Valmiki Ramayanam --Bala Kanda 5Th Part(Ahalya Shapavimochanam)

[vikings]

[b] 5వ దినము, బాలకాండ[/b]


ఆ రాత్రి అక్కడే గడిపి, మరుసటి రోజున గంగని దాటి [b]విశాల[/b] నగరాన్ని చేరుకున్నారు. అప్పుడు రాముడు ఆ విశాల నగరాన్ని గూర్చి చెప్పమంటే, విశ్వామిత్రుడు ఇలా చెప్పసాగాడు " పూర్వం [b]కృత[/b](సత్య) యుగంలో [b]కశ్యప ప్రజాపతి[/b] ఇరువురు భార్యలైన [b]అదితి[/b] మరియు [b]దితి[/b] సంతానమైన [b]దేవతలు[/b], [b]దైత్యులు[/b] ఎంతో సఖ్యతగా, ధార్మికంగా జీవించేవారు. అలా కొంత కాలం అయ్యాక వాళ్ళకి శాశ్వతంగా జీవించాలన్న కోరిక పుట్టింది. కాబట్టి [b]క్షీర సాగరాన్ని[/b] మధిస్తే అందులోనుంచి [b]అమృతం[/b] పుడుతుంది, అది తాగితే మనకి ఆకలి ఉండదు, వృద్ధాప్యం ఉండదు, కావున ఆ సాగర మధనానికి [b]మందర పర్వతాన్ని[/b] తీసుకొచ్చి చిలకడం ప్రారంభించారు. అలా చిలుకుతుండగా అందులోంచి ముందు [b]హాలాహలం[/b] పుట్టి అది దేవతలని, రాక్షసులని, మనుషులని, ఈ జగత్తు మొతాన్ని నాశనం చెయ్యసాగింది. అప్పుడా దేవతలంతా కలిసి శంకరుడున్న కైలాసానికి వెళ్లి ఆయనను రక్షించమని ప్రార్ధించారు. శంకరుడు బయటకి రాగా, ఇది [b]అగ్రపూజ[/b] కనుక మొదట వచ్చినదాన్ని అందరికన్నా పూజ్యనీయులైన మీరు స్వీకరించాలి అని విష్ణువు అన్నారు. అప్పుడు శంకరుడు సరే అని ఆ హాలాహలాన్ని హేలగా తాగాడు. అన్ని లోకాలని కాల్చిన ఆ హాలాహలాన్ని శంకరుడు తాగుతుండగా ఆయన శరీరంలో ఒక పొక్కు రాలేదు, కళ్ళు ఎరుపెక్కలేదు, ఆయన మెడలో ఉన్న పిల్ల పాములు కూడా అటూ ఇటూ కదలలేదు. ఆయన ఎలా ఉన్నాడో అలానే ఉన్నాడు. సంతోషించిన దేవతలు మళ్ళి ఆ మందర పర్వతాన్ని చిలకడం ప్రారంభించారు. అలా చిలుకుతుండగా ఆ మందర పర్వతం పాతాళానికి జారిపోయింది. అప్పుడు దేవతలంతా అప్పటిదాకా తమతోపాటు ఆ మందర పర్వతాన్ని లాగుతున్న విష్ణువుని ఆ పర్వతాన్ని పైకి తెమ్మని వేడుకున్నారు. అప్పుడాయన [b]కూర్మావతారం[/b] దాల్చి ఆ పర్వతాన్ని తన వీపు పై పెట్టుకొని పైకి తెచ్చారు. అప్పుడు మళ్ళి చిలకడం ప్రారంభించారు. అప్పుడు అందులోంచి నురగలు వచ్చాయి, ఆ నురగల నుంచి [b]60 కోట్ల అప్సరసలు[/b] వచ్చారు. అంతమంది అప్సరసలకి సేవ చేసే పరిచారికలు కూడా కొన్ని కోట్లమంది వచ్చారు.
[color=red]
అప్సు నిర్మథనాత్ ఏవ రసాత్ తస్మాత్ వర స్త్రియః |[/color][color=red]
ఉత్పేతుః మనుజ శ్రేష్ఠ తస్మాత్ అప్సరసో అభవన్ ||[/color][color=red]
షష్టిః కోట్యో అభవన్ తాసాం అప్సరాణాం సువర్చసాం |[/color][color=red]
అసంఖ్యేయాః తు కాకుత్స్థ యాః తాసాం పరిచారికాః ||[/color]

అలా వచ్చిన అందమైన అప్సరసలని, దేవత రాక్షసులలో ఎవరూ కోరలేదు. అందుకని వాళ్ళు [b]దేవ వేశ్యలు[/b] అయ్యారు. తరువాత అందులోనుంచి [b]వరుణుడి[/b] కుమార్తె అయిన [b]వారుణి[/b] అనే [b]సురరసం[/b] వచ్చింది. దేవతలు ఆ వారుణిని తాగారు కాబట్టి వాళ్ళని సురులు అని పిలుస్తారు, రాక్షసులు ఆ సురరాసాన్ని వద్దన్నారు కాబట్టి వాళ్ళని అసురులు అని అంటారు. ఆ వారుణిని సేవించలేదు కనుక రాక్షసుల మనస్సులు ఎప్పుడు సంతోషంగా ఉండవు. తరువాత వచ్చిన [b]ఉచ్చైఃశ్రవం[/b] అనే [b]అశ్వాన్ని[/b] రాక్షసులు స్వీకరించారు, అలానే [b]కౌస్తుభాన్ని[/b][color=#6aa84f] [/color][b]శ్రీమహావిష్ణువు[/b] స్వీకరించారు. తరవాత పుట్టిన అమృతం కోసం అందరూ కొట్టుకున్నారు, చివరగా విష్ణు యొక్క సహకారంతో దేవతలు ఆ అమృతాన్ని సొంతం చేసుకున్నారు.

కొంతకాలానికి రాక్షసుల తల్లి అయిన దితి కశ్యపుడితో ఇలా అనింది.........నీ కొడుకులైన దేవతలు నా కొడుకులైన రాక్షసులని చంపారు. నా కొడుకులకి ఇప్పుడు రాజ్యం లేదు, వాళ్ళు చాలా కష్టాలు పడుతున్నారు, దీనికంతటికి దేవతలకి రాజైన ఆ ఇంద్రుడే కారణం. కాబట్టి నాకు ఇంద్రుడిని చంపగలిగే కొడుకు కావాలి అని కశ్యపుడిని అడిగింది. అయితే నువ్వు సౌచంగా( భౌతికంగా, మానసికంగా ఎటువంటి దోషం లేకుండా ఉండడం) ఒక [b]1000[/b] సంవత్సరాలు ఉండగలిగితే, నీకు ఈ లోకాలని శాసించగల, ఇంద్రుడిని సంహరించగల కొడుకు పుడతాడు అని కశ్యపుడు అన్నాడు.

దితి సరే అని [b]శుక్లప్లవనము[/b] అనే ప్రదేశానికి వెళ్లి తపస్సు చెయ్యడం ప్రారంభించింది. అలా తపస్సు చేసుకుంటున్న దితి దెగ్గరికి ఇంద్రుడు వచ్చి, నేను నీకు సేవ చేస్తాను అమ్మ అన్నాడు. దితి సరే అనడంతో రోజూ ఫలాలు తీసుకోచ్చేవాడు, రోజు తన తల్లి కాళ్ళు పట్టేవాడు. అలా [b]990[/b] సంవత్సరాలు పూర్తయ్యాయి.

