Vishvamitra narrates the legend of Ahalya to Rama and Lakshmana when they arrive at the precincts of Mithila, bidding farewell to the King of Vishaala. Indra is infatuated with Ahalya desires a union with her, for which she complies. However, Gautama catching them unawares curses both Indra and Ahalya.
pṛṣṭvā tu kuśalam tatra paraspara samāgame |
kathāante sumatiḥ vākyam vyājahāra mahāmunim || 1-48-1
1. tatra = there; paraspara - paraH paraH = one with the other Sumati with Vishvamitra; samaagame = on meeting; sumatiH kushalam pR^iSTvaa = king Sumati, well-being, having asked; katha aante = episode, end of [at end of the exchanging greetings]; mahaamunim vaakyam vyaajahaara = with great-saint, words, started - raised the topic of Rama and Lakshmana.
When those two, Vishvamitra and Sumati, have met one another there at that place, king Sumati raised the topic of Rama and Lakshmana, after exchanging greetings and enquiring about the well-being of the great-saint Vishvamitra. [1-48-1]
imau kumārau bhadram te deva tulya parākramau |
gaja siṃha gatī vīrau śārdūla vṛṣabha upamau || 1-48-2
padma patra viśālākṣau khaḍga tūṇī dhanur dharau |
aśvinau iva rūpeṇa samupasthita yauvanau || 1-48-3
yadṛcchayā eva gām prāptau devalokāt iva amarau |
katham padbhyām iha prāptau kim artham kasya vā mune || 1-48-4
2. mune = oh, saint; te bhadram = you, be safe; deva tulya paraakramau = with god Vishnu, matching, in valour; gaja simha gatii = [like audacious] elephant, [like arrogant] lion, with strides; viirau = two valrous ones; shaarduula vR^iSabha upamau= [adventurous] tiger, [adamantine] Holy Bull, in similitude; padma patra vishaala akSau = lotus, petal, broad, eyed ones; khaDga tuuNii dhanuH dharau = sword, quiver, bow, wielding; ruupeNa ashvinau iva = by physique, Ashwin, the Twin-god brothers, like; sam upasthita yauvanau = in the offing, youthfulness is; deva lokaat = from gods', abode; yadR^icChayaa iva = at their pleasure, as if; gaam praaptau = on earth, chanced; a marau = not, dying ones [deathless, immortals]; iva = as if like; imau kumaarau = these, youngsters; iha = here, to this place; padbhyaam = with two feet by footslogging; katham = how; kim artham = what, for; praaptau = how, they chanced; kasya vaa = whose [scions,] are they.
"These two youngsters, oh, sage, let safety betide you, striding like audacious elephants and arrogant lions, bearing a similitude to adventurous tigers and adamantine bulls, and wielding quivers, swords, and bows, are valorous with their valour matching that of Vishnu, and with their eyes broad like lotus-petals and with youthfulness in the offing they look like the exceptionally beautiful twin-gods, Ashwin-brothers, by their physique. How these two have footslogged and chanced here as though immortals have chanced on earth from the abode of gods at their pleasure? What for they have come here, and whose scions are they? [1-48-2, 3, 4]
The word deva can easily be said as a 'god' but, this is said to be Vishnu, as implied at 4-43-56 of Kishkindha 'There the Cosmic-Souled God, namely Vishnu...' etc. Now the enquirer himself is no less than a godly king, hence he identified the boys as non-terrestrial. No fatherly person accepts youngsters to footslog miles and miles, and so far this is an unobserved and an uncared for aspect by other sages and saints, because all of those sages and saints are footsloggers. This may be one of the reasons for Dasharatha in refusing to send Rama with Vishvamitra. However, King Sumati, being a glorious and fatherly king brought up this topic. Vishvamitra is giving a 'rehearsal' for these brothers for their real forest trekking later in the legend. Further, if a divine deed is to be done and a benefit therefrom is to be acquired, one has to footslog. Now Rama is going to perform a divine feat called 'bending the bow of Shiva' and thereby winning the hand of an unusual princess Seetha, in marriage. Hence, he footslogged this much distance for siitaa kalyaaNa artham, loka kalyaaNa artham Seetha's marriage, which is for the 'universal goodness.'
