मानुषीकरणचूर्णमस्ति ते पादयोरिति कथा प्रथीयसी

नाविक उवाच
nāvika uvāca

The Boatman Said—

क्षालयामि तव पादपङ्कजम्
नाथ दारुदृषदोः किमन्तरम्।
मानुषीकरणचूर्णमस्ति ते
पादयोरिति कथा प्रथीयसी॥१-६-३॥
kṣālayāmi tava pādapaṅkajam
nātha dārudṛṣadoḥ kimantaram।
mānuṣīkaraṇacūrṇamasti te
pādayoriti kathā prathīyasī॥1-6-3॥

Oh Lord! I must wash your lotus feet as there is no considerable difference between wood and stone. It is a widely known fact that there is some mystical power in your feet that humanises (inanimate objects).

पादाम्बुजं ते विमलं हि कृत्वा
पश्चात्परं तीरमहं नयामि।
नो चेत्तरी सद्युवती मलेन
स्याच्चेद्विभो विद्धि कुटुम्बहानिः॥१-६-४॥
pādāmbujaṃ te vimalaṃ hi kṛtvā
paścātparaṃ tīramahaṃ nayāmi।
no cettarī sadyuvatī malena
syāccedvibho viddhi kuṭumbahāniḥ॥1-6-4॥

Only after washing your feet, I will take you to the other shore. Otherwise, if my boat, having a touch of the dust of your feet, transforms into a young lady, it might result in a great loss to my family, Oh Lord!

इत्युक्त्वा क्षालितौ पादौ परं तीरं ततो गताः।
ityuktvā kṣālitau pādau paraṃ tīraṃ tato gatāḥ।

So saying, he washed the feet and then they crossed the river to the other shore.

—श्रीमदध्यात्मरामायणे उमामहेश्वरसंवादे बालकाण्डे षष्ठः सर्गः
—śrīmadadhyātmarāmāyaṇe umāmaheśvarasaṃvāde bālakāṇḍe ṣaṣṭhaḥ sargaḥ

Pretty cool strategy by the Boatman to wash Rama’s feet :)! नाविकधावितमृदुपद राम!

 

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राम बाल लीलाः

रामस्तु लक्ष्मणेनाथ विचरन् बाललीलया।
रमयामास पितरौ चेष्टितैर्मुग्धभाषितैः॥१-३-४३॥
rāmastu lakṣmaṇenātha vicaran bālalīlayā।
ramayāmāsa pitarau ceṣṭitairmugdhabhāṣitaiḥ॥1-3-43॥

Rama, moving along with Lakshmana, with His infantile sports and gestures and sweet utterances, pleased the parents.

भाले स्वर्णमयाश्वत्थपर्णमुक्ताफलप्रभम्।
कण्ठे रत्नमणिव्रातमध्यद्वीपिनखाञ्चितम्॥१-३-४४॥
bhāle svarṇamayāśvatthaparṇamuktāphalaprabham।
kaṇṭhe ratnamaṇivrātamadhyadvīpinakhāñcitam॥1-3-44॥

On His forehead shone a golden ornament in the shape of an Aśvattha (Pipala) leaf studded with shining pearls and in the neck, a necklace of gems interpolated with the tiger’s nail.

कर्णयोः स्वर्णसम्पन्नरत्नार्जुनसटालुकम्।
शिञ्जानमणिमञ्जीरकटिसूत्राङ्गदैर्वृतम्॥१-३-४५॥
karṇayoḥ svarṇasampannaratnārjunasaṭālukam।
śiñjānamaṇimañjīrakaṭisūtrāṅgadairvṛtam॥1-3-45॥

In both the ears, golden ornaments in the shape of raw Arjuna fruits studded with precious gems were hanging. The ankles were adorned by anklets made of ruby and the waist region, with a golden girdle, and arms, with armlets, all tinkling.