ఒక రోజు, మిట్ట మధ్యాహ్నం వేళ, దితి తన జుట్టుని విరబోసుకొని కూర్చుంది. బాగా అలసిపోవడం చేత ఆమె శిరస్సు కొంచెం ముందుకి వంగింది, అప్పుడామె జుట్టు పాదాలకి తగిలింది. అలా తగలడం చేత ఆమె సౌచం పోయింది. ఇలాంటి సమయం కోసమే ఎదురుచూస్తున్న ఇంద్రుడు వెంటనే ఆమె గర్భంలోకి ప్రవేశించి ఆ పిండాన్ని [b]7[/b] ముక్కలు చేశాడు. అలా ముక్కలు చేస్తుండగా ఆ పిండం నరకద్దు నరకద్దు అని అరిచింది, ఆ ఏడుపు దితికి వినబడి, దితి కూడా నరకద్దు అని అనింది. అప్పుడు ఇంద్రుడు బయటకి వచ్చి, నీ మీద గౌరవంతో నేను ఆ పిండాన్ని సంహరించలేదు అని అన్నాడు. నాయందు సౌచం పోయింది కనుక నువ్వు నా పిండాన్ని నరకడంలో తప్పులేదు, కాని నా పిండాలకి దేవతా స్వరూపం ఇచ్చి వాటిని [b]వాయు స్కంధాలకి అధిదేవతలగా[/b] ఉండే వరం ఇవ్వమని దితి కోరింది. ఇంద్రుడు సరే అని బ్రహ్మలోకంలోని, ఇంద్రలోకంలోని, అంతరిక్షంలోని వాయు స్కంధాలతో పాటు నాలుగు దిక్కులకి వాయు స్కంధాలుగా ఉండే వరం ఇస్తున్నాను అని అన్నాడు. ఆ ఏడుగురిని [b]మరుత్తులు[/b] అని పిలుస్తారు.

రామా! ఆనాడు దితి 990 సంవత్సరాలు తపస్సు చేసిన ప్రదేశమే ఈ విశాల నగరం. ఈ నగరాన్ని మొదట ఇక్ష్వాకు రాజు పరిపాలించాడు. ఆయన భార్య అయిన [b]అలంబుష[/b] వల్ల వాళ్ళకి[b] [color=#6aa84f]విశాలుడు[/color][/b] జన్మించాడు. ఆ విశాలుడికి [b]హేమచంద్రుడు[/b], హేమచంద్రుడికి [b]సుచంద్రుడు[/b], సుచంద్రుడికి [b]ధూమ్రాశ్వుడు[/b], ధూమ్రాశ్వుడికి [b]సృంజయుసుడు[/b], సృంజయుసుడికి [b]సహదేవుడు[/b], సహదేవుడికి [b]కుశాశ్వుడు[/b], కుశాశ్వుడికి [b]సోమదత్తుడు[/b], సోమదత్తుడికి [b]కాకుత్సుడు[/b], కాకుత్సుడికి [b]సుమతి[/b] జన్మించాడు, ఆ సుమతి ఇప్పుడు ఈ విశాలా నగరాన్ని పరిపాలిస్తున్నాడు.

[rapchik]

[vikings]

తన రాజ్యానికి విశ్వామిత్రుడు వచ్చాడని తెలుసుకొన్న సుమతి ఆయనని సగౌరవంగా ఆహ్వానించాడు. సకల మర్యాదలు చేశాడు. అప్పుడు సుమతి విశ్వామిత్రుడితొ నీ పక్కన ఉన్న వాళ్ళు ఎవరు, సూర్యచంద్రులులాగ ఉన్నారు, చాలా అందంగా ఉన్నారు అన్నాడు. వాళ్ళని రామలక్ష్మణులంటారు, దశరథుని కుమారులు, నా యాగ సంరక్షణ కోసం వచ్చారు అని చెప్పి, కుశల ప్రశ్నలు అడిగాక అక్కడినుంచి బయలుదేరారు. అలా మిథిలా నగరానికి దెగ్గరగా వచ్చాక వాళ్ళకి ఒక ఆశ్రమం చాలా శోభాయమానంగా కనిపించింది, కాని అది నిర్జనంగా ఉంది. అప్పుడు రాముడు ఈ ఆశ్రమం ఎవరిదని అడుగగా, విశ్వామిత్రుడు ఇలా చెప్పెను......
[color=red]గౌతమస్య నరశ్రేష్ఠ పూర్వం ఆసీత్ మహాత్మనః |[/color]
[color=red]ఆశ్రమో దివ్య సంకాశః సురైః అపి సుపూజితః ||[/color]

ఈ ఆశ్రమం [b]గౌతమ మహర్షి[/b]ది, ఆయన దర్శనం కోసం ఈ ఆశ్రమానికి దేవతలు వచ్చేవాళ్ళు. ఆ గౌతముడు తన భార్య అయిన [b]అహల్య[/b]తో కలిసి తాపసిగా ఇక్కడ ధార్మికమైన జీవనం గడిపేవారు. అహల్య బ్రహ్మదేవుడి [b][color=#6aa84f]మానస పుత్రిక[/color][/b], అద్భుతమైన సౌందర్యం కలిగినది. ఇంద్రుడికి అహల్య మీద ఉన్న కోరిక వలన, ఒకరోజు ఉదయాన్నే గౌతమ మహర్షి సంధ్యావందనాది క్రతువులు నదిలో చేసుకునే సమయంలో, ఆయన ఇంటి వద్ద లేని సమయంలో, గౌతమ మహర్షి వేషంలో ఇంద్రుడు ఆయన ఇంటిలోకి ప్రవేశించాడు. ఇంటిలోకి ప్రవేశించి నేను నీ సంగమాన్ని కోరుకుంటున్నాను అని అహల్యతో అన్నాడు.
[color=red]
ముని వేషం సహస్రాక్షం విజ్ఞాయ రఘునందన |[/color][color=red]
మతిం చకార దుర్మేధా దేవ రాజ కుతూహలాత్ ||[/color]

అహల్యకి వచ్చింది గౌతముడు కాదు ఇంద్రుడని తెలుసు, కాని ఆమె కన్యత్వంలో ఉండగా ఆమెకి ఇంద్రుడి మీద మనసులో కోరిక ఉండేది, అందువలన ఇంద్రుడితో సంగమించింది.

