A repetition in prose feels redundant and annoying. But repetition in a poetry and songs is enjoyable and reinforcing. Vālmīki's Rāmāyaṇa is known as a poem and a song. It is as much about the beauty of narration as it is of the story. You will see many repetitions through out Rāmāyaṇa. As you get aligned with the characters and the story, you like hearing it again and again. That, simply, is how celebration of goodness goes.

This Sarga, in a way, gives the summary of Rāmāyaṇa just as Sarga 1 did. But, if you read it from the perspective of Vālmīki, who just received the blessings from Brahma Dēva (in Sarga 2), you would identify yourself with the elation he is experiencing in envisioning the sequences in the story.
1.3.1
ஸ்ருத்வா வஸ்து ஸமக்ரம் தத்தர்மாத்மா தர்மஸம்ஹிதம் ।
வ்யக்தமந்வேஷதே பூயோ யத்வ்ருத்தம் தஸ்ய தீமத: ॥
ṡrutvā vastu samagraṃ taddharmātmā dharmasaṃhitam ।
vyaktamanvēṣatē bhūyō yadvṛttaṃ tasya dhīmataḥ ॥
That Dharmātmā (Vālmīki), having heard the
story of Rāma in its entirety,
that is full of deliberations on Dharma,
sought for more detail that there could be.

It can be said the entire world now knows the Sanskrit word Mahātma, because Gandhi, the apostle of non-violence,was honored with that title by Ravindranath Tagore.

Dharmātmā is a similar word. It is a composite of two words Dharma and Ātma. It refers to a person for whom righteous behavior, righteous thoughts and focus on the nuances of righteousness is second nature.

We will use the word Dharmātmā, as is, in this translation, since it is difficult to find an equivalent word in English.
1.3.2
உபஸ்ப்ருஸ்யோதகம் ஸம்யக்முநிஸ்ஸ்தித்வா க்ருதாஞ்ஜலி: ।
ப்ராசீநாக்ரேஷு தர்பேஷு தர்மேணாந்வேஷதே கதிம் ॥
upaspṛṡyōdakaṃ samyagmunissthitvā kṛtā˝jali: ।
prācīnāgrēṣu darbhēṣu dharmēṇānvēṣatē gatim ॥
The Muni touched water and
contemplated on the flow of events of the story
sitting with folded hands
on strands Darbha with their ends pointing to east.
Darbha is a type of grass, with long strands.
It is widely used in Vedic rituals of India for many symbolic purposes.
1.3.3-4
ராமலக்ஷ்மணஸீதாபீ ராஜ்ஞா தஸரதேந ச ।
ஸபார்யேண ஸராஷ்ட்ரேண யத் ப்ராப்தம் தத்ர தத்த்வத: ॥
ஹஸிதம் பாஷிதம் சைவ கதிர்யா யச்ச சேஷ்டிதம் ।
தத்ஸர்வம் தர்மவீர்யேண யதாவத்ஸம்ப்ரபஸ்யதி ॥
rāmalakṣmaṇasītābhī rāj˝ā daṡarathēna ca ।
sabhāryēṇa sarāṣtrēṇa yat prāptaṃ tatra tattvataḥ ॥
hasitaṃ bhāṣitaṃ caiva gatiryā yacca cēṣtitam ।
tatsarvaṃ dharmavīryēṇa yathāvatsamprapaṡyati ॥
He perceived objectively, through his mystical powers,
the course of the lives of Rāma, Lakshmaṇa, Sītā,
Daṡaratha and the kingdom, as it happened.
He perceived all the conversations, activities
and fun times that were part of their lives.
1.3.5
ஸ்த்ரீத்ருதீயேந ச ததா யத்ப்ராப்தம் சரதா வநே ।
ஸத்யஸந்தேந ராமேண தத்ஸர்வம் சாந்வவேக்ஷிதம் ॥
strītṛtīyēna ca tathā yatprāptaṃ caratā vanē ।
satyasandhēna rāmēṇa tatsarvaṃ cānvavēkṣitam ॥
He perceived all that had happened to
Rāma, the one committed to his word,
when he was in the Vana
along with Sītā, a female in a party of three.
1.3.6
தத: பஸ்யதி தர்மாத்மா தத்ஸர்வம் யோகமாஸ்தித: ।
புரா யத்தத்ர நிர்வ்ருத்தம் பாணாவாமலகம் யதா ॥
tataḥ paṡyati dharmātmā tatsarvaṃ yōgamāsthitaḥ ।
purā yattatra nirvṛttaṃ pāṇāvāmalakaṃ yathā ॥
The Dharmātmā (Vālmīki), established in Yoga,
then perceived everything that had happened in detail
as clearly as an Āmalaka fruit held in the palm.
1.3.7-8
தத்ஸர்வம் தத்த்வதோ த்ருஷ்ட்வா தர்மேண ஸ மஹாத்யுதி: ।
அபிராமஸ்ய ராமஸ்ய சரிதம் கர்துமுத்யத: ॥
காமார்தகுணஸம்யுக்தம் தர்மார்தகுணவிஸ்தரம் ।
ஸமுத்ரமிவ ரத்நாட்யம் ஸர்வஸ்ருதிமநோஹரம் ॥
tatsarvaṃ tattvatō dṛṣtvā dharmēṇa sa mahādyuti: ।
abhirāmasya rāmasya caritaṃ kartumudyata: ॥
kāmārthaguṇasaṃyuktaṃ dharmārthaguṇavistaram ।
samudramiva ratnāḍhyaṃ sarvaṡrutimanōharam ॥
Having perceived everything that there is and as is,
the brilliant Vālmīki set himself to write the
story of Rāma, the beloved of all peoples,
that delves into innumerable aspects of
the pursuit of Dharma, and the pursuit of Kāma,
filled with gems like a ocean and
flowing like sweet music to everyone’s ears.

