2. Bāla Kāṇḍa — The Book of Youthful Majesties (sargas 38–77)

Sarga 38

1.38.1

तां कथां कौशिको रामे निवेद्य मधुराक्षरम् |
पुन रेवापरं वाक्यं काकुत्स्थमिदमब्रवीत् ॥

Describing that legend of Kaartikeya to Rama, the descendent of Kaushi, namely sage Vishvamitra has further spoken this best sentence worded melodiously to Rama, the descendent of Kakutstha.

kaushikaH = descendent of Kaushika, Vishvamitra; taam kathaam = that, legend of Kaarthikeya; raame nivedya = on submitting - describing to Rama; punaH eva = again, thus - further; idam aparam vaakyam = this, best, sentence; madhuraakSaram = in melodious words; kaakutstham abraviit = spoke to Rama of Kakutstha.

1.38.2

अयोध्याधिपतिर्वीरः पूर्वमासीन्नराधिपः |
सगरो नाम धर्मात्मा प्रजाकामः स चाप्रजः ॥

"Once there was a valiant and virtue-souled king of Ayodhya named Sagara, who is without offspring, as such he was longing for offspring.

puurvam = once upon a time; ayodhyaadhipatiH = Ayodhya's king; viiraH dharmaatmaa = valiant one, virtue-souled one; sagaraH naama = renowned as Sagara; naraadhipaH aasiit = people's king, was there; saH = he was; aprajaH = without offspring; prajaakaamaH ca = longing for offspring, also.

1.38.3

वैदर्भदुहिता राम केशिनी नाम नामतः |
ज्येष्ठा सगरपत्नी सा धर्मिष्ठा सत्यवादिनी ॥

"The daughter of King of Vidarbha, renowned by name Keshini, is the eldest wife of Sagara, and she was virtue-minded, and an advocate of truth.

raama = oh Rama; vaidarbhaduhitaa = daughter of Vaidarbha [king of] ; naamataH keshinii naama = by name renowned as Keshini; jyeSThaa sagarapatnii = elder, Sagara's wife; saa dharmiSThaa satyavaadinii = she is, virtue minded and advocate of truth.

1.38.4

अरिष्ठनेमिदुहिता सुपर्णभगिनी तु सा |
द्वितीया सगरस्यासीत् पत्नी सुमतिसंज्ञिता ॥

"The daughter of Arishtanemi, namely sage Kashyapa, and who is also the sister of Garuda, the Divine-Eagle-vehicle of Vishnu, is the second wife of Sagara, who is known by the name Sumati.

ariSThanemiduhitaa = Arishtanemi's daughter; suparNabhaginii tu = Garuda's sister, on her part; sumatisam~jnitaa = Sumati, indicated by - designated by that name; saa sagarasya = she is of Sagara; dvitiiyaa patnii aasiit = second, wife, was there.

1.38.5

ताभ्यां सह महाराजा पत्नीभ्याम् तप्तवांस्तपः |
हिमवंतं समासाद्य भृगुप्रस्रवणे गिरौ ॥

"Reaching the Himalayan Mountains along with his two wives that great King Sagara practised asceticism on a mountain called Brugu-prsravana for progeny.

taabhyaam patniibhyaam saha = along with them two wives ; [saH = he that]; mahaaraajaa = great-king; himavantam samaasaadya = on well-reaching Himalayas; bhR^iguprasravaNe girau = on Brhugu-prasavana, mountain; tapaH taptavaan = he undertook ascesis; for progeny.

The Mt. Brugu-prsravana is said to be among Himalayan range on which the kindness of Sage Bhrigu is ever- flowing.

1.38.6

अथ वर्षशते पूर्णे तपसाराधितो मुनिः |
सगराय वरं प्रादाद् भृगुः सत्यवतां वरः ॥

"On completion of a hundred years of ascesis, and when the Sage Bhrugu is worshipped with asceticism, that sage who is a prominent one among the patrons of truth bestowed a boon to Sagara.

atha varSashate puurNe = then, on completion of hundred years ; tapasaa aaraadhitaH = one who is worshipped with asceticism; satyavataam varaH = prominent one among patrons of truth; bhR^iguH muniH = Bhrugu, the sage; sagaraaya varam praadaad = bestowed boon to Sagara.

1.38.7

अपत्यलाभः सुमहान् भविष्यति तवानघ |
कीर्तिं चाप्रतिमां लोके प्राप्स्यसे पुरुषर्षभ ॥

" 'Oh, merited one, you will achieve very admirable progeny, and oh, best one among men, you will also acquire an unparalleled renown in the world.

anagha = oh merited one; tava = to you; sumahaan apatyalabhaH bhaviSyati = very admirable, progeny achievement, will be there; puruSarSabha = oh best one among men; loke = in world; apratimaam kiirtim ca = not paralleled, renown, also; praapsyase = you will get.

1.38.8

एका जनयिता तात पुत्रं वंशकरं तव |
षष्टिं पुत्रसहस्राणि ह्यपरा जनयिष्यति ॥

" 'One of your wives will mother a son who enriches your dynasty, oh, dear sire, and the other mothers sixty thousand sons.' Said Sage Bhrigu to Sagara.

taata = oh dear-sire; ekaa = one - wife; tava vamshakaram = your, dynasty enricher; putram = one son; janayiSyati = will give birth to; aparaa = the other [wife]; SaSTim putrasahasraaNi = sixty thousand sons; janayitaa = will beget.

1.38.9

भाषमाणं महात्मानं राजपुत्र्यौ प्रसाद्य तम् |
ऊचतुः परमप्रीते कृतांजलिपुटे तदा ॥

Highly gladdened are the daughters of kings of Vidarbha and Aristanemi, i.e., the queens of Sagara, and on making palm-fold in supplication at the sage who is speaking that way, and on gaining the grace of that sage they spoke to him.

tadaa = then; paramapriite = highly gladdened; raajaputryau = king's daughters - queens of Sagara; kR^itaanjalipuTe = on making adjoined palm's, planes; bhaaSamaaNam mahaatmaanam = he who is saying thus, great-soul - Sage Bhrigu; prasaadya = on gaining his grace; tam uucatuH = to him spoke.

1.38.10

एकः कस्याः सुतो ब्रह्मन् का बहून् जनयिष्यति |
श्रोतुमिच्छावहे ब्रह्मन् सत्यमस्तु वचस्तव ॥

" 'Which of us will carry one son, oh, Brahma-sage, and which of us begets numerous sons, we two wish to listen about that, oh, Brahman, let your word betide truth.' Thus, the queens of Sagara spoke to the sage.

brahman = oh Brahma-sage; kasyaaH ekaH sutaH = to whom, one, son - will be there; kaa bahuun janayiSyati = who is she begets numerous [sons] ; brahman = oh Brahman; shrotum icChaavahe = we two wish to listen; tava vacaH satyam astu = let your word come true.

1.38.11

तयोस्तद्वचनं श्रुत्वा भृगुः परमधार्मिकः |
उवाच परमां वाणीं स्वच्छन्दोऽत्र विधीयताम् ॥

On listening their words the Sage Bhrigu spoke in a glorious tone, 'let your freewill be brought to bear this issue'.

paramadhaarmikaH bhR^iguH = one with - sublime sanctity, sage Bhrigu; tayoH tat vacanam shrutvaa = on listening their words ; paramaam vaaNiim uvaaca = with glorious, tone, spoke; atra = in this matter - this issue; svacChandaH vidhiiyataam = [your] freewill, be brought to bear - you may exercise.

1.38.12

एको वंशकरो वास्तु बहवो वा महाबलाः |
कीर्तिमन्तो महोत्साहाः का वा कं वरमिच्छति ॥

'Whether one wants one son who enriches dynasty, or whether numerous sons who will be highly energetic, highly renowned, and highly enthusiastic. Who wants which boon from either of them?' Thus, the Sage gave them the option.

vamshakaraH ekaH astu vaa = dynasty enriching, one son, there shall be, whether; mahaabalaaH = highly energetic ones; kiirtimantaH = highly renowned ones; mahotsaahaaH = highly enthusiastic ones; bahavaH vaa = numerous, whether; kaa vaa = who, either - among you two; kam varam icChati = what, boon, wanted.

1.38.13

मुनेस्तु वचनं श्रुत्वा केशिनी रघुनंदन |
पुत्रं वंशकरं राम जग्राह नृपसंनिधौ ॥

"On listening the words of the sage, oh, Rama, oh, delighter of Raghu's dynasty, the first queen Keshini has chosen one son who enriches the dynasty in the presence of King Sagara. [1-38-13]]

raghunandana = oh Raghu's delight Rama; raama = oh Rama; muneH tu vacanam shrutvaa = on listening words of sage ; keshinii vamshakaram putram = queen Keshini, dynasty enriching, son; nR^ipasannidhau jagraaha = taken - chosen in the presence of king [Sagara] .

1.38.14

षष्टिं पुत्रसहस्राणि सुपर्णभगिनी तदा |
महोत्साहान् कीर्तिमतो जग्राह सुमतिः सुतान् ॥

"Sumati, the sister of mighty-winged Garuda and the second queen of Sagara has then chosen sixty thousand sons with great enthusiasm and high reputation.

tadaa = then; suparNabhaginii = sister of mighty winged - Garuda; sumatiH = Sumati; mahotsaahaan kiirtimataH = great enthusiastic, highly reputed ones; SaSTim = sixty; putrasahasraaNi = thousand sons; sutaan = as sons; jagraaha = taken [chosen] .

1.38.15

प्रदक्षिणमृषिं कृत्वा शिरसाभिप्रणम्य च |
जगाम स्वपुरं राजा सभार्या रघुनन्दन ॥

"On performing circumambulations to the Sage Bhrigu along with wives, oh, Raghu's scion, also on reverencing him head-bent, the king Sagara proceeded to his own city.

raghunandana = oh Raghu's scion; sabhaaryaa raajaa = with wives, king; R^iSim pradakSiNam kR^itvaa = on performing circumambulation to sage; shirasaa abhipraNamya ca = reverenced head-bent, also; svapuram jagaama = proceeded to own city .

1.38.16

अथ काले गते तस्मिन् ज्येष्ठा पुत्रं व्यजायत |
असमंज इति ख्यातं केशिनी सगरात्मजम् ॥

When the time rolled by then the elder wife Keshini gave birth to the son of Sagara who is reputed by the name Asamanja.

atha = then; tasmin kaale gate = that, time, on passing; jyeSThaa keshinii = elder - wife, Keshini; sagaraatmajam = Sagara's son; asamanja iti khyaatam = Asamanja, thus - known as; putram vyajaayata = gave birth to son.

1.38.17

सुमतिस्तु नरव्याघ्र गर्भतुंबं व्यजायत |
षष्टिः पुत्रसहस्राणि तुंबभेदाद्विनिःसृताः ॥

But the second queen Sumati on part, oh, tigerly-man Rama, verily delivered a round and long egg which is like a single gourd, and on breaking it up sixty thousand sons are issued forth from that cucumber like egg.

naravyaaghra = the tigerly man; sumatiH tu = Sumati, on her part; garbhatumbam = gourd-like neonate; vyajaayata [vi+ajaayataa] = verily delivered; tumbabhedaat = on breaking up gourd-like egg; SaSTiH putrasahasraaNi = sixty thousand sons; viniHsR^itaaH = issued forth - from that gourd-like egg.

1.38.18

घृतपूर्णेषु कुंभेषु धात्र्यस्तान् समवर्धयन् |
कालेन महता सर्वे यौवनं प्रतिपेदिरे ॥

The childminders brought up those siblings in vessels filled with ghee, the clarified butter, and after a protracted time all of the children have attained youthfulness.

dhaatryaH = childminders; taan = them, the sons came from egg; ghR^itapuurNeSu kumbheSu = in vessels filled with ghee [clarified butter] ; samavardhayan = brought up the siblings; sarve = all of them - the children; mahataa kaalena = after protracted, time; yauvanam pratipedire = attained youthfulness.

1.38.19

अथ दीर्घेण कालेन रूपयौवनशालिनः |
षष्टिः पुत्रसहस्राणि सगरस्याभवंस्तदा ॥

After a long time the sixty thousand sons of king Sagara have become youthful, and handsome in their aspects.

atha diirgheNa kaalena = after, a long, time; sagarasya = of Sagara; SaSTiH putrasahasraaNi = sixty thousand sons; tadaa = then; ruupayauvanashaalinaH = with [handsome] aspect and with youthfulness; abhavan = they became.

1.38.20

स च ज्येष्ठो नरश्रेष्ठ सगरस्यात्मसंभवः |
बालान् गृहीत्वा तु जले सरय्वा रघुनंदन ॥प्रक्षिप्य प्रहसन् नित्यं मज्जतस्तान् निरीक्ष्य वै |

But, oh, best one among men, oh, Rama, the elder son of the king Sagara, namely Asamanja, always used to grab and hurl children into the waters of River Sarayu, and on seeing the drowning children he used to enjoy with laughter. [1-38-20, 21a]

20, 21a. narashreSTha = oh best among men - Rama; raghunandana = oh Raghu's delight; jyeSThaH = elder one [Asamanja]; saH sagarasya aatmasambhavaH = he, that Sagara's, own born - son; nityam baalaan gR^ihiitvaa = always, on grabbing children; sarayvaaH jale prakSipya = on hurling - the children in water of River Sarayu ; majjataH taan niriikSya = on seeing them drowning ; prahasan vai = used to laugh, indeed - used to enjoy.

1.38.21

एवं पापसमाचारः सज्जनप्रतिबाधकः ॥पौराणामहिते युक्तः पित्रा निर्वासितः पुरात् |

This way, when that son Asamanja is with sinister activity, a torturer of goodmen, and delighter in the undesirable activities towards citizens, his father king Sagara expatriated him from the city. [1-38-21b, 22a]

21b, 22a. evam = this way; paapasamaacaaraH = with practise activity of sinister; sajjanapratibaadhakaH = torturer towards goodmen; pauraaNaam ahite yuktaH = delighted in not desirable - sadistic thinking of citizens; such a son; pitraa puraat nirvaasitaH = expatriated from city by father.

This Asamanja appears to be the person from the first-generation of sadistic child abusers, prior to Kamsa of Bhagavata.

1.38.22

तस्य पुत्रोंऽशुमान्नाम असमंजस्य वीर्यवान् ॥सम्मतः सर्वलोकस्य सर्वस्यापि प्रियंवदः |

But Asamanja's son is a valorous one, who by name is Anshuman, and who is an acceptable one for all people and who fondly converses with all. [1-38 -22b, 23a]

22b, 23a. tasya asamanjasya putraH = his, son of Asamanja; viiryavaan = a valorous one; amshumaan naama = Anshuman, by name; sarvalokasya sammataH = acceptable one by all people ; sarvasya api priyamvadaH = with all [people] even, fondly one who converses with.

1.38.23

ततः कालेन महता मतिः समभिजायत ॥सगरस्य नरश्रेष्ठ यजेयमिति निश्चिता |

"Oh, best one among men, Rama, then after along time a decided thought has occurred to king Sagara that, 'I shall perform a Vedic-ritual.'[1-38-23b, 24a]

23b, 24a. narashreSTha = oh best-of-men - Rama; tataH mahataa kaalena = then, after a long, time; sagarasya = for Sagara; yajeyam iti = I will perform ritual, thus; nishcitaa matiH samabhijaayata = decided thought has occurred.

1.38.24

स कृत्वा निश्चयं राजा सोपाध्यायगणस्तदा |
यज्ञकर्मणि वेदज्ञो यष्टुं समुपचक्रमे ॥

That king Sagara who is an expert in Vedic-procedures has then taken a decision along with the assemblages of his religious-teachers insofar as the procedures of the ritual are concerned, and he commenced to perform the Vedic-ritual. [1-38-24b, c]

24b, c. tadaa = then; veda~jnaH = knower of - expert in Veda-s ; saH raajaa = he, that king Sagara; sopaadhyaayagaNaH = along with assemblages of religious-teachers; yajnakarmaNi = in respect of Vedic-ritual's proceedings; nishcayam kR^itvaa = on making decision; yaSTum samupacakrame = commenced to perform ritual [well near started] .

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे अष्टात्रिंशः सर्गः

Sarga 39

1.39.1

विश्वामित्रवचः श्रुत्वा कथान्ते रघुनंदन |
उवाच परमप्रीतो मुनिं दीप्तमिवानलम् ॥

On listening the narration of Vishvamitra, Rama, the delighter of Raghu's dynasty is highly rejoiced, and at the end of the episode he spoke to sage whose glow is fire like.

raghunandana = Raghu's delight - Rama; vishvaamitravacaH shrutvaa = on listening Vishvamitra's words - narration; paramapriitaH = highly rejoiced; kathaante = at the end of episode ; diiptam iva analam = glowing, like, fire; munim = to sage; uvaaca = said to.

1.39.2

श्रोतुमिच्छामि भद्रं ते विस्तरेण कथामिमाम् |
पूर्वजो मे कथं ब्रह्मन् यज्ञं वै समुपाहरत् ॥

I am interested to listen this episode exhaustively, oh, Brahman, let good betide you, how my ancestor Sagara had completed the Vedic-ritual, really.

brahman = oh Brahman; imaam kathaam vistareNa shrotum icChaami = I am interested to listen extensively this episode; te bhadram = may good betide to you; me puurvajaH = earlier born one of mine - my ancestor Sagara; katham = how; ya~jnam = Vedic-ritual; samupaaharat [sam+upa+aaharat = well nearly completed] completed; vai = really.

1.39.3

तस्य तद्वचनं श्रुत्वा कौतूहलसमन्वितः |
विश्वामित्रस्तु काकुत्स्थमुवाच प्रहसन्निव ॥श्रूयतां विस्तरो राम सगरस्य महात्मनः |

On listening the words of Rama that are inclusive of his inquisitiveness, Sage Vishvamitra smilingly spoke to that descendent of Kakutstha, "oh, Rama, let the episode of the great-souled Sagara be listened vividly." Vishvamitra thus commenced to narrate that episode. [1-39-3, 4a]

3, 4a. tasya tat vacanam = his - Rama's, that, sentence; kautuuhalasamanvitaH = inclusive of inquisitiveness; shrutvaa = on listening; vishvaamitraH tu = Vishvamitra, on his part; kaakutstham = to the descendent of Kakutstha; prahasan iva uvaaca = said as though smiling; mahaatmanaH sagarasya = of great-souled one, Sagara's; episode; vistaraH shruuyataam = vividly, may be listened; raama = oh Rama.

1.39.4

शंकरश्वशुरो नाम हिमवानिति विश्रुतः ॥विंध्यपर्वतमासाद्य निरीक्षेते परस्परम् |

The father-in-law of god Shankara who is well-known by the name of Himavan sets eyes on Mt. Vindhya, which stands as loftily as Himalayas, and those two mountains peer at each other. [1-39-4b, 5a]

4b, 5a. shankarashvashuraH = god Sankara's father-in-law; himavaan naama = Himavanta, namely; iti vishrutaH = by name, thus, well known; vindhyaparvatam aasaadya = attaining Vindhya mountain [Himavan] - by sight, set eyes on; niriikSete parasparam = without wink [stares, peers] each other - Vindhya and Himalayas look at each other.

1.39.5

तयोर्मध्ये प्रवृत्तोऽभूद्यज्ञः स पुरुषोत्तम॥स हि देशो नरव्याघ्र प्रशस्तो यज्ञकर्मणि|

Oh, best one among men, Rama, that Vedic-ritual of Sagara started in between those two mountains, namely Himalayas and Vindhya ranges, and oh, tigerly-man Rama, that area is renowned for Vedic-rituals, isn't it! [1-39-5b, 6a]

5b, 6a. puruSottama = oh the best man - Rama; saH yajnaH = that, Vedic ritual of Sagara; tayoH madhye = of them two - between Vindhya and Himalayas mountains between; pravr^ittaH abhuut = started; naravyaaghra = oh tigerly man Rama; saH deshaH = that, area; yajnakarmaNi = for Vedic rituals; prashastaH hi = renowned, isn't it.

1.39.6

तस्याश्वचर्यां काकुत्स्थ दृढधन्वा महारथः ॥अंशुमानकरोत्तात सगरस्य मते स्थितः |

Oh, dear sire Rama, the grandson of Sagara and the son of exiled Asamanja is Amshuman, oh, descendant of Kakutstha, which Anshuman's bow will be unfaltering and who is a top-speeded chariot-rider, and he has escorted ritual-horse released. [1-39-6b, 7a]

6b, 7a. taata = oh dear sire; kaakutstha = oh descendant of Kakutstha; dR^iDhadhanvaa = unfaltering bow - wielder; mahaarathaH = top-speeded chariot-rider; such a prince; amshumaan = Amshuman; sagarasya mate sthitaH = in abiding by Sagara's conviction; tasya = its - ritual's; ashvacaryaam = course of action of horse - from release to retrieval; akarot = managed - escorted.

Details regarding the release of horse are at Bala Kanda 1-14-1

1.39.7

तस्य पर्वणि तं यज्ञं यजमानस्य वासवः ॥राक्षसीं तनुमास्थाय यज्ञीयाश्वमपाहरत् |

And on the day of a sacred function called ukthyam , Indra assumed the form of a demon and stole the ritual horse of the chief of the ritual, namely Sagara. [1-39-7b, 8a]

7b, 8a. vaasavaH = Indra; raakSasiim tanum aasthaaya = on assuming demonic form; parvaNi = at auspicious time [ukthya, the day of sacred function]; ya~~jnam yajamaanasya = ritual's, of presiding authority; tasya = his - Sagara's; tam ya~~jniiya ashvam apaaharat = snatched away that Vedic-ritual's horse .

1.39.8

ह्रियमाणे तु काकुत्स्थ तस्मिन्नश्वे महात्मनः ॥उपाध्यायगणाः सर्वे यजमानमथाब्रुवन् |

While that ritual-horse of the great-souled Sagara is stolen, all the congregations of the Ritviks, the religious-teachers, then spoke to the chief propitiator, namely Sagara. [1-39-8b, 9a]

8b, 9a. kaakutstha = oh Rama of Kakutstha; mahaatmanaH = great-souled one's - Sagara's; tasmin ashve hriyamaaNe tu = that, horse, while being stolen; atha sarve upaadhyaayagaNaaH = then, all, religious-teachers' congregations - of ritwiks; yajamaanam abruvan = then spoke to propitiator.

1.39.9

अयं पर्वणि वेगेन यज्ञियाश्वोऽपनीयते ॥हर्तारं जहि काकुत्स्थ हयश्चैवोपनीयताम् |

'Oh, Sagara,the descendent of Kakutstha, at this auspicious time the ritual horse is hastily diverted, you kill him who stole the horse, and let that horse be fetched'. [1-39-9b, 10a]

9b, 10a. kaakutstha = oh decedent of Kakutstha - Sagara; parvaNi = on auspicious day; ayam ya~jniyaashvaH = this, ritual's horse; vegena apaniiyate = hastily, being sidetracked - stolen away; hartaaram jahi = you kill who stole it - horse's thief, ; hayaH ca eva upaniiyataam = horse, also, that way, be fetched.

1.39.10

यज्ञश्च्छिद्रं भवत्येतत्सर्वेषामशिवाय नः ॥तत्तथा क्रियतां राजन् यज्ञोऽच्छिद्रः क्रतुर्भवेत् |

'This hindrance in Vedic-ritual will become inauspicious for all of us, thereby, oh, king, action may be taken as to how there can be no fault in proceedings of the ritual.' The religious-teachers of Sagara have advised him in this way. [1-39-10b, 11a]

10b, 11a. etat yaGYaH cChidram = this one - the happening, in Vedic-ritual, hindrance; naH sarveSaam = us, for all; ashivaaya = not auspicious; bhavati = it becomes; tat = thereby; raajan = oh king; krataH = ritual's proceedings; acChidraH = not faulty; yaGYaH bhavet = ritual, it will be; tathaa kriyataam = that way, action may be taken.

1.39.11

सोऽपाध्यायवचः श्रुत्वा तस्मिन्सदसि पार्थिवः ॥षष्टिं पुत्रसहस्राणि वाक्यमेतदुवाच ह |

On hearing the words of religious-teachers that king Sagara indeed spoke this much to his sixty thousand sons in that religious-council. [1-39-11b, 12a]

11b, 12a. paarthivaH = that king - Sagara; saH upaadhyaayavacaH shrutvaa = he Sagara, on hearing words of religious-teachers; tasmin sadasi = in that, religious-council; SaSTim putrasahasraaNi = to sixty thousand sons; etat vaakyam uvaaca ha = spoke this sentence, indeed.

1.39.12

गतिं पुत्रा न पश्यामि रक्षसां पुरुषर्षभाः ॥मंत्रपूतैर्महाभागैरास्थितो हि महाक्रतुः |

'Oh, sons, I do not envisage any way in for demons into this ritual, since oh, best ones among men, holy-sanctifiers who themselves are sanctified by the Vedic-hymns are conducting this glorious Vedic-ritual, isn't it. [1-39-12b, 13a]

12b, 13a. puruSarSabhaaH = oh best ones among men; putraaH = oh sons; rakSasaam gatim na pashyaami = I do not envisage approaching [here] of demons; mahaakratuH = glorious Vedic-ritual; mantrapuutaiH mahaabhaagaiH = sanctified by hymns, by holy sanctifiers ; aasthitaH hi = presided over - being conducted, isn't it.

1.39.13

तद्गच्छत विचिन्वध्वं पुत्रका भद्रमस्तु वः ॥समुद्रमालिनीं सर्वां पृथिवीमनुगच्छत |

'Oh, sons, you may therefore proceed to search for the horse and its thief on entire earth as far as it is garlanded by the ocean, and safety betides you all.

13b, 14a. putrakaaH = oh sons; tat = therefore; vicinvadhvam = for the purpose of searching - horse and its thief; gacChata = you may proceed; vaH bhadram astu = there will be safety to you all; samudramaaliniim = garlanded with ocean - encompassed by oceans; sarvaam = entire; pR^ithiviim anugacchata = earth, you follow - you search.

1.39.14

एकैकं योजनं पुत्रा विस्तारमभिगच्छत ॥यावत्तुरगसंदर्शस्तावत्खनत मेदिनीम् |
तमेव हयहर्तारं मार्गमाणा ममाज्ञया ॥

'Oh, sons, let each prince advance searching one square yojana of earth, by my order you dig up the earth until the appearance of the horse, while searching for the stealer of that horse. [1-39-14b, 15]

14b, 15. putraaH = oh sons; ekaikam yojanam = one [each prince] one, yojana - area of earth; vistaaram abhigacChata = square area, you advance - allocate for yourself; mama aaGYayaa = by my, order; tam hayahartaaram = him, horse stealer; maargamaaNaa = while searching; turagasandarshaH yaavat = until horse's appearance; taavat mediniim khanata = till then you dig out earth.

1.39.16

दीक्षितः पौत्रसहितः सोपाध्यायगणस्त्वहम् |
इह स्थास्यामि भद्रं वो यावत्तुरगदर्शनम् ॥

'As for myself, I will stay here only along with my grandson, namely Amshuman, and with the congregation of religious-teachers till the horse appears, as I am under vow of the ritual.' Thus Sagara instructed to his sixty thousand sons and stayed back at the ritual place.

diikSitaH aham tu = under vow, I, for my part; such as I am; pautrasahitaH = along with grand son [Amshuman] ; sopaadhyaayagaNaH = along with congregation of religious-teachers; yaavat turagadarshanam = till, horse appears; iha sthaasyaami = here, I will stay; vaH bhadram = to you all, safe betides.

1.39.17

ते सर्वे हृष्टमनसो राजपुत्रा महाबलाः |
जग्मुर्महीतलं राम पितुर्वचनयंत्रिताः ॥

Animated by their father's words those great-mighty princes enthusiastically proceeded onto earth's surface in the preliminary round of search.

raama = oh Rama; [iti uktaaH = thus, who are addressed - the sons]; mahaabalaaH = great mighty ones; raajaputraaH = king's sons - princes; hR^iSTamanasaH = gladdened at heart - enthusiastically; pituH vacanayantritaaH = amimated by words of father; te sarve = they, all; mahiitalam jagmuH = proceeded to earth's surface.

1.39.18

गत्वा तु पृथिवीं सर्वमदृष्टा तं महबलाः |
योजनायामविस्तारमेकैको धरणीतलम् |
बिभिदुः पुरुषव्याघ्र वज्रस्पर्शसमैर्भुजैः ॥

But, oh, tigerly-man Rama, on going round the earth in its entirety those great-mighty princes did not find that horse, then as said by their father they mapped the earth to a unit of one square yojana for each of them, and each of them hollowed out each and every area on the surface of earth with their arms that have the touch of the diamonds.

puruSavyaaghra = oh tigerly man, Rama; mahaabalaaH = great mighty ones; sarvam pR^ithiviim gatvaa tu = having gone entire earth, but; tam adR^iShTaa = that - horse, not, seen; ekaikaH = each every - prince; yojanaayaam avistaaram = yojana-s not very wide; dharaNiitalam = surface of earth; vajrasparshasamaiH = similar to the touch of diamond ; bhujaiH [nakhaiH] = with arms - with nails; bibhiduH = they hollowed out.

1.39.19

शूलैरशनिकल्पैश्च हलैश्चापि सुदारुणैः |
भिद्यमाना वसुमती ननाद रघुनंदन ॥

Mother Earth bewailed while she is ruptured with spears also that are similar to thunderbolts, besides with very gruelling ploughs.

raghunandana = oh legatee of Raghu, Rama; ashanikalpaiH shuulaiH ca = spears similar to thunderbolt, also; sudaaruNaiH halaiH ca api = very gruelling, with ploughs, also, even; bhidyamaanaa vasumatii nanaada = mother earth bewailed being ruptured .

1.39.20

नागानां वध्यमानानामसुराणां च राघव |
राक्षसानां च दुर्धर्षः सत्त्वानां निनदोऽभवत् ॥

Oh, Raghava, there emerged an unbearable rumpus from the serpents, asura-s, demons, and other beings living underneath the surface of earth, while they are killed during hollowing the earth.

raaghava = oh Raghava; vadhyamaanaanaam [mathyamaanaanaam] naagaanaam = being killed [while being battered,] of serpents; asuraaNaam ca = of asura-s, also; raakSasaanaam ca = of demons, also; sattvaanaam = of other beings; durdharSaH ninadaH abhavat = unbearable [unstoppable,] rumpuses, emerged.

1.39.21

योजनानां सहस्राणि षष्टिं तु रघुनंदन |
बिभिदुर्धरणीं राम रसातलमनुत्तमम् ॥

Oh, Rama, the legatee of Raghu's dynasty, thus sixty thousand square yojana-s of the earth is dug over, so as to make the earth's outermost plane as the unsurpassed rasaatala, the sixth subterranean and the nethermost plane.

raghunandana = oh legatee of Raghu's dynasty; raama = oh Rama; yojanaanaam SaSTim sahasraaNi tu = sixty thousand yojana-s , thus; dharaNiim = of earth; they dug to make it as the; anuttamam = unsurpassed; rasaatalam = as sixth subterranean field; bibhiduH = hollowed.

1.39.22

एवं पर्वतसंबाधं जम्बूद्वीपं नृपात्मजाः |
खनन्तो नृपशार्दूल सर्वतः परिचक्रमुः ॥

Oh, the tigerly king Rama, the sons of Sagara have endeavoured everywhere digging over the Jambu Island which is verily congested with mountains in this way.

nR^ipashaarduula = oh tigerly king, Rama; nR^ipaatmajaaH = king's sons; parvatasambaadham = verily congested with mountains ; jambuudviipam = Jambu Island [plateau]; evam khanantaH = this way, while digging; sarvataH paricakramuH = everywhere, they endeavoured.

The jambudwiipa is a continent according to Hindu mythology where the total continents listed are seven.

jambuuplakShaakhyadviipau shaalmaliH ca aparo dvija | kushaH krauncaH tathaa shakaH puShkaraH ca eva ca saptamaH the seven continents are jambu- plakSha - shaalmali- kusha - kraunca - shaka - puSkara, and jambudwiipa is one among them.

1.39.23

ततो देवाः सगंधर्वाः सासुराः सहपन्नगाः |
संभ्रांतमनसः सर्वे पितामहमुपागमन् ॥

All the gods along with gandharva-s, asura-s, and reptiles who are distraught at heart for the plight of earth have approached the Forefather, Brahma.

tataH = then; sagandharvaaH = along with gandharva-s; saasuraaH sahapannagaaH = with asura-s, and with reptiles; devaaH = gods; sarve sambhraantamanasaH = all are, distraught at heart - for the plight of earth; pitaamaham upaagaman = neared - approached to Forefather Brahma.

1.39.24

ते प्रसाद्य महात्मानं विषण्णवदनास्तदा |
ऊचुः परमसंत्रस्ताः पितामहमिदं वचः ॥

They the gods who are very highly scared, and who are chap-fallen, then spoke this sentence to the great-souled Forefather Brahma on gaining his grace.

paramasantrastaaH = who are very highly scared; viSaNNavadanaaH = with despondent faces - chap-fallen; te = they, the gods; tadaa = then; mahaatmaanam pitaamaham prasaadya = getting the grace of great-souled Forefather - Brahma ; idam vacaH uucuH = they spoke this sentence.

1.39.25

भगवन् पृथिवी सर्वा खन्यते सगरात्मजैः |
बहवश्च महात्मानो वध्यन्ते जलचारिणः ॥

'Oh, god Brahma, the sons of Sagara are digging entire earth, thus aquatic beings and many great-souls are being destroyed.

bhagavan = oh god Brahma; sarvaa pR^ithivii = entire, earth; sagaraatmajaiH khanyate = being dug by sons of Sagara, ; jalacaariNaH [talavaasinaH, rasaatalavaasinaH] = water moving creatures [aquatic beings, dwellers in netherworlds]; bahavaH ca mahaatmaanaH vadhyante = many, great souled beings, also, are being destroyed.

1.39.26

अयं यज्ञ हरोऽस्माकमनेनाश्वोऽपनीयते |
इति ते सर्वभूतानि हिंसन्ति सगरात्मजाः ॥

" 'This one is the destroyer of our ritual... this one has carried off our ritual horse...' thinking thus and suspecting everyone those sons of Sagara are torturing all the living beings.' Thus all the gods have appealed to Brahma." So said Sage Vishvamitra to Rama and others.

ayam = this one is; [naH = our]; yaGYaharaH = ritual stealer - hinderer; anena = by this one; asmaakam ashvaH apaniiyate = our, [ritual] horse, is carried off; iti = thus - thinking thus; te sagaraatmajaaH = those, Sagara's sons; sarvabhuutaani himsanti = they are torturing all living beings.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे एकोनचत्वारिंशः सर्गः

Sarga 40

1.40.1

देवतानां वचः श्रुत्वा भगवान्वै पितामहः |
प्रत्युवाच सुसंत्रस्तान् कृतान्तबलमोहितान् ॥

"On hearing the words of gods, the esteemed Forefather Brahma spoke to them, who are very highly scared, and bewildered by the might of Sagara's sons for they are effectuating the end of all beings." Vishvamitra thus continued his narration.

bhagavaan pitaamahaH = esteemed one, Forefather - Brahma; devataanaam vacaH shrutvaa = on hearing the words of gods; kR^itaantabalamohitaan = bewildered [gods] by might [of Sagara's sons] effectuating the end of [all beings] ; susamtrastaan = very highly scared ones; prati vuvaaca vai = in turn, spoke to - replied, indeed.

1.40.2

यस्येयं वसुधा कृत्स्ना वासुदेवस्य धीमतः|
महिषी माधवस्यैषा स एव भगवान् प्रभुः॥कापिलं रूपमास्थाय धारयत्यनिशं धराम् |
तस्य कोपाग्निना दग्धा भविष्यन्ति नृपात्मजाः ॥

To whom this Mother Earth belongs in all her entirety, he is that prescient Vasudeva, and she is also the consort of that Maadhava, and that Vishnu eternally props up Mother Earth. Hence, that reverential Vishnu donning the semblance of Sage Kapila will burn down the sons of emperor Sagara to ashes in a fire of fury.

2, 3. kR^itsnaa iyam vasudhaa = entire, this, earth; eShaa maadhavasaya mahiShii = she is, the consort, of Maadhava; yasya dhiimataH vaasudevasya = whose [to which,] prescient, belongs to Vaasudeva; such Vaasudeva; saH eva bhagavaan prabhuH = He, alone, reverential, lord [Vishnu]; anisham dharaam dhaarayati = he bears earth eternally; kaapilam ruupam aasthaaya = on donning semblance of sage Kapila; nR^ipaatmajaaH = king's sons - of Sagara; tasya kopaagninaa dagdhaa = burnt down in his [Kapila's,] fury's fire; bhaviSyanti = they will be - burnt to ashes.

The islands / continents on earth, dviipa-s, are 'jambu- plaksha

shaalmali- kusha - kraunca - shaka - puSkara'. And they are the seven continents. Some say the earth is having nine continents, yet some others prefer eighteen. However entire globe bhuudevi belongs to Vishnu as she is his another consort.

1.40.4

पृथिव्याश्चापि निर्भेदो दृष्ट एव सनातनः |
सगरस्य च पुत्राणां विनाशो दीर्घदर्शिनाम् ॥

'Even the complete cleavage of the earth, and the complete ruination of Sagara's sons as well, are envisaged by the providentially farsighted ancients." So said Brahma to gods.

pR^ithivyaaH nirbhedaH ca api = earth's, complete cleavage, also, even; sagarasya putraaNaam = Sagara's, as well as, son's; vinaashaH ca = complete ruination, also; diirghadarshinaam = by far sighted ones; sanaatanaH = by providential ancients; dR^iSTaH eva = envisaged, thus.

This is the cosmic routine. Every day of Brahma is one kalpa and in each kalpa Brahma starts to create the universe afresh. Though it is just like the bygone creation it is anew, but the presiding souls of each object of the universe will change. If one soul presides the Sun or the Moon in this era, in the next era they attain a higher step in the ladder of 'snakes and ladders' called vaikunThapaali and a soul-in-wait takes up the job of that Sun or Moon, just as good as the promotions of officials. In this cosmic destruction even the gods or godlike entities will be destroyed if they tend to cause unnecessary ruination to the living beings anena bahupraaNyupadravakaariNaam devaa api vadhopaayam abhiipsanti

daivahataanaam ca teShaam avicaareNa naasho bhavati eveti suucitam -dk This is the same even in the case of Indra. Vishnu in His Trivikrama incarnation blesses the demonic Emperor Bali with such Indra-hood in some era, when Bali's sin is counted down, and when merit accrues.

1.40.5

पितामह वचः श्रुत्वा त्रयस्त्रिंशदरिन्दम |
देवाः परमसंहृष्टाः पुनर्जग्मुर्यथागतम् ॥

On hearing the words of the Forefather Brahma all the thirty three gods went away with utmost satisfaction, as they have came.

arimdama = oh enemy-destroyer - Rama; pitaamahavacaH shrutvaa = on hearing Forefather's words; trayastrimshat devaaH = thirty three [thirty three,] gods; paramasamhR^iSTaaH = with utmost satisfaction; yathaa aagatam = as, they came; punaH jagmuH = again, went away.

The gods that have come to appeal to Brahma are said to be thirty-three in numbers. It is not that all the count of all the gods who have come. There are others besides the prominent groups of thirty-three god-groups. The thirty-three primary god-groups who have come here are aSTavasu-s 'eight Vasu gods' ekaadasharudraa-s 'eleven Rudra gods' ashvinidvaya twin brothers called 'ashvini-gods,' those that are mostly connected with the administration of earth.

1.40.6

सगरस्य च पुत्राणां प्रादुरासीन्महास्वनः |
पृथिव्यां भिद्यमानायां निर्घातसमनिःस्वनः ॥

When the sons of Sagara are digging the earth then there emerged an unbearable noise similar to the crashing of a thunder.

sagarasya putraaNaam = Sagara's sons; pR^ithivyaam bhidyamaanaayaam = while digging out of earth; nirghaatasamaH niHsvanaH = similar to crashing of thunder; mahaasvanaH = unbearable noise; praaduraasiit = has emerged - they heard.

1.40.7

ततो भित्त्वा महीं सर्वां कृत्वा चापि प्रदक्षिणम् |
सहिताः सगराः सर्वे पितरं वाक्यमब्रुवन् ॥

Then on hollowing the entire earth, and on making trips around her without finding the horse, all of the sons of Sagara have come together and on going to their father they spoke these words to him.

tataH = then; sarvaam mahiim bhittvaa = on breaking asunder entire earth; pradakSiNam ca api kR^itvaa = on making round trips, also, even; sarve sagaraaH = all of the, Sagara's sons; sahitaaH = coming together; pitaram vaakyam abruvan = spoke words to father.

1.40.8

परिक्रांता मही सर्वा सत्त्ववन्तश्च सूदिताः |
देवदानवरक्षांसि पिशाचोरगपन्नगाः ॥न च पश्यामहेऽश्वं तमश्वहर्तारमेव च |
किं करिष्याम भद्रं ते बुद्धिरत्र विचार्यताम् ॥

'Entire earth is trekked and mighty beings like gods, demons, monsters, evil-spirits, fiends, serpents, naga-s are also eliminated, but we have not seen the ritual-horse or its stealer. What we have to do next. Let a thought be given in this matter. Let safeness betide you.' So said those princes to their father Sagara.

8, 9. sarvaa mahii parikraantaa = entire, earth is, over, run - trekked; sattvavantaH ca = mighty ones, also; devadaanavarakSaamsi pishaacoragapannagaaH = gods, demons, monsters, evil-spirits, fiends, serpents, naga-s; suuditaaH = are eliminated; ashvam = horse; ashvahartaaram eva ca = horse stealer, like that, also; na pashyaamahe ca = not, we have seen, even; kim kariSyaama = what is, to be done by us; te bhadram = let safe betide you; atra buddhiH vicaaryataam = in that matter, sagacity, be pondered on - give a thought to it.

1.40.10

तेषां तद्वचनं श्रुत्वा पुत्राणां राजसत्तमः |
समन्युरब्रवीद्वाक्यं सगरो रघुनंदन ॥

On hearing that sentence of his sons, oh, Rama, descendent of Raghu, that exalted king Sagara infuriately spoke these words.

raghunandana = oh Raghu's descendent; teSaam putraaNaam tat vacanam shrutvaa = on hearing their that sentence of his sons; raajasattamaH sagaraH = exalted king, Sagara; samanyuH vaakyam abraviit = spoke words with fury [infuriated] .

1.40.11

भूयः खनत भद्रं वो विभेद्य वसुधातलम्
अश्वहर्तारमासाद्य कृतार्थाश्च निवर्तत ॥

'Let the earth be dug further, may safety be with you, and verily splitting open the surface of the earth you catch hold of the thief of the horse, and on achieving your purpose you may return to me.' In this way Sagara ordered his sons.

vasudhaatalam vibhedya = verily splitting open of earth's surface ; bhuuyaH khanata = further, it may be dug; ashvahartaaram aasaadya = catch hold of horse's thief; kR^itaarthaaH nivartata ca = return [to me] on achieving purposes, also; vaH bhadram = to you, let safety be.

1.40.12

पितुर्वचनमासाद्य सगरस्य महात्मनः |
षष्टिः पुत्रसहस्राणि रसातलमभिद्रवन् ॥

On catching up the words of their father, the great-souled Sagara, his sixty thousand sons rushed towards the surface of the rasaatala, the netherworld.

pituH = father's; mahaatmanaH sagarasya = great-souled one, of Sagara; vacanam aasaadhya = on catching up words; SaSTiH putrasahasraaNi = sixty thousand sons; rasaatalam abhidravan = rushed towards netherworld's surface.

The last but one mantle of the earth from its crust to its inner core, is called rasaatala, in the seven-tier planes called, atala, vitala, sutala, talaatala, rasaatala, paataala.. These are not hells.

1.40.13

खन्यमाने ततस्तस्मिन् ददृशुः पर्वतोपमम् |
दिशागजं विरूपाक्षं धारयन्तं महीतलम् ॥

While digging the earth there they beheld a mountain similar easterly elephant named Viruupaaksha, which is bearing the eastern side of earth's surface on its head.

tataH tasmin khanyamaane = then, there, while digging; parvatopamam = which is - similar to mountain; mahiitalam dhaarayantam = which is bearing [eastern side of] earth's surface; viruupaakSam dishaagajam = Viruupaaksa [named,] direction [easterly] elephant; dadR^ishuH = they beheld.

1.40.14

सपर्वतवनां कृत्स्नां पृथिवीं रघुनंदन |
धारयामास शिरसा विरूपाक्षो महागजः ॥

Oh, Rama, the legatee of Raghu, that great easterly elephant Viruupaaksha is bearing the entire eastern earth along with its mountains and forests on its head.

raghunandana = oh Raghu's delight - Rama; viruupaakSaH mahaagajaH = by name Viruupaaksa, great elephant; saparvatavanaam kR^itsnaam pR^ithiviim = with mountains and forests, in its entirety, [eastern side of] earth; shirasaa dhaarayaamaasa = bearing by its head.

1.40.15

यदा पर्वणि काकुत्स्थ विश्रमार्थं महागजः |
खेदाच्चालयते शीर्षं भूमिकंपस्तदा भवेत् ॥

On certain occasions, oh, Rama of Kakutstha, when that great-elephant moves its head desiring respite in tiresomeness then earthquakes will occur on earth.

kaakutstha = oh Rama of Kakutstha; mahaagajaH = great elephant; parvaNi = on certain occasions; yadaa = when; vishramaartham = for the purpose of -desiring respite; khedaat shiirSam caalayate = moves its head by tiresomeness; tadaa = then; bhuumikampaH bhavet = earth quack, occurs.

1.40.16

ते तं प्रदक्षिणं कृत्वा दिशापालं महागजम् |
मानयन्तो हि ते राम जग्मुर्भित्त्वा रसातलम् ॥

They circumambulated the great elephant in supplication, oh Rama, and on worshipping that elephant which is the protector of easterly direction they proceeded to netherworld duly splitting the earth.

raama = oh Rama; te tam = they, to it - elephant; dishaapaalam mahaagajam = to great elephant the protector of easterly direction ; pradakSiNam kR^itvaa = after making circumambulations ; maanayantaH = worshiping it; bhittvaa rasaatalam jagmuH = they proceeded to netherworld splitting [earth] .

1.40.17

ततः पूर्वां दिशं भित्त्वा दक्षिणां बिभिदुः पुनः |
दक्षिणस्यामपि दिशि ददृशुस्ते महागजम् ॥महापद्मं महात्मानं सुमहत्पर्वतोपमम् |
शिरसा धारयन्तं गां विस्मयं जग्मुरुत्तमम् ॥

After splitting the eastern direction then they split opened the southern direction, and even in southern direction they beheld an elephant that is similar to a very great mountain, and that is sustaining southerly side of earth on its head, and on seeing that mammoth elephant of venerable character, namely Mahapadma, they went into an inordinate astonishment.

17, 18. tataH puurvaam disham bhittvaa = then, on splitting eastern direction ; punaH = again - then; dakSiNaam bibhiduH = south, split open; te dakSiNasyaam dishi api = they, in the southern, direction, even in; sumahat parvatopamam = similar to very great mountain; shirasaa gaam dhaarayantam = which is sustaining [southerly side of ] earth by head; mahaatmaanam = which has venerable character; mahaapadmam = at Mahapadma [southerly elephant]; mahaagajam = mammoth elephant; dadR^ishuH = they saw; [te] uttamam vismayam jagmuH = [they] have undergone inordinate astonishment.

1.40.19

ते तं प्रदक्षिणं कृत्वा सगरस्य महात्मनः |
षष्टिः पुत्रसहस्राणि पश्चिमां बिभिदुर्दिशम् ॥

On circumabulating that elephant Mahaapada in supplication, they the sixty thousand sons of great-souled Sagara scooped out the westerly direction.

mahaatmanaH sagarasya = great souled, Sagara's; SaSTiH putrasahasraaNi = sixty thousand sons; tam pradakSiNam kR^itvaa = on making circumambulations to it - to elephant; te = they; pashcimaam disham bibhiduH = scooped out westerly direction.

1.40.20

पश्चिमायामपि दिशि महांतमचलोपमम् |
दिशागजं सौमनसं ददृशुस्ते महाबलाः ॥

Even in the westerly direction those great mighty sons of Sagara beheld an infinite and mountain similar elephant of western direction, called Sumanasa.

mahaabalaaH = great mighty ones; te = they; pashcimaayaam dishi api = in western, direction, even in; mahaantam acalopamam = similar to endless mountain; saumanasam = Saumanasa - named elephant; dishaagajam = [western] direction elephant; dadR^ishuH = beheld.

1.40.21

ते तं प्रदक्षिणं कृत्वा पृष्ट्वा चापि निरामयम् |
खनंतः समुपक्रांता दिशं सोमवतीं तदा ॥

Circumambulating that elephant namely Sumanasa in western side, and even on asking about its well-being, then they reached the northern direction duly digging the earth.

te tam pradakSiNam kR^itvaa = they on performing circumambulations to it ; niraamayam pR^iSTvaa ca api = on asking its well-being , also, even; khanantaH = on digging - the earth; tadaa = then; [tataH = from there]; somavatiim disham = that direction which has nectar, or, which has more Soma juice because rituals are performed there; [or,haimavatiim = which has snow] northern direction; samupakraantaa = well nearby treated - reached.

1.40.22

उत्तरस्यां रघुश्रेष्ठ ददृशुर्हिमपाण्डुरम् |
भद्रं भद्रेण वपुषा धारयन्तं महीमिमाम् ॥

In the northern direction, oh, Rama, they beheld Bhadra, a snow-white elephant with an auspicious body bearing northern side of this earth.

raghushreSTha = oh Rahu dynasty's best one - Rama; uttarasyaam = in the northern direction; himapaaNDuram = which elephant is - snow, white; bhadreNa vapuSaa = with an auspicious, body; imaam mahiim dhaarayantam = which is bearing this earth ; bhadram = Bhadra - named elephant; dadR^ishuH = they beheld.

1.40.23

समालभ्य ततः सर्वे कृत्वा चैनं प्रदक्षिणम् |
षष्टिः पुत्रसहस्राणि बिभिदुर्वसुधातलम् ॥

On touching that elephant reverently and also circumambulating it, those sixty thousands sons of Sagara further burrowed to the surface of the earth.

tataH sarve = then, all; SaSTiH putrasahasraaNi = sixty thousand sons; enam = it - elephant; samaalabhya = on touching [reverently]; pradakSiNam kR^itvaa ca = on making circumambulations [to elephant], also; vasudhaatalam bibhiduH = burrowed earth's surface.

1.40.24

ततः प्रागुत्तरां गत्वा सागराः प्रथितां दिशम् |
रोषादभ्यखनन्सर्वे पृथिवीं सगरात्मजाः ॥

The sons of Sagara have then gone to the auspicious northeast direction, iishaana-digbhaaga, Shiva-sthaana, and all those sons of Sagara have tunnelled the earth rancorously.

tataH = then; saagaraaH = sons of Sagara; prathitaam praak uttaraam disham gatvaa = on going to auspicious north east direction; sarve sagaraatmajaaH = all, Sagara's sons; roSaat pR^ithiviim abhyakhanan = they tunnelled earth rancorously.

1.40.25

ते तु सर्वे महत्मानो भीमवेगा महबलाः |
ददृशुः कपिलं तत्र वासुदेवं सनातनम् ॥हयं च तस्य देवस्य चरन्तमविदूरतः |
प्रहर्षमतुलं प्राप्ताः सर्वे ते रघुनंदन ॥

But all those great-souled and great-mighty ones with terrible dash have seen the Infinite Vasudeva in the form of sage Kapila there in the northeast, and oh, descendant of Raghu, they have also seen the ritual-horse moving nearby that sage Kapila, thus all of the sons of Sagara obtained a matchless delight.

25, 26. mahatmaanaH bhiimavegaa mahabalaaH = great-souled ones, great mighty ones with terrible dash; te sarve tu = they, all of them, but; tatra = there - northeast; kapilam = in sage Kapila's form; sanaatanam vaasudevam = the Infinite one, Vaasudeva - Vishnu; tasya devasya = from that, god's; aviduurataH = not very far - nearby; carantam hayam ca = moving, horse, also; dadR^ishuH = they saw; raghunandana = oh decedent of Raghu; then; te sarve = they, all; atulam praharSam praaptaaH = they obtained matchless delight.

1.40.27

ते तं हयहरं ज्ञात्वा क्रोधपर्याकुलेक्षणाः |
खनित्रलांगलधरा नानावृक्षशिलाधराः ॥अभ्यधावन्त संक्रुद्धास्तिष्ठ तिष्ठेति चाब्रुवन् |

The eyes of the princes are agitated in fury in construing the sage Kapila as the stealer of ritual-horse, and they furiously dashed towards him wielding crowbars, ploughs, and various trees and boulders, and shouting at him, 'stay, stay.' [1-40-27, 28a]

27, 28a. te = they - princes; tam = him - sage Kapila; hayaharam = as horse stealer; [yaGYahanam = ritual-destroyer]; GYaatvaa = on construing; krodhaparyaakulekSaNaaH = agitating eyes with fury; khanitralaangaladharaa = handlers - wielding crowbars and ploughs; naanaavR^ikShashilaadharaaH = handlers - wielding various trees and boulders; samkruddhaaH abhyadhaavanta = very furiously dashed towards [sage] ; tiSTha tiSTha iti abruvan ca = stay, stay, thus, they said - shouted, also.

1.40.28

अस्माकं त्वं हि तुरगं यज्ञियं हृतवानसि ॥दुर्मेधस्त्वं हि संप्राप्तान् विद्धि नः सगरात्मजान् |

You the malicious one, you have indeed stolen our ritual-horse, and in fact, you should know that we who arrived here are the sons of Sagara.' Thus Sagara's sons shouted at sage Kapila. [1-40-28b, 29a]

28b, 29a. durmedhaH = oh evil minded - malicious one; tvam = you; asmaakam = ours; yaGYiyam = pertaining to Vedic ritual; turagam hR^itavaan asi hi = you have stolen horse , indeed; sampraaptaan naH = we who have come here ; sagaraatmajaan = as Sagara's sons; tvam viddhi hi = you, know, in fact.

1.40.29

श्रुत्वा तद्वचनं तेषां कपिलो रघुनंदन ॥रोषेण महताविष्टो हुं कारमकरोत्तदा |

On hearing their words, oh, Rama, the descendant of Raghu, then sage Kapila is beset with high wrath, and he boomed a 'hum' sound at them. [1-40-29b, 30a]

29b, 30a. raghunandana = oh descendant of Raghu; kapilaH teSaam tat vacanam shrutvaa = Kapila on listening their that sentence ; tadaa = then; mahataa roSeNa aaviSTaH = beset with high anger; hum kaaram akarot = hum [in dissent,] sound, he made - sage made the sound.

1.40.30

ततस्तेनाप्रमेयेण कपिलेन महात्मना |
भस्मराशीकृताः सर्वे काकुत्स्थ सगरात्मजाः ॥

"Oh, Rama of Kakutstha, then that great-souled sage Kapila, rather Vishnu with unimaginable power, has rendered all of those sons of Sagara as heaps of ashes by virtue of his 'hum' sound." Thus Sage Vishvamitra is narrating the legend of Sagara to Rama and others. [1-40-30b, c]

30b, c. kaakutstha = oh Rama of Kakutstha; tataH = then; aprameyeNa = of unimaginable power; mahaatmanaa = by that great-souled one; tena kapilena = by him Kapila; sarve sagaraatmajaaH = all of the, Sagara's sons; bhasmaraashiikR^itaaH = rendered as heaps of ashes.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे चत्वारिंशः सर्गः

Sarga 41

1.41.1

पुत्रांश्चिरगतान् ज्ञात्वा सगरो रघुनंदन |
नप्तारमब्रवीद्राजा दीप्यमानं स्वतेजसा ॥

"On observing that his sons have gone long time back in search of ritual-horse, oh, Rama, king Sagara spoke this to his grandson, Amshuman, who is radiant with his own self-resplendence." Thus Vishvamitra continued his narration about Sagara.

raghunandana = oh Rama, descendent of Raghu; raajaa sagaraH = king, Sagara; putraan ciragataan = sons, have gone - for searching horse long time back; j~naatvaa = on knowing, on recalling to mind; svatejasaa diipyamaanam = who is resplendent with his own resplendence; naptaaram abraviit = spoke to grand son.

1.41.2

शूरश्च कृतविद्यश्च पूर्वैस्तुल्योऽसि तेजसा |
पितृणां गतिमन्विच्छ येन चाश्वोऽपहारितः ॥

'You are brave one and completed your education in warfare, such as you are, you are a coequal to your paternal-uncles in magnificence, thus you search the course of your paternal uncles, also him by whom the horse is stolen.' Thus King Sagara started speaking to his grandson Amshuman.

shuuraH ca kR^itavidyaH ca = [you are a] brave one, also, completed education [in warfare]; suh as you are; tejasaa = by magnificence; puurvaiH tulyaH asi = you are equal to [your] fathers [paternal-uncles] ; pitR^INaam gatim anvicCha = you search your fathers [paternal-uncles'] course; ashvaH yena apahaaritaH ca = by whom horse is stolen, also. - you find out.

1.41.3

अन्तर्भौमानि सत्त्वानि वीर्यवन्ति महान्ति च |
तेषां त्वं प्रतिघातार्थं सासिं गृह्णीष्व कार्मुकम् ॥

The living beings in netherworlds of earth are intrepid and they are extraordinary also, hence you take your bow along with your sword to retaliate them in the event of their attacking you.

antarbhaumaani sattvaani = underneath earth, beings - living beings in netherworlds; viiryavanti = are intrepid ones; mahaanti ca = extraordinary ones, also; tvam teSaam pratighaataartham = you, for the purpose of their retaliation [if they attack you] ; saasim = with sword; kaarmukam gR^ihNiiSva = you take up - you wield bow.

1.41.4

अभिवाद्याभिवाद्यांस्त्वां हत्वा विघ्नकरानपि |
सिद्धार्थः संनिवर्तस्व मम यज्ञस्य पारगः ॥

'On saluting them that are worthy for salutations, and on eliminating them that are the causer of obstructions, you shall achieve your purpose of tracking the ritual-horse, and thus you comeback safely and let my Vedic-ritual be crossed over to the other shore of mortality by you.' Thus king Sagara told his grandson Amshuman.

tvam = you; abhivaadyaan = those that are to be saluted; abhivaadya = on saluting them; vighnakaraan hatvaa api = killing obstructions causers, even on; siddhaarthaH san = on becoming achieved purpose; mama yaj~nasya = my, of Vedic-ritual; paaragaH = be crossed over to other shore ; samnivartasva = well return - safely come back.

1.41.5

एवमुक्तो ंऽशुमान् सम्यक्सगरेण महात्मना |
धनुरादाय खड्गं च जगाम लघुविक्रमः ॥

When the great-souled king Sagara has thoroughly said in this way, that adroitly agile Amshuman proceeded wielding a bow and a sword.

amshumaan = Amshuman; mahaatmanaa sagareNa = by great-souled one Sagara; evam samyak uktaH = this way, thoroughly, when said; dhanuH khaDgam ca aadaaya = also on taking bow and sword ; laghuvikramaH = adroit one in agility; jagaama = proceeded.

1.41.6

स खातं पितृभिर्मार्गमन्तर्भौमं महात्मभिः |
प्रापद्यत नरश्रेष्ठ तेन राज्ञाभिचोदितः ॥

Motivated by the King Sagara, oh, Rama, the best one among men, Amshuman progressed on the walkway that was hollowed out by his great-souled paternal-uncles inside the earth.

narashreSTha = oh best one among men - Rama; saH = he, Amshuman; tena raaj~naa abhicoditaH = motivated by that king ; mahaatmabhiH pitR^ibhiH = by great-souled fathers - paternal-uncles; antarbhaumam khaatam maargam = hollowed walkway inside of earth; praapadyata = he attained - progressed on that path.

1.41.7

देवदानवरक्षोभिः पिशाचपतगोरगैः |
पूज्यमानं महातेजा दिशागजमपश्यत ॥

And he that resplendent Amshuman beheld one of the four directional elephant of the earth which is being venerated by gods, monsters, demons, imps, vultures and serpents.

mahaatejaaH = that highly resplendent one - Amshuman; devadaanavarakSobhiH = by gods, monsters, demons; pishaacapatagoragaiH = by imps, vultures, serpents; puujyamaanam = being venerated; dishaagajam apashyata = beheld directional elephant.

1.41.8

स तं प्रदक्षिणं कृत्वा पृष्ट्वा चैव निरामयम् |
पितृन् स परिपप्रच्छ वाजिहर्तारमेव च ॥

On circumambulating that elephant in supplication, and even on enquiring after its well-being, he that Amshuman has enquired in detail with it for his paternal-uncles and even about the robber of the ritual-horse.

saH tam pradakSiNam kR^itvaa = he, him [elephant] on making circumambulations ; niraamayam pR^iSTvaa caiva = well being, on asking, also, even; saH = he - Amshuman; pitR^iin = about fathers; vaajihartaaram eva ca = horse robber, even, also; paripapracCha = in detail enquired.

1.41.9

दिशागजस्तु तच्छ्रुत्वा प्रत्युवाच महामतिः |
आसमंज कृतार्थस्त्वं सहाश्वः शीघ्रमेष्यसि ॥

On hearing that enquiry of Amshuman that directional elephant with great perception replied on its part saying, 'oh Amshuman, son of Asamanja, on achieving your mission you will return expeditiously along with the horse'.

mahaamatiH = of great perception [elephant]; dishaagajaH tu = directional elephant, on its part; tat shrutvaa = that, on hearing; prati uvaaca = in turn, spoke - replied; asamanja = oh son of Asamanja; tvam kR^itaarthaH = you, achieving your mission; sahaashvaH shiighram eSyasi = you will proceed - you will return expeditiously along with horse.

1.41.10

तस्य तद्वचनं श्रुत्वा सर्वानेव दिशागजान् |
यथाक्रमं यथान्यायं प्रष्टुं समुपचक्रमे ॥

On hearing that word of that directional elephant he departed from there, and on sequentially reaching other directional elephants that are abiding in other directions of earth, he commenced to ask the same enquiry which he made with the first, according to the positioning of elephants in directions, and according to the established procedures of their venerability.

tasya tat vacanam shrutvaa = his [elephant's,] that, word, on hearing; sarvaan eva = all, like that; dishaagajaan = directional elephants; yathaakramam yathaanyaayam = according to positioning, [i.e., their standing, north, east, south, west etc.,] according to procedure; praSTum samupacakrame = he commenced to ask.

1.41.11

तैश्च सर्वैर्दिशापालैर्वाक्यज्ञैर्वाक्यकोविदैः |
पूजितः सहयश्चैव गन्तासीत्यभिचोदितः ॥

All the elephants that safeguard the directions of earth which have the faculties of articulation and eloquence have adored Amshuman and motivated him by saying, 'you will be going from here taking the horse.'

vaakyaj~naiH vaakyakovidaiH = sentence knowers, experts in sentence-making - articulate, eloquent; sarvaiH taiH dishaapaalaiH ca = by all of direction safeguarding elephants; puujitaH = he who is adored; sahayaH = with horse - taking horse; gantaa asi iti abhicoditaH = you will be gone, thus, motivated.

1.41.12

तेषां तद्वचनं श्रुत्वा जगाम लघुविक्रमः |
भस्मराशीकृता यत्र पितरस्तस्य सागराः ॥

On hearing that common blessing of all the directional-elephants, he that nimble-footed Amshuman has gone to the place where his paternal-uncles, sons of Sagara, were rendered as mounds of ashes.

teSaam tat vacanam shrutvaa = on hearing that word - common blessing of them [elephants] ; laghuvikramaH = nimble-footed - prince; tasya pitaraH = his, fathers - paternal uncles; saagaraaH = sons of Sagara; yatra = where; bhasmaraashiikR^itaaH = made as ash mound; [tatra = [ to there]; jagaama = he has gone.

1.41.13

स दुःखवशमापन्नस्त्वसमंजसुतस्तदा |
चुक्रोश परमार्तस्तु वधात्तेषां सुदुःखितः ॥

But he on whom the control of anguish has chanced for not physically seeing his paternal-uncles, that son of Asamanja then wept, as he is highly agonised and extremely anguished at their destruction.

tadaa = then; saH = he that; asamanjasutaH = Asamanja's son - Amshuman; duHkhavasham aapannaH tu = chanced upon into control of anguish but; paramaartaH tu = highly agonised, but; teSaam vadhaat suduHkhitaH = extremely anguished at the destruction of their - paternal-uncles; cukrosha = wept.

1.41.14

यज्ञियं च हयं तत्र चरन्तमविदूरतः |
ददर्श पुरुषव्याघ्रो दुःखशोकसमन्वितः ॥

That tigerly-man Amshuman who is overwhelmed by agony and anguish, also beheld there the horse of Vedic-ritual that is grazing nearby.

duHkhashokasamanvitaH = one who is overwhelmed by anguish and agony ; puruSavyaaghraH = tigerly-man - Amshuman; aviduurataH carantam = grazing not very far; yaj~niyam hayam ca = horse of Vedic-ritual, also; dadarsha = he beheld.

1.41.15

स तेषां राजपुत्राणां कर्तुकामो जलक्रियाम् |
स जलार्थं महातेजा न चापश्यज्जलाशयम् ॥

When he that great resplendent Amshuman wanted to offer obsequial waters to the departed sons of Sagara and searched for water he has not found any fount of water.

mahaatejaaH = great resplendent one; saH = he; teSaam raajaputraaNaam = for them, king's sons - to the departed souls; jalakriyaam kartukaamaH = wanted to offer [obsequial] water oblation ; jalaartham = for the purpose of - when searched for water ; jalaashayam = water receptacle - tank, fount; saH na apashyat ca = he, not, has seen - found, also.

1.41.16

विसार्य निपुणां दृष्टिं ततोऽपश्यत् खगाधिपम् |
पितृणां मातुलं राम सुपर्णमनिलोपमम् ॥

Spanning his expert glances, oh, Rama, he then saw the rapid-winged king of birds, namely Garuda, the Eagle-vehicle of Vishnu, who is the maternal uncle of his father and other paternal-uncles, and whose flight will be similar to that of the Wind-god.

raama = oh Rama; tataH = then; nipuNaam dR^iSTim visaarya = on spanning expert glance; pitR^iNaam maatulam = fathers' paternal-uncles', maternal uncle; khagaadhipam = king of birds; anilopamam = similar to wind-god; suparNam = rapid winged - Garuda; apashyat = he saw.

1.41.17

स चैनमब्रवीद्वाक्यं वैनतेयो महाबलः |
मा शुचः पुरुषव्याघ्र वधोऽयं लोकसम्मतः ॥

That great-mighty son of Lady Vinata, namely Garuda, also spoke this word to Amshuman, 'do not bemoan, oh, tigerly-man, this eradication of your paternal-uncles is worthwhile to the worlds'.

mahaabalaH = great-mighty; saH vainateyaH = he, that son of Vinata - Garuda; enam vaakyam abraviit ca = spoke sentence to him - to Amshuman, also; puruSavyaaghra = oh, tigerly-man; maa shucaH = do not, bemoan; ayam vadhaH lokasammataH = this, eradication [of your paternal-uncles,] agreeable [worthwhile] to the worlds.

1.41.18

कपिलेनाप्रमेयेण दग्धा हीमे महाबलाः |
सलिलं नार्हसि प्राज्ञ दातुमेषां हि लौकिकम् ॥

In fact, Kapila, the Imponderable Sage, has burnt down those great-mighty paternal-uncles of yours, oh, observant Amshuman, as such it will not be apt of you to offer the mundane obsequial water-oblations to them, indeed.

mahaabalaaH = great-mighty ones; ime = these [paternal-uncles of yours]; aprameyeNa kapilena = by the Imponderable one Kapila; dagdhaaH hi = are burnt down, in fact; praaj~na = oh observant - Amshuman; eSaam laukikam salilam daatum = to offer mundane [obsequial water-oblations] to them; na arhasi hi = not, apt of you, indeed.

1.41.19

गंगा हिमवतो ज्येष्ठा दुहिता पुरुषर्षभ |
तस्यां कुरु महाबाहो पितॄणां तु जलक्रियाम् ॥

'Oh, best one among men, River Ganga is the elder daughter of Himavanta, and oh, dextrous one, you have to offer water-oblation to the departed paternal-uncles of yours in her waters, namely the holy waters of River Ganga'.

puruSarSabha = the best man; himavataH jyeSThaa duhitaa gangaa = Himavanta's, elder, daughter, Ganga - is there; mahaabaaho = oh dextrous one; pitR^INaam tu jalakriyaam = water oblation to [to your departed] fathers [paternal-uncles], but; tasyaam kuru= you offer - you have to offer in her [in Ganga waters] .

1.41.20

भस्मराशीकृतानेतान् प्लावयेल्लोकपावनी |
तया क्लिन्नमिदं भस्म गंगया लोककान्तया |
षष्टिं पुत्रसहस्राणि स्वर्गलोकं गमिष्यति ॥

World purifier River Ganga will drift them who are rendered as mounds of ashes to heaven, and when she who is much adored by all worlds drenches this ash, that River Ganga herself will lead the sixty-thousand sons of Sagara to heaven.

lokapaavanii = world purifier [Ganga]; bhasmaraashiikR^itaan = made as ash mounds; etaan plaavayet = them [sons of Sagara,] drifts - to heavens; [paavayet = will purify them]; lokakaantayaa = adored by worlds; tayaa gangayaa = by her Ganga; klinnam idam bhasma = drenched, this, ash; SaSTim putrasahasraaNi = sixty thousand sons; svargalokam gamiSyati = she can lead them to empyrean world.

1.41.21

गच्छ चाश्वं महाभाग संगृह्य पुरुषर्षभ |
यज्ञं पैतामहं वीर निर्वर्तयितुमर्हसि ॥

'Oh, great fortunate one, oh, best one among men, you may proceed from here with the horse, oh, brave one, it will be apt of you to carry out the Vedic-ritual of your grandfather.' Thus Garuda said to Amshuman.

mahaabhaaga = oh great fortunate one; puruSarSabha = oh best one among men; ashvam samgR^ihya gacCha = you go - you may proceed from here on takin horse; viira = oh brave one; paitaamaham yaj~nam nirvartayitum arhasi = apt of you to carry out Vedic- ritual of grand father.

1.41.22

सुपर्णवचनं श्रुत्वा सोंऽशुमानतिवीर्यवान् |
त्वरितं हयमादाय पुनरायान्महायशाः ॥

On hearing the words of that great-winged eagle, Garuda, he that highly brave and well-renowned Amshuman swiftly took the horse, and returned to the ritual place of his grandfather, king Sagara.

ativiiryavaan = highly braving one; mahaayashaaH = highly renowned one; saH amshumaan = he, Amshuman; suparNavacanam shrutvaa = on hearing words of great-winged eagle [Garuda's] ; tvaritam hayam aadaaya = swiftly on taking along horse; punaH aayaat = again, came- returned to his grandfather.

1.41.23

ततो राजानमासाद्य दीक्षितं रघुनंदन |
न्यवेदयद्यथावृत्तं सुपर्णवचनं तथा ॥

Then on reaching the King Sagara, who is under the vow of the ritual, oh, Rama, Amshuman described what all has happened and even the words of Garuda.

raghunandana = oh Rama, the descendant of Raghu; tataH = then; diikSitam raajaanam aasaadya = on getting at king under vow ; yathaavR^ittam = as has happened; tathaa = all that; suparNavacanam = Garuda's words [also]; nyavedayat = submitted - described to Sagara.

1.41.24

तच्छ्रुत्वा घोरसंकाशं वाक्यमंशुमतो नृपः |
यज्ञं निर्वर्तयामास यथाकल्पं यथाविधि ॥

On hearing those unendurable words from Amshuman, the king Sagara firstly completed the Vedic-ritual scripturally and procedurally.

nR^ipaH = king Sagara; amshumataH = from Amshuman; ghorasamkaasham = unendurable; tat vaakyam shrutvaa = on hearing that sentence; yathaakalpam yathaavidhi = as per scriptures, as per procedure; yaj~nam nirvartayaamaasa = restarted to complete Vedic ritual - firstly - and to see bout Ganga later.

1.41.25

स्वपुरं चागमच्छ्रीमानिष्टयज्ञो महीपतिः |
गंगायाश्चागमे राजा निश्चयं नाध्यगच्छत ॥

On completing the Vedic-ritual King Sagara arrived at his capital, but that king could not arrive at a decision about the arrival of Ganga to the earth.

shriimaan mahiipatiH = fortunate land lord - king Sagara; iSTayaj~naH = having completed Vedic-ritual; svapuram = to his own capital; agamat = arrived; raajaa gangaayaaH aagame ca = king, about Ganga's, arrival, also; nishcayam na adhyagacChata = decision, not arrived at.

1.41.26

अगत्वा निश्चयं राजा कालेन महता महान् |
त्रिंशद्वर्षसहस्राणि राज्यं कृत्वा दिवं गतः ॥

"That great king Sagara could not get at any resolve in getting Ganga to earth even after a long time, and on ruling kingdom for thirty-thousand years he went to heaven." Thus Vishvamitra continued his narration about the ancestors of Rama.

mahaan raajaa = great, king; mahataa kaalena = by long time - even after; nishcayam agatvaa = resolve, not getting at - for Ganga's descent; trimshat varSasahasraaNi = thirty, thousand years; raajyam kR^itvaa divam gataH = on ruling kingdom, went to heaven.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे एकचत्वारिंशः सर्गः

Sarga 42

1.42.1

कालधर्मं गते राम सगरे प्रकृतीजनाः |
राजानं रोचयामासुरंशुमन्तं सुधार्मिकम् ॥

"When King Sagara passed away owing to the irrefutable virtue of Time, the ministers and subjects of that kingdom are predisposed towards the highly honourable Amshuman to become their king and they enthroned him accordingly." Thus Vishvamitra continued narration about the predecessors of Rama.

raama = oh Rama; sagare kaaladharmam gate = gone - on passing away by Time's virtue of Sagara; prakR^itiijanaaH = ministers and subjects of that kingdom; sudhaarmikam amshumantam = highly honourable one, Amshuman is; raajaanam rocayaamaasuH = predisposed to - and enthroned as king.

1.42.2

स राजा सुमहानासीदंशुमान् रघुनंदन |
तस्य पुत्रो महानासीद्दिलीप इति विश्रुतः ॥

"He that Amshuman turned out to be a very great king, and oh, Rama of Raghu's delight, he begot a marvellous son who is renowned as Dileepa.

raghunandana = oh, Raghu's delight; saH amshumaan = he, that Amshuman; sumahaan raajaa aasiit = he was a very exceptional king; tasya = to him; diliipa iti vishrutaH = renowned as Dileepa; mahaan putraH aasiit = has become - took birth as marvellous son.

1.42.3

तस्मै राज्यं समादिश्य दिलीपे रघुनंदन |
हिमवच्छिखरे रम्ये तपस्तेपे सुदारुणम् ॥

Assigning the kingdom to Dileepa, oh, Rama of Raghu's dynasty, Amshuman undertook very stern ascesis on a pleasant peak of Himalayas desiring the descent of River Ganga to earth.

raghunandana = oh Rama, Raghu's descendent; tasmai diliipe = in him, to Dileepa; raajyam samaadishya = completely ordering - assigning kingdom ; ramye himavat shikhare = pleasant, peak of Himalayas; sudaaruNam tapaH tepe = [Amshuman] undertook very stern ascesis.

1.42.4

द्वात्रिंशच्च सहस्राणि वर्षाणि सुमहायशाः |
तपोवनगतो राजा स्वर्गं लेभे तपोधनः ॥

On practising ascesis in ascetic-woods for thirty-two thousand years that highly renowned king Amshuman achieved heaven as he acquired only the wealth of practising the ascesis.

sumahaayashaaH = of very great renown; raajaa = king - Amshuman; dvaatrimshat ca sahasraaNi varSaaNi = thirty-two thousand years; tapovanagataH = on going to ascetic woods - practising ascesis; tapodhanaH = ascesis as asset - one whose wealth is practising ascesis, but not its reward; svargam lebhe = achieved heaven.

Instead of achieving reward of ascesis in the form of descent of River Ganga, he could achieve only his personal merit of his penance, namely an abode in heaven.

1.42.5

दिलीपस्तु महातेजाः श्रुत्वा पैतामहं वधम् |
दुःखोपहतया बुद्ध्या निश्चयं नाध्यगच्छत ॥

The great resplendent Dileepa on hearing the elimination of his grandfathers, the sixty thousand sons of Sagara at the hand of sage Kapila, and with a mind that is marred by the plight of his father Amshuman in absolving the souls of Sagara's sons, he that Dileepa could not arrive at any decision concerning the descent of Ganga.

mahaatejaaH diliipaH tu = great resplendent, Dileepa, on his part; paitaamaham vadham shrutvaa = on hearing grandfather's [sixty thousand sons of Sagara] elimination; duhkhopahatayaa buddhyaa = with a mind marred by agony - at the plight of his father Amshuman; nishcayam na adhyagacChata = not arrived at decision.

1.42.6

कथं गंगावतरणं कथं तेषां जलक्रिया |
तारयेयं कथं चैतानिति चिंतापरोऽभवत् ॥

Dileepa became worried as to how River Ganga is to be alighted onto earth from heaven, how water-oblations are to be offered for the souls of Sagara's sons, and how to cross them, the souls, over this mortal world.

gangaavataraNam katham = how - to make alighting of Ganga possible; teSaam jalakriyaa = water oblation to them [grandfathers, offering] ; katham = how - to offer; etaan katham taarayeyam ca = how to cross over them [them from this mortal bindings of heaps of ashes,] also; iti = this way; cintaaparaH = given to worry; abhavat = he [Dileepa] became.

1.42.7

तस्य चिंतयतो नित्यं धर्मेण विदितात्मनः |
पुत्रो भगीरथो नाम जज्ञे परमधार्मिकः ॥

To him who is self-mortified and who is always thinking righteously about the alight of Ganga onto earth, to such a Dileepa a most-virtuous son is born who is renowned by his name Bhageeratha.

viditaatmanaH = knower of soul [self-mortified one]; dharmeNa = righteously; nityam cintayataH = always, who is thinking [about alighting of Ganga to earth]; tasya = to him; bhagiirathaH naama = Bhageeratha, known as; paramadhaarmikaH putraH jaGYe = most virtuous, son, is born.

1.42.8

दिलीपस्तु महातेजा यज्ञैर्बहुभिरिष्टवान् |
त्रिंशद्वर्षसहस्राणि राजा राज्यमकारयत् ॥

That great-resplendent king Dileepa on his part performed numerous Vedic-rituals, and he ruled the kingdom for thirty thousand years - to the delight of each of his subjects, but could not find a way to fetch Ganga.

mahaatejaaH = great resplendent; diliipaH tu = Dileepa, on his part; bahubhiH yaGYaiH iSTavaan = performed numerous Vedic rituals; raajaa = king; trimshat varSasahasraaNi = thirty thousand years; raajyam akaarayat = ruled kingdom.

1.42.9

अगत्वा निश्चयं राजा तेषामुद्धरणं प्रति |
व्याधिना नरशार्दूल कालधर्ममुपेयिवान् ॥

Oh, tigerly-man Rama, that king Dileepa by not attaining any choice towards the uplifting the souls of his grandparents to heaven by bringing Ganga to earth, he took to illness, and he attained the ultimate virtue of Time, namely the demise.

narashaarduula = oh, tigerly man - Rama; raajaa = king; teSaam uddharaNam prati = towards - regarding their up lifting [to heaven] ; nishcayam = decision - choice; agatvaa = not attaining; vyaadhinaa = with illness; kaaladharmam upeyivaan = attained - expired virtue of Time.

1.42.10

इन्द्रलोकं गतो राजा स्वार्जितेनैव कर्मणा |
राज्ये भगीरथं पुत्रमभिषिच्य नरर्षभः ॥

That best one among men, namely king Dileepa, on anointing his son Bhageeratha in the kingdom went to the abode of Indra, namely the heaven, only by his self-acquired merits of deeds.

nararSabhaH raajaa = best one among men, that king - Dileepa; putram bhagiiratham raajye abhiSicya = on anointing son Bhageeratha in kingdom; svaarjitena karmaNaa eva = self acquired merits of deeds, only; indralokam gataH = went to Indra's abode.

1.42.11

भगीरथस्तु राजर्षिर्धार्मिको रघुनंदन |
अनपत्यो महाराजः प्रजाकामः स च प्रजाः ॥

Oh, Rama, the legatee of Raghu, but on his part that self-righteous and kingly-sage Bhageeratha is childless, and that great king longed-for offspring.

raghunandana = oh Rama, Raghu's descendent; dhaarmikaH = self-righteous one; raajarSiH = kingly sage; bhagiirathaH tu = Bhageeratha, on his part; anapatyaH = without children; saH mahaaraajaH prajaakaamaH = he, that great-king, longed-for offspring ; prajaaH ca = subjects, and - kingdom: he placed in the hands of ministers - these two words are to go into the meaning of next verse.

1.42.12

मंत्रिष्वाधाय तद्राज्यं गङ्गावतरणे रतः|
तपो दीर्घं समातिष्ठद्गोकर्णे रघुनंदन ॥ऊर्ध्वबाहुः पंचतपा मासाहारो जितेन्द्रियः |

Interested in the alighting of River Ganga on earth, oh, Rama, the descendent of Raghu, king Bhageeratha delegated his kingdom to the custody of his ministers and people and firmed up himself in sustained asceticism on Mt. Gokarna in Himalayas, and he practise ascesis standing amid five-fires, upraising his hands, with a monthly sustenance and with his sense conquered. [1-42-12, 13a]

12, 13a. raghunandana = oh Rama, Raghu's descendent; [saH = he - Bhageeratha]; gangaavataraNe rataH = interested in alighting Ganga ; tat rajyam = that, kingdom; [prajaaH ca = people, and - from above verse]; mantriShu aadhaaya = in ministers, on delegating; uurdhvabaahuH = with upraised hands; pancatapaaH = [standing amid] five fires; maasaahaaraH = [once in a] month with sustenance; jitendriyaH = with conquered senses; gokarNe = at Gokarna [in Himalayas]; diirgham tapaH = long-time - sustained, ascesis; samaatiSThat = sat tight - firmed up in.

The five-fires are pancaagni-s the four earthly fires in four corners of directions and the sun's fire overhead.

1.42.13

तस्य वर्षसहस्राणि घोरे तपसि तिष्ठतः ॥अतीतानि महाबहो तस्य राज्ञो महात्मनः |
सुप्रीतो भगवान्ब्रह्मा प्रजानां पतिरीश्वरः ॥

Thousands of years have rolled by while Bhageeratha stood practising his severe ascesis, oh, dextrous Rama, and then the lord and master of all beings, namely god Brahma, is well pleased with that great-souled king's ascesis. [1-42-13b, 14]

13, 14. mahaabaaho = oh dextrous Rama; tasya ghore tapasi tiSThataH = while sat tight - firmly practising in his severe ascesis; varSasahasraaNi atiitaani = thousand years, lapsed away; prajaanaam patiH iishvaraH = master and lord to all beings; bhagavaan brahmaa = god, Brahma; tasya mahaatmanaH raaGYaH = of his, great-souled king - in his respect; supriitaH = well pleased.

1.42.15

ततः सुरगणैः सार्धमुपागम्य पितामहः |
भगीरथं महात्मानं तप्यमानमथाब्रवीत् ॥

Forefather Brahma then arrived along with assemblages of gods, and spoke this way to the great-souled Bhageeratha who is deep in the practise of ascesis.

tataH = then; pitaamahaH = Forefather - Brahma; suragaNaiH saardham = along with assemblages of gods; upaagamya = on arriving; tapyamaanam = who is in ascesis - deep in the practise of ascesis; mahaatmaanam bhagiiratham = great-souled one, to Bhageeratha; atha abraviit = thus, spoke.

1.42.16

भगीरथ महाराग प्रीतस्तेऽहं जनाधिप |
तपसा च सुतप्तेन वरं वरय सुव्रत ॥

Oh, great king Bhageeratha, oh, lord of the people, I am delighted with the perfectly conducted ascesis of yours, hence oh, truly committed one, you may beseech for a boon.

mahaaraaga = oh great king; janaadhipa = oh people's lord; bhagiiratha = oh Bhageeratha; te = your; sutaptena tapasaa = perfectly conducted, with ascesis; aham priitaH = I am, delighted; suvrata = oh truly committed one; varam varaya = you beseech boon.

1.42.17

तमुवाच महातेजाः सर्वलोकपितामहम् |
भगीरथो महाबाहुः कृतांजलिपुटः स्थितः ॥

That great resplendent and highly fortunate king Bhageeratha then remaining with suppliantly adjoined palm fold spoke to him who is the Forefather of all worlds, namely Brahma.

mahaatejaaH = great-resplendent one; mahaabaahuH = highly fortunate one; bhagiirathaH = Bhageeratha; kR^itaanjalipuTaH sthitaH = remaining making adjoined-palms together; tam sarvalokapitaamaham = him, Forefather to all worlds; uvaaca = spoke to.

1.42.18

यदि मे भगवान्प्रीतो यद्यस्ति तपसः फलम् |
सगरस्यात्मजाः सर्वे मत्तः सलिलस्याप्नुयुः ॥

Oh, god, if you are satisfied with my ascesis, and if there is any fruition to the ascesis of mine, let all the sons of Sagara get water oblations through me.

bhagavaan = oh god; me = in my respect; priitaH yadi = if you are satisfied; tapasaH phalam asti yadi = if fruit of ascesis is there; sagarasya aatmajaaH sarve = all Sagara's, sons; mattaH = from me; salilam aapnuyuH = let them get water.

1.42.19

गङ्गायाः सलिलक्लिन्ने भस्मन्येषां महात्मनाम् |
स्वर्गं गच्छेयुरत्यन्तं सर्वे मे प्रपितामहाः ॥

While the ashes of these great souls are drenched with the waters of Ganga, let all of those great-grandfathers of mine depart to heaven, eternally.

eSaam mahaatmanaam bhasmani = these, ashes of great-souls; gangaayaaH salilaklinne = while being drenched by water of Ganga ; me sarve = my, all; prapitaamahaaH = great grandfathers; atyantam svargam gacCheyuH = may depart to eternal heaven.

1.42.20

देव याचे ह संतत्यै नावसीदेत्कुलं च नः |
इक्ष्वाकूणां कुले देव एष मेऽस्तु वरः परः ॥

Oh, god, I indeed pray for offspring in our Ikshvaku dynasty, let not our dynasty dwindle as I am issueless, and oh, god, let this be the other boon to me.

deva = oh god; ikSvaakuuNaam kule = in Ikshvaku's dynasty; santatyai yaace ha = I pray for offspring, indeed; naH kulam na avasiidet ca = not to dwindle our dynasty, also; deva = oh god; eSaH me paraH varaH astu = let this be other boon to mine.

1.42.21

उक्तवाक्यं तु राजानं सर्वलोकपितामहः |
प्रत्युवाच शुभां वाणीं मधुरं मधुराक्षराम् ॥

The Forefather of all the worlds, Brahma, then replied the king who has spoken in that way, in an auspicious tongue that is sweet-sounding and sweetly worded, as well.

sarvalokapitaamahaH = Forefather of all worlds; uktavaakyam = one who has said such sentence - requested such boon - Bhageeratha; raajaanam = to king; shubhaam madhuram madhuraakSaraam = auspicious sweet and sweetly worded; vaaNiim = in tongue; prati uvaaca = in rely, spoke - replied.

1.42.22

मनोरथो महानेष भगीरथ महारथ |
एवं भवतु भद्रं ते इक्ष्वाकुकुलवर्धन ॥

Oh, top-speeded chariot-rider Bhageeratha, this aspiration of yours is sublime, and oh, the furtherer of Ikshvaku dynasty, so be it, let safeness betide you.

mahaaratha bhagiiratha = oh top-speeded chariot-rider, Bhageeratha; eSaH manorathaH mahaan = this, aspiration, is sublime; ikSvaakukulavardhana = oh furtherer of Ikshvaku's dynasty ; evam bhavatu = so it be; bhadram te = safeness, betide you.

1.42.23

इयं हैमवती ज्येष्ठा गंगा हिमवतः सुता |
तां वै धारयितुं राजन् हरस्तत्र नियुज्यताम् ॥

This Ganga is the one with snow-broth, the elder daughter of Himavanta, and oh, king Bhageeratha, god Shiva alone is capable to sustain her force in the course of her alighting onto earth, and in fact, he is to be commissioned for that purpose.

raajan = oh king; haimavatii = born from Himavanta , or one having snow-broth; iyam gangaa = this, Ganga; himavataH jyeSThaa sutaa = Himavanta's, elder, daughter; taam dhaarayitum = to sustain her; [shaktaH = capable one is]; haraH = god Shiva; tatra = there, therefor - in that matter of sustaining Ganga; niyujyataam vai = is to be designated - commissioned, in fact.

1.42.24

गंगायाः पतनं राजन् पृथिवी न सहिष्यते |
तां वै धारयितुं राजन् नान्यं पश्यामि शूलिनः ॥

'Oh, king Bhageeratha, the earth cannot endure the downfall of Ganga and to sustain Ganga, oh, king, indeed I do not behold none other than the Trident-wielder, god Shiva.' Thus Brahma spoke to Bhageeratha.

raajan = oh king; gangaayaaH patanam = Ganga's, downfall; pR^ithivii na sahiSyate = earth, can not, endure; taam dhaarayitum = to sustain her [Ganga] ; raajan oh king; shuulinaH = Trident wielder - god Shiva; anyam = any other - other than him; na pashyaami vai = not, I behold, indeed.

1.42.25

तमेवमुक्त्वा राजानं गङ्गां चाभाष्य लोककृत् |
जगाम त्रिदिवं देवैः सह सर्वैर्मरुद्गणैः ॥

"Speaking this way to the king Bhageeratha and informally greeting Ganga also, that Creator of Worlds, Brahma, left for heaven along with all the groups of gods and Wind-gods." Thus Vishvamitra continued narration about the arrival of River Ganga to earth.

lokakR^it = creator of worlds - Brahma; tam raajaanam = to him, to king; evam uktvaa = this way, on speaking; gangaam ca aabhaaSya = on speaking - having a little talk, saying hello to Ganga, also ; saha sarvaiH devaiH marut gaNaiH = with, all, gods, with groups of Wind-gods; tridivam jagaama = proceeded to heaven.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे द्विचत्वारिंशः सर्गः

Sarga 43

1.43.1

देवदेवे गते तस्मिन् सोंऽगुष्ठाग्रनिपीडिताम् |
कृत्वा वसुमतीं राम वत्सरं समुपासत ॥

"When the god of gods Brahma left from there Bhageeratha stood on the tip of his big-toe praying for the mercy of Lord Shiva for one year, while that tip of his big-toe pressurised the earth." Thus Vishvamitra continued his narration about Bhageeratha's effort to bring Ganga to earth.

raama = oh Rama; tasmin devadeve gate = that, on leaving god of gods [Brahma] ; saH = he Bhageeratha; vasumatiim = earth; anguSThaagranipiiDitaam = fully pressurising with tip of big toe ; kR^itvaa = on making so; vatsaram samupaasata = for one year, he prayed - practised ascesis.

Bhageeratha stood on one big-toe with an unwavering intent and bodily movement, and with his hands upraised in prayer for a period of one year by day and night, sustaining himself on mere air, and thus his yogic concentration increased and that alone pressurised the earth.

1.43.2

अथ संवत्सरे पूर्णे सर्वलोकनमस्कृतः |
उमापतिः पशुपती राजानमिदमब्रवीत् ॥

On completion of one year, he who is venerated by all worlds, the consort of Uma and the god of animals from insects to humans, that god Shiva revealed himself and spoke this to the king.

atha samvatsare puurNe = after on completion of one year; sarvalokanamaskR^itaH = venerated by all worlds; umaapatiH pashupatii = Uma's consort, god of animals [god Shiva]; raajaanam idam abraviit = spoke this to king.

1.43.3

प्रीतस्तेऽहं नरश्रेष्ठ करिष्यामि तव प्रियम् |
शिरसा धारयिष्यामि शैलराजसुतामहम् ॥

Oh, best one among humans, I am delighted with your unwavering effort, and I will fulfil your cherish. I will therefore sustain Ganga, the daughter of king of mountains by my head.

narashreSTha = oh the best among humans; aham te priitaH = I am happy of your - ascesis; tava priyam kariSyaami = I will fulfil your cherish; aham = I will; shailaraajasutaam = mountain king's - Himavanta's daughter - Ganga; shirasaa dhaarayiSyaami = I sustain by my head.

1.43.4

ततो हैमवती ज्येष्ठा सर्वलोकनमस्कृता |
तदा सातिमहद्रूपं कृत्वा वेगं च दुःसहम् ॥आकाशादपतद्राम शिवे शिवशिरस्युत |

Afterwards, she who is reverenced by all the worlds and who is the elder daughter of Himavanta, that Ganga assuming an unendurable form and an insupportable rapidity, they say, then plunged from the sky onto the auspicious head of Shiva. [1-43-4, 5a]

4, 5a. raama = oh Rama; tataH = afterwards; haimavatii jyeSThaa = Himavanta's, elder daughter; sarvalokanamaskR^itaa = who is reverenced by all worlds - such a Ganga; tadaa = then; ati mahat ruupam = supremely, great - unendurable, form; duHsaham vegam ca = not supportable, rapidity, also; kR^itvaa = on assuming; aakaashaat = from the sky; shive = auspicious; shivashirasi apatat = plunged on Shiva's head; uta = they say.

1.43.5

अचिन्तयच्च सा देवी गङ्गा परमदुर्धरा ॥विशाम्यहं हि पातालं स्त्रोतसा गृह्य शंकरम् |

She who is an extremely unendurable river that goddess Ganga even speculated saying to herself, 'let me enter netherworld, indeed whisking Shiva with my streams.' [1-43-5b, 6a]

5b, 6a. parama dur dharaa = extremely unendurable one; saa devii gangaa = she, that goddess, Ganga; acintayat ca = speculated, also; aham strotasaa shamkaram gR^ihya = I will, by streams, Shankara, on taking - by whisking; paataalam vishaami hi = I will enter indeed into netherworld.

1.43.6

तस्या वलेपनं ज्ञात्वा क्रुद्धस्तु भगवान् हरः ॥तिरोभावयितुं बुद्धिं चक्रे त्रिनयनस्तदा |

Discerning her egotism god Shiva is infuriated, and then on his part that Three-eyed god Shiva thought to pent her up in the tufts of his head-hair. [1-43-6b, 7a]

6b, 7a. trinayanaH bhagavaan haraH = three eyed, god, Shiva; tasyaaH valepanam j~naatvaa = on discerning her egotism; tadaa = then; kruddhaH tu = infuriated, on his part - Shiva; tirobhaavayitum buddhim chakre = made - thought of thinking to restrain - to pent-up.

1.43.7

सा तस्मिन् पतिता पुण्या पुण्ये रुद्रस्य मूर्धनि॥हिमवत्प्रतिमे राम जटामण्डलगह्वरे |

And oh, Rama, she that holy River Ganga swooped down into the cavernous curls of matted hair-tufts on the holy head of God Shiva, and she became a detainee in them. [1-43-7b, 8a]

7b, 8a. raama = oh Rama; saa puNyaa = she, that holy river; himavat pratime = equalling to Himalayas; jaTaamaNDalagahvare = in curls of matted hair-tufts similar to mountain caves - cavernous curls; tasmin rudrasya puNye muurdhani = on that, of Rudra's, holy head; patitaa = she has fallen - swooped on - and became a detainee in those curls.

1.43.8

सा कथञ्चिन्महीं गन्तुं नाशक्नोद्यत्नमास्थिता ॥नैव सा निर्गमं लेभे जटामण्डलमन्ततः |

Though she strove hard in one way or another to reach the earth that Ganga is rendered incapable, as she could not gain access for an outlet from any edge of the coils of matted hair-tufts of Shiva, hence she is held there in durance vile. [1-43-8b, 9a]

8b, 9a. saa = she, Ganga; yatnam aasthitaa = though she strived hard; katha~ncit = someway; mahiim gantum = to go - to reach earth; na ashaknot = not, capable of; jaTaamaNDalam = from coils of matted hair-tuft ; antataH = from any edge of; nirgamam = out going - exiting, outlet; saa na eva lebhe = she, not, thus, got - gained no access - hence held there in durance vile.

1.43.9

तत्रैवाबंभ्रमद्देवी संवत्सरगणान्बहून् ॥तामपश्यन् पुनस्तत्र तपः परममास्थितः |

Goddess Ganga whirled round and round in the coils of tufts alone for many number of years, and when Ganga's emanation from those coils is intangible Bhageeratha again firmed up in a marvellous penance in the matter of her descent to earth. [1-43-9b, 10a]

9b, 10a. devii = goddess - Ganga; bahuun samvatsaragaNaan = for many number of years; tatra eva = there [in coils of tufts,] alone; aabambhramat = whirled round and round; taam apashyan = on not seeing her [Ganga] - Bhageeratha; punaH tatra = again, in that matter - of her descent; paramam tapaH aasthitaH = firmed up in marvellous penance.

1.43.10

स तेन तोषितश्चासीदत्यन्तं रघुनंदन ॥विससर्ज ततो गङ्गां हरो बिन्दुसरः प्रति |

Oh, Rama, the legatee of Raghu, with that ascesis of Bhageeratha god Shiva is very much delighted, and thereupon he has also released Ganga aiming at Bindu Lake in Himalayas. [1-43-10b, 11a]

10b, 11a. raghunandana = oh Rama of Raghu's dynasty; tena = with that - ascesis; haraH atyantam toShitaH aasiit = Shiva became very much delighted; tataH = thereupon; saH = he - that Shiva; gangaam bindusaraH prati = Ganga, towards Bindu lake; visasarja ca = released, also.

1.43.11

तस्यां विसृज्यमानायां सप्त स्रोतंसि जज्ञिरे ॥ह्लादिनी पावनी चैव नलिनी च तथैव च |
तिस्रः प्राचीं दिशं जग्मुर्गंगाः शिवजलाः शुभाः ॥

While god Shiva released Ganga into Bindu Lake seven streams have emerged out of it, and thus three auspicious Ganga-s with holy waters have cruised eastward which are known as Hlaadini, Paavani, and Nalini. [1-43-11b, 12]

11b, 12. tasyaam = of her; visR^ijyamaanaayaam = while being released; sapta srotaamsi jaj~nire = seven, streams, emerged; hlaadinii paavanii ca eva = Hladini, Paavani, also thus; nalinii ca tathaa eva ca = Nalini, also, thus; shivajalaaH = streams having - holy waters; tisraH = three; shubhaaH gangaaH = auspicious, Ganga-s; praaciim disham jagmuH = gone - flowed towards east direction.

1.43.13

सुचक्षुश्चैव सीता च सिन्धुश्चैव महानदी |
तिस्रस्त्वेता दिशं जग्मुः प्रतीचीं तु शुभोदकाः ॥

Also thus Sucakshu, Seetha, and the excellent river Sindhu are the other three rivers which streamed to the westward direction with their holy waters.

suchakShuH = Sucakshu; siitaa ca = Seetha, also; sindhuH mahaanadii eva ca = Sindhu, excellent river, thus, also; shubhodakaaH = those that have - holy waters; etaaH tisraH = these, three - rivers; pratiichiim disham jagmu = have gone - flowed towards westward direction.

1.43.14

सप्तमी चान्वगात्तासां भगीरथरथं तदा |
भगीरथोऽपि रजर्षिर्दिव्यं स्यंदनमास्थितः ॥प्रायादग्रे महातेजा गङ्गा तं चाप्यनुव्रजत् |

Of them the seventh Ganga flowed towards the path of Bhageeratha' chariot, and that great-resplendent and kingly sage Bhageeratha sitting in a divine chariot moved ahead and even Ganga followed him. [1-43-14, 15a]

14, 15a. taasaam = of them; saptamii = seventh Ganga; tadaa = then; bhagiirathaH ratham anvagaat ca = followed path of Bhageeratha's chariot, also; mahaatejaaH raajarShiH bhagiirathaH api = great resplendent, sagely king, Bhageeratha, even; divyam syandanam aasthitaH = sitting on divine chariot; agre = in front; prayaat = well journeyed - moved ahead; gangaa ca api = Ganga, also, even; tam anuvrajat = followed him.

1.43.15

गगनाच्छङ्करशिरस्ततो धरणिमागता ॥व्यसर्पत जलं तत्र तीव्रशब्दपुरस्कृतम् |

Thus Ganga came from heavens onto Shankara's head and from there onto the earth, and there on earth her waters advanced with a tumultuous sound advancing them. [1-43-15b, 16a]

15b, 16a. gaganaat shamkarashiraH = from heaven, to Sankara's head; tataH dharaNim aagataa = from there she came onto earth ; tatra = there; jalam = water; tiivrashabdapurarskR^itam = emanating first with tumultuous sound; vyasarpata = pushed forward - advanced.

The River Ganga is also called as tripathagaa 'she courses in three ways...' of which one kind of thinking is that she flowed from Himalayas to heaven, from heaven to Shiva's head and from there to earth. In the above context also, she is said to have the three-way-flow, i.e., one is eastward flow, second westward flow and the third is southward flow as led by Bhageeratha. The westward river Sindhu is the Indus and the eastward Nalini, which is now called as river Brahmaputra, while Ganga proper courses a little to south to move towards the ocean.

1.43.16

मत्स्यकच्छपसंघैश्च शिंशुमारगणैस्तथा ॥पतद्भिः पतितैश्चैव व्यरोचत वसुंधरा |

The earth then verily shone forth with the shoals of fish, schools of tortoises, and scores of porpoises and other aquatic beings that have already fallen and that are still falling in step with the spates of Ganga. [1-43-16b, 17a]

16b, 17a. tathaa = then; vasundharaa = earth is; patitaiH = already fallen; patatbhiH ca eva = still falling, also, thus - with Ganga's spates; matsyakacChapasanghaiH ca = of shoals of fishes and tortoises, also; shimshumaaragaNaiH = number of porpoises [toothed whales] ; [anyaiH ca = with other marine beings, also]; vyarochat = verily shone forth.

1.43.17

ततो देवर्षिगंधर्वा यक्षा सिद्धगणास्तथा ॥व्यलोकयन्त ते तत्र गगनाद्गां गतां तदा |

Later, they the gods, sages, gandharva-s, yaksha-s, and the assemblages of siddha-s have then seen there the swoop of Ganga in that way from heaven to earth, with curiosity. [1-43-17b, 18a]

17b, 18a. tataH = later; te = they; devarSigandharvaaH yakSaaH = gods, sages, gandharva-s, Yaksha-s; siddhagaNaaH = assemblages of siddha-s; tadaa tathaa = then, in that way; gaganaat gaam gataam = proceeded to - reached to earth from heaven , swoop of; tatra vyalokayanta = there, they have curiously seen.

1.43.18

विमानैर्नगराकारैर्हयैर्गजवरैस्तथा ॥पारिप्लवगताश्चापि देवतास्तत्र विष्ठिताः |

Some of the gods with aircrafts that are like cities in their shape and size, and some with horses that are prancing, and some with best elephants that are staggering, at the very sight of plunging Ganga, have entered the firmament at that place. [1-43-18b, 19a]

18b, 19a. tathaa = then; devataaH = gods; nagaraakaaraiH vimaanaiH = aircrafts like cities in shape and size - some of them; paariplavagataaH = which have gone in franticness - horses prancing, elephants staggering; hayaiH = with horses - some of them; gajavaraiH = with best elephants - some of them; tatra viSThitaaH = they entered that place - in firmament.

1.43.19

तदद्भुततमं लोके गंगापतनमुत्तमम् ॥दिदृक्षवो देवगणाः समीयुरमितौजसः |

The gods whose animation is unlimited, and who are anxious to see the plunge of Ganga, have come together in assemblages, which plunge is a highest marvel in the universe by a better degree of her illimitable animation than that of gods who came to see, and even benignant to the world in according water and salving souls, which those gods cannot do. [1-43-19b, 20a]

19b, 20a. loke = in world - in universe; adbhutatamam = marvel to a higher degree of comparison - highest; uttamam = benignant; gangaapatanam = Ganga's plunge; didR^ikSavaH = anxious to see; amitoujasaH = those that have - unlimited animation; devagaNaaH samiiyuH = gods assemblages, have come together. This verse implicitly compares her dynamism and the routine dynamism of gods in general.

1.43.20

संपतद्भिः सुरगणैस्तेषां चाभरणौजसा ॥शतादित्यमिवाभाति गगनं गततोयदम् |

"The glitter of the ornaments of hosts of gods who are in stampede, made the cloudless sky to shine as if it is with a hundred of suns. [1-43-20b, 21a]

20b, 21a. gatatoyadam gaganam = gone clouds, sky - sky clear of clouds; sampatadbhiH = falteringly coming - stampeding; suragaNaiH = hosts of gods; teSaam aabharaNoujasaa = with their glitter of ornaments; shataadityam iva = as if - having hundred suns; sky is; aabhaati = shone forth.

1.43.21

शिंशुमारोरगगणैर्मीनैरपि च चंचलैः ॥विद्युद्भिरिव विक्षिप्तैराकाशमभवत्तदा |

At that time, with the falling and rising of scores of porpoises and reptiles, even with the wriggling fishes, the sky became flashy as if flashes of lightning are strewn over it. [1-43-21b, 22a]

21b, 22a. tadaa = at that time; shimshumaaroragagaNaiH = with scores of porpoises reptiles; cancalaiH miinaiH api ca = with wriggling, fishes, even, also - that are falling and rising with streams; aakaasham = sky; vidyudbhiH vikSiptaiH iva = as if flashes of lightning strewn; abhavat = sky - became, became flashy.

1.43.22

पाण्डुरैः सलिलोत्पीडैः कीर्यमाणैः सहस्रधा ॥शारदाभ्रैरिवाकीर्णं गगनं हंससंप्लवैः |

Spattered innumerably with the whitish froth from the splashes of Ganga, and stippled with the flights of swans, the sky is as though overspread with silver-clouds of autumn. [1-43-22b, 23a]

22b, 23a. sahasradhaa kiiryamaaNaiH = bespattered in thousands of ways - innumerably; paaNDuraiH = whitish; salilotpiiDaiH = water's upward pressure - born out of = with froth; gaganam = sky; hamsasaMplavaiH = with flights of swans ; shaaradaabhraiH = with autumnal silver-clouds; aakiirNam iva = as if - the sky is overspread.

1.43.23

क्वचिद् द्रुततरं याति कुटिलं क्वचिदायतम् ॥विनतं क्वचिदुद्धूतं क्वचिद्याति शनैः शनैः |

Somewhere Ganga is coursing precipitately, elsewhere sinuously, somewhere else straightly, elsewhere sloppily, somewhere gushingly, and somewhere else her cruise is leisurely and tardily. [1-43-23b, 24a] Somewhere Ganga is coursing precipitately in declivities, elsewhere sinuously on zigzag lands, somewhere else straightly on uniform lands, elsewhere sloppily in canting lands, somewhere gushingly in craggy lands, and somewhere else her cruise is leisurely in flatlands and tardily in uplands.

23b, 24a. kvacit = somewhere; drutataram = speed in higher degree - precipitately; yaati = she courses [Ganga]; kvacit kuTilam yaati = elsewhere, sinuously, she courses; kvacit aayatam yaati = somewhere, straightly, she courses; kvacit = elsewhere; vinatam = verily head-bent - sloppily; yaati = she goes; [kvacit = somewhere]; udbhuutam = up shoved - gushingly, she goes; [kvacit = elsewhere]; shanaiH shanaiH yaati = slowly, slowly - leisurely and tardily, she cruises.

1.43.24

सलिलेनैव सलिलं क्वचिदभ्याहतं पुनः ॥मुहुरूर्ध्वपथं गत्वा पपात वसुधां पुनः |

Somewhere her water repeatedly knocking against her own water is recurrently billowing upwards only to make nosedive onto earth. [1-43-24b, 25a]

24b, 25a. kvacit = somewhere; salilam = water; salilena eva = by water, alone; punaH = again - repeatedly; abhyaahatam = knocking towards - colliding with, crashing into; muhuH = recurrent; uurdhvapatham gatvaa = on going upper way - billowing upwards; vasudhaam punaH papaata = has fallen on earth again - refluent tide making a nosedive.

