As the sage Vālmīki mourned the senseless killing of the lovely-voiced krauñca bird, he was moved to compose a verse, lamenting the sorrow of the bereft female. His heart, heavy with grief, turned inward, and as he sat thus, Brahmā, the creator, appeared before him, smiling gently. Brahmā spoke to the foremost of sages, saying, “Let this verse remain just as it has come forth; there is no need for further deliberation. By my will alone, O sage, this divine speech—Sarasvatī—has arisen within you. “Now, O best of sages, compose the entire story of Rāma, the righteous and wise Lord, for the benefit of the world. Tell the tale of the steadfast one, as you heard it from Nārada, recounting both the secret and the manifest events that befell that noble soul. Whatever happened to Rāma, to Saumitri, to all the rākṣasas, and to Vaidehī—whether openly or in secret—will become known to you. No falsehood will touch your speech in this poem. “Compose the sacred story of Rāma, set in delightful verses, to endure as long as mountains and rivers stand upon the earth. So long as your Rāmāyaṇa is told among people, so long will you dwell among them, both in this world and beyond.” Having spoken thus, the blessed Brahmā vanished from sight, leaving the venerable sage and his disciples full of wonder. Vālmīki’s disciples, filled with delight and astonishment, sang that first verse again and again. Thus, the sorrow of the sage was transformed into poetry, set in the four-footed meter he had composed. Resolute, with a mind purified by inspiration, Vālmīki determined, “I will compose the entire Rāmāyaṇa in such verses.” With noble themes and words, delightful to the heart, he set out to immortalize the fame of Rāma, crafting hundreds of verses of equal measure into a poem of lasting glory. He arranged his words with care—compounds and conjunctions skillfully woven, sentences sweet and well-formed—so that all might listen to the story of Raghu’s scion, the tale of the slaying of the ten-headed Rāvaṇa, as composed by the sage. Let the third section of the glorious Vālmīki Rāmāyaṇa, in the Bāla Kāṇḍa, now be heard. Having listened to all the events—righteous, meaningful, and beneficial—the sage again sought to know clearly all that befell that wise one. He purified himself with water, stood with joined palms upon sacred darbha grass facing east, and sought the course of events according to righteousness. With the strength of dharma, Vālmīki observed everything: smiles, speech, movements, and all actions, thoroughly and properly. He examined all that befell Rāma, steadfast in truth, as he wandered the forest with his wife and brother. Established in yoga, the sage, righteous-souled, perceived all that had happened in the past as clearly as one sees a fruit in the palm of the hand. Having seen all truly and with discernment, the great-minded sage became intent on composing the entire story of the delightful Rāma. The tale, endowed with the qualities of desire, wealth, and virtue, rich in righteousness and purpose, was enchanting to all who heard it, like the ocean brimming with gems. As the great sage Nārada had previously narrated, Vālmīki composed the story of the Raghu dynasty: the birth of Rāma, his great valor, his universal favor, his belovedness among the people, his patience, gentleness, and truthfulness of character. He recounted marvelous tales—Rāma’s assistance to Viśvāmitra, the marriage of Janakī, and the breaking of the bow; the dispute between Rāma and Paraśurāma, the virtues of Daśaratha, the planned consecration of Rāma, and the wickedness of Kaikeyī. He told of the obstruction of Rāma’s consecration, his exile, the king’s grief and lamentation, and his passing to the next world; the sorrow of the people, their dismissal, the conversation with the chief of the Niṣādas, and the turning back of the charioteer. The crossing of the Gaṅgā, the meeting with Bharadvāja, the sage’s permission, and the sight of Citrakūṭa; the building of their dwelling, the arrival of Bharata, the persuasion of Rāma, and the water-offering for his father. The consecration of the sandals, residence at Nandigrāma, the journey to Daṇḍaka forest, and the slaying of Virādha; the meeting with Śarabhaṅga, the encounter with Sutikṣṇa, the story of Anasūyā, and the giving of fragrant ointment. The meeting with Agastya, the receiving of the bow, the encounter with Śūrpaṇakhā and her disfigurement; the slaying of Khara and Triśiras, the rising up of Rāvaṇa, the killing of Mārīca, and the abduction of Vaidehī. He sang of Rāghava’s lamentation, the death of the king of vultures, the encounter with Kabandha, and the sight of the Pampa lake; the meeting with Śabarī, subsisting on fruits and roots, sorrow at Pampa, and the meeting with Hanumān. He described the journey to Ṛśyamūka, the meeting with Sugrīva, the forging of trust and friendship, and the conflict between Vāli and Sugrīva; the defeat of Vāli, the restoration of Sugrīva, Tārā’s lamentation, the agreement, and the dwelling through the rainy season. He told of the anger of the lion-like Rāghava, the gathering of armies, the dispatching of searchers in all directions, and their reporting back to the earth. Thus, the sage Vālmīki wove together, in verses noble and sweet, the sacred tale of Rāma—so that as long as mountains and rivers endure, so too will the Rāmāyaṇa live among the people, carrying the glory of Rāma’s life to all the world.