Sri Valmiki Ramayanam - Bala Kanda ( Book 1) Prose - Sarga 56 to 66

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 56

 

Vashishta nullifies Vishvamitra's missiles just by his Brahma's baton. All missiles are defused when Vashishta consumed tghem. Vishvamitra launches the highest missile, namely Brahma-missile, which too is consumed by Vashishta, whereby the body of Vashishta becomes a Brahma missile and starts to emit radiation. Then, upon the prayer of gods and saints, Vashishta withdraws the effect of that missile. Vishvamitra on seeing this concludes that mere missiles are of no use and thus he embarks on a sublime ascesis for Brahma-hood.

 

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"When Vashishta spoke in this way, the great-mighty Vishvamitra brandishing Fiery-missile challenged Vashishta saying, 'withstand this, withstand this..." Thus, sage Shataananda continued his narration of Vishvamitra's legend. 

"That reverential sage Vashishta then upraising his Brahma-baton, which is like the other baton of the Terminator, spoke this sentence furiously. 'I am staying here only, you meritless Kshatriya, you may clearly display whatever prowess you have, oh, Gaadhi's son Vishvamitra, I will now ruin whatever vanity you or your missiles have. Where stands the force of belligerence when compared to the supreme force of sagacity, you abased Kshatriya, watch out for my strength of seraphic sagacity.' So said Vashishta to Vishvamitra. 

"With his baton of Brahma Vashishta silenced that matchless and deadly Fiery-missile of Gaadhi's son, namely Vishvamitra, as a deluge of water silencing a rage of fire. Vshvamitra, the son of Gaadhi then rancorously fusilladed the missiles regulated by gods like Varuna, Rudra, Indra, Paashupata, and even a missile which is projectile through grass blade called Ishiika. 

The accounts of these missiles are narrated in chapters 27, 28 of this canto Bala, where Vishvamitra accords these very missiles to Rama. Hence, their details are not reiterated here but just catalogued.

"Vishvamitra also launched missiles named Humane, Rager, Stupefier, Hypnotiser, Yawner, Intoxicator, also thus Humidifier, Weep-inducer. He also launched the missiles called Drainer and Ripper, and the highly unconquerable Thunderbolt, even the lassos of Brahma, Time and Rain-gods. Also missiles called Shiva, Monster, Punisher, Wrester and like that the Baffler, Bolter, Drier, Drencher are launched. And he launched discs called the Discs of Virtue, Time and Vishnu and he also launched other missiles like the Blower, Stirrer and like that the missile with Horse-head. A pair of powers are launched, namely Power of Vishnu and the Power of Rudra, like that the Impeller, Crowbar, and a great missile called Staggerer, and then he launched the lethal missile of the Time. Oh, Rama, the descendent of Raghu, Vishvamitra on triggering off all these missiles then he launched the deadly Trident, Skull and Torque missiles on Vashishta, and whole thing has became a spectacular display of Vishvamitra's arsenal. 

"Brahma's son Vashishta defused all of those missiles just with his baton and when all of them are thus silenced, Gaadhi's son Vishvamitra touched off Brahma's missile. When Vishvamitra brandished and set up Brahma missile for launching, seeing it all the gods keeping the Fire-god at their vanguard, godly sages, reptiles along with gandharva-s are perplexed, and the triad of worlds itself is perturbed. Even that deleteriously destructive Brahma's missile is completely consumed with the seraphic resplendence of Brahma-baton of Sage Vashishta. 

"The appearance of that great-souled Vashishta became appallingly perplexing when he is finishing off that Brahma missile as if to surely petrify the Tri-world. From all of the pits of hair of that great-souled Vashishta ramified are the raditional beams and those radiated shafts are rolling up with the fumes of radiation, so to speak. The baton of Brahma gripped in his hand and upraised by Vashishta is highly glowing as if it is the fumeless inferno of Time, and as if it is the earthly baton of Yama, the Terminator. 

"The assemblages of saints then extolled the best meditator Vashishta saying, 'oh, Brahman, infallible is your prowess, but bear this combustion of missile by your own combustive power. Though Vishvamitra is a supreme ascetic he is forestalled by you and your seraphic power, but this power of yours is equally anguishing all the worlds. Hence, let the worlds survive shooing away their anguish caused by your prowess. Oh, Brahman, be gracious, for you are the best among the best meditators...' So said saints to Vashishta. When that great-resplendent Vashishta is spoken thus by saints and gods he composed himself, and then that estranged Vishvamitra spoke this to himself with heavy suspiration. 

" 'Fie upon the might of Kshatriya, mightier is the might of Brahman's resplendence, only with one baton of Brahma all of my missiles are defused.  Therefore on analysing this matter, I with my heart and senses quietened will embark on a sublime ascesis which really will be the causative factor for according Brahma-Sage-hood.' So thought Vishvamitra..." Thus Sage Shataananda continued his narration of Vishvamitra's legend. 

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brahmatva - brahaman-hood

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Firstly the difference between a Brahmin and a Brahman may be differentiated, where a Brahmin is just by his birth in that caste and if he practises numerous ordeals he will attain Brahman-hood. Not all Brahmins are Brahmans and a real Brahman will not look back for his birth details.

Throughout this chapter Vashishta is called by Valmiki as japataam varaH, japataam shreSTaH and the like, only to remind us that Vashishta is an eminent meditator of Vedic hymns, all of which culminate into Gayatri hymn. Thus, Vashishta's only weapon is Gayatri hymn with which he subjugated all the arsenal of Vishvamitra. The fight between Vishvamitra and Vashishta is not just a fight between a sage and king, but between vidya - avidya; aatma vidya - anaatma vidya 'enlightenment and un-enlightenment...' An enlightened one does not spring up at any trivial inconvenience but becomes a horrid being, if that antagonistic assail becomes intolerable for living beings. This is the real essence and nature of a true Brahman, whose arsenal is just a wooden baton and heartfelt Gayatri hymn.

For this Bhagavad Gita says at Ch. 18, verse 42: þamo dama× tapa× þaucamkÿ˜nti× ˜rjavam eva ca | jñ˜nam vijñ˜nam ˜stikyam br˜hmam karma svabh˜vajam ||

'A Brahman's virtues, / Prince Born of his nature, are serenity / Self-mastery, religion, purity / Patience, uprightness, learning, and to know / The truth of things which be...' Sir Edwin Arnold.

Thus, Vashishta had never resorted to meaningless curses, menacing arsenal, mutinous retaliation but just swallowed the wrath of a wrathful king. This is brahmaNatva

Thus, this is the 56th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India. 

Valmiki Ramayana - Bala Kanda in Prose Sarga 57

 

The legend of Trishanku is narrated to Rama, which forms a part of Vishvamitra's legend. When Brahma blesses Vishvamitra to be a kingly-saint, rather than a Brahman-saint, Vishvamitra continues his ascesis in southerly parts of country. In the meantime, one king named Trishanku desired to go to heaven with mortal body and approaches Vashishta who rejects that very suggestion. Then that king approaches the sons of the same Vashishta with the same idea.