అహల్య ఇంద్రుడితో ఇలా అనింది " నేను నీతో సంగమించి చాలా ఆనందం పొందాను, కృతార్థురాలినయ్యాను, నువ్వు ఇక్కడినుంచి తొందరగా వెళ్ళిపో. నిన్ను నువ్వు గౌతముడి నుండి రక్షించుకో " అని చెప్పింది. అప్పుడు ఇంద్రుడు ఒక నవ్వు నవ్వి, నేను చాలా ఆనందంపొందాను, ఎలా వచ్చానో అలానే వెళ్ళిపోతాను అని చెప్పి ఆశ్రమం బయటకి రాగానే......
[color=red]గౌతమం స దదర్శ అథ ప్రవిశంతం మహామునిం |[/color]
[color=red]దేవ దానవ దుర్ధర్షం తపో బల సమన్వితం ||[/color]

దేవతలని, దానవులని నిగ్రహించగలిగే, శాసించగలిగే అపారమైన తపఃశక్తి ఉన్న గౌతమ మహర్షి బయటకి వస్తున్న ఇంద్రుడిని చూశారు. ఇంద్రుడి ముఖం మాడిపోయింది. అప్పుడు గౌతమ మహర్షి ఇంద్రుడితో ఇలా అన్నారు " నా రూపం ధరించి నువ్వు చెయ్యరాని పాపం చేశావు. స్త్రీల మీద నీకు ఇంత కామం ఉండడానికి కారణం నువ్వు పురుషుడవన్న అహంకారం, కావున పురుషత్వానికి చిహ్నములైన నీ [b]అండములు[/b] నేల జారి పడిపోవు గాక " అని ఇంద్రుడిని శపించారు.
[color=red]పేతతుః వృషణౌ భూమౌ సహస్రాక్షస్య తత్ క్షణాత్ |[/color]

అహల్య వైపు చూసి గౌతముడు ఇలా అన్నాడు " నువ్వు ఇక్కడ కొన్ని వేల సంవత్సరాలు తపస్సు చేస్తూ పడుండు, ఆహరం తీసుకోకు, గాలిని భక్షించు. నీ మీద బూడిద కప్పబడుతుంది, కావున నువ్వు ఎవరికీ కనబడవు. కొంతకాలానికి ఈ ఆశ్రమానికి రామచంద్రుడు వస్తాడు. ఆయన ఈ ఆశ్రమ ప్రవేశం చెయ్యగానే నీకు శాపవిమోచనం కలుగుతుంది. నీకు శాపవిమోచనం కలగగానే నువ్వు నా పత్ని స్థానాన్ని పొందుతావు. అప్పటిదాకా నేను [b]హిమవత్[/b] పర్వత ప్రాంతంలో ఉంటాను" అని చెప్పి వెళ్ళిపోయాడు.

ఇంతలో ఇంద్రుడు దేవలోకంలో దేవతలకి జెరిగినదంతా చెప్పాడు. నేను కామంతో ఈ పని చెయ్యలేదు, గౌతమ మహర్షి తపఃశక్తి పెరిగిపోతుంది, ఆయనని నేను ఏమి చెయ్యలేను, అందుకనే అపచారం అహల్య పట్ల చేశాను, ఆగ్రహించిన గౌతమ మహర్షి నన్ను, అహల్యని శపించడం వల్ల కొంత తపఃశక్తిని కోల్పోయారు. మిమ్మల్ని రక్షించడం కోసం నేను నా అండాలని పోగొట్టుకున్నాను, కావున మీరే నాకు అండాలని తీసుకొచ్చి పెట్టాలి అన్నాడు. అప్పుడు వాళ్ళు [b]గొర్రె వృషణములను[/b] తీసుకొచ్చి ఇంద్రుడికి పెట్టారు. అలా పోగొట్టుకున్న పుంసత్వాన్ని ఇంద్రుడు పొందాడు. అప్పుడు ఆయనని [b]మేష వృషణుడు[/b] అని పిలిచారు.


విశ్వామిత్రుడు రామలక్ష్మణులతో కలిసి ఆ ఆశ్రమంలోకి ప్రవేశించాడు. రాముడు ఆ ఆశ్రమం లోకి వెళ్ళగానే, ఇన్ని వేల సంవత్సరాల నుండి శాపగ్రస్తురాలైన అహల్య దుర్నిరీక్షమైన తేజస్సుతో పైకి లేచింది. ఆవిడని చూడగానే రాముడు ఆమె కాళ్ళకి నమస్కారం చేశాడు. గౌతమ మహర్షి చెప్పిన విషయం గుర్తుకు వచ్చి, వచ్చిన వాడు రాముడని గ్రహించిన అహల్య రాముడికి నమస్కారం చేసింది. వాళ్ళకి భోజనం పెట్టింది. అప్పుడు అక్కడికి వచ్చిన గౌతమ మహర్షి అహల్యతో కలిసి తపస్సు చేసుకోడానికి వెళ్ళిపోయాడు.

తరువాత వాళ్ళు మిథిలా నగరానికి చేరుకున్నారు. ఆ నగరం వాహనాలతో, మహర్షులతో, యజ్ఞయాగాలు చేసుకునేవాళ్ళతో ఉంది. విశ్వామిత్రుడు తన రాజ్యంలోకి ప్రవేశించాడన్న విషయం తెలుసుకున్న [b]జనకుడు[/b] పరుగు పరుగున తన పురోహితుడైన [b]శతానందుడితో[/b] వచ్చాడు. మీరు రావడంతో నా యాగం ఫలించిందని విశ్వామిత్రుడిని గౌవరంగా పూజించాడు. పక్కనే ఉన్న రామలక్ష్మణులని చూసిన జనకుడు, ఈ పిల్లలిద్దరూ ఎవరు, ఖడ్గాలు, కొదండాలు పట్టుకున్నారు, సూర్యచంద్రుల వలె ఉన్నారు, అపారమైన తేజస్సుతో ఉన్నారు, ఈ పిల్లలు నీతో ఉన్నారు, ఇంతకి వాళ్ళు ఎవరు అని అడిగారు.

[vikings]

వాళ్ళిద్దరూ దశరథ మహారాజు కుమారులు, నా యాగ రక్షణ కోసం తీసుకొచ్చాను. రామలక్ష్మణుల రక్షణలో నా యాగం పూర్తయ్యింది అని విశ్వామిత్రుడు చెప్పాడు.

అయితే మీరు ఇటు వస్తున్నప్పుడు ఆశ్రమంలో నా తల్లిని చూశార అని శతానందుడు వాళ్ళని అడిగాడు.


పతితపావనుడైన రాముడు ఆ ఆశ్రమంలో అడుగుపెట్టగానే మీ అమ్మగారికి శాపవిమోచనం అయ్యింది, ఆవిడ తన భర్త అయిన గౌతముడితో కలిసి వెళ్ళింది అని చెప్పారు.

శతానందుడు ఎంతో సంతోషించాడు......... "రామ! నీ దర్శనం నాకు కలగడం నా అదృష్టం. మా అమ్మ జీవితంలో ఒకసారి కామానికి లొంగింది, అందువలన ఎన్నో సంవత్సరాలు కష్టాలు పడింది. మా అమ్మ పెట్టిన విందు స్వీకరించావ. మా అమ్మ సంతోషంగా ఉందా " అని పలు కుశల ప్రశ్నలు అడిగాడు. అప్పుడు రాముడు.....మీ అమ్మగారు చాలా సంతోషంగా ఉన్నారు, గౌతమ మహర్షితో కలిసి తపస్సు చేసుకోడానికి వెళ్ళారు అని చెప్పాడు.

