This is in sundara kaanDa. Hanuma sees Ravana and others in the court, creates a scene there, as a show of his side strength, and only to prove that the riches and wealth enjoyed at the cost others will burn down to ashes on some day, Hanuma burns everything down, except the place where Seetha is stationed, besides Vibheeshana's place, for he is the prospective adherer of Rama. This episode is to relegate the false pride of Ravana, and as a symbolic suggestion that pomp and effluence without virtue are short lived.

Book I : Bala Kanda - Book Of Youthful Majesties

Chapter [Sarga] 1
Verses converted to UTF-8: Sept 09
Introduction

THORANAS

READ PAGE - 4 -  Verse with letter ta an auspicious letter.


अस्त्रेण उन्मुक्तम् आत्मानम् ज्ञात्वा पैतामहात् वरात् |
मर्षयन् राक्षसान् वीरो यन्त्रिणः तान् यदृच्छया || १-१-७६
ततो दग्ध्वा पुरीम् लंकाम् ऋते सीताम् च मैथिलीम् |
रामाय प्रियम् आख्यातुम् पुनः आयात् महाकपिः || १-१-७७
76. viiraH = valiant one; mahaa kapiH = great, monkey [Hanuma]; paitaamahaat varaat = by Brahma's, boon; aatmanam = for himself; astreNa unmuktam = from weapon [its captivity,] release; j~natvaa = though knowing; yadR^ichchhayaa = intentionally; yantriNaH = those who tied him [with ropes]; taan raakshasaan marSayan = them, the demons [and their making monkey of,] while tolerating; tataH = there afterwards [after an audience with Ravana]; maithiliim siithaam = Mithila's, Seetha; R^ite = leaving off, excepting [her]; lankaam puriim dagdhvaa = Lanka, city, having burnt; raamaya priyam aakhyaatum = to Rama, pleasant [news,] to narrate; punaH aayaat = again, got back [to Rama.]
"Though the release from the weapon's captivity is known to him by the boon of Brahma, and though he is valiant enough to pulverise all the demons, but to see and talk to Ravana, thus to gauge the strength of enemy, Hanuma is intentionally tolerant of the demons and their making monkey of him when they fastened him with ropes and dragged him to Ravana's court. After an audience with Ravana Hanuma burnt that city Lanka, except where Seetha, the princess of Mithila is stationed, and then to narrate the pleasant news of locating Seetha, he again got back to Rama, for he is a great monkey... [1-1-76, 77]
This is in sundara kaanDa. Hanuma sees Ravana and others in the court, creates a scene there, as a show of his side strength, and only to prove that the riches and wealth enjoyed at the cost others will burn down to ashes on some day, Hanuma burns everything down, except the place where Seetha is stationed, besides Vibheeshana's place, for he is the prospective adherer of Rama. This episode is to relegate the false pride of Ravana, and as a symbolic suggestion that pomp and effluence without virtue are short lived.
सः अभिगंय महात्मानम् कृत्वा रामम् प्रदक्षिणम् |
न्यवेदयत् अमेयात्मा दृष्टा सीता इति तत्त्वतः || १-१-७८
78. ameya aatmaa = inestimable, intellectual [Hanuma]; saH = he that Hanuma; mahaa aatmaanam raamam = great, souled one, to Rama; abhigamya= m on approaching; pradakshiNam kR^itva = circumambulation [in reverence,] on performing [around Rama]; siithaa dR^iSTaa = Seetha, is seen; iti = in this way; tattvataH = in subtlety; nyavedayat = submitted.
"That inestimable intellectual Hanuma on approaching that great-souled Rama, and on performing circumambulation around him in reverence, subtly submitted that, 'Seen... Seetha...' [1-1-78]
ततः सुग्रीव सहितो गत्वा तीरम् महा उदधेः |
समुद्रम् क्षोभयामास शरैः आदित्य सन्निभैः || १-१-७९
79. tataH sugriiva sahitaH = then, Sugreeva, along with; mahaa udadheH tiiram gatvaa = of great ocean, to shore, on reaching; aaditya sannibhaiH sharaiH = Sun, similar, with arrows/sunrays; samudram kshobhayaamaasa = Samudra, the Ocean-god, [Rama] started to put to turmoil.
"Then, Rama along with Sugreeva and other monkeys has gone to the seashore of Great Ocean, and when Ocean-god is unyielding to give way, then he started to put the Ocean-god to turmoil with his arrows, as with Sun-god who puts an ocean to turmoil with his sunrays... [1-1-79]
