Sree MadValmiki Ramayanam
( Translation and Commentary by Scholar,
Sreeman Brahmasree Desiraju Hanumantharao ji
and Sreeman Brahmasree K M K Murthy ji )
Sree MadValmiki Ramayanam
Valmiki Ramayana - Bala Kanda in Prose Sarga 26
| Rama encounters his first problem-female demoness Tataka, also called as Taadaka, and eliminates her at the orders of sage Vishvamitra. This is a crucial test put to Rama by Vishvamitra in ascertaining whether Rama is the follower of dharma through elder men's orders or not. Rama eradicates Tataka basing on his own self-confidence. |
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On hearing the words of that unfaltering sage about demoness Tataka, Raghava, best man's son who is firm in his vows, reverently adjoining his palms replied the sage.
"Upon my father's order, upon my honour to my father's word, and looking upon this as the word of sage Kushi's son, my mentor, this task is definitely to be implemented.
The third consideration is 'teacher's words' itarairapi guru þ˜sane sati aviþankay˜ dharmyam api tad uktam avaþyam kartavyam iti s¨citam - dharm˜k¨tam hence, Rama cannot be heedless of the words of both his father and teacher.
"What my great souled father Dasharatha directed me to do among elders in Ayodhya, that word too cannot be disregarded.
Dasharatha bade Rama to do whatever assigned by Vishvamitra. Here Vishvamitra is assigning something ambiguous. Hence the dilemma between two instructions of two elderly people, and thus scriptures and practise confuse the young.
"Such as I am, I will undertake the primary duty of eliminating Tataka, according as the follower of father's words, and according to the instruction of a Brahma scholar, such as your are, without a doubt.
Here Rama is in the same predicament as Arjuna in Maha Bharata. Arjuna's dilemma is to kill his own relatives, where Rama's is to kill a female at this juncture. What Krishna preaches in entire Bhagavad Gita is told in nutshell by sage Vishvamitra, i.e., 'do your duty as a Kshatriya, the ruling class, and protect virtue and eradicate vice, whether it is in the form of females or relatives.' atha viþv˜mitro guru× - tasya vacanam avic˜reõa kartavyam - evam sati daþarathena api - kasuþiko yad vadati tat kartavyam - iti anuþiÿ÷o r˜ma× ekasya guror vacanam anullanghanŸyam - guru dvaya anuþiÿ÷am vaca× katham parihartum þakyata iti - strŸ vadha niÿede satya api t˜ýak˜ vadham angŸk®tav˜n - dharm˜k¨tam
"I am ready to effectuate the bidding of an inestimable sage like you, for the welfare of cows and Brahmans, and for the advantage of this province." So said Rama to sage Vishvamitra.
Saying thus, Rama, the enemy-destroyer, clenched his left fist on the handgrip in the middle of the bow, and with the right he made a thunderous sound of the bowstring making all the directions to blast. By that sound the inhabitants of Tataka forest are startled, and even Tataka is stupefied by that sound, and she is intolerably infuriated at it. She who is convulsed in anger to hear that sound gave attention to the direction wherefrom it emerged and she rancorously rushed thereto.
Raghava on seeing that monstrous-looking demoness with a distorted face and who by proportions is very gigantic, furthermore infuriated, spoke to Lakshmana.
"Lakshmana, see that yakshii's grisly and ghastly physique, seeing which hearts of cowards are prone to burst. She is unstoppable and has magical powers, is't, you may see now how I will make her to readily retreat by lopping off her ears and the tip of nose. As it is her feminineness is protecting her, and I too I do not really attempt to kill her, but I intend to terminate her impudence and mobility."
While Rama is still speaking that way, convulsed in anger Tataka roaringly rushed towards Rama alone, swinging her arms. But the Brahma-sage Vishvamitra daunted sounded her off and said to Rama and Lakshmana, "let you be safe, and be victorious." Flinging up dreadful dust on those two Raghavaa-s, Tataka baffled them for a while with a massive cloud of dust. Then taking hold of witchery she inundated both the Raghava-s with highly torrential stone rain, by which Rama became indignant. On forestalling her effusive stone storming with his arrow storm, Rama even mutilated both of her arms with arrows while she rushed towards them.
With her arms severed and fatigued she started to roar extremely at the nearby, and then provoked Lakshmana made her to loose her ears and the tip of nose by cutting them off. That guise changer vanished after variously altering her aspects, and then on baffling them with her illusoriness and discharging stone storms she moved about appallingly. And on seeing both Rama and Lakshmana who are being overspread by storms of stones from all-over, then the illustrious sage Vishvamitra spoke this sentence.
"Enough is your compassion Rama, she is a sinister, behaviourally malevolent, a hinderer of rituals, and this yakshii gets a grip on herself in a short time by her illusory powers. Sun is going to set in a short time, and only before that time she shall be destroyed, for demons at dusk and afterwards become unassailable, indeed." So said sage Viswamitra to Rama.
When Vishvamitra addressed him thus, Rama displaying his capacity in sonic archery forestalled that yakshii who has gone into invisibility and storming stone-storms, with his arrows. And when the arrays of arrows obstructed her who possesses illusional powers, she dashed towards Rama and Lakshmana blaring stridently. And Rama struck an arrow in her chest who is invading and speedily swooping down like a thunderbolt, and thus she is readily felled down and totally dropped dead, too.
On seeing her who is horrendous in her shape is eliminated Indra and other gods have highly esteemed Rama saying, “admirable, admirable is this act. The thousand eyed and the destroyer of enemy’s citadels Indra then spoke with high satisfaction, and even all of the gods are gladdened and said to Vishvamitra this way.
"Oh, sage Vishvamitra, you are blessed, all the groups of wind-gods along with Indra are pleased, so you please show more concern for Raghava. The sons of Prajapati Krishasva who are valiant by their virtue and who possess ascetic strength, oh, Brahman, they may be offered to Raghava.
These are the sons like missiles of Krishaashava Prajaapati. About them, the divine weaponry and their birth, c.f. 21st sarga/chapter, verse 10 to 20.
"Rama is steadfast in following your assignments and thus he is the worthy receiver of those missiles, and this prince has to accomplish a very great deed of gods.” So said gods to Vishvamitra. All the gods on saying thus and on extolling Vishvamitra they contentedly returned to heavens, and then the sunset has come to pass.
That best sage is satisfied with Rama and gladdened for the eradication of Tataka kissed the forehead of and then said this sentence. "Here we stay for tonight, Rama, the august one for a gaze, and tomorrow morning we will go to that hermitage of mine.” So said Vishvamitra to Rama. On listening sage Vishvamitra's words, Dasharatha's son Rama, comfortably stayed that night there in that forest of Tataka.
On that very day alone that forest of Tataka too is released from the curse, and it shone forth like the luxurious heavenly garden of Kubera, namely Chiatra Ratha.
Rama while being eulogised by the groups of celestials and liberated Souls for complete elimination of yaksha's daughter, namely Tataka, stayed there along with the sage only to be awakened by the next day’s sunrise.
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Test for Rama’s discipline.
The materialists view this episode as a function of Rama in eradicating natural calamities like dust storms, pellet storms in an uncultivable land, on the line of the episode of Ahalya. In this episode Rama’s discipline is also tested. Whether he simply follows what is instructed or whether he uses his own discretion, is the topic here. Rama coupled both and eradicates Tataka, tough he doubts for a while whether to eliminate a female. strŸ vadha sahas˜ na kartavya× vir¨pak˜raõ˜di strŸ daõýanam eva prathamata× kriyate - dharm˜k¨tam This is required for the endowment of deadly missiles to Rama in coming chapters. Hence Vishvamitra asks Rama to depend upon his own self-confidence to undertake this deed as at 1-24-30b, 31a. On satisfying with the eligibility of Rama to receive missiles with this episode, Vishvamitra accords those deadly weapons later.