स्मितवक्त्राल्पदशनमिन्द्रनीलमणिप्रभम्।
अङ्गणे रिङ्गमाणं तं तर्णकाननु सर्वतः।
दृष्ट्वा दशरथो राजा कौसल्या मुमुदे तदा॥१-३-४६॥
smitavaktrālpadaśanamindranīlamaṇiprabham।
aṅgaṇe riṅgamāṇaṃ taṃ tarṇakānanu sarvataḥ।
dṛṣṭvā daśaratho rājā kausalyā mumude tadā॥1-3-46॥

With a smiling face having few teeth, the sapphire coloured Rama running after the calves here and there in the royal courtyard. Dasharatha and Kausalya, seeing Rama (this way) were immensely pleased.

भोक्ष्यमाणो दशरथो राममेहीति चासकृत्।
आह्वयत्यतिहर्षेण प्रेम्णा नायाति लीलया॥१-३-४७॥
bhokṣyamāṇo daśaratho rāmamehīti cāsakṛt।
āhvayatyatiharṣeṇa premṇā nāyāti līlayā॥1-3-47॥

During the course of taking meals, Dasharatha called Rama more than once—”come”. Dasharatha calls affectionately and Rama does not come in His childly pranks.

आनयेति च कौसल्यामाह सा सस्मिता सुतम्।
धावत्यपि न शक्नोति स्प्रष्टुं योगिमनोगतिम्॥१-३-४८॥
ānayeti ca kausalyāmāha sā sasmitā sutam।
dhāvatyapi na śaknoti spraṣṭuṃ yogimanogatim॥1-3-48॥

Then, the king used to ask Kausalya to fetch Him. On her part, Kausalya with a smiling face trying (to catch hold of Him). Though she ran after Him, could not catch Him, who is always the only prop of the minds of Yogis!

प्रहसन् स्वयमायाति कर्दमाङ्कितपाणिना।
किञ्चिद्गृहीत्वा कवलं पुनरेव पलायते॥१-३-४९॥
prahasan svayamāyāti kardamāṅkitapāṇinā।
kiñcidgṛhītvā kavalaṃ punareva palāyate॥1-3-49॥

Then, He Himself comes (to His mother), with muddy hands, taking a couple of morsels of food, again runs away!

कौसल्या जननी तस्य मासि मासि प्रकुर्वती।
वायनानि विचित्राणि समलङ्कृत्य राघवम्॥१-३-५०॥
kausalyā jananī tasya māsi māsi prakurvatī।
vāyanāni vicitrāṇi samalaṅkṛtya rāghavam॥1-3-50॥

His mother Kausalya, bedecking Rama properly and (celebrating his birthday) every month, made and distributed sweets of various kinds.

अपूपान् मोदकान् कृत्वा कर्णशष्कुलिकास्तथा।
कर्णपूरान्श्च विविधान् वर्षवृद्धौ च वायनम्॥१-३-५१॥
apūpān modakān kṛtvā karṇaśaṣkulikāstathā।
karṇapūrānśca vividhān varṣavṛddhau ca vāyanam॥1-3-51॥

On His annual birthday, she made Apūpa , Modaka, Jalebi etc. distributed them and celebrated the day.

गृहकृत्यं तया त्यक्तं तस्य चापल्यकारणात्।
एकदा रघुनाथोऽसौ गतो मातरमन्तिके॥१-३-५२॥
gṛhakṛtyaṃ tayā tyaktaṃ tasya cāpalyakāraṇāt।
ekadā raghunātho’sau gato mātaramantike॥1-3-52॥

Kausalya had abandoned her domestic chores on account of her son’s mischievousness. One day,  Sri Rama went to His mother.

भोजनं देहि मे मातर्न श्रुतं कार्यसक्तया।
ततः क्रोधेन भाण्डानि लगुडेनाहनत्तदा॥१-३-५३॥
bhojanaṃ dehi me mātarna śrutaṃ kāryasaktayā।
tataḥ krodhena bhāṇḍāni laguḍenāhanattadā॥1-3-53॥

“Give me food” (said Rama). She did not pay attention, busy with her domestic chores. Then, with anger (Rama) struck the utensils with a stick.