bhūṣayantau imam deśam candra sūryau iva aṃbaram |
paraspareṇa sadṛśau pramāṇa ingita ceṣṭitaiḥ || 1-48-5
kim artham ca nara śreṣṭhau saṃprāptau durgame pathi |
vara āyudha dharau vīrau śrotum icchāmi tattvataḥ || 1-48-6
5. nara shreSThau = two best ones among men Rama, Lakshmana; pramaaNa ingita ceSTitaiH = by bodily proportions, [and] by facial-language, [and] by gestures; paraspareNa sadR^ishau = to one another, identical; candra suuryau ambaram iva = Moon, Sun, [decorate the] firmament, as with; imam desham bhuuSayantau = this, province, they are refurbishing; vara aayudha dharau = best, weapons, wielders of; such a; viirau = valiant ones; dur game pathi = not, passable, on a route - an arduous path; kim artham sampraaptau = for what, reason, they have chanced here; tattvataH shrotum icChaami = in truth, to listen - know, I wish to.
"These two best ones among men are identical to one another by their bodily proportion, facial-language, and by bodily gestures, and with their presence they refurbish this province like the Moon and Sun brightening the firmament. In truth, I would like to know for what reason these valiant ones who are wielding best weapons have arrived here travelling on an arduous path." Thus, king Sumati asked Vishvamitra. [1-48-5, 6]
The word facial-language translated for ingita may be an extended expression for the body language.' This word is for the voice muted facial expressions, given through smiles, eyebrows, lip movement etc. A person could be analysed by these very expressions as we presently call this as face reading. This is what Sugreeva says when sending Hanuma to Rama and Lakshmana for the first time, 'because you are an expert in reading faces, know them by their facial expressions...'
tasya tad vacanam śrutvā yathā vṛttam nyavedayat |
siddha āśrama nivāsam ca rākṣasānām vadham tathā | 1-48-7b
7a, b. tasya tat vacanam shrutvaa = his [Sumati's,] that, word, on hearing; siddha aashrama nivaasam ca = in Accomplishment, hermitage, visit [of Rama and Lakshmana,] also; tathaa = like that; raakSasaanaam vadham = demons, elimination; yathaa vR^ittam = as, it happened; nyavedayat = submitted - Vishvamitra informed Sumati.
On hearing those words of King Sumati, Vishvamitra informed him about the visit of Rama and Lakshmana to the Hermitage of Accomplishment, also about the elimination of demons, as it has happened. [1-48-7a, 7b]
viśvāmitra vacaḥ śrutvā rājā parama vismitaḥ || 1-48-7c
atithī paramau prāptam putrau daśarathasya tau |
pūjayāmāsa vidhivat satkāra arhau mahābalau || 1-48-8
7c, 8. raajaa = king Sumati; vishvaamitra vacaH shrutvaa = Vishvamitra's, words, on hearing; parama vismitaH = highly, astonished; paramau atithii praaptam = most prominent ones, guests, chanced - at his place; satkaara arhau = for honour, worthy ones; mahaabalau = great-mighty - princes; tau dasharathasya putrau = to those two, of Dasharatha, sons; vidhivat puujayaamaasa = customarily, started to honour.
King Sumati is highly astonished to hear the words of Vishvamitra about the visit of Rama and Lakshmana, and treating them to have come as the most prominent and honour-worthy guests that king started to honour those two great-mighty sons of Dasharatha customarily. [1-48-7c, 8]
tataḥ parama satkāram sumateḥ prāpya rāghavau |
uṣya tatra niśām ekām jagmatuḥ mithilām tataḥ || 1-48-9
9. raaghavau = Raghava-s; tataH = then; sumateH parama satkaaram praapya = from Sumati, high, honour, on getting; tatra ekaam nishaam uSya = there, one, night, on staying; tataH mithilaam jagmatuH = then, to Mithila, they moved on.
On getting high honours from King Sumati, Raghava-s stayed there along with Vishvamitra and with the community of sages for one night, and then they all have moved on to Mithila. [1-48-9]
tām dṛṣṭvā munayaḥ sarve janakasya purīm śubhām |
sādhu sādhu iti śaṃsanto mithilām samapūjayan || 1-48-10
10. sarve munayaH = all, saints; janakasya = Janaka's; taam shubhaam puriim dR^iSTvaa = that, auspicious, city [Mithila,] on seeing; saadhu saadhu iti shamsantaH = splendid, splendid, thus, extolled; mithilaam sam apuujayan = at Mithila, well-worshipped.