Thus, this is the 26th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Bala Kanda in Prose Sarga 27
| Sage Vishvamitra satisfied with the behaviour of Rama in obliging the orders of elders and performing the act that is assigned to him, gives many weapons to Rama, called shastra, astra-s. The weaponry is categorised mainly into two types. One is shastra - a handheld weapon like sword, lance or mace. The other is astra - a projectile missile invoked by reciting hymns. This chapter lists out those missiles that are given to Rama and in next chapter an account of some counter-attack missiles, called upasamhaara astra-s is given which can be used to nullify the enemy’s missiles. In the endnote of this chapter some verses describing the nature of astra-s are incorporated. |
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Then, on staying that night there in Tataka forest, on the next day morning the greatly renowned sage Vishvamitra, smilingly and wording sweetly spoke to Rama. "I am highly pleased with you, oh, illustrious prince Rama, let safety be with you, I will now give you all of the divine missiles in utmost fondness of mine. I am going to accord all of those divine missiles by which scores of gods, demons, or even from gandharva-s, uragaa-s and the like, or even earthlings are dominated, humbled down and conquered in war. Let safety be with you.
"Raghava, I am going to give the highly divine Danda disc [Punisher disc]; next, oh, best one among men, Dharma disc [Virtue-disc,] and like that kaala disc [Time-disc]; then oh, brave one, Vishnu disc; similarly oh, dextrous Rama, Indra disc and Thunderbolt missile; the best trident pertaining to Shiva; the missile called Brahma-shira [Brahma-crest]; the missile called the Aishiika missile [Grass-Blade missile,] and that way oh, Raghava, I am going to give the unexcelled and highly formidable missile called Brahma missile.
AiSiika missile is dried blade of grass, which by invoking with hymns will become a projectile weapon. Rama uses on Kakasura. In Mahaa Bharata Ashvadhaama also uses this at the final stage of war, which Krishna nullifies.
"Oh manly tiger prince Rama, I am going to accord two maces that are brilliant by their radiance called, the Modaki, [the Beater,] and Shikhari, [the Tower of Protection.] Oh, Rama, like that I will be giving three nooses called Dharma paasha and kaala-paasha and Varuna paasha, [Virtue noose and Time noose, Rain god's noose] as well as an unequalled missile called Varuna astra, Rain-god's missile.
"Oh, Raghu's scion, I will also give two projectile bolts, one called shushka, [The Drier] and the other aardra, [The Drencher,] and even the missiles of Pinaaka and that of Narayana, [the missiles of god Shiva and Narayana,] I will give. Oh, impeccable Rama, thus a well-known missile shikhari [The Tower,] and another the fond of Fire-god known as prathama [The Blower,] and a missile of Air-god too, I will be giving.
"Oh, Raghava of Kakutstha-s, I will give you two missiles named Haya-shira [The Horse-head] and Krouncha [The Wrester,] and two Impellers, one presided over by the power of Vishnu, and the other by the power of Rudra. I will be giving all those weapons that are wielded by demons, namely the deadly Pounder named Kankaalam, and Rods named as Kapaalam and Kankanam, for the elimination of those very demons.
"Oh, mighty armed son of the best king, I am giving a great missile named Vaidyadhara by its name, and a gem of sword named Nandana. Thus, the missile which is very much liked by Gandharva-s, namely Mohana, [The Stupefier,] the missile called Prasvapana [The Inducer of Sleep,] and the gentle Prashamana, [The Pacifier of enemy's anger.]
"Oh, highly fortunate Rama, takes these missiles namely, varshaNa, [the Rainer,] shoshana [the Drainer,] santaapana [the Humidifier,] vilaapana [the Weep-inducer,] and oh, prince, an unassailable intoxicator and a dear missile of Manmatha, namely Mohana [The Intoxicator,] and another the fond missile of gandharva-s namely maanava by its name, [The Humane missile,] and oh, tigerly man, a missile dear one to pishaaca-s, monsters, namely paishaca [The Monster missile.]
"Oh, manly-tiger Rama, greatly powered taamasa and saumana missiles, the indomitable missiles like samvarta, mausala, satya, and then the maaya-maya missile; like that oh, mighty armed Rama, a solar missile the sequestrator of others' brilliance namely teja-prabha; next, the missile of Moon-god named shishira [The Cooler]; and a very deadly missile of tvaSTa namely sudaamana; and even the dangerous missile of bhaga namely shita-iSu, these and the maanava missile of Manu, the earliest ruler of mankind, I will be giving.
"These missiles are, oh, dextrous prince, disguise-wizards, greatly powered, and highly providential ones, oh, Rama, you may take them forthwith." So said sage Vishvamitra to Rama.
That pre-eminent sage Vishvamitra on performing his personal holy depuration then gave the assortment of extraordinary hymns to Rama facing eastward. The comprehension of which invoking hymns of the missiles is impossible even to gods with their sections and subsections of procedures, that Brahman dedicated such hymns to Raghava.
While that intelligent saint Vishvamitra chanted the hymns, all of those highly venerable missiles came nigh and stood accessible to Raghava in their astral form. All of those highly obliging missiles in astral bodies, gladdening to come under the aegis of Rama, then spoke to him making palms-fold, "here are your thralls, Sire, we are here to accomplish whatever you bid us to do, let safety be with you." So said the deities presiding over the missiles to Rama.
On receiving them with a pleased heart, then Rama patted them with his palm, and that Rama of Kakutstha-s also spoke this way to those mightily forceful missiles in ethereal bodies saying, "you may manifest yourselves in my cognisance whenever I need you," and he motivated them to take leave and to come back at his beck and call.
That highly resplendent Rama revered sage Vishvamitra with a thankful heart and readied himself for further journey.
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The nature of some astra-s - missiles
There are some verses that depict the nature of these astra-s. A few of them are given under. Though we may not actually acquire a projectile power with these verses, they may at least detail what these missiles are. The source of these verses is untraceable, but they are said to be in puraaNaa-s, and Shiva informs Sage Narada, about the missiles as below:
brahm˜stram
v˜ntam vahni sam˜yuktam vyomah˜l˜ samanvitam |
meÿa dvayam danta yutam h˜l˜halam ata× param |
ghana ˜dyam v˜yu p¨rvam ca danta yuktam ath˜nvitam |
saram ®kÿa poary˜yam bh˜ntam bh®gu mata× param ||
ambaram v˜yu saÕyukta× ari mardanam apyuta× |
pradŸptam atha avaktavyam paramam ca padam tata× |
tat ete pade prayoktavye g˜yatry˜ madhyamam tata× |
pada trayam prayoktavyam etat brahma astram Ÿritam ||
meÿa dvayam danta yutam h˜l˜halam ata× param |
ghana ˜dyam v˜yu p¨rvam ca danta yuktam ath˜nvitam |
saram ®kÿa poary˜yam bh˜ntam bh®gu mata× param ||
ambaram v˜yu saÕyukta× ari mardanam apyuta× |
pradŸptam atha avaktavyam paramam ca padam tata× |
tat ete pade prayoktavye g˜yatry˜ madhyamam tata× |
pada trayam prayoktavyam etat brahma astram Ÿritam ||
“It contains air, fire and cosmic poison, two goat-like fangs, full of poison, weighty, emits air, contains mercury, fiery, sparkling, sky is filled with air, enemy killing greatly radiant and it is projected with three hymn, Gayatri at its centre, it is known as brahma-astra…”
k˜la cakram
karuõam m˜yay˜ yuktam v˜ntam v˜ruõa saÕyutam |
y¨p˜ntam vahnin˜ yuktam modhas˜gni rath˜ triyuk |
dh˜ntam k˜la ˜tmane iti etat cakr˜ eti param tata× |
phaýantam eÿa mantrastu k˜la cakram prakŸtritam ||
y¨p˜ntam vahnin˜ yuktam modhas˜gni rath˜ triyuk |
dh˜ntam k˜la ˜tmane iti etat cakr˜ eti param tata× |
phaýantam eÿa mantrastu k˜la cakram prakŸtritam ||
“Renders a piteous state, with magical powers, ending in air, and water filled, ends in craters with fire, generates fire and and it is known as Time disc…”
viÿõu cakram
t˜ra p¨rvam ca h®dayam bh˜gy˜t antau vana ˜dima× |
caõýŸþa yukta ˜ÿ˜ýha tŸvra tejasa iti api |
pary˜yam lakÿa saðkhy˜y˜× ˜reti ca padam tata× |
bhŸÿayeti api vaktavyam viÿõu cakram idam vidu× ||
caõýŸþa yukta ˜ÿ˜ýha tŸvra tejasa iti api |
pary˜yam lakÿa saðkhy˜y˜× ˜reti ca padam tata× |
bhŸÿayeti api vaktavyam viÿõu cakram idam vidu× ||
“It first sparkles …with cosmic holes…high degree radiance, with one lakh revolutions per foot, very panicking is its projection…”
Thus, this is the 27th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Bala Kanda in Prose Sarga 28
| Rama requests sage Vishvamitra for endowing annulment missiles, besides projectile ones that have been accorded in the previous chapter. Sage Vishvamitra accords them, and while they are journeying further, they chance to see a picturesque forest on their way and Rama enquires about it. |
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On becoming personally purified Rama, the descendent of Kakutstha-s, received the missiles, and then on their way he is now speaking to Sage Vishvamitra with a pleasant face.