Rama became angry at the ocean for not yielding way to the crossover. In order to make way through the ocean, Rama starts depleting its waters with arrows,sharaaH and in Sanskrit this word synonyms with the rays of sun, and therefore the similitude of Rama with Sun-god.
दर्शयामास च आत्मानम् समुद्रः सरिताम् पतिः |
समुद्र वचनात् च एव नलम् सेतुम् अकारयत् || १-१-८०
80. saritaam patiH samudraH = rivers, husband, ocean; aatmaanam darshayaamaasa = himself, revealed; and Rama; samudra vachanaat ca eva = Ocean-god, upon the word of, also, even; nalam setum akaarayat = by Nala, bridge, put up to build.
"The Ocean-god revealed himself and upon the word of that Ocean-god alone, Rama put up vanara Nala to build a bridge across the ocean... [1-1-80]
Nala, a Vanara engineer, had a boon from his mother. In his childhood he used to throw playthings into water, only to see them floating. But they were all submerged. His mother then gave a boon to him saying that whatever article he throws in waters it will float, may they be toys or stones or boulders. Here that boon is taken advantage of, and a boulder bridge is built on oceanic waters. This is the gist of Great War canto.
तेन गत्वा पुरीम् लंकाम् हत्वा रावणम् आहवे |
रामः सीताम् अनुप्राप्य पराम् व्रीडाम् उपागमत् || १-१-८१
81. raamaH = Rama; tena = by that - bridge; lankaam puriim gatvaa = to the city, Lanka, having gone to; aahave raavaNam hatvaa = in battle, Ravana, on eliminating; siitaam praapya = Seetha, on redeeming; anu = subsequently; paraam vriiDaam upaagamat = much, humiliation, came down with.
"On going to the city Lanka by that bridge and on eliminating Ravana in battle, Rama redeemed Seetha, but he subsequently came down with much humiliation, since redeeming Seetha in enemy's place might become controversial... [1-1-81]
ताम् उवाच ततः रामः परुषम् जन संसदि |
अमृष्यमाणा सा सीता विवेश ज्वलनम् सती || १-१-८२
82. tataH = thereupon; raamaH = Rama; jana samsadi = among people's, assemblages; taam = [with] her; paruSam uvaaca = harshly, spoke; satii = [being a] husband-devout woman; saa siitaa = she, that Seetha; amR^ishhyamaaNaa = intolerant [of the harsh words of Rama]; jvalanam vivesha = into burning fire, she entered.
"Then Rama spoke harsh words to Seetha among the assemblages of monkeys, demons, and others, but she that Seetha being husband-devout has entered the burning fire intolerant of those unkindly words of Rama... [1-1-82]
ततः अग्नि वचनात् सीताम् ज्ञात्वा विगत कल्मषाम् |
कर्मणा तेन महता त्रैलोक्यम् स चराचरम् || १-१-८३
स देवर्षि गणम् तुष्टम् राघवस्य महात्मनः ||
बभौ रामः संप्रहृष्टः पूजितः सर्व देवतैः || १-१-८४
83. tataH agni vachanaat = then, Fire-god, upon the word of; siitaam = about Seetha; vigata kalmaSaam = rid of, sins; j~natva = on realsing; sam pra hR^isTaH = very, highly, gladdened; sarva devataiH = by all, gods; raamaH = Rama is; puujitaH babhau = revered, he became self-resplendent; mahaa aatmanaH = of great, souled one; raaghavsya = of Raghava; mahataa tena karmaNaa = by great, that, accomplishment - of eliminating Ravana; sa cara acharam = with, mobile, sessile beings; sa deva R^ishi gaNam = with, gods, hermits, observance; trai lokyam = three, worlds; tuSTham = became exultant.
"Then, upon the word Fire-god,, and Rama realised that Seetha is rid of sins and he is very highly gladdened. And when all the gods reverenced him for his great accomplishment in eliminating Ravana, Rama shone forth with his self-resplendence. Thus all the three worlds inclusive of their mobile and sessile beings, all gods with the observances of hermits have become exultant for this great accomplishment of the great souled Raghava... [1-1-83, 84]
अभ्यषिच्य च लंकायाम् राक्षस इन्द्रम् विभीषणम् |
कृतकृत्यः तदा रामो विज्वरः प्रमुमोद ह || १-१-८५
85. raamaH = Rama; vibhiishhaNam = Vibheeshana; raakshasa indram = as demons', chieftain; lakaayaam abhishhichya = in Lanka, on anointing;tadaa = then; kR^ita kR^itya = fulfilled, of his task; he felt so and; vi jvaraH= without, febrility [about any uncertainty of fulfilling his promises]; pra mumoda = highly, rejoiced [excepting for Jatayu]; ha = indeed.
