The Story of Kronch (Sarga 1-2)

In the first Sarga, Narada briefly narrates the life of Shri Rama to Sage Valmiki.

The ascetic Valmiki, who was always absorbed in tapasya and study, asked the great sage Narada, who was foremost among learned sages:
“In this world right now, who is the man endowed with virtues, strength, knowledge of dharma, gratitude, truthfulness, and firm resolve?
Who is righteous, committed to the welfare of all beings, learned, capable, the one whose presence brings joy, and who is beautiful to behold?
Who has control over his mind, who has conquered anger, who is radiant, who never speaks ill of anyone, and who in battle becomes so fearsome that even the gods are afraid?
O Maharshi, I wish to hear about such a person. I am eager to know, and you are capable of telling me.”

Hearing Valmiki’s words, the all-knowing Narada addressed him and said, “Very well, listen.”
Then Narada, pleased, continued:
“O sage, after reflecting on the many rare qualities you have described, I will tell you about the one person who has all of them.
Listen: In the lineage of Ikshvaku, there is a man known to the world by the name Rama.
He is the one who has mastered his mind, who is immensely strong, radiant, patient, and self-controlled.
He is intelligent, skilled in ethics, an eloquent speaker, handsome, and a destroyer of enemies.

His shoulders are broad, his arms long, his neck shaped like a conch, and his throat is full and well-formed.
His chest is wide, his bow is mighty, and the bone below his throat is hidden under flesh.
His arms reach down to his knees.
His head is beautiful, his forehead noble, and his gait is graceful.
His height is perfectly proportioned—neither too tall nor too short.

His complexion is smooth and radiant.
His chest is full, and his large eyes are beautiful.
He is blessed with auspicious marks.
He knows dharma, keeps his word, and always works for the welfare of his people.
He is glorious, pure, self-controlled, and steady in mind.
Like Prajapati, he protects his subjects.
He is endowed with prosperity, a destroyer of foes, and a guardian of beings and dharma.
He protects his own duties and his own people.
He is well-versed in the Vedas, Vedangas, the essence of all scriptures, and is an expert in archery.
He knows the essence of all shastras, has a strong memory, and is full of brilliance.

With noble thoughts and a generous heart, Shri Ramachandra speaks sweetly and is loved by all.
Just as rivers flow into the ocean, in the same way saintly people are naturally drawn to Rama.
He is noble and sees everyone with equality.
His presence is always delightful.
Endowed with every virtue, Shri Rama brings joy to his mother Kausalya.
In depth he is like the ocean, in patience like the Himalayas.
In strength he is like Vishnu.
His appearance is as pleasing as the moon.
In anger he is like the fire of destruction, and in forgiveness like the earth.
In renunciation he resembles Kubera, and in truth he is like Dharmaraj.

Such a man of excellent qualities and true valor—this beloved eldest son of King Dasharatha, who always worked for the good of the people—King Dasharatha wished, out of love, to appoint as crown prince.
But when preparations for Rama’s coronation began, Queen Kaikeyi—who had been granted boons earlier—asked the king for two things: the exile of Rama and the coronation of Bharata.
Bound by truth and dharma, Dasharatha granted the painful exile of his beloved son.

To honor his father’s word, Rama went to the forest.
Lakshmana, beloved younger brother and embodiment of devotion, followed him out of affection.
Sita, born in the family of Janaka, beautiful like a divine being, adorned with all auspicious qualities, Rama’s beloved like his very life, and always wishing his welfare, also followed him—just as Rohini follows the moon.

Dasharatha sent his charioteer to accompany them, and many citizens followed Rama for a long distance.
Reaching the Ganga at Shringaverapura, Rama met his dear friend, the Nishada king Guha.
After sending the charioteer back to Ayodhya, the four—Rama, Sita, Lakshmana, and Guha—moved from forest to forest, crossing many rivers rich in water, and arrived at the hermitage of Bharadwaja.
Leaving Guha there and with Bharadwaja’s permission, they went to the Chitrakoota mountains.
There, living like gods and gandharvas, they built a lovely leaf-hut and stayed happily.

When Rama went to Chitrakoot, Dasharatha, tormented by grief for his son, wept continuously, calling Rama’s name, and finally passed away.
After his death, although Vashishtha and other Brahmins urged Bharata to take the throne, the great and mighty Bharata refused to desire the kingdom.
Filled with devotion, he went to the forest to please Rama.

