Sage Vishvamitra asks King Dasharatha to send Rama to protect the Vedic ritual that is being conducted by him, from the demons that are constantly disrupting it. The sage asserts King Dasharatha that he and the other sages in Dasharatha's court know the capabilities of Rama and though Rama is in his adolescence, he can easily kill the demons. But Dasharatha is upset at this request.
tat shrutvaa raaja siMhasya vaakyam adbhuta vistaram |
hR^iShTa romaa mahaatejaa vishvaamitro.abhyabhaaShata || 1-19-1
1. raaja simhasya = king, the lion's; tat adbhuta vistaram vaakyam = shrutvaa = that, grand, detailed, sentence; shrutvA= on listening; mahaa tejaa = great, resplendent; Vishvamitra; hR^iSTa romaa = hair-raising [thrilled]; abhya bhaSata = spoke.
On listening the grand and detailed sentences of that King the lion Dasharatha, the great resplendent Sage Vishvamitra is thrilled with happiness and spoke this way. [1-19-1]
sadR^isham raaja shaarduula tava eva bhuvi na anyataH |
mahaavaMsha prasuutasya vasiShTha vyapadeshinaH || 1-19-2
2. raaja shaardula = oh, kingly, tiger; bhuvi = on the earth; mahaa vamsha = great, dynasty; prasuutasya = born into; VaSThista vyapadeshinaH = by Sage Vashishta, tutored; tava = your; etat = these [promises]; sadR^isham = are befitting [to you]; anyataH na = none, else [can promise like this.]
"Oh, tigerly king, to you befitting are these words and to none else, as you are born in a great dynasty and tutored by Vashishta. [1-19-2]
yat tu me hR^id gatam vaakyam tasya kaaryasya nishcayam |
kuruShva raaja shaarduula bhava satya pratishravaH || 1-19-3
3. raaja shaarduula = oh, kingly, tiger; me hR^it gatam = my, heart, gone in = what I have in my heart; yat = which [work I have]; vaakyam = what is going to be said; tasya kaaryasya nischayam kuruSva = of that, deed, decision, you take; satya prati shravaaH = truthful, promise maker; bhava = you become.
"What concerns I have in my heart I am going to say, and you take decision thereof, oh, tigerly-king, and become truthful to your promises. [1-19-3]
aham niyamam aatiShThe sidhdyartham puruSha.rShabha |
tasya vighnakarau dvau tu raakShasau kaama ruupiNau || 1-19-4
4. puruSarSabha = oh, best one among men; aham siddhi aartham = I, to attain, a goal [of ascesis]; [these days]; ]niyamam aatiSTe = under a [sacrificial] vow, I am abiding by; tu = but; kaama ruupiNau = guise-changers; dvau raakshasau = two, demons; tasya vighna karau = its [ritual's,] obstacle, causers of.
"These days I am abiding by a sacrificial vow to attain a spiritual goal but, oh, best one among men, two guise changing demons as causing obstacles to that ritual. [1-19-4]
vrate me bahushaH ciirNe samaaptyaam raakShasaavimau |
maariicaH ca subaahuH ca viiryavantau sushikShitau || 1-19-5
tau maaMsa rudhira ogheNa vedim taam abhyavarShataam |
5, 6a. bahushaH chiirNe me vraate = almost, completed, in my, ritual; samaaptyaam = at its completion, near end; viiryavantau = valiant ones; su sikshitau = well, trained ones; raakshasaa = demons; maariichaH cha = Mareecha, and; subaahuH cha = Subaahu, also; tau = they two; maamsa rudhira ogheNa = with meat, blood, streams; taam vedim vimau = that, Altar of Fire, from sky; abhya varSataamoverall = they rain [they drench.]
"At the near end of almost completed ritual of mine two valiant and well-trained demons, namely Mareecha and Subaahu, are drenching the Altar of Fire with streams of meat and blood, from the sky. [1-19-5, 6a]
avadhuute tathaa bhuute tasmin niyama nishcaye || 1-19-6
kR^ita shramo nirutsaahaH tasmaat deshaat apaakrame |
6b, 7a. tasmin niyama nishchaye = that, ritual, vow; avadhuute = upheaved - ravaged; tathaa bhuute = thus, on becoming; kR^ita shramaH = I who made, an exertion of myself; nir utsaahaH = [am becoming] without, enthusiasm - unenthusiastic; tasmaat deshaat apaakrame = from that, place, departing from.