1.43.25

तच्छङ्करशिरोभ्रष्टं भ्रष्टं भूमितले पुनः ॥व्यरोचत तदा तोयं निर्मलं गतकल्मषम् |

That impeccable and immaculate water of Ganga then became outstanding as it has flounced down from heaven primarily onto the head of Shankara, and therefrom it has coasted down onto the earth. [1-43-25b, 26a]

25b, 26a. shamkarashirobhraSTam = that which slipped - flounced down on Sankara's head ; punaH = later; bhuumitale bhraSTam = slipped - coasted down on earth's surface; gatakalmaSam = rid of blemish - impeccable; nirmalam = without impurity - immaculate; tat toyam = that, water - of Ganga; tadaa vyarocata = then, shone forth - became outstanding river.

1.43.26

तत्रर्षिगणगन्धर्वा वसुधातलवासिनः ॥भवाङ्गपतितं तोयं पवित्रमिति पस्पृशुः |

And asserting that the water as holy, because it descended touching the body of Shiva, viz., the head of Shiva, the assemblages of sages, gandharva-s, and those that are residents on the plane of earth have sipped that water at that place. [1-43-26b, 27a]

26b, 27a. tatra = at that place; R^iSigaNagandharvaaH = assemblages of sages,gandharva-s; and; vasudhaatalavaasinaH = residents on earth's surface; bhavaangapatitam toyam = water fell from - descended from Bhava's - Shiva's body - head; pavitram iti = holy, [asserting] thus; paspR^ishuH = touched - sipped.

1.43.27

शापात् प्रपतिता ये च गगनाद्वसुधातलम् ॥कृत्वा तत्राभिषेकं ते बभूवुर्गतकल्मषाः |

Also those that have fallen from heaven onto the surface of earth by some curse or the other, they too became blemishless on taking head-bath in the water of Ganga. [1-43-27b, 28a]

27b, 28a. ye ca = those, also; shaapaat gaganaat = by curse, from sky - heaven; vasudhaatalam prapatitaa = fallen down onto earth's surface; te = they; tatra = in that - in water of Ganga; abhiSekam kR^itvaa = on taking head-bath ; gatakalmaSaaH babhuuvuH = gone blemishes - free from blemishes, they became.

1.43.28

धूतपापाः पुनस्तेन तोयेनाथ शुभान्विता ॥पुनराकाशमाविश्य स्वान् लोकान् प्रतिपेदिरे |

When sins are washed away with the hallowing water of Ganga, they again transited skyward and then obtained their own empyrean worlds once again. [1-43-28b, 29a]

28b, 29a. tena = by that - water; subhaanvitaa toyena = hallowing water; dhuutapaapaaH = whose sins are washed away ; punaH aakaasham aavishya = again, entering to sky - transiting skyward; atha = then; punaH svaam lokaan pratipedire = again, they obtained their own empyrean-worlds.

1.43.29

मुमुदे मुदितो लोकस्तेन तोयेन भास्वता ॥कृताभिषेको गंगायां बभूव विगतक्लमः |

With her splendorous water people are blissful, and on taking dip-baths in Ganga they are totally removed of the strains of their sins, and they lived blissfully ever after. [1-43-29b, 30a]

29b, 30a. lokaH = people; bhaasvataa tena toyena = by that splendorous water; mumude = [people are] blissful; gangaayaam = in Ganga; kR^itaabhiSekaH = that have taken head-bath; vigataklamaH = totally removed strain - strain of sins; muditaH = [people] blissfully; babhuuva = [people] became - lived blissfully ever after.

1.43.30

भगीरथोऽपि राजर्षिर्दिव्यं स्यंदनमास्थितः ॥प्रायादग्रे महातेजास्तं गंगा पृष्ठतोऽन्वगात् |

In this way, the great-resplendent and kingly sage Bhageeratha sitting in a divine chariot continuously moved ahead and Ganga continually followed him at his behind. [1-43-30b, 31a]

30b, 31a. [iti = in this way]; mahaatejaaH raajarShiH bhagiirathaH = highly resplendent, sagely king, Bhageeratha; divyam syandanam aasthitaH = sitting on divine chariot; agre = in front; praayaat = well journeyed - moved ahead; tam = him; [samyak = very well - continuously] gangaa pR^iSThataH anvagaat = Ganga, followed at his behind - this is continued action.

This verse is almost similar to the verse No. 14 above. But here, the continuous actions of both the leader and the led are implied with ellipses

'in this way', and 'continuously.'

1.43.31

देवाः सर्षिगणाः सर्वे दैत्यदानवराक्षसाः ॥गन्धर्वयक्षप्रवराः सकिंनरमहोरगाः |
सर्पाश्चाप्सरसो राम भगीरथरथानुगाः ॥गंगामन्वगमन् प्रीताः सर्वे जलचराश्च ये |

Oh, Rama, all of the gods along with the assemblages of sages, ogres, monsters, demons, and even great reptiles with kinnara-s, and gandharva-s with best yaksha-s, and even serpents and apsara-s, have delightfully moved after Ganga who is following the chariot of Bhageeratha, and why they, in fact, all of the aquatic beings have followed Ganga. [31b, 32, 33a]

31b, 32, 33a. raama = oh Rama; sarSigaNaaH = with assemblages of sages; devaaH = gods; sarve = all of the; daityadaanavaraakSasaaH = ogres, monsters, demons; sakinnaramahoragaaH = with kinnara-s, great reptiles; gandharvayakSapravaraaH = the best gandharva-s, yaksha-s ; sarpaaH = serpents [or, sarvaaH = all]; apsarasaH ca = apsara-s, also; priitaaH = becoming delighted; bhagiiratharathaanugaaH = one who is following Bhageeratha's chariot ; gangaam = after Ganga; anvagaman = moved after; ye jalacaraaH = which, water moving beings; ca= also - in fact; sarve = all of them - followed.

1.43.33

यतो भगीरथो राजा ततो गंगा यशस्विनी ॥जगाम सरितां श्रेष्ठा सर्वपापप्रणाशिनी |

In whichever direction king Bhageeratha has advanced, that glorious River Ganga, who is the prominent river among all the rivers and the complete obliterator of sins, has also moved at his behind in that direction. [1-43-33b, 34a]

33b, 34a. raajaa bhagiirathaH = king, Bhageeratha; yataH = whichever [direction he proceeded]; yashasvinii = glorious one; saritaam shreSThaa = prominent among rivers - River Ganga; sarvapaapapraNaashinii = complete obliterator of all sins; such as she is; gangaa = Ganga; tataH = to there; jagaama = advanced.

1.43.34

ततो हि यजमानस्य जह्नोरद्भुतकर्मणः ॥गङ्गा संप्लावयामास यज्ञवाटं महत्मनः |

While in flow she started to completely inundate the field of Vedic-ritual belonging to the great-souled sage Jahnu, who is of marvellous deeds and who is presently an officiator of an ongoing Vedic-ritual. [1-43-34b, 35a]

34b, 35a. tataH = then; gangaa = Ganga; yajamaanasya = who is an officiator of a Vedic-ritual; adbhutakarmaNaH = one with marvellous deeds; mahaatmanaH = of great-souled one; jahnoH = of sage Jahnu; yaj~navaaTam = field of vedic ritual; samplaavayaamaasa = fully started to inundate.

1.43.35

तस्यावलेपनं ज्ञात्वा क्रुद्धो जह्नुश्च राघव ॥अपिबत्तु जलं सर्वं गङ्गायाः परमाद्भुतम् |

But on knowing her hubris, oh, Raghava, that sage Jahnu has become irritated and causing an extreme marvel he drank off all the water of Ganga. [1-43-35b, 36a]

35b, 36a. raaghava = oh Raghava; jahnuH ca = sage Jahnu, on his part; tasyaavalepanam j~naatvaa = on knowing her proudness - hubris; kR^iddhaH = becoming irritated; gangaayaaH sarvam jalam tu = Ganga's, all, water, but; paramaadbhutam = causing extreme marvel; apibat = drank off.

1.43.36

ततो देवाः सगन्धर्वा ऋषयश्च सुविस्मिताः ॥पूजयन्ति महात्मानं जह्नुं पुरुषसत्तमम् |
गङ्गां चापि नयन्ति स्म दुहितृत्वे महात्मनः ॥

Thereupon, the gods along with gandharva-s and sages at that extremely marvellous feat of Sage Jahnu are highly astounded, and they then started to worship that ablest human and great-souled sage Jahnu, and even deigned for the daughterhood of Ganga to that high-souled sage Jahnu. [1-43-36b, 37]

36b, 37. tataH = thereupon; sagangharvaaH devaaH = with gandharva-s, gods; R^iShayaH ca = sages, also; suvismitaaH = are highly astounded; and they then; puruShasattamam = to human ablest; mahaatmaanam = great-souled one; jahnum puujayanti = they started to worship sage Jahnu; gangaam ca = of Ganga, even; mahaatmaanaH = of great-souled sage Jahnu; duhitR^itve = in daughterhood; api nayanti sma = even, designed to take as - to ascribe, they are.

1.43.38

ततस्तुष्टो महातेजाः श्रोत्राभ्यामसृजत् प्रभुः |
तस्माज्जह्नुसुता गङ्गा प्रोच्यते जाह्नवीति च ॥

That greatly radiant and godly sage Jahnu is then delighted and released Ganga from both of his ears. Therefore Ganga became the daughter of sage Jahnu, and she is also renowned as Jahnavi, after the name of that sage.

tataH tuSTaH = then, who is delighted; mahaatejaaH prabhuH= great-radiant, godly sage - Jahnu; shrotraabhyaam asR^ijat = created - released Ganga from two ears ; tasmaat= therefore; gangaa jahnusutaa = Ganga, sage Jahnu's daughter - she became; jaahnavi iti ca = Jahnavi, as, also; procyate = well, said - renowned as.

1.43.39

जगाम च पुनर्गङ्गा भगीरथरथानुगा |
सागरं चापि संप्राप्ता सा सरित्प्रवरा तदा ॥रसातलमुपागच्छत् सिद्ध्यर्थं तस्य कर्मणः |

Even though Ganga again proceeded moving behind the chariot of Bhageeratha and reached the ocean, therefrom she had to wend her way to netherworld, once dug by the sons of Sagara, only to accomplish the mission of Bhageeratha, namely drenching the ashes of Sagara's sons. [1-43-39, 40a]

39, 40a. gangaa punaH = Ganga, again; bhagiiratharathaanugaa = while moving - following behind Bhageeratha's chariot; jagaama ca = proceeded, further; tadaa = then; saa = she; sarit pravaraa = river, exceptionally superior one; saagaram ca = ocean, also; sampraaptaa api = well reached, even though; tasya karmaNaH siddhyartham = to accomplish his - Bhageeratha's mission; rasaatalam = to rasaatala - netherworld; upaagacChat = arrived, had to wend her way.

Some take the word saagaram as the netherworld dug by the sons of Sagara and omit the mention of her ocean-bound travel.

1.43.40

भगीरथोऽपि रजार्षिर्गङ्गामादाय यत्नतः ॥पितामहान् भस्मकृतानपश्यद्गतचेतनः |

Even kingly-sage Bhageeratha making every effort ushered Ganga to netherworld, but on seeing his grandparents rendered to ashes he has became doleful. [1-43-40b, 41a]

40b, 41a. raajarSiH bhagiirathaH api = kingly-sage, Bhageeratha, even; yatnataH = making every effort; gangaam aadaaya = on taking - ushering Ganga; gatachetanaH [diinacetanaH] = = with a pitiable heart - became doleful; bhasmakR^itaan pitaamahaan = grandparents made as ashes; apashyat = he has seen.

1.43.41

अथ तद्भस्मनां राशिं गङ्गासलिलमुत्तमम् |
प्लावयत् पूतपाप्मानः स्वर्गं प्रप्ता रघूत्तम ॥

"Oh, Rama, the best of Raghu's dynasty, then Ganga inundated that mound of ashes of Sagara's six-thousand sons, by which those souls obtained heaven, while the sins of souls are cleansed with the water of Ganga." Thus Vishvamitra continued his narration. [1-43-41b, c]

41b, c. raghuuttama = oh the best Raghu; atha = then; uttamam gangaa salilam = holy, Ganga's water; tat bhasmanaam raashim = that, mound of ashes; plaavayat = inundated; puutapaapmaanaH = cleansing sins - of souls of Sagara's sons; svargam praaptaa = obtained heaven.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे त्रिचत्वारिंशः सर्गः

Sarga 44

1.44.1

स गत्वा सागरं राजा गंगयानुगतस्तदा |
प्रविवेश तलं भूमेर्यत्र ते भस्मसात्कृताः ॥

"King Bhageeratha followed by Ganga has gone to the ocean-like ditch which is dredged up by the sons of Sagara, and entered the subterranean of earth where the sons of Sagara are rendered to ashes." Thus Vishvamitra continued his narration about the Descent of Ganga.

saH raajaa tadaa = he [Bhageeratha,] king, then; gangayaa anugataH = followed by Ganga; saagaram gatvaa = having gone to ocean - ocean-like ditch; yatra = where; te = they - sons of Sagara; bhasmasaat kR^itaaH = made as ashes ; there; bhuumeH talam pravivesha = entered earth's substratum .

1.44.2

भस्मन्यथाप्लुते राम गंगायाः सलिलेन वै |
सर्वलोकप्रभुर्ब्रह्मा राजानमिदमब्रवीत् ॥

While the waters of Ganga are inundating those ashes, oh, Rama, then Brahma, the lord of all worlds, indeed spoke this to the king Bhageeratha.

raama = oh Rama; atha = then; bhasmani gangaayaaH salilena aaplute = while ashes being inundated with Ganga's waters; sarvalokaprabhuH brahmaa = Lord of all worlds, Brahma; raajaanam idam abraviit = spoke this to king Bhageeratha; vai = indeed.

1.44.3

तारिता नरशार्दूल दिवं याताश्च देववत् |
षष्टिः पुत्रसहस्राणि सगरस्य महात्मनः ॥

Oh, tigerly-man Bhageeratha, the sixty thousands sons of great souled Sagara have crossed over the sea of mortality, and on a par with the gods they have also transited to heaven.

narashaarduula = oh tigerly-man - Bhageeratha; mahaatmanaH sagarasya = of great-souled Sagara; SaSTiH putrasahasraaNi = sixty thousand sons; taaritaa = are crossed over - the sea of mortality; devavat = gods like - as good as, gods; divam yaataaH ca = they transited to heaven, also.

1.44.4

सागरस्य जलं लोके यावत् स्थास्यति पार्थिव |
सगरस्यात्मजाः सर्वे दिवि स्थास्यन्ति देववत् ॥

As long as the water of the ocean abides in the world, oh, king, so long the sons of Sagara will abide in heaven like gods.

paarthiva = oh king; saagarasya jalam = waters of oceans ; loke yaavat sthaasyati = in world, as long as, exists; [taavat = till then]; sagarasya aatmajaaH sarve = Sagara's, sons, all of them; devavat = gods, like; divi sthaasyanti = they will be abiding in heaven.

1.44.5

इयं च दुहिता ज्येष्ठा तव गंगा भविष्यति |
त्वत्कृतेन च नाम्नाथ लोके स्थास्यति विश्रुता ॥

This Ganga will become your eldest daughter and hereafter she will remain renowned in the world with the name associated with your deed of bringing her onto earth.

iyam gangaa ca = this, Ganga, also; tava jyeSThaa duhitaa bhaviSyati = she becomes your elder daughter; atha = hereafter; tvat kR^itena = deed done by you - associated with your action of bringing her to earth; naamnaa ca = by [her] name, also; loke vishrutaa sthaasyati = she will remain renowned in world .

Otherwise, 'by your fatherhood she will be called Bhaageerathi and your names becomes her surname.'

1.44.6

गंगा त्रिपथगा नाम दिव्या भागीरथीति च |
त्रीन्पथो भावयन्तीति तस्मत्त्रिपथगा स्मृता ॥

Henceforth heavenly Ganga will be renowned as 'Triple-path-cruiser' and 'Bhaageerathi,' as well, and as this river is sanctifying three worlds, namely, svarga, bhuu, paataala loka-s, 'heaven, earth and netherworld' she will be remembered as the traveller on triple path.

divyaa = one who pertains to heaven - heavenly; gangaa = Ganga; tripathagaa naama = by the name of triple-path-cruiser ; bhaagiirathii ca = Bhaageerathi, also, [also by the name]; she will be renowned henceforth; triin pathaH = three, paths - worlds; bhaavayanti = sanctifier; iti tasmat = thus, therefore; tripathagaa smR^itaa = she will be remembered as triple-path-cruiser .

1.44.7

पितामहानां सर्वेषां त्वमत्र मनुजाधिप |
कुरुष्व सलिलं राजन् प्रतिज्ञामपवर्जय ॥

You may now offer water-oblations to all of your forefathers in the waters of Ganga, oh, king, the lord of people, thus you may fulfil and do away with the pledge of your requiescat.

manujaadhipa raajan = = people's lord, oh king; tvam = you; atra = therein - in Ganga's water; sarveSaam pitaamahaanaam = to all of [your] forefathers; salilam kuruSva = you make water - libation - offer water oblation; pratij~naam = [your] pledge; apavarjaya = cast aside - remove by fulfilling your requiescat.

1.44.8

पूर्वकेण हि ते राजंस्तेनातियशसा तदा |
धर्मिणां प्रवरेणाथ नैष प्राप्तो मनोरथः ॥

Your ancestor Sagara is a highly glorious one and a best one among righteous persons, oh, king, even then he has not achieved this aspiration of alighting Ganga in his lifetime, but you have achieved it.

raajan = oh king; te puurvakeNa = by your, ancestor; atiyashasaa = highly glorious one; dharmiNaam pravareNa = best one among righteous ones - viz., Sagara; tena atha [api] = by him, it is, [even, even by him]; tadaa eSaH manorathaH = at that time - in his lifetime aspiration; na praaptaH = not, been achieved; but you achieved it.

1.44.9

तथैवांशुमता वत्स लोकेऽप्रतिमतेजसा |
गङ्गां प्रार्थयता नेतुं प्रतिज्ञा नापवर्जिता ॥

Like that, your grandfather Amshuman, who is unequalled in his resplendence in this world and who had been praying for the descent of Ganga, he also could not dispense with this vow on fulfilling it.

vatsa = oh, son; tathaa eva = like that; loke apratimatejasaa = in world, not equal one by his resplendence; gangaam aanetum praarthayata = one who prayed to lead forth Ganga; such; amshumataa = by Amshuman - your grandfather; even by him; pratij~naa na apavarjitaa = vow, not, cast aside - dispense with the vow - fulfilled.

1.44.10

राजर्षिणा गुणवता महर्षिसमतेजसा |
मत्तुल्यतपसा चैव क्षत्रधर्मे स्थितेन च ॥दिलीपेन महाभाग तव पित्रातितेजसा |
पुनर्न शङ्किता नेतुं गङ्गां प्रार्थयतानघ ॥

Oh, impeccable Bhageeratha, even by the kingly-sage Dileepa whose resplendence is kindred to great sages, who is equal to me in his ascesis, who is abided by the observances of ruling Kshatriya class, even by such a highly fortunate and highly resplendent father of yours it was impossible to bring Ganga in his turn, even though he had been supplicating for the descent of Ganga throughout his lifetime.

10, 11. anagha = oh impeccable Bhageeratha; raajarSiNaa = by kingly sage; guNavataa = merited one; maharSisamatejasaa = similar in resplendence to great sage; mat tulyatapasaa eva ca = to me, equal by ascesis, like that, also; kSatradharme sthitena ca = abided by kingly observance , also; atitejasaa = highly resplendent one; gangaam praarthayata = who had been supplicating for Ganga - throughout his life time; tava pitraa = your, father; also; mahaabhaaga diliipena = by highly fortunate Dileepa; punaH = again - in turn; netum na shankitaa = not possible to bring .

The content of verse 10 at times will be attributed to verse 9, viz., to Amshuman, rather than to Dileepa.

1.44.12

सा त्वया समतिक्रान्ता प्रतिज्ञा पुरुषर्षभ |
प्राप्तोऽसि परमं लोके यशः परमसंमतम् ॥

But, you have accomplished that pledge, oh, the best one among men, and in the world you have achieved highest renown which is highly adorable by all.

puruSarSabha = oh, best one among men; saa pratij~naa = that, pledge; tvayaa = by you samatikraantaa [sam ati kraantaa] = verily over crossed - fulfilled; loke = in world; paramasammatam = highly adorable - by all; paramam yashaH = highest, renown; praaptaH asi = you have achieved.

1.44.13

तच्च गंगावतरणं त्वया कृतमरिन्दम |
अनेन च भवान् प्राप्तो धर्मस्यायतनं महत् ॥

That 'Descent of Ganga' is perfected by you, oh, enemy-represser, and by this you have acquired a genuine basis for righteousness in this world, and thereby a base for yourself in my world, namely Abode of Brahma.

arindama = oh enemy represser; tvayaa = by you; tat gangaa avataraNam = that - descent of Ganga; kR^itam = is perfected; anena = by that; bhavaan = you; dharmasya mahat aayatanam = for righteousness, genuine, basis; praaptaH = have acquired.

1.44.14

प्लावयस्व त्वमात्मानं नरोत्तम सदोचिते |
सलिले पुरुषश्रेष्ठ शुचिः पुण्यफलो भव ॥

Oh, phenomenal one, you may always take dip-baths in the holy water of Ganga and oh, persona grata, thereby get purified of sins and thus let your merit be fructified.

narottama = oh best among men - oh phenomenal one; puruSashreSTha = oh best among men - oh persona grata; ucite salile = in choicest - holy waters - of Ganga; sadaa = always; aatmaanam tvam plaavayasva = yourself, you dip - drench, take dip-baths; thereby; shuciH = become purified; puNyaphalaH bhava = your merit be fructified.

The waters of other rivers have a blemish called rajasvala doSa 'the blemish of menstruation.' When the sun is in Leo-Cancer, i.e., during monsoon, and when new waters come in, it is as good as menstruation for the ladies called, the rivers. But Ganga is beyond these taboos because it is perennial, hence her is sanctifying. Some more details are given in endnote of this chapter.

1.44.15

पितामहानां सर्वेषां कुरुष्व सलिलक्रियाम् |
स्वस्ति तेऽस्तु गमिष्यामि स्वं लोकं गम्यतां नृप ॥

'You may now perform water-oblations to your forefathers with the water of Ganga, let there be wellbeing to you, and oh, king, here I go to my abode and you too may depart to yours.' Thus Brahma said to Bhageeratha.

sarveSaam pitaamahaanaam = for all of the forefathers; salilakriyaam kuruSva = you perform water- oblation rituals; te svasti astu = let there be wellbeing to you; gamiSyaami = here I go; nR^ipa = oh king; [tvam = you]; svam lokam gamyataam = you may go to your own world.

1.44.16

इत्येवमुक्त्वा देवेशः सर्वलोकपितामहः |
यथागतं तथागच्छद्देवलोकं महायशाः ॥

On saying in this way, the forefather of all the worlds, and the great glorious lord of all gods, namely Brahma, went away to his empyrean world as he has came.

sarvalokapitaamahaH = forefather for all worlds; mahaayashaaH deveshaH = great glorious, lord of gods - Brahma; iti evam uktvaa = thus, this way, on saying; yathaa aagatam tathaa = as came in, like that; devalokam agacChat = went away to empyrean world.

1.44.17

भगीरथस्तु राजर्षिः कृत्वा सलिलमुत्तमम् |
यथाक्रमं यथान्यायं सागराणां महायशाः ॥कृतोदकः शुची राजा स्वपुरं प्रविवेश ह |
समृद्धार्थो नरश्रेष्ठ स्वराज्यं प्रशशास ह ॥

On according those best water-oblations that endow superior realms to the souls of sons of Sagara, according to precedency and the rationale of scriptures, and even on offering water-oblations to other manes that kingly-sage and greatly renowned Bhageeratha is sanctified, and then only that king re-entered his own city, indeed when his purpose is completely achieved, and oh, outstanding man Rama, thus that king Bhageeratha ruled his kingdom well.

raajarSiH = kingly-sage; mahaayashaaH = greatly renowned one; raajaa = king; bhagiirathaH api = Bhageeratha, even; yathaakramam yathaanyaayam = as per regularity [according to precedency,] as per rationale of scriptures; saagaraaNaam = for Sagara's sons - souls of the sons of Sagara; [uttamalokapraapaka = endowing superior realms]; uttamam salilam kR^itvaa = on performing best water-oblations; kR^itodakaH [itare] = who had completed water-oblations, [to other manes]; shucii = on becoming purified, sanctified; svapuram pravivesha ha = [re-]entered his own city, indeed; narashreSTha = oh outstanding man - Rama; samR^iddhaarthaH = completely achieved purposes; svaraajyam prashashaasa ha = well ruled his own kingdom, indeed.

1.44.19

प्रमुमोद च लोकस्तं नृपमासाद्य राघव |
नष्टशोकः समृद्धार्थो बभूव विगतज्वरः ॥

On regaining him as their king the subjects of the kingdom are overjoyed, and oh, Raghava, that king Bhageeratha too is relieved of his febrility as his purpose is achieved and he is happy when devoid of haunting grief of getting Ganga to earth.

raaghava = oh Raghava; tam nR^ipam aasaadya = on [re-] gaining him as king; lokaH pramumoda ca = subjects of kingdom, are overjoyed, also; and he; samR^iddhaarthaH = with overabundant means - achieving his purpose; vigatajvaraH = verily gone febrility; naSTashokaH = relieved of grief; babhuuva = became.

1.44.20

एष ते राम गंगाया विस्तरोऽभिहितो मया |
स्वस्ति प्राप्नुहि भद्रं ते संध्याकालोऽतिवर्तते ॥

Oh, Rama, this way I described to you about 'The Decent of Ganga' in detail, thus you be blest and prosperous, and as the visceral time is elapsing no more questions from you for now, and let us meditate on Gayatri. But listen to the fruits of listening the legend of ganga avataraNa, 'The Descent of Ganga'

raama = oh Rama; gangaayaaH eSaH vistaraH = Ganga's, this, detailed [legend]; mayaa te abhihitaH = described by me to you ; svasti praapnuhi = prosperity, you attain; te bhadram = you be blest; sandhyaakaalaH ativartate = vesperal time, over passing - is elapsing.

1.44.21

धन्यं यशस्यमायुष्यं पुत्र्यं स्वर्ग्यमथापि च |
यः श्रावयति विप्रेषु क्षत्रियेष्वितरेषु च ॥प्रीयन्ते पितरस्तस्य प्रीयन्ते दैवतानि च |

This legend is conducive to achieve prosperity, fame, longevity, progeny and even heaven, and he who narrates this legend to others, whether he is from Brahmans or from Kshatriya-s, or for that matter of fact from any other class, his manes will be satisfied, and gods too will be gladdened. [1-44-21, 22a]

21, 22a. dhanyam = endower of prosperity; yashasyam = endower of renown; aayuSyam = endower of longevity; atha = and; putryam svargyam api ca = endower of - progeny, heaven, even, also; such as this legend is; yaH = he who; vipreShu = among Brahmans; kshatriyeSu itareSu ca = among Kshatriya-s, among others, also; shraavayati = lets to listen - narrates; tasya pitaraH priiyante = his, manes, will be satisfied; daivataani ca priiyante = gods, also, will be satisfied.

1.44.22

इदमाख़्यनमायुष्यं गंगावतरणं शुभम् ॥यः श्रुणोति च काकुत्स्थ सर्वान् कामानवाप्नुयात् |
सर्वे पापाः प्रणश्यन्ति आयुः कीर्तिश्च वर्धते ॥

"Oh, Rama of Kakutstha-s, he who listens to this auspicious legend named 'The Descent of Gang,' which is an endower of longevity, all his wishes are achieved, all his sins are obliterated, and his reputation and longevity are also enhanced." Thus Vishvamitra concluded the episode of 'The Descent of Ganga.' [1-44-22b, 23]

22b, 23. kaakutstha = oh Kakutstha Rama; idam shubham = this, auspicious; aayuShyam = endower of longevity; gangaavataraNam aakhyanam = Ganga's descent, named legend; yaH shruNoti = he, who listens; he; sarvaan kaamaan avaapnuyaat = all, wishes, he achieves; sarve paapaaH praNashyanti = all, sins, completely obliterated; aayuH kiirtiH ca vardhate = long life, reputation, also, enhances.

Almost every puraaNa, mythological treatise, deals with the sanctity of Ganga. It is therefore queried and counter-queried as to why and how she is sanctifying. Many treatises have detailed about it. This river emerges from the nail of the left foot's big-toe of Vishnu as said in Vishnu Puraana: gangaa devaanganaa angaanaam anulepanaa api pinjaraa | vaamapaadaambujaanguShTanakhasroto vinirgataa | visNorbhibharti yaam bhaktyaa shirasaa aharnisham dhR^ivam - sivaH Hence she took landing on Shiva's head. shankarasya shirasi bhraShTam patitam kalmaShaapahaa

maheshvara tiirtha 'the one who plunged onto Shankara's head and the very same is the remover of sins.'

Even if that river has fallen onto the head of Shiva at a later time, her original birth place is at the feet of Vishnu hence that river is sacred. After falling on the head of Shiva she is released and she rapidly flowed onto earth. Hence, her speed and rapidity alone are the sanctifying factors. nadii vegena shudhyati

govinda raaja 'a river cleanses itself by its rapidity.' As such, after incarceration by Shiva she flowed rapidly and thus her sanctity is kept up, by her very rapidity.

On bearing these sanctifying waters on his head, Shiva became a sanctified Shiva as said at sarit praparodakena tiirthena - candramaulividhR^itena shivaH shivo aabhuut - bhaagavatapuraaNa. Shiva presumed that he is honoured for the falling of Ganga on his head as said at tat ambupatitam dR^iShTvaa dadhaara shirasaa haraH | paavanaartham jaTaamadhye - mahaa bhaarata Even in aadhyaatma raaamayaNa Sage Vashishta says to Vishnu tvat paadasalilam dhR^itvaa dhanyo bhuut girijaapatiH - aadhyaatma raamaayaNa 'on bearing your foot's waters Shiva became pious.'

In the legend of Trivikrama, dwarf-ascetic-boy, at one place it is said that due to the pressure of the foot of Vamana, the incarnation of Vishnu, the shell of the universe is pierced and water available outside has gone in and that water belonged to the Divine Ganga. At another place it is said when Brahma washed the feet of Vishnu that water from his kamanDulu'handy vessel' flowed as Ganga. Still at another place it is said that the dharmaitself flowed as Ganga at the behest of Brahma. These three are correlated and said that 'when Brahma washed the feet of Vishnu the waters were not sufficient enough to drench, then Brahma ordered dharmato flow like water, but that too was not enough, and when Vamana pierced the shell of universe then dharmaflowed as Ganga.

The yoga takes yet another viewpoint of Ganga. Their great guru is Shiva, and hence yogis say that every fraction of second Ganga, or cetana, vitality, flows in ones own body. tat paadapadmajam ga~~Ngaam nipatantiim svamuurdhani | cintayet brahmarandhreNa pravishantiim svakaam tanuum | tayaa sa~~NkShaalayet deham baahyam abhyantaram malam | tat kShaNaat virajo mantra jaayate sphaTikopamam ||According to the six-plexus theory cetana shakti, power of vitality, flows through brahma randhra'the hole in the mid of the pate' to sahasrakamalathe multi-petal-lotus, the Internal Capsule or the Reticular Activating System and from there to aajnaa cakra' plexus of discrimination' back at the third eye, and from there the vitality flows down the lines of the three spinal nerves, viz., iDaa, pingala, suSumnasympathetic, parasympathetic and central spinal cord. These three are the three replicas of Ganga, Yamuna, and Saraswati. Their confluence occurs once at aajnaa cakra' third eye' and again at the perineum and having gone to the perineum this Ganga activates the dormant particles of vitality to raise them up the spinal system. Thus, the Supreme Yogi Shiva ordains the vitality called Ganga to flow up and down the plexuses, from grey matter down to the perineum, only to activate the system. More Information than this will become unjustifiable here.

Ganga is ever holy because she does not have any womanly stigmas. dvimaasam saritah sarvaa bhavanti rajasvalaaH - maarkanDeya - - simhakarkaaTakayoH madhye sarvaa nadyaa rajasvalaaH - vyaaghrapaada 'for two months all the rivers menstruate' Maarkandeya Puraana. 'When sun in Leo-Cancer all rivers menstruate.' that is due to monsoon and new waters, as such bathing in them at that time is prohibitive. But River Ganga perennially draws its river water from Himalayas thus she has no such blemish.

For all these diverse opinions the reply is given in Ramayana itself as said in Ayodhya vishNupaadodbhavaam divyaam - ayodhyaand also at 1-43-7 of Ramayana saa tasmin puNyaa - puNye rudrasya muurdhani - raamaayaNawhich imports the meaning: 'she that pious River Ganga, fell onto the pious head of Shiva,' i.e., 'without any mutation, both Shiva and Ganga are the sanctifiers by themselves, while helping each other, i.e., Shiva helped Ganga to gain a foothold on His head, while Ganga helped Shiva to become the root cause to bear and release her brunt, and in turn, both of them helped the humankind.' Thus, what more can be sanctity than helping the created beings with one's own dharma.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे चतुश्चत्वारिंशः सर्गः

Sarga 45

1.45.1

विश्वामित्रवचः श्रुत्वा राघवः सहलक्ष्मणः |
विस्मयं परमं गत्वा विश्वामित्रमथाब्रवीत् ॥

On listening the narration of Sage Vishwamitra about Ganga's descent along with Lakshmana, Rama went into a great astonishment, and then addressed Vishvamitra.

sahalakSmaNaH = with Lakshmana; raaghavaH = Raghava; vishvaamitravacaH shrutvaa = on listening Vishwamitra's words; paramam vismayam gatvaa = gone into great astonishment; atha vishvaamitram abraviit = then addressed to Vishvamitra.

1.45.2

अत्यद्भुतमिदं ब्रह्मन् कथितं परमं त्वया |
गंगावतरणं पुण्यं सागरस्यापि पूरणम् ॥

The blessed legend you have narrated about the digging of an ocean at the behest of Sagara, Ganga's alighting, and Bhageeratha filling it with the water of Ganga is sacrosanct and even highly amazing.

brahman = oh Brahman; tvayaa kathitam paramam = extremely narrated by you - blessed legend; idam gangaavataraNam = this, Ganga's alighting; saagarasya [khananam] = ocean's, [digging]; puuraNam api = filling it, even; puNyam = [are] sacrosanct; atyadbhutam = highly amazing.

1.45.3

क्षणभूतेव नौ रात्रिः संवृत्तेयं परंतप |
इमां चिंतयतोः सर्वां निखिलेन कथां तव ॥

Oh, enemy-inflamer, for two of us entire night rolled by as if it is a single moment while we were thinking about the episode you have narrated in its entirety.

parantapa = oh enemy-inflamer; tava imaam sarvaam kathaam = your, all of this episode; nikhilena = in entirety; chintayatoH = while thinking of it; nau = to us two - Rama, Lakshmana; iyam raatriH = this, night; kshaNabhuutaa iva = as if a moment; samvR^ittaa = rolled by.

1.45.4

तस्य सा शर्वरी सर्वा मम सौमित्रिणा सह |
जगाम चिंतयानस्य विश्वामित्रकथां शुभाम् ॥

While thinking about the auspicious legend of Ganga along with Lakshmana, oh, friend of the universe, Vishvamitra, whole night rolled by." Thus Rama is addressing Vishvamitra.

vishvaamitra = oh, friend of universe - Vishvamitra; saumitriNaa saha = along with Saumitri; tasya shubhaam kathaam = about it, auspicious legend; cintayaanasya = while thinking about it; saa sarvaa sharvarii jagaama = that, entire, night, rolled by.

Here the placement of verses does not give a continuity of narration in this version, insofar as Rama's speech is concerned. Other versions have a continuity of narration.

1.45.5

ततः प्रभाते विमले विश्वामित्रं तपोधनम्|
उवाच राघवो वाक्यं कृताह्निकमरिन्दमः ॥

Thereafter on the next fresh dawn the enemy-oppressor Raghava spoke these words to sage Vishvamitra, whose affluence is nothing but asceticism, and who by now has performed his daily chores of rituals.

tataH = thereafter; arindamaH = enemy-oppressor; raaghavaH = Raghava; vimale prabhaate = fresh, on next dawn; kR^itaahnikam = who performed morning chores of rituals; vishvaamitram = to Vishvamitra; tapodhanam = who is affluent in asceticism; vaakyam uvaaca = spoke sentence .

1.45.6

गता भगवती रात्रिः श्रोतव्यं परमं श्रुतम् |
तराम सरितं श्रेष्ठं पुण्यां त्रिपथगां नदीम् ॥

We have listened the praiseworthy legend of River Ganga, and the deific night has also passed by while listening such a legend, we may now cross over the very same prominent and merited River Ganga, the tri-path-cruiser.

paramam shrotavyam shrutam = excellent, listenable [praiseworthy legend,] listened; bhagavatii raatriH gataa = deific, night, passed; saritam shreSTam puNyam = merited and prominent among rivers - Ganga; tripathagaam nadiim = coursing three ways, river Ganga; taraama we now cross over.

1.45.7

नौरेषा हि सुखास्तीर्णा ऋषीणां पुण्यकर्मणाम् |
भगवन्तमिह प्राप्तं ज्ञात्वा त्वरितमागता ॥

"This boat which is suitable for the embarkation of the sages whose deeds are pious, and which is comfortably blanketed with mats in its deck has come here, and indeed on knowing about the visit of your holiness to this place the sages have fetched it." Thus Rama spoke to Vishvamitra.

sukhaastiirNaa = comfortably blanketed [floor with mats etc.]; puNyakarmaNaam R^iSiiNaam = for sages of august deeds - suitable for embarkation of great sages; eSaa nauH = this, boat; bhagavantam iha praaptam = your holiness, here, chanced - visited this place; j~naatvaa = on knowing; tvaritam aagataa = quickly, [boat] came [fetched by them]; hi = indeed.

1.45.8

तस्य तद्वचनं श्रुत्वा राघवस्य महात्मनः |
संतारं कारयामास सर्षिसंघस्य कौशिकः ॥

Hearing the words of great-souled Raghava, Vishvamitra of Kusha dynasty, started to cross over the River Ganga along with the assemblage of sages, and with both the Raghava-s.

tasya mahaatmanaH raaghavasya = his, great-souled, Raghava's; tat vacanam shrutvaa = on hearing that sentence; sarSisanghasya = along with assemblages of sages; [saraaghavaH = with Raghava-s]; santaaram = to cross over [river]; kaushikaH = Kaushika - [Vishvamitra]; kaarayaamaasa = started to make happen.

1.45.9

उत्तरं तीरमासाद्य संपूज्यर्षिगणं ततः |
गंगाकूले निविष्टास्ते विशालां ददृशुः पुरिम् ॥

Arriving at the northern bank of River Ganga they have honoured the group of sages who ferried them up to here and sent them off. Then sojourning on the riverbank of Ganga they have seen the city called Vishaala.

uttaram tiiram aasaadya = on arriving at north side bank; tataH = then; sampuujya R^iSigaNam = honoured, sages group - who ferried them to here; gangaakuule niviSTaaH = then, sojourned on Ganga's bank; te = they; vishaalaam purim dadR^ishuH = they have seen at Vishaala [named city] .

1.45.10

ततो मुनिवरस्तूर्णं जगाम सहराघवः |
विशालां नगरीं रम्यां दिव्यां स्वर्गोपमां तदा ॥

The great sage Vishvamitra then quickly started along with Rama and Lakshmana to the charming and admirable city Vishaala, which in comparison is like heaven.

tataH = then; munivaraH = the best sage - Vishvamitra; saharaaghavaH = with Raghava-s; tadaa = next; ramyaam = charming; divyaam = admirable; svargopamaam = comparable to heaven; vishaalaam nagariim = to Vishaala, city; tuurNam jagaama = quickly, went.

1.45.11

अथ रामो महाप्राज्ञो विश्वामित्रं महामुनिम् |
पप्रच्छ प्रांजलिर्भूत्वा विशालामुत्तमां पुरीम् ॥

Then Rama, whose flair for knowing everything is high, became suppliant duly adjoining his palms, and enquired about the prominent city Vishala with the great Sage Vishvamitra.

atha = then; mahaapraaj~naH raamaH = highly perspicacious - who has a flair for knowing, Rama; praanjaliH bhuutvaa = with folded palms, on becoming; mahaamunim vishvaamitram = with great sage, Vishvamitra; uttamaam vishaalaam puriim = about prominent, Vishaala, city; papracCha = enquired about.

1.45.12

कतमो राजवंशोऽयं विशालायां महामुने |
श्रोतुमिच्छामि भद्रं ते परं कौतूहलं हि मे ॥

"Oh, great sage, which dynasty of kings is ruling from this city of Vishaala? Let safeness betide you, I am interested to hear of it and indeed I am highly inquisitive about it." Thus Rama spoke to Vishvamitra.

mahaamune = oh great sage; vishaalaayaam = in Vishaala - kingdom; ayam raajavamshaH katamaH [kataraH] = which is this king's dynasty ; shrotum icChaami = I am interested in hearing; te bhadram = safeness betides you; me param kautuuhalam hi = highly inquisitiveness is there to me, indeed.

1.45.13

तस्य तद्वचनं श्रुत्वा रामस्य मुनिपुंगवः |
आख्यातुं तत्समारेभे विशालस्य पुरातनम् ॥

Hearing that sentence of Rama then the eminent sage Vishvamitra has commenced to narrate the legend of ancient Vishaala.

munipungavaH = the eminent sage; tasya raamasya = his, Rama's; tat vacanam shrutvaa = that, sentence, on hearing; vishaalasya puraatanam = Vishaala's, ancient; tat = that - legend; aakhyaatum samaarebhe = well started to narrate.

1.45.14

श्रूयतां राम शक्रस्य कथां कथयतः श्रुताम् |
अस्मिन् देशे हि यद्वृत्तं शृणु तत्त्वेन राघव ॥

Oh, Rama, I will tell you about the auspicious legend of Indra as I was told, and you listen to it as I tell. Oh, Raghava, indeed you may now listen to the quintessence of what has happened in this country.

raama = oh Rama; shakrasya kathaam = Indra's, auspicious, legend; kathayataH shrutaam = as narrated, as I heard; shruuyataam = let it be heard; asmin deshe yat vR^ittam hi = in this, country, what, has happened, indeed; [tat api = that, even]; raaghava = oh Raghava; tattvena shR^iNu = in quintessence, you listen.

1.45.15

पूर्वं कृतयुगे राम दितेः पुत्रा महाबलाः |
अदितेश्च महाभागा वीर्यवन्तः सुधार्मिकाः ॥

Once in Krita era, oh, Rama, the sons of Lady Diti were extremely energetic, whereas the sons of her younger sister Lady Aditi were vigorous and highly righteous.

mahaabhaagaa raama = oh, highly fortunate, Rama; puurvam kR^itayuge = once, in Krita era; diteH putraaH = Diti's, sons; mahaabalaaH = extremely energetic ones; aditeH ca = Aditi's, also ; viiryavantaH = vigorous ones; sudhaarmikaaH = highly righteous ones.

Diti is the elder sister of Aditi and the first wife of Sage Kaashyapa. Her sons were originally called asura-s, and later given the nomenclature of raakshasaa-s, the demons. Lady Aditi the second wife of that sage Kaashyapa, gave birth to the progeny of sura-s, later generally called as devataa-s, the gods. These two ladies are the daughters of Daksha Prajaapati.

1.45.16

ततस्तेषां नरव्याघ्र बुद्धिरासीन्महात्मनाम् |
अमरा निर्जराश्चैव कथं स्यामो निरामयाः ॥

"Oh, tigerly-man, Rama, then those great-souls speculated as to 'how we can thrive without ageing, illness, and likewise without death.'

tataH = then; naravyaaghra = oh tigerly-man, Rama; mahaatmanaam teSaam = great-souled ones, to them; nirjaraaH = without decay - without old age; amaraaH = without death - deathless; ca eva = also, likewise; niraamayaaH = without illness, mortification; katham syaamaH = how, we shall be - how to thrive; buddhiH aasiit = thought - speculation, occurred.

1.45.17

तेषां चिंतयतां तत्र बुद्धिरासीद्विपश्चिताम् |
क्षीरोदमथनं कृत्वा रसं प्राप्स्याम तत्र वै ॥

A thought occurred to those masterminds who were thinking on that matter clueing them up, 'we indeed can get elixir of life by churning the Milky Ocean.'

cintayataam teSaam vipashcitaam = thus thinking, to those, masterminds; tatra = in that matter; buddhiH aasiit = thought, occurred; kSiirodamathanam kR^itvaa = churning milk ocean; tatra = from it; rasam praapsyaama vai = elixir, we will get, indeed.

1.45.18

ततो निश्चित्य मथनं योक्त्रं कृत्वा च वासुकिम् |
मन्थानं मन्दरं कृत्वा ममन्थुरमितौजसः ॥

Deciding upon to churn the Milky Ocean then made Vasuki, Thousand-headed King of Snakes, as the churning rope and Mt. Mandara as stirrer, and those brothers whose energy is unlimited have started churning the Milky Ocean thoroughly.

tataH = then; amitaujasaH = unlimited energetic ones - both groups; mathanam nishcitya = on deciding churning; vaasukim yoktram kR^itvaa = on making Vasuki - King of Snakes as churning-rope; mandaram manthaanam kR^itvaa = on making mountain Mandara as stirrer; mamanthuH = thoroughly churned - Milky Ocean.

1.45.19

अथ वर्षसहस्रेण योक्त्रं सर्पशिरांसि च |
वमन्त्यतिविषं तत्र ददंशुर्दशनैः शिलाः ॥

After a thousand years, the Thousand-headed serpent Vaasuki, which is being used as churning rope, is incapacitated to bear the friction of churning and fanged the cliffs of Mt. Mandara. Thereby a great lot of venom is disgorged from the heads of that serpent Vaasuki, which venom on melting the rocks of Mt. Mandara became the holocaustic poison called haalaahala.

atha varSasahasreNa = later, by thousand years [after a thousand years]; yoktram sarpashiraamsi ca = serpent heads as churning rope, also; tatra = in that - friction of churning; ativiSam = a great lot of venom; vamanti = disgorged; shilaaH dadamshuH dashanaiH = cliffs [of Mt. Mandara] fanged, with fangs.

1.45.20

उत्पपाताग्निसंकाशं हालाहलमहाविषम् |
तेन दग्धं जगत्सर्वं सदेवासुरमानुषम् ॥

A lethal poison similar to inferno known as haalaahala has started to fulminate therefrom, by which whole universe of gods, non-gods and humans is burnt down.

agnisankaasham = similar to inferno; haalaahalamahaaviSam = lethal poison halahala; utpapaataam = started to verily fall - started to fulminate - from Mt. Mandara; tena = by that; sadevaasuramaanuSam = together with gods, demons, humans; jagat sarvam dagdham = whole universe is burnt down.

1.45.21

अथ देवा महादेवं शंकरं शरणार्थिनः |
जग्मुः पशुपतिं रुद्रं त्राहि त्राहीति तुष्टुवुः ॥

The gods seeking shelter then approached Rudra, the Cardinal God, Endower of Solace, and who husbands all the created animals inclusive of human-animals, namely Shiva, and they prayed to him saying 'save, save us.'

tataH = then; devaaH = gods; sharaNaarthinaH = shelter seekers; mahaadevam = to Cardinal God; pashupatim = to lord of animals; shankaram = Solace Endower; rudram = to Rudra; jagmuH = went to; traahi traahi iti tuSTuvuH = save, save us, thus, they prayed to Him.

1.45.22

एवमुक्तस्ततो देवैर्देवदेवेश्वरः प्रभुः |
प्रादुरासीत् ततोऽत्रैव शंखचक्रधरो हरिः ॥

This way while the gods are praying the Lord and God of Gods, namely Shiva, then handling his disc and conch-shell Vishnu has also revealed himself at that place.

tataH = then; prabhuH = the lord; devadeveshvaraH = God of Gods - Shiva; devaiH evam uktaH = he is addressed - prayed by gods this way ; shankhacakradharaH hariH = conch, disc, handling, Hari - Vishnu; tataH = then - in the meanwhile; atra eva praaduraasiit = to there, only, revealed himself.

1.45.23

उवाचैनं स्मितं कृत्वा रुद्रं शूलधरं हरिः |
दैवतैर्मथ्यमाने तु तत्पूर्वं समुपस्थितम् ॥तत्त्वदीयं सुरश्रेष्ठ सुराणामग्रतो हि यत् |
अग्रपूजामिह स्थित्वा गृहाणेदं विषं प्रभो ॥

And Vishnu smilingly spoke to wielder of trident Rudra, 'oh, god the best, whatever element that has emerged from the churning of Milk Ocean by gods, that shall belong to you, isn't it. By virtue of your position as the foremost god among gods, oh, omnicompetent god Shiva, you please accept this poison applying yourself to that position of foremost god, and deeming this poison, haalahala, as a foremost oblation to your godhood'.

hariH = Vishnu; smitam kR^itvaa = making smile [smilingly]; shuuladharam = Wielder of Trident; enam rudram = to him, to Rudra; uvaaca = spoke; surashreSTha = oh best god among gods; daivataiH mathyamaanaH tu = while churning by gods, but; [yat = which]; puurvam samupasthitam = firstly, emerged - element from Milk Ocean; tvadiiyam hi = it is yours, isn't it; yat = by which reason, by virtue of; suraaNaam agrataH = [you are] foremost god among gods; [asi = you are]; prabho = oh omnicompetent god, Shiva; agrapuujaam = as prime oblation; [matvaa = deeming it as]; iha sthitvaa = in this [position of foremost god,] staying at it - applying yourself to that position; idam viSam gR^ihaaNa = you take this poison.

1.45.25

इत्युक्त्वा च सुरश्रेष्ठस्तत्रैवान्तरधीयत |
देवतानां भयं दृष्ट्वा श्रुत्वा वाक्यं तु शार्ङ्गिणः ॥हालाहलं विषं घोरं संजग्राहामृतोपमम् |

Saying so Vishnu, the best one among gods, has disappeared then and there only. And on observing the scare of gods and also on paying heed to the words of the Wielder of Bow called shaar~Nga, namely Vishnu, god Shiva gulped that lethal poison, haalaahala , as if it is ambrosia. [1-45-25, 26a]

25, 26a. surashreSThaH iti uktvaa = best one among gods - Vishnu, this way, on saying; tatra eva antaradhiiyata = there, only, disappeared; [saH = he that Shiva]; devataanaam bhayam dR^iSTvaa = on observing god's scare ; shaar~~ngiNaH = the wielder of bow called shaara~~nga, so, shaar~Ngadhanvan, i.e., Vishnu; vaakyam shrutvaa = words, on listening; ghoram haalaahalam viSam = lethal, halahala, poison; amR^itopamam = as if it is ambrosia; samjagraaha = well taken - gulped the poison.

देवान् विसृज्य देवेशो जगाम भगवान् हरः॥ १-४५-२६
ततो देवासुराः सर्वे ममन्थू रघुनन्दन।

The god of gods Hara then left for his abode Kailash parting with other gods, and oh, Rama, the joy of Raghu's dynasty, the gods and non-gods have continued to churn the Milky Ocean. [1-45-26b, 27a]

26b, 27a. deveshaH= god of gods; bhagavaan haraH= god, Hara - Shiva; devaan visR^iujya= on leaving off gods; jagaama= went away; raghunandana= oh delight of Raghu's dynasty - Rama; tataH devaasuraaH sarve = then, gods, non-gods, all; mamanthuu= continued churning.

प्रविवेशाथ पातालं मन्थानः पर्वतोत्तमः॥ १-४५-२७
ततो देवाः सगन्धर्वाः तुष्टुवुर्मधुसूदनम्।

Now the loftiest mountain that is being used as stirrer, namely Mt. Mandara, has caved into the netherworld, thereby the gods along with gandharva-s have prayed to Madhusuudana, the other name of Vishnu. [1-45-27b, 28a]

27b, 28a. atha= now; manthaanaH parvatottamaH= stirrer, loftiest mountain ; paataalam pravivesha= entered - caved into netherworld; tataH= then; sagandharvaaH devaaH= with gandharva-s, gods; madhusuudanam tuSTuvuH= they prayed Madhusuudana [to Vishnu].

त्वं गतिः सर्वभूतानां विशेषेण दिवौकसाम्॥ १-४५-२८
पालयास्मान् महाबाहो गिरिमुद्धर्तुमर्हसि।

'You alone are the recourse to all beings, especially to the dwellers in heavens, oh ambidextrous god Vishnu, you safeguard us, it will be apt of you elevate the mountain.' So prayed gods to Vishnu. [1-45-28b, 29a]

28b, 29a. mahaabaaho= oh ambidextrous one; tvam sarvabhuutaanaam gatiH= you are, the recourse to all beings; visheSeNa divaukasaam= esspecially, to heaven dwellers; asmaan paalaya= us, you protect; girim uddhartum arhasi= apt of you to elevate mountain.

इति श्रुत्वा हृषीकेशः कामठं रूपमास्थितः॥ १-४५-२९
पर्वतं पृष्ठतः कृत्वा शिश्ये तत्रोदधौ हरिः।

Hearing the prayer of gods Vishnu, Hrisheekesha, the controller of senses, adopting the form of a tortoise and positioning the stirring Mt. Mandara on that tortoiseshell, he lay recumbent at the bottom of Milky Ocean as a base to the stirrer. [1-45-29b, 30a]

29b, 30a. hR^iSiikeshaH= Hrisheekesha, another name of Vishnu, who is beyond corporeal senses, controller of those senses; hariH = Hari; iti shrutvaa= thus, on hearing; kaamaTham ruupam aasthitaH= having adopted tortoise form; parvatam pR^iSTataH kR^itvaa= on making [positioning] mountain [Mt. Mandara] on back [on tortoiseshell] ; tatra shishye udadhau= became recumbent therein that Ocean .

पर्वताग्रं तु लोकात्मा हस्तेनाक्रम्य केशवः॥ १-४५-३०
देवानां मध्यतः स्थित्वा ममन्थ पुरुषोत्तमः।

Keshava then reached out his hand and grasped the mountaintop as he is the Cosmic-Soul, and thus staying amid gods that Supreme Person Vishnu participated in churning the ocean by holding the stirring mountain upright. [1-45-30b, 31a]

30b, 31a. lokaatmaa= Cosmic-Soul; puruSottamaH= Supreme Person; keshavaH= Keshava i.e., Vishnu; devaanaam madhyataH sthitvaa= staying amid of gods; parvataagram tu= mountain peak, but; hastena aakramya= reached out - on holding with hand; mamantha= churned - participated in churning.

अथ वर्षसहस्रेण आयुर्वेदमयः पुमान्॥ १-४५-३१
उदतिष्ठत् सुधर्मात्मा सदण्डः सकमण्डलुः।
पूर्वं धन्वन्तरिर्नाम अप्सराश्च सुवर्चसः॥ १-४५-३२

After a thousand years of churning, then a male personality, an epitome of Life Sciences, namely aayurveda , a highly righteous soul, named Dhanvantari, has firstly surfaced with his arm-rest-stick and with his handy water-vessel, and then the remarkably elegant Apsara-s, angelic damsels, have emerged next to him from the Milky Ocean. [1-45-31b, 32]

31b, 32. atha varSasahasreNa= then, after thousand years; sadaNDaH sakamaNdaluH= with arm-rest-stick, with handy water-vessel; dhanvantariH naama= Dhanvantari, named; aayuH vedamayaH pumaan= Life, Science epitome of, [Aayurveda,] male personality; sudharmaatmaa= highly righteous souled one; suvarcasaH apsaraaH ca= with remarkable elegance, Apsara-s, also; puurvam= firstly; udatiSThat [ut atiSTat= to up, came and stayed] = came up, surfaced - from ocean.

अप्सु निर्मथनादेव रसात्तस्माद्वरस्त्रियः।
उत्पेतुर्मनुजश्रेष्ठ तस्मादप्सरसोऽभवन्॥ १-४५-३३

Choicest females have come out an elixir obtained on absolute churning of the waters of Milk Ocean, oh, best one among men, Rama, thereby that genera of females became Apsara-s.

manujashreSTha= oh the best one among men - Rama; apsu= in water - of Milk Ocean; nirmathanaat= by absolute churning; tasmaat rasaat eva= from that, elixir, only; varastriyaH= choicest females; utpetuH= came forth; tasmaat = therefore; apsarasaH abhavan= Apsara-genera, they became - their genera became.

षष्टिः कोट्योऽभवंस्तासामप्सराणां सुवर्चसाम्।
असन्ख्येयास्तु काकुत्स्थ यास्तासां परिचारिकाः॥ १-४५-३४

Six hundred millions of such Apsara-s with amazing dazzle have emerged from the churning of Milky Ocean, oh, descendent of Kakutstha, and their maidservants who emerged along with them are innumerable.

kaakutstha= oh descendent of Kakutstha; suvarcasaam= those with - amazing dazzle; taasaam apsaraaNaam= of those Apsara-s; SaSTiH koTyaH abhavan= sixty, crores [six hundred millions,] they became [they emerged]; taasaam= their; yaaH paricaarikaaH= who are the, maidservants [of main Apsara-s]; [te= they are]; asankhyeyaaH tu= not countable [innumerable one,] on their part.

न ताः स्म प्रतिगृह्णन्ति सर्वे ते देवदानवाः।
अप्रतिग्रहणादेव ता वै साधारणाः स्मृताः॥ १-४५-३५

Anybody either from gods or demons espoused them, and when none espoused them they are virtually reckoned as 'general-purpose' Apsara-females.

sarve te devadaanavaaH= all, those, gods and demons; taaH= them - the Apsara females; na pratigR^ihNanti sma= not, take a fancy [espoused,] they are; apratigrahaNaat= by not espousing; taaH = they; [sarvaaH= all]; saadhaaraNaaH smR^itaaH eva vai= that way virtually reckoned as general .

In fact these Apsara-s are the nymphs who really did not bother to choose husbands either from gods or from demons and they wanted to be free and out of the institution of marriage. But later they alone have become breeding centres as in the case of Menaka-Vishvamitra et al. Because they have come out from apsu rasa 'waters... elixir, those that emanated from the elixir of water.' Etymologically this nomenclature 'seems more to be guided by the similarity of sound than anything else,' and 'we have a case of sound etymology par excellence [in Ramayana,] in sura, asura and the word asura is formed from the word asu with the addition of the suffix ra and means 'one full of ra spiritual life i.e., asu and 'by curious process of semantical change came to mean a demon.' Pt. Satya Vrat - Ramayana - A Linguistic Study.

वरुणस्य ततः कन्या वारुणी रघुनन्दन।
उत्पपात महाभागा मार्गमाणा परिग्रहम्॥ १-४५-३६

Oh, descendent of Raghu, then the heaven-sent damsel Vaaruni came up from Milky Ocean searching for her espousal, who is the daughter of Varuna, the Rain-god, and who incidentally is the presiding deity of hard liquors and also called as sura.

raghunandana= oh descendent of Raghu; tataH= then; varuNasya kanyaa= daughter of Varuna [Rain-god] ; mahaabhaagaa vaaruNii= heaven-sent one, namely Vaaruni; parigraham maargamaaNaa= espousal, searching for; utpapaata= came up.

दितेः पुत्रा न तां राम जगृहुर्वरुणात्मजाम्।
अदितेस्तु सुता वीर जगृहुस्तामनिन्दिताम्॥ १-४५-३७

Oh, Rama, the sons of Diti, namely asuraa-s, have not espoused that daughter of Rain-god, but oh, brave Rama, the sons of Aditi on their part, namely sura-s, have espoused that impeccable Vaaruni.

raama= oh Rama; taam varuNaatmajaam= her, daughter of that Rain-god - Vaaruni; diteH putraaH na jagR^ihuH= sons of Diti, not, taken - espoused; viira= oh brave one - Rama; aninditaam taam= impeccable one, her; aditeH sutaaH tu=Aditi's, sons, on their part; jagR^ihuH= taken - accepted.

असुरास्तेन दैतेयाः सुरास्तेनादितेः सुताः।
हृष्टाः प्रमुदिताश्चासन् वारुणीग्रहणात् सुराः॥ १-४५-३८

Thereby the sons of Diti are called asuraa-s, and the sons of Aditi are called suraa-s, and gods are delighted and rejoiced on espousing Vaaruni.

tena= thereby; daiteyaaH= sons of Diti; asuraaH= Asura-s - those that are without, liquor; aditeH sutaaH suraaH= Aditi's sons, Suraa-s - those that have liquor; thus both are named; vaaruNiigrahaNaat= on espousing Vaaruni; suraaH= gods; hR^iSTaaH pramuditaaH ca aasan= also became delighted, rejoiced [gods].

उच्चैःश्रवा हयश्रेष्ठो मणिरत्नं च कौस्तुभम्।
उदतिष्ठन्नरश्रेष्ठ तथैवामृतमुत्तमम्॥ १-४५-३९

Then a best horse called Ucchaishravaa has emerged, oh, Rama, the best among men, and then a gem of a jewel, called Kaustubha, and like that amrita, the Supreme ambrosial elixir of gods, have also emerged.

narashreSTha= oh best among men, Rama; uccaiHshravaa hayashreSThaH= Uccaishravaa, the best horse; kaustubham maNiratnam ca= Kaustubha, gem of a jewel, also; tathaiva= like that; uttamam amR^itam udatiSThan [ut atiSThan]= Supreme, Ambrosia - the elixir of gods, have emerged.

अथ तस्य कृते राम महानासीत् कुलक्षयः।
अदितेस्तु ततः पुत्रा दितेः पुत्रानसूदयन्॥ १-४५-४०

Owing to the dispute regarding the possession of that ambrosia, oh, Rama, then there chanced a rampant ethnic havoc, and then the sons of Aditi have havocked the sons of Diti.

raama= Oh Rama; atha= then; tasya kR^ite= to it, owing to ambrosia; mahaan kulakSayaH aasiit= rampant, ethnic havoc, has chanced; tataH= then; aditeH putraaH tu= by Aditi's, sons, on their part; diteH putraan asuudayan= Diti's, sons are, havocked.

एकतामगमन् सर्वे असुरा राक्षसैः सह।
युद्धमासीन् महाघोरं वीरत्रैलोक्यमोहनम्॥ १-४५-४१

All the asura-s and demons have come to one side against sura-s, and there occurred a very gruesome war which was perplexing to all the triad of universe viz., ethereal, real and surreal spheres.

viira= oh brave one - Rama; sarve asuraaH= all, asura-s; raakshasaiH saha= along with demons; ekataam agaman= arrived at - allied themselves to one side; trailokyamohanam= for three worlds, perplexing; mahaaghoram yuddham aasiit= very gruesome, war, occurred.

यदा क्षयं गतं सर्वं तदा विष्णुर्महाबलः।
अमृतं सोऽहरत्तूर्णं मायामास्थाय मोहिनीम्॥ १-४५-४२

When everything is wading into annihilation then that omnicompetent Vishnu swiftly impounded Amrita, the Divine Elixir, by assuming his illusory power of Mohini.

yadaa sarvam kShayam gatam= when, everything waded in annihilation; tadaa= then; mahaabalaH saH viSNuH= highly capable - omnicompetent, he, that Vishnu; mohiniim maayaam aasthaaya= on assuming Mohini's illusory [power / form] ; tuurNam amR^itam aharat= swiftly impounded Amrita - Ambrosia [Vishnu] .

Mohini literally means 'that which bewitches' and usually described as a feminine or neutral power of Vishnu, personified by a bewitching divine female. Thus Vishnu is said to have assumed a physique of such a voluptuous and bewitching seductress, marvellously limbed, and mantled in see-thru clothing, and thus maddened everybody around her. Then she started to serve Amrita/Ambrosia among the gods and demons on making them to sit on either side of her way. Even the age-old Brihaspati, the Jupiter, sitting in god's row, has come under her charm and started gazing her from top to toe, pruriently. When Brihaspati saw the feet of that damsel, they appeared as male person's feet. He further looked at those two feet and beholding them as shrii caraNa, 'Reverential Divine Feet of Vishnu,' with which he covered the three spheres, Brihaspati's illusion is shattered and he venerated those feet, recognising this as Vishnu's Maya, illusory power.

ये गताभिमुखं विष्णुमक्षरं पुरुषोत्तमम्।
संपिष्टास्ते तदा युद्धे विष्णुना प्रभविष्णुना॥ १-४५-४३

Whoever confronted that Eternal and Supreme Person, namely Vishnu, in that war, then Vishnu whose blaze is threefold as manifest in the sun, fire and lightning, has pulverised him.

akSharam= Imperishable, Eternal; puruSottamam= Supreme Person; viSNum= at Vishnu; ye= which of those - asura-s; yuddhe= in war; abhimukham gataaH= have gone towards - confronting ; te= they are; prabhaviSNunaa= by his triple blaze - one whose blaze is manifest in the fire, sun and lightning, hence one who has tripleblaze; viSNunaa= by such - Vishnu; tadaa sampiSTaaH= then, pulverised.

अदितेरात्मजा वीरा दितेः पुत्रान्निजघ्‌निरे।
अस्मिन् घोरे महायुद्धे दैतेयादित्ययोर्भृशम्॥ १-४५-४४

In this horrendous war between the progeny of Diti, namely demons, and the progeny of Aditi, namely gods, the sons of Aditi being gods, have altogether massacred the demonic sons of Diti.

daiteyaadityayoH= of Diti's progeny, of Aditi's progeny; asmin ghore mahaayuddhe= in this, horrendous, great war; viiraaH aditeH aatmajaaH= brave ones, Aditi's, sons gods; diteH putraan= Diti's, sons - demons; bhR^isham nijaghnire= altogether, massacred.

निहत्य दितिपुत्रांश्च राज्यं प्राप्य पुरन्दरः।
शशास मुदितो लोकान् सर्षिसन्घान् सचारणान्॥ १-४५-४५

"On eliminating the demonic sons of Diti and on acquiring kingdom of heaven, that eliminator of enemy cities, namely Indra, happily ruled the worlds that are inclusive of sages and caarana-s." Thus Vishvamitra continued his narration about Vishaala city and its emergence.

purandaraH= eliminator of enemy cities - Indra; ditiputraan nihatya= on eliminating Diti's sons; raajyam praapya= on acquiring divine - kingdom; muditaH= becoming happy; sarSisanghaan sacaaraNaan= with assemblages of sages, with caarana-s - celestials; lokaan shashaasa= worlds, he ruled.

Legend/puraaNa: Once, when Indra was riding his elephant Iravata, Sage Duurvasa came towards him and offered a garland, respecting Indra as the administrator of the universe. Indra decorated that garland on the head of his elephant and that elephant removed it and trampled. By this Duurvasa, who is an angry sage by himself, is angered and curses Indra to fall from the grace and all his luxurious paraphernalia be submerged in ocean. Accordingly, Indra looses everything and becomes destitute, and he then approaches Vishnu. Vishnu reprimands Indra for ridiculing elderly sages like Duurvasa and then plans to churn the ocean to retrieve all the lost treasures. Thus, the legend and the churning are going on for ages.

From the kundalini / power of yoga point of view the churning of ocean is continually going on in everyone's body. The body is the ocean and at its abyss, the triangle in the perineal or sacral plexus is the base of Mt. Mandara. The churning rod is the spinal cord in the rod like backbone and the churning strings are the ida, pingala namely, the sympathetic and parasympathetic systems. The churners are the air elements of vital forces on either side. This total system is held upright by Vishnu because He is naaraayaNa, nara

aayaNa 'one who conducts humans, say created beings, into being and lead them away, again into His own self...' When kundalini power is incited the first results are always negative like, haalaaha, 'the lethal poison...' and all all-ruinous ills befall on us. If this negativity is surrendered to someone who can handle it effortlessly, like Shiva, then the positivity results like Amrita/Ambrosia. Even if this elixir of life is readily available, there will be still better lures, lusts, and longings like Mohini and if enchanted by those instantaneous quirks, which are yet another kind of negativity, we will be lost completely, like the demons. Hence 'churn the correct way...' is the postulate of yoga.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे पञ्चचत्वारिंशः सर्गः

Sarga 46

1.46.1

हतेषु तेषु पुत्रेषु दितिः परमदुःखिता |
मारीचं काश्यपं राम भर्तारमिदमब्रवीत् ॥

"Oh, Rama, Lady Diti was highly anguished for those sons that are killed and said this to her husband, Sage Kashyapa, the son of Sage Maareechi." Thus Vishvamitra continued narration.

raama = oh Rama; teSu putreSu hateSu = those, sons, while being killed; ditiH paramaduHkhitaa = Diti, is highly, anguished; bhartaaram maariicam kaashyapam = to husband, son of Mareechi, to sage Kaashyapa; idam abraviit = said this.

1.46.2

हतपुत्रास्मि भगवंस्तव पुत्रैर्महाबलैः |
शक्रहन्तारमिच्छामि पुत्रं दीर्घतपोऽर्जितम् ॥

Oh, god, I am bereaved of my sons who are killed by your great mighty sons, the sons of your second wife Aditi, as such I wish to bear a son, who is achievable by sustained penance, for he shall be the exterminator of Indra.

bhagavan = oh god; mahaabalaiH = great mighty ones; tava putraiH = by your, sons; hataputraasmi = killed sons I am - my sons are killed; shakrahantaaram = exterminator of Indra; diirghatapaH arjitam = one who can be achievable by sustained penance; such a; putram = son; icChaami = I wish - to bear.

1.46.3

साहं तपश्चरिष्यामि गर्भं मे दातुमर्हसि |
ईश्वरं शक्रहन्तारं त्वमनुज्ञातुमर्हसि ॥

'Such a bereaved mother as I am, I wish to undertake asceticism for a son who shall become an exterminator of Indra, and who shall be the ruler of worlds. As such, it will be apt of you to permit me for asceticism, and further it will be apt of you to accord me pregnancy with such a son.' Thus Diti spoke to her husband Kaashyapa.

saa aham = such as I am - such a bereaved mother; tapaH chariSyaami = I wish to undertake asceticism; anuGYaatum [daatum] arhasi = apt of you to permit [to accord] ; tvam = you; iishvaram = who shall be a ruler of worlds; shakrahantaaram = who shall be - exterminator of Indra; with such a son; garbham me daatum arhasi = apt of you to accord pregnancy to me .

A sage's wife requires permission of her husband if she wishes to undertake an individual asceticism, because she will be receiving her own share of merit from her sage-husband's penances and practises, as he is her life-mate.

1.46.4

तस्यास्तद्वचनं श्रुत्वा मारीचः कश्यपस्तदा |
प्रत्युवाच महातेजा दितिं परमदुःखिताम् ॥

On hearing her request the great resplendent sage Kaashyapa, the son of Sage Mareechi, replied Diti, who is deeply mournful.

tadaa = then; maariicaH = son of Sage Mareechi; mahaatejaaH = great resplendent sage; kashyapaH = Kashyapa; tasyaaH tat vacanam shrutvaa = on hearing that sentence - request of her; paramaduHkhitaam ditim = to deeply mournful Diti; pratyuvaaca = said in reply.

1.46.5

एवं भवतु भद्रं ते शुचिर्भव तपोधने |
जनयिष्यसि पुत्रं त्वं शक्रहन्तारमाहवे ॥

" 'So be it... oh, ascetically wealthy lady, you be blest, if you abide by the propriety of the practises of asceticism, then you will be delivering a son who can become an exterminator of Indra in war.

tapodhane = oh ascetically wealthy one - Lady Diti; evam bhavatu = so, be it; te bhadram = you, be blest; shuciH bhava = purity [propriety,] you become [abide by]; tvam = you; aahave shakrahantaaram = Indra's exterminator in war; such a; putram = son; janayiSyasi = you will be delivering.

1.46.6

पूर्णे वर्षसहस्रे तु शुचिर्यदि भविष्यसि |
पुत्रं त्रैलोक्यहन्तारं मत्तस्त्वं जनयिष्यसि ॥

'If you can complete a thousand years of asceticism punctiliously, by my grace you can deliver a son who can be a husbander of three worlds.' Thus Sage Kaashyapa advised his wife Diti.

tvam shuciH bhaviSyasi yadi = if you become pure [punctilious] ; varSasahasre puurNe tu = on completing thousand years, but; mattaH = from me [by my grace]; trailokyahantaaram [bhartaaram] = three worlds exterminator [husbander]; putram = son; janayiSyasi = you can deliver.

In some other versions the word trailokyahantaaram is carried forward from earlier verses of Diti, into the speech of Sage Kaashyapa also. Some have it as trailokyabhartaaram 'a husbander of three worlds...' Diti may have desired for a 'killer.' But Kashyapa, as a father of both gods and demons, cannot term the issuing son as an exterminator of three worlds, because the three worlds are in vogue at Kaashyapa's grace. Some attach this adjective to Indra but not to the forthcoming son of Diti.

1.46.7

एवमुक्त्वा महातेजाः पाणिना स ममार्ज ताम् |
तमालभ्य ततः स्वस्तीत्युक्त्वा तपसे ययौ ॥

Saying thus that great resplendent sage patted her, and then on his touching her she is consecrated, and then that sage Kaashyapa departed for his ascetic practises, saying 'be blest.'

mahaatejaaH = great resplendent [sage]; saH = he, Kaashyapa; evam uktvaa = thus, saying; taam paaNinaa mamaarja = wiped her with hand - patted; tam aalabhya tataH = on touching her, then; svasti iti uktvaa = be blest, thus, on saying; [saH = he, Kaashyapa]; tapase yayau = departed for ascetic practises.

1.46.8

गते तस्मिन्नरश्रेष्ठ दितिः परमहर्षिता |
कुशप्लवं सामासाद्य तपस्तेपे सुदारुणम् ॥

On the exit of Sage Kaashyapa, oh, best one among men Rama, highly elated Diti reached the sacred place called Kushaplava, on which the present City of Vishala is now standing, and practised a highly rigorous asceticism.

narashreSTha = oh best one among men, Rama; tasmin gate sati = he [Kashyapa];, when gone; ditiH paramaharSitaa = Diti, is highly elated; kushaplavam samaasaadya = on reaching [to a sacred place called] Kushaplava; sudaaruNam tapaH tepe = she practised highly rigorous, asceticism.

1.46.9

तपस्तस्यां हि कुर्वत्यां परिचर्यां चकार ह |
सहस्राक्षो नरश्रेष्ठ परया गुणसंपदा ॥

While she is truly practising asceticism, oh, the best among men Rama, that Thousand-eyed god Indra has indeed rendered services with his abundant and surpassing veracities to her, who is none other than his maternal-aunt.

narashreSTha = oh best among men Rama; tasyaam tapaH kurvatyaam [carantyaam] hi = she, while practising asceticism, truly; sahasraakSaH = Thousand-eyed god - Indra; parayaa guNasampadaa = with abundant and surpassing veracities; paricaryaam cakaara ha = services, rendered, indeed.

1.46.10

अग्निं कुशान् काष्ठमपः फलं मूलं तथैव च |
न्यवेदयत् सहस्राक्षो यच्चान्यदपि कांक्षितम् ॥

The Thousand-eyed god Indra made available fire, firewood, water, the sacred Kusha grass, fruits and like that tubers also, and whatever other items she required in her ascetic practise.

sahasraakSaH = Thousand eyed god, Indra; agnim kushaan kaaSTham apaH = fire, Kusha grass, firewood, water; phalam tathaa eva ca muulam = fruits, like that, also, tubers; kaankSitam anyat = [she] wanted - required, other [items]; yat ca api = whatever, also, even; nyavedayat = he offered - made available.

1.46.11

गात्रसंवाहनैश्चैव श्रमापनयनैस्तथा |
शक्रः सर्वेषु कालेषु दितिं परिचचार ह ॥

All the time Indra indeed served Diti by massaging her body, and other means of removing her bodily strain resulting from her arduous practises.

shakraH = Indra; gaatrasamvahanaiH ca eva = limbs [body,] massages, also, thus; tathaa = likewise; shramaapanayanaiH = sending - by removing away [bodily] strain; sarveSu kaaleSu = in all, times [all the time]; ditim paricacaara ha = served to Diti, indeed.

1.46.12

पूर्णे वर्षसहस्रे तु दशोने रघुनंदन |
दितिः परमसंहृष्टा सहस्राक्षमथाब्रवीत् ॥

Oh, Rama, the descendent of Raghu, when ten years are less to complete the thousand years span of her ascetics, Diti is highly rejoiced as her ambition is going to fructify in just ten more years, and then she spoke to the Thousand-eyed god, Indra.

raghunandana = oh Rama, descendent of Raghu; atha = then; varSasahasre puurNe = to complete thousand years; dashone = less ten years - 990 years; ditiH paramasamhR^iSTaa = Diti, highly rejoiced; sahasraakSam abraviit = Indra spoke to Thousand-eyed god.

1.46.13

तपश्चरन्त्या वर्षाणि दश वीर्यवतां वर |
अवशिष्टानि भद्रं ते भ्रातरं द्रक्ष्यसे ततः ॥

Oh, best one among the valiant ones, Indra, to me who am practising asceticism ten years are remaining to complete, then you can see your brother, you be safe.

viiryavataam vara = oh, best one among valiant ones - oh, Indra; tapaH carantyaa = asceticism, to me who am practising; dashavarSaaNi avashiSTaani = ten years, are remaining; tataH bhraataram drakSyase = then, you can see brother; te bhadram = you be, safe.

1.46.14

यमहं त्वत्कृते पुत्र तमाधास्ये जयोत्सुकम् |
त्रैलोक्यविजयं पुत्र सह भोक्ष्यसि विज्वरः ॥

Oh, son Indra, whom I am bringing up for your reason, I will bring him up as a victory-enthusiast, and oh, son, Indra, along with him conquering the three worlds you can enjoy them, without febrility from your enemies. Oh, son Indra, whom I am now bringing up, will be enthusiastic in conquering you, but somehow I will manage him by telling that you are after all his brother, and no harm shall be done to you, and oh, son Indra, if you join him you will get rid of your febrility, caused by his emergence, and then you two can conquer all the three worlds.

putra = oh son - Indra; yam = whom; tvat kR^ite = for your, reason; jayotsukam = enthusiastic one in victory [to conquer you] ; tam aham aadhaasye = I am bringing up him; putra = oh son, Indra; vijvaraH = without febrility [of enemies]; trailokyavijayam = victory on three worlds; saha bhokSyasi = with [him] you can enjoy.

1.46.15

याचितेन सुरश्रेष्ट पित्रा तव महात्मना |
वरो वर्षसहस्रान्ते मम दत्तः सुतं प्रति ॥

Oh, best one among gods, Indra, on my prayer your high-souled father Sage Kaashyapa bestowed this boon on me for a son, which materialises at the end of thousand years, and only ten more years are to slip by.

surashreSTa = oh best one among gods; yaachitena = on my prayer; maahaatmanaa tava pitraa = from high-souled one, by your, father- Kaashyapa; varShasahasraante = at the end of thousand years; mama sutam prati = to me, towards son [for a son]; varaH dattaH = boon, is bestowed.

1.46.16

इत्युक्त्वा च दितिस्तत्र प्राप्ते मध्यन्दिनेश्वरे |
निद्रयापहृता देवी पादौ कृत्वाथ शीर्षतः ॥

When Diti was saying thus, the noontime sun was reigning high that lady is stolen over by sleep keeping her feet headward.

ditiH = Diti; iti uktvaa = thus, saying; dineshvaraH = day's, lord - Sun; [aakaasha] madhyam praapte = on reaching [sky] in middle - at midday; devii = that lady; atha = then; paadau shiirSataH kR^itvaa = on keeping two feet headward; tatra = there in that matter of asceticism; nidrayaa apahR^itaa = stolen over by sleep.

This 'keeping feet headward' is variously inferred. While sitting she leaned on her knees and her braid touched feet, thus she became impious. She slept with her head neither towards east nor to south. The ancient cots in India used to have head-side and feet-side finishing. Then she placed head at feet-side and feet at head-side. Even if a cot is not there, though slept on ground, the head shall be positioned eastward or southward, but not to north or west. Finally, she slept at noontime, and for a person under a vow noontime sleep is prohibitive. anena vratasthaanaam divaa svaapaH paadasthaane shiraH sthaapanam ca ashucikaram iti suucitam - dk Hence her meticulousness is defeated.

1.46.17

दृष्ट्वा तामशुचिं शक्रः पादयोः कृतमूर्धजाम् |
शिरःस्थाने कृतौ पादौ जहास च मुमोद च ॥

On observing her who has become impious by placing her head at feet-side and braid falling on feet, Indra is gladdened and laughed at her failed asceticism.

shakraH = Indra; paadayoH kR^itamuurdhajaam = placing head at feet-side and braid resting on feet; ashucim = not pious one; taam dR^iSTvaa = her [Diti,] on observing; shiraH sthaane kR^itau paadau = feet placed at the place of head; jahaasa ca mumoda ca = laughed, also, gladdened, also.

1.46.18

तस्याः शरीरविवरं प्रविवेश पुरंदरः |
गर्भं च सप्तधा राम चिच्छेद परमात्मवान् ॥

Oh, Rama, being a highly courageous one, Indra the destroyer of enemy fastnesses, entered the body of Diti through her vaginal aperture and rent her foetus asunder into seven fragments.

raama = oh Rama; purandaraH = destroyer of enemy-fastnesses - Indra; tasyaaH shariiravivaram = body's [vaginal] aperture of her [Diti's] ; pravivesha ca = entered, also; paramaatmavaan = highly courageous one; garbham saptadhaa cicCheda = rent asunder womb [foetus] into seven ways [seven fragments] .

1.46.19

भिद्यमानस्ततो गर्भो वज्रेण शतपर्वणा |
रुरोद सुस्वरं राम ततो दितिरबुध्यत ॥

Oh, Rama, then that foetus wailed clamorously while being sliced with Thunderbolt that has hundred cutting edges, and then Diti woke up.

raama = oh Rama; tataH = then; shataparvaNaa = which has hundred cutting edges; vajreNa = with such Thunderbolt; bhidyamaanaH garbhaH = being sliced, womb [foetus]; susvaram = in loud voiced - clamorously; ruroda = wailed; tataH ditiH abudhyata = then, Diti, is awakened.

1.46.20

मा रुदो मा रुदश्चेति गर्भं शक्रोऽभ्यभाषत |
बिभेद च महातेजा रुदन्तमपि वासवः ॥

'Do not scream, do not scream...' thus Indra was coaxing the foetus, and even though that foetus is screaming piteously the great resplendent Indra has gone on fragmenting it.

maa rudaH maa rudaH = do not, scream, do not, scream; iti shakraH garbham abhyabhaaSata = thus, Indra said - coaxed to foetus ; mahaatejaaH vaasavaH = great resplendent, Indra; rudantam api = wailing, even though [foetus is wailing]; bibheda ca = fragmented it, also.

1.46.21

न हन्तव्यं न हन्तव्यमित्येवं दितिरब्रवीत् |
निष्पपात ततः शक्रो मातुर्वचनगौरवात् ॥

'Unkillable, unkillable is my foetus...' thus Diti raved in that way, and then Indra fell out of the womb honouring his stepmother's entreaty.

ditiH = Diti; na hantavyam na hantavyam = not, killable, not killable; iti evam abraviit = thus, that way, spoke [raved]; tataH = then; shakraH = Indra; maatuH vacanagauravaat = owing honour to mother's words [entreaty] ; niSpapaata = out fallen - fell out of womb.

1.46.22

प्रांजलिर्वज्रसहितो दितिं शक्रोऽभ्यभाषत |
अशुचिर्देवि सुप्तासि पादयोः कृतमूर्धजा॥

Indra humbly folding his palms that are still handling his bloody Thunderbolt spoke to Diti, 'oh, lady, you have become impious when your braid touched your feet and when you have gone to sleep in midday, and you vow is thwarted.'

vajrasahitaH = along with Thunderbolt - blood-wet weapon still in hand; shakraH = Indra; praanjaliH = humbly adjoining palms; ditim abhyabhaaSata = to Diti, spoke; devi = oh lady; paadayoH kR^itamuurdhajaa = made [touching] head-hair [braid] on feet; ashuciH = not pious - you became; [madhyaahne] suptaa asi = you have [in midday] slept .

1.46.23

तदन्तरमहं लब्ध्वा शक्रहन्तारमाहवे |
अभिदं सप्तधा देवि तन्मे त्वम् क्षन्तुमर्हसि ॥

"Thereby I gained a chance to eliminate him who can eliminate Indra in a battle. Hence I fragmented your foetus into seven fragments, and it will be apt of you to pardon me for that act of mine." So said Indra to lady Diti. Thus, Sage Vishvamitra continued narration about City of Vishaala.

aham = I; tat antaram labdhvaa = that, chance, on gaining; aahave shakrahantaaram = [who can become] eliminator of Indra in battle; saptadhaa abhidam = fragmented - the foetus in seven ways [seven fragments] ; devi = oh lady; me tat = my, that - deed; tvam kSantum arhasi= apt of you to pardon .

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे षट्चत्वारिंशः सर्गः

Sarga 47

1.47.1

सप्तधा तु कृते गर्भे दितिः परमदुःखिता |
सहस्राक्षं दुराधर्षं वाक्यं सानुनयाब्रवीत् ॥

"Diti was highly anguished when her foetus is rendered into sevenfold, and spoke these appeasing words to the indomitable Thousand-eyed Indra." Thus Vishvamitra continued his narration about City Vishala.

garbhe saptadhaa tu kR^ite = on rendering foetus into seven ways, but; ditiH paramaduHkhitaa = Diti, highly anguished; duraadharSam sahasraakSam = to indomitable one, Thousand-eyed Indra; saanunayaa vaakyam abraviit = spoke words with appeasement.

1.47.2

ममापराधाद्गर्भोऽयं सप्तधा शकलीकृतः |
नापराधो हि देवेश तवात्र बलसूदन ॥

'Oh, Indra, the eliminator of demon Bala, this foetus of mine is sliced into seven segments owing to my own misdeed, oh, ruler of gods, Indra, indeed there is no iniquity of yours in this matter.' Thus Diti started speaking to Indra.

balasuudana = oh killer of demon Bala - Indra; devesha = oh ruler of gods - Indra; mama aparaadhaat = by my misdeed [alone]; ayam garbhaH = this, foetus; saptadhaa shakalii[viphalii ]kR^itaH = made [sliced] into in seven segments [foiled] ; atra = in that matter; tava aparaadhaH = your, iniquity; na hi = not, indeed.

1.47.3

प्रियं त्वत्कृतमिच्छामि मम गर्भविपर्यये |
मरुतां सप्तसप्तानां स्थानपाला
भवन्तु ते ॥

Though a reversal has happened against my thinking in the matter of my pregnancy, let these seven segments become your seven Wind-gods, the rulers of seven ethereal-places, under your ruler-ship.

garbhaviparyaye [mama garbhaviSaye viparyaye sambhave san] = pregnancy, reversal [in matter of my pregnancy reversal, happened, though]; from you; mama = to me; tvat kR^itam = done by you; priyam icChaami = I wish to have a courtesy; [ime = these]; saptasaptaanaam = seven [segments of foetus] as seven; marutaam = of Wind-gods; te = in your [ruler-ship]; sthaanapaalaa = [Airy, Ethereal] rulers of places; bhavantu = let them become.

According to mythology there are seven ethereal places in cosmos on which the galaxies and planets are dependent. According to Vishnu Puraana: aavahapravahavashcaiva samvahaH ca udvaH ca tathaa | vihaakhyaH praivaahaH paraavaheti kramaat || gaganaH sparshanaH vaayuranilaH ca tathaaparaH | praaNaH praaNeshvaraH jiiva iti ete saptamaarutaaH || They are: aavaha the air called by this name will be pervading in clouds, thunderbolts, rain, meteors; pravaha air in solar orbit; samhava in lunar orbit; udvaha in galaxies; vivaha in planetary spheres; parivaha in the Seven-Sages sphere; varaavaha in north polar regions. These are otherwise called by names gagana, sparshana, vaayu, anila, praaNa, praaNeshvara, jiiva. Each of the Marut god has a batch of seven Marut-s, thus they are forty-nine entities, in total.

1.47.4

वातस्कंधा इमे सप्त चरन्तु दिवि पुत्रक |
मारुता इति विख्याता दिव्यरूपा ममात्मजाः
॥

Oh, son Indra, let these seven sons of mine become the seven presiding deities of Cosmic Air Divisions and let them move in heaven with heavenly forms.

putrakaaH = oh son, Indra; sapta ime mama aatmajaaH = seven, of these, my, sons; divyaruupaa = with heavenly forms; vaataskandhaa = to air divisions, presiding deities - let them become presiding deities in cosmos; maarutaa iti vikhyaataa = Maaruta-s, thus, renowned; carantu divi = let them move, in heaven.

1.47.5

ब्रह्मलोकं चरत्वेक इन्द्रलोकं तथापरः |
दिव्यवायुरिति ख्यातः तृतीयोऽपि
महायशाः ॥

One from the seven may permeate Brahma's abode, likewise another may permeate the heaven of Indra, and even the third one, let him become a greatly celebrated and reputed as Divine Wind, and he may circulate in entire universe.

ekaH = one - of the seven; brahmalokam caratu = move in - permeate Brahma's abode; tathaa aparaH = likewise, another one; indralokam = in Indra's heaven; mahaayashaaH tR^itiiyaH api = greatly celebrated, third one, even; vaayuH iti khyaataH = thus reputed as Wind; divyavaayuH [divi caratu] = Divine air - in Universe, let him circulate.

1.47.6

चत्वारस्तु सुरश्रेष्ठ दिशो वै तव शासनात् |
संचरिष्यन्ति भद्रं ते कलेन हि ममात्मजाः ॥त्वत्कृतेनैव नाम्ना वै मारुता इति विश्रुताः |

'Oh, chief of gods, Indra, let four of my sons permeate four directions according to time and at your command, let safety betide you, and let them be renowned verily by the name given by you as 'Marut,' because you have coaxed the crying fragments of foetus saying, 'maa ruda, maa ruda, 'do not cry, do not cry...' Thus Diti said to Indra. [1-47-6, 7a]

6, 7a. surashreSTha = oh god's chief; catvaaraH mama aatmajaaH = four, of my, soul born ones - sons; tava shaasanaat vai = by your, command, indeed; tvat kR^itena eva naamnaa vai = thus name given by you, indeed; maarutaa iti vishrutaaH = Maaruta, thus, be renowned; kaalena dishaH samcariSyanti hi = in time, in directions, verily, let them permeate, indeed; te bhadram = let safety betide you.

1.47.7

तस्यास्तद्वचनं श्रुत्वा सहस्राक्षः पुरंदरः ॥उवाच प्रांजलिर्वाक्यं
दितिं बलनिषूदनः |

On hearing her words, the Thousand-eyed destroyer of enemy's citadels and a demon named Bala, namely Indra, spoke this word to Diti, humbly adjoining his palms. [1-47-7b, 8a]

7b, 8a. sahasraakSaH = Thousand-eyed one; purandaraH = enemy-citadels destroyer; balaniSuudanaH = destroyer of demon Bala - Indra; tasyaaH tat vacanam shrutvaa = on hearing that words of her; praanjaliH ditim vaakyam uvaaca = with adjoined- palms, said words to Diti.

1.47.8

सर्वमेतद्यथोक्तं ते भविष्यति न संशयः ॥विचरिष्यन्ति भद्रं ते देवरूपास्तवात्मजाः |
एवं तौ निश्चयं कृत्वा मातापुत्रौ तपोवने ॥जग्मतुस्त्रिदिवं राम कृतार्थाविति नः श्रुतम् |

" 'All this will happen as you have said, undoubtedly, and your offspring, the Maaruta-s, would be pervading in the forms of gods, you be safe.' Thus Indra assured Diti. Those two, the stepmother Diti and the stepson Indra, on arriving at a decision in that ascetic forest, departed to heaven fulfilling their purposes. Thus we heard the legend." Thus Vishvamitra continued his narration. [1-47-8b, 9, 10a]

8b, 9, 10a. te = to you [by you]; yathaa uktam = as, said; etat sarvam bhaviSyati = this, all, will happen; samshayaH na = without doubt; tava aatmajaaH = your own offspring; devaruupaaH = in the form of gods; vicariSyanti = will be moving [pervading]; te bhadram = you be safe; so said Indra to Diti; raama = oh Rama; tau = those two; maataaputrau = [Diti, the step] mother [Indra the] son; tapovane = in ascetic forest; evam nishcayam kR^itvaa = in this way, on taking decision ; kR^itaarthaau = fulfilling their purposes; tridivam jagmatuH = they departed to heaven ; iti naH shrutam = thus, heard by us [by us, the legend is].

1.47.10

एष देशः स काकुत्स्थ महेन्द्राध्युषितः पुरा ॥दितिं यत्र तपःसिद्धामेवं
परिचचार सः |

Oh, Rama of Kakutstha, this province is that one which was once presided over by Indra, and where he rendered services to that accomplished one in her asceticism, namely lady Diti. [1-47-10b, 11a]

10b, 11. kaakutstha = oh Rama, of Kakutstha; eSaH = this is; puraa = once; mahendraadhyuSitaH = presided over by Indra; saH deshaH = that, province; yatra = where; saH = he - Indra; tapaHsiddhaam = an accomplished one in her asceticism; ditim = to Diti; evam paricacaara = in this way, rendered services.

1.47.11

इक्ष्वाकोस्तु नरव्याघ्र पुत्रः परमधार्मिकः ॥अलंबुषायामुत्पन्नो विशाल
इति विश्रुतः |
तेन चासीदिह स्थाने विशालेति पुरी कृता ॥

To king Ikshvaku of Vishaala, oh, tigerly-man Rama, a highly righteous son was born through queen Alambusa, and he was renowned as Vishaala. There is a city in this place constructed by him and known by his own name, Vishaala. [1-47-11b, 12]

11b, 12. naravyaaghra = oh tigerly-man, Rama; ikSvaakoH tu = to King Ikshvaku, on his part; alambuSaayaam = throguh queen Alambusha; paramadhaarmikaH = most righteous one [is born]; vishaala iti vishrutaH = Vishaala, as, renowned; putraH utpannaH = a son, is born; tena = by him - owing to him; iha sthaane = at this, place; vishaala iti purii kR^itaa = city constructed as known as Vishaala; aasiit = is there.

These Ikshvaku-s of Vishaala are not the Ikshvaku-s of Ayodhya, i.e., of Solar Dynasty. The Bhaagavata Puraana says separately in its seventh canto about this dynasty of Ikshvaku-s of Vishaala.

1.47.13

विशालस्य सुतो राम हेमचन्द्रो महाबलः |
सुचन्द्र इति विख्यातो हेमचन्द्रादनंतरः
॥

"Oh, Rama, Vishaala's son is the great-mighty Hemachandra, and Hemachandra's son is highly renowned as Suchandra..

raama = oh Rama; mahaabalaH hemacandraH = great-mighty one, Hemachandra; vishaalasya sutaH = Vishala's, son; hemacandraat anantaraH = latter one from Hemachandra, - son of Hemacandra; sucandra iti vikhyaataH = Suchandra, as, highly renowned one.

1.47.14

सुचन्द्रतनयो राम धूम्राश्व इति विश्रुतः |
धूम्राश्वतनयश्चापि सृंजयः समपद्यत
॥

"The son of Suchandra became famous as Dhuumraashva, and oh, Rama, Dhuumraashva derived his son named Srinjaya.

raama = oh Rama; sucandratanayaH = Suchandra's son; dhuumraashva iti vishrutaH = renowned as Dhuumraashva; dhuumraashvatanayaH ca api = Dhuumraashva's son, also, even; sR^injayaH samapadyata = Srinjaya, derived.

1.47.15

सृंजयस्य सुतः श्रीमान् सहदेवः प्रतापवान् |
कुशाश्वः सहदेवस्य पुत्रः परमधार्मिकः
॥

The fortunate and valorous son of Srinjaya is Sahadeva, and the son of Sahadeva is the most righteous Kushaashva.

shriimaan prataapavaan = fortunate one, valorous one; sahadevaH = Sahadeva; sR^injayasya sutaH = is Srinjaya's, son; paramadhaarmikaH kushaashvaH sahadevasya putraH = most righteous, Kushaashva is, Sahadeva's, son.

1.47.16

कुशाश्वस्य महातेजाः सोमदत्तः प्रतापवान् |
सोमदत्तस्य पुत्रस्तु काकुत्स्थ इति
विश्रुतः ॥

The highly resplendent and dauntless Somadatta is the son of Kushaashva and Somadatta's son is highly reputed as Kakutstha.

mahaatejaaH prataapavaan somadattaH = highly resplendent, dauntless, Somadatta is; kushaashvasya [putraH] = Kushaashva's, [son]; somadattasya putraH tu = Somadatta's, son, on his part; kaakutstha iti vishrutaH = Kakutstha, thus, highly reputed one.

1.47.17

तस्य पुत्रो महातेजाः संप्रत्येष पुरीमिमाम् |
आवसत्परमप्रख्यः सुमतिर्नाम दुर्जयः
॥

Presently that Kakutstha's son named Sumati, who is a great-resplendent one, an unconquerable one, and a highly celebrated one is dwelling in this city.

samprati = presently; eSaH imaam puriim = in this, city; tasya = his [Kakutstha's]; putraH mahaatejaaH = son [of Kakutstha,] great-resplendent one; parama[amara]prakhyaH = highly [godlike] celebrated one; durjayaH = unconquerable one; sumatiH naama = Sumati named one; aavasat = is dwelling.

These two Ikshvaku and Kakutstha are of Vishaala dynasty. They are not to be confounded with the grandparents of Rama.

1.47.18

इक्ष्वाकोस्तु प्रसादेन सर्वे वैशालिका नृपाः |
दीर्घायुषो महात्मानो वीर्यवन्तः
सुधार्मिकाः ॥

By the grace of Ikshvaku, the successive kings of Vishaala have longevity, intrepidity, well-off in generosity, and they were great-souled ones.

ikSvaakoH tu prasaadena = by the grace of Ikshvaku, but; vaishaalikaaH nR^ipaaH = relating to Vishaala, [successive] kings; sarve = all of them; diirghaayuSaH = had long life [had longevity]; mahaatmaanaH = great souled ones; viiryavantaH = intrepid ones; sudhaarmikaaH = highly generous ones [well-off, in generosity.]

1.47.19

इहाद्य रजनीमेकां सुखं स्वप्स्यामहे वयम् |
श्वः प्रभाते नरश्रेष्ठ जनकं द्रष्टुमर्हसि ॥

"Today we may gladly go to sleep here for a night, and oh, best one among men, and it will be apt of you to see Janaka, the King of Mithila tomorrow morning." Thus Sage Vishvamitra spoke to Rama and Lakshmana.

narashreSTha = oh best among men - Rama; adya ekaam rajaniim = today, one, night; iha = here; vayam sukham svapsyaamahe = we, gladly, go to sleep; shvaH prabhaate = tomorrow, morning; janakam draSTum arhasi = will be apt of you to see Janaka [King of Mithila].

1.47.20

सुमतिस्तु महातेजा विश्वामित्रमुपागतम् |
श्रुत्वा नरवरश्रेष्ठः प्रत्यागच्छन्
महायशाः ॥

The best one among best men, a widely reputed and the highly resplendent king of Vishaala, namely Sumati, having heard that Vishvamitra has arrived at the precincts of the city, came to him for a warm welcome.

mahaatejaaH mahaayashaaH = highly resplendent one, widely reputed one; naravarashreSThaH = best among best men; sumatiH tu = Sumati [King of Vishaala,] on his part; vishvaamitram upaagatam = came nearby Vishvamitra - arrived at the outskirts of city; shrutvaa = on hearing; pratyaagacChat = came towards - for warm welcome.

1.47.21

पूजां च परमां कृत्वा सोपाध्यायः सबान्धवः |
प्रांजलिः कुशलं पृष्ट्वा विश्वामित्रमथाब्रवीत् ॥

King Sumati arrived along with his mentors and family members, offered an excellent veneration to Vishvamitra, and then spoke to the sage with adjoined palms enquiring about his well being.

sopaadhyaayaH sabaandhavaH = with mentors, with family members - Sumati on arriving with; paramaam puujaam kR^itvaa = on performing excellent veneration; praanjaliH = with adjoined palms; kushalam pR^iSTvaa = on enquiring about well being; atha = then; vishvaamitram abraviit = spoke to Vishvamitra.

1.47.22

धन्योऽस्म्यनुगृहीतोऽस्मि यस्य मे विषयं मुने |
संप्राप्तो दर्शनं चैव नास्ति
धन्यतरो मम ॥

"To which province you have visited that happens to be mine, thereby I could get an audience of yours without stirring myself from my country, hence none will be more fortunate than me." So said king Sumati to Vishvamitra.

yasya me viSayam = to which province, that of mine; mune = oh saint; sampraaptaH darshanam = well chanced, your audience; such as I am; dhanyaH asmi = fortunate, I am; anugR^ihiitaH asmi = much obliged, I am; mama dhanyataraH = me, very much fortunate one; na asti = not, is there.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे सप्तचत्वारिंशः सर्गः

Sarga 48

1.48.1

पृष्ट्वा तु कुशलं तत्र परस्परसमागमे |
कथान्ते सुमतिर्वाक्यं व्याजहार महामुनिम् ॥

When those two, Vishvamitra and Sumati, have met one another there at that place, king Sumati raised the topic of Rama and Lakshmana, after exchanging greetings and enquiring about the well-being of the great-saint Vishvamitra.

tatra = there; parasparasamaagame = on meeting one with the other Sumati with Vishvamitra; sumatiH kushalam pR^iSTvaa = king Sumati, having asked well-being; kathaante = end of episode [at end of the exchanging greetings]; mahaamunim vaakyam vyaajahaara = with great-saint, words, started - raised the topic of Rama and Lakshmana.

1.48.2

इमौ कुमारौ भद्रं ते देवतुल्यपराक्रमौ |
गजसिंहगती वीरौ शार्दूलवृषभोपमौ ॥पद्मपत्रविशालाक्षौ खड्गतूणीधनुर्धरौ |
अश्विनाविव रूपेण समुपस्थितयौवनौ ॥यदृच्छयैव गां प्राप्तौ देवलोकादिवामरौ |
कथं पद्भ्यामिह प्राप्तौ किमर्थं कस्य वा मुने ॥

"These two youngsters, oh, sage, let safety betide you, striding like audacious elephants and arrogant lions, bearing a similitude to adventurous tigers and adamantine bulls, and wielding quivers, swords, and bows, are valorous with their valour matching that of Vishnu, and with their eyes broad like lotus-petals and with youthfulness in the offing they look like the exceptionally beautiful twin-gods, Ashwin-brothers, by their physique. How these two have footslogged and chanced here as though immortals have chanced on earth from the abode of gods at their pleasure? What for they have come here, and whose scions are they?

mune = oh saint; te bhadram = you, be safe; devatulyaparaakramau = matching with god Vishnu in valour; gajasimhagatii = with striding [like audacious] elephant, [like arrogant] lion; viirau = two valrous ones; shaarduulavR^iSabhopamau= in similitude with [adventurous] tiger, [adamantine] Holy Bull; padmapatravishaalaakSau = broad eyed like lotus petal ; khaDgatuuNiidhanurdharau = wielding sword, quiver and bow; ruupeNa ashvinau iva = like the Twin-god brothers Ashwin by physique; samupasthitayauvanau = in the offing youthfulness; devalokaat = from gods' abode; yadR^icChayaa iva = as if at their pleasure; gaam praaptau = chanced on earth; amarau = not dying ones [deathless, immortals]; iva = as if like; imau kumaarau = these, youngsters; iha = here, to this place; padbhyaam = with two feet - by footslogging; katham = how; kim artham = what, for; praaptau = how, they chanced; kasya vaa = whose [scions,] are they.

The word deva can easily be said as a 'god' but, this is said to be Vishnu, as implied at 4-43-56 of Kishkindha 'There the Cosmic-Souled God, namely Vishnu...' etc. Now the enquirer himself is no less than a godly king, hence he identified the boys as non-terrestrial. No fatherly person accepts youngsters to footslog miles and miles, and so far this is an unobserved and an uncared for aspect by other sages and saints, because all of those sages and saints are footsloggers. This may be one of the reasons for Dasharatha in refusing to send Rama with Vishvamitra. However, King Sumati, being a glorious and fatherly king brought up this topic. Vishvamitra is giving a 'rehearsal' for these brothers for their real forest trekking later in the legend. Further, if a divine deed is to be done and a benefit therefrom is to be acquired, one has to footslog. Now Rama is going to perform a divine feat called 'bending the bow of Shiva' and thereby winning the hand of an unusual princess Seetha, in marriage. Hence, he footslogged this much distance for siitaakalyaaNaartham, lokakalyaaNaartham Seetha's marriage, which is for the 'universal goodness.'

1.48.5

भूषयन्ताविमं देशं चन्द्रसूर्याविवाम्बरम् |
परस्परेण सदृशौ प्रमाणेङ्गितचेष्टितैः ॥किमर्थं च नरश्रेष्ठौ संप्राप्तौ दुर्गमे पथि |
वरायुधधरौ वीरौ श्रोतुमिच्छामि तत्त्वतः ॥

"These two best ones among men are identical to one another by their bodily proportion, facial-language, and by bodily gestures, and with their presence they refurbish this province like the Moon and Sun brightening the firmament. In truth, I would like to know for what reason these valiant ones who are wielding best weapons have arrived here travelling on an arduous path." Thus, king Sumati asked Vishvamitra.

narashreSThau = two best ones among men - Rama, Lakshmana; pramaaNengitaceSTitaiH = by bodily proportions, [and] facial-language, [and] gestures; paraspareNa sadR^ishau = identical to one another; candrasuuryau ambaram iva = Moon, Sun, [decorate the] firmament, as with; imam desham bhuuSayantau = they are refurbishing this province; varaayudhadharau = wielders of best weapons; such a; viirau = valiant ones; durgame pathi = on an non passable route - an arduous path; kim artham sampraaptau = for what, reason, they have chanced here; tattvataH shrotum icChaami = I wish to listen - know in truth.

The word facial-language translated for ingita may be an extended expression for the body language. This word is for the voice muted facial expressions, given through smiles, eyebrows, lip movement etc. A person could be analysed by these very expressions as we presently call this as face reading. This is what Sugreeva says when sending Hanuma to Rama and Lakshmana for the first time, 'because you are an expert in reading faces, know them by their facial expressions...'

तस्य तद्वचनं श्रुत्वा यथावृत्तं न्यवेदयत् |
सिद्धाश्रमनिवासं च राक्षसानां वधं तथा | १-४८-७

On hearing those words of King Sumati, Vishvamitra informed him about the visit of Rama and Lakshmana to the Hermitage of Accomplishment, also about the elimination of demons, as it has happened. [1-48-7a, 7b]

7a, b. tasya tat vacanam shrutvaa = his [Sumati's,] that, word, on hearing; siddhaashramanivaasam ca = visit [of Rama and Lakshmana] in Accomplishment hermitage, also; tathaa = like that; raakSasaanaam vadham = elimination of demons; yathaa vR^ittam = as, it happened; nyavedayat = submitted - Vishvamitra informed Sumati.

1.48.7

विश्वामित्रवचः श्रुत्वा राजा परमविस्मितः ॥अतिथी परमौ प्राप्तं पुत्रौ दशरथस्य तौ |
पूजयामास विधिवत् सत्कारार्हौ महाबलौ ॥

King Sumati is highly astonished to hear the words of Vishvamitra about the visit of Rama and Lakshmana, and treating them to have come as the most prominent and honour-worthy guests that king started to honour those two great-mighty sons of Dasharatha customarily. [1-48-7c, 8]

7c, 8. raajaa = king Sumati; vishvaamitravacaH shrutvaa = on hearing Vishvamitra's words; paramavismitaH = highly astonished; paramau atithii praaptam = most prominent guests, chanced - at his place; satkaaraarhau = worthy ones for honour; mahaabalau = great-mighty - princes; tau dasharathasya putrau = to those two sons of Dasharatha; vidhivat puujayaamaasa = customarily, started to honour.

1.48.9

ततः परमसत्कारं सुमतेः प्राप्य राघवौ |
उष्य तत्र निशामेकां जग्मतुर्मिथिलां ततः ॥

On getting high honours from King Sumati, Raghava-s stayed there along with Vishvamitra and with the community of sages for one night, and then they all have moved on to Mithila.

raaghavau = Raghava-s; tataH = then; sumateH paramasatkaaram praapya = on getting high honour from Sumati; tatra ekaam nishaam uSya = there, on staying one night; tataH mithilaam jagmatuH = then, they moved on to Mithila .