 

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"Oh, Raghava, on making that great-souled Vashishta an enemy, whenever Vishvamitra reminisced over his subdual by Vashishta, he is seethed at heart and heaved sighs repeatedly. Then on going to southern quarter with his prime queen, that great-ascetic Vishvamitra self-collectedly conducted a highly astounding ascesis subsisting only on fruits and tubers." Thus Sage Shataananda continued his narration of Vishvamitra's legend. Then Vishvamitra begot sons named Havispanda, Madhuspnada, Dhridhanetra and Mahaaratha, who conduct themselves in candour and chivalry. 

"At the close of one thousand years of ascesis Brahma, the Grandparent of all worlds, revealed Himself to Vishvamitra and spoke these words mellowly to ascetically wealthy Vishvamitra, 'oh, son of Kushika, Vishvamitra, you have won the worlds of kingly-sages by your ascesis. 

" 'We indeed acquiesce you as a kingly-sage by your ascesis.' saying so that great resplendent Brahma, the Supreme Ruler of the Worlds, went away to his Abode of Brahma, while the gods in Brahma's convoy went to Indra's Heaven. 

"On hearing that Vishvamitra is down-faced with disgrace, and while high anguish prevailed over him, he rancorously soliloquised this. 

" 'Even though I have practised a very high ascesis, the gods together with the observances of hermits are recognising me just as a 'kingly-sage.' Thereby I deem that there is no fruition to my ascesis.' Thus Vishvamitra thought. "Oh, Rama of Kakutstha, deciding in this way in his heart of hearts that self-willed Vishvamitra again undertook a supreme ascesis as he is a great-ascetic. 

"In this meantime there is a veracious king named Trishanku, an enhancer of Ikshvaku dynasty, and one renowned for his self-conquest. Oh, Raghava, an idea sprang up in the mind of Trishanku to perform a ritual by which he will go to heaven with his own body. Then he sincerely invited Vashishta and told him what his thinking is. But the great-souled Vashishta said it as impossible. Thus repudiated Trishanku went to southerly direction in search of orchestrators for the purpose of realising that task, such a phantasmal ritual that enables him to go to heaven with his body, and that king hjas gone to the sons of Vashishta. 

"Trishanku has indeed gone to the place where the sons of Vashishta are protractedly expiating, and there he visited the hundred noble-souled sons of Vashishta, who are supremely self-luminescent and superbly self-refulgent by their ascesis. On reaching nigh of those noble-souled sons of the indoctrinator, namely Vashishta, Trishanku reverenced all of them sequentially according to their age, but with a little down- faced owing to abashment, and spoke to all of those great-souled ones making palm-fold in supplication. 

" 'I have come as a shelter-seeker seeking the shelter of yours as you are the shelterers of the needy, you all be safe, as the great-souled Vashishta has repudiated me. I am longing to perform an unusual ritual and it will be apt of you to give assent to it. Reverencing all of the sons of my mentor Vashishta I am proposing this to you. With reverence I truckle before you all Brahmans who are abiding in ascesis. Such as you are I beg you to assiduously get a ritual performed through me, as to how I can get to heaven with my body. Oh, ascetically wealthy Brahmans, as I am repudiated by Vashishta, I do not perceive another recourse excepting you, who are all the sons of mentor Vashishta. 

" 'The Priest is the ultimate recourse for all of the kings in Ikshvaku dynasty, isn't it. Therefore, next to Vashishta you are all the next-best gods to me.' Thus Trishanku entreated the hundred sons of Sage Vashishta." Sage Shataananda thus continued narration. 

Thus, this is the 57th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India. 

Valmiki Ramayana - Bala Kanda in Prose Sarga 58

 

Trishanku seeks shelter of Vishvamitra when the sons of Vashishta rebuffed him, and even cursed him to become a profaner. Narrating his sad tale and his idealistic idea of going to heaven with mortal body, Trishanku earnestly appeals to Vishvamitra.

 

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"On hearing the sentence of Trishanku, oh, Rama, the hundred sons of sage Vashishta infuriately said this to that king." Thus, sage Shataananda continued his narration to Rama and others. 

" 'You slow-witted king, your veracious mentor has denounced you. But transgressing him how do you approach another branch of the same tree of wisdom, when that very tree rejected you?' So the sons of Vashishta have started to denounce Trishanku. The Royal Priest is the ultimate course for all of Ikshvaku-s, isn't it. It is impossible to transgress the word of advise of such a veracious Priest. Vashishta is the most reverential sage and such a sage has already said it is impossible to conduct such a Vedic-ritual. Then, in which way we are capable to conduct such a Vedic-ritual? 

" 'Oh king of subjects, better get back to your own city again for you are childish. That godlike Vashishta alone is capable to orchestrate any ritual by any king in all the three worlds. Oh, king, how then we are capable to cause a disrepute to his reputation.' Thus, the sons of Vashishta refuted Trishanku. On hearing that sentence of theirs which is highly faltering with words of fury that king further spoke this sentence to all of them." So Shataananda continued. 

" 'I am indeed rejected by the godlike Vashishta, likewise even by you, the sons of the same mentor, as such oh, ascetically wealthy scholars, in this state obloquy I will resort to another recourse, let safety betide you.' So Trishanku bade farewell to the sons of Vashishta, but... 

"But the sons of the sage Vashishta, on hearing that sentence of the king, that is inclusive of and leading to a calamitous situation, have become very highly infuriated and cursed saying, 'you shall get into a state of basely profaner.' That is the curse issued by the sons of Vashishta to Trishanku. 

This expression caNDaal has its own impact. The nomenclature of caNDaal is not the present day 'untouchable' 'outcaste' or a 'pariah' etc., because he is also a member and an important functionary in Hindu system of castes. In Aranya Kanda Seetha admonishes Ravana with the same wording at 3-56-18. The analogy she uses there is to differentiate between functionaries like the Vedic-scholar and the caste-bound Profaner [meaning: one who is not initiated into religious rites or any esoteric knowledge... but socially designated as a Cremator] and between the Altar of Fire and Fire of Pyre, and between the Vedic Ritual and Funeral Rites, both involving Vedic-hymns. A Vedic scholar, or a true Brahmin may perhaps conduct a yaj~na but he is no authority to conduct antya kriya 'funerals' till its end. At best, a priest's function is until the lighting of the pyre, and even perhaps until kapaala moksha 'breakage of cranium...' and from then on it is the function of this caNDaal to take care of the corpse consigned to fire and for its complete cremation, since leaving half burnt corpse to vultures and wolves is sinning as well as for unsanitary situations. Thus, if a Vedic scholar conducts jaata aadi kriyaaH 'rites from birth onwards...' as an initiator, then a caNDaal conducts antya, uttara kriyaaH 'rites of death afterwards...' as a terminator. This verbiage is to demark the relative values of functionaries, according to the maxim 'a donkey is to bear and a dog is to bark...' and if their functions are reversed, reversed are our results.

