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Baala Kaanda - Sarga 36
Reading through the previous Sargas, you must have got used to and started enjoying the magical interaction and interchange between gods, humans and nature.
With the story of Gaṅgā, you must also have realized that our Ṛshis speak about the relationships between people, nature and gods using symbolic language, such as rivers being daughters of mountains.
Once you learn to read the symbolism behind the stories, you will behold this Sarga like a feast. To me, this is the best of all the Sargas, in the entire Rāmāyaṇa. I feel that my life's purpose is fulfilled by reading this one Sarga alone.
On the surface, this Sarga is just the story of the birth of Kārtikēya. But the symbolic meaning captures the ultimate secrets of the Universe.
1.36.1
उक्तवाक्ये मुनौ तस्मिन्
उभौ राघवलक्ष्मणौ ।
अभिनन्द्य कथां वीरौ
ऊचतुर्मुनिपुङ्गवम् ॥
As the Muni completed telling the story,
both Rāma and Lakshmaṇa, the Veeras,
enjoyed and appreciated the story
and asked that best among the Munis:
1.36.2-3a
धर्मयुक्तमिदं ब्रह्मन्
कथितं परमं त्वया ।
दुहितुः शैलराजस्य
ज्येष्ठाया वक्तुमर्हसि ।
विस्तरं विस्तरज्ञोऽसि
दिव्यमानुषसम्भवम् ॥
Brahman! You have told us a great and righteous story.
Please explain in further detail, the
story of the older daughter of the king among mountains,
as it happened in the world of Dēvas and humans!
You would certainly know of it all!
1.36.3b-4
त्रीन् पथो हेतुना केन
प्लावयेल्लोकपावनी ।
कथं गङ्गा त्रिपथगा
विश्रुता सरिदुत्तमा ।
त्रिषु लोकेषु धर्मज्ञ
कर्मभिः कैः समन्विता ॥
O Dharmajña! Tell us how the river that enchants
and cleans all the three Lōkas came to take three paths!
How did Gaṅgā, the best among rivers,
come to be known as tri-path!
Tell us all that happened to her in all the three worlds.
1.36.5
तथा ब्रुवति काकुत्स्थे
विश्वामित्रस्तपोधनः ।
निखिलेन कथां सर्वां
ऋषिमध्ये न्यवेदयत् ॥
As Rāma asked that question,
Viṡwāmitra, the one enriched by Tapa
told the entire story to everyone, including the Ṛshis.
1.36.6
पुरा राम कृतोद्वाहो
नीलकण्ठो महातपाः ।
दृष्ट्वा च स्पृहया देवीम्
मैथुनायोपचक्रमे ॥
Once upon a time, the dark-throated Lord Ṡiva,
after getting married, had seen his consort intently
and started having conjugal life with her.
This is one of the most profound Ṡlōkas in Rāmāyaṇa. If you get this Ṡlōka correctly, you get the essence and depth of Indic Thought.
Every atom around you, in you and in the air you breathe, has enough energy in it to cause humongous destruction.
But that energy does not get released. Natural constraints prevent that energy from being released so that ordinary life, the way it exists, is possible and feasible.
Ṡiva represents that innate and enormous Energy of the universe. If he sees his consort (the matter) intently, the result would be some ‘super matter’ that cannot be contained in any way. Hence it is worrisome.
For a simpler analogy, think of this: We want powerful things around us, but not too powerful. We want the 100V-220V power around us, but not the 50,000 KV lines.
1.36.7
शितिकण्ठस्य देवस्य
दिव्यं वर्षशतं गतम् ।
न चापि तनयो राम
तस्यामासीत्परन्तप ॥
O nightmare of foes!
Even after one hundred divine years passed,
Lord Ṡiva did not have an offspring through her.
1.36.7
ततो देवाः समुद्विग्नाः
पितामहपुरोगमाः ।
यदिहोत्पद्यते भूतम्
कस्तत्प्रतिसहिष्यते ॥
All the Dēvas, led by Lord Brahma became gravely concerned.