"Enthroning Vibheeshana as the chieftain of demons in Lanka, then feeling that his task is fulfilled, Rama indeed rejoiced highly getting rid of febrility about any uncertainty of fulfilling his promises, excepting for Jatayu... [1-1-85]
देवताभ्यो वराम् प्राप्य समुत्थाप्य च वानरान् |
अयोध्याम् प्रस्थितः रामः पुष्पकेण सुहृत् वृतः || १-१-८६
86. raamaH = Rama; devataabhyaH varam praapya = from gods, boon, on obtaining; vaanaraan = monkeys; sam utthaapya ca = really, got [dead monkeys] up, also; su hR^it = good, hearted ones; vR^itaH = around him; pushhpakeNa = by Pushpaka aircraft; ayodhyaam prasthitaH = towards Ayodhya, travelled;.
"Rama obtained boon from gods to get all the dead monkeys up on their feet as though woken up from sleep, and he travelled towards Ayodhya by Pushpaka aircraft, with all the good hearted friends around him... [1-1-86]
भरद्वाज आश्रमम् गत्वा रामः सत्यपराक्रमः |
भरतस्य अंतिकम् रामो हनूमंतम् व्यसर्जयत् || १-१-८७
87. satya paraakramaH = by truthfulness, a valorous one; raamaH = Rama; raamaH = one who pleases one and all; bharadvaaja aashramam gatvaa = Sage Bharadwaja's, hermitage, on going; hanuumantam = Hanuma; bharatasya antikam vyasarjayat = Bharata, to the near of, [Hanuma] is let off, is sent.
"Rama, the truth-valiant, has gone to the hermitage of Sage Bharadwaja en route, and he has also sent Hanuma to the near of Bharata beforehand... [1-1-87]
पुनः आख्यायिकाम् जल्पन् सुग्रीव सहितः तदा |
पुष्पकम् तत् समारूह्य नंदिग्रामम् ययौ तदा || १-१-८८
88. punaH = further; sugriiva sahitaH saH = Sugreeva, along with, he that Rama; tat pushhpakam sam aaaruuhya = that, Pushpaka [aircraft,] well boarded; aakhyaayikaam jalpan = episodes, jovially telling; tadaa = then; nandigraamam yayau = to Nandigrama, went to.
"Then on boarding Pushpaka aircraft again after leaving the hermitage of Bharadwaja, and telling episodes jovially to Sugreeva and others about the events in the days of his exile in forests, while flying overhead of the very same places, Rama went to Nandigrama, where Bharata is available... [1-1-88]
नंदिग्रामे जटाम् हित्वा भ्रातृभिः सहितो अनघः |
रामः सीताम् अनुप्राप्य राज्यम् पुनः अवाप्तवान् || १-१-८९
89. anaghaH raamaH = impeccable, Rama; nandigrame = in Nandigrama; bhraatR^ibhiH sahitaH = brothers, joining with; jaTaam hitvaa = matted hair-locks, removed; siitaam anupraapya = Seetha, on regaining; punaH raajyam avaaptavaan = again, kingdom, regained.
"That impeccable Rama rejoining with all of his brothers in the village Nandigrama removed his matted locks of hair along with them. Thus he, on regaining Seetha and on discarding hermit's role again became a householder, and he regained his kingdom also... [1-1-89]
प्रहृष्टो मुदितो लोकः तुष्टः पुष्टः सुधार्मिकः |
निरामयो हि अरोगः च दुर्भिक्ष भय वर्जितः || १-१-९०
90. [tataH = then, when Rama is enthroned]; lokaH = world is; pra hR^isTaH muditaH = highly, regaled, rejoiced; tuSThaH = exuberant; puSThaH = abundant; su dhaarmikaH = rightly, righteous; niraamayaH = without, troubles; a rogaH = without diseases; durbhiksha bhaya varjitaH = famine, fear, free from.
"When Rama is enthroned then the world will be highly regaled and rejoiced, exuberant and abundant, also rightly righteous, trouble-free, disease-free, and free from fear of famine..." Thus Narada is foreseeing the future and telling Valmiki. [1-1-90]
न पुत्र मरणम् केचित् द्रक्ष्यन्ति पुरुषाः क्वचित् |
नार्यः च अविधवा नित्यम् भविष्यन्ति पति व्रताः || १-१-९१
91. puruSaaH = men; kvachit = anywhere; kimchit = in the least; putra maraNam = son's, death; na drakshkyanti = will not, see [men are not seeing]; naaryaH ca = ladies, also; a vidhavaaH = without, being widowed; nityam = always; pati vrataaH = husband, devout; bhavishhyanti = they will become [women will be.]
"While Rama is on the throne men will not see the deaths of their children anywhere in their lifetime, and the ladies will remain husband-devout and unwidowed during their lifetime... [1-1-91]