On seeing Janaka's auspicious city Mithila, all of the saints who are accompanying Vishvamitra, Rama, and Lakshmana, extolled it saying, "Splendid! Splendid!" and admired it highly. [1-48-10]
Ayodhya is not fortunate enough to receive any worship from the onlookers, but it will be admired for its fortification. However, Mithila is a venerable city, because by itself it is a temple town and the Vedic-rituals etc., will be going on forever. It is a blessed place as it has Shiva's Bow, for which bow ritual worship is be ongoing from time immemorial.
mithila upavane tatra āśramam dṛśya rāghavaḥ |
purāṇam nirjanam raṃyam papraccha muni puṃgavam || 1-48-11
11. raaghavaH = Raghava; tatra = there; mithila upa vane = Mithila, near at, in woodlands - in fringe woods of Mithila; puraaNam = age-old; nir janam = without, people - uninhibited; ramyam = pleasing; aashramam dR^ishya = hermitage, on seeing; muni pungavam papracCha = sage, the eminent, asked.
On seeing a hermitage in the fringes of Mithila, that appeared to be age-old, but now uninhabited, yet pleasing, Rama asked the eminent sage Vishvamitra. [1-48-11]
idam āśrama saṃkāśam kim nu idam muni varjitam |
śrotum icchāmi bhagavan kasya ayam pūrva āśramaḥ || 1-48-12
12. bhagavan = oh, venerable one; aashrama sankaasham = hermitage, semblable with; muni varjitam = by sages, discarded; idam kim nu = this is, what, really; puurvaH ayam aashramaH kasya = previously, this, hermitage, whose is it; shrotum icChaami = to listen, I wish.
"This is semblable to a hermitage but sages seem to have discarded it. Oh, venerable sage, whose is this hermitage previously, I wish to listen of it." Thus, Rama asked Vishvamitra. [1-48-12]
tat śrutā rāghaveṇa uktam vākyam vākya viśāradaḥ |
prati uvāca mahātejā viśvamitro mahāmuniḥ || 1-48-13
12. vaakya vishaaradaH = in sententiousness, expert; mahaatejaa = great resplendent [sage]; vishvamitraH = Vishvamitra; raaghaveNa uktam = by Raghava, spoken; tat vaakyam = that, sentence; shrutvaa = on hearing; mahaamuniH prati uvaaca = eminent-saint Vishvamitra, in reply, said.
On hearing that sentence spoken by Raghava, the expert in sententiousness, a great resplendent sage and eminent-saint Vishvamitra replied him in this way. [1-48-13]
hanta te kathayiṣyāmi śṛṇu tattvena rāghava |
yasya etat āśrama padam śaptam kopān mahātmanā || 1-48-14
14. raaghava = oh, Raghava; mahaa aatmanaa = by [which] great-souled one [Gautama]; kopaan = resentfully; shaptam = cursed; etat aashrama padam = this, hermitage, threshold; yasya = whose is it; tattvena te kathayiSyaami = factually, to you, I will narrate; shR^iNu = listen; hanta = what a pleasure - to tell about it to you.
"What a pleasure! You may listen as I narrate, Raghava, whose hermitage is this factually, and which great soul has resentfully cursed this. [1-48-14]
The pleasure expressed by Vishvamitra is for the arrival of time, for the event of Rama's grace, in releasing Ahalya from her cursed state.
gautamasya naraśreṣṭha pūrvam āsīt mahātmanaḥ |
āśramo divya saṃkāśaḥ suraiḥ api supūjitaḥ || 1-48-15
15. narashreSTha = oh, best among men, Rama; divya sankaashaH = heavenly, glistening; suraiH api su puujitaH = by gods, even, highly hallowed; aashramaH = [this] hermitage; puurvam = once; maha aatmanaH gautamasya aasiit = of great-souled one, Gautama's, was there - belonged to.
"Oh, the best one among men Rama, this hermitage with a heavenly glisten, and highly hallowed even by gods, once belonged to the great-souled sage Gautama. [1-48-15]
sa ca atra tapa ātiṣṭhat ahalyā sahitaḥ purā |
varṣa pūgāni anekāni rājaputra mahāyaśaḥ || 1-48-16
16. mahaayashaH = oh, highly renowned; raaja putra = oh, king's, son, [prince Rama]; puraa = once; saH = he - Gautama; ahalyaa sahitaH = Ahalya [his wife,] along with an ekaani = not, one - numerous; varSa puugaani = year, cycles of; atra tapa aatiSThat = there - in this hermitage, in asceticism, sat tight.