"Oh, godly sage, I have taken the missiles and became unassailable even for gods, but oh, eminent sage, I wish to know the annulment of missiles too." So said Rama to the sage. When Rama of Kakutstha said thus, next that resolute, well-averred and purified sage of eminence Vishvamitra imparted the knowledge of annulment missiles.
"Oh, Raghava, take these radiant missile-children of Krishaasva from me, namely Satyavanta, Satyakeerti, Dhristha, Rabhasa, Pratihaaratara, Paraanmuka, Avaanmukha, Lakshya, Alakshya, Dhridhanaabha, Sunaabha, Dashaaksha, Shatavaktra, Dashasheersha, Shatodara, Padmanaabha, Mahaanaabha, Dundunaabha, Svanaabha, Jyotisha, Shakuna, Nairaashya, Vimala, Yungandhara, Vinidra, Daitya, Pramadhana, Suchibaahu, Mahaabaahu, Nishkali, Virucha, Saarchirmaali, Dhritimaali, Vrittiman, Ruchira, Pitrya, Ssaumansa, and also thus Vidhoota, Makara, are two of them...Karaveerakara, Dhana, Dhaanya, Kaamaroopa, Kaamaruchira, Moha, Aavarana, and thus Jrimbhaka, Sarvanaabha, Varana... and these are the guise changing wizards ad you are the eligible one to handle these missiles, let safety be with you." Thus Vishvamitra gave missiles to Rama.
Gladdening in his heart of hearts Rama of Kakutstha received the annulment missiles saying, "Agreed! Sire!" Those missiles are with radiantly divine bodies, appealing and endowing bliss. Some are fire-like, some smoke-like, and some moon-like and some sun-like, and such as they are, some of them holding out their hollowed palms, and some with palms adjoined melodiously spoke to Rama saying, "here we are, oh, manly-tiger, what can we do for you."
"While remaining in my memory you assist me as and when needed, and till then you may go away as wish," thus that legatee of Raghu-s said to those deities of annulment missiles. Saying "it will be done that way" to Rama, the legatee of Kakutstha-s, also on performing circumambulation to him and then on taking his consent those deities have gone away as they have come.
After learning the nullifying missiles and then while proceeding on the walkway Raghava asked the great sage Vishvamitra with sweet and soft words.
"What is this cloudlike picturesque thicket shining forth not very far away on this side of mountain, with animals spreading over it, and embellished with numerous kinds of birds that have pleasant callings it is highly soul-delighting, thus, my inquisitiveness is growing very much to know it, what is this, really! By the nature of happy environs at this place, oh, eminent sage, I understand that we have come out of the extremely alarming forest of Tataka, but oh, god, whose hermitage's threshold is this, kindly tell me all.
"Oh, great saint, where are those murderers of Brahmans? Oh, venerable one, at which place those evil minded sinners and evildoers will be coming to hinder your ritual? And where, oh, Brahman, I have to safeguard your ritual ceremonies, and demons too are to be eliminated? Oh, eminent sage, what is that place? I would like to hear all of it." Rama asked Vishvamitra in that way.
Thus, this is the 28th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Bala Kanda in Prose Sarga 29
| Rama and Lakshmana inquisitively enquired into the Siddha aashrama, Accomplished Hermitage in the earlier chapter for which Sage Vishvamitra informs about the heritage of that hermitage for it once belonged to Vishnu in Vaamna incarnation. Vishvamitra narrates about it and how Vaamna, a dwarfish ascetic boy eradicated evil on earth. It is a suggestion to Rama from Sage Vishvamitra to do likewise in this incarnation of Rama also. |
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When that matchlessly illustrious Rama has asked for details, that highly resplendent sage Vishvamitra started to narrate about that forest to Rama.
"Here, oh, dextrous Rama, he who is worshipped by gods and who has got outstanding ascesis that Vishnu resided here in the pursuit of practising ascesis and yoga for good many years, likewise for a hundred eras. This is the erstwhile hermitage of great-souled Vaamana renowned as Accomplished hermitage, why because the sage with supreme ascesis Kaashyapa got accomplishment to such of his ascesis there only.
This is firstly the hermitage of Vishnu before taking up Vaamna incarnation. Later the incarnate Vaamna also practised asceticism here. Thus, this hermitage belongs to both Vishnu and Vaamna, and on such an analogy this even belongs to Rama at the present time, so says Vishvamitra at 24th verse below.
"In the meantime, when Vishnu was in his asceticism in this hermitage, the son of King Virochana, namely Bali, has completely conquered all the assemblages of gods together with Indra and his coterie called Wind-gods, and ruling that kingdom where that hermitage is there, he has become renowned in all the three worlds for his magnanimity.
Bali is generally addressed Bali Chakravatri, Bali, The Emperor, for his grand benevolence. He is the grand son of Prahlaada, who in turn is the son of greatest demon king, HiraNyakashapa, who was eliminated by Vishnu, in His Nara-simha, Man-Lion incarnation.
"That great mighty chief of demons Bali then conducted a very grand Vedic ritual. But when Bali is conducting that ritual remaining as its officiator all the gods personally approached Vishnu, keeping Fire ahead of them, just here in this hermitage and they spoke to him.
" 'Oh, all-pervading god Vishnu, Bali the son of Virochana is conducting an unsurpassed Vedic ritual, before the completion of which our own mission, say the task of gods, is to be achieved completely. 'Whoever the supplicant might be and from wherever he might be coming, but if one approaches and supplicates to him he is donating that in as is where is condition, whatever is supplicated and wherever it might be. As such, oh, Vishnu, you may effectuate the most suitable merited deed for the welfare of gods on resorting to your illusory power, Vishnu Maya, and on assuming the form of a dwarf to deal with Emperor Bali." Thus gods appealed to Vishnu.
"In the meanwhile, oh Rama, he whose brilliance is similar to ritual fire, who will be with his wife Lady Aditi, who is resplendent with his own vitality, that godly sage Kaashyapa on completing his asceticism along with Lady Aditi started to eulogise the boon giver and the eliminator of demon Madhu, namely Vishnu." Thus Vishvamitra is narrating to Rama.
The ascetic practises conducted along with wife are said to yield best results, in the case of a desired object of that couple's interest. Therefore, Dasharatha also conducted the ritual to beget progeny along with his wives. Here Sage Kaashyapa conducted his austerities along with wife Aditi.
" 'Oh, Supreme Person, you are abounding with asceticism, aggregate of asceticism, the aspect of asceticism, and the very soul of asceticism, such as you are, I am able to see you with the well practised asceticism of mine.
The word 'tapaH' also means j~naana, gnosis, knowledge, intellect, spirit, as such it is oriented that way and said as, "oh, Vishnu, you are abounding with intellect, aggregate of intellect, the only aspect of intellect..." etc.
" 'In your physique I am seeing this entire universe, oh, god, and you are without a beginning and indefinable, and in you I am taking shelter." Sage Kaashyapa praised Vishnu in this way.
This is the concept of vishva ruupa , Physique of the Universes, which Krishna shows to Arjuna in Maha Bharata at the time of telling Bhavad Gita.
Vishnu is gladdened for the devotion of sage Kaashyapa who is absolved of any blemish y his ascesis, and then Vishnu said this to, "You may seek a boon as you are boon-worthy, I opine that you are a preferred one to me, let safety be with you." Thus Vishnu said to Kaashyapa.
On hearing the word of Vishnu sage Kaashyapa, the son of Sage Mariicha said, "oh, god the accorder of boons, as you are pleased with us it will be apt of you to bestow the boon besought by Lady Aditi and the gods, oh, lord with lofty vows, for which boon I am also supplicating to you, following them. Oh, god, oh, sinless one, you may please attain the sonship of Lady Aditi and myself, oh, dispenser of demons, it will be apt of you to render help to gods who are agonised in the anguish owing to the predominance of Emperor Bali, by becoming the younger brother of Indra.
"Oh, god of gods, as the works of my austerities are accomplished here, by your grace this hermitage will be renowned by the name Siddha ashram, Hermitage of Accomplishment, hence oh god, arise from here to become my son.' So said sage Kaashyapa to Vishnu.
The wording siddhe karmaNi is interpreted in two ways. One in respect of Vishnu who is practising asceticism there, as His austerities are accomplished here in accepting request of gods as well as that of Sage Kaashyapa. The other, in respect of Kaashyapa who is seeking the boon, and if Vishnu accords the boon to incarnate Himself as Vaamna in the womb of Aditi, the austerities of Kaashyapa are also accomplished. Since the deeds of Supreme God are not accomplished with mere austerities, but by eliminating the evil, the concept of siddhe karmaNi is appropriate in respect of Sage Kaashyapa. In any way, this hermitage is an Accomplished one for gods, for sages, and for Supreme Divinities, in taking a foothold to eliminate the evil on earth.
That great resplendent Vishnu then adopting a semblance of a dwarf emerged from Aditi, and that dwarfish ascetic boy approached Emperor Bali, the son of Virochana.
That dwarf ascetic boy Vaamana begged and received a space that can be covered in three strides, but strode all the three worlds in those three steps for the purpose of saving worlds, as he is interested in the welfare of all the worlds. Vishnu gave the earth back to Indra restraining Emperor Bali with his vitality. Thus that great resplendent Vishnu made the three worlds to come under the control of Indra again.
The myth is that Vaamna, the dwarfish ascetic boy, approaches Emperor Bali and begs of him for a space enough to place his three dwarfish foot-steps. While all around that ritual hall of Bali laugh at this boy's request, Bali comes to know who this dwarfish boy is. Though known to be Vishnu in this incarnation, without deviating from his vow of according charities in 'as is where is condition', Bali accords that much space to the boy. Then Vaamna places one dwarfish foot on this globe and the entire globe is covered with it. Vaamna then asks Bali where to put the second foot. Bali shows heavenward, which heavenly worlds are conquered by Bali and are under his control at that time. Vaamna places his second dwarfish foot on all the heavenly worlds covering all of them. Then again, Vaamna asks Bali as to where the third foot-space is. Bali shows his head to place the third foot. Vaamna places his foot on this third foot-space, i.e., on Bali's head and starts to trample him to paataala loka, nether worlds. At the time of donating the charity, while Bali is pouring water oblation into the hands of Vaamna, Sage Shukrachaarya, the demon's high priest, knowing this dwarf boy to be Vishnu, enters the nozzle of the water pot so that the donation water may not fall into the hands of the boy, thus to fail the donation. Knowing that the sage is in the nozzle of the water-pot, Vaamna pierces the nozzle with a straw of darbha, sacred grass-blade, thus piercing one eye of Sage Shukrachaarya. From then on, this sage has become one-eyed sage, symbolically meaning that he eyes on one side only, namely on the side of demon's welfare. Vaamna places his third step on the head of Emperor Bali and subjugates him to netherworlds, freeing the other worlds from his rule. However, Vishnu blesses Bali to be deathless, though subdued into netherworlds, and to become Indra in the coming manvantara-s, eras. Then on Vishnu is eulogised as Trivikrama, tri vi krama three, verily, paced - surpassing, one who surpasses all the three worlds in three strides.
"This hermitage which at one time is presided by Vishnu, is an eradicator of stress, either the stress and strain caused by the evil on earth, or the stress of going through the cycle of birth and death, thus this hermitage is an accorded of salvation, and I am also beneficed with this hermitage owing to my devotion to Vaamana. Demons causing obstacles, oh, manly tiger Rama, will be arriving at that hermitage and there alone those demons with evil pursuit are to be eliminated.
"Rama, we now go to the unexcelled hermitage of Accomplishment, oh, dear one, as to how this hermitage belongs to me, this also belongs to you." Thus Vishvamitra said to Rama.
This hermitage is my benefice now for I am practising my asceticism here, but originally this belongs to you because you have practised your asceticism here in this hermitage as Vishnu, even earlier to your Vaamana incarnation.' Rama Tilaka.
So saying that great sage Vishvamitra is highly gladdened to lead Rama together with Lakshmana to the hermitage, and on his entering the hermitage with those two, that sage shone forth like moon with a two starred constellation called Punarvasu, the fifth or seventh lunar mansion, after dispersal of mist.
On seeing the arrival of Vishvamitra all of the resident sages of Accomplished Hermitage have quickly approached him with hustle and bustle adoring him. Those sages reverenced Vishvamitra according to their deservedness, likewise they have offered hospitality to both of the princes, Rama and Lakshmana.
Those two princes from Raghu's dynasty and the enemy-subjugators, namely Rama and Lakshmana, briefly took rest and adjoining palms they spoke to the sagely tiger Vishvamitra.
"Oh, the eminent sage, to day itself you may undertake the ritual of solemnity that is undertaken prior to the main ritual, be safe, and let this Hermitage of Accomplishment become an accomplished one in eradiating vice true to its name, and let the word of yours given to my father in fetching me to this place come true." So said Rama to Vishvamitra, supported by Lakshmana.
When he is said so, that great radiant and supreme sage Vishvamitra, thereupon scrupulously undertook the vow of ritual controlling his senses.
Vishvamitra controlling senses etc., is to say that he will cut off from external world occupying himself with the ritual, without getting anger and the like during the progression of this ritual, as explained at 1-19-7 to King Dasharatha.
Both the youngsters Rama and Lakshmana on spending that night vigilantly got up with the sunrise. On finishing morning time bathing they meditated upon the easterly aurora, and then on completing the supreme meditation on Gayatri in its regularity, they addressed themselves to sage Vishvamitra, who by now has enkindled ritual fire and sitting before the Altar of Fire.
Rama and Lakshmana spent that night vigilantly but not in a clam and collected way. anena kÿatriyeõa j˜gar¨katay˜ yajñ˜di dharma anuÿ÷˜t® samrakÿõam kartavyan iti s¨citam || dk.