When it is said that 'women are un-widowed and their husbands are ever living...' Dasharatha's widows can be pointed to contradict this statement. But it is said 'when a woman is with her son/sons living, though her husband dies, she is still a 'wife of somebody...' thus she is still un-widowed.
न च अग्निजम् भयम् किन्चित् न अप्सु मज्जन्ति जन्तवः |
न वातजम् भयम् किन्चित् न अपि ज्वर कृतम् तथा || १-१-९२
न च अपि क्षुत् भयम् तत्र न तस्कर भयम् तथा |
92, 93a. tatra = there - in his kingdom; agni jam bhayam = by, caused, fear; kimchit = in the least; na = is not there; jantavaH apsu na majjanti = cattle, in [flood] waters, not, drowning; vaata jam bhayam = wind, caused, fear; kimchit = in the least; na = is not there; tathaa = likewise; jvara kR^itam api = fever [disease] caused by, even; na = is not there; kshut bhayam api = hunger, fear, even; na = is not there; tathaa = likewise; taskara bhayam = thief, fear from; na = is not there.
"In the kingdom of Rama there is no fear for subjects from wildfires, gale-storms or from diseases, and there is no fear from hunger or thieves, nor the cattle is drowned in floodwaters, as well... [1-1-92, 93a]
नगराणि च राष्ट्राणि धन धान्य युतानि च || १-१-९३
नित्यम् प्रमुदिताः सर्वे यथा कृत युगे तथा |
93b, 94a. nagaraaNi raasTraNi ca = townships, remote] provinces, as well; dhana dhaanya yutaani = wealth [coin,] grain, having [replete with]; sarve kR^ita yuge yathaa = all subjects, Krita era, as to how [people lived]; tathaa = likewise; nityam pra muditaaH = always, highly, gladdened.
"May it be a township or a remote province, it will be replete with coin and grain, and as to how people lived in high gladness during the earlier Krita era, likewise people will live in Rama's period also with the same gladness... [1-1-93b, 94a]
अश्वमेध शतैः इष्ट्वा तथा बहु सुवर्णकैः || १-१-९४
गवाम् कोट्ययुतम् दत्त्वा विद्वभ्यो विधि पूर्वकम् |
असंख्येयम् धनम् दत्त्वा ब्राह्मणेभो महायशाः || १-१-९५
94b, 95a. mahaa yashaaH = highly, illustrious [Rama]; ashvamedha shataiH = Horse Rituals, hundreds; tathaa = like that; bahu suvarNakaiH = plenteous, gold [rituals in which plenty of gold is donated]; iSThvaa = on performing; gavaam koTi ayutam = cows, in crores [millions,] ten thousand; a sankhyaayam = not, countable; dhanam = wealth; braahmaNebhyaH = to Brahmans; vidvabhyaH = to scholars; vidhi puurvakam = customarily; dattvaa = on donating; [brahma lokam gamishhyati = to Brahma's, abode, he will proceed.]
"On performing hundreds of Horse-Rituals and rituals wherein plenteous gold is bounteously donated, likewise on donating millions of cows and uncountable wealth to Brahmans and scholars, that highly illustrious Rama will proceed to Brahma's abode, in future... [1-1-94b, 95a]
By the wording 'highly illustrious...' Govindaraja tells that 'for a small criticism from a small fellow, Rama deserted his wife... hence he is illustrious...' Then 'he will go to Brahma's abode...' a repeated expression, indicates that this epic is composed during Rama's time as he also gave an ear to it through Kusha and Lava, so his journey to heaven will happen henceforth from now.
राज वंशान् शत गुणान् स्थाप इष्यति राघवः |
चातुर् वर्ण्यम् च लोके अस्मिन् स्वे स्वे धर्मे नियोक्ष्यति || १-१-९६
96. raaghava = Raghava; asmin loke = in this, world; sata guNaan = in hundred folds; raja vamshaan = king's, dynasties; sthaapaiSyati = will establish; chaatur varNyam = four, caste-system; sve sve dharme niyokhsyati = in their, their, probity, posit in.
"In this world Raghava will establish kingly dynasties in hundredfold and he will be maintaining the four-caste system positing each in his own probity, may it be caste-bound or provincial-kingdom-bound probity, in order to achieve a perfect social harmony... [1-1-96]
दश वर्ष सहस्राणि दश वर्ष शतानि च |
रामो राज्यम् उपासित्वा ब्रह्म लोकम् प्रयास्यति || १-१-९७
97. raamaH = Rama; dasha varSa sahasraaNi = ten, years, thousand; dasa varsha sataani ca = ten, years, hundred, also; raajyam upaasitvaa = kingdom, on reverencing; brahma lokam gamishhyati = Brahma's abode, voyages.