"In this hermitage, oh, prince Rama, once that highly renowned Sage Gautama sat tight in asceticism for numerous cycle of years along with his wife Ahalya. [1-48-16]
tasya antaram viditvā tu sahasrākṣaḥ śacī patiḥ |
muni veṣa dharo bhūtvā ahalyām idam abravīt || 1-48-17
17. shacii patiH sahasraakSaH = Sachi Devi's, husband, Thousand-eyed, Indra; tasya = his [Gautama's]; antaram = meantime, gap period [from his stay with his wife in ascetics]; viditvaa = on knowing; muni veSa dharaH = sage's [Gautama's,] guise, wearing; bhuutvaa = on becoming [like Gautama]; ahalyaam idam abraviit = to Ahalya, this, said.
"On knowing the meantime of Gautama's availability at hermitage, Indra, the husband of Shaci Devi and the Thousand-eyed god wearing the guise of sage Gautama and becoming such a sage, approached Ahalya and said this to her. [1-48-17]
ṛtu kālam pratīkṣante na arthinaḥ susamāhite |
saṃgamam tu aham icchāmi tvayā saha sumadhyame || 1-48-18
18. su samaahite = oh, finely limbed one; arthinaH = indulgers; R^itu kaalam na pratiikSante = seasonal [conceiving,] time, not, watch out for; su madhyame = oh, well-waisted one; aham tu = I, for my part; tvayaa saha = you, along with; sangamam icChaami = copulation, I, desire.
" 'Oh, finely limbed lady, indulgers do not watch out for the time to conceive, as such oh, slender-waisted one, I desire copulation with you. [1-48-18]
Vividly: 'Oh, Ahalya, Brahma crafted you so well that all your limbs are symmetrically conjoined, so who in the universe will not yearn to have intercourse with you... and on seeing your slender waist and thickset hips I wish to copulate with you now itself... and let there be no fear of safe period or unsafe period for I do not wish to have any progeny of mine from you...
muni veṣam sahasrākṣam vijñāya raghunaṃdana |
matim cakāra durmedhā deva rāja kutūhalāt || 1-48-19
19. raghunandana = oh, Rahu's, legatee; dur medhaa = ill, advisedly; muni veSam sahasraakSam viGYaaya = in sage's, guise, of Thousand-eyed one, [though] knowing; deva raaja kutuuhalaat = for god's, king's, impassion; matim cakaara = mind, made - inclined to have intercourse.
"Oh, Rama, the legatee of Raghu, though knowing him as the Thousand-eyed Indra in the guise of her husband Gautama, she is inclined to have intercourse ill-advisedly, only to satisfy the impassion of the King of Gods. [1-48-19]
Her thinking is: 'This is none but Indra in the guise of my husband, for my husband never asks me like this nor he violates times... I heard that Indra is seeking me for a long time... and when King of Gods expresses such a desire, it cannot be refused... let him have it
atha abravīt suraśreṣṭham kṛtārthena aṃtarātmanā |
kṛtārthā asmi suraśreṣṭha gaccha śīghram itaḥ prabho || 1-48-20
ātmānam mām ca deveśa sarvadā rakṣa gautamāt |
20, 21a. atha = then; kR^itaarthena antara atmanaa = fulfilled, means, in heart, of hearts; surashreSTham = of gods, to the best one - Indra; abraviit = said; surashreSTha = oh, best of gods; kR^ita arthaa asmi = fulfilled, purpose - gratified, I am; prabho = oh, lord; itaH shiighram gacCha = from here, quickly, get going; deva iisha = oh, god's, ruler; aatmaanam = yourself; maam ca = me, also; sarvadaa gautamaat rakSa = always, from Gautama, safeguard.
"She felt fulfilled in her heart of hearts and then she said this to that best god Indra, 'I am gratified in complying with your wish, oh, best of gods, get going oh, lord, from here quickly, oh, ruler of gods, always safeguard yourself and me from Sage Gautama.' Thus, Ahalya said to Indra. [1-48-20, 21a]
indraḥ tu prahasan vākyam ahalyām idam abravīt || 1-48-21
suśroṇi parituṣṭo asmi gamiṣyāmi yathā āgatam |
21b, 22a. indraH tu = Indra, on his part; prahasan = smilingly; ahalyaam idam vaakyam abraviit = to Ahalya, this, sentence, said; su shroNi = oh, well-hipped lady; pari tuSTaH asmi = quite, delighted, I am; yathaa aagatam gamiSyaami = as I have come, I will go away.