Thus, this is the 29th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Bala Kanda in Prose Sarga 30
| Rama and Lakshmana while safeguarding the ritual of Sage Vishvamitra for six days and nights, on the last night demons named Maareecha and Subaahu come to hinder the ritual. Rama acts deftly and hits out Maareecha to a long distance, but kills the other, namely Subaahu. Rama thus makes the ritual of sage Vishvamitra a success. |
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The two enemy subjugators, Rama and Lakshmana, who are sensible of their conduct according to time and place, and who will be sensibly talking according to time and place, those princes then spoke this sentence to Vishvamitra.
"Oh, god, we are interested to listen at which time those night-walkers come to disturb the ritual, and at which time we have to safeguarded the ritual from them, that you tell us, let not that moment pass away."
It appears from the word order as above, 'at which time those two demons are to be safeguarded by us?' But positioning the word samrakshNiiyau is a grammarian's headache. On this many kinds of declinations are said. Rama Tilaka attributes this rakshNiyau 'to be safeguarded' to ritual, and he says that 'from whom the ritual is to be safeguarded'
All the sages available there are delighted with the princes of Kakutstha dynasty who are speaking thus and making haste for a combat with demons and they praised them.
"Oh, Raghava-s, you have to safeguard this ritual for six nights and days from today, and this Sage Vishvamitra who is under the vow of ritual goes into muteness as required by the vow." Thus said the other sages near at ritual place.
On hearing that sentence of the other sages those two glorious princes have wakefully safeguarded that woodland of the ritual for six nights and days. On alertly patrolling nearby the Altar of Fire those two enemy-destroyers who are the wielders of great bows and valiant ones have protected the best sage Vishvamitra. While that period of six days is elapsing and when the sixth day has come, then Rama said to Saumitri, "you be prepared and be on alert."
While Rama is saying thus himself quickening to combat then the fire in the Altar of Fire flared up suddenly and highly, brightening the chief officiator of the ritual, namely Vishvamitra, and other priests around it.
The compound pra ja jwaala,used in verse with many stresses for the flare is given here to import that the ritual is achieving its climax and it will be fructified thereby. The demons enter just at this juncture to spoil the ritual.
The Altar of Fire around which sacred grass, drink-vessels, oblation spoons, firewood-sticks, and heaps of flowers are kept, and around which Vishvamitra and the conductors of ritual are sitting, that altar flared high.
The darbha is kusha grass used specifically in rituals even today. chamasa is a wooden vessels used for consuming soma juice. srukk is an arm-length wooden spoon with a palm size receptacle at one end used to pour clarified butter and other liquids into Altar of Fire to the chanting of hymns. samidha-s comprises items of wood pieces or sticks, mainly from sandalwood trees and a variety of other items that are offered into fire.
While the Vedic ritual is proceeding well towards its conclusion according to hymnal rendering and rules of conducting the ritual, a strident and frightening blare is generated in the sky. As to how massive clouds appear in torrential cloudburst, likewise two demons appeared enshrouding the sky, and performing wizardry they about to swoop down towards the Altar of Fire.
Maareecha and Subaahu are the monstrous demons that have come along with their followers and they have started to pour down spates of blood. On noticing the Altar of Fire swamped with streams of blood, then Rama swiftly ran towards that direction and saw the demons in the sky. Perceiving that the two demons are about to swoop down on Altar of Fire in haste, that lotus-eyed Rama however gave a quick checking look at Lakshmana saying this sentence.
"Lakshmana, I am reluctant to eliminate this kind of these ill-behaved and raw flesh eating demons, but no doubt, they will be puffed out with Manava missile like a gust puffing thick clouds, you may see." Thus Rama said to Lakshmana. Saying so that agile Rama fitted the very benign and highly radiant arrow Maanava on his bow, and taking aim with it at Maareecha that highly furious Raghava darted it on the chest of Maareecha.
Cleanly hit with that great missile Maanava, demon Maareecha is pitched for a hundred yojana lengths in full, and flung down into an ocean rocking with tidewaters. On seeing him highly whirling, rendered insensate and thrown out when rammed away with the strength of that Cold arrow Rama said this to Lakshmana.
"Lakshmana, see the Cold arrow belonging to Maanava missile expounded by Manu which is taking him away on baffling, but without taking away his life.
Rama is reluctant to eliminate demon Maareecha at this juncture because the same demon discourages Ravana in confronting Rama, but becomes a golden deer at the behest of Ravana, at the time of Ravana's abducting Seetha. So, Rama shows forbearance at Maareecha till such time.
"But I wish to kill these demons for they are ruthless, iniquitous, flagitious, ritual-hinderers and blood-drinkers." So said Rama to Lakshmana. Thus saying to Lakshmana, as though to show his swift dexterity Rama, the descendent of Raghu dynasty, took up a very powerful missile called Aagneya astra, Fire-missile, and darted it on the chest of Subaahu, by which that demon Subaahu is struck and fell flat on ground.
In order to bring felicity to the sages that great glorious and supremely generous Raghava took up the missile of Air-god and hit down the remaining demons. When Rama, the delight of Raghu's dynasty, has eliminated all of the demons that are the hinderers of Vedic rituals, the sages available there in that hermitage idealised him as Indra was idealised once, when he became victories on demons.
On the completion of ritual beholding the precincts that are devoid of calamities the great sage Vishvamitra said this to Rama.
"My purpose in conducting the ritual is fully realised, oh, dextrous Rama, and you too, as a highly illustrious prince, have actualised the word of honour of your mentor, where one mentor is your father King Dasharatha and other is myself, and likewise oh, valiant Rama the glory of this Accomplished hermitage is also actualised..." thus when Vishvamitra is applauding Rama, they have come close to vesper-time for vespertine prayers on Sandhya, the goddess of gloaming.
Thus, this is the 30th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Bala Kanda in Prose Sarga 31
| Sage Vishwamitra travels to Mithila kingdom to attend a ritual of King Janaka and also to see the auspicious bow of Shiva that is being worshipped in the palace of Janaka from ages. The other sages suggest to Rama, that he too may go over there along with them to see that marvellous bow. They all proceed from Siddha Ashram towards River SoNa, a tributary of Ganga, and camp on its bank for a night. |
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Rejoicing for achieving the result of their journey with Vishvamitra, the brave Rama and Lakshmana then resided in that hermitage for that night, gladdening in their heart of hearts. When that night turned into a new day, performing their morning chores both of the brother jointly approached Sage Vishvamitra, who is along with other sages by then. And those gentle-speakers on reverencing that eminent sage Vishvamitra, whose radiance is akin to the ritual-fire, they two spoke this highly courteous sentence to him.
"Oh, tigerly-sage, here are your attendants sir, available in your attendance, what order is to be carried out further, oh, eminent saint, that you may order us. When they have said that way all those great sages spoke to Rama, keeping Vishvamitra at the helm of affairs.
"Oh, best one among men, a highly righteous Vedic ritual belonging to King Janaka of Mithila is going to take place, and we the sages are going over there. Oh, tigerly-man Rama, if you can come along with us, it will be expedient for you to see a monumental gem of bow there.
The sages are not insisting on Rama to come along, but advising him to have a glimpse of that marvellous bow of Shiva, which none can lift to string, so far. The topic of Seetha is also not brought out by them, either, because it is in the know of Vishvamitra alone, and not known to these sages. Kings and princes have their own protocol of proper invitation. Here a third party is inviting Rama to some other king's ritual, which Rama may reject for being a prince. But it is suggestive to say the maxim an aahuuto adhvaryam gacChet 'even uninvited can attend a Vedic-ritual...' Thus the sages are tempting, rather than inviting Rama to come to Mithila in the name of a divine bow, seeing which any valiant prince would easily get excited to string.
"Oh, best one among men, in early times indeed gods gave that awesome bow which has an unimaginable power and which is superbly incandescent in wars to an erstwhile king of Mithila in a congregation of a Vedic-ritual.
This is the bow of Shiva with which He destroyed the ritual of Daksha. Then gods pleased Shiva and obtained this bow from Him. Then gods gave it to Devaraata, an earlier king of Mithila as a boon of Vedic-ritual.
