Book I : Bala Kanda - The Youthful Majesties
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.
ततः त्रिशंकोर्वचनं श्रुत्वा क्रोधसमन्वितम् |
ऋषिपुत्रशतं राम राजानमिदमब्रवीत् || १-५८-१
1. raama = oh Rama; trishankoH vacanam shrutvaa = on hearing Trishanku's sentence; tataH = then; R^iSiputrashatam = hundred sons of sage; krodhasamanvitam = infuriated; raajaanam idam abraviit = said this to king.
"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. [1-58-1]
प्रत्याख्यातोऽसि दुर्बुद्धे गुरुणा सत्यवादिना |
तं कथं समतिक्रम्य शाखान्तरमुपेयिवान् || १-५८-२
2. durbuddhe = oh slow witted one [king]; satyavaadinaa guruNaa pratyaakhyaataH asi = you are denounced by mentor [Vashishta] the advocator of truth; tam = him; samatikramya = verily over stepping - transgressing; shaakhaantaram = another branch ; katham = how; upeyivaan = come nigh of - approaching.
'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. [1-58-2]
इक्ष्वाकूणां हि सर्वेषां पुरोधाः परमा गतिः |
न चातिक्रमितुं शक्यं वचनं सत्यवादिनः || १-५८-३
3. sarveSaam ikSvaakuuNaam = for all, Ikshvaku-s; purodhaaH paramaa gatiH hi = Royal Priest is, ultimate, course, isn't it; satyavaadinaH = advocator's of truth - veracious priest; vacanam = sentence - words of advise; atikramitum = to transgress; na shakyam = not, possible.
'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. [1-58-3]
अशक्यमिति सोवाच वसिष्ठो भगवानृषिः |
तं वयं वै समाहर्तुं क्रतुं शक्ताः कथंचन || १-५८-४
4. vasiSThaH bhagavaan R^iSiH = Vashishta is, most reverential, sage; saH = such [a sage]; ashakyam iti = thus, not possible; uvaaca = has [already] said; tam = that [type of]; kratum = ritual; samaahartum = to effectuate; vayam = we; katha~ncana shaktaaH = in which way, capable.
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? [1-58-4]
बालिशस्त्वं नरश्रेष्ठ गम्यतां स्वपुरं पुनः |
याजने भगवान् शक्तस्त्रैलोक्यस्यापि पार्थिव || १-५८-५
अवमानं कथं कर्तुं तस्य शक्ष्यामहे वयम् |
5, 6a. narashreSTha = the best for men [here, king of subjects]; tvam baalishaH = you are, childish; punaH svapuram gamyataam = again, get back [to your] own city; paarthiva = oh king; bhagavaan = godlike [Vashishta is]; trailokyasya api = by [kings] of three worlds; yaajane shaktaH = is capable in orchestration of ritual; [tat = therefore]; tasya = his [to reputation]; avamaanam = not reputing [to disrepute]; kartum = to do; vayam katham shakShaayaamahe = how we are capable of.
'Oh king of subjects, better get back to your own city again for you are childish. That godlike Vashishta alone is capable to orchestrate any ritual by any king in all the three worlds. Oh, king, how then we are capable to cause a disrepute to his reputation.' Thus, the sons of Vashishta refuted Trishanku. [1-58-5, 6a]
तेषां तद्वचनं श्रुत्वा क्रोधपर्याकुलाक्षरम् || १-५८-६
स राजा पुनरेवैतानिदं वचनमब्रवीत्
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6b, 7a. saH raajaa = that, king; krodhaparyaakulaakSaram = highly faltering with words of fury; teSaam tat vacanam shrutvaa = on hearing that sentence from them; punaH eva = further, thus; etaan idam vacanam abraviit = spoke this sentence to all of them.
"On hearing that sentence of theirs which is highly faltering with words of fury that king further spoke this sentence to all of them." So Shataananda continued. [1-58-6b, 7a]
प्रत्याख्यातो भगवता गुरुपुत्रैस्तथैव हि || १-५८-७
अन्यां गतिं गमिष्यामि स्वस्ति वