srivalmikiramayanam - balakanda = sarga 60 to 64

Sree MadValmiki Ramayanam

( Translation and Commentary by Scholar,   Sreeman Brahmasree Desiraju Hanumantharao ji

and  Sreeman Brahmasree K M K Murthy ji )

Sree MadValmiki Ramayanam

Bala Kanda - The Youthful Majesties

Chapter [Sarga] 60

Introduction

Vishvamitra effectuates Trishanku's travel to heaven, but Indra throws him down as Trishanku has not acquired any merit to reach heaven. Vishvamitra enraged at this starts to replicate universe with constellation of stars and galaxies, and he proceeds to clone even gods. On seeing this chaotic situation, Indra with gods yield to the pertinence of Vishvamitra and allow that which Vishvamitra replicated to survive and also allow Trishanku to inhibit that pseudo Creation, but with an upside down posture.

tapo bala hataan j~naatvaa vaasiSThaan sa mahodayaan |
R^iSi madhye mahaatejaa vihvaamitro abhyabhaaSata || 1-60-1

"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. [1-60-1]

ayam ikSvaaku daayaadaH trisha.nkuH iti vishrutaH |
dharmiSThaH ca vadaanyaH ca maam caiva sharaNam gataH || 1-60-2
svena anena shariireNa deva loka jigiiSayaa |

.

" '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]

yathaa ayam sva shariireNa deva lokam gamiSyati || 1-60-3
tathaa pravar.htyataam yaj~no bhavadbhiH ca mayaa saha |

" '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]

vishvaamitra vacaH shrutvaa sarva eva maharSayaH || 1-60-4
uucuH sametaaH sahasaa dharmaj~naa dharma sa.mhitam |

"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]

ayam kushika daayaado muniH parama kopanaH || 1-60-5
yat aaha vacanam samyak etat kaaryam na sa.mshayaH |
agni kalpo hi bhagavaan shaapam daasyati roSitaH || 1-60-6

" '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]

tasmaat pravartyataam yaj~naH sa shariiro yathaa divam |
gacChet ikSvaaku daayaado vishvaamitrasya tejasaa || 1-60-7
tataH pravartyataam yaj~naH sarve samadhitiSThata |

" '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]

evam uktvaa maharSayaH sa.mjahruH taaH kriyaaH tadaa || 1-60-8
yaajakaH ca mahaatejaa vishvaamitro abhavat kratau |

"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]

R^itvijaH ca aanupuurvyeNa ma.ntravat ma.ntra kovidaaH || 1-60-9
cakruH sa.rvaaNi ka.rmaaNi yathaa kalpam yathaa vidhi |

"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]

tataH kaalena mahataa vishvaamitro mahaatapaaH || 1-60-10
cakaara aavaahanam tatra bhaaga artham sarva devataaH |

"After a long time that highly ascetical Vishvamitra welcomed all the gods to receive their allotted oblations in that ritual. [1-60-10b, 11a]

na abhyaagaman tadaa bhaaga artham sarva devataaH || 1-60-11
tataH kopa samaaviSTo vishvamitro mahaamuniH |
sruvam udyamya sa krodhaH trisha.nkum idam abraviit || 1-60-12

"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]

pashya me tapaso viiryam sva aarjitasya nara iishvara |
eSa tvaam sva shariireNa nayaami svargam ojasaa || 1-60-13
duS.hpraapam sva shariireNa divam gacCha nara adhipa |

" '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]

svaarjitam ki.mcit api asti mayaa hi tapasaH phalam || 1-60-14
raajan tvam tejasaa tasya sa shariiro divam vraja |

" '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]

ukta vaakye munau tasmin sa shariiro nara iishvaraH || 1-60-15
divam jagaama kaakutstha muniinaam pashyataam tadaa |

"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]

svarga lokam gatam dR^iSTvaa trisha.nkum paaka shaasanaH || 1-60-16
saha sarvaiH sura gaNaiH idam vacanam abraviit |

"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]

trisha.nko gacCha bhuuyaH tvam na asi svarga kR^ita aalayaH || 1-60-17
guru shaapa hato muuDha pata bhuumim avaag shiraaH |

" '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]

evam ukto mahendreNa trisha.nkuH apatat punaH || 1-60-18
vikroshamaanaH traahi iti vishvaamitram tapo dhanam |

"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]

tat shrutvaa vacanam tasya kroshamaanasya kaushikaH || 1-60-19
roSam aahaarayat tiivram tiSTha tiSTha iti ca abraviit |

"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]

R^iSi madhye sa tejasvii prajaapatiH iva aparaH || 1-60-20
sR^ijan dakSiNa maargasthaan sapta R^iSiin aparaan punaH |
nakSatra va.msha para.mparam asR^ijat krodha muurChitaH || 1-60-21
dakSiNaam disham aasthaaya muni madhye mahaayashaaH |

"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]

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: sapta R^ishi 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.