రాముడి మాటలు విని సంతోషించిన శతానందుడు ఇలా అన్నాడు.......[color=red]
న అస్తి ధన్యతరో రామ త్వత్తో అన్యో భువి కశ్చన |[/color][color=red]
గోప్తా కుశిక పుత్రః తే యేన తప్తం మహత్ తపః ||[/color]

" విశ్వామిత్రుడు నీకు గురువు కావడం చేత నువ్వు ధన్యుడవి అయ్యావు, ఆయన బ్రహ్మర్షి అవ్వడానికి ఎంతో కష్టపడ్డారు. నేను ఇప్పుడు నీకు ఆయన కథ చెబుతాను " అని విశ్వామిత్రుడి జీవితం గురించి చెప్పడం ప్రారంభించాడు.
Source:http://sampoornaramayanam.blogspot.com/2010/05/5.html

[vikings]

[quote name='ReddyGaru' timestamp='1327489292' post='1301346327']

[/quote]
Thank You

[vikings]

On listening the narration of Sage Vishwamitra about Ganga's descent along with Lakshmana, Rama went into a great astonishment, and then addressed Vishvamitra.
"The blessed legend you have narrated about the digging of an ocean at the behest of Sagara, Ganga's alighting, and Bhageeratha filling it with the water of Ganga is sacrosanct and even highly amazing. Oh, enemy-inflamer, for two of us entire night rolled by as if it is a single moment while we were thinking about the episode you have narrated in its entirety. While thinking about the auspicious legend of Ganga along with Lakshmana, oh, friend of the universe, Vishvamitra, whole night rolled by." Thus Rama is addressing Vishvamitra.
Here the placement of verses does not give a continuity of narration in this version, insofar as Rama's speech is concerned. Other versions have a continuity of narration.
Thereafter on the next fresh dawn the enemy-oppressor Raghava spoke these words to sage Vishvamitra, whose affluence is nothing but asceticism, and who by now has performed his daily chores of rituals.
"We have listened the praiseworthy legend of River Ganga, and the deific night has also passed by while listening such a legend, we may now cross over the very same prominent and merited River Ganga, the tri-path-cruiser. This boat which is suitable for the embarkation of the sages whose deeds are pious, and which is comfortably blanketed with mats in its deck has come here, and indeed on knowing about the visit of your holiness to this place the sages have fetched it." Thus Rama spoke to Vishvamitra.
Hearing the words of great-souled Raghava, Vishvamitra of Kusha dynasty, started to cross over the River Ganga along with the assemblage of sages, and with both the Raghava-s.
Arriving at the northern bank of River Ganga they have honoured the group of sages who ferried them up to here and sent them off. Then sojourning on the riverbank of Ganga they have seen the city called Vishaala. The great sage Vishvamitra then quickly started along with Rama and Lakshmana to the charming and admirable city Vishaala, which in comparison is like heaven.
Then Rama, whose flair for knowing everything is high, became suppliant duly adjoining his palms, and enquired about the prominent city Vishala with the great Sage Vishvamitra.
"Oh, great sage, which dynasty of kings is ruling from this city of Vishaala? Let safeness betide you, I am interested to hear of it and indeed I am highly inquisitive about it." Thus Rama spoke to Vishvamitra. Hearing that sentence of Rama then the eminent sage Vishvamitra has commenced to narrate the legend of ancient Vishaala.
"Oh, Rama, I will tell you about the auspicious legend of Indra as I was told, and you listen to it as I tell. Oh, Raghava, indeed you may now listen to the quintessence of what has happened in this country. Once in Krita era, oh, Rama, the sons of Lady Diti were extremely energetic, whereas the sons of her younger sister Lady Aditi were vigorous and highly righteous.
Diti is the elder sister of Aditi and the first wife of Sage Kaashyapa. Her sons were originally called [b] asura[/b]-s, and later given the nomenclature of [i]raakshasaa[/i]-s, the demons. Lady Aditi the second wife of that sage Kaashyapa, gave birth to the progeny of [b]sura-s[/b], later generally called as [i] devataa[/i]-s, the gods. These two ladies are the daughters of Daksha Prajaapati.
"Oh, tigerly-man, Rama, then those great-souls speculated as to 'how we can thrive without ageing, illness, and likewise without death.' A thought occurred to those masterminds who were thinking on that matter clueing them up, 'we indeed can get elixir of life by churning the Milky Ocean.' Deciding upon to churn the Milky Ocean then made Vasuki, Thousand-headed King of Snakes, as the churning rope and Mt. Mandara as stirrer, and those brothers whose energy is unlimited have started churning the Milky Ocean thoroughly.
"After a thousand years, the Thousand-headed serpent Vaasuki, which is being used as churning rope, is incapacitated to bear the friction of churning and fanged the cliffs of Mt. Mandara. Thereby a great lot of venom is disgorged from the heads of that serpent Vaasuki, which venom on melting the rocks of Mt. Mandara became the holocaustic poison called [color="#B3003A"]haalahala[/color]. A lethal poison similar to inferno known as [color="#B3003A"] haalahala[/color] has started to fulminate therefrom, by which whole universe of gods, non-gods and humans is burnt down. The gods seeking shelter then approached Rudra, the Cardinal God, Endower of Solace, and who husbands all the created animals inclusive of human-animals, namely Shiva, and they prayed to him saying 'save, save us.'
"This way while the gods are praying the Lord and God of Gods, namely Shiva, then handling his disc and conch-shell Vishnu has also revealed himself at that place. And Vishnu smilingly spoke to wielder of trident Rudra, 'oh, god the best, whatever element that has emerged from the churning of Milk Ocean by gods, that shall belong to you, isn't it. By virtue of your position as the foremost god among gods, oh, omnicompetent god Shiva, you please accept this poison applying yourself to that position of foremost god, and deeming this poison, haalahala, as a foremost oblation to your godhood. Saying so Vishnu, the best one among gods, has disappeared then and there only. And on observing the scare of gods and also on paying heed to the words of the Wielder of Bow called [color="#B3003A"]shaara~Nga[/color], namely Vishnu, god Shiva gulped that lethal poison haalahala , as if it is ambrosia. The god of gods Hara then left for his abode Kailash parting with other gods, and oh, Rama, the joy of Raghu's dynasty, the gods and non-gods have continued to churn the Milky Ocean.
"Now the loftiest mountain that is being used as stirrer, namely Mt. Mandara, has caved into the netherworld, thereby the gods along with gandharva-s have prayed to Madhusuudana, the other name of Vishnu. 'You alone are the recourse to all beings, especially to the dwellers in heavens, oh ambidextrous god Vishnu, you safeguard us, it will be apt of you elevate the mountain.' So prayed gods to Vishnu. Hearing the prayer of gods Vishnu, Hrisheekesha, the controller of senses, adopting the form a tortoise and positioning the stirring Mt. Mandara on that tortoiseshell, he lay recumbent at the bottom of Milky Ocean as a base to the stirrer. Keshava then reached out his hand and grasped the mountaintop as he is the Cosmic-Soul, and thus staying amid gods that Supreme Person Vishnu participated in churning the ocean by holding the stirring mountain upright.
