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.
पृष्ट्वा तु कुशलं तत्र परस्परसमागमे |
कथान्ते सुमतिर्वाक्यं व्याजहार महामुनिम् || १-४८-१
1. tatra = there; parasparasamaagame = on meeting one with the other Sumati with Vishvamitra; sumatiH kushalam pR^iSTvaa = king Sumati, having asked well-being; kathaante = end of episode [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]
इमौ कुमारौ भद्रं ते देवतुल्यपराक्रमौ |
गजसिंहगती वीरौ शार्दूलवृषभोपमौ || १-४८-२
पद्मपत्रविशालाक्षौ खड्गतूणीधनुर्धरौ |
अश्विनाविव रूपेण समुपस्थितयौवनौ || १-४८-३
यदृच्छयैव गां प्राप्तौ देवलोकादिवामरौ |
कथं पद्भ्यामिह प्राप्तौ किमर्थं कस्य वा मुने || १-४८-४
2. mune = oh saint; te bhadram = you, be safe; devatulyaparaakramau = matching with god Vishnu in valour; gajasimhagatii = with striding [like audacious] elephant, [like arrogant] lion; viirau = two valrous ones; shaarduulavR^iSabhopamau= in similitude with [adventurous] tiger, [adamantine] Holy Bull; padmapatravishaalaakSau = broad eyed like lotus petal ; khaDgatuuNiidhanurdharau = wielding sword, quiver and bow; ruupeNa ashvinau iva = like the Twin-god brothers Ashwin by physique; samupasthitayauvanau = in the offing youthfulness; devalokaat = from gods' abode; yadR^icChayaa iva = as if at their pleasure; gaam praaptau = chanced on earth; amarau = 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 siitaakalyaaNaartham, lokakalyaaNaartham Seetha's marriage, which is for the 'universal goodness.'
भूषयन्ताविमं देशं चन्द्रसूर्याविवाम्बरम् |
परस्परेण सदृशौ प्रमाणेङ्गितचेष्टितैः || १-४८-५
किमर्थं च नरश्रेष्ठौ संप्राप्तौ दुर्गमे पथि |
वरायुधधरौ वीरौ श्रोतुमिच्छामि तत्त्वतः || १-४८-६
5. narashreSThau = two best ones among men - Rama, Lakshmana; pramaaNengitaceSTitaiH = by bodily proportions, [and] facial-language, [and] gestures; paraspareNa sadR^ishau = identical to one another; candrasuuryau ambaram iva = Moon, Sun, [decorate the] firmament, as with; imam desham bhuuSayantau = they are refurbishing this province; varaayudhadharau = wielders of best weapons; such a; viirau = valiant ones; durgame pathi = on an non passable route - an arduous path; kim artham sampraaptau = for what, reason, they have chanced here; tattvataH shrotum icChaami = I wish to listen - know in truth.
"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...'
तस्य तद्वचनं श्रुत्वा यथावृत्तं न्यवेदयत् |
सिद्धाश्रमनिवासं च राक्षसानां वधं तथा | १-४८-७
7a, b. tasya tat vacanam shrutvaa = his [Sumati's,] that, word, on hearing; siddhaashramanivaasam ca = visit [of Rama and Lakshmana] in Accomplishment hermitage, also; tathaa = like that; raakSasaanaam vadham = elimination of demons; 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]
विश्वामित्रवचः श्रुत्वा राजा परमविस्मितः || १-४८-७
अतिथी परमौ प्राप्तं पुत्रौ दशरथस्य तौ |
पूजयामास विधिवत् सत्कारार्हौ महाबलौ || १-४८-८
7c, 8. raajaa = king Sumati; vishvaamitravacaH shrutvaa = on hearing Vishvamitra's words; paramavismitaH = highly astonished; paramau atithii praaptam = most prominent guests, chanced - at his place; satkaaraarhau = worthy ones for honour; mahaabalau = great-mighty - princes; tau dasharathasya putrau = to those two sons of Dasharatha; 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]
ततः परमसत्कारं सुमतेः प्राप्य राघवौ |
उष्य तत्र निशामेकां जग्मतुर्मिथिलां ततः || १-४८-९
9. raaghavau = Raghava-s; tataH = then; sumateH paramasatkaaram praapya = on getting high honour from Sumati; tatra ekaam nishaam uSya = there, on staying one night; tataH mithilaam jagmatuH = then, they moved on to Mithila .