"On reverencing the kingdom for ten thousand years plus another one thousand years, i.e. for a total of eleven thousand years, Rama voyages to the abode of Brahma... [1-1-97]
In rama raajyam upaasitvaa... the word used is upaasana is not ruling by sceptre but it is 'reverentially idolising the kingdom...' as one would regard or treat his personal god with reverence. Rama thus reverenced his kingdom as a devotee of his subjects and this is the concept of raama raajya. The brahma loka is not the abode of four-faced Brahma, but still higher abode, rather vaikunTha itself.
इदम् पवित्रम् पापघ्नम् पुण्यम् वेदैः च संमितम् |
यः पठेत् राम चरितम् सर्व पापैः प्रमुच्यते || १-१-९८
98. pavitram = holy; papa ghnam = sin, eradicating; puNyam = merit-endowing; vedaiH sammitam ca = with [teachings of] all Veda-s, conformable, even; idam = this; raama caritam = Rama's, legend; yaH = who [whoever]; paThet = studies; sarva paapaiH pra mucchyate = from all, sins, verily, liberated.
"This Ramayana is holy, sin-eradicating, merit-endowing, and conformable with the teachings of all Vedas... and whoever reads this Legend of Rama, he will be verily liberated of all his sins... [1-1-98]
एतत् आख्यानम् आयुष्यम् पठन् रामायणम् नरः |
स पुत्र पौत्रः स गणः प्रेत्य स्वर्गे महीयते || १-१-९९
99. aayuSyam = lifespan-enriching; aakhyaanam = narrative of actuality; etat = this; raama aayaNam = Rama's, peregrination; paThan = while reading - if read; naraH = a human; sa putraH pautraH = [will be] with, with sons, grandsons; sa gaNaH = with, groups [of kinfolk, servants etc]; on enjoying worldly comforts; pretya = after demise; svarge mahiiyate = in heaven, he will be adored.
"Any man who reads this lifespan-enriching narrative of actuality, Ramayana, the peregrination of Rama, he will be enjoying worldly pleasures with his sons and grand sons and with assemblages of kinfolks, servants et al., as long as he is in this mortal world and on his demise, he will be adored in heaven... [1-1-99]
पठन् द्विजो वाक् ऋषभत्वम् ईयात् |
स्यात् क्षत्रियो भूमि पतित्वम् ईयात् ||
वणिक् जनः पण्य फलत्वम् ईयात् |
जनः च शूद्रो अपि महत्त्वम् ईयात् || १-१-१००
100. paThan = he who reads this Ramayana; janaH = that man; dvijaH syaat = a Brahman, if he were to be; he will be; vaak R^ishhabhatvam iiyaat= in speech, bullishness [shrewdness, excellency] obtains; kshatriyaH [syaat] = Kshatriya, [if he were to be]; bhuumi patitvam iiyaat = on land, lordship, he obtains; vaNik janaH = Vyasya, person [if he were to be]; paNya phalatvam iiyaat = by sale items, monetary-gains, he accrues; shuudraH api ca = Shudra, even, also, [if he were to be]; mahatvam iiyaat = [personal] excellence, he acquires.
"A man reading this Ramayana happens to be a Brahman, one from teaching-class, he obtains excellency in his speech, and should he be Kshatriya person from ruling-class, he obtains land-lordship, and should he be Vyshya person from trading-class, he accrues monetary-gains, and should he be a Shudra person from working class, he acquires his personal excellence..." Thus Sage Narada gave a gist of Ramayana to Sage-poet Valmiki. [1-1-100]
gAyatri rAmAyaNa
 In the first chapter of Bala Kanda the gist of Ramayana is imbibed and it called samkshepa raaamayana, or also called bala raamaayana . The youngsters are asked to recite these stanzas daily for longevity and a perfect personality like that of Rama. The summarised stanzas reflected here are from the main epic. The canto-wise summarisation is as below:
1. Bala Kanda [Book I] verses I-1-8 to 18
2. Ayodhya Kanda [Book II ] verses I-1-18 to 28
3. Aranya Kanda [Book III] verses I-1-29 to 57
4. Kishkindha Kanda [Book IV] I-1-58 to 71
5. Sundar Kanda [Book V] I-1-72 to 78
6. Yuddha Kanda [Book VI] I-1-79 to 90
7. Uttara Ramayana [Book VII] I-1-91 to 97
8. Phala Shruti [Results of Recitation] I-1-98 to 100
Valmiki composed Ramayana according to the letters of Gayatri Hymn and they are identified with the following verses in all cantos:
श्लोकेन प्रति साहस्रं प्रथमे क्रमात् |
गायत्रि अक्षरम् एकैकम् स्थापयामास वै मुनिः ||