They wondered whether the being that would be born to
the very Lord of Lords and his consort
could be held in check by anyone in the world!
The stories about the triumph of good over evil are common to all cultures.
But the stories about unchecked forces that would or could cause disturbance to the existing equilibrium of the system were prominent and unique to Indic Civilization.
This is one such story. Not only do Dēvas get concerned about Rākshasas (rogue and irresponsible forces) taking over, but they are also concerned with divine powers that could go unchecked.
Anyone, who is in charge of a system, would always be concerned about powers that cannot be contained. Uncontained power can disrupt all the systems and bring the world down. That is when wars, genocide, recessions, etc. occur.
When the primordial Ṡiva sees his consort intently, and if their conjugal life yields an offspring, can the energy of that offspring be manageable by the world?
You can interpret this in many ways. The Sun is the source of all energy and the reason for the existence of all life on Earth. But what if the storms in the sun reach the Earth?
What if the billionaire owner of a company sends his all-powerful, but possibly reckless son to manage one of the small companies that he owns?
What if an irresponsible son of a ruler of a country is unleashed into the affairs of managing the country?
The concern of the Dēvas here is not only intriguing philosophically and spiritually, but also has practical and consequential significance.
Reading this one story makes my life worth living. What profound spirit and thought, beyond the mundane concerns of day-to-day life?
1.36.9-10a
अभिगम्य सुराः सर्वे
प्रणिपत्येदमब्रुवन् ।
देवदेव महादेव
लोकस्यास्य हिते रत ।
सुराणां प्रणिपातेन
प्रसादं कर्तुमर्हसि ॥
Then all the Dēvas went and prayed to him:
O lord of lords! O Mahā Dēva!
You always mean good to all beings!
We request you to heed to our concerns.
We pray to you.
Mahā Dēva is the highest among the Dēvas, in every sense of the word.
1.36.10b-11
न लोका धारयिष्यन्ति
तव तेजः सुरोत्तम ।
ब्राह्मेण तपसा युक्तो
देव्या सह तपश्चर ।
त्रैलोक्यहितकामार्थम्
तेजस्तेजसि धारय ॥
O best among Dēvas!
The worlds cannot hold the Energy if it emerges out of you!
Please revert back to Tapa along with your consort.
Let your Energy stay where it is,
for the sake of the wellbeing of all the three worlds!
1.36.12
देवतानां वचः श्रुत्वा
सर्वलोकमहेश्वरः ।
बाढमित्यब्रवीत् सर्वान्
पुनश्चेदमुवाच ह ॥
The lord of all worlds, the Mahēṡwara,
heard the plea of all the Dēvas and consented.
He further said:
The word 'Baḍham' is similar to the word 'OK' in English.
1.36.13
धारयिष्याम्यहं तेजः
तेजस्येव सहोमया ।
त्रिदशाः पृथिवी चैव
निर्वाणमधिगच्छतु ॥
For now, I will keep my Energy as Energy,
without giving it to my consort Uma,
so that all of you Dēvas and the entire world
can feel comfortable and be free from concerns.
1.36.14
यदिदं क्षुभितं स्थानान्
मम तेजो ह्यनुत्तमम् ।
धारयिष्यति कस्तन्मे
ब्रुवन्तु सुरसत्तमाः ॥
But my unimaginable Energy has
already moved out from its nascent resting point.
O best among the Dēvas!
Please let me know who could hold it now!
To understand this Ṡlōka well, think of nuclear Energy that has already been let out from its source and needs a place for safe deposit.
1.36.15
एवमुक्तास्ततो देवाः
प्रत्यूचुर्वृषभध्वजम् ।
यत्तेजः क्षुभितं ह्येतत्
तद्धरा धारयिष्यति ॥
All the Dēvas replied to those words
of Ṡiva, who had a bull on his flag:
"The Energy that has moved from its resting point
can be held by the Earth."