sR^iSTvaa nakSatra va.msham ca krodhena kaluSii kR^itaH || 1-60-22
anyam i.ndram kariSyaami loko vaa syaat ani.ndrakaH |
daivataani api sa krodhaat sraSTum samupacakrame || 1-60-23

"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]

tataH parama sa.mbhraantaaH sa R^iSi sa.nghaaH sura asuraaH |
vishvaamitram mahaatmaanam uucuH sa anunayam vacaH || 1-60-24

"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. [1-60-24]

ayam raajaa mahaabhaaga guru shaapa parikSataH |
sa shariiro divam yaatum na ar.hhati eva tapo dhana || 1-60-25

" '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. [1-60-25]

teSaam tat vacanam shrutvaa devaanaam muni pu.ngavaH |
abraviit su mahat vaakyam kaushikaH sarva devataaH || 1-60-26

"On hearing that sentence of those gods, the eminent saint Kaushika spoke this highly laudable sentence to all of the gods. [1-60-26]

sa shariirasya bhadram vaH trihankoH asya bhuupateH |
aarohaNam pratij~naatam na anR^itam kartum utsahe || 1-60-27

" '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. [1-60-27]

svargo astu sa shariirasya trisha.nkoH asya shaashvataH |
nakSatraaNi ca sar.hvaaNi maamakaani dhruvaaNi atha || 1-60-28
yaavat lokaa dhariSyanti tiSThanti etaani sarvashaH |
yat kR^itaani suraaH sarve tat anuj~naatum arhatha || 1-60-29

" '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. [1-60-28, 29]

evam uktaaH suraaH sarve prati uucuH muni pu.ngavam |
evam bhavatu bhadram te tiSThantu etaani sarvashaH || 1-60-30
gagane taani anekaani vaishvaanara pathaat bahiH |
nakSatraaNi muni shreSTha teSu jyotiHSu jaajvalan || 1-60-31
avaag shiraaH trisha.nkuH ca tiSThatu amara sa.nnibhaH |

"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]

anuyaasyanti ca etaani jyotiin.hSi nR^ipa sattamam || 1-60-32
kR^itaartham kiirtimantam ca svarga loka gatam yathaa |

" '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]

vishvaamitraH tu dharmaatmaa sarva devaiH abhiSTutaH || 1-60-33
R^iSi madhye mahaatejaa baaDham iti aaha devataaH |

"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!' [1-60-33]

tato devaa mahaatmaano R^iSayaH ca tapo dhanaaH |
jagmuH yathaa aagatam sarve yaj~nasya ante narottama || 1-60-34

"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. [1-60-34]

.

Trishanku - and his universe

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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: pitu× þ˜pa ˜di doÿena | guru dogdhre vadhena ca | a-prokÿito prayog˜t ca | trividh˜ tat vyatikrama× | evam trŸõi asya þank¨ni | 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 hs 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. guro× alŸka nirbandho na kartavya× kad˜cana | anum˜nya pras˜× ca guru kruddho yudhiÿ÷ara | þiÿyo gurau naraþreÿ÷a pratik¨lam na sañcaret | viÿõu pur˜õa 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.

iti vaalmiiki raamaayaNe aadi kaavye baala kaaNDe SaSTitamaH sargaH

Thus, this is the 60th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Bala Kanda - The Youthful Majesties

Chapter [Sarga] 61

Introduction

The Legend of Shunashepa is commenced and Sage Shataananda continues this as a part of Vishvamitra's legend. When Rama's grandparent Ambariisha undertook a ritual, Indra impounds that ritual's horse. Then Ambariisha had to fetch a human-animal in lieu of that lost horse. When none is available one named Shunashepa, son of Sage Riciika, and a nephew of Vishvamitra, offers himself with a barter of riches to his parents.

vishvaamitro mahaatejaaH prasthitaan viikshya taan R^iSiin |
abraviit narashaarduula sarvaan taan vana vaasinaH || 1-61-1

.

"Oh, manly-tiger 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.  [1-61-1]

mahaavighnaH pravR^itto ayam dakSiNaam aasthito disham |
disham anyaam prapatsyaamaH tatra tapsyaamahe tapaH || 1-61-2

" '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. [1-61-2]

pashcimaayaam vishaalaayaam puSkareSu mahaatmanaH |
sukham tapaH cariSyaamaH param tat hi tapo vanam || 1-61-3

" '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. [1-61-3]

evam uktvaa mahaatejaaH puSkareSu mahaamuniH |
tapa ugram duraadharSam tepe muula phala ashanaH || 1-61-4

"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. [1-61-4]

etasmin eva kaale tu ayodhyaa adhipatiH mahaan |
a.mbariiSa iti khyaato yaSTum samupacakrame || 1-61-5

"In the meanwhile the great king of Ayodhya, renowned as Ambariisha, embarked on to perform a Vedic-ritual. [1-61-5]

tasya vai yajamaanasya pashum indro jahaara ha |
praNaSTe tu pashau vipro raajaanam idam abraviit || 1-61-6

"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. [1-61-6]

pashuH abhyaahR^itaH raajan praNaSTaH tava dur.hnayaat |
arakSitaaram raajaanam ghnanti doSaa nareshvara || 1-61-7

" '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. [1-61-7]

praayaH cittam mahat hi etat naram vaa puruSarSabha |
aanayasva pashum shiighram yaavat karma pravar.htate || 1-61-8

.