शिक्यस्थं पातयामास गव्यं च नवनीतकम्।
लक्ष्मणाय ददौ रामो भरताय यथाक्रमम्॥१-३-५४॥
śikyasthaṃ pātayāmāsa gavyaṃ ca navanītakam।
lakṣmaṇāya dadau rāmo bharatāya yathākramam॥1-3-54॥

He felled down the pot of cow butter hanging on the rope and gave it to Lakshmana and Bharata turn by turn!

शत्रुघ्नाय ददौ पश्चाद्दधि दुग्धं तथैव च।
सूदेन कथिते मात्रे हास्यं कृत्वा प्रधावति॥१-३-५५॥
śatrughnāya dadau paścāddadhi dugdhaṃ tathaiva ca।
sūdena kathite mātre hāsyaṃ kṛtvā pradhāvati॥1-3-55॥

Then (He) gave it to Shatrughna also and so was the case with curd and milk. When the cook reported to the mother, the mother laughed and ran (to catch them).

आगतां तां विलोक्याथ ततः सर्वैः पलायितम्।
कौसल्या धावमानाऽपि प्रस्खलन्ती पदे पदे॥१-३-५६॥
āgatāṃ tāṃ vilokyātha tataḥ sarvaiḥ palāyitam।
kausalyā dhāvamānā’pi praskhalantī pade pade॥1-3-56॥

Seeing her coming, they all fled. Kausalya too ran, but slipped at every step.

रघुनाथं करे धृत्वा किञ्चिन्नोवाच भामिनी।
बालभावं समाश्रित्य मन्दं मन्दं रुरोद ह॥१-३-५७॥
raghunādhaṃ kare dhṛtvā kiñcinnovāca bhāminī।
bālabhāvaṃ samāśritya mandaṃ mandaṃ ruroda ha॥1-3-57॥

[Eventually], she caught hold of Rama but did not say anything. Still, as a childish prank, He started weeping gently.

ते सर्वे लालिता मात्रा गाढमालिङ्ग्य यत्नतः।
एवमानन्दसन्दोहजगदानन्दकारकः॥१-३-५८॥
te sarve lālitā mātrā gāḍhamāliṅgya yatnataḥ।
evamānandasandohajagadānandakārakaḥ॥1-3-58॥

[Finding them frightened] She embraced them affectionately and fondled, in this manner, the source of bliss, giving delight to the entire Universe!

मायाबालवपुर्धृत्वा रमयामास दम्पती।
अथ कालेन ते सर्वे कौमारं प्रतिपेदिरे॥१-३-५९॥
māyābālavapurdhṛtvā ramayāmāsa dampatī।
atha kālena te sarve kaumāraṃ pratipedire॥1-3-59॥

The Lord, assuming the illusory form of child, provided bliss to His parental couple. After that, in due course, they attained boyhood.

—श्रीमदध्यात्मरामायणे उमामहेश्वरसंवादे बालकाण्डे तृतीयः सर्गः
—śrīmadadhyātmarāmāyaṇe umāmaheśvarasaṃvāde bālakāṇḍe tṛtīyaḥ sargaḥ

साकेते भाति देवोऽखिलेशः

साकेते लोकनाथप्रथितगुणगणो लोकसङ्गीतकीर्तिः
श्रीरामः सीतयास्तेऽखिलजननिकरानन्दसन्दोहमूर्तिः।
नित्यश्रीर्निर्विकारो निरवधिविभवो नित्यमायानिरासो
मायाकार्यानुसारी मनुज इव सदा भाति देवोऽखिलेशः॥१-७-५७॥
–श्रीमदध्यात्मरामायणे उमामहेश्वरसंवादे बालकाण्डे सप्तमः सर्गः
sākete lokanāthaprathitaguṇagaṇo lokasaṅgītakīrtiḥ
śrīrāmaḥ sītayāste’khilajananikarānandasandohamūrtiḥ।
nityaśrīrnirvikāro niravadhivibhavo nityamāyānirāso
māyākāryānusārī manuja iva sadā bhāti devo’khileśaḥ॥1-7-57॥
–śrīmadadhyātmarāmāyaṇe umāmaheśvarasaṃvāde bālakāṇḍe saptamaḥ sargaḥ

Śrī Rāma, whose virtuous qualities are well-known to all guardian deities of the regions; whose glory is chanted in all the worlds; who is personified bliss of everybody; who is ever effulgent and immutable; who is illimitably magnificent, who even though beyond Māyā, follows the customary pattern of Māyā like an ordinary human, the Supreme Lord of all, shines always in Sāketa!