१. त -
तपः स्वाध्याय निरताम् तपस्वी वाग्विदाम् वरम् |
नारदम् परि पप्रच्छ वाल्मीकिर् मुनि पुंगवम् || १-१-१
२. स -
स हत्वा राक्षसान् सर्वान् यज्ञ घ्नान् रघुनंदनः |
ऋषिभिः पूजितः तत्र यथा इन्द्रो विजये पुरा || १-३०-२४
३. वि -
विश्वामित्रः स रामास्तु श्रुत्वा जनक भाषितम् |
वत्स राम धनुः पश्य इति राघवम् अब्रवीत् || १-६७-१२ - बालकाण्डम्
४. तु -
तुष्टाव अस्य तदा वंशम् प्रविश्य स विशाम् पतेः |
शयनीयम् नरेन्द्रस्य तत् आसाद्य व्यतिष्टत || २-१५-१९
५. व -
वनवासम् हि संख्याय वासांसि आभरणानि च |
भर्तारम् अनुगच्छंत्यै सीतायै श्वशुरो ददौ || २-४०-१४
६. रा -
राजा सत्यम् च धर्मः च राजा कुलवताम् कुलम् |
राजा माता पित चैव राजा हितकरो नृणाम् || २-६७-३४
७. नि -
निरीक्ष्य स मुहूर्तम् तु ददर्श भरतो गुरुम् |
उटजे रामम् आसीनम् जटा मण्दल धारिणम् || २-९९-२५ - अयोध्याकाण्डम्
८. य -
यदि बुद्धिः कृता द्रष्टुम् अगस्त्यम् तम् महामुनिम् |
अद्य एव गमने रोचयस्व महायशः || ३-११-४४
९. भ -
भरतस्य आर्य पुत्रस्य श्वश्रूणाम् मम च प्रभो |
मृग रुपम् इदम् व्यक्तम् विस्मयम् जनयिष्यति || ३-४३-१८
१०. ग -
गच्छ शीघ्रम् इतो राम सुग्रीवम् तम् महाबलम् |
वयस्यम् तम् कुरु क्षिप्रम् इतो गत्वा अद्य राघव || ३-७२-१७ - अरण्यकाण्डम्
११. दे -
देश कालौ प्रतीक्षस्व क्षममाणः प्रिय अप्रिये |
सुख दुःख सहः कले सुग्रीव वशगो भव || ४-२२-२०
१२. व -
वंद्याः ते तु तपः सिद्ध सप्तसा वीत कल्मषाः |
प्रष्टव्याः ते अपि सीतायाः प्रवृत्तिम् विनय अन्वितैः || ४-४३-३३ - किष्किन्धाकाण्डम्
१३. स -
स निर्जित्य पुरिम् श्रेष्टाम् लंकाम् ताम् काम रूपिणीम् |
विक्रमेण महतेजा हनुमान् मारुत आत्मज || ५-४-१
१४. ध -
धन्या देवाः स गन्धर्वा सिद्धाः च परम ऋषयः |
मम पश्यन्ति ये नाथम् रामम् राजीव लोचनम् || ५-२६-४१
१५. म -
मंगलाभिमुखी तस्य सा तदा आसित् महाकपेः |
उपतस्थे विशालाक्षी प्रयता हव्यवाहनम् || ५-५३-२८ - सुन्दरकाण्डम्
१६. हि -
हितम् महार्थम् मृदु हेतु संहितम्
व्यतीत कालायति संप्रति क्षमम् |
निशंय तद् वाक्यम् उपस्थित ज्वरः
प्रसंगवान् उत्तरम् एतत् अब्रवीत् || ६-१०-२७
१७. ध -