"Indra on his part smilingly said this word to Ahalya, 'oh, well-hipped lady, I am quite delighted, here I go as I have came.' [1-48-21b, 22a]
evam saṃgaṃya tu tayā niścakrāma uṭajāt tataḥ || 1-48-22
sa saṃbhramāt tvaran rāma śankito gautamam prati |
22b, 23a. raama = oh, Rama; evam tayaa sangamya = thus, with her, having copulated; saH = he - Indra; sambhramaat tvaran = by fluster, hastily; gautamam prati shankitaH = at Gautama, towards [his arrival,] uncertain of; tataH = then; uTajaat = from cottage; niS cakraama = out, he came.
"Oh, Rama, Indra then came out of the cottage flustering hurriedly after copulating with her with an uncertainty about the arrival of Sage Gautama. [1-48-22b, 23a]
gautamam sa dadarśa atha praviśaṃtam mahāmunim || 1-48-23
deva dānava durdharṣam tapo bala samanvitam |
tīrtha udaka pariklinnam dīpyamānam iva analam || 1-48-24
gṛhīta samidham tatra sa kuśam muni puṃgavam |
33. mahaatejaa = great-resplendent one; mahaatapaaH = great-ascetic; gautamaH = Gautama; duSTa caariNiim = to bad, behaved one - to immodest Ahalya; evam uktvaa = thus, on saying [cursing]; imam aashramam utsR^ijya = this one, hermitage, shedding; siddha caaraNa sevite = by siddha-s, caarana-s, adored by; ramye himavat shikhare = pleasant ones, on Himalayas, peaks; tapaH tepe = asceticism, practised.
"On cursing immodest Ahalya thus, that great-resplendent Sage Gautama shed this hermitage which was once adored by celestials like siddha-sand caarana-s, and that great-ascetic Gautama practised his asceticism on the pleasant peaks of Himalayas." Thus, Vishvamitra continued his narration about the legend of Ahalya. [1-48-33]
dṛṣṭvā sura patiḥ trasto viṣaṇṇa vadano abhavat || 1-48-25
atha dṛṣṭvā sahasrākṣam muni veṣa dharam muniḥ |
durvṛttam vṛtta saṃpanno roṣāt vacanam abravīt || 1-48-26
25b, 26. sura patiH = gods, lord of - Indra; dR^iSTvaa = having seen - the sage; trastaH = he is scared; viSaNNa [vivarNa] vadanaH abhavat = dreary [colourless], faced, he became; atha = then; vR^itta sampannaH = in behaviour, rich one [well-behaved Gautama]; muniH = saint [Gautama]; muni veSa dharma = saint's, guise, who is wearing - Indra; dur vR^ittam = ill, behaved one; sahasraakSam = at Thousand-eyed Indra; dR^iSTvaa = on seeing; roSaat vacanam abraviit = by furiousness, words, spoke.
"On seeing the sage the lord of gods Indra is scared and became dreary-faced. Then the well-behaved Gautama furiously spoke these words on seeing the ill-behaved Thousand-eyed Indra who is donning the guise of a saint. [1-48-25b, 26]
mama rūpam samāsthāya kṛtavān asi durmate |
akartavyam idam yasmāt viphalaḥ tvam bhaviṣyati || 1-48-27
27. dur mate = oh, dirty, minded one; mama ruupam samaasthaaya = my, form, taking hold of; idam = this; a kartavyam = not, performable - unacceptable deed; kR^itavaan asi = effectuated, you have; yasmaat = whereby; tvam = you; vi phalaH = devoid of, fruits - infecund; bhaviSyati = you will become.
" 'Oh, dirty-minded Indra, taking hold of my form you have effectuated this unacceptable deed, whereby you shall become infecund.' Thus, Gautama cursed Indra. [1-48-27]
gautamena evam uktasya sa roṣeṇa mahātmanā |
petatuḥ vṛṣaṇau bhūmau sahasrākṣasya tat kṣaṇāt || 1-48-28
28. sa roSeNa mahaatmanaa = with, rancour, by great-souled sage; gautamena = by Gautama; evam uktasya = that way, of the one who is spoken to [cursed, Indra's]; sahasraakSasya = of Thousand-eyed Indra; vR^iSaNau = testicles; tat kSaNaatthat = that, very moment; bhuumau petatuH = onto ground, fell down.