1.48.10

तां दृष्ट्वा मुनयः सर्वे जनकस्य पुरीं शुभाम् |
साधु साध्विति शंसन्तो मिथिलां समपूजयन् ॥

On seeing Janaka's auspicious city Mithila, all of the saints who are accompanying Vishvamitra, Rama, and Lakshmana, extolled it saying, "Splendid! Splendid!" and admired it highly.

sarve munayaH = all, saints; janakasya = Janaka's; taam shubhaam puriim dR^iSTvaa = on seeing that auspicious city [Mithila] ; saadhu saadhu iti shamsantaH = splendid, splendid, thus, extolled; mithilaam samapuujayan = at Mithila, well-worshipped.

Ayodhya is not fortunate enough to receive any worship from the onlookers, but it will be admired for its fortification. However, Mithila is a venerable city, because by itself it is a temple town and the Vedic-rituals etc., will be going on forever. It is a blessed place as it has Shiva's Bow, for which bow ritual worship is be ongoing from time immemorial.

1.48.11

मिथिलोपवने तत्र आश्रमं दृश्य राघवः |
पुराणं निर्जनं रम्यं पप्रच्छ मुनिपुंगवम् ॥

On seeing a hermitage in the fringes of Mithila, that appeared to be age-old, but now uninhabited, yet pleasing, Rama asked the eminent sage Vishvamitra.

raaghavaH = Raghava; tatra = there; mithilopavane = in woodlands near at Mithila - in fringe woods of Mithila; puraaNam = age-old; nirjanam = without people - uninhibited; ramyam = pleasing; aashramam dR^ishya = hermitage, on seeing; munipungavam papracCha = asked the eminent sage.

1.48.12

इदमाश्रमसंकाशं किं न्विदं मुनिवर्जितम् |
श्रोतुमिच्छामि भगवन् कस्यायं पूर्व आश्रमः ॥

"This is semblable to a hermitage but sages seem to have discarded it. Oh, venerable sage, whose is this hermitage previously, I wish to listen of it." Thus, Rama asked Vishvamitra.

bhagavan = oh venerable one; aashramasankaasham = semblable with hermitage ; munivarjitam = discarded by sages; idam kim nu = this is, what, really; puurvaH ayam aashramaH kasya = previously, whose is this hermitage; shrotum icChaami = I wish to listen.

1.48.13

तच्छ्रुत्वा राघवेणोक्तं वाक्यं वाक्यविशारदः |
प्रत्युवाच महातेजा विश्वमित्रो महामुनिः ॥

On hearing that sentence spoken by Raghava, the expert in sententiousness, a great resplendent sage and eminent-saint Vishvamitra replied him in this way.

vaakyavishaaradaH = expert in sententiousness; mahaatejaaH = great resplendent [sage]; vishvaamitraH = Vishvamitra; raaghaveNa uktam = spoken by Raghava; tat vaakyam = that, sentence; shrutvaa = on hearing; mahaamuniH pratyuvaaca = eminent-saint Vishvamitra said in reply .

1.48.14

हन्त ते कथयिष्यामि शृणु तत्त्वेन राघव |
यस्यैतदाश्रमपदं शप्तं कोपान्महात्मना ॥

What a pleasure! You may listen as I narrate, Raghava, whose hermitage is this factually, and which great soul has resentfully cursed this.

raaghava = oh Raghava; mahaatmanaa = by [which] great-souled one [Gautama]; kopaan = resentfully; shaptam = cursed; etat aashramapadam = this, threshold of hermitage; yasya = whose is it; tattvena te kathayiSyaami = I will narrate factually to you; shR^iNu = listen; hanta = what a pleasure - to tell about it to you.

The pleasure expressed by Vishvamitra is for the arrival of time, for the event of Rama's grace, in releasing Ahalya from her cursed state.

1.48.15

गौतमस्य नरश्रेष्ठ पूर्वमासीन्महात्मनः |
आश्रमो दिव्यसंकाशः सुरैरपि सुपूजितः ॥

Oh, the best one among men Rama, this hermitage with a heavenly glisten, and highly hallowed even by gods, once belonged to the great-souled sage Gautama.

narashreSTha = oh best among men, Rama; divyasankaashaH = heavenly glistening; suraiH api supuujitaH = highly hallowed even by gods ; aashramaH = [this] hermitage; puurvam = once; mahaatmanaH gautamasya aasiit = belonged to the great-souled, Gautama's, was there .

1.48.16

स चात्र तप आतिष्ठदहल्यासहितः पुरा |
वर्षपूगान्यनेकानि राजपुत्र महायशः ॥

In this hermitage, oh, prince Rama, once that highly renowned Sage Gautama sat tight in asceticism for numerous cycle of years along with his wife Ahalya.

mahaayashaH = oh highly renowned; raajaputra = oh king's son [prince Rama]; puraa = once; saH = he - Gautama; ahalyaasahitaH = along with Ahalya [his wife] ; anekaani = not one - numerous; varSapuugaani = cycles of year; atra tapa aatiSThat = there - in this hermitage, sat tight in asceticism.

1.48.17

तस्यान्तरं विदित्वा तु सहस्राक्षः शचीपतिः |
मुनिवेषधरो भूत्वाऽहल्यामिदमब्रवीत् ॥

On knowing the meantime of Gautama's availability at hermitage, Indra, the husband of Shaci Devi and the Thousand-eyed god wearing the guise of sage Gautama and becoming such a sage, approached Ahalya and said this to her.

shaciipatiH sahasraakSaH = Sachi Devi's husband, Thousand-eyed, Indra; tasya = his [Gautama's]; antaram = meantime, gap period [from his stay with his wife in ascetics]; viditvaa = on knowing; muniveSadharaH = wearing sage's [Gautama's] guise; bhuutvaa = on becoming [like Gautama]; ahalyaam idam abraviit = said this to Ahalya.

1.48.18

ऋतुकालं प्रतीक्षन्ते नार्थिनः सुसमाहिते |
संगमं त्वहमिच्छामि त्वया सह सुमध्यमे ॥

Oh, finely limbed lady, indulgers do not watch out for the time to conceive, as such oh, slender-waisted one, I desire copulation with you.

susamaahite = oh finely limbed one; arthinaH = indulgers; R^itukaalam na pratiikSante = do not watch out for seasonal [conceiving] time ; sumadhyame = oh well-waisted one; aham tu = I, for my part; tvayaa saha = along with you; sangamam icChaami = I desire copulation .

Vividly: Oh, Ahalya, Brahma crafted you so well that all your limbs are symmetrically conjoined, so who in the universe will not yearn to have intercourse with you... and on seeing your slender waist and thickset hips I wish to copulate with you now itself... and let there be no fear of safe period or unsafe period for I do not wish to have any progeny of mine from you...

1.48.19

मुनिवेषं सहस्राक्षं विज्ञाय रघुनंदन |
मतिं चकार दुर्मेधा देवराजकुतूहलात् ॥

Oh, Rama, the legatee of Raghu, though knowing him as the Thousand-eyed Indra in the guise of her husband Gautama, she is inclined to have intercourse ill-advisedly, only to satisfy the impassion of the King of Gods.

raghunandana = oh Rahu's legatee; durmedhaa = ill advisedly; muniveSam sahasraakSam viGYaaya = knowing thousand eyed one in sage's guise [though]; devaraajakutuuhalaat = for god's, king's, impassion; matim cakaara = made mind - inclined to have intercourse.

Her thinking is: This is none but Indra in the guise of my husband, for my husband never asks me like this nor he violates times... I heard that Indra is seeking me for a long time... and when King of Gods expresses such a desire, it cannot be refused... let him have it

1.48.20

अथाब्रवीत् सुरश्रेष्ठं कृतार्थेनान्तरात्मना |
कृतार्थास्मि सुरश्रेष्ठ गच्छ शीघ्रमितः प्रभो ॥आत्मानं मां च देवेश सर्वदा रक्ष गौतमात् |

She felt fulfilled in her heart of hearts and then she said this to that best god Indra, 'I am gratified in complying with your wish, oh, best of gods, get going oh, lord, from here quickly, oh, ruler of gods, always safeguard yourself and me from Sage Gautama.' Thus, Ahalya said to Indra. [1-48-20, 21a]

20, 21a. atha = then; kR^itaarthena antaraatmanaa = fulfilled, means, in heart of hearts; surashreSTham = to the best one of gods - Indra; abraviit = said; surashreSTha = oh best of gods; kR^itaarthaa asmi = fulfilled purpose - gratified, I am; prabho = oh lord; itaH shiighram gacCha = quickly get going from here; devesha = oh god's ruler; aatmaanam = yourself; maam ca = me, also; sarvadaa gautamaat rakSa = always safeguard from Gautama.

1.48.21

इन्द्रस्तु प्रहसन् वाक्यमहल्यामिदमब्रवीत् ॥सुश्रोणि परितुष्टोऽस्मि गमिष्यामि यथागतम् |

Indra on his part smilingly said this word to Ahalya, 'oh, well-hipped lady, I am quite delighted, here I go as I have came.' [1-48-21b, 22a]

21b, 22a. indraH tu = Indra, on his part; prahasan = smilingly; ahalyaam idam vaakyam abraviit = said this sentence to Ahalya; sushroNi = oh, well-hipped lady; parituSTaH asmi = quite delighted, I am; yathaa aagatam gamiSyaami = as I have come, I will go away.

1.48.22

एवं संगम्य तु तया निश्चक्रामोटजात्ततः ॥स संभ्रमात्त्वरन् राम शङ्कितो गौतमं प्रति |

Oh, Rama, Indra then came out of the cottage flustering hurriedly after copulating with her with an uncertainty about the arrival of Sage Gautama. [1-48-22b, 23a]

22b, 23a. raama = oh Rama; evam tayaa sangamya = thus, having copulated with her ; saH = he - Indra; sambhramaat tvaran = by fluster, hastily; gautamam prati shankitaH = uncertain towards [his arrival] Gautama ; tataH = then; uTajaat = from cottage; niScakraama = he came out.

1.48.23

गौतमं स ददर्शाथ प्रविशन्तं महामुनिम् ॥देवदानवदुर्धर्षं तपोबलसमन्वितम् |
तीर्थोदकपरिक्लिन्नं दीप्यमानमिवानलम् ॥गृहीतसमिधं तत्र सकुशं मुनिपुंगवम् |

Indra looked at Gautama..the one who is great saint, inaccessible to gods and demons, full of ascetic power, purified with holy water, bright like fire, holding Samidha-s and kusha grass in hands, and eminent Sage entering into the hermitage. [1-48-23b, 24, 25a]

23b, 24, 25a. mahaamunim = great-saint; devadaanavadurdharSam = one who is inaccessible to Gods and demons; tapobalasamanvitam = one with full of power of asceticism; tiirthodakapariklinnam = one who is purified with holy water ; analam iva diipyamaanam = one who is bright like fire; gr^ihiitasamidham = one who is holding Samidha-s in his hands; sakusham tatra = there with Kushagrass; munipungavam Gautamam = the prominent saint, Gautama ; pravishantam saH dadarsha= Indra saw entering him.

1.48.25

दृष्ट्वा सुरपतिस्त्रस्तो विषण्णवदनोऽभवत् ॥अथ दृष्ट्वा सहस्राक्षं मुनिवेषधरं मुनिः |
दुर्वृत्तं वृत्तसंपन्नो रोषाद्वचनमब्रवीत् ॥

On seeing the sage the lord of gods Indra is scared and became dreary-faced. Then the well-behaved Gautama furiously spoke these words on seeing the ill-behaved Thousand-eyed Indra who is donning the guise of a saint. [1-48-25b, 26]

25b, 26. surapatiH = lord of gods - Indra; dR^iSTvaa = having seen - the sage; trastaH = he is scared; viSaNNa[vivarNa]vadanaH abhavat = dreary [colourless] faced, he became; atha = then; vR^ittasampannaH = rich one in behaviour [well-behaved Gautama]; muniH = saint [Gautama]; muniveSadharam = who is wearing saint's guise - Indra; dur vR^ittam = ill, behaved one; sahasraakSam = at Thousand-eyed Indra; dR^iSTvaa = on seeing; roSaat vacanam abraviit = spoke words by furiousness .

1.48.27

मम रूपं समास्थाय कृतवानसि दुर्मते |
अकर्तव्यमिदं यस्मात् विफलस्त्वं भविष्यति ॥

'Oh, dirty-minded Indra, taking hold of my form you have effectuated this unacceptable deed, whereby you shall become infecund.' Thus, Gautama cursed Indra.

durmate = oh dirty minded one; mama ruupam samaasthaaya = taking hold of my form; idam = this; akartavyam = not performable - unacceptable deed; kR^itavaan asi = you have effectuated; yasmaat = whereby; tvam = you; viphalaH = devoid of fruits - infecund; bhaviSyati = you will become.

1.48.28

गौतमेनैवमुक्तस्य स रोषेण महात्मना |
पेततुर्वृषणौ भूमौ सहस्राक्षस्य तत्क्षणात् ॥

When that great-souled sage Gautama spoke that way with rancour, the testicles of the cursed Thousand-eyed Indra fell down onto ground at that very moment.

sa roSeNa mahaatmanaa = with, rancour, by great-souled sage; gautamena = by Gautama; evam uktasya = that way, of the one who is spoken to [cursed, Indra's]; sahasraakSasya = of Thousand-eyed Indra; vR^iSaNau = testicles; tat kSaNaat = that, very moment; bhuumau petatuH = onto ground, fell down.

1.48.29

तथा शप्त्वा च वै शक्रं भार्यामपि च शप्तवान् |
इह वर्षसहस्राणि बहूनि निवसिष्यसि ॥वायुभक्षा निराहारा तप्यन्ती भस्मशायिनी |
अदृश्या सर्वभूतानामाश्रमेऽस्मिन् निवत्स्यसि ॥

On cursing Indra thus the sage cursed even his wife saying, 'you shall tarry here for many thousands of years to come without food and consuming air alone, and unseen by all beings you shall live on in this hermitage while contritely recumbent in dust.'

shakram tathaa shaptvaa = Indra, thus, on cursing; bhaaryaam api ca shaptavaan = even, also, he cursed wife; iha = here; bahuuni varSasahasraaNi = many, thousands of years; nivasiSyasi = you will live - tarry on; vaayubhakSaa niraahaaraa = air consuming, without food; bhasmashaayinii = recumbent on ashes - dust; tapyantii = searing [contritely]; sarvabhuutaanaam = for all beings; adR^ishyaa = un seen; asmin aashrame nivatsyasi = you live in this hermitage.

1.48.31

यदा त्वेतद्वनं घोरं रामो दशरथात्मजः |
आगमिष्यति दुर्धर्षस्तदा पूता भविष्यसि ॥

When that unassailable son of Dasharatha, namely Rama, arrives at this squalid forest, for it will be henceforth rendered so along with you, then you will be purified.

dasharatha aatmajaH = Dasharatha's, soul-born son; durdharSaH = unassailable one; raamaH = Rama; yadaa = when; ghoram etat vanam = to this sqalid forest; aagamiSyati = arrives; tadaa puutaa bhaviSyasi = then, you will be purified.

1.48.32

तस्यातिथ्येन दुर्वृत्ते लोभमोहविवर्जिता |
मत्सकाशे मुदा युक्ता स्वं वपुर्धारयिष्यसि ॥

'On your welcoming Rama, oh, ill-behaved woman, you will be divested of your greed and craze in which you lingered so far, and then you will assume your own body and then you can be in my proximity, rejoicingly.' Thus, Sage Gautama cursed his wife Ahalya.

durvR^itte = oh ill-behaved woman; tasya = to him - to Rama; aatithyena = by giving warm welcome; lobhamohavivarjitaa = divested of greed, craze; mudaa yuktaa = with rejoice; mat sakaashe = in my, proximity; svam vapuH dhaarayiSyasi = you wear your own body [assume.]

1.48.33

एवमुक्त्वा महातेजा गौतमो दुष्टचारिणीम् |
इममाश्रममुत्सृज्य सिद्धचारणसेविते |
हिमवच्छिखरे रम्ये तपस्तेपे महातपाः ॥

"On cursing immodest Ahalya thus, that great-resplendent Sage Gautama shed this hermitage which was once adored by celestials like siddha-sand caarana-s, and that great-ascetic Gautama practised his asceticism on the pleasant peaks of Himalayas." Thus, Vishvamitra continued his narration about the legend of Ahalya.

mahaatejaaH = great-resplendent one; mahaatapaaH = great-ascetic; gautamaH = Gautama; duSTacaariNiim = to bad behaved one - to immodest Ahalya; evam uktvaa = thus, on saying [cursing]; imam aashramam utsR^ijya = shedding this hermitage; siddhacaaraNasevite = adored by siddha-s, caarana-s; ramye himavat shikhare = pleasant ones, on Himalayas, peaks; tapaH tepe= practised asceticism.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे अष्टचत्वारिंशः सर्गः

Sarga 49

1.49.1

अफलस्तु ततः शक्रो देवानग्निपुरोगमान् |
अब्रवीत् त्रस्तनयनः सिद्धगन्धर्वचारणान् ॥

The emasculated Indra then with panicked eyes spoke to gods, siddha-s, gandharva-s, and carana-s, keeping Fire-god as their helms-god.

tataH = then; aphalaH = without fruits - one who is without testicles, emasculated; shakraH = Indra; trastanayanaH = with panicked eyes; devaan = to gods; siddhagandharvacaaraNaan = to siddha-s, gandharva-s, carana-s; agnipurogamaan = Fire-god in forefront - as helms-god; abraviit = spoke.

1.49.2

कुर्वता तपसो विघ्नं गौतमस्य महात्मनः |
क्रोधमुत्पाद्य हि मया सुरकार्यमिदं कृतम् ॥

I have Indeed incited fury in that noble-souled Sage Gautama by effectuating hindrance in his asceticism, but I have accomplished a task of gods.

mahaatmanaH gautamasya = for noble-souled sage Gautama; krodham utpaadya = on inciting fury; tapasaH vighnam kurvataa = effectuated hindrance to asceticism; mayaa = by me; idam surakaaryam kR^itam = done this god's deed - I have accomplished a task of gods; hi = indeed.

Indra is a position assigned to some high-souled being on acquiring considerable merit. He functions as a CEO of the universe, maintaining seasons, rains, thunders, thunderbolts, crops, earthquakes, and every aspect of nature, whether they are good or bad for us. If any Vedic-ritual were performed, this Indra would be too happy, as he and his deputies like Rain-god, Fire-god, Air-god, et al., will receive many oblations from that ritual. But if it is tapas 'the practise of asceticism, penance, or ascesis' by single sage, Indra will be highly perturbed. Usually sages will be practising this ascesis for attainment of higher abodes of Brahma, Vishnu, or Shiva. Some practise this to overthrow present Indra and try ascending to his position, or to attain immortality and thereby rout out Indra, as with the case of Ravana. When that practise is about to materialise, Indra sends his agents, like voluptuous celestial beauties, namely the apsara-s, to infatuate those sages with their beauty. Once the sage's concentration fails, his practise becomes futile. Thus, Indra retains his present position. Here, though Sage Gautama did not practise his ascesis for Indra's post, Indra had to hinder it in his own apprehension, and when the fury of Gautama is incited, Gautama's practise also failed and he had to redo his ascesis until he overcomes his passions. Thus, this 'causing hindrance' is a divine-act as proclaimed by Indra to other gods. In doing such 'divine-acts' Indra will also be maligned, for which the higher gods like Brahma, Vishnu, Shiva, or other higher beings will come to his rescue.

1.49.3

अफलोऽस्मि कृतस्तेन क्रोधात् सा च निराकृता |
शापमोक्षेण महता तपोऽस्यापहृतं मया ॥

By Gautama's anger I am rendered testicle-less and his wife Ahalya is also rejected by the sage, and thus by his releasing a severe curse his propriety for ascesis is dwindled, therefore his ascesis is pre-empted by me.

tena krodhaat = by him [Gautama,] by anger; aphalaH kR^itaH asmi = T am rendered fruitless [testicle-less] ; saa ca niraakR^itaa = she [Ahalya,] also, is rejected; mahataa shaapamokSeNa = by releasing severe curse ; asya tapaH mayaa apahR^itam = his, ascesis, pre-empted by me.

1.49.4

तन्मां सुरवराः सर्वे सर्षिसंघाः सचारणाः |
सुरकार्यकरं यूयं सफलं कर्तुमर्हथ ॥

'Therefore, oh, all gods with the assemblages of sages and caarana-s, it will be apt of you to make me virile again, as I have acted for the benefit of gods.' Thus Indra spoke to all gods.

tat [tasmaat] = therefore; sariSisanghaaH sacaaraNaaH = together with assemblages of sages, with caarana-s; sarve suravaraaH = oh, all of the best gods; surakaaryakaram = undertaken divine deed - I acted for the benefit of gods; maam = me; yuuyam saphalam kartum arhatha = apt of you to make me virile.

1.49.5

शतक्रतोर्वचः श्रुत्वा देवाः साग्निपुरोगमाः |
पितृदेवानुपेत्याहुः सह सर्वैः मरुद्गणैः ॥

On hearing the words of the officiator for Hundred-Vedic-rituals, namely Indra, all of the gods and other assemblages of celestials, together with the groups of Marut-gods came to the godly manes keeping the Fire-god in van, and appealed.

saagnipurogamaaH devaaH = gods going ahead [keeping in van] with fire-god ; shatakratoH vacaH shrutvaa = on hearing Hundred-Vedic-rituals officiator - Indra's words; sarvaiH marut gaNaiH saha = along with all [gods] Marut groups; pitR^idevaan upetya = nearby coming at mane gods ; aahuH = spoke - appealed.

1.49.6

अयं मेषः सवृषणः शक्रो ह्यवृषणः कृतः |
मेषस्य वृषणौ गृह्य शक्रायाशु प्रयच्छत ॥

'This ram is with testicles and Indra is indeed rendered testicle-less. Taking the testicles of this ram they may be given to Indra quickly.' Thus Fire-god started his appeal to manes.

ayam meSaH savR^iSaNaH = this, ram, is with testicles; shakraH avR^iSaNaH kR^itaH hi = Indra indeed rendered without testicles; meSasya vR^iSaNau gR^ihya = on taking ram's testicles; shakraaya aashu prayacChata = quickly be given to Indra.

1.49.7

अफलस्तु कृतो मेषः परां तुष्टिं प्रदास्यति |
भवतां हर्षणार्थाय ये च दास्यन्ति मानवाः |
अक्षयं हि फलं तेषां यूयं दास्यथ पुष्कलम् ॥

'This ram that is being offered to you shall now be gelded to give its testes to Indra, and though this ram is deprived of its organ it will be complete and it endows complete satisfaction to you. To those humans who hereafter offer testes-less rams in sacrifices for the purpose of your gratification, you shall truly offer them plentiful and unmitigated benefits.' Thus Agni, the Fire-god spoke to manes.

aphalaH tu kR^itaH meSaH = ram [this one before you] rendered devoid of testes, but [though going to be]; bhavataam paraam tuSTim pradaasyati = certainly endows complete contentment for you; ye maanavaaH [aphalaH meSaaH] daasyanti = which of those, humans, [testes-less rams, hereafter in sacrifices,] are going to offer [to you manes]; to such of those humans; harSaNaarthaaya = purpose of gratification; akShayam phalam hi = not lessened, fruits [benefits,] truly; teSaam yuuyam daasyatha puSkalam = for them [to humans,] you [manes,] offer plentiful.

The 'manes' are the deified souls of dead ancestors. It is customary to offer un-castrated or unmutilated animals in sacrifices to please gods or departed souls. Presently some humans have offered such an un-castrated ram to manes and the manes are about to enjoy it. But the gods have come and Agni, the Fire-god, is asking them to part with such an offering, for the sake of Indra. And when the manes were hesitating to go against the existing rules of ritual, then Agni, the Fire-god, is amending those rules and he is saying a boon-like proclamation. 'From now, the manes can enjoy even a castrated ram, if offered by humans on earth, and in turn the manes shall afford plentiful benefits of undiminished value to those offerers, namely humans...'

1.49.8

अग्नेस्तु वचनं श्रुत्वा पितृदेवाः समागताः |
उत्पाट्य मेषवृषणौ सहस्राक्षे न्यवेशयन् ॥

On hearing the words of Agni, the Fire-god, the manes-gods who gathered to collect their share of offering have extricated that ram's testes, which is not yet sacrificed but tethered to a sacrificial post, and offered them to the Thousand-eyed Indra.

samaagataaH = who gathered [to collect their share of offering]; pitR^idevaaH = godly manes; agneH vacanam shrutvaa = on hearing Agni - the Fire-god's words; meSavR^iSaNau = ram's both testes; utpaaTya = pulled out, extricated; sahasraakSe nyaveshayan = offered to Thousand-eyed Indra.

1.49.9

तदा प्रभृति काकुत्स्थ पितृदेवाः समागताः |
अफलान् भुंजते मेषान् फलैस्तेषामयोजयन् ॥

Oh, Rama of Kakutstha, from then onwards the manes-gods who come to collect their share are enjoying even the goats, even if they do not have testes, to endow benefits thereof to those that offer those goats, and to join the testes of goats to Indra.

kaakutstha = oh Rama of Kakutstha; samaagataaH = who have come to collect their share of offering; pitR^idevaaH = godly manes; tadaa prabhR^iti = then, onwards; aphalaan meSaan bhunjate = they are enjoying goats without testes; teSaam = their [ of offerings / of rams or goats]; phalaiH = with testes / benefits; ayojayan = to join [to join testes to Indra / join benefits to the offerer.

If rams with testes are offered the manes discard the testes of those rams and enjoy the rest of it. Even if a goat is offered they enjoy it, considering it as homogenous to a ram. In either way, the offerer is blessed with benefits and Indra with testes.

1.49.10

इन्द्रस्तु मेषवृषणस्तदा प्रभृति राघव |
गौतमस्य प्रभावेन तपसा च महात्मनः ॥

Oh, Raghava, owing to the efficacy of the great-souled Gautama and his ascesis, from then onwards Indra has became one with the testes of a goat.

raaghava = oh Raghava; mahaatmanaH = great-souled one; gautamasya prabhaavena = by efficacy of Gautama; tapasaa ca = ascesis, also; indraH tu = Indra, on his part; tadaa prabhR^iti = then onwards; meSavR^iSaNaH = with tests of goat - Indra has become one having goat's testes.

1.49.11

तदागच्छ महातेज आश्रमं पुण्यकर्मणः |
तारयैनां महाभागामहल्यां देवरूपिणीम् ॥

"Therefore, oh, great-resplendent Rama, enter the hermitage of Gautama whose deeds are pietistic, and atone Ahalya who is highly fortunate and who is in the compose of a divinity." Thus Vishvamitra spoke to Rama.

mahaateja = oh great-resplendent Rama; tat = therefore; puNyakarmaNaH aashramam aagacCha = you come - enter into hermitage of pietistic doer [Gautama] ; mahaabhaagaam = highly fortunate one; devaruupiNiim = who is in compose of divinity; enaam = her [lady]; ahalyaam taaraya = let Ahalya, be atoned.

1.49.12

विश्वामित्रवचः श्रुत्वा राघवः सहलक्ष्मणः |
विश्वामित्रं पुरस्कृत्य आश्रमं प्रविवेश ह ॥

On hearing Vishvamitra's words Rama entered the hermitage along with Lakshmana and keeping Vishvamitra afore.

sahalakSmaNaH raaghavaH = with Lakshmana, Raghava; vishvaamitravacaH shrutvaa = on hearing Vishvamitra's words; vishvaamitram puraskR^itya = keeping afore Vishvamitra; aashramam pravivesha ha = entered hermitage, indeed.

1.49.13

ददर्श च महाभागां तपसा द्योतितप्रभाम् |
लोकैरपि समागम्य दुर्निरीक्ष्यां सुरासुरैः ॥प्रयत्नान्निर्मितां धात्रा दिव्यां मायामयीमिव |
धूमेनाभिपरीताङ्गीं दीप्तामग्निशिखामिव ॥सतुषारावृतां साभ्रां पूर्णचन्द्रप्रभामिव |
मध्येऽम्भसो दुराधर्षां दीप्तां सूर्यप्रभामिव ॥

She whose splendour is brightened by her ascesis, at whom it is impossible to raise an eye for a stare either for gods, or for demons, or for the worldly beings on coming close to her, whom the Creator has contrived with careful contemplation as an angelic and a completely phantasmal entity, who is like the befogged and beclouded moonshine of a full moon as she is hitherto enshrouded by the dried up leaves and dust, who is like an unwatchable sunshine mirrored in and glowing from the midst of water, for she is hitherto in the midst of denounce, and whose limbs are like the tongues of a flaring fire around which fumes are cloaking, as she is hitherto practising an utmost ascesis subsisting on air alone, which ascesis alone made her like a flaring Ritual Fir, and Rama has seen such a highly glorious Ahalya.

13-15. saH = he that Rama [has seen one who is]; mahaabhaagaam = at highly glorious - Ahalya; tapasaa dyotitaprabhaam = by ascesis, brightened splendour - one who has it; lokaiH api = by worldly beings, even; suraasuraiH = by gods, demons; samaagamya = on coming close; durniriikSyaam = impossible, to stare at - one who cannot be stared at; dhaatraa prayatnaat nirmitaam = with careful contemplation crafted contrived by Creator; divyaam = angelic; maayaamayiim iva = like completely [entity] phantasmal ; tuSaaraavR^itaam = overspread by fog - befogged moonshine; saabhraam = with clouds - beclouded moonshine; puurNacandraprabhaam iva = as with full moon's shine; ambhasaH madhye = in midst of waters ; duraadharSaam = unwatchable; diiptaam suuryaprabhaam iva = glowing, sun [mirrored sun] shine, like - she who is lay waste hitherto; dhuumena abhipariitaangiim = as with limbs cloaked around by fumes; diiptaaam agnishikhaam iva = as with flaring fire tongue; dadarsha = he has seen.

सा हि गौतमवाक्येन दुर्निरीक्ष्या बभूव ह |
त्रयाणामपि लोकानां यावद्रामस्य दर्शनम् |१-४९-१६

Ahalya is indeed indiscernible to all the three worlds by the very word of Gautama until the manifestation of Rama. [1-49-16a, b]

saa gautamavaakyena = she - Ahalya, by the word of Gautama; raamasya darshanam yaavat = until Rama's manifestation; trayaaNaam api lokaanaam = even for the three worlds; durniriikSyaa babhuuva ha = indiscernible, became, indeed.

शापस्यान्तमुपागम्य तेषां दर्शनमागता ||
राघवौ तु ततस्तस्याः पादौ जगृहतुर्मुदा | १-४९-१७

On reaching the end of curse she came into the view of Raghava-s, and they too gladly touched her feet in reverence. [1-49-16c, 17a]

16c, 17a. shaapasya antam upaagamya = on reaching end of [time of] curse; teSaam darshanam aagataa = she got their [Rama, Lakshmana] ; tataH = then; raaghavau = two Raghava-s; mudaa = gladly; tasyaaH paadau jagR^ihatuH = grasped her [Ahalya's,] feet.

1.49.18

स्मरन्ती गौतमवचः प्रतिजग्राह सा च तौ ||
पाद्यमर्घ्यं तथातिथ्यं चकार सुसमाहिता |
प्रतिजग्राह काकुत्स्थो विधिदृष्टेन कर्मणा ॥

Reminiscing Gautama's words Ahalya received those two, and self-consciously offered water for feet and hand washing, and like that she also offered guestship customarily and dutifully, and Rama of Kakutstha on his part acquiesced her hospitality.

17b, 18. saa ca = she, too; gautamavacaH smarantii = reminiscing Gautama's word; tau = them two - Rama, Lakshmana; pratijagraaha = in turn received; susamaahitaa = self-consciously; paadyam arghyam tathaa aatithyam = water [for feet-wash,] water [for hand-wash,] like that, guestship; vidhidR^iSTena karmaNaa = in view of custom [customarily] dutifully; cakaara = [Ahalya] offered; kaakutsthaH pratijagraaha = Rama of Kakutstha, in turn acquiesced it.

1.49.19

पुष्पवृष्टिर्महत्यासीद्देवदुंदुभिनिस्वनैः |
गन्धर्वाप्सरसां चैव महानासीत् समुत्सवः ॥

There chanced an abundant floral fall form firmament to the drumbeats of god's drums, and the celestials like gandharva-s, apsara-s revelled in a splendid festivity that is superb.

devadundubhinisvanaiH = with sounds of god's drums [drumbeats]; mahatii puSpavR^iSTiH aasiit = abundant, floral fall, is there [chanced]; gandharvaapsarasaam ca eva = gandharva-s, apsara-s, also, even; mahaan aasiit samutsavaH = superb, is there [revelled in,] splendid, festivity.

1.49.20

साधु साध्विति देवास्तामहल्यां समपूजयन् |
तपोबलविशुद्धाङ्गीं गौतमस्य वशानुगाम् ॥

Gods have collectively reverenced her, whose limbs are depurated by the asset of her ascesis which is performed as a devotee of Gautama remaining in his directives, saying 'Gracious! Goodness!'

gautamasya vashaanugaam = Gautama's, abidance, close follower - a devotee of Gautama; tapobalavishuddhaangiim = limbed [Ahalya] verily purified [depurated] by asset of ascesis; taam ahalyaam = at her, Ahalya; devaaH = gods; saadhu saadhu iti = Gracious!, Goodness!, thus [saying,] samapuujayan = collectively, reverenced;

1.49.21

गौतमोऽपि महातेजा अहल्यासहितः सुखी |
रामं संपूज्य विधिवत्तपस्तेपे महातपाः ॥

Even that great-resplendent Gautama is heartened when he reunited with Ahalya after a long, long a time, and that sage customarily reverenced Rama for actualising his solemn utterance, and that great-ascetic Gautama continued his ascesis together with Ahalya.

mahaatapaaH = great ascetic - Gautama; mahaatejaaH = great-resplendent one; gautamaH api = Gautama, even; ahalyaasahitaH = reunited with Ahalya ; sukhii = heartened; raamam vidhivat sampuujya = highly reverenced at Rama customarily; tapaH tepe = ascesis, practised - continued his ascesis.

1.49.22

रामोऽपि परमां पूजां गौतमस्य महामुनेः |
सकाशाद्विधिवत्प्राप्य जगाम मिथिलां ततः ॥

Even Rama on receiving a conventionally high veneration in the manifestness of that great-saint Gautama himself, then moved ahead to Mithila.

raamaH api = Rama, even; gautamasya mahaamuneH sakaashaat = in the manifestness of great saint Goutama; paramaam puujaam vidhivat praapya = on receiving high veneration conventionally; tataH = from there; mithilaam jagaama = to Mithila, moved ahead.

The legend of Ahalya is viewed from many viewpoints, because it is unclear whether she is a humanly lady or a divine entity, or a tract of land.

The atheists, rather materialists, in their translation of Ramayana take this Ahalya, according to their viewpoint, as an uncultivable tract of land by saying that is a halya un, ploughed...land' Thereby Rama rendered it as a cultivable land in the course of his socio-economic reforms. There are many other instances in relating these mythical accounts of Ramayana to the earthly plane. Another instance is lavaNaasurasamhaara elimination of Saline Demon...' and Rama's elimination of this demon is taken as treatment of saline oceanic water as potable waters...'

When the mythology is touched upon, it says that Ahalya is lying there as a stone and by the touch of Rama's foot she regained her divinely human form. This is not evident in Valmiki Ramayana. The idea of petrifaction of Ahalya is brought in from PadmaPuraana which says: saa tataH tasya raamasya paadasparshanaat mahaatmanaH | abhuut suruupaa vanitaa samaakraantaa mahaashilaa || by the touch of the feet of that great souled Rama, she was manifest as a divine damsel, getting rid of her stone-shape...' Further, there will be an exchange of words between Indra and Brahma in Uttara Kanda of Ramayana, and there this episode of Ahalya recurs. At that place Brahma defines hala as - distorted shape...' and a halya is one with an impeccable beauty...' Besides the above, Indra will be usually addressed as sahasraakSha - thousand eyed one...' and behind this legend, there is another legend, saying that Gautama's curse to Indra is: since you delighted with Divine Ahalya, who is crafted by Brahma, in carnal pleasures, let there be thousand carnally vaginal apertures on your body...' Then that Indra is agitated for such an appearance, pleads for mercy. Then, the curse is amended saying 'instead of vaginal apertures, the apertures on your body will look like eyes...' thus Indra became sahasraakSha.

F. Max Muller records in his History of Sanskrit Literature' the commentary of Kumaarila Bhatt, yet another ancient commentator on Ramayana. "In the same manner, if it is said the Indra was the seducer of Ahalya. This does not imply that the God Indra committed such a crime, but Indra means the Sun and Ahalya the night, from [the words] ahaH the 'day' and lil the 'night'; and as the night is seduced and ruined by the sun of the morning, there is Indra called the paramour of Ahalya."

Dharmaakuutam views this as paatityam, patita falling from practise of virtuousness' Such women are said to be accepted by men after making their amends for their faults. tathaa svaruupanaasham kR^itvaa vaayubhakSha ityaadi vayonuurpashaapapradaanena caapalyaat satkR^itaparapuruShavR^ittaa striiniyamena shocayitvaa punaH sa~Ngrahya iti suucitam | abhyaase tu paatityam | - tathaa ca gautamaH - ninditakarmaabhyaasi patitaat tyaagapatitaat tyaaginaH patitaaH - iti - dk

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे
एकोनपंचाशः सर्गः

Sarga 50

1.50.1

ततः प्रागुत्तरां गत्वा रामः सौमित्रिणा सह |
विश्वामित्रं पुरस्कृत्य यज्ञवाटमुपागमत् ॥

Rama then travelled along with Lakshmana towards northeast direction keeping Vishvamitra afore and neared the hall of Vedic ritual of Janaka in Mithila kingdom.

tataH = then; raamaH saumitriNaa saha = Rama, along with Soumitri; vishvaamitram puraskR^itya = keeping Vishvamitra afore; praak uttaraam gatvaa = going to north east [direction] ; [janakasya] yaj~navaaTam upaagamat = neared [Janaka's] Vedic-ritual hall.

The northeast is an auspicious direction, and even today it is held high for any ritual or in the architecture. This direction is presided over by iishaana The God.

1.50.2

रामस्तु मुनिशार्दूलमुवाच सहलक्ष्मणः |
साध्वी यज्ञसमृद्धिर्हि जनकस्य महात्मनः ॥

Rama who is with Lakshmana spoke to the tigerly saint Vishvamitra, " the Vedic-ritual of noble-souled Janaka is excellent, indeed with bountifully garnered paraphernalia of the ritual.

sahalakSmaNaH raamaH tu = with Lakshmana, Rama, on his part; munishaarduulam uvaaca = spoke to tigerly saint - Vishvamitra; mahaatmanaH janakasya = of noble-souled, Janaka; yaj~nasamR^iddhiH = Vedic-ritual's bountifulness; saadhvii hi = is excellent, indeed.

1.50.3

बहूनीह सहस्राणि नानादेशनिवासिनाम् |
ब्राह्मणानां महाभाग वेदाध्ययनशालिनाम् ॥ऋषि
ऋषिवाटाश्च दृश्यन्ते शकटीशतसंकुलाः |
देशो विधीयतां ब्रह्मन् यत्र वत्स्यामहे वयम् ॥

"Oh, highly fortunate sage, this place abounds with many thousands of Brahmans who are experts in Vedic practises and who seem to be the dwellers of numerous provinces, and also discernable are the cottages of sages rife with hundreds of carts full with their ceremonial chattels, as such oh, Brahman, a campsite may be decided for us too, as I discern every inch is inhabited." Thus Rama spoke to Vishvamitra.

mahaabhaaga = oh highly fortunate one [Vishvamitra]; iha = here - this place; naanaadeshanivaasinaam = dwellers of many provinces; vedaadhyayanashaalinaam = experts in Veda practices; braahmaNaanaam = of Brahmans; sahasraaNi bahuuni = thousands, many; shakaTiishatasankulaaH = rife with hundred carts; R^iSivaaTaaH ca = sages' cottages, also; dR^ishyante = are appearing; brahman = oh Brahman; vayam yatra vatsyaamahe = where we take lodge; such a; deshaH = place - campsite; vidhiiyataam = let it be decided.

1.50.5

रामस्य वचनं श्रुत्वा विश्वामित्रो महामुनिः |
निवेशमकरोद्देशे विविक्ते सलिलायुते ॥

On hearing the words of Rama that great-saint Vishvamitra arranged a camp at an unfrequented place that has refreshing water.

mahaamuniH vishvaamitraH = great-saint, Vishvamitra; raamasya vacanam shrutvaa = on hearing Rama's words; salilaayute [anvite] = having [refreshing] waters; vivikte deshe = in an unfrequented, place; nivesham akarot = made [arranged] camp;

1.50.6

विश्वामित्रमनुप्राप्तं श्रुत्वा नृपवरस्तदा |
शतानन्दं पुरस्कृत्य पुरोहितमनिन्दितम् ॥प्रत्युज्जगाम सहसा विनयेन समन्वितः |

On hearing that Vishvamitra has arrived in Mithila, then the best king Janaka instantly forged ahead towards Vishvamitra, keeping his unreprovable priest Shataananda afore of the team, in deference to Vishvamitra. [1-50-6, 7a]

6, 7a. nR^ipavaraH = the best king - Janaka; tadaa = then; vishvaamitram anupraaptam shrutvaa = on hearing Vishvamitra's arrival [at Mithila] ; aninditam = not reprovable one; purohitam = priest; shataanandam = Shataananda; puraskR^itya = keeping afore; vinayena samanvitaH = embodied with deference [in deference to Vishvamitra]; sahasaa = instantly; pratyujjagaama = forged ahead towards [Vishvamitra].

1.50.7

ऋत्विजोऽपि महात्मानस्त्वर्घ्यमादाय सत्वरम् ॥विश्वामित्राय धर्मेण ददौ धर्मपुरस्कृतम्
|

Even the Ritvik-s, the administrators of that Vedic-ritual, of the great souled king Janaka arrived with post-haste taking holy waters, and they have ritualistically offered that sanctified water to Vishvamitra. [1-50-7b, 8a]

7b, 8a. mahaatmaanaH = of the great-souled one - Janaka's; R^itvijaH api = administrators of Vedic-ritual, even; satvaram = with haste; arghyam aadaaya = on taking water; dharma[mantra]puraskR^itam = in view of [ritualistically] ritual [sanctified] ; dharmeNa vishvaamitraaya dadau = ritually offered to Vishvamitra.

1.50.8

प्रतिगृह्य तु तां पूजां जनकस्य महात्मनः ॥पप्रच्छ कुशलं राज्ञो यज्ञस्य च निरामयम् |

On receiving that veneration from the great souled Janaka, Vishvamitra asked after the well-being of the king Janaka, as well about the unhindered proceedings of that Vedic-ritual. [1-50-8b, 9a]

8b, 9a. mahaatmanaH janakasya = of great-souled Janaka's; taam puujaam pratigR^ihya = on receiving that veneration; Vishvamitra; raaj~~naH kushalam = king's [Janaka's,] well-being; yaj~~nasya niraamayam ca = without hindrance [unhindered proceedings] of Vedic-ritual, also; papracCha = asked after.

1.50.9

स तांश्चाथ मुनीन् पृष्ट्वा सोपाध्यायपुरोधसः ॥यथार्हमृषिभिः सर्वैः समागच्छत् प्रहृष्टवत्
|

Then Vishvamitra asked after the well-being of saints, mentors, clerics, as befitting to their order, and joined the company of all of the sages as a happy-souled sage. [1-50-9b, 10a]

9b, 10a. saH = he - Vishvamitra; sopaadhyaayapurodhasaH taan muniin = those saints with mentors, clerics; yathaarham = = as befitting; [kushalam] pR^iSTvaa = [well-being] on asking after; atha = then; prahR^iSTavat = as a happy-soul; sarvaiH R^iSibhiH samaagacChat = joined them with all sages.

1.50.10

अथ राजा मुनिश्रेष्ठं कृताञ्जलिरभाषत ॥आसने भगवानास्तां सहैभिर्मुनिसत्तमैः |

The king Janaka adjoining his palms then spoke to that eminent-sage Vishvamitra, "oh, reverend sage, please be seated on this high seat, along with these eminent saints in their respective seats." Thus Janaka spoke to Vishvamitra [1-50-10b, 11a]

10b, 11a. atha = then; raajaa kR^itaanjaliH = king, with palm-fold; munishreSTham abhaaSata = spoke to eminent-sage Vishvamitra; bhagavaan = oh reverend sage - Vishvamitra; ebhiH munisattamaiH saha = along with these eminent saints; aasane aastaam = be seated in seat - please be seated on a high seat.

1.50.11

जनकस्य वचः श्रुत्वा निषसाद महामुनिः ॥पुरोधा ऋत्विजश्चैव राजा च सह मंत्रिभिः |

On hearing the words of Janaka that great-sage Vishvamitra took his seat, and king Janaka also took seat along with his royal priest Shataananda, and the administrators of that Vedic-ritual, namely Ritvik-s, and along with his ministers. [1-50-11b, 12a]

11b, 12a. janakasya vacaH shrutvaa = on hearing Janaka's words; mahaamuniH = great-sage Vishvamitra; niSasaada = sat down [took his seat]; purodhaa R^itvijaH caiva = [royal] priest Shataananda, administers of Vedic-ritual, Ritvik-s, also thus; mantribhiH saha = along with ministers ; raajaa ca = king, also - took seat.

1.50.12

आसनेषु यथान्यायमुपविष्टान् समन्ततः ॥दृष्ट्वा स नृपतिस्तत्र विश्वामित्रमथाब्रवीत्
|

On beholding all of them seated all about in their respective seats as demanded by procedure king Janaka then spoke to Vishvamitra. [1-50-12b, 13a]

12b, 13a. atha = then; saH nR^ipatiH = he, the king [Janaka]; tatra = there; samantataH = all about; yathaanyaayam = according to procedure [procedurally]; aasaneSu upaviSTaan = who are sitting in seats; dR^iSTvaa = on beholding; vishvaamitram abraviit = spoke to Vishvamitra.

1.50.13

अद्य यज्ञसमृद्धिर्मे सफला दैवतैः कृता ॥अद्य यज्ञफलं प्राप्तं भगवद्दर्शनान्मया |

Today my Vedic ritual is enriched with your advent, whereby I deem that gods have fructified the ritual. Let the ritual be like that. I deem that I have obtained the fruit of the ritual just on seeing godlike you here today. [1-50-13b, 14a]

13b, 14a. adya = today; me yajnasamR^iddhiH = my, Vedic-ritual is enriched; saphalaa = with fruit - as a fructified one; daivataiH kR^itaa = effectuated by gods - gods fructified the ritual; adya = today; bhagavaddarshanaat = on viewing at god [godlike you] ; mayaa yajnaphalam praaptam = fruit [outcome] of Vedic-ritual [deemed to have been] obtained by me.

1.50.14

धन्योऽस्म्यनुगृहीतोऽस्मि यस्य मे मुनिपुङ्गव ॥यज्ञोपसदनं ब्रह्मन् प्राप्तोऽसि मुनिभिः
सह |

Oh, Brahman, at which Vedic-ritual hall you have arrived along with so many sages that happens to be mine, whereby, oh, eminent saint, I feel that I am honoured and hallowed. [1-50-14b, 15a]

14b, 15a. munipungava = oh eminent sage; brahman = oh Brahman; munibhiH saha = along with [so many] sages; yasya me = to which [ritual hall,] mine; yaj~nopasadanam = to Vedic-ritual hall; praaptaH asi = you have arrived; such as I am; dhanyaH asmi anugR^ihiitaH asmi = honoured, I am, hallowed, I am.

1.50.15

द्वादशाहं तु ब्रह्मर्षे दीक्षामाहुर्मनीषिणः ॥ततो भागार्थिनो देवान् द्रष्टुमर्हसि
कौशिक |

"Oh, Brahma-sage, the scholarly Ritvik-s conducting my Vedic-ritual are saying that only twelve more days are remaining to complete the observation of ritual-pledge, and then oh, Kaushika, it will be apt of you to see the gods who arrive at the conclusion of this Vedic-ritual expecting their due in the ritual." So said king Janaka to Vishvamitra. [1-50-15b, 16a]

15b, 16a. brahmarSe = oh Brahma-sage; maniiSiNaH = scholars; dvaadashaaham tu = twelve days, only; diikShaam = ritual-pledge; [sheSam = remaining]; aahuH = they are saying; kaushika = oh Kaushika; tataH bhaagaarthinaH devaan = then [after those twelve days,] gods - desirers of their due; draSTum arhasi = apt of you to see.

1.50.16

इत्युक्त्वा मुनिशार्दूलं प्रहृष्टवदनस्तदा ॥पुनस्तं परिपप्रच्छ प्रांजलिः प्रयतो नृपः
|

On speaking to that tigerly sage Vishvamitra in this way, the king again asked the sage pointedly and inquisitively with adjoined palms and with a gladdened face. [1-50-16b, 17a]

16b, 17a. nR^ipaH = king; munishaarduulam iti uktvaa = on saying to the tigerly sage in this way; tadaa prahR^iSTavadanaH = then, with gladdened face; praanjaliH prayataH = palms-enfolded, inquisitively; punaH tam paripapracCha = again, pointedly asked him [Vishvamitra] .

1.50.17

इमौ कुमारौ भद्रं ते देवतुल्यपराक्रमौ ॥गजसिंहगती वीरौ शार्दूलवृषभोपमौ |
पद्मपत्रविशालाक्षौ खड्गतूणीधनुर्धरौ |
अश्विनाविव रूपेण समुपस्थितयौवनौ ॥यदृच्छयैव
गां प्राप्तौ देवलोकादिवामरौ |
कथं पद्भ्यामिह प्राप्तौ किमर्थं कस्य वा मुने ॥

These two youngsters, oh, sage, let safety betide you, striding like audacious elephants and arrogant lions, bearing a similitude to adventurous tigers and adamantine bulls, and wielding quivers, swords, and bows, are valorous with their valour matching that of Vishnu, and with their eyes broad like lotus-petals and with youthfulness in the offing they look like the exceptionally beautiful twin-gods, Ashwin-brothers, by their physique. How these two have footslogged and chanced here as though immortals have chanced on earth from the abode of gods at their pleasure? What for they have come here, and whose scions are they? [1-50-17b, 18, 19]

17b, 18, 19. mune = oh saint; te bhadram = you, be safe; devatulyaparaakramau = matching with god Vishnu in valour; gajasimhagatii = with strides of [like audacious] elephant, [like arrogant] lion; viirau = two valorous ones; shaarduulavR^iSabhopamau= in similitude to [adventurous] tiger, [adamantine] Holy Bull; padmapatravishaalaakSau = broad eyed like lotus petal; khaDgatuuNiidhanurdharau = wielding sword, quiver and bow; ruupeNa ashvinau iva = by physique like Ashwin the Twin-god brothers; samupasthitayauvanau = in the offing youthfulness; devalokaat = from gods' abode; yadR^icChayaa iva = as if at their pleasure; gaam praaptau = chanced on earth; amarau = deathless, immortals; iva = as if like; imau kumaarau = these, youngsters; iha = here, to this place; padbhyaam = with two feet - by footslogging; katham = how; kim artham = what, for; praaptau = how, they chanced; kasya vaa = whose [scions,] are they.

These foots are the same as king Sumati's dialogue at 1-48-2, 3, 4 including anvaya , parsing.

1.50.20

वरायुधधरौ वीरौ कस्य पुत्रौ महामुने |
भूषयन्ताविमं देशं चन्द्रसूर्याविवाम्बरम् ॥परस्परस्य सदृशौ प्रमाणेङ्गितचेष्टितैः |
काकपक्षधरौ वीरौ श्रोतुमिच्छामि तत्त्वतः ॥

Oh, great-saint, whose sons are these two valiant youngsters who are brandishing best weapons? They are embellishing this province as the Sun and Moon doeth the sky. Each to each they are clonal by postural-language, by facial-language and by body language. They appear valorous but boyish in their appearance, as their curls are still jet-black like crow-wings. Thus, whether they are immature by age though mature by their valour or so, I wish to listen about them in actuality.

20, 21. mahaamune = oh great-saint; varaayudhadharau viirau = brandishing best weapons, valiant ones; kasya putrau = whose, sons are they; candrasuuryau ambaram iva = as with Moon, Sun, [brightening the] sky; imam desham bhuuSayantau = they are embellishing this province; pramaaNengitaceSTitaiH = by postural [language] facial [language,] and by body [language]; parasparasya sadR^ishau = clonal to each to each; kaakapakSadharau = wearing crow wing [similar jet-black curls] ; viirau = about valorous ones; tattvataH shrotum icChaami = I wish to listen in actuality.

Import of verses is the same as at 1-48-5, 6, with a little difference in anvaya , parsing.

1.50.22

तस्य तद्वचनं श्रुत्वा जनकस्य महात्मनः |
न्यवेदयदमेयात्मा पुत्रौ दशरथस्य तौ ॥

On hearing the words of great-souled Janaka, Vishvamitra whose anima is immeasurable, has announced that those two as the sons of king Dasharatha.

mahaatmanaH tasya janakasya tat vacanam shrutvaa = on hearing that sentence of his great-souled Janaka ; ameyaatmaa = not measurable souled [anima having, Vishvamitra]; tau = them two - Rama, Lakshmana; dasharathasya putrau = as Dasharatha's, sons; nyavedayat = submitted - announced.

1.50.23

सिद्धाश्रमनिवासं च राक्षसानां वधं तथा |
तत्रागमनमव्यग्रं विशालायाश्च दर्शनम् ॥अहल्यादर्शनं चैव गौतमेन समागमम् |
महाधनुषि जिज्ञासां कर्तुमागमनं तथा ॥एतत्सर्वं
महातेजा जनकाय महात्मने |
निवेद्य विररामाथ विश्वामित्रो महामुनिः ॥

The highly resplendent great-saint Vishvamitra has informed the high souled Janaka about the coming of Rama and Lakshmana to the Hermitage of Accomplishment, their stopping over there and elimination of demons at that place, their indefatigable travel along with him, beholding City of Vishaala, seeing Ahalya, her reuniting with Sage Gautama, likewise their coming hitherward to gain a grasp of great bow of Shiva. On informing all these incidents to Janaka as well as to Shataananda, who incidentally is the son of Ahalya, sage Vishvamitra paused.

mahaatejaaH mahaamuniH vishvaamitraH = great-resplendent one, great-saint, Vishvamitra; siddhaashramanivaasam ca = stopover in Accomplishment Hermitage, also; tathaa = like that; raakSasaanaam vadham = elimination of demons; avyagram tatra aagamanam = to coming there indefatigably - travelling with him; vishaalaayaaH darshanam ca = beholding City of Vishaala, also; ahalyaadarshanam ca eva = seeing Ahalya, also thus; gautamena samaagamam = [Ahalya's] reuniting with Gautama; tathaa = = likewise; mahaadhanuSi = of great bow [of Shiva]; jij~naasaam kartum = to know about - to have a grasp of it; aagamanam = coming [hitherward]; etat sarvam = all this; mahaatmane janakaaya = to great-souled, Janaka; nivedya = on submitting - on informing; viraraama = then, [he Vishvamitra] paused.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे पंचाशः सर्गः

Sarga 51

1.51.1

तस्य तद्वचनं श्रुत्वा विश्वामित्रस्य धीमतः |
हृष्टरोमा महातेजाः शतानन्दो महातपाः ॥गौतमस्य सुतो ज्येष्ठस्तपसा द्योतितप्रभः |
रामसंदर्शनादेव परं विस्मयमागतः ॥

On hearing that sentence of that intellectual sage Vishvamitra, the highly refulgent and the great ascetic Shataananda is overjoyed, and Sage Shataananda, the eldest son of Sage Gautama, and whose radiance is brightened by his own ascesis is highly amazed just on seeing Rama.

dhiimataH = intellectual one; tasya vishvaamitrasya tat vacanam shrutvaa = on hearing that sentence of his Vishvamitra's; mahaatejaaH mahaatapaaH = highly refulgent, great-ascetic; gautamasya jyeSThaH sutaH = Sage Gautama's, eldest, son; tapasaa dyotitaprabhaH = brightened radiance [who has it] by ascesis ; such a; shataaanandaH = sage Shataananda; hR^iSTaromaaH = rejoiced hair [hair-raising, overjoyed]; raamasandarshanaat eva = just by seeing at Rama; param vismayam aagataH = he obtained great amazement.

1.51.3

एतौ निषण्णौ संप्रेक्ष्य सुखासीनौ नृपात्मजौ |
शतानन्दो मुनिश्रेष्ठं विश्वामित्रमथाब्रवीत् ॥

On raptly observing those two princes who are sitting comfortably with their heads bending down submissively, then Shataananda spoke to the eminent sage Vishvamitra.

atha = then; shataaanandaH = Shataananda; niSaNNau = the two whose heads are bent - bowing submissively; sukhaasiinau = comfortably seated; etau nR^ipaatmajau samprekSya = on raptly observing those two king's sons [princes] ; munishreSTham vishvaamitram abraviit = spoke to the eminent sage Vishvamitra.

1.51.4

अपि ते मुनिशार्दूल मम माता यशस्विनी |
दर्शिता राजपुत्राय तपो दीर्घमुपागता ॥

Oh, tigerly saint Vishvamitra, you have revealed my glorious mother Ahalya who meted out a marathon ascesis to the princes - Really!

munishaarduula = oh tigerly saint Vishvamitra; diirgham tapaH upaagataa = came near [who meted out] marathon ascesis; yashasvinii = glorious one; mama maataa = my, mother; te = by you; raajaputraaya = to princes; api darshitaa = even she is revealed.

1.51.5

अपि रामे महातेजो मम माता यशस्विनी |
वन्यैरुपाहरत् पूजां पूजार्हे सर्वदेहिनाम् ॥

And the highly resplendent and celebrated mother of mine worshipped Rama, who is worthy of worship by every corporeal being, with forest produce, is it so!

mahaatejaH yashasvinii = highly resplendent one, celebrated one - Ahalya; mama maataa = my, mother; sarvadehinaam = by every one with body [with corporeity, corporeal beings]; puujaarhe raame = worthy for deference, in Rama - in respect of Rama; vanyaiH = with forest produce - flowers and fruits; puujaam api upaaharat = has she even performed worship - has she worshipped him?

1.51.6

अपि रामाय कथितं यद् वृत्तं तत्पुरातनम् |
मम मातुर्महातेजो दैवेन दुरनुष्ठितम् ॥

Oh, great-resplendent Vishvamitra, you have narrated to Rama about the maltreatment of my mother by the Providence as has happened anciently, isn't it!

mahaatejaH = oh great-resplendent - Vishvamitra; mama maatuH = my, mother; daivena duranuSThitam = mal-treatment by Providence - subjected to; puraatanam = anciently - happened episode; yathaavR^ittam = as happened; raamaaya api kathitam = narrated even to Rama.

1.51.7

अपि कौशिक भद्रं ते गुरुणा मम संगता |
माता मम मुनिश्रेष्ठ रामसंदर्शनादितः ॥

Oh, the best sage Kaushika, you be safe, my mother is reunited with my father on beholding and giving hospitality to Rama - Really!

kaushika = oh Kaushika; te bhadram = let safety be to you; munishreSTha = oh the best sage; mama maataa = my, mother; raamasandarshanaat itaH = by Rama's bolding - giving hospitality etc; mama guruNaa = with my, father; api sangataa = even, joined - reunited with.

1.51.8

अपि मे गुरुणा रामः पूजितः कुशिकात्मज |
इहागतो महातेजाः पूजां प्राप्य महात्मनः ॥

Oh, Kaushika, my father came to my mother's place from Himalayas! Has the great resplendent father of mine worshipped Rama because the redemption of my mother is per the kindness of Rama! Has this great-souled Rama reverenced that great resplendent father of mine by according a redemption, ahalyaa-daana, the endowment of Ahalya to her husband.

kushikaatmaja = oh Kushi's son [Kaushika, Vishvamitra]; raamaH = Rama; me guruNaa api puujitaH = he is worshipped even by my father; iha aagataH mahaatejaaH = one who came here [to Ahalya's place,] great-resplendent one [Gautama, Shataananda's father]; mahaatmanaH = from great-souled one [from Rama]; puujaam api praapya = he [Rama] has worship, even.

1.51.9

अपि शान्तेन मनसा गुरुर्मे कुशिकात्मज|
इहागतेन रामेण पुजितेनाभिवादितः ॥

"Oh, Kaushika, on his arrival at my mother's place whether this reverential Rama reverenced my father with a pacified heart without becoming contumelious!" Thus sage Shataananda exclaimed at the marvel occurred through Rama.

kushikaatmaja = oh son of Kushika, Vishvamitra; iha aagatena = who came here [at Ahalya's place] ; puujitena = by a reverential one - Rama [prayatena = by a pure soul - Rama]; raameNa = by Rama; me guruH = my, father; shaantena manasaa = with a pacified, heart; api abhivaaditaH = whether, reverenced.

1.51.10

तच्छ्रुत्वा वचनं तस्य विश्वामित्रो महामुनिः |
प्रत्युवाच शतानन्दं वाक्यज्ञो वाक्यगोविदम् ॥

On hearing that sentence of his, that great-saint and sentence-precisian Sage Vishvamitra, replied the sentence-precisionist Sage Shataananda.

mahaamuniH vishvaamitraH = great-saint, Vishvamitra; tasya tat vacanam shrutvaa = on hearing that sentence of his; vaakyaj~naH = sententious one [Vishvamitra]; vaakyakovidam shataanandam = sentence-precisian to sentence, to precisionist, to Shataananda; pratyuvaaca = spoke in reply.

1.51.11

नातिक्रान्तं मुनिश्रेष्ठ यत् कर्तव्यं कृतं मया |
संगता मुनिना पत्नी भार्गवेणेव रेणुका ॥

"I have done whatever good is to be done and nothing is left undone, and the wife of the sage, namely Ahalya, is reunited with her husband sage Gautama, as with Renuka who was reunited with sage Jamadagni, the descendent of Bhrigu." So said Vishvamitra.

munishreSTha = oh sage the best - oh Shataananda; na atikraantam = not, over stepped - nothing left unperformed; mayaa yat kartavyam = whatever performable by me; kR^itam = that is performed; reNukaa bhaargaveNa iva = Renuka as with [the descendent of] Bhaargava or Bhrugu ; patnii muninaa sangataa = wife [of sage] is reunited with sage.

Renuka is the mother of Parashu Rama, another human incarnation of Vishnu as a Brahmin to struggle with the erring Kshatriya kings of an earlier era. Renuka's husband is Sage Jamadagni, the descendent of Bhrigu or also called as Bhaargava and on certain occasion, Jamadagni, orders his son Parashu Rama to behead her, i.e., Renuka, Parashu Rama's own mother and Parashu Rama unhesitatingly carries out his father's orders. Thus, Parashu Rama is called Bhaargava Rama, with an axe as his unsurpassed weapon. This Parashu Rama confronts Rama of Ramayana after Seetha's marriage.

1.51.12

तच्छ्रुत्वा वचनं तस्य विश्वामित्रस्य धीमतः |
शतानन्दो महातेजा रामं वचनमब्रवीत् ॥

On hearing those words of that highly intellectual Vishvamitra, high refulgent sage Shataananda spoke these words to Rama.

tasya vishvaamitrasya dhiimataH = his highly intellectual Vishvamitra's ; tat vacanam shrutvaa = on hearing that sentence; mahaatejaaH shataanandaH = of high refulgence, Shataananda; raamam vacanam abraviit = spoke sentence to Rama.

1.51.13

स्वागतं ते नरश्रेष्ठ दिष्ट्या प्राप्तोऽसि राघव |
विश्वामित्रं पुरस्कृत्य महर्षिमपराजितम् ॥

Hail to thee! Oh, best one among men Rama, your arrival is a godsend, not only to Mithila but to entire humanity, and oh, Raghava, as an undefeatable great-sage Vishvamitra spearheads you, so shall your mission be undefeatable, thus hail to thee!

narashreSTha raaghava = oh best among men, oh Raghava; [svaagatam te = hail to thee; aparaajitam = not defeatable one; maharSim vishvaamitram puraskR^itya = keeping afore [spearheaded by] great-sage Vishvamitra ; diSTyaa praaptaH asi = you are chanced as godsend; svaagatam te = hail, to thee.

This statement of Sage Shataananda shall remind us the utterances of Vishvamitra in Dasharatha's court at 1-19-14: aham vedmi mahaatmaanam raamam... 'I know this great soul Rama, the virtue valiant, even Vashishta and also these saints who are here...' So also, Shataananda being the son of Ahalya and Gautama perceived who this Rama is. Further, when such and such a sage spearheads Rama, Rama ought to know something about the background of his steersman, namely Vishvamitra, basing on which Rama can learn his own lessons. As such, next few chapters are catered to the legend of Vishvamitra through Shataananda.

1.51.14

अचिन्त्यकर्मा तपसा ब्रह्मर्षिरमितप्रभः |
विश्वामित्रो महातेजा वेत्स्येनं परमां गतिम् ॥

This highly resplendent Vishvamitra's exploits are unimaginable. He attained the highest order of Brahma-sage by his ascesis, thus illimitable is his ascetic resplendence, and you have to know him as an ultimate course, not only to you alone, but also to one and all.

mahaatejaaH vishvaamitraH = highly resplendent, Vishvamitra; acintyakarmaa = is of un imaginable, exploits; tapasaa brahmarSiH = by ascesis, Brahma-sage; amitaprabhaH = of ill imitable resplendence; paramaam gatim = him, as ultimate, course; [vedmya = you have to know;] enam vetsi = you [already] know him.

If the text 'you already know him...' is adopted there will be nothing left to Shataananda to say more. Hence, the meaning is said on taking vedmya 'you should know some more...' would be better. Because Vishvamitra is a paramahitasandhaayaka 'a do-gooder for universal peace' as indicated by his name itself, vishva 'of universe...' mitra 'friend, 'friend of universe...'

1.51.15

नास्ति धन्यतरो राम त्वत्तोऽन्यो भुवि कश्चन |
गोप्ता कुशिकपुत्रस्ते येन तप्तं महत्तपः ॥

None other than you is fortunate enough on earth, oh, Rama, as you are in the custodial care of Vishvamitra, the scion of Kushika, who has practised supreme ascesis.

raama = oh Rama; bhuvi = on earth; tvattaH = than you; dhanyataraH = better fortunate; anyaH = another one; kashcana = anyone; na asti = not, is there; yena mahat tapaH taptam = by whom, supreme, ascesis, practised; such a sage; kushikaputraH = Kushi's, scion, namely Vishvamitra; te goptaa = protector to you.

1.51.16

श्रूयतां चाभिधास्यामि कौशिकस्य महात्मनः |
यथा बलं यथा तत्त्वं तन्मे निगदतः शृणु ॥

What is the prowess of the great-souled Vishvamitra, and what the quintessence of his legend may be heard from me while I narrate it.

mahaatmanaH kaushikasya = great-souled, Vishvamitra's; balam yathaa = prowess, as to how; shruuyataam = I will let you hear - hear from me; tattvam [vR^ittam] = quintessence [his legend]; yathaa = as to how; abhidhaasyaami = I will narrate; tat me nigadataH shR^iNu = that you listen from me while being narrated.

1.51.17

राजाऽसीदेष धर्मात्मा दिर्घकालमरिंदमः |
धर्मज्ञः कृतविद्यश्च प्रजानां च हिते रतः ॥

This probity-souled Vishvamitra, being a proficient in rectitude, a perfectionist in kingcraft, a proponent of people's welfare, more so a persecutor of enemies, was there as a king for a long time.

eSaH = he; dharmaatmaa = probity-souled one Vishvamitra; dharmaj~naH = well-versed [proficient] one in rectitude; kR^itavidyaH ca = made [perfected] education [perfectionist in kingcraft,] also; prajaanaam ca hite rataH = also, proponent in welfare of people ; arindamaH = persecutor of enemies; diirghakaalam raajaa abhuut = for long time he became king.

1.51.18

प्रजापतिसुतस्त्वासीत् कुशो नाम महीपतिः |
कुशस्य पुत्रो बलवान् कुशनाभः सुधार्मिकः ॥

There was a king named Kusha, a brainchild of Prjaapati, and Kusha's son was the powerful and verily righteous Kushanaabha.

prajaapatisutaH = Prajapati's brainchild; kushaH naama mahiipatiH = Kusha, named, earth lord [king]; aasiit = was there; balavaan = powerful one; sudhaarmikaH = verily righteous one; kushanaabhaH = Kushanaabha is; kushasya putraH = Kusha's, son.

1.51.19

कुशनाभसुतस्त्वासीद्गाधिरित्येव विश्रुतः |
गाधेः पुत्रो महातेजा विश्वामित्रो महामुनिः ॥

One who is highly renowned by the name Gaadhi was the son of Kushanaabha, and Gaadhi's son is this great-saint of great resplendence, Vishvamitra.

gaadhiH iti eva vishrutaH = Gaadhi, thus, only, verily heard [of highly renowned]; kushanaabhasutaH tu = Kushanaabha's son, but; aasiit = was there; mahaatejaaH mahaamuniH vishvaamitraH = great resplendence, great-saint, Vishvamitra; gaadheH putraH = Gaadhi's, son.

1.51.20

विश्वमित्रो महातेजाः पालयामास मेदिनीम् |
बहुवर्षसहस्राणि राजा राज्यमकारयत् ॥

Vishvamitra ruled the earth, and this great-resplendent king ruled the kingdom for many thousands of years.

mahaatejaaH vishvamitraH = great resplendent, Vishvamitra - the king; mediniim paalayaamaasa = was ruling the earth; raajaa = king; bahuvarSasahasraaNi = many thousands of years; raajyam akaarayat = kingdom, made [ruled.]

1.51.21

कदाचित्तु महातेजा योजयित्वा वरूथिनीम् |
अक्षौहिणीपरिवृतः परिचक्राम मेदिनीम् ॥

At one time the great-resplendent king Vishvamitra went round the earth marshalling a unit of akshauhini army.

mahaatejaaH = great-resplendent king Vishvamitra; kadaacit = at some time; varuuthiniim yojayitvaa = combining [marshalling] armies; akSauhiNiiparivR^itaH = encircled by - along with Akshauhini - unit of army ; mediniim paricakraama = he circulated - gone round earth.

The army unit called akshauhini consists of 21,870 elephants, as many chariots, 65,610 cavalry, and 1,09,350 foot soldiers.

1.51.22

नगराणि च राष्ट्रानि सरितश्च तथा गिरीन् |
आश्रमान् क्रमशो राजा विचरन्नाजगाम ह ॥वसिष्ठस्याश्रमपदं नानापुष्पलताद्रुमम् |
नानामृगगणाकीर्णं सिद्धचारणसेवितम् ॥देवदानवगन्धर्वैः किंनरैरुपशोभितम् |
प्रशान्तहरिणाकिर्णं द्विजसंघनिषेवितम् ॥ब्रह्मर्षिगणसंकीर्णं देवर्षिगणसेवितम् |
तपश्चरणसंसिद्धैरग्निकल्पैर्महात्मभिः ॥सततं संकुलं श्रीमद्ब्रह्मकल्पैर्महात्मभिः |
अब्भक्षैर्वायुभक्षैश्च शिर्णपर्णाशनैस्तथा ॥फलमूलाशनैर्दान्तैर्जितदोषैर्जितेन्द्रियैः - यद्वा -
फलमूलाशनैर्दानैर्जिततोषैर्जितेन्द्रियैः |
ऋषिभिर्वालखिल्यैश्च जपहोमपरायणैः ॥अन्यैर्वैखानसैश्चैव समन्तादुपशोभितम् |

Moving sequentially about the provinces, cities, rivers likewise mountains, king Vishvamitra arrived at the threshold of a hermitage which is with numerous flowered trees and climbers, overspread with very many herds of animals, adored by the celestials like siddha-s and caarana-s, frequented and embellished with gods, demons, gandharva-s, and kinnara-s, spread out with equable deer, adored by flights of birds, compacted with the assemblages of Brahma-sages, and also with the assemblages of godly-sages who are fully accomplished in their ascesis, where the personal resplendence of each of the great-souled sage is similar to each of the Ritual-fire available in each of the Ritual Fire Altar before which he is sitting, and which hermitage is bustling with the activity of great-souled sages who are comparable to Brahma, among whom some subsist on water alone, and some on air alone, likewise some more on dry leaves, while some on fruits, tubers, and with such of those sages and also with particular sages like Vaalakhilyaa-s, also with others like Vaikhaanasa-s, who are all self-controlled, who have overcame their peccabilites, who have overpowered their senses that hermitage is occupied, and while everyone of the inmates is engaged in meditations and oblations into Ritual-fire, and with such sages and their activity whole of the perimeter of that hermitage is brightened and rendered splendent, and king Vishvamitra arrived at such a magnificent hermitage of Sage Vashishta. [1-51-22, 23, 24, 2125, 26, 27, 28a]

22, 23, 24, 2125, 26, 27, 28a. nagaraaNi raaSTraani ca = cities, provinces, also; saritaH tathaa giriin = rivers, like that, mountains; aashramaan ca = hermitages, also; kramashaH = sequentially; vicaran = while moving about; naanaapuSpalataadrumam = which has numerous flowered, climbers, trees; naanaamR^igagaNaakiirNam = which is overspread by herbs of very many animals ; siddhacaaraNasevitam = adored by siddha-s, caaranaa-s ; at such a hermitage; devadaanavagandharvaiH kinnaraiH upashobhitam = [frequented and] embellished with gods, demons, gandharva-s, kinnaraa-s; prashaantahariNaakiirNam = spread out with equable deer; dvijasanghaniSevitam = adored by flights of birds; brahmarSigaNasankiirNam = assemblages compacted with Brahma sage's; devarSigaNasevitam = adored by assemblages of godly sages; satatam sankulam = always, bustling with; tapashcaraNasamsiddhaiH = well accomplished one with practise of ascesis ; agnikalpaiH = similar to Ritual-fire; mahaatmabhiH = with great-souled ones; brahmakalpaiH = comparable one to Brahma; mahaatmabhiH = with great-souled ones; abbhakSaiH = water eaters [some subsisting on] ; vaayubhakSaiH ca = [some subsist on] air eaters, also; shiirNaparNaashanaiH tathaa = eaters of dried leaves, likewise [some subsisting on them]; phalamuulaashanaiH = eaters of fruits, tubers [some subsisting on]; daantaiH = self-controlled ones; jitadoSaiH = overcame peccabilites; jitendriyaiH = overpowered senses; R^iSibhiH vaalakhilyaiH ca = with sages, Vaalakhilyaa-s, also; japahomaparaayaNaiH = who are occupied with meditations, oblations in Ritual-fire; anyaiH vaikhaanasaiH ca eva = with others, Vaikhaanasa-s, also thus; samantaat = well up to end - whole of perimeter; upashobhitam brightened with; shriimat = magnificent one [to such a hermitage of]; vasiSThasya aashramapadam = Vashishta's hermitage's threshold; raajaa aajagaama ha = king Vishvamitra, arrived, indeed.

1.51.28

वसिष्ठस्याश्रमपदं ब्रह्मलोकमिवापरम् |
ददर्श जयतां श्रेष्ठो विश्वामित्रो महाबलम् ॥

"And this best one among vanquishers and the great-stalwart Vishvamitra has then seen the hermitage of Vashishta which is like the worldly Universe of Brahma." Thus Sage Shataananda continued his narration.

jayataam shreSTha = best one among vanquishers; mahaabalaH vishvaamitraH = great-stalwart, Vishvamitra; aparam = not other [not in other world, this worldly]; brahmalokam iva = like Brahma's universe; vasiSThasya aashramapadam = Vashishta's, Hermitage's threshold; dadarsha = has seen.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे एकपंचाशः सर्गः

Sarga 52

1.52.1

तं दृष्ट्वा परमप्रीतो विश्वामित्रो महाबलः |
प्रणतो विनयाद्वीरो वसिष्ठं जपतां वरम् ॥

On seeing at that best sage among best meditators Sage Vashishta, the great-mighty and valorous Vishvamitra is highly rejoiced and obediently made an obeisance to the sage.

mahaabalaH viiraH vishvaamitraH = great-mighty, valorous one, Vishvamitra; japataam varam = the best sage among meditators; tam vasiSTham dR^iSTvaa = him, Vashishta, on seeing; paramapriitaH = is highly rejoiced; vinayaat praNataH = obediently, made an obeisance.

1.52.2

स्वागतं तव चेत्युक्तो वसिष्ठेन महात्मना |
आसनं चास्य भगवान् वसिष्ठो व्यादिदेश ह ॥

The great-souled Vashishta spoke, "you are welcome," and that godly sage has indeed shown a high seat to Vishvamitra.

tava svaagatam = to thee, welcome; iti mahaatmanaa vasiSThena uktaH = thus, is spoken to [Vishvamitra] by great-souled Vashishta; bhagavaan vasiSThaH = godly, Vashishta; asya aasanam ca vyaadidesha ha = also, ordering [showing] seat to him [to Vishvamitra] indeed.

1.52.3

उपविष्टाय च तदा विश्वामित्राय धीमते |
यथान्यायं मुनिवरः फलमूलमुपाहरत् ॥

The eminent saint Vashishta then customarily offered fruits and tuber to the courageous Vishvamitra who by now has assumed a seat.

tadaa = then; munivaraH = eminent saint; upaviSTaaya dhiimate vishvaamitraaya = to one who is sitting, courageous one, to Vishvamitra; yathaanyaayam = according to custom; phalamuulam upaaharat = submitted - offered fruits and tubers.

1.52.4

प्रतिगृह्य तु तां पूजां वसिष्ठाद्राजसत्तमः |
तपोऽग्निहोत्रशिष्येषु कुशलं पर्यपृच्छत ॥विश्वामित्रो महातेजा वनस्पतिगणे तथा |
सर्वत्र कुशलं चाह वसिष्ठो राजसत्तमः ॥

On receiving that deference from Vashishta, then that unsurpassed king Vishvamitra asked after the well-being of the ascesis, Fire-rituals and disciples and their progress in that hermitage, and that great-resplendent Vishvamitra has also asked after the well being of flora and fauna of the hermitage, and Vashishta reported to the matchless king about the all round well-being of every activity.

raajasattamaH = unsurpassed king; mahaatejaaH = great-resplendent one; vishvaamitraH = Vishvamitra; vasiSThaat = from Vashishta; taam puujaam pratigR^ihya = on receiving that deference ; tapaH agnihotrashiSyeSu = concerning ascesis, fire, rituals, disciples; tathaa = likewise; vanaspatigaNe = regarding clumps of trees - of flora and implied fauna of hermitage; kushalam = well being; paryapR^icChata = in turn asked after; vasiSThaH = Vashishta; sarvatra kushalam ca = all round, well-being, also; raajasattamam aaha = said - reported to the matchless king.

1.52.6

सुखोपविष्टं राजानं विश्वामित्रं महातपाः |
पप्रच्छ जपतां श्रेष्ठो वसिष्ठो ब्रह्मणः सुतः ॥

Vashishta the supreme one among meditators, a great-ascetic, and the brainchild of Brahma has then asked Vishvamitra who is sitting at ease.

japataam shreSThaH = supreme one among meditators; mahaatapaaH = great-ascetic; brahmaNaH sutaH vasiSThaH = Brahma's, son [brainchild,] Vashishta; sukhopaviSTam = on sitting at ease; raajaanam vishvaamitram = to king, Vishvamitra; papracCha = asked.

1.52.7

कच्चित्ते कुशलं राजन् कच्चिद्धर्मेण रंजयन् |
प्रजाः पालयसे राजन् राजवृत्तेन धार्मिक ॥

I hope that you are fine! And oh, righteous king, hope that you are ruling people righteously with kingly righteousness to their contentment.

raajan = oh king; te kushalam kaccit = I hope well-being to you - All is well!; raajan = oh king; dhaarmikaH = as a righteous one; prajaaH dharmeNa ranjayan = while righteously satisfying people to their contentment; raajavR^ittena = by kingly righteousness; paalayase kaccit = hopefully are you ruling.

The kingly righteousness is one component among the four primary concerns of the kingcraft as said at: nyaayena aarjanam arthasya vardhanam paalanam tathaa | satpaatre pratipattiH ca raajavR^ittam caturvidham || 'monies are to be earned righteously, they are to be enriched righteously, and safeguarded righteously, and they are to be endowed to righteous deeds or persons, for welfare of the state, righteously...'

1.52.8

कच्चित्ते सुभृता भृत्याः कच्चित्तिष्ठन्ति शासने |
कच्चित्ते विजिताः सर्वे रिपवो रिपुसूदन ॥

I hope your servants are looked after well, hope all of them are abiding by the rulership, oh, vanquisher of adversaries, I hope that you have surely vanquished all of your adversaries.

te bhR^ityaaH = your, servants; subhR^itaa kaccit = well-served - are they looked after well, I hope; shaasane tiSThanti kaccit = abiding by rulership, I hope; ripusuudana = oh vanquisher of adversary; te ripavaH = your, enemies; sarve = all of them; vijitaaH = surely vanquished; kaccit = I hope.

1.52.9

कच्चित् बले च कोशे च मित्रेषु च परंतप |
कुशलं ते नरव्याघ्र पुत्रपौत्रे तथानघ ॥

"For you are an impeccable one and an emery-inflamer, oh, tigerly-man, I hope that your forces, exchequer and confederates are fine, and all is well with your sons and grandsons." Thus Vashishta asked the well-being of Vishvamitra.

parantapa = oh enemy-inflamer; anagha = oh impeccable one; naravyaaghra = oh tigerly man; bale ca koshe ca mitreSu ca = in forces, and, in exchequer, and, among friends [confederates,] also; tathaa = likewise; te putrapautre = in your sons and grandsons; kushalam kaccit = I hope well-being.

1.52.10

सर्वत्र कुशलं राजा वसिष्ठं प्रत्युदाहरत् |
विश्वामित्रो महातेजा वसिष्ठं विनयान्वितम् ॥

The great-resplendent king Vishvamitra respectfully replied Sage Vashishta saying, 'everything is fine.'

mahaatejaaH raajaa vishvaamitraH = great-resplendent, king, Vishvamitra; vasiSTham vinayaanvitam = having respect - respectfully to Vashishta; sarvatra kushalam = everywhere, fineness - everything is fine; vasiSTham = to Vashishta; prati udaaharat = in turn [in reply,] exemplified - replied.

1.52.11

कृत्वा तौ सुचिरं कालं धर्मिष्ठौ ताः कथास्तदा |
मुदा परमया युक्तौ प्रीयेतां तौ परस्परम् ॥

Both of those celebrities of conscientious then exchanged pleasantries for a long time with their rejoice heightening and gladdening one another.

dharmiSThau = celebrities of conscientious; tau [ubhau] = both of them; paramayaa mudaa yuktau = along with heightened rejoice; suciram kaalam = for a very long, time; taaH kathaaH = those, stories [pleasantries]; tadaa kR^itvaa = thus, on making [exchanging]; tau = those two; parasparam - paraH aparam = one, another; priiyetaam = gladdened.

1.52.12

ततो वसिष्ठो भगवान् कथान्ते रघुनंदन |
विश्वामित्रमिदं वाक्यमुवाच प्रहसन्निव ॥

Then at the end of discussions, oh, Rama the legatee of Raghu, that godly Sage Vashishta smilingly spoke this sentence to Vishvamitra.

raghunandana = oh legatee of Raghu - Rama; tataH = then; bhagavaan vasiSThaH = godly sage, Vashishta; kathaante = at the end of story [of discussions]; prahasan iva = smilingly, like; vishvaamitram idam vaakyam uvaaca = spoke this sentence to Vishvamitra.

1.52.13

आतिथ्यं कर्तुमिच्छामि बलस्यास्य महाबल |
तव चैवाप्रमेयस्य यथार्हं संप्रतीच्छ मे ॥

I wish to offer guestship befitting to your status, oh, great-forceful king Vishvamitra, to a matchless one like you and to this military force of yours, kindly accept it from me.

mahaabalaH = oh great-forceful one - Vishvamitra; asya balasya = to this, military force; aprameyasya = without a match [matchless one]; tava ca eva = to you, also, as well; yathaarham = as befitting - to your status; aatithyam kartum icChaami = I wish to do [to offer] guestship; sampratiicCha [sam prati icCha = well, in turn, you accede] = kindly accede to it.

1.52.14

सत्क्रियां तु भवानेतां प्रतीच्छतु मया कृताम् |
राजंस्त्वमतिथिश्रेष्ठः पूजनीयः प्रयत्नतः ॥

'You may kindly accept all these hospitalities offered by me, oh king, for you are an important guest you ought to be reverenced effortfully.' So said Vashishta to Vishvamitra.

bhavaan = you; mayaa kR^itaam = done [offered] by me; etaam satkriyaam tu = all these, good works [hospitalities,] on their part; pratiicChatu = kindly take - accept; raajan = oh king; tvam = you are; prayatnataH puujaniiyaH = one to be reverenced, effortfully; atithishreSThaH = important guest.

'It is quiet meaningless on the part of this sage, subsisting on wild fruits and tubers, to offer a royal banquet or rations to military and feed to horses and elephants' - is the thinking of King Vishvamitra. For that, the sage is saying that a king is to be reverenced 'effortfully...' But, Vishvamitra is reluctantly evading the so-called hospitality for 'royals' and 'armies' from a poor hermit.

1.52.15

एवमुक्तो वसिष्ठेन विश्वामित्रो महामतिः |
कृतमित्यब्रवीद्राजा पूजावाक्येन मे त्वया ॥

When sage Vashishta said in this way, that highly-intellectual king Vishvamitra said to him, 'hospitality is deemed to have been offered to me with your reverential words, it is enough and nothing more is necessary.'

vasiSThena evam uktaH = thus said by Vashishta - to the sage; mahaamatiH raajaa vishvaamitraH = highly intellectual, king, Vishvamitra; tvayaa = by you; puujaavaakyena = with [just by] reverential words; me = to me; kR^itam = done[hospitality is deemed to have been offered - and nothing more is required; iti abraviit = thus, said.

1.52.16

फलमूलेन भगवन्विद्यते यत्तवाश्रमे |
पाद्येनाचमनीयेन भगवद्दर्शनेन च ॥सर्वथा च महाप्राज्ञ
पूजार्हेण सुपूजितः |
नमस्तेऽस्तु गमिष्यामि मैत्रेणेक्षस्व चक्षुषा ॥

I am entertained with whatever item that obtains in your hermitage, say fruits, tubers and water for feet-wash and to wet mouth. Why those petty items, I regaled just by seeing you, a godly sage like. Oh, highly noetic sage, by yourself you are a sage worthy to be reverenced by one and all, such as you are you alone have reverenced me. Now I wish to take leave, please accept my obeisance to you, and please look upon us with a friendlily regard.

bhagavan = oh godly sage; yat tava aashrame vidyate = what is obtained in your hermitage ; with such; phalamuulena = with fruits, tubers; paadyena aacamaniiyena = by water for feet-wash, by water for wetting mouth; bhagavaddarshanena ca = godlike [you,] by [the very] visualisation, also; puujaarheNa = worthy [by you who are] for reverence; supuujitaH = [I am] well reverenced; mahaapraaj~na = oh highly noetic sage; gamiSyaami = I wish to go; te namaH astu = let there be [ le it be accepted] obeisance to you; sarvathaa = always; maitreNa cakSuSaa iikSasva = you look upon [us] with a friendly eye [regard].

The reverential salutation namas te astu is discussed in the endnote.

1.52.18

एवं ब्रुवन्तं राजानं वसिष्ठः पुनरेव हि |
न्यमंत्रयत धर्मात्मा पुनः पुनरुदारधीः ॥

Even if the king was speaking in this way obliquely to him, that virtue-souled and magnanimous sage Vashishta entreated the king repeatedly.

evam bruvantam raajaanam = in this way, [obliquely] speaking, to king; dharmaatmaa = virtue-souled one; udaaradhiiH = benevolent minded [magnanimous sage]; vasiSThaH = Vashishta; punaH eva hi = again, thus, indeed; punaH punaH = again, again [repeatedly]; nyamantrayata = entreated.

1.52.19

बाढमित्येव गाधेयो वसिष्ठं प्रत्युवाच ह |
यथा प्रियं भगवतस्तथास्तु मुनिसत्तम ॥

Gaadhi's son Vishvamitra then replied the eminent saint Vashishta, "Agreed! As it pleases the godly sage. So be it!"

gaadheyaH = Gaadhi's son - Vishvamitra; vasiSTham = to Vashishta; said this; munisattama = oh eminent saint; baaDham = Agreed!; bhagavataH yathaa priyam = as to how it will be pleasing to godlike you; tathaa astu = so, be it; iti prati uvaaca ha = thus, in turn, spoke [replied,] indeed.

1.52.20

एवमुक्तस्तथा तेन वसिष्ठो जपतां वरः |
आजुहाव ततः प्रीतः कल्माषीं धूतकल्मषः ॥

When Vishvamitra said that way then Vashishta, the best one among meditators, and one whose blemishes are laved is gladdened, and started calling his speckled cow, namely Shabala, yclept Kaamadhenu.

tathaa tena evam uktaH = thus, that way, said by him [Vishvamitra] ; japataam varaH = the best among meditators; dhuutakalmaSaH = one who is laved of blemishes; vasiSThaH = Vashishta; priitaH = is gladdened; tataH = then; kalmaaSiim = speckled cow [namely Shabala]; aajuhaava = called - started calling to come.

1.52.21

एह्येहि शबले क्षिप्रं शृणु चापि वचो मम |
सबलस्यास्य राजर्षेः कर्तुं व्यवसितोऽस्म्यहम् |
भोजनेन महार्हेण सत्कारं संविधत्स्व मे ॥

Come on, oh, Shabala! Come quickly and listen to my words. I prepared to accord hospitality with a highly delectable royal banquet to this kingly sage together with all his forces. You arrange it for me.

shabale = oh amazingly coloured [cow Shabala]; kSipram ehi ehi = quickly, come, come; mama vacaH shR^iNu ca api = listen my word, also, even; aham = I; mahaarheNa bhojanena = with highly delectable, feast [with a royal banquet]; sabalasya asya raajarSeH = this kingly-sage together with [all] forces; satkaaram kartum vyavasitaH asmi = hospitality, to do [to accord,] prepared, I am; me samvidhatsva = for me, you arrange for it.

1.52.22

यस्य यस्य यथाकामं षड्रसेष्वभिपूजितम् |
तत्सर्वं कामधुक् दिव्ये अभिवर्ष कृते मम ॥

Oh, Kaamadhenu, the Divine Cow, the Milker of All-Desires, for my sake you shower whatsoever foodstuff is savoured by whosoever according to one's own piquancy from each of the six savour, that too plentifully.

divye kaamadhuk = oh divine desires milker [cow]; yasya yasya = whose, whose; [yadyad = yat yat = what, what - whatever]; abhipuujitam = cherished - savoured; SaD raseSu = from among - six, savours; tat sarvam = that, in entirety p- plentifully; yathaa kaamam = as, [he] wishes [as per his piquancy]; kR^ite mama = owing to, me - for my sake; abhivarSa = now shower.

The six tastes that shall comprise an Indian meal are: 1] caustic, 2] acidic, 3] sweetish, 4] salty, 5] un-sweetish [bitter,] and 6] alkaline.

1.52.23

रसेनान्नेन पानेन लेह्यचोष्येण संयुतम् |
अन्नानां निचयं सर्वं सृजस्व शबले त्वर ॥

" 'Oh, Shabala, you create heaps of savourily foodstuffs comprised of masticable items like crunchy foods, drinkable items like soft-drinks, tasteable items like honey-like viscous dishes, squeezable items like pulpy fruits, and be quick.' " So said Sage Vashishta to that Sacred Cow, Kaamadhenu, and Vishvamitra continued his narration.

shabale = oh, Shabala; rasena annena paanena = with savourily, masticable, drinkables; lehyacoSyeNa = [with dishes that can be] licked, [that can be] sucked; samyutam = comprised of; annaanaam nicayam = heaps of foodstuffs of every kind; sR^ijasva = you create; tvara = be quick.

The reverential greeting namaste is from the root nam 'bend down a little...' before upper echelons and the word namas is usually translated a 'salutation by bending a little...' and namas kaara is the act of doing so. This word namaH= na aham is 'not me...' te astu but 'you, it shall be...' rather, 'I have lost my 'I-ness' before you as I am humbling myself to your high knowledge or, high seat, or elder age...' and let your 'your-ness' prevail over me, for I am somewhat an inferior being before you...' is the latent meaning.

This is either vocalised or coupled with the gesture of adjoining palms, and that mudra 'gesture...' is called an~jali or as a Latinian friend of ours has provided its Latin counterpart as:

The infinitive is iungere manus ante pectus 'to join hands in front of your chest...' or merely iungere manus 'to join hands...' We can say iungimus manus ante pectus 'we join or fold our hands in front of us...' iungo manus ante pectus 'I fold my hands...' iungite manus ante pectus 'fold your hands in front of you...' This last sentence is the - you, plural

is in command form. Again, you may leave out ante pectus for succinctness.

And if the word iun with a half 'n' nasal is matched with Sanskrit a~~n in an~~jali and the word ngo is matched with Sanskrit ~~nja as the English 'g' is most often used for Sanskrit 'ja' by Max Muller et al., the two an~~jali of Sanskrit and iungo Latin have same pronunciation and portent in prayer or traditional salutation.

Sarga 53

1.53.1

एवमुक्ता वसिष्ठेन शबला शत्रुसूदन |
विदधे कामधुक्कामान् यस्य यस्येप्सितं यथा ॥

"Oh, enemy-chastener Rama, when the Divine Cow Shabala is spoken in this way by Sage Vashishta, then that milker bestowed each and every fancy, fancied by each and every fancier, according to one's own fancy." Thus Sage Shataananda continued the legend of Shabala or Kaamadhenu, as a part of the legend of Vishvamitra to Rama and others.

shatrusuudana = oh enemy-chastener, Rama; vasiSThena evam uktaa = this way spoken [she who is] by Vashishta; kaamadhuk = desire milker; shabalaa = cow with amazing coloured skin - Shabala; yasya yasya yathaa iipsitam = whose, whose, as to how, fancied; all those; kaamaan = fancies; of foodstuffs; vidadhe = bestowed.

1.53.2

इक्षून्मधूंस्तथा लाजान् मैरेयांश्च वरासवान् |
पानानि च महार्हाणि भक्ष्यांश्चोच्चावचांस्तथा ॥

Shabala bestowed dishes of sugar cane and honey, and flakes of all sorts, like cornflakes, rice-flakes, also best arracks and liquors in best wineglasses, further, the drinks and foodstuffs that are very diverse and verily apposite to royalties and army-men.

ikSuun madhuun tathaa laajaan = sugar-cane [and its dishes,] honey [and its dishes,] like that, cornflakes, [rice-flakes etc.]; varaasavaan [aasanaan] = best liquors [or, with best wineglasses]; maireyaan ca = arracks [Arabic 'arak 'sweat', 'arak al-tamr 'alcoholic spirit from dates in Arabia, and from sugar-cane and rice in India,] also; mahaarhaaNi paanaani ca = highly [very] apposite to [royalties and army-men,] drinks, further; tathaa = like that; uccaavacaan = verily diverse; bhakSyaan ca = foodstuffs, also; [shabalaa vidadhe = Shabala, bestowed.]

1.53.3

उष्णाढ्यस्यौदनस्यापि राशयः पर्वतोपमाः |
मृष्टान्नानि च सूपाश्च दधिकुल्यास्तथैव च ॥नानास्वादुरसानां च खाण्डवानां [षाडवानां] तथैव च |
भाजनानि [भोजनानि] सुपूर्णानि गौडानि च सहस्रशः
॥

There emerged mountainous stacks of steamy foodstuffs, palatable side-dishes and desserts of rice etc., also the dumplings of cooked pulses, like that the cascades of curds and the other milk products like butter, ghee, cheese etc. Thousands of silver dishes and hollowware fully replete with daintily soft drinks, like that full with sugar-candy preparations, and with preparations that comprise all the six tastes have come up together with delectable foodstuffs made out of treacly dumplings of cane sugar.

[atra = there]; uSNaaDhyasya odanasya api = foods rich in heat [steamy], even; parvatopamaaH raashayaH = mountain similar, stacks - have come up; mR^iSTaannaani ca = palatable, foodstuffs [side dishes, desserts of rice,] also; suupaaH ca = cooked pulse's dumplings, also; tathaa eva = like that; dadhikulyaaH ca = cascades of curds, also; naanaasvaadurasaanaam ca = varied daintily soft-drinks, also; khaaNDavanaam = sugar-candies, [or, SaaDabaanaam = juices with six kinds of tastes]; tathaa eva ca = like that, also; supuurNaani = fully replete with; bhaajanaani = dishes, [silver hollowware; or, bhojanaani = delectable foodstuffs;] gauDaani ca = [foodstuffs made from the] treacly dumplings of cane sugar, also; sahasrashaH = in thousands; in no time they have come up.

1.53.5

सर्वमासीत् सुसंतुष्टं हृष्टपुष्टजनायुतम् |
विश्वामित्रबलं राम वसिष्ठेन सुतर्पितम् ॥

Oh, Rama, all of the men in the forces of Vishvamitra, who are already rejoiced and regaled by the regular feasts accorded by their king Vishvamitra, are now comparatively well gladdened when feasted by Sage Vashishta, in which they rejoiced and regaled, for a good measure.

raama = oh Rama; vishvaamitrabalam = Vishvamitra's forces; sarvam eva = all, like that; vasiSThena sutarpitam = well feasted by Vashishta; susantuSTam = well gladdened ; hR^iSTapuSTajanaayutam aasiit = consisting rejoiced and regaled men, it became.

1.53.6

विश्वामित्रोऽपि राजर्षिर्हृष्टपुष्टस्तदाभवत् |
सान्तःपुरवरो राजा सब्राह्मणपुरोहितः ॥

Partaking that feast together with the best royal ladies of palace chambers, and with the court-scholars and the court-priests even the king Vishvamitra, who by his nature is a kingly sage, became exultant and energetic.

tadaa = then; saantaHpuravaraH = with best inmates [royal ladies] of palace chambers ; sabraahmaNapurohitaH = with court-scholars and royal-priests; raajarSiH = kingly sage; vishvaamitraH raajaa api = Vishvamitra, king, even; hR^iSTapuSTaH abhavat = became exultant, energetic.

1.53.7

सामात्यो मंत्रिसहितः सभृत्यः पूजितस्तदा |
युक्तः परमहर्षेण वसिष्ठमिदमब्रवीत् ॥

When honoured along with his advisers, ministers and attendants by way of receiving a royal banquet, king Vishvamitra then in high admiration spoke this to Vashishta.

tadaa = then; puujitaH = one who is honoured - Vishvamitra by Vashishta; saamaatyaH mantrisahitaH = along with advisers, minister; sabhR^ityaH = with attendants - Vishvamitra; paramaharSeNa yuktaH = along with high admiration; vasiSTham idam abraviit = spoke this to Vashishta.

1.53.8

पूजितोऽहं त्वया ब्रह्मन् पूजार्हेण सुसत्कृतः |
श्रूयतामभिधास्यामि वाक्यं वाक्यविशारद ॥

You showed me a generous hospitality whereby I am esteemed by an estimable sage like you, oh, expert in sententiousness, now I wish to say for myself to which you may please listen.

brahman = oh Brahman; puujaarheNa = for esteem, meetly [sage of your like]; tvayaa = by you; aham puujitaH = I am, reverenced [esteemed]; susatkR^itaH = well done good [shown generous hospitality]; vaakyavishaarada = oh expert of sentence; vaakyam abhidhaasyaami = [a] word, I wish to tell - I say for myself; shruuyataam = that may be listened.

1.53.9

गवां शतसहस्रेण दीयतां शबला मम |
रत्नं हि भगवन्नेतद्रत्नहारी च पार्थिवः ॥तस्मान्मे शबलां देहि ममैषा धर्मतो द्विज |

'Oh, godly sage, this Shabala may be given to me for a barter of a lakh, a hundred thousand, cows. Indeed this do-all cow is a treasure, and the kings are the gatherers of treasures. Therefore bestow this cow to me. As rule this cow also belongs to me.' Thus Vishvamitra said to Vashishta. [1-53-9, 10a]

9, 10a. bhagavan = oh godly sage; gavaam shatasahasreNa = cows, by [barter of] hundred thousands; mama shabalaa diiyataam = Shabala [do-all cow] may be given to me; etat = this [cow]; ratnam hi = gemstone [treasure,] indeed; paarthivaH ratnahaarii ca = king, stealer [gatherer] of gemstones [treasures] ; dvija = oh Brahman; tasmaat = therefore; shabalaam me dehi = Shabala be bestowed to me; eSaa dharmataH mama = this [cow] is mine - belongs to me as a rule.

1.53.10

एवमुक्तस्तु भगवान् वसिष्ठो मुनिसत्तमः ॥विश्वामित्रेण धर्मात्मा प्रत्युवाच महीपतिम् |

When Vishvamitra addressed him in that way, the reverential sage Vashishta, who is a virtue-souled eminent saint, on his part replied the king in this way. [1-53-10b, 11a]

10b, 11a. vishvaamitreNa = by Vishvamitra; evam uktaH tu = that way, who is spoken to - Vashishta, on his part; bhagavaan munisattamaH dharmaatmaa = reverential one, the eminent saint, virtue-souled one; vasiSThaH = Vashishta; mahiipatim prati uvaaca = spoke - replied in turn to the king.

1.53.11

नाहं शतसहस्रेण नापि कोटिशतैर्गवाम् ॥राजन् दास्यामि शबलां राशिभी रजतस्य वा |

I cannot afford Shabala, neither by the barter of a hundred thousand cows, nor by hundreds of millions of cows, nor by lots and lots of silver, either. [1-53-11b, 12a]

11b, 12a. raajan = oh king; aham = I; gavaam shatasahasreNa = cows, by hundred thousand; shabalaam na daasyaami = I will not afford Shabala; koTishataiH api = by millions hundreds [of cows,] even; na = I do not give; rajatasya raashibhiH = of silver, lots; vaa = either - I do not give.

1.53.12

न परित्यागमर्हेयं मत्सकाशादरिन्दम ॥शाश्वती शबला मह्यं कीर्तिरात्मवतो यथा |

Abandoning her from my proximity is unmeet for her, oh, enemy-subjugator, you cannot even subjugate me terroristically and try to wean this cow away from me, as Shabala is everlastingly and inseparably mine, as with the everlasting and inseparable respectability of a self-respectful person. [1-53-12b, 13a]

12b, 13a. arindama = oh enemy-subjugator; iyam = this - cow; mat sakaashaat = from my, proximity; parityaagam = for abandoning; na arhaa = not, she is proper one; aatmavataH = to self-respectful ones; kiirtiH yathaa = as with respectability; shabalaa mahyam shaashvatii = Shabala is everlasting [inseparable] for me.

1.53.13

अस्यां हव्यं च कव्यं च प्राणयात्रा तथैव च ॥आयत्तमग्निहोत्रं च बलिर्होमस्तथैव च
|

This cow makes the journey of my life possible. Oblations to gods or manes, enkindling of Ritual-fire, religious sacrifices, homa-s, the sacred rituals conducted as darshapaurNamaasi, all are dependent on her. [1-53-13b, 14a]

13b, 14a. havyam ca = oblations [for gods,] also; kavyam ca = oblations [for manes,] also; tathaa eva ca = like that, also; praaNayaatraa = [my] life's journey - cow which makes the journey of my life possible; agnihotram ca = enkindler of Ritual-fire, also; baliH = sacrifices - which accords material for sacrifices; tathaa eva ca = like that, also; homaH = conducting sacred rituals of = "#B3003A"> homa-s [Oxford: hom, n. (also = "#B3003A"> homa ) 1 the soma plant, 2 the juice of this plant as a sacred drink of the Parsees, [Persian = "#B3003A"> hom, hum, Avestan = "#B3003A"> haoma]; asyaam aayattam = in her [in cow,] take basis - dependant on her.

1.53.14

स्वाहाकारवषट्कारौ विद्याश्च विविधास्तथा ॥आयत्तमत्र राजर्षे सर्वमेतन्न संशयः |

This cow is the bedrock for everything in its entirety, and regarding diverse and numerous indoctrinations, and even for add-on syllabics like svaahaa, vaSaT, they are all dependent on this cow, there is no doubt about it. [1-53-14b 15a]

14b, 15a. raajarSe = oh kingly sage; svaahaakaaravaSaTkaarau = swaahaa syllabified utterances, vaSaT add-on syllabics; tathaa = thus; vividhaaH vidyaaH ca = divers and numerous, indoctrinations, also; etat sarvam = everything, in entirety; atra = in this matter [of cow]; aayattam = dependent on; samshayaH na = doubt, is not there.

When the Fire-Ritual, or homa is conducted each pouring of fluid oblation or each dropping of solid oblation into Fire-Altar is associated with Vedic-hymns addressing the particular receiver-deity, annexed with syllabics like: svaahaa, svaahaakaaraaH at the end of each chant like indraaya svaahaa, indraaya idam na mama... varuNaaya svaahaa, varuNaaya idam na mama... 'to Indra this is scarified, this is for Indra, not mine... to Rain-god this is sacrificed, this is for Rain-god, not mine...' So also the vaSaT is annexed to the hymns addressed to manes. To learn Veda-s one shall be eligible to perform a Fire-ritual, and if Fire-ritual is performed, some basic Vedic hymns are to be learnt, and all this is a cyclic affair, requiring much paraphernalia. This cow supplies everything at wish, without a hassle, either to the teacher or to the taught.

1.53.15

सर्वस्वमेतत्सत्येन मम तुष्टिकरी तथा ॥कारणैर्बहुभी राजन्न दास्ये शबलां तव |

"In truth, this cow is everything to me and ever-gratifier, that way by so many reasons, oh, king, I cannot afford Shabala to you or to anyone." So said Vashishta to Vishvamitra. [1-53-15b, 16a]

15b, 16a. etat = this one - cow; satyena mama sarvasvam = everything to me in truth; [sadaa = always]; tuSTikarii = doer [ever-gratifier] of gratification; raajan = oh king; tathaa = in that way; bahubhiH kaaraNaiH = by so many, reasons; shabalaam tava na daasye = I do not afford Shabala to you.

1.53.16

वसिष्ठेनैवमुक्तस्तु विश्वामित्रोऽब्रवीत्तदा ॥संरब्धतरमत्यर्थं वाक्यं वाक्यविशारदः
|

Though Vashishta spoke thus Vishvamitra being an expert in sententiousness then spoke this sentence compellingly and argumentatively. [1-53-16b, 17a]

16b, 17a. vaakyavishaaradaH vishvaamitraH = sententiousness expert, Vishvamitra; vasiSThena evam uktaH = thus [though] spoken by Vashishta; tadaa = then; atyartham = verily reasoning [argumentatively]; samrabdhataram = muchly [compellingly] with hastiness; [idam] vaakyam abraviit = spoke [this] sentence.

1.53.17

हैरण्यकक्ष्याग्रैवेयान् सुवर्णांकुशभूषितान् ॥ददामि कुंजराणां ते सहस्राणि चतुर्दश
|

I bestow upon you fourteen thousand elephants adorned with golden girdles, golden necklets and golden goads. [1-53-17b, 18a] I will grant you eight hundred golden chariots whichever can be yoked on with four whitely-white horses trimmed up with the sets of tintinnabulating bells. [1-53-18b, 19a]

17b, 18b. hairaNyakakSyaagraiveyaan = golden girdles necklets; suvarNaankushabhuuSitaan = adorned with golden goad; kunjaraaNaam = such elephants; caturdashasahasraaNi = fourteen thousands; te dadaami = I bestow, upon you. 18b, 19a. shvetaashvaanaam caturyujaam = to yoke on with four very white horses; hairaNyaanaam rathaanaam ca = golden, chariots, also; kinkiNiikavibhuuSitaan = trimmed up with set of tintinnabulating bells; aSTau shataani = eight, hundred; te dadaami = I will give to you .