" '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. [1-61-8]

upaadhyaaya vacaH shrutvaa sa raajaa puruSarSabha |
anviyeSa mahaabuddhiH pashum gobhiH sahasrashaH || 1-61-9

"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. [1-61-9]

deshaan janapadaan taan taan nagaraaNi vanaani ca |
aashramaaNi ca puNyaani maargamaaNo mahiipatiH || 1-61-10
sa putra sahitam taata sa bhaaryam raghuna.ndana |
bhR^igutu.nge samaasiinam R^iciikam sa.mdadarsha ha || 1-61-11

"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. [1-61-10, 11]

tam uvaaca mahaatejaaH praNamya abhiprasaadya ca |
maharSim tapasaa diiptam raajarSiH amita prabhaH || 1-61-12
pR^iSTvaa sarvatra kushalam R^iciikam tam idam vacaH |

"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]

gavaam shata sahasreNa vikriiNiiSe sutam yadi || 1-61-13
pashoH arthe mahaabhaaga kR^ita kR^ityo asmi bhaargava |

" '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]

sarve parigataa deshaa yaj~niyam na labhe pashum || 1-61-14
daatum ar.hhasi muulyena sutam ekam ito mama |

" '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]

evam ukto mahaatejaa R^iciikaH tu abraviit vacaH || 1-61-15
na aham jyeSTham nara shreSTha vikriiNiiyaam katha.mcana |

"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]

R^iciikasya vacaH shrutvaa teSaam maataa mahaatmanaam || 1-61-16
uvaaca nara shaarduulam a.mbariiSam idam vacaH |

16b, 17a: R^iciikasya vacaH shrutvaa= Riciika's, words, on hearing; mahaa aatmanaam= of great souled [sons]; teSaam maataa = their [sons',] mother; nara shaarduulam ambariiSam = to manly tiger, to Ambariisha; idam vacaH uvaaca = this, word, said.

"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]

avikreyam sutam jyeSTham bhagavaan aaha bhaargavaH || 1-61-17
mama api dayitam viddhi kaniSTham shunakam prabho |
tasmaat kaniiyasam putram na daasye tava paarthiva || 1-61-18

"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]

praayeNa hi narashreSTha jyeSThaaH pitR^iSu vallabhaaH |
maatR^INaam ca kaniiyaa.msaH tasmaat rakSe kaniiyasam || 1-61-19

"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. [1-61-19]

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: sabh˜ parv˜õi sahadevam prati kuntŸ v˜kyam - sahadeva nivartasva nanu tvam asi me priya× | þarŸr˜t api m˜dreya m˜matyakÿŸ× kuputravat | - ˜þrama v˜se dharma putram prati kuntŸ v˜kyam - sahadeva m˜r˜ja m˜ pram˜dam k®th˜ | - 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...'

ukta vaakye munau tasmin muni patnyaam tathaiva ca |
shunaHshepaH svayam raama madhyamo vaakyam abraviit || 1-61-20

"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. [1-61-20]

pitaa jyeSTham avikreyam maataa ca aaha kaniiyasam |
vikretam madhyamam manye raajaputra nayasva maam || 1-61-21

" '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. [1-61-21]

atha raajaa mahaabaaho vaakya ante brahma vaadinaH |
hiraNyasya suvarNasya koTibhii ratna raashibhiH || 1-61-22
gavaam shata sahasreNa shunaHshepam nareshvaraH |
gR^ihiitvaa parama priito jagaama raghuna.ndana || 1-61-23

"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 Ragu, that king Ambariisha went away highly gladdened to take Shunashepa with him. [1-61-22, 23]

a.mbariiSaH tu raajar.hSii ratham aaropya satvaraH |
shunaHshepam mahaatejaa jagaama aashu mahaayashaaH || 1-61-24

"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. [1-61-24]

iti vaalmiiki raamaayaNe aadi kaavye baala kaaNDe eka SaSTitamaH sargaH

Thus, this is the 61st chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Bala Kanda - The Youthful Majesties

Chapter [Sarga] 62

Introduction

Sage Vishvamitra curses his sons as they defy his orders and accords two esoteric hymns to Shunashepa,

for chanting them in the Vedic-ritual of Ambariisha. Shunashepa gets longevity on chanting those hymns. Thus Vishvamitra not only creates another universe as in Trishanku's episode, he even accords longevity, or even deathlessness to mortals by his ascetic power. Such as he is, he is the mentor of Rama, and hence Sage Shataananda informs Rama about the capabilities of his own mentor, Vishvamitra, in these many episodes.