धर्मात्मा रक्षसाम् श्रेष्टः संप्राप्तो अयम् विभीषणः |
लंकैश्वर्यम् ध्रुवम् श्रीमान् अयम् प्राप्नोति अकण्टकम् || ६-४१-६७
१८. यो -
यो वज्र पाता अशनि सन्निपातान्
न चुक्षुभे वा अपि चचाल राजा |
स राम बाणा अभिहतो भृश आर्तः
चचाल चापम् च मुमोच वीरः || ६-५९-१४१
१९. य -
यस्य विक्रमम् आसाद्य राक्षस निधनम् गताः |
तम् मन्ये राघवम् वीरम् नारायणम् अनामयम् || ६-७२-११
२०. न -
न ते ददृशिरे रामम् दहंतम् अरि वाहिनीम् |
मोहिताः परम अस्त्रेण गान्धर्वेण महात्मना || ६-९३-२६
२१. प्र -
प्रणंय देवताभ्यः च ब्राह्मणेभ्यः च मैथिली |
बद्ध अंजली पुटा च इदम् उवाच अग्नि समीपतः || ६-११६-२४ - युद्धकाण्डम्
२२. च -
चलनात् पर्वत इन्द्रस्य गणा देवाः च कंपिताः |
चचाल पार्वती च अपि तदा आश्लिष्टा महेश्वरम् || ७-१६-२६
२३. द -
दाराः पुत्रा पुरम् राष्ट्रम् भोग आच्छादन भाजनम् |
सर्वम् एव अविभक्तम् नो भविष्यति हरि ईश्वरः || ७-३४-४१
२४. य -
याम् एव रात्रिम् शत्रुघ्नः पर्ण शालाम् समाविशत् |
ताम् एव रात्रिम् सीता अपि प्रसूता दाकर द्वयम् || ७-६६-१ - उत्तरकाण्डम्

इदम् रामायणम् कृत्स्नम् गायत्री बीज संयुतम् |
त्रि संध्यम् यः पठेत् नित्यम् सर्व पापैः प्रमुच्यते ||

यावत् आवर्तते चक्रम् यावति च वसुंधरा |
तावत् वर्ष सहस्राणि स्वामित्वम् अवधारय ||
मंगलम् कोसलेन्द्राय महनीय गुणात्मने |
चक्रवर्ति तनूजाय सार्वभौमाय मंगलम् ||

इति गायत्री रामायणम् संपूर्णम्
इति वाल्मीकि रामायणे आदि काव्ये बाल काण्डे प्रथमः सर्गः ||

Thus, this is the 1st chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.




Bal Kanda - Narada briefs Valmiki about Rama & Ramayana in a nutshell - END





PREV PAGES OF: Narada briefs Valmiki about Rama & Ramayana in a nutshell - 1 2 3  <<


Share To:

Share this Post to Social Networks

Share on FacebookTweet on TwitterPlus on Google+

Prof: Koti Madhav Balu Chowdary

Post A Comment:

0 comments so far,add yours

Have something to add to this story? Share it in the comments. By Writing Your Comments with Registered User - includes OpenID