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]
तां दृष्ट्वा मुनयः सर्वे जनकस्य पुरीं शुभाम् |
साधु साध्विति शंसन्तो मिथिलां समपूजयन् || १-४८-१०
10. sarve munayaH = all, saints; janakasya = Janaka's; taam shubhaam puriim dR^iSTvaa = on seeing that auspicious city [Mithila] ; saadhu saadhu iti shamsantaH = splendid, splendid, thus, extolled; mithilaam samapuujayan = 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.
मिथिलोपवने तत्र आश्रमं दृश्य राघवः |
पुराणं निर्जनं रम्यं पप्रच्छ मुनिपुंगवम् || १-४८-११
11. raaghavaH = Raghava; tatra = there; mithilopavane = in woodlands near at Mithila - in fringe woods of Mithila; puraaNam = age-old; nirjanam = without people - uninhibited; ramyam = pleasing; aashramam dR^ishya = hermitage, on seeing; munipungavam papracCha = asked the eminent sage.
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]
इदमाश्रमसंकाशं किं न्विदं मुनिवर्जितम् |
श्रोतुमिच्छामि भगवन् कस्यायं पूर्व आश्रमः || १-४८-१२
12. bhagavan = oh venerable one; aashramasankaasham = semblable with hermitage ; munivarjitam = discarded by sages; idam kim nu = this is, what, really; puurvaH ayam aashramaH kasya = previously, whose is this hermitage; shrotum icChaami = I wish to listen.
"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]
तच्छ्रुत्वा राघवेणोक्तं वाक्यं वाक्यविशारदः |
प्रत्युवाच महातेजा विश्वमित्रो महामुनिः || १-४८-१३
12. vaakyavishaaradaH = expert in sententiousness; mahaatejaaH = great resplendent [sage]; vishvaamitraH = Vishvamitra; raaghaveNa uktam = spoken by Raghava; tat vaakyam = that, sentence; shrutvaa = on hearing; mahaamuniH pratyuvaaca = eminent-saint Vishvamitra said in reply .
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]
हन्त ते कथयिष्यामि शृणु तत्त्वेन राघव |
यस्यैतदाश्रमपदं शप्तं कोपान्महात्मना || १-४८-१४
14. raaghava = oh Raghava; mahaatmanaa = by [which] great-souled one [Gautama]; kopaan = resentfully; shaptam = cursed; etat aashramapadam = this, threshold of hermitage; yasya = whose is it; tattvena te kathayiSyaami = I will narrate factually to you; 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.
गौतमस्य नरश्रेष्ठ पूर्वमासीन्महात्मनः |
आश्रमो दिव्यसंकाशः सुरैरपि सुपूजितः || १-४८-१५
15. narashreSTha = oh best among men, Rama; divyasankaashaH = heavenly glistening; suraiH api supuujitaH = highly hallowed even by gods ; aashramaH = [this] hermitage; puurvam = once; mahaatmanaH gautamasya aasiit = belonged to the great-souled, Gautama's, was there .
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]
स चात्र तप आतिष्ठदहल्यासहितः पुरा |
वर्षपूगान्यनेकानि राजपुत्र महायशः || १-४८-१६
16. mahaayashaH = oh highly renowned; raajaputra = oh king's son [prince Rama]; puraa = once; saH = he - Gautama; ahalyaasahitaH = along with Ahalya [his wife] ; anekaani = not one - numerous; varSapuugaani = cycles of year; atra tapa aatiSThat = there - in this hermitage, sat tight in asceticism.
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]
तस्यान्तरं विदित्वा तु सहस्राक्षः शचीपतिः |
मुनिवेषधरो भूत्वाऽहल्यामिदमब्रवीत् || १-४८-१७
17. shaciipatiH 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; muniveSadharaH = wearing sage's [Gautama's] guise; bhuutvaa = on becoming [like Gautama]; ahalyaam idam abraviit = said this to Ahalya.