"After a thousand years of churning, then a male personality, an epitome of Life Sciences, namely [color="#800000"] aayur veda[/color], a highly righteous soul, named Dhanvantari, has firstly surfaced with his arm-rest-stick and with his handy water-vessel, and then the remarkably elegant Apsara-s, angelic damsels, have emerged next to him from the Milky Ocean.
"Choicest females have come out an elixir obtained on absolute churning of the waters of Milk Ocean, oh, best one among men, Rama, thereby that genera of females became Apsara-s. Six hundred millions of such Apsara-s with amazing dazzle have emerged from the churning of Milky Ocean, oh, descendent of Kakutstha, and their maidservants who emerged along with them are innumerable. Anybody, either from gods or demons espoused them, and when none espoused them they are virtually reckoned as 'general-purpose' Apsara-females.
In fact these Apsara-s are the nymphs who really did not bother to choose husbands either from gods or from demons and they wanted to be free and out of the institution of marriage. But later they alone have become breeding centres as in the case of Menaka-Vishvamitra et al. Because they have come out from [i] apsu rasa [/i] 'waters... elixir, those that emanated from the elixir of water.' Etymologically this nomenclature 'seems more to be guided by the similarity of sound than anything else,' and 'we have a case of sound etymology par excellence [in Ramayana,] in [i] sura, asura [/i] and the word [i] asura [/i] is formed from the word [i] asu [/i] with the addition of the suffix [i] ra [/i] and means 'one full of [i] ra [/i] spiritual life i.e., [i] asu [/i] and 'by curious process of semantical change came to mean a demon.' Pt. Satya Vrat - Ramayana - A Linguistic Study.
"Oh, descendent of Raghu, then the heaven-sent damsel Vaaruni came up from Milky Ocean searching for her espousal, who is the daughter of Varuna, the Rain-god, and who incidentally is the presiding deity of hard liquors and also called as [color="#B3003A"] sura[/color]. Oh, Rama, the sons of Diti, namely asuraa-s, have not espoused that daughter of Rain-god, but oh, brave Rama, the sons of Aditi on their part, namely sura-s, have espoused that impeccable Vaaruni. Thereby the sons of Diti are called [color="#B3003A"] a suraa[/color]-s, and the sons of Aditi are called [color="#B3003A"] suraa[/color]-s, and gods are delighted and rejoiced on espousing Vaaruni.
"Then a best horse called Ucchaishravaa has emerged, oh, Rama, the best among men, and then a gem of a jewel, called Kaustubha, and like that [color="#B3003A"] amrita[/color], the Supreme ambrosial elixir of gods, have also emerged.
"Owing to the dispute regarding the possession of that ambrosia, oh, Rama, then there chanced a rampant ethnic havoc, and then the sons of Aditi have havocked the sons of Diti. All the asura-s and demons have come to one side against sura-s, and there occurred a very gruesome war which was perplexing to all the triad of universe viz., ethereal, real and surreal spheres. When everything is wading into annihilation then that omnicompetent Vishnu swiftly impounded Amrita, the Divine Elixir, by assuming his illusory power of Mohini.
Mohini literally means 'that which bewitches' and usually described as a feminine or neutral power of Vishnu, personified by a bewitching divine female. Thus Vishnu is said to have assumed a physique of such a voluptuous and bewitching seductress, marvellously limbed, and mantled in see-thru clothing, and thus maddened everybody around her. Then she started to serve Amrita/Ambrosia among the gods and demons on making them to sit on either side of her way. Even the age-old Brihaspati, the Jupiter, sitting in god's row, has come under her charm and started gazing her from top to toe, pruriently. When Brihaspati saw the feet of that damsel, they appeared as male person's feet. He further looked at those two feet and beholding them as [i]shrii caraNa[/i], 'Reverential Divine Feet of Vishnu,' with which he covered the three spheres, Brihaspati's illusion is shattered and he venerated those feet, recognising this as Vishnu's Maya, illusory power.
"Whoever confronted that Eternal and Supreme Person, namely Vishnu, in that war, then Vishnu whose blaze is threefold as manifest in the sun, fire and lightning, has pulverised him. In this horrendous war between the progeny of Diti, namely demons, and the progeny of Aditi, namely gods, the sons of Aditi being gods, have altogether massacred the demonic sons of Diti.
"On eliminating the demonic sons of Diti and on acquiring kingdom of heaven, that eliminator of enemy cities, namely Indra, happily ruled the worlds that are inclusive of sages and caarana-s." Thus Vishvamitra continued his narration about Vishaala city and its emergence.
.
The Churning of Milk Ocean
[font="Times New Roman"][size="4"]Legend/[color="#B3003A"]puraaNa[/color]: Once, when Indra was riding his elephant Iravata, Sage Duurvasa came towards him and offered a garland, respecting Indra as the administrator of the universe. Indra decorated that garland on the head of his elephant and that elephant removed it and trampled. By this Duurvasa, who is an angry sage by himself, is angered and curses Indra to fall from the grace and all his luxurious paraphernalia be submerged in ocean. Accordingly, Indra looses everything and becomes destitute, and he then approaches Vishnu. Vishnu reprimands Indra for ridiculing elderly sages like Duurvasa and then plans to churn the ocean to retrieve all the lost treasures. Thus, the legend and the churning are going on for ages. [/size][/font]
[font="Times New Roman"][size="4"]From the [color="#B3003A"]kundalini / power of yoga[/color] point of view the churning of ocean is continually going on in everyone's body. The body is the ocean and at its abyss, the triangle in the perineal or sacral plexus is the base of Mt. Mandara. The churning rod is the spinal cord in the rod like backbone and the churning strings are the [color="#B3003A"] ida, pingala[/color] namely, the sympathetic and parasympathetic systems. The churners are the air elements of vital forces on either side. This total system is held upright by Vishnu because He is [color="#B3003A"] naaraayaNa, nara aayaNa [/color] 'one who conducts humans, say created beings, into being and lead them away, again into His own self...' When [color="#B3003A"] kundalini power [/color] is incited the first results are always negative like, [color="#B3003A"] haalaaha, [/color]'the lethal poison...' and all all-ruinous ills befall on us. If this negativity is surrendered to someone who can handle it effortlessly, like Shiva, then the positivity results like [color="#B3003A"] Amrita/Ambrosia.[/color] Even if this elixir of life is readily available, there will be still better lures, lusts, and longings like Mohini and if enchanted by those instantaneous quirks, which are yet another kind of negativity, we will be lost completely, like the demons. Hence 'churn the correct way...' is the postulate of yoga.[/size][/font]