There, with pure feeling, Bharata asked his elder brother, the noble and valorous Rama, to return and rule.
But the greatly renowned and gracious Rama, committed to his father’s command, did not accept the kingdom.
He gave only his wooden sandals as a symbol of authority and requested Bharata to return.
Unfulfilled in desire, Bharata touched Rama’s feet and returned to Nandigrama, ruling the kingdom while waiting for Rama.

After Bharata left, Rama, steadfast and self-controlled, saw many citizens still coming to meet him.
To avoid them, he entered the deep Dandakaranya forest with full concentration.
There he killed the demon Viradha, met sages Sharabhanga, Suteekshna, Agastya, and Agastya’s brother.
On Agastya’s instruction, he joyfully accepted celestial weapons—a divine bow, a sword, and two quivers that never emptied.

One day, the sages of Dandakaranya came to Rama, pleading for protection from demons.
Rama promised them he would slay the demons and took a vow to destroy them.

While living there, Rama disfigured the demoness Shurpanakha by having Lakshmana cut off her nose.
At her urging, the demons attacked Rama, but he killed Khara, Dooshana, Trishira, and many mighty asuras.
He slew fourteen thousand demons living in Janasthana.

Hearing of the destruction of his clan, the demon Ravana was filled with rage.
He sought help from Maricha.
Though Maricha advised him repeatedly not to oppose the powerful Rama, Ravana, driven by fate, ignored him.
He went with Maricha to Rama’s cottage.
Using Maricha’s illusion, he lured both princes away and abducted Sita.
On the way, he killed the vulture Jatayu, who tried to stop him.

Seeing the dying Jatayu and hearing from him about Sita’s abduction, Rama was overwhelmed with grief.
His senses were shaken.
After performing Jatayu’s cremation, Rama continued searching and met the deformed demon Kabandha.
Rama killed him, and Kabandha attained heaven, revealing to Rama the path to the ashram of the pious Shabari.
Rama and Lakshmana went to Shabari.
She welcomed and worshipped them with great devotion.

Then they reached Lake Pampa and met the vanara Hanuman, through whom they were introduced to Sugriva.
Rama narrated everything, especially the story of Sita.
Sugriva listened with affection and formed a friendship with Rama, taking fire as witness.
Sugriva then told Rama, sorrowfully, about his conflict with Bali.
Rama vowed to kill Bali.
Sugriva described Bali’s strength and showed the enormous skeleton of the demon Dundubhi to test Rama.
Rama, smiling slightly, pushed the huge bones with his toe and flung them ten yojanas away.
He then pierced seven great trees, along with a mountain and the underworld beneath, with a single arrow.

Satisfied, Sugriva trusted Rama.
They went to the Kishkindha cave.
Hearing Sugriva’s roar, Bali came out and engaged him.
Rama killed Bali with a single arrow, and, as promised, placed Sugriva on the throne.
Sugriva then sent vanaras in all directions to search for Sita.

Hanuman, guided by Sampati, leapt across the ocean—one hundred yojanas wide—and reached Lanka.
There he found Sita in the Ashoka grove, anxious and sorrowful.
He revealed his identity and gave her Rama’s message.
After comforting her, he destroyed part of the grove, killed five commanders and seven princes, and defeated Akshayakumara.
Then he allowed himself to be captured and accepted the punishment of the demon, though he could have escaped at will.
Later he burned the whole city of Lanka except for Sita’s location and returned to Rama with her message.

Hanuman reached Rama, circumambulated him, and said truthfully, “I have seen Sita.”
Then Rama, accompanied by Sugriva, came to the ocean and purified it with arrows blazing like the sun.
The ocean-god appeared and, on his advice, Rama had Nala build a bridge to Lanka.
Crossing the bridge, Rama killed Ravana.

After meeting Sita again, Rama felt ashamed and spoke piercing words to her in the assembly.
Unable to bear them, the pure Sita entered the fire.
Then Agni himself declared her innocent, and Rama accepted her.
All gods, sages, and beings of the three worlds were satisfied with Rama’s great deeds.
Worshipped by all, Rama placed Vibhishana on the throne of Lanka and rejoiced greatly.

Receiving boons from the gods and restoring life to the fallen vanaras, Rama ascended the Pushpaka Vimana with his companions and set out for Ayodhya.
Reaching Bharadwaja’s ashram, Rama sent Hanuman ahead to inform Bharata.
Then, speaking with Sugriva, he flew to Nandigrama.
There, free of sin, Rama cut off his matted hair, reunited with his brothers, and regained his kingdom.

In Rama’s rule, people became happy, prosperous, satisfied, religious, and free from disease.
There was no fear of famine.
No parent saw the death of a child.
No woman became a widow.
There was no danger of fire.
No creature drowned in water.
There was no fear of wind or fever.
Hunger and theft disappeared.
All cities and nations flourished with wealth.
People lived joyfully as in the Satya Yuga.