"When the ritual vow is thus ravaged I, as the one who exerted myself for the ritual, had to depart from that place, unenthusiastically. [1-19-6n, 7a]
na ca me krodham utsraShTum buddhiH bhavati paarthiva || 1-19-7
tathaa bhuutaa hi saa caryaa na shaapaH tatra mucyate |
7b, 8a. paarthiva = oh, king; krodham = anger; utsraSTum = to let loose; me buddhiH na bhavati = to me, will, is not, becoming - I have no will; saa charyaa tathaa bhutaa hi = that [kind of,] activity [during ritual,] like that, it will be [inoffensive,] isn't it; tatra = in there - under vow; shaapaH na muchyate = curses, will not be, issued.
"And to me there is no will to let loose my anger, oh, king, as no curse shall be issued under vows, and like that the activity during rituals shall be inoffensive, isn't it. [1-19-7b, 8a]
sva putram raaja shaarduula raamam satya paraakramam || 1-19-8
kaaka pakSha dharam shuuram jyeShTham me daatum arhasi |
8b, 9a. raaja sharduula = oh, king, the tiger; satya paraakramam = truth, as his valour; kaaka paksha dharam = crows, wings, wearing - whose hair locks are like crow's wings, jet black, youngster; shuuram = brave one; sva putram = [your] own, son; jyeSTham = eldest one; ramam = Rama be; me daatum arhasi = to me, to give [to spare services,] apt of you.
"As such, oh, tigerly king, it will be apt of you spare the services of that brave one whose valour itself is his truthfulness, that youngling whose hair locks are all the more jet black like crow wings on either side of his head, spare that eldest son of yours, namely Rama. [1-19-8b, 9a]
shakto hi yeSha mayaa gupto divyena svena tejasaa || 1-19-9
raakShasaa ye vikartaaraH teShaam api vinaashane |
9b, 10a. eSaH mayaa guptaH = he is, by me, protected; divyena svena tejasaa = divinely, his own, with resplendence; ye vikartaaraH raakshasaaH = those, wrongdoers [thwarting,] demons; teSaam api vinaashane = of them, even, in destruction; shaktaH hi = capable, indeed.
"Indeed, he is capable to eradicate those demons that are thwarting the ritual by his own divine resplendence, and protected by me as well. [1-19-9b, 10a]
shreyaH ca asmai pradaasyaami bahuruupam na saMshayaH || 1-19-10
trayaaNaam api lokaanaam yena khyaatim gamiShyati |
10b, 11a. asmai = to him [to Rama]; bahu ruupam = in many, a kind; shreyaH cha pradaasyaami = benefits, also, I will accord; samshayaH na = doubt, is not there; yena = by which [which benefits]; trayaaNaam lokaanaam api = three, in worlds, even; khyaatim gamiSyati = renown, he goes in [he acquires.]
"I will also accord many kinds of benefits to him by which he acquires renown in all the three worlds, no doubt about it. [1-19-10b, 11a]
na ca tau raamam aasaadya shaktau sthaatum katham ca na || 1-19-11
na ca tau raaghavaat anyo hantum utsahate pumaan |
11b, 12a. tau = those two [demons]; raamam aasaadya = Rama, on getting [affronting]; katham chana = in any way; sthaatum = to stand fast; na shaktau = not, capable; raaghavaat anyaH pumaan = than Raghava, other, person; tau hantum na utsahate = them two, to eliminate, do not, have fortitude.
"Those two demons will be rendered incapable to stand fast on affronting Rama in anywise, and none other than Raghava has the fortitude to eliminate those two. [1-19-11b, 12a]
viirya utsiktau hi tau paapau kaala paasha vasham gatau || 1-19-12
raamasya raaja shaarduula na paryaaptau mahaatmanaH |
12b, 13a. viirya utsiktau tau paapau = by vigour, berserk, those two, sinners; kaala paasha vasham gatau = Yama's [the Lord of Death,] noose's, subjugation, gone in; raaja sharduula = oh, kingly, tiger; maha atmanaH raamasya na paryaaptau = for great souled, Rama, not, enough - counterbalance.
"Those two sinners that are berserk by their vigour have gone into the subjection of death's noose, oh tigerly king, cannot counterbalance the great-souled Rama. [1-19-12b, 13a]
na ca putra gatam sneham kartum arhasi paarthiva || 1-19-13
aham te prati jaanaami hatau tau viddhi raakShasau |
13b, 14a. paarthiva = oh, king; putra gatam sneham = son, oriented fondness - paternal fondness; kartum na arhasi = to do [to show,] not, apt of you; tau raakshasau hatau viddhi = those two, demons, eradicated, you know - be assured; aham te pratijaanaami = I, to you, promising.