1.36.16
एवमुक्तः सुरपतिः
प्रमुमोच महीतले ।
तेजसा पृथिवी येन
व्याप्ता सगिरिकानना ॥
The lord of the Dēvas, having heard that proposal,
left his Energy on the Earth, because of
which the Earth bulged with mountains and
flourished with many life forms seen in the forests.
That Energy of Ṡiva, as it entered the Earth has changed the shape of the Earth and has been the source of the Energy of fires and winds.
What a story! You can imagine this in as many ways as you can. It could be seen as an asteroid hitting the Earth. It could remind you of the recent theory by scientists that life on Earth is caused by the collision of an asteroid.
1.36.17
ततो देवाः पुनरिदम्
ऊचुश्चाथ हुताशनम् ।
प्रविश त्वं महातेजो
रौद्रं वायुसमन्वितः ॥
Then the Dēvas asked the god of Fire
to capture that great Energy of Rudra
helped by the god of Wind.
1.36.18
तदग्निना पुनर्व्याप्तम्
सञ्जातः श्वेतपर्वतः ।
दिव्यं शरवणं चैव
पावकादित्यसन्निभम् ।
यत्र जातो महातेजाः
कार्तिकेयोऽग्निसम्भवः ॥
When the god of Agni re-cast that Energy,
it gave rise to the white mountain,
which was full of bright white grass
that resembled the bright surface of the Sun.
And that was where Kārtikēya was born,
because of the god of Fire, with all that Energy.
The story of Kārtikēya will be expanded in the next Sarga.
Hope you did not miss enjoying the comparison of the vast stretch of land with bright, glistening white grass, with the surface of the Sun in this Ṡlōka.
1.36.19
अथोमां च शिवं चैव
देवाः सर्षिगणास्तदा ।
पूजयामासुरत्यर्थम्
सुप्रीतमनसस्ततः ॥
Extremely pleased as they were, the Dēvas,
along with many Ṛshis, praised the Lord and his consort.
1.36.20
अथ शैलसुता राम
त्रिदशानिदमब्रवीत् ।
समन्युरशपत्सर्वान्
क्रोधसंरक्तलोचना ॥
O Rāma! But the daughter of the mountain (Uma), became angry.
With eyes turned red, she cursed the Dēvas:
1.36.22-23
यस्मान्निवारिता चैव
सङ्गतिः पुत्रकाम्यया ।
अपत्यं स्वेषु दारेषु
तस्मान्नोत्पादयिष्यथ ।
अद्यप्रभृति युष्माकं
अप्रजाः सन्तु पत्नयः ।
एवमुक्त्वा सुरान् सर्वान्
शशाप पृथिवीमपि ॥
You would never have offspring through your wives,
since you aborted a conjugal life meant for having offspring!
From now on, your wives will become barren!
After cursing all the Dēvas thus, she cursed the Earth also.
Symbolism again! The forces of Nature (represented by Dēvas) thus became incompetent to create further forces! I leave it to your imagination to interpret it in many possible ways.
By the way, my other effort, Framework of Aum (www.foaum.org) was born out of inspiring, deep, profound and beautiful stories like these, that stick to you and that reveal the secrets of the universe!
1.36.24
अवने नैकरूपा त्वम्
बहुभार्या भविष्यसि ।
न च पुत्रकृतां प्रीतिम्
मत्क्रोधकलुषीकृता ।
प्राप्स्यसि त्वं सुदुर्मेधे
मम पुत्रमनिच्छती ॥
O Earth! You shall become the wife of many!
O evil minded one! Since you wished me
not to have children, may you suffer from my wrath
by not having any happiness from your own children!
The symbolism overflows here. 'Earth becoming wife of many' signifies the fact that Earth is free for all to enjoy.
'Earth not having happiness out of sons' signifies the fact that the children of Earth are rarely kind to her - exactly what we are doing every day. In the industrial age, Earth is being drilled and tormented beyond imagination!