1.53.19

हयानां देशजातानां कुलजानां महौजसाम् |
सहस्रमेकं दश च ददामि तव सुव्रत ॥

I grant you, oh, superbly vowed sage, eleven thousand fleetly galloping horses of high pedigree born in best countries of best horse breeding. [1-53-19b, c]

19b, c. suvrata = on superbly vowed sage; deshajaataanaam = born in countries [famous countries for best horse breeding]; kulajaanaam = of [high] pedigree born in; mahaujasaam = with great [fleetly] animation [galloping]; hayaanaam = horses; ekam dasha ca = one, ten, also - eleven; sahasram = a thousand - eleven thousand horses; tava dadaami = I grant to you.

1.53.20

नानावर्णविभक्तानां वयःस्थानां तथैव च |
ददाम्येकां गवां कोटिं शबला दीयतां मम ॥

I award ten million diversely coloured and differently divisionalized cows, whichever of them will be came of age as milker, thereby, let this do-all cow Shabala be given to me.

naanaavarNavibhaktaanaam = diversely coloured, verily [differently] divisionalized; tathaa eva ca = like that, also; vayaHsthaanaam = staying in age[come of age]; gavaam = of cows; ekaam koTim = one, crore [ten millions]; dadaami = I award; mama shabalaa diiyataam = Shabala may be given to me.

1.53.21

यावदिच्छसि रत्नानि हिरण्यं वा द्विजोत्तम |
तावद्ददामि ते सर्वं दीयतां शबला मम ॥

"Or, oh, eminent Brahman, if you yearn either for gems or gold, I gift that much of everything as much as you can yearn, let Shabala be given to me." Thus Vishvamitra entreated again.

dvijottama = oh the eminent Brahman; ratnaani vaa hiraNyam vaa = either gemstones or gold; yaavat icChasi = how much, you yearn; [tat] sarvam = [all,] everything; taavat = that much; te dadaami = I gift; shabalaa mama diiyataam = Shabala be given to me.

1.53.22

एवमुक्तस्तु भगवान् विश्वामित्रेण धीमता |
न दास्यामीति शबलां प्राह राजन् कथंचन ॥

When the shrewd king Vishvamitra spoke to the reverential sage Vashishta, that sage has clearly said, 'whatever it is oh, king, I do not surrender Shabala, the cow.'

dhiimataa vishvaamitreNa evam uktaH = thus who is spoken by shrewd [king] Vishvamitra; bhagavaan = reverential sage Vashishta; raajan = oh king; kathamcana = whatever - may happen; shabalaam na daasyaami = I do not surrender Shabala; iti praaha = thus, clearly said.

1.53.23

एतदेव हि मे रत्नं एतदेव हि मे धनम् |
एतदेव हि सर्वस्वमेतदेव हि जीवितम् ॥

Really this alone is my gemmy cow, thus I do not require your jewels or gems... truly, this alone is my treasure, thus I do not require your gilded chariots, horses or elephants... really, this alone is my everything, thus I need nothing from you... and actually, this alone is my alter-ego, thus you cannot separate me from myself.

etat eva = this, alone; me ratnam hi = for me, gem, indeed; etat eva hi me dhanam = this, alone, truly, wealth [treasure] for me; etat eva sarvasvam hi = this, alone, really everything for me; etat eva jiivitam hi = this, alone, life [alter ego,] actually.

1.53.24

दर्शश्च पौर्णमासश्च यज्ञाश्चैवाप्तदक्षिणाः |
एतदेव हि मे राजन् विविधाश्च क्रियास्तथा ॥

This alone is my darsha-puurNamaasa rituals, and like that this alone is all my Vedic-rituals with worthwhile donations and oh, king, this essentially is of service in diverse activities of mine.

raajan = oh king; me = my; darshaH ca = darsha, also - Vedic-rituals; paurNamaasaH ca = poorna maasa Vedic-rituals, also; aaptadakSiNaaH = worthwhile donations; yaGYaaH ca eva = Vedic-rituals, like that, also; tathaa = like that; vividhaaH kriyaaH ca = divers, activities, also; etat eva hi = this, alone, indeed.

1.53.25

अतो मूलाः क्रियाः सर्वा मम राजन्न संशयः |
बहूना किं प्रलापेन न दास्ये कामदोहिनीम् ॥

" Oh, king, all of my activities are instated in this cow, then wherefore a lot of palavering a bargain or barter? I do not give away this milker any wish." So said Vashishta to Vishvamitra, and thus Sage Shataananda continued his narration of the legend of Sacred Cow.

raajan = oh king; mama sarvaaH kriyaaH = for all my activities; ataH muulaaH = in it [in cow,] instated; samshayaH na = there is no doubt; bahuunaa pralaapena kim [prayojanam] = by a lot of, palavering, what is [the use]; kaamadohiniim = wishes milker; na daasye = I do not give away.

If cow is held sacred in India it is held precious all over the world. Whatever is given by a cow, from its milk to cow-dung, it is put to use, even for medicinal purposes, which is evident from insulin and smallpox vaccines. Regarding go mahaatmyam 'sacredness of cow' Bheeshma speaks at length about the sacredness of cow to Yudhishtar, in Anushaasanika Parva of Maha Bharata.

anena sakalavaidikakarmavidyaajiivanaadi karatvena atipaavitryena ca gavaam atimaahatmyam gavaam vikrayato paryaaptavR^ittikaanaam atyaashaaniShedhaH ca trayam api suucitam - dk

havyam kavyam tarpaNam shaantikarmayaanam vaaso vR^iddhabaalasya tuShTiH | svaahaakaaravaShaTkaarau goShu nityam pratiShTitau | gaavo yaj~~nasya hi phalam goShu yaj~~naaH pratiShTitaaH | gavaam muutrapuriiShasya nodvijeta kathamcana | na ca aasaam maamsam ashniiyaat gavaam puShTim tathaapnuyaat | naataH parataram daanam naataH puNyataram phalam | tvacaa lomnaatha shR^ingaiH vaalaiH kShiireNa medasaa | yaj~nam vahati sambhuuya kimasya tadabhyadhikam tataH || mahaabhaarate aanushaasanika parvaaNi yudhiShTaram prati bhiiShma uvaaca :

evam shrutismR^itiitihaasapuraaNaadiShu bahuprakaareNa pratipaadyamaanam - go maahaatmyam - vaacaamagocaram iti dikpradarshanamaatram kR^itvaa - vasiShTaH - viramyate - dk

Here, on hinting in an indirect way about go maahaatmyam 'the sacredness of the cow...' and its un-marketability, Sage Vashishta paused his negation, hoping that Vishvamitra will realise, as he is also well-versed in scriptures.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे त्रिपंचाशः सर्गः

Sarga 54

1.54.1

कामधेनुं वसिष्ठोऽपि यदा न त्यजते मुनिः |
तदास्य शबलां राम विश्वामित्रोऽन्वकर्षत ॥

"When Sage Vashishta did not yield Kaamadhenu, the milker of any desire, oh, Rama, then Vishvamitra started to seize it." Sage Shataananda continued the narration of the legend of Vishvamitra.

raama = oh Rama; vasiSThaH muniH = Vashishta, sage; kaamadhenum = desire-milker cow; yadaa = when; na tyajate = not, gave up; tadaa = then; vishvaamitraH asya shabalaam anvakarSata = Vishvamitra, dragged - started to seize that Shabala.

1.54.2

नीयमाना तु शबला राम राज्ञा महात्मना |
दुःखिता चिन्तयामास रुदंती शोककर्षिता ॥

While the determined king Vishvamitra dragged her away from Vashishta, oh, Rama, Shabala is saddened and tearfully mulled over stung by the anguish of her secession from the sage.

raama = oh Rama; mahaatmanaa = by great-soul - a determined one; raaj~naa = by king - Vishvamitra; niiyamaanaa = being led away - dragged her away; shabalaa duHkhitaa = Shabala, saddened; shokakarSitaa = stung by anguish; rudantii = while wailing; cintayaamaasa = mulled over.

1.54.3

परित्यक्ता वसिष्ठेन किमहं सुमहात्मना |
याहं राजभृतैर्दीना ह्रियेयं भृशदुःखिता ॥

A pitiable and highly anguished one, such as I am. I am being dragged away by the servants of the king. Has this great souled Sage Vashishta abandoned me, or what?

diinaa = a pitiable one; bhR^ishaduHkhitaa = muchly anguishing one; yaa aham = which, me - such as I am; raajabhR^itaiH = by king's servants; hriyeyam = who am stolen - being led away; aham = I am - am I; mahaatmanaa vasiSThena parityaktaa = abandoned by great-souled Vashishta ; kim = or what?

1.54.4

किं मयापकृतं तस्य महर्षेर्भावितात्मनः |
यन्मामनागसं भक्तामिष्टां त्यजति धार्मिकः ॥

'Or, did I do any misdeed towards that great sage of sacred soul whereby he is leaving me off. I have always been reverent and a cherished cow to that priest and am I no errant.' That cow eulogised in this manner.

dhaarmikaH = pietist [Vashishta]; anaagasam = less of error [errorless one]; bhaktaam = a reverent one; iSTaam = cherished one; maam = me; yat tyajati = he who [whereby,] leaving off; bhaavitaatmanaH = sacred souled one; tasya maharSeH = to - towards, great-sage; mayaa = by me; kim = what; apakR^itam = misdeed done.

1.54.5

इति संचिन्तयित्वा तु निःश्वस्य च पुनः पुनः |
जगाम वेगेन तदा वसिष्ठं परमौजसम् ॥निर्धूय तां तदा भृत्यान् शतशः शत्रुसूदन |
जगामानिलवेगेन पादमूलं महात्मनः ॥

On thinking thus and suspiring repeatedly, oh, enemy-subjugator, Rama, then she that Sacred Cow hastily rushed with the speed a gust and went to that highly energetic Vashishta on utterly shoving off hundreds of attendants of the king who are roping her, and then she straight went to the base of the feet of the great-souled Vashishta.

shatrusuudana = oh enemy-subjugator, Rama; [saa = she, the cow]; iti samcintayitvaa = thus, on well thinking; punaH punaH niHshvasya ca = again, again, on suspiring, also; tadaa = then; taam shatashaH bhR^ityaan = them, hundreds of, attendants [of king]; nirdhuuya = utterly shoving off; tadaa = then; anilavegena = with speed of gust; paramaujasam vasiSTham = towards highly energetic one, to Vashishta; vegena jagaama = hastily, went [rushed to]; mahaatmanaH = of great-souled one; paadamuulam jagaama = she went to the base of feet.

1.54.7

शबला सा रुदन्ती च क्रोशन्ती चेदमब्रवीत् |
वसिष्ठस्याग्रतः स्थित्वा मेघदुन्दुभिनिःस्वना ॥

She that moaning and groaning Shabala staying before the Sage Vashishta spoke this bellowing like a thunderous cloud.

saa shabalaa = she, that Shabala; rudantii ca kroshantii ca = moaning, also, groaning, also; vasiSThasya agrataH sthitvaa = staying before Vashishta ; meghadundubhiniHsvanaa = bellowing like thunder of the cloud; idam abraviit = spoke this.

1.54.8

भगवन् किं परित्यक्ता त्वयाहं ब्रह्मणः सुत |
यस्माद्राजभटा मां हि नयन्ते त्वत्सकाशतः ॥

'Oh, Son of Brahma, why I am discarded by you, whereby oh, god, the king's attendants are weaning me away from your proximity.' So Shabala urged Vashishta.

brahmaNaH suta = oh Brahma's son [brainchild]; bhagavan = oh god; aham tvayaa kim parityaktaa = why I discarded by you; yasmaat = whereby; raajabhaTaaH = attendants of king; tvat sakaashataH = from your, proximity; maam nayante hi = me, taking away, indeed.

1.54.9

एवमुक्तस्तु ब्रह्मर्षिरिदं वचनमब्रवीत् |
शोकसंतप्तहृदयां स्वसारमिव दुःखिताम् ॥

When he is spoken thus, then that Brahma-sage spoke this sentence to worrisome Shabala, whose heart is worrying with worry, as he would speak with his own sister in her worriment.

evam uktaH tu brahmarSiH = thus, Brahma-sage spoke on his part; shokasantaptahR^idayaam = by worrying heart [to worrisome Shabala]; duHkhitaam svasaaram iva = as with his own sister in her worriment; idam vacanam abraviit = spoke this sentence.

1.54.10

न त्वां त्यजामि शबले नापि मेऽपकृतं त्वया |
एष त्वां नयते राजा बलान्मत्तो महाबलः ॥

Neither I forswear you nor you fouled me, oh, Shabala, this king is forcibly weaning you away from me as he is beside himself with kingly arrogance.

shabale = oh Shabala; tvaam na tyajaami = I am not forswearing you; tvayaa me na apakR^itam api = even misdeed not done to me by you - you too have not fouled me; mahaabalaH = great-mighty one; eSaH raajaa = this, king is; mattaH [mat-taH] = from me; or,[ mattaH = ecstatic by his own might - king]; balaat = forcibly; tvaam nayate = weaning you away.

1.54.11

न हि तुल्यं बलं मह्यं राजा त्वद्य विशेषतः |
बली राजा क्षत्रियश्च पृथिव्याः पतिरेव च ॥

'My ability is not balanceable with his, isn't it. Above all, on his part he is a king now, and a king will be mighty, he is the lord of the land and a Kshatriya, and thus we have to be subservient to a Kshatriya, isn't it.

mahyam balam = strength - ability of mine; tulyam = balanceable [with his]; na hi = not, isn't it; adya visheSataH = now, above all; raajaa tu = [he is a] king, on his part; raajaa balii = a king, will be mighty; kSatriyaH ca = Kshatriya, also; pR^ithivyaaH patiH eva ca = even lord of earth, also.

1.54.12

इयमक्षौहिणी पूर्णा गजवाजिरथाकुला |
हस्तिध्वजसमाकीर्णा तेनासौ बलवत्तरः ॥

'This akShauhiNi unit of army is plethoric, overcrowded with elephants, horses, and chariots, and overspread with flags and elephants, thereby he is mightier than me.' Thus Vashishta tried to pacify that Sacred-Cow.

gajavaajirathaaakulaa = overcrowded with elephants, horses and chariots; hastidhvajasamaakiirNaa = overspread with elephants and flags; iyam akSauhiNii = this, akshauhini [unit of army]; puurNaa = is plethoric; tena = thereby; asau balavattaraH = he is mightier than me.

1.54.13

एवमुक्ता वसिष्ठेन प्रत्युवाच विनीतवत् |
वचनं वचनज्ञा सा ब्रह्मर्षिमतुलप्रभम् ॥

She who is spoken that way by Vashishta, that sententious Sacred Cow, Shabala, in her turn obediently spoke this sentence to that Brahma-sage of un-balanceable resplendence.

vasiSThena evam uktaa = spoken [to Cow] that way by Vashishta; vacanaj~naa = knower of sentence; saa = she that cow; atulaprabham = to the one with un-balanceable resplendence; brahmarSim = to Brahma-sage; vacanam = sentence; viniitavat = as an obedient one; pratyuvaaca = spoke in turn - replied.

1.54.14

न बलं क्षत्रियस्याहुर्ब्राह्मणो बलवत्तरः |
ब्रह्मन् ब्रह्मबलं दिव्यं क्षत्रात्तु बलवत्तरम् ॥

'Oh, Brahman, unstated is that the might of sovereignty as mightier than the might of sagacity. A sage is mightier than a sovereign. A sage's might is mightiest than the mightier sovereign, for a sage's might is angelic.' So Shabala started talking to the sage.

brahman = oh Brahman; kSatriyasya balam = Kshatriya's [sovereignty's,] might; na aahuH = not, speak of [unstated as 'balavattaraH' more mighty = mightier than a Brahman's, i.e., than the might of a sage]; braahmaNaH balavattaraH = a Brahman [sagacity is,] mightier; kSatraat tu = of Kshatriya's [of sovereignty's might,] but; brahmabalam divyam balavattaram = Brahman's [Sage's] might, divine [angelic,] mightier.

This is the relevant stanza for the later time debates or essay competitions under the caption of 'pen vs. sword... which is mightier...' Here, though Vishvamitra is well aware that a sage's possession cannot be usurped, he resorted to the same. The Sacred Cow is telling the above with intolerance towards Vishvamitra's violation of the norms. saa api asahamaanaa kaamadohinii shaantyaa kShamayaa yuktam vashiShTam avocat

What a king has got to do with a sage's wealth? A sage acquires it with his ascesis and it is not another king's kingdom to conquer.

sarva dharmaj~nasyaapi vishvaamitrasya etaadR^ishii buddhiH abuut | yasmai devaa prayacchanti puruShaaya paraabhavam - balaavalepana vishvaamitro vashiShThavaakyam anaadR^itya brahmasvahareNa mahaadoSham jaanan api balaat eva shabalaam aacakarSha

dk The scriptures, norms, ethics demand that a sagacious person shall not be robbed off his possession, which he acquires by his personal merit. But Vishvamitra's brain tilted this way because of his all-conquering avarice and he thought that this cow is also conquerable, and gods give such a mind only to see the greedy to fail and thus insulted of their might.

na tveva kadaacit svayam raajaa brahmaNasvaadadiita - bodhaayana suutra - atha api udaaharanti - na viSham viSham iti aahuH brahmasvam viSham ucyate | brahmasvam putrapautraghnam viSham ekaakinam haret | 'a sagacious person's possession is not to be snatched away - bodhaayana suutraa-s; 'a poison if consumed kills one that consumes it... but the possession of a sagacious person, if tried for consumption, it consumes whole lot of the consumer's sons, grandsons and his clan itself, besides the consumer...for sage's possession in itself is a lethal poison...'

1.54.15

अप्रमेयबलं तुभ्यं न त्वया बलवत्तरः |
विश्वामित्रो महावीर्यस्तेजस्तव दुरासदम् ॥

Immutable is your power as you are mightier than great-mighty Vishvamitra and invincible is your dynamism.

tubhyam = to you; aprameyabalam = not matchable [immutable] power - is there; mahaaviiryaH vishvaamitraH = great-mighty, Vishvamitra - though he is; tvayaa = than you; balavattaraH = mightier than you; na = he is not; tava tejaH duraasadam = your, dynamism, is invincible.

1.54.16

नियुङ्क्ष्व मां महातेजस्त्वद्ब्रह्मबलसंभृताम् |
तस्य दर्पं बलं यत्नं नाशयामि दुरात्मनः ॥

'Ordain me, oh, highly resplendent sage, who am replete with the power of your sagacity, and I will disprove the vanity, valour, and venture of that injudicious king for this injudicious seizure.' Thus Shabala implored the sage Vashishta.

mahaatejaH = oh highly resplendent one; tvat brahmabalasambhR^itaam = replete with your Brahma's [sagacity's] power; maam = me; niyu~NkSva = you ordain; duraatmanaH = of bad minded [injudicious king]; tasya darpam balam yatnam = his [Vishvamitra's,] vanity, valour, venture [to wean me from you]; naashayaami = I destroy [I disprove.]

1.54.17

इत्युक्तस्तु तया राम वसिष्ठः सुमहायशाः |
सृजस्वेति तदोवाच बलं परबलार्दनम् ॥

Oh, Rama, when spoken by her thus, that highly glorious Vashishta said to Shabala, the do-all cow, 'create a power that can overpower the power of opponent.' Vashishta said so to Shabala.

raama = oh Rama; tayaa iti uktaH = thus, spoken by her; sumahaayashaaH = of very high glory; vasiSThaH tu = Vashishta, on his part; tadaa = then; parabalaardanam = overpowering opponent's power ; balam sR^ijasva = you create a power; iti uvaaca = thus, [sage] said to her.

1.54.18

तस्य तद्वचनं श्रुत्वा सुरभिः सा असृजत्तदा |
तस्या हुंभारवोत्सृष्टाः पह्लवाः शतशो नृप ॥नाशयन्ति बलं सर्वं विश्वामित्रस्य पश्यतः |

On hearing his sentence, oh, Rama, that Sacred Cow Shabala then created Pahlava kings, sprang forth from her mooing 'hums', and hundreds of them annihilated the army of Vishvamitra in its entirety just while Vishvamitra is witnessing it. [1-54-18, 19a]

18, 19a. tasya tat vacanam shrutvaa = on hearing his that sentence; saa surabhiH = she, that hope fulfilling cow; tadaa = then; asR^ijat = created [army]; nR^ipa = oh king - Rama; tasyaaH = of her; humbhaaravotsR^iSTaaH = sprang forth hum mooing; pahlavaaH = Pahlava-s; shatashaH = in hundreds; vishvaamitrasya pashyataH = while Vishvamitra witnessing; sarvam balam naashayanti = annihilated army [of Vishvamitra] in entirety.

1.54.19

स राजा परमक्रुद्धः क्रोधविस्फारितेक्षणः ॥पह्लवान्नाशयामास शस्त्रैरुच्चावचैरपि |

King Vishvamitra was utterly infuriated and with wide-eyed anger he started to destroy those Pahlava-s with many a kind of his weaponry. [1-54-19b, 20a]

19b, 20a. saH raajaa paramakruddhaH = he the king, utterly infuriated; krodhavisphaaritekSaNaH = wide-opened eyed by anger; uccaavacaiH shastraiH = many kinds of, weaponry; pahlavaan naashayaamaasa api = started to destroy Pahlava-s, even.

1.54.20

विश्वामित्रार्दितान् दृष्ट्वा पह्लवान् शतशस्तदा ॥भूय एवासृजद्घोरान् शकान् यवनमिश्रितान् |

On seeing the subdual of hundreds of Pahlava-s by Vishvamitra, then the Sacred Cow again generated deadly Shaka-s hobnobbed with Yavana-s through her mooing 'hums'. [1-54-20b, 21a]

20b, 21a. vishvaamitraarditaan = subdued by Vishvamitra; shatashaH pahlavaan dR^iSTvaa = on seeing hundreds of Pahlava-s; tadaa = then; bhuuya eva = again, thus; yavanamishritaan = mingled with Yavana-s ; ghoraan = deadly; shakaan = Shaka-s; asR^ijat = she generated.

These Shaka-s and Yavana-s are the Shakas, or the Scythians, or the Indo-Scythians of Max Muller. Some discussion about this is included in the endnote of Kishkindha, Ch. 43. Dharmaakuutam says: tadanu vashiShThaabhyanuj~naataa shabalaa nirmitapahlavaadi - nikR^iShTajaati

niShuuditam svam balam vishvaamitra - iti - dk These are viewed as deadly, lowly, ruffian class of warriors in Indian viewpoint and created out of thin air by this Sacred Cow.

1.54.21

तैरासीत् संवृता भूमिः शकैर्यवनमिश्रितैः ॥प्रभावद्भिर्महावीर्यैर्हेमकिंजल्कसंनिभैः |

Then the earth was pervaded with the Shaka-s associated with Yavana-s, who have effectuation and bravery in overcoming their enemy forces, and who are golden in bodily colour similar to the golden pistils of flowers which complexion is outlandish. [1-54- 21b, 22a]

21b, 22a. prabhaavadbhiH = by them who have effectuation; mahaaviiryaiH = by them who have bravery; hemakinjalkasannibhaiH = those that are similar to golden pistils; taiH = with them; yavanamishritaiH = associated with Yavana-s ; shakaiH = with Shaka-s; bhuumiH samvR^itaa aasiit = earth became covered.

1.54.22

दीर्घासिपट्टिशधरैर्हेमवर्णाम्बरावृतैः ॥निर्दग्धं तद्बलं सर्वं प्रदीप्तैरिव पावकैः |

Yavana-s and Shaka-s, who are wielding bowie knives and broad lances and who are clad in golden coloured dresses, and who looked like glowing fires have completely burnt down entire force of Vishvamitra. [1-54-22, 23a]

22b. diirghaasi paTTishadharaiH = bowie knives, wielding broad-lances; hemavarNaambaraavR^itaiH = clad in golden coloured dress; with such Yavana-s and Shaka-s; pradiiptaiH paavakaiH iva = who are - as with glowing fires; tat sarvam balam = that, entire, force [of Vishvamitra]; nirdagdham = is completely burnt down.

1.54.23

ततोऽस्त्राणि महातेजा विश्वामित्रो मुमोच ह |
तैस्तैर्यवनकांभोजा बर्बराश्चाकुलीकृताः ॥

"Then that great-resplendent Vishvamitra indeed released his missiles, by which Yavana-s, Kaambhoja-s, and the Barbara-s, are rendered helter-skelter." Thus Sage Shataananda continued his narration of Vishvamitra. [1-54-23b,c.]

tataH = then; mahaatejaaH vishvaamitraH = great-resplendent, Vishvamitra; astraaNi mumoca ha = missiles, released, indeed; taiH taiH = by them, by them [missiles]; yavanakaambhojaabarbaraaH ca = Yavana-s, Kaambhoja-s, Barbara-s, also; akuliikR^itaaH = rendered to helter-skelter .

The Barbara-s are said in this text whereas other mms contain it as "Pahlava-s'. Even on taking Barbara-s, they are an outlandish clan and the word 'Barbara' might have been the ancestor word of the present day 'Barbarian.'

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे चतुःपंचाशः सर्गः

Sarga 55

1.55.1

ततस्तानाकुलान् दृष्ट्वा विश्वामित्रास्त्रमोहितान् |
वसिष्ठश्चोदयामास कामधुक् सृज योगतः ॥

Then on seeing the flurrying warriors earlier created by the Sacred Cow, Shabala, who are perplexed by the missiles of Vishvamitra, Vashishta started to motivate her, 'oh, wish-milker, generate more forces by your yogic capacity.' Thus Sage Shataananda continued his narration about the legend of Vishvamitra to Rama.

tataH = then; vasiSThaH = Vashishta; vishvaamitraastramohitaan = those who are perplexed by missiles of Vashishta; aakulaan = those flurrying; taan dR^iSTvaa = them - on seeing army; kaamadhuk = oh wish milker [Shabala]; yogataH sR^ija = you generate [more army] by yogic [capacity] ; codayaamaasa = started to motivate - in this way.

1.55.2

तस्या हुंकारतो जाताः कांबोजा रविसन्निभाः |
ऊधसस्त्वथ संजाताः पह्लवाः शस्त्रपाणयः ॥योनिदेशाच्च यवनाः शकृदेशाच्छकास्तथा |
रोमकूपेषु म्लेच्छाश्च हारीताः सकिरातकाः ॥

"From the 'hums' of her mooing Kaamboja-s similar to sunshine are born, from her udder Pahlava-s wielding weaponry are born, from the area of her privates Yavana-s, likewise from her rectal area Shaka-s, and from her hair-roots Mleccha-s, Haariitaa-s along with Kirataka-s are issued forth.

2, 3. tasyaaH humkaarataH = of her, from 'hum' mooing; ravisannibhaaH kaambojaa jaataaH = born in Kaamboja-s are similar in shine to Sun; atha = further; uudhasaH = from udder; shastrapaaNayaH = weapons in hands; pahlavaaH sanjaataaH = Pahlava-s, are born; yonideshaat yavanaaH ca = Yavana-s, also - are born from privates area; tathaa = likewise; shakR^ideshaat shakaaH = Shaka-s - are born from rectal area; romakuupeSu mlecChaaH ca = Mleccha-s are born from hair roots, also; sakiraatakaaH = with Kirataka-s; haariitaaH = Haariitaa-s - are also born.

1.55.4

तैस्तन्निषूदितं सैन्यं विश्वमित्रस्य तत्क्षणात् |
सपदातिगजं साश्वं सरथं रघुनंदन ॥

At that very moment, oh, Rama the legatee of Raghu, Vishvamitra's army comprising foot-soldiers, elephants, chariots and horses is utterly slaughtered by the Yavana, Mleccha etc., forces generated by the Sacred Cow.

raghunandana = oh Raghu's legatee, Rama; taiH = by them [Yavana-s etc.]; tat kSaNaat = that, very moment; vishvamitrasya = of Vishvamitra; sapadaatigajam = with foot-soldiers, elephants; saashvam saratham = with horses, with chariots; tat sainyam = that, army; niSuuditam = utterly slaughtered.

1.55.5

दृष्ट्वा निषूदितं सैन्यं वसिष्ठेन महात्मना |
विश्वामित्रसुतानां तु शतं नानाविधायुधम् ॥अभ्यधावत् सुसंक्रद्धं वसिष्ठं जपतां वरम् |
हुङ्कारेणैव तान् सर्वान् निर्ददाह महानृषिः ॥

On seeing their army utterly slaughtered by the vital spirit of Vashishta, a band of hundred sons of Vishvamitra wielding divers weapons exasperatedly sprinted forth towards that supreme meditator among all meditators. But that great sage Vashishta completely burnt all of them down just by blasting 'hum' sounds.

mahaatmanaa vasiSThena = by great souled one, by Vashishta; niSuuditam sainyam dR^iSTvaa = on seeing utterly slaughtered army; vishvaamitrasutaanaam = Vishvamitra's sons; shatam = [a band of] hundred; naanaavidhaayudham = diverse sorts of weapons wielding; susamkruddham = very highly angering; japataam varam vasiSTham = supreme among meditators , towards Vashishta; abhyadhaavat = [that band of hundred sons] sprinted forth; mahaan R^iSiH = [that] great, sage; taan sarvaan = them, all; humkaareNa eva = by 'hum' [blasting,] only; nirdadaaha = completely burnt down.

1.55.7

ते साश्वरथपादाता वसिष्ठेन महात्मना |
भस्मीकृता मुहूर्तेन विश्वामित्रसुतास्तदा ॥

That sage with vital spirit, Vashishta, then in a wink rendered those sons of Vishvamitra, along with their horses, chariots, and foot-soldiers to ashes.

tadaa = then; saashvarathapaadaataaH = with horses, chariots, foot-soldiers; te vishvaamitrasutaaH = those, Vishvamitra's sons; mahaatmanaa vasiSThena = by the one who has vital spirit, by Vashishta; muhuurtena = in a wink; bhasmiikR^itaa = rendered to ashes.

1.55.8

दृष्ट्वा विनाशितान् पुत्रान् बलं च सुमहायशाः |
सव्रीडश्चिंतयाविष्टो विश्वामित्रोऽभवत्तदा ॥

On seeing his sons and his forces are utterly ruined, that very highly glorious Vishvamitra was disgraced and beset by distress.

tadaa = then; sumahaayashaaH = very highly glorious one; vishvaamitraH = Vishvamitra; vinaashitaan putraan = at utterly ruined, sons; balam ca = at forces, also; dR^iSTvaa = on seeing; savriiDaH = with disgrace; cintayaa aaviSTaH = beset by distress; abhavat = he became.

1.55.9

समुद्र इव निर्वेगो भग्नदंष्ट्र इवोरगः |
उपरक्त इवादित्यः सद्यो निष्प्रभतां गतः ॥हतपुत्रबलो दीनो लूनपक्ष इव द्विजः |

Like a tideless ocean his warfare did not tide him over, like a fangless serpent his hiss of warring could not fang any, like a wingless bird pitiable is his flightless plight of fightback, like a shineless sun in an eclipse, Vishvamitra plunged into a lustreless state of his own illustriousness, when his forces are ruined along with his sons. [1-55-9, 10a]

9, 10a. nirvegaH = without speed [tideless]; samudraH iva = as with ocean; bhagnadanSTraH uragaH iva = as with broken fang serpent; uparaktaH aadityaH iva = as with less coloured [shineless, while being eclipsed] sun; sadyaH = immediately; hataputrabalaH = one with - force of ruined sons; diinaH luunapakSaH dvijaH iva = as with pitiable, clipped wing [wingless] bird; niSprabhataam gataH = gone in - plunged into a lustreless state.

1.55.10

हतसर्वबलोत्साहो निर्वेदं समपद्यत ॥स पुत्रमेकं राज्याय पालयेति नियुज्य च |
पृथिवीं
क्षत्रधर्मेण वनमेवान्वपद्यत ॥

When all his intrepidity and impetuosity are ruined an indolence bechanced upon him, and then on bidding one son for the kingdom, 'you rule the earth with the duties of kingcraft...' thus saying Vishvamitra took recourse to forests. [1-55-10b, 11]

10b, 11 hatasarvabalotsaahaH = all intrepidity and impetuosity are ruined; nirvedam samapadyata = he obtained down heartedness [indolence] ; saH = he; pR^ithiviim = earth; kSatradharmeNa paalaya = you rule by kingcraft's duties; iti = saying so; ekam putram raajyaaya niyujya = on bidding one son for kingdom; vanam eva anvapadyata = thus, took recourse to forest.

1.55.12

स गत्वा हिमवत्पारर्श्वं किंनरोरगसेवितम् |
महादेवप्रसादार्थं तपस्तेपे महातपाः ॥

On going to the mountainsides of Himalayas, whereat it is adored by kinnaraa-s and uragaa-s, the nymphs and nymphean serpents, he that great practiser of ascesis, Vishvamitra, undertook an austere ascesis for the sake of beneficence of the Great God, Shiva.

mahaatapaaH = great practiser of ascesis; saH = he [Vishvamitra]; kinnaroragasevitam = adored by kinnaraa-s, uragaa-s; himavat paarshvam = side of Himalayas ; gatvaa = on going; mahaadevaprasaadaartham = for the sake of beneficence of Great God's [Shiva's]; tapaH tepe = undertook [austere] ascesis.

1.55.13

केनचित्त्वथ कालेन देवेशो वृषभध्वजः |
दर्शयामास वरदो विश्वामित्रं महामुनिम् ॥

After a long lost time, Shiva, the God of Gods whose flag bears the sign of Holy Bull, has shown himself to that great-saint Vishvamitra, for He is a ready boon-giver.

atha = then; kenacit kaalena tu = after long lost time, but; deveshaH = gods' god; vR^iSabhadhvajaH = Bull on his flag; varadaH = boon giver; vishvaamitram mahaamunim = to Vishvamitra, great-sainted darshayaamaasa = shown Himself -revealed himself.

1.55.14

किमर्थं तप्यसे राजन् ब्रूहि यत्ते विवक्षितम् |
वरदोऽस्मि वरो यस्ते कांक्षितः सोऽभिधीयताम्
॥

'Oh, king, for which purpose you undertook this ascesis that you may tell me. What is it really intended by you and what boon you seek that be made known to me for I am the boon-giver.' Shiva said so to Vishvamitra.

raajan = oh king; kimartham tapyase = for which purpose, you undertook ascesis; te = by you; yat = what is; vivakShitam = tellable - what is intended by you; that; bruuhi = you tell; varadaH asmi = I am boon giver; yaH varaH te kaankShitaH = what boon you beseeched; saH abhidhiiyataam = that, may be made known.

1.55.15

एवमुक्तस्तु देवेन विश्वामित्रो महातपाः |
प्रणिपत्य महादेवं विश्वामित्रोऽब्रवीदिदम् ॥

Thus said by God Shiva to Vishvamitra of great ascesis, Vishvamitra on reverencing that Great God Shiva said this way.

devena evam uktaH = thus, said by god; mahaatapaaH vishvaamitraH = one with great ascesis, Vishvamitra; mahaadevam praNipatya = on reverencing Great God Shiva; vishvaamitraH idam abraviit = Vishvamitra said this.

1.55.16

यदि तुष्टो महादेव धनुर्वेदो ममानघ |
साङ्गोपाङ्गोपनिषदः सरहस्यः प्रदीयताम् ॥

Oh! Mahadeva, the Impeccable Great God... providing that you are gladdened by my ascetic devotion, dhanurveda, the Holy Writ of Archery, with its complemental and supplemental Writs, and along with its summational Upanishad-s, together with its preternatural doctrines... they may kindly be bestowed upon me...

anagha = oh impeccable one; mahaadeva = oh Great God Shiva; tuSTaH yadi = if [providing that] you are gladdened; saangopaangopaniSadaH = with complemental supplemental and summational Writs [Upanishad-s]; sarahasyaH = together with preternatural [doctrines]; dhanurvedaH = Holy Writs of Archery; mama = to me; pradiiyataam = verily [kindly] be bestowed.

1.55.17

यानि देवेषु चास्त्राणि दानवेषु महर्षिषु |
गंधर्वयक्षरक्षस्सु प्रतिभांतु ममानघ ॥तव
प्रसादाद्भवतु देवदेव ममेप्सितम् |

' Oh, Exquisite God, whichever missile is there either with gods, or fiends, gandharva-s, yaksha-s, and demons, let it dawn upon me. For you alone are the God of Gods your blessings alone can fulfil my aspiration.' Thus Vishvamitra entreated God Shiva. [1-55-17, 18a]

17, 18a. anagha = oh exquisite god; deveSu = in [with] gods; daanaveSu maharSiSu = with fiends, with great-sages; gandharvayaksharakShassu = with gandharva-s, yaksha-s, demons; yaani astraaNi = whichever, missiles; are there, they; tava prasaadaat = by your, blessings; mama = to me; pratibhaantu = dawn upon [me]; devadeva = oh God of Gods; mama iipsitam bhavatu = my, aspiration, become - let it be fulfilled.

1.55.18

एवमस्त्विति देवेशो वाक्यमुक्त्वा गतस्तदा ॥

'So be it!' On sanctifying Vishvamitra and his aspiration thus, the God of Gods, Shiva disappeared. [1-55-18b]

18b. evam astu = so, be it; iti = thus; deveshaH = God of Gods, Shiva; vaakyam uktvaa = sentence, said [on sanctifying Vishvamitra]; tadaa gataH = then, went away -disappeared.

1.55.19

प्राप्य चास्त्राणि देवेशाद्विश्वामित्रो महाबलः |
दर्पेण महता युक्तो दर्पपूर्णोऽभवत्तदा ॥

Vishvamitra who is already a mightier Kshatriya, now on acquiring missiles from the God of Gods, Shiva, will he not come forth paired up with mightiest conceit, and then will not his conceitedness be plethoric like a plethoric ocean?

mahaabalaH = [who is already a] great-mighty one; mahataa darpeNa yuktaH = [now] conjoined with greatest conceit; such a; vishvaamitraH = Vishvamitra; tadaa = then; deveshaat = from God of Gods, Shiva; astraaNi praapya = on acquiring missiles; darpapuurNaH abhavat = he became plethoric with conceitedness.

1.55.20

विवर्धमानो वीर्येण समुद्र इव पर्वणि |
हतं मेने तदा राम वसिष्ठमृषिसत्तमम् ॥

By vitality Vishvamitra is like an ocean with rough riptide on a Full Moon day, and oh, Rama, he deemed that sagaciously mighty sage Vashishta is now 'dead.'

parvaNi = on an auspicious day [in Full Moon day]; samudra iva = as with ocean; viiryeNa vivardhamaanaH = on the rise by vitality; raama = oh Rama; R^iSisattamam vasiSTham = sagaciously mighty sage, Vashishta; tadaa = now; hatam mene = deemed as dead.

1.55.21

ततो गत्वाश्रमपदं मुमोचास्त्राणि पार्थिवः |
यैस्तत्तपोवनं सर्वं निर्दग्धं चास्त्रतेजसा
॥

Then on going to the threshold of Vashishta 's hermitage that king propelled his missiles, by the holocaust of which missiles that ascetic woodland is completely burnt down in its entirety.

tataH = then; paarthivaH = king - Vishvamitra; aashramapadam gatvaa = on going to hermitage's threshold [of Vashishta] ; astraaNi mumoca = missiles, released [propelled]; yaiH = by which [missiles]; tat sarvam tapovanam = that entire ascetic woodland; astratejasaa = by missiles' fire [holocaust]; nirdagdham = completely burnt down.

1.55.22

उदीर्यमाणमस्त्रं तद्विश्वामित्रस्य धीमतः |
दृष्ट्वा विप्रद्रुता भीता मुनयः शतशो दिशः ॥

On seeing the turbo-jetting missiles of Vishvamitra jetted by his sparkling intellect, hundreds of saints were frightened and they very speedily fled in hundreds of ways.

dhiimataH = courage minded [one with sparkling intellect]; vishvaamitrasya = of Vishvamitra; tat udiiryamaaNam astram = that, turbo-jetting, missile; dR^iSTvaa = on seeing; shatashaH munayaH = hundreds of, saints; bhiitaaH = are frightened; [shatashaH] dishaH = in hundreds, of ways; vipradrutaa = very speedily fled.

1.55.23

वसिष्ठस्य च ये शिष्याः ये च वै मृगपक्षिणः |
विद्रवन्ति भयाद्भीता नाना दिग्भ्यः सहस्रशः ॥

Whoever is the disciple of Vashishta and whichever is either animal or a bird, all are utterly frightened and thousands of them have hastily fled to numerous directions.

vasiSThasya ye shiSyaaH = whoever disciples of Vashishta; are there, they; mR^igapakShiNaH = animals, birds; bhayaat bhiitaaH = frightened from fear; sahasrashaH = in thousands; naanaadigbhyaH = to numerous directions; vidravanti = hastily fleeing.

1.55.24

वसिष्ठस्याश्रमपदं शून्यमासीन्महात्मनः |
मुहूर्तमिव निःशब्दमासीदिरिणसंनिभम् ॥

The threshold of that broad-minded Vashishta's hermitage fell void, and in a wink it has become silent like a burial ground as every shrub, herb and tree is cindery, and every bird, animal and stock is an evacuee.

mahaatmanaH vasiSThasya aashramapadam = of broad-minded sage, Vashishta 's, hermitage threshold; shuunyam aasiit = it has become void; muhuurtam iva = just in a wink ; iriNasannibham = alike arid land - burial ground; niHshabdam aasiit = become silent .

1.55.25

वदतो वै वसिष्ठस्य मा भैष्टेति मुहुर्मुहुः |
नाशयाम्यद्य गाधेयं नीहारमिव भास्करः ॥

Although Vashishta shouted at them saying time and again, 'do not fear, do not fear... now I will dissipate that son of Gaadhi, Vishvamitra, like Sun demisting the mist,' all the inmates of hermitage have hastily fled.

bhaaskaraH niihaaram iva = Sun, as with mist - like sun demisting the mist; gaadheyam = Gadhi's son - Vishvamitra will be; adya naashayaami = now, I will destroy; maa bhaiSTa = do not, fear; iti = thus; vasiSThasya = of Vashishta; muhuH muhuH = again, again; vadataH = [although] saying [shouting at the fleeing inmates of hermitage, they have; vipradrutaa = very speedily fled].

1.55.26

एवमुक्त्वा महातेजा वसिष्ठो जपतां वरः |
विश्वामित्रं तदा वाक्यं सरोषमिदमब्रवीत् ॥

On saying that way to the evacuees, Vashishta, the great-resplendent sage and a best one among best meditators rancorously said this word to Vishvamitra.

mahaatejaaH japataam varaH vasiSThaH = great-resplendent, the best one among meditators , Vashishta; evam uktvaa = on saying [to evacuees] that way; tadaa = then; vishvaamitram = to Vishvamitra; saroSam = with rancour; idam vaakyam abraviit = said this sentence.

1.55.27

आश्रमं चिरसंवृद्धं यद्विनाशितवानसि |
दुराचारो हि यन्मूढ तस्मात्त्वं न भविष्यसि ॥

You senseless king, by which reason you have havocked this hermitage that is well nourished for a long time by me, for that reason you have become a reprehensible one, and thereby you will not survive any longer.

muuDha = oh senseless one; cirasamvR^iddham aashramam = the hermitage that is well nourished for a long time; yat = by which reason; vinaashitavaan asi = you have havocked ; yat = by which; duraacaaraH hi = bad conduct [reprehensible one,] indeed you are; tasmaat = thereby; tvam na bhaviSyasi = you, will not, survive.

Vividly: 'when I have sensibly nourished the trees, birds and animals or disciples, saints and sages, in indoctrinating them the true dharma 'righteous duty...' observable by each of the birthed being, what necessitated you to harm the harmless 'fly anywhere' birds, 'new to world' calves and 'take what you need' trees and animals... you should have confronted me headlong, instead... but you on seeing such a beatitude of this hermitage, you have become envious in your self-aggrandisement... and as said in an old saying like, 'a senseless reprehensible being, may it be a human, animal, bird, or a reptile is unfit to survive for long...' you are now transposable with such a senseless being by this act of yours, which you have undertaken with the notion of 'survival of the fittest...' thereby I will now show you who is fit enough to survive, an instructor or an intruder, in effacing your survival...'

1.55.28

इत्युक्त्वा परमक्रुद्धो दण्डमुद्यम्य सत्वरः |
विधूम इव कालाग्निर्यमदण्डमिवापरम् ॥

"On saying thus that extremely infuriated Sage Vashishta post-hastily up-heaved his baton, which is alike the fumeless Ultimate Fire of End Time, and the other baton of Yama, the Terminator, and affronted Vishvamitra." Thus, Sage Shataananda continued his narration of Vishvamitra's legend.

iti uktvaa = thus, on saying; satvaraH = with haste [post-hastily]; paramakruddhaH = extremely infuriated; vidhuumakaalaagniH iva = as with fumeless ultimate fire ; aparam yamadaNDam iva = which is like another Yama's baton; dandam = a baton; udyamya = Vashishta up heaved.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे पंचपंचाशः सर्गः

Sarga 56

1.56.1

एवमुक्तो वसिष्ठेन विश्वामित्रो महाबलः |
आग्नेयमस्त्रमुत्क्षिप्य तिष्ठ तिष्ठेति चाब्रवीत् ॥

When Vashishta spoke in this way, the great-mighty Vishvamitra brandishing Fiery-missile challenged Vashishta saying, "withstand this, withstand this..." Thus, sage Shataananda continued his narration of Vishvamitra's legend.

mahaabalaH vishvaamitraH = great-mighty, Vishvamitra; vasiSThena evam uktaH = Vashishta spoken in this way; aagneyam astram utkSipya = brandishing fiery missile; tiSTha tiSTha = withstand, withstand [this missile]; iti abraviit ca = thus, said [challenged,] also.

1.56.2

ब्रह्मदण्डं समुद्यम्य कालदण्डमिवापरम् |
वसिष्ठो भगवान् क्रोधादिदं वचनमब्रवीत् ॥

That reverential sage Vashishta then upraising his Brahma-baton, which is like the other baton of the Terminator, spoke this sentence furiously.

bhagavaan vasiSThaH = reverential one, Vashishta; aparam kaaladaNDam iva = like the other Terminator's baton; brahmadaNDam samudyamya = well raising up Brahma's baton; krodhaat idam vacanam abraviit = furiously, spoke this sentence.

1.56.3

क्षत्रबन्धो स्थितोऽस्म्येष यद्बलं तद्विदर्शय |
नाशयाम्यद्य ते दर्पं शस्त्रस्य तव गाधिज ॥

I am staying here only, you meritless Kshatriya, you may clearly display whatever prowess you have, oh, Gaadhi's son Vishvamitra, I will now ruin whatever vanity you or your missiles have.

kShatrabandhaH = oh meritless Kshatriya; eSaH = this me; sthitaH asmi = I am staying; yat balam = which, prowess - you have; tat vidarshaya = that, you display entirely; gaadhija = oh one born to Gaadhi - Vishvamitra; adya te darpam = now, your, vanity; tava shastrasya [darpam] = your, missile's, [vanity]; naashayaami = I will ruin.

1.56.4

क्व च ते क्षत्रियबलं क्व च ब्रह्मबलं महत् |
पश्य ब्रह्मबलं दिव्यं मम क्षत्रियपांसन ॥

"Where stands the force of belligerence when compared to the supreme force of sagacity, you abased Kshatriya, watch out for my strength of seraphic sagacity." So said Vashishta to Vishvamitra.

kshatriyapaamsana = oh abased Kshatriya; te kSatriyabalam kva = where is your Kshatriya's force [force of belligerence's] ; mahat brahmabalam kva ca = where is supreme Brahma's [sagacity's] force; mama divyam brahmabalam pashya = you watch my seraphic Brahma's [sagacity's] strength.

1.56.5

तस्यास्त्रं गाधिपुत्रस्य घोरमाग्नेयमुत्तमम् |
ब्रह्मदण्डेन तच्छान्तमग्नेर्वेग इवाम्भसा ॥

With his baton of Brahma Vashishta silenced that matchless and deadly Fiery-missile of Gaadhi's son, namely Vishvamitra, as a deluge of water silencing a rage of fire.

tasya gaadhiputrasya = his, Gaadhi son's; uttamam ghoram tat aagneyam astram = matchless, deadly, that, Fire, missile; [udyatam = projected, bolted]; ambhasaa agneH vega iva = by water, fire's, speed [rage,] as [silenced] with; brahmadaNDena shaantam = that is silenced by Brahma's baton [of Vashishta].

1.56.6

वारुणं चैव रौद्रं च ऐन्द्रं पाशुपतं तथा |
ऐषीकं चापि चिक्षेप रुषितो गाधिनंदनः ॥

Vishvamitra, the son of Gaadhi then rancorously fusilladed the missiles regulated by gods like Varuna, Rudra, Indra, Paashupata, and even a missile which is projectile through grass blade called Ishiika.

ruSitaH gaadhinandanaH = rancorously, Gaadhi's son; vaaruNam ca eva = Varuna missile, also thus; raudram ca = Rudra missile, also; aindram = Indra missile; tathaa = like that; paashupatam = Paashupata missile; aiSiikam ca api = Ishiika, also, even; cikSepa = fusilladed.

The accounts of these missiles are narrated in chapters 27, 28 of this canto Bala, where Vishvamitra accords these very missiles to Rama. Hence, their details are not reiterated here but just catalogued.

1.56.7

मानवं मोहनं चैव गांधर्वं स्वापनं तथा |
जृंभणं मादनं चैव संतापनविलापने ॥

Vishvamitra also launched missiles named Humane, Rager, Stupefier, Hypnotiser, Yawner, Intoxicator, also thus Humidifier, Weep-inducer.

maanavam mohanam ca eva = Humane, Rager, also thus; gaandharvam svaapanam tathaa = Stupefier, Hypnotiser, thus; jR^imbhaNam maadanam ca eva = Yawner, Intoxicator, also thus; santaapanavilaapane = Humidifier, Weep-inducer.

1.56.8

शोषणं दारणं चैव वज्रमस्त्रं सुदुर्जयम् |
ब्रह्मपाशं कालपाशं वारुणं पाशमेव च ॥

He also launched the missiles called Drainer and Ripper, and the highly unconquerable Thunderbolt, even the lassos of Brahma, Time and Rain-gods.

shoSaNam daaraNam ca eva = Drainer, Ripper, also thus; vajram astram sudurjayam = Thunderbolt, missile, highly not conquerable one; brahmapaasham kaalapaasham = Brahma's lasso, Time's lasso; vaaruNam paasham eva ca = Rain's, lasso, even, also.

1.56.9

पैनाकास्त्रं च दयितं शुष्कार्द्रे अशनी तथा |
दण्डास्त्रमथ पैशाचं क्रौञ्चमस्त्रं तथैव च ॥

Also missiles called Shiva, Monster, Punisher, Wrester and like that the Baffler, Bolter, Drier, Drencher are launched.

painaakaastram ca = Shiva's missile, also; dayitam = Baffler [of gandharva-s]; shuSkaardre ashanii tathaa = Drier, Drencher, Bolter, like that; daNDaastram atha paishaacam = Punisher missile, then, Monster; krauncam astram tathaa eva ca = Wrester, missile, like that, also.

1.56.10

धर्मचक्रं कालचक्रं विष्णुचक्रं तथैव च |
वायव्यं मथनं चैव अस्त्रं हयशिरस्तथा ॥

And he launched discs called the Discs of Virtue, Time and Vishnu and he also launched other missiles like the Blower, Stirrer and like that the missile with Horse-head.

dharmacakram = Virtue Disc; kaalacakram = Time Disc; viSNucakram tathaa eva ca = Vishnu's disc, like that, also; vaayavyam mathanam ca eva = Blower, Stirrer, also thus; astram hayashiraH tathaa = missile, like Horse Head.

1.56.11

शक्तिद्वयं च चिक्षेप कंकालं मुसलं तथा |
वैद्याधरं महास्त्रं च कालास्त्रमथ दारुणम् ॥

A pair of powers are launched, namely Power of Vishnu and the Power of Rudra, like that the Impeller, Crowbar, and a great missile called Staggerer, and then he launched the lethal missile of the Time.

shaktidvayam ca cikSepa = hurled pair of [Power of Vishnu, and the Power of Rudra] power, also; kankaalam musalam tathaa = Impeller, Crowbar, like that; vaidyaadharam mahaaastram ca = Staggerer, great missile, also; kaalaastram atha daaruNam = Time missile, then, lethal one.

1.56.12

त्रिशूलमस्त्रं घोरं च कापालमथ कंकणम् |
एतान्यस्त्राणि चिक्षेप सर्वाणि रघुनंदन ॥वसिष्ठे जपतां श्रेष्ठे तदद्भुतमिवाभवत् |

Oh, Rama, the descendent of Raghu, Vishvamitra on triggering off all these missiles then he launched the deadly Trident, Skull and Torque missiles on Vashishta, and whole thing has became a spectacular display of Vishvamitra's arsenal. [1-56-12, 13a]

12, 13a. raghunandana = oh Raghu's descendent; etaani sarvaaNi astraaNi = these, all, missiles; atha = then; trishuulam astram ghoram ca = deadly Tri pronged spear [Trident] missile, also; kaapaalam kankaNam = Skull, Torque; japataam shreSThe vasiSThe = on among meditator's, Vashishta; cikSepa = triggered off; tat adbhutam iva abhavat = [all] that became like spectacle.

1.56.13

तानि सर्वाणि दण्डेन ग्रसते ब्रह्मणः सुतः ॥तेषु शांतेषु ब्रह्मास्त्रं क्षिप्तवान् गाधिनंदनः |

Brahma's son Vashishta defused all of those missiles just with his baton and when all of them are thus silenced, Gaadhi's son Vishvamitra touched off Brahma's missile. [1-56-13b, 14a]

13b, 14a. brahmaNaH sutaH = by Brahma's, son [Vashishta]; taani sarvaaNi = them [missiles,] all; daNDena grasate = consumed [defused] by baton; teSu shaanteSu = they [missiles,] [when] silenced; gaadhinandanaH = Gaadhi's son [Vishvamitra]; brahmaastram kSiptavaan = touched off Brahma's missile.

1.56.14

तदस्त्रमुद्यतं दृष्ट्वा देवाः साग्निपुरोगमाः ॥देवर्षयश्च संभ्रांता गंधर्वाः समहोरगाः |
त्रैलोक्यमासीत् संत्रस्तं ब्रह्मास्त्रे समुदीरिते ॥

When Vishvamitra brandished and set up Brahma missile for launching, seeing it all the gods keeping the Fire-god at their vanguard, godly sages, reptiles along with gandharva-s are perplexed, and the triad of worlds itself is perturbed. [1-56-14b, 15]

14b, 15. udyatam tat astram dR^iSTvaa = on seeing uplifted [for launching] that missile; saagnipurogamaaH = with Fire-god, as their vanguard; devaaH = gods; devarSayaH ca = godly sages, also; samahoragaaH gandharvaaH = along with great reptiles, gandharva-s; sambhraantaaH = are perplexed; brahmaastre samudiirite = while being launched Brahma's missile ; trailokyam = triad of worlds; santrastam = highly perturbed; [santaptam = highly burnt]; aasiit = became.

1.56.16

तदप्यस्त्रं महाघोरं ब्राह्मं ब्राह्मेण तेजसा |
वसिष्ठो ग्रसते सर्वं ब्रह्मदण्डेन राघव ॥

Even that deleteriously destructive Brahma's missile is completely consumed with the seraphic resplendence of Brahma-baton of Sage Vashishta.

raaghava = oh Raghava; vasiSThaH braahmeNa tejasaa = Vashishta, with seraphic, resplendence [of his baton]; brahmadaNDena = by Brahma's baton; mahaaghoram = deleteriously destructive; tat braahmam astram api = that, Brahma, missile, even; sarvam grasate = completely, consumed.

1.56.17

ब्रह्मास्त्रं ग्रसमानस्य वसिष्ठस्य महात्मनः |
त्रैलोक्यमोहनं रौद्रं रूपमासीत् सुदारुणम् ॥

The appearance of that great-souled Vashishta became appallingly perplexing when he is finishing off that Brahma missile as if to surely petrify the Tri-world.

brahmaastram grasamaanasya = while being finished off Brahma missile ; mahaatmanaH vasiSThasya ruupam = appearance of great-souled Vashishta ; trailokyamohanam = perplexing for Tri-worlds; raudram = appalling; sudaaruNam aasiit = it became surely petrifying.

1.56.18

रोमकूपेषु सर्वेषु वसिष्ठस्य महात्मनः |
मरीच्य इव निष्पेतुरग्नेर्धूमाकुलार्चिषः ॥

From all of the pits of hair of that great-souled Vashishta ramified are the raditional beams and those radiated shafts are rolling up with the fumes of radiation, so to speak.

mahaatmanaH vasiSThasya = of great-souled Vashishta; sarveSu romakuupeSu = from all, hair pits; dhuumaakulaarciSaH = with fumes rolling up with radiated shafts; agneH mariicyaH = beams [radiational beams] of radiation ; niSpetuH iva = so to speak out fallen [ramified].

1.56.19

प्राज्वलत् ब्रह्मदण्डश्च वसिष्ठस्य करोद्यतः |
विधूम इव कालाग्निर्यमदण्ड इवापरः ॥

The baton of Brahma gripped in his hand and upraised by Vashishta is highly glowing as if it is the fumeless inferno of Time, and as if it is the earthly baton of Yama, the Terminator.

vasiSThasya karodyataH = upraised by hand of Vashishta; brahmadaNDaH ca = Brahma's baton, also; vidhuumakaalaagniH iva = as if without fumes, Time's inferno; aparaH = another [or, earthly one]; yamadaNDaH iva = as if the baton of Yama; praajvalat = highly glowing.

1.56.20

ततोऽस्तुवन् मुनिगणा वसिष्ठं जपतां वरम् |
अमोघं ते बलं ब्रह्मंस्तेजो धारय तेजसा ॥निगृहीतस्त्वया ब्रह्मन् विश्वामित्रो महातपाः |
प्रसीद जपतां श्रेष्ठलोकाः सन्तु गतव्यथाः ॥

'The assemblages of saints then extolled the best meditator Vashishta saying, 'oh, Brahman, infallible is your prowess, but bear this combustion of missile by your own combustive power. Though Vishvamitra is a supreme ascetic he is forestalled by you and your seraphic power, but this power of yours is equally anguishing all the worlds. Hence, let the worlds survive shooing away their anguish caused by your prowess. Oh, Brahman, be gracious, for you are the best among the best meditators...' So said saints to Vashishta.

20,21. tataH = then; munigaNaaH = saint's assemblages; japataam varam vasiSTham astuvan = heve extolled the best among meditators Vashishta; brahman = oh Brahman; te balam amogham = your, prowess, is infallible; tejaH tejasaa dhaaraya = you bear combustion, [with your own] combustive power ; brahman = oh Brahman; tvayaa = by you; mahaatapaaH vishvaamitraH nigR^ihiitaH = supreme ascetic, Vishvamitra, is forestalled; japataam shreSTha = oh the best among meditators; prasiida = be gracious; lokaaH gatavyathaaH santu = [let] worlds survive with shooed away anguish.

1.56.22

एवमुक्तो महातेजाः शमं चक्रे महातपाः |
विश्वामित्रोऽपि निकृतो विनिःश्वस्येदमब्रवीत् ॥

When that great-resplendent Vashishta is spoken thus by saints and gods he composed himself, and then that estranged Vishvamitra spoke this to himself with heavy suspiration.

evam uktaH = thus, spoken to; mahaatejaaH mahaatapaaH = great-resplendent one, high-ascetic [Vashishta]; shamam cakre = brooked composure; nikR^itaH vishvaamitraH api = estranged, Vishvamitra, but; viniHshvasya = verily out breathing - suspiring heavily; idam abraviit = spoke this [to himself.]

1.56.23

धिग्बलं क्षत्रियबलं ब्रह्मतेजोबलं बलम् |
एकेन ब्रह्मदण्डेन सर्वास्त्राणि हतानि मे ॥

Fie upon the might of Kshatriya, mightier is the might of Brahman's resplendence, only with one baton of Brahma all of my missiles are defused.

kSatriyabalam dhik = fie Kshatriya's might; brahmatejaH balam balam = Brahman's resplendence's, might, is mightier; ekena brahmadaNDena = with only one, Brahma's baton; me sarvaastraaNi hataani = my, all missiles, defused.

1.56.24

तदेतत् समवेक्ष्याहं प्रसन्नेन्द्रियमानसः |
तपो महत् समास्थास्ये यद्वै ब्रह्मत्वकारणम् ॥

" 'Therefore on analysing this matter, I with my heart and senses quietened will embark on a sublime ascesis which really will be the causative factor for according Brahma-Sage-hood.' So thought Vishvamitra..." Thus Sage Shataananda continued his narration of Vishvamitra's legend.

tat = therefore; etat samavekSya = on analysing all this; aham prasannendriyamaanasaH = I, with quietened senses and heart; yat = which; brahmatvakaaraNam vai = causative of Bahaman-hood, really; [tat = that]; mahat tapaH samaasthaasye = I embark on sublime ascesis.

Firstly the difference between a Brahmin and a Brahman may be differentiated, where a Brahmin is just by his birth in that caste and if he practises numerous ordeals he will attain Brahman-hood. Not all Brahmins are Brahmans and a real Brahman will not look back for his birth details.

Throughout this chapter Vashishta is called by Valmiki as japataam varaH, japataam shreSTaH and the like, only to remind us that Vashishta is an eminent meditator of Vedic hymns, all of which culminate into Gayatri hymn. Thus, Vashishta's only weapon is Gayatri hymn with which he subjugated all the arsenal of Vishvamitra. The fight between Vishvamitra and Vashishta is not just a fight between a sage and king, but between vidya - avidya; aatmavidya - anaatmavidya 'enlightenment and un-enlightenment...' An enlightened one does not spring up at any trivial inconvenience but becomes a horrid being, if that antagonistic assail becomes intolerable for living beings. This is the real essence and nature of a true Brahman, whose arsenal is just a wooden baton and heartfelt Gayatri hymn.

For this Bhagavad Gita says at Ch. 18, verse 42:

'A Brahman's virtues, / Prince Born of his nature, are serenity / Self-mastery, religion, purity / Patience, uprightness, learning, and to know / The truth of things which be...' Sir Edwin Arnold.

Thus, Vashishta had never resorted to meaningless curses, menacing arsenal, mutinous retaliation but just swallowed the wrath of a wrathful king. This is brahmaNatva

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे
षट्पंचाशः सर्गः

Sarga 57

1.57.1

ततः संतप्तहृदयः स्मरन्निग्रहमात्मनः |
विनिःश्वस्य विनिःश्वस्य कृतवैरो महात्मना ॥सदक्षिणां दिशं गत्वा महिष्या सह राघव |
तताप परमं घोरं विश्वामित्रो महातपाः ॥फलमूलाशनो दान्तैश्चचार सुमहत्तपः |

"Oh, Raghava, on making that great-souled Vashishta an enemy, whenever Vishvamitra reminisced over his subdual by Vashishta, he is seethed at heart and heaved sighs repeatedly. Then on going to southern quarter with his prime queen, that great-ascetic Vishvamitra self-collectedly conducted a highly astounding ascesis subsisting only on fruits and tubers." Thus Sage Shataananda continued his narration of Vishvamitra's legend. [1-57-1, 2, 3a]

1, 2, 3a: raaghava = oh Raghava; tataH = then; kR^itavairaH = on making enemy; mahaatmanaa = with great-souled Vashishta; mahaatapaaH = that great-ascetic; saH vishvaamitraH = he, that Vishvamitra; santaptahR^idayaH = with seething heart; aatmanaH nigraham smaran = [whenever] reminisced his subdual; viniHshvasya viniHshvasya = suspiring, suspiring; mahiSyaa saha = along with prime queen; dakSiNaam disham gatvaa = on going to southern quarter; paramam ghoram = a highly, astounding; mahaatapaaH tataapa = practised supreme ascesis; phalamuulaashanaH = eating [subsisting on] fruits, tubers; daantaiH = self-collectedly; sumahattapaH = very high ascesis; cacaara = conducted.

1.57.3

अथास्य जज्ञिरे पुत्राः सत्यधर्मपरायणाः ॥हविष्पन्दो मधुष्यन्दो दृढनेत्रो महारथः |

Then Vishvamitra begot sons named Havispanda, Madhuspnada, Dhridhanetra and Mahaaratha, who conduct themselves in candour and chivalry.

3b, 4a: atha asya = then, to him; haviSpandaH = Havispanda; madhuSpandaH = Madhuspanda; dR^iDhanetraH = Dhridhanetra; mahaarathaH = Mahaaratha; satyadharmaparaayaNaaH = conducting in candour chivalry ; putraaH jaGYire = sons, birthed.

1.57.4

पूर्णे वर्षसहस्रे तु ब्रह्मा लोकपितामहः ॥अब्रवीन्मधुरं वाक्यं विश्वामित्रं तपोधनम् |
जिता राजर्षिलोकास्ते तपसा कुशिकात्मज ॥

At the close of one thousand years of ascesis Brahma, the Grandparent of all worlds, revealed Himself to Vishvamitra and spoke these words mellowly to ascetically wealthy Vishvamitra, 'oh, son of Kushika, Vishvamitra, you have won the worlds of kingly-sages by your ascesis.' [1-57-4b, 5]

4b, 5. varSasahasre puurNe = at the close of thousand years; lokapitaamahaH brahmaa = world's grandparent, Brahma; tapaodhanam vishvaamitram = wealthy ascesis, to Vishvamitra; madhuram vaakyam abraviit = spoke mellowly words; kushikaatmaja = oh Kushika's son; te tapasaa = by your ascesis; raajarSilokaaH jitaaH = won over kingly-sages' worlds .

1.57.6

अनेन तपसा त्वां हि राजर्षिरिति विद्महे |
एवमुक्त्वा महातेजा जगाम सह दैवतैः ॥त्रिविष्टपं ब्रह्मलोकं लोकानां परमेश्वरः |

'We indeed acquiesce you as a kingly-sage by your ascesis.' saying so that great resplendent Brahma, the Supreme Ruler of the Worlds, went away to his Abode of Brahma, while the gods in Brahma's convoy went to Indra's Heaven. [1-57-6, 7a]

6, 7a. anena tapasaa = by this, ascesis; tvaam = you; raajarSiH iti vidmahe = thus [we] acquiesce [you] as kingly sage; mahaatejaaH = great resplendent [Brahma]; lokaanaam parameshvaraH = supreme ruler[Brahma] for worlds ; evam uktvaa = on speaking that way; daivataiH saha = along with gods [in convoy] ; brahmalokam = to Brahma's abode; triviSTapam = to Heaven; jagaama = went away.

1.57.7

विश्वामित्रोऽपि तच्छ्रुत्वा ह्रिया किंचिदवाङ्मुखः ॥दुःखेन महताविष्टः समन्युरिदमब्रवीत् |

On hearing that Vishvamitra is down-faced with disgrace, and while high anguish prevailed over him, he rancorously soliloquised this. [1-57-7b, 8a]

7b, 8a. vishvaamitraH api tat shrutvaa = Vishvamitra, even on hearing that; hriyaa kincit avaa~NmukhaH = down faced by disgrace; mahataa duHkhena aaviSTaH = prevailing over with high anguish; samanyuH idam abraviit = spoke [soliloquised] this with rancour.

1.57.8

तपश्च सुमहत्तप्तं राजर्षिरिति मां विदुः ॥देवाः सर्षिगणाः सर्वे नास्ति मन्ये तपःफलम् |

'Even though I have practised a very high ascesis, the gods together with the observances of hermits are recognising me just as a 'kingly-sage.' Thereby I deem that there is no fruition to my ascesis.' Thus Vishvamitra thought. [8b, 9a]

8b, 9a. sumahat tapaH taptam = practised [even though] very high ascesis; maam raajarSiH iti = thus me as kingly sage; sarSigaNaaH sarve devaaH = with hermits' observances, all, gods; viduH = are recognising; tapaH phalam na asti manye = I deem fruition of ascesis is not there.

1.57.9

एवं निश्चित्य मनसा भूय एव महातपाः ॥तपश्चचार काकुत्स्थ परमं परमात्मवान् |

Oh, Rama of Kakutstha, deciding in this way in his heart of hearts that self-willed Vishvamitra again undertook a supreme ascesis as he is a great-ascetic.

9b, 10a. kaakutstha = oh Rama of Kakutstha; mahaatapaaH = great-ascetic; paramaatmavaan = obstinate souled - self-willed Vishvamitra; evam manasaa nishcitya = thus, on deciding in heart; bhuuyaH eva = again, that way; paramam tapaH cacaara = undertook supreme ascesis.

1.57.10

एतस्मिन्नेव काले तु सत्यवादी जितेन्द्रियः ॥त्रिशंकुरिति विख्यात इक्ष्वाकुकुलवर्धनः |

In this meantime there is a veracious king named Trishanku, an enhancer of Ikshvaku dynasty, and one renowned for his self-conquest. [1-57-10b, 11a]

10b, 11a. etasmin eva kaale tu = in this, time only, but; satyavaadii = advocate of truth - veracious one; jitendriyaH = conquered senses; ikSvaakukulavardhanaH = enhancer of Ikshvaku dynasty; trishankuH iti vikhyaataH = thus renouned as Trishanku; such a king is there.

1.57.11

तस्य बुद्धिः समुत्पन्ना यजेयमिति राघव ॥गच्छेयं स्वशरीरेण देवानां परमां गतिम् |
वसिष्ठं स समाहूय कथयामास चिन्तितम् ॥

Oh, Raghava, an idea sprang up in the mind of Trishanku to perform a ritual by which he will go to heaven with his own body. Then he sincerely invited Vashishta and told him what his thinking is. [1-57-11b, 12]

11b, 12. raaghava = oh Raghava; svashariireNa = with own body; devaanaam paramaam gatim = of god's, ultimate, course [to heaven]; gacCheyam = I will go; yajeyam = I perform ritual; iti = thus; tasya buddhiH samutpannaa = well cropped up to his mind [idea sprang in the mind of Trishanku]; saH = he [Trishanku]; vasiSTham samaahuuya = well [sincerely] calling [inviting] Vashishta; cintitam kathayaamaasa = started to tell what he thought [by Trishanku].

1.57.13

अशक्यमिति चाप्युक्तो वसिष्ठेन महात्मना |
प्रत्याख्यातो वसिष्ठेन स ययौ दक्षिणां दिशम् ॥ततस्तत्कर्मसिद्ध्यर्थं पुत्रांस्तस्य गतो नृपः |

But the great-souled Vashishta said it as impossible. Thus repudiated Trishanku went to southerly direction in search of orchestrators for the purpose of realising that task, such a phantasmal ritual that enables him to go to heaven with his body, and that king has gone to the sons of Vashishta. [1-57-13, 14a]

13, 14a. mahaatmanaa vasiSThena = by great-souled one, Vashishta; ashakyam iti uktaH = thus, said [to Trishanku] not possible; vasiSThena = by Vashishta; pratyaakhyaataH = contradicted, repudiated; saH = he [Trishanku]; dakSiNaam disham yayau = journeyed to southern quarter ; tataH = then; nR^ipaH = king; tat karmasiddhyartham = that, purpose of realising task; tasya = his [Vashishta's]; putraan = to sons; gataH = gone to.

1.57.14

वासिष्ठा दीर्घतपसस्तपो यत्र हि तेपिरे ॥त्रिशंकुः सुमहातेजाः शतं परमभास्वरम् |
वसिष्ठपुत्रान् ददृशे तप्यमानान् यशस्विनः ॥

Trishanku has indeed gone to the place where the sons of Vashishta are protractedly expiating, and there he visited the hundred noble-souled sons of Vashishta, who are supremely self-luminescent and superbly self-refulgent by their ascesis. [1-57-14b, 15]

14b, 15. diirghatapasaH = protractedly expiating; vaasiSThaa = sons of Vashishta; yatra = where; sumahaatejaaH = very greatly [supremely] luminescent ones; paramabhaasvaram = highly [superbly] refulgent ones; tapaH tepire hi = practising ascesis, indeed; shatam manasvinaH = hundred, noble-souled ones; tapyamaanaan = while expiating; vasiSThaputraan = Vashishta's sons; trishankuH [gatvaa] = Trishanku [having gone to that place]; dadR^ishe = he has seen [visited.]

1.57.16

सोऽभिगम्य महात्मानः सर्वानेव गुरोः सुतान् |
अभिवाद्यानुपूर्व्येण ह्रिया किंचिदवाङ्मुखः ॥अब्रवीत् स महात्मनः सर्वानेव कृतांजलिः |

On reaching nigh of those noble-souled sons of the indoctrinator, namely Vashishta, Trishanku reverenced all of them sequentially according to their age, but with a little down- faced owing to abashment, and spoke to all of those great-souled ones making palm-fold in supplication.

16, 17a: saH = he Trishanku; mahaatmaanaH = of noble-souled ones; sarvaan eva = all, thus; guroH sutaan = at indoctrinator's sons; abhigamya = to reaching near; aanupuurvyeNa = sequentially - observing eldership and younger-hood; abhivaadya = reverenced; hriyaa kimcit avaa~NmukhaH = a little down faced with abashment ; kR^itaanjaliH = on folding palm; sarvaan eva mahaatmanaH = thus to all of great-souled ones; saH abraviit = he, spoke.

1.57.17

शरणं वः प्रपद्येऽहं शरण्यान् शरणागतः ॥प्रत्याख्यातोऽस्मि भद्रं वो वसिष्ठेन महात्मना |

I have come as a shelter-seeker seeking the shelter of yours as you are the shelterers of the needy, you all be safe, as the great-souled Vashishta has repudiated me. [1-57-17b, 18a]

17b, 18a. sharaNaagataH = came to shelter; aham = I; sharaNyaan = you shelterers - of the needy; vaH = you; sharaNam prapadye = I seek shelter; vaH bhadram = let safety be there to you; mahaatmanaa vasiSThena pratyaakhyaataH asmi = I am repudiated by great-souled Vashishta.

1.57.18

यष्टुकामो महायज्ञं तदनुज्ञातुमर्हथ ॥गुरुपुत्रानहं सर्वान्नमस्कृत्य प्रसादये |

I am longing to perform an unusual ritual and it will be apt of you to give assent to it. Reverencing all of the sons of my mentor Vashishta I am proposing this to you. [1-57-18b, 19]

18b, 19. mahaayaGYam yaSTukaamaH = I long to perform a great [unusual] ritual ; tat = therefore; anuGYaatum arhatha = apt of you to give assent ; aham guruputraan sarvaan = I am to all mentor's sons; namaskR^itya prasaadaye = I am proposing on making reverence.

1.57.19

शिरसा प्रणतो याचे ब्राह्मणान् तपसि स्थितान् ॥ते मां भवन्तः सिद्ध्यर्थं याजयंतु समाहिताः |
सशरीरो यथाहं वै देवलोकमवाप्नुयाम् ॥

With reverence I truckle before you all Brahmans who are abiding in ascesis. Such as you are I beg you to assiduously get a ritual performed through me, as to how I can get to heaven with my body. [1-57-19b, 20]

19b, 20. shirasaa praNataH = I salute with head - I truckle to reverence; tapasi sthitaan braahmaNaan = Brahmans abiding in ascesis; yaace = I beg of you; te = such as you are; bhavantaH = you all; samaahitaaH = assiduously; maam = me; siddhyartham = for the purpose of achievement ; yaajayantu = get ritual performed through me; aham sashariiraH = I, with my body; yathaa = as to how; devalokam = god's abode [heaven]; avaapnuyaam = I can get to.

1.57.21

प्रत्याख्यातो वसिष्ठेन गतिमन्यां तपोधनाः |
गुरुपुत्रानृते सर्वान्नाहं पश्यामि कांचन ॥

Oh, ascetically wealthy Brahmans, as I am repudiated by Vashishta, I do not perceive another recourse excepting you, who are all the sons of mentor Vashishta.

tapodhanaaH = oh wealthy one by ascesis; vasiSThena pratyaakhyaataH = repudiated by Vashishta; aham = I; sarvaan guruputraan R^ite = except all of mentor's sons; anyaam gatim = another, recourse; kaa~ncana = in any way; na pashyaami = I am not perceiving.

1.57.22

इक्ष्वाकूणां हि सर्वेषां पुरोधाः परमा गतिः |
तस्मादनंतरं सर्वे भवन्तो दैवतं मम ॥

" 'The Priest is the ultimate recourse for all of the kings in Ikshvaku dynasty, isn't it. Therefore, next to Vashishta you are all the next-best gods to me.' Thus Trishanku entreated the hundred sons of Sage Vashishta." Sage Shataananda thus continued narration.

sarveSaam ikSvaakuuNaam = for all, of Ikshvaku-s [kings]; purodhaaH paramaa gatiH hi = Priest, is ultimate, recourse, isn't it; tasmaat = than him [Vashishta;] anantaram = next-best; sarve bhavantaH = all, you; daivatam mama = gods, to me.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे सप्तपंचाशः सर्गः

Sarga 58

1.58.1

ततः त्रिशंकोर्वचनं श्रुत्वा क्रोधसमन्वितम् |
ऋषिपुत्रशतं राम राजानमिदमब्रवीत् ॥

"On hearing the sentence of Trishanku, oh, Rama, the hundred sons of sage Vashishta infuriately said this to that king." Thus, sage Shataananda continued his narration to Rama and others.

raama = oh Rama; trishankoH vacanam shrutvaa = on hearing Trishanku's sentence; tataH = then; R^iSiputrashatam = hundred sons of sage; krodhasamanvitam = infuriated; raajaanam idam abraviit = said this to king.

1.58.2

प्रत्याख्यातोऽसि दुर्बुद्धे गुरुणा सत्यवादिना |
तं कथं समतिक्रम्य शाखान्तरमुपेयिवान् ॥

'You slow-witted king, your veracious mentor has denounced you. But transgressing him how do you approach another branch of the same tree of wisdom, when that very tree rejected you?' So the sons of Vashishta have started to denounce Trishanku.

durbuddhe = oh slow witted one [king]; satyavaadinaa guruNaa pratyaakhyaataH asi = you are denounced by mentor [Vashishta] the advocator of truth; tam = him; samatikramya = verily over stepping - transgressing; shaakhaantaram = another branch ; katham = how; upeyivaan = come nigh of - approaching.

1.58.3

इक्ष्वाकूणां हि सर्वेषां पुरोधाः परमा गतिः |
न चातिक्रमितुं शक्यं वचनं सत्यवादिनः ॥

'The Royal Priest is the ultimate course for all of Ikshvaku-s, isn't it. It is impossible to transgress the word of advise of such a veracious Priest.

sarveSaam ikSvaakuuNaam = for all, Ikshvaku-s; purodhaaH paramaa gatiH hi = Royal Priest is, ultimate, course, isn't it; satyavaadinaH = advocator's of truth - veracious priest; vacanam = sentence - words of advise; atikramitum = to transgress; na shakyam = not, possible.

1.58.4

अशक्यमिति सोवाच वसिष्ठो भगवानृषिः |
तं वयं वै समाहर्तुं क्रतुं शक्ताः कथंचन ॥

Vashishta is the most reverential sage and such a sage has already said it is impossible to conduct such a Vedic-ritual. Then, in which way we are capable to conduct such a Vedic-ritual?

vasiSThaH bhagavaan R^iSiH = Vashishta is, most reverential, sage; saH = such [a sage]; ashakyam iti = thus, not possible; uvaaca = has [already] said; tam = that [type of]; kratum = ritual; samaahartum = to effectuate; vayam = we; katha~ncana shaktaaH = in which way, capable.

1.58.5

बालिशस्त्वं नरश्रेष्ठ गम्यतां स्वपुरं पुनः |
याजने भगवान् शक्तस्त्रैलोक्यस्यापि पार्थिव ॥अवमानं कथं कर्तुं तस्य शक्ष्यामहे वयम् |

'Oh king of subjects, better get back to your own city again for you are childish. That godlike Vashishta alone is capable to orchestrate any ritual by any king in all the three worlds. Oh, king, how then we are capable to cause a disrepute to his reputation.' Thus, the sons of Vashishta refuted Trishanku. [1-58-5, 6a]

5, 6a. narashreSTha = the best for men [here, king of subjects]; tvam baalishaH = you are, childish; punaH svapuram gamyataam = again, get back [to your] own city; paarthiva = oh king; bhagavaan = godlike [Vashishta is]; trailokyasya api = by [kings] of three worlds; yaajane shaktaH = is capable in orchestration of ritual; [tat = therefore]; tasya = his [to reputation]; avamaanam = not reputing [to disrepute]; kartum = to do; vayam katham shakShaayaamahe = how we are capable of.

1.58.6

तेषां तद्वचनं श्रुत्वा क्रोधपर्याकुलाक्षरम् ॥स राजा पुनरेवैतानिदं वचनमब्रवीत्
|

"On hearing that sentence of theirs which is highly faltering with words of fury that king further spoke this sentence to all of them." So Shataananda continued. [1-58-6b, 7a]

6b, 7a. saH raajaa = that, king; krodhaparyaakulaakSaram = highly faltering with words of fury; teSaam tat vacanam shrutvaa = on hearing that sentence from them; punaH eva = further, thus; etaan idam vacanam abraviit = spoke this sentence to all of them.

1.58.7

प्रत्याख्यातो भगवता गुरुपुत्रैस्तथैव हि ॥अन्यां गतिं गमिष्यामि स्वस्ति वोऽस्तु तपोधनाः
|

'I am indeed rejected by the godlike Vashishta, likewise even by you, the sons of the same mentor, as such oh, ascetically wealthy scholars, in this state obloquy I will resort to another recourse, let safety betide you.' So Trishanku bade farewell to the sons of Vashishta, but... [1-58-7b, 8a]

7b, 8a. tapodhanaaH = oh ascetically wealthy [scholars]; bhagavataa = by godlike [Vashishta]; tathaa eva = like that, even; guruputraiH = by mentor's sons; pratyaakhyaataH = I am rejected; hi = indeed; anyaam gatim gamiSyaami = I wish to reach at another objective ; svasti vaH astu = safety betide you.

1.58.8

ऋषिपुत्रास्तु तच्छ्रुत्वा वाक्यं घोराभिसंहितम् ॥शेपुः परमसंक्रुद्धाश्चण्डालत्वं गमिष्यसि
|

But the sons of the sage Vashishta, on hearing that sentence of the king, that is inclusive of and leading to a calamitous situation, have become very highly infuriated and cursed saying, 'you shall get into a state of basely profaner.' That is the curse issued by the sons of Vashishta to Trishanku. [1-58-8b, 9a]

8b, 9a. R^iSiputraaH tu = sage's sons, on their part; ghoraabhisamhitam = an idea inclusive of and leading towards a calamitous situation; tat vaakyam shrutvaa = on hearing that sentence; paramasamkruddhaaH = highly verily infuriated; caNDaalatvam gamiSyasi = you get into state of a [basely] profaner; shepuH = cursed.

This expression caNDaal has its own impact. The nomenclature of caNDaal is not the present day 'untouchable' 'outcaste' or a 'pariah' etc., because he is also a member and an important functionary in Hindu system of castes. In Aranya Kanda Seetha admonishes Ravana with the same wording at 3-56-18. The analogy she uses there is to differentiate between functionaries like the Vedic-scholar and the caste-bound Profaner [meaning: one who is not initiated into religious rites or any esoteric knowledge... but socially designated as a Cremator] and between the Altar of Fire and Fire of Pyre, and between the Vedic Ritual and Funeral Rites, both involving Vedic-hymns. A Vedic scholar, or a true Brahmin may perhaps conduct a yaj~na but he is no authority to conduct antyakriya 'funerals' till its end. At best, a priest's function is until the lighting of the pyre, and even perhaps until kapaalamoksha 'breakage of cranium...' and from then on it is the function of this caNDaal to take care of the corpse consigned to fire and for its complete cremation, since leaving half burnt corpse to vultures and wolves is sinning as well as for unsanitary situations. Thus, if a Vedic scholar conducts jaataadi kriyaaH 'rites from birth onwards...' as an initiator, then a caNDaal conducts antya, uttarakriyaaH 'rites of death afterwards...' as a terminator. This verbiage is to demark the relative values of functionaries, according to the maxim 'a donkey is to bear and a dog is to bark...' and if their functions are reversed, reversed are our results.

1.58.9

इत्युक्त्वा ते महात्मानो विविशुः स्वं स्वमाश्रमम् ॥अथ रात्र्यां व्यतीतायां राजा चण्डालतां
गतः |

On saying thus those great-souled sons of Vashishta withdrew to one's own hermitage and when that night elapsed into day then the king lapsed into a state of basely profaner. [1-58-9b, 10a]

9b, 10a. mahaatmaanaH = those who are great-souls; te iti uktvaa = they, this way, on saying; svam svam aashramam vivishuH = entered [into their] own [their] own hermitage - they withdrew; atha raatryaam vyatiitaayaam = then, when night elapsed; raajaa caNDaalataam gataH = king, entered into state of basely profaner.

1.58.10

नीलवस्त्रधरो नीलः परुषो ध्वस्तमूर्धजः ॥चित्यमाल्यानुलेपश्च आयसाभरणोऽभवत् |

He is now wearing blackish cloths which on yestereve were ochry silks, he is now a blackamoor who on yestereve was a gilt-royalty, his head-hair is shaggy which earlier was silkily soft, and his royal garlands which were richly fragrant are now funeral wreaths, and he is besmeared with crematory ashes which were regal emollients, and his royal jewellery is now rendered into iron adornments. [1-58-10b, 11a]

10b, 11a. niilavastradharaH = wearing black cloths; niilaH = a blackamoor; paruSaH = one lacking gentleness or refinement - rugged person; dhvastamuurdhajaH = born [hair, head-hair] spoiled [shaggy] head; citya = funeral/crematory; maalyaanulepaH ca = wreaths smeared items [ashes,] also; aayasaabharaNaH = iron decorations; abhavat = rendered into.

1.58.11

तं दृष्ट्वा मंत्रिणः सर्वे त्यक्त्वा चण्डालरूपिणम् ॥प्राद्रवन् सहिता राम पौरा येऽस्यानुगामिनः
|

On seeing him in the mien of a profaner, oh, Rama, all of his ministers and the subjects and his own retinue have deserted him and took to flight in masses. [1-58-11b, 12a]

11b, 12a. raama = oh Rama; caNDaalaruupiNam = one in profaner's mien; tam dR^iSTvaa = on seeing him; sarve = all; mantriNaH = ministers; pauraaH = citizens; ye asya anugaaminaH = subjects, who are followers [retinue]; tyaktvaa = on deserting him; sahitaa praadravan = collectively - in masses, took to flight.

1.58.12

एको हि राजा काकुत्स्थ जगाम परमात्मवान् ॥दह्यमानो दिवारात्रं विश्वामित्रं तपोधनम् |

Though that resolutely self-assured king seethed for one night and day for this mishap, then went to the ascetically prosperous Vishvamitra. [1-58-12b, 13a]

12b, 13a. kaakutstha = Rama of Kakutstha; paramaatmavaan = highly [resolutely] soulful one [self-assured one]; raajaa = king; ekaH divaaraatram = for one, day and night; dahyamaanaH = being seethed; tapodhanam vishvaamitram jagaama = went to ascetically prosperous Vishvamitra.

1.58.13

विश्वामित्रस्तु तं दृष्ट्वा राजानं विफलीकृतम् ॥चण्डालरूपिणं राम मुनिः कारुण्यमागतः
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But on seeing at that mien of the king which is rendered to that of a precluded profaner from kingship and for officiating rituals etc., oh, Rama, sage Vishvamitra because sympathetic. [1-58-13b, 14a]

13b, 14a. raama = oh Rama; muniH vishvaamitraH tu = sage, Vishvamitra, on his part; viphaliikR^itam = made as fruitless [failed, precluded one] ; caNDaalaruupiNam = profaner's in mien; tam raajaanam dR^iSTvaa = on seeing that king; kaaruNyam aagataH = [Vishvamitra] became sympathetic.

The preclusion of the king by way of his transfiguring into a profaner is not only from his kingship, by which he is debarred from officiating Vedic rituals etc., but also from his aihika-aamuSmika- bhogaaH 'earthly and heavenly enjoyments...' because a king is a godsend being.

1.58.14

कारुण्यात्स महातेजा वाक्यं परमधार्मिकः ॥इदं जगाद भद्रं ते राजानं घोरदर्शनम् |

The great-resplendent sage and highly generous Vishvamitra firstly said to that king who is in a terrible aspect 'let safety betide you,' and then spoke on this sentence to him. [1-58-14b, 15a]

14b, 15a. mahaatejaaH = great-resplendent one; paramadhaarmikaH = highly generous one; saH = he that Vishvamitra; kaaruNyaat = owing to compassion; ghoradarshanam raajaanam = who is terrible, in his aspect, to king; said this firstly; te bhadram = safety to you; and; idam vaakyam jagaada = said this sentence.

1.58.15

किमागमनकार्यं ते राजपुत्र महाबल ॥अयोध्याधिपते वीर शापाच्चण्डालतां गतः |

'What is the purpose of your visit, oh, great-mighty prince Trishanku, oh, brave lord of Ayodhya, you are accurst to the state of profaner.' [1-58-15b, 16a]

15b, 16a. mahaabala raajaputra = oh great-mighty, king's son - prince; te aagamanakaaryam kim = what is your work[purpose] for arrival [visit] ; ayodhyaadhipate viira = Ayodhya's chieftain, oh brave one; shaapaat caNDaalataam gataH = you got [accurst] state of profaner by curse.

1.58.16

अथ तद्वाक्यमाकर्ण्य राजा चण्डालतां गतः ॥अब्रवीत् प्रांजलिर्वाक्यं वाक्यज्ञो वाक्यकोविदम् |

Then that king who is accurst to a state of profaner on listening that sentence, as a diligent sentence maker spoke this sentence with his palms adjoined to the sententious sage Vishvamitra. [1-58-16b, 17a]

16b, 17a. atha = then; caNDaalataam gataH = accurst to state of profaner; vaakyaj~naH raajaa = sentence knower, king - diligent king, Trishanku; tat vaakyam aakarNya = on listening that sentence; praanjaliH vaakyakovidam vaakyam abraviit = spoke sentence to sententious Vishvamitra with adjoined-palms.

1.58.17

प्रत्याख्यातोऽस्मि गुरुणा गुरुपुत्रैस्तथैव च ॥अनवाप्यैव तं कामं मया प्राप्तो विपर्ययः
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I am spurned off by my mentor Vashishta and also like that by his sons. My aspiration remained unachievable, besides, this discrepancy has bechanced upon me. [1-58-17b, 18a]

17b, 18a. guruNaa = by mentor; tathaa eva ca = like that, also; guruputraiH = by mentor's sons; pratyaakhyaataH asmi = I am spurned off; tam kaamam anavaapya eva = that, aspiration, not achieved, thus; mayaa = by me; viparyayaH = negative effect [discrepancy]; praaptaH = bechanced - I obtained.

1.58.18

सशरीरो दिवं यायामिति मे सौम्य दर्शन ॥मया चेष्टं क्रतुशतं तच्च नावाप्यते फलम् |

'Oh, gentle Vishvamitra, my aspiration is nothing but to go to heaven with my body. I have performed hundred rituals but I have not achieved the fruit.' Thus Trishanku started tell his sad tale.

18b, 19a. saumya = oh gentle Vishvamitra; sashariiraH divam yaayaam = I go to heaven with body ; iti me darshana = thus, my, opinion; mayaa kratushatam iSTam = hundred rituals are performed [earlier] by me; tat phalam na avaapyate = that, fruit, not, achieved.

1.58.19

अनृतं नोक्तपूर्वं मे न च वक्ष्ये कदाचन ॥कृच्छ्रेष्वपि गतः सौम्य क्षत्रधर्मेण ते शपे
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And now if you doubt me to be a liar, I am no liar either. I spoke no lie heretofore, and even if I were to land into any predicament I do not speak lies anytime hereinafter. Oh, gentle sage, this I pledge you upon my virtue of Kshatriya-hood. [1-58-19, 20a]

19b, 20a. saumya = oh gentle one; me = by me; anR^itam na uktapuurvam = lie, not, said, heretofore; kadaacana = any time [hereinafter]; kR^icChreSu gataH api = even if going into predicament; na vakSye = not, going to speak [a lie]; kSatradharmeNa te shape = I take pledge on you by Kshatriya's virtue.

A liar is hell-bound but not the other way as said yaj~no anR^ite na rakshati... 'a Vedic ritual would not save liars...'

1.58.20

यज्ञैर्बहुविधैरिष्टं प्रजाधर्मेण पालिताः ॥गुरवश्च महात्मानः शीलवृत्तेन तोषिताः |

I have propitiated gods with many kinds of Vedic-rituals. I have reigned over people conscientiously. And with my conduct and comport the high-souled savants are also pleased. [1-58-20b, 21a]

20b, 21a. bahuvidhaiH yaj~naiH iSTam = propitiated gods with many kinds of Vedic-rituals; prajaadharmeNa paalitaaH = people conscientiously, reigned over; mahaatmaanaH = high-souled ones; guravaH ca = savants, also; shiilavR^ittena toSitaaH = pleased by conduct, by comport.

1.58.21

धर्मे प्रयतमानस्य यज्ञं चाहर्तुमिच्छतः ॥परितोषं न गच्छन्ति गुरवो मुनिपुंगव |

While I am a pursuant in probity I expect to avail myself of the fruition of this kind of Vedic-ritual. Oh, eminent sage Vishvamitra, but my mentors are not deriving complete contentment by my pursuit. Hence, they shove me off. [1-58-21b, 22a]

21b, 22a. munipungava = oh the eminent saint; dharme prayatamaanasya = being a pursuant in probity ; yaj~nam aahartum = to avail of ritual; icChataH ca = one who is expectant also; in my case; guravaH = to mentors; paritoSam = complete contentment; na gacChanti = they are not getting at - not deriving.

1.58.22

दैवमेव परं मन्ये पौरुषं तु निरर्थकम् ॥दैवेनाक्रम्यते सर्वं दैवं हि परमा गतिः |

I deem destiny is the only ultimate, and manly efforts are meaningless, for destiny surmounts everything. Destiny is the ultimate course, isn't it? [1-58-22b, 23a]

22b, 23a. daivam eva param manye = I deem destiny only is ultimate; pauruSam tu nirarthakam = but manly effort is meaningless; daivena aakramyate sarvam = everything surmounts by god [destiny] ; daivam paramaa gatiH hi = god [destiny] is ultimate, course, isn't it.

1.58.23

तस्य मे परमार्तस्य प्रसादमभिकांक्षतः |
कर्तुमर्हसि भद्रं ते दैवोपहतकर्मणः ॥

A highly anguished endeavourer, marred by destiny, a sincere requester, such as I am, it will be apt of you to accord, you be safe, your favour upon me. [1-58-23b, c]

23b, c. paramaartasya = for highly anguished one; abhikaankSataH = looking forward to - a sincere requester; daivopahatakarmaNaH = endeavourer marred by destiny; tasya me = such as, as I am; prasaadam kartum arhasi = favour, to do [to accord,] apt of you; te bhadram = let safety be there to you.

1.58.24

नान्यां गतिं गमिष्यामि नान्यः शरणमस्ति मे |
दैवं पुरुषकारेण निवर्तयितुमर्हसि ॥

" 'In no alternate course I wish to course through and no alternative shelter is there for me. Hence, it will be apt of you, a god in man's mien, to countervail my destiny.' Thus Trishanku prayed for the grace of Vishvamitra..." So said Sage Shataananda to Rama and others continuing the legend of Vishvamitra.

anyaam gatim na gamiSyaami = I do not wish to course through alternate course; me anyaH sharaNam na asti = to me, alternative, shelterer, is not there; daivam puruSakaareNa = god/destiny, in man's, mien; nivartayitum arhasi = apt of you to counter move [vail] .

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे अष्टपंचाशः सर्गः

Sarga 59

1.59.1

उक्तवाक्यं तु राजानं कृपया कुशिकात्मजः |
अब्रवीन्मधुरं वाक्यं साक्षाच्चण्डालतां गतम् ॥

"Vishvamitra, the son of Kushi, piteously spoke this mellowly sentence to king Trishanku who spoke thus, and who in reality attained a state of profaner." Thus Sage Shataananda continued his narration.

uktavaakyam tu = spoken word - one who spoke thus, Trishanku, but; saakSaat caNDaalataam gatam = attained profaner-hood in reality; raajaanam = to king; kR^ipayaa kushikaatmajaH = piteously, Kushi's son [Vishvamitra]; madhuram vaakyam abraviit = spoke mellowly sentence.

1.59.2

इक्ष्वाको स्वागतं वत्स जानामि त्वां सुधार्मिकम् |
शरणं ते भविष्यामि मा भैषीर्नृपपुंगव ॥

Oh, Trishanku, the legatee of Ikshvaku-s, you are welcome. I am aware that you are a highly righteous king. Oh, the best king, you need not be dismayed, for I accord you haven.

ikSvaakoH vatsa = oh Ikshvaku-s progeny [oh, Trishanku]; svaagatam = welcome; tvaam sudhaarmikam jaanaami = I am aware of you as highly righteous [king] ; nR^ipapungava = oh the best king; maa bhaiSiiH = do not, fear; [aham = I]; te sharaNam bhaviSyaami = I accord haven to you.

1.59.3

अहमामंत्रये सर्वान् महर्षीन् पुण्यकर्मणः |
यज्ञसाह्यकरान् राजंस्ततो यक्ष्यसि निर्वृतः ॥

I will invite all the sages with pious activities who will render assistance in the ritual, oh, king, then you can perform the ritual self-composedly.

aham = I will; puNyakarmaNaH = of pious activities; yaj~nasaahyakaraan = assistance renderers in ritual; sarvaan maharSiin aamantraye = I will invite all great-sages; tataH raajan = then, oh king; nirvR^itaH yakSyasi = you can perform ritual composedly.

1.59.4

गुरुशापकृतं रूपं यदिदं त्वयि वर्तते |
अनेन सह रूपेण सशरीरो गमिष्यसि ॥

You can go to heaven with this body of yours, as well as with the form which is deformed by the curse of mentor Vashishta through his sons.

gurushaapakR^itam = made by curse of mentor; yat idam ruupam = which, this, form; tvayi vartate = is there in you - which you got by curse; anena ruupeNa saha = along with this form; sashariiraH gamiSyasi = you can go with body - to heaven.

1.59.5

हस्तप्राप्तमहं मन्ये स्वर्गं तव नरेश्वर |
यस्त्वं कौशिकमागम्य शरण्यं शरणागतः ॥

'I deem that heaven is handy to you, oh, king of subjects, as you have approached the all-sheltering Vishvamitra and sought shelter.' Thus Vishvamitra solaced Trishanku.

nareshvara = oh subject's king; yaH tvam = which, you; sharaNyam kaushikam aagamya = having approached [all] sheltering Kaushika [to Vishvamitra] ; sharaNaagataH = you came for shelter; such a one like you; tava = to you; svargam hastapraaptam = heaven, obtained in hand [handy]; aham manye = I, deem.

1.59.6

एवमुक्त्वा महातेजाः पुत्रान् परमधार्मिकान् |
व्यादिदेश महाप्राज्ञान्यज्ञसंभारकारणात् ॥

On saying thus to Trishanku that great-resplendent Vishvamitra ordered his highly righteous and astutely brilliant sons to organise the arrangements for the ritual.

mahaatejaaH = great-resplendent Vishvamitra; evam uktvaa = thus, on saying; paramadhaarmikaan = highly righteous ones; mahaapraaj~~naan = astutely brilliant ones; putraan = sons; yaj~~nasambhaarakaaraNaat = to cause [to organise] ritual arrangements; vyaadidesha [vi-aadidesha] = ordered.

1.59.7

सर्वान् शिष्यान् समाहूय वाक्यमेतदुवाच ह |
सर्वानृषिवरान् वत्सा आनयध्वं ममाज्ञया ॥सशिष्यान् सुहृदश्चैव सर्त्विजः सुबहुश्रुतान् |

Vishvamitra calling forth all of his disciples said this sentence, 'oh boys invite all the eminent sages who are well-read in many Veda-s, along with their disciples and friends, and their ritwiks, the conductors of rituals at my order.' [1-59-7, 8a]

7, 8a: sarvaan shiSyaan samaahuuya = calling forth all disciples; etat vaakyam uvaaca ha = said this sentence, indeed; vatsaa = oh boys; mama aaj~nayaa = by my, order; sashiSyaan suhR^idaH ca eva = with [their] disciples, friends, also thus; sartvijaH = with ritwiks [conductors of rituals]; subahushrutaan = very many heard [well-read pundits in Veda-s]; sarvaan R^iSivaraan = all, eminent sages; and; aanayadhvam = be invited.

1.59.8

यदन्यो वचनं ब्रूयान्मद्वाक्यबलचोदितः ॥तत्सर्वमखिलेनोक्तं ममाख्येयमनादृतम्
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'If someone speaks inconsiderately incited by the forcefulness of my word, whoever speaks it, whichever word it may be, all that is to be reported to me, whatever it is.' Thus Vishvamitra ordered his disciples.

8b, 9a: anyaH = other [someone]; mat vaakyabalacoditaH = incited by forcefulness of my word ; yat vacanam bruuyaat = whichever, words, if speaks; akhilena = by all invitees [whoever]; uktam anaadR^itam = spoken, not considerately; tat sarvam mama aakhyeyam = that [whatever,] all, reported to me.

1.59.9

तस्य तद्वचनं श्रुत्वा दिशो जग्मुस्तदाज्ञया ॥आजग्मुरथ देशेभ्यः सर्वेभ्यो ब्रह्मवादिनः
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On listening that word of Vishvamitra his disciples went to all directions inviting all by his order, and then the Vedic scholars started to arrive from all provinces. [1-59-9 b, 10a]

9b, 10a. tasya tat vacanam shrutvaa = on listening his [of Vishvamitra] that word; tat aaj~nayaa = by that, order; dishaH jagmuH = [disciples] went to [all] directions; atha = then; sarvebhyaH deshebhyaH = from all, provinces; brahmavaadinaH = all, advocators of [Vedic scholars] Brahma; aajagmuH = started to arrive.

1.59.10

ते च शिष्याः समागम्य मुनिं ज्वलिततेजसम् ॥ऊचुश्च वचनं सर्वे सर्वेषां ब्रह्मवादिनाम्
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All of the disciples have returned to the fulgently resplendent sage Vishvamitra, and reported the words spoken by all the Vedic scholars. [1-59-10b, 11a]

10b, 11a. te shiSyaaH sarve samaagamya = they, all of disciples on returning; jvalitatejasam munim = to the fulgently resplendent sage; sarveSaam brahmavaadinaam = of all, of Vedic scholars; vacanam = words [spoken by scholars]; uucuH = said - reported.

1.59.11

श्रुत्वा ते वचनं सर्वे समायान्ति द्विजातयः ॥सर्वदेशेषु चागच्छन् वर्जयित्वा महोदयम्
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'On listening your word all the Brahmans from all provinces have started to come and some have already come, leaving alone Mahodaya, the son of Vashishta.' Thus, the disciples have started to inform Vishvamitra. [1-59-11b, 12a]

11b, 12a. te vacanam shrutvaa = on listening your sentence [invitation] ; sarve dvijaatayaH samaayaanti = all, Brahmans, are coming; mahodayam varjayitvaa = except Mahodaya ; sarvadesheSu aagacChan = have came from all provinces.

1.59.12

वासिष्ठं तच्छतं सर्वं क्रोधपर्याकुलाक्षरम् ॥यथाह वचनं सर्वं शृणु त्वं मुनिपुंगव
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What all said by those hundred sons of Vashishta is explosively worded in their fury, oh, eminent sage, and what all they have said that you may please listen. [1-59-12b, 13a]

12b, 13a. munipungava = oh the eminent sage; sarvam = all [that is said]; tat vaasiSTham shatam = that, hundred [sons] of Vashishta; krodhaparyaakulaakSaram = explosively worded in their fury; [yat = which]; vacanam aaha = words, [they] said; yathaa = as to how [they said]; [tat = that]; sarvam tvam shR^iNu = all, you, listen.

1.59.13

क्षत्रियो याजको यस्य चण्डालस्य विशेषतः ॥कथं सदसि भोक्तारो हविस्तस्य सुरर्षयः |

'A Kshatriya is the officiator, and a profaner is the performer. How then the gods or sages can partake of the remnants of oblations in that ritual-assembly, especially that of a profaner?' Thus, the sons of Vashishta exclaimed. [1-59-13b, 14a]

13b, 14a. yasya = to whom; kSatriyaH yaajakaH = a Kshatriya, officiator of ritual; visheSataH caNDaalasya = especially, of a profaner; tasya sadasi = in such a, ritual-assembly [of a profaner] ; surarSayaH = gods, sages; haviH katham bhoktaaraH = how one can partake of oblation.

One who is uninitiated into any esoteric knowledge is venturing to perform a Vedic ritual and a king, who can perform a ritual, but who cannot officiate ritual or teach Veda-s like a Brahman, is officiating it. Thus both of these, officiator and performer have no Vedic sanctity.

1.59.14

ब्राह्मणा वा महात्मानो भुक्त्वा चण्डालभोजनम् ॥कथं स्वर्गं गमिष्यन्ति विश्वामित्रेण पालिताः
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Though the Brahmans or the high-souled sages are now embarrassed by Vishvamitra, how can they go to heaven even after their demise, partaking of the food of a profaner? [1-59-14b, 15a]

14b, 15a. vishvaamitreNa paalitaaH = [even though] ruled over [rather, embarrassed] by Vishvamitra; mahaatmaanaH braahmaNaaH vaa = great-souled [sages,] Brahmans, either; caNDaalabhojanam bhuktvaa = by partaking of profaner's food; svargam katham gamiSyanti = how they go to heavens.

1.59.15

एतद्वचनं नैष्ठुर्यमूचुः संरक्तलोचनाः ॥वासिष्ठा मुनिशार्दूल सर्वे सह महोदयाः |

'Oh, tigerly sage Vishvamitra, all the sons of Vashishta including Mahodaya spoke these derisive sentences with their eyes reddening in anger.' Thus, the disciples reported to Vishvamitra. [1-59-15b, 16a]

15b, 16a. munishaarduula = oh the tigerly sage; saha mahodayaaH sarve = all of them with Mahodaya ; vaasiSThaa = of Vashishta [his sons]; samraktalocanaaH = with reddennig eyes - in anger; etat vacanam naiSThuryam = all these derisive sentences; uucuH = spoke.

1.59.16

तेषां तद्वचनं श्रुत्वा सर्वेषां मुनिपुंगवः ॥क्रोधसंरक्तनयनः सरोषमिदमब्रवीत्
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The eminent sage Vishvamitra having heard those words of the sons of Vashishta from all of his disciples, said this rancorously with bloodshot eyes. [1-59-16b, 17a]

16b, 17a. munipungavaH = the eminent sage; teSaam sarveSaam tat vacanam shrutvaa = on listening all of their that sentence; krodhasamraktanayanaH = eyes bloodshot with fury ; saroSam = with rancour; idam abraviit = said this.

1.59.17

ये दूषयन्त्यदुष्टं मां तपोग्रं समास्थितम् ॥भस्मीभूता दुरात्मानो भविष्यन्ति न संशयः
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He who reproves me, who am abiding in rigorous ascesis, and who am an unreprovable one by my ascetic merit, that irreverent person will be reduced to ashes, and there is no doubt about it. [1-59-17b, 18a]

17b, 18a: ugram tapaH samaasthitam = verily abiding in rigorous ascesis; aduSTam = not reprovable one; maam = me; ye duuSayanti = who, reproves; duraatmaanaH = not reverent minded; bhasmiibhuutaaH bhaviSyanti = turns to the state of ashes; na samshayaH = no, doubt.

1.59.18

अद्य ते कालपाशेन नीता वैवस्वतक्षयम् ॥सप्त जातिशतान्येव मृतपाः सन्तु सर्वशः |

Now they will be dragged by the lasso of Time to the House of Yama, the Terminator, and from now to seven hundred births to come they take birth as devourers of corpses, come what may. [1-59-18b, 19a]

18b, 19a. te = they; adya kaalapaashena = now, by Time's lasso; vaivasvatakSayam niitaa = dragged to the house of Yama [the Terminator's] ; saptajaatishataani eva = for seven hundred births to come; sarvashaH = anywise - come what may; mR^itapaaH = dead eaters [devourers of corpse]; santu = they will become.