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]
ऋतुकालं प्रतीक्षन्ते नार्थिनः सुसमाहिते |
संगमं त्वहमिच्छामि त्वया सह सुमध्यमे || १-४८-१८
18. susamaahite = oh finely limbed one; arthinaH = indulgers; R^itukaalam na pratiikSante = do not watch out for seasonal [conceiving] time ; sumadhyame = oh well-waisted one; aham tu = I, for my part; tvayaa saha = along with you; sangamam icChaami = I desire copulation .
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...
मुनिवेषं सहस्राक्षं विज्ञाय रघुनंदन |
मतिं चकार दुर्मेधा देवराजकुतूहलात् || १-४८-१९
19. raghunandana = oh Rahu's legatee; durmedhaa = ill advisedly; muniveSam sahasraakSam viGYaaya = knowing thousand eyed one in sage's guise [though]; devaraajakutuuhalaat = for god's, king's, impassion; matim cakaara = made mind - 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
अथाब्रवीत् सुरश्रेष्ठं कृतार्थेनान्तरात्मना |
कृतार्थास्मि सुरश्रेष्ठ गच्छ शीघ्रमितः प्रभो || १-४८-२०
आत्मानं मां च देवेश सर्वदा रक्ष गौतमात् |
20, 21a. atha = then; kR^itaarthena antaraatmanaa = fulfilled, means, in heart of hearts; surashreSTham = to the best one of gods - Indra; abraviit = said; surashreSTha = oh best of gods; kR^itaarthaa asmi = fulfilled purpose - gratified, I am; prabho = oh lord; itaH shiighram gacCha = quickly get going from here; devesha = oh god's ruler; aatmaanam = yourself; maam ca = me, also; sarvadaa gautamaat rakSa = always safeguard from Gautama.
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]
इन्द्रस्तु प्रहसन् वाक्यमहल्यामिदमब्रवीत् || १-४८-२१
सुश्रोणि परितुष्टोऽस्मि गमिष्यामि यथागतम् |
21b, 22a. indraH tu = Indra, on his part; prahasan = smilingly; ahalyaam idam vaakyam abraviit = said this sentence to Ahalya; sushroNi = oh, well-hipped lady; parituSTaH 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]
एवं संगम्य तु तया निश्चक्रामोटजात्ततः || १-४८-२२
स संभ्रमात्त्वरन् राम शङ्कितो गौतमं प्रति |
22b, 23a. raama = oh Rama; evam tayaa sangamya = thus, having copulated with her ; saH = he - Indra; sambhramaat tvaran = by fluster, hastily; gautamam prati shankitaH = uncertain towards [his arrival] Gautama ; tataH = then; uTajaat = from cottage; niScakraama = he came out.
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]
गौतमं स ददर्शाथ प्रविशन्तं महामुनिम् || १-४८-२३
देवदानवदुर्धर्षं तपोबलसमन्वितम् |
तीर्थोदकपरिक्लिन्नं दीप्यमानमिवानलम् || १-४८-२४
गृहीतसमिधं तत्र सकुशं मुनिपुंगवम् |
23b, 24, 25a. mahaamunim = great-saint; devadaanavadurdharSam = one who is inaccessible to Gods and demons; tapobalasamanvitam = one with full of power of asceticism; tiirthodakapariklinnam = one who is purified with holy water ; analam iva diipyamaanam = one who is bright like fire; gr^ihiitasamidham = one who is holding Samidha-s in his hands; sakusham tatra = there with Kushagrass; munipungavam Gautamam = the prominent saint, Gautama ; pravishantam saH dadarsha= Indra saw entering him.