"Gods cannot capably lift it to string; gandharva-s, no; asura-s, no; demons, no; and for human beings, not in any way. Though many kings were inquisitive about the power of that bow, all of those great mighty princes are rendered incapable to string its bowstring. Oh, tigerly-man Rama, there in Mithila you can see that particular bow of the great-souled king of Mithila and his highly admirable Vedic ritual too, if you come with us.
"Once Devaraata, the grandparent of the present king Janaka of Mithila, conducted a Vedic-ritual and he indeed prayed only for this supreme bow with a best grip-handle as the fruit of that ritual from all of the gods and oh, tigerly man Rama, he got the same from them.
For this kuurma puraaNa, padma puraNna puts it as: prŸta× ca bhagav˜n Ÿsa× tris¨lŸ nŸla lohita× | pradadau satru n˜s˜rtham janak˜ya adbhutam dhanu× || k¨rma pur˜õa | | c˜pam þambho× day˜t dattam - padma pur˜õa 'Satisfying with the ritual of Devaraata of Janaka, the Trident holder and holder of venom in throat, namely god Shiva, gave the marvellous bow to eliminate enemies.'
"That bow has got a regular worship and especially during the periods of dhanur utsava-s, festivals of bows-and- arrows. Hence it is kept in the palace of King of Mithila, and oh, Raghava it is worshipped with a variety of sandalwood pastes, scents of aloe substance, and with incenses."
Saying so that best saint Vishvamitra started to travel on along with the assemblages of sages, and even along with Rama and Lakshmana, whose tacit consent to follow the sage is obtained by now, and on bidding farewell to the deities of woodlands of that Accomplished Hermitage, where his ritual is accomplished with the help of Rama and Lakshmana.
"Adieu, georgic deities, everything bodes well to you all, on accomplishment of the ritual I have undertaken here, I wish to go from this Accomplished Hermitage towards the ranges of Himalayan Mountains that are on the northern bank of River Ganga." Thus saying farewell to woodland-deities that descendent of Kaushika, namely Vishvamitra, the saint whose wealth is his ascesis started to journey on aiming to reach the northern side of River Ganga."
While that best saint set forth, the team of his close followers who are the advocators of Vedic canons have moved behind him, approximately with a hundred carts loaded with their ritual paraphernalia.
Even the residents of that Hermitage of Accomplishment, namely animals and birds, closely followed that great-souled Vishvamitra, whose wealth is his ascesis, in herds and flocks. But that sage Vishvamitra made those flocks of birds and the herds of animals to return to their places, as they have shown enough courtesy.
This following of animals and birds is to suggest that while any guest proceeding from their place, it is the courtesy of the residents of that place or house, to see him off for a distance, unlike 'showing a person the door.' Here Vishvamitra is the guest at these woodlands.
Those assemblages of sages on going far on their path made a camp on the bank of River Sona when the sun is dangling towards west. When the sun went into dusk those sages with illimitable resplendence took their bath and on kindling the consumer of kindled oblations they completed their evening fire ritual, and then squatted before sage Vishvamitra.
And even Rama along with Lakshmana on worshipping those sages squatted before that intellectual Vishvamitra. With growing inquisitiveness that resplendent Rama has asked the tigerly sage Vishvamitra whose wealth is his ascesis.
"Oh, godly sage, this place is glistening with well-developed woodlands, really what is this place? You be blest! It will be apt of you tell about it, in essence." Thus Rama asked Vishvamitra.
Sage Vishvamitra whose vows are unselfish and whose ascesis is exalted is motivated with the words of Rama and staying amidst the sages he started to tell all about that place.
Thus, this is the 31st chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Bala Kanda in Prose Sarga 32
| Sage Vishvamitra starts to narrate Kusha's legend. Vishvamitra is the offspring of Kusha's dynasty. Brahma gives boon to Kusha to beget four sons and one among them is Kushanaabha. Kushanaba begets a hundred daughters of excellent beauty. When Vayu, Air-god cherishes them all, those girls refuse him, as they prefer an arranged marriage by their father. Then Air-god in his indignation disfigures them all. |
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"Once there was a highly righteous kingly sage who is the brainchild of Brahma, whose ascesis is of higher order, who has never flouted the rules of rituals or his vows, and who revered the knowers of virtue by name Kusha." Thus Sage Vishvamitra commenced narration.
"That great-souled Kusha begot four selfsame and mighty sons, namely Kusumba, Kushanaabha, Asuurtarajasa, or also called Adhuurtarajasa, and Vasu through the princess of Vidarbha, which princess is of noble birth and an eligible wife of Kusha. With an aspiration that his sons shall uphold the principles of Kshatriya-s, Kusha spoke to them who are brilliant, highly enthusiastic, virtue abiding, and the advocators of truth saying, 'establish your rulership, sons, and achieve righteousness abundantly.'
"On hearing the words of Kusha those four sons that are the formidable ones in the world and the best men among people initiated to build four cities. Great-resplendent Kushamba built the city named Kaushambii for his part, and for his part the virtue-souled Kushanaabha built a city named Mahodaya. Oh, Rama, noble-minded Asuurtarajasa built a city named Dharmaaranya, and king Vasu built a city in the name of Girivraja.
It is believed that the city Kaushambii is the present day Kannauj and Girivraja the present day Rajgir.
"This land on which we are presently staying is known as the land of virtue-souled Vasu, all around which these five best mountains are standing high. This charming river that enters and exits Magadha province is well known as the worthy River Maagadhi, and flowing amid the five of these elevated mountains it shines forth like a garland enwreathing them.
This river is said to be the present day River Son
"This Maagadhi is that river which pertains to the developmental works of the great-souled king Vasu and oh, Rama, flowing towards east to its confluence in Ganga, this river garlands best farmlands and their crops on its way.
The confluence of this river with Ganga is said as the one now available near at Patna, Bihar.
"The virtue-souled kingly saint Kushanaabha gave birth to a hundred daughters with unexcelled beauty through a celestial female called Ghritaachi.
Children begotten through celestial maidens are of superior nature for further procreating a divine generation, like Shakuntala, who begot Bharata, the earliest dynastic king.
"Those girls when attained youthfulness they are lovely and on an occasion they have gone to gardens and moved there about like one lightning with a hundred streaks during rainy season, and while those girls that are decorated with select ornaments are singing, dancing and playing musical instruments, they got into a fantastic felicity. On their coming to parklands those girls whose all limbs are pretty and whose looks are unparalleled on earth, they looked like stars amid clouds within the cloudy thickets of garden bushes.
"On seeing them who are flourishing with all their aspects together with comeliness and ripeness, the all pervading Air-god, Vayu, spoke this word to them.
" 'I have a desire for you all, hence leaving off the notions pertaining to human beings you all become my wives, thereby you too will acquire longevity like divinities. Teenage is always transitory, expressly in humans, but on marrying me you will achieve undiminished youthfulness and forever you can be youthful like immortal females.' Thus Air-god said to those girls.
"On hearing that proposal of Vayu, the Air-god whose strives are unimpeded, then those hundred girls spoke this sentence laughing off his proposal. 'we are aware that you inspirit allthe living beings from inside, oh, the ablest divinity, we are also aware of your uniqueness. But, what for you are dishonouring all of us. We are the daughters of Kushanaabha, oh, best divinity, and we are all capable of displacing you from your realm, but oh, god, we are restraining ourselves in doing so only to conserve our ascetic values.
" 'That time shall never come, oh, god with sordid thinking, when we, at our liberty, may look up for our grooms overlooking our veracious father. Our father is indeed our lord and for us he is the ultimate god too. To whomever we are offered by our father in marriage he alone becomes our husband.' So said hundred girls to Air-god.