"It will be unapt of you to show your paternal fondness, oh, king, upon my oath, be assured that those two demons are eradicated. [1-19-13b, 14a]
aham vedmi mahaatmaanam raamam satya paraakramam || 1-19-14
vasiShTho.api mahaatejaa ye ca ime tapasi sthitaaH |
14b, 15a. mahaa aatmaanam = sublime-soul; satya paraakramam = truthfulness, as his valour; raamam = of Rama; aham vedmi= I am, in the know of; mahaa tejaa vashishtaH api = great, resplendent one, Vashishta, even; ye tapasi sthitaaH ime cha = those, saints, are here, also [know about Rama.]
"I am sensible of that sublime-soul Rama, whose valour is his truthfulness, and even this great resplendent Vashishta and these saints that are here are aware. [1-19-14b, 15a]
These verses are commented extensively by early commentators. In 14th verse, the pronoun aham, 'I' used by Sage Vishvamitra is to announce definiteness about his own stature to know the Absolute vis-a-vis the Absolute Himself. Vishvamitra was an emperor who left off everything. He was primarily a raaja R^ishi, kingly sage, later became brahma R^ishi and performed moksha kaameSTi. That is a highest ascesis for achieving salvation. Whereas Dasharatha performed Vedic ritual called putra kaameSTi, ritual for begetting sons, as he is still involved in earthly passions. Thus he is still in karmic cycle and recently went under the veil of moha, worldly delusion, advent to the birth of sons. So Dasharatha cannot know who Rama is. All these aspects are said to qualify that expression aham, i.e., 'I am', as said by Vishvamitra.
He also says aham vedmi , it is not just 'I know' but 'I am in full knowledge of Rama' and it is immediately followed by mahaa aatmaanam , about the sublime soul Rama. Rama is at present a twelve-year lad, and Dasharatha should have enquired how a boy is said to be a sublime-soul. Dasharatha did not bother to enquire about the high souled property of his son, because of his newfound fondness for sons. But, Vishvamitra is in full knowledge as to who Rama is, and says Rama is a sublime-soul, as contained in scripture puruSa suukta which says veda aham etam puruSam mahaantam, and as in yo maam pashyatiMe na praNasyati Bhagavad Gita, 6-30, as well.
In next foot at 15th verse, Vishvamitra argues that he is not just extolling Rama to achieve his personal purpose, i.e., the completion of ritual. He says, vashiSTHo api even Sage Vashishta, knows Rama. Here the word api , even, is said to have been used to qualify Vashishta as an antagonist of Vishvamitra in policy differences. 'Even my opponent, this Sage Vashishta, the descendent of Goddess Saraswati and Brahma, and a brahmarSi, Absolute-knower, and at whose instance I became a brahmarSi from aajarSi, is aware of Rama...' is the argument of Vishvamitra, stressing his neutrality in seeking Rama's help.
Still Vishvamitra tells that ye cha ime tapaH sthitaa , 'those sages that are here who are rooted in ascesis' as in the vein of puruSa suukta which says tasya dhiiraaH pratijaananti yonim. Vishvamitra's argument is 'Sage Vashishta may take sides with you, because he is raja guru , the royal priest, while the others like Kaashyapa, Vaamadeva will tell you clearly, as they have no leaning on your court.'
All said and done, King Dasharatha is still lingering for a reply. Seeing that Vishvamitra further says, 'if you want to achieve renown, send Rama.' No father rejoices that much when a son is birthed than on his achieving reputation. Dasharatha is advised in the same way when saying yadi dharmamlaabham, yasha laabham 'if you want renown through a worthy son, who will be renowned in all three worlds by his coming with me, then you send Rama...'
Now Rama's reputation is going to be enhanced by Sage Vishvamitra in eliminating demoness Tataka, in releasing Ahalya from her curse, breaking Shiva's bow, marriage with Seetha, rebuffing Parashuraama etc. And also Vishvamitra leaves the decision to Dasharatha, 'if only your ministers, clergy as well political, permit then alone you send Rama with me...'
yadi te dharma laabham tu yashaH ca paramam bhuvi || 1-19-15
sthiram icChasi raajendra raamam me daatum a.rhasi |
15b, 16a. raajendra = oh, best king; te dharma laabham icChasi yadi = to you, probity, gain in value of, desire, if you; paramam yashaH cha = paramount, renown, also; bhuvi sthitam = on earth, that is abiding - long-lasting; [if you desire]; ramam me daatum arhasi = Rama, to me, to handover, apt of you.