[k2s]

naa kosam english lo kuda esava...

[vikings]

Diti seeks for a son to kill Indra because Indra and other gods have killed her sons in the battle after churning Milk Ocean. But Indra, being her stepson arrives at her place of asceticism, with view to destroy that Indra-killer. On a fateful day when Diti failed to maintain the procedure of vow, Indra enters her womb and dissects the foetus into seven fragments, which later become [color=#B3003A] sapta marut gaNa[/color]-s, The Seven Wind-gods.

.

"Oh, Rama, Lady Diti was highly anguished for those sons that are killed and said this to her husband, Sage Kashyapa, the son of Sage Maareechi." Thus Vishvamitra continued narration.
" 'Oh, god, I am bereaved of my sons who are killed by your great mighty sons, the sons of your second wife Aditi, as such I wish to bear a son, who is achievable by sustained penance, for he shall be the exterminator of Indra. 'Such a bereaved mother as I am, I wish to undertake asceticism for a son who shall become an exterminator of Indra, and who shall be the ruler of worlds. As such, it will be apt of you to permit me for asceticism, and further it will be apt of you to accord me pregnancy with such a son.' Thus Diti spoke to her husband Kaashyapa.
A sage's wife requires permission of her husband if she wishes to undertake an individual asceticism, because she will be receiving her own share of merit from her sage-husband's penances and practises, as he is her life-mate.
On hearing her request the great resplendent sage Kaashyapa, the son of Sage Mareechi, replied Diti, who is deeply mournful. 'So be it... oh, ascetically wealthy lady, you be blest, if you abide by the propriety of the practises of asceticism, then you will be delivering a son who can become an exterminator of Indra in war. If you can complete a thousand years of asceticism punctiliously, by my grace you can deliver a son who can be a husbander of three worlds.' Thus Sage Kaashyapa advised his wife Diti.
In some other versions the word [i] trailokya hantaaram[/i] is carried forward from earlier verses of Diti, into the speech of Sage Kaashyapa also. Some have it as [i] trailokya bhartaaram [/i] 'a husbander of three worlds...' Diti may have desired for a 'killer.' But Kashyapa, as a father of both gods and demons, cannot term the issuing son as an exterminator of three worlds, because the three worlds are in vogue at Kaashyapa's grace. Some attach this adjective to Indra but not to the forthcoming son of Diti.
"Saying thus that great resplendent sage patted her, and then on his touching her she is consecrated, and then that sage Kaashyapa departed for his ascetic practises, saying 'be blest.' On the exit of Sage Kaashyapa, oh, best one among men Rama, highly elated Diti reached the sacred place called Kushaplava, on which the present City of Vishala is now standing, and practised a highly rigorous asceticism. While she is truly practising asceticism, oh, the best among men Rama, that Thousand-eyed god Indra has indeed rendered services with his abundant and surpassing veracities to her, who is none other than his maternal-aunt.
"The Thousand-eyed god Indra made available fire, firewood, water, the sacred Kusha grass, fruits and like that tubers also, and whatever other items she required in her ascetic practise. All the time Indra indeed served Diti by massaging her body, and other means of removing her bodily strain resulting from her arduous practises. Oh, Rama, the descendent of Raghu, when ten years are less to complete the thousand years span of her ascetics, Diti is highly rejoiced as her ambition is going to fructify in just ten more years, and then she spoke to the Thousand-eyed god, Indra.
" 'Oh, best one among the valiant ones, Indra, to me who am practising asceticism ten years are remaining to complete, then you can see your brother, you be safe.
" 'Oh, son Indra, whom I am bringing up for your reason, I will bring him up as a victory-enthusiast, and oh, son, Indra, along with him conquering the three worlds you can enjoy them, without febrility from your enemies.
Or
" 'Oh, son Indra, whom I am now bringing up, will be enthusiastic in conquering you, but somehow I will manage him by telling that you are after all his brother, and no harm shall be done to you, and oh, son Indra, if you join him you will get rid of your febrility, caused by his emergence, and then you two can conquer all the three worlds.
"Oh, best one among gods, Indra, on my prayer your high-souled father Sage Kaashyapa bestowed this boon on me for a son, which materialises at the end of thousand years, and only ten more years are to slip by. When Diti was saying thus, the noontime sun was reigning high that lady is stolen over by sleep keeping her feet headward.
This 'keeping feet headward' is variously inferred. While sitting she leaned on her knees and her braid touched feet, thus she became impious. She slept with her head neither towards east nor to south. The ancient cots in India used to have head-side and feet-side finishing. Then she placed head at feet-side and feet at head-side. Even if a cot is not there, though slept on ground, the head shall be positioned eastward or southward, but not to north or west. Finally, she slept at noontime, and for a person under a vow noontime sleep is prohibitive. [font=Translit 98][size=1][color=#B3003A] anena vratasth˜n˜m div˜ sv˜pa× p˜da sth˜ne þira× sth˜panam ca aþucikaram iti s¨citam - dk [/color][/size][/font] Hence her meticulousness is defeated.
"On observing her who has become impious by placing her head at feet-side and braid falling on feet, Indra is gladdened and laughed at her failed asceticism. Oh, Rama, , being a highly courageous one, Indra the destroyer of enemy fastnesses, entered the body of Diti through her vaginal aperture and rent her foetus asunder into seven fragments. Oh, Rama, then that foetus wailed clamorously while being sliced with Thunderbolt that has hundred cutting edges, and then Diti woke up.
" 'Do not scream, do not scream...' thus Indra was coaxing the foetus, and even though that foetus is screaming piteously the great resplendent Indra has gone on fragmenting it. 'Unkillable, unkillable is my foetus...' thus Diti raved in that way, and then Indra fell out of the womb honouring his stepmother's entreaty.
"Indra humbly folding his palms that are still handling his bloody Thunderbolt spoke to Diti, 'oh, lady, you have become impious when your braid touched your feet and when you have gone to sleep in midday, and you vow is thwarted.'
"Thereby I gained a chance to eliminate him who can eliminate Indra in a battle. Hence I fragmented your foetus into seven fragments, and it will be apt of you to pardon me for that act of mine.' " So said Indra to lady Diti. Thus, Sage Vishvamitra continued narration about City of Vishaala.

[vikings]

[quote name='k2s' timestamp='1327490163' post='1301346392']

naa kosam english lo kuda esava...
[/quote]
expected ee gaa vachi malli subtitles please anatav

[vikings]

The legend of Seven-Maruts, the Seven-Wind gods, and the legend of the kings of Vishaala are narrated to Rama and Lakshmana, while Vishvamitra is narrating the legend of Vishaala. At the request of Diti, Indra blesses the seven segments of her foetus to become [color="#B3003A"]sapta marut gaNa[/color]-s, Seven Wind gods, and the place where the legend of Indra-Diti has happened, that province later became the City of Vishaala.

.