Indic tradition is multi-dimensional. The prevalence of white and saffron robed unmarried Gurus and Swamis, and the popularity of Bhagavad Gīta and Yoga, in the recent decades, caused many people to think of Indic tradition as uni-dimensional, as if it is all about spirituality.

That is certainly far from truth. Indic tradition is a balanced and multi-dimensional outlook of life. It covers the entire gamut of life, by dividing it into four aspects: 1) the aspect of Dharma (responsibilities and righteousness), 2) the aspect of Artha (purpose and wealth), 3) the aspect of Kāma (desires, enjoyment and fancies) and 4) the aspect of Mōksha (self-inquiry and liberation).

Since the words Dharma, Artha, Kāma and Mōksha are popular enough now a days, we will use them without translating.

Note that only Dharma, Artha, Kāma are mentioned here, but not Mōksha. That is because the main focus of Rāmāyaṇa is about describing the life here, rather than the life beyond.
1.3.9
ஸ யதா கதிதம் பூர்வம் நாரதேந மஹர்ஷிணா ।
ரகுவம்ஸஸ்ய சரிதம் சகார பகவாந்ருஷி: ॥
sa yathā kathitaṃ pūrvaṃ nāradēna maharṣiṇā ।
raghuvaṃṡasya caritaṃ cakāra bhagavānṛṣiḥ ॥
Bhagawān and Ṛshi Vālmīki
then composed the story of the prince of Raghu dynasty
as was given to him by Maharshi Nārada.
1.3.10
ஜந்ம ராமஸ்ய ஸுமஹத்வீர்யம் ஸர்வாநுகூலதாம் ।
லோகஸ்ய ப்ரியதாம் க்ஷாந்திம் ஸௌம்யதாம் ஸத்யஸீலதாம் ॥
janma rāmasya sumahadvīryaṃ sarvānukūlatām ।
lōkasya priyatāṃ kṣāntiṃ saumyatāṃ satyaṡīlatām ॥
In the poem, he expounded on Rāma's life
that can be held as a great example of
forbearance, humility and truthfulness
and that became acceptable to everyone
and appreciated by everyone.