Rama performed a hundred Ashwamedha Yajnas with abundant gold as offerings.
He gave billions of cows and uncountable wealth to Brahmins and established many royal lineages.
He protected all four varnas according to their dharma.
After ruling for eleven thousand years, Shri Ramachandra returned to his supreme abode.

Whoever reads this Ramayana—pure like the Vedas, destroying sin, and full of merit—will be freed from all sins.
Reading this story increases longevity.
One who reads it attains heaven with children, grandchildren, and relatives.
A Brahmin who reads it becomes learned;
a Kshatriya gains kingship;
a Vaishya prospers in business;
a Shudra earns respect.

Thus ends the first Sarga of the Bala Kanda of Valmiki’s sacred Ramayana.

Second Sarga

In the second Sarga, the beginning of the Ramayana is described:
On the banks of the Tamasa River, grief arose in Valmiki’s heart after witnessing the killing of a krauncha bird, and his sorrow took the form of a shloka.
Then Brahma instructed him to compose the Ramayana.

Hearing Narada’s words, Sage Valmiki worshipped him along with his disciples.
Receiving due honor, Narada asked for permission to leave, and with Valmiki’s consent, he departed through the sky.

Two ghadi after Narada reached the heavens, Valmiki went to the Tamasa River, which was not far from the Ganga.
Seeing the bank free of mud, he said to his disciple Bharadwaja, “Look, this bank is beautiful, without any mud. The water is as pure as the minds of good people. Place the pot here and give me my bark-garment. I will bathe at this fine tirtha.”

Bharadwaja handed him the garment.
Valmiki, holding it, wandered around, admiring the beauty of the forest.
Nearby, a pair of krauncha birds moved together, never leaving each other, speaking sweetly.
Valmiki saw them.

At that moment, a hunter with sinful intent—an enemy of all creatures—shot the male bird.
The bird fell to the ground, covered in blood, fluttering in pain.
Seeing the death of her mate, the female cried out in sorrow.
The male bird, with beautiful wings and a copper-colored head, was moving with her in joy, excited by love.
Separated from her mate, she wailed in deep grief.

Seeing this distress, Valmiki felt great compassion.
He realized a great wrong had been done.
Moved by pity, he looked at the crying bird and said to the hunter:

“O Nishada, may you never find peace, because you killed one of this pair, who was innocent and filled with love.”

After speaking, Valmiki wondered what he had said.
Grieving for the bird, his words had come out in a special form.
He told his disciple:
“The words I uttered in sorrow are arranged in four quarters, with eight syllables each.
They can be sung in rhythm.
Therefore, this should become a shloka—a verse. It cannot be otherwise.”

Bharadwaja was delighted and agreed.
Valmiki, pleased, bathed in the holy water and returned to his hermitage, still thinking about the shloka.

Sitting in his ashram, though speaking of other things, his mind remained fixed on that verse.
Just then, Brahma himself arrived to meet him.
Seeing him, Valmiki stood up in awe, folded his hands, and remained silent for a moment.
He offered worship, asked about his welfare, and sat down when asked.

Even with Brahma before him, Valmiki’s mind returned to the event with the birds.
He repeated the shloka he had spoken.
Then he felt worried, thinking whether it was proper to utter such a curse.

Understanding his thoughts, Brahma smiled and said:
“O Brahmin, the verse you spoke will indeed become a shloka.
Do not think otherwise.
By my inspiration, those words came from your mouth.
O sage, describe the entire life of Shri Rama.
He is the greatest upholder of dharma.
Whatever you heard from Narada—write it.
Even the hidden events of Rama, Lakshmana, Sita, and the demons will become known to you.
Nothing in your poem will be false.
Compose the sacred and delightful story of Rama in shlokas.
As long as rivers and mountains exist on earth, the Ramayana will be celebrated.
As long as your Ramayana is recited, you will live wherever you desire—in any world, even mine.”

Saying this, Brahma disappeared.
Valmiki and his disciples were astonished.
The disciples, joyful, praised the shloka again and again, saying,
“The sage sang a verse born of sorrow, yet by his voice it became a shloka.”

In his pure heart, Valmiki decided:
“I will compose the entire Ramayana in such shlokas.”
Thus he created a great poem of thousands of verses, praising the noble character of Shri Rama.
The poem follows all rules of grammar and composition, free from faults, full of sweetness, clarity, and beauty.

This concludes the second Sarga of the Bala Kanda.

Here we pause our reading.