If Earth can appeal in a court today, she would certainly demand eternal damnation for all of us in hell.
But this story rescues us from it all! It is her fault alone. Not ours.
But surely, this is all part of a great cosmic equation.
1.36.25
तान् सर्वान् व्रीडितान् दृष्ट्वा
सुरान् सुरपतिस्तदा ।
गमनायोपचक्राम
दिशं वरुणपालिताम् ॥
Then the lord of lords saw all the Dēvas
with their heads hanging down in shame,
and proceeded westwards, the direction controlled by Varuna.
1.36.26
स गत्वा तप आतिष्ठत्
पार्श्वे तस्योत्तरे गिरेः ।
हिमवत्प्रभवे शृङ्गे
सह देव्या महेश्वरः ॥
After going in that direction,
he did Tapa along with Uma,
on a peak of the mountain range of Himalayas
that is to the north.
1.36.27
एष ते विस्तरो राम
शैलपुत्र्या निवेदितः ।
गङ्गायाः प्रभवं चैव
शृणु मे सहलक्ष्मणः ॥
O Rāma! I told you the story of
Uma, the daughter of the mountain, in detail.
Now, you and Lakshmaṇa listen to this story of Gaṅgā!
इत्यार्षे वाल्मीकीये
श्रीमद्रामायणे आदिकाव्ये
बालकाण्डे षट्त्रिंशः सर्गः ॥
Thus concludes the thirty sixth Sarga
in Bāla Kāṇḍa of the glorious Rāmāyaṇa,
the first ever poem of humankind,
composed by Vālmeeki.
Baala Kaanda - Sarga 37
The symbolism of the previous Sarga continues here. This Sarga, on the surface, narrates the story of the birth of powerful Kārtikēya, who is born as a result of Agni impregnating Gaṅgā with the energy of Ṡiva.
Three thick imageries run in parallel in this Sarga, making it as gripping as it is.
Firstly, the birth of Kārtikēya serves the divine purpose (he becomes the chief of armies of Dēvas, to keep the disturbing forces at bay).
Secondly, the energy transforms the matter to give rise to various minerals on the earth.
Thirdly, the passionate love and glorious feeding of the new born is described in anthropomorphic terms.
One needs the imagination of a child or an artist or a poet, to enjoy this overlaid trio of symbolisms. It is difficult for people to enjoy this Sarga if logic happened to be their only tool.
The relationship between male and female has four layers: The physical layer (the bodies coming together with fervent desire), the psychological layer (the love and romance that binds each other, where they feel both the presence and the absence of each other), the social layer (they become part of an acceptable and respectable social contract, defined in the context of the institution of marriage and other related social institutions) and the spiritual layer (the two primordial halves of the universe coming together, to celebrate and to give birth to new forms).
Agni and Gaṅgā who give birth to Kārtikēya operate in the physical and spiritual layers. They are not bound by psychological or social layers (which is the case with the bond between Rāma and Seetā). The intent for their coming together is spiritual, to create a force needed for a divine purpose. The fervor of their union is physical, unfettered and total.
Every being in the universe is energy packed into matter. Humans are energy packed into matter. Your smart phone or computer is energy packed into matter.
Packing energy into matter creates the 'operational field of action'. This is when Avyakta (unmanifest) becomes Vyakta (manifested). This is the essence of Vibhuti Yoga in Bhagavad Gita.
As a simple example think of Android or iOS. It cannot be 'seen' (Avyakta). But you can feel and use it when packed into matter (your smart phone). Packing energy into matter can not only be promising, but also dangerous if things go wrong.
The probability of such unexpected consequences is of concern to any conscientious person. This concern is a theme that runs throughout the stories of Indic Civilization, like it does in this story.
Enjoy the Sarga in all its layers. If needed, read it multiple times. Get lifted to the subtle and poetic realms that the author intended to feast you with.