shunaHshepam narashreSTha gR^ihiitvaa tu mahaayashaaH |
vyashraamat puSkare raajaa madhyaahne raghuna.ndana || 1-62-1

"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. [1-62-1]

tasya vishramamaaNasya shunaHshepo mahaayashaaH |
puSkaram jyeSTham aagamya vishvaamitram dadarsha ha || 1-62-2
tapyantam R^iSibhiH saartham maatulam parama aaturaH |

"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]

viSaNNa vadano diinaH tR^iSNayaa ca shrameNa ca || 1-62-3
papaata anke mune raama vaakyam ca idam uvaaca ha |

.

"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]

na me asti maataa na pitaa j~naatayo baandhavaaH kutaH || 1-62-4
traatum ar.hhasi maam saumya dharmeNa munipu.ngava |

" '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]

traataa tvam hi narashreSTha sarveSaam tvam hi bhaavanaH || 1-62-5
raajaa ca kR^itakaaryaH syaat aham diirgha aayuH avyayaH |
svarga lokam upaashniiyaam tapaH taptvaa hi anuttamam || 1-62-6

" '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]

sa me naatho hi anaathasya bhava bhavyena cetasaa |
pitaa iva putram dharmaaatman traatum ar.hhasi kilbiSaat || 1-62-7

.

" 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. [1-62-7]

tasya tat vacanam shrutvaa vishvaamitro mahaatapaaH |
saantvayitvaa bahu vidham putraan idam uvaaca ha || 1-62-8

.

"On hearing that sentence of Shunashepa and on pacifying him in many ways, Vishvamitra of higher ascesis, indeed said this to his sons. [1-62-8]

yat kR^ite pitaraH putraan janayanti shubha arthinaH |
para loka hita arthaaya tasya kaalo ayam aagataH || 1-62-9

" '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. [1-62-9]

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...'

ayam muni suto baalo mattaH sharaNam icChati |
asya jiivita maatreNa priyam kuruta putrakaaH || 1-62-10

" '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. [1-62-10]

sarve sukR^ita karmaaNaH sarve dharma paraayaNaaH |
pashu bhuutaa narendrasya tR^iptim agneH prayacChata || 1-62-11

" '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. [1-62-11]

naathanaan ca shunaHshepo yaj~naH ca avighnato bhavet |
devataaH tarpitaaH ca syuH mama ca api kR^itam vacaH || 1-62-12

" '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. [1-62-12]

muneH tu vacanam shrutvaa madhuSyanda aadayaH sutaaH |
sa abhimaanam narashreSTha sa liilam idam abruvan || 1-62-13

"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. [1-62-13]

katham aatma sutaan hitvaa traayase anya sutam vibho |
akaaryam iva pashyaamaH shva maa.msam iva bhojane || 1-62-14

" '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. [1-62-14]

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.

teSaam tat vacanam shrutvaa putraaNaam munipu.ngavaH |
krodha sa.mrakta nayano vyaahartum upacakrame || 1-62-15

"On listening that saying of his sons that eminent sage Vishvamitra started to curse them while fury reddened his eyes. [1-62-15]

niHsaadhvasam idam proktam dharmaat api vigarhitam |
atikramya tu mat vaakyam daaruNam roma harSaNam || 1-62-16

" '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. [1-62-16]

shva maa.msa bhojinaH sarve vaasiSThaa iva jaatiSu |
puurNam varSa sahasram tu pR^ithivyaam anuvatsyatha || 1-62-17

" '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. [1-62-17]

kR^itvaa shaapa samaayuktaan putraan munivaraH tadaa |
shunaHshepam uvaaca aartam kR^itvaa rakSaam niraamayaam || 1-62-18

"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. [1-62-18]

pavitra paashair baddho rakta maalya anulepanaH |
vaiSNavam yuupam aasaadya vaagbhiH agnim udaahara || 1-62-19

" '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. [1-62-19]

ime ca gaathe dve divye gaayethaa muni putraka |
a.mbariiSasya yaj~ne asmin tataH siddhim avaapsyasi || 1-62-20

" '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. [1-62-20]

shunaHshepo gR^ihiitvaa te dve gaathe susamaahitaH |
tvarayaa raaja si.mham tam a.mbariiSam uvaaca ha || 1-62-21

"Shunashepa having taken those two hymns from Vishvamitra very attentively has instantly gone to that lion-king Ambariisha and indeed spoke to him. [1-62-21]

raaja si.mha mahaabuddhe shiighram gacChaavahe vayam |
nivartayasva raajendra diikSaam ca samudaahara || 1-62-22

" 'Oh, king the lion, 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. [1-62-22]

tat vaakyam R^iSi putrasya shrutvaa harSa samanvitaH |
jagaama nR^ipatiH shiighram yaj~na vaaTam atandritaH || 1-62-23

.