On hearing their sentence of rejection, Vayu, the Air-god whose impact is powerful, very angrily entered into all of the limbs of those girls only to disfigure them. Those girls whom Air-god disfigured in that way have entered palace-chambers of the king, but they have entered diffidently, embarrassedly, and tearfully.
"That king on seeing his dear and attractive daughters as disfigured and despondent girls he is highly perturbed and said this.
" 'Oh, daughters, what all is this? Who disregarded probity? Who disfigured you all? Let it be said! Why you gesticulate saying nothing.' asking thus that king sighed and quietened down waiting for a reply." Thus Sage Vishvamitra continued his narration.
Thus, this is the 32nd chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of
Valmiki Ramayana - Bala Kanda in Prose Sarga 33
| Daughters of Kushanaabha report about the Air-god's mischief. Pleased at their behaviour Kushanaabha thinks and arranges for their marriage with Brahmadatta, a saintly king. After the marriage, by the touch of hand of Brahmadatta the girls are rid of their misshapen bodies and they again become great beauties. |
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On hearing that sentence of scholarly Kushanaabha those hundred girls touched his feet with their foreheads and spoke to him.
" 'The all-pervasive Air-god desired to dishonour us, oh, king, resorting to improper approach and overlooking virtuous conduct. Our father is there and we are not independent, you be safe, hence oh, Air-god, you may request our father to know whether he gives us to you or not.' Thus we have told the Air-god, but... Though we all have spoken to him thus, that Air-god who is bound by venality refused to take notice of our words and he has harmed us a lot.' Thus those girls informed their father.
Since then, because the Wind-God bent / The damsels' forms for punishment, / That royal town is known to fame / By Kanyakubja's borrowed name. That is, the City of the Bent Virgins, the modern Kanauj or Canouge - Griffith.
On listening their words that highly virtuous and highly resplendent king spoke to the hundred girls with unsurpassed virtue.
" 'Forgiving is the duty of imperturbable and you have done it. Excellent. Oh, daughters, coursing through your unity my family's prestige is also kept up. Forgiveness is an adornment to women, as a matter of fact, even for men, and this matter called 'forgiving' that which is there, it is an impracticable affair. That too, in respect of divinities. And the kind of forgiveness you all possess uniformly, that is further laudable.
This also means: 'though you possess excellent aspects and persona alike celestials, viz., apsara-s, for you are the children of celestial / apsara Ghritachi... you have forgiven Air-god, without submitting yourselves to bodily pleasures of humans.'
" 'Grace is altruism, grace is ritualism, oh, my daughters, grace is glory, grace is virtue, and this universe is verily abiding in graciousness alone for grace itself is the truth, isn't it!' Thus king Kushanaabha said to his daughters and sent them away.
"On leaving those girls, oh, Rama, that king whose valour matches that of gods and who is an expert in thinking strategies started to think with his ministers on the topics like, as to how his daughters are to be espoused to, to which country they are to be sent, at which time marriage shall happen, and to which matching bridegroom the marriage is to be proposed, and so on." Thus Vishvamitra continued his narration.
During that time a great-resplendent sage named Cuulii is there, who is propitious in his demeanour and who holds his semen upward, and who has achieved high ascetic practise strictly according to Vedic canons.
The uurthva retaH is that the yogi-s of a very high practice of pure yoga called haTha yoga, will hold their semen un-ejaculated by use or misuse, and they make it course towards their heads through the six-plexuses of human body. This type of practice is to enrich their mental and physical glow and they will have a divine aura around them.
"While that sage is in the practise of asceticism a celestial female served him at the place of his ascesis, safety be with you oh, Rama, she is Somada by her name, the daughter of Urmila. Even she is obedient in his respect, and dedicating herself in ministering to him she stayed there righteously. After some time that sage Cuulii has become satisfied with her service. When her service is fructified, oh, Rama, that sage benevolently spoke to her saying, 'I am perfectly pleased with your service, let good betide you, what cherish of yours I have to fulfil.'
"Perceiving that the sage is contented that female celestial Soamda who is aware of making good sentences is highly delighted and spoke with her melodious voice to that pedantic sage.
" 'Vedic splendour is flourishing in you when you have become one with Brahma, oh, supreme ascetic, I may please be endowed with a righteous son whose ascetic spirituality may embody the spirituality enunciated in Veda-s. I am unmarried and nobody's wife, safe you be, and as I took shelter under your kindness it will be apt of you to endow me a son with your faculty of asceticism.' So said Somada to sage Cuulii.
"That Brahma-sage Cuulina benignantly bestowed her with a unique and Brahma-like son who is renowned as Brahmadatta, as well as his own brainchild.
The word 'cuulinaH' also read as Cuulina, another name for this sage Cuuli.
"King Brahmadatta endued with superb grandeur ruled from a city called Kaampilya as with Indra ruling the heaven. The most righteous king Kushanaabha then made up his mind, oh, Rama of Kakutstha, to espouse his hundred daughters to Brahmadatta.
"Inviting Brahmadatta that great-resplendent lord of the land, namely the king Kushanaabha, married his hundred daughters to him, pleasing highly in his heart of hearts. As with the tradition of marriage king Brahmadatta who vies with lord of gods, namely Indra, in succession took the palm of each of the hundred girls into his palm.
"By mere touch of hand of Brahmadatta alone, their misshape and desperation are evanished, and all of those hundred maidens beamed bright as they are retouched with utmost elegance.
"On seeing his daughters getting release from the effect of Air-god Kushanaabha became highly joyful, and he took great delight time and again as and when he looked at them. Later when the marriage is complete king Kushanaabha bade farewell to king Brahmadatta along with his wives, his own hundred daughters, and along with the groups of religious teachers.
"Somada, the celestial female and the mother of Brahmadatta, is gladdened to see her son Brahmadatta, for the worthwhile deed done by him in removing the blemish caused by the Air-god to the girls, or in bringing those worthwhile girls as her daughter-in-laws. She is further gladdened while her feet are traditionally and repeatedly touched by a hundred daughter-in-laws in succession, coupled with her own raising of each of the daughter-in-law to embrace for a hundred times. Thus Somada has gone on caressing each of her hundred daughter-in-laws, and in doing so she is gladdened to do so over and over again, she is gladdened. She thus praised Kushanaabha for giving his gemlike daughters as her daughter-in-laws and blessed the daughter-in-laws.
Thus, this is the 33rd chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Bala Kanda in Prose Sarga 34
| Vishvamitra narrates about the birth of Gaadhi, his own father and the son of Kushanaabha. Incidentally he narrates about the emergence and prominence of River Kaushiki, who is Vishwamitra's elder sister turned out as a sacred River. |
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When Brahmadatta has married and left, oh, Raghava, king Kushanaabha he embarked on Vedic-ritual called putra kaameSTHi in order to beget a son because is sonless. During the performance of the ritual, supremely generous Kusha, the brainchild of Brahma and the father of Kushanaabha, spoke to the king Kushanaabha.
" 'Oh, son, there will be a highly virtuous and selfsame son of yours, known as Gaadhi, and through him you also will get everlasting renown in the world.' " Thus Kusha said to Kushanaabha. Saying so, oh, Rama, Kushanaabha's father Kusa entered the sky and journeyed to the time-honoured abode of Brahma.
"Then after some time that highly intellectual Kushanaabha begot a supremely righteous son known by the name Gaadhi. Oh, Rama of Kakutstha dynasty, that eminently righteous Gaadhi is my father, and since I am born in Kusha dynasty, oh, Raghu's legatee, I got the name Kaushika." Sage Vishvamitra thus narrating to Rama.
"Even my elder sister who undertook benevolent vows and who is renowned by her name Satyavathi is there, oh, Raghava, and she is given in marriage to sage Ruchika. She journeyed to heaven with her body while she followed her departed husband and being a very generous lady she coursed as a great river renowned as River Kaushiki.