"On saying thus those great-souled sons of Vashishta withdrew to one's own hermitage and when that night elapsed into day then the king lapsed into a state of basely profaner. He is now wearing blackish cloths which on yestereve were ochry silks, he is now a blackamoor who on yestereve was a gilt-royalty, his head-hair is shaggy which earlier was silkily soft, and his royal garlands which were richly fragrant are now funeral wreaths, and he is besmeared with crematory ashes which were regal emollients, and his royal jewellery is now rendered into iron adornments. On seeing him in the mien of a profaner, oh, Rama, all of his ministers and the subjects and his own retinue have deserted him and took to flight in masses. 

"Though that resolutely self-assured king seethed for one night and day for this mishap, then went to the ascetically prosperous Vishvamitra. But on seeing at that mien of the king which is rendered to that of a precluded profaner from kingship and for officiating rituals etc., oh, Rama, sage Vishvamitra because sympathetic.

The preclusion of the king by way of his transfiguring into a profaner is not only from his kingship, by which he is debarred from officiating Vedic rituals etc., but also from his aihika aamuSmika bhogaaH 'earthly and heavenly enjoyments...' because a king is a godsend being.

"The great-resplendent sage and highly generous Vishvamitra firstly said to that king who is in a terrible aspect 'let safety betide you,' and then spoke on this sentence to him. 'What is the purpose of your visit, oh, great-mighty prince Trishanku, oh, brave lord of Ayodhya, you are accurst to the state of profaner.' 

"Then that king who is accurst to a state of profaner on listening that sentence, as a diligent sentence maker spoke this sentence with his palms adjoined to the sententious sage Vishvamitra. 

" 'I am spurned off by my mentor Vashishta and also like that by his sons. My aspiration remained unachievable, besides, this discrepancy has bechanced upon me. Oh, gentle Vishvamitra, my aspiration is nothing but to go to heaven with my body. I have performed hundred rituals but I have not achieved the fruit.' Thus Trishanku started tell his sad tale.

" 'And now if you doubt me to be a liar, I am no liar either. I spoke no lie heretofore, and even if I were to land into any predicament I do not speak lies anytime hereinafter. Oh, gentle sage, this I pledge you upon my virtue of Kshatriya-hood. 

A liar is hell-bound but not the other way as said yaj~no anR^ite na rakshati... 'a Vedic ritual would not save liars...'

" 'I have propitiated gods with many kinds of Vedic-rituals. I have reigned over people conscientiously. And with my conduct and comport the high-souled savants are also pleased. While I am a pursuant in probity I expect to avail myself of the fruition of this kind of Vedic-ritual. Oh, eminent sage Vishvamitra, but my mentors are not deriving complete contentment by my pursuit. Hence, they shove me off. 

" 'I deem destiny is the only ultimate, and manly efforts are meaningless, for destiny surmounts everything. Destiny is the ultimate course, isn't it? A highly anguished endeavourer, marred by destiny, a sincere requester, such as I am, it will be apt of you to accord, you be safe, your favour upon me. 

" 'In no alternate course I wish to course through and no alternative shelter is there for me. Hence, it will be apt of you, a god in man's mien, to countervail my destiny.' Thus Trishanku prayed for the grace of Vishvamitra..." So said Sage Shataananda to Rama and others continuing the legend of Vishvamitra. 

Thus, this is the 58th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India. 

Valmiki Ramayana - Bala Kanda in Prose Sarga 59

 

Vishvamitra undertakes Trishanku's Vedic ritual and sends disciples to invite all Vedic-scholars. Many sages have come except for Vashishta and his sons. Further, the sons of Vashishta have ridiculed this ritual of Vishvamitra and Trishanku. Vishvamitra gets irritated and hurls curses at the sons of Vashishta.

 

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"Vishvamitra, the son of Kushi, piteously spoke this mellowly sentence to king Trishanku who spoke thus, and who in reality attained a state of profaner." Thus Sage Shataananda continued his narration.

" 'Oh, Trishanku, the legatee of Ikshvaku-s, you are welcome. I am aware that you are a highly righteous king. Oh, the best king, you need not be dismayed, for I accord you haven. I will invite all the sages with pious activities who will render assistance in the ritual, oh, king, then you can perform the ritual self-composedly. You can go to heaven with this body of yours, as well as with the form which is deformed by the curse of mentor Vashishta through his sons. I deem that heaven is handy to you, oh, king of subjects, as you have approached the all-sheltering Vishvamitra and sought shelter.' Thus Vishvamitra solaced Trishanku. 

"On saying thus to Trishanku that great-resplendent Vishvamitra ordered his highly righteous and astutely brilliant sons to organise the arrangements for the ritual. Vishvamitra calling forth all of his disciples said this sentence, 'invite all the eminent sages who are well-read in many Veda-s, along with their disciples and friends, and their ritwiks, the conductors of rituals, and even the sons of Vashishta, at my order. 

" 'If someone speaks inconsiderately incited by the forcefulness of my word, whoever speaks it, whichever word it may be, all that is to be reported to me, whatever it is.' Thus Vishvamitra ordered his disciples. 

"On listening that word of Vishvamitra his disciples went to all directions inviting all by his order, and then the Vedic scholars started to arrive from all provinces. All of the disciples have returned to the fulgently resplendent sage Vishvamitra, and reported the words spoken by all the Vedic scholars. 

" 'On listening your word all the Brahmans from all provinces have started to come and some have already come, leaving alone Mahodaya, the son of Vashishta.' Thus, the disciples have started to inform Vishvamitra. 

" 'What all said by those hundred sons of Vashishta is explosively worded in their fury, oh, eminent sage, and what all they have said that you may please listen. 'A Kshatriya is the officiator, and a profaner is the performer. How then the gods or sages can partake of the remnants of oblations in that ritual-assembly, especially that of a profaner?' Thus, the sons of Vashishta exclaimed. 

One who is uninitiated into any esoteric knowledge is venturing to perform a Vedic ritual and a king, who can perform a ritual, but who cannot officiate ritual or teach Veda-s like a Brahman, is officiating it. Thus both of these, officiator and performer have no Vedic sanctity.

" 'Though the Brahmans or the high-souled sages are now embarrassed by Vishvamitra, how can they go to heaven even after their demise, partaking of the food of a profaner? Oh, tigerly sage Vishvamitra, all the sons of Vashishta including Mahodaya spoke these derisive sentences with their eyes reddening in anger.' Thus, the disciples reported to Vishvamitra. 

"The eminent sage Vishvamitra having heard those words of the sons of Vashishta from all of his disciples, said this rancorously with bloodshot eyes. 