"On listening that sentence of the son of sage, the king Ambariisha is gladdened and proceeded to the ritual hall immediately and spiritedly. [1-62-23]

sadasya anumate raajaa pavitra kR^ita lakSaNam |
pashum rakta a.mbaram kR^itvaa yuupe tam samabandhayat || 1-62-24

"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. [1-62-24]

sa baddho vaagbhiH agryaabhiH abhituSTaava vai surau |
indram indra anujam caiva yathaavat muni putrakaH || 1-62-25

"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. [1-62-25]

tataH priitaH sahasra akSo rahasya stuti toSitaH |
diirgham aayuH tadaa praadaat shunaHshepaaya raaghava || 1-62-26

"Then the Thousand-eyed Indra who is satisfied with esoteric laudation is gladdened, and oh, Raghava, then he bestowed longevity to Shunashepa. [1-62-26]

sa ca raajaa narashreSTha yaj~nasya ca samaaptavaan |
phalam bahu guNam raama sahasraakSa prasaadajam || 1-62-27

.

"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. [1-62-27]

vishvaamitro api dharmaatmaa bhuuyaH tepe mahaatapaaH |
puSkareSu narashreSTha dasha varSa shataani ca || 1-62-28

"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. [1-62-28]

iti vaalmiiki raamaayaNe aadi kaavye baala kaaNDe dvi SaSTitamaH sargaH

Thus, this is the 62nd chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Bala Kanda - The Youthful Majesties

Chapter [Sarga] 63

Introduction

On Vishvamitra's performing severe ascesis Brahma accords the sageship of 'Great-sage' to him, whereas Vishvamitra's ambition is to acquire the sageship of a 'Brahma-sage' Absolute-sageship. In the meanwhile, the celestial wench Menaka arrives at that place and Vishvamitra is enticed by her beauty and spends some years with her. Later, on realising the he should have won over lust, he further undertakes severe ascesis, by which gods are perturbed.

puurNe varSa sahasre tu vrata snaatam mahaamunim |
abhyaagacchan suraaH sarve tapaH phala cikiirSavaH || 1-63-1

"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. [1-63-1]

abraviit su mahaatejaa brahmaa su ruciram vacaH |
R^iSiH tvam asi bhadram te sva arjitaiH kar.hmabhiH shubhaiH || 1-63-2

"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.' [1-63-2]

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.'

tam evam uktvaa deveshaH tridivam punaH abhyagaat |
vishvaamitro mahaatejaa bhuuyaH tepe mahat tapaH || 1-63-3

"On speaking to Vishvamitra in that way Brahma returned to heaven, and that highly vigorous Vishvamitra again performed a great ascesis. [1-63-3]

The word vi in the name of Vishvamitra is taken as the third syllable in Gayatri Hymn.

tataH kaalena mahataa menakaa parama apsaraaH |
puSkareSu nara shreSTha snaatum samupacakrame || 1-63-4

Then at a long lost time Menaka, the prominent apsara, celestial wench, has arrived and started to swim for sport in that holy lake. [1-63-4]

taam dadarsha mahaatejaa menakaam kushika aatmajaH |
ruupeNa apratimaam tatra vidyutam jalade yathaa || 1-63-5

"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. [1-63-5]

dR^iSTvaa kandarpa vashago muniH taam idam abraviit |
apsaraH svaagatam te astu vasa ca iha mama aashrame || 1-63-6
anugR^ihNiiSva bhadram te madanena su mohitam |

"On seeing her the sage having gone under the sway o 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]

iti uktaa saa varaarohaa tatra vaasam atha akarot || 1-63-7
tapaso hi mahaavighno vishvaamitram upaagatam |
tasyaam vasantyaam var.hSaaNi pa.nca pa.nca ca raaghava || 1-63-8
vishvaamitra aashrame saumya sukhena vyaticakramuH |

"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]

atha kaale gate tasmin vishvaamitro mahaamuniH || 1-63-9
sa vriiDa iva sa.mvR^ittaH cintaa shoka paraayaNaH |
buddhir muneH samutpannaa sa amarSaa raghuna.ndana || 1-63-10

"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]

sarvam suraaNaam karma etat tapo apaharaNam mahat |
aho raatraa apadeshena gataaH sa.mvatsaraa dasha || 1-63-11
kaama moha abhibhuutasya vighno ayam pratyupasthitaH |

.

" '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]

sa viniHshvasan munivaraH pashcaattaapena duHkhitaH || 1-63-12
bhiitaam apsarasam dR^iSTvaa vepantiim praa.njalim sthitaam |
menakaam madhuraiH vaakyaiH visR^ijya kushika aatmajaH || 1-63-13
uttaram parvatam raama vishvaamitro jagaama ha |

"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]

sa kR^itvaa naiSThikiim buddhim jetu kaamo mahaayashaaH || 1-63-14
kaushikii tiiram aasaadya tapaH tepe duraasadam |

"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]

tasya varSa sahasraaNi ghoram tapa upaasataH || 1-63-15
uttare par.hvate raama devataanaam abhuut bhayam |

.