Indra looked at Gautama..the one who is great saint, inaccessible to gods and demons, full of ascetic power, purified with holy water, bright like fire, holding Samidha-s and kusha grass in hands, and eminent Sage entering into the hermitage. [1-48-23b, 24, 25a]
दृष्ट्वा सुरपतिस्त्रस्तो विषण्णवदनोऽभवत् || १-४८-२५
अथ दृष्ट्वा सहस्राक्षं मुनिवेषधरं मुनिः |
दुर्वृत्तं वृत्तसंपन्नो रोषाद्वचनमब्रवीत् || १-४८-२६
25b, 26. surapatiH = lord of gods - Indra; dR^iSTvaa = having seen - the sage; trastaH = he is scared; viSaNNa[vivarNa]vadanaH abhavat = dreary [colourless] faced, he became; atha = then; vR^ittasampannaH = rich one in behaviour [well-behaved Gautama]; muniH = saint [Gautama]; muniveSadharam = who is wearing saint's guise - Indra; dur vR^ittam = ill, behaved one; sahasraakSam = at Thousand-eyed Indra; dR^iSTvaa = on seeing; roSaat vacanam abraviit = spoke words by furiousness .
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]
मम रूपं समास्थाय कृतवानसि दुर्मते |
अकर्तव्यमिदं यस्मात् विफलस्त्वं भविष्यति || १-४८-२७
27. durmate = oh dirty minded one; mama ruupam samaasthaaya = taking hold of my form; idam = this; akartavyam = not performable - unacceptable deed; kR^itavaan asi = you have effectuated; yasmaat = whereby; tvam = you; viphalaH = 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]
गौतमेनैवमुक्तस्य स रोषेण महात्मना |
पेततुर्वृषणौ भूमौ सहस्राक्षस्य तत्क्षणात् || १-४८-२८
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 kSaNaat = 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]
तथा शप्त्वा च वै शक्रं भार्यामपि च शप्तवान् |
इह वर्षसहस्राणि बहूनि निवसिष्यसि || १-४८-२९
वायुभक्षा निराहारा तप्यन्ती भस्मशायिनी |
अदृश्या सर्वभूतानामाश्रमेऽस्मिन् निवत्स्यसि || १-४८-३०
29. shakram tathaa shaptvaa = Indra, thus, on cursing; bhaaryaam api ca shaptavaan = even, also, he cursed wife; iha = here; bahuuni varSasahasraaNi = many, thousands of years; nivasiSyasi = you will live - tarry on; vaayubhakSaa niraahaaraa = air consuming, without food; bhasmashaayinii = recumbent on ashes - dust; tapyantii = searing [contritely]; sarvabhuutaanaam = for all beings; adR^ishyaa = un seen; asmin aashrame nivatsyasi = you live in this hermitage.
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]
यदा त्वेतद्वनं घोरं रामो दशरथात्मजः |
आगमिष्यति दुर्धर्षस्तदा पूता भविष्यसि || १-४८-३१
31. dasharatha aatmajaH = Dasharatha's, soul-born son; durdharSaH = unassailable one; raamaH = Rama; yadaa = when; ghoram etat vanam = to this sqalid forest; aagamiSyati = arrives; tadaa puutaa bhaviSyasi = then, you will be purified.
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]
तस्यातिथ्येन दुर्वृत्ते लोभमोहविवर्जिता |
मत्सकाशे मुदा युक्ता स्वं वपुर्धारयिष्यसि || १-४८-३२
32. durvR^itte = oh ill-behaved woman; tasya = to him - to Rama; aatithyena = by giving warm welcome; lobhamohavivarjitaa = divested of greed, craze; mudaa yuktaa = with rejoice; mat sakaashe = in my, proximity; svam vapuH dhaarayiSyasi = you wear your own body [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]
एवमुक्त्वा महातेजा गौतमो दुष्टचारिणीम् |
इममाश्रममुत्सृज्य सिद्धचारणसेविते |
हिमवच्छिखरे रम्ये तपस्तेपे महातपाः || १-४८-३३
33. mahaatejaaH = great-resplendent one; mahaatapaaH = great-ascetic; gautamaH = Gautama; duSTacaariNiim = to bad behaved one - to immodest Ahalya; evam uktvaa = thus, on saying [cursing]; imam aashramam utsR^ijya = shedding this hermitage; siddhacaaraNasevite = adored by siddha-s, caarana-s; ramye himavat shikhare = pleasant ones, on Himalayas, peaks; tapaH tepe= practised asceticism.
"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]
इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे अष्टचत्वारिंशः सर्गः
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© Oct, 2002, Desiraju Hanumanta Rao [Revised : November 04]