"Diti was highly anguished when her foetus is rendered into sevenfold, and spoke these appeasing words to the indomitable Thousand-eyed Indra." Thus Vishvamitra continued his narration about City Vishala.
" 'Oh, Indra, the eliminator of demon Bala, this foetus of mine is sliced into seven segments owing to my own misdeed, oh, ruler of gods, Indra, indeed there is no iniquity of yours in this matter.' Thus Diti started speaking to Indra. Though a reversal has happened against my thinking in the matter of my pregnancy, let these seven segments become your seven Wind-gods, the rulers of seven ethereal-places, under your ruler-ship.
According to mythology there are seven ethereal places in cosmos on which the galaxies and planets are dependent. According to Vishnu Puraana: [font="Translit 98"][size="3em"][color="#B3003A"] ˜vaha pravahava caiva samvaha× ca udva× ca tath˜ | vih˜ ˜khya× praiv˜ha× par˜vaha iti kram˜t || gagana× sparþana× v˜yu anila× ca tath˜ apara× | pr˜õa× pr˜õeþvara× jŸva iti ete sapta m˜rut˜× ||[/color][/size][/font] They are: [i] aavaha [/i] the air called by this name will be pervading in clouds, thunderbolts, rain, meteors; [i] pravaha [/i] air in solar orbit; [i] samhava [/i] in lunar orbit; [i] udvaha [/i] in galaxies; [i] vivaha [/i] in planetary spheres; [i] parivaha [/i] in the Seven-Sages sphere; [i] varaavaha [/i] in north polar regions. These are otherwise called by names [i] gagana, sparshana, vaayu, anila, praaNa, praaNeshvara, jiiva[/i]. Each of the Marut god has a batch of seven Marut-s, thus they are forty-nine entities, in total.
" 'Oh, son Indra, let these seven sons of mine become the seven presiding deities of Cosmic Air Divisions and let them move in heaven with heavenly forms. One from the seven may permeate Brahma's abode, likewise another may permeate the heaven of Indra, and even the third one, let him become a greatly celebrated and reputed as Divine Wind, and he may circulate in entire universe. Oh, chief of gods, Indra, let four of my sons permeate four directions according to time and at your command, let safety betide you, and let them be renowned verily by the name given by you as 'Marut,' because you have coaxed the crying fragments of foetus saying, 'maa ruda, maa ruda, 'do not cry, do not cry...' Thus Diti said to Indra.
"On hearing her words, the Thousand-eyed destroyer of enemy's citadels and a demon named Bala, namely Indra, spoke this word to Diti, humbly adjoining his palms. 'All this will happen as you have said, undoubtedly, and your offspring, the Maaruta-s, would be pervading in the forms of gods, you be safe.' Thus Indra assured Diti. Those two, the stepmother Diti and the stepson Indra, on arriving at a decision in that ascetic forest, departed to heaven fulfilling their purposes. Thus we heard the legend." Thus Vishvamitra continued his narration.
"Oh, Rama of Kakutstha, this province is that one which was once presided over by Indra, and where he rendered services to that accomplished one in her asceticism, namely lady Diti.
"To king Ikshvaku of Vishaala, oh, tigerly-man Rama, a highly righteous son was born through queen Alambusa, and he was renowned as Vishaala. There is a city in this place constructed by him and known by his own name, Vishaala.
These Ikshvaku-s of Vishaala are not the Ikshvaku-s of Ayodhya, i.e., of Solar Dynasty. The Bhaagavata Puraana says separately in its seventh canto about this dynasty of Ikshvaku-s of Vishaala.
"Oh, Rama, Vishaala's son is the great-mighty Hemachandra, and Hemachandra's son is highly renowned as Suchandra. The son of Suchandra became famous as Dhuumraashva, and oh, Rama, Dhuumraashva derived his son named Srinjaya. The fortunate and valorous son of Srinjaya is Sahadeva, and the son of Sahadeva is the most righteous Kushaashva. The highly resplendent and dauntless Somadatta is the son of Kushaashva and Somadatta's son is highly reputed as Kakutstha.
"Presently that Kakutstha's son named Sumati, who is a great-resplendent one, an unconquerable one, and a highly celebrated one is dwelling in this city.
These two Ikshvaku and Kakutstha are of Vishaala dynasty. They are not to be confounded with the grandparents of Rama.
"By the grace of Ikshvaku, the successive kings of Vishaala have longevity, intrepidity, well-off in generosity, and they were great-souled ones. Today we may gladly go to sleep here for a night, and oh, best one among men, and it will be apt of you to see Janaka, the King of Mithila tomorrow morning." Thus Sage Vishvamitra spoke to Rama and Lakshmana.
The best one among best men, a widely reputed and the highly resplendent king of Vishaala, namely Sumati, having heard that Vishvamitra has arrived at the precincts of the city, came to him for a warm welcome. King Sumati arrived along with his mentors and family members, offered an excellent veneration to Vishvamitra, and then spoke to the sage with adjoined palms enquiring about his well being.
"To which province you have visited that happens to be mine, thereby I could get an audience of yours without stirring myself from my country, hence none will be more fortunate than me." So said king Sumati to Vishvamitra.
Source:http://valmikiramayan.net/bala/sarga47/bala_47_prose.htm

[vikings]

Ahalya is redeemed from her curse when Rama enters their hermitage. Vishvamitra while continuing the narration of the legend of Ahalya asks Rama to enter her hermitage where Ahalya is living unseen by anybody. When once Rama steps into that hermitage she manifests herself from her accursed invisible state. She emerges with her divine form and accords guestship to Rama and Lakshmana. Sage Gautama also arrives at this juncture to accept his depurated wife Ahalya.

.

"The emasculated Indra then with panicked eyes spoke to gods, siddha-s, gandharva-s, and carana-s, keeping Fire-god as their helms-god. I have Indeed incited fury in that noble-souled Sage Gautama by effectuating hindrance in his asceticism, but I have accomplished a task of gods.
Indra is a position assigned to some high-souled being on acquiring considerable merit. He functions as a CEO of the universe, maintaining seasons, rains, thunders, thunderbolts, crops, earthquakes, and every aspect of nature, whether they are good or bad for us. If any Vedic-ritual were performed, this Indra would be too happy, as he and his deputies like Rain-god, Fire-god, Air-god, et al., will receive many oblations from that ritual. But if it is [i] tapas [/i] 'the practise of asceticism, penance, or ascesis' by single sage, Indra will be highly perturbed. Usually sages will be practising this ascesis for attainment of higher abodes of Brahma, Vishnu, or Shiva. Some practise this to overthrow present Indra and try ascending to his position, or to attain immortality and thereby rout out Indra, as with the case of Ravana. When that practise is about to materialise, Indra sends his agents, like voluptuous celestial beauties, namely the apsara-s, to infatuate those sages with their beauty. Once the sage's concentration fails, his practise becomes futile. Thus, Indra retains his present position. Here, though Sage Gautama did not practise his ascesis for Indra's post, Indra had to hinder it in his own apprehension, and when the fury of Gautama is incited, Gautama's practise also failed and he had to redo his ascesis until he overcomes his passions. Thus, this 'causing hindrance' is a divine-act as proclaimed by Indra to other gods. In doing such 'divine-acts' Indra will also be maligned, for which the higher gods like Brahma, Vishnu, Shiva, or other higher beings will come to his rescue.
" 'By Gautama's anger I am rendered ######-less and his wife Ahalya is also rejected by the sage, and thus by his releasing a severe curse his propriety for ascesis is dwindled, therefore his ascesis is pre-empted by me. Therefore, oh, all gods with the assemblages of sages and caarana-s, it will be apt of you to make me virile again, as I have acted for the benefit of gods.' Thus Indra spoke to all gods.
"On hearing the words of the officiator for Hundred-Vedic-rituals, namely Indra, all of the gods and other assemblages of celestials, together with the groups of Marut-gods came to the godly manes keeping the Fire-god in van, and appealed.
" 'This ram is with testicles and Indra is indeed rendered ######-less. Taking the testicles of this ram they may be given to Indra quickly.' Thus Fire-god started his appeal to manes. This ram that is being offered to you shall now be gelded to give its testes to Indra, and though this ram is deprived of its organ it will be complete and it endows complete satisfaction to you. To those humans who hereafter offer testes-less rams in sacrifices for the purpose of your gratification, you shall truly offer them plentiful and unmitigated benefits.' Thus Agni, the Fire-god spoke to manes.
The 'manes' are the deified souls of dead ancestors. It is customary to offer un-castrated or unmutilated animals in sacrifices to please gods or departed souls. Presently some humans have offered such an un-castrated ram to manes and the manes are about to enjoy it. But the gods have come and Agni, the Fire-god, is asking them to part with such an offering, for the sake of Indra. And when the manes were hesitating to go against the existing rules of ritual, then Agni, the Fire-god, is amending those rules and he is saying a boon-like proclamation. 'From now, the manes can enjoy even a castrated ram, if offered by humans on earth, and in turn the manes shall afford plentiful benefits of undiminished value to those offerers, namely humans...'
"On hearing the words of Agni, the Fire-god, the manes-gods who gathered to collect their share of offering have extricated that ram's testes, which is not yet sacrificed but tethered to a sacrificial post, and offered them to the Thousand-eyed Indra. Oh, Rama of Kakutstha, from then onwards the manes-gods who come to collect their share are enjoying even the goats, even if they do not have testes, to endow benefits thereof to those that offer those goats, and to join the testes of goats to Indra.
If rams with testes are offered the manes discard the testes of those rams and enjoy the rest of it. Even if a goat is offered they enjoy it, considering it as homogenous to a ram. In either way, the offerer is blessed with benefits and Indra with testes.
"Oh, Raghava, owing to the efficacy of the great-souled Gautama and his ascesis, from then onwards Indra has became one with the testes of a goat. Therefore, oh, great-resplendent Rama, enter the hermitage of Gautama whose deeds are pietistic, and atone Ahalya who is highly fortunate and who is in the compose of a divinity." Thus Vishvamitra spoke to Rama. On hearing Vishvamitra's words Rama entered the hermitage along with Lakshmana and keeping Vishvamitra afore.
She whose splendour is brightened by her ascesis, at whom it is impossible to raise an eye for a stare either for gods, or for demons, or for the worldly beings on coming close to her, whom the Creator has contrived with careful contemplation as an angelic and a completely phantasmal entity, who is like the befogged and beclouded moonshine of a full moon as she is hitherto enshrouded by the dried up leaves and dust, who is like an unwatchable sunshine mirrored in and glowing from the midst of water, for she is hitherto in the midst of denounce, and whose limbs are like the tongues of a flaring fire around which fumes are cloaking, as she is hitherto practising an utmost ascesis subsisting on air alone, which ascesis alone made her like a flaring Ritual Fir, and Rama has seen such a highly glorious Ahalya.
Ahalya is indeed indiscernible to all the three worlds by the very word of Gautama until the manifestation of Rama. On reaching the end of curse she came into the view of Raghava-s, and they too gladly touched her feet in reverence.
Reminiscing Gautama's words Ahalya received those two, and self-consciously offered water for feet and hand washing, and like that she also offered guestship customarily and dutifully, and Rama of Kakutstha on his part acquiesced her hospitality. There chanced an abundant floral fall form firmament to the drumbeats of god's drums, and the celestials like gandharva-s, apsara-s revelled in a splendid festivity that is superb. Gods have collectively reverenced her, whose limbs are depurated by the asset of her ascesis which is performed as a devotee of Gautama remaining in his directives, saying 'Gracious! Goodness!'
Even that great-resplendent Gautama is heartened when he reunited with Ahalya after a long, long a time, and that sage customarily reverenced Rama for actualising his solemn utterance, and that great-ascetic Gautama continued his ascesis together with Ahalya. Rama on receiving a conventionally high veneration in the manifestness of that great-saint Gautama himself, then moved ahead to Mithila.