1.59.19

श्वमांसनियताहारा मुष्टिका नाम निर्घृणाः ॥विकृताश्च विरूपाश्च लोकाननुचरन्त्विमान्
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Those who reprove me will be wandering about these mortal worlds on taking birth as disfigured and deformed beings in the ruthless sect of Mustika-s that always feed on dog's flesh. [1-59-19b, 20a]

19b, 20a. nirghR^iNaaH = ruthless; muSTikaa naama = Mushtika, named - sect - taking birth in that sect; shvamaamsaniyataahaaraaH = always [staple] dog flesh as food - eating it; vikR^itaaH ca viruupaaH ca = disfigured, also, deformed, also; imaan lokaan anucarantu = they wander about these [mortal] worlds [in them].

1.59.20

महोदयश्च दुर्बुद्धिर्मामदूष्यं ह्यदूषयत् ॥दूषितः सर्वलोकेषु निषादत्वं गमिष्यति |

That wrong-headed Mahodaya also reproached me, who am irreproachable on my part, hence he gets into tribal-hood and becomes a reproachable tribal for the entire world. [1-59-20b, 21a]

20b, 21a. durbuddhiH mahodayaH ca = wrong headed, Mahodaya, also; aduuSyam = not reproachable one; maam = me; aduuSayat hi = he reproached, indeed; sarvalokeSu duuSitaH = reproached by all world; niSaadatvam gamiSyati = obtains tribal-hood.

1.59.21

प्राणातिपातनिरतो निरनुक्रोशतां गतः ॥दीर्घकालं मम क्रोधात् दुर्गतिं वर्तयिष्यति |

By my fury he obtains an utter barbarity and he will be occupied with a murderous bent, and he cycles through a worst possible living for a long time. [1-59-21b, 22a]

21b, 22a. mama krodhaat = by my, fury; praaNaatipaatanirataH = occupied with out falling [taking out, murderous bent] of lives; niranukroshataam [nir-anu-kroshataam] gataH = on obtaining utter barbarity; diirghakaalam = for a long time; durgatim vartayiSyati = cycles through worst living.

1.59.22

एतावदुक्त्वा वचनं विश्वामित्रो महातपाः |
विरराम महातेजा ऋषिमध्ये महामुनिः ॥

On saying this much sentence of curse among the sages who have already arrived, that great-resplendent, greatly ascetic, great sage Vishvamitra paused.

22b, c. mahaatapaaH = great-ascetic; mahaatejaaH = highly-resplendent; mahaamuniH = great-sage; vishvaamitraH = Vishvamitra; R^iSimadhye = among sages; etaavat vacanam uktvaa = on saying this much sentence [of curse] ; viraraama = paused.

The poet in the last line remembers the sages who have already arrived, only to say that, 'had they not come at the beck and call of Vishvamitra, they too are liable for the above curses, maybe some more curses too, from Vishvamitra. So, knowing this Vedic-ritual of ineligible Trishanku and unqualified Vishvamitra is an improper egotistical extravaganza of Vishvamitra, those who have already come, have come at the cost of their Brahman-hood.'

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे एकोनषष्टितमः सर्गः

Sarga 60

1.60.1

तपोबलहतान् ज्ञात्वा वासिष्ठान् समहोदयान् |
ऋषिमध्ये महातेजा विश्वामित्रोऽभ्यभाषत ॥

"The great-resplendent Vishvamitra on knowing through his ascetic power about the ruination of the sons of Vashishta, along with Mahodaya, proclaimed this amidst the observance of sages." Sage Shataananda continued his narration of Trishanku's legend.

mahaatejaaH = great-resplendent; vihvaamitraH = Vishvamitra; samahodayaan vaasiSThaan = Vashishta's sons with Mahodaya; tapobalahataan j~naatvaa = on knowing by ascesis power as ruined ; R^iSimadhye abhyabhaaSata = said [proclaimed] amidst [their observance] sages.

1.60.2

अयमिक्ष्वाकुदायादस्त्रिशंकुरिति विश्रुतः |
धर्मिष्ठश्च वदान्यश्च मां चैव शरणं गतः ॥स्वेनानेन शरीरेण देवलोकजिगीषया |

'This legatee of Ikshvaku dynasty is well-know as Trishanku, a righteous and benevolent one. He came under my shelter as he wishes to win over the heaven of gods with his own mortal body.' So Vishvamitra started to speak to sages. [1-60-2, 3b]

2, 3a. ikSvaakudaayaadaH = legatee of Ikshvaku-s; trishankuH iti vishrutaH = thus well-known as Trishanku; dharmiSThaH ca vadaanyaH ca = righteous one, also, benevolent one, also; ayam = he; anena = by him; svena = his own; shariireNa = physical body; devalokajigiiSayaa = wishing to win over god's world [heavens] ; maam sharaNam gataH = he obtained my shelter.

1.60.3

यथायं स्वशरीरेण देवलोकं गमिष्यति ॥तथा प्रवर्त्यतां यज्ञो भवद्भिश्च मया सह |

'You all scholars have to conduct Vedic-ritual along with in such a way as to how Trishnaku reaches the heaven of gods.' Thus Vishvamitra advised the conductors of the ritual. [1-60-3b, 4a]

3b, 4a. ayam = he Trishnaku; svashariireNa = with his own body; devalokam = to gods' world [to heaven]; yathaa gamiSyati = as to how, he goes; tathaa = in that way; bhavadbhiH = by you all; mayaa saha = along with me; yaj~naH pravartyataam = Vedic-ritual, is to be effectuated.

1.60.4

विश्वामित्रवचः श्रुत्वा सर्व एव महर्षयः ॥ऊचुः समेताः सहसा धर्मज्ञा धर्मसंहितम् |

On listening the words of Vishvamitra all those great-sages have come together and quickly discussed among themselves about what is agreeable to righteousness, as they are the knowers of scruples of conducting Vedic-rituals, but such a ritual is desultory. [1-60-4b, 5a]

4b, 5a. dharmaj~naa = knowers of scruples; sametaaH = came together; sarve eva maharSayaH = thus, all great sages; vishvaamitravacaH shrutvaa = Vishvamitra's words, on listening; sahasaa = quickly; dharmasamhitam = to righteousness, agreeable - words; uucuH = spoke - discussed among themselves.

1.60.5

अयं कुशिकदायादो मुनिः परमकोपनः ॥यदाह वचनं सम्यगेतत् कार्यं न संशयः |
अग्निकल्पो
हि भगवान् शापं दास्यति रोषितः ॥

Whatever Vishvamitra says let it be translated entirely and exhaustively into deeds called ritual. This Vishvamitra is the legatee of Sage Kushi, and indeed he is a saint similar to Ritual-fire besides being an extremely furious person. Otherwise this awesome sage gives curse, rancorously. [1-60-5b, 6]

5b, 6. kushikadaayaadaH = Sage Kushi's legatee; paramakopanaH = extremely furious one; ayam muniH = this, saint - Vishvamitra; yat vacanam aaha = which, sentence, he said - whatever is said by him; etat samyak kaaryam = all this [entirely,] exhaustively, performable [translatable into deeds of ritual]; na samshayaH = without, doubting; if not; agnikalpaH = similar to fire - Vishvamitra; bhagavaan = godly [reverential, awesome sage]; roSitaH shaapam daasyati = he will curse rancorously.

1.60.7

तस्मात् प्रवर्त्यतां यज्ञः सशरीरो यथा दिवम् |
गच्छेदिक्ष्वाकुदायादो विश्वामित्रस्य तेजसा ॥ततः प्रवर्त्यतां यज्ञः सर्वे समधितिष्ठत |

'As such, let the Vedic-ritual be conducted intending and enabling Trishanku, the legatee of Ikshvaku, to go to heaven by the ritualist prowess of Vishvamitra, therefor you conduct yourselves and you all preside over it.' Thus, the officiators conceded among themselves. [1-60-7, 8a]

7, 8a. tasmaat yajnaH pravartyataam = Vedic-ritual be conducted as such; ikSvaakudaayaadaH = Ikshvaku's legatee [Trishanku]; vishvaamitrasya tejasaa = by Vishvamitra's, ritualistic prowess; sashariiraH = with body; yathaa divam gacChet = as to how [intending to,] goes [enabling to go] to heavens; [tathaa = like that]; yajnaH pravartyataam = Vedic-ritual be conducted; tataH sarve samadhitiSThata = therefore, all, well preside over.

1.60.8

एवमुक्त्वा महर्षयः संजह्रुस्ताः क्रियास्तदा ॥याजकश्च महातेजा विश्वामित्रोऽभवत् क्रतौ
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Concluding thus those great-sages undertook concerned works of that Vedic-ritual and the great-resplendent Vishvamitra himself became its principal officiator. [1-60-8b, 9a]

8b, 9a. maharSayaH evam uktvaa = great-sages, thus, on saying [on concluding]; tadaa = then; taaH kriyaaH samjahruH = they undertook those [concerned] works; kratau mahaatejaaH vishvaamitraH = great-resplendent in Vedic-ritual, Vishvamitra [himself]; yaajakaH abhavat = became [principal] officiator.

1.60.9

ऋत्विजश्चानुपूर्व्येण मंत्रवन्मंत्रकोविदाः ॥चक्रुः सर्वाणि कर्माणि यथाकल्पं यथाविधि
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Those hymnodists who are the experts in hymnodies have scripturally carried out all ceremonies in a methodical way with inviolable hymnal methods, and as per Kalpa treatise, that lays down the rules for conducting such rituals. [1-60-9b, 10a]

9b, 10a. mantrakovidaaH = experts in hymnology; R^itvijaH ca = hymnodists, also; mantravat = inviolably hymnal; yathaakalpam = as per Kalpa treatise; yathaavidhi = as per scriptures - scripturally; sarvaaNi karmaaNi aanupuurvyeNa cakruH = methodically carried out all ceremonies.

1.60.10

ततः कालेन महता विश्वामित्रो महातपाः ॥चकारावाहनं तत्र भागार्थं सर्वदेवताः |

After a long time that highly ascetical Vishvamitra welcomed all the gods to receive their allotted oblations in that ritual. [1-60-10b, 11a]

10b, 11a. tataH = then; mahaatapaaH vishvaamitraH = great ascetic, Vishvamitra; mahataa kaalena = after a long, time; tatra = there [in ritual]; sarvadevataaH = all, gods; bhaagaartham = for purpose of [receiving] allotted oblations; aavaahanam cakaara = made welcome.

1.60.11

नाभ्यागमंस्तदा भागार्थं सर्वदेवताः ॥ततः कोपसमाविष्टो विश्वमित्रो महामुनिः |
स्रुवमुद्यम्य सक्रोधस्त्रिशंकुमिदमब्रवीत् ॥

Then all of the gods who are invited to partake of the oblation have not come forward to receive their allotments, and then the great-saint Vishvamitra, obsessive with fury, furiously lifted up a wooden-oblational-scoop, and said this to Trishanku. [1-60-11b, 12]

11b, 12. tadaa = then; [aahuutaaH = those that are invited]; sarvadevataaH = all, gods; bhaagaartham = for purpose of [receiving] allotment; na abhyaagaman = not, came forward; tataH kopasamaaviSTaH = then, enveloped in [obsessive with] fury; vishvamitraH mahaamuniH = Vishvamitra, great-saint; sruvam = wooden-oblational-scoop; udyamya = on lifting up - brandishing as if it is a magic wand; sakrodhaH = with fury; trishankum idam abraviit = said this to Trishanku.

1.60.13

पश्य मे तपसो वीर्यं स्वार्जितस्य नरेश्वर |
एष त्वां स्वशरीरेण नयामि स्वर्गमोजसा ॥दुष्प्रापं स्वशरीरेण दिवं गच्छ नराधिप |

Oh, ruler of people, now you shall see the potency of my ascesis which I personally achieved. Such as I am I shall lead you forth to haven with your own body just by my personal capability. Oh, king of people, now you will go to heaven with your own mortal body, which is otherwise unattainable. [1-60-13, 14a]

13, 14a. nareshvara = oh ruler of people - Trishanku; svaarjitasya = personally achieved; me tapasaH viiryam = my, ascesis', potency; pashya = you see [now]; eSaH = this me; ojasaa = with mettle [of mine]; tvaam svashariireNa = you, with own mortal body; svargam nayaami = I will lead forth to heaven; naraadhipa = oh people's king; duSpraapam divam = not attainable, heaven; svashariireNa gacCha = you go with own mortal body.

1.60.14

स्वार्जितं किंचिदप्यस्ति मया हि तपसः फलम् ॥राजन् त्वं तेजसा तस्य सशरीरो दिवं व्रज
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'May it be a little, but there is some fruit of my ascesis, isn't it! Oh, king, you will journey to heaven with your own body owing to that prowess of my ascesis.' Vishvamitra said so to Trishanku. [1-60-14b, 15a]

14b, 15a. raajan = oh king; mayaa = by me; svaarjitam = personally acquired; tapasaH phalam = ascesis', fruit; kimcit api = [may it be] a little, even; asti hi = is there, isn't it; tasya = by that [fruit of my ascesis]; tejasaa = by that prowess [of ascesis]; tvam = you; sashariiraH divam vraja = you journey to heaven with own body.

1.60.15

उक्तवाक्ये मुनौ तस्मिन् सशरीरो नरेश्वरः ॥दिवं जगाम काकुत्स्थ मुनीनां पश्यतां तदा
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"Once the sage Vishvamitra said those words, oh, Rama of Kakutstha, that king Trishanku soared to heaven with his mortal body, before the very eyes of other sages." Sage Shataananda continued. [1-60-15b, 16a]

15b, 16a. kaakutstha = oh Rama of Kakutstha; tasmin munau = that, saint; uktavaakye = when he said so; nareshvaraH = people's ruler [Trishanku]; sashariiraH = with mortal body; tadaa = then; muniinaam pashyataam = while being seen by [other] sages ; divam jagaama = travelled [soared to] to heaven.

1.60.16

स्वर्गलोकं गतं दृष्ट्वा त्रिशंकुं पाकशासनः ॥सह सर्वैः सुरगणैरिदं वचनमब्रवीत्
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On seeing Trishanku's entry into the realm of heaven, Indra, the subjugator of demon Paaka, spoke this sentence together with all the multitudes of gods. [1-60-16b, 17a]

16b, 17a. svargalokam gatam = he who has entered realm of heaven; trishankum dR^iSTvaa = seeing at Trishanku; sarvaiH suragaNaiH saha =together with multitudes of all gods; paakashaasanaH = subjugator of [Indra] demon Paaka; idam vacanam abraviit = said this sentence.

1.60.17

त्रिशंको गच्छ भूयस्त्वं नासि स्वर्गकृतालयः ॥गुरुशापहतो मूढ पतभूमिमवाग् शिराः
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Oh, Trishanku, you have not yet made heaven as your haunt, hence retrace your steps. As you are thrashed by the damning of your mentor Vashishta, you inane human, again fall down on earth, but with your head inversed. [1-60-17b, 18a]

17b, 18a. trishanko = oh Trishanku; svargakR^itaalayaH = made heaven as [your] haunt; na asi = not, you are; tvam bhuuyaH gacCha = you, again, go [retrace your steps]; gurushaapahataH = thrashed by [your] mentor [Vashishta's,] damning ; muuDha = you inane [human]; avaag shiraaH= with down turned, head [head inversed]; bhuumim pata = you fall down on earth.

1.60.18

एवमुक्तो महेन्द्रेण त्रिशंकुरपतत् पुनः ॥विक्रोशमानस्त्राहीति विश्वामित्रं तपोधनम्
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When Mahendra said so, Trishanku loudly exclaiming at the ascetically wealthy Vishvamitra saying, 'save me, save me,' and fell down from heaven. [1-60-18b, 19a]

18b, 19a. mahendreNa evam uktaH trishankuH = thus said by Mahendra, Trishanku; traahi iti = save me, thus; tapodhanam = whose ascesis is his wealth; vishvaamitram = at Vishvamitra; vikroshamaanaH = loudly exclaiming; punaH apatat = again, came back - fell down from sky.

1.60.19

तच्छ्रुत्वा वचनं तस्य क्रोशमानस्य कौशिकः ॥रोषमाहारयत्तीव्रं तिष्ठ तिष्ठेति चाब्रवीत्
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On hearing the exclamatory sentence of Trishanku who is shouting it loudly, Vishvamitra assumed an abnormal anger and also said, 'wait... wait...' [1-60-19b, 20a]

19b, 20a. kaushikaH = Kaushika - Vishvamitra; kroshamaanasya = who is shouting [loudly]; tasya tat vacanam shrutvaa = on hearing his [Trishanku's] that [exclamatory] sentence; tiivram roSam aahaarayat = assumed abnormal anger; tiSTha tiSTha iti = wait, wait, thus; abraviit ca = said, also.

1.60.20

ऋषिमध्ये स तेजस्वी प्रजापतिरिवापरः ॥सृजन् दक्षिणमार्गस्थान् सप्तर्षीनपरान् पुनः
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नक्षत्रमालामपरामसृजत् क्रोधमूर्च्छितः ॥दक्षिणां दिशमास्थाय मुनिमध्ये महायशाः
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Like the other Creator that resplendent Vishvamitra, himself staying among sages, has replicated Southerly Ursa Major in southerly direction. And still remaining amidst of sages that highly reputed sage Vishvamitra further started to replicate the stereotyped stocks of stars sequentially, resorting to the southern hemisphere, as he is convulsed in anger at Indra. [1-60-20b, 21, 22a]

20b, 21, 22a. R^iSimadhye = among [himself staying] sages; saH tejasvii = he, the resplendent Vishvamitra; aparaH prajaapatiH iva = the other, as with Creator; dakSiNamaargasthaan = which is available - in southerly direction; aparaan = another; saptaRSiin = Seven Sages [Great Bear, Southerly Ursa Major]; sR^ijan = on creating [replicating]; krodhamuurcChitaH = convulsed in anger - Vishvamitra; dakSiNaam disham aasthaaya = resorting to southern direction; mahaayashaaH = highly reputed one, Vishvamitra;' munimadhye = amid [himself staying] saints; punaH nakSatramaalaam aparaam = further, stars' another sequence; asR^ijat = [started] to replicate.

Ursa Major is a prominent constellation in the northern sky, containing seven bright stars in a pattern variously called the Plough, the Big Dipper, or Charles's Wain. Also called Great Bear. In Latin it is, Ursa= greater (she-) bear. The Indian name to this is: saptaRShi-maNDala Hence Vishvamitra adopted the opposite direction, namely southern direction, for his Creation, which shall be in direct opposition to the natural creation adopted by Almighty. From this point onwards, anything artificially or synthetically created, cloned, or replicated from natural item acquired the name of vishvaamitra- sR^iSTi 'Vishvamitra's cloning,' including the present day hybrids. Whether this Ursa Major like constellation is still available in southern hemisphere - is a point left to astronomers, or stargazers.

1.60.22

सृष्ट्वा नक्षत्रवंशं च क्रोधेन कलुषीकृतः ॥अन्यमिन्द्रं करिष्यामि लोको वा स्यादनिंद्रकः
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दैवतान्यपि स क्रोधात् स्रष्टुं समुपचक्रमे ॥

On replicating the stereotyped stocks of other galaxies and stars, and while fury continued to blemish him Vishvamitra said, 'I will now clone an alternative Indra, or let that realm created by me remain without any Indra,' and when he is about to proceed to clone even gods in his wrath, the gods are startled. [1-60-22b, 23]

22b, 23. nakSatravamsham ca = stars" families [stereotyped stocks of other galaxies,] also; sR^iSTvaa = having replicated; krodhena kaluSiikR^itaH = made blemish by [umbrage continued to blemish him] fury; anyam indram kariSyaami = I will make [clone, so he surmised] alternative Indra; lokaH = realm [of my creation]; anindrakaH = without Indra; vaa syaat = or, it will remain; [saying so he]; daivataani api = gods, even; sakrodhaat sraSTum = to clone with wrath; samupacakrame = very nearly proceeded [about to proceed to clone - gods startled.]

1.60.24

ततः परमसंभ्रान्ताः सर्षिसंघाः सुरासुराः |
विश्वामित्रं महात्मानमूचुः सानुनयं वचः ॥

The gods are highly startled at Vishvamitra's creation, and they along with demons and with observances of hermits addressed the great-souled Vishvamitra with placatory words.

tataH paramasambhraantaaH = then highly startled; saRSisanghaaH suraasuraaH = with observances of hermits, gods, demons; mahaatmaanam vishvaamitram = great-souled one, to Vishvamitra; saanunayam vacaH = with words of placatory; uucuH = addressed.

1.60.25

अयं राजा महाभाग गुरुशापपरिक्षतः |
सशरीरो दिवं यातुं नार्हत्येव तपोधन ॥

'Oh great-fortunate Vishvamitra, this king Trishnaku is damned by his mentor, hence oh, ascetically wealthy sage, he is not at all eligible to go to heaven with his mortal body.' So said gods to Vishvamitra.

tapodhana = oh ascetically wealthy one; mahaabhaaga = oh great-fortunate Vishvamitra; gurushaapaparikSataH = fallen [damned] by mentor's damnation; ayam raajaa = this, king; sashariiraH divam yaatum = to go to heaven with mortal body; na arhati eva = not, eligible, at all.

1.60.26

तेषां तद्वचनं श्रुत्वा देवानां मुनिपुंगवः |
अब्रवीत् सुमहद्वाक्यं कौशिकः सर्वदेवताः ॥

On hearing that sentence of those gods, the eminent saint Kaushika spoke this highly laudable sentence to all of the gods.

munipungavaH kaushikaH = the eminent saint, Kaushika; teSaam devaanaam = their, gods; tat vacanam shrutvaa = on hearing that sentence; sarvadevataaH = to all gods; sumahat vaakyam abraviit = spoke highly laudable sentence.

1.60.27

सशरीरस्य भद्रं वस्त्रिशंकोरस्य भूपतेः |
आरोहणं प्रतिज्ञातं नानृतं कर्तुमुत्सहे ॥

Let safety betide you all. I have promised to this king Trishanku that he will ascend to heaven with his mortal body, and I am not interested to make it untrue.

vaH bhadram = let safety be there to you all; sashariirasya = with body; asya trishankoH bhuupateH = to him, the king Trishanku; aarohaNam pratij~naatam = on promising ascending; anR^itam = non truth; kartum = to make; na utsahe = not, interested.

1.60.28

स्वर्गोऽस्तु सशरीरस्य त्रिशंकोरस्य शाश्वतः |
नक्षत्राणि च सर्वाणि मामकानि ध्रुवाण्यथ ॥यावल्लोका धरिष्यन्ति तिष्ठन्त्येतानि सर्वशः |
यत्कृतानि सुराः सर्वे तदनुज्ञातुमर्हथ ॥

'Let there be eternal heaven to Trishanku with his mortal body. Next, as along as the worlds remain, let all of these stars and galaxies I have created also remain eternally in their places as my creation. It will be apt of you all gods to accede to this.' So said Vishvamitra to gods.

28, 29. asya trishankoH = his, to Trishanku; sashariirasya = along with mortal body; shaashvataH svargaH astu = let it be heaven eternally - let him be in heaven; atha = next; yat [mat] kR^itaani = what [by me,] created [creation]; etaani sarvaaNi = these, all; nakSatraaNi = stars - galaxies; maamakaani sarvashaH = as my [creation,] everywhere - in their places - they shall be there as long as; lokaaH yaavat dhariSyanti = = worlds, as long as, bears [lasts]; till then; dhruvaaNi tiSThanti = firmly, let them be there; suraaH sarve tat anuj~naatum arhatha = all gods, that, apt of you to accede.

1.60.30

एवमुक्ताः सुराः सर्वे प्रत्यूचुर्मुनिपुंगवम् |
एवं भवतु भद्रं ते तिष्ठन्त्वेतानि सर्वशः ॥गगने तान्यनेकानि वैश्वानरपथाद्बहिः |
नक्षत्राणि मुनिश्रेष्ठ तेषु ज्योतिषु जाज्वलन् ॥अवाग् शिरास्त्रिशंकुश्च तिष्ठत्वमरसंनिभः |

When all the gods are addressed thus they replied the eminent saint Vishvamitra saying, 'so be it! Safe you be! Let all the created objects prevail in their respective places. Those amazing and numerous stars you have created will remain in firmament, but outside the path of stelliform of Cosmic Person. Trishanku will also remain in the circle of stars you created, but upside-down, for Indra's indict cannot be annulled, and he will be gleaming like a star and similar to any celestial. [1-60-30, 31, 32a]

30, 31, 32a. evam uktaaH = thus, addressed - gods; sarve suraaH = all, gods; munipungavam = to the eminent saint; prati uucuH = in turn, spoke - replied; evam bhavatu = so, be it; munishreSTha = oh the best sage; te bhadram = let safeness be there to you; etaani = these; taani = those [amazing stars]; anekaani = numerous; nakSatraaNi = stars [you created]; vaishvaanarapathaat = than the path of Cosmic Person's stelliform; bahiH = outside; gagane sarvashaH tiSThantu = in firmament, everywhere - in their respective places, let them prevail; teSu jyotiSu = in them, circle of stars - circular galaxies you created; jaajvalan = while gleaming; trishankuH ca = Trishanku, also; amarasannibhaH = similar in shine to celestial being; avaa~N shiraaH = downward, with head - in inverted position; tiSThatu = will remain.

1.60.32

अनुयास्यन्ति चैतानि ज्यतींषि नृपसत्तमम् ॥कृतार्थं कीर्तिमन्तं च स्वर्गलोकगतं यथा
|

'According to their wont to circumambulate someone who has gone to heavenly worlds, all the stars will suppliantly circumambulate this best king Trishanku, who has achieved his ends and who has become an acclaimed one with your tour de force.' So said gods to Vishvamitra in deterring his further cloning of a simulative Universe. [1-60-32b, 33a]

32b, 33a. etaani jyotiimSi ca = all these, stars, also; kR^itaartham = achieved ends; kiirtimantam ca = acclaimed one, also - with your tour de force; nR^ipasattamam = the best king; svargalokagatam yathaa = as with - someone gone to heavenly worlds; anuyaasyanti = they will follow him - circumambulate Trishanku.

1.60.33

विश्वामित्रस्तु धर्मात्मा सर्वदेवैरभिष्टुतः ॥ऋषिमध्ये महातेजा बाढमित्याह देवताः |

Even the benign-souled Vishvamitra, when reverenced by all gods, that great-resplendent sage without stirring himself from among the sages said to all gods, 'Agreed!'

33b, 34a. sarvadevaiH = by all gods; abhiSTutaH = reverenced; mahaatejaaH = great-resplendent sage; dharmaatmaa = benign-souled one; vishvaamitraH tu = Vishvamitra, on his part; R^iSimadhye = among sages; devataaH = to gods; baaDham = Agreed!; iti aaha = thus, said.

1.60.34

ततो देवा महात्मानो ऋषयश्च तपोधनाः |
जग्मुर्यथागतं सर्वे यज्ञस्यान्ते नरोत्तम ॥

Oh, best one among men Rama, later at the end of that ritual great-souled gods and ascetically wealthy sages went away as they have come. Thus Sage Shataananda continued the narration of the legend.

34b,c. narottama = best among men - oh Rama; tataH = later; yaj~nasya ante = at the end of Vedic-ritual; mahaatmaanaH devaaH = great-souled, gods; tapodhanaaH R^iSayaH ca = ascetically wealthy, sages, also; sarve yathaa aagatam jagmuH = all, went away as they have come.

Trishanku is the son of one Suuryaaruna and his original name is Satyavrat and this name Trishanku is his pseudonym. He got this because three sins are attached to him tri-shanka-s as said in another work Harivamsha. There it is said: pituH shaapaadi doSheNa | gurudogdhre vadhena ca | aprokShito prayogaat ca | trividhaa tat vyatikramaH | evam triiNi asya shankuuni | One by his father's damnation - when he misbehaved in his kingdom, his father being a righteous king exiles him to a wretched place. When his father was exiling him, Trishanku took umbrage at Vashishta, because Vashishta did not come to his rescue. The second blemish is due to the killing Vashishta's milch cow, knowingly. Trishanku kills that cow, when he did not get any food for the day to feed the son of Vishvamitra. At that time, he had to protect the wife and three sons of Vishvamitra, as Vishvamitra has gone away to a distant place for his ascesis, leaving his kingdom and family. Then Trishanku comes to the rescue of his family. With that gratitude, now Vishvamitra tries to requite this king in sending him to heaven. The third damnation is for his usage of unsanctified meat of his kill. Thus, Trishanku is the one who carries 'three social blemishes' on his head, and added to these is the curse of Vashishta, in making him as a profaner.

Further, a god or teacher cannot be dragged to one's side or his wishful thinking, but they are to be attained or appeased with constant faith and servitude. guroH aliikanirbandho na kartavyaH kadaacana | anumaanya prasaaH ca gurukruddho yudhiShTara | shiShyo gurau narashreShTa pratikuulam na sa~ncaret | viShNu puraaNa And if god created the cosmos, a man trying to duplicating it, is as good as going against that writ of that god. Vishvamitra no doubt built many space stations and started cloning gods, leave alone earthly species, but he is forestalled, because he wanted to break the system from within, in which he is and by which he mastered all this expertise. It is as good as cutting the branch of a tree on which he is sitting. Absolute insolence is absolutely condemnable. Hence, Trishanku is still dangling upside down in his so-called heaven.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे षष्टितमः सर्गः

Sarga 61

1.61.1

विश्वामित्रो महातेजाः प्रस्थितान् वीक्ष्य तानृषीन् |
अब्रवीन्नरशार्दूल सर्वांस्तान् वनवासिनः ॥

"Oh, tigerly man Rama, on giving farewell to those sages who came at his invitation and who have started to go back after the ritual of Trishanku is over, then that great-resplendent Vishvamitra spoke to all of the sages who are forest dwellers that remained with him." Thus Shatananda continued to narrate the legend of Vishvamitra.

narashaarduula = oh tigerly man, Rama; mahaatejaaH vishvaamitraH = great-resplendent, Vishvamitra; prasthitaan = those who started to go back; vanavaasinaH = forest dwellers; taan sarvaan R^iSiin = them, all, sages; viikshya = on seeing - giving them farewell; taan = to them - to remaining sages; abraviit = said.

1.61.2

महान् विघ्नः प्रवृत्तोऽयं दक्षिणामास्थितो दिशम् |
दिशमन्यां प्रपत्स्यामस्तत्र तप्स्यामहे तपः ॥

While depending on this southern quarter this gross hindrance has cropped up for my ascesis in the shape of Trishanku's ascent to heaven, hence we will go to another direction, and there we continue ascesis.

dakSiNaam disham aasthitaH = depending upon southern quarter; ayam mahaan vighnaH pravR^ittaH = this [Trishanku's episode,] a gross, hindrance, cropped up; anyaam disham prapatsyaamaH = we journey on another direction ; tatra tapaH tapsyaamahe = there, we perform ascesis.

1.61.3

पश्चिमायां विशालायां पुष्करेषु महात्मनः |
सुखं तपश्चरिष्यामः परं तद्धि तपोवनम् ॥

'Oh, great-souled sages, we can conveniently undertake our ascesis in the vast of westerly direction where holy lakesides are there. That would be an august ascetical forest, isn't it.' Thus Vishvamitra said to fellow sages in his camp.

mahaatmanaH = oh great-souled sages; vishaalaayaam = in a vast one; pashcimaayaam = in western direction; puSkareSu = at holy lakeside; sukham tapaH cariSyaamaH = conveniently, we undertake ascesis; tat param tapovanam hi = that is, august, ascetical forest, isn't it.

1.61.4

एवमुक्त्वा महातेजाः पुष्करेषु महामुनिः |
तप उग्रं दुराधर्षं तेपे मूलफलाशनः ॥

On saying thus that most brilliant and great saint Vishvamitra performed an unhindered and rigorous ascesis subsisting only on fruits and tubers after reaching the lakeside of holy lakes.

mahaatejaaH = most brilliant; mahaamuniH = great-saint Vishvamitra; evam uktvaa = thus, on saying; puSkareSu = in holy lakeside - after reaching them; muulaphalaashanaH = eating [subsisting on] tubers and fruits ; duraadharSam ugram tapaH tepe = performed unhindered rigorous ascesis.

1.61.5

एतस्मिन्नेव काले तु अयोध्याधिपतिर्महान् |
अंबरीष इति ख्यातो यष्टुं समुपचक्रमे ॥

In the meanwhile the great king of Ayodhya, renowned as Ambariisha, embarked on to perform a Vedic-ritual.

etasmin kaale eva = in this, time, only; ambariiSaH iti khyaataH = Ambariisha, thus, renowned [king]; ayodhyaadhipatiH [nR^ipaH] mahaan = the great lord[king] of Ayodhya; yaSTum samupacakrame = embarked on to perform Vedic-ritual .

1.61.6

तस्य वै यजमानस्य पशुमिन्द्रो जहार ह |
प्रणष्टे तु पशौ विप्रो राजानमिदमब्रवीत् ॥

But Indra impounded the animal of the principal of that ritual, namely king Ambariisha, and when that animal is really vanished, the officiant Brahman of the ritual spoke this to that king.

yajamaanasya tasya pashum = ritual animal of his, the principal [of ritual] ; indraH jahaara ha = Indra, stole [impounded,] indeed; pashau praNaSTe sati = while animal is lost [really vanished] ; vipraH raajaanam idam abraviit = the officiant of ritual spoke this to king.

1.61.7

पशुरभ्याहृतो राजन् प्रणष्टस्तव दुर्नयात् |
अरक्षितारं राजानं घ्नन्ति दोषा नरेश्वर ॥

Oh, king, the animal you have fetched for the ritual has gone astray owing to your incautiousness. Oh, king, unguarded items of the ritual will themselves become destructive blemishes for that king who is performing the ritual.

raajan = oh king; pashuH = ritual-animal; abhyaahR^itaH [abhi-aahR^itaH] = fetched [by you] here; praNaSTaH = verily lost [gone astray]; nareshvara = oh king; tava durnayaat = by your, bad-conduct [incautiousness]; arakSitaaram = not guarded [ritual items]; raajaanam doSaaH ghnanti = blemishes will destruct the king.

1.61.8

प्रायश्चित्तं महद्ध्येतन्नरं वा पुरुषर्षभ |
आनयस्व पशुं शीघ्रं यावत् कर्म प्रवर्तते ॥

'Oh, the best man among men, you have to make great amends for the loss of animal as that animal alone which was intended but now missing shall be used in ritual. Or, a man may be fetched as ritual-animal, and only after that the deeds of the ritual can be continued.' Thus, the priests of the ritual said to king Ambariisha.

puruSarSabha = oh man the best; etat = for this - loss of animal; mahat praayashcittam = a great, making amends - is to be done; naram vaa pashum = man, or, [as ritual] animal; shiighram aanayasva = quickly, be fetched; karma yaavat pravartate = until [only after that] ritual-deeds continue.

1.61.9

उपाध्यायवचः श्रुत्वा स राजा पुरुषर्षभ |
अन्वियेष महाबुद्धिः पशुं गोभिः सहस्रशः ॥

On hearing the words of his teacher, oh, the best one among men, Rama, he that highly rule-obedient king tried for a human-ritual-animal for a barter of thousands of cows.

puruSarSabha = oh the best man, Rama; mahaabuddhiH saH raajaa = highly intelligent [obedient king to rules,] king; upaadhyaayavacaH shrutvaa = teachers', words, on hearing; sahasrashaH gobhiH = with thousands, of cows [in barter]; pashum anviyeSa = [human] animal, searched - he tried for.

1.61.10

देशान् जनपदांस्तांस्तान्नगराणि वनानि च |
आश्रमाणि च पुण्यानि मार्गमाणो महीपतिः ॥स पुत्रसहितं तात सभार्यं रघुनंदन |
भृगुतुंगे समासीनमृचीकं संददर्श ह ॥

While that king is searching those and those provinces, villages, forests, townships, and even the pious hermitages, oh, dear Rama, the legatee of Raghu's dynasty, that king has indeed seen Sage Riciika, who is well settled on Mt. Bhrigutunga along with his sons and wife.

10, 11. taata = oh dear, Rama; raghunandana = oh Raghu's legatee; saH mahiipatiH = he, that land lord - that king Ambariisha; taan taan deshaan = those, those, provinces; janapadaan = villages; nagaraaNi vanaani ca = townships, forests, also; puNyaani aashramaaNi ca = pious hermitages, even; maargamaaNaH = while searching; bhR^igutunge = on Mt. Bhrigutunga; putrasahitam = along with sons; sabhaaryam = with wife; samaasiinam = well seated [settled]; R^iciikam sam dadarsha ha = he has well seen at Sage Raiciika, indeed.

1.61.12

तमुवाच महातेजाः प्रणम्याभिप्रसाद्य च |
महर्षिं तपसा दीप्तं राजर्षिरमितप्रभः ॥पृष्ट्वा सर्वत्र कुशलमृचीकं तमिदं वचः |

On reverencing and on obtaining the grace of ascetically brilliant great Sage Riciika, and even on asking him about his wellbeing in every aspect, that kingly sage Ambariisha, who is with great resplendence and whose brilliance is illimitable, said this word to that sage. [1-61-12, 13a]

12, 13a. mahaatejaaH = great-resplendent; amitaprabhaH = not limitable in brilliance; such a; raajarSiH = kingly sage [King Ambariisha ]; tapasaa diiptam = brilliant by ascesis [Sage Riciika]; tam maharSim praNamya = on reverencing him, great-sage Riciika; abhiprasaadya ca = obtaining his grace, also; sarvatra kushalam pR^iSTvaa = on asking wellbeing in every aspect; tam R^iciikam = him, to Sage Riciika; idam vacaH uvaaca = said this word - King Ambariisha said.

1.61.13

गवां शतसहस्रेण विक्रीणीषे सुतं यदि ॥पशोरर्थे महाभाग कृतकृत्योऽस्मि भार्गव |

Oh, godlike sage, if you bargain your son with a hundred thousand cows for the purpose of a ritual-animal, oh, the successor Sage Bhrigu, I deem my ends are achieved. [1-61-13b, 14a]

13b, 14a. mahaabhaaga = oh godlike sage; bhaargava = oh successor of Bhrigu; gavaam shatasahasreNa = by hundred thousand cows; sutam = [your] son; pashoH arthe = for purpose of ritual-animal; vikriiNiiSe yadi = if you bargain; kR^itakR^ityaH asmi = I will be achieved ends.

1.61.14

सर्वे परिगता देशा यज्ञियं न लभे पशुम् ॥दातुमर्हसि मूल्येन सुतमेकमितो मम |

'All the provinces are went over but unobtainable is that animal of the ritual, hence it will be apt of you to give me one son from among your sons, for a value.' Thus, king Ambariisha bargained with the sage. [1-61-14b, 15a]

14b, 15a. sarve deshaaH parigataa = all, provinces, went over; yaj~niyam pashum na labhe = not obtained ritual's animal; itaH = from [among your sons]; ekam sutam = one, son; muulyena = for a value; daatum arhasi = apt of you to give.

1.61.15

एवमुक्तो महातेजा ऋचीकस्त्वब्रवीद्वचः ॥नाहं ज्येष्ठं नरश्रेष्ठ विक्रीणीयां कथंचन |

When that great-resplendent Sage Riciika is addressed thus, he said this word, 'oh, best of men, I cannot possibly sell my eldest son, in anyway.' [1-61-15b, 16a]

15b, 16a. evam uktaH = thus, who is addressed; mahaatejaaH = great-resplendent sage; R^iciikaH tu = Riciika, on his part; vacaH abraviit = said word ; narashreSTha = oh the best man - king Ambariisha; aham kathamcana = I, in anyway; jyeSTham na vikriiNiiyaam = not possibly sell eldest [son].

1.61.16

ऋचीकस्य वचः श्रुत्वा तेषां माता महात्मनाम् ॥उवाच नरशार्दूलमंबरीषमिदं वचः |

On hearing the words of Sage Riciika the mother of those great-souled sons spoke this word to the tigerly-man Ambariisha. [1-61-16b, 17a]

16b, 17a: R^iciikasya vacaH shrutvaa = on hearing Riciika's words; mahaatmanaam = of great souled [sons]; teSaam maataa = their [sons',] mother; narashaarduulam ambariiSam = to tigerly man, to Ambariisha; idam vacaH uvaaca = said this word.

1.61.17

अविक्रेयं सुतं ज्येष्ठं भगवानाह भार्गवः ॥ममापि दयितं विद्धि कनिष्ठं शुनकं प्रभो |
तस्मात् कनीयसं पुत्रं न दास्ये तव पार्थिव ॥

The most reverential sage and the one from Bhaargava dynasty, my husband, said that the eldest son is un-sellable. Thereof oh, lord, you must know that my youngest son, namely Shunaka, is a cherished one for me. Therefore oh, king, I will not give my youngest son to you, either. [1-61-17b, 18]

17b, 18. bhagavaan = reverential one; bhaargavaH = sage from Bhaargava dynasty [namely Riciika]; jyeSTham sutam avikreyam = eldest son, not sellable; [iti = thus]; aaha = said; paarthiva = oh king; shunakam kaniSTham = Shunaka [Shunaka named,] youngest [son]; mama dayitam = mine, as a cherished [son]; viddhi = [thereof you must] know; prabho = oh lord; tasmaat = therefore; kaniiyasam putram api = youngest, son, either; tava na daasye = I will not give to you.

1.61.19

प्रायेण हि नरश्रेष्ठ ज्येष्ठाः पितृषु वल्लभाः |
मातॄणां च कनीयांसस्तस्माद्रक्षे कनीयसम् ॥

'Generally eldest sons are fathers' favourites, oh, best king among men, and mothers' favourites are the youngest, isn't it! Therefor, I have to tend my youngest son.' Thus, wife Sage Ruciika said to Ambariisha.

narashreSTha = oh best one among men - oh king; praayeNa = generally; jyeSThaaH pitR^iSu vallabhaaH hi = eldest [sons] are favourites for father , isn't it; maatR^INaam ca kaniiyaamsaH [vallabhaaH] = youngest ones for mothers [favourites], also; tasmaat rakSe kaniiyasam = therefor, I [have to] tend, youngest one.

The wife of the Sage Ruciika is Satyavathi, the sister of Vishvamitra whose legend was narrated by Vishvamitra in Bala Ch. 34. This longing for youngest sons by a mother is reflected in Maha Bharata, where Kunti pleads for leaving Sahadeva, the youngest Pandava, from going to forest exile, along with her in the city. In sabhaa-parva she says: sabhaa-parvaNi sahadevam prati kuntiivaakyam - sahadeva nivartasva nanu tvam asi me priyaH | shariiraat api maadreyaa maamatyakShiiH kuputravat | - aashramavaase dharmaputram prati kuntiivaakyam - sahadevamaaraaja maa pramaadam kR^ithaa |

dk Kunti, the mother of Pandava-s says: 'oh, Sahadeva, you refrain from going on exile as you are a dear son of mine, though Maadri gave you a bodily birth, you are my favourite...' Also, in the period of forest exile she says to Yudhishtar: 'oh, king, let no danger occur to Sahadeva... as he is my cherished son...'

1.61.20

उक्तवाक्ये मुनौ तस्मिन् मुनिपत्न्यां तथैव च |
शुनःशेपः स्वयं राम मध्यमो वाक्यमब्रवीत् ॥

Oh, Rama, when that sage's sentence is so, and his wife's sentence is also in that way only, their intermediate son, namely Shunashepa, personally spoke this sentence.

raama = oh Rama; tasmin munau = by that sage; uktavaakye = said so sentence; munipatnyaam tathaa eva ca = sage's wife [sentence] in that way, only; madhyamaH shunaHshepaH = intermediate [son,] Shunashepa; svayam vaakyam abraviit = personally spoke sentence.

1.61.21

पिता ज्येष्ठमविक्रेयं माता चाह कनीयसम् |
विक्रेतं मध्यमं मन्ये राजपुत्र नयस्व माम् ॥

Father said that the eldest son is un-sellable, mother also said the same about youngest one. Then I deem that the intermediary son is sellable. Hence, oh, prince, you may lead me forth.

raajaputra = oh prince; pitaa jyeSTham avikreyam aaha = father is telling eldest one as un-sellable; maataa ca kaniiyasam = mother, also [said the same, about] youngest son; madhyamam = intermediate - son; vikretam manye = sellable, I deem; maam nayasva = you lead forth me.

1.61.22

अथ राजा महाबाहो वाक्यान्ते ब्रह्मवादिनः |
हिरण्यस्य सुवर्णस्य कोटिभी रत्नराशिभिः ॥गवां शतसहस्रेण शुनःशेपं नरेश्वरः |
गृहीत्वा परमप्रीतो जगाम रघुनंदन ॥

Oh, dextrous Rama, when that advocate of Veda-s, namely Shunashepa finished his speech, then the king gave gold, silver, and gemstones, each in ten million heaps, and even a hundred thousand cows, and oh, Rama, the legatee of Raghu, that king Ambariisha went away highly gladdened to take Shunashepa with him.

22, 23. mahaabaaho = oh dextrous Rama; raghunandana = oh Raghu's legatee, Rama; atha raajaa = then, king; brahmavaadinaH = advocate of Brahma [Veda-s] ; vaakyaante = end of sentence [when he finished his speech]; hiraNyasya suvarNasya = of gold, of silver; koTibhiH = crores of [ten million]; ratnaraashibhiH = heaps of gemstones; [dattvaa = on giving]; gavaam shatasahasreNa = hundred thousand cows; nareshvaraH = king Ambariisha; shunaHshepam = Shunashepa is; gR^ihiitvaa = on taking; paramapriitaH = highly gladdened; jagaama = went away.

1.61.24

अंबरीषस्तु राजर्षी रथमारोप्य सत्वरः |
शुनःशेपं महातेजा जगामाशु महायशाः ॥

"That great resplendent and highly renowned king Ambariisha on his part proceeded hastily after ascending Shunashepa onto the chariot that hastily." Thus Sage Shataananda continued his narration.

mahaatejaaH = great-resplendent - king; mahaayashaaH = highly renowned - king; raajarSiH ambariiSaH tu = kingly sage, Ambariisha, on his part; satvaraH = with haste; shunaHshepam ratham aaropya = ascending Shunashepa, on chariot; aashu jagaama = hastily, proceeded.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे एकषष्टितमः सर्गः

Sarga 62

1.62.1

शुनःशेपं नरश्रेष्ठ गृहीत्वा तु महायशाः |
व्यश्रामत् पुष्करे राजा मध्याह्ने रघुनंदन ॥

"Oh, Rama, the best one among men and the legatee of Raghu, on taking Shunashepa that highly renowned king Ambariisha took rest at noontime on the lakeside of Holy Lake." Thus Sage Shataananda continued the legend of Shunashepa, as a part of Vishvamitra's legend.

narashreSTha = oh best among men, Rama; raghunandana = oh Raghu's legatee; mahaayashaaH raajaa = highly renowned one, that king Ambariisha; shunaHshepam gR^ihiitvaa = on taking Shunashepa; madhyaahne = in mid day - at noontime; puSkare vyashraamat = took rest at holy lakeside.

1.62.2

तस्य विश्रममाणस्य शुनःशेपो महायशाः |
पुष्करं ज्येष्ठमागम्य विश्वामित्रं ददर्श ह ॥तप्यन्तमृषिभिः सार्धं मातुलं परमातुरः |

While the king Ambariisha is taking rest that highly brilliant Shunashepa came to the lakeside of main Holy Lake with high anxiety, and there he indeed saw his maternal uncle Sage Vishvamitra who is performing ascesis along with other sages. [1-62-2, 3a]

2, 3a: tasya = his [Ambariisha]; vishramamaaNasya = while resting; mahaayashaaH shunaHshepaH = highly brilliant, Shunashepa; paramaaturaH = with high anxiety; jyeSTham puSkaram aagamya = elder [main one,] having come to holy lakeside; R^iSibhiH saardham tapyantam = performing ascesis along with [other] sages ; maatulam vishvaamitram dadarsha ha = he [Shunashepa] saw maternal uncle Vishvamitra, indeed.

1.62.3

विषण्णवदनो दीनस्तृष्णया च श्रमेण च ॥पपाताङ्के मुने राम वाक्यं चेदमुवाच ह |

Shunashepa became pitiable and sulky faced by strain and thirst, oh, Rama, and he immediately fell in the lap of saint Vishvamitra saying this sentence. [1-62-3b, 4a]

3b, 4a. raama = oh Rama; tR^iSNayaa ca shrameNa ca = by thirst, also, by strain, also; viSaNNavadanaH = sulky faced; diinaH = became pitiable; [aashu = immediately]; muneH anke papaata = fell down in saint Vishvamitra's flank [lap] ; idam vaakyam uvaaca ha = said this sentence, indeed.

1.62.4

न मेऽस्ति माता न पिता ज्ञातयो बान्धवाः कुतः ॥त्रातुमर्हसि मां सौम्य धर्मेण मुनिपुंगव |

I have no mother or a father to save me. Then wherefore cousins or relatives will be there to protect me. Oh, peaceable saint the eminent, it will be apt of you to protect me according to saintliness. [1-62-4b, 5a]

4b, 5a. saumya munipungava = oh peaceable, sage; me maataa na asti = to me, mother,is not there; pitaa na = nor father; j~naatayaH baandhavaaH kutaH = wherefore cousins and relatives; maam dharmeNa traatum arhasi = apt of you to protect me according to saintliness.

1.62.5

त्राता त्वं हि नरश्रेष्ठ सर्वेषां त्वं हि भावनः ॥राजा च कृतकार्यः स्यादहं दीर्घायुरव्ययः |
स्वर्गलोकमुपाश्नीयां तपस्तप्त्वा ह्यनुत्तमम् ॥

Oh, illustrious sage, you alone are the saviour to each and every one, isn't it! You alone are the guardian angel, isn't it! Hence, let the purpose of the king Ambariisha be achieved, and let longevity come to me, and I on becoming imperishable and indeed on performing an unexcelled ascesis, I wish to enjoy in heavenly worlds. [1-62-5b, 6]

5b, 6. narashreSTha = oh best one among men - illustrious sage; tvam sarveSaam traataa hi = you are, saviour to each and every one, isn't it; tvam bhaavanaH hi = you are, apologist - upholder - guardian angel, isn't it; raajaa ca kR^itakaaryaH syaat = let king Ambariisha also be achieved [of his] purpose; aham diirghaayuH = I, with long life; avyayaH = not spent on becoming imperishable; anuttamam tapaH taptvaa hi = on performing un excelled ascesis, indeed; svargalokam upaashniiyaam = I wish to enjoy heavenly worlds.

1.62.7

स मे नाथो ह्यनाथस्य भव भव्येन चेतसा |
पितेव पुत्रं धर्मात्मंस्त्रातुमर्हसि किल्बिषात् ॥

' You shall be my providence with a providential sentiment as I stand unprotected, and oh, virtue souled one, it will be apt of you to protect me from misfortune, like a father protecting his own son.' Thus Shunashepa appealed to Vishvamitra.

anaathasya = for unprotected one; me = to me; saH = such as you are; [tvam = you]; bhavyena cetasaa hi = with providential, sentiment, indeed; naathaH bhava = you become [my] providence; dharmaaatman = oh virtue-souled one; pitaa putram iva = father, as for son; kilbiSaat traatum arhasi = apt of you to protect from misfortune.

1.62.8

तस्य तद्वचनं श्रुत्वा विश्वामित्रो महातपाः |
सान्त्वयित्वा बहुविधं पुत्रानिदमुवाच ह ॥

On hearing that sentence of Shunashepa and on pacifying him in many ways, Vishvamitra of higher ascesis, indeed said this to his sons.

mahaatapaaH vishvaamitraH = of higher ascesis, Vishvamitra; tasya tat vacanam shrutvaa = on hearing his [of Shunashepa] that sentence; bahuvidham saantvayitvaa = having pacified in many ways; putraan idam uvaaca ha = said this to [his] sons, indeed.

1.62.9

यत्कृते पितरः पुत्रान् जनयन्ति शुभार्थिनः |
परलोकहितार्थाय तस्य कालोऽयमागतः ॥

For what reason parents engender sons, desiring positivity and for the purpose of welfare in the other worlds, this is the time that has come for fulfilling that reason.

shubhaarthinaH pitaraH = parents, desirers of positivity; yat kR^ite = for what, reason; paralokahitaarthaaya = for the purpose of welfare in other world ; putraan janayanti = engender sons; tasya = its [that reason's]; ayam kaalaH aagataH = this [is that,] time, [that] has come.

Vividly: 'A father's ambition in begetting sons is to do something good and positive to the society in the present world and when departed a right place is acquired in heavens through these sons, by their yearly death-day rituals etc., and hence you do some good in saving this boy from premature death and earn an apt place for me in heavens...'

1.62.10

अयं मुनिसुतो बालो मत्तः शरणमिच्छति |
अस्य जीवितमात्रेण प्रियं कुरुत पुत्रकाः ॥

This youngster is the son of sage and he aspires shelter from me. Hence, oh, sons, give him satisfaction just by giving life to him.

munisutaH ayam baalaH = this youngster is sage's son; mattaH = from me; sharaNam icChati = aspires shelter; putrakaaH = oh sons; asya = to him; jiivitamaatreNa = just [by giving] life; priyam kuruta = satisfaction, be given.

1.62.11

सर्वे सुकृतकर्माणः सर्वे धर्मपरायणाः |
पशुभूता नरेन्द्रस्य तृप्तिमग्नेः प्रयच्छत ॥

You all have done very good pious deeds and you all abide by probity. Hence, you bestow appeasement to Fire-god on your becoming the ritual-animals of king Ambariisha in lieu of this boy Shunashepa.

sarve = all of you; sukR^itakarmaaNaH = well done pious deeds; sarve dharmaparaayaNaaH = you all, have abidance in probity; narendrasya = of the king; pashubhuutaa = on becoming [ritual] animal ; agneH tR^iptim prayacChata = you bestow appeasement to Fire-god.

1.62.12

नाथनान् च शुनःशेपो यज्ञश्चाविघ्नतो भवेत् |
देवतास्तर्पिताश्च स्युर्मम चापि कृतं वचः ॥

'As a result, Shunashepa will have protectors, Vedic-ritual will be unimpeded, gods will be oblated, and my word too will be actualised.' Thus Vishvamitra said to his sons.

shunaHshepaH naathanaan ca = Shunashepa will be, with protectors, also; yaj~naH ca avighnataH bhavet = Vedic-ritual also become unimpeded ; devataaH tarpitaaH ca syuH = gods will be oblated, also; mama vacaH ca api kR^itam = my word, also, even, actualised.

1.62.13

मुनेस्तु वचनं श्रुत्वा मधुष्यन्दादयः सुताः |
साभिमानं नरश्रेष्ठ सलीलमिदमब्रुवन् ॥

But on hearing the saying of the sage, oh, Rama, the best of men, Madhushyanda and the other sons of Vishvamitra said this, haughtily and disparagingly.

narashreSTha = oh the best man, Rama; madhuSyandaadayaH sutaaH tu = Madhusyanda and other, sons - of Vishvamitra, on their part; muneH vacanam shrutvaa = on hearing sage's saying; saabhimaanam = with haughtiness; saliilam = with disparage; idam abruvan = said this.

1.62.14

कथमात्मसुतान् हित्वा त्रायसेऽन्यसुतं विभो |
अकार्यमिव पश्यामः श्वमांसमिव भोजने ॥

'On sacrificing your own sons how can you save another's son, oh, lordly father, we deem this as a wrongdoing and as good as dog's meat in a dinner.' Thus the sons of Vishvamitra replied their father.

vibho = oh lordly [father]; aatmasutaan hitvaa = on leaving off [sacrificing] your own sons; anyasutam katham traayase = how you save other's son; bhojane shvamaamsam iva = as [good as] dog's meat in dinner ; akaaryam iva pashyaamaH = we see [we deem] as wrong doing.

Vishvamitra will be nagged by almost all, including his sons, on this 'dog-meat-eating.' There is a parable in Maha Bharata that Vishvamitra once tried to eat dog's meat when he did not get any food, but caught red-handedly. Later this has become the curse-theme to Vishvamitra when he cursed Vashishta's sons. At the present juncture also he curses his own sons with the same theme.

1.62.15

तेषां तद्वचनं श्रुत्वा पुत्राणां मुनिपुंगवः |
क्रोधसंरक्तनयनो व्याहर्तुमुपचक्रमे ॥

On listening that saying of his sons that eminent sage Vishvamitra started to curse them while fury reddened his eyes.

munipungavaH = the eminent sage; teSaam putraaNaam tat vacanam shrutvaa = on listening that saying of their sons; krodhasamraktanayanaH = reddening eyes with fury; vyaahartum upacakrame = started to speak [to curse].

1.62.16

निःसाध्वसमिदं प्रोक्तं धर्मादपि विगर्हितम् |
अतिक्रम्य तु मद्वाक्यं दारुणं रोमहर्षणम् ॥

You all have not only transgressed my word, but pertly replied me in an impudent manner which is abhorrent and hair-raising, and recriminatory according to probity.

mat vaakyam atikramya = [you all] on over stepping - on transgressing my word; dharmaat api = according to probity, even; vigarhitam = verily recriminatory; daaruNam = abhorrent; romaharSaNam = hair-raising; idam = this - in this way; niHsaadhvasam = impudently; proktam = verily said - pertly replied me.

1.62.17

श्वमांसभोजिनः सर्वे वासिष्ठा इव जातिषु |
पूर्णं वर्षसहस्रं तु पृथिव्यामनुवत्स्यथ ॥

'You all will be whirling around the earth totally for a thousand years taking birth in the race that subsists on dog's meat, like the sons of Vashishta.' Thus Vishvamitra cursed his sons.

sarve = you all; shvamaamsabhojinaH = while subsisting on dog's meat ; puurNam varSasahasram tu = for complete thousand years, but; pR^ithivyaam = on earth; vaasiSThaaH iva = Vashishta's [sons,] like; jaatiSu = in race of [Mustika-s]; anuvatsyatha = whirl around.

1.62.18

कृत्वा शापसमायुक्तान् पुत्रान् मुनिवरस्तदा |
शुनःशेपमुवाचार्थं कृत्वा रक्षां निरामयाम् ॥

On making his sons bounden by curse, then that best saint spoke to the pitiable Shunashepa, on making unharmed invulnerability to him with sanctifying hymns.

munivaraH = the best saint; putraan shaapasamaayuktaan = sons, bounden by curse; kR^itvaa = on making - on cursing; tadaa = then; niraamayaam rakSaam kR^itvaa = on making unharmed invulnerability; aartam shunaHshepam uvaaca = spoke to pitiable Shunashepa.

1.62.19

पवित्रपाशैर्बद्धो रक्तमाल्यानुलेपनः |
वैष्णवं यूपमासाद्य वाग्भिरग्निमुदाहर ॥

When you are fastened with sacred fastener to the sacrificial post of Vishnu, smeared with red paste and garlanded with red garlands, you praisefully address the Fire-god with the words I going to impart to you in Vedic hymns.

vaiSNavam yuupam aasaadya = on attaining Vishnu's sacrificial post [when you are fastened]; pavitrapaashaiH baddhaH = when fastened by sacred fastener ; raktamaalyaanulepanaH = smeared with red garlands and [red] paste; such as you are you; vaagbhiH = with word [with hymns I am going to tell]; agnim udaahara = to Fire-god, you address [you praise him] Fire-god.

1.62.20

इमे च गाथे द्वे दिव्ये गायेथा मुनिपुत्रक |
अंबरीषस्य यज्ञेऽस्मिंस्ततः सिद्धिमवाप्स्यसि ॥

'These two divine hymns, oh, son of saint, shall be chanted in the Vedic-ritual of Ambariisha, then you will obtain your aspiration.' Thus Vishvamitra taught two Vedic hymns to the boy.

muniputraka = oh saint's son; ambariiSasya asmin yaj~ne = in that Vedic-ritual of Ambariisha; ime dve divye gaathe = these, two, divine, songs [hymns]; gaayethaaH = be sung [ chanted]; tataH siddhim avaapsyasi = then, you will obtain aspiration.

1.62.21

शुनःशेपो गृहीत्वा ते द्वे गाथे सुसमाहितः |
त्वरया राजसिंहं तमंबरीषमुवाच ह ॥

Shunashepa having taken those two hymns from Vishvamitra very attentively has instantly gone to that lion-king Ambariisha and indeed spoke to him.

shunaHshepaH = Shunashepa; susamaahitaH = very attentively; te dve gaathe gR^ihiitvaa = having taken those two hymns; raajasimham = to the lion-king; tam ambariiSam = to him, to Ambariisha; tvarayaa [gatvaa] = instantly [on going to]; uvaaca ha = spoke, indeed.

1.62.22

राजसिंह महाबुद्धे शीघ्रं गच्छावहे वयम् |
निवर्तयस्व राजेन्द्र दीक्षां च समुदाहर ॥

'Oh, the lion-king, let us go promptly to your ritual place, oh, best king, you may apply yourself to your pledge in completing the ritual, with me as its sacrificial animal,' thus the boy said.

mahaabuddhe = oh highly intellectual one; raajasimha = oh the lion-king ; [sadaH = to your ritual place]; vayam shiighram gacChaavahe = we, go promptly; raajendra = oh the best king; diikSaam nivartayasva = apply yourself to pledge; [iti = this way]; samudaahara = said.

1.62.23

तद्वाक्यमृषिपुत्रस्य श्रुत्वा हर्षसमन्वितः |
जगाम नृपतिः शीघ्रं यज्ञवाटमतन्द्रितः ॥

On listening that sentence of the son of sage, the king Ambariisha is gladdened and proceeded to the ritual hall immediately and spiritedly.

nR^ipatiH = king; R^iSiputrasya tat vaakyam shrutvaa = on listening that sentence of sage's son; harSasamanvitaH = along with [gladdened] gladness; atandritaH = not lazily - spiritedly; yaj~navaaTam = to ritual shed [hall]; shiighram jagaama = immediately, proceeded.

1.62.24

सदस्यानुमते राजा पवित्रकृतलक्षणम् |
पशुं रक्ताम्बरं कृत्वा यूपे तं समबन्धयत् ॥

The king with the permission of officiators of ritual got the boy prepared as a ritual animal with sanctified bodily features and clad him in red clothes and got him securely fastened to the sacrificial post.

raajaa = king; sadasya anumate = by officiators' permission ; tam = him [Shunashepa]; pavitrakR^italakSaNam = sanctity, prepared with features [got the boy is prepared with bodily features of sanctity]; raktaambaram pashum = with red cloth ritual animal; kR^itvaa = made [clad him in red clothes]; yuupe samabandhayat = securely fastened to sacrificial post.

1.62.25

स बद्धो वाग्भिरग्र्याभिरभितुष्टाव वै सुरौ |
इन्द्रमिन्द्रानुजं चैव यथावन्मुनिपुत्रकः ॥

When Shunashepa is tied to ritual post he immensely pleased two gods, namely Indra and Upendra as well, with those two hymns he got from Vishvamitra.

baddhaH saH muniputrakaH = when tied, that saint's son - Shunashepa; indram = Indra; indraanujam ca eva = as well as Indra's brother [Upendra] ; surau = these two gods; agryaabhiH = with superior ones; vaagbhiH = with words [two hymns]; yathaavat = as per [scriptures]; abhituSTaava vai = highly pleased, indeed.

1.62.26

ततः प्रीतः सहस्राक्षो रहस्यस्तुतितोषितः |
दीर्घमायुस्तदा प्रादाच्छुनःशेपाय राघव ॥

Then the Thousand-eyed Indra who is satisfied with esoteric laudation is gladdened, and oh, Raghava, then he bestowed longevity to Shunashepa.

raaghava = oh Raghava; tataH = then; rahasyastutitoSitaH = who is satisfied by esoteric laudation; sahasraakSaH = thousand eyed god Indra; priitaH = is gladdened; tadaa = then; shunaHshepaaya = for Shunashepa; diirgham aayuH praadaat = bestowed long life [longevity] .

1.62.27

स च राजा नरश्रेष्ठ यज्ञस्य च समाप्तवान् |
फलं बहुगुणं राम सहस्राक्षप्रसादजम् ॥

Oh, Rama, the best one among men, he that king Ambariisha also obtained the fruits of that Vedic-ritual in manyfold, resulted from the grace of Thousand-eyed Indra.

narashreSTha = oh best one among men, Rama; raama = oh Rama; saH raajaa ca = he, that king, also; sahasraakSaprasaadajam = caused by Thousand-eyed Indra's grace; bahuguNam = many fold; yaj~nasya phalam ca samaaptavaan = also, well obtained fruit of Vedic-ritual.

1.62.28

विश्वामित्रोऽपि धर्मात्मा भूयस्तेपे महातपाः |
पुष्करेषु नरश्रेष्ठ दशवर्षशतानि च ॥

"Oh, Rama, the best among men, even the virtue-souled great ascetic Vishvamitra again performed ascesis at the same Holy lakeside for another thousand years." Thus Sage Shataananda continued the narration of Vishvamitra's legend.

narashreSTha = oh best one among men, Rama; dharmaatmaa = virtue-soled sage; mahaatapaaH = great ascetic; vishvaamitraH api = Vishvamitra, even; puSkareSu = at Holy place; dashavarSashataani ca = ten hundred years, also; bhuuyaH tepe = again, performed ascesis.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे द्विषष्टितमः सर्गः

Sarga 63

1.63.1

पूर्णे वर्षसहस्रे तु व्रतस्नातं महामुनिम् |
अभ्यागच्छन् सुराः सर्वे तपःफलचिकीर्षवः ॥

"When thousand years are completed in ascesis and when that great saint Vishvamitra took a bath of solemnity, all the gods have come forward wishing to accord the fruit of that ascesis to Vishvamitra." Thus Sage Shataananda continued the legend of Vishvamitra.

varSasahasre puurNe = while being completed thousand years; sarve suraaH = all, gods; tapaHphalacikiirSavaH = wishing [to accord to Vishvamitra] for ascetic fruit; vratasnaatam mahaamunim = great saint took bath of solemnity ; abhyaagacChan = came towards.

1.63.2

अब्रवीत् सुमहातेजा ब्रह्मा सुरुचिरं वचः |
ऋषिस्त्वमसि भद्रं ते स्वार्जितैः कर्मभिः शुभैः ॥

The very highly resplendent Brahma spoke to him with highly palatable words, 'you have now become a kingly sage by virtue of auspicious deeds you have personally undertaken, let safeness betide you.'

sumahaatejaaH brahmaa = very highly resplendent, Brahma; suruciram vacaH abraviit = spoke highly palatable words; tvam = you; svaarjitaiH = acquired - undertaken on your own; shubhaiH karmabhiH = with auspicious, deeds; R^iSiH asi = you are - you have become sage; te bhadram = let there be safety to you.

Vividly: 'so far, you are a king and by your auspicious deeds now you have become a 'kingly sage' raajaSi and to attain a still higher brahmarSi 'Absolute sageship' you are not yet merited... as the Absolute sageship will be endowed to those who are above the negative traits of humans, like greed, anger, lust, jealousy etc.'

1.63.3

तमेवमुक्त्वा देवेशस्त्रिदिवं पुनरभ्यगात् |
विश्वामित्रो महातेजा भूयस्तेपे महत्तपः ॥

On speaking to Vishvamitra in that way Brahma returned to heaven, and that highly vigorous Vishvamitra again performed a great ascesis.

deveshaH = god of gods [Brahma]; tam evam uktvaa = on speaking to him in that way; punaH tridivam abhyagaat [abhi-agaat] = again came towards heaven [came back]; mahaatejaaH vishvaamitraH = a highly vigorous one, Vishvamitra; bhuuyaH mahat tapaH tepe = again performed great ascesis.

The word vi in the name of Vishvamitra is taken as the third syllable in Gayatri Hymn.

1.63.4

ततः कालेन महता मेनका परमाप्सराः |
पुष्करेषु नरश्रेष्ठ स्नातुं समुपचक्रमे ॥

Then at a long lost time Menaka, the prominent apsara, celestial wench, has arrived and started to swim for sport in that holy lake.

narashreSTha = oh the best man, Rama; tataH = then; mahataa kaalena = after a great time - at a long lost time; menakaa paramaapsaraaH = Menaka, high [prominent, apsara -celestial wench; puSkareSu snaatum samupacakrame = started to take bath in holy lake - started a swimming for sport.

1.63.5

तां ददर्श महातेजा मेनकां कुशिकात्मजः |
रूपेणाप्रतिमां तत्र विद्युतं जलदे यथा ॥

That great resplendent sage Vishvamitra has seen Menaka who is incomparable in her mien and comparable to an electric-flash in a black-cloud, while she is swimming in the holy lake.

mahaatejaaH kushikaatmajaH = great resplendent, Kushi's son - Vishvamitra; tatra = there - in holy lake; jalade vidyutam yathaa = electric-flash as with in black-cloud; ruupeNa apratimaam = not matchabe by mein - an incomparable one; taam menakaam dadarsha = he has seen at her, Menaka.

1.63.6

दृष्ट्वा कन्दर्पवशगो मुनिस्तामिदमब्रवीत् |
अप्सरः स्वागतं तेऽस्तु वस चेह ममाश्रमे ॥अनुगृह्णीष्व भद्रं ते मदनेन सुमोहितम् |

On seeing her the sage having gone under the sway the Love-god said this to her, 'oh, apsara, you are welcome, I invite you to bide in my hermitage. Oblige me who am bewitched by Love-god for you. You be safe.' [1-63-6, 7a]

6, 7a. dR^iSTvaa muniH = having seen, the sage; kandarpavashagaH = on going into Love-god's control; taam idam abraviit = said this to her ; apsaraH te svaagatam astu = oh apsara, welcome is there to you; mama iha aashrame vasa ca = you stay here at my hermitage, also; madanena sumohitam = bewitched [for you] by Love-god; [maam = me]; anugR^ihNiiSva = oblige me; te bhadram = you be safe.

1.63.7

इत्युक्ता सा वरारोहा तत्र वासमथाकरोत् ॥तपसो हि महाविघ्नो विश्वामित्रमुपागतम् |
तस्यां वसन्त्यां वर्षाणि पंच पंच च राघव ॥विश्वामित्राश्रमे सौम्य सुखेन व्यतिचक्रमुः |

When he said thus to her, oh, Raghava, then she made a stopover there and ten years rolled by comfortably, and oh, gentle Rama, because of her staying Vishvamitra is indeed faced with a great hindrance in his ascesis. [1-63-7b, 8, 9a]

7b, 8, 9a. Raaghava = oh Raghava; saa varaarohaa iti uktaa = thus, that beautiful nymph who is spoken to; atha tatra vaasam akarot = then, she made stopover there; saumya = oh gentle Rama; tasyaam vishvaamitraashrame vasantyaam = while staying in Vishvamitra's hermitage by her ; panca panca ca = five, five [ten,] also; varSaaNi sukhena vyaticakramuH = years, comfortably, elapsed; vishvaamitram = to Vishvamitra; tapasaH mahaavighnaH = great hindrance for ascesis; upaagatam hi = came near [faced with,] indeed.

1.63.9

अथ काले गते तस्मिन् विश्वामित्रो महामुनिः ॥सव्रीड इव संवृत्तश्चिन्ताशोकपरायणः |
बुद्धिर्मुनेः समुत्पन्ना सामर्षा रघुनंदन ॥

Then after the lapse of that ten year period Vishvamitra became doleful with distress and he is enwrapped in humiliation, as it were, and, oh, Rama, Raghu's legatee, then a resentful thought occurred to him. [1-63-9b, 10]

9b, 10. atha tasmin kaale gate = then, that [ten years,] time, having elapsed; mahaamuniH vishvaamitraH cintaashokaparaayaNaH = great-saint, Vishvamitra became doleful with distress; savriiDaH iva = as it were with humiliation ; samvR^ittaH = enwrapped in; raghunandana = oh Raghu's legatee; muneH = to saint; saamarSaa = with resentment; buddhiH samutpannaa = thought, occurred.

1.63.11

सर्वं सुराणां कर्मैतत्तपोऽपहरणं महत् |
अहो रात्रापदेशेन गताः संवत्सरा दश ॥काममोहाभिभूतस्य विघ्नोऽयं प्रत्युपस्थितः |

All this is the mischief of gods to defraud me of the great merit of my ascesis. Ten years have rolled by as if they are just a day and a night. Furthermore, I who am under the influence of lust and lure had to encounter this hindrance in my ascesis. [1-63-11, 12a]

11, 12a. etat sarvam = this, all - all this is; mahat tapaH apaharaNam = to defraud great [merit] ascesis; suraaNaam karma = all, gods', deed [mischief]; kaamamohaabhibhuutasya = one who is influenced [i.e., me] with lust and lure; dashasamvatsaraaH = ten, years; ahaH raatraapadeshena = in the name of day and night - as if they are one day and one night; gataaH = rolled by; ayam vighnaH = this, hindrance; pratyupasthitaH [prati upa sthitaH] = above all, came near - encountered.

1.63.12

विनिःश्वसन् मुनिवरः पश्चात्तापेन दुःखितः ॥भीतामप्सरसं दृष्ट्वा वेपन्तीं प्रांजलिं स्थिताम् |
मेनकां मधुरैर्वाक्यैर्विसृज्य कुशिकात्मजः ॥उत्तरं पर्वतं राम विश्वामित्रो जगाम ह |

Oh, Rama, that best saint suspired heavily when he became emotional with reparation. But on seeing the scared celestial wench Menaka, who is shivering and waiting with suppliantly adjoined palms, he sent her away with pleasant words, and he that Vishvamitra indeed went to the northern Himalayan mountain. [1-63-12b, 13, 14a]

12b, 13, 14a. raama = oh Rama; munivaraH = the best saint; kushikaatmajaH = Kushika's son Vishvamitra; pashcaattaapena duHkhitaH viniHshvasan = becoming emotional with reparation, [and] suspiring; bhiitaam praanjalim sthitaam = one who is scared, staying [waiting] with well-adjoined palms; vepantiim = one who is shivering; apsarasam menakaam dR^iSTvaa = on seeing celestial wench, Menaka; madhuraiH vaakyaiH = with pleasant, words; visR^ijya = released [sending her away]; saH vishvaamitraH = he, Vishvamitra; uttaram parvatam = northern, [Himalayan mountain]; jagaama ha = went to, indeed.

1.63.14

स कृत्वा नैष्ठिकीं बुद्धिं जेतुकामो महायशाः ॥कौशिकीतीरमासाद्य तपस्तेपे दुरासदम् |

He that highly celebrated sage who made a resolve to attain a sang-froid temperament and to vanquish lust, performed an unsurpassable ascesis on reaching the riverbank of River Kaushiki. [1-63-14b, 15a]

14b, 15a. mahaayashaaH = highly celebrated sage; saH = he; naiSThikiim buddhim kR^itvaa = on making resolve for sang-froid temperament; jetukaamaH = lust to vanquish [his desire to vanquish Vashishta]; kaushikii tiiram aasaadya = on getting at bank of River Kaushiki; duraasadam tapaH tepe = performed unsurpassable ascesis.

1.63.15

तस्य वर्षसहस्राणि घोरं तप उपासतः ॥उत्तरे पर्वते राम देवतानामभूद्भयम् |

Oh, Rama, while he reverently performed an unspeakable ascesis for a thousand years on the northern mountain, namely Himalayas, then fear occurred to gods. [1-63-15b, 16a]

15b, 16a. raama = oh Rama; tasya uttare parvate = his, at northern, mountain; varSasahasraaNi = thousand years; ghoram tapaH upaasataH = while performed reverently unspeakable ascesis; devataanaam bhayam abhuut = fear bechanced for gods.

1.63.16

आमंत्रयन् समागम्य सर्वे सर्षिगणाः सुराः ॥महर्षिशब्दं लभतां साध्वयं कुशिकात्मजः |

' All gods coming together with assemblages of sages have approached Brahma and conveyed that, 'this Vishvamitra, the son of Kushika, may duly be given the epithet of 'Maharshi, Exalted Sage.' [1-63-16b, 17a]

16b, 17a. saRSigaNaaH = with sage's assemblages; sarve suraaH = all of the, gods; [brahmaaNam = with Brahma]; samaagamya = approaching; ayam kushikaatmajaH = he this, Kushika's son; saadhu = duly; maharSishabdam = an exalted sage sound [name, epithet]; labhataam = let him get, may be given; [iti = thus]; aamantrayan = they conveyed.

1.63.17

देवतानां वचः श्रुत्वा सर्वलोकपितामहः ॥अब्रवीन्मधुरं वाक्यं विश्वामित्रं तपोधनम् |

On listening the advice of gods, Brahma, the Grandparent of all the worlds, spoke these pleasant words to the ascetically wealthy Vishvamitra. [1-63-17b, 18a]

17b, 18a. sarvalokapitaamahaH = all worlds' grandparent [Brahma]; devataanaam vacaH shrutvaa = on listening gods' words [advice]; tapodhanam vishvaamitram = to ascetically wealthy Vishvamitra; madhuram vaakyam abraviit = spoke pleasant words.

1.63.18

महर्षे स्वागतं वत्स तपसोग्रेण तोषितः ॥महत्त्वमृषिमुख्यत्वं ददामि तव कौशिक |

'Oh, exalted sage, I welcome you my dear, as I am gladdened by your stern ascesis, oh, Kaushika, I bestow upon you the sublimity and supremacy among sages.' [1-63-18b, 19a]

18b, 19a. maharSe = oh Exalted Sage; vatsa = my dear; svaagatam = welcome; ugreNa tapasaa toSitaH = [I am] gladdened by stern ascesis [of yours] ; kaushika = oh Kaushika; tava = to you; mahattvam = sublimity; R^iSimukhyatvam dadaami = I bestow supremacy among sages.

1.63.19

ब्रह्मणः स वचः श्रुत्वा विश्वामित्रस्तपोधनः ॥प्रांजलिः प्रणतो भूत्वा प्रत्युवाच पितामहम् |

And on hearing the words of Brahma he that ascetically wealthy Vishvamitra became obeisant and replied the Grandparent adjoining his palms suppliantly. [1-63-19b, 20a]

19b, 20a. tapodhanaH saH vishvaamitraH = ascetically wealthy, he, that Vishvamitra; brahmaNaH vacaH shrutvaa = on hearing Brahma's word; praanjaliH praNataH bhuutvaa = on becoming obeisant with well-adjoined palms; pitaamaham pratyuvaaca = in turn said - replied to grandparent.

1.63.20

ब्रह्मर्षिशब्दमतुलं स्वार्जितैः कर्मभिः शुभैः ॥यदि मे भगवानाह ततोऽहं विजितेन्द्रियः |

'If your Godhead had said that I am a Brahma-sage, a sageship acquired personally by my pious deeds, rather than an exalted sage, then I would have become one who is really self-conquered.' Thus Vishvamitra said to Brahma. [1-63-20, 21a]

1.63.21

तमुवाच ततो ब्रह्मा न तावत्त्वं जितेन्द्रियः ॥यतस्व मुनिशार्दूल इत्युक्त्वा त्रिदिवं गतः |

Brahma then said to him, 'your senses remain unconquered as such, oh, tigerly sage, make an effort for it.' Saying so Brahma went heavenward. [1-63-21b, 22a]

21b, 22a. tataH brahmaa tam uvaaca = then, Brahma, said to him; tvam jitendriyaH taavat na = you are, not as such with conquered senses; munishaarduula = oh the tigerly sage; yatasva = make an effort - in that direction; iti uktvaa tridivam gataH = thus, on saying, went to heavenward .

1.63.22

विप्रस्थितेषु देवेषु विश्वामित्रो महामुनिः ॥ऊर्ध्वबाहुर्निरालंबो वायुभक्षस्तपश्चरन् |

While the gods who came here along with Brahma have returned, that great sage Vishvamitra undertook another round of ascesis by standing in levitation, upraising his arms, and subsisting on air alone. [1-63-22b, 23a]

22b, 23a. deveSu = gods; viprasthiteSu satsu = while they are verily returning ; mahaamuniH vishvaamitraH = great sage, Vishvamitra; uurdhvabaahuH = upraised arms; niraalambaH = without support - insecurely standing in levitation; vaayubhakSaH = subsisting on air; tapaH caran = undertook ascesis.

1.63.23

धर्मे पंचतपा भूत्वा वर्षास्वाकाशसंश्रयः ॥शिशिरे सलिले शायी रात्र्यहानि तपोधनः |
एवं वर्षसहस्रं हि तपो घोरमुपागमत् ॥

In summer he became the Five-Fire Ascetic, in rainy season open sky is his rooftop, and in winter water is his reclining bed even by day or by night, and thus that ascetically wealthy Vishvamitra indeed undertook a severe ascesis in this way, for another thousand years. [1-63-23b, 24]

23b, 24. tapodhanaH = ascetically wealthy one; dharme /gharme = in righteousness / in summer; pancatapaaH bhuutvaa = on becoming - among them five ascetic-fires; varSaasu aakaashasamshrayaH = in rain [rainy season,] taking shelter [as rooftop] by [open] sky; shishire = in winter; raatryahaani salile shaayii = reclining night and day in water; evam varSasahasram = this way, thousand years; ghoram tapaH upaagamat hi = he obtained - he undertook severe ascesis, indeed.

Five fires are four Fires in four directions and the fifth one is the scorching sun, overhead. An ascetic staying among these five fires will become an ascetic fire. The first word in first foot dharme, will also used as gharme, as above, in some mms.

1.63.25

तस्मिन् संतप्यमाने तु विश्वामित्रे महामुनौ |
संतापः सुमहानासीत् सुराणां वासवस्य च ॥

While that great saint is undertaking fervent ascesis it has become a very high burning problem to gods and even to Indra.

mahaamunau = of great saint; tasmin vishvaamitre = that, Vishvamitra; samtapyamaane tu = while undertaking ascesis, but; suraaNaam vaasavasya ca = for gods, to Indra, even; sumahaan santaapaH = a very high, burning [problem]; aasiit = it became.

1.63.26

रंभामप्सरसं शक्रः सह सर्वैर्मरुद्गणैः |
उवाचात्महितं वाक्यमहितं कौशिकस्य च ॥

"Then Indra along with all the assemblages of the Air-gods spoke to Rambha, the celestial wench, words that are advantageous to himself, but disadvantageous to the son of sage Kushi, namely Vishvamitra." Thus Sage Shataananda continued his narration.

shakraH = Indra; sarvaiH marut gaNaiH saha = along with all Air-gods' assemblages; aatmahitam = advantageous for himself; kaushikasya = to Kaushika's son Vishvamitra; ahitam ca = disadvantageous, also; vaakyam = words; rambhaam apsarasam uvaaca = spoke to Rambha the apsara [celestial wench].

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे त्रिषष्टितमः सर्गः

Sarga 64

1.64.1

सुरकार्यमिदं रंभे कर्तव्यं सुमहत्त्वया |
लोभनं कौशिकस्येह काममोहसमन्वितम् ॥

"Oh, Rambha, now you have to undertake this very great task of gods in enchanting Vishvamitra with a craving caused by lust, for lusting after you.' Thus Indra ordered Rambha..." Thus Sage Shataananda continued the legend of Vishvamitra to Rama.

rambhe = oh Rambha; iha = now; kaushikasya = of Vishvamitra; kaamamohasamanvitam = craving inclusive of lust - a craving caused by lust; lobhanam = called enchanting; sumahat = very great [task]; idam surakaaryam = this, god's task; tvayaa kartavyam = it is to be undertaken by you.

1.64.2

तथोक्ता साप्सरा राम सहस्राक्षेण धीमता |
व्रीडिता प्रांजलिर्वाक्यं प्रत्युवाच सुरेश्वरम् ॥

Oh, Rama, when that celestial wench is spoken thus by the Thousand-eyed Indra, she diffidently said to that chief of gods while adjoining her palms suppliantly.

raama = oh Rama; dhiimataa = by the intellectual one; sahasraakSeNa = by Thousand-eyed Indra; tathaa uktaa saa apsaraa = thus, spoken to, her celestial wench; vriiDitaa praanjaliH = diffidently, with well-adjoined-palms; sureshvaram vaakyam pratyuvaaca = said sentence in reply to gods' chief.

1.64.3

अयं सुरपते घोरो विश्वामित्रो महामुनिः |
क्रोधमुत्स्रक्ष्यते घोरं मयि देव न संशयः ॥ततो हि मे भयं देव प्रसादं कर्तुमर्हसि |

'Oh, chief of gods, Indra, that great saint Vishvamitra is a dangerous one and undoubtedly he releases his deadly anger on me. Oh, god, thereby I am fearful of him. Hence, oh, god, it will be apt of you to accord forbearance.' So said Rambha to Indra. [1-64-3, 4a]

3, 4a. surapate = oh gods' chief; ayam mahaamuniH vishvaamitraH = he, great saint, Vishvamitra is; ghoraH = a dangerous one; deva = oh god; mayi = on me; ghoram krodham utsrakSyate = he releases deadly anger; samshayaH na = doubt, is not there; tataH me bhayam hi = thereby, for me, fear, indeed; deva = oh god; prasaadam kartum arhasi = apt of you to accord forbearance.

1.64.4

एवमुक्तस्तया राम सभयं भीतया तदा ॥तामुवाच सहस्राक्षो वेपमानां कृतांजलिम् |

Oh, Rama, the Thousand-eyed Indra replied Rambha when she spoke to him in that way while shuddering in fear and making palm fold in supplication. [1-64-4b, 5a]

4b, 5a. raama = oh Rama; bhiitayaa tayaa = by her fearful one; tadaa evam uktaH = then, when he is said that way; sahasraakSaH = Thousand-eyed Indra; sabhayam vepamaanaam = to her who is shuddering with fear; kR^itaanjalim = she who made palm-fold; taam uvaaca = said to her.

1.64.5

मा भैषि रंभे भद्रं ते कुरुष्व मम शासनम् ॥कोकिलो हृदयग्राही माधवे रुचिरद्रुमे |
अहं
कंदर्पसहितः स्थास्यामि तव पार्श्वतः ॥

You need not be fearful, Rambha, carry out my command, safe betides you, I on becoming a heart-stealing black-songbird will be at your side along with Love-god in the pleasing trees of springtime. [1-64-5b, 6]

5b, 6. rambhe = oh Rambha; maa bhaiSi = you need not, be fearful; te bhadram = you, will be safe; mama shaasanam kuruSva = you carryout my command; aham = I; ruciradrume maadhave = which has pleasing trees, in springtime; hR^idayagraahii kokilaH = heart stealer, black-songbird; [bhuutvaa = on becoming]; kandarpasahitaH = along with Love-god ; tava paarshvataH = at your, side; sthaasyaami = I will stay.

1.64.7

त्वं हि रूपं बहुगुणं कृत्वा परमभास्वरम् |
तमृषिं कौशिकं रंभे भेदयस्व तपस्विनम् ॥

'Indeed on your assuming a highly sparkling semblance, and multi-multiplexing your savoir faire, with bon viveurs and bon vivants, you disengage that ascetical sage Kaushika from his ascesis.' So said Indra to Rambha.

rambhe = oh Rambha; tvam bahuguNam = you, multi- multiplex; paramabhaasvaram = highly sparkling; ruupam kR^itvaa hi = on assuming [savoir faire] semblance, indeed; tapasvinam = ascetical one; tam R^iSim kaushikam = him, sage, Kaushika; bhedayasva = disengage [from ascesis.]

1.64.8

सा श्रुत्वा वचनं तस्य कृत्वा रूपमनुत्तमम् |
लोभयामास ललिता विश्वामित्रं शुचिस्मिता ॥

On hearing the sentence of Indra she adopted an unexcelled physique, and on becoming a pulchritudinous damsel she started to entice Vishvamitra with giggly grins.

saa tasya vacanam shrutvaa = she, on hearing his [Indra's] sentence; anuttamam ruupam kR^itvaa = on adopting unexcelled physique; lalitaa = lovely lady; shucismitaa = bight smiles [with giggly grins]; vishvaamitram lobhayaamaasa = she started to entice Vishvamitra.

1.64.9

कोकिलस्य तु शुश्राव वल्गु व्याहरतः स्वनम् |
संप्रहृष्टेन मनसा स एनामन्वैक्षत ॥

Vishvamitra has heard melodious trilling tune of songbird, and while his heart is highly gladdening about the ambience, he incidentally saw and stared at Rambha.

saH = he tht Vishvamitra; valgu vyaaharataH = melodiously, saying [trilling]; kokilasya svanam shushraava = he heard songbird's tune; [tataH = then]; samprahR^iSTena manasaa = with very highly gladdened, heart; [saH = he, Vishvamitra]; enaam anvaikSata = stared at her [at Rambha].

1.64.10

अथ तस्य च शब्देन गीतेनाप्रतिमेन च |
दर्शनेन च रंभाया मुनिः संदेहमागतः ॥

By the exceptional trilling tune of that songbird and by the unexceptional tableau of Rambha the sage is on his qui vive.

atha = then; tasya shabdena = by its [songbird's] trilling; apratimena = without match - exceptional; giitena ca = by tune, also; rambhaayaa darshanena ca = by [usual, run-of-the-mill, unexceptional] tableau of Rambha, also; muniH sandeham aagataH = sage, came to [he is on the qui vive] wariness.

1.64.11

सहस्राक्षस्य तत् कर्म विज्ञाय मुनिपुंगवः |
रंभां क्रोधसमाविष्टः शशाप कुशिकात्मजः ॥

On knowing that as an escapade of the Thousand-eyed Indra, Vishvamitra is enwrapped in wrath and he cursed Rambha.

munipungavaH = the best saint; kushikaatmajaH = Kushika's son, Vishvamitra; tat sahasraakSasya karma = that, Thousand-eyed Indra's deed [escapade]; vij~naaya = on knowing; krodhasamaaviSTaH rambhaam shashaapa = he cursed Rambha enwrapped in wrath.

1.64.12

यन्मां लोभयसे रंभे कामक्रोधजयैषिणम् |
दश वर्षसहस्राणि शैली स्थास्यसि दुर्भगे ॥

Whereof you tried to entice me who am wishing to win over the wanton and wroth, you unlucky female Rambha, thereof you will become a rocklike statued wastrel.

durbhage = you unlucky female; rambhe = oh Rambha; kaamakrodhajayaiSiNam = wisher to win over wonton and wroth; maam = me; yat lobhayase = whereof, you entice; thereof; dasha varSasahasraaNi = ten thousand years; shailii sthaasyasi = you will stay [like] rock - you become a statued wastrel.

1.64.13

ब्राह्मणः सुमहातेजास्तपोबलसमन्वितः |
उद्धरिष्यति रंभे त्वां मत्क्रोधकलुषीकृताम् ॥

'A highly resplendent Brahman who is ascetically powerful redeems you, oh, Rambha, who are now blemished by my anger.' Vishvamitra cursed Rambha in this way.

rambhe = oh Rambha; sumahaatejaaH = very high resplendent one; tapobalasamanvitaH = having ascetical power; braahmaNaH = a Brahman; mat krodhakaluSiikR^itaam = one blemished by my anger; tvaam = you; uddhariSyati = he redeems.

This ascetically powerful Brahman-saviour of Rambha is none other than the Sage Vashishta, the brainchild of Brahma. Even though Vishvamitra is at loggerheads with Vashishta, he holds Vashishta in high respect.

1.64.14

एवमुक्त्वा महातेजा विश्वामित्रो महामुनिः |
अशक्नुवन् धारयितुं कोपं संतापमागतः ॥

Thus the great-resplendent Vishvamitra became compunctious when that great-saint could not contain his anger in uttering an angry curse.

mahaatejaaH = great-resplendent one; mahaamuniH vishvaamitraH = great-saint, Vishvamitra; kopam dhaarayitum ashaknuvan = not capable to contain anger; evam uktvaa = thus, on saying - for uttering a curse angrily; santaapam aagataH = compunction, came [to him, he became compunctious.]

Angering for trivial reasons, or on trivially inferiors ones is a demeritorious triviality in loosing ascetic power. Irrestrainable temperament will not only ruin the ascetic powers but also breeds a prolonged compunction. Manu defines jitendriya as one who shrutvaa spR^iShTvaa ca dR^iShTvaa ca bhuktvaa ghraatvaa ca yau naraH | na hR^iShyati glaayati vaa sa vijneyo jitendriyaH || - manu'he who on hearing, touching, seeing, eating, smelling, but neither gladdens nor saddens, is a self-senses-conquered one...' The same is said in Bhagavad Gita, and the whole of karma-yoga deals with the same subject, and it is said there: tasmaat tvam indriyaaNyaadau niyamya bharatarShabha paapmaanam prajahi hyenam jnaanavij~naananaashanam || giitaa 3-41

He that, being self-contained, hath vanquished doubt, / Disparting self from service, soul from works, / Enlightened and emancipate, my Prince! / Works fetter him no more! Cut then atwain / With sword of wisdom, Son of Bharata! - Sir Edwin Arnold.

1.64.15

तस्य शापेन महता रम्भा शैली तदाभवत् |
वचः श्रुत्वा च कन्दर्पो महर्षेः स च निर्गतः ॥

Then Rambha has become a rocklike statue by that great curse of Vishvamitra, and having heard the words of that great-saint Love-god and Indra also took flight.

tadaa = then; tasya mahataa shaapena = by his, great, curse; rambhaa shailii abhavat = Rambha, became rocklike statue; maharSeH vacaH shrutvaa = on hearing the words of great-saint; kandarpaH = Love-god; saH ca = he [Indra,] also; nirgataH = gone [took flight] out.

1.64.16

कोपेन स महातेजास्तपोऽपहरणे कृते |
इन्द्रियैरजितै राम न लेभे शान्तिमात्मनः ॥

Owing to his angering that great-resplendent Vishvamitra is now divested of his ascetical merit, and he has no peace of mind owing to ungovernable senses.

raama = oh Rama; mahaatejaaH saH = great-resplendent one, he; kopena = by angering; tapaH apaharaNe kR^ite = divested of ascetical merit; ajitaiH indriyaiH = with not governable senses; aatmanaH shaantim na lebhe = for himself, peace not attained.

1.64.17

बभूवास्य मनश्चिंता तपोऽपहरणे कृते |
नैव क्रोधं गमिष्यामि न च वक्ष्ये कथंचन ॥

His conscience became sentimental owing to the divesture of his ascetical merit, and he soliloquised, 'I shall not succumb to wrath in anyway, nor I put my presentiment into words.'

tapaH apaharaNe kR^ite = divesture of ascetical merit; asya manaH cintaa babhuuva = his conscience became sentimental; krodham na eva gamiSyaami = I do not go into [a fit of raze] wrath; kathamcana = in anyway; na ca vakShye = not, also, talk - put into words.

1.64.18

अथवा नोच्छ्वसिष्यामि संवत्सरशतान्यपि |
अहं हि शोषयिष्यामि आत्मानं विजितेन्द्रियः ॥

Otherwise, I do not even respire for a hundred years for the respiratory gestures will also exhibit moods, and I indeed emaciate myself until I become a real conqueror of my own senses.

athavaa = otherwise; samvatsarashataani api = even for hundred years; na ucChvasiSyaami = I do not respire; aham = I; vijitendriyaH = verily conquered senses - until I become conqueror my own senses; aatmaanam shoSayiSyaami hi = I emaciate myself indeed.

1.64.19

तावद्यावद्धि मे प्राप्तं ब्राह्मण्यं तपसार्जितम् |
अनुच्छ्वसन्नभुंजास्तिष्ठेयं शाश्वतीः समाः
॥न हि मे तप्यमानस्य क्षयं यास्यन्ति मूर्तयः |

'Till such time as I acquire Brahman-hood with the merit of my own ascesis I will be breathless and foodless, even if it is going to take endless years, and while I am in ascesis my bodily organs indeed will not undergo any deterioration.' So said Vishvamitra to himself.

me = to me; tapasaa = by [merit of] ascesis; aarjitam braahmaNyam hi = acquired, Brahman-hood, indeed; yaavat = till such time; praaptam = bechances; taavat = until then; anucChvasan = without respiring [breathless]; abhu~njaaH = without food [foodless]; shaashvatiiH samaaH = for endless, years; tiSTheyam = bide my time; tapyamaanasya = one who is in ascesis; me = to me; muurtayaH = my, bodily organs; kShayam = deterioration; na yaasyanti hi = not, undergo, indeed.

1.64.20

एवं वर्षसहस्रस्य दीक्षां स मुनिपुंगवः |
चकार प्रतिमां लोके प्रतिज्ञां रघुन्ंदन ॥

"Thus that eminent sage abided by the commitment to the vow for a thousand years, oh, Rama, the legatee of Ragu, which is a nonpareil vow in the world." Thus Shataananda continued.

raghunndana = oh Raghu's legatee, Rama; saH munipungavaH = he, the eminent sage; evam = in this way; loke apratimaam = in world, not parallel [nonpareil]; varSasahasrasya diikShaam = commitment of thousand years; pratij~naam cakaara = undertook vow.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे चतुःषष्टितमः सर्गः

Sarga 65

1.65.1

अथ हैमवतीं राम दिशं त्यक्त्वा महामुनिः |
पूर्वां दिशमनुप्राप्य तपस्तेपे सुदारुणम् ॥

"That great-saint Vishvamitra then leaving off the snowbound Himalayas on north, oh, Rama, he reached eastern quarter and undertook rigorous ascesis." Thus Sage Shataananda continued the legend of Vishvamitra.

raama = oh Rama; atha mahaamuniH = then, great-saint; haimavatiim disham = snowbound, direction - Himalayan area, northern side; tyaktvaa = leaving off; puurvaam disham anupraapya = on arriving in eastern direction; sudaaruNam tapaH tepe = undertook highly rigorous ascesis.

1.65.2

मौनं वर्षसहस्रस्य कृत्वा व्रतमनुत्तमम् |
चकाराप्रतिमं राम तपः परमदुष्करम् ॥

Committing himself to a vow of muteness, oh, Rama, he performed an unexcelled and unmatched ascesis which is highly impracticable for others to perform.

raama = Rama; varSasahasrasya = thousands of years; anuttamam = unexcelled; maunam = muteness; vratam = vow; kR^itvaa = on making [committing himself]; apratimam = unmatched; paramaduSkaram = highly impracticable; tapaH cakaara = performed ascesis.

1.65.3

पूर्णे वर्षसहस्रे तु काष्ठभूतं महामुनिम् |
विघ्नैर्बहुभिराधूतं क्रोधो नान्तरमाविशत् ॥स कृत्वा निश्चयं राम तप आतिष्ठदव्ययम् |

Even on completing a thousand years, even when that great-saint became woodenly, even many barriers are at full blast, oh, Rama, fury has not entered his heart of hearts, for he stood fast in an unmitigated ascesis on making a firm determination. [1-65-3, 4a]

3, 4a. raama = Rama; varSasahasre puurNe tu = on completing thousand years , even; kaaSThabhuutam mahaamunim = on becoming woodenly, great-saint; bahubhiH vighnaiH aadhuutam = blasted [at full blast] by many barriers ; krodhaH [hR^idaya] antaram = fury, in inside [heart of hearts]; na aavishat = not, entered; saH nishcayam kR^itvaa = he, on making firm determination; avyayam tapaH aatiSTat = stood fast not mitigated ascesis.

1.65.4

तस्य वर्षसहस्रस्य व्रते पूर्णे महाव्रतः ॥भोक्तुमारब्धवानन्नं तस्मिन् काले रघूत्तम |
इन्द्रो द्विजातिर्भूत्वा तं सिद्धमन्नमयाचत ॥

On one day when those thousand years of ascesis with the rigorous pledge of Vishvamitra are being completed, and when he started to eat his meal, oh, Rama, best of Raghu's dynasty, Indra arrived there disguising himself as a Brahman and requested for the readily available meal. [1-65-4b, 5]

4b, 5. raghuuttama = oh Ragu-dynasty's best, Rama; tasya varSasahasrasya = those, thousand of years; vrate puurNe = ascesis, while being completed; mahaavrataH = one with a rigour-pledge; annam bhoktum aarabdhavaan = started to eat meal; tasmin kaale = at that, time; indraH dvijaatiH bhuutvaa = Indra, on becoming Brahman; tam siddham annam ayaacat = requested him, readily available meal.

This meal is prepared by Vishvamitra alone after a thousand years and such self-cooking of food by the ascetics is called, vaishvadevam, since it is a sacred preparation anena vaishvadeva ante samaagato atithiH svayam upoShyaapi sviiya annapradaanena sambhojya iti suucitam - dk

1.65.6

तस्मै दत्त्वा तदा सिद्धं सर्वं विप्राय निश्चितः |
निःषेषितेऽन्ने भगवानभुक्त्वैव महातपाः ॥न किंचिदवदद्विप्रं मौनव्रतमुपास्थितः |
तथैवासीत्पुनः मौनमनुच्छ्वासं चकार ह ॥

Then that godly Vishvamitra willingly gave away all the readied meal to that Brahman, and as no meal is leftover by Brahman-Indra, that great-ascetic Vishvamitra starved himself. Vishvamitra did not speak a little to the Brahman in dissent as he is abided by his pledge of muteness, and he again remained in muteness and breath-control. Like that, he indeed carried on his ascesis.

bbhagavaan = godly Vishvamitra; mahaatapaaH = great-ascetic; maunavratam upaasthitaH = one who is abiding to pledge muteness; such Vishvamitra; nishcitaH = willingly; tadaa = then; siddham = ready [meal]; sarvam = all; tasmai vipraaya dattvaa = gave away to him, the Brahman; anne niHsheSite = food, nothing, remained - Indra consumed everything without any leftovers; abhuktvaa iva = like without taking food [starved himself] ; vipram kimcit na avadat = not said a little to Brahman ; tathaa = later; punaH = again; anucChvaasam eva aasiit = he remained without breath [with breath-control,] only; maunam cakaara ha = carried on [his ascesis,] muteness indeed.

1.65.8

अथ वर्षसहस्रं च नोच्छ्वसन्मुनिपुंगवः |
तस्यानुच्छ्वसमानस्य मूर्ध्नि धूमो व्यजायत ॥त्रैलोक्यं येन संभ्रांतमातापितमिवाभवत् |

That eminent saint remained without respiration for another thousand years, and then fumes have started to emit from the head of sage who is controlling his breath, by which fumes the triad of worlds looked as if it is searing, and this startled all the worlds. [1-65-8, 9a]

8, 9a. atha = then; munipungavaH = the eminent saint is; varSasahasram = [another] thousand years; na ucChvasat = without, respiration; anucChvasamaanasya = who is - not taking breath; tasya muurdhni = from his head; dhuumaH vyajaayata = fumes, started to emit; yena = by which [fumes]; trailokyam sambhraantam = startled triad of worlds; aataapitam iva abhavat = as if became seared.

1.65.9

ततो देवर्षिगन्धर्वाः पन्नगोरगराक्षसाः ॥मोहिता तपसा तस्य तेजसा मंदरश्मयः |
कश्मलोपहताः सर्वे पितामहमथाब्रुवन् ॥

Then the gods, sages, gandharva-s, serpents, reptiles, demons are puzzled at the ascesis of Vishvamitra, and as their own resplendence is dulled by the ascesis of Vishvamitra, thereby they are marred by this blemish of lowered resplendence, then all of them addressed the Grandparent, Brahma. [1-65-9b, 10]

9b, 10: tataH = then; devaRSigandharvaaH pannagoragaraakSasaaH = gods, sages, gandharva-s, serpents, reptiles, demons; tasya = his [Vishvamitra's]; tejasaa = by resplendence; mohitaa = are puzzled; atha = then; tapasaa = by [his] ascesis; mandarashmayaH = dulled resplendence - of gods and others; kashmalopahataaH = marred by all of this blemish; sarve pitaamaham abruvan = all, then addressed to Grandparent.

1.65.11

बहुभिः कारणैर्देव विश्वामित्रो महामुनिः |
लोभितः क्रोधितश्चैव तपसा चाभिवर्धते ॥

Even if that great-saint Vishvamitra is angered and allured in order to foil his ascetical ascendancy, by all of us and by all means oh, god, he is transcending these lures, angers, and passions by his ascesis.

deva = oh god; mahaamuniH vishvaamitraH = great-saint, Vishvamitra; bahubhiH kaaraNaiH = by many - all, means; lobhitaH krodhitaH ca eva = [even if] allured, angered, also thus; tapasaa abhivardhate = transcending by ascesis.

1.65.12

न ह्यस्य वृजिनं किंचिद् दृश्यते सूक्ष्ममप्यथ |
न दीयते यदि त्वस्य मनसा यदभीप्सितम् ॥विनाशयति त्रैलोक्यं तपसा स चराचरम् |

Now, even an imperceptible imperfection does not really appear in him, but if his heartfelt desire is not meted out, he will devastate the triad of worlds with his ascetic power. [1-65-12, 13a]

12, 13a: atha = now; asya = his; suukSmam api = imperceptible, even; vR^ijinam kimcit = sin - imperfection, in the least; na dR^ishyate hi = not, appears, really; asya manasaa yat abhiipsitam = his, heartfelt desire; na diiyate yadi = if not given; tapasaa = by ascetic [power]; sa caraacaram = with, mobile, sessile; trailokyam vinaashayati = he devastates triad of worlds.

1.65.13

व्याकुलाश्च दिशः सर्वा न च किंचित् प्रकाशते ॥सागराः क्षुभिताः सर्वे विशीर्यन्ते च पर्वताः |

All the directions are all tumultuous, all the oceans are tempestuous, and all the mountains are eruptive, and nothing is bright. [1-65-13b, 14a]

13b, 14a. sarvaaH dishaH vyaakulaaH = all, directions, are tumultuous; kimcit na prakaashate = anything, not, brightening; sarve saagaraaH kSubhitaaH = all, oceans, are tempestuous; [sarve] parvataaH vishiiryante = [all,] mountains, are eruptive.

1.65.14

प्रकंपते च वसुधा वायुर्वातीह संकुलः ॥ब्रह्मन्न प्रतिजानीमो नास्तिको जायते जनः |

The earth is highly tremulous, air is gusting turbulently, oh, Brahma, people tend to become non-theistic and we do not know what to do. [1-65-14b, 15a]

14b, 15a. Brahman = oh Brahma; vasudhaa prakampate = earth is, highly tremulous; vaayuH samkulaH vaati = air is, turbulently, gusting; iha = now; na pratijaaniimaH = we don't know what to do; janaH = people; na aastikaH jaayate = they do not tend to become theistic.

1.65.15

सम्मूढमिव त्रैलोक्यं संप्रक्षुभितमानसम् ॥भास्करो निष्प्रभश्चैव महर्षेस्तस्य तेजसा |

All the beings in the triad of the worlds are very highly perturbed at their senses and they are as though stupefied, and when juxtaposed the sun is lustreless before the resplendence of that great sage. [1-65-15b, 16a]

15b, 16a. trailokyam = [all beings in] triad of worlds; samprakShubhitamaanasam = with very highly perturbed senses; sammuuDham iva = as though stupefied; tasya maharSeH tejasaa = by resplendence of his grate sage; bhaaskaraH ca = sun is, also; niSprabhaH = without lustre.

1.65.16

बुद्धिं न कुरुते यावन्नाशे देव महामुनिः ॥तावत्प्रसादो भगवानग्निरूपो महाद्युतिः |

Oh, God, great saint Vishvamitra turned out to be the embodiment of Fire-god, and before that great-resplendent and most reverential sage makes up his mind for total destruction of all worlds he is to be placated. [1-65-16b, 17a]

16b, 17a. deva = oh god; mahaamuniH = great saint, Vishvamitra; naashe = in total destruction - of all worlds; yaavat = before; buddhim na kurute = not going to make up mind; taavat = prior to it; agniruupaH= of Fire-god's embodiment; mahaadyutiH = great-resplendent one; bhagavaan = most reverential one Vishvamitra; prasaadaH = he is to be placated.

1.65.17

कालाग्निना यथा पूर्वं त्रैलोक्यं दह्यतेऽखिलम् ॥देवराज्यं चिकीर्षेत दीयतामस्य यन्मतम् |

'As to how the End-Time Fire entirely blazed away the triad of worlds previously, now this sage may do likewise, hence whatever is his predilection that may be given to him, even if he wants to become the potentate on the realm of gods.' Thus, all gods appealed to Brahma [1-65-17b, 18a]

17b, 18a. akhilam trailokyam = entirely, triad of worlds; puurvam kaalaagninaa yathaa dahyate = previously, as to how blazed away by End-Time Fire; likewise it is; [dahyate = burnt now]; devaraajyam cikiirSeta = wants to do [be potentate of] realm of gods; [yadi = if]; asya yat matam = whatever, his, predilection is; [tat = that]; diiyataam = may be given.