" 'He who reproves me, who am abiding in rigorous ascesis, and who am an unreprovable one by my ascetic merit, that irreverent person will be reduced to ashes, and there is no doubt about it. Now they will be dragged by the lasso of Time to the House of Yama, the Terminator, and from now to seven hundred births to come they take birth as devourers of corpses, come what may. Those who reprove me will be wandering about these mortal worlds on taking birth as disfigured and deformed beings in the ruthless sect of Mustika-s that always feed on dog's flesh. 

" 'That wrong-headed Mahodaya also reproached me, who am irreproachable on my part, hence he gets into tribal-hood and becomes a reproachable tribal for the entire world. By my fury he obtains an utter barbarity and he will be occupied with a murderous bent, and he cycles through a worst possible living for a long time. 

"On saying this much sentence of curse among the sages who have already arrived, that great-resplendent, greatly ascetic, great sage Vishvamitra paused. 

The poet in the last line remembers the sages who have already arrived, only to say that, 'had they not come at the beck and call of Vishvamitra, they too are liable for the above curses, maybe some more curses too, from Vishvamitra. So, knowing this Vedic-ritual of ineligible Trishanku and unqualified Vishvamitra is an improper egotistical extravaganza of Vishvamitra, those who have already come, have come at the cost of their Brahman-hood.'

Thus, this is the 59th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India. 

Valmiki Ramayana - Bala Kanda in Prose Sarga 60

 

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.

 

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"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. 

" '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. 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. 

"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.  '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. '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. 

"Concluding thus those great-sages undertook concerned works of that Vedic-ritual and the great-resplendent Vishvamitra himself became its principal officiator. 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. 

"After a long time that highly ascetical Vishvamitra welcomed all the gods to receive their allotted oblations in that ritual. 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. 

" '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. 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. 

"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. 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. 

" '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. When Mahendra said so, Trishanku loudly exclaiming at the ascetically wealthy Vishvamitra saying, 'save me, save me,' and fell down from heaven. On hearing the exclamatory sentence of Trishanku who is shouting it loudly, Vishvamitra assumed an abnormal anger and also said, 'wait... wait...' 

"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. 

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.

"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. 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. 

" '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. 

"On hearing that sentence of those gods, the eminent saint Kaushika spoke this highly laudable sentence to all of the gods. '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. 

" '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. 

"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. 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. 

"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!' 

"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. 

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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.

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

Valmiki Ramayana - Bala Kanda in Prose Sarga 61

 

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.

 

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"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. 

" '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. 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. 

"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. In the meanwhile the great king of Ayodhya, renowned as Ambariisha, embarked on to perform a Vedic-ritual. 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. '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. 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. 

"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. 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. 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. 

" '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. 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. 

"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.' On hearing the words of Sage Riciika the mother of those great-souled sons spoke this word to the tigerly-man Ambariisha. 

"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. 

"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. 

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...'

"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. 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. 

"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. 

"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. 

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

Valmiki Ramayana - Bala Kanda in Prose Sarga 62

 

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.

 

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"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. 

"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. 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. 

" '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. 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. 

" 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. 

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

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...'

" '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. 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. 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. 

"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. 

" '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. 

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.

"On listening that saying of his sons that eminent sage Vishvamitra started to curse them while fury reddened his eyes. 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. 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. 

"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. 

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

" '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. On listening that sentence of the son of sage, the king Ambariisha is gladdened and proceeded to the ritual hall immediately and spiritedly. 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.

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

"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. 

"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. 

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

Valmiki Ramayana - Bala Kanda in Prose Sarga 63

 

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.

 

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"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. 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.' 

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.'

"On speaking to Vishvamitra in that way Brahma returned to heaven, and that highly vigorous Vishvamitra again performed a great ascesis. 

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

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

"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. 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. 

" '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.' 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. 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. Oh, Rama, while he reverently performed an unspeakable ascesis for a thousand years on the northern mountain, namely Himalayas, then fear occurred to gods. 

"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.' On listening the advice of gods, Brahma, the Grandparent of all the worlds, spoke these pleasant words to the ascetically wealthy Vishvamitra. '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.' 

" 'And on hearing the words of Brahma he that ascetically wealthy Vishvamitra became obeisant and replied the Grandparent adjoining his palms suppliantly. 

" '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. Brahma then said to him, 'your senses remain unconquered as such, oh, tigerly sage, make an effort for it.' Saying so Brahma went heavenward. 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. 

"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. 

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.

"While that great saint is undertaking fervent ascesis it has become a very high burning problem to gods and even to Indra. 

"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. 

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

Valmiki Ramayana - Bala Kanda in Prose Sarga 64

 

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.

 

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" '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. 

"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. 

" '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. 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. '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. 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. 

"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.

"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. By the exceptional trilling tune of that songbird and by the unexceptional tableau of Rambha the sage is on his qui vive. On knowing that as an escapade of the Thousand-eyed Indra, Vishvamitra is enwrapped in wrath and he cursed Rambha. 

" '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. 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. 

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.

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

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.

"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. 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. 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. 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. 

" '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. 

"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. 

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

Valmiki Ramayana - Bala Kanda in Prose Sarga 65

 

Vishvamitra becomes Brahma-sage after a prolonged ascesis that made all the worlds to startle. All gods request Brahma to accord the supreme Brahma-sageship on Vishvamitra as he is cleansed of all mortal impurities, and Brahma accords that highest order on him. Thus Sage Shataananda concludes his narration about the legend of Vishvamitra.

 

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"That great-saint Vishvamitra then leaving off the snowbound Himalayas on north, oh, Rama, he reached eastern quarter and undertook rigorous ascesis." Thus Sage Shataananda continued the legend of Vishvamitra. Committing himself to a vow of muteness, oh, Rama, he performed an unexcelled and unmatched ascesis which is highly impracticable for others to perform. Even on completing a thousand years, even when that great-saint became woodenly, even many barriers are at full blast, oh, Rama, fury has not entered his heart of hearts, for he stood fast in an unmitigated ascesis on making a firm determination. 

"On one day when those thousand years of ascesis with the rigorous pledge of Vishvamitra are being completed, and when he started to eat his meal, oh, Rama, best of Raghu's dynasty, Indra arrived there disguising himself as a Brahman and requested for the readily available meal. 

This meal is prepared by Vishvamitra alone after a thousand years and such self-cooking of food by the ascetics is called, vaishva devam, since it is a sacred preparation anena vaiþvadeva ante sam˜gato atithi× svayam upoÿy˜ api svŸya anna prad˜nena sambhojya iti s¨citam - dk

"Then that godly Vishvamitra willingly gave away all the readied meal to that Brahman, and as no meal is leftover by Brahman-Indra, that great-ascetic Vishvamitra starved himself. Vishvamitra did not speak a little to the Brahman in dissent as he is abided by his pledge of muteness, and he again remained in muteness and breath-control. Like that, he indeed carried on his ascesis. That eminent saint remained without respiration for another thousand years, and then fumes have started to emit from the head of sage who is controlling his breath, by which fumes the triad of worlds looked as if it is searing, and this startled all the worlds. Then the gods, sages, gandharva-s, serpents, reptiles, demons are puzzled at the ascesis of Vishvamitra, and as their own resplendence is dulled by the ascesis of Vishvamitra, thereby they are marred by this blemish of lowered resplendence, then all of them addressed the Grandparent, Brahma. 