"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]

ama.ntrayan samaagamya sarve sa R^iSi gaNaaH suraaH || 1-63-16
maharSi shabdam labhataam saadhu ayam kushika aatmajaH |

"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]

devataanaam vacaH shrutvaa sarva loka pitaamahaH || 1-63-17
abraviit madhuram vaakyam vishvaamitram tapo dhanam |

"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]

maharSe svaagatam vatsa tapasaa ugreNa toSitaH || 1-63-18
mahattvam R^iSi mukhyatvam dadaami tava kaushika |

.

" '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]

brahmaNaH sa vacaH shrutvaa vishvaamitraH tapo dhanaH || 1-63-19
praa.njaliH praNato bhuutvaa pratyuvaaca pitaamaham |

" '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]

brahmarSi shabdam atulam sva ar.hjitaiH kar.hmabhiH shubhaiH || 1-63-20
yadi me bhagavaan aaha tato aham vijita indriyaH |

.

" '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]

tam uvaaca tato brahmaa na taavat tvam jita indriyaH || 1-63-21
yatasva muni shaarduula iti uktvaa tridivam gataH |

"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]

viprasthiteSu deveSu vishvaamitro mahaamuniH || 1-63-22
uurdhva baahuH niraala.mbo vaayu bhakSaH tapaH caran |

"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]

dharme pa.nca tapaa bhuutvaa varSaasu aakaasha sa.mshrayaH || 1-63-23
shishire salile shaayii raatri ahaani tapo dhanaH |
evam varSa sahasram hi tapo ghoram upaagamat || 1-63-24

"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]

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.

tasmin sa.mtapyamaane tu vishvaamitre mahaamunau |
sa.mtaapaH sumahaan aasiit suraaNaam vaasavasya ca || 1-63-25

"While that great saint is undertaking fervent ascesis it has become a very high burning problem to gods and even to Indra. [1-63-25]

ra.mbhaam apsarasam shakraH saha sarvaiH marut gaNaiH |
uvaaca aatma hitam vaakyam ahitam kaushikasya ca || 1-63-26

"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. [1-63-26]

iti vaalmiiki raamaayaNe aadi kaavye baala kaaNDe tri SaSTitamaH sargaH

Thus, this is the 63rd chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

Book I : Bala Kanda - The Youthful Majesties

Chapter [Sarga] 64

Introduction

Vishvamitra curses Rambha, the celestial wench, knowing that she arrived at the behest of Indra to cause hindrance to his ascesis. But later feels ashamed to loose his tongue and then he is determined to undertake another round of ascesis to conquer is own senses.

Verse Locator

sura kaaryam idam ra.mbhe kartavyam sumahat tvayaa |
lobhanam kaushikasya iha kaama moha samanvitam || 1-64-1

1. rambhe= oh, Rambha; iha= now; kaushikasya= of Vishvamitra; kaama moha samanvitam= lust, craving, inclusive of - a craving caused by lust; lobhanam= called enchanting; su mahat= very, great [task]; idam sura kaaryam= this, god's, task; tvayaa kartavyam= by you, it is to be undertaken.

" '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. [1-64-1]

Verse Locator

tathaa uktaa sa apsaraa raama sahasraakSeNa dhiimataa |
vriiDitaa praa.njaliH vaakyam pratyuvaaca sura iishvaram || 1-64-2

2. raama= oh, Rama; dhiimataa= by the intellectual one; sahasra akSeNa= by Thousand-eyed Indra; tathaa uktaa sa apsara= thus, spoken to, she, celestial wench; vriiDitaa praanjaliH= diffidently, with well-adjoined-palms; sura iishvaram vaakyam pratyuvaaca= to gods', chief, sentence, in reply, said.

"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. [1-64-2]

Verse Locator

ayam sura pate ghoro vishvaamitro mahaamuniH |
krodham utsracyate ghoram mayi deva na sa.mshayaH || 1-64-3
tato hi me bhayam deva prasaadam kartum ar.hhasi |

3, 4a. sura pate= oh, gods', chief; ayam mahaa muniH vishvaamitraH= he, great saint, Vishvamitra is; ghoraH= a dangerous one; deva= oh, god; mayi= on me; ghoram krodham utsracyate= deadly, anger, he releases; samshayaH na= doubt, is not there; tataH me bhayam hi= thereby, for me, fear, indeed; deva= oh, god; prasaadam kartum arhasi= forbearance, to accord, apt of you.