1.65.18

ततः सुरगणाः सर्वे पितामहपुरोगमाः ॥विश्वामित्रं महात्मानं वाक्यं मधुरमब्रुवन् |

Then all the assemblages of gods keeping the Grandparent Brahma in their forefront appeared before that great souled Vishvamitra and said this harmonious word. [1-65-18b, 19a]

18b, 19a. tataH = then; pitaamahapurogamaaH = keeping Grandparent in forefront; sarve suragaNaaH = all, gods' assemblages; mahaatmaanam vishvaamitram = to great souled one, to Vishvamitra; madhuram vaakyam abruvan = said harmonious word.

1.65.19

ब्रह्मर्षे स्वागतं तेऽस्तु तपसा स्म सुतोषिताः ॥ब्राह्मण्यं तपसोग्रेण प्राप्तवानसि कौशिक |

Oh, Brahma-sage, you are welcome. We are much contented with your ascesis. Oh, Kaushika, you have achieved Bahaman-hood by your rigorous ascesis. [1-65-19b, 20a]

19b, 20a. brahmarSe = oh Brahma-sage; te svaagatam astu = let there be [you are welcome] welcome to you; tapasaa sutoSitaaH sma = we are much contented by ascesis; kaushika = oh Kaushika; ugreNa tapasaa = by rigorous, ascesis; braahmaNyam praaptavaan asi = you have obtained Brahman-hood.

1.65.20

दीर्घमायुश्च ते ब्रह्मन् ददामि समरुद्गणः ॥स्वस्ति प्राप्नुहि भद्रं ते गच्छ सौम्य यथासुखम् |

'Along with the assemblages of Marut-Wind-gods, I bestow upon you a long life. Let blissfulness betide you. You be safe. Oh, gentle sage, you may take leave as you please.' Thus, Brahma said to Vishvamitra. [1-65-20b, 21a]

20b, 21a. brahman = oh Brahman; samarudgaNaH = [I,] along with, Marut-gods' assemblages; te = to you; diirgham aayuH dadaami = I am bestowing long life; svasti praapnuhi = blissfulness, betides you; te bhadram = safeness will be there to you; saumya = oh gentle [sage]; yathaasukham gacCha = take leave as you please.

1.65.21

पितामहवचः श्रुत्वा सर्वेषां त्रिदिवौकसाम् ॥कृत्वा प्रणामं मुदितो व्याजहार महामुनिः |

On hearing the word of Grandparent Brahma and the other residents of heaven, and on paying good devoirs to all of them that great saint cheerfully said. [1-65-21b, 22a]

21b, 22a. mahaamuniH = great-saint; pitaamahavacaH = Grandparent's word; sarveSaam tridivaukasaam ca = of all, heaven residents [words of]; shrutvaa = on hearing; muditaH = cheerfully; praNaamam kR^itvaa = on performing [paying] good devoirs; vyaajahaara = said.

1.65.22

ब्राह्मण्यं यदि मे प्राप्तं दीर्घमायुस्तथैव च ॥ओंकारोऽथ वषट्कारो वेदाश्च वरयन्तु माम् |

If Brahman-hood and eternality have befallen on me, let the quintessence of AUM and vaSat syllables, and even all Veda-s patronise me. [1-65-22b, 23a]

22b, 23a. me = to me; braahmaNyam praaptam yadi = if Brahman-hood befallen; tathaa eva = like that; diirgham aayuH ca = long, life [eternality,] also - if I got them; atha = then; AUMkaaraH = Om syllable [quintessence of]; vaSaTkaaraH = vaSaT syllable [quintessence of]; vedaaH ca = Veda-s, even; maam varayantu = let them patronise me.

1.65.23

क्षत्र वेदविदां श्रेष्ठो ब्रह्मवेदविदामपि ॥ब्रह्मपुत्रो वसिष्ठो मामेवं वदतु देवताः |
यद्ययं परमः कामः कृतो यान्तु सुरर्षभाः ॥

'Oh, gods, he who is the outstanding one among the geniuses of kingcraft, and among the scholars of Veda-s as well, even that Vashishta, the brainchild of Brahma, shall acknowledge me in this way as Brahma-sage. Oh, the best gods, you may take leave if you can effectuate this ultimate yearning of mine.' Thus Vishvamitra requested the gods. [1-65-23b, 24]

23b, 24a. devataaH = oh gods; kSatravedavidaam = among geniuses Kshatriya's knowledge [kingcraft] ; brahmavedavidaam api = among knowers [scholars of Veda-s] of Brahman knowledge, even; shreSThaH = the outstanding one; brahmaputraH = Brahma's son [brainchild]; vasiSThaH = Vashishta; maam evam vadatu = say [acknowledge] me in this way; ayam paramaH kaamaH = this, ultimate, yearning; kR^itaH yadi = done, if; suraRSabhaaH = the best gods; yaantu = you may leave.

1.65.25

ततः प्रसादितो देवैर्वसिष्ठो जपतां वरः |
सख्यं चकार ब्रह्मर्षिरेवमस्त्विति चाब्रवीत् ॥

Then the best one among meditators Vashishta has come over there when the gods besought him to come, and he made friendship with Vishvamitra. He also said in this way to Vishvamitra, 'you are a Brahma-sage.'

tataH devaiH prasaaditaH = then, one who is besought - Vashishta by gods; japataam varaH vasiSThaH = the best among meditators, Vashishta; [has come to Vishvamitra]; sakhyam cakaara = made friendship; evam = thus; brahmarSiH astu = you are Brahma-sage; iti ca abraviit = said in this way, also.

1.65.26

ब्रह्मर्षिस्त्वं न संदेहः सर्वं संपद्यते तव |
इत्युक्त्वा देवताश्चापि सर्वा जग्मुर्यथागतम् ॥

'No doubt, you are a Brahma-sage and everything will accrue to you in accordance with the sublimity of this sageship,' and when Vashishta said so to Vishvamitra, all the gods have gone away as they have come.

tvam brahmarSiH = you are, Brahma-sage; sandehaH na = doubt, is not there; tava sarvam sampadyate = everything will accrue to you - in accordance with this sageship; iti uktvaa = thus, on saying; sarvaaH devataaH ca api = all, gods, also, even; yathaagatam jagmuH = went away as they have come.

1.65.27

विश्वामित्रोऽपि धर्मात्मा लब्ध्वा ब्राह्मण्यमुत्तमम् |
पूजयामास ब्रह्मर्षिं वसिष्ठं जपतां वरम् ॥

On getting his Brahman-hood even the virtue-souled Vishvamitra started to reverence the supreme among meditators and his counterpart Brahma-sage, namely Vashishta.

dharmaatmaa vishvaamitraH api = virtue-souled one, Vishvamitra, even; uttamam braahmaNyam labdhvaa = on getting supreme Brahman-hood; brahmarSim japataam varam vasiSTham = the best Brahma-sage among meditators, at Vashishta; puujayaamaasa = started to reverence.

1.65.28

कृतकामो महीं सर्वां चचार तपसि स्थितः |
एवं त्वनेन ब्राह्मण्यं प्राप्तं राम महात्मना ॥

When his aim is effectuated Vishvamitra ambled all over the earth abiding in ascesis, and oh, Rama, this great souled sage Vishvamitra achieved Brahman-hood in this way.

kR^itakaamaH = effectuated aim - whose aim is effectuated; tapasi sthitaH = abiding in ascesis; sarvaam mahiim cacaara = he ambled all over the earth; raama = oh Rama; mahaatmanaa = by great souled one; anena = by him; evam = in this way; braahmaNyam praaptam = Brahman-hood, is achieved.

1.65.29

एष राम मुनिश्रेष्ठ एष विग्रहवान् तपः |
एष धर्मः परो नित्यं वीर्यस्यैष परायणम् ॥

"Oh, Rama, he is the best saint, he is the embodiment of ascesis, he is always obliged with righteousness, and he is the stronghold for fortitude."

raama = oh Rama; eSaH = he is; munishreSTha = best saint ; eSaH vigrahavaan tapaH = he is, embodiment of, ascesis; eSaH nityam dharmaH paraH = he is, always, obliged with righteousness; eSaH viiryasya paraayaNam = he is, dwelling house stonghold for fortitude.

1.65.30

एवमुक्त्वा महातेजा विरराम द्विजोत्तमः |
शतानंदवचः श्रुत्वा रामलक्ष्मणसंनिधौ ॥जनकः प्रांजलिर्वाक्यमुवाच कुशिकात्मजम् |

On narrating the legend of Vishvamitra in this way that best Brahman and great-resplendent Sage Shataananda took respite. And on listening the narration of Sage Shataananda said in the presence of Rama and Lakshmana, king Janaka said this sentence to Kushika's son, Vishvamitra, with suppliantly adjoined palms. [1-65-30b, 31a]

30, 31a. mahaatejaaH dvijottamaH = great-resplendent, the best Brahman [Shataananda]; evam uktvaa viraraama = took respite on saying that way; janakaH = King Janaka; raamalakSmaNasannidhau = in the presence of Rama, Lakshmana ; shataanandavacaH shrutvaa = on listening Shataananda's words ; praanjaliH = with adjoined palms; kushikaaatmajam vaakyam uvaaca = said sentence to Kushika's son.

1.65.31

धन्योऽस्म्यनुगृहीतोऽस्मि यस्य मे मुनिपुंगव ॥यज्ञं काकुत्स्थसहितः प्राप्तवानसि कौशिक |

Oh, eminent sage Vishvamitra, you happened to be here at this Vedic-ritual which is conducted by me, oh, Kaushika, that too, along with Rama and Lakshmana, the legatees of Kakutstha, thereby I am fortunate, I am much obliged. [31b, 32a]

31b, 32a. kaushika = oh Kaushika; munipungava = oh the eminent sage ; kaakutsthasahitaH = along with Kakutstha-s; yasya = which; me yaj~nam = to my, Vedic-ritual; praaptavaan asi = you have happened to come; such as I am; dhanyaH asmi = I am fortunate; anugR^ihiitaH asmi = I am much obliged.

1.65.32

पावितोऽहं त्वया ब्रह्मन् दर्शनेन महामुने ॥गुणा बहुविधाः प्राप्तास्तव संदर्शनान्मया |

Oh, Brahman, I stand consecrated just by your graceful glance, and oh, great saint, I reckon that I have achieved many boons just glancing at you. [1-65-32b, 33a]

32b, 33a. mahaamune brahman = oh great saint, oh Brahman; tvayaa darshanena = when seen by you - by your graceful glance; aham paavitaH = I am, consecrated; tava sandarshanaat = by [my] beholding you; mayaa bahuvidhaaH guNaaH praaptaaH = many kinds, of attributes [boons,] achieved [by me.]

1.65.33

विस्तरेण च वै ब्रह्मन् कीर्त्यमानं महत्तपः ॥श्रुतं मया महातेजो रामेण च महात्मना |

Oh, great-resplendent Brahman, myself and the noble souled Rama have heard about your great ascesis when Sage Shataananda extolled it comprehensively. [1-65-33b, 34a]

33b, 34a. mahaatejaH brahman = oh great-resplendent, Brahman; vistareNa kiirtyamaanam = comprehensively, being extolled; [te = your]; mahattapaH = great ascesis; mayaa = by me; as well as; mahaatmanaa raameNa = by noble souled, Rama; shrutam vai = heard, indeed.

1.65.34

सदस्यैः प्राप्य च सदः श्रुतास्ते बहवो गुणाः ॥अप्रमेया तपस्तुभ्यमप्रमेयं च ते बलम् |
अप्रमेया गुणाश्चैव नित्यं ते कुशिकात्मज ॥

The congregationalists available in this Vedic-ritual congregation have also heard about your numerous endowments. Inestimable is your ascesis, infinite is your power, and oh, son of Kushika, your talents are everlastingly invaluable. [1-65-34b, 35]

34b, 35. sadasyaiH sadaH praapya = by congregationalists who have come [who are available in] to congregation; te bahavaH guNaaH shrutaaH = your, numerous, endowments, are heard; tubhyam tapaH aprameyam = your, ascesis, is inestimable; te balam ca aprameyam = your, power, also, is infinite; kushikaatmaja = oh son of Kushika; te guNaaH ca eva = your, talents, also thus; nityam aprameyaa = everlastingly, invaluable.

1.65.36

तृप्तिराश्चर्यभूतानां कथानां नास्ति मे विभो |
कर्मकालो मुनिश्रेष्ठ लम्बते रविमण्डलम् ॥

Oh, lord, there is no contentment to me while listening to your wondrous narratives, but oh nobleman, time for vespertine ritual is fast approaching as sun's sphere is dangling westward.

vibho = oh lord; aashcaryabhuutaanaam kathaanaam = narratives causing wonder ; me tR^iptiH na asti = contentment is not there to me ; munishreSTha = oh the best saint; ravimaNDalam lambate = dangling sun's sphere; karmakaalaH = ritual time; [abhivartate = is approaching.]

1.65.37

श्वः प्रभाते महातेजो द्रष्टुमर्हसि मां पुनः |
स्वागतं जपतां श्रेष्ठ मामनुज्ञातुमर्हसि ॥

"Oh, great-resplendent sage, it will be apt of you to see me tomorrow. Oh, best meditator, it will be apt of you to permit me to leave for now." Thus Janaka sought leave from Vishvamitra.

mahaatejaH = oh great-resplendent sage; shvaH prabhaate = tomorrow, morning; maam punaH draSTum arhasi = apt of you to see me again ; japataam shreSTha = oh the best meditator; svaagatam = you are welcome; maam anuj~naatum arhasi = apt of you to permit me [to leave].

1.65.38

एवमुक्तो मुनिवरः प्रशस्य पुरुषर्षभम् |
विससर्जाशु जनकं प्रीतं प्रीतिमांस्तदा ॥

When he is spoken in that way, the best saint Vishvamitra is pleased at heart, and praising Janaka, who too is pleased to meet the sage, immediately bid farewell to the best one among men, namely Janaka.

tadaaa = then; evam uktaH munivaraH = that way, who is spoken to [Vishvamitra,] the best saint; priitimaan [priitamanaaH] = pleased at heart; priitam puruSarSabham janakam = pleased, to the best one among men, to Janaka; prashasya = on praising; aashu visasarja = immediately, released - bid farewell.

1.65.39

एवमुक्त्वा मुनिश्रेष्ठं वैदेहो मिथिलाधिपः |
प्रदक्षिणं चकाराशु सोपाध्यायः सबांधवः ॥

This way on saying to the best saint, the king of Mithila and the legatee of Videha lineage, immediately performed circumambulations along with his teachers and relatives to Vishvamitra in veneration.

vaidehaH = legatee of Videha kingdom; mithilaadhipaH = Mithila's king; munishreSTham evam uktvaa = on saying this way to the best saint ; sopaadhyaayaH sabaandhavaH = with teachers, with relatives; aashu pradakSiNam cakaara = immediately, performed circumambulations.

1.65.40

विश्वामित्रोऽपि धर्मात्मा सहरामः सलक्ष्मणः |
स्वं वासमभिचक्राम पूज्यमानो महर्षिभिः ॥

Even that virtue souled Vishvamitra started towards his own camp along with Rama and Lakshmana, while being venerated by great sages who are available in the ritual-hall.

dharmaatmaa vishvaamitraH api = virtue souled one, Vishvamitra, even; saharaamaH salakSmaNaH = with Rama, with Lakshmana; maharSibhiH puujyamaanaH = being venerated by great sages; svam vaasam abhicakraama = started towards his own camp.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे पंचषष्टितमः सर्गः

Sarga 66

1.66.1

ततः प्रभाते विमले कृतकर्मा नराधिपः |
विश्वामित्रं महात्मानमाजुहाव सराघवम् ॥

Then on performing morning time rites in the aurora of next morning, king Janaka invited great souled Vishvamitra, along with Raghava-s.

tataH prabhaate vimale = then, in morning, aurora; kR^itakarmaaH naraadhipaH = on performing duties [morning rites,] king [Janaka]; vishvaamitram mahaatmaanam = Vishvamitra, great souled one; aajuhaava saraaghavam = invited, with Raghava-s.

1.66.2

तमर्चयित्वा धर्मात्मा शास्त्रदृष्टेन कर्मणा |
राघवौ च महात्मानौ तदा वाक्यमुवाच ह ॥

On reverencing Vishvamitra and the noble souled Raghava-s according to the formalities envisaged by scriptures, then the virtue souled Janaka spoke these words, indeed.

tam arcayitvaa dharmaaatmaa = on reverencing him [Vishvamitra,] virtue souled [Janaka]; shaastradR^iSTena karmaNaa = formalities envisaged by scriptures ; raaghavau ca = Raghava-s, also; mahaatmaanau = noble souled ones [Raghava-s]; tadaa vaakyam uvaaca ha = then spoke words, indeed.

1.66.3

भगवन् स्वागतं तेऽस्तु किं करोमि तवानघ |
भवानाज्ञापयतु मामाज्ञाप्यो भवताह्यहम् ॥

Oh, god, you are welcome, oh, holy sage, bid me as to what I should for you, for I am biddable by you, indeed...

bhagavan svaagatam te astu = oh god, welcome be there to you; kim karomi tava anagha = what, I should do, for you, oh holy sage; bhavaan aaj~~naapayatu maam = you, bid, me; aaj~~naapyaH bhavataa hi aham = I am biddable by you, indeed.

1.66.4

एवमुक्तः स धर्मात्मा जनकेन महात्मना |
प्रत्युवाच मुनिर्वीरं वाक्यं वाक्यविशारदः ॥

When said thus by the foreseer Janaka, [who can foresee as to why Vishvamitra came with Raghava-s this far, and thus asked him as to what next is to be done,] that sage Vishvamitra, for he is presager and wordsmith, [and who knows what is to be done next,] said these words in reply to that valiant king Janaka.

mahaatmanaa janakena = noble souled [foreseer,] by Janaka; evam uktaH = thus, said; dharmaatmaa = virtue souled [presager]; vaakyavishaaradaH = expert [wordsmith] in sentence; saH muniH = that sage [Vishvamitra]; viiram vaakyam pratyuvaaca = said word in reply to valiant Janaka.

1.66.5

पुत्रौ दशरथस्येमौ क्षत्रियौ लोकविश्रुतौ |
द्रष्टुकामौ धनुः श्रेष्ठं यदेतत्त्वयि तिष्ठति ॥

These two are the sons of Dasharatha, well-renowned Kshatriya-s in world, and they are desirous to see that marvellous bow which has a place with you...

putrau dasharathasya imau = these two are sons of Dasharatha; kSatriyau lokavishrutau = Kshatriya-s, renowned in world; draSTukaamau dhanuH shreSTham = desirous to see, marvellous bow; yat etat tvayi tiSThati = which [bow,] that have a place in you [with you] .

1.66.6

एतद्दर्शय भद्रं ते कृतकामौ नृपात्मजौ |
दर्शनादस्य धनुषो यथेष्टं प्रतियास्यतः ॥

You may show that bow, well bodes you, and on beholding that bow the desire of these two princes will come true, and they will go back as they like...

etat darshaya = show that [bow] ; bhadram te = bodes well, to you; kR^itakaamau nR^ipaatmajau = done [come true] desires, king's sons [two princes]; darshanaat asya dhanuSaH = by beholding, that, bow; yatheSTam pratiyaasyataH = they go back [return] as they like.

1.66.7

एवमुक्तस्तु जनकः प्रत्युवाच महामुनिम् |
श्रूयतामस्य धनुषो यदर्थमिह तिष्ठति ॥

But Janaka replied the great sage Vishvamitra when he was addressed thus, "I shall [firstly] tell by which reason that bow has its place here...

evam uktaH tu janakaH = thus, addressed, but, Janaka; pratyuvaaca mahaamunim = replied the great sage; shruuyataam asya dhanuSaH = I let you hear, about that, bow; yadartham iha tiSThati = by which reason, here, it has a place.

1.66.8

देवरात इति ख्यातो निमेः षष्ठो महीपतिः |
न्यासोऽयं तस्य भगवन् हस्ते दत्तो महात्मना ॥

Oh, godly sage, there was a king renowned as Devaraata, sixth one from Nimi, [the originator of our lineage,] and this bow was handed down to him for custodial care by the Sublime Soul, Shiva...

bhagavan = oh godly sage; nimeH = from Nimi; SaSTaH [jyeSTaH] = sixth [eldest]; devaraata iti khyaataH = Devaraata, thus, renowned; mahiipatiH = king; ayam = this [bow]; tasya haste nyaasaH = as custodial care in his hand; mahaatmanaa = by Sublime Soul [Shiva]; dattaH = given.

Some mms use the word jyeSTaH instead of SaSTa for Nimi and then the meaning is that Nimi's eldest son is Devaraata. Basing on the account that is given by Janaka at the time of Rama's mariage with Seetha, Devaraata is the sixth one from Nimi, the originator of Janaka's lineage.

1.66.9

दक्षयज्ञवधे पूर्वं धनुरायम्य वीर्यवान् |
रुद्रस्तु त्रिदशान् रोषात् सलीलमिदमब्रवीत् ॥

Once, during the devastation of the Vedic-ritual of Daksha Prajapati, the mettlesome god Rudra, rancorously outstretching the bowstring of this bow, said this to all gods, superciliously...

dakSayaj~navadhe = devastation of Daksha Prajapati's Vedic-ritual; puurvam = once; dhanuH aayamya viiryavaan = outstretching [bowstring] bow, mettlesome [god]; rudraH tu tridashaan = Rudra, but, to all gods; roSaat saliilam idam abraviit = rancorously, with playing [superciliously,] said this.

1.66.10

यस्माद्भागार्थिनो भागं नाकल्पयत मे सुराः |
वरांगाणि महार्हाणि धनुषा शातयामि वः ॥

'Oh, gods, whereby you have not apportioned my portion [of oblations in Vedic-ritual s, as I am also the] desirer of such portion, [thereby] I will shred the highly revered heads of yours with this bow...' [So said Shiva to gods.]

yasmaat = whereby; bhaagaarthinaH = desirer of portion [of oblations in Vedic-ritual] ; bhaagam na akalpayata = apportioned, not, made; me = to me; suraaH = oh gods; varaangaaNi = best limbs [heads]; mahaarhaaNi = highly revered [heads]; dhanuSaa shaatayaami = I will shred with bow; vaH = yours.

1.66.11

ततो विमनसः सर्वे देवा वै मुनिपुंगव |
प्रसादयन्ति देवेशं तेषां प्रीतोऽभवद्भवः ॥

Then, oh, best saint Vishvamitra, all gods are truly dismayed, and on their supplicating, Bhava, namely Shiva, the God of Gods is gladdened...

tataH vimanasaH sarve devaaH vai = then, dismayed, all, gods truly; munipungava = oh best saint; prasaadayanti devesham = on supplicating, God of Gods [Shiva]; teSaam priitaH abhavat bhavaH = Bhava [another name of Shiva] became glad of them.

1.66.12

प्रीतियुक्तस्तु सर्वेषां ददौ तेषां महात्मनाम् |
तदेतद्देवदेवस्य धनूरत्नं महात्मनः ॥न्यासभूतं तदा न्यस्तमस्माकं पूर्वजे विभो |

And that Sublime Soul Shiva gladly gave that bow to all of the great souled gods, and oh, godly saint, then those great souled gods gave this gem of a bow of Shiva, the God of Gods, to our ancestor [Devaraata,] for custodial care... [1-66-12, 13a]

12, 13a. priitiyuktaH tu = having glad [gladly,] but; sarveSaam dadau = gave to all; teSaam mahaatmanaam = to them, great souled gods; tat etat devadevasya = that, this, God of God's; dhanuuratnam = gem of a bow; mahaatmanaH = by Sublime Soul Shiva; nyaasabhuutam = for custodial care; tadaa nyastam = then, given; asmaakam puurvaje = to our, ancestor vibho = oh godly saint.

1.66.13

अथ मे कृषतः क्षेत्रं लांगलादुत्थिता मम ॥क्षेत्रं शोधयता लब्धा नाम्ना सीतेति विश्रुता |

Later, when I was ploughing the ritual field then raised by the plough [from the furrow is a baby girl... since she is] gained while consecrating the ritual-field, she is named as Seetha, and thus she is renowned... [1-66-13b, 14a]

13b, 14a. atha = later; me kR^iSataH kSetram = when ploughing ritual-field by me; laangalaat utthitaa tataH = then raised from plough [by plough from furrow] ; kSetram shodhayataa = while purifying [consecrating] ritual field; labdhaa = gained; naamnaa siitaa iti vishrutaa = thus by name [named as] renowned as Seetha.

1.66.14

भूतलादुत्थिता सा तु व्यवर्धत ममात्मजा ॥वीर्यशुल्केति मे कन्या स्थापितेयमयोनिजा |

Hers is a non-uterine birth as she surfaced from the surface of the earth, but fostered as my own soul-born girl and I determined [to give her in marriage to a bridegroom where his] boldness is the only bounty, [I receive in that marriage...] [1-66-14b, 15a]

14b, 15a bhuutalaat utthitaa saa tu = she arose [surfaced] from surface of earth, but; vyavardhata mama aatmajaa = fostered, my [own,] soul-born girl; viiryashulkaa iti = boldness is bounty, thus; me = by me; kanyaa = girl; sthaapitaa = determined; iyam = she is; ayonijaa = non uterine birthed.

Comment: 'Dowry is property or money brought by a bride to her husband' and this is familiar throughout the world. In ancient India, there was a counterpart custom to this, called kanyaashulkam meaning 'some bounty, property or money offered by a bridegroom's family to the bride's family' since they are getting a worthy bride, coming into their family, not just as a mere wife of the bridegroom, but to upkeep and promote that family and its progeny. And this dowry or its counterpart is not compulsorily be paid in hard cash, but it may be any kind of gifts mutually exchanged, which has slowly developed into a mega havoc these days. Here Janaka wants the 'valour' of his prospective son-in-law as bounty due to him in the marriage of Seetha.

1.66.15

भूतलादुत्थितां तां तु वर्धमानां ममात्मजाम् ॥वरयामासुरागम्य राजानो मुनिपुंगव |

Oh, eminent sage, as my daughter has surfaced from the surface of earth and has come of age, the kings, [having heard my declaration that the bounty for Seetha is boldness alone,] have come and besought for her... [1-66-15b, 16a]

15b, 16a. bhuutalaat utthitaam taam tu = surfaced from earth's surface, her, but; vardhamaanaam mama aatmajaam = my daughter is come of age ; [viirashulkatayaa sthaapitam upashrutya = bounty of boldness, ascribed to be, on my informing; having heard my declaration that the bounty for Seetha is boldness alone;] varayaamaasuH aagamya raajaanaH = besought, on coming, kings; munipungava = oh eminent sage.

1.66.16

तेषां वरयतां कन्यां सर्वेषां पृथिवीक्षिताम् ॥वीर्यशुल्केति भगवन्न ददामि सुतामहम् |

To all of those kings who are beseeching for the girl, I have not given my daughter, saying that she will be given for a bounty of boldness... [1-6-16b, 17a]

16b, 17a. teSaam varayataam kanyaam = to them, who are beseeching, for girl; sarveSaam = to all; pR^ithiviikSitaam = kings; viiryashulkaa iti = boldness is bounty, thus [saying]; bhagavan = oh godly sage; na dadaami sutaam aham = I do not give daughter.

1.66.17

ततः सर्वे नृपतयः समेत्य मुनिपुंगव ॥मिथिलामभ्युपागम्य वीर्यं जिज्ञासवस्तदा |

Then all the kings convoked and on arriving at Mithila, then they wanted to ascertain the calibre [of the bow, vis-a-vis their own...] [1-66-17b, 18a]

17b, 18a. tataH sarve nR^ipatayaH sametya = then, all, kings, convoked; munipungava = oh eminent sage; mithilaam abhyupaagamya = on arriving at Mithila ; viiryam jij~naasavaH tadaa = they wanted to ascertain calibre [of bow], then.

1.66.18

तेषां जिज्ञासमानानां शैवं धनुरुपाहृतम् ॥न शेकुर्ग्रहणे तस्य धनुषस्तोलनेऽपि वा |

For them, those who wanted to ascertain the calibre of the bow, that bow of Shiva is fetched to their proximity, but they are incapable to joggle it, or even to catch hold of it... [1-66-18b, 19a]

18b, 19a. teSaam jij~naasamaanaanaam = for them, those who want to ascertain [the calibre of bow]; shaivam dhanuH upaahR^itam = Shiva's, bow, fetched to [their] proximity; na shekuH = not, capable; grahaNe tasya dhanuSaH = in catching hold of, its, bow; tolane api vaa = to balance it [joggle,] even, or.

Comment: This bow of Shiva will be transported on a wheeled casket-cart with eight wheels and drawn by five thousand robust persons. This is narrated in next chapter. 'It is drawn by drawn by five hundred bulls...' aananda-raamayana says so. In other versions of Ramayana, it is said that many people will pull that casket-cart, as one or two persons cannot haul it. Once, when Seetha was playing with other girls, their flowery ball of girl's rugby goes under this cart. None of her girlfriends is dare enough to near this bow-casket-cart, since it is a reverential casket-cart. But Seetha goes there and pushes that casket-cart aside with her left hand, as though it is a garland, and retrieves that flower ball. This capability of Seetha in easy handling of Shiva's bow, becomes a bane to her, when one among the wives of sapta-R^iSi 'Seven Sages...' issues a curse to Seetha, saying that 'Seetha will be separated from her husband for some time, of course, for the good of people...' So says the tradition.

1.66.19

तेषां वीर्यवतां वीर्यमल्पं ज्ञात्वा महामुने ॥प्रत्याख्याता नृपतयस्तन्निबोध तपोधन |

Oh, great saint, on knowing the valour of those valorous ones as valueless, I countermanded them... oh, ascetically wealthy Vishvamitra, by that you may know [the sequel of it...] [1-66-19b, 20a]

19b, 20a. teSaam viiryavataam = their, valorous ones'; viiryam alpam j~naatvaa = on knowing valour as trivial [valueless] ; mahaamune = oh great saint; pratyaakhyaataa = counter said [countermanded by me]; nR^ipatayaH = kings; tat nibodha tapodhana = [by] that, you may know, oh ascetically wealthy Vishvamitra.

1.66.20

ततः परमकोपेन राजानो मुनिपुंगव ॥अरुन्धन् मिथिलां सर्वे वीर्यसंदेहमागताः |

Then, oh, eminent sage, those kings beleaguered Mithila in a blind fury, since a self-mistrust bechanced among them all, about their own valour... [1-66-20b, 21a]

20b, 21a. tataH paramakopena raajaanaH = then, kings with blind fury; munipungava = oh eminent sage; arundhan mithilaam = beleaguered, Mithila; sarve viiryasandeham aagataaH = [among] all, bechanced [self-] mistrust about [their own] valour.

1.66.21

आत्मानमवधूतं ते विज्ञाय मुनिपुंगव ॥रोषेण महताविष्टाः पीडयन् मिथिलां पुरीम् |

They surmised for themselves that they are brushed off by me, and they possessed by a high rancour, they strangled the City of Mithila... [1-66-21b, 22a]

21b, 22a. aatmaanam = for themselves; avadhuutam = to side swept [brushed off by me]; te vij~naaya = they, on knowing [surmising]; munipungava = oh eminent sage; roSeNa mahataa aaviSTaaH = possessed by high rancour ; piiDayan mithilaam puriim = to strangle, Mithila, city.

1.66.22

ततः संवत्सरे पूर्णे क्षयं यातानि सर्वशः ॥साधनानि मुनिश्रेष्ठ ततोऽहं भृशदुःखितः |

Then elapsed is an year and in anyway the possessions for livelihood went into a decline, oh, eminent sage, thereby I am highly anguished [1-66-22b, 23a]

22b, 23a. tataH samvatsare puurNe = then, completed [elapsed] a year; kSayam yaataani sarvashaH = went into decline, in anyway; saadhanaani = possessions [for livelihood]; munishreSTha = oh eminent sage; tataH aham bhR^ishaduHkhitaH = thereby, I was, highly anguished.

1.66.23

ततो देवगणान् सर्वांस्तपसाहं प्रसादयम् ॥ददुश्च परमप्रीताश्चतुरंगबलं सुराः |

Then I have assuaged the assemblages of gods by my ascesis and gods are also highly gladdened and gave me fourfold forces... [1-66-23b, 24a]

23b, 24a. tataH devagaNaan sarvaan = then, all assemblages of gods; tapasaa aham prasaadayam = I have assuaged by ascesis; daduH ca paramapriitaaH = gave, also, highly gladdened; caturangabalam suraaH = gods [gave] fourfold forces.

Comment: The four components of army are foot soldiers, cavalry, elephant-squadrons, and chariot-warriors.

1.66.24

ततो भग्ना नृपतयो हन्यमाना दिशो ययुः ॥अवीर्या वीर्यसंदिग्धाः सामात्याः पापकारिणः |

Then those evildoers and self-mistrustful kings while being drubbed [by the heaven-sent army, they have become] vigourless and broken, and they beat a hasty retreat... [1-66-24b, 25a]

24b, 25a. tataH = then; aviiryaaH = without vigour; viiryasandigdhaaH = self-mistrustful [of their own valour] of valour; paapakaariNaH = evildoers; nR^ipatayaH = kings; hanyamaanaa = being drubbed; bhagnaa = broken [defeated]; saamaatyaaH = with ministers [retinue]; dishaH yayuH = went [beat a hasty retreat] to directions.

1.66.25

तदेतन्मुनिशार्दूल धनुः परमभास्वरम् ॥रामलक्ष्मणयोश्चापि दर्शयिष्यामि सुव्रत |

Oh, tigerly sage this is that supremely radiant bow, and oh, saint of sacred vows, I will show it, even to Rama and Lakshmana... [1-66-25b, 26a]

25b, 26a tat etat = that, this; munishaarduula = oh tigerly sage; dhanuH paramabhaasvaram = supremely radiant bow; raamalakSmaNayoH ca api = to Rama and Lakshmana, also, even; darshayiSyaami suvrata = I will show, oh saint of sacred vow.

Comment: Here by the use of word 'even' 'also' Janaka is reckoning Rama or Lakshmana on par with other kings who have tried their hand in lifting it. As of now, Janaka is not admitting any supremeness or super-humanness to them. In Janaka's asking at verse 4 'what can I do next...' etc., Janaka has sensed as to why this Vishvamitra brought some boys on this long a route, that too by foot. But he is not yet self-assured of Rama's capability or otherwise. Hence, the next verse starts with the clause 'if'.

1.66.26

यद्यस्य धनुषो रामः कुर्यादारोपणं मुने |
सुतामयोनिजां सीतां दद्यां दाशरथेरहम् ॥

"If Rama strings the bowstring of that bow, oh, sage, I will offer my daughter, whose birth is non-uterine, to Dasharatha's Rama..." [So said Janaka to Vishvamitra.] [1-66-26b, c]

26b, c yadi = if; asya dhanuSaH = of that bow; raamaH = Rama; kuryaat aaropaNam = does [strings,] bowstring; mune = oh sage; sutaam ayonijaam siitaam = non uterine birthed daughter Seetha; dadyaam = I offer; daasharatheH = to Dasharatha's [son]; aham = I will.

In the endnote of Ch. 56 of Aranya Kanda, some details are given about the enigmatic Seetha. Here also some points about her enigmatic birth are presented.

Seetha is considered to be the nature's nature, Primordeal Nature, mahaa-prakriti, and when the five elements of nature intermingle into one, that is the Manifest Nature, where the five elements are pridhvi, aapa, teja, vaayu, aakaasha 'earth, waters, fire, air and space...' and there are many theories of their commingling like, panchiikaraNa, saptiikaraNa quintuplication, and sevenfold commingling etc. The process of creation gives rise to 24 items: 1] empirical or fundamental matter, 2] mahat, 3] ahamkaara, 4-8] five subtle elements, 9-13] five gross elements, 14] mind, 15-19] five sense organs, 20-24] five motor organs, 25] jiivaatma, individual's soul, 26] Brahman, The Absolute. With these, a created living being is created. This is in the case of mortals and their births. But when Seetha is found in the furrow all these things have already happened and there is no question of human pregnancy to be attached to her. Hence Seetha is to be taken as Goddess Lakshmi, who is paraa-shakti, Vishnu-Maayaa and when she has to take an incarnation to become the prime cause to the effect of eliminating Ravana, no human activity of reproduction can be attached to such beings. If she were to be a human, perhaps she would not have exited from the pyre of fire when she self-immolated, after Rama and Ravana war. Some more information, though unrelated to Valmiki Ramayana, is given hereunder.

Lakshmi evolved from the Milky Ocean, when gods and demons churned it for amrita, the Divine Elixir, along with it a host of other items like, haalaahala, [cosmic poison,] candra Moon, kalpa-vrikSha, [Benevolent Divine Tree,] and the medicinal sage-god Dhanvantari holding the golden pot of amrita, have come out as has been explained by Vishvamitra to Rama in this Kanda.

Vishnu is the all-inclusive deity, known as puruSa or mahaa-puruSa... parama aatma Supreme Person, naraayaNa one who peregrinates mortals in and out this mortal world, antaryAmi The In-dweller of all beings, and He is the sheShin the Totality, in whom all souls are contained. He is bhagavat where bhaga, derives from the root bhaj meaning Gracious Lord, and vat one who has it. Vishnu possesses six such divine glories SaD-guna- vibhuuti, namely, 1] j~naana, Omniscience 2] aishwarya, Providence, 3] shakti, Omnicompetence, 4] bala, Omnipotence, 5] viirya, Immutability. 6] tejas, Resplendence, shakti is the samvit, the Primary Intelligence of God, while the other five attributes emerge from this samvid and hence shakti is the god's ahamata Personality and Activity. Thus this Shakti of god is personified in mythological lore and is called Shri or Lakshmi, and She is said to manifest herself in, 1] kriyaa-shakti, Creative Activity and 2] bhuuti-shakti, Creation of God. Hence Vishnu cannot part with His own personality or creativity i.e., ahamta, which in its feminine form is called shrii or Lakshmi. He therefore needs His consort Goddess Lakshmi to be with Him always, untouched by any. Thus, Goddess Lakshmi has to accompany Vishnu in all His incarnations, along with other paraphernalia like his conch-shell, his quoit and mace, and the thousand headed serpent aadisheSa etc. Such a delightful deity Goddess Lakshmi is a treasure house that can be abducted by the greedy, but she is fickle like ripples lakShmii hi toyatarangacapalaa Lakshmi= Goddess Lakshmi; hi= indeed; toya= water; taranga= wave like; capalaa= wavering. 'Goddess Lakshmi is wavering like the waves of water...' chapala, chanchala, asthira, wavering, faltering, unstable, and maayaa, maa + yaa 'whose illusory play she is, or liilaa play of god. She comes in unnoticeably like the water in a coconut and evaporates innocently into thin air, at Her will. Such as she is she is easily grabbed by the greedy. Hence none can give birth to her except the Mother Nature, and hence she is called mahilaa ; mahi + laa where mahi is earth and laa ; laH khaNDane triSu aadaane stri because Mother Earth gave birth to Seetha, Seetha is mahilaa Hence it is better to avoid assuming her to be an ordinary lady of an ordinary birth, and she may be viewed either legendarily or mythologically, for Valmiki as an epical poet, himself has not chronicled the details of her birth.

Even Vishnu is deprived of Her in His incarnations, not only in Ramayana but also in His nR^isimha Man-Lion incarnation. There, Maya Lakshmi becomes a tribal woman to bring back the ferocious Lion-Man to his original form. And in other versions of Ramayana, it is said that Ravana abducted Maya Seetha, but not real Seetha. 'When the real Seetha herself is an enigma, what if Ravana abducts real or duplicate copy of that Seetha...' is the brushed aside adjustment. In either case, it is maayaa, liilaa illusory power, sport of Vishnu together with that of Goddess Lakshmi, cause this enigma. Hence, whenever She is thus absconding from Him, Vishnu searches and retrieves Her, for no one in Universe can handle her, nor amass all the wealth. The predestined wealth alone is enjoyable but nothing more can be amassed. So also are the riches in the present day world, come too suddenly and vanish that suddenly. No one is rich ever and anon, and on someday every one is likely to see the ups and downs in his graph of riches. It is Vishnu that retrives the real wealth back to His abode VaikunTha, and even punishes anyone for his accumulation of beyond-the-means-wealth. The burning of Lanka by Hanuma in Sundara Kanda is an example to this.

In Lakshmi-tantra , a Vaishnavaite aagama text, She that unrestrainable Goddess Lakshmi declares Herself, as naaraayaNii, vaiSNavii i.e., a coequal of Vishnu, in the play of the universe i.e., in God's liilaa, saying that: aham naaraayaNii naama saa sattaa vaiShNavii paraa 'I am indeed naaraayaNii i.e. Lakshmi, the Supreme Essence of Vishnu... [Lakshmi Tantra 3.1.]

The Hindu mythology bases more on its eighteen Puraana-s, each of the six is rendered to each of the Hindu Trinity, Brahma, Vishnu, and Shiva. A] Vishnu Puraana-s are: - 1] Vishnu, 2] bhaagavata, 3] naaradiiya, 4] garuda, 5] padma. 6] varaaha. B] Brahma Puraana-s : -1] Brahma, 2] brahmaanda, 3] brahmavaivarta, 4] maarkandeya, 5] bhaviSya,6] vaamana. C] Shiva Puraana-s : - 1] vaayu, 2] linga, 3] skanda, 4] agni, 5] matsya, 6] kuurma. In all these Puraana-s Goddess Lakshmi is given a laudable place without any sectarian dispute. In the Vaishnavaite Puraana-s, Shiva starts telling the efficacy of Vishnu to Goddess Parvati. While Shaiva mythology places Goddess Parvati, the consort of Shiva, in one half of Shiva's body ardhanaariishvara-tattva, and Vaishnavaite tradition places Goddess Lakshmi in the heart of Vishnu itself, as if it is a Lotus hridayakamala. This is to depict the inseparable unison of Universal puruSa, Male and prakriti , Female, the seed and field.

While Valmiki Ramayana names Rama as Rama, the Padma Puraana etc., mythological texts bring in the Vedic texts and prefix shrii of shrii-suukta of Rig Veda khila 5-87, which is a feminine counterpart of puruSa-suukta of Rig Veda 10-90, for paramapuruSa i.e., Vishnu or Narayana, and thus call Rama of Valmiki as shrii raama. Vaishnavaite mythologies take hold of these and other Vedic references to Vishnu, and treat Vishnu / Narayana and Lakshmi as the inseparable divine couple, who maintain this Universe. The prefix shrii means as 'one who takes delight in shrii i.e., Lakshmi, meaning wealth, wealth of any kind. shriiriti prathamam naama lakshmyaaH and ' if a is the first name of Vishnu, shrii is the first name of Lakshmi. Thus, primarily eight kinds of wealth are established, to be associated with Goddess Lakshmi. They are 1] aadi Lakshmi Wealth a priori 2] dhaanya Lakshmi Cereal Wealth 3] Dhairya Lakshmi Wealth of Courage 4] gaja Laksmi Elephant Wealth, i.e., Elephantine Wealth of all animals and livestock, santaana Lakshmi Wealth of Progeny, 6] vijaya Lakshmi, Wealth of Victory, 7] vidyaa Lakshmi Wealth of Education, 8] dhana Lakshmi Monetary Wealth. And any thing that need be affluent gets the auspicious prefix shrii or suffix lakshmi, and called raajya Lakshmi , Wealth of Empire, bhaagya lakshmi Wealth of Fortune, and the like...

The play of Goddess Lakshmi in the form of Seetha is Ramayana. As such, her absence from Rama caused Rama to travel up to Lanka, annihilate the evil, and retrieve her. Seetha herself expresses her anguish about Rama's indulgence in a Supreme welfare-state, than in herself, as Mahaakavi Kalidasa, in his epical poem Raghu Vamsha, and depicts what this bhaagya lakshmi has to say, when Rama, basing on some satirical remarks of his lowly subject, deserts Seetha in favour of raajya lakshmi when Seetha said as below:

"Earlier you refused the kingdom-wealth, raajya lakshmi and came to forests, where I was with you. Now that, that kingdom-wealth, raajya lakshmi on winning your affection is jealous of me, who am your bhaagya lakshmi 'fortune-wealth...' and she does not let me live in your palace." And thus, Seetha departs Rama to forests, at the fag end of Ramayana.

Valmiki declares Ramayana is siithaayaaH charitam mahaan... 'Seetha's impeccable conduct...' by giving her an unusual birth from the furrow of the plough, and in the end she exits from this world into the same soil, where the earth is called vasundharaa, which cleaves under Seetha's feet, and takes Seetha into her womb again. As such, the reason for Seetha to be there in that furrow as baby is said to be a vow of Goddess Lakshmi, in her earlier incarnation as Vedavati. The mythologies go on to say that Vedavati is the brainchild of a sage called Kushadhwaja, and he decides to give Vedavati in marriage none less than Vishnu. But in his lifetime, it is an unfulfilled desire. Then Vedavati starts a rigorous penance to achieve her father's wish. When she is at her culmination point of her penance, Ravana, passing that way in sky sees this beautiful lady, nears, and disturbs her penance. Vedavati coming out of her meditation, curses Ravana saying that she will reincarnate herself, to destroy Ravana and his entire dynasty. Then she causes a yogic fire and immolates herself in it. And Vedavati is reborn as Seetha of Ramayana, in an unusual way.

Here aananda-raamaayaNa has an interesting parable. Once there was a king named Padmaaksha who wanted Lakshmi as his daughter. On practising ascesis Vishnu appears and gives a fruit called maatulunga phala, and girl emerges from out of that fruit, and she is named as Padma. But greedy to possess her, all the wooing kings war with Padmaaksha and his entire family is ruined and Padma jumps into fire and self immolates herself. Later when Vishnu's maayaa comes out of an altar of fire, sits in her meditation, Ravana sees her and wants to abduct her. Of course, she is otherwise said to be Vedavati in other texts. But again, she enters the fire altar and reduces herself to ashes. Even then, Ravana searches in those ashes for her. In there, he gets five diamonds of high quality. He comes to Lanka and paces those diamonds in a casket and jovially presents them to his wife Mandodari. When Mandodari could not lift the casket Ravana lifts it and opens its lid, as he lifted Mt. Kailash. When the casket is opened, Mandodari finds a baby girl in it and recognises her to be Goddess Lakshmi. Then they consult their teachers about that baby's arrival. Those teachers wishing good for Ravana, advise to get rid off this girl immediately, for he is Goddess Lakshmi, arrived here only to end Ravana and his dynasty. Then Mandodari orders his servants to carry away this baby in a casket by an aircraft and get rid off it.

But Ravana rushes after the girl with a sword, to put that girl to sword. Empress Mandodari pacifies Ravana and says "Why purchase a later time death now itself at the hand of this baby... let that the casket be buried..." Ravana agrees. Mandodari also curses this girl saying, "this faithless girl, [for wealth is unfaithful,] will thrive only in a house, where the householder has his senses conquered, and who being an emperor lives like a perfect hermit, and who though wealthy and supreme by himself, will care nothing for the riches but view whole of the world and people as his own soul, with an impartial attitude..." Thus this casket is buried in the fields of King Janaka's empire by demons, clandestinely. Mandodari thought that such a person is an impossibility to take birth in this mortal world, to foster this buried girl, and thus presumed her curse to be twisty. But there is King Janaka with all the above attributes. A king without ego, wealthy but living simple, childless, yet does not crave for one, like King Dasharatha. Hence, he is called raajarSi a saintly king. Seetha's birth is to be limitedly understood, as said by Janaka in this chapter. Otherwise, the nuances about the birth of Seetha are to be viewed through the viewfinders of mythologies, legends, and above all, through the viewfinders of tradition... but not in the vast of epical poetry, as Valmiki himself has undocumented it...

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे षट्षष्टितमः सर्गः

Sarga 67

1.67.1

जनकस्य वचः श्रुत्वा विश्वामित्रो महामुनिः |
धनुर्दर्शय रामाय इति होवाच पार्थिवम् ॥

On listening to the words of Janaka, the eminent-saint Vishvamitra indeed said to the king Janaka thus as, "let the bow be displayed to Rama..."

mahaamuniH vishvaamitraH = eminent-saint, Vishvamitra; janakasya vacaH shrutvaa = on listening Janaka's words; raamaaya dhanuH darshaya = bow may be shown to Rama; iti = thus; paarthivam uvaaca ha = said to king Janaka, indeed.

1.67.2

ततः स राजा जनकः सचिवान् व्यादिदेश ह |
धनुरानीयतां दिव्यं गन्धमाल्यानुलेपितम् ॥

Then king Janaka indeed ordered his ministers, "bring the divine bow which is decorated with sandalwood paste and garlands...

tataH saH raajaa janakaH = then, he, that king, Janaka; sacivaan vyaadidesha ha = ordered to ministers, indeed; gandhamaalyaanulepitam = bedaubed - decorated with sandalwood paste, garlands; divyam = divine [bow]; dhanuH aaniiyataam = bow, be brought.

1.67.3

जनकेन समादिष्ठाः सचिवाः प्राविशन् पुरम् |
तद्धनुः पुरतः कृत्वा निर्जग्मुरमितौजसः ॥नृणां शतानि पंचाशद्व्यायतानां महात्मनाम् |
मंजूषामष्टचक्रां तां समूहुस्ते कथंचन ॥

Thus clearly instructed by Janaka those high souled ministers have gone out from there and entered the palace-chambers, and they came out with an eight-wheeled coffer in which the bow of Shiva is ensconced, and those ministers got it tugged by five thousand tall men of illimitable energy who somehow tugged it very difficultly, and thus the ministers have re-entered there keeping that bow afore of them.

3, 4. janakena samaadiSThaaH = clearly instructed by Janaka; mahaatmanaam = high souled [ministers]; sacivaaH [antaH] puram praavishan = ministers, on entering [palace] chambers; tat dhanuH = that, bow; purataH kR^itvaa = on keeping [their] afore; nirjagmuH = came out [from palace-chambers]; te = those - miisters; amitaujasaH = unlimitable energetic ones [wheel cart pullers, not ministers]; vyaayataanaam nR^iNaam = by tall men; pancaashat shataani = fifty, hundreds [five thousand men]; aSTacakraam = eight wheeled; taam manjuuSaam = that, coffer; kathancana = somehow - very difficultly; samuuhuH = got it tugged.

1.67.5

तामादाय तु मंजूषामायसीं यत्र तद्धनुः |
सुरोपमं ते जनकमूचुर्नृपतिमन्त्रिणः ॥

On fetching that iron coffer wherein that bow is there, those ministers of the king have reported to their godlike King Janaka.

te nR^ipatimantriNaH = they, king's ministers; yatra = in which [coffer]; tat dhanuH = that, bow is there; taam aayasiim manjuuSaam = that, iron, coffer; aadaaya = on fetching; suropamam janakam uucuH = they said to god like Janaka.

1.67.6

इदं धनुर्वरं राजन् पूजितं सर्वराजभिः |
मिथिलाधिप राजेन्द्र दर्शनीयं यदिच्छसि ॥

Oh king and sovereign of Mithila, here is the select bow that is reverenced by all kings, oh, best king, which you wished to be evincible to the boys, to evince their capabilities...

raajendra = the best king; mithilaadhipa = oh Mithila's sovereign; raajan = oh king; yat darshaniiyam icChasi = which, you wished to be ivincible - such a bow; sarvaraajabhiH puujitam = reverenced by all kings; dhanuH varam = bow, the select one; idam = this is - here it is.

1.67.7

तेषां नृपो वचः श्रुत्वा कृताञ्जलिरभाषत |
विश्वामित्रं महात्मानं तावुभौ रामलक्ष्मणौ ॥

On listening the announcement of his ministers the king spoke to the noble souled Vishvamitra and to both Rama and Lakshmana too duly making palm-fold.

nR^ipaH = king Janaka; teSaam vacaH shrutvaa = on listening their [of his ministers] words; kR^itaanjaliH = with palm-fold; mahaatmaanam vishvaamitram = to noble souled Vishvamitra; tau ubhau raamalakSmaNau = to them, both, Rama, Lakshmana; abhaaSata = spoke to.

1.67.8

इदं धनुर्वरं ब्रह्मन् जनकैरभिपूजितम् |
राजभिश्च महावीर्यैरशक्तैः पूरितं तदा ॥

Here is that exquisite bow, oh, Brahman, which is held as a time-honoured bow by the lineage of Janaka kings, and with which even the highly forceful kings are rendered inefficient to take aim with it, previously...

brahman = oh Brahman; janakaiH = by [the lineage of] Janaka-s; tadaa = then [previously]; puuritam ashaktaiH = inefficient to take aim [with it] ; mahaaviiryaiH = highly forceful ones; raajabhiH ca = by kings, even; abhipuujitam = venerated [time-honoured bow]; dhanuH varam idam = exquisite bow is this.

1.67.9

नैतत् सुरगणाः सर्वे सासुरा न च राक्षसाः |
गंधर्वयक्षप्रवराः सकिन्नरमहोरगाः ॥क्व गतिर्मानुषाणां च धनुषोऽस्य प्रपूरणे |
आरोपणे समायोगे वेपने तोलनेऽपि वा ॥

None in all the assemblages of gods, inclusive of demigods, demons, gandharva-s, yaksha-s, kinnaraa-s, or reptilian demigods, is capable enough to take aim with this bow and all are rendered incapable... and then, in brandishing this bow for a proper grip, or in bracing its bowstring to the other end, or in twitching the bowstring for its tautness, or in placing the arrow on bowstring at a proper place for a proper stretchability, or even in taking a good aim with it... what will be that capability of one from among humans...

9, 10. etat = this one - the bow to take aim; sarve = all; suragaNaaH = assemblages of gods; na = not [capable of]; saasura = inclusive of demigods; raakSasaaH = demons; sakinnaramahoragaaH = inclusive of kinnaraa-s, great reptilian [demigods]; gandharvayakSapravaraaH = best gandharva-s, yaksha-s; na ca = not [capable,] also; asya dhanuSaH = with that, bow; tolane = in weighing or, balancing [in brandishing for a proper grip]; aaropaNe = in bracing bowstring; vepane = in twitching the bowstring [for its tautness]; samaayoge = in placing arrow on bowstring; api vaa = even, or; prapuuraNe = taking good aim; kva gatiH maanuSaaNaam ca = by what, course [capability,] among humans, even.

1.67.11

तदेतद्धनुषां श्रेष्ठमानीतं मुनिपुंगव |
दर्शयैतन्महाभाग अनयो राजपुत्रयोः ॥

"Oh, eminent-saint, such as it is, this nonpareil bow among all bows is brought in, and oh, highly fortunate sage Vishvamitra, let this be displayed to those two princes..." Thus Janaka said to Vishvamitra.

munipungava = oh eminent-saint; tat etat dhanuSaam shreSTham = that [such as it is,] this nonpareil among bows; aaniitam = is brought in; mahaabhaaga = oh highly fortunate sage; etat anayoH raajaputrayoH darshaya = you may show this to two of king's sons [princes] .

1.67.12

विश्वामित्रः सरामस्तु श्रुत्वा जनकभाषितम् |
वत्स राम धनुः पश्य इति राघवमब्रवीत् ॥

Vishvamitra on listening the sentence of Janaka along with Rama, on his part said to Raghava, "oh, boy Rama... you may see the bow..."

vishvaamitraH tu = Vishvamitra, on his part; sa raamaH = with Rama; janakabhaaSitam shrutvaa = on listening Janaka's spoken word; vatsa raama dhanuH pashya = oh boy Rama, see bow; iti raaghavam abraviit = thus, said to Raghava.

1.67.13

महर्षेर्वचनाद्रामो यत्र तिष्ठति तद्धनुः |
मंजूषां तामपावृत्य दृष्ट्वा धनुरथाब्रवीत् ॥

Upon the word of the great sage Vishvamitra, Rama on unclosing the lid of that strongbox, wherein that bow is ensconced, saw the bow and said.

raamaH = Rama; maharSeH vacanaat = by great sage's, word; tat dhanuH yatra tiSThati = that, bow, wherein, it is ensconced; taam manjuuSaam = that, strongbox [the lid of strongbox]; apaavR^itya = to side displacing [unclosing]; dhanuH dR^iSTvaa atha abraviit = then said on seeing bow.

1.67.14

इदं धनुर्वरं ब्रह्मन् संस्पृशामीह पाणिना |
यत्नवांश्च भविष्यामि तोलने पूरणेऽपि वा ॥

Now I wish to get the feel of this supreme bow, oh, Brahman, and I shall try to brandish it, or even try to take aim with it...

brahman = oh Brahman; iha = now; idam dhanuH varam = this, supreme bow; paaNinaa samspR^ishaami = with hand [hands-on,] I will touch - I wish to get the feel of; tolane puuraNe api vaa = in brandishing, in taking aim, even, or; yatnavaan bhaviSyaami ca = I wish to become a trier, even.

1.67.15

बाढमित्येव तं राजा मुनिश्च समभाषत |
लीलया स धनुर्मध्ये जग्राह वचनान्मुनेः ॥

"All Right!" said the saint and king to Rama in chorus, and Rama upon the word of the sage grasping it at the middle handgrip playfully grabbed the bow.

raajaa muniH ca = king, saint, also; baaDham = all right; iti eva = thus, only; tam samabhaaSata = to him - to Rama, equally [in chorus] said; saH muneH vacanaat = he Rama, upon the word, of sage; dhanuH madhye liilayaa jagraaha = playfully grabbed bow, at its middle [grasping at middle handgrip of bow] .

1.67.16

पश्यतां नृसहस्राणां बहूनां रघुनंदनः |
आरोपयत्स धर्मात्मा सलीलमिव तद्धनुः ॥

While many thousands of men are witnessing that right-minded Rama the legatee of Raghu stringed the bow effortlessly.

dharmaatmaa saH raghunandanaH = virtue souled one [right-minded,] he, that Raghu's legatee - Rama; bahuunaam nR^isahasraaNaam pashyataam = while witnessing many thousands of people; tat dhanuH = that, bow; saliilam iva = as though with friskiness [friskily, effortlessly] ; aaropayat = stringed the bow to take aim.

A bow has a definite height and it is a measure of length, from the ages even up to the age Kautilya, who gave many accounts for weights and measures, in his 'Artha Shaastra' a Penguin re-publication. Four aratni-s cubits are one dhanu, a bow-length, where one aratni is 18 inches, thus a bow-length is 6 feet and above, taking the standard size of archer as a six-footer and a little above. The bow's height is the height of the archer plus one measure of his head's height, as the upper end has to tower the archer's head. That being so, this bow belongs to Shiva and its height must be placed more than the human measure of 6 feet, and then it must be some 8 to 10 feet. And 'Rama is no crane-legged boy, as hisphysique is said to be of 'medium' size, and then how a boy of, say of 4, 41/2 feet, could catch the upper end of 8-10 feet bow to bend it...' is the objection. An archer has to stand the bow on ground, clutch its lower end under big toe, and with one hand, he has to bend it, while with the other he catches the bowstring to string the other end. He is not supposed to handle it like a holdall or a briefcase. For this objection it is said in a way that the poet is using the adjective mahaatmaa to Rama, ' an unfathomable one with an equally unfathomable soul... inasmuch as his duty is concerned...' The minute he touched the bow, it became a spongy stick and it listened to him and bent as he wished. Other way round, Rama is an ambidextrous archer and furthered is his skill by his possession of some divine missiles as given by Vishvamitra. Hence, his dexterity is now multiplied and he can handle any divine or human bow 'effortlessly...'

1.67.17

आरोपयित्वा मौर्वीं च पूरयामास वीर्यवान् |
तद्बभंज धनुर्मध्ये नरश्रेष्ठो महायशाः ॥

Further, that dextrous one has stringed that bow with bowstring and started to stretch it up to his ear to examine its tautness, but that glorious one who is foremost among men, Rama, broke that bow medially.

viiryavaan = dextrous one; maurviim aaropayitvaa ca = bowstring, having stringed, further; puurayaamaasa = started to stretch the bowstring [up to his ear to see its tautness]; then; mahaayashaaH narashreSThaH = glorious one, the one best among men; tat dhanuH madhye babhanja = he broke medially that bow.

The bow is not broken by itself because of its oldness or dryness, but let us blame Rama for breaking it, as with any other toy which children are apt to damage in their playing. He stretched the bowstring so long until it broke. Neither his mother nor father available here. Otherwise, a 'moral class' would have chanced on him for braking articles in neighbour's houses. The bow is broken in the middle, not at either end, but at handgrip. This shows the strength of his palm on handgrip.

1.67.18

तस्य शब्दो महानासीन्निर्घातसमनिःस्वनः |
भूमिकंपश्च सुमहान् पर्वतस्येव दीर्यतः ॥

Then there bechanced an explosive explosion when the bow is broken, like the explosiveness of down plunging thunder, and the earth is tremulously tremulous, as it happens when a mountain is exploding.

tasya shabdaH = its [breakage's,] sound [explosion]; nirghaatasamaniHsvanaH = like the explosiveness of down plunging [thunder]; mahaan aasiit = great [explosive,] is there [bechanced]; parvatasya diiryataH iva = like [as it happens] exploding of mountain; sumahaan = very, great [tremulously]; bhuumikampaH ca = earth is tremulous, also - has happened.

We can write more words for the above sound as, 'Dhaam, Dhiim, Phut, and DiSkuu...' etc., as long as thesaurus permit. But all that will be nonsensical. An ear-splitting sound has come but it is "OM" the auspicious sonus prima grata, produced once upon a time by Shiva's drum, in order to emanate words through maaheshvara-suutraaNi, which were unintelligible even for the sages like Sanaka, Sananda, Sanat Kumaara et al., and which were deciphered by Nandi, the Holy Bull vehicle of Shiva, to those sages. Here it is Shiva's bow and name of Shiva and all letters that attaches to Him are shaM, sha.nkara, shaMbhava, are peace-making letters, as codified in AUM namaH shambhave ca mayo bhave ca namaH sha~Nkaraaya ca mayaskaraaya ca namaH shivaaya ca shivataraaya ca | - rudram - soma suukta - yajur Hence the real sound of Om is audible and it is ear-splitting for ordinary audience, since ordinary people cannot possibly face realities, and it is a regularly audible sound for the other four who have not swooned. By the way, it will be impossible for us to listen the chanting of Veda-s, even in these days, in any Vedic school for at least half an hour, as our ears are untuned to their ghana paaTha or jaTa or other sorts of chanting. We feel stranded in some audio studio with fully loaded sound FX.

And the pacemaker Rama lifted the bow of the peacemaker Shiva, where the bow itself is "Om". The legendary Indian bow is composed of three parts, unlike Robin Hood's single-piece bow. The lower bowing part, upper bowing part combined by a grip handle, and the bowstring. The three pieces are comparable to the three letters syllabified "Om" - a u ma, where a is upper bowing piece of bow, u, the lower end, and ma, the bowstring. The painters usually paint this bow-breaking scene, where Rama will be still handling the upper end in his hand, while the lower part will be falling, and the bowstring will be still dangling onto the upper end. The upper part of bow is a and this a is Vishnu akaaraartho viSNuH, and the dangling bowstring is ma Goddess Lakshmi, lokamaataa maa ramaa mangaladevataa, dangling on the Supreme Person through thick and thin, and the detached-un-detached lower end is u, Lakshmana, or any other adherer. A lengthy account of this trilogy is provided in Aranya Kanda, Ch. 19, first verse.

And the pacemaker Rama is marrying the world with peace, by stringing the bowstring of peacemaker's bow, and it is not a mere marriage of some prince charming, with a charmy princess. Thus, this sound is the initial impact, impetus, brunt, or whatever, for universal peace, and that way this marriage attains a legendary significance in peace process, though by force.

1.67.19

निपेतुश्च नराः सर्वे तेन शब्देन मोहिताः |
व्रजयित्वा मुनिवरं राजानं तौ च राघवौ ॥

Bewildered by that raucous caused by the breakage of bow, all the people swooned, except for that eminent-saint Vishvamitra, king Janaka, and those two Raghava-s, namely Rama and Lakshmana.

tena shabdena mohitaaH = bewildered by that raucous; munivaram raajaanam tau ca raaghavau = eminent saint Vishvamitra, king Janaka, those two, also, Raghava-s; vrajayitvaa = except for; sarve naraaH nipetuH = all, people, fell down [swooned.]

1.67.20

प्रत्याश्वस्तो जने तस्मिन् राजा विगतसाध्वसः |
उवाच प्रांजलिर्वाक्यं वाक्यज्ञो मुनिपुंगवम् ॥

While the people are being reaccustomed after their undergoing the shock, at that moment that sententious king Janaka, whose discomfiture has completely departed by now has said this to the eminent-saint Vishvamitra with a reverent palm-fold.

tasmin = at that [moment]; jane = people; pratyaashvastaH = being inspirited [reaccustomed]; vaakyaj~naH raajaa = sententious, king Janaka; vigatasaadhvasaH = discomfiture completely gone [departed] ; praanjaliH = with palm-fold [reverentially]; munipungavam = to eminent-saint; vaakyam uvaaca = said sentence.

1.67.21

भगवन् दृष्टवीर्यो मे रामो दशरथात्मजः |
अत्यद्भुतमचिन्त्यं चातर्कितमिदं मया ॥

Oh, godly sage, the gallantry of Dasharatha's Rama is evidently seen... and the whys of this boy and wherefores of his stringing that massive bow are unimaginable to me! More so, humans lifting it! How so? This is an unhoped-for incident for me, besides, breaking it! This a is highly wondrous experience for me...

bhagavan = oh godly sage; dasharathaatmajaH = Dasharatha's son; raamaH = Rama; me = by me; dR^iSTaviiryaH = has seen gallantry - his gallantry is seen; = ; atyadbhutam = highly wondrous; acintyam ca = not imaginable; idam maya = this [incident,] by me [for me]; atarkitam = not discussed - unhoped-for.

1.67.22

जनकानां कुले कीर्तिमाहरिष्यति मे सुता |
सीता भर्तारमासाद्य रामं दशरथात्मजम् ॥

My daughter Seetha on getting Dasharatha's Rama as her husband, she will bring celebrity to the lineage of Janaka-s...

me sutaa siitaa = my, daughter, Seetha; dasharathaatmajam raamam = Dasharatha's son, Rama; bhartaaram = as husband; aasaadya = on getting; janakaanaam kule = for Janaka's, lineage; kiirtim aahariSyati = brings about celebrity.

This verse explains the advantageous status of Seetha than Rama in her birth and brought up. mama sutaa 'my daughter...' though I have not given her a physical birth, she is godsend to me, and I brought her up as a rarest of rare daughter with all the endowments of Janaka-s lineage which are impeccable... hence she is more than my physical daughter...' siitaa 'a furrow... born a furrow, an unusual non-uterine birth than the uterine birth of Rama from his mother Kausalya... hence Seetha has a plus point... dasharathaatmajam 'Dasharatha's son...' a wooable bridegroom... because he is Rama ramayate iti raama 'makes others delightful...' besides this, the saying about an eligible bridegroom is there: kanyaa varayate ruupam maataa vittam pitaa shrutam baandhavaaH shiilam icchanti suupaannam itare janaaH 'a bride cherishes charming mien, a prince-charming, rather... mother of the bridegroom wishes to have money through him... bridegroom's father wants him to be a wise one in dealings with his new wife and old parents... and bridegroom's relatives require of him good demeanour... and other people wish to have dough of cooked pulse-gram, marriage-feasts, rather...' so also my daughter will cherish this boy as his looks are like that of a prince-charming... and the money for his mother, scholarly attitude to his father, good demeanour and feasts etc., to friends and relatives, all he can afford... and on aasaadya reaching Rama... my daughter brings kiirti 'celebrity' to our lineage, which is in singularly unique... because kiirti is said in singular number, it will be singularly unique... hence let this boy not negate my proposal as my daughter has many plus points...'

1.67.23

मम सत्या प्रतिज्ञा सा वीर्यशुल्केति कौशिक |
सीता प्राणैर्बहुमता देया रामाय मे सुता ॥

Oh, Kaushika, my commitment that she is the bounty of bravery has also come true... and my daughter Seetha who is nurtured well than my own lives is a worthy bride for Rama...

kaushika = oh Kaushika; saa viiryashulkaa = she is, bravery's bounty; iti = thus; mama pratijnaa ca satyaa = my, commitment, also, came true; praaNaiH bahumataa = nurtured well than [my] lives; me sutaa siitaa = my, daughter, Seetha; raamaaya deyaa = giveable to Rama - worthy to be given.

1.67.24

भवतोऽनुमते ब्रह्मन् शीघ्रं गच्छंतु मंत्रिणः |
मम कौशिक भद्रं ते अयोध्यां त्वरिता रथैः ॥

Should you give consent, oh, Brahman, my ministers will be hastened to speedily go to Ayodhya in chariots, oh, Kaushika, let safeness betide you, and one and all by this matrimony...

brahman = oh Brahman; kaushika = oh Kaushika; bhavataH anumate = by you, in consent - with your consent; mama mantriNaH = my, ministers; tvaritaaH = hastned; speedily; rathaiH ayodhyaam shiighram gacChantu = they go quickly to Ayodhya by chariots; te bhadram = you be safe.

Annex: 'This boy appears to be straight from the shoulder type, and he may now say boyishly, 'no, no, I just wanted to see and feel the bow, but that poor old bow is broken in my hand, but I have never said that I will marry your daughter without the consent of my father... and I am supposed to marry whomever my father ties down my neck...' knowing him to be such, I want to send proposals to Dasharatha at Ayodhya, that too if you say yes...'

1.67.25

राजानं प्रश्रितैर्वाक्यैरानयंतु पुरं मम |
प्रदानं वीर्यशुक्लायाः कथयंतु च सर्वशः ॥

With their observant submissions those ministers will narrate in detail about the sincere endowment of Seetha as bravery's bounty to Rama, and they will lead king Dasharatha into my city that observantly...

viiryashuklaayaaH = she who is bravery's bounty; pradaanam = sincere, endowment of such a girl in marriage; sarvashaH kathayantu = will narrate in detail, [they the ministers] ; prashritaiH vaakyaiH = by observant, sentences [submissions]; raajaanam = to king Dasharatha; mama puram aanayantu = they will lead him in to my city.

1.67.26

मुनिगुप्तौ च काकुत्स्थौ कथयंतु नृपाय वै |
प्रीतियुक्तं तु राजानमानयंतु सुशीघ्रगाः ॥

"Those ministers will also tell the king Dasharatha that both the Kakutstha-s, Rama and Lakshmana, are under the aegis of saint Vishvamitra, and thus gladdening that king they will expeditiously usher in king Dasharatha for marriage..." So said Janaka to Vishvamitra.

kaakutsthau = two Kakutstha-s; muniguptau ca = by saint [Vishvamitra] as shrouded - under the aegis of, also; nR^ipaaya = to king Dasharatha; kathayantu vai = they [ministers will] inform, indeed; sushiighragaaH = very fast goers [expeditious ministers]; on their going there; priitiyuktam = along with glad [making glad, gladdening him;] raajaanam aanayantu = they will usher in king.

1.67.27

कौशिकश्च तथेत्याह राजा चाभाष्य मंत्रिणः |
अयोध्यां प्रेषयामास धर्मात्मा कृतशासनान् |
यथावृत्तं समाख्यातुमानेतुं च नृपं तथा ॥

Vishvamitra said, "so be it," and then that right-minded king Janaka on consulting with his ministers started to send his ministers, plenipotentiaries, to Ayodhya to inform Dasharatha in detail as to what has happened, and likewise to bring him to Mithila.

kaushikaH ca tathaa iti aaha = Kaushika - Vishvamitra, also, so be it, thus, said; dharmaatmaa raajaa ca = right-minded king Janaka, also; mantriNaH aabhaaSya = on consulting with ministers; tathaa = likewise; yathaavR^ittam samaakhyaatum = to tell in full detail as has happened; nR^ipam aanetum ca = to bring in king Dasharatha, also; kR^itashaasanaan = one who is made to implement orders [ministers plenipotentiary]; ayodhyaam preSayaamaasa = started to send to Ayodhya.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे सप्तषष्टितमः
सर्गः

Sarga 68

1.68.1

जनकेन समादिष्टा दूतास्ते क्लान्तवाहनाः |
त्रिरात्रमुषिताः मार्गे तेऽयोध्यां प्राविशन् पुरीम् ॥

Those envoys who are clearly ordered by Janaka entered the city of Ayodhya on sojourning for three nights en route, and whose horses are overtired for they are galloped so fast to loose no time.

janakena samaadiSTaa = clearly ordered by Janaka; te duutaaH = those, envoys; maarge = en route; triraatram uSitaaH = three nights, on sojourning; klaantavaahanaaH = overtired vehicles [who have got overtired horses]; te ayodhyaam puriim praavishan = they, entered into city of Ayodhya.

1.68.2

ते राजवचनाद्गत्वा राजवेश्म प्रवेशिताः |
ददृशुर्देवसंकाशं वृद्धं दशरथं नृपम् ॥

On going to the palace those envoys are given an audience with the consent of Dasharatha, and when they are conducted into the palace-chambers they have seen the elderly king Dasharatha gleaming like a god.

te = they [the envoys]; raajavacanaat gatvaa = on going [to palace] by words of king [of Dasharatha's consent] ; raajaveshma praveshitaaH = when they are entered into [given a audience] king's residence [palace-chambers] ; devasankaasham = in godly gleam; vR^iddham nR^ipam dasharatham = the elderly king, Dasharatha; dadR^ishuH = they have seen.

1.68.3

बद्धाञ्जलिपुटाः सर्वे दूता विगतसाध्वसाः |
राजानं प्रश्रितं वाक्यमब्रुवन्मधुराक्षरम् ॥

Completely gone is the angst of all the legates on seeing godly Dasharatha, and all of them adjoing palms in reverence said this compliant and mellowly worded sentence to the king.

sarve duutaaH = all, legates; baddhaanjalipuTaaH = enfolding both palms; vigatasaadhvasaaH = completely gone angst [on seeing godly Dasharatha]; raajaanam = to king; madhuraakSaram = mellowly worded; prashritam vaakyam = compliant, sentence; abruvan = said.

Because Dasharatha is caught in the tomfoolery of Kaikeyi he cannot be estimated as an inane personality. It is their domestic cold war. He is famous for his achievements and he fought wars on behalf of no lesser gods. Though Valmiki does not narrate Dasharatha's exploits, other scripts say a lot about them. Hence, whenever Rama's daring, dashing, swashbuckling is to be pictured, he will be indicated as 'Dasharatha's son...' That is the reason why the angst of envoys is said in this verse as 'vanished' just by a glimpse of that godly personality, which hitherto haunted them as to how to countenance such a powerful personality.

1.68.4

मैथिलो जनको राजा साग्निहोत्रपुरस्कृतः |
मुहुर्मुहुर्मधुरया स्नेहसंरक्तया गिरा ॥कुशलं चाव्ययं चैव सोपाध्यायपुरोहितम् |
जनकस्त्वां महाराज पृच्छते सपुरःसरम् ॥

Oh, exalted emperor Dasharatha! Janaka, the lineal king of Janaka-s and the present sovereign of Mithila is asking time and time again with mellowly words instilled with friendliness, after the wellbeing and after the unmitigated prosperity of your highness, along with that of your highness' priests and teachers, also that of your highness' subjects, who always precede your highness in convoys in any event, as your highness are the one who ingratiates himself with the Ritual-fires, ever and anon...

4, 5. mahaaraaja = oh exalted emperor [Dasharatha]; maithilaH = Mithila's [sovereign]; janakaH = of Janaka lineage; raajaa = Janaka, king; saagnihotrapuraskR^itaH = you who ingratiates yourself with [ever and anon] fire of roituals; sopaadhyaayapurohitam = along with that of [your] teachers', priests'; sapuraHsaram = with going before [afore you a convoys of subjects always precedes, in any event, safeguarding your interests]; tvaam = your [highness]; madhurayaa = mellowly; snehasamraktayaa giraa = with friendship instilled words; kushalam ca = wellbeing, also; avyayam ca eva = unmitigated [prosperity,] also, thus; as such; janakaH = Janaka - the present king; muhuH muhuH = again, again; pR^icChate = is asking after.

1.68.6

पृष्ट्वा कुशलमव्यग्रं वैदेहो मिथिलाधिपः |
कौशिकानुमते वाक्यं भवन्तमिदमब्रवीत् ॥

His highness Janaka of Videha, and the sovereign of Mithila, having asked after your highness' wellbeing is sensibly saying this word to your highness, with the indorse of Kaushika...

mithilaadhipaH vaidehaH = Mithila's sovereign, Vaideha [Janaka]; avyagram = unruffled [at heart, sensibly]; kushalam pR^iSTvaa = having asked after wellbeing; kaushikaanumate = with the endorse of Kaushika; bhavantam = to your [highness]; idam vaakyam abraviit = said this word [to us, that which is sayable to you, his highness is saying this to your highness.]

1.68.7

पूर्वं प्रतिज्ञा विदिता वीर्यशुल्का ममात्मजा |
राजानश्च कृतामर्षा निर्वीर्या विमुखीकृताः ॥

Well-known is the solemn promise of mine that my daughter Seetha is a bounty for bravery... also well-know is that the kings who came to lift the bow turned out as gutless kings, and then they turned out as rancorous kings at me, and it is also well-known that I turned them back with my guts...

mama aatmajaa = my, soul-born [daughter Seetha]; viiryashulkaa [iti] = bounty for bravery [thus]; puurvam pratij~naa = earlier, solemnly promised [by me]; viditaa = well-known - to all; kR^itaamarSaa = turned out as rancorous [kings]; raajaanaH nirviiryaaH = kings, without valour [turned into gutless kings]; vimukhiikR^itaaH = made to turn face [turned back] ; ca [viditaa] = also, [well-known.]

1.68.8

सेयं मम सुता राजन् विश्वामित्रपुरस्कृतैः |
यदृच्छयागतैर्वीरैर्निर्जिता तव पुत्रकैः ॥

Oh, Emperor Dasharatha, your young and valorous son who serendipitously arrived at Mithila along with his younger brother Lakshmana, keeping Vishvamitra at his fore, finally carries off this girl, the well-known daughter of mine...

raajan = oh Emperor Dasharatha; saa iyam = such as she is, this - girl; mama sutaa = my, daughter; vishvaamitrapuraskR^itaiH = keeping afore Vishvamitra; yadR^icChayaa = coincidentally [serendipitously]; aagataiH = arrived [at Mithila]; tava = your; viiraiH = valorous; putrakaiH = sons / young son; nirjitaa = finally carried off.

Usually this verse gives meaning that 'two of your valorous sons won Seetha...' because of the usage of plural number viiraiH putrakaiH But this is counted as 'royal we' sort of expression to honour Rama. Hence this ka-pratyaya, though used in the verse, will be read as singular. There is another shade of wording for this verse: seyam mama sutaa raajan vishvaamitrasya shaashanaat | puriim imaam samaagatya tava pureNa nirjitaa || which uses only singular for Rama.

1.68.9

तच्च रत्नं धनुर्दिव्यं मध्ये भग्नं महात्मना |
रामेण हि महाबाहो महत्यां जनसंसदि ॥

Also, oh, highly dextrous king Dasharatha, noble souled Rama wrecked that divine bow, which is a gem of a bow among bows, at its central point before a grand assembly of people...

mahaabaaho = oh highly dextrous - king Dasharatha; divyam = divine [bow]; tat dhanuH ratnam ca = that, gem of a bow, also; mahatyaam janasamsadi = a grand assembly of people; mahaatmanaa raameNa = by noble-souled, Rama; madhye bhagnam = wrecked in central point.

1.68.10

अस्मै देया मया सीता वीर्यशुल्का महात्मने |
प्रतिज्ञां तर्तुमिच्छामि तदनुज्ञातुमर्हसि ॥

Seetha is the bounty for bravery and I shall have to afford her to the noble-souled Rama, as such it will be apt of you to give your consent as I wish to keep up my solemn promise...

viiryashulkaa siitaa = bounty for bravery, Seetha; asmai mahaatmane = to him, to noble souled [Rama]; mayaa deyaa = is to be given by me; pratij~~naam = solemn promise; tartum = to swim over - to keep up; icChaami = I wish to; tat anuj~~naatum arhasi = as suh, apt of you to give consent.

1.68.11

सोपाध्यायो महाराज पुरोहितपुरस्कृतः |
शीघ्रमागच्छ भद्रं ते द्रष्टुमर्हसि राघवौ ॥

Keeping your royal priest Vashishta and other teachers ahead of you, oh, great emperor, I wish you to come apace, let safe betide you, for it will be apt of you to take a look at your ennobled son Rama, and Lakshmana, too...

mahaaraaja = oh great emperor; sopaadhyaayaH = with teachers; purohitapuraskR^itaH = keeping priest [namely Vashishta] ahead; shiighram aagacCha = you come apace; te bhadram = safe betides, you; raaghavau draSTum arhasi = apt of you to take a look at both Raghava-s [Rama and Lakshmana].

1.68.12

प्रतिज्ञां मम राजेन्द्र निर्वर्तयितुमर्हसि |
पुत्रयोरुभयोरेव प्रीतिं त्वमपि लप्स्यसे ॥

'It will be apt of you to make my solemn promise maintainable, and that way you will derive delight on seeing both of your sons...'

raajendra = oh the best king; mama pratij~naam nirvartayitum arhasi = apt of you to make my solemn promise [make it] maintainable; tvam api = you, even; [dR^iSTvaa = on your seeing]; ubhayoH putrayoH eva = both, from sons, that way; priitim = delight; upalapsyase = you, derive.

'by the by, you will also derive delight in seeing Seetha, for she is also a hyphenated daughter of yours, sutashcha sutaa ca tayoH ekasheSaH... with another suffix, in-law...'

1.68.13

एवं विदेहाधिपतिर्मधुरं वाक्यमब्रवीत् |
विश्वामित्राभ्यनुज्ञातः शतानन्दमते स्थितः ॥

"Thus the sovereign of Videha kingdom said these endearing words, abiding by the counsel of Sage Shataananda, and Sage Vishvamitra is also consentient to the proposal..." Thus the envoys conveyed the proposal and paused.

videhaadhipatiH = Videha's sovereign; vishvaamitraabhyanuj~naataH = Vishvamitra consentient to [the proposal]; shataaanandamate sthitaH = abiding by counsel of Sage Shataananda; evam = in this way; madhuram vaakyam abraviit = said sweet [endearing,] words - and paused.

1.68.14

दूतवाक्यं तु तच्छ्रुत्वा राजा परमहर्षितः |
वसिष्ठं वामदेवं च मंत्रिणश्चैवमब्रवीत् ॥

King Dasharatha is highly gladdened on hearing that message from the delegates, and said this way to Vashishta, Vaamadeva, and to his other ministers, as well.

raajaa = king - Dasharatha; tat duutavaakyam shrutvaa = on hearing that word of delegate [message] ; paramaharSitaH = highly gladdened; vasiSTham vaamadevam ca = to Vashishta, to Vaamadeva, also; mantriNaH ca = to [other] ministers, as well; evam abraviit = said this way.

1.68.15

गुप्तः कुशिकपुत्रेण कौसल्यानन्दवर्धनः |
लक्ष्मणेन सह भ्रात्रा विदेहेषु वसत्यसौ ॥

This one Rama, the enhancer of Kausalya's rejoice, is stopping over at Videha kingdom along with his brother Lakshmana, and Vishvamitra is taking care of both these boys...

asau = that [boy] - Rama; kausalyaanandavardhanaH = enhancer of Kausalya's rejoice; kushikaputreNa guptaH = taken care by Kushika's, son [Vishvamitra] ; bhraatraa lakSmaNena saha = along with brother Lakshmana; videheSu vasati = he is living - he is stopping over in Videha [kingdom].

1.68.16

दृष्टवीर्यस्तु काकुत्स्थो जनकेन महात्मना |
संप्रदानं सुतायास्तु राघवे कर्तुमिच्छति ॥

On observing the valour of Kakutstha Rama, noble souled Janaka wishes to gift his daughter as bride to Raghava Rama...

kaakutsthaH = of Kakutstha Rama - on his part; mahaatmanaa janakena dR^iSTaviiryaH = one whose valour has been observed [on observing Rama's valour] by noble souled Janaka; that Janaka; sutaayaaH sampradaanam = gift his daughter as bride; raaghave kartum icChati = he wishes to do in respect of Raghava.

1.68.17

यदि वो रोचते वृत्तं जनकस्य महात्मनः |
पुरीं गच्छामहे शीघ्रं मा भूत्कालस्य पर्ययः ॥

"If you all favour the tidings from the noble-souled Janaka as to what has happened in Mithila, we quickly proceed to that city, let not the time lapse..." Thus Dasharatha informed his counsel.

mahaatmanaH janakasya vR^ittam = what has happened to noble-souled Janaka's - surprised assent to give daughter; vaH rocate yadi = if interested to you ; shiighram puriim gacChaamahe = quickly, we proceed to city [Mithila] ; kaalasya paryayaH maa bhuut = let not happen time's lapse.

The word vR^ittam 'happening' 'history' and it is generally translated as 'the history, legend, and the familial characteristics of Janaka...' But when Janaka already is famous through the bow of Shiva, and that bow itself is broken now, no more 'verification of antecedents' of Janaka is needed, and it is 'what has happened now' i.e., the impossible deed of breaking it.

1.68.18

मंत्रिणो बाढमित्याहुः सह सर्वैर्महर्षिभिः |
सुप्रीतश्चाब्रवीद्राजा श्वो यात्रेति च मंत्रिणः ॥

The ministers along with all of the great sages said in consonance, "Most Welcome..." and then that highly pleased king Dasharatha said to the ministers, "we travel tomorrow..."

sarvaiH maharSibhiH saha mantriNaH = with all great sages, ministers; baaDham iti aahuH = 'most welcome', thus, they said; supriitaH raajaa = highly pleased, king; shvaH yaatraa iti = tomorrow, is the travel, thus; mantriNaH abraviit = said to ministers.

1.68.19

मंत्रिणस्तु नरेन्द्रस्य रात्रिं परमसत्कृताः |
ऊषुः प्रमुदिताः सर्वे गुणैः सर्वैः समन्विताः ॥

The ministers of king Janaka who are gifted with all talents are given grateful hospitality by Dasharatha, and they all dwelt that night in Ayodhya, overjoyed at the successful completion of their august legatine, called sIta kalyANam...

sarvaiH guNaiH samanvitaaH = gifted with all talents; narendrasya mantriNaH = ministers of king [Janaka] ; on their part; paramasatkR^itaaH = given grateful hospitality; pramuditaaH = over joyed; sarve raatrim uuSuH = all they dwelled - in Ayodhya that night.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे अष्टषष्टितमः सर्गः

Sarga 69

1.69.1

ततो रात्र्यां व्यतीतायां सोपाध्यायः सबान्धवः |
राजा दशरथो हृष्टः सुमंत्रमिदमब्रवीत् ॥

On the next dawn that heartened king Dasharatha who is with his teachers and his relatives then said this to his minister Sumantra.

sopaadhyaayaH = with teachers; sabaandhavaH = with relatives; raajaa dasharathaH hR^iSTaH = king, Dasharatha, who is heartened; tataH raatryaam vyatiitaayaam = then, night, on being elapsed [into next dawn]; sumantram idam abraviit = said this to Sumantra [his minister] .

1.69.2

अद्य सर्वे धनाध्यक्षा धनमादाय पुष्कलम् |
व्रजंत्वग्रे सुविहिता नानारत्नसमन्विताः ॥

Now let the chancellors of exchequers draw ample riches, gems and numerous other items that are used in the marriage from bridegroom's side, all-inclusively, and let them travel in advance and let them be well-prepared for any exigency...

adya = now; sarve dhanaadhyakSaa = all chancellors of exchequers; puSkalam dhanam aadaaya = on drawing ample riches; naanaaratnasamanvitaaH = numerous gems [where gems are, upa lakshaNa, the subjunctive items among the items that are used in marriages from bridegroom's side,] all-inclusively; suvihitaa = well preparedly; agre vrajanti = let them travel in advance.

1.69.3

चतुरंगबलं चापि शीघ्रं निर्यातु सर्वशः |
ममाज्ञा समकालं च यानं युग्ममनुत्तमम् ॥

Let the quadruple forces start off in a trice from everywhere at my order, and others shall start with unexcelled vehicles like palanquins, sedan chairs, litters etc., and with those that can be yoked with horses, like cabined-coaches and horse-carriages...

mama = my; aaj~naa = order; samakaalam ca = even with time, also [in a trice at my order]; caturangabalam ca api = quadruple forces also, even; sarvashaH = from everywhere; shiighram niryaatu = quickly, start off; anuttamam = unexcelled ones; yaanam = vehicles palanquins, sedan chairs, litters etc]; yugmam = that can be yoked [cabined-coaches with horses]; let start.

The fourfold army is generally taken as horses, elephants, chariots, and foot soldiers for the word caturanga-balam , while some say such an army is moved only when a massive combat is necessary, but not when going to marriages. Thus some say though army is moved, it is as much as required. But this word also qualifies as caturanga-balam= dhana, kanaka, vastu, vaahana sampatti, the quadruple opulence, namely 'riches, gold, equipage, and vehicles...' where opulence will be the only show in Indian marriages, either of poor or rich. R. C. Dutt comes near to this when telling in his poetic version: 'Ride in front with royal riches, gold and gems in bright array

1.69.4

वसिष्ठो वामदेवश्च जाबालिरथ काश्यपः |
मार्कण्डेयश्च दीर्घायुर्ऋषिः कात्यायनस्तथा ॥एते द्विजाः प्रयान्त्वग्रे स्यंदनं योजयस्व मे |
यथा कालात्ययो न स्याद्दूता हि त्वरयन्ति माम् ॥

"Vashishta, Vaamadeva, Jaabaali and Kaashyapa, and the long-lived Maarkandeya, and Sage Kaatyaayana... let these Brahmans travel in forefront... and let horses be yoked to my royal-cariole, and as the messengers of Janaka are hastening me arrange for the travel without time lapse..." Thus Dasharatha ordered.

4, 5. vasiSThaH vaamadevaH ca = Vashishta, Vaamadeva, also; atha = then; jaabaaliH kaashyapaH = Jaabaali, Kaashyapa; diirghaayuH maarkaNDeyaH ca = long lived one - one who has longevity, Maarkandeya, also; tathaa = likewise; R^iSiH kaatyaayanaH = sage, Kaatyaayana; ete dvijaaH = these, Brahmans; agre prayaantu = let them travel in forefront; me syandanam yojayasva = let it be yoked [with horses] to my royal-cariole; kaalaatyayaH yathaa na syaat = as to how time lapse will not be there; do it likewise; duutaaH maam tvarayanti hi = messengers [of Janaka,] hastening me, indeed.

1.69.6

वचनाच्च नरेन्द्रस्य सेना च चतुरंगिणी |
राजानमृषिभिः सार्धं व्रजंतं पृष्ठतोऽन्वगात् ॥

On the word of that best king the fourfold opulence, and even the fourfold forces up to some extent followed rearward of the king who is going after the sages who are going afore of him.

narendrasya vacanaat = by the words of the best king; caturangiNii = quadruple [opulence]; senaa = [some] army; R^iSibhiH saardham = with sages, as well; vrajantam = he who is going; raajaanam = after that king; pR^iSThataH = at rearward; anvagaat = followed.

1.69.7

गत्वा चतुरहं मार्गं विदेहानभ्युपेयिवान् |
राजा तु जनकः श्रीमान् श्रुत्वा पूजामकल्पयत् ॥

Travelling on a four-day-route Dasharatha reached the fringes of Videha kingdom, and on hearing this, the illustrious king Janaka arranged for welcome ceremonies at the outskirts of the city.

catuH aham maargam gatvaa = on going four day route; videhaan abhyupeyivaan [abhi-upa-eyivaan] = reached nearby Videha kingdom - reached fringes of Videha; raajaa shriimaan janakaH = king, illustrious Janaka; shrutvaa puujaam akalpayat = on hearing, arranged [welcome] ceremonies.

These formalities are still prevalent in marriage functions, in one way or the other, in India, esp. rural India. The bridegroom's party will be received at the outskirts of the bride's place, esp. if it were to be a village, then a small function / ceremony will be held laudatory to the bridegroom, and then they are invited into that place of bride like, 'meet a party halfway...' type protocol. This is other than baraat 'matrimonial pageantry...'

1.69.8

ततो राजानमासाद्य वृद्धं दशरथं नृपम् |
जनको मुदितो राजा हर्षं च परमं ययौ ॥

Then the king Janaka who is by far gladdened went into a state of ecstatic elation when he met the senescent king and paladin of people, namely Dasharatha, as the pace for the marriage celebrations is quickened because of the immediate arrival of Dasharatha.

tataH = then; raajaa muditaH janakaH = gladdened king Janaka nR^Ipam raajaanam vR^iddham dasharatham = the senescent king and paladin of people, Dasharatha; aasaadya = on getting at; paramam harSam yayau = went into [a state of ] ecstatic elation.

1.69.9

उवाच वचनं श्रेष्ठो नरश्रेष्ठं मुदान्वितम् |
स्वागतं ते नरश्रेष्ठः दिष्ट्या प्राप्तोऽसि राघव ॥पुत्रयोरुभयोः प्रीतिं लप्स्यसे वीर्यनिर्जिताम् |

And the best one among men, king Janaka, gleefully said this commendable sentence to Dasharatha, the best legatee of Raghu, "oh, king, a hearty welcome to you. Oh, legatee of Raghu, your arrival to my city is just by my providence... you will now get delectation on seeing your sons who won accolades just by their valorousness in the act of raising and breaking Shiva's bow..." [1-69-9, 10a]

9, 10a. narashreSThaH = best among men - Janaka; mudaanvitam = gleeful one; narashreSTham = to the best man [born in foremost lineage of Raghu-s, Dasharatha, the legatee of Raghu]; shreSThaH vacanam uvaaca = said best [commendable] sentence; raaghava = oh the legatee of Raghu; te svaagatam = hearty welcome to you; diSTyaa praaptaH asi = you are providentially bechanced [you have come] ; ubhayoH putrayoH = from both sons; viiryanirjitaam = completely won by valour ; priitim lapsyase = you get delight.

Though Rama alone broke the bow of Shiva, both Rama and Lakshmana are said to have done it. This is a common unified laudation used for both of them, in view of their insuperable brotherhood, and such a sort of commingling both, for one person's action, can be heard often. For e.g., when Lakshmana misshapes Shuurpanakha, Rama is said to have done, and even both are said to have done that act.

1.69.10

दिष्ट्या प्राप्तो महातेजा वसिष्ठो भगवानृषिः ॥सह सर्वैर्द्विजश्रेष्ठैर्देवैरिव शतक्रतुः |

Providentially bechanced is the arrival of this great-resplendent and godly sage Vashishta, who arrived here with all of these eminent Brahmans, like Indra himself with all gods... [1-69-10b, 11a]

10b, 11a. mahaatejaaH bhagavaan vasiSThaH R^iSiH = great-resplendent, godly, Vashishta, the sage; sarvaiH dvijashreShThaiH saha = along with all eminent Brahmans ; devaiH shatakratuH iva = as with gods, like Indra [who had to perform 'shata' hundred 'kratu' Vedic-ritual-s in his earlier human birth,] ; diSTyaa praaptaH = providentially, bechanced - arrived here.

1.69.11

दिष्ट्या मे निर्जिता विघ्ना दिष्ट्या मे पूजितं कुलम् ॥राघवैः सह संबंधाद्वीर्यश्रेष्ठैर्महात्मभिः |

Providentially my hindrances are overcome by the arrival of godlike sages, and providentially my lineage too is gloried owing to this hymeneal engagement with noble-souled Raghava-s, who are the most valorous among all the valorous people... [1-69-11b, 12a]

11b, 12a. viiryashreSThaiH = among the best valorous ones; mahaatmabhiH raaghavaiH saha = with noble-souled Raghava-s; sambandhaat = [owing to this] hymeneal engagement; diSTyaa me vighnaaH nirjitaaH = providentially, my, hindrances, are overcome; diSTyaa me kulam puujitam = providentially, my, lineage, is glorified.

1.69.12

श्वः प्रभाते नरेन्द्र त्वम् सम्वर्तयितुमर्हसि ॥यज्ञस्यान्ते नरश्रेष्ठ विवाहमृषिसत्तमैः |

Because you are born in first and foremost Ikshvaku dynasty, hence you are the Indra of Indra-like kings on earth... and hence, it will be apt of you to initiate the celebrations of marriage tomorrow, and the marriage itself after the culmination of the Vedic-ritual in three or four days, and the date and time for the marriage, that which is agreeable to the best sages can be decided, and you can get it performed on that date, through those great sages... [1-69-12b, 13a]

12b, 13b. narashreSTha = best in first-born-linage among men [because you are born in first and foremost Ikshvaku dynasty, hence you are]; narendra = oh Indra of Indra-like kings [on earth]; shvaH prabhaate = tomorrow, morning; yaj~nasya ante = at end of [at the culmination] vedic ritual; R^iSisattamaiH [sammatam] = with best Sages [conducted by, agreeable to for the time and date of marriage]; vivaaham tvam = you marriage; samvartayitum arhasi = apt of you to clearly initiate [about the talks, celebrations reg. marriage,] apt of you.

There is controversy about the marriage of Seetha with Rama, insofar as its categorisation. Whether it is one of the eight kinds or not, is a debated point. The eight kinds of marriages are braahma, daiva, praajaapatya, aarSa, aasura, gaandharva, raakshasa, paishaaca and this topic can be discussed at a later time.

1.69.13

तस्य तद्वचनं श्रुत्वा ऋषिमध्ये नराधिपः ॥वाक्यं वाक्यविदां श्रेष्ठः प्रत्युवाच महीपतिम् |

On hearing that sentence of king Janaka the sententious king Dasharatha replied the king Janaka from amongst the sages. [1-69-13b, 14a]

13b, 14a. vaakyam vaakyavidaam shreSThaH = sentence of best among sentence experts [sententious one - Dasharatha]; naraadhipaH = people's king [Dasharatha]; tasya tat vacanam shrutvaa = on hearing his [Janaka's,] that sentence; R^iSimadhye = amongst sages; mahiipatim = to king Janaka; prati uvaaca = replied.

1.69.14

प्रतिग्रहो दातृवशः श्रुतमेतन्मया पुरा ॥यथा वक्ष्यसि धर्मज्ञ तत् करिष्यामहे वयम् |

"Recipiency rests with the restitutor..." so I have heard earlier. Hence, whatever you say, for you are the knower of probity and nothing goes amiss in your astute thinking, that we will do... [1-69-14b, 15a]

14b, 15a. pratigrahaH = taking in turn [recipiency]; daatR^ivashaH = in control of [rests with] donor [restitutor]; etat puraa mayaa shrutam = all this, earlier, heard by me; dharmaj~na = oh knower of probity; yathaa [tvam] vakSyasi = as, [whatever you] say; tat vayam kariSyaamahe = that, we, do.

The word restitutor is used instead of 'donor' because Janaka is restoring the estranged divine pair to their togetherness in this mortal world. R. C. Dutt uses 'Gift betokens giver's bounty...' for this expression.

1.69.15

तद्धर्मिष्ठं यशस्यं च वचनं सत्यवादिनः ॥श्रुत्वा विदेहाधिपतिः परं विस्मयमागतः |

On listening that sentence of that affirmer of principles, namely Dasharatha, that which is conformable to the principles of marriages and familial glory, a thrill of joy came over the king of Videha. [1-69-15b. 16a]

15b, 16a. satyavaadinaH = affirmer of truth [principles] - Dasharatha; dharmiSTham = agreeable to the principles of marriages; yashasyam ca = agreeable to familial glory; tat = that; vacanam = sentence; shrutvaa = on listening; videhaadhipatiH = king of Videha; param vismayam aagataH = extremely thrill [of joy] came over.

Usually the bridegroom's party will be stiff-necked at least till the marriage is over, which has become a nuisance practice in Indian marriages. Here Dasharatha is telling the opposite, by which his words are viewed as agreeable to righteousness of marriages etc., and for which Janaka is surprised.

1.69.16

ततः सर्वे मुनिगणाः परस्परसमागमे ॥हर्षेण महता युक्तास्तां निशामवसन् सुखम् |

Then, on the foregathering of sages from Vashishta's side with the sages of Mithila all the sages have attained extreme joy and they spent that night happily. [1-69-16b, 17a]

16b, 17a. tataH = then; sarve munigaNaaH = then, all saint's coalescences; parasparasamaagame = on foregathering one to one - each other - assemblages of sages from Vashishta's side with the assemblages of sages of Mithila; mahataa harSeNa yuktaaH = having with extreme rejoice; taam nishaam = that, darkness [night]; sukham avasan = happily, resided - they spent.

1.69.17

अथ रामो महातेजा लक्ष्मणेन समं ययौ ॥विश्वामित्रं पुरस्कृत्य पितुः पादावुपस्पृशन् |

Then that most brilliant Rama, keeping Vishvamitra ahead, and strutting in step with Lakshmana, strutted to touch the feet of his father Dasharatha.

17b, 18a. atha raamaH mahaatejaaH = then, Rama, most brilliant one; vishvaamitram puraskR^itya = Vishvamitra, keeping ahead; lakshmaNena = with Lakshmana; samam yayau = uniformly, proceeded [strutting in step with]; pituH paadau upaspR^ishan = to touch father's feet.

1.69.18

राजा च राघवौ पुत्रौ निशाम्य परिहर्षितः ॥उवास परमप्रीतो जनकेन सुपूजितः |

On seeing his two sons, the super medallists in Raghu's dynasty, King Dasharatha is highly rejoiced and he resided in Mithila with a high contentment, for the reverence of Janaka is that high.

18b-19a. raajaa ca = king Dasharatha, also; putrau raaghavau = sons, Raghava-s [Rama and Lakshmana, here the epithet's subtext is 'the super medallists of Raghu's dynasty]; nishaamya pariharSitaH = overly rejoiced on seeing; janakena supuujitaH = highly reverenced by Janaka; paramapriitaH uvaasa = resided [in Mithila] highly contented.

The expression of 'medallists' to the word Raghava-s as above will look odd. So an explanation to this is furnished in the endnote.

1.69.19

जनकोऽपि महातेजाः क्रियां धर्मेण तत्त्ववित् |
यज्ञस्य च सुताभ्यां च कृत्वा रात्रिमुवास ह ॥

Even the great-resplendent Janaka on performing ritual acts according to scriptures for the Vedic-ritual on hand, and the preparatory rituals for handing out both of his daughters in marriage, went into the sleep of the just, with his palm on his chest.

mahaatejaaH = great-resplendent one; tattvavit = knower of essence of scriptures; janakaH api = Janaka, even; yaj~nasya ca = of Vedic-ritual [on hand,] also; sutaabhyaam ca = of two daughters, also; dharmeNa = according to scriptures; kriyaam = ritual acts; kR^itvaa = on making [on performing / initiating]; raatrim uvaasa ha = night, resided, indeed [went into the sleep of the just with his palm on chest.]

The marriages will be commenced with initial ceremonies called ankuraaropaNa- aadi kriyaaH for an unhindered marriage function and for the harmonious family life of the newly wed.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे एकोनसप्ततितमः सर्गः

Sarga 70

1.70.1

ततः प्रभाते जनकः कृतकर्मा महर्षिभिः |
उवाच वाक्यं वाक्यज्ञः शतानंदं पुरोहितम् ॥

Then on the next day morning after getting the ritual liturgies performed through sages, he that articulator Janaka articulated this to sage Shataananda, the royal priest.

tataH prabhaate = then, in [next] morning; maharSibhiH = through sages; kR^itakarmaaH = having performed liturgies; vaakyaj~naH = knower of [articulator] sentence; janakaH = Janaka; purohitam shataanandam = to the [royal] priest Shataananda; vaakyam uvaaca = said sentence.

1.70.2

भ्राता मम महातेजा यवीयानतिधार्मिकः |
कुशध्वज इति ख्यातः पुरीमध्यवसच्छुभाम् ॥वार्या फलकपर्यन्तां पिबन्निक्षुमतीं नदीम् |
सांकाश्यां पुण्यसंकाशां विमानमिव पुष्पकम् ॥

My younger brother renowned thus as Kushadhvaja, a highly self-righteous one and a highly brilliant one is ruling from the auspicious and holy city named Saankaasya, which city is surrounded by River Ikshumati as a natural moat, in which moat bastions of tridents are staked all around... and my brother presides over that city as if he is sitting in the Pushpaka aircraft of richly-rich god Kubera, and as though supping the sugarcane juice-like waters of River Ikshumati...

2, 3. atidhaarmikaH = highly self-righteousness; kushadhvajaH iti khyaataH = thus, renowned as Kushadhvaja; mahaatejaaH = highly brilliant one; mama yaviiyaan bhraataa = my, younger, brother; ikSumatiim = River Ikshumati [with sugar-cane juice like waters]; nadiim = of River Ikshumati; piban = drinking [supping]; vaaryaa phalakaparyantaam = staked trident [bastions] all around in water [of moats]; shubhaam = auspicious; puNyasankaashaam = equal to holiness - a holy city; saankaashyaam = Saankaasya named city; puriim = in such city; puSpakam vimaanam iva = like Pushpaka aircraft; adhyavasat = presides over [he is ruling from.]

The words vaaryaa phalakaparyantaam also mean 'that city is surrounded by the plantation of citrus grapefruits that are famous for health keeping.

1.70.4

तमहं द्रष्टुमिच्छामि यज्ञगोप्ता स मे मतः |
प्रीतिं सोऽपि महातेजा इमां भोक्ता मया सह ॥

"And I wish to see him, as he is the nominated benefactor of this Vedic-ritual of mine, and he too shall become a rejoicer in partaking the joyousness of this marriage... " So said Janaka to Shataananda.

aham tam draSTum icChaami = I wish to see him; saH me yaj~nagoptaa mataH = he is agreed to be my, Vedic-ritual's protector- benefactor - he is nominated as supplier of all paraphernalia to the ritual; mahaatejaaH saH api = he is highly brilliant one, even; mayaa saha imaam priitim bhoktaa = will be rejoicer of joyousness of this [marriage] along with me.

Kushadhvaja supplied whole lot of paraphernalia for this Vedic-ritual of Janaka from his auspicious city Saankaasya, and hence he is the benefactor of the ritual.

1.70.5

एवमुक्ते तु वचने शतानंदस्य संनिधौ |
आगताः केचिदव्यग्रा जनकस्तान् समादिशत् ॥

That way when Janaka asseverated that enunciation in the presence of Shataananda, Shataananda in turn ordered and summoned envoys, and then some alacritous envoys have come, whom Janaka ordered to proceed to his brother.

shataanandasya sannidhau = in presence of Shataananda; evam vacane ukte sati = that way, after saying [on asseverating] words [enunciation] ; avyagraaH = not flustering [alacritous envoys]; kecit aagataaH = some [envoys,] have come; janakaH taan samaadishat = Janaka, ordered them.

1.70.6

शासनात्तु नरेन्द्रस्य प्रययुः शीघ्रवाजिभिः |
समानेतुं नरव्याघ्रं विष्णुमिन्द्राज्ञया यथा ॥

By the order of the king those envoys who have speedy horses have travelled on to city Saankaasya speedily, to lead forth that tigerly man Kushadhvaja that speedily, which is as good as fetching Vishnu by order of Indra.

narendrasya shaasanaat tu = just by king's order; indraaj~nayaa viSNum yathaa = by order of Indra , as with Vishnu - to fetch Vishnu as per Indra's order; naravyaaghram samaanetum = to fetch tigerly man [Kushadhvaja]; shiighravaajibhiH prayayuH = travelled by [those envoys that] speedy horses.

1.70.7

सांकाश्यां ते समागम्य ददृशुश्च कुशध्वजम् |
न्यवेदयन् यथावृत्तं जनकस्य च चिन्तितम् ॥

On arriving in city Saankaasya those envoys have seen king Kushadhvaja and on submitting what has happened to the king about Rama's breaking of Shiva's bow, and they have also submitted the point of view of Janaka regarding marriages of four daughters.

te = those envoys; samkaashyaam samaagamya = arriving in Saankaasya city; kushadhvajam dadR^ishuH ca = they have seen Kushadhvaja also; yathaavR^ittam = as has happened; and; janakasya cintitam ca = Janaka's thought [point of view,] even; nyavedayan = reported.

The viewpoint of Janaka is to offset the problem of marriages of both the daughters of his brother Kushadhvaja. Dasharatha has four sons and Janaka presaged a quadruple alliance with him, where Janaka has two daughters and his brother Kushadhvaja has two.