1.37.1
तप्यमाने तपो देवे
देवाः सर्षिगणाः पुरा ।
सेनापतिमभीप्सन्तः
पितामहमुपागमन् ॥
A long, long time ago, Ṡiva
the Lord of Lords was in deep Tapa.
The Dēvas wanted to have a chief for their armies.
All of them together, along with Ṛshis, went to Brahma.
1.37.2
ततोऽब्रुवन् सुराः सर्वे
भगवन्तं पितामहम् ।
प्रणिपत्य सुराः सर्वे
सेन्द्राः साग्निपुरोगमाः ॥
All the Dēvas, led by Indra and Agni
bowed to Bhagawan Brahma and said:
1.37.3
यो नः सेनापतिर्देव
दत्तो भगवता पुरा ।
तपः परममास्थाय
तप्यते स्म सहोमया ॥
You had given us Lord Ṡiva as the
chief of armies, once upon a time.
But now he is in deep Tapa, along with Uma.
1.37.4
यदत्रानन्तरं कार्यम्
लोकानां हितकाम्यया ।
संविधत्स्व विधानज्ञ
त्वं हि नः परमा गतिः ॥
You are very wise and conscientious.
Please give a thought as to how to proceed henceforth,
to ensure the well-being of all the Lōkas.
Whenever you approach a senior (at home or at work) just hint at the problem, not the solution, because they would have more cards at their disposal to play with than you know.
1.37.5
देवतानां वचः श्रुत्वा
सर्वलोकपितामहः ।
सान्त्वयन् मधुरैर्वाक्यैः
त्रिदशानिदमब्रवीत् ॥
Hearing the plea of Dēvas, the progenitor of all worlds,
consoled them, and said the following words of relief:
1.37.6
शैलपुत्र्या यदुक्तं तत्
न प्रजाः सन्तु पत्निषु ।
तस्या वचनमक्लिष्टम्
सत्यमेतन्न संशयः ॥
Because of the curse laid upon you
by the daughter of Himavān,
you cannot have children with your wives.
For sure, her words would not go in vain.
1.37.7
इयमाकाशगा गङ्गा
यस्यां पुत्रं हुताशनः ।
जनयिष्यति देवानाम्
सेनापतिमरिन्दमम् ॥
But, Agni can have a son with Gaṅgā that is in heavens now,
who can become the chief of your armies,
that would put all the detractors in check.
1.37.8
ज्येष्ठा शैलेन्द्रदुहिता
मानयिष्यति तत्सुतम् ।
उमायास्तद्बहुमतम्
भविष्यति न संशयः ॥
Gaṅgā, the elder daughter of the king among mountains,
would certainly bear a son for Agni.
And Uma should certainly be agreeable to it!
1.37.9
तच्छ्रुत्वा वचनं तस्य
कृतार्था रघुनन्दन ।
प्रणिपत्य सुराः सर्वे
पितामहमपूजयन् ॥
O prince of Raghu dynasty!
With those words, the purpose of the Dēvas was served.
They all bowed to the progenitor of the worlds.
1.37.10
ते गत्वा पर्वतं राम
कैलासं धातुमण्डितम् ।
अग्निं नियोजयामासुः
पुत्रार्थं सर्वदैवताः ॥
O Rāma! They left for Mount Kailāsa
that is bountiful in all minerals
and asked Agni to proceed to have a son:
1.37.11
देवकार्यमिदं देव
संविधत्स्व हुताशन ।
शैलपुत्र्यां महातेजो
गङ्गायां तेज उत्सृज ॥
O Agni, the brilliant god of fire!
You are here to serve the purpose of all Dēvas.
Please deposit the Energy (of Ṡiva)
that you are holding, in Gaṅgā,
the daughter of the king among mountains.
1.37.12
देवतानां प्रतिज्ञाय
गङ्गामभ्येत्य पावकः ।
गर्भं धारय वै देवि
देवतानामिदं प्रियम् ॥
Agni, the god of fire promised
the Dēvas that he would do accordingly.