" 'Even if that great-saint Vishvamitra is angered and allured in order to foil his ascetical ascendancy, by all of us and by all means oh, god, he is transcending these lures, angers, and passions by his ascesis. Now, even an imperceptible imperfection does not really appear in him, but if his heartfelt desire is not meted out, he will devastate the triad of worlds with his ascetic power. All the directions are all tumultuous, all the oceans are tempestuous, and all the mountains are eruptive, and nothing is bright. The earth is highly tremulous, air is gusting turbulently, oh, Brahma, people tend to become non-theistic and we do not know what to do. 

" 'All the beings in the triad of the worlds are very highly perturbed at their senses and they are as though stupefied, and when juxtaposed the sun is lustreless before the resplendence of that great sage. Oh, God, great saint Vishvamitra turned out to be the embodiment of Fire-god, and before that great-resplendent and most reverential sage makes up his mind for total destruction of all worlds he is to be placated. 

" 'As to how the End-Time Fire entirely blazed away the triad of worlds previously, now this sage may do likewise, hence whatever is his predilection that may be given to him, even if he wants to become the potentate on the realm of gods.' Thus, all gods appealed to Brahma  Then all the assemblages of gods keeping the Grandparent Brahma in their forefront appeared before that great souled Vishvamitra and said this harmonious word. 

" 'Oh, Brahma-sage, you are welcome. We are much contented with your ascesis. Oh, Kaushika, you have achieved Bahaman-hood by your rigorous ascesis. Along with the assemblages of Marut-Wind-gods, I bestow upon you a long life. Let blissfulness betide you. You be safe. Oh, gentle sage, you may take leave as you please.' Thus, Brahma said to Vishvamitra. 

"On hearing the word of Grandparent Brahma and the other residents of heaven, and on paying good devoirs to all of them that great saint cheerfully said. If Brahman-hood and eternality have befallen on me, let the quintessence of AUM and vaSat syllables, and even all Veda-s patronise me. Oh, gods, he who is the outstanding one among the geniuses of kingcraft, and among the scholars of Veda-s as well, even that Vashishta, the brainchild of Brahma, shall acknowledge me in this way as Brahma-sage. Oh, the best gods, you may take leave if you can effectuate this ultimate yearning of mine.' Thus Vishvamitra requested the gods. 

"Then the best one among meditators Vashishta has come over there when the gods besought him to come, and he made friendship with Vishvamitra. He also said in this way to Vishvamitra, 'you are a Brahma-sage. No doubt, you are a Brahma-sage and everything will accrue to you in accordance with the sublimity of this sageship,' and when Vashishta said so to Vishvamitra, all the gods have gone away as they have come. 

"On getting his Brahman-hood even the virtue-souled Vishvamitra started to reverence the supreme among meditators and his counterpart Brahma-sage, namely Vashishta. When his aim is effectuated Vishvamitra ambled all over the earth abiding in ascesis, and oh, Rama, this great souled sage Vishvamitra achieved Brahman-hood in this way. Oh, Rama, he is the best saint, he is the embodiment of ascesis, he is always obliged with righteousness, and he is the stronghold for fortitude." 

On narrating the legend of Vishvamitra in this way that best Brahman and great-resplendent Sage Shataananda took respite. And on listening the narration of Sage Shataananda said in the presence of Rama and Lakshmana, king Janaka said this sentence to Kushika's son, Vishvamitra, with suppliantly adjoined palms. 

"Oh, eminent sage Vishvamitra, you happened to be here at this Vedic-ritual which is conducted by me, oh, Kaushika, that too, along with Rama and Lakshmana, the legatees of Kakutstha, thereby I am fortunate, I am much obliged. Oh, Brahman, I stand consecrated just by your graceful glance, and oh, great saint, I reckon that I have achieved many boons just glancing at you. Oh, great-resplendent Brahman, myself and the noble souled Rama have heard about your great ascesis when Sage Shataananda extolled it comprehensively. 

"The congregationalists available in this Vedic-ritual congregation have also heard about your numerous endowments. Inestimable is your ascesis, infinite is your power, and oh, son of Kushika, your talents are everlastingly invaluable. Oh, lord, there is no contentment to me while listening to your wondrous narratives, but oh nobleman, time for vespertine ritual is fast approaching as sun's sphere is dangling westward. Oh, great-resplendent sage, it will be apt of you to see me tomorrow. Oh, best meditator, it will be apt of you to permit me to leave for now." Thus Janaka sought leave from Vishvamitra. 

When he is spoken in that way, the best saint Vishvamitra is pleased at heart, and praising Janaka, who too is pleased to meet the sage, immediately bid farewell to the best one among men, namely Janaka. This way on saying to the best saint, the king of Mithila and the legatee of Videha lineage, immediately performed circumambulations along with his teachers and relatives to Vishvamitra in veneration. 

Even that virtue souled Vishvamitra started towards his own camp along with Rama and Lakshmana, while being venerated by great sages who are available in the ritual-hall. 

Thus, this is the 65th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India. 

Valmiki Ramayana - Bala Kanda in Prose
Sarga 66

Legend of Shiva's bow is narrated as Vishvamitra asks Janaka to show that bow to Rama and Lakshmana, as they have come this far to have a glimpse of that great bow. Janaka, while narrating its history, makes an offer saying that his daughter Seetha will be given in marriage, if only Rama can string the bowstring of Shiva's bow. In the very same sixty-sixth chapter of Kishkindha Kanda, Valmiki narrates the birth of Hanuma through Jambavanta, elaborately. But here Valmiki informs through Janaka about the nature of birth of Seetha, very concisely, which gave raise to too much of debate about this enigmatic Seetha and her birth. Some points are given in the endnote.

 

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Then on performing morning time rites in the aurora of next morning, king Janaka invited great souled Vishvamitra, along with Raghava-s. On reverencing Vishvamitra and the noble souled Raghava-s according to the formalities envisaged by scriptures, then the virtue souled Janaka spoke these words, indeed.

"Oh, god, you are welcome, oh, holy sage, bid me as to what I should for you, for I am biddable by you, indeed..." So said Janaka.

When said thus by the foreseer Janaka, who can foresee as to why Vishvamitra came with Raghava-s this far, and thus asked him as to what next is to be done, that sage Vishvamitra, for he is presager and wordsmith, and who knows what is to be done next, said these words in reply to that valiant king Janaka.