Now called Kos'i (Cosy) corrupted from Kaus'ikí, daughter of Kusha. 'This is one of those personifications of rivers so frequent in the Grecian mythology, but in the similar myths is seen the impress of the genius of each people, austere and profoundly religious in India, graceful and devoted to the worship of external beauty in Greece.' Gorresio.
"Desiring to yield benefit for the welfare of world, my sister has emerged with her divinely pious and delightful waters, taking recourse to Himalayan Mountains.
If the first compound is lokasya hita kaama artham then 'to accord both mortal and immortal happiness; paara laukika, aihika saukhyam . My sister's holy waves are hurled / To purify and glad the world. - Griffith.
"Thereby, oh, Rama, I am delightfully and abidingly residing on the mountainsides of Himalayas, in adjacency of my sister Kausiki in all my affection for her. She that Satyavathi for her part is a pious one, steadfast in truthfulness and righteousness, a husband devout, and such a highly fortunate one has emerged as a best river among rivers, namely River Kaushiki.
"Owing to my vow, oh, Rama, I left her for a while and came to the Accomplished Hermitage and owing to your magnificence I have become accomplished in that vow of mine. Oh, dextrous Rama, this is all about my dynasty, my province on which we are presently camping namely the riverbanks of Sona, and about my birth, and thus everything is narrated as you have asked me.
"By telling these legends it is past midnight, oh, Kakutstha, you get some sleep. Safe you be! Let no hindrance occur for us halfway on our pathway. Oh, Raghu's delight, trees are standstill... animals and birds have slouched... nightly sombre has pervaded all the confines. Eventide lapsed slowly and the vault of heaven filled with stars and starlets is splendorous as though orbs of heaven are overspread on its vault. Also, dissipating the darkness of the world with his brilliance, the moon with coolant moonbeams is rising up, gladdening the hearts of worldly beings. Now, the bands of yaksha-s, demons, even the ferocious ogres that feed on raw flesh, why them, all the beings that take pleasure in nights are astir, far and wide." So said Vishvamitra to Rama.
Saying so that greatly resplendent and eminent saint Vishvamitra paused, and then all the other sages have revered him saying, "well-said, well-said. Sublime is this lineage of Kusha dynasty which always dedicated itself to righteousness, and the dynasts of Kusha are the best ones among mankind, and they symbolise with god Brahma himself, thus they are highly reverential." Thus the other sages have applauded Vishvamitra and his dynasty.
"You alone are exemplarily selfsame to Brahma, oh, Vishvamitra of great-renown, and among rivers that prominent River Kaushiki is your sister, thus she is glorifying your ancestry." Thus the sages lauded Vishvamitra.
Sage Vishvamitra is pleased when those tigerly sages have laude him, and then that magnificent sage Vishvamitra lapsed into the lap of sleep, as the sun lapses into lap of dusk for that day.
Even Rama with a little astonishment coming upon him, applauding that tigerly-sage, and glided into the lap of sleep along with Soumitri.
Thus, this is the 34th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.
Valmiki Ramayana - Bala Kanda in Prose Sarga 35
| Sage Vishvamitra along with others reach the banks of River Ganga and they make their sojourn on that riverbank. There when Rama inquisitively enquires about River Ganga Vishvamitra narrates the legend of Ganga, as to how she is taken to heavens by gods from her father Himalayas. |
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On sojourning the remaining night on the bank of river Sona along with great-sages, Viswamitra spoke when that night is elapsing into a sunny daybreak. "Oh, Rama, night fared into a sunny morning, eastern day-spring is set in, hence awake and arise, you be safe, ready yourself for further travel."
On hearing the words of Sage Vishvamitra, Rama woke up and on completion of morning time religious activities he readied himself for further journey and indeed spoke this sentence to the sage. "This River Sona is with auspicious waters and even adorned with dunes, where it is not so deep. Oh, Brahman, in which of the two ways, namely by fordless waters or by fordable water with dunes, we have to cross this river?"
When Rama spoke to him thus sage Vishvamitra replied, "I propose the same route by which these great sages are going. Thus spoken by that astute Sage Vishvamitra, the other great sages travelled on, indeed beholding diverse forests and their environs.
On going a distance on their way, and after a lapse of half a day, then they perceived the prominent one among rivers and the one adored by sages, namely River Ganga. On seeing River Ganga with her pious waters and adored by swans and saarasa waterfowls, all the sages felt delighted together with both of the Raghava-s, namely Rama and Lakshmana.
Then they sojourned on the riverbank of Ganga, and next on taking bath in Ganga they have customarily offered that river's water as oblations to their manes. After that, on enkindling the ritual-fire they have also offered fire-oblations into it for gods. Later, dining on their part of those ambrosian oblations with which they have oblated the fire, those sages perched on the propitious banks of Ganga, surrounding the great-souled Vishvamitra from all sides, to the contentment of their heart in having performed religious chores on the riverbank of Ganga.
When sages are sitting at ease then even Rama and Lakshmana sat down according to their admissibility and custom of sitting before their teachers, and then Rama highly gladdened at heart has spoken to Vishvamitra. "Oh, godly sage, I wish to listen about Ganga, the river that has a trinal course, and as to how she is reaching the husband of rivulets and rivers, namely the ocean, on pervading all the three worlds." Thus Rama asked Vishvamitra.
Motivated by Rama's words the eminent-sage Vishvamitra commenced to narrate about the emergence and that way even about the progression of River Ganga.
"The lordly mountain Himavan who is the greatest treasure trove of minerals, Rama, also treasures up a pair of daughters who by their comeliness are unequalled on earth. The slender-waisted and fascinating daughter of Mt. Meru, oh, Rama, renowned by her name Mena, is the dear wife of Himavan and the mother of those two daughters, indeed.
"This Ganga has emerged as an elder daughter to Himavan through Mena, oh, Raghava, and that way a girl renowned by the name Uma has become a second daughter to him. Later, all of the divinities intending to fulfil a divine purpose have sought the lordly mountain Himavan to spare Ganga, who is scheduled to become a tri-way-cruising river. With a righteous thinking and hopeful of the welfare in triadic world, Himavan then spared his daughter Ganga whose flow is at her own volition.
"Those divinities who are the well-wishers of the well-being of tri-world welcomed Ganga, who is incidentally intended for the purpose of the tri-world, and they came back to heaven fetching Ganga with them, with a heartfelt joy for their purpose is fulfilled.
"The other daughter of Himavanta, oh, Raghu's descendent, that unmarried girl namely Uma, she performed a rigorous sacrament taking hold of a supreme devoutness as her ascesis itself is her wealth. As for Uma who is unified with her rigorous sacrament and who is adored by all the world, that best one among mountains Himavanta gave such a daughter to the unique god Rudra.
"Oh, Raghava, the prominent one among rivers namely Ganga and Uma Devi as well, these are the two daughters of the king of mountains that are highly revered by the world.
"Dear boy Rama with beautiful gait, as to how the triply coursing Ganga has cruised to heaven in the first phase, I have related all about that cruise to you.
The three-way coursing of the river is firstly as Ganga in the lap of Himalayas. Then when she cruised heavenward with divinities as Deva Ganga, or Mandaakini or Sudiirghika, it is second. Later, when she came to earth from heaven and gone into ocean and even to netherworlds as Jahnavi, it is the third. There are variations for this. Some say that the river's entry into sky is the first, by taking words gati mataam vara, gati and deriving meaning as - which sky grants a path for all moving things etc., and the next is her entry to heaven, and nextly her coming to earth. And some say that gods have not left her in middle of the sky to come to heaven at a later time, and hence her three courses are as Ganga, Mandaakini, and Jahnavi.
"As such, that marvellous and sinless daughter of the lordly mountain Himavanta, ever-flowing in the form of water, ascended to the abode of divinities and became deva ganga , Divine River.
Thus, this is the 35th 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
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