This entire block of ~30 Ṡlōkas here is actually one long sentence consisting the outline of all that Vālmīki incorporated into the poem.
1.3.11
நாநாசித்ரகதாஸ்சாந்யா விஸ்வாமித்ரஸமாகமே ।
ஜாநக்யாஸ்ச விவாஹம் ச தநுஷஸ்ச விபேதநம் ॥
nānācitrakathāṡcānyā viṡvāmitrasamāgamē ।
jānakyāṡca vivāhaṃ ca dhanuṣaṡca vibhēdanam ॥
And on the captivating and exciting
episodes of and heard from Viṡwāmitra,
and about the breaking of the bow and wedding with Jānaki.
Sītā is the daughter of King Janaka and hence called Jānaki.
1.3.12
ராமராமவிவாதம் ச குணாந் தாஸரதேஸ்ததா ।
ததாபிஷேகம் ராமஸ்ய கைகேய்யா துஷ்டபாவதாம் ॥
rāmarāmavivādaṃ ca guṇān dāṡarathēstathā ।
tathābhiṣēkaṃ rāmasya kaikēyyā duṣtabhāvatām ॥
And about the encounter between Rāma and Rāma,
about the many virtues of Rāma,
about the coronation of Rāma
and about the evil plans of Kaikēyī.
The second Rāma in 'Rāma and Rāma' is referring to Paraṡu Rāma.
1.3.13
விகாதம் சாபிஷேகஸ்ய ராகவஸ்ய விவாஸநம் ।
ராஜ்ஞ: ஸோகவிலாபம் ச பரலோகஸ்ய சாஸ்ரயம் ॥
vighātaṃ cābhiṣēkasya rāghavasya vivāsanam ।
rāj˝aḥ ṡōkavilāpaṃ ca paralōkasya cāṡrayam ॥
And about how the prince of Raghu dynasty
went in exile after the coronation was disrupted
and about the king dying out of the grief.
1.3.14
ப்ரக்ருதீநாம் விஷாதம் ச ப்ரக்ருதீநாம் விஸர்ஜநம் ।
நிஷாதாதிபஸம்வாதம் ஸூதோபாவர்தநம் ததா ॥
prakṛtīnāṃ viṣādaṃ ca prakṛtīnāṃ visarjanam ।
niṣādādhipasaṃvādaṃ sūtōpāvartanaṃ tathā ॥
And about the grief of the people,
about taking leave of the people
about meeting the Nishāda king and
about prodding the charioteer to take leave.
Guha is the Nishāda king referred here.
1.3.15
கங்காயாஸ்சாபி ஸந்தாரம் பரத்வாஜஸ்ய தர்ஸநம் ।
பரத்வாஜாப்யநுஜ்ஞாநாச்சித்ரகூடஸ்ய தர்ஸநம் ॥
gaṅgāyāṡcāpi santāraṃ bharadvājasya darṡanam ।
bharadvājābhyanuj˝ānāccitrakūtasya darṡanam ॥
And about crossing the river Ganga,
about visiting Bharadwāja,
and taking leave of him to proceed to Citrakūta.
1.3.16
வாஸ்துகர்ம நிவேஸம் ச பரதாகமநம் ததா ।
ப்ரஸாதநம் ச ராமஸ்ய பிதுஸ்ச ஸலிலக்ரியாம் ॥
vāstukarma nivēṡaṃ ca bharatāgamanaṃ tathā ।
prasādanaṃ ca rāmasya pituṡca salilakriyām ॥
And about building a house to live,
about the arrival of Bharata to reconcile with Rāma and
about the customary water oblations to the deceased father.
1.3.17
பாதுகாக்ர்யாபிஷேகம் ச நந்திக்ராமநிவாஸநம் ।
தண்டகாரண்யகமநம் விராதஸ்ய வதம் ததா ॥
pādukāgryābhiṣēkaṃ ca nandigrāmanivāsanam ।
daṇḍakāraṇyagamanaṃ virādhasya vadhaṃ tathā ॥
And about the coronation of Rāma's footwear
symbolizing the sovereignty of Rāma,
about the stay of Bharata in Nandigrāma,
about moving to Dandakāraṇya and