"These two are the sons of Dasharatha, well-renowned Kshatriya-s in world, and they are desirous to see that marvellous bow which has a place with you... You may show that bow, well bodes you, and on beholding that bow the desire of these two princes will come true, and they will go back as they like..."

But Janaka replied the great sage Vishvamitra when he was addressed thus, "I shall firstly tell by which reason that bow has its place here... Oh, godly sage, there was a king renowned as Devaraata, sixth one from Nimi, the originator of our lineage, and this bow was handed down to him for custodial care by the Sublime Soul, Shiva...

Comment: Some mms use the word jyeSTaH instead of SaSTa for Nimi and then the meaning is that Nimi's eldest son is Devaraata. Basing on the account that is given by Janaka at the time of Rama's mariage with Seetha, Devaraata is the sixth one from Nimi, the originator of Janaka's lineage.

"Once, during the devastation of the Vedic-ritual of Daksha Prajapati, the mettlesome god Rudra, rancorously outstretching the bowstring of this bow, said this to all gods, superciliously...

" 'Oh, gods, whereby you have not apportioned my portion of oblations in Vedic-ritual s, as I am also the desirer of such portion, thereby I will shred the highly revered heads of yours with this bow...' So said Shiva to gods.

"Then, oh, best saint Vishvamitra, all gods are truly dismayed, and on their supplicating, Bhava, namely Shiva, the God of Gods is gladdened... And that Sublime Soul Shiva gladly gave that bow to all of the great souled gods, and oh, godly saint, then those great souled gods gave this gem of a bow of Shiva, the God of Gods, to our ancestor Devaraata, for custodial care...

"Later, when I was ploughing the ritual field then raised by the plough from the furrow is a baby girl... since she is gained while consecrating the ritual-field, she is named as Seetha, and thus she is renowned...

"Hers is a non-uterine birth as she surfaced from the surface of the earth, but fostered as my own soul-born girl and I determined to giver her in marriage to a bridegroom where his boldness is the only bounty, I receive in that marriage...

Comment: 'Dowry is property or money brought by a bride to her husband' and this is familiar throughout the world. In ancient India, there was a counterpart custom to this, called kanyaa shulkam meaning 'some bounty, property or money offered by a bridegroom's family to the bride's family' since they are getting a worthy bride, coming into their family, not just as a mere wife of the bridegroom, but to upkeep and promote that family and its progeny. And this dowry or its counterpart is not compulsorily be paid in hard cash, but it may be any kind of gifts mutually exchanged, which has slowly developed into a mega havoc these days. Here Janaka wants the 'valour' of his prospective son-in-law as bounty due to him in the marriage of Seetha.

"Oh, eminent sage, as my daughter has surfaced from the surface of earth and has come of age, the kings, having heard my declaration that the bounty for Seetha is boldness alone, have come and besought for her... To all of those kings who are beseeching for the girl, I have not given my daughter, saying that she will be given for a bounty of boldness... Then all the kings convoked and on arriving at Mithila, then they wanted to ascertain the calibre of the bow, vis-à-vis their own...

"For them, those who wanted to ascertain the calibre of the bow, that bow of Shiva is fetched to their proximity, but they are incapable to joggle it, or even to catch hold of it...

Comment: This bow of Shiva will be transported on a wheeled casket-cart with eight wheels and drawn by five thousand robust persons. This is narrated in next chapter. 'It is drawn by drawn by five hundred bulls...' aananda raamayana says so. In other versions of Ramayana, it is said that many people will pull that casket-cart, as one or two persons cannot haul it. Once, when Seetha was playing with other girls, their flowery ball of girl's rugby goes under this cart. None of her girlfriends is dare enough to near this bow-casket-cart, since it is a reverential casket-cart. But Seetha goes there and pushes that casket-cart aside with her left hand, as though it is a garland, and retrieves that flower ball. This capability of Seetha in easy handling of Shiva's bow, becomes a bane to her, when one among the wives of sapta R^iSi 'Seven Sages...' issues a curse to Seetha, saying that 'Seetha will be separated from her husband for some time, of course, for the good of people...' So says the tradition.

"Oh, great saint, on knowing the valour of those valorous ones as valueless, I countermanded them... oh, ascetically wealthy Vishvamitra, by that you may know the sequel of it... Then, oh, eminent sage, those kings beleaguered Mithila in a blind fury, since a self-mistrust bechanced among them all, about their own valour...

"They surmised for themselves that they are brushed off by me, and they possessed by a high rancour, they strangled the City of Mithila... Then elapsed is an year and in anyway the possessions for livelihood went into a decline, oh, eminent sage, thereby I am highly anguished

"Then I have assuaged the assemblages of gods by my ascesis and gods are also highly gladdened and gave me fourfold forces...

Comment: The four components of army are foot soldiers, cavalry, elephant-squadrons, and chariot-warriors.

"Then those evildoers and self-mistrustful kings while being drubbed by the heaven-sent army, they have become vigourless and broken, and they beat a hasty retreat... Oh, tigerly sage this is that supremely radiant bow, and oh, saint of sacred vows, I will show it, even to Rama and Lakshmana...

Comment: Here by the use of word 'even' 'also' Janaka is reckoning Rama or Lakshmana on par with other kings who have tried their hand in lifting it. As of now, Janaka is not admitting any supremeness or super-humanness to them. In Janaka's asking at verse 4 'what can I do next...' etc., Janaka has sensed as to why this Vishvamitra brought some boys on this long a route, that too by foot. But he is not yet self-assured of Rama's capability or otherwise. Hence, the next verse starts with the clause 'if'.

"If Rama strings the bowstring of that bow, oh, sage, I will offer my daughter, whose birth is non-uterine, to Dasharatha's Rama..." So said Janaka to Vishvamitra.

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Enigmatic Seetha and her enigmatic birth

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In the endnote of Ch. 56 of Aranya Kanda, some details are given about the enigmatic Seetha. Here also some points about her enigmatic birth are presented.

In a book of O'Flaherty, Wendy D. Textual Sources for the Study of Hinduism. Pub: University of Chicago Press. ISBN 0-226-61847-1. p.59, Ramayana 1:65, Devanagari manuscript w-1455,' it is written that: "[Janaka:] 'Now, one day when I was in the sacrificial grounds, I saw the ultimate celestial nymph, Menaka, flying through the sky, and this thought came to me: 'If I should have a child in her, what a child that would be!' As I was thinking in this way, my semen fell on the ground. And afterwards, as I was ploughing that field, there arose out of the earth, as first fruits, my daughter, who has celestial beauty and qualities, and can only be won by one whose bride price is his manliness. Since she arose from the surface of the earth, and was born from no womb, she is called Sita, the furrow.' "

And this is said to be in Valmiki Ramayana, and this is being used to justify 'the virtually illicit birth of Sita, Lord Rama's wife' - it is unclear as to why and how scholars, as above, are wading through backwaters, called ancillary scripts, in the name of Valmiki Ramayana, and slinging mud on Valmiki or his Ramayana. It would be better to check and recheck their source material for this statement, if it were to be Valmiki Ramayana, on reading the verses 13, 14 and the last one of this chapter, where it is said that the birth of Seetha is a non-uterine birth, as there is neither a Menaka, nor a woman, nor any semen.