1.70.8

तद्वृत्तं नृपतिः श्रुत्वा दूतश्रेष्ठैर्महाजवैः |
आज्ञया तु नरेन्द्रस्य आजगाम कुशध्वजः ॥

On hearing that event from the worthy envoys whose speed is praiseworthy, king Kushadhvaja came right away to Mithila by the order of king Janaka.

nR^ipatiH kushadhvajaH = king, Kushadhvaja; mahaajavaiH = through great speeded [of praiseworthy speed]; duutashreSThaiH = from worthy envoys; tat vR^ittam shrutvaa = on hearing that event; narendrasya aaj~nayaa aajagaama = came forth [to Mithila] by king Janaka's order.

1.70.9

स ददर्श महात्मानं जनकं धर्मवत्सलम् |
सोऽभिवाद्य शतानंदं जनकं चातिधार्मिकम् ॥राजार्हं परमं दिव्यमासनं चाध्यरोहत |

Kushadhvaja addressed himself to the insightful one and a compassionate person in the duty of an elder brother, namely Janaka, and on reverencing sage Shataananda firstly, next he has reverenced his fondly affectionate brother Janaka, and then he sat upon a majestic seat, that which is befitting to kings. [1-70-9, 10a]

9, 10a. saH = he Kushadhvaja; dharmavatsalam = a compassionate one towards duty [of an elder brother] - one who is helping as an elder brother; mahaatmaanam janakam = noble souled [insightful,] Janaka; dadarsha = has seen [addressed himself]; saH = he Kushadhvaja; shataanandam = [firstly] to Shataananda; and; atidhaarmikam = highly righteous [fondly, affectionate brother]; janakam ca = [next] to Janaka, also; abhivaadya = on reverencing; raajaarham = befitting for king; paramam divyam aasanam ca = on highly divine [majestic] seat, also; adhyarohata [adhi-aarohat] = mounted upon [sat upon.]

1.70.10

उपविष्टावुभौ तौ तु भ्रातरावमितौजसौ ॥प्रेषयामासतुर्वीरौ मन्त्रिश्रेष्ठं सुदामनम् |

Both the brothers of unlimited self-refulgence having assumed their high seats, they who are distinguished for their righteous acts have started to send Sudaamana, the distinguished minister. [1-70-10b, 11a]

10b, 11a. amitaujasau = of unlimited self-refulgence; tau viirau = those two, valorous [distinguished brothers for their righteous acts]; ubhau bhraatarau = both, brothers; upaviSTau = while seated [having assumed high seats]; mantrishreSTham sudaamanam = distinguished minister, Sudaamana; preSayaamaasatuH = started to send.

1.70.11

गच्छ मंत्रिपते शीघ्रमैक्ष्वाकममितप्रभम् ॥आत्मजैः सह दुर्धर्षमानयस्व समंत्रिणम् |

"Oh, minister plenipotentiary, Sudaamana, you please proceed immediately to king Dasharatha, the legatee of Ikshvaku-s with illimitable resplendence, and let that invincible king Dasharatha be led hither along with his sons and along with his Vedic-celebrants..." Thus Janaka ordered Sudaamana, the minister. [1-70-11b, 12a]

11b, 12a. mantripate = oh husband / chief [plenipotentiary] of minister; shiighram = immediately; amitaprabham = to one with - unlimited resplendence; aikSvaakam = to Ikshvaku's [legatee of, Dasharatha]; gacCha = you go; durdharSam = un assailable [invincible king Dasharatha]; samantriNam = who will be - with ministers [Vedic celebrants]; aatmajaiH saha = with his sons; aanayasva = lead him forth [hither.]

1.70.12

औपकार्यां स गत्वा तु रघूणां कुलवर्धनम् ॥ददर्श शिरसा चैनमभिवाद्येदमब्रवीत् |

Accordingly Sudaamana has gone to the visitatorial-palace of the promoter of Raghu's heritage, namely Dasharatha, and he said this on appearing before that king duly bowing down and hailing the king. [1-70-12b, 13a]

12b, 13a. saH = he Sudaamana; aupakaaryaam = to visitatorial-palace; gatvaa = on going; raghuuNaam kulavardhanam = promoter of Raghu's heritage - Dasharatha; dadarsha = seen [appeared before]; enam shirasaa abhivaadya ca = on hailing him with head [head-bent, bow down], also; idam abraviit = said this.

1.70.13

अयोध्याधिपते वीर वैदेहो मिथिलाधिपः ॥स त्वां द्रष्टुं व्यवसितः सोपाध्यायपुरोहितम् |

"Oh, valiant king, oh, sovereign of Ayodhya, his highness the sovereign of Mithila from the heritage of Videha kings is poised for seeking an audience with your highness, along with your highness' royal-priest Vashishta and other mentors..." The minister Sudaamana said so to Dasharatha. [1-70-13b, 14a]

13b-14a. viira = oh valiant one; ayodhyaadhipate = oh Ayodhya' sovereign; mithilaadhipaH = Mithila's sovereign; saH vaidehaH = he, the king of Videha heritage - Janaka; sopaadhyaayapurohitam = with [your] mentors, royal-priest; tvaam draSTum vyavasitaH = poised to see [seeking an audience] you.

1.70.14

मंत्रिश्रेष्ठवचः श्रुत्वा राजा सर्षिगणस्तदा ॥सबन्धुरगमत्तत्र जनको यत्र वर्तते |

On hearing that best minister's words, then king Dasharatha came to the place where Janaka is available, along with his kinsmen and the assemblages of sages. [1-70-14b, 15a]

14b, 15a. tadaa = then; raajaa = king Dasharatha; mantrishreSThavacaH shrutvaa = on hearing words of the best minister; saRSigaNaH = with sage's assemblages; sabandhuH = with kinsmen; janakaH yatra vartate = where Janaka is available; tatra = there; agamat = came.

1.70.15

राजा च मंत्रिसहितः सोपाध्यायः सबांधवः ॥वाक्यं वाक्यविदां श्रेष्ठो वैदेहमिदमब्रवीत् |

That sententious king Dasharatha said this to the king from the lineage of Videha kings, Janaka, who is with his mentors, kinsfolk, and ministers. [1-70-15b, 16a]

15b, 16a. mantrisahitaH = along with ministers; sopaadhyaayaH = with [amongst] mentors; sabaandhavaH = with kinsfolk; vaakyavidaam shreSThah = the best [sententious king Dasharatha]among experts in making sentence; raajaa = king Dasharatha; vaideham idam vaakyam abraviit = said this sentence to king from the linage of Videha .

1.70.16

विदितं ते महाराज इक्ष्वाकुकुलदैवतम् ॥वक्ता सर्वेषु कृत्येषु वसिष्ठो भगवानृषिः |

"Oh, exalted king Janaka, you already appreciate that this godly sage Vashishta is godlike to the bloodline of Ikshvaku-s, and in all affairs he is our internuncio... [1-70-16b, 17a]

16b,17a. mahaaraaja = oh exalted king Janaka; bhagavaan R^iSiH vasiSThaH = godly, sage, Vashishta; ikSvaakukuladaivatam = godlike to the bloodline of Ikshvaku; sarveSu kR^ityeSu = in all, the works [affairs]; vaktaa = speaker [our internuncio]; te viditam = known to you [you already appreciate.]

1.70.17

विश्वामित्राभ्यनुज्ञातः सह सर्वैर्महर्षिभिः ॥एष वक्ष्यति धर्मात्मा वसिष्ठो मे यथाक्रमम् |
तूष्णींभूते दशरथे वसिष्ठो भगवानृषिः ॥उवाच वाक्यं वाक्यज्ञो वैदेहं सपुरोधसाम् |

"Should an assent be given by Sage Vishvamitra, along with all the great sages present here, this equanimous Vashishta will narrate about my bloodline, lineally..." And, to the nod of Vishvamitra Dasharatha become reticent, and then the godly and sententious sage Vashishta who is along with his men of the cloth said these sentences to the king of Videha, namely Janaka. [1-70-17b, 18, 19a]

17b, 18, 19a. sarvaiH maharSibhiH saha = along with all great sages; vishvaamitraabhyanujnaataH = duly assented by Vishvamitra; dharmaatmaa eSaH vasiSThaH = virtue-souled [equanimous,] this, Vashishta; yathaakramam = as per lineage; me = of mine [my bloodline]; vakSyati= will narrate about; dasharathe = by Dasharatha; tuuSNiimbhuute = on becoming silent - when took pause; vaakyajnaH = sententious sage; vasiSThaH bhagavaan R^iSiH = Vashishta, godly, sage; sapurodhasaam = with [his] men of the cloth; vaideham vaakyam uvaaca = said sentence to Videha king.

1.70.19

अव्यक्तप्रभवो ब्रह्मा शाश्वतो नित्य अव्ययः ॥तस्मान्मरीचिः संजज्ञे मरीचेः कश्यपः सुतः |
विवस्वान् कश्यपाज्जज्ञे मनुर्वैवस्वतः स्मृतः ॥

The Unprovable emanated the timeless, changeless and perishless Brahma, and from that Being, namely Brahma, Mariichi is begotten, and Kaashyapa is the son of Mariichi, and the Sun is begotten from Kaashyapa, and Manu is said to be the son of the Sun... [1-70-19b, 20]

19b, 20. avyaktaprabhavaH = unprovable emanated; shaashvataH = timeless; nitya = changeless; avyayaH = perishless; such a; brahmaa = Brahma - is there; tasmaat mariiciH sanjaj~~ne = Mariichi is begotten from that [Being, Brahma] ; mariiceH kashyapaH sutaH = Kaashyapa is the son of Mariici; kashyapaat = from Kaashyapa; vivasvaan = Vivasvaan [The Sun]; jaj~~ne = is begotten; vaivasvataH = from Vaivasvat [from Sun]; manuH smR^itaH = Manu, is said to be the son.

The avyakta is the 'Unmanifest' of advaita tenet. Here it an 'Unprovable' entity since it cannot be proved by pramaaNa-s 'source of knowledge' like pratyakSha, anumaana, tarka, aagama... 'perception, inference, logic, scriptures...' and because Vishnu cannot be deduced by these sources of knowledge, Vishnu Himself becomes the avyakta. And from the viewpoint of mythology, Ramayana has no place for a 'featureless Absolute...' nirguNa- brahma of advaita, because Valmiki's initial questions to Narada include ko guNavaan, and thus He is saguNa-brahma. Hence avyakta or aakaasha, 'minus leeway...' all-pervading...' is Vishnu, the 'Unprovable'.

This aakaasha is the often repeated expression in Upanishad-s, telling it to be the aatma, Absolute, abiding in each individual jiivaatma, Individual Soul. aakaasho hi vai naamaruupayoH nirvaahitaaH te yad antaram tad brahma tad amR^itam sa aatmaa - chaandogya - 8-14 | ko he vaaNyatkaH praaNaat ya eSha aakaasha aanando na syaat - taittariiya - 7 anuvaaka | aakaashorarthaantaratvaadivyapadeshaat

1-3-41 | daharottarebhyaH - 1-3-14 - brahma-suutra ;'who is he to be able to balance himself if this aakaasha is not to be there...' Taittarriya; 'that which makes the names and forms is within you alone as your innermost inner-space, that alone is deathless...' Chaandogya; 'akaasha [is Absolute] because it is proclaimed to be something different etc., [from names and forms yet their revealer...]; 'the small [aakaasha] is Absolute because of subsequent texts [which give ample evidence of it...] Brahma-Sutra. Hence, it is Vishnu.

Out of the three epithets to Brahma one is 'timeless' because He continues to be in two paraartha-s, say 31, 10, 40, 00, 00, 00, 000 human years, without transmutation, yet He continues further. He is 'changeless' as his faculties or His divine being does not undergo any mutation or metamorphosis. He is 'perishless' during the above period and after, since Vishnu gave rise to Him. Up to here is ultramundane order of progeny and the mundane lineage is now continued.

1.70.21

मनुः प्रजापतिः पूर्वमिक्ष्वाकुश्च मनोः सुतः |
तमिक्ष्वाकुमयोध्यायां राजानं विद्धि पूर्वकम् ॥

Manu is the earliest Prajaapati and Ikshvaaku is the son of Manu, and that Ikshvaaku is the first king of Ayodhya... know thus...

manuH puurvam prajaapatiH = Manu is, earliest, Prajaapati; ikSvaakuH manoH sutaH = Ikshvaku is, Manu's, son; tam ikSvaakum = him, that Ikshvaku; ayodhyaayaam = in Ayodhya; puurvakam raajaanam viddhi = thus known as earliest king.

1.70.22

इक्ष्वाकोस्तु सुतः श्रीमान् कुक्षिरित्येव विश्रुतः |
कुक्षेरथात्मजः श्रीमान् विकुक्षिरुपपद्यत ॥

The son of Ikshvaaku is the legendary Kukshi, thus he is renowned, and the famous Vikukshi is the son of Kukshi...

shriimaan kukSiH iti eva vishrutaH = legendary Kukshi, thus, only, renowned; ikSvaakoH sutaH = Ikshvaaku's, son; atha = then; kukSeH = from Kukshi; shriimaan vikukShiH aatmajaH upapadyata = son famous Vikukshi originated.

1.70.23

विकुक्षेस्तु महातेजा बाणः पुत्रः प्रतापवान् |
बाणस्य तु महातेजा अनरण्यः प्रतापवान् ॥

From that most brilliant and courageous Vikukshi, Baana emerged as son, and the highly refulgent and valinat Anaranya is the son of Baana...

mahaatejaaH = most brilliant one; prataapavaan = courageous one; baaNaH = Baana; vikukSheH putraH = Vikukshi's, son; mahaatejaaH prataapavaan = highly refulgent, valiant; anaraNyaH = Anaranya is; baaNasya = Baana's [son.]

1.70.24

अनरण्यात्पृथुर्जज्ञे त्रिशंकुस्तु पृथोः सुतः |
त्रिशंकोरभवत्पुत्रो धुन्धुमारो महायशाः ॥

Pruthu is the son of Anaranya, and Trishanku is Pruthu's son, and the highly renowned Dhundumaara happened to be the son of Trishanku...

anaraNyaat pR^ithuH jaj~ne = Pruthu born from Anaranya; trishankuH tu pR^ithoH sutaH = Trishanku is, but, Pruthu's, son; trishankoH = from Trishanku; mahaayashaaH dhundhumaaraH putraH abhavat = highly renowned one, Dhundumaara emerged as son.

1.70.25

धुन्धुमारान्महातेजा युवनाश्वो महारथः |
युवनाश्वसुतस्त्वासीन्मान्धाता पृथिवीपतिः ॥

Dhundumaara begot a highly glorious and a speediest charioteer Yuvanaashva as son, and Mandhaata emerged as the son of Yuvanaashva...

dhundhumaaraat = from Dhundumaara; mahaatejaaH mahaarathaH yuvanaashvaH = highly glorious one, speediest charioteer, Yuvanaashva - is the son; pR^ithiviipatiH = lord of - king of land; maandhaataa = Maandhaata; yuvanaashvasutaH asiit = emerged as Yuvanaashva's son.

1.70.26

मान्धातुस्तु सुतः श्रीमान् सुसन्धिरुदपद्यत |
सुसंधेरपि पुत्रौ द्वौ ध्रुवसंधिः प्रसेनजित् ॥

Maandhaata engendered the highly noble Susandhi as son, and even Susandhi engendered two sons, namely Dhruvasandhi and Prasenajit...

maandhaatuH = to Maandhaata; susandhiH = one named Susandhi; shriimaan sutaH udapadyata = a highly noble, son, engendered; susandheH api = from Susandhi, even; dhruvasandhiH = Dhruvasandhi; prasenajit = Prasenajit; dvau putrau = two, sons - took birth.

1.70.27

यशस्वी ध्रुवसंधेस्तु भरतो नाम नामतः |
भरतात्तु महातेजा असितो नाम जायत ॥

From Dhruvasandhi, an illustrious one named as Bharata is begotten, and Bharata begot a highly effulgent son named as Asita...

dhruvasandheH tu = from Dhruvasandhi, but; naamataH bharataH naama = by name, Bharata, named; yashasvii = an illustrious one - took birth; bharataat tu = from Bharata, but; mahaatejaaH = highly effulgent one; asitaH naama jaayata = is begotten by name Asita.

1.70.28

यस्यैते प्रतिराजान उदपद्यन्त शात्रवः |
हैहयास्तालजंघाश्च शूराश्च शशबिंदवः ॥

To which Asita, kings like Haihaya-s, Taalajanghaa-s, and the valiant Shashabindu-s have become adversaries and kings in hostility, he had to wage war with them...

yasya = to which [Asita]; haihayaaH = Haihaya-s; taalajanghaaH ca = Taalajanghaa-s, also; shuuraaH shashabindavaH = valiant, Shashabindu-s; ete = these are; pratiraajaana = counter kings [hostile kings]; shaatravaH udapadyanta = resulted as adversaries.

1.70.29

तांस्तु स प्रतियुद्ध्यन् वै युद्धे राजा प्रवासितः |
हिमवन्तमुपागम्य भार्याभ्यां सहितस्तदा ॥

While counterattacking those kings, Asita is dethroned in war and then he reached Himalayas along with his two wives...

saH = he Asita; taan yuddhe = them, in war; pratiyuddhyan = counterattacking; pravaasitaH = exiled [dethroned]; raajaa = king Asita; tadaa = then; bhaaryaabhyaam sahitaH = along with two wives ; himavantam upaagamya = on reaching Himalayas.

1.70.30

असितोऽल्पबलो राजा कालधर्ममुपेयिवान् |
द्वे चास्य भार्ये गर्भिण्यौ बभूवतुरिति श्रुतम् ॥एका गर्भविनाशार्थं सपत्न्यै सगरं ददौ |

Asita was with his meagre forces when he was in Himalayas, and there he drew nigh of his Time. At the time of his demise two of his wives were pregnant, and one of two wives gave toxic food to the co-wife for abortion... thus we heard... [1-70-30-31a]

30, 31a. raajaa asitaH = king, Asita; alpabalaH = with meagre army; [staying on Himalayas]; kaaladharmam upeyivaan = he drew nigh of Time's onus - breathed his last; at that time; asya dve bhaarye garbhiNyau babhuuvatuH = his, two, wives, were pregnant; ekaa = one [of two wives]; garbhavinaashaartham = purpose of pregnancy ruination [abortion] ; sapatnai sagaram dadau = gave toxic [food] to co-wife; iti shrutam = thus, we heard.

1.70.31

ततः शैलवरे रम्ये बभूवाभिरतो मुनिः ॥भार्गवश्च्यवनो नाम हिमवंतमुपाश्रितः |

There was a saint named Cyavana, the heir of Sage Bhrigu, who in fascination with best and beautiful mountains then taking shelter on Himalayas. [1-70-31b, 32a]

31b-32a. tataH = then; ramye shailavare abhirataH = in fascination on best beautiful mountain; bhaargavaH cyavanaH naama muniH = sage Bhrigu's [heir,] Cyavana, named, saint; himavantam upaashritaH babhuuva = he was taking shelter on Himalayas.

1.70.32

तत्र चैका महाभागा भार्गवं देववर्चसम् ॥ववन्दे पद्मपत्राक्षी कांक्षन्ती सुतमुत्तमम् |

One of the two wives of Asita, the lotus-petal eyed and highly fortunate one queen came there desirous of a best son, and reverenced the sage who is godly in his glow... [1-70-32b-33a]

32b, 33a. mahaabhaagaa = highly fortunate one; padmapatraakShii = lotus petal eyed one; [tayoH = of the two wives]; ekaa = one [from two wives of Asita]; uttamam sutam kaankShantii = desirous of a best son ; tatra = there; devavarcasam bhaargavam vavande = reverenced godly in glow.

1.70.33

तमृषिं साभ्युपागम्य कालिन्दी चाभ्यवादयत् ॥स तामभ्यवदद्विप्रः पुत्रेप्सुं पुत्रजन्मनि |

Another queen Kaalindi who administer food poison to her co-wife has also come to the sage, and she too reverenced him. That sage spoke to her who received poison from her co-wife regarding the birth of her son.

33b, 34a. saa kaalindii ca = she, that Kaalidi, also; tam R^iSim abhyupagamya abhyavaadata = reverenced to him on reaching nigh that sage; saH = he, that; vipraH = Brahman - the sage; taam = to her - who firstly arrived, who received poison; putrepsum = who is desiring son; putrajanmani = in the matter of son's birth; abhyavaadayat = said towards.

There are variations in reading these lines. While some say that Kaalindi is one who 'gave' toxic food to her sister, while some others say that Kaalindi is the one who 'received' the poisoned food. Here taking the kaalindi ca 'Kaalindi also...' it is said that 'Kaalindi is she who has administered poison...' Since she is also pregnant, coupled with the guilt of poisoning, hence the use of ca , she too came to the sage.

1.70.34

तव कुक्षौ महाभागे सुपुत्रः सुमहाबलः ॥महावीर्यो महातेजा अचिरात् संजनिष्यति |
गरेण सहितः श्रीमान् मा शुचः कमलेक्षणे ॥

'Oh, highly fortunate lady, a very good son and a very mighty son is there in your womb. Soon you will give birth to a highly vigorous, highly refulgent son and that illustrious one will take birth with toxicity, but there is no need to worry...' So said Sage Cyavana to the queen of Asita who received the poison.

34b, 35. mahaabhaage = oh, highly fortunate lady; tava kukShau = in your, stomach [womb]; sumahaabalaH = very highly mighty one; mahaaviiryaH mahaatejaaH = highly vigorous, highly refulgent one; suputraH = a righteous son - is there; shriimaan = that illustrious one; gareNa sahitaH = along with toxin; aciraat samjaniSyati = soon, he takes birth; kamalekShaNe = oh, lotus-petal eyed one; maa shucaH = need not, worry.

1.70.36

च्यवनं च नमस्कृत्य राजपुत्री पतिव्रता |
पत्या विरहिता तस्मात् पुत्रं देवी व्यजायत ॥

On reverencing Sage Cyavana that husband devout princess whose husband is no more that lady gave birth to a son...

raajaputrii pativrataa = king's daughter, husband devout; patyaa virahitaa = without [is no more] husband; devii = that lady; cyavanam namaskR^itya = reverencing Sage Cyavana; tasmaat = thereby [by the boon of sage]; putram vyajaayata = gave birth to son.

1.70.37

सपत्न्या तु गरस्तस्यै दत्तो गर्भजिघांसया |
सह तेन गरेणैव संजातः सगरोऽभवत् ॥

"Because he took birth along with the poison administered to his mother by her co-wife, he became Sagara, the emperor..."

sapatnyaa = by co-wife; tasyai = to her; garbhajighaamsayaa = ruination [for abortion] of womb; garaH dattaH = poison, given; tena gareNa saha samjaataH = took birth along with that poison ; hence he; sagaraH abhavat = became Sagara.

Parable: When king Asita passed away his queen and this Sagara's mother wanted to commit self-immolation, but this Sage Cyavana dissuades her from it because she is pregnant, and takes her to his hermitage. When she gave birth to Sagara, Sage Cyavana rears up Sagara and teaches him all of the archery by according aagneyaastra Fire-missile etc., kingcraft, and scriptures. On one occasion when Sagara asks for the details about his father, Cyavana had to tell all the legend of Asita and his conflicts with yavana-s, and shaka-s. Sagara becoming furious at Haihaya-s, Taalajanghaa-s, and the valiant Shashabindu-s, wars with them and drives them out of this country. While doing so, Sagara makes yavana-s tonsured, shaka-s or so-called Scythians, as half-tonsured, and paarada-s as shaggy haired ones, thus stripping of their Kshatriya-hood. Taking the nearness of name paarada to Persia, it is said that the kings repulsed by Sagara taken domicile in the Middle East and a aaryan or a aa riaan is Airan or present day Iran, and age-old are Indo-Iranian links. Further, the word Asia has its own nearness to the name of king Asita.

1.70.38

सगरस्यासमंजस्तु असमंजादथांशुमान् |
दिलीपोंऽशुमतः पुत्रो दिलीपस्य भगीरथः ॥

From Sagara it is Asamanja and from Asamanja it is Amshuman, and from Amshuman it is Diliipa, and the son of Diliipa is Bhageeratha...

asya sagarasya asamanjaH = from that, Sagara, Asamnja; atha = then; asamanjaat amshumaan = from Asamanja, Amshuman; diliipaH amshumataH putraH = Diliipa, Amshuman's, son; diliipasya bhagiirathaH = Bhageeratha is the son of Diliipa.

1.70.39

भगीरथात्ककुत्स्थश्च ककुत्स्थस्य रघुस्तथा |
रघोस्तु पुत्रस्तेजस्वी प्रवृद्धः पुरुषादकः ॥कल्माषपादो ह्यभवत्तस्माज्जातस्तु शङ्खणः |

From Bhageeratha it is Kakutstha, from Kakutstha it is Raghu, and Raghu's son is the great resplendent Pravriddha, who is reduced to a human flesh eater, and he is also known as Kalmaashapaada... and from him, that Pravriddha, Shankana is born... [1-70-39, 40a]

39, 40a. bhagiirathaat kakutsthaH ca = from Bhageeratha, Kakutstha, also; tathaa = thus; raghuH kakutsthasya = it is Raghu, from Kakutstha; tejasvii pravR^iddhaH = resplendent one, Pravriddha; raghoH putraH = Raghu's, son; he alone is; puruSaadakaH = eater of human flesh; kalmaaSapaadaH hi abhavat = indeed, [Pravriddha] became Kalmashapaada; tasmaat sha~NkhaNaH jaataH = from him [Pravriddha,] Shankana, is born.

This Pravriddha is really a great king in this lineage, but somewhat arrogant. So, at one time he was subjected to the fury of Vashishta and becomes a man-eating demon. But he too got his mystic powers. When he was trying to issue a counter-curse to Vashishta, by taking water into his hand, his wife Madayanti, being a husband devout wife dissuades him to not to counter all-powerful Vashishta. He on listening to his wife drops that water taken for cursing, onto his own feet. Then his accursed water blemished him via his feet. Hence, he is also termed as Kalmashapaada.

1.70.40

सुदर्शनः शंखणस्य अग्निवर्णः सुदर्शनात् ॥शीघ्रगस्त्वग्निवर्णस्य शीघ्रगस्य मरुः सुतः |
मरोः प्रशुश्रुकस्त्वासीदंबरीषः प्रशुश्रुकात् ॥

Shankana's son is Sudarshana, and from Sudarshana it is Agnivarsna... And Shiigraga is the son of Agnivarsna, and Shiighraga's son is Maru and from Maru it is Prashushruka, and Ambariisha is the son of Prashushruka...

40b, 41. shankhaNasya sudarshanaH = Shamkana's [son is,] Sudarshana; sudarshanaat agnivarNaH = from Sudarshana, it is Agnivarna; agnivarNasya shiighragaH = of Agnivarna, Shiigraga; shiighragasya sutaH maruH = Shiighraga's, son, is Maru; maroH prashushrukaH = from Maru, it is Prashushruka; prashushrukaat ambariiSaH aasiit = Ambariisha is the son of Prashushruka.

1.70.42

अंबरीषस्य पुत्रोऽभून्नहुषश्च महीपतिः |
नहुषस्य ययातिस्तु नाभागस्तु ययातिजः ॥

Ambariisha's son was Nahusha, the emperor and Yayaati is the son of Nahusha, but Naabhaaga is born to Yayaati...

mahiipatiH nahuSaH = king, Nahusha; ambariiSasya putraH abhuut = was Ambariisha's son; nahuSasya yayaatiH = Nahusha's [son is,] Yayaati; naabhaagaH yayaatijaH = Naabhaaga born from Yayaati.

These names Nahusha and Yayaati also occur in other Puraana-s, indicating them in earlier eras to Ramayana period.

1.70.43

नाभागस्य बभूवाजः अजाद्दशरथोऽभवत् |
अस्माद्दशरथाज्जातौ भ्रातरौ रामलक्ष्मणौ ॥

Aja was Naabhaaga's son and from Aja, this Dasharatha is manifest, and from him, from this Dasharatha, these brothers, Rama and Lakshmana are born...

naabhaagasya ajaH bhabhuuva = Naabhaaga's son was Aja; ajaat dasharathaH abhavat = from Aja, Dasharatha, is manifest; asmaat dasharathaat = from him Dasharatha,; bhraatarau raamalakSmaNau jaatau = brothers, Rama and Lakshmana, are born.

1.70.44

आदिवंशविशुद्धानां राज्ञां परमधर्मिणाम् |
इक्ष्वाकुकुलजातानां वीराणां सत्यवादिनाम् ॥रामलक्ष्मणयोरर्थे त्वत्सुते वरये नृप |
सदृशाभ्यां नरश्रेष्ठ सदृशे दातुमर्हसि ॥

"Oh, best one among men, Janaka, from the beginning this bloodline of Ikshvaaku-s is spotlessly immaculate, immensely impeccable, indomitable, and irreproachable, and in respect of these kings born in this line of blood, oh, king Janaka, I espouse that it will be meetly of you to offer your seemly daughters to this seemly pair of Rama and Lakshmana..." So said Vashishta to king Janaka.

44, 45. narashreSTha = oh best one among men, oh Janaka; nR^ipa = oh king Janaka; aadi [aaditaH] = from the beginning; vamshavishuddhaanaam = dynastically [this bloodline] spotlessly immaculate [souls]; paramadharmiNaam = immensely impeccable ones; viiraaNaam = for indomitable ones; satyavaadinaam = advocates of truth - irreproachable ones; ikSvaakukulajaataanaam = born in Ikshvaaku bloodline raaj~naam = belonging to kings; raamalakSmaNayoH arthe = in respect of Rama, Lakshmana; tvat sute varaye = I espouse your daughters; sadR^ishaabhyaam sadR^ishe = seemly daughters of yours to seemly [pair of brothers]; daatum = to espouse to; arhasi = meetly of you.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे सप्ततितमः सर्गः

Sarga 71

1.71.1

एवं ब्रुवाणं जनकः प्रत्युवाच कृतांजलिः |
श्रोतुमर्हसि भद्रं ते कुलं नः परिकीर्तितम् ॥

When sage Vashishta said that way, Janaka reverentially made palm fold and said this in reply, "oh, sage, let safeness betide you all... now, it will be apt of you all to listen to our distinguished lineage..."

evam bruvaaNam = to him who is saying - to Vashishta this way; janakaH kR^itaanjaliH pratyuvaaca = Janaka, in reply said reverentially making palm-fold; te bhadram = you be safe; parikiirtitam = distinguished; naH kulam = of our, lineage; shrotum arhasi = apt of you to listen - all of you.

1.71.2

प्रदाने हि मुनिश्रेष्ठ कुलं निरवशेषतः |
वक्तव्यं कुलजातेन तन्निबोध महामुने ॥

"Oh, eminent sage Vashishta, he who is born in a particular noble gens has to inform about his parentage in its entirety, especially when he offers a bride... thereby oh, great sage, let all be informed of about our lineage..."

munishreSTha = oh eminent sage; mahaamune = oh great sage; kulajaatena = born in [a particular noble] gens; pradaane = while offering [bride]; niravasheSataH = without a little remainder [completely, in entirety]; kulam vaktavyam hi = speakable about parentage - to be informed, isn't it; tat nibodha = thereby, let all be informed of our lineage.

1.71.3

राजाभूत् त्रिषु लोकेषु विश्रुतः स्वेन कर्मणा |
निमिः परमधर्मात्मा सर्वसत्त्ववतां वरः ॥

Once there was an emperor Nimi, who was renowned in the triad of worlds by his own accomplishments, and who was uniquely seraphic-souled and a best one among all stalwart emperors...

svena karmaNaa = by his own, accomplishments; triSu lokeSu vishrutaH = renowned in triad of worlds ; paramadharmaatmaa = uniquely seraphic souled one; sarvasattvavataam varaH = best among all stalwart [emperors] ; raajaa nimiH abhuut = emperor, Nimi, was there - once upon a time.

1.71.4

तस्य पुत्रो मिथिर्नाम जनको मिथिपुत्रकः |
प्रथमो जनको नाम जनकादप्युदावसुः ॥

And his son was named as Mithi, and Janaka was Mithi's son... the first one to be designated as Janaka... and even from that Janaka it is Udaavasu who took birth...

mithiH naama = Mithi, named; tasya putraH= his, son; prathamaH janakaH naama = first, Janaka, by name [designated as]; mithiputrakaH janakaH = Mithi's son, is Janaka; janakaat api udaavasuH = from Janaka, even, Udaavasu - is born.

1.71.5

उदावसोस्तु धर्मात्मा जातो वै नन्दिवर्धनः |
नन्दिवर्धनपुत्रस्तु सुकेतुर्नाम नामतः ॥

From Udaavasu it is noble souled Nandivardhana took birth, and Nandivardhana's son is named as Suketu, by his name...

udaavasoH tu = from Udaavasu, on his part; dharmaatmaa nandivardhanaH jaataH = noble souled, Nandivardhana, took birth; nandivardhanaputraH tu = Nandivardhana's son, but; naamataH suketuH naama = by name, Suketu, named one.

1.71.6

सुकेतोरपि धर्मात्मा देवरातो महाबलः |
देवरातस्य राजर्षेर्बृहद्रथ इति स्मृतः ॥

From Suketu the highly powerful and virtue-souled Devaraata is born, and from that kingly sage Devaraata, it is Brihadratha who took birth, thus we have heard...

suketoH api = from Suketu, even; dharmaatmaa = virtue-souled one; mahaabalaH = highly powerful; devaraataH = Devaraata - is born; devaraatasya raajarSeH bR^ihadratha iti smR^iutaH = from kingly sage Devaraata, Brihadratha, thus, heard - him to be his son.

1.71.7

बृहद्रथस्य शूरोऽभून्महावीरः प्रतापवान् |
महावीरस्य धृतिमान् सुधृतिः सत्यविक्रमः ॥

From Brihadratha it is the highly braving, courageous and valiant Mahaaviira has come, and the bold and truth-valiant Sudhriti from Mahaaviira...

bR^ihadrathasya = of Brihadratha; shuuraH prataapavaan mahaaviiraH abhuut = valiant one, highly brave, courageous one, Mahaaviira, became - took birth; mahaaviirasya = of Mahaavira; dhR^itimaan = bold one; satyavikramaH = truth valiant; sudhR^itiH = Sudhriti - is the son.

1.71.8

सुधृतेरपि धर्मात्मा धृष्टकेतुः सुधार्मिकः |
धृष्टकेतोश्च राजर्षेर्हर्यश्व इति विश्रुतः ॥

Form Sudhriti, the right-minded and highly generous Dhristaketu took birth, and from the kingly sage Dhristaketu it is highly renowned Haryashva is the son...

sudhR^iteH api = from Sudhriti, even; dharmaatmaa = right-minded one; sudhaarmikaH = highly generous one; dhR^iSTaketuH = it is Dhristaketu; raajarSeH dhR^iSTaketoH = from kingly sage, Dhristakeu; haryashvaH iti vishrutaH = Haryashva, thus, renowned - son is born.

1.71.9

हर्यश्वस्य मरुः पुत्रो मरोः पुत्रः प्रतीन्धकः |
प्रतीन्धकस्य धर्मात्मा राजा कीर्तिरथः सुतः ॥

Haryashva's son is Maru, and Maru's, son is Pratiindhaka, and the son of Pratiindhaka's is noble-souled king Kiirtiratha...

haryashvasya putraH maruH = Haryashva's, son is, Maru; maroH putraH pratiindhakaH = Maru's, son is, Pratiindhaka; pratiindhakasya sutaH = Pratiindhaka's, son is; dharmaatmaa = noble souled one; raajaa kiirtirathaH = king, Kiiriratha.

1.71.10

पुत्रः कीर्तिरथस्यापि देवमीढ इति स्मृतः |
देवमीढस्य विबुधो विबुधस्य महीध्रकः ॥

The son of Kiirtiratha is remembered as Devamiidha, and the son of Devamiidha is Vibudha, and Vibudha's son is Mahiidraka...

kiirtirathasya api putraH = even son of Kiirtiratha is; devamiiDhaH iti smR^itaH = Devamidha, thus, remembered; devamiiDhasya vibudho = of Devamiidha, Vibudha; vibudhasya mahiidhrakaH = Vibudha's, Mahiidraka.

1.71.11

महीध्रकसुतो राजा कीर्तिरातो महाबलः |
कीर्तिरातस्य राजर्षेर्महारोमा व्यजायत ॥

Mahiidraka's son is the great mighty king Kiirtiraata, and the son born to sagely king Kiirtiraata is Mahaaroma...

mahaabalaH = great mighty one; raajaa kiirtiraataH = king, Kiirtiraata is; mahiidhrakasutaH = Mahiidraka's son; raajaRSeH kiirtiraatasya = to sagely king, Kiirtiraata; mahaaromaa vyajaayata = Mahaaroma, born.

1.71.12

महारोम्णस्तु धर्मात्मा स्वर्णरोमा व्यजायत |
स्वर्णरोम्णस्तु राजर्षेर्ह्रस्वरोमा व्यजायत ॥

From Mahaaroma it is the virtue-souled Swarnaroma, and from kingly sage Swarnaroma it is Hrasvaroma...

mahaaromNaH tu = from Mahaaroma, but; dharmaatmaa = virtue-souled one; svarNaromaa vyajaayata = Swarnaroma, is born; raajarSeH svarNaromNaH tu = to kingly sage, Swarnaroma, on his part; hrasvaromaa vyajaayata = Hrasvaroma, is born.

1.71.13

तस्य पुत्रद्वयं जज्ञे धर्मज्ञस्य महात्मनः |
ज्येष्ठोऽहमनुजो भ्राता मम वीरः कुशध्वजः ॥

Two sons are born to that knower of virtue and noble souled Hrasvaroma, I am the elder, and my younger brother is this brave Kushadhvaja...

dharmaj~~nasya tasya = from that virtue knower; mahaatmanaH = noble-souled ones; putradvayam jaj~~ne = a pair of sons, are born; aham jyeSThaH = I am, elder; viiraH kushadhvajaH = brave one, Kushadhvaja is; mama = my; anujaH = later born [younger]; bhraataa = brother.

1.71.14

मां तु ज्येष्ठं पिता राज्ये सोऽभिषिच्य नराधिपः |
कुशध्वजं समावेश्य भारं मयि वनं गतः॥

He that king and father of ours, Hrasvaroma, anointing me in kingdom as I am the elder, and vesting the duty of looking after Kushadhvaja in me, he departed to forests...

pitaa saH naraadhipaH = father, he, that king; jyeSTham maam = elder me; raajye abhiSicya = anointed in kingdom; kushadhvajam bhaaram = Kushadhvaja's, burden [duty to look after]; mayi samaaveshya = vesting in me; vanam gataH = departed to forests.

1.71.15

वृद्धे पितरि स्वर्याते धर्मेण धुरमावहम् |
भ्रातरं देवसंकाशं स्नेहात् पश्यन् कुशध्वजम् ॥

On the departure of our aged father to heaven, I am looking after this godlike Kushadhvaja with brotherliness and lugging around the burden of this kingship...

vR^iddhe pitari svar yaate sati = on departure of aged father to heaven; bhraataram = brother; and; devasankaasham kushadhvajam = god similar, Kushadhvaja - his upbringing; snehaat pashyan = while looking after with friendship [with brotherliness]; dharmeNa = righteously; dhuram = burden [of kingship]; aavaham = lugging around.

1.71.16

कस्यचित्त्वथ कालस्य सांकाश्यादगमत्पुरात् |
सुधन्वा वीर्यवान् राजा मिथिलामवरोधकः ॥

Then after sometime, a valorous king named Sudhanva came beleaguering Mithila, from his city Saamkaasha...

atha = later; kasyacit tu kaalasya = after sometime, but; viiryavaan = valorous one; sudhanvaa raajaa = Sudhanva, a king; mithilaam avarodhakaH = beleaguering Mithila; saamkaashyaat puraat = from Saamkaasha, city; agamat = he came.

1.71.17

स च मे प्रेषयामास शैवं धनुरनुत्तमम् |
सीता कन्या च पद्माक्षी मह्यं वै दीयतामिति ॥

'The unexcelled bow of Shiva shall be given to me, along with the lotus-eyed virgin, Seetha...' thus he started to urge me...

anuttamam shaivam dhanuH = unexcelled, Shiva's, bow; padmaakSii kanyaa siitaa ca = along with lotus-eyed, virgin, Seetha; mahyam diiyataam = be given to me; iti saH ca me preSayaamaasa = thus, he, even, started to urge me.

1.71.18

तस्याप्रदानाद्ब्रह्मर्षे युद्धमासीन्मया सह |
स हतोऽभिमुखो राजा सुधन्वा तु मया रणे ॥

"Oh, Brahma sage Vashishta, for the reason of my non-bestowal of bow or bride he warred with me, and when he affronted me in that war I have put that Sudhanva to the sword..."

brahmarSe = oh Brahma-sage Vashishta; apradaanaat = for the reason of non bestowal; tasya = to him; mayaa saha = with me; yuddham aasiit = war, occurred; raNe abhimukhaH = he who affronted in war ; saH raajaa sudhanvaa tu = he, king, Sudhanva, on his part; mayaa hataH = put to the sword by me.

1.71.19

निहत्य तं मुनिश्रेष्ठ सुधन्वानं नराधिपम् |
सांकाश्ये भ्रातरं शूरमभ्यषिंचं कुशध्वजम् ॥

Oh, best sage Vashishta, on eliminating king Sudhanva, I have anointed my valiant brother Kushadhvaja in the kingdom of Saamkaasha...

munishreSTha = oh best sage; naraadhipam tam sudhanvaanam nihatya = on eliminating him the lord of people, Sudhanva ; bhraataram shuuram kushadhvajam = brother, valiant one, Kushadhvaja; saamkaashye abhyaSincam = I have anointed in Saamkaasha.

1.71.20

कनीयानेष मे भ्राता अहं ज्येष्ठो महामुने |
ददामि परमप्रीतो वध्वौ ते मुनिपुंगव ॥सीतां रामाय भद्रं ते ऊर्मिलां लक्ष्मणाय वै |

Oh, best saint Vashishta, this is that younger brother of mine, and I am the elder. Oh, eminent-saint, I am bestowing those brides with a highly gladdened heart... Seetha for Rama, and Urmila for Lakshmana, let there be felicity for all... [1-71-20, 21a]

20, 21a. mahaamune = oh best saint; eSaH me kaniiyaan bhraataa = he is, my, younger, brother; aham jyeSThaH = I am, elder; munipungava = oh eminent-saint; paramapriitaH = highly gladdened; te vadhvau dadaami = I am bestowing those brides; siitaam raamaaya = Seetha, for Rama; uurmilaam lakSmaNaaya vai = Urmila, for Lakshmana, for sure; te bhadram = to you - to all, let there be felicity.

1.71.21

वीर्यशुल्कां मम सुतां सीतां सुरसुतोपमाम् ॥द्वितीयामूर्मिलां चैव त्रिर्वदामि न संशयः |
ददामि परमप्रीतो वध्वौ ते मुनिपुंगव ॥

My daughter Seetha is the bounty for bravery and in simile she is the daughter of the divine Providence, and thus the second one Urmila too... oh, eminent-saint, with a highly gladdened heart I reiterate thrice while I bestow those brides, there is no doubt about it... [1-71-21b, 22a]

21b, 22a. viiryashulkaam = bounty for bravery; surasutopamaam = in simile is daughter of divine Providences; mama sutaam siitaam = my, daughter, Seetha; dvitiiyaam uurmilaam ca eva = second one, Urmila, also thus; munipungava = oh eminent-saint; triH vadaami = thrice, I reiterate; paramapriitaH = highly gladdened; te vadhvau dadaami = I am bestowing those brides; samshayaH na = doubt, is not there.

The thrice reiteration is the threefold commitment mano vaak-kaaya-karaNaaH i.e., 'the three instruments of communication, mind, voice, and body... so I endow the brides whole-heartedly, clear-articulately, and agleam-physically...' Here this verse is addressed to Vashishta, while other mms say that it is aimed at Dasharatha by placing words 'raghunandana' instead of 'munipungava.'

1.71.23

रामलक्ष्मणयो राजन् गोदानं कारयस्व ह |
पितृकार्यं च भद्रं ते ततो वैवाहिकं कुरु ॥

Oh, king Dasharatha, let the preceding ritual of samaavartana, be undertaken, and let manes be propitiated by the ritual, naandi-shraadha, and afterwards you make happen the wedding celebrations ... thus, all will be blest... [1-71-22b, 23]

22b, c, 23. raajan = oh king Dasharatha; raamalakSmaNayoH = for Rama, Lakshmana; godaanam = cow donation [lexically, but this is different and given in comment]; kaarayasva ha = make happen, indeed; pitR^ikaaryam ca = manes ritual, also [get it done]; tataH vaivaahikam kuru = afterwards, you make happen wedding celebrations; te bhadram = all be blest.

The wording godaana differs from the ordinary lexical meaning 'cow donation' as the word gaavaka means body hair and daana is releasing, or let-going, i.e., shaving. When the students return home after the studentship they will be admitted into household after some rituals like shaving off unnecessary hair, taking oil bath etc. go-dvayoH tu rashmiH dR^ig- baaNa-svarja-vajraambu-lomasu - naa naa - go daanam caulavat kaaryam shoDaShe abde taducyate | In this there will be a real cow donation also to the teacher of that student, when the students sheds his hair, after the barber attends him. After shaving off the unwanted hair, then samaavartana is undertaken. The problem pointed out at this place is, that Rama or Lakshmana are born without vyanjana-kesha unwanted hair, except head-hair, as Indian mythology will not give a hairy makeup to these four brothers. 'How then Janaka asked to undertake such ceremony, when discardable hair itself is not there...' is the objection. Whether they have hair or not, the ceremony has to go on.

1.71.24

मघा ह्यद्य महाबाहो तृतीये दिवसे प्रभो |
फल्गुन्यामुत्तरे राजंस्तस्मिन् वैवाहिकं कुरु |
रामलक्ष्मणयोरर्थे दानं कार्यं सुखोदयम् ॥

Oh, great dextrous Dasharatha, the star ruling today is magha, isn't it... oh, lord, on the third from now, say day after tomorrow, when the star phaalguNi comes, in its later part, namely uttara-phalugNi, you may make happen this wedding, and the bounties like go-bhuu-tila-hiraNyaadi i.e., ' cows, lands, grains, gold etc., that ensue the wellbeing of Rama and Lakshmana, may be accorded to the eligible generously...

mahaabaaho = oh great dextrous Dasharatha; prabho = oh lord; adya maghaa hi = today, [ruling star is] Magha, isn't it; raajan = oh king; tR^itiiye divase = on third day from today; phalgunyaam = in Phalguni [when star Phalguni comes]; tasmin uttare = in that, later part [Uttara phalguNi]; vaivaahikam kuru = you make happen wedding; raamalakSmaNayoH = for Rama, Lakshmana; sukhodayam arthe = for purpose of invoking wellbeing [wellbeing is the only ensuing factor]; daanam kaaryam = bounties, doable [be accorded generously.]

These old people have meticulously calculated stars and their sidereal times for marriage, but being old, they have forgotten to print the date of wedding on wedding invitations or, at least said about it. Thereby the dating of Ramayana has become a problem, and dating with Ramayana prospered.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे एकसप्ततितमः सर्गः

Sarga 72

1.72.1

तमुक्तवंतं वैदेहं विश्वामित्रो महामुनिः |
उवाच वचनं वीरं वसिष्ठसहितो नृपम् ॥

Then the eminent-saint Vishvamitra together with Vashishta said these words to Janaka, the valiant king of Videha, who has just said about his lineage.

mahaamuniH vishvaamitraH = eminent-saint, Vishvamitra; vasiSThasahitaH = together with Vashishta; uktavantam = to one who said [about his lineage, Janaka]; viiram = valiant one; tam vaideham nR^ipam = to him, Videha, king - Janaka; uvaaca vacanam = said, words.

1.72.2

अचिंत्यान्यप्रमेयाणि कुलानि नरपुंगव |
इक्ष्वाकूणां विदेहानां नैषां तुल्योऽस्ति कश्चन ॥

The Ikshvaku-s and Videha-s are unimaginably admirable and immeasurably distinguished dynasties, oh, Janaka, the best one among all men, there is no single king comparable to one from these dynasties...

narapungava = oh best one among men; ikSvaakuuNaam videhaanaam = of Ikshvaku-s and Videha-s; kulaani = dynasties; acintyaani = not imaginably [admirable]; aprameyaaNi = not measurably [distinguished]; eSaam tulyaH = comparable king to them - kings of dynasties; kashcana = anyone; na asti = is not there.

1.72.3

सदृशो धर्मसंबन्धः सदृशो रूपसंपदा |
रामलक्ष्मणयो राजन् सीता चोर्मिलया सह ॥

Oh, king Janaka, these espousals of Seetha with Rama and Urmila with Lakshmana is behovely to each other's dynastical prestige and even it is befitting to the winsome charms of the brides and bridegrooms, but that being so...

raajan = oh king; uurmilayaa saha siitaa = Seetha with Urmila; raamalakSmaNayoH = to Rama, Lakshmana; this espousal is; sadR^ishaH = behovely; dharmasambandhaH = righteous alliance [espousal for dynastical prestige]; ruupasampadaa sadR^ishaH ca = befitting to winsome charms [of brides and bridegrooms], even.

1.72.4

वक्तव्यं च नरश्रेष्ठ श्रूयतां वचनं मम |
भ्राता यवीयान् धर्मज्ञ एष राजा कुशध्वजः ॥

Oh, grand sire, you may listen to my words of advise... this younger brother of yours, king Kushadhvaja, is at home in every kind of probity...

narashreSTha = oh the best man [grand sire, that being so]; mama vaktavyam ca = mentionable [advisable] by me also; vacanam shruuyataam = words, be heard; yaviiyaan bhraataa = younger, brother; eSaH raajaa kushadhvajaH = this, king, Kushadhvaja; dharmaj~naH = probity, at home in.

1.72.5

अस्य धर्मात्मनो राजन् रूपेणाप्रतिमं भुवि |
सुताद्वयं नरश्रेष्ठ पत्न्यर्थं वरयामहे ॥

Oh, king, the pair of daughters of this right-minded Kushadhvaja is nonpareil in comeliness in this world, hence, oh, grand sire, we choose to pair them off with Bharata and Shatrughna...

raajan = oh king; narashreSTha = oh grand sire, Janaka; ruupeNa bhuvi apratimam = by looks not matchable [nonpareil] in world; asya dharmaatmanaH = of this, right-minded [Kushadhvaja's]; sutaadvayam = pair of daughters; patnyartham varayaamahe = we choose for the purpose of wife[to pair off with Bharata and Shatrughna] .

1.72.6

भरतस्य कुमारस्य शत्रुघ्नस्य च धीमतः |
वरयेम सुते राजंस्तयोरर्थे महात्मनोः ॥

Oh, king, for the sake of those two honourable boys, for that young man Bharata and for that smart man Shatrughna, we opt your brother's daughters...

raajan = oh king; kumaarasya = young man; bharatasya = for Bharata; dhiimataH shatrughnasya ca = for smart Shatrughna, even; mahaatmanoH tayoH arthe = for the sake of them, the right-minded ones [honourable ones] ; sute varayema = [brothers] daughters, we opt.

1.72.7

पुत्रा दशरथस्येमे रूपयौवनशालिनः |
लोकपालसमाः सर्वे देवतुल्यपराक्रमाः ॥

All these four sons of Dasharatha have handsomeness and youthfulness, and they are equal to the four rulers of the world from four quarters, and their valour vies with the valour of God Vishnu...

ime dasharathasya putraaH = these, Dasharatha's [four] sons; sarve = all; ruupayauvanashaalinaH = having handsomeness, youthfulness; lokapaalasamaaH = equal to rulers of world; devatulyaparaakramaaH = vie with valor of god [Vishnu's valour] .

1.72.8

उभयोरपि राजेन्द्र संबन्धेनानुबध्यताम् |
इक्ष्वाकोः कुलमव्यग्रं भवतः पुण्यकर्मणः ॥

"Oh, best king, let both these dynasties of yours, the impeccable dynasty of Ikshvaku-s and the immaculate dynasty of yours as well, be interlocked by these wedlock-s..." Thus Vishvamitra advised Janaka.

raajendra = oh best king; ikSvaakoH [kulam] = Ikshvaku's [is the impeccable dynasty]; puNyakarmaNaH bhavataH [kulam] api = [having] pious deeds, your [dynasty,] as well - is an immaculate one; ubhayoH = both; kulam = dynasty; sambandhena avyagram anubadhyataam = let them be compactly interlocked by alliance [wed-locks].

1.72.9

विश्वामित्रवचः श्रुत्वा वसिष्ठस्य मते तदा |
जनकः प्रांजलिर्वाक्यमुवाच मुनिपुंगवौ ॥

On hearing the words of Vishvamitra that have the concurrence of Vashishta then Janaka reverently said this to those two eminent-saints.

tadaa = then; vasiSThasya mate [sthivaa] = Vashishta's, concurrence [abiding with]; vishvaamitravacaH shrutvaa = on hearing Vishvamitra's words; janakaH praanjaliH = Janaka, with adjoined palms[ reverently]; munipungavau = to two eminent-saints - Vishvamitra and Vashishta; vaakyam uvaaca = said sentence.

1.72.10

कुलं धन्यमिदं मन्ये येषां तौ मुनिपुंगवौ |
सदृशं कुलसंबन्धं यदाज्ञापयथः स्वयम् ॥

By which reason you two eminent-saints personally bid fair to this befitting proposal, thereby I opine that my dynasty is highly honoured...

yeSaam = by which; [naH = for us]; sadR^isham = befitting; kulasambandham = dynastical alliance; tau munipungavau = you two, eminent-saints; svayam = personally; yat = by which reason; aaj~naapayathaH = you order - you bid fair; such; idam = this dynasty; kulam dhanyam manye = I opine that dynasty [of mine] is highly honoured.

1.72.11

एवं भवतु भद्रं वः कुशध्वजसुते इमे |
पत्न्यौ भजेतां सहितौ शत्रुघ्नभरतावुभौ ॥

So be it! Safe betides you all! Let the pair of Kushdhvaja's daughters, namely Maandavi, Shrutakiirti, devout themselves as a pair of wives to the paired brothers, namely Bharata and Shatrughna, respectively...

evam bhavatu = so, be it; vaH bhadram = you, be safe; ime kushadhvajasute = these, Kushadhvaja's daughters; sahitau = being together [brothers in perfect accord, paired brothers]; shatrughnabharatau = to Shatrughna and Bharata; ubhau = two of them; patnyau bhajetaam = they devout themelves as wives.

1.72.12

एकाह्ना राजपुत्रीणां चतसॄणां महामुने |
पाणीन् गृह्णन्तु चत्वारो राजपुत्रा महाबलाः ॥

Oh, eminent-saint Vishvamitra, let the palms of four princesses be taken in the palms of these four mettlesome princes in marriage, in the light of one day...

mahaamune = oh eminent-saint Vishvamitra; mahaabalaaH = great mighty [mettlesome]; catvaaraH raajaputraa = four, king's sons; ekaahnaa = in one daylight; catasR^INaam raajaputriiNaam = four of the, king's daughters; paaNiin gR^ihNantu = take hands into hand [i.e., marry the princesses, assume husband-ship.]

1.72.13

उत्तरे दिवसे ब्रह्मन् फल्गुनीभ्यां मनीषिणः |
वैवाहिकं प्रशंसन्ति भगो यत्र प्रजापतिः ॥

"Oh, Brahman, the savants acclaim that part of the day as the best for wedding ceremonies when both of the pre-Phalguni and post-Phalguni stars are available, and on such a time where post-Phalguni is ruling, for which Bhaga is the presiding deity for progeny..." So said Janaka to the marriage party.

brahman = oh Brahman; phalguniibhyaam = in the day where both Phalguni stars are available; yatra = on which day; prajaapatiH bhagaH [devataa] = a deity for progeny, namely Bhaga [is the presiding deity]; uttare divase = later, day [later part of the day, or, when the star post-Phalguni is ruling]; vaivaahikam = for wedding [ceremonies on such a day]; maniiSiNaH = savants; prashamsanti = acclaim.

There is a lot of commentary from the viewpoint of astrology regarding these stars and days of this marriage. Some have said that uttare divase 'on best day...' phalguni= puurva phalguni 'pre-Phalguni... on the best day under pre-Phalguni star...' which usually does not happen, but it is also said to be correct by Maheshvara Tiirtha, as the Moon will be in the 12th house at that time, so the marriage is agreeable...' However the stars for best results of marriages are: rohiNii-mR^igashiirShyaaNi uttaraphalgunii-svaati iti vivaahasya nakShatraaNi | bodhaayana suutraaNi

1.72.14

एवमुक्त्वा वचः सौम्यं प्रत्युत्थाय कृतांजलिः |
उभौ मुनिवरौ राजा जनको वाक्यमब्रवीत् ॥

On saying those gracious words thus, king Janaka got up from his throne and coming nigh of both of the eminent-saints, Vishvamitra and Vashishta, reverently said this sentence.

janakaH raajaa = Janaka, king; evam saumyam vacaH uktvaa = thus, on saying gracious words; prati utthaaya = in turn, getting up [from throne]; kR^itaanjaliH = reverently; ubhau munivarau = to both, eminent saints; vaakyam abraviit = said sentence.

1.72.15

परो धर्मः कृतो मह्यं शिष्योऽस्मि भवतोः सदा |
इमान्यासनमुख्यानि आस्यतां मुनिपुंगवौ ॥

You two, oh, eminent-saints, have done an excellent generous act in my respect, thus I will ever remain your proselyte... you may please preside over these thrones, that of mine, my brother's, and that of Dasharatha...

mahyam paraH dharmaH kR^itaH = in my respect, excellent, kind deed [beau geste,] is done; sadaa bhavatoH shiSyaH asmi = for ever, I am - I remain your proselyte; munipungavau = oh, eminent-saints; imaani aasanamukhyaani = these, important [thrones] seats; aasyataam = take a seat [preside over.]

The kind deed done by the two sages, Vishvamitra and Vashishta, is fetching right husbands for his daughters, and for his brother's daughters, without flattening his own flatties. And this sitting on the three thrones is for assuming symbolic rulership on the three kingdoms, Ayodhya, Mithila, and Saamkaasya, in getting the marriages performed without a hitch.

1.72.16

यथा दशरथस्येयं तथाऽयोध्या पुरी मम |
प्रभुत्वे नास्ति सन्देहो यथार्हं कर्तुमर्हथ ॥

"As to how this city Mithila appertains to Dasharatha, in the same way city of Ayodhya is mine... and there shall be no hesitancy for you two sages in governance on these three kingdoms, thus it will be apt of you to make the marriages happen as aptly as you can..." So said Janaka to the sages.

iyam = this [city Mithila]; dasharathasya = Dasharatha's yathaa = as to how it [belongs to]; ayodhyaa purii mama tathaa = Ayodhya, city, to me, likewise [Ayodhya belongs to me]; prabhutve sandehaH na asti = in governance, doubt is not there [no need for hesitancy]; yathaarham kartum arhatha = as per, aptness, apt of you to make happen.

1.72.17

तथा ब्रुवति वैदेहे जनके रघुनंदनः |
राजा दशरथो हृष्टः प्रत्युवाच महीपतिम् ॥

The legatee of Raghu-s king Dasharatha is gladdened while the legatee of Videha is talking in such a hobnobbing way, and he replied king Janaka in this way.

vaidehe janake = Videha's, Janaka; tathaa bruvati = while talking in that way [in such a hobnobbing way] ; raghunandanaH raajaa dasharathaH hR^iSTaH = Raghu's legatee, king, Dasharatha, is gladdened; and; mahiipatim pratyuvaaca = replied to king Janaka.

1.72.18

युवामसंख्येयगुणौ भ्रातरौ मिथिलेश्वरौ |
ऋषयो राजसंघाश्च भवद्भ्यामभिपूजिताः ॥

Oh, kings of Mithila, Janaka and Kushadhvaja, you two brothers have reverenced inestimable sages and coteries of kings, as such inestimable good manners are treasured in both of you...

mithileshvarau = oh kings of Mithila [Kushadhvaja included]; bhraatarau = two brothers; yuvaam = you both; asankhyeyaguNau = not estimable [good] manners; bhavadbhyaam = by you [are garnered, treasured]; R^iSayaH = sages; raajasanghaaH ca = kings' coteries, also; abhipuujitaaH = reverenced.

Annex: 'As said in good sayings like, 'good company and good discourse are the very sinews of virtue...' as such, your abilities in making these marriages happen will edge out our limited capabilities... and if we commit any mistake unwittingly, that may besmirch your unblemished personality, because for the first time I am marrying my sons, you shall pardon... by the way, you have performed many marriages, concluding that every bride is your own daughter-like, thus we hear... thus, your sitting complacently on intrusting all the works of marriages to us, is infeasible... so, you do all the works and we sit comfortably seeing the celebrations...'

1.72.19

स्वस्ति प्राप्नुहि भद्रं ते गमिष्यामः स्वमालयम् |
श्राद्धकर्माणि विधिवत् विधास्येति चाब्रवीत् ॥

"Enjoy that blessedness! Let safe betide you! We now depart to our visitatorial-palace, and we shall customarily carry out the tributary rituals..." Dasharatha said thus.

svasti praapnuhi = gain [enjoy] blessedness; te bhadram = you be safe; svam aalayam gamiSyaamaH = we depart to our visitatorial-palace; shraaddhakarmaaNi = tributary rituals; vidhivat = customarily; vidhaasya [vidhaasyaami] = I will carry out; iti ca abraviit = thus, also, said.

1.72.20

तमापृष्ट्वा नरपतिं राजा दशरथस्तदा |
मुनीन्द्रौ तौ पुरस्कृत्य जगामाशु महायशाः ॥

On seeking leave of absence from the sovereign of people, Janaka, that highly renowned king Dasharatha promptly departed from there, keeping both of the eminent-saints afore, namely Vishvamitra and Vashishta.

tadaa = then; mahaayashaaH raajaa dasharathaH = highly renowned, king, Dasharatha; tam narapatim aapR^iSTvaa = on seeking [leave of absence] him, sovereign [Janaka] ; tau muniindrau puraskR^itya = keeping both eminent-saints afore; aashu jagaama = promptly, departed.

1.72.21

स गत्वा निलयं राजा श्राद्धं कृत्वा विधानतः |
प्रभाते काल्यमुत्थाय चक्रे गोदानमुत्तमम् ॥

King Dasharatha on going to his visitatorial-palace has procedurally undertaken the tributary rituals, and on getting up in the next morning, he carried out the initiatory rituals of marriages, in a grand way, in which donation of cows is a part.

saH raajaa = he that, king Dasharatha; nilayam gatvaa = on going to visitatorial-palace; vidhaanataH shraaddham kR^itvaa = procedurally undertaking tributary rituals; prabhaate = in [next] morning; utthaaya = on getting up; kaalyam = in opportune time; uttamam godaanam = in grand [way,] cow donation [samaavartana, snaataka, initiatory rituals]; cakre = he carried out.

1.72.22

गवां शतसहस्रं च ब्राह्मणेभ्यो नराधिपः |
एकैकशो ददौ राजा पुत्रानुद्दिश्य धर्मतः ॥

That lord of people king Dasharatha has righteously donated hundred thousand cows to Brahman-s, in the name of each of his four sons.

naraadhipaH raajaa = lord of people, king Dasharatha; putraan = for sons; ekaikashaH uddishya = intended for each, to each [of four sons] ; braahmaNebhyaH = to Brahmans; gavaam = cows; shatasahasram ca = hundred thousand, also; dharmataH dadau = righteously donated.

1.72.23

सुवर्णशृंगाः संपन्नाः सवत्साः कांस्यदोहनाः |
गवां शतसहस्राणि चत्वारि पुरुषर्षभः ॥वित्तमन्यच्च सुबहु द्विजेभ्यो रघुनंदनः |
ददौ गोदानमुद्दिश्य पुत्रा पुत्रवत्सलः ॥

In that cow donation ceremony intended for his sons, he that best one among men and the one who is affectionate towards his sons, Dasharatha, the legatee of Raghu-s, has donated on behalf of each of his sons, four hundred thousand cows, that are abundant milkers, and that have golden casings on their horns, and that are with their calves, and along with milking jugs made with bell metal, and he even donated very many other kinds of assets to Brahmans.

23-24. puruSaRSabhaH = the bullish [best one] man; putravatsalaH = affectionate towards sons; raghunandanaH = Raghu's legatee; putraaNaam = sons'; godaanam uddishya = intended for donation of cow ; suvarNashR^ingayaH = golden casing horns; [su] sampannaaH = very abundant [milkers]; sa vatsaaH = with, calves; kaamsyadohanaaH = with bell metal milking jugs; gavaam = cows; catvaari = four; shatasahasraaNi = hundred thousands; anyat = other [kinds of]; subahu vittam ca = very many assets, also; dvijebhyaH dadau = donated to Brahman-s.

1.72.25

सु सुतैः कृतगोदानैर्वृतः सः नृपतिस्तदा |
लोकपालैरिवाभाति वृतः सौम्यः प्रजापतिः ॥

On performing the cow donations and samaavartana, snaataka, the initiatory ceremonies of his sons, as well, he that serene king Dasharatha who is amidst the quartet of his sons, shone forth like serene Brahma, who is quartet-faced, with the quartet of Veda-s, and who is the overlord of mankind, amidst the quartet of presiding deities in the quartet of the world.

kR^itagodaanaiH = having performed cow donation [samaavartana, snaataka, initiatory ceremonies]; su sutaiH vR^itaH = encircling [amidst] with sons; saH nR^ipatiH tadaa = he, king, then; lokapaalaiH vR^itaH = world administrators [four principle deities presiding over the four quarters of world,] encircled; saumyaH prajaapatiH iva = like serene mankind's overlord [Brahma] ; aabhaati = shone forth.

The 'unnecessarily' repeated word 'quartet' refers to dharma where its manifestation is with four horns, catvaarii shR^ingaa, trayo asya paadaa, dve shiirSe... 'dharma's horns is a quartet, three are its feet, two are its heads...' so on. When read together with 23, 24 verses, the bullish Dasharatha is said to have the quartet of bullhorn like sons, who are being readied to administer dharma in the world.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे द्विसप्ततितमः सर्गः

Sarga 73 (part 1 of 2)

1.73.1

यस्मिंस्तु दिवसे राजा चक्रे गोदानमुत्तमम् |
तस्मिंस्तु दिवसे शूरो युधाजित् समुपेयिवान् ॥

On which day the king Dasharatha made the impressive cow donations or, initiatory rites, on that day alone the valiant Yudhaajit turned up.

raajaa = king Dasharatha; yasmin divase uttamam godaanam cakre = on which day made impressive cow donation [or, initiatory rituals] ; tasmin tu divase = on that, but, day; shuuraH yudhaajit samupeyivaan = valiant, Yuddhajit, turned up.

1.73.2

पुत्रः केकयराजस्य साक्षाद्भरतमातुलः |
दृष्ट्वा पृष्ट्वा च कुशलं राजानमिदमब्रवीत् ॥

Yudhaajit, the son of Kekaya king and the brother of Kaikeyi, thus the direct maternal uncle of Bharata, having seen and asked after the wellbeing of Dasharatha said this to him.

kekayaraajasya putraH = Kekaya king's, son; saakSaat bharatamaatulaH = direct, Bharata's maternal uncle; that Yutaajit; raajaanam dR^iSTvaa = having seen king Dasharatha; kushalam pR^iSTvaa = having asked wellbeing ; idam abraviit = said this.

1.73.3

केकयाधिपती राजा स्नेहात् कुशलमब्रवीत् |
येषां कुशलकामोऽसि तेषां संप्रत्यनामयम् ॥

The ruler and king of Kekaya, viz., my father and your father-in-law, has affectionately asked after the wellbeing of all, and in whose wellbeing you are interested at my place, they are all hale and healthy as of now...

kekayaadhipatiH raajaa = Kekaya's ruler, king; snehaat kushalam abraviit = friendlily [affectionately,] asked after wellbeing; yeSaam = whose; kushalakaamaH asi = wellbeing [of all,] you are interested; teSaam = to them; samprati = presently; anaamayam = hale [and healthy.]

1.73.4

स्वस्रीयं मम राजेन्द्र द्रष्टुकामो महीपतिः |
तदर्थमुपयातोऽहमयोध्यां रघुनंदन ॥

Oh, Raghu's legatee, oh, best king, my father and the king of Kekaya is interested to see my sister Kaikeyi's son, Bharata, and for that reason I am sent to Ayodhya...

raghunandana = oh Raghu's legatee; raajendra = oh best king; mahiipatiH = lord of land [king of Kekaya, my father]; mama svasriiyam = my, sister's son - my nephew - Kaikeyi's Bharata; draSTukaamaH = interested to see; tat artham = for, that reason; aham ayodhyaam upayaataH = I am sent to Ayodhya.

1.73.5

श्रुत्वा त्वहमयोध्यायां विवाहार्थं तवात्मजान् |
मिथिलामुपयातांस्तु त्वया सह महीपते ॥त्वरयाभ्युपयातोऽहं द्रष्टुकामः स्वसुः सुतम् |

"Oh, lord of the land, in Ayodhya I have heard that you went to Mithila along with your sons for their marriages, and wishing to see my sister's son Bharata I promptly travelled here..." Thus Yudhaajit told Dasharatha. [1-73-5, 6a]

5, 6a. mahiipate = oh lord of land; tava aatmajaan = your, son's; vivaahaartham = purpose of marriage ; tvayaa saha = along with you; mithilaam upayaataan = went to Mithila; ayodhyaayaam aham shrutvaa tu = I have heard in Ayodhya, on my part; aham draSTukaamaH = I am wishing to see; svasuH sutam = sister's, son [Bharata]; tvarayaa abhyupayaataH [abhi-upa-yaata] = promptly, travelled here.

Is this entry of this maternal uncle of Bharata a forced one or does this have any bearing on the flow of epic... is a doubt, though not a question. Further he is saying 'my sister's son' i.e., Bharata alone, instead of 'all my nephews...' Whether this episode has a bearing on future events or not, one maama is entered in Indian epics, like this one and Shakuni maama in Maha Bharata.

1.73.6

अथ राजा दशरथः प्रियातिथिमुपस्थितम् ॥दृष्ट्वा परमसत्कारैः पूजार्हं समपूजयत् |

Then king Dasharatha on seeing the adorable guest who arrived in his presence, and who is a merited one for adoration, Dasharatha adored Yudhaajit well, with full observances. [1-73-6b, 7a]

6b-7a. atha raajaa dasharathaH = then, king, Dasharatha; priyaatithim upasthitam = adorable guest, who arrived [in his presence]; dR^iSTvaa = on seeing about; puujaarham = he who is merited for adoration - Yudhaajit; paramasatkaaraiH = with full observances; samapuujayat = well adored

1.73.7

ततस्तामुषितो रात्रिं सह पुत्रैर्महात्मभिः ॥प्रभाते पुनरुत्थाय कृत्वा कर्माणि तत्त्ववित् |
ऋषींस्तदा पुरस्कृत्य यज्ञवाटमुपागमत् ॥

Then on taking rest for that night along with his noble-minded sons, and again on getting up in the next morning, and on performing morning-observances as a duty-bound king, Dasharatha arrived at the hall of Vedic-ritual, keeping the sages in his forefront. [1-73-7b-8]

7b, 8. tataH = then; mahaaaatmabhiH putraiH saha = along with noble-minded sons; taam raatrim uSitaH = resting on that night; tattvavit = duty-bound one Dasharatha; prabhaate punaH utthaaya = on getting up again in morning ; karmaaNi kR^itvaa = on performing [morning] observances; tadaa R^iSiin puraskR^itya = then, sages, keeping in forefront; yaj~navaaTam upaagamat = arrived at Vedic-ritual hall.

He arrived at the Vedic-ritual hall that he was frequenting for the last few days. Unless invited the bridegroom's party will not enter the marriage hall, and nowadays such an invitation includes a small function also, called varapuuja as every bridegroom will be looked up to as Vishnu, and the bride as Lakshmi. The marriage hall is constructed nearby this Vedic-ritual hall, thus it is to be assumed.

1.73.9

युक्ते मुहूर्ते विजये सर्वाभरणभूषितैः |
भ्रातृभिः सहितो रामः कृतकौतुकमंगलः ॥वसिष्ठं पुरतः कृत्वा महर्षीनपरानपि |

Rama arrived at his father together with all of his brothers, keeping sage Vashishta and other eminent-saint ahead of them, on an opportune and appropriate hour called 'Victory...' and all the bridegrooms are adorned with all kinds of jewellery appropriate for the wedding time, and all have performed the auspicious ceremony for marriage-thread, conducted prior to the marriage and, all have thread-bands tied around their wrists, as they all have performed an auspicious ceremony antecedent to marriage ceremony. [1-73-9, 10a]

9-10a. yukte vijaye muhuurte = appropriate, opportune hour of Victory; sarvaabharaNabhuuSitaiH = adorned with all jewellery; bhraatR^ibhiH sahitaH = together with brothers; raamaH = Rama; kR^itakautukamangalaH = having performed, auspicious ceremony for marriage-thread [tied to wrist - usually males do it - not mangala suutra] ; vasiSTham = with Vashishta; aparaan api maharSiin = even other eminent-saint; purataH kR^itvaa = keeping, ahead; [upaagamat = reached his father Dasharatha.]

The ceremony for the marriage thread, the sacred thread of marriage for knotting as a necklace of the bride, mangala- suutra is nowadays mixed up with gauri-puuja, and this gauri-puuja took precedence of that ceremony, because gauri-puuja, took its roots in the auxiliary Ramayana-s, where Seetha is said to have gone to Goddess Parvati's temple, prior to her marriage, to perform gauri-puuja, pledging herself to Rama. The thread bands tied at the wrists of both the bride and bridegroom is as per wedding time vows, to bring them under the pledge of marriage, until its consummation. Indian marriages are time-oriented and every function has to happen on the appointed hour. Hence, the arrival of bridegrooms is also on an opportune hour, which astrologically brings forth success of that event. But some say that this auspicious hour Vijaya occurs in the early part of the day, where this marriage is occurring in the later part of day, hence this time is to be reckoned as one that acquires some victory later in the epic.

Brides are not the lone category of people destined to wear jewellery. But bridegrooms are also asked to wear golden ornaments, at least one, on such occasions. The metal gold is said to contain some effect by which a man or a woman will be benefited, health wise: mR^itaa durluptam madhumat suvarNam dhanam jananam ruNam daarayiSunam... after all gold is gold.

1.73.10

वशिष्ठो भगवानेत्य वैदेहमिदमब्रवीत् ॥राजा दशरथो राजन् कृतकौतुकमङ्गलैः |
पुत्रैर्नरवरश्रेष्ठ दातारमभिकांक्षते ॥

Then that godly sage Vashishta on going from Vedic-ritual hall to marriage hall said this to Janaka, "Oh, best one among best people, oh, king Janaka, having performed the auspicious marriage-thread ceremony, Dasharatha along with his sons is looking forward for the donor... [1-73-10b, 11]

10b, 11. bhagavaan vashiSTHaH = godly, Vashishta; vaideham etya = going to Videha king; idam abraviit = said [to Janaka] said; naravarashreSTha = oh best one among best people; raajan = oh king; raajaa dasharathaH = king, Dasharatha; kR^itakautukamangalaiH = having performed, auspicious ceremony for marriage-thread; putraiH = with such sons; daataaram abhikaankSate = looking forward for donor [of brides].

1.73.12

दातृप्रतिग्रहीतृभ्यां सर्वार्थाः संभवन्ति हि |
स्वधर्मं प्रतिपद्यस्व कृत्वा वैवाह्यमुत्तमम् ॥

"In marriages all the puruSaartha-s , the component values of life, namely rightness, riches, revelries, and results of final release will be occurring only if the benefactor and beneficiary meet, isn't it. Hence let king Dasharatha come, and then on actualising this best marriage you too will be doing your best devoir as royal priest...

sarvaarthaaH [puruSaarthaaH] = all values of life; daatR^ipratigrahiitR^ibhyaam = beneficiary and benefactors ; sambhavanti hi = will happen, isn't it; uttamam vaivaahyam kR^itvaa = on making happen best marriage ; svadharmam pratipadyasva = in turn you achieve your devoir.

Hindu marriage is not a contractual obligation because it protracts over seven life cycles of that couple. Therefore, it is calculated correctly and celebrated sacredly.

1.73.13

इत्युक्तः परमोदारो वसिष्ठेन महात्मना |
प्रत्युवाच महातेजा वाक्यं परमधर्मवित् ॥

Janaka is not just a decidedly valiant king but he is the profound knower of probity also, besides being an unreservedly generous king, hence he has already made all arrangements, and when he is spoken in this way by Vashishta that king replied this sentence to that right honourable Vashishta.

mahaatmanaa vasiSThena iti uktaH = by right honourable, Vashishta, when said in this way; paramodaaraH = unreservedly generous [Janaka]; mahaatejaaH = definitely valiant; paramadharmavit = profound knower of probity - Janaka; vaakyam pratyuvaaca = replied sentence.

1.73.14

कः स्थितः प्रतिहारो मे कस्याज्ञा संप्रतीक्ष्यते |
स्वगृहे को विचारोऽस्ति यथा राज्यमिदं तव ॥

Who is that doorman that prevents your entry? Or, for whose orders you all await with a bated breath? Do you hesitate in your own house, or what? This kingdom is as good as yours... isn't so...

me = my; pratihaaraH = against [entry,] preventer [doorman]; kaH sthitaH = who, is there; kasya aaj~naa sampratiikSyate = for whose order, you [all] intently seeing [waiting with bated breath] towards; svagR^ihe = in own house; kaH vicaaraH asti = what, hesitancy, is there; idam raajyam tava yathaa = this kingdom is as good as yours.

These are neither questions nor surprises, but the usual retorts and repartees usually employed during wedding time by both parties, sandhi-s of northerners and sammandi-s, of southerners, i.e., the wedding parties. By these rebuttals and ripostes, both the parties come close with each other's family habits or with its members.

1.73.15

कृतकौतुकसर्वस्वा वेदिमूलमुपागताः |
मम कन्या मुनिश्रेष्ठ दीप्ता वह्नेरिवार्चिषः ॥

Oh, eminent-saint Vashishta, on absolutely performing the auspicious ceremony for the marriage-thread, and thereby tying thread-band at wrists my daughters have already arrived, and they are at the base of the Altar of Fire, like the irradiant jets of flames of radiant fire...

munishreSTha = oh eminent-saint; mama kanyaa = my, maids; kR^itakautukasarvasvaa [mangalaa] = absolutely performing marriage-thread [auspicious ceremony]; diiptaa vahneH arciSaH iva = as with jets of flame of fire; vedimuulam = at the base of Altar of Ritual-fire; upaagataaH = arrived near - they are already at the Fire-Altar.

1.73.16

सद्योऽहं त्वत्प्रतीक्षोऽस्मि वेद्यामस्यां प्रतिष्ठितः |
अविघ्नं कुरुतां राजा किमर्थं हि विलम्ब्यते ॥

"I am already ready and awaiting for you remaining at this Altar of Fire. Let everything be done indeed without any deterrents. What for the king Dasharatha is dawdling..." So said Janaka to Vashishta.

sadyaH [sajjaH] = already [ready]; aham = I am; asyaam vedyaam pratiShitaH = remaining in this Altar; tvat pratiikSaH asmi = I am waiting for you; avighnam kurutaam = let him do [everything] without deterrents of time - let this marriage be performed without the impediments owing to bad times of the day - varjatithi; raajaa kimartham vilambyate hi = for what reason king is dawdling, indeed.

And Vashishta reported this to Dasharatha, and Dasharatha and his coterie then started a wedding-walk, which usually will be dillydallying, inching and poking along, very leisurely. Even today this custom, not custom exactly, the habit of 'wedding-walks' is there and a baraat 'pageant of bridegroom's party' covers two furlong distance in two hours, or even more, keeping the bride's party on tenterhooks.

1.73.17

तद्वाक्यं जनकेनोक्तं श्रुत्वा दशरथस्तदा |
प्रवेशयामास सुतान् सर्वानृषिगणानपि ॥

On hearing that sentence of Janaka, then Dasharatha started towards marriage hall, and then he started to enter his sons one by one, four in all, into marriage hall along with all of the assemblages of sages.

tadaa = then; dasharathaH = Dasharatha; janakena uktam tat vaakyam shrutvaa = on hearing that sentence said by Janaka; sutaan = sons; sarvaan R^iSigaNaan api = all of the assemblages of sages, even; praveshayaamaasa = started to enter - the marriage hall.

1.73.18

ततो राजा विदेहानां वशिष्ठमिदमब्रवीत् |
कारयस्व ऋषे सर्वानृषिभिः सह धार्मिक ॥रामस्य लोकरामस्य क्रियां वैवाहिकीं प्रभो |

Then that king from Videha bloodline, Janaka, said in this way to Vashishta, "Oh, the knower of punctilios, oh, Brahma-sage, oh, masterly sage, along with other sages you make happen all of the marriage ceremonies of Rama, the rejoicer of the world..." Thus Janaka spoke to Vashishta. [1-73-18, 19a]

18, 19a. tataH = then; videhaanaam raajaa = king of Videha bloodline [Janaka]; vashiSTham = to Vashishta; idam abraviit = said this way; dhaarmika = oh knower of punctilios; R^iSe = oh Brahma-sage; prabho = oh masterly sage; R^iSibhiH saha = along with sages; lokaraamasya = rejoicer of world; raamasya = Rama's; vaivaahikiim kriyaam = marriage oriented, works; sarvaan kaarayasva = make all happen.

1.73.19

तथेत्युक्त्वा तु जनकं वशिष्ठो भगवानृषिः ॥विश्वामित्रं पुरस्कृत्य शतानंदं च धार्मिकम् |
प्रपामध्ये तु विधिवद्वेदीं कृत्वा महातपाः ॥अलञ्चकार तां वेदीं गन्धपुष्पैः समंततः |
सुवर्णपालिकाभिश्च चित्रकुम्भैश्च साङ्कुरैः ॥अंकुराढ्यैः शरावैश्च धूपपात्रैः सधूपकैः |
शंखपात्रैः श्रुवैः स्रुग्भिः पात्रैरर्घ्यादिपूजितैः ॥लाजपूर्णैश्च पात्रीभिरक्षितैरपि संस्कृतैः |

Thus said, that godly sage Vashishta on saying, "so be it," to Janaka, embarked on arranging Altar of Fire keeping sage Vishvamitra and the virtuous sage Shataananda afore of him, and that sage with great ascesis, Vashishta, has arranged an Altar of Fire in the midpoint of the cool-thatched manorial-marriage-shed, decorating it with sandal paste and flowers. Then he promptly sanctified variously coloured handy vessels, and lid-like concave earthen vessels, which are full with just sprouted sprigs, and he sanctified even other golden vessels, censers with fumes of incenses, conch-shell like vessels, and short handled wooden scoops for scooping oblatory items from vessels for putting it in long-handled scoops, and long-handled wooden scoops to drop those oblatory items into Ritual-fire, and vessels filled with oblatory items like ghee, water, milk etc., and vessels filled with toasted rice-flakes and vessels filled with holy yellow-rice duly treated with turmeric, and he sanctified all articles of wedding ceremony by sprinkling holy-yellow-rice, as a kind of dry-ablution. [1-73-19b, 20, 21, 22, 23a]

19b, 20, 21, 22, 23a. bhagavaan mahaatapaaH vashiSTHaH R^iSiH = godly, sage of great ascesis, sage Vashishta; janakam = to Janaka; tathaa iti uktvaa = so be it, thus, on saying; dhaarmikam vishvaamitram = virtuous one, Vishvamitra; shataanandam ca = sage Shataananda, also; puraskR^itya = keeping ahead; prapaamadhye = in mid-point of that cool-thatched manorial-shed; vidhivat vediim kR^itvaa = procedurally on arranging Altar of Fire; gandhapuSpaiH = with sandal paste and flowers; suvarNapaalikaabhiH ca = with golden concave-lids, also; saankuraiH = with sprigs; [Chidra = with holes - pots with holes to let water out] ; citrakumbhaiH ca = with variously coloured, pots / handy vessels, also; ankuraaDhyaiH = full of sprigs; sharaavaiH ca = concave earthen-lids, also; sadhuupakaiH dhuupapaatraiH = with fumes, incense censers; shankhapaatraiH = conch-shell vessels; shruvaiH = with short-handled scoops; srugbhiH = long-handled scoops; arghyaadipuujitaiH [puuritaiH] = sanctified [filled with] with oblatory [liquid items] and others ; paatraiH = with such vessels; laajapuurNaiH paatriibhiH = vessels filled with toasted rice flakes ; samskR^itaiH akShitaiH api = well treated [with turmeric powder,] with sacred rice [vessels filled with]; taam vediim = that, Altar of Fire; samantataH = all over; alam = easily / decorations; cakaara = made - sanctified.

These are some of the usual paraphernalia for marriage ceremony even now. The sprouting sprigs are symbolic for the prospective sprigs from this marriage, and rice-flakes for the abundance of livelihood of the couple. Usually the concave lid like vessels will be filled with black cotton soil, and on them nine varieties of grain navadhaanya will be sprinkled to obtain sprigs. Later they are to be kept sacred for some days, watering daily, and then can be implanted in earth, if they survive. There are hosts of shops specialised to sell these items and the shopkeeper firstly asks for information 'for bride's side or for bridegroom's side?' And if we say, 'we are from bride's side' a long-list is presented, [while bridegroom's side will have a shorter list of items,] and then the shopkeeper mercifully asks 'how much is the dowry?' If we say this much or that much, he will present a Victorian model push-close pull-open velvet bag. If we exclaim 'what for is this, priest has not listed this' then he politely says, 'the priests of these days are unaware of customs and the dowry is to be put in that velvet bag and then given, as a royal presentation...' And if we say 'we are drained out by the dowry, wherefrom we give royal presentations...' then he will spew fire on us saying 'you spend so much on dowry, can't you purchase its velvet bag...' and thereafter a sermon follows about the dying Indian culture at the onslaught of westernisation, while he starts throwing the packets of navadhaanya etc., as though he is giving alms to the beggar. Though Janaka has not purchased such a bag of dowry, he has some more problems with this marriage. A discussion on this is there at later part. Here the sprouted sprigs are the sprouting avengers on the evil, called Ravana.

1.73.23

दर्भैः समैः समास्तीर्य विधिवन्मंत्रपूर्वकम् ॥अग्निमाधाय तं वेद्यां विधिमंत्रपुरस्कृतम् |
जुहावाग्नौ महातेजा वशिष्ठो मुनिपुंगव ॥

Then that great resplendent and eminent-saint Vashishta neatly overlaid even-sized sacred grass on that Altar of Fire synchronising with Vedic-chants, and on preparing Ritual-fire by rubbing two wooden sticks, called araNi , he placed that fire in the pit of Altar, which is aflame now, and then reverently and in tune with the Vedic-hymns he effused oblational liquids into that Altar of Fire, with short-handled and long-handled wooden scoops. [1-73-23b, 24]

23b, 24. mahaatejaaH = great resplendent; munipungava = eminent-saint; vashiSThaH = Vashishta; samaiH = even-sized; darbhaiH = with sacred grass; vidhivat = customarily; mantrapuurvakam = synchronising with Vedic-chants; samaastiirya = neatly overlaid; vidhimantrapuraskR^itam = reverently, preceding [in tune] Vedic-hymns; tam vedyaam = on that, Altar of Fire; agnim aadhaaya = on taking [preparing with two sticks, arani] fire; agnau juhaava = effused oblational liquids in Altar of Fire.

1.73.25

ततः सीतां समानीय सर्वाभरणभूषिताम् |
समक्षमग्नेः संस्थाप्य राघवाभिमुखे तदा ॥अब्रवीज्जनको राजा कौसल्यानंदवर्धनम् |

Then that king Janaka led forth Seetha, who by now is decorated with every variety of bridal jewellery, and on positioning her en face Raghava in the presence of Altar of Fire, then Janaka addressed Rama who is the enhancer of his mother Kausalya's rejoice. [1-73-25, 26a]

25, 26a. tataH = then; raajaa janakaH = king, Janaka; sarvaabharaNabhuuSitaam = decorated with all jewellery ; siitaam samaaniiya = leading forth Seetha; agneH samakSham = before Fire [Altar of Fire] ; raaghavaabhimukhe = face [face to face, en face] towards Raghava; samsthaapya = on positioning; tadaa = then; kausalyaanandavardhanam = enhancer of Kausalya's rejoice [to Rama]; abraviit = addressed.

By the way, where is this Kausalya? Does Rama enrich her happiness without bringing her to his marriage? We have not heard of her or of other queens or hosts of his other wives, for the last three, four days. Has she come, at all? - Yes, she has come and she is physically present - is the argument of some, basing on Valmiki's style of unrecorded accounts on trivial, or matter of fact scenes. They are implied and implicit. Dasharatha has performed some cow donations, religious functions etc., which he is not supposed to do without his wife at his side. These ladies are implicitly included in the first verse of sixty-ninth chapter: sopaadhyaayaH sabaandhavaH 'with teachers, with relatives...' and Dasharatha has no near relatives, not exactly relatives, but family, other than his queens and sons. So, they all are in 'et cetera... and others' cadre at present. Other way round, it is said in Kshatriya-s only male members will go and get the bride, which has no reasonable or tenable import, as far as marriages are concerned, and where every marriage concerns only with womenfolk and their panoply.

Seetha is said to have all bridal jewellery, which is not odd or particular to this corner of globe. But it is oddish and exotic jewellery if the bride is from well-to-do family or from royal family. Though not all, some of the jewellery items that are almost extinct now are listed here. siimanta-pralamba a pendant clipped at back of head, dangle through the central parting of head-hair, onto the crown of head, with nine-gem-stud locket; shiroja-suuci diamond studded hair pins on either side of head above ears; naasaabharanam a round nasal ring; naasabhuSaNam single or a pair of nine-gems studded nasal ornament; karNaabharaNa, taaTanka, karNikaa various kinds of earrings with dangling cups, to which trinket bells dangle; shata-yaSTika hundred stringed pearl necklace; anukanThii, muktaavalii, graiveyikam and many other kinds of necklaces; mekhala three finger width golden cincture, studded with nine-gems, and with fine golden chains dangling like festoons; saptakii seven stringed girdle string, where the strings dangle onto hip, with expanding festoons; keyuuram bicep-lets; kankaNam bracelets and bangles from wrist halfway up forearm; maNi-manjiira, tulaa-koTi, paadaangada ankle-let with kinkiNii trinket bell-globules; cuuDaamaNi a circular jewel at bun of hair from which a gold sheet dangles till the end of braid, on which all zodiac signs are engraved. At the top, on the left and right of this cuuDaamaNi ornaments in the shape of sun and moon are pinned into hair, and at the end of braid three / five gold cups studded with hair like strands upakaca will be dangling. This set of braid's ornamentation is said to receive the solar energy to whole of the spine. So goes on and on the list of ornaments, to the delight of the girl wearing them and to the delight of the goldsmith making them.

Here there are five Raghava-s and only one kausalyaanandavardhana i.e., Rama. Then poet should have simply said 'Rama' instead of 'Raghava' but there are many Rama-s, Parashu Rama, and Bala Rama and suchlike, and on such calling as 'Rama...' Parashu Rama, who is scheduled to enter after marriage, may perhaps enter now, in a faux pas. Then the poet should have said dasharathaatmajam . Then, who will be that single soul from among the four boys of Dasharatha to come forward. And if all the four hear the calling, as 'oh, Raghava' all will reply in chorus "ok, it is I..." then what will happen? Avoiding all these irksome situations, the poet gave this stage-direction to Janaka that he should aim at the son of Kausalya, with a subtext, 'you are mothered by some human female, whereas my daughter is motherless, rather un-mothered, ayonijaa non-foetal is her origination, hence it is apt of you to not to belittle her, anytime and anywhere... and you have to keep faith with her, since she outshines in outperforming your task in this so-called incarnation...'

Sarga 73 (part 2 of 2)

1.73.26

इयं सीता मम सुता सहधर्मचरी तव ॥प्रतीच्छ चैनां भद्रं ते पाणिं गृह्णीष्व पाणिना |

"This is Seetha, my daughter, she acquits herself in whatever duty you undertake. Take her wishfully, let safeness betide you, take her palm into your palm..." [1-73-26b, 27a] Here Sita stands, my daughter fair, / The duties of thy life to share. / Take from her father, take thy bride, / Join hand to hand, and bliss betide! / - Ralph T. H. Griffith The above is very a convenient and readymade gist of that verse. But the three pronouns in the first stanza iyam, mama, tava 'this, mine, yours' are supposed to play havoc in deciphering the latent meaning of this verse. Let us look at some of them. Seetha is very much there in the front of Rama, and Janaka might have shown her and told "take her...' Why this iyam i.e., "this" It is explained as below: Janaka: This and this alone is Seetha, the unique, exceptional and earmarked one for you... do not confuse yourself by looking at Urmila, Maandavi and Shrutakiirti they are for your brothers Rama: Why she alone is earmarked for me? Janaka: Because she is 'Seetha ' Rama: What, you mean a furrow, or a sillion... [Sillion is an old word for furrow, not found in dictionaries, but used by poet Hopkins in his 'The Windhover' sheer plod makes plough down sillion /] Janaka: Yes, everything comes out of earth... from coal to gold, flora to fauna, rivers to ridges everything.... a morsel of food comes from a handful of mud in this mortal world.... your being, becoming and belonging in, are manifest only because of that earth and earth enables you to live on her without seeking any requital or reciprocation and earth is the symbol of enduing toleration, though you dig, dung or dredge it.... hence, Seetha is the symbol for mortal truth, and mortally tolerant womanhood and you people want to know the Unknown in the skies, but do not wish to know what that is right under your feet... vedaaham etam puruSham mahaantam aadityavarNam tamasaH parastaat | if the Supreme Person beyond darkness is knowable, and sages like Vishvamitra know you and tell that you are some Super Soul aham vedmi mahaatmaanam raamam satyaparaakramam - bala 19-14 likewise you shall know iyam siitaa, for she is somebody to match you... have you not mugged up Veda-s, Upanishad-s Rama: Why not every bit of it... you name, it I tell it Janaka: How does the fifth mantra of eighth topic in Chaandogya Upanishad reads? Adi Shankara's commentary: There are three letters that denote the Absolute sa, ta, yam; and the syllable ii on sat is for easy pronunciation. The letter sa indicates immortality and the word ta mortality, and the syllable yam conditions and bridges both the above ' Ramanuja comment: The letter sat is immortality and the letter ti is mortality and yam conditions both, hence sattiyam is indicative of Spiritedness and non-spiritedness ' Madhvaacaarya says: sat, delivered immortal souls; ti yet to be delivered bounded souls; yam both the delivered and bounded souls. Janaka: Seetha is that yam the conjunctive, conditioner, bridge between the mortal and immortal, setu - eSa setu iti vidhaaraNaa the presiding deity of cetana-acetana dynamic, static beings. oh, Rama, it is said in Vishnu Puraana that Seetha is your lookalike, minus your sky-blue complexion, raaghavatve bhavet siitaa... It is said in yet another scripture, yathaa mayaa jagat vyaaptam - svaruupeNa svabhaavataH | tayaa vyaaptam idam vishvam niyantrii ca tathaa iishvarii || 'as to how I am all pervading, likewise She, Goddess Lakshmi, is all pervading and the controller of the universe ' and if you want to establish yourself as the protector of this world, you have to take this and this Seetha alone, as she is the cause for the desired effect of yours and, she is from Mother Earth ratna-garbhaa and you are a sapphirine boy from a mother, and a sapphire shines only if it is studded in earth-given gold anargham api maaNikyam hemaashrayam apekShate otherwise you, your incarnation, your epic, your mission, why one or two, everything concerning you will be futile, and you have to return to your milky abode empty handed, and here on earth, every house breeds one or more Ravana-s Rama: How am I to conclude 'this' as 'that...' I mean Goddess Lakshmi Janaka: Certain aspects are to be inferred because they are unmanifest. Fire on the mountain is unmanifest but smoke is manifest, hence fire is inferred. So also, ayam iishvarii is manifest as iyam this girl... from siitaa furrow, sillion, a narrow trench in ground made by ploughshare... as a small seed manifests into a gigantic banyan tree, and from this the nature of her non-foetal birth, it is to be inferred likewise, and only because of it she is someone above mortals. Because you have come as a mortal she has to take birth as a mortal, as an inseparable entity of yours Rama: Then why can't she fall from sky or from other planet? Janaka: She cannot. Your connection with this earth is age-old and you love it. Because you love earth, she has to emerge from earth, a lovely act for you. Rama: Then why mama sutaa... she can be fostered in any orphanage Janaka: Not so. An auspicious thing or being requires a sanctum sanctorum... Mithila is one such... and Videha-s are not just kings of this part of land, but they are priests of pious or holy things like the bow of Shiva. You know the naming of vi-deha... it is not 'without bodies...' but transcending bodily affairs Thus she chose this as her background and as she presented herself to me as baby girl, I have look upon her as mama sutaa 'my daughter ' And many, many kings sought her hand in marriage, but I refused and they warred with me, whereby I had to call for the forces of gods to counterattack the enemy forces; perhaps, you might not have heard that humans can summon gods; thus gods are at my disposal; a prayer of mine brings them here, either for a war or for a ritual So, do not take me or my daughter Seetha, iyam siitaa mama sutaa as some ignoramus and insignificant dullards Rama: Then why you want me to take back, as though she belonged to me for eons, but lost in a journey Janaka: Yes, she is yours from ages unknown; I cannot donate her in kanyaa-daana 'bestowal of bride ' because your marriage is eternal. But you two have arrived here in human forms, so conduct yourselves in conformity with human customs.... that is why I tell pratiicCha enaaam ' take her back, wishfully ' for that saying of mine get no anger on me; bhadram te 'let safeness betide' you; by this act of yours paaNim gR^ihNiSva paaNinaa ' you take her palm into your palm ' that which is customary in human paaNigrahaNa-mahotsava 'wedding ceremony '; by the way, you always keep your consort in your heart hR^idaya kamala do not do such things as long as you are on earth for your incarnation will be disclosed.... just take her hand and let not this heavenly discourse be leaked out... lest Ravana may come to know that you are not human and it will be impossible for you to eliminate that evil, thereby And we now proceed to the human level import of this verse. Janaka: 'iyam "this girl" who has --- mugdhamanoharamanoj~namohanaatmakasukumaarasoundaryalaavaNyaadau--- a beauty par excellence [and par problmatique beauty as well, for Ravana alone has got more words to extol her beauty, as in Ch. 46 Aranya ]; so, iyam "this one" is about whom you have heard from day one in the hermitage of Siddha, i.e., when you started towards Mithila; hence, iyam "this one alone" is that girl who is on your psyche from the minute you broke that Shiva's bow, and whom you are envisioning praasaade praade ca pathi pathi ca saa pR^iShTataH saa purataH 'on verandas of multistoried buildings and in window ledges, on this street and that street, before you, behind you ' during these days of your stay in Mithila.... Rama: No, No, No, you are wrong... I did not aim at any girl when aiming to lift that old bow... sorry for your unilateral conclusion... Janaka: No, my dear boy, the condition I stipulated before your touching that bow is bilateral... I clearly said that my daughter belongs to one who can lift that bow... you were quick enough to grab the girl, rather than the bow... and in that hastiness you even broke that bow... had you declined the girl, you should have declined to lift the bow, also... so, iyam siita was the only intention of yours when lifting that bow... Rama; Maybe.. but we want high-born, high-bred girls --- not fatherless, motherless, birth-less orphans Janaka: You seem to be a doubting Thomas... that's why I said mama sutaa 'my daughter ' when it is said mahataa tapasaa raama... ' by high degree ascesis Dasharatha obtained Rama.. what does it mean? So also, I too obtained and fostered this girl with much better ascesis [than your father], and even protected her from warring factions [only to give back to you ]; bythe way, the environ of Mithila itself is of utmost sanctity and piety... if we are to be lowly subjects, why your guru Vishvamitra brought you here, that too by foot don't think that you are taking this girl for your personal enjoyment, but it is for a caculated purpose... this girl meets that purpose and her wifehood, as well.... hence I said sahadharmacarii tava ' she will be in toe with your duties' tava dharmasahacarii ' whatever is your duty that duty become hers too '.. Rama: Somehow there appears some cacoethes confusion from you, from all the sages, from my father and mothers, even Janaka: Nothing of that sort is there... if you wish heartily then only you take her... I have not said siitaam dadaami 'I am donating Seetha ' but I said pratiicCha enaam 'take her, take her back ' or else, she will exit as she came and unfulfilled will be your mission... it is up to you to decide.... no compulsion whatsoever... Rama: Then, let her take hold of my arrow and walk with me round the Altar of Fire, because, for Kshatriya-s that is the custom... Janaka: I know, I know, but this marriage does not fit into any of the eight kinds of marriage prescribed for humans... hence I carefully said paaNim gR^ihNiiSva paaNinaa' take her palm into your palm ' eteShu aShTasu vivaaheShu ayam vivaaho na kopi bhavitum arhati - tat uktalakShaNaabhaavaat | tathaa hi - na taavat braahmyaH iti - aahuuya daanaabhaavaat | na api daivaH - kShatriyasya aartivijyaasambhavat | na aarSha - kanyaapitroH gomithuna-godaanaabhaavaat | na api praajaapatyaH - viirya shulka iti kathanaat | na api aasuraH - kanyaapituH dravya- daanaabhaavaat | na api gaandharvaH parasparaanuraageNa samsargaabhaavaat | na api raakShasaH - chedanhananaadinaa prasahyakanyaaharaNaabhaavaat | na api paishaaciH - svaapapramaadaanyatam avasthaayuktayaaH | tasmaat kathamo ayam vivaaha iti cet - sahadharmacarii tava - iti uktyaa praajaapatya eva vivaahaH - dk Rama: This marriage does not fit into any category! Then why this marriage at all! Janaka: To be in tune with this world's tradition... however, this marriage technically comes under the category of praajaapatya Rama: So, you adjusted the rule books... then why me, let her take my hand... Janaka: The enjoyer has to grab the object of enjoyment, not vice versa... take her now and bhadram te and 'be blest ' Janaka: iyam - 'this' girl is a simple match to you who broke the bow of Shiva; siitaa' born in furrow' a motherless girl, hence, kindly be merciful towards her; mama sutaa ' my daughter ' rather, a poor fellow's daughter; where I have always been engaged in rituals and ceremonies, thereby I may not have brought her up properly, and thereby if she does talk rashly or behave oddly, like an ill-bred girl, kindly tolerate and correct her; sahadhrmacarii iva where iva is ' like ' just take her like your 'custom-bound consort ' and let her be useful in ceremonies and rituals, though not for pleasure trips and excursions '; pratiicCha enaam 'take her ' where the bridegrooms usually woo, court and date girls, send many messages to her parents asking for that girl in marriage; but, this girl being an uncommon one, I am begging you to take her; paaNim gR^ihNiiSva paaNinaa you take her hand as she is hesitating to take your hand, for your hand is strong enough to break an unbreakable bow, she is fearing to take your hand, lest her arm too will be broken; bhadram te 'be blest ' when you honour our appeal And there are many, many more shades of meanings derived from this verse, but all culminate to say - 'you two are made for each other '

26b, 27a. iyam = this; siitaa = Seetha; mama = my; sutaa = daughter; sahadharmacarii = with acquits herself in duty; tava = your; pratiicCha enaam = in turn you wish for [wishfully take her back] her; ca = also bhadram te = safe betides you; paaNim = palm; gR^ihNiiSva = take into; paaNinaa = [your] palm. iyam= this [or, here]; siitaa= Seetha [stands]; mama sutaa= my, daughter [fair]; tava= thy; sahadharmacarii = to share, the duties of life; pratiicCha enaam= take from [father,] her [as bride]; ca= also; te bhadram = bliss betide! you; paaNim gR^ihNiiSva paaNinaa= join hand [into your] hand.

Likewise, let us, the readers of rAmAyaNa, keep this info about Rama undisclosed to Ravana, if any of us meet Ravana by chance....

The types of ancient marriages as laid down by scriptures are eight kinds. 1] braahmya: inviting a celibate scholar after completion of his Vedic studies, and offering a bride with due ceremony; 2] daiva: offering a bride to a ritwik when he is conducting a Vedic-ritual; 3] aarSa: giving the bride after donating a cow and ox for the success of Vedic-ritual; 4] praajaapatya: offering a bride without seeking anything from the bridegroom, to follow the course of dharma; 5] aasura: giving ample money to bride's party or to bride and marrying her at costs; 6] gaandharva: man and woman falling in love and marrying on their own, just out of lust and bodily pleasures; 7] raakShasa: if a bride or bride's part do not agree, by maltreating, torturing and terrorising them, and thereby seizing the bride; 8] paishaacika: while the girl is asleep, or making her drunk, or unconscious and then molesting her, by which she becomes a 'can't but' bride - a worst kind of marriage.

And when none of the eight is unsuitable for Seetha's wedding it is brought under the fourth praajaapatya- because sahadharmam carati iti praajaapatya - aashvalaayana | samyogamantraH praajaapatye sahadharmam caryataam - gautama | sahadharmam carataam iti praajaapatyam - bodhaayana | But here something is sought from the bridegroom, in the name of lifting the bow. But that is negated saying the 'seeking' is the seeking of material assets, not valour or bravery. It is namesake, and even the nomenclature that Seetha is the bounty for valour viiryashulkaais a namesake; kShatriyeShu viirya vara eva shreShTatvaat taadR^ishaya kanyaam pradaatum viirya parishodhanam kR^itam iti shulka iti kathanaat shulka-shabdaH aupacaarikaH | dk Hence this marriage is for implementation of righteousness and it is treated as extramundane and celebrated every year.

Next, Janaka is asking the bridegroom like a poor Indian father to take a poor and motherless bride Seetha.

1.73.27

पतिव्रता महभागा छायेवानुगता सदा ॥इत्युक्त्वा प्राक्षिपद्राजा मंत्रपूतं जलं तदा |

"She who is prosperous and husband-devout, will always be abiding you like your own shadow..." So saying that king Janaka then poured forth water into the palms of Rama, which is sanctified with hymns. [1-73-27b, 28a]

27b, 28a. mahabhaagaa = prosperous [Seetha will be]; pativrataa = husband devout; sadaa Chaayaa iva = always, shadow, like; anugataa = follow [you]; iti uktvaa = thus, saying; raajaa = king; tadaa = then; mantrapuutam jalam = hymn sanctified, water; praakShipat = poured forth.

Pouring water at the time of donation into the donee's hand symbolises the free flowing will of the donor. The 'shadow' expresses nitya-sambandhatva 'ever related entity...' Or, a trace of His liilaa-vibhuuti, maayaa. Though they are living separately so far, that farness is now washed off by this holy water.

1.73.28

साधु साध्विति देवानामृषीणां वदतां तदा ॥देवदुंदुभिनिर्घोषः पुष्पवर्षो महानभूत् |

Then there occurred great flower-showers from firmament, while sages and gods staying in firmament have exclaimed, "nice... fine..." to the drumbeats of heavenly drums. [1-3-28b, 29a]

28b, 29a. tadaa = then; saadhu saadhu iti = nice, fine, thus; vadataam = while saying [exclaiming]; devaanaam R^iSiiNaam = [sounds ] of gods, sages; devadundubhinirghoSaH = drumming heavenly drums; mahaan puSpavarSaH abhuut = occurred great flower showers.

What happened to these gods when boyish Rama eliminated Tataka and others? Are they any lesser feats than this marriage? And why this drumming and showering flowers and blessings, when it is 'just' a human's marriage? Now the cause for the effect is conjoined to Rama to effectuate their plea to Brahma. If the entire arsenal given by Vishvamitra is set-aside for a moment, the 'present' now presented by Janaka is the ultimate weapon for the use against Ravana. aprameyam hi tat tejo yasya saa janakaatmajaa 'unlimited is the energy, to whom Janaka's daughter belongs...' Rama is the instrumental cause in eliminating Ravana, whereas Seetha is the efficient cause for it. Lanka is ruined by Seetha, through Hanuma with the help of Fire-god, but not by Rama, or all of the monkeys put together. And Rama eliminates the half-dead Ravana. There are some more flower-showers and drumbeats and dances, later.