about killing Virādha.
1.3.18
தர்ஸநம் ஸரபங்கஸ்ய ஸுதீக்ஷ்ணேநாபிஸங்கமம் ।
அநஸூயாஸஹாஸ்யாமப்யங்கராகஸ்ய சார்பணம் ॥
darṡanaṃ ṡarabhaṅgasya sutīkṣṇēnābhisaṅgamam ।
anasūyāsahāsyāmapyaṅgarāgasya cārpaṇam ॥
And about meeting Ṡarabhaṅga and Sutīkshna and
about spending time with Anasūya and
receiving a skin cream or lotion called 'Aṅga Rāga' from her.
1.3.19
அகஸ்த்யதர்ஸநம் சைவ ஜடாயோரபிஸங்கமம் ।
பஞ்சவட்யாஸ்ச கமநம் ஸூர்பணக்யாஸ்ச தர்ஸநம் ॥
agastyadarṡanaṃ caiva jatāyōrabhisaṅgamam ।
pa˝cavatyāṡca gamanaṃ ṡūrpaṇakhyāṡca darṡanam ॥
And about visiting Agastya, about meeting Jatāyu,
about going to Pancavaṭi and about seeing Sūrphaṇakha.
Pancavaṭi is a place in Dandakāraṇya,
so named because of the five banyan trees over there.
1.3.20
ஸூர்பணக்யாஸ்ச ஸம்வாதம் விரூபகரணம் ததா ।
வதம் கரத்ரிஸிரஸோருத்தாநம் ராவணஸ்ய ச ॥
ṡūrpaṇakhyāṡca saṃvādaṃ virūpakaraṇaṃ tathā ।
vadhaṃ kharatriṡirasōrutthānaṃ rāvaṇasya ca ॥
And about the conversation with her and defacing her and
about killing the Rākshasas Khara and Triṡara,
triggering Rāvaṇa onto the scene.
1.3.21
மாரீசஸ்ய வதம் சைவ வைதேஹ்யா ஹரணம் ததா ।
ராகவஸ்ய விலாபம் ச க்ருத்ரராஜநிபர்ஹணம் ॥
mārīcasya vadhaṃ caiva vaidēhyā haraṇaṃ tathā ।
rāghavasya vilāpaṃ ca gṛdhrarājanibarhaṇam ॥
And about the killing of Mārīca,
about the abduction of Sītā,
about the grief of the prince of Raghu dynasty and
about the death of Jatāyu, the king among the eagles.
1.3.22
கபந்ததர்ஸநம் சாபி பம்பாயாஸ்சாபி தர்ஸநம் ।
ஸபர்யா தர்ஸநம் சைவ ஹநூமத்தர்ஸநம் ததா ॥
kabandhadarṡanaṃ cāpi pampāyāṡcāpi darṡanam ।
ṡabaryā darṡanaṃ caiva hanūmaddarṡanaṃ tathā ॥
And about seeing Kabandha, about reaching the river Pampa
about visiting Sabari and about meeting Hanuman.
1.3.23
ருஸ்யமூகஸ்ய கமநம் ஸுக்ரீவேண ஸமாகமம் ।
ப்ரத்யயோத்பாதநம் ஸக்யம் வாலிஸுக்ரீவவிக்ரஹம் ॥
ṛṡyamūkasya gamanaṃ sugrīvēṇa samāgamam ।
pratyayōtpādanaṃ sakhyaṃ vālisugrīvavigraham ॥
And about going to Mount Ṛshyamūka,
about meeting Sugrīva and earning
his confidence and friendship
and about the feud between Sugrīva and Vāli.
1.3.24
வாலிப்ரமதநம் சைவ ஸுக்ரீவப்ரதிபாதநம் ।
தாராவிலாபம் ஸமயம் வர்ஷராத்ரநிவாஸநம் ॥
vālipramathanaṃ caiva sugrīvapratipādanam ।
tārāvilāpaṃ samayaṃ varṣarātranivāsanam ॥
And about killing Vāli and establishing Sugrīva as the king,
about the grief of Tāra, about the agreement and
about getting through the rainy season.
1.3.25
கோபம் ராகவஸிம்ஹஸ்ய பலாநாமுபஸங்க்ரஹம் ।
திஸ: ப்ரஸ்தாபநம் சைவ ப்ருதிவ்யாஸ்ச நிவேதநம் ॥
kōpaṃ rāghavasiṃhasya balānāmupasaṅgraham ।
diṡaḥ prasthāpanaṃ caiva pṛthivyāṡca nivēdanam ॥
And about the wrath of the lion of Raghu dynasty,