Seetha is considered to be the nature's nature, Primordeal Nature, Mahaa Prakriti, and when the five elements of nature intermingle into one, that is the Manifest Nature, where the five elements are pridhvi, aapa, teja, vaayu, aakaasha 'earth, waters, fire, air and space...' and there are many theories of their commingling like, pachii karaNa, saptii karaNa quintuplication, and sevenfold commingling etc. The process of creation gives rise to 24 items: 1] empirical or fundamental matter, 2] mahat, 3] ahamkaara, 4-8] five subtle elements, 9-13] five gross elements, 14] mind, 15-19] five sense organs, 20-24] five motor organs, 25] jiiva aatma, individual's soul, 26] Brahman, The Absolute. With these, a created living being is created. This is in the case of mortals and their births. But when Seetha is found in the furrow all these things have already happened and there is no question of human pregnancy to be attached to her. Hence Seetha is to be taken as Goddess Lakshmi, who is paraa shakti, Vishnu Maya and when she has to take an incarnation to become the prime cause to the effect of eliminating Ravana, no human activity of reproduction can be attached to such beings. If she were to be a human, perhaps she would not have exited from the pyre of fire when she self-immolated, after Rama and Ravana war. Some more information, though unrelated to Valmiki Ramayana, is given hereunder.

lakÿmŸm kÿŸra samudra r˜ja tanay˜m srŸranga dh˜meþvarŸm |
dasŸ bh¨ta samasta deva vanit˜m lokaika dŸpa ankur˜m ||

Lakshmi evolved from the Milky Ocean, when gods and demons churned it for amrita, the Divine Elixir, along with it a host of other items like, haalaahala, [cosmic poison,] candra Moon, kalpa vriksha, [Benevolent Divine Tree,] and the medicinal sage-god Dhanvantari holding the golden pot of amrita, have come out as has been explained by Vishvamitra to Rama in this Kanda.

Vishnu is the all-inclusive deity, known as purusha or mahaa puruSa... parama aatma Supreme Person, naraayaNa one who peregrinates mortals in and out this mortal world, antaryämi The In-dweller of all beings, and He is the shèshin the Totality, in whom all souls are contained. He is bhagavat where bhaga, derives from the root bhaj meaning Gracious Lord, and vat one who has it. Vishnu possesses six such divine glories SaD guna vibhuuti, namely, 1] j~naana, Omniscience 2] aishwarya, Providence, 3] shakti, Omnicompetence, 4] bala, Omnipotence, 5] viirya, Immutability. 6] tèjas, Resplendence, shakti is the samvit, the Primary Intelligence of God, while the other five attributes emerge from this samvid and hence shakti is the god's ahamata Personality and Activity. Thus this Shakti of god is personified in mythological lore and is called Shri or Lakshmi, and She is said to manifest herself in, 1] kriyaa shakti, Creative Activity and 2] bhuuti shakti, Creation of God. Hence Vishnu cannot part with His own personality or creativity i.e., ahamta, which in its feminine form is called shrii or Lakshmi. He therefore needs His consort Goddess Lakshmi to be with Him always, untouched by any. Thus, Goddess Lakshmi has to accompany Vishnu in all His incarnations, along with other paraphernalia like his conch-shell, his quoit and mace, and the thousand headed serpent aadi sheSa etc. Such a delightful deity Goddess Lakshmi is a treasure house that can be abducted by the greedy, but she is fickle like ripples lakÿmŸ hi toya taranga capal˜ Lakshmi= Goddess Lakshmi; hi= indeed; toya= water; taranga= wave like; capalaa= wavering. 'Goddess Lakshmi is wavering like the waves of water...' chapala, chanchala, asthira, wavering, faltering, unstable, and maayaa, maa + yaa 'whose illusory play she is, or liila play of god. She comes in unnoticeably like the water in a coconut and evaporates innocently into thin air, at Her will. Such as she is she is easily grabbed by the greedy. Hence none can give birth to her except the Mother Nature, and hence she is called mahilaa ; mahi + laa where mahi is earth and laa ; laH khaNDane triSu aadaane stri because Mother Earth gave birth to Seetha, Seetha is mahila Hence it is better to avoid assuming her to be an ordinary lady of an ordinary birth, and she may be viewed either legendarily or mythologically, for Valmiki as an epical poet, himself has not chronicled the details of her birth.

Even Vishnu is deprived of Her in His incarnations, not only in Ramayana but also in His nR^i simha Man-Lion incarnation. There, Maya Lakshmi becomes a tribal woman to bring back the ferocious Lion-Man to his original form. And in other versions of Ramayana, it is said that Ravana abducted Maya Seetha, but not real Seetha. 'When the real Seetha herself is an enigma, what if Ravana abducts real or duplicate copy of that Seetha...' is the brushed aside adjustment. In either case, it is maya, liila illusory power, sport of Vishnu together with that of Goddess Lakshmi, cause this enigma. Hence, whenever She is thus absconding from Him, Vishnu searches and retrieves Her, for no one in Universe can handle her, nor amass all the wealth. The predestined wealth alone is enjoyable but nothing more can be amassed. So also are the riches in the present day world, come too suddenly and vanish that suddenly. No one is rich ever and anon, and on someday every one is likely to see the ups and downs in his graph of riches. It is Vishnu that retrives the real wealth back to His abode Vaikuntha, and even punishes anyone for his accumulation of beyond-the-means-wealth. The burning of Lanka by Hanuma in Sundara Kanda is an example to this.

In Lakshmi tantra , a Vaishnavaite aagama text, She that unrestrainable Goddess Lakshmi declares Herself, as naaraayaNii, vaiSNavii i.e., a coequal of Vishnu, in the play of the universe i.e., in God's liila, saying that: aham n˜r˜yanŸ n˜ma s˜ satt˜ vaiÿõavŸ par˜ 'I am indeed naaraayaNii i.e. Lakshmi, the Supreme Essence of Vishnu... [Lakshmi Tantra 3.1.]