" '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]

Verse Locator

evam uktaH tayaa raama sa bhayam bhiitayaa tadaa || 1-64-4
taam uvaaca sahasraakSo vepamaanaam kR^itaa.njalim |

4b, 5a. raama= oh, Rama; bhiitayaa tayaa= by fearful one, by her; tadaa evam uktaH= then, that way, when he is said; sahasraakSaH= Thousand-eyed Indra; sa bhayam vepamaanaam= with, fear, to her who is shuddering; kR^itaanjalim= she who made palm-fold; taam uvaaca= to her, said.

"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]

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maa bhaiSii ra.mbhe bhadram te kuruSva mama shaasanam || 1-64-5
kokilo hR^idaya graahii maadhave rucira drume |
aham ka.ndarpa sahitaH sthaasyaami tava paarshvataH || 1-64-6

5b, 6. rambhe= oh, Rambha; maa bhaiSii= you need not, be fearful; te bhadram= you, will be safe; mama shaasanam kuruSva= my, command, you carryout; aham= I; rucira drume maadhave= which has pleasing, trees, in springtime; hR^idaya graahii kokilaH= heart, stealer, black-songbird; [bhuutvaa= on becoming]; kandarpa sahitaH= Love-god, along with; tava paarshvataH= at your, side; sthaasyaami= I will stay.

" '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]

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tvam hi ruupam bahu guNam kR^itvaa parama bhaasvaram |
tam R^iSim kaushikam ra.mbhe bhedayasva tapasvinam || 1-64-7

7. rambhe= oh, Rambha; tvam bahu guNam= you, multi-, multiplex; parama bhaasvaram= highly, sparkling; ruupam kR^itvaa hi= semblance, on assuming [savoir faire,] indeed; tapasvinam= ascetical one; tam R^iSim kaushikam= him, sage, Kaushika; bhedayasva= disengage [from ascesis.]

" '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. [1-64-7]

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saa shrutvaa vacanam tasya kR^itvaa ruupam anuttamam |
lobhayaamaasa lalitaa vishvaamitram shuci smitaa || 1-64-8

8. saa tasya vacanam shrutvaa= she, his [Indra's,] sentence, on hearing; an +uttamam ruupam kR^itvaa= un, excelled, physique, on adopting; lalitaa= lovely lady; shuci smitaa= bight, smiles [with giggly grins]; vishvaamitram lobhayaamaasa= Vishvamitra, she started to entice.

"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. [1-64-8]

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kokilasya tu shushraava valgu vyaaharataH svanam |
sa.mprahR^iSTena manasaa sa enaam anvaikSata || 1-64-9

9. saH= he tht Vishvamitra; valgu vyaaharataH= melodiously, saying [trilling]; kokilasya svanam shushraava= songbird's, tune, he heard; [tataH= then]; samprahR^iSTena manasaa= with very, highly, gladdened, heart; [saH= he, Vishvamitra]; enaam anvaikSata= at her [at Rambha,] stared.

"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. [1-64-9]

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atha tasya ca shabdena giitena apratimena ca |
dar.hshanena ca ra.mbhaayaa muniH sa.ndeham aagataH || 1-64-10

10. atha= then; tasya shabdena=, its [songbird's,] by trilling; a + pratimena= without, match - exceptional; giitena ca= by tune, also; rambhaayaa darshanena ca= of Rambha, by [usual, run-of-the-mill, unexceptional] tableau, also; muniH sandeham aagataH= sage, wariness, came to [he is on the qui vive.]

"By the exceptional trilling tune of that songbird and by the unexceptional tableau of Rambha the sage is on his qui vive. [1-64-10]

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sahasraakSasya tat karma vij~naaya munipu.ngavaH |
ra.mbhaam krodha samaaviSTaH shashaapa kushika aatmajaH || 1-64-11

11. munipungavaH= saint, the best; kushika aatmajaH= Kushika's, son, Vishvamitra; tat sahasraakSasya karma= that, as Thousand-eyed Indra's, deed [escapade]; vij~naaya= on knowing; krodha samaaviSTaH rambhaam shashaapa= in wrath, enwrapped, Rambha, he cursed.

"On knowing that as an escapade of the Thousand-eyed Indra, Vishvamitra is enwrapped in wrath and he cursed Rambha. [1-64-11]

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yat maam lobhayase ra.mbhe kaama krodha jaya eSiNam |
dasha varSa sahasraaNi shailii sthaasyasi dur.hbhage || 1-64-12

12. dur bhage= you un, lucky female; rambhe= oh, Rambha; kaama krodha jaya eSiNam= wonton, wroth, to win over, wisher; maam= me; yat lobhayase= whereof, you entice; thereof; dasha varSa sahasraaNi= ten, years, thousand; shailii sthaasyasi= rock [like,] you will stay - you become a statued wastrel.

" '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. [1-64-12]

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braahmaNaH sumahaatejaaH tapo bala samanvitaH |
uddhariSyati ra.mbhe tvaam mat krodha kaluSii kR^itaam || 1-64-13

13. rambhe= oh, Rambha; su mahaa tejaaH= very, high, resplendent one; tapaH bala sam anvitaH= ascetical, power, having; braahmaNaH= a Brahman; mat krodha kaluSii kR^itaam= by my, anger, blemish, made - one blemished by my anger; tvaam= you; uddhariSyati= he redeems.

