off the fear, let safety be upon you, on eliminating that cruel and evil-minded Ravana who became dreadful to deities and sages, along with his sons, grandsons, friends, cousins and relatives, ministers and forces too in war for your welfare, I will then reside in human world ruling this earth for eleven thousand years." Thus Vishnu assured the gods. [1-15-28, 29, 30a]
एवं दत्त्वा वरं देवो देवानं विष्णुरात्मवान् || १-१५-३०
मानुषे चिन्तयामास जन्मभूमिमथात्मनः |
30b, 31a. aatmavaan viSNuH devaH = kind-hearted, Vishnu, the god; devaanaam evam varam datvaa = to gods, this way, boon, on giving; atha aatmanaH maanuSe = then, for himself, in human [world]; janmabhuumim chintayaamaasa = birth base [instituting point,] started to think of.
On giving boon to all gods in that way the kind-hearted god Vishnu started to think about the instituting base for his birth in human world. [1-15-30b, 31a]
ततः पद्मपलाशाक्षः कृत्वात्मां चतुर्विधम् || १-१५-३१
पितरं रोचयामास तदा दशरथं नृपम् |
31b, 32a. tataH = afterwards; padmapalaashaakSaH = lotus petal eyed one [ Vishnu]; tadaa = then; aatmaanam chaturvidham kR^itvaa = himself, into four-fold, on making [agreeing to make]; dasharatham nR^ipam = Dasharatha, King; pitaram rochayaamaasa = as his father, predisposed to select.
And then that lotus-petal-eyed one agreeing to manifest himself in fourfold way is predisposed towards Dasharatha to be his father. [1-15-31b, 32a]
There is a great lot of discussion whether Vishnu made himself fourfold as Rama, Lakshmana, Bharata an Shatrughna, or he himself incarnated along with his main ingredients like conch shell, disc, mace as those three brothers. This verse says that he 'made himself, or agreed to make himself as fourfold.' Even then, there are discussions that Rama is a 'full incarnation' puurNa avataara as the Supreme is indivisible - on one account. And his brothers cannot be reckoned as his incarnation as they become parts of the whole but not the 'whole' itself he did not divide himself on the other account. And the tradition believes that Vishnu did not divide himself but incarnated in one piece, where his brothers are his paraphernalia. There is no unanimity on this, as yet.
तदा देवर्षिगन्धर्वाः सरुद्राः साप्सरोगणाः |
स्तुतिभिर्दिव्यरुपाभिस्तुष्टुवुर्मधुसूदनम् || १-१५-३२
32b, c. tadaa = then; devarrSigandharvaaH sarudraaH saapsarasaa-gaNaaH = gods sages gandharva-s with rudra-s, apsara-s, groups of; divyaruupaabhiH stutibhiH = divine in form [in exposition,] with prayers; madhu suudanam = killer of Madhu [the demon][that is Vishnu]; tuSTuvuH = extolled.
Then all the groups of gods, sages, gandharva-s, with rudraa-s, and apsarasa-s, extolled Vishnu with prayers of divine exposition. [1-15-32b, c]
Vishnu in early times killed a ghastly demon called Madhu and his brother Kaitabha, hence He is also called Madhusuudana. This is one in the thousand names of Vishnu.
तमुद्धतं रावणमुग्रतेजसं
प्रवृद्धर्श्पं त्रिदशेश्वरद्विषम् |
विरावणं साधुतपस्विकण्टकम्
तपस्विनामुद्धर तं भयावहम् || १-१५-३३
33.tam = that particular one - who is renowned for evil acts - Ravana; uddhatam = an egoist; ugratejasam = furiously fiery one; pravR^iddhadarpam = one with heightened arrogance; tridasheshwaradviSam = hater gods, lord-Indra, of; vi+raavaNam= [one who makes everyone to] high, wails; tapasvikanTakam = a thorn in sides to sages, as such; tapasvinaam bhayaavaham = for hermits, he who is a fright; tam raavaNam saadhu uddhara = such as he is - him, that Ravana, eliminate [give final emancipation, deliver him from curse] .
"Oh! Vishnu, he that fiery one who is renowned for evil acts and who is the hater of Indra, that Ravana is uprising furiously with his heightened arrogance, and he has become a thorn in the side of hermits hence he is a fright to sages, afor he torturesd insubordinates to the extent of loud wailing; hence we pray you to eliminate that Ravana." [1-15-33]
तमेव हत्वा सबलं सबान्धवं |
विरावणं रावणमुग्रपौरुषम् |
स्वलौकमागच्छ गतज्वरश्चिरम् |
सुरेन्द्रगुप्तं गतदोषकल्मषम् || १-१५-३४
34. sabalam sabaandhavam = with all his forces, with all his kinsmen; viraavaNam [kR^itvaa] = without pandemonium [on making worlds]; ugrapauruSam = furiously vainglorious; tam raavaNam eva hatvaa = him, Ravana, thus, having killed; chiram = for a long time to come; gatajwara = rid of, febrility; surendraguptam = for gods lord - by Indra, made inaccessible, safeguarded; gatadoSakalmaSam = [and one which is] rid of flaws and blemishes; swar lokam aagacCha = [your] heavenly, abode [Vaikuntha,] return to.
"On eliminating that furiously vainglorious Ravana with all his forces and with all his kinsmen neutralise the pandemonium created by him in all the worlds, and for a long time to come you get rid of your febrility, and you please return to your heavenly abode, namely your blameless and faultless Vaikuntha. [1-15-34]
इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे पज्चदशः सर्गः ||
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© 1999, Desiraju Hanumanta Rao [Revised: April 04]
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