"If you wish to gain in value of probity, a long-lasting and paramount renown on earth it will be apt of you to handover Rama to me. [1-19-15b, 16a]
yadi abhyanuj~naam kaakutstha dadate tava maMtriNaH || 1-19-16
vasiShTha pramukhaaH sarve tato raamam visarjaya |
16b, 17a. kakutstha = oh, king from Kakutstha dynasty, Dasharatha; tava mantriNaH = your, ministers; vasiSThaH pramukhaaH sarve = Vashishta, other elite, all of them; abhyanuj~nanaam dadate yadi = assent, they give, if; tataH ramam visarjaya = then, Rama be, let out - send with me.
"Oh, Dasharatha, you may send Rama if only your ministers and all the other elite headed by Vashishta are going to give assent. [1-19-16b, 17a]
abhipretam asaMsaktam aatmajam daatum arhasi || 1-19-17
dasha raatram hi yaj~nasya raamam raajiiva locanam |
17b, 18a. abhipretam = choicest one; aatma jam = your son; raamam rajiiva lochanam = Rama, lotus, eyed one; a samsaktam = without your close attachment - without further delay; yaj~nasya dasha raatram hi = ritual's, ten, nights [days also included - ten days,] just for; daatum arhasi = to let out, apt of you.
"It will be apt of you to send your choicest son, the lotus-eyed Rama, just for ten days of the ritual without temporising. [1-19-17b, 18a]
na atyeti kaalo yaj~nasya yathaa ayam mama raaghava || 1-19-18
tathaa kuruShva bhadram te maa ca shoke manaH kR^ithaaH |
18b, 19a. raaghava = oh, Raghava - Dasharatha; mama yaj~nasya ayam kaalaH = my, ritual's, this, time; yathaa na atyeti = as to how, not, becomes lapsed; tathaa kuruSva = that way, you do - take decision; shoke manaH maa kR^idhaa = in grief, heart, not, be rendered; bhadram te = safety be to you.
"I wish you to take decision as to how th my ritual's time is not lapsed, and let safety betide you, let not your heart be rendered to grieve." Thus Vishvamitra said to Dasharatha. [1-19-18b, 19a]
iti evam uktvaa dharmaatmaa dharmaartha sahitam vacaH || 1-19-19
viraraama mahaatejaa vishvaamitro mahaamatiH |
19b, 20a. dharmatmaa mahaa tejaaH mahaa muniH = virtue-souled one, great resplendent, great, saint; vishvaamitraH = Vishvamitra; iti evam = this way; dharma artha sahitam vachaH = fairness, meaning, inclusive of [meaningful,] words; uktvaa = having said; vi ra raama = paused.
On saying those words that comprise fairness and meaningfulness that virtue-souled great saint with great resplendence paused. [1-19-19b, 20a]
sa tan nishaMya rAjendro vishvAmitra vacaH shubham || 1-19-20
shokena mahataa aaviShTaH cacaala ca mumoha ca |
labdha saMj~naH tato utathaaya vyaShiidata bhayaanvitaH || 1-19-21
20b, 21. saH raajendraH = he, best king Dasharatha; shubham tat = propitious [words,] that; vishvamitra vachaH = Viswamitra, words; nimashya = on hearing; mahataa shokena aaviSTaH = by profound, adversity, muffled up; cacaala ca mumoha ca = shuddered, also, swooned, also; tataH = after that; labdha sa.nj~naH = gaining, consciousness; utathaaya = on getting up; bhaya anvitaH vyaSiidata = fear, along with, sunk down.
On hearing the propitious words of sage Vishvamitra that best king Dasharatha shuddered and swooned as he is muffled up with profound adversity, and after that on regaining consciousness he sunk down in fear. [1-19-20b, 21]
iti hR^idaya mano vidaaraNam
muni vacanam tad atiiva shushruvaan |
narapatiH abhavat mahaan mahaatmaa
vyathita manaaH pracacaala ca asanaat || 1-19-22
22. iti hR^idaya manaH vi daaraNam = this way, heart, mind, explicitly slitting; tat = that [word]; muni vachanam = saint's, words; shushruvaan = one who has heard, Dasharatha; mahaan mahaa aatmaa = illustrious, noble souled one; nara pati = king Dasharatha; tadaa = then; atiiva vyathita manaa = highly, annoyed, at heart; abhavat = he became; aasanaat pra chachaala cha = from seat [throne,] inordinately flustered, also.
This way on hearing that word of the saint Vishvamitra which is explicitly slitting his mind and heart that illustrious and noble-souled king Dasharatha then became highly annoyed at heart, and flustered extremely in his throne. [1-19-22]
iti vaalmiiki raamaayaNe aadikaavye baala kaaNDe ekonaviMshaH sargaH ||
© 1999, Desiraju Hanumanta Rao [Revised: April 04]
rama and verse
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