He approached Gaṅgā and asked,
"Please become pregnant for the purpose
of serving a divine cause!"
1.37.13
तस्य तद्वचनं श्रुत्वा
दिव्यं रूपमधारयत् ।
दृष्ट्वा तन्महिमानं स
समन्तादवकीर्यत ॥
Hearing those words, Gaṅgā took a splendid and divine form.
Agni saw her and spread himself all over her.
Imagine fire engulfing water and it becoming formless as vapor!
1.37.14
समन्ततस्तदा देवीं
अभ्यषिञ्चत पावकः ।
सर्वस्रोतांसि पूर्णानि
गङ्गाया रघुनन्दन ॥
O prince of Raghu dynasty!
That god of fire, then showered the energy all over her,
sensitizing every part of her being.
1.37.15-16a
तमुवाच ततो गङ्गा
सर्वदेवपुरोहितम् ।
अशक्ता धारणे देव
तव तेजः समुद्धतम् ।
दह्यमानाग्निना तेन
सम्प्रव्यथितचेतना ॥
Gaṅgā then said to that Agni,
the foremost of all the Dēvas:
I am now set on fire. My senses are being shaken.
I am not able to take in your
entire Energy. It is overflowing.
1.37.16b-17a
अथाब्रवीदिदं गङ्गाम्
सर्वदेवहुताशनः ।
इह हैमवते पादे
गर्भोऽयं सन्निवेश्यताम् ॥
The god of fire, who takes in all
the Havis given to all the Dēvas, said to Gaṅgā:
Leave out the resulting new life on
the foothills of these Himalayas.
1.37.17b-18a
श्रुत्वा त्वग्निवचो गङ्गा
तं गर्भमतिभास्वरम् ।
उत्ससर्ज महातेजः
स्रोतोभ्यो हि तदाऽनघ ॥
O unafflicted one! (Rāma)!
In accordance with those words of Agni,
Gaṅgā left the resulting life, from
all her senses and all her being.
1.37.18b-19a
यदस्या निर्गतं तस्मात्
तप्तजाम्बूनदप्रभम् ।
काञ्चनं धरणीं प्राप्तम्
हिरण्यममलं शुभम् ॥
What came from her became the
precious and lustrous metal gold
and the pure and clear silver.
Several symbolisms are running in parallel here. Agni represents the energy. Gaṅgā represents the liquid form of the matter. The conjecture is that all metals and minerals carry with them the brilliance of fire and malleability and the power of water.
Cosmic interactions between two primary elements of nature, water and fire are anthropomorphized here.
1.37.19b-20
ताम्रं कार्ष्णायसं चैव
तैक्ष्ण्यादेवाभ्यजायत ।
मलं तस्याभवत्तत्र
त्रपु सीसकमेव च ॥
तदेतद्धरणीं प्राप्य
नानाधातुरवर्द्धत ॥
Their very radiance gave rise to
the metals copper and iron.
The left over impurities became the
metals tin and lead.
Similarly the earth has begotten
all the other minerals and metals
from the same source.
1.37.21
निक्षिप्तमात्रे गर्भे तु
तेजोभिरभिरञ्जितम् ।
सर्वं पर्वतसन्नद्धम्
सौवर्णमभवद्वनम् ॥
The very presence of that life made all
the forests of that entire range of mountains
luscious and brilliant, with a golden glitter.
1.37.22
जातरूपमिति ख्यातम्
तदाप्रभृति राघव ।
सुवर्णं पुरुषव्याघ्र
हुताशनसमप्रभम् ।
तृणवृक्षलतागुल्मम्
सर्वं भवति काञ्चनम् ॥
O Rāma, tiger among men!
Because of that origin,
gold is known to have acquired the brilliance of fire.
The trees, vines, shrubs and grasses
reflect that brilliant gold.