The Hindu mythology bases more on its eighteen Puraana-s, each of the six is rendered to each of the Hindu Trinity, Brahma, Vishnu, and Shiva. A] Vishnu Puraana-s are: - 1] Vishnu, 2] bhaagavata, 3] naaradiiya, 4] garuda, 5] padma. 6] varaaha. B] Brahma Puraana-s : -1] Brahma, 2] brahmaanda, 3] brahma vaivarta, 4] maarkandèya, 5] bhaviSya,6] vaamana. C] Shiva Puraana-s : - 1] vaayu, 2] linga, 3] skanda, 4] agni, 5] matsya, 6] kuurma. In all these Puraana-s Goddess Lakshmi is given a laudable place without any sectarian dispute. In the Vaishnavaite Puraana-s, Shiva starts telling the efficacy of Vishnu to Goddess Parvati. While Shaiva mythology places Goddess Parvati, the consort of Shiva, in one half of Shiva's body artha naariishvara tattva, and Vaishnavaite tradition places Goddess Lakshmi in the heart of Vishnu itself, as if it is a Lotus hridaya kamala. This is to depict the inseparable unison of Universal purusha, Male and prakriti , Female, the seed and field.

While Valmiki Ramayana names Rama as Rama, the Padma Puraana etc., mythological texts bring in the Vedic texts and prefix shrii of shrii suukta of Rig Veda khila 5-87, which is a feminine counterpart of puruSa suukta of Rig Veda 10-90, for parama purusha i.e., Vishnu or Narayana, and thus call Rama of Valmiki as shrii raama. Vaishnavaite mythologies take hold of these and other Vedic references to Vishnu, and treat Vishnu / Narayana and Lakshmi as the inseparable divine couple, who maintain this Universe. The prefix shrii means as 'one who takes delight in shrii i.e., Lakshmi, meaning wealth, wealth of any kind. shrii riti prathamam naama lakshmyaa and ' if a is the first name of Vishnu, shrii is the first name of Lakshmi. Thus, primarily eight kinds of wealth are established, to be associated with Goddess Lakshmi. They are 1] aadi Lakshmi Wealth a priori 2] dhaanya Lakshmi Cereal Wealth 3] Dhairya Lakshmi Wealth of Courage 4] gaja Laksmi Elephant Wealth, i.e., Elephantine Wealth of all animals and livestock, santaana Lakshmi Wealth of Progeny, 6] vijaya Lakshmi, Wealth of Victory, 7] vidyaa Lakshmi Wealth of Education, 8] dhana Lakshmi Monetary Wealth. And any thing that need be affluent gets the auspicious prefix shrii or suffix lakshmi, and called raajya Lakshmi , Wealth of Empire, bhaagya lakshmi Wealth of Fortune, and the like...

The play of Goddess Lakshmi in the form of Seetha is Ramayana. As such, her absence from Rama caused Rama to travel up to Lanka, annihilate the evil, and retrieve her. Seetha herself expresses her anguish about Rama's indulgence in a Supreme welfare-state, than in herself, as Mahaakavi Kalidasa, in his epical poem Raghu Vamsha, and depicts what this bhaagya lakshmi has to say, when Rama, basing on some satirical remarks of his lowly subject, deserts Seetha in favour of raajya lakshmi when Seetha said as below:

upasthit˜m p¨rvam ap˜sya lakÿmŸm vanam may˜ s˜rthamasi prapanna× |
tad ˜spadam pr˜pya tay˜ti roÿ˜t soýh˜ asmi na tad bhavane vasantŸ || raghuvamsha

"Earlier you refused the kingdom-wealth, raajya lakshmi and came to forests, where I was with you. Now that, that kingdom-wealth, raajya lakshmi on winning your affection is jealous of me, who am your bhaagya lakshmi 'fortune-wealth...' and she does not let me live in your palace." And thus, Seetha departs Rama to forests, at the fag end of Ramayana.

Valmiki declares Ramayana is siithaayaaH charitam mahaan... 'Seetha's impeccable conduct...' by giving her an unusual birth from the furrow of the plough, and in the end she exits from this world into the same soil, where the earth is called vasundhara, which cleaves under Seetha's feet, and takes Seetha into her womb again. As such, the reason for Seetha to be there in that furrow as baby is said to be a vow of Goddess Lakshmi, in her earlier incarnation as Vedavati. The mythologies go on to say that Vedavati is the brainchild of a sage called Kushadhwaja, and he decides to give Vedavati in marriage none less than Vishnu. But in his lifetime, it is an unfulfilled desire. Then Vedavati starts a rigorous penance to achieve her father's wish. When she is at her culmination point of her penance, Ravana, passing that way in sky sees this beautiful lady, nears, and disturbs her penance. Vedavati coming out of her meditation, curses Ravana saying that she will reincarnate herself, to destroy Ravana and his entire dynasty. Then she causes a yogic fire and immolates herself in it. And Vedavati is reborn as Seetha of Ramayana, in an unusual way.

Here aananda raamaayaNa has an interesting parable. Once there was a king named Padmaaksha who wanted Lakshmi as his daughter. On practising ascesis Vishnu appears and gives a fruit called maatulunga phala, and girl emerges from out of that fruit, and she is named as Padma. But greedy to possess her, all the wooing kings war with Padmaaksha and his entire family is ruined and Padma jumps into fire and self immolates herself. Later when Vishnu's maaya comes out of an altar of fire, sits in her meditation, Ravana sees her and wants to abduct her. Of course, she is otherwise said to be Vedavati in other texts. But again, she enters the fire altar and reduces herself to ashes. Even then, Ravana searches in those ashes for her. In there, he gets five diamonds of high quality. He comes to Lanka and paces those diamonds in a casket and jovially presents them to his wife Mandodari. When Mandodari could not lift the casket Ravana lifts it and opens its lid, as he lifted Mt. Kailash. When the casket is opened, Mandodari finds a baby girl in it and recognises her to be Goddess Lakshmi. Then they consult their teachers about that baby's arrival. Those teaches wishing good for Ravana, advise to get rid off this girl immediately, for he is Goddess Lakshmi, arrived here only to end Ravana and his dynasty. Then Mandodari orders his servants to carry away this baby in a casket by an aircraft and get rid off it.

But Ravana rushes after the girl with a sword, to put that girl to sword. Empress Mandodari pacifies Ravana and says "Why purchase a later time death now itself at the hand of this baby... let that the casket be buried..." Ravana agrees. Mandodari also curses this girl saying, "this faithless girl, [for wealth is unfaithful,] will thrive only in a house, where the householder has his senses conquered, and who being an emperor lives like a perfect hermit, and who though wealthy and supreme by himself, will care nothing for the riches but view whole of the world and people as his own soul, with an impartial attitude..." Thus this casket is buried in the fields of King Janaka's empire by demons, clandestinely. Mandodari thought that such a person is an impossibility to take birth in this mortal world, to foster this buried girl, and thus presumed her curse to be twisty. But there is King Janaka with all the above attributes. A king without ego, wealthy but living simple, childless, yet does not crave for one, like King Dasharatha. Hence, he is called raajarSi a saintly king. Seetha's birth is to be limitedly understood, as said by Janaka in this chapter. Otherwise, the nuances about the birth of Seetha are to be viewed through the viewfinders of mythologies, legends, and above all, through the viewfinders of tradition... but not in the vast of epical poetry, as Valmiki himself has undocumented it...

Thus, this is the 66th 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