The great sage Vālmīki, having been inspired by a wondrous event, composed a verse in the four-footed meter—a verse born of sorrow, yet transformed into poetry through repeated recitation. With his mind purified and resolute, Vālmīki determined, “I shall compose the entire Rāmāyaṇa in such verses.” Thus, with noble themes, meaningful words, and delightful expressions, he set out to immortalize the fame of Rāma. Through hundreds of verses, each crafted with equal measure, the illustrious sage created a poem that brings glory to its subject. He arranged his compounds and conjunctions with care, constructing sweet and well-formed sentences so that all might listen to the story of the scion of the Raghu dynasty, the tale of Rāma and the slaying of the ten-headed Rāvaṇa, as composed by the sage. Now, let us listen to the third section of this glorious Rāmāyaṇa, within the Bāla Kāṇḍa. Having heard all the events—righteous, meaningful, and beneficial—the sage Vālmīki sought to understand clearly what befell the wise Rāma. Ritualistically purifying himself with water, the sage stood with joined palms on darbha grass, its tips pointing east, and sought to perceive the course of events according to dharma. Through the power of righteousness, he observed every detail—smiles, words, movements, and all actions—thoroughly and properly. He examined all that befell Rāma, steadfast in truth, as he wandered the forest with his wife Sītā and his brother Lakṣmaṇa. Then, established in yoga, that righteous soul perceived all that had happened in the past as clearly as one sees a fruit in the palm of one’s hand. Having seen all truly, with discerning mind, the great sage became intent on composing the entire delightful story of Rāma. Endowed with the qualities of desire, wealth, and virtue, and expanding with righteousness and purpose, the poem was as enchanting to all who heard it as an ocean rich with gems. Thus, as previously narrated by the great sage Nārada, 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 (Sītā), and the breaking of the great bow; the dispute between Rāma and Paraśurāma; the virtues of King Daśaratha; the intended 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 Sumantra. He described the crossing of the Gaṅgā, the meeting with Bharadvāja, the sage’s permission, and the sight of Chitrakūṭa; the building of the forest dwelling, the arrival of Bharata, his persuasion of Rāma, and the water-offering for their father. He sang of the consecration of Rāma’s sandals, Bharata’s residence at Nandigrāma, the journey to the Daṇḍaka forest, and the slaying of Virādha; the meeting with Śarabhaṅga, the encounter with Sutikṣṇa, the story of Anasūyā, and her giving of fragrant ointment. He narrated 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 (Sītā). He told of Rāma’s lamentation, the death of the king of vultures, Jaṭāyu, the encounter with Kabandha, and the sight of the Pampa lake; the meeting with Śabarī, subsisting on fruits and roots, Rāma’s lamentation at Pampa, and the meeting with Hanumān. He described the journey to Ṛṣyamūka, the meeting with Sugrīva, the establishment of trust and friendship, and the conflict between Vāli and Sugrīva; the defeat of Vāli, the restoration of Sugrīva, Tārā’s lamentation, their agreement, and the passing of the rainy season. He recounted the anger of the lion-like Rāghava, the gathering of the armies, their dispatch in all directions, and their reporting to the earth; the giving of the ring, the sight of the bear’s cave, the resolve to fast unto death, and the meeting with Sampāti. He told of the ascent of the mountain, the leaping over the ocean, the words of the ocean, and the sight of Maināka; the threatening of the demoness, the encounter with the shadow-grasper, the destruction of Siṃhikā, and the sight of Laṅkā and Mount Malaya. He described Hanumān’s entry into Laṅkā at night, his solitary reflection, his arrival at the drinking ground, and the sight of the guarded enclosure; the vision of Rāvaṇa, the Pushpaka chariot, the Ashoka grove, and the sight of Sītā. He narrated the giving of the token of recognition, the speech with Sītā, the threatening of the demonesses, and Trijatā’s dream; the giving of the jewel to Sītā, the breaking of the tree, the flight of the demonesses, and the destruction of the Kinkaras. He told of Hanumān’s capture, his roaring as Laṅkā was set ablaze, his return journey, and the taking of honey; the consoling of Rāghava, the handing over of the jewel, the meeting with the ocean, and the building of Nala’s bridge. He described the crossing of the ocean, the night siege of Laṅkā, the alliance with Vibhīṣaṇa, and the offering of means for victory; the destruction of Kumbhakarṇa, the defeat of Meghanāda, the annihilation of Rāvaṇa, and the recovery of Sītā in the city of the sea. Thus did the sage Vālmīki compose, in beautiful and well-ordered verses, the sacred history of Rāma, bringing glory to his name and delight to all who listen.