about consolidating of forces and sending them in all directions
and about describing the places on earth.
1.3.26
அங்குலீயகதாநம் ச ருக்ஷஸ்ய பிலதர்ஸநம் ।
ப்ராயோபவேஸநம் சாபி ஸம்பாதேஸ்சாபி தர்ஸநம ॥
aṅgulīyakadānaṃ ca ṛkṣasya biladarṡanam ।
prāyōpavēṡanaṃ cāpi sampātēṡcāpi darṡanama ॥
And about the passing of ring,
about seeing the Ṛksha cave
about fasting unto death and about meeting Sampāti.
1.3.27
பர்வதாரோஹணம் சைவ ஸாகரஸ்ய ச லங்கநம் ।
ஸமுத்ரவசநாச்சைவ மைநாகஸ்ய ச தர்ஸநம் ॥
parvatārōhaṇaṃ caiva sāgarasya ca laṅghanam ।
samudravacanāccaiva mainākasya ca darṡanam ॥
And about climbing the mountain and jumping over the ocean and
about meeting Maināka per the word of the god of ocean.
1.3.28
ஸிம்ஹிகாயாஸ்ச நிதநம் லங்காமலயதர்ஸநம் ।
ராத்ரௌ லங்காப்ரவேஸம் ச ஏகஸ்ய ச விசிந்தநம் ॥
siṃhikāyāṡca nidhanaṃ laṅkāmalayadarṡanam ।
rātrau laṅkāpravēṡaṃ ca ēkasya ca vicintanam ॥
And about the killing of Simhika,
about seeing the mountains of Lanka,
about entering Lanka in the night and
about thinking through everything alone.
1.3.29
தர்ஸநம் ராவணஸ்யாபி புஷ்பகஸ்ய ச தர்ஸநம் ।
ஆபாநபூமிகமநமவரோதஸ்ய தர்ஸநம் ॥
darṡanaṃ rāvaṇasyāpi puṣpakasya ca darṡanam ।
āpānabhūmigamanamavarōdhasya darṡanam ॥
And about seeing Rāvaṇa and his Pushpaka Vimāna and
about the drinking bar in the inner quarters.
1.3.30
அஸோகவநிகாயாநம் ஸீதாயாஸ்சபி தர்ஸநம் ।
அபிஜ்ஞாநப்ரதாநம் ச ராவணஸ்ய ச தர்ஸநம் ॥
aṡōkavanikāyānaṃ sītāyāṡcapi darṡanam ।
abhij˝ānapradānaṃ ca rāvaṇasya ca darṡanam ॥
And about entering into the Aṡōka Vana,
about seeing Sītā, about giving the
identifying ring and about seeing Rāvaṇa.
1.3.31
ராக்ஷஸீதர்ஜநம் சைவ த்ரிஜடாஸ்வப்நதர்ஸநம் ।
மணிப்ரதாநம் ஸீதாயா வ்ருக்ஷபங்கம் ததைவ ச ॥
rākṣasītarjanaṃ caiva trijatāsvapnadarṡanam ।
maṇipradānaṃ sītāyā vṛkṣabhaṅgaṃ tathaiva ca ॥
And about Rākshasis scaring (Sītā),
about the portending dream of Trijaṭa
about the giving of the diamond by Sītā (to Hanuman) and
about smashing the trees.
1.3.32
ராக்ஷஸீவித்ரவம் சைவ கிங்கராணாம் நிபர்ஹணம் ।
க்ரஹணம் வாயுஸூநோஸ்ச லங்காதாஹாபிகர்ஜநம் ॥
rākṣasīvidravaṃ caiva kiṅkarāṇāṃ nibarhaṇam ।
grahaṇaṃ vāyusūnōṡca laṅkādāhābhigarjanam ॥
And about the fleeing of Rākshasis,
about killing of the henchmen,
about the capture of Hanuman and
about the burning of Lanka.
1.3.33
ப்ரதிப்லவநமேவாத மதூநாம் ஹரணம் ததா ।
ராகவாஸ்வாஸநம் சைவ மணிநிர்யாதநம் ததா ॥
pratiplavanamēvātha madhūnāṃ haraṇaṃ tathā ।
rāghavāṡvāsanaṃ caiva maṇiniryātanaṃ tathā ॥
And about jumping back over the ocean,
about the grabbing of the liquor
about consoling Rāma and about giving the diamond to him.