1.37.23
तं कुमारं ततो जातम्
सेन्द्राः सह मरुद्गणाः ।
क्षीरसम्भावनार्थाय
कृत्तिकाः समयोजयन् ॥
The Dēvas along with Indra,
called upon Kṛttikas to suckle the new born.
Kṛttikas are a constellation of six stars.
1.37.24
ताः क्षीरं जातमात्रस्य
कृत्वा समयमुत्तमम् ।
ददुः पुत्रोऽयमस्माकम्
सर्वासामिति निश्चिताः ॥
They fed him, taking turns among themselves.
Each one of them treated the new born as herown offspring.
1.37.25
ततस्तु देवताः सर्वाः
कार्तिकेय इति ब्रुवन् ।
पुत्रस्त्रैलोक्यविख्यातो
भविष्यति न संशयः ॥
All the Dēvas, then said that this infant will be known
in all the three worlds as Kārtikēya, for certain.
Kārtikēya means, son of Kṛttikas.
1.37.26
तेषां तद्वचनं श्रुत्वा
स्कन्नं गर्भपरिस्रवे ।
स्नापयन् परया लक्ष्म्या
दीप्यमानं यथाऽनलम् ॥
As they were saying thus, the new born,
who slid out during that miscarriage,
shining with a luster like that of fire
was given his first bath.
1.37.27
स्कन्द इत्यब्रुवन् देवाः
स्कन्नं गर्भपरिस्रवात् ।
कार्तिकेयं महाभागम्
काकुत्स्थ ज्वलनोपमम् ॥
O prince of Kākutstha lineage!
Dēvas also called Kārtikēya,
who was comparable with Agni,
as Skanda (the one who slid out),
because he slid out of a miscarriage.
1.37.28
प्रादुर्भूतं ततः क्षीरम्
कृत्तिकानामनुत्तमम् ।
षण्णां षडाननो भूत्वा
जग्राह स्तनजं पयः ॥
The six Kṛttikas, then, had exceptional lactation.
And the new born developed six faces to
to take milk from the breasts of all the six Kṛttikas.
1.37.29
गृहीत्वा क्षीरमेकाह्ना
सुकुमारवपुस्तदा ।
अजयत्स्वेन वीर्येण
दैत्यसैन्यगणान् विभुः ॥
That delicate young infant, by taking milk just for a day,
became mighty strong to conquer the armies of Daityas.
1.37.30
सुरसेनागणपतिम्
ततस्तमतुलद्युतिम् ।
अभ्यषिञ्चन् सुरगणाः
समेत्याग्निपुरोगमाः ॥
All the Dēvas, together with Agni, the god of fire, then
anointed that extremely radiant one as
the chief of the armies of the Dēvas.
1.37.31
एष ते राम गङ्गाया
विस्तरोऽभिहितो मया ।
कुमारसम्भवश्चैव
धन्यः पुण्यस्तथैव च ॥
Rāma, this is the auspicious story of Gaṅgā
and the birth of Kārtikēya, in detail.
1.37.32
भक्तश्च यः कार्तिकेये
काकुत्स्थ भुवि मानवः ।
आयुष्मान् पुत्रपौत्रैश्च
स्कन्दसालोक्यतां व्रजेत् ॥
O prince of Kākutstha lineage!
Those on this earth, who worship Kārtikēya
will have a long and happy life
with many children and grand children
and will reach the world of Skanda at the end.
This Ṡlōka reflects an age old tradition. At the conclusion of any story related to the realms of divinity, the author would exalt the spiritual value such a story would bring upon the reader.
इत्यार्षे वाल्मीकीये
श्रीमद्रामायणे आदिकाव्ये
बालकाण्डे सप्तत्रिंशः सर्गः ॥
Thus concludes the thirty seventh Sarga
in Bāla Kāṇḍa of the glorious Rāmāyaṇa,
the first ever poem of humankind,
composed by Vālmeeki.
Meaning, notes and commentary by: Krishna Sharma.