[vikings]

Rama arrives at Mithila along with Lakshmana led on by Vishvamitra. On hearing that Vishvamitra has arrived at their city Mithila, King Janaka proceeds to him welcomingly. On seeing Rama and Lakshmana near at Vishvamitra, Janaka inquisitively asks Vishvamitra about these two princes. Vishvamitra announces them as the sons of Dasharatha and informs about the adventurous deeds the boys have undertaken.

.

Rama then travelled along with Lakshmana towards northeast direction keeping Vishvamitra afore and neared the hall of Vedic ritual of Janaka in Mithila kingdom.
The northeast is an auspicious direction, and even today it is held high for any ritual or in the architecture. This direction is presided over by [i] iishaana [/i] The God.
Rama who is with Lakshmana spoke to the tigerly saint Vishvamitra, " the Vedic-ritual of noble-souled Janaka is excellent, indeed with bountifully garnered paraphernalia of the ritual. "Oh, highly fortunate sage, this place abounds with many thousands of Brahmans who are experts in Vedic practises and who seem to be the dwellers of numerous provinces, and also discernable are the cottages of sages rife with hundreds of carts full with their ceremonial chattels, as such oh, Brahman, a campsite may be decided for us too, as I discern every inch is inhabited." Thus Rama spoke to Vishvamitra.
On hearing the words of Rama that great-saint Vishvamitra arranged a camp at an unfrequented place that has refreshing water. On hearing that Vishvamitra has arrived in Mithila, then the best king Janaka instantly forged ahead towards Vishvamitra, keeping his unreprovable priest Shataananda afore of the team, in deference to Vishvamitra. Even the Ritvik-s, the administrators of that Vedic-ritual, of the great souled king Janaka arrived with post-haste taking holy waters, and they have ritualistically offered that sanctified water to Vishvamitra. On receiving that veneration from the great souled Janaka, Vishvamitra asked after the well-being of the king Janaka, as well about the unhindered proceedings of that Vedic-ritual. Then Vishvamitra asked after the well-being of saints, mentors, clerics, as befitting to their order, and joined the company of all of the sages as a happy-souled sage.
The king Janaka adjoining his palms then spoke to that eminent-sage Vishvamitra, "oh, reverend sage, please be seated on this high seat, along with these eminent saints in their respective seats." Thus Janaka spoke to Vishvamitra
On hearing the words of Janaka that great-sage Vishvamitra took his seat, and king Janaka also took seat along with his royal priest Shataananda, and the administrators of that Vedic-ritual, namely Ritvik-s, and along with his ministers. On beholding all of them seated all about in their respective seats as demanded by procedure king Janaka then spoke to Vishvamitra.
"Today my Vedic ritual is enriched with your advent, whereby I deem that gods have fructified the ritual. Let the ritual be like that. I deem that I have obtained the fruit of the ritual just on seeing godlike you here today. Oh, Brahman, at which Vedic-ritual hall you have arrived along with so many sages that happens to be mine, whereby, oh, eminent saint, I feel that I am honoured and hallowed. Oh, Brahma-sage, the scholarly Ritvik-s conducting my Vedic-ritual are saying that only twelve more days are remaining to complete the observation of ritual-pledge, and then oh, Kaushika, it will be apt of you to see the gods who arrive at the conclusion of this Vedic-ritual expecting their due in the ritual." So said king Janaka to Vishvamitra.
On speaking to that tigerly sage Vishvamitra in this way, the king again asked the sage pointedly and inquisitively with adjoined palms and with a gladdened face.
"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?
These foots are the same as king Sumati's dialogue at 1-48-2, 3, 4 including [i] anvaya[/i] , parsing.
"Oh, great-saint, whose sons are these two valiant youngsters who are brandishing best weapons? They are embellishing this province as the Sun and Moon doeth the sky. Each to each they are clonal by postural-language, by facial-language and by body language. They appear valorous but boyish in their appearance, as their curls are still jet-black like crow-wings. Thus, whether they are immature by age though mature by their valour or so, I wish to listen about them in actuality.
Import of verses is the same as at 1-48-5, 6, with a little difference in [i] anvaya[/i] , parsing.
On hearing the words of great-souled Janaka, Vishvamitra whose anima is immeasurable, has announced that those two as the sons of king Dasharatha.
The highly resplendent great-saint Vishvamitra has informed the high souled Janaka about the coming of Rama and Lakshmana to the Hermitage of Accomplishment, their stopping over there and elimination of demons at that place, their indefatigable travel along with him, beholding City of Vishaala, seeing Ahalya, her reuniting with Sage Gautama, likewise their coming hitherward to gain a grasp of great bow of Shiva. On informing all these incidents to Janaka as well as to Shataananda, who incidentally is the son of Ahalya, sage Vishvamitra paused.


Source:http://valmikiramayan.net/bala/sarga50/bala_50_prose.htm

[k2s]

[quote name='vikings' timestamp='1327490371' post='1301346400']
expected ee gaa vachi malli subtitles please anatav
[/quote][img]http://www.desigifs.com/sites/default/files/bemmi6.gif?1290061602[/img]

[Maximus]

[img]http://i53.tinypic.com/1iisnk.jpg[/img]

[vikings]

[quote name='Maximus' timestamp='1327490861' post='1301346433']
[img]http://i53.tinypic.com/1iisnk.jpg[/img]
[/quote]

TY