"When that great-souled sage Gautama spoke that way with rancour, the testicles of the cursed Thousand-eyed Indra fell down onto ground at that very moment. [1-48-28]
tathā śaptvā ca vai śakram bhāryām api ca śaptavān |
iha varṣa sahasrāṇi bahūni nivaṣisyasi || 1-48-29
vāyu bhakṣā nirāhārā tapyantī bhasma śāyinī |
adṛśyā sarva bhūtānām āśrame asmin vaṣisyasi || 1-48-30
29. shakram tathaa shaptvaa = Indra, thus, on cursing; bhaaryaam api ca shaptavaan = wife, even, also, he cursed; iha = here; bahuuni varSa sahasraaNi = many, years, thousands of; nivaSisyasi = you will live - tarry on; vaayu bhakSaa nir aahaaraa = air, consuming, without, food; bhasma shaayinii = on ashes - dust, recumbent; tapyantii = searing [contritely]; sarva bhuutaanaam = for all, by beings; a dR^ishyaa = un, seen; asmin aashrame vaSisyasi = in this, hermitage, you live on.
"On cursing Indra thus the sage cursed even his wife saying, 'you shall tarry here for many thousands of years to come without food and consuming air alone, and unseen by all beings you shall live on in this hermitage while contritely recumbent in dust. [1-48-29, 30]
yadā tu etat vanam ghoram rāmo daśaratha ātmajaḥ |
āgamiṣyati durdharṣaḥ tadā pūtā bhaviṣyasi || 1-48-31
31. dasharatha aatmajaH = Dasharatha's, soul-born son; durdharSaH = unassailable one; raamaH = Rama; yadaa = when; ghoram etat vanam = sqalid, this, to forest; aagamiSyati = arrives; tadaa puutaa bhaviSyasi = then, purified, you will be.
" 'When that unassailable son of Dasharatha, namely Rama, arrives at this squalid forest, for it will be henceforth rendered so along with you, then you will be purified. [1-48-31]
tasya ātithyena durvṛtte lobha moha vivarjitā |
mat sakāśe mudā yuktā svam vapuḥ dhārayiṣyasi || 1-48-32
32. dur vR^itte = oh, ill-behaved woman; tasya = to him - to Rama; aatithyena = by giving warm welcome; lobha moha vivarjitaa = greed, craze, divested of; mudaa yuktaa = rejoice, with; mat sakaashe = in my, proximity; svam vapuH dhaarayiSyasi = your own, body, you wear [assume.]
" 'On your welcoming Rama, oh, ill-behaved woman, you will be divested of your greed and craze in which you lingered so far, and then you will assume your own body and then you can be in my proximity, rejoicingly.' Thus, Sage Gautama cursed his wife Ahalya. [1-48-32]
evam uktvā mahātejā gautamo duṣṭa cāriṇīm |
imam āśramam utsṛjya siddha cāraṇa sevite |
himavat śikhare raṃye tapaḥ tepe mahātapāḥ || 1-48-33
33. mahaatejaa = great-resplendent one; mahaatapaaH = great-ascetic; gautamaH = Gautama; duSTa caariNiim = to bad, behaved one - to immodest Ahalya; evam uktvaa = thus, on saying [cursing]; imam aashramam utsR^ijya = this one, hermitage, shedding; siddha caaraNa sevite = by siddha-s, caarana-s, adored by; ramye himavat shikhare = pleasant ones, on Himalayas, peaks; tapaH tepe= asceticism, practised.
"On cursing immodest Ahalya thus, that great-resplendent Sage Gautama shed this hermitage which was once adored by celestials like siddha-sand caarana-s, and that great-ascetic Gautama practised his asceticism on the pleasant peaks of Himalayas." Thus, Vishvamitra continued his narration about the legend of Ahalya. [1-48-33]
iti vālmīki rāmāyaṇe ādi kāvye bāla kāṇḍe aṣṭa catvāriṃśaḥ sargaḥ
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© Oct, 2002, Desiraju Hanumanta Rao [Revised : November 04]