1.73.29

एवं दत्त्वा सुतां सीतां मंत्रोदकपुरस्कृताम् ॥अब्रवीज्जनको राजा हर्षेणाभिपरिप्लुतः |

On handing over his daughter Seetha who is duly sanctified with sanctified waters, King Janaka is completely overwhelmed with exhilaration for the successful performance of his bit as a father and he said this. [1-73-29b, 30a]

29b, 30a. janakaH raajaa = Janaka, the king; evam = in that way; mantrodakapuraskR^itaam = she who is sanctified with hymn water; sutaam siitaam dattvaa = on handing over his daughter Seetha; harSeNa = by enthusiasm; abhipariplutaH = completely over flooded [overwhelmed]; abraviit = said [this.]

1.73.30

लक्ष्मणागच्छ भद्रं ते ऊर्मिलामुद्यतां मया ॥प्रतीच्छ पाणिं गृह्णीष्व मा भूत् कालस्य पर्ययः |

Come on, Lakshmana, safe betides you... say yes to Urmila, the one who is decided by me to be given to you... take her palm into yours... lapse not the time... [1-73-30b, 31a]

30b, 31a. lakSmaNa aagacCha = Lakshmana, come on; mayaa udyataam = by me decided to be [- to be given to you]; uurmilaam = Urmila; pratiicCha = you take - or, say yes; paaNim gR^ihNiiSva = [her] palm, you take; kaalasya paryayaH maa bhuut = lapse not the time; te bhadram = you be safe.

When Bharata is the elder of Lakshmana, how Lakshmana is called now... is a lingering doubt. That rule 'the elder brother's marriage is first...' does not apply if the brothers are from co-wives: pitR^ivyaputre saapatne paranaariiShu teShu vaa | vivaahadaanayajnaadau parivedo na duuShaNam || 'the elderliness among the sons of father's brothers or mothers co-wives, or other sons from other wives, do not count in their marriages, donation ceremonies, of Vedic-rituals... an younger one can be called first on such occasions...'

1.73.31

तमेवमुक्त्वा जनको भरतं चाभ्यभाषत ॥गृहाण पाणिं माण्डव्याः पाणिना रघुनंदन |

Janaka having said to Lakshmana that way, he also addressed Bharata, "Oh, Bharata, the delight of Raghu-s, take Maandavi's palm into your palm... [1-73-31b-32a]

31b-32a. janakaH tam evam uktvaa = Janaka, having said that way to him [to Lakshmana] ; bharatam ca abhyabhaaSata = addressed to Bharata, also; raghunandana = oh the delight of Raghu-s - Bharata; paaNinaa = by palm; maaNDavyaaH paaNim = Maandavi's, palm; gR^ihaaNa = take.

1.73.32

शत्रुघ्नं चापि धर्मात्मा अब्रवीन्मिथिलेश्वरः ॥श्रुतकीर्तेर्महाबाहो पाणिं गृह्णीष्व पाणिना |

That honourable king of Mithila even said to Shatrughna, "oh, dextrous Shatrughna, take the palm of Shrutakiirti into yours... [1-73-32b, 33a]

32b, 33a. dharmaaatmaa = honourable [Janaka]; mithileshvaraH = Mithila's king - Janaka; shatrughnam ca api = to Shatrughna, also, even; abraviit = said; mahaabaaho = oh dextrous [Shatrughna]; paaNinaa = with your palm; shrutakiirteH paaNim gR^ihNiiSva = you take Shrutakiirti's, palm.

1.73.33

सर्वे भवन्तः सौम्याश्च सर्वे सुचरितव्रताः ॥पत्नीभिः सन्तु काकुत्स्था मा भूत्कालस्य पर्ययः |

"Oh, Rama, Lakshmana, Bharata, Shatrughna ... you all are tender-hearted, well-behaved and well-intentioned brothers from Kakutstha lineage... without lapse of time take up other ceremonies..." So said Janaka to bridegrooms. [1-73-33b, 34a]

33b, 34a. kaakutsthaa = oh Rama, Lakshmana, Bharata, Shatrughna [brothers]; bhavantaH sarve = you, all; saumyaaH ca = tender-hearted, also; sarve sucaritavrataaH = all, well behaved, well-intentioned ones; patniibhiH santu = you be with wives [a happy married life to you all] ; maa bhuut kaalasya paryayaH = not, there be, time's, lapse.

1.73.34

जनकस्य वचः श्रुत्वा पाणीन् पाणिभिरस्पृशन् ॥चत्वारस्ते चतसॄणां वसिष्ठस्य मते स्थिताः |

All the four bridegrooms are palminpalmed with all the four brides, paying heed to Janaka's words, and abiding in Vashishta's orchestration of Vedic hymns and procedures. [1-73-34b, 35a]

34b, 35a. te catvaaraH = those [bridegrooms,] [all] four of them; janakasya vacaH shrutvaa = on hearing Janaka's words; vasiSThasya mate sthitaaH = abiding in Vashishta's opinion [in orchestration of marriage] ; paaNibhiH = with palms; catasR^INaam = of [all] four [brides]; paaNiin = palms; aspR^ishan = touched - taken into their palms - all are palminpalmed.

The word 'palminpalmed' may look oddish, but it is in fashion with the verb 'arminarmed' invented by poet Roger McGhou.

1.73.35

अग्निं प्रदक्षिणं कृत्वा वेदिं राजानमेव च ॥ऋषींश्चैव महात्मानः सहभार्या रघूद्वहाः |
यथोक्तेन तथा चक्रुर्विवाहं विधिपूर्वकम् ॥

On performing circumambulations along with their wives around the Ritual-fire, and around the Altar of Fire, and that way, around king Janaka, the awarder of wives, and around sages as well for they conducted the marriages well, those great-souled bridegrooms that have emerged from Raghu's dynasty on performing further deeds of ritual consistent with custom as directed by Vashishta, they are all wed. [1-73-35b, 36]

35b, 36. mahaatmaanaH = great souled [bridegrooms]; raghuudvahaaH = those who emerged from Raghu - four brothers; sahabhaaryaa = with wives; agnim = to Ritual-fire; vedim = to Altar of Fire; raajaanam eva ca = king Janaka, also, that way; R^iSiin ca eva = to sages, also thus; pradakSiNam = circumambulations; kR^itvaa = on performing; tathaa = thus; yathaa uktena = as, said [directed by Vashishta]; vidhipuurvakam = consistent with custom; vivaaham = marriage; cakruH = thus, performed [the deeds of ritual]; [they are wed.]

Firstly Vashishta enkindled the holy fire and offered oblations in it for the wellbeing of Rama and his brothers, say the bridegrooms. Next, another round of enkindling of holy fire took place in which Rama and brothers have offered marriage time oblations. After accepting the palms of brides, they made circumambulations, and then each couple established its own ritual fire and offered oblations into it. Then each couple had oblated rice-flakes into the fire, and again performed circumambulations to that Ritual-fire, respectively. Thus, the marriage is not a handshake like one-minute affair, as they all shall be before fire, daylong.

1.73.37

पुष्पवृष्टिर्महत्यासीदन्तरिक्षात्सुभास्वरा |
दिव्यदुन्दुभिनिर्घोषैर्गीतवादित्रनिःस्वनैः ॥ननृतुश्चाप्सरःसंघा गन्धर्वाश्च जगुः कलम् |
विवाहे रघुमुख्यानां तदद्भुतमदृश्यत ॥

There occurred rich and highly dazzling flower showers from firmament, and that ambience is filled with the drumbeats of divine drums and with vocal and instrumental music, and promenades of apsara-s danced, and even the gandharva-s sang tunefully, and because it is the marriage of celebrated bridegrooms from Raghu's dynasty, such a charming spectacle is envisioned..

raghumukhyaanaam vivaahe = in marriage of celebrated Raghu's decedents; antarikSaat = from firmament; subhaasvaraa = highly dazzling; mahati puSpavR^iSTiH aasiit = rich flower shower, is there [occurred]; divyadundubhinirghoSaiH = with drumbeats of divine drums; giitavaaditraniHsvanaiH = with vocal and instrumental music; apsaraHsanghaaH nanR^ituH = promenades of apsara-s danced; gandharvaaH ca kalam jaguH = even, gandharva-s tunefully sang; tat adbhutam adR^ishyata = that, charming spectacle, appeared.

1.73.39

ईदृशे वर्तमाने तु तूर्योद्घुष्टनिनादिते |
त्रिरग्निं ते परिक्रम्य ऊहुर्भार्या महौजसः ॥

In this kind of ongoingness of harmonious music of vocal, instrumental and that of dancers, those great resplendent brothers married their wives on circumabulating the Ritual-fire fire thrice.

iidR^ishe = this kind of; tuuryodghuSTaninaadite = reverberating by trumpeting trumpet [harmonious music of dance, vocal and instrumental]; vartamaane = in ongoingness mahaujasaH = highly resplendent ones; te = those brothers; triH = thrice; agnim parikramya = circumambulated the fire; bhaaryaaH uuhuH = married wives.

1.73.40

अथोपकार्यां जग्मुस्ते स दारा रघुनंदनाः |
राजाप्यनुययौ पश्यन् सर्षिसंघः सबान्धवः ॥

Then those legatees of Raghu went to their visitatorial-palace with their wives, followed by king Dasharatha along with the assemblages of sages, kinfolks, queens and wives included, and Dasharatha feasted his eyes on sons and daughter-in-laws.

atha = then; te raghunandanaaH = those, Raghu's legatees; sadaaraa = with wives; upakaaryaam jagmuH = went to visitatorial-palace; raajaa api = king Dasharatha, even; saRSisanghaH = with assemblages of sages; sabaandhavaH = with kinfolks; pashyan = with all eyes for; anuyayau = went after.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे त्रिसप्ततितमः सर्गः

Sarga 74

1.74.1

अथ रात्र्यां व्यतीतायां विश्वामित्रो महामुनिः |
आपृच्छ्य तौ च राजानौ जगामोत्तरपर्वतम् ॥

When that night is elapsing into the wee hours of next day, then the eminent-saint Vishvamitra on asking for the leave of absence from those kings, Dasharatha and Janaka, and from both Rama and Lakshmana, he set out to northern mountains, namely Himalayas.

atha raatryaam vyatiitaayaam [satyaam] = then, night is elapsing [is becoming true]; mahaamuniH vishvaamitraH = eminent-saint, Vishvamitra; raajaanau = [all] kings; tau ca = both - Rama and Lakshmana, also; aapR^icChya = on asking [leave of absence]; uttaraparvatam jagaama = set out to northern mountains [Himalayas] .

1.74.2

विश्वामित्रो गते राजा वैदेहं मिथिलाधिपम् |
आपृष्ट्वैव जगामाशु राजा दशरथः पुरीम् ॥

When Vishvamitra departed that ruler to the delight of people, namely Dasharatha, on asking leave of absence with king Janaka who outvies bodily affairs, promptly set forth for the city of Ayodhya.

vishvaamitraH gate = on departure of Vishvamitra; raajaa dasharathaH = the ruler to the delight of people, Dasharatha; mithilaadhipam = Mithila's king; vaideham = one who outvies bodily affairs - Janaka; aapR^iSTvaa eva = on asking [leave of absence]; raajaa = king Dasharatha; aashu puriim jagaama = promptly, set forth to city Ayodhya.

1.74.3

अथ राजा विदेहानां ददौ कन्याधनं बहु |
गवां शतसहस्राणि बहूनि मिथिलेश्वरः ॥कंबलानां च मुख्यानां क्षौमान् कोट्यंबराणि च |
हस्त्यश्वरथपादातं दिव्यरूपं स्वलंकृतम् ॥ददौ कन्याशतं तासां दासीदासमनुत्तमम् |

Then that king Janaka of Mithila, the one from Videha lineage, gave innumerable patrimonial riches. He has also given umpteen number of cows, millions of excellent shawls and silk dresses, and elephants, horses, chariots, foot soldiers, besides hundreds of highly decorated girls, divine in their mien, as unexcelled chambermaids and handmaidens to the brides. [1-74-3, 4, 5a]

3, 4, 5a. atha = then; mithileshvaraH = Mithila's king; raajaa videhaanaam = king, from Videha lineage; bahu = innumerable; kanyaadhanam = girl's [patrimonial] riches; dadau = gave; gavaam bahuuni = cows, umpteen; shatasahasraaNi mukhyaanaam kambalaanaam ca = hundred thousands [millions of,] excellent ones, shawls, also; kSaumaan koTyambaraaNi ca = crores of silk dresses, also; hastyashvarathapaadaatam = elephants, horses, chariots, foot soldiers; divyaruupam svalankR^itam = divinel in mien, highly decorated; anuttamam = unexcelled ones; daasiidaasam = chambermaids, handmaidens; kanyaashatam = hundreds of girls; taasaam = to them [to brides]; dadau = [Janaka] gave.

1.74.5

हिरण्यस्य सुवर्णस्य मुक्तानां विद्रुमस्य च ॥ददौ राजा सुसंहृष्टः कन्याधनमनुत्तमम् |

King Janaka gave beau idéal bridal riches in gold, silver, pearls and corals even, for he is very highly gladdened as Seetha's marriage came true. [1-74-5b, 6a]

5b, 6a. raajaa = king Janaka; susamhR^iSTaH = very highly gladdened; hiraNyasya = of gold; suvarNasya = of silver; muktaanaam = of pearls; vidrumasya ca = red corals, even; anuttamam = beau idéal; kanyaadhanam = bridal riches; dadau = he gave.

1.74.6

दत्त्वा बहुविधं राजा समनुज्ञाप्य पार्थिवम् ॥प्रविवेश स्वनिलयं मिथिलां मिथिलेश्वरः |

Having given many kinds of bridal gifts and having accompanied his daughters for a distance, then having received a bid adieu from Dasharatha, that sovereign of Mithila, Janaka, re-entered is own palace in Mithila. [1-74-6, 7a]

6b, 7a. mithileshvaraH = Mithila's sovereign; raajaa = king Janaka; bahuvidham dattvaa = having given many kinds [of gifts] ; paarthivam = king Dasharatha; samanuj~naapya = on making Dasharatha to bid adieu; svanilayam = his own dwelling city; mithilaam pravivesha = entered into Mithila.

It is customary to follow the wedding party up to the outskirts of village or town. In the meantime, there will be two or three hugs of mother and the bride, shedding two or three litres of tears, while the father of the bride secretly wipes his own moist eyes, and the like. Because, this despatch of the bride is considered as another life to her, for she cannot come to her father's house as and when she wants. Even if she comes, she has to return to her husband's place at some point of time, because from now onward 'that' house has become 'her' house. In this particular case of Seetha, she does not come to Mithila after this episode and even when Rama abandons her she goes into the womb of her mother, Mother Earth, but not to Mithila. So let us leave Janaka and his queen as they have the satisfaction in marrying their daughter, whose marriage itself is problematical so far, and when that has happened, now some sort of dissatisfaction has cropped up, in leaving her off with some forest ranger, called Rama.

1.74.7

राजाप्ययोध्याधिपतिः सह पुत्रैर्महात्मभिः ॥ऋषीन् सर्वान् पुरस्कृत्य जगाम सबलानुगः |

Even the king Dasharatha, the sovereign of Ayodhya proceeded with his noble-souled sons, keeping all the sages in the fore, while his forces followed him. [1-74-7b, 8a]

7b, 8a. ayodhyaadhipatiH raajaa api = Ayodhya's sovereign, king Dasharatha, even mahaatmabhiH putraiH saha = along with noble-souled sons; sarvaan R^iSiin puraskR^itya = all sages, keeping in fore; sabalaanugaH = following with forces ; jagaama = proceeded.

1.74.8

गच्छन्तं तु नरव्याघ्रं सर्षिसंघं सराघवम् ॥घोरास्तु पक्षिणो वाचो व्याहरन्ति समंततः |

But while going with the assemblages of sages and with young Raghava-s, namely Rama, Lakshmana, Bharata, Shatrughna, the sky-bound birds started to screech with startling voice from all around facing that tigerly-man Dasharatha. [1-74-8b, 9a]

8b, 9a. saRSisangham = with assemblages of sages; saraaghavam = with [young] Raghava-s - Rama, Lakshmana, Bharata, Shatrughna; gacChantam = who is going - Dasharatha; naravyaaghram = at that tigerly-man [facing Dasharatha]; samantataH = from all around; pakSiNaH ghoraaH vaacaH vyaaharanti = birds started to screech with horrible voice.

1.74.9

भौमाश्चैव मृगाः सर्वे गच्छन्ति स्म प्रदक्षिणम् ॥तान् दृष्ट्वा राजशार्दूलो वसिष्ठं पर्यपृच्छत |

Also thus, all of the earth bound animals are going his leftward, and on seeing this, albeit he is a tigerly king he is perplexed, and particularly asked Vashishta. [1-74-9b, 10a]

9b, 10a. bhaumaaH = concerning earth; ca eva = also thus; sarve mR^igaaH = all, animals; pradakSiNam gacChanti sma = they were going leftward ; taan dR^iSTvaa = on seeing them; rajashaarduulaH = the tigerly king; vasiSTham paryapR^icChata = particularly asked to Vashishta.

1.74.10

असौम्याः पक्षिणो घोरा मृगाश्चापि प्रदक्षिणाः ॥किमिदं हृदयोत्कंपि मनो मम विषीदति |

"Unpropitious is the starling voicing of birds, whereby my heart is throbbing down... and propitious is the leftward going of the animals, thereby my heart is throbbing up... why so?" [1-74-10b, 11a]

10b, 11a. ghoraaH [vaacaH] = startling [voicing]; pakSiNaH = bird's; asaumyaaH = not gentle [not favourable, unpropitious]; mR^igaaH ca api pradakSiNaaH = animals, also, even, going leftward [propitious]; hR^idayotkampi = to up beating heart [with one's heart in one's mouth, throbbing up]; idam kim = this is, what [why so?]; mama manaH viSiidati = my, heart, is sinking [throbbing down].

1.74.11

राज्ञो दशरथस्यैतत् श्रुत्वा वाक्यं महानृषिः ॥उवाच मधुरां वाणीं श्रूयतामस्य यत्फलम् |

On hearing all that is said by king Dasharatha, the instinctual sage Vashishta said this sentence in a soothing voice, "I will tell apart the result of these auguries... [1-74-11b, 12a]

11b, 12a. mahaan R^iSiH = great [instinctual,] sage; raaj~naH dasharathasya = of king, Dasharatha; etat shrutvaa = on hearing all [that is said] ; madhuraam vaaNiim vaakyam uvaaca = said [this] sentence in a soothing voice; asya yat phalam = which is its [auguries'] result; [tat = that]; shruuyataam = I will let you hear.

1.74.12

उपस्थितं भयं घोरं दिव्यं पक्षिमुखाच्च्युतम् ॥मृगाः प्रशमयन्त्येते संतापः त्यज्यतामयम् |

"The shrieks voiced by the birds are foretokening the forthcoming providential and perilous trepidation, but the behaviour of these animals is betokening it as mitigable... hence, let this consternation be forsaken... [1-74-12b, 13a]

12b, 13a. pakSimukhaat cyutam = fallen from mouths of bird [shrieks voiced, foretokening]; divyam = providential; ghoram bhayam = perilous, trepidation; upasthitam = [indicate it as] forthcoming; ete mR^igaaH prashamayanti = these, animals' [behaviour,] mitigable [betokening as]; ayam santaapaH tyajyataam = this, consternation, be forsaken.

1.74.13

तेषां संवदतां तत्र वायुः प्रादुर्बभूव ह ॥कंपयन् मेदिनीं सर्वां पातयंश्च महाद्रुमान् |

While they are discussing among themselves, a whirlwind started to whirligig there, as though to shake the earth and shatter all gigantic trees. [1-74-13b, 14a]

13b, 14a. teSaam = among them; samvadataam = while discussing; tatra = there; mediniim kampayan = [as though] to shake earth; sarvaan mahaadrumaan paatayan = to fell [shattering] all gigantic trees; vaayuH praadurbabhuuva ha = [whirl] wind, started to whirl, indeed.

1.74.14

तमसा संवृतः सूर्यः सर्वे न वेदिषुर्दिशः ॥भस्मना चावृतं सर्वं सम्मूढमिव तद्बलम् |

Murkiness enshrouded the sun, thus everyone is unaware of quarters, a sandstorm enwrapped that army, by which it has become as though ensorcelled. [1-74-14b, 15a]

14b, 15a. suuryaH tamasaa samvR^itaH = sun is enshrouded by murkiness ; sarve dishaH na vediSuH = all, quarters, not, aware; tat sarvam balam = that, all, army - of Dasharatha; bhasmanaa aavR^itam = is enwrapped by ash [simoom, sandstorm] ; sammuuDham iva = as though ensorcelled - it became.

1.74.15

वसिष्ठ ऋषयचान्ये राजा च ससुतस्तदा ॥ससंज्ञा इव तत्रासन् सर्वमन्यद्विचेतनम् |

Then Vashishta and the other sages, the king Dasharatha along with his sons remained there with animation, and everything and every other one available there has become inanimate. [1-74-15b, 16a]

15b, 16a. tadaa = then; vasiSThaH = Vashishta; anye R^iSayaH ca = other, sages, also; sasutaH = with sons; raajaa ca = king, also; sasanj~naa iva = as though with animation; tatra aasan = there, they are; anyat sarvam vicetanam = everything is without animation.

1.74.16

तस्मिंस्तमसि घोरे तु भस्मच्छन्नेव सा चमूः ॥ददर्श भीमसंकाशं जटामण्डलधारिणम् |
भार्गवं जामदग्न्यं तं राजा राजविमर्दनम् ॥कैलासमिव दुर्धर्षं कालाग्निमिव दुःसहम् |
ज्वलंतमिव तेजोभिः दुर्निरीक्ष्यं पृथग्जनैः ॥स्कन्धे चासज्य परशुं धनुर्विद्युद्गणोपमम् |
प्रगृह्य शरमुग्रं च त्रिपुरघ्नं यथा शिवम् ॥

In that catastrophic darkness, that sand-muffled military of king Dasharatha has seen the son of Sage Jamadagni, namely Bhaargava Rama, the subjugator of kings of kings. He appeared calamitous in his look by wearing tufty matted and unruly head-hair, an unassailable one like Mt. Kailash, an unbearable one like the Epoch-End-Fire, irradiant with his own radiance, hence imperceivable for commoners, and such as he is, he clinched an axe on his right shoulder and clasped a bow in his left hand, that in simile is like a congeries of electroluminescence, and handling an arrow which is as if ready to electrocute, and he vied in his overall look with the devastator of triple cities, namely God Shiva. [1-74-16b, 17, 18, 19]

16b, 17, 18, 19. tasmin ghore tamasi = in that, catastrophic, darkness; bhasmacChannaa iva = as though muffled up by ashes [sand] ; saa camuuH = that, military; bhiimasamkaasham = calamitous in looks; jaTaamaNDaladhaariNam = wearing tufted matted-hair; raajaa raajavimardanam = he [who is] the king, subjugator of kings; kailaasam iva durdharSam = unassailable like Mt. Kailash ; kaalaagnim iva duHsaham = unbearable like epoch-end fire; tejobhiH jvalantam iva = like irradiant with his own radiance; pR^ithak janaiH durniriikSyam = impossible to gaze by common people; parashum skandhe aasajya = clinching axe on shoulder; vidyut gaNopamam = groups in simile to electric discharges ; dhanuH = bow - bow of Vishnu; ugram sharam pragR^ihya ca = clasping terrible [electrocuting one] arrow, also; tripuraghnam shivam yathaa = as with devastator of triple cities, Shiva; ayam jaamadagnyam bhaargavam dadarsha = they all have seen him, sage Jamadagni's son Bhaargava.

1.74.20

तं दृष्ट्वा भीमसंकाशं ज्वलंतमिव पावकम् |
वसिष्ठप्रमुखा विप्रा जपहोमपरायणाः ॥संगता मुनयः सर्वे संजजल्पुरथो मिथः |

On seeing him who is perilous in his propensity and flaming like the Ritual-fire, Vashishta and the other prominent Brahman-s who are the practisers of meditation and fire-oblations have come together and started to susurrate, up and down. [1-74-20, 21a]

20, 21a. bhiimasamkaasham = peril similar [perilous in his propensity] ; jvalantam paavakam iva = as flaming Ritual-fire; tam dR^iSTvaa = on seeing him; japahomaparaayaNaaH vipraaH = practisers of meditation and fire-oblation, Brahman-s; vasiSThapramukhaaH = Vashishta and other prominent ones; sarve munayaH sangataaH = all of the, sages, coming together; athaH mithaH = up and down; samjajalpuH = started to susurrate.

1.74.21

कच्चित् पितृवधामर्षी क्षत्र ं नोत्सादयिष्यति ॥पूर्वं क्षत्रवधं कृत्वा गतमन्युर्गतज्वरः |
क्षत्रस्योत्सादनं भूयो न खल्वस्य चिकीर्षितम् ॥

"Will he eradicate the race of Kshatriya-s even now as he was once envenomed by the murder of his father, or what... abated is his anger and alleviated is his frenzy previously when he eliminated Kshatriya-s... but is he really intending to eliminate Kshatriya-s once again, or what?" Thus, those Brahmans talked among themselves. [1-74-21b, 22]

21b-22. pitR^ivadhaamarSii = envenomed by father's murder; kSatram na utsaadayiSyati kaccit = not going to eradicate [now] Kshatriya race, will he be - or what; puurvam kSatravadham kR^itvaa = previously, on eliminating Kshatriya-s ; gatamanyuH = his anger is gone [abated] ; gatajvaraH = gone [alleviated,] is his frenzy; bhuuyaH = again; kSatrasyotsaadanam = for eliminating kshatriya ; asya na cikiirSitam khalu = he really not intended [action].

An account of Parashu Rama's elimination of Kshatriya clans is given in endnote.

1.74.23

एवमुक्त्वार्घ्यमादाय भार्गवं भीमदर्शनम् |
ऋषयो राम रामेति मधुरं वाक्यमब्रुवन् ॥

After their susurrus the sages have approached him, who in his very look is like a visitation, with oblational water and addressed him with benign words of greeting like, "oh, Rama, oh, Bhaargava Rama..."

R^iSayaH = sages; evam uktvaa = thus, saying [after susurrus]; arghyam aadaaya = on taking oblational water; bhiimadarshanam bhaargavam = a visitation in his look, towards Bhaargava Rama; raama raama = oh, Rama, oh, Rama; iti madhuram vaakyam abruvan = thus, spoke sweet [benignly] sentence [lines of greetings] - they approached.

1.74.24

प्रतिगृह्य तु तां पूजामृषिदत्तां प्रतापवान् |
रामं दाशरथिं रामो जामदग्न्योऽभ्यभाषत ॥

On receiving the deference paid by the sage Vashishta, that inexorable Rama of Jamadagni started to talk to Rama of Dasharatha.

prataapavaan = inexorable one; jaamadagnyaH raamaH = of Jamadagni, Rama; R^iSidattaam = given by sage; taam puujaam pratigR^ihya = on receiving that deference; daasharathim raamam abhyabhaaSata = started to talk to Rama of Dasharatha.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे चतुःसप्ततितमः
सर्गः

Sarga 75

1.75.1

राम दाशरथे वीर वीर्यं ते श्रूयतेऽद्भुतम् |
धनुषो भेदनं चैव निखिलेन मया श्रुतम् ॥

Oh, valiant Rama of Dasharatha, your valour is bruited as a sensational valour, and sensational is your smashing of Shiva's bow, also thus I have thoroughly heard about your others deeds like elimination of Tataka et cetera...

daasharathe raama = oh Dasharatha's, Rama; viira = oh valiant one; te viiryam adbhutam shruuyate = your, valour is being heard [being bruited about] as sensational; dhanuSaH bhedanam ca eva = bow's [of Shiva,] smashing, also thus - other things [about your eliminating Tataka]; nikhilena mayaa shrutam = thoroughly heard by me.

1.75.2

तदद्भुतमचिंत्यं च भेदनं धनुषस्तथा |
तच्छ्रुत्वाहमनुप्राप्तो धनुर्गृह्यापरं शुभम् ॥

That way, smashing of that particular bow of Shiva is wondrous and even unimaginable... on hearing that alone I happened upon you, bringing another outranking bow...

tathaa = that way; dhanuSaH tat bhedanam = that smashing of bow; adbhutam = wondrous; acintyam ca = unimaginable, even; tat shrutvaa = that [news,] on hearing; aham = I have; aparam shubham dhanuH gR^ihya = on taking another transcending [outranking] bow; anupraaptaH = I happened on [you.]

1.75.3

तदिदं घोरसंकाशं जामदग्न्यं महद्धनुः |
पूरयस्व शरेणैव स्वबलं दर्शयस्व च ॥

This alone is that catastrophic bow received through Sage Jamadagni... flex it with an arrow on bowstring stretching up to your ear, and in that way show your capability...

ghorasamkaasham = catastrophic, in its aspect - bow; jaamadagnyam = [received through Sage] Jamadagni; tat = that; idam = this alone; mahat = great [fateful]; dhanuH = bow; shareNa eva puurayasva = that way, flex [bowstring up to ear] it with an arrow; svabalam darshayasva = show yourself your own capability.

1.75.4

तदहं ते बलं दृष्ट्वा धनुषोऽस्य प्रपूरणे |
द्वंद्वयुद्धं प्रदास्यामि वीर्यश्लाघ्यमहं तव ॥

"Thereby, on examining your strength in your taking aim with this bow, and should you be deservedly valorous, I will give you a combative duel..." So said Parashu Rama to Dasharatha Rama.

tat = thereby; aham = I will; asya dhanuSaH prapuuraNe = with taking aim of this bow; te balam dR^iSTvaa = on seeing [on examining] your strength; viiryashlaaghyam = [if your] valour is deserving; aham tava = I will, to you; dvandvayuddham pradaasyaami = I give combative duel.

Pt. Satya Vrat cites this in his book 'The Ramayana - A Linguistic Study... 'As in English, we speak of yuddhadaanam

giving a fight to the enemy - in Sanskrit, too...' it is giving a duel.

1.75.5

तस्य तद्वचनं श्रुत्वा राजा दशरथस्तदा |
विषण्णवदनो दीनः प्रांजलिर्वाक्यमब्रवीत् ॥

On hearing that sentence of Bhaargava Rama, then king Dasharatha became a pitiable one, and with a downcast face and adjoined palms said this.

tadaa = then; raajaa dasharathaH = king, Dasharatha; tasya tat vacanam shrutvaa = his [Bhaargava Rama,] that, sentence, on hearing; viSaNNavadanaH = becoming downcast faced; diinaH = pitiable one; praanjaliH vaakyam abraviit = with adjoined-palms, said sentence.

1.75.6

क्षत्ररोषात् प्रशांतस्त्वं ब्राह्मणश्च महातपाः |
बालानां मम पुत्राणामभयं दातुमर्हसि ॥

Aren't you a Brahman with inviolable ascesis, and whose rancour on Kshatriya-s has calmed down long back. Why this hostility again. It'll be apt of you to award aegis to my sons, for they are yet youngsters...

kSatraroSaat prashaantaH = from Kshatriya-s animosity, appeased you are; braahmaNaH = Brahman; mahaatapaaH = one with high [inviolable] ascesis; such as you are; tvam = you; baalaanaam mama putraaNaam = youngsters, my, sons; abhayam daatum arhasi = apt of you to award no fear [aegis] .

Vividly: 'peace is primary for Brahman-s... though that was once disturbed in you, you redeemed it after your eradicating the then ruthless Kshatriya-s... thus your rancour was appeased then... and you too peacefully retired for inviolable ascesis and acquired still higher bliss by them... do you now wish to violate your own intrinsic nature of peacefulness being a blissful one, being an all-knower, being an elderly Brahman, that too on mere boys...

1.75.7

भार्गवाणां कुले जातः स्वाध्यायव्रतशालिनाम् |
सहस्राक्षे प्रतिज्ञाय शस्त्रं प्रक्षिप्तवानसि ॥

Aren't you from the bloodline of Bhaargava-s who always conduct themselves in self-study of Vedas and self-principled ways... haven't you readily discarded weapon-wielding on your promise to Thousand-eyed Indra...

svaadhyaayavratashaalinaam = conduct self-study [of Vedas] and vows [self-principled] themselves; bhaargavaaNaam kule jaataH = you are born in such Bhaargava-s bloodline; sahasraakSe pratij~naaya = on promising to Thousand-eyed Indra ; shastram = weapon [wielding]; prakShiptavaan asi = you have readily discarded.

Annex: 'how can you abnegate your own promise of shastrasanyaasa 'reclusion from weaponry...' by wielding a weapon now, and thus becoming yourself a self-critical personality, and thus making the entire Brahman-hood as a self-contradictory classis...

1.75.8

स त्वं धर्मपरो भूत्वा काश्यपाय वसुंधराम् |
दत्त्वा वनमुपागम्य महेन्द्रकृतकेतनः ॥

Such as you were, you on becoming a dedicatee to probity, haven't you given the planet earth to Kashyapa and haven't you repaired to forests, and haven't you flagged yourself on Mt. Mahendra...

saH tvam = such as you were; dharmaparaH bhuutvaa = becoming dedicatee to probity; kaashyapaaya vasundharaam dattvaa = on giving away planet earth to Kashyapa; vanam upaagamya = forests on repairing to; MahendrakR^itaketanaH = made residence [flagged on] on Mt. Mahendra.

Annex: 'if so, is this for showing the flag or else is it for keeping the flag flying... in anyway, is it inapt of you to eliminate the progeny of your own donee... Kashyapa... and if you say that 'I don't kill you all nonentities, but my target is this Rama...' then my reply will be like this...

1.75.9

मम सर्वविनाशाय संप्राप्तस्त्वं महामुने |
न चैकस्मिन् हते रामे सर्वे जीवामहे वयम् ॥

"Or, oh, insurmountable sage, have you chanced upon us for a total annihilation of ours... when Rama is singularised and eliminated, nay-said that we all will be living..." Thus Dasharatha had gone on appealing in his love for his sons.

mahaamune = oh insurmountable sage; tvam mama sarvavinaashaaya = you, for my total ruination; sampraaptaH = chanced upon me; ekasmin raame hate = only one, Rama is, eliminated; vayam sarve na jiivaamahe = we, all, not, going to live.

Annex: 'should you leave off Rama and eliminate rest of us all, Rama will not live... or, if you leave all of us and eliminate Rama alone, we all don't live... anywise it is an 'anywise' annihilation of ours... for I am still living for this Rama, and Rama alone...'

1.75.10

ब्रुवत्येवं दशरथे जामदग्न्यः प्रतापवान् |
अनादृत्य तु तद्वाक्यं राममेवाभ्यभाषत ॥

While Dasharatha is speaking in that way that intransigent Bhaargava Rama of Sage Jamadagni uncaring for those merciful words of Dasharatha addressed Rama of Dasharatha alone.

dasharathe evam bruvati = that way while speaking by Dasharatha; prataapavaan jaamadagnyaH = intransigent one, Jamadagni's [son, Bhaargava Rama]; tat vaakyam = that, [merciful] words [of Dasharatha]; anaadR^itya tu = uncaring for; raamam eva abhyabhaaSata = addressed Rama alone.

1.75.11

इमे द्वे धनुषी श्रेष्ठे दिव्ये लोकाभिपूजिते |
दृढे बलवती मुख्ये सुकृते विश्वकर्मणा ॥

These are the two strong and sturdy unsurpassed longbows, well-designed by gods and well-crafted by Vishvakarma, the Divine Architect, and these are very important among all bows and well-worshipped by all worlds... one broken in your, and the other in my hand...

ime dve = these, two; dhanuSii = longbows; shreSThe = unsurpassed ones; divye lokaabhipuujite = unearthly [well designed by gods,] well-worshipped bu worlds; dR^iDhe balavatii = sturdy, strong; mukhye = important ones [among all bows]; vishvakarmaNaa = by Vishvakarma, the Divine Architect; sukR^ite = well crafted.

1.75.12

अनिसृष्टं सुरैरेकं त्र्यम्बकाय युयुत्सवे |
त्रिपुरघ्नं नरश्रेष्ठ भग्नं काकुत्स्थ यत्त्वया ॥

Oh, best one among men, out of the two longbows gods gave one to restive Trymbaka, God Shiva for a combat with demon Tripura, and oh, Kakutstha, that bow alone is the annihilator of Tripura, the demon... and you have broken that alone...

narashreSTha = oh best among men; kaakutstha = Kakutstha; yat = which [bow]; tvayaa bhagnam = broken by you; [tat = that one]; yuyutsave = restive [for a combat]; tryambakaaya = for Trymbaka, for Shiva; suraiH anisR^iSTam = given by gods; tripuraghnam = [that bow alone is] annihilator of Tripura Demon; ekam = one [of the two.]

1.75.13

इदं द्वितीयं दुर्धर्षं विष्णोर्दत्तं सुरोत्तमैः |
तदिदं वैष्णवं राम धनुः परपुरञ्जयम् ॥समानसारं काकुत्स्थ रौद्रेण धनुषा त्विदम् |

This is the second one and the choicest gods gave this to Vishnu, thereby this is named after Him as 'Vishnu's bow...' this is an indestructible and enemy-citadel conquering longbow... and this is identical in its efficacy with Rudra's longbow... [1-75-13, 14a]

13, 14a. durdharSam = indestructible; idam = this is; dvitiiyam = second one; surottamaiH = by the choicest gods; viSNoH dattam = it is given to Vishnu; kaakutstha = oh, Kakutstha; raama = Rama; parapuramjayam = conqueror of other's [enemy's] citadels; tat idam = that one is, this; vaiSNavam dhanuH = longbow [bow named after Vishnu] of Vishnu; idam raudreNa dhanuSaa samaanasaaram = this one is identical in essence [efficacy] with Rudra's longbow.

1.75.14

तदा तु देवताः सर्वाः पृच्छन्ति स्म पितामहम् ॥शितिकण्ठस्य विष्णोश्च बलाबलनिरीक्षया |
अभिप्रायं तु विज्ञाय देवतानां पितामहः ॥विरोधं जनयामास तयोः सत्यवतां वरः |

Once, all the gods were asking the Grandparent, Brahma, as to who is powerful and who is less powerful among the blue-throated Shiva and Vishnu... but the Grandparent Brahma on inferring the intent of gods started to create adversity among those two, Shiva and Vishnu, for the Grandparent is the best adherer of truthfulness, as truth cannot be demonstrated on hearsay evidence... [1-75-14b, 15, 16a] Legend: Brahma thought that it would better to enact a drama to cleanse the one-sided mentalities of these lesser gods. So, he started to write the script, and himself becoming the writer-director of that drama. That script is hereunder. Brahma: Mahadeva, who is the destroyer of Tripura, or say triple-citadels? Shiva: Why? It is me, of course... Brahma: Why do you boast that way of yourself? It is the long-arrow of your longbow, isn't it? Shiva: Yes of course... Brahma: Then Vishnu was presiding deity of that long-bow... isn't t? Shiva: Yes, it is he, but I shot it from my bow... basically, is this a confusion, or, are you playing any part of Narada... Brahma: Not so, the other day Vishnu was telling that he alone did that master task... Shiva: How can it be! In the triple of doer-deed-instrument, instrument cannot become the doer... has his language gone topsy-turvy, noun is becoming verb and verb is lost to adjective and... Brahma: Ok, Ok... we do not care much for grammar as we care more for communication, grammar is paNini's headache... but what he said is that he alone did it... not you... Shiva: Then why I am called... why that longbow is given to me... you should have got it done by Vishnu... why calling me... you have unnecessarily spoiled my dance program... Brahma: Not that... I said what he said... let's not quarrel among ourselves... Shiva: I not only quarrel but wage war, if it comes to my interests and my devotees' interest... how many times I have not done so... Brahma: That is what Vishnu was telling... every time you give a boon to every demon, and involve yourself in enmeshment, and Vishnu has come to come and rescue... have he forgotten the episode of bhasmaasura... thus Vishnu is saying and asking... Shiva: Now I don't tolerate... I will take him to task... Exit Shiva - Enter Vishnu. Brahma reverses the above dialogue and says that to Vishnu Vishnu: No, No, highly objectionable... I will take him to task... I will take him to task... Exit All. War Started.

14b, 16a. tadaa = then [once]; sarvaaH devataaH = all, gods; shitikaNThasya = blue throated god Shiva's; viSNoH ca = of Vishnu, and; balaabalaniriikSayaa = to see [to estimate] powerfulness and less powerfulness; pitaamaham pR^icChanti sma = they were asking Grandparent Brahma; satyavataam varaH = the best one among truthfulness adherers; pitaamahaH = Grandparent; devataanaam abhipraayam vij~naaya = on inferring intent of gods; tayoH = among those two [Vishnu - Shiva]; virodham = adversity; janayaamaasa = started to create.

1.75.16

विरोधे तु महद्युद्धमभवद्रोमहर्षणम् ॥शितिकण्ठस्य विष्णोश्च परस्परजयैषिणोः |

Owing to their animosity then occurred a fierce and hair-raising war among Shiva and Vishnu, as each aspired victory for himself... [1-75-16b, 17a]

16b, 17a. virodhe tu = in animosity, but; parasparajayaiSiNoH = each aspiring [for himself] victory; shitikaNThasya = blue throated Shiva's; viSNoH ca = of Vishnu, also; romaharSaNam = hair raising one; mahat yuddham abhavat = fierce war, became [occurred.]

1.75.17

तदा तु जृम्भितं शैवं धनुर्भीमपराक्रमम् ॥हुंकारेण महादेवः स्तम्भितोऽथ त्रिलोचनः |

By the 'hum' sound of Vishnu that ruinously overpowering longbow of Shiva is broken, and the triple-eyed God, Mahadeva, is frozen... [1-75-17b, 18a]

17b, 18a. tadaa = then; humkaareNa = by 'hum' sound [of Vishnu]; bhiimaparaakramam shaivam dhanuH = ruinously overpowering, Shiva's, longbow; jR^imbhitam = yawned [fatigued, broken]; atha trilocanaH mahaadevaH = then, triple-eyed, Mahadeva; stambhitaH = motionless [frozen.]

The bow is jR^imbhitam broken by the hum in dissent of Vishnu - Govindaraja. And Maheshvara Tiirtha says that the bow as well as Shiva are rendered jaDa motionless. There are many legends on this shiva-garvabhanga 'deflation of Shiva's pride' and some info about is given in endnote.

1.75.18

देवैस्तदा समागम्य सर्षिसन्घैः सचारणैः ॥याचितौ प्रशमं तत्र जग्मतुस्तौ सुरोत्तमौ |

Then gods along with the assemblages of sages and celestial carana-s have come together and appealed to those two for appeasement in the matter of wielding authority, and then those two superior gods, Shiva and Vishnu, went into a state of amity... [1-75-18b, 19a]

18b, 19b. tadaa = then; saRSisanghaiH sacaaraNaiH = with sages' assemblages, with carana-s; devaiH = by gods; tatra = there [in that matter of wielding authority]; samaagamya = coming together; yaacitau = both Shiva and Vishnu - are appealed; tau = those two [Shiva, Vishnu]; surottamau = superior among gods; prashamam = appeasement; = jagmatuH = went into [state of amity.]

1.75.19

जृम्भितं तद्धनुर्दृष्ट्वा शैवं विष्णुपराक्रमैः ॥अधिकं मेनिरे विष्णुं देवाः सर्षिगणास्तदा |

"On seeing the bow of Shiva rendered inert by the mettlesomeness of Vishnu, from then on the gods along with the assemblages of sages deemed Vishnu to be the paramount... [1-75-19b, 20a]

19b, 20a. paraakramaiH = by Vishnu's mettlesomeness; jR^imbhitam = rendered inert; tat shaivam dhanuH dR^iSTvaa = on seeing that Shiva's bow; tadaa saRSigaNaaH devaaH = then gods with sages' assemblages ; viSNum adhikam menire = they deemed Vishnu as paramount.

1.75.20

धनू रुद्रस्तु संक्रुद्धो विदेहेषु महायशाः ॥देवरातस्य राजर्षेर्ददौ हस्ते ससायकम् |

That celebrated Rudra on his part with indignation has handed over that longbow, which is already fitted with unloosened arrow, to the sagely king among Videha kings, namely Devaraata... [1-75-20b, 21a]

20b-21a. samkruddhaH = with indignation; mahaayashaaH rudraH tu = celebrated, Rudra, on his part; videheSu = among Videha [kings]; sasaayakam dhanuu = longbow with arrow; raajaRSeH = to Kingly sage; devaraatasya haste dadau = handed over to Devaraata's hand.

This longbow of Shiva is reported as given after the devastation of the ritual of Daksha Prajaapati, the father of Sati and the father-in-law of Shiva as said at 1-66-9: dakSayaj~navadhe puurvam dhanuH aayamya viiryavaan | This ritual of Daksha is a composite of many problems. Shiva neither as god nor as the son-in-law of Daksha is invited to that ritual, Shiva's consort Sati self-immolates herself in her father's ritual, Viira Bhadra and other deputies of Shiva depredate that ritual, and this shiva-keshavayuddha 'duelling of Shiva and Vishnu...' happens... all to show - a single person's disinterestedness ruins even a holy marriage. Here Daksha was uninterested to give his daughter Sati in marriage to Shiva.

1.75.21

इदं च वैष्णवं राम धनुः परपुरञ्जयम् ॥ऋचीके भार्गवे प्रादाद्विष्णुः सन्यासमुत्तमम् |

Oh, Rama, this alone is that enemy-citadel conquering longbow of Vishnu, and Vishnu handed over this to Sage Riciika, the son of Bhrigu, as a trustworthy trust... [1-75-21b, 22a]

21b, 22a. raama = oh Rama; saH viSNuH = he, that Vishnu; parapuramjayam = enemy citadel conquering; idam vaiSNavam dhanuH = this, Vishnu's, longbow; bhaargave = of Bhrigu; R^iciike = to Riciika [son of Bhrigu]; uttamam nyaasam praadaat = handed over best [trustworthy] as trust.

1.75.22

ऋचीकस्तु महातेजाः पुत्रस्याप्रतिकर्मणः ॥पितुर्मम ददौ दिव्यं जमदग्नेर्महात्मनः |

That great-resplendent Sage Riciika on his part has handed over this divine bow to his son with unmatchable deeds of religious merit, who is my father Sage Jamadagni... [1-75-22b, 23a]

22b-23a. mahaatejaaH R^iciikaH tu = great resplendent, Riciika, on his part; putrasya = to his son; apratikarmaNaH = of unmatchable deeds; mahaatmanaH = to great souled one; mama pituH jamadagneH = to my, father, Jamadagni; divyam = [this] divine [bow]; dadau = handed over.

The word of Jamadagni means 'one who is born in Ritual-fire and having fire as his anima...' jaajamadya jajaane aham jajahii ha jajaayiSii | jamadagniH iti khyaatam tato maa viddhi shobhane || where the word jajaamanta is 'those who devour oblations repeatedly and at a single time in Vedic-rituals, namely gods; jamu - bhakshane so I am jajiihi because I sprang up from Ritual-fire... and when the first syllable in ja jaamat is dropped it remained as jamat and when combined with fire jamat agni it shortened after dropping matup pratyaya to become jamadagni so oh, lady know me as one born and having Ritual-fire... or, Vedic-ritual itself...'

1.75.23

न्यस्तशस्त्रे पितरि मे तपोबलसमन्विते ॥अर्जुनो विदधे मृत्युं प्राकृतां बुद्धिमास्थितः |

Adhering to a barbarous mentality Kaartaviirya Arjuna put my father to death, when the ascetically powerful father of mine has isolated himself from arsenal... [1-75-23b, 24a]

23b, 24a. tapobalasamanvite = [though] having ascesis power; me pitari = my, father; nyastashastre = one who has castaway weapon [isolated from arsenal - astrasanyaas]; arjunaH = Arjuna, or, Kaartaviirya Arjuna [not to be confounded with Arjuna of Maha Bharata]; praakR^itaam buddhim aasthitaH = adhering to primitive [barbarous] mentality ; mR^ityum vidadhe = death imposed [subjected to.]

1.75.24

वधमप्रतिरूपं तु पितुः श्रुत्वा सुदारुणम् |
क्षत्रमुत्सादयन् रोषाज्जातं जातमनेकशः ॥पृथिवीं चाखिलां प्राप्य काश्यपाय महात्मने |
यज्ञस्यान्ते तदा राम दक्षिणां पुण्यकर्मणे ॥दत्त्वा महेन्द्रनिलयः तपोबलसमन्वितः |

Oh, Rama, on hearing the unregenerate and highly perfidious murdering of my father, I rancorously extirpated Kshatriya-s as and when they are born, that too not for one time, but I did so for thirty-seven times going around the earth... and on getting the entire earth under my control I performed Vedic-ritual, and at the end of that Vedic-ritual, I gave all that earth to sage Kashyapa, a sage with divine soul and with pious observances, as a ritualistic-generosity... and I am at present on Mt. Mahendra practising ascesis and thus conjoined are the powers of ascesis in me... [1-75-24b, c, 25, 26a]

24b, c, 25, 26a. raama = oh Rama; apratiruupam = not similar in form [type, unregenerate]; sudaaruNam = highly gruesome; pituH vadham shrutvaa = on hearing father's murder; roSaat = with rancour; jaatam jaatam = newborn, as newborn - as and when born; kSatram = Kshatriya-s; anekashaH = not for one time; utsaadayan = extirpating [Kshatriya lineages]; akhilaam pR^ithiviim praapya = on getting [under my control] planet earth in entirety; yaj~nasya ante = at the end of Vedic-ritual; mahaatmane = to the divine-souled one; puNyakarmaNe = of pious observances; kaashyapaaya = to Sage Kashyapa; dakSiNaam dattvaa = on giving ritualistic-generosity; tadaa = then; tapobalasamanvitaH = conjoined [with me] powers of ascesis; mahendranilayaH = Mt. Mahendra, indweller [I am at present.]

1.75.26

श्रुत्वा तु धनुषो भेदं ततोऽहं द्रुतमागतः ॥तदेवं वैष्णवं राम पितृपैतामहं महत् |
क्षत्रधर्मं पुरस्कृत्य गृह्णीष्व धनुरुत्तमम् ॥

On hearing about the breakage of Shiva's longbow, then I promptly came here. Thereby, oh, Rama, wield this supernatural and superlative longbow of Vishnu, which is passed on to me from my forefathers and my father. Keep your fealty to Kshatriya-hood in view, and wield this as you have wielded Shiva's longbow... [1-75-26b, 27]

26b, 27. raama = oh Rama; tat = that; dhanuSaH bhedam = longbow's, breakage; shrutvaa = on hearing; aham tataH drutam aagataH = therefore I quickly, came; kSatradharmam = fealty to Kshatriya-hood ; puraskR^itya = keeping [in view] afore; evam = likewise [like the wielding of Shiva's bow]; pitR^ipaitaamaham = forefathers [passed on] of father; mahat = supernatural; uttamam = superlative one; vaiSNavam dhanuH gR^ihNiiSva = you take-you handle longbow of Vishnu.

1.75.28

योजयस्व धनुःश्रेष्ठे शरं परपुरञ्जयम् |
यदि शक्तोऽसि काकुत्स्थ द्वन्द्वं दास्यामि ते ततः ॥

Take an aim with an arrow that conquers enemy's citadels fixing it on this supramundane longbow... and oh, Kakutstha, should you be capable of it, thereafter I will give you a duel...

kaakutstha = oh Kakutstha; dhanuHshreSThe = with longbow supramundane one; parapuramjayam sharam = enemy citadels conquering, arrow; yojayasva = you join; shaktaH asi yadi = if you are capable ; tataH = thereafter; dvandvam daasyaami te = I give a duel to you.

This is a long drawn bloody quarrel between the two sects of vaiSNavism Vishnu faith and shaivism Shiva faith, over centuries. Here it is doubtlessly expressed in the epic that Vishnu is superior to Shiva. anena shivaat viShNoH utkarShaH pratipaaditaH - ayam eva arthaH | dk 'by this Vishnu is proposed to be superior to Shiva...' but it does not mean 'every time or everlastingly...' Insofar as the incarnations are concerned, it is Vishnu, but not Shiva. In philosophy, both are one and in theology, they are separate. sR^iShTi-sthiti-antakaaraNaat brahma-vishNu-shivaatmikaam | sa sanj~naam yaati bhagavaan eka eva janaardanaH || vishNu-puraaNa api cet samaram praapya bhaviShyasi maam adhikaH | bhaarata - droNa-parva ekam eva advitiiyam brahma - sat eva saumaya idam agram assiit - sarvam khalvidam brahma - brahmaa vaa idam agre asiit - hiraNyagarbhasamavartataagre - antarbahiH ca tat sarvam vyaapya naaraayaNa sthitaH - eka eva rudro na dvitiiyaaya tasthe - ekam sad vipraa bahudhaa vadanti ekam santam bahudhaa kalpayanti - abheda shruti where the last one is 'when there is only one Absolute wise men and poets create many of his forms...' to explain in ordinary parlance, that too through Puraana-s. This is because of the complexity of Vedas. In fact, Vedas do not tell anything straightaway 'this god, that is god...' but asks us, rather intuits us, to infer ourselves about the nature of god, according to our own IQ. And to be precise, Vedic gods are different from Puranic gods and Veda holds on to one Brahman, or The Absolute. The Rain-god, Fire-god, Indra et al are the instrumental gods in knowing that Absolute. The content of Vedas is just like the complexity of complex video game of present day. The more you play you either get yourself addicted to it, or shun it, or get demented by it.

Vedas go on saying pure truths in plain terms like: sham naH suuryorucakShu- udaitu sham nah catasraH pradiipto bhavantu | sham naH dhruvayo bhavantu naH sindhavaH shamu san santi aapaH || R^igveda 7-35-8 - 'Bless that the sun, with extensive radiance, Rises for peace. May the four quarters of horizon, Be auspicious for peace and harmony...' What is so great about the sun or his radiance? If we persist in asking why this is said like that, then a dozen other quotes will be brought in to explain the idea behind it. Again another hymn: sahasrashiirShaa puruShaH sahasraakShaH sahasrapaat | R^igved 10-90-1 - 'He has thousands of heads, He has thousands of eyes...' It would be ridiculous to think of a god with thousands of heads and thousands of eyes, but if it is explained 'He has thousands of heads, to think about mankind, and he has thousands of eyes to watch over the good and bad deeds of mankind... it may be meaningful. Max Muller has this to say about the study of Vedas:

Of course, this learning of Vedas by heart is carried on under a strict discipline; it is, in fact, considered as a sacred duty. A native friend of mine... tells me that a boy, who is to be brought up as a student of Rig Veda, has to spend about eight years in the house of his teacher. He has to learn ten books: first, the hymns of Rig ved; then a prose treatise on sacrifices, called the braahmaNa; then the so-called Forest book or aranyaka; then the rules of domestic ceremonies; and lastly, six treatises on pronunciation, grammar, etymology, metre, astronomy, and ceremonial...' India can it what teach us, by Max Muller - a recent republication of Penguin.

All the above is for no practical utility in these days, except for an enquiry into that 'Brahman.' So also there is a probability for phonetic problem uccaraNadoSa in Vedas which causes pratyavaaya a boomeranging bad effect. If we wish to chant its hymn 'oh, Indra, slay my enemies...' and if a diphthong or a diagraph is mispronounced it becomes 'Oh, Indra, kill me, instead of my enemies...' and it is said to happen that way yad bhaavam tad bhavati... Unless they are practised for a life time, they are un-understandable, hence they are set aside and Puraana-s are brought in their place. Further, the effect of Vedas is said to be declining according to yugadharma era theory... What that was available in satya- yuga a period where the conflict was only between god and man, for e.g., the legend of Harishcandra and his truth speaking, which stands tested by almost all gods, but that truthfulness is lessened in treta-yuga Ramayana's period, where the conflict was between man and demons, which dharma is further lessened in dvaapara-yuga period of Maha Bharata, where the conflict is among one's own brothers, and that much dharma of that period is almost extinct in kali-yuga which is obvious, from the known history of India, where the conflicts are going on between man and man - husband and wife, father and son, neighbour and neighbour, and so on. This is on par with the four-legged dharma, The Holy Bull, nandi loosing its legs one after the other and now you will see that Bull in any sculpture with half raised right foreleg, where other three went under its belly.

So Puraana-s are evolved to throw some light on what Vedas have to say, of course with some religious overtones. Elsewhere we have detailed about Puraana-s of them Shiva and Vishnu Puraana-s are though prominent, but their adherers quarrel tooth and nail about the superiority of Shiva or Vishnu. In Vishnu Puraana many instances of coalescence of Vishnu with Shiva are narrated tvat vaakyagauravaat etat mayaa cakram nivartitam | tvayaa yat abhayam dattam tat datttam akhilam mayaa - Krishna says to Shiva at the time of eliminating a demon called Baana Asura, 'As you say I have taken back my disc, and if you give a boon I deem all that is given by me...' So many instances can be quoted like this. But here Parashu Rama has no intention to kill Dasharatha Rama, as said in Padma Puraana: rarakSha bhagavaan - bhaargava raamaH - ekam ikShvaakostu mahaakulam | maataamahasya anvayatvaat reNukaavacanaat tathaa | 'that god Bhaargava Rama safeguarded one great dynasty of Ikshvaku-s, for they are related to his grandmother, besides at the request of Renuka Devi, his mother...' So, god Bhaargava Rama is a nepotist and saved Dasharatha Rama. Not so, Bhaargava Rama is neither a nepotist nor a god to be worshipped. He is not worshipped because his incarnation is not a full incarnation of Vishnu as Dasharatha Rama. Only the wrathful impetuosity of Vishnu is incarnated like Bhaargava Rama to perform butchery and even infanticide. bhaargavo ati dR^iptaH prasiddhaH tadaaniim ca krodhaandha iti svakShatriyavadhaat upratam shastrasannyaasam ca parityajya capala iti viditaH 'Bhaargava Rama is a highly impudent personality and blinded by his wrath, thus to eliminate his own Kshatriya-s [namely his own relatives, Dasharatha and his sons; again the caste system is peeping in, isn't it!] On overstepping his pledge of renunciation of weaponry, he came... hence his actions are faltering...' appayaa diikshita, a shaivaite. He came here to perform certain unsaid action, which we will see in next episode.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे पंचसप्ततितमः सर्गः

Sarga 76

1.76.1

श्रुत्वा तज्जामदग्न्यस्य वाक्यं दाशरथिस्तदा |
गौरवाद्यंत्रितकथः पितू राममथाब्रवीत् ॥

On hearing that sentence of Rama of Jamadagni, then Rama of Dasharatha said this to him in a courtly owing to the presence of his father Dasharatha.

tadaa = then; daasharathiH = Dasharatha's Rama; jaamadagnyasya = Rama of Jamadagni; tat vaakyam shrutvaa = on hearing that sentence; pituH gauravaat = owing respect to father; yantritakathaH = controlled saying [courtly-tongued]; atha raamam abraviit = then, said to Rama of Jamadagni.

1.76.2

कृतवानस्मि यत् कर्म श्रुतवानसि भार्गव |
अनुरुन्ध्यामहे ब्रह्मन् पितुरानृण्यमास्थितः ॥

Oh, Bhaargava Rama, whatsoever endeavour you have strived for freeing yourself from the indebtedness towards your father, I have heard of them, and oh, Brahman, we appreciate for your achieving that freeness from your paternal debt, but...

bhaargava = oh Bhaargava; yat karma = whatsoever, endeavour; kR^itavaan asi = you have undertaken [strived for] ; shrutavaan asmi = I have heard of them; brahman = oh Brahman; pituH = father; aanR^iNyam = without [free from] indebtedness; aasthitaH = obtained [you have achieved]; anurundhyaamahe = we appreciate you.

1.76.3

वीर्यहीनमिवाशक्तं क्षत्रधर्मेण भार्गव |
अवजानासि मे तेजः पश्य मेऽद्य पराक्रमम् ॥

"Oh, Bhaargava Rama, demeaning me as though I am timorous, hence incapable to handle the bow, and hence I am an ignoble one for Kshatriya-hood, is meaningless... come on, now you may see my spiritedness and sprightliness..." So said Rama to Bhaargava.

bhaargava = oh Bhaargava Rama; viiryahiinam iva = as though inferior [timorous] valour; kSatradharmeNa = by Kshatriya duty [Kshatriya-hood]; ashaktam = not capable [to handle the bow]; avajaanaasi = you deem lowly [demean me]; adya = now; me = my; tejaH = sprightliness; paraakramam = my conquering [spiritedness]; pashya = you see.

Up to here both these Rama-s are in close quarters with other few present there. After this dialogue, they have moved a little away from the throng and facing each other as true combatants. A swordsman or an archer needs an arm-length, or sword-length or bow-length, at the least, to swagger his weapon. This place is to be assumed as an isolated place and no one is seeing or listening. This scene has an analogy in Maha Bharata when Krishna teaches Bhagavad Gita to Arjuna. There, it is said, that Krishna froze the time to teach all the eighteen chapters, and none among two sides of warring factions are aware of Krishna, his teachings, or of Arjuna, excepting Sanjaya, who is placed at a distant place and has seen all with his wisdom-eye. Here we have to borrow that wisdom-eye of Sanjaya and see at these two Rama-s and their actions. When their episode is over the mist cast around them, rather on our eyes, will be cleared, when Rama returns to his father. This is said in later verses. Further more, all the people available there are rendered unconscious at the arrival of Bhaargava Rama, and a few like Dasharatha, Vashishta, Rama's brothers are with senses. So, even if they hear and see this scene, those listeners or seers do no harm in revealing Rama's godhood to world, or in particular to Ravana.

1.76.4

इत्युक्त्वा राघवः क्रुद्धो भार्गवस्य वरायुधम् |
शरं च प्रतिजग्राह हस्ताल्लघुपराक्रमः ॥

Raghava, the nimble-handed vanquisher of his opponents, speaking thus in high dudgeon expropriated that estimable weapon, namely the longbow of Vishnu, from the hand of Bhaargava Rama, along with the long-arrow that is already fitted on it...

laghuparaakramaH = nimbly conquering [nimble-handed vanquisher of opponents] others; raaghavaH = Raghava; kruddhaH = in high dudgeon; iti uktvaa = thus, speaking; bhaargavasya hastaat = from Bhaargava Rama's hand; varaayudham = estimable weapon [longbow of Vishnu]; sharam ca = arrow, also; pratijagraaha = taken [expropriated] towards himself.

and, along the same lines Rama also said to have extricated the essential nature of Bhaargava...' The above said 'distancing' of these two Rama-s has another purpose. Rama has certain innate nature of making his observers enchanted by his very personality. Even Ravana looks at him adoringly in the war scene. This apart, his hand has certain ability to extricate the innate nature of others, should he lay his hand on them. We rarely see him touching or patting others, except for Seetha, Lakshmana, Hanuma, and say a squirrel etc. So, it is believed that, Rama has now expropriated the essential nature of Vishnu from Bhaargava Rama, while snatching the bow from his hands. For this Padma Puraana says:iti uktvaa devii vaiShNavyaa shaktyaa tad gataayaa saha | jagraaha vaiShNavam caapam vinayena ca liilayaa || 'oh, Devi Parvati, saying so Rama took away the Vishnu's anima from Bhaargava Rama, along with bow of Vishnu, sportily and obediently, too...' Thus, Rama of Dasharatha bade goodbye to his earlier incarnation, Parashu Rama, as two swords cannot be in one sheath.

1.76.5

आरोप्य स धनू रामः शरं सज्यं चकार ह |
जामदग्न्यं ततो रामं रामः क्रुद्धोऽब्रवीदिदम् ॥

On lifting up the bow that is already fitted with an arrow on bowstring, then Rama started to take aim with it, but being indecisive about the target, then Rama of Dasharatha irefully said this to Rama of Jamagadni.

saH raamaH = he, that Rama; dhanuH aaropya = on lifting up longbow; sharam sajyam = arranged arrow on bowstring; cakaara ha = did it [took aim,] indeed; tataH raamaH kruddhaH = then, Rama, irefully; jaamadagnyam raamam = to Jamadagni's, Rama; idam abraviit = said this.

1.76.6

ब्राह्मणोऽसीति पूज्यो मे विश्वामित्रकृतेन च |
तस्माच्छक्तो न ते राम मोक्तुं प्राणहरं शरम् ॥

Oh Rama of Bhaargava, even if you are a Brahman you are eliminable, but because of your relationship with Vishvamitra, and because you are a venerable one for me, I am disinclined to release this arrow that exterminates your life...

raama = oh Rama of Bhaargava; braahmaNaH asi = you are a Brahmana; iti = by this reason [even if, you are killable]; vishvaamitrakR^itena ca = owing to [your relationship] Vishvamitra, also; me puujyaH = to me, venerable; tasmaat = thereby; te praaNaharam sharam = your, life removing [exterminating,] arrow; moktum = to release; na shaktaH = not, capable [disinclined to.]

Bhaargava-s are Brahman-s and a Brahman cannot be killed braahmaNo na hantavyaH then how Rama is prepared to eliminate a Brahman, subjecting himself to the sin called 'Brahman killing...' brahmahatyaa paataka... There is no sin in eliminating a Brahman who is weaponed and warring. tathaa ca bhaarate raajadharme kR^iShNam prati bhiiShmaH - pitruun pitaamahaan pitryam guruun sambandhibaandhavaan | mithyaapravR^ittaan yaH sa~Nkhye nihanyaa dharma eva saH || Maha Bharata, shannti parva. 'It is no sin to eliminated fathers, grandfathers, teachers, and the like [even if they are Brahman-s,] for they are under an illusion, called war...' So said Bhiishma to Krishna and thereby Panadava-s have eliminated Drona, Kripa, Ashvatthaama and suchlike weaponed Brahman-s in war, but not in peace. There are many more such sayings of Bhiishma. Here Parashu Rama said that he will give a duel to Rama, hence he is no more a Brahman when he raises a weapon. And he is a blood relation of Vishvamitra, and that corner of mercy is not allowing Rama to release the arrow on Parashu Rama.

1.76.7

इमां वा त्वद्गतिं राम तपोबलसमार्जितान् |
लोकानप्रतिमान्वापि हनिष्यामि यदिच्छसि ॥

Oh Bhaargava Rama, either this motility of yours at the speed of your mind, or even those unparalleled realms of heavens which you have earned by the power of your ascesis, I will eliminate whichever you wish...

raama = oh Bhaargava Rama; imaam = this; tvat gatim vaa = either, your, motility [at the speed of mind, cf., verse 15]; tapobalasamaarjitaan = earned by power of ascesis; apratimaan lokaan = unparalleled, worlds [realms of heavens]; vaa api = or, even; haniSyaami = I wish to eliminate; yat icChasi = whichever, you wish.

1.76.8

न ह्ययं वैष्णवो दिव्यः शरः परपुरंजयः |
मोघः पतति वीर्येण बलदर्पविनाशनः ॥

"This Vishnu's divine arrow is the conqueror of opponents' citadels, and a vanquisher of their vigour and vainglory, and it will not fall through wastefully... isn't it!" So said archer Rama to axeman Rama.

parapuramjayaH = conqueror of others' citadels; viiryeNa = [by its] mettle; baladarpavinaashanaH = vanquisher of vigour, vainglory; divyaH = one took birth in divine worlds - arrow; ayam vaiSNavaH sharaH = this, Vishnu's, divine, arrow; moghaH = wastefully; na patati hi = not, falls through, isn't it.

The debate on the superiority of Vishnu or Shiva may have its own mythological import, but as far as Ramayana is considered, the eulogy for Vishnu's longbow is intended to suggest the all-powerful capacity of Vishnu in eliminating demons and to lead the epic to its own goal. Dharmaakuutam has to say this: prakR^ite - adhikam menire vishNum - iti raamaayaNavacanam tu agre kartavyasakalaraakShasavadhahetubhuutavaiShNavadhanuShaH praashastapratipaadanaparam j~neyam | Hence the mythological quarrels have no place in Ramayana.

1.76.9

वरायुधधरं रामं द्रष्टुं सर्षिगणाः सुराः |
पितामहं पुरस्कृत्य समेतास्तत्र सर्वशः ॥गंधर्वाप्सरसश्चैव सिद्धचारणकिन्नराः |
यक्षराक्षसनागाश्च तद्द्रष्टुं महदद्भुतम् ॥

Gods together with the assemblages of sages have come keeping the Grandparent Brahma at their fore, likewise the gandharva-s, apsara-s, siddha-s, caarana-s, kinnaraa-s, yaksha-s, sprites and reptilian beings have also come to see Rama who is now wielding the extraordinary longbow of Vishnu, and extremely amazing event that is going to ensue.

varaayudhadharam = wielder of extraordinary weapon [longbow of Vishnu] ; raamam = at Rama; draSTum = to see; saRSigaNaaH = with sages' assemblages; suraaH = gods; pitaamaham puraskR^itya = Grandparent, keeping afore; sarvashaH = all of the; gandharvaapsarasaH ca eva = gandharva-s, apsara-s, also thus; siddhacaaraNakinnaraaH = siddha-s, caaranaa-s, kinnaraa-s; yakSaraakshasanaagaaH = yaksha-s = sprites and reptilian beings; ca = also; tat mahat adbhutam = that, extremely, amazing [event]; draSTum = to see; tatra = to there; sametaaH = came together - they forgathered.

The 'amazing event' is not the handing over or taking over of longbow, but it is the transference of the essential nature of Bhaargava Rama to Dasharatha Rama. Nrisimha Puraana has this: tataH parashuraamasya dehaat nirgatasya vaiShNavam | pashyataam sarvadevaanaam tejo raamam upaavishat ||

1.76.11

जडीकृते तदा लोके रामे वरधनुर्धरे |
निर्वीर्यो जामदग्न्योऽसौ रमो राममुदैक्षत ॥

Then, when Rama is ready to take aim with the arrow on that inscrutable longbow, and when the worlds are being rendered as insentient, then that Rama of Jamadagni is rendered vigourless and he stared up at Rama of Dasharatha.

tadaa = then; raame = Rama; vara[shara]dhanurdhare = while becoming a wielder [when ready to take aim with it] of best [inscrutable] longbow [with arrow] ; loke jaDiikR^ite = world, while being rendered as insentient; asau jaamadagnyaH ramaH = he that, Jamadagni's, Rama; nirviiryaH = less of vigour; raamam = at Rama; udaikSata = stared up.

Vividly: When the aura of Vishnu available in Bhaargava Rama has entered Dasharatha Rama through that inscrutable longbow of Vishnu, Dasharatha Rama's aura dazzled like that of Vishnu, and that dazzlement of Vishnu's aura threw the world in a daze, and then that aura-less, thus vigourless Bhaargava Rama has nothing to do except to stare at Vishnu-like Rama, with upraised eyes.

1.76.12

तेजोभिर्हतवीर्यत्वाज्जामदग्न्यो जडीकृतः |
रामं कमलपत्राक्षं मन्दं मन्दमुवाच ह ॥

Rama of Jamadagni is calloused as his vitality is subdued by the radiance of that lotus-petal eyed Rama of Dasharatha, and he spoke to Rama of Dasharatha, slowly and softly.

tejobhiH = by radiance [of Rama]; abhihataviiryatvaat = with such completely marred vitality; jaDiikR^itaH jaamadagnyaH = made as callous, Jamadagni's Rama; kamalapatraakSam = to lotus-petal eyed one; raamam = to Rama; mandam mandam = slowly, softly; uvaaca ha = spoke, indeed.

1.76.13

काश्यपाय मया दत्ता यदा पूर्वं वसुंधरा |
विषये मे न वस्तव्यमिति मां काश्यपोऽब्रवीत् ॥

Once, when I donated entire earth to Sage Kashyapa, Kashyapa told me 'uninhabitable is my domain, viz., this earth for you...' thus...

puurvam = once; vasundharaa = entire earth; yadaa = when; mayaa = by me; kaashyapaaya = for Kashyapa; dattaa = was donated; me viSaye = in my, domain; na vastavyam = not, inhabitable; iti kaashyapaH maam abraviit = thus, Kashyapa, told to me.

A donor cannot enjoy a gift anymore, once donated to the donee. And if the donor still clings around that donation, it does not come under the true definition of 'donation.' Hence, Parashu Rama is asked to depart from this world. Hence he has gone to the ethereal mountain called Mt. Mahendra.

1.76.14

सोऽहं गुरुवचः कुर्वन् पृथिव्यां न वसे निशाम् |
तदा प्रभृति काकुत्स्थ कृता मे काश्यपस्य ह ॥

Such as I was, in my observance of my mentor Kashyapa's order I do not spend nights on this earth from then afterwards, oh, Kakutstha Rama, as I made over this earth for Kashyapa, indeed...

saH aham = such as I was; guruvacaH kurvan = to do [observance] my mentor's order; tadaa prabhR^iti = then, onwards; pR^ithivyaam = on earth; nishaam = during nights; na vase = I do not stay [spend]; kaakutstha = oh Kakutstha Rama; [pratij~naa = promise]; kR^itaa me = made over by me; kaashyapasya ha = for Kashyapa, indeed.

1.76.15

तमिमां मद्गतिं वीर हन्तुं नार्हसि राघव |
मनोजवं गमिष्यामि महेन्द्रं पर्वतोत्तमम् ॥

Thereby oh, valiant one, it will be inapt of you to impair this motility of mine, oh, Raghava, I will depart with the speed of cerebration to Mt. Mahendra, a par excellent mountain...

viira = oh valiant one; raaghava = oh Raghava; tam [tat] = thereby; imam = this; mat gatim = my, motility; hantum na arhasi = not apt of you to impair; manojavam = with speed of cerebration ; parvatottamam mahendram = to excellent mountain Mahendra; gamiSyaami = I will depart.

1.76.16

लोकास्त्वप्रतिमा राम निर्जितास्तपसा मया |
जहि तान् शरमुख्येन मा भूत् कालस्य पर्ययः ॥

But I triumphed over matchless realms of heavens with my ascesis, oh, Rama, you may hash them up with that irreversible arrow... let there be no time-lag...

raama = oh Rama; mayaa apratimaaH lokaaH = by me, matchless, realms [of heaven]; tapasaa nirjitaaH = triumphed over by ascesis; taan sharamukhyena jahi = them, you hash up with important [irreversible one] arrow ; kaalasya paryayaH maa bhuut = let no time's lag be there.

1.76.17

अक्षय्यं मधुहन्तारं जानामि त्वां सुरेश्वरम् |
धनुषोऽस्य परामर्शात् स्वस्ति तेऽस्तु परंतप ॥

I have realized your touch of nature as that of the Immutable Supreme Being, God of Gods, the Exterminator of the demon Madhu, namely Vishnu, by the touch of your handling that bow... oh, enemy-inflamer, blessedness alone betides you...

asya = that particular one; dhanuSaH = bow; paraamarshaat = touch of handling [thereby, your touch of nature]; tvaam = you; akSayyam = not mutable; sureshvaram = gods of gods; madhuhantaaram = as exterminator of the demon, Madhu; jaanaami = I realize; parantapa = oh enemy-inflamer; svasti te astu = blessedness betides to you.

1.76.18

एते सुरगणाः सर्वे निरीक्षन्ते समागताः |
त्वामप्रतिमकर्माणमप्रतिद्वन्द्वमाहवे ॥

All of these gods who have come collectively are beholding you and your next move, for you are an unequalled one in your achievements and to whom there is no counter-dueller in conflicts...

samaagataaH = collectively came; ete sarve suragaNaaH = these, all, assemblages of gods; apratimakarmaaNam = one having unequalled achievements; apratidvandvam aahave = no counter dueller, in conflicts; tvaam = you; niriikSante = they are beholding.

Parashu Rama is hastening up Dasharatha Rama to finish business quickly, otherwise the nature of Rama and his incarnation will publicized, not by these two Rama-s, but the game watching gods. If these spectators stay for a long time in sky, some airborne demon will let the cat out of the bag.

1.76.19

न चेयं तव काकुत्स्थ व्रीडा भवितुमर्हति |
त्वया त्रैलोक्यनाथेन यदहं विमुखीकृतः ॥

Oh, Kakutstha Rama, you are the lord of the triad of worlds, such as you are, you faced me down, and it is malapropos to say that this is a disgrace to me...

kaakutstha = oh Kakutstha; trailokyanaathena = lord of triad of worlds'; tvayaa = by you [such as you are]; tava = by you; aham = I am; yat = by which [reason]; vimukhiikR^itaH = made as down face; iyam = this [act of disgrace]; vriiDaa = disgrace; bhavitum = to become; na ca arhati = not, also, apropos.

1.76.20

शरमप्रतिमं राम मोक्तुमर्हसि सुव्रत |
शरमोक्षे गमिष्यामि महेन्द्रं पर्वतोत्तमम् ॥

"It will be apt of you to unloose that unsurpassed arrow, oh, Rama, as you have ethical commitment to wipe out demons as I wiped out menacing kings, and should you unloosen that arrow now I wish to depart to the ethereal mountain Mt. Mahendra, a point of no return for me..." So said Parashu Rama to Dasharatha Rama.

suvrata = oh one with ethical,commitments - committed to clear out demons; raama = oh Rama; apratimam sharam moktum arhasi = apt of you to unloose unsurpassed arrow; sharamokSe = when unloosened arrow; parvatottamam mahendram gamiSyaami = I will go to ethereal mountain Mahendra.

1.76.21

तथा ब्रुवति रामे तु जामदग्न्ये प्रतापवान् |
रामो दाशरथिः श्रीमान् चिक्षेप शरमुत्तमम् ॥

While Rama of Jamadagni is speaking that way, that venturesome and blessed Rama of Dasharatha shot off that nonpareil arrow from that longbow of Vishnu.

jaamadagnye raame tu = by Rama of Jamadagni, on his part; tathaa bruvati = that way, while speaking; prataapavaan = venturesome one; shriimaan daasharathiH raamaH = blessed one, Dasharatha's, Rama; uttamam sharam cikSepa = shot off nonpareil arrow.

1.76.22

स हतान् दृश्य रामेण स्वान् लोकांस्तपसार्जितान् |
जामदग्न्यो जगामाशु महेन्द्रं पर्वतोत्तमम् ॥

On seeing all of his realms of heavens are shot-blasted by Rama of Dasharatha, Rama of Jamadagni vanished in a trice to Mt. Mahendra, the heavenly mountain.

saH jaamadagnyaH = he, of Jamadagni; tapasaa aarjitaan = acquired by ascesis; svaan lokaan = all, realms of heavens; raameNa hataan = shot-blasted by Rama; dR^ishya = having seen; aashu parvatottamam mahendram jagaama = in a trice, went away [vanished] to heavenly mountain Mahendra.

Rather, ready to depart... as he is given some more role-play in next verses.

1.76.23

ततो वितिमिराः सर्वा दिशा चोपदिशस्तथा |
सुराः सर्षिगणाः रामं प्रशशंसुरुदायुधम् ॥

Then dissipated is the darkness in all the divisions and likewise in all the subdivisions of compass, and the gods with the assemblages of sages extolled Rama, in whose hands the longbow is upraised.

tataH = then; sarvaaH dishaaH = all, directions; tathaa = likewise; upadishaH ca = intermediary directions; vitimiraaH = without [dissipated] darkness; saRSigaNaaH suraaH = with assemblages of sages and gods; udaayudham = one with upraised weapon; raamam prashashamsuH = extolled Rama.

Please refer the endnote about this longbow and how it is passed on to Janaka's dynasty.

1.76.24

रामं दाशरथिं रामो जामदग्न्यः प्रशस्य च |
ततः प्रदक्षिणीकृत्य जगामात्मगतिं प्रभुः ॥

Then that dab hand at axe, Rama of Jamadagni, on acclaiming, and even on making circumambulations to Rama of Dasharatha, went on his own way into oblivion.

prabhuH = efficient one, [dab hand at axe]; jaamadagnyaH raamaH = Rama of Jamadagni; daasharathim raamam prashasya = on acclaiming Dasharatha's Rama; tataH pradakSiNiikR^itya = then, on making circumambulations ; aatmagatim jagaama = went away on his own way.

The bestowal of Shiva's bow to the dynasty of Janaka is said variously at various places. In the hermitage Vishvamitra it is said that the bow is given in Vedic-ritual taddhi puurvam narashreSTha dattam sadasi daivataiH | 1-31-8 In the previous chapter it is said that the bow is given in the hand of Devaraata devaraatasya raajaRSeH dadau haste sasaayakam | 1-75-20 And earlier it is said to be given in Dasksha's ritual dakSayaj~~navadhe puurvam dhanuH aayamya viiryavaan | 1-66-9 Seetha says about this to ascetic Lady Anasuya that Rain-god gave this to Janaka's dynasty mahaayaj~~ne tadaa tasya varuNena mahaatmanaa | dattam dhanurvaram priityaa tuuNii caakSayyasaayakau | Ayodhya II-118. These statements, though not self-contradictory, and though they create a little confusion, they all are correct. When Daksha's Vedic-ritual is devastated, Shiva wanted to throw back the useless bow, that was worsted by Vishnu's bow, on the face of gods. But gods fearing for the ire of Shiva requested Shiva to give that bow to Devaraata, on their behalf. Shiva gave it to Devaraata as a trust, through Rain-god Varuna, but Shiva did no bequeath it. Later Janaka on appeasing gods in Vedic-ritual asked them to leave the bow once for all in Janaka Dynasty. Gods have agreed to it. And Rama broke it.

Now Dasharatha Rama gives back the other bow of Vishnu brought by Parashu Rama to the same Rain-god Varuna, who is present there at both Rama-s, in the thin air, when the environ is enshrouded by certain darkness, and when Rama is last seen with that upraised longbow at 1-76-23, and just before darkness is dissipated, Rama gives that bow to Rain-god, according to the first verse in next chapter.

Well known is Krishna's showing his Cosmic Form vishvaruupa to Arjuna, while teaching Bhagavad Gita in Maha Bharata. But that Bharata records Rama's display of His Cosmic form to Parashu Rama, only at this juncture. In Ch. 89 of anushaashanika parva of Maha Bharata it is said in detail as: pashya maam svena ruupeNa cakShuH te vitaraamyaham | tato raamashariire vai raama pashyati bhaargavaH |aadityaan pavamaanaan rudraan saadhyaan ca samarudgaNaana | pitaro hutaashanaH caiva nakShatraaNi grahaaH tathaa | and a long account follows on this. But this has not been amplified or explained in other texts, due to unknown reasons. However, it is not part of Valmiki Ramayana.

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे षट्सप्ततितमः सर्गः

Sarga 77

1.77.1

गते रामे प्रशांतात्मा रामो दाशरथिर्धनुः |
वरुणायाप्रमेयाय ददौ हस्ते महायशाः ॥

On the departure of Rama of Jamadagni, that most glorious Rama of Dasharatha is quietened at heart, and he gave away that longbow of Vishnu into the hand of inimitable Rain-god.

raame gate = on the departure of Rama of Jamadagni; prashaantaatmaa daasharathiH raamaH = quietened, at heart, Rama of Dasharatha; mahaayashaaH = most glorious one, Rama; dhanuH = longbow of Vishnu; aprameyaaya varuNaaya = to unequalled Rain-god; haste dadau = gave in hand.

On this longbow and its giving to god of Rain, some discussion is incorporated in the earlier chapter.

1.77.2

अभिवाद्य ततो रामो वसिष्ठ प्रमुखानृषीन् |
पितरं विह्वलं दृष्ट्वा प्रोवाच रघुनंदनः ॥

On paying respects to sage Vashishta and to the other important sages, Rama, the delight of Raghu's lineage, placatingly addressed his agitated father Dasharatha.

tataH = then; raghunandanaH = Raghu's delight; raamaH = Rama; vasiSThapramukhaan R^iSiin = to Vashishta and other important sages; abhivaadya = paying respects; vihvalam pitaram dR^iSTvaa = on seeing agitated father; provaaca [pra-uvaaca] = well said - placatingly addressed.

1.77.3

जामदग्न्यो गतो रामः प्रयातु चतुरङ्गिगिणी |
अयोध्याभिमुखी सेना त्वया नाथेन पालिता ॥

"Rama of Jamadagni has gone on his way, you may now order the army under your wardship, for which you are the lord, to move on towards Ayodhya..." So said Rama to his father.

jaamadagnyaH raamaH gataH = Rama of Jamadagni, gone away [gone on his way]; naathena = as its lord; tvayaa paalitaa = governed [under your wardship] by you; caturangiNii senaa = fourfold [army / and marriage convoy]; ayodhyaabhimukhii prayaatu = let it move on towards Ayodhya.

1.77.4

4,5
रामस्य वचनं श्रुत्वा राजा दशरथः सुतम् |
बाहुभ्यां संपरिष्वज्य मूर्ध्नि चाघ्राय राघवम् ॥गतो राम इति श्रुत्वा हृष्टः प्रमुदितो नृपः |
पुनर्जातं तदा मेने पुत्रमात्मानमेव च ॥

On hearing the words of Rama king Dasharatha hugged his son with both of his arms, and kissed on the forehead of Raghava, and king Dasharatha is gladdened to listen about the departure of Parashu Rama, and then he is further gladdened in deeming that he and his sons took a rebirth.

4, 5. raajaa dasharathaH = king, Dasharatha; raamasya vacanam shrutvaa = on hearing Rama's sentence; sutam raaghavam baahubhyaam sampariSvajya = hugged son Raghava with both arms; muurdhni ca aaghraaya = kissed forehead; raamaH = Parashu Rama; gataH iti shrutvaa = on hearing about departure, thus; hR^iSTaH = gladdened; pramuditaH = [further] highly gladdened; nR^ipaH = king; tadaa = then; putram = son [sons]; aatmaanam = he himself; punaH jaatam = again, born; mene = presumed - presumed to have taken a rebirth.

1.77.6

चोदयामास तां सेनां जगामाशु ततः पुरीम् |
पताकाध्वजिनीं रम्यां तूर्योद्घुष्टनिनादिताम् ॥सिक्तराजपथां रम्यां प्रकीर्णकुसुमोत्कराम् |
राजप्रवेशसुमुखैः पौरैर्मंगलपाणिभिः ॥संपूर्णां प्राविशद्राजा जनौघैः समलंकृताम् |

Then the King Dasharatha ordered that legion to move ahead, and then they all went towards delightful city Ayodhya, whose royal highways are wetted with water, sprinkled with bunches of flowers, decorated with banners and bannerettes up above them, and reverberating with high sounding bugle-horns. Further, those highways are replete with urbanites welcomers who are handling welcoming kits which are golden handy-crates or plates in which lit camphor, fragrant incenses, vermilion powder, flowers to shower on the incomers are arranged, and those highways are well-decorated with throngs of people who are glee-faced at their king's re-entry, and into such an exhilarating city Ayodhya king Dasharatha and his retinue entered. [1-77-7, 8a]

6, 7, 8a. raajaa = king; taam senaam codayaamaasa = ordered to move ahead that legion; tataH = later; pataakaadhvajiniim = which has banners, bannerettes - flags; ramyaam = beautiful one; tuuryodghuSTaninaaditaam = reverberated with high sounding bugle-horns; siktaraajapathaa = with wetted royal highways; prakiirNakusumotkaraam = bestrewn, with bunches of flowers; raajapraveshasumukhaiH = glee-faced at king's entry; mangalapaaNibhiH pauraiH = urbanites with welcoming kits in their hands; sampuurNaam = replete with; janoghaiH samalamkR^itaam = well-decorated by swarm of people; ramyaam puriim jagaama = went into such exhilarating city Ayodhya; and; aashu praavishat = quickly entered.

1.77.8

पौरैः प्रत्युद्गतो दूरं द्विजैश्च पुरवासिभिः ॥पुत्रैरनुगतः श्रीमान् श्रीमद्भिश्च महायशाः |
प्रविवेश गृहं राजा हिमवत्सदृशं प्रियम् ॥

When the citizenry and city-dwelling Brahman-s have received him from a distance, that illustrious king Dasharatha followed by his phenomenal and praiseworthy sons then entered his happy house and home, which is like the lofty and lordly Himalayan palazzo. [1-77-8b, 9]

8b, 9. pauraiH = by citizenry; puravaasibhiH dvijaiH ca = city dwelling Brahman-s, also; duuram = from a distance; pratyudgataH = towards oppositely going [people came to receive the king]; shriimadbhiH putraiH ca = with illustrious sons, also; anugataH = followed by; shriimaan mahaayashaaH raajaa = phenomenal, praiseworthy, king; himavat sadR^isham = like Himalayan [lofty and lordly palazzo] ; priyam gR^iham = happy, house and home; pravivesha = entered.

'King entered the house...' is not just an entrance of a character into a scene, but it entails a lot of ceremony called gR^ihapravesha 'entering into householder-hood, the second stage of life gaarhapatya-dharma out of the four stages of living, 1] celibate scholar, 2] householder, 3] repairing to forest or sageship, 4] final release, moksha. paaNigrahaNaanantaram kriyamaaNo gR^ihapraveshaH - dk where ceremonies go on for hours together.

1.77.10

ननन्द स्वजनै राजा गृहे कामैः सुपूजितः |
कौसल्या च सुमित्रा च कैकेयी च सुमध्यमा ॥वधूप्रतिग्रहे युक्ता याश्चान्या राजयोषितः |

In palace king Dasharatha is overjoyed when he is surrounded with his own inmates of palace-chambers, and when his long cherished ambitions have come true, while his queens, Kausalya, Sumitra, and slender waisted Kaikeyi and other wives are overjoyed in the functions of receiving the four brides.

10, 11a. raajaa = king; gR^ihe = in palace; kaamaiH supuujitaH = well reverenced [when his long cherished ambitions have come true] by ambitions; svajanaiH nananda = [king is] overjoyed with own people; kausalyaa ca = Kausalya, also; sumitraa ca = Sumitra, also; sumadhyamaa = good at middle [well-waisted]; kaikeyii ca = Kaikeyi, also; yaaH anyaaH raajayoSitaH = which of those, other, king's wives - are there, they; vadhuupratigrahe yuktaaH = engaged in receiving brides; - nananduH = overjoyed.

Again this 'receiving bride' is an elaborate variety of fun and games of womenfolk will take place, at which place there is almost no entry to men. For example, name telling. An Indian bride, or the later time wife is supposed to not to call her husband by his name. It is a sacred taboo, and her addressing shall be in genderless, person-less, and numberless hooting, cooing or calling like e jii - o jii - emanDii - ennango - shuniye so on. To cite one such ceremony it is 'naming game.' Here the bride is compelled to tell the name of her husband, and she will be hesitating to do so, because of her newness to this house or to her husband. After some teasing attempts, she mutters her husband's name, and then only she will be admitted into certain chamber or room. But dwindling are these games, and dampening is that fun, in these days of readymade marriages. Then why Dasharatha shall be overjoyed at these womanly functions, they do all those womanish things... because, Dasharatha wanted his palace to be in festivity, with just one son. But four are forced on him and they too obtained four brides in one go, hence fourfold is his happiness. It may be observed that Kaikeyi is the lone queen with 'beauty' as her attribute, and the problem with her is seeded here alone, saying that enchantment of Dasharatha towards her outweighs his affection to Rama, later.

1.77.11

ततः सीतां महाभागामूर्मिलां च यशस्विनीम् ॥कुशध्वजसुते चोभे जगृहुर्नृपयोषितः |

Then the womenfolk of the king welcomed the highly propitious Seetha and the highly fortunate Urmila too, along with both the daughters of Kushadhvaja, namely Maandavi and Shrutakiirti, with pageantry and festivity. [1-77-11b, 12a]

11b-12a. tataH = then; nR^ipayoSitaH = wives [womenfolk] of king; mahaabhaagaam siitaam = highly propitious, Seetha; yashasviniim uurmilaam ca = highly fortunate, Urmila, also; ubhe sute ca Kushadhvaja = both daughters of Kushadhvaja, also; jagR^ihuH = received [welcomed.]

1.77.12

मंगलालापनैर्होमैः शोभिताः क्षौमवाससः ॥देवतायतनान्याशु सर्वास्ताः प्रत्यपूजयन् |

All of the brides and bridegrooms clad in silks promptly worshipped the gods in sanctums to the benedictory chanting of Vedic hymns and Ritual-fires, thus they shone forth like the tongues of Holy Fires of Vedic Altars. [1-77-12b, 13a]

12b-13a. taaH sarvaaH = they, all - brides and bridegrooms; shobhitaaH = shining forth; kSaumavaasasaH = in silks clad; mangalaalaapanaiH = with benedictory chanting [of Vedic hymns]; homaiH = with Ritual-fire; aashu = promptly; devataayatanaani pratyapuujayan = they have worshipped the gods in sanctums.

These young couples by themselves are radiant, and they are now clad in radiant silks that glitter wavily like the tongues of fire, and the Ritual-fire s are already there flaring wavily, to the weave-like chanting of Vedic benedictions. With all these waving, flaring, glaring the couples too appeared as the humanly Ritual-fires before the wood burnt Vedic Ritual-fires.

1.77.13

अभिवाद्याभिवाद्यांश्च सर्वा राजसुतास्तदा ॥रेमिरे मुदिताः सर्वा भर्तृभिः सहिता रहः |

Then all the princesses paid respects to all of the respectable ones, and they luxuriated in sequestered palace-chambers along with their husbands. [1-77-13b, 14a]

13b, 14a. tadaa = then; sarvaaH raajasutaaH = all, king's daughters - princesses; abhivaadyaan abhivaadya ca = on paying respects to them those who are respect worthy, also; rahaH = in sequestered [palace-chambers]; bhartR^ibhiH sahitaa = along with husbands; muditaaH sarvaaH = all gladdened; remire = luxuriated in.

This 'paying respects to respectable elders' is but one line. In reality, the torsos of those that pay respects will be put to test, because they have to 'pay' by bending and touching the feet of elders, each time to each, paadaabhivandana, pai lagoo . And if the girls are from jeans or pants culture, [because days have gone,] they will be fresh and new to bridal sari, which itself will be a weight to carry. And many times we see the young brides falling on the blessing couple because her bridal sari gets entangled in the toes of the bride, and she is not yet ready to manage it. So goes on this parade until their backs are broken.

1.77.14

कृतदाराः कृतास्त्राश्च सधनाः ससुहृज्जनाः ॥शुश्रूषमाणाः पितरं वर्तयन्ति नरर्षभाः |

And those best men among men, Rama, Lakshmana, Bharata, Shatrughna, who are by now accomplished persons in weaponry and whose marriages have also come to pass, occupied themselves in the welfare of kingdom while assisting their father and moving around with good hearted people. [1-77-14b, 15a]

14b, 15a. nararSabhaaH [kumaaraaH] = best men - bridegrooms; kR^itadaaraaH = made [come to pass] marriages; kR^itaastraaH ca = made [accomplished,] in weaponry, also; sadhanaaH = with riches; sasuhR^ijjanaaH = with good hearted people [around]; pitaram = father; shushruuSamaaNaaH = assisting; vartayanti = occupied themselves - in welfare of kingdom.

1.77.15

कस्यचित्त्वथ कालस्य राजा दशरधः सुतम् ॥भरतं कैकेयीपुत्रमब्रवीद्रघुनन्दनः |

Then after sometime that king Dasharatha, the legatee of Raghu-s, spoke to his and Kaikeyi's son, Bharata. [1-77-15b, 16a]

15b, 16a. atha kasyacit kaalasya = then, after some, time; raghunandanaH = Rahu's legatee; raajaa dasharadhaH = king, Dasharatha; kaikeyiiputram = to Kaikeyi's son; sutam = to [his own] son; bharatam = to Bharata; abraviit = spoke.

1.77.16

अयं केकयराजस्य पुत्रो वसति पुत्रक ॥त्वां नेतुमागतो वीरो युधाजिन्मातुलस्तव |

"This is your maternal uncle and the son of king of Kekaya, and this valiant Yudhaajit came here to take you to Kekaya province, and he is staying behind because of your marriage..." thus Dasharatha bade farewell to Bharata suggesting that Bharata may now go with Yudhaajit. [1-77-16b, 17a]

16b, 17a. putraka = oh son; tvaam netum = to take you; aagataH = came [here]; kekeyaraajasya putraH = Kekaya king's, son; viiraH = valiant one; tava maatulaH = your, maternal uncle; ayam yudhaajit = this, Yudhaajit; vasati = is staying behind.

1.77.17

श्रुत्वा दशरथस्यैतद्भरतः कैकेयीसुतः ॥गमनायाभिचक्राम शत्रुघ्नसहितस्तदा |

On hearing the opinion of Dasharatha, Bharata, the son of Kaikeyi, then readied himself to travel along with Shatrughna to Kekaya province. [1-77-17b, 18a]

17b, 18a. kaikeyiisutaH bharataH = Kaikeyi's son, Bharata; dasharathasya etat shrutvaa = on hearing all that [opinion] of Dasharatha's; tadaa = then; shatrughnasahitaH = along with Shatrughna; gamanaaya abhicakraama = readied himself to travel.

1.77.18

आपृच्छ्य पितरं शूरो रामं चाक्लिष्टकर्मणम् ॥मातृश्चापि नरश्रेष्टः शत्रुघ्नसहितो ययौ |

That valiant and best one among men Bharata on asking leave from his father, from Rama, an uncomplicatedly dextrous one in undertaking deeds, and even from his mothers, Kaikeyi, Sumitra, and Kausalya, travelled on along with Shatrughna. [1-77-18b, 19a]

18b, 19a. shuuraH = valiant one Bharata; pitaram = from father; akliSTakarmaNam = doer of deeds without complexities [uncomplicatedly dextrous in deeds]; raamam ca = from, Rama; maatR^IH ca api = from mothers, also, even; aapR^icChya = on asking leave; narashreSTaH = best one among men Bharata; shatrughnasahitaH yayau = travelled along with Shatrughna.

1.77.19

युधाजित् प्राप्य भरतं सशत्रुघ्नं प्रहर्षितः ॥स्वपुरं प्राविशद्वीरः पिता तस्य तुतोष ह |

Yudhaajit on clinching not only Bharata, but Shatrughna also, that valiant one is highly gladdened and entered his own city, indeed to the high rejoice of his father, King of Kekaya. [1-77-19b, 20a]

19b-20a. praapya bharatam shatrughnam = on clinching, Bharata, Shatrughna; yudhaajit = Yudhaajit; praharSitaH = is highly gladdened; saH viiraH = he, that valiant one; svapuram praavishat = entered his own city; tasya pitaa tutoSa ha = his, father, highly rejoiced, indeed.

1.77.20

गते च भरते रामो लक्ष्मणश्च महाबलः ॥पितरं देवसंकाशं पूजयामासतुस्तदा |

After the departure of Bharata, then the masterly proficient Rama along with Lakshmana started to square with the plans and programs of his godly father for an ideal-sovereignty. [1-77-20b, 21a]

20b, 21a. tadaa = then; bharate gate = after departure of Bharata; mahaabalaH = great mighty Rama [here: masterly proficient Rama]; raamaH lakshmaNaH ca = Rama, Lakshmana, also; devasankaasham = god, like [godly]; pitaram = father; puujayaamaasatuH = started to worship [square with.]

1.77.21

पितुराज्ञां पुरस्कृत्य पौरकार्याणि सर्वशः ॥चकार रामः सर्वाणि प्रियाणि च हितानि च |
मातृभ्यो मातृकार्याणि कृत्वा परमयंत्रितः ॥गुरूणां गुरुकार्याणि काले कालेऽन्ववैक्षत |

Rama keeping his father's directives in view undertook welfare activities for the people that are agreeable and even advantageous to them, and in the entirety of those activities, and he undertook activities to humour motherly affection with his mothers, and educational activities with educators, and in a highly self-disciplined manner he used to review them carefully from time to time. [1-77-22b, 22, 23a]

21b, 22-23a. raamaH = Rama; pituH aaj~naam puraskR^itya = keeping afore [in view] father's directives; sarvaaNi = all of the; priyaaNi ca = agreeable, also; hitaani ca = advantageous, also; paurakaaryaaNi = people's [welfare] activities; sarvashaH cakaara = undertook in entirety; paramayantritaH = in highly self-disciplined manner; maatR^ibhyaH maatR^ kaaryaaNi = for mothers, mother's activities [to humour motherly affection]; guruuNaam gurukaaryaaNi = to educators, educational activities; kR^itvaa = on accomplishing; kaale kaale = from time, to time [timely]; anvavaikShata = on examining carefully.

1.77.23

एवं दशरथः प्रीतो ब्राह्मणा नैगमास्तथा ॥रामस्य शीलवृत्तेन सर्वं विषयवासिनः |
तेषामतियशा लोके रामः सत्यपराक्रमः ॥स्वयम्भूरिव भूतानां बभूव गुणवत्तरः |

That way Dasharatha is pleased with the deportment and comportment of Rama, likewise the Brahman-s and urbanites, and even all of the indwellers in the entire kingdom are pleased, and he who has high distinction, his truthfulness alone is his vantage point, and whose hallmarks are of higher degree, that Rama has manifested himself to those subjects in the kingdom, and even to all of the living beings in the world, as the Self-Created Brahma. [1-77-23b, 24, 25a]

23b, 24-25a. evam = that way; raamasya = of Rama; shiilavR^ittena = deportment and comportment; dasharathaH priitaH = Dasharatha, is pleased; braahmaNaaH tathaa naigamaaH = Brahman-s, likewise, urbanites; sarvam viSayavaasinaH [priitaH] = in entire indwellers of kingdom [are pleased]; loke = in world; atiyashaaH = who has high distinction; guNavat taraH = by higher hallmarks [in degree, de haut en bas]; satyaparaakramaH = truthfulness being vanquishing point [being vantage point]; raamaH = Rama; teSaam = for them [for subjects of kingdom]; bhuutaanaam = among living beings; svayambhuuH iva = as with self born Brahma; babhuuva = became [manifested.]

1.77.25

रामश्च सीतया सार्धं विजहार बहूनृतून् ॥मनस्वी तद्गतमानस्य तस्या हृदि समर्पितः |

Also, that hearty Rama who permeated into the heart of Seetha is ensconced in Seetha's heart alone, and he disported for many seasons along with Seetha. [1-77-25b, 26a]

25b-26a. manasvii raamaH ca = hearty, Rama, also; tat gatamaanasya = her [alone,] one who permeated [into her heart]; tasyaaH hR^idi samarpitaH = well dedicated in her heart [ensconce in her heart]; siitayaa saardham = along with Seetha; bahuun R^ituun vijahaara = disported for many seasons.

The other mms use raamaH tu instead of raamaH ca where this tu says a difference. Then, 'Rama is busy in welfare and other works of state, tu 'but' he is also impassioned for Seetha. And he is manasvii 'hearty one' warm, friendly, spirited etc., are his dispositions for kingdom, people, governmental works tu 'but' he is that 'hearty' for Seetha... Hence tad gataH - tasyaam gataH 'he pervaded her psyche, hence casketed in her heart... In the other mms it will be tasyaaH hR^idi nityam samarpitaH 'heart of Seetha is 'always' dedicated to Rama... and that word nityam 'always, eternal, everlasting...' couple. So, they may be a couple from time immemorial tu 'but' they are as good as a fresh and fervent young couple... bahuun R^ituun 'for many, many seasons to come...' he is disporting with Seetha. Why tell seasons when there is calculated calendar with years, decades, and centuries... Not so... their disporting is according to seasons, with seasonal environ, with a seasonable togetherness... vijahaara is grammatically a parasmaipadi then the fruition goes to the subject, and subject of the verse is Rama, so he alone is the enjoyer and insatiate is his enjoyment with Seetha, even during and after bahuun R^ituun many, and many seasons. niravadhikaparasparabaddhaanuraagaabhivR^iddhi ' an endless, mutual, conjugal, impassion and its enrichment - the self-content bliss of monogamy.

1.77.26

प्रिया तु सीता रामस्य दाराः पितृकृता इति ॥गुणाद्रूपगुणाच्चापि प्रीतिर्भूयोऽभिवर्धते |

Seetha has become the beloved of Rama as she is wedded with the assent of his father Dasharatha, further Rama's love for Seetha burgeoned by virtue of Seetha's own virtues and loveliness. [1-77-26b, 27a]

26b, 27a. siitaa tu = Seetha is, on her part; pitR^ikR^itaa daaraaH = wife made [assented to] by father [Dasharatha] ; iti = thus [on becoming a wife]; raamasya priyaa = Rama's, beloved one; guNaat = by her own virtues; ruupaguNaat ca api = by virtue of comeliness, also, even; priitiH = desirableness - loveliness; bhuuyaH abhivardhate = furthermore, burgeoning in him.

Here the good old saying atiruupavatii siitaa - atimuurkhaH ca raavaNaH 'Seetha is the greatest beauty, Ravana is the highest pigheaded demon...' may be remembered. He loved her for his father's voice / Had given her and approved the choice: / He loved her for each charm she wore / And her sweet virtues more and more. - Griffith.

1.77.27

तस्याश्च भर्ता द्विगुणं हृदये परिवर्तते ॥अन्तर्गतमपि व्यक्तमाख्याति हृदयं हृदा |

Even Rama as her husband made his mark in Seetha's heart twice as good, and they both used to clearly converse about their thoughts in their heart of hearts, just by their hearts. [1-77-27b, 28a]

27b, 28a. bhartaa ca = husband Rama, even; tasyaaH hR^idaye = in her, heart; dviguNam parivartate = made his mark two fold [twice as good]; hR^idayam antargatam api = went into interior of heart [thoughts in heart of hearts]; hR^idaa vyaktam aakhyaati = clearly [both] converse by heart.

1.77.28

तस्य भूयो विशेषेण मैथिली जनकात्मजा |
देवताभिः समा रूपे सीता श्रीरिव रूपिणी ॥

In her mien Seetha is identical with goddesses, and she is like personified Goddess Lakshmi, thus she is the reshaped Divine Prosperity, and as she hails from Holy Mithila she shall be held Holy, and since she is the daughter of Janaka, a loftiest sagacious and invincible king, she is sagely and stately, besides being shapely, and she with all these heaps of natural traits and characteristics, Seetha is rejoicing the heart of Rama. [1-77-28b, c]

28b-c. ruupe devataabhiH samaa = in mien identical with goddess'; ruupiNii shriiH iva = personified like Goddess Lakshmi; [or, shrii iva ruupiNii = prosperity, as though, personified, reshaped] maithilii = one from Mithila province [a holy land, hence she is Holy]; janakaatmajaa = Janaka's soul-born [daughter of the loftiest sagacious king Janaka]; siitaa = Seetha; bhuuyaH = much [indubitably]; [sahajaguNagaNa] visheSeNa = [heaps of natural traits] characteristics; tasya = in his [Rama's]; [hR^idaye parivartate = meandering in heart, rather rejoicing.]

1.77.29

तया स राजर्षिसुतोऽभिकामया
समेयिवानुत्तमराजकन्यया |
अतीव रामः शुशुभे मुदान्वितो
विभुः श्रिया विष्णुरिवामरेश्वरः ॥

When passionately conjugated with such a princess from the irreproachable king Janaka, Rama, the son of sagely king Dasharatha, has enthusiastically shone forth like the God of Gods and the Efficient Cause, namely Vishnu, when He is together with Goddess Lakshmi.

raajaRSisutaH = son of [Dasharatha] sagely king; saH raamaH = such as he is, Rama; abhikaamayaa [abhiraamayaa] = passionately [she who makes delight]; uttamaraajakanyayaa = with best [irreproachable] king's daughter; sameyivaan = conjugated / together with; tayaa = with her; shriyaa = with Goddess Lakshmi; amareshvaraH = god of god; vibhuH = The Efficient Cause; viSNuH iva = like Vishnu ; mudaanvitaH = combined with elation; atiiva shushubhe = much [enthusiastically,] shone forth.

The 'son of king' suggests that Rama as a prospective king has no paucity for any items of enjoyment. The best 'princess' suggests that Seetha is no less than him, but now her prosperity edges on that of Rama, because she has Rama as her husband. And how will be their mutual affection and love? Many more pages can be written on it, but insufficiently, and perhaps inefficiently. This stanza from a romantic work maalatii maadhaviiyam will say how such a love would be: liinena prati bimbite iva likhite utkiirNaruupeva ca | pratyupteva ca vajralepaghaTite ivaantarnikhaateva ca | saa naH cetasi kiilitena vishikhaiH ceto bhuvaH pancabhiH | cintaasantatitantujaalena nibiDasyuuteva lagnaa priyaa || 'my darling is immersed in my heart as sugar merges in milk, as the Red oleander reflects in a prism, as a portrait painted on canvas, as a picture carved on a stone tablet, as a gem studded in a ring, as bedaubed skin-cream, and as though the five darts of Love-god are nailed fixedly, [which darts usually will be in a touch-and-go fashion,] and as though stringed with thought-strings of my heartstrings, that are the halters with fastness...'

इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे सप्तसप्ततितमः सर्गः