" '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. [1-64-13]

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.

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evam uktvaa mahaatejaa vishvaamitro mahaamuniH |
ashaknuvan dhaarayitum kopam sa.ntaapam aagataH || 1-64-14

14. mahaatejaaH= great-resplendent one; mahaamuniH vishvaa mitraH= great-saint, Vishvamitra; kopam dhaarayitum a+shaknuvan= anger, to contain, not, a capable sage; evam uktvaa= thus, on saying - for uttering a curse angrily; santaapam aagataH= compunction, came [to him, he became compunctious.]

"Thus the great-resplendent Vishvamitra became compunctious when that great-saint could not contain his anger in uttering an angry curse. [1-64-14]

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 jita indriya as one who þrutv˜ sp®ÿ÷v˜ ca d®ÿ÷v˜ ca bhaktv˜ ghr˜tv˜ ca yau nara× | na h®ÿyati gl˜yati v˜ sa vijñeyo jitendriya× || - 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: tasm˜t tvam indriy˜õi ˜dau niyamya bharatarÿabha p˜pm˜nam prajahi hi enam jñ˜na vijñ˜na n˜þanam || gŸta 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.

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tasya shaapena mahataa rambhaa shailii tadaa abhavat |
vacaH shrutvaa ca kandarpo maharSeH sa ca nirgataH || 1-64-15

15. tadaa= then; tasya mahataa shaapena= by his, great, curse; rambhaa shailii abhavat= Rambha, rocklike statue, became; maharSeH vacaH shrutvaa= of great-saint, words, on hearing; kandarpaH= Love-god; saH ca= he [Indra,] also; nir gataH= out, gone [took flight.]

"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. [1-64-15]

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kopena sa mahaatejaaH tapo apaharaNe kR^ite |
indriyair ajitai raama na lebhe shaantim aatmanaH || 1-64-16

16. raama= oh, Rama; mahaatejaaH saH= great-resplendent one, he; kopena= by angering; tapaH apaharaNe kR^ite= ascetical [merit,] in divesture of, made [owing to]; a + jitai indriyaiH= not, governable, with senses; aatmanaH shaantim na lebhe= for himself, peace, not, attained.

"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. [1-64-16]

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babhuuva asya manaH ci.ntaa tapo apaharaNe kR^ite |
na eva krodham gamiSyaami na ca vakshye katha.mcana || 1-64-17

17. tapaH apaharaNe kR^ite= ascetical [merit,] in divesture of, made [owing to]; asya manaH cintaa babhuuva= his, conscience, sentimental, became; krodham na eva gamiSyaami= wrath, not, thus, I go into [a fit of raze]; kathamcana= in anyway; na ca vakshye= not, also, talk - put into words.

"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.' [1-64-17]

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athavaa na ucChaasiSyaami sa.mvatsra shataani api |
aham hi shoSayiSyaami aatmaanam vijitendriyaH || 1-64-18

18. athavaa= otherwise; samvatsra shataani api= years, hundred, even for; na ucChaasiSyaami= not, I respire; aham= I; vi jita indriyaH= verily, conquered, senses - until I become conqueror my own senses; aatmaanam shoSayiSyaami hi= myself, I emaciate, indeed.

" '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. [1-64-18]

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taavat yaavat hi me praaptam braahmaNyam tapasaa aarjitam |
anucChvasan abhu.njaaH tiSTheyam shaashvatii samaaH || 1-64-19
na hi me tapyamaanasya kshayam yaasyanti muurtayaH |

19. me= to me; tapasaa= by [merit of] ascesis; aarjitam braahmaNyam hi= acquired, Brahman-hood, indeed; yaavat= till such time; praaptam= bechances; taavat= until then; an + ucChvasan= without, respiring [breathless]; a + bhu.njaaH= without, food [foodless]; shaashvatii 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.

" '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. [1-64-19]

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evam vearSa shasrasya diikshaam sa munipu.ngavaH |
cakaara pratimaam loke pratij~naam raghun.ndana || 1-64-20

20. raghunndana= oh, Raghu's, legatee, Rama; saH munipungavaH= he, the sage, eminent; evam= in this way; loke a+pratimaam= in world, not, parallel [nonpareil]; vearSa shasrasya diikshaam= years, thousands, commitment; pratij~naam cakaara= vow, undertook.

"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. [1-64-20]

iti vaalmiiki raamaayaNe aadi kaavye baala kaaNDe catuH SaSTitamaH sargaH

Thus, this is the 64th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

 

Sree Valmiki Ramayana

courtesy from

Sree Brahmasri Desiraju Hanumanta Rao ji

and  Sreeman Brahmasri K M K Murthy ji

 I Humbly bow to the  lotus feet of both of them

for the collection