The reference to liquor in this Ṡlōka is about the episode where Vānaras enter into the guarded storehouse of the finest liquors and drink wildly in celebration of the success of their mission.



1.3.34
ஸங்கமம் ச ஸமுத்ரேண நலஸேதோஸ்ச பந்தநம் ।
ப்ரதாரம் ச ஸமுத்ரஸ்ய ராத்ரௌ லங்காவரோதநம் ॥
saṅgamaṃ ca samudrēṇa nalasētōṡca bandhanam ।
pratāraṃ ca samudrasya rātrau laṅkāvarōdhanam ॥
And about going to the ocean,
about the bridge built by Nala,
about crossing the ocean and
about descending upon Lanka in the night.
1.3.35
விபீஷணேந ஸம்ஸர்கம் வதோபாயநிவேதநம் ।
கும்பகர்ணஸ்ய நிதநம் மேகநாதநிபர்ஹணம் ॥
vibhīṣaṇēna saṃsargaṃ vadhōpāyanivēdanam ।
kumbhakarṇasya nidhanaṃ mēghanādanibarhaṇam ॥
And about the rendezvous with Vibhīshaṇa,
about the strategy to kill and
about the killing of Kumbhakarṇa and Meghanādha.
1.3.36
ராவணஸ்ய விநாஸம் ச ஸீதாவாப்திமரே: புரே ।
விபீஷணாபிஷேகம் ச புஷ்பகஸ்ய ச தர்ஸநம் ॥
rāvaṇasya vināṡaṃ ca sītāvāptimarēḥ purē ।
vibhīṣaṇābhiṣēkaṃ ca puṣpakasya ca darṡanam ॥
And about destroying Rāvaṇa, about securing Sītā,
about crowning Vibhīshaṇa in the city of the foe and
about seeing Pushpaka.
1.3.37
அயோத்யாயாஸ்ச கமநம் பரதேந ஸமாகமம் ।
ராமாபிஷேகாப்யுதயம் ஸர்வஸைந்யவிஸர்ஜநம் ।
ஸ்வராஷ்ட்ரரஞ்ஜநம் சைவ வைதேஹ்யாஸ்ச விஸர்ஜநம் ॥
ayōdhyāyāṡca gamanaṃ bharatēna samāgamam ।
rāmābhiṣēkābhyudayaṃ sarvasainyavisarjanam ।
svarāṣtrara˝janaṃ caiva vaidēhyāṡca visarjanam ॥
And about going to Ayōdhyā, about meeting Bharata
about the emergence of Rāma as the king,
about dismissing the army,
about the glorious rule of the kingdom and
about giving up the princess of Vidēha.
1.3.38
அநாகதம் ச யத்கிஞ்சித்ராமஸ்ய வஸுதாதலே ।
தச்சகாரோத்தரே காவ்யே வால்மீகிர்பகவாந்ருஷி: ॥
anāgataṃ ca yatki˝cidrāmasya vasudhātalē ।
taccakārōttarē kāvyē vālmīkirbhagavānṛṣiḥ ॥
And then, Vālmīki, the Bhagawān and the Ṛshi
wrote as an appendix to the poem
all that would happen hence,
in the rest of Rāma's mortal life.

இத்யார்ஷே ஸ்ரீமத்ராமாயணே வால்மீகீயே ஆதிகாவ்யே
ஸ்ரீமத்பாலகாண்டே த்ருதீய: ஸர்க: ॥
ityārṣē ṡrīmadrāmāyaṇē vālmīkīyē ādikāvyē
ṡrīmadbālakāṇḍē tṛtīyaḥ sargaḥ ॥
Thus concludes the third Sarga
in Bāla Kāṇḍa of the glorious Rāmāyaṇa,
the first ever poem of humankind,
composed by Vālmīki.

We completed reading 181 Ṡlōkas out of ~24,000 Ṡlōkas of Vālmīki Rāmāyaṇa.