This is the final shloka of Bālakāṇḍa in Adhyātma Rāmāyaṇam.

वर्तस्व च सतां क्रमे

न शक्यसे वारयितुं गच्छेदानीं रघूत्तम।
शीघ्रं च विनिवर्तस्व वर्तस्व च सतां क्रमे॥ २-२५-२॥
–श्रीमद्वाल्मीकिरामायणे अयोध्याकाण्डे पञ्चविंशतितमे सर्गे
na śakyase vārayituṁ gacchedānīṁ raghūttama |
śīghraṁ ca vinivartasva vartasva ca satāṁ krame || 2-25-2||
–śrīmadvālmīkirāmāyaṇe ayodhyākāṇḍe pañcaviṁśatitame sarge

It is not possible to restrain your departure [any longer]. Depart now, Oh best amongst the Raghus!
Return soon, and tread in the footsteps of the righteous!”

Amazing! The first advice the great Kausalya gave Her Son, is to tread in the footsteps of the righteous! Surely, Lord Rama didn’t need that advice (of course, it’s for us), but Kausalya just underlines the importance of that. No wonder, this is also one of the most fundamental cornerstones of Sanatana Dharma (and the need for a Guru!). It’s also worth quoting another fantastic conversation in Mahabharata (thanks to the eloquent Vasu Srinivasan):

कः पन्थाः ? asks yakSha. “What is the road?” I would have just asked back “To where?”.

तर्क: अप्रतिष्ट: श्रुतयो विभिन्ना: न एको ऋषि: यस्य मतम् प्रमाणम् ।
धर्मस्य तत्त्वं निहितम् गुहायाम् महाजनो येन गतः स पन्थाः ॥

Yudhishtra’s first utterance is “tarkaH apratiShTaH”. A quote on which vyAkhyAna can be done for hours I guess. “Logic is baseless”. Logic has been the considered the greatest employment of human intellect since Aristotle, Plato down to the European philosophers, who have spent their lifetime only in logic. But Yudhishtra dismisses it curtly – Logic is limited, baseless and cannot be relied upon.

“srutayo vibhinnAH” – vedA-s say different things! “na eko rShiH yasya matam pramANam” – There is not a single rishi whose word is an authority! Its just a poetic way of expressing that vedA-s are interpreted differently and every rishi worth his beard has an opinion. “dharmasya tattvam nihitam guhAyAm”. The truth about dharma is hidden in a deep cave! What the Huh? Where did dharma come from? What does it have to do with logic or vedas or roads? Each rishi is attempting to explain what is “dharma”, but nobody has a single opinion about it and nobody really knows what dharma is. And then he finally ties them all beautifully – “mahAjano yena gataH saH panThaH” – the road travelled by great people is the one to follow (for mokSha)! The great ones have already figured it out, you just follow the road paved by them. yakSha was not even asking about a physical road! That is the fault of translation or misunderstanding of contexts.

See also:

धर्मात्मा सत्यसन्धश्च

धर्मात्मा सत्यसन्धश्च रामो दाशरथिर्यदि।
पौरुषे चाप्रतिद्वन्द्वश्शरैनं जहि रावणिम्॥६-७८-३१॥
—श्रीमद्वाल्मीकिरामायणे युद्धकाण्डे अष्टसप्ततितमः सर्गः
dharmātmā satyasandhaśca rāmo dāśarathiryadi |
pauruṣe cāpratidvandvaśśarainaṁ jahi rāvaṇim||6-78-31||
—śrīmadvālmīkirāmāyaṇe yuddhakāṇḍe aṣṭasaptatitamaḥ sargaḥ
If Rama, the son of Dasharatha, is a righteous person, and ever-truthful and is
unrivalled in His prowess, then, O Arrow! Defeat the son of Ravana!
These were the words uttered by Lakshmana as he discharged a powerful arrow to defeat Indrajit.

This appears to be 90-6-71 in the valmikiramayan.net version, as against the Muneo Tokunaga Version

कोसलेन्द्रोऽवतान्नः

गुर्वर्थे त्यक्तराज्यो व्यचरदनुवनं पद्मपद्‌भ्यां प्रियायाः पाणिस्पर्शाक्षमाभ्यां मृजितपथरुजो यो हरीन्द्रानुजाभ्याम्।
वैरूप्याच्छूर्पणख्याः प्रियविरहरुषारोपिता-भ्रू-विजृम्भ-त्रस्ताब्धिर्बद्धसेतुः खलदवदहनः कोसलेन्द्रोऽवतान्नः॥९-१०-४॥
—श्रीमद्भागवते नवमस्कन्धे दशमोऽध्यायः
gurvarthe tyaktarājyo vyacaradanuvanaṁ padmapadbhyāṁ priyāyāḥ pāṇisparśākṣamābhyāṁ mṛjitapatharujo yo harīndrānujābhyām|
vairūpyācchūrpaṇakhyāḥ priyaviraharuṣāropitā-bhrū-vijṛmbha-trastābdhirbaddhasetuḥ khaladavadahanaḥ kosalendro’vatānnaḥ||9-10-4||
—śrīmadbhāgavate navamaskandhe daśamo’dhyāyaḥ

Who, for the sake of [keeping the promise of] His father, giving up the kingdom, wandered from forest to forest [with His beloved wife (Mother Sita)] on His Lotus feet, which were so soft to even not be able to bear the touch of Sita’s palm, and whose fatigue was relieved by being accompanied by the King of Monkeys (Hanuman/Sugriva) and His younger brother [Lakshmana].
Having disfigured Shurpanakha and separated from His Wife, in His anger He raised His eyebrows frightening the ocean; constructed a bridge over the ocean, killing wicked persons [like Ravana] as though devouring a forest like a fire, the King of Ayodha; may He deign to protect us!

Pardon the ugly translation; it is impossible to retain the beauty of Sanskrit!

What a wonderful one shloka rendition of Ramayana by Shuka Maharshi!!!

See also http://vedabase.net/sb/9/10/4/

सर्वं वस्तु भयान्वितम्

भोगे रोगभयं कुले च्युतिभयं वित्ते नृपालाद्भयम्
माने दैन्यभयं बले रिपुभयं रूपे जराया भयम्।
शास्त्रे वादिभयं गुणे खलभयं काये कृतान्ताद्भयं
सर्वं वस्तु भयान्वितं भुवि नृणां वैराग्यमेवाभयम्॥३१॥
—भर्तृहरेः वैराग्यशतकम्
In enjoyment is the fear of disease, in a high lineage, the fear of a fall, in wealth, the fear of the king (income tax?),
In honour is the fear of humiliation, in strength, the fear of [stronger] enemies, in beauty the fear of old age,
In knowledge, the fear of [more learned] opponents, in virtue the fear of back-biters, even in body is the fear of death.
Everything on this earth is fraught with fear. He alone is fearless who has given up everything.
Just heard a similar version from Vishakha Hari’s lovely rendition of Prahlada charitram, quoting Prahlada:
विष्णो ते चरणाम्बुजम् अभयम्॥
O Vishnu! Thy lotus feet are my solace [making me fearless.]
She followed it with a lovely rendition of nannu viDachi (“Do not abandone me!” – Tyagaraja [as Prahlada] appealing to Rama) from  प्रह्लाद भक्तिविजयम् (Prahlada Bhakti Vijayam), and a discussion of Saptama Skandham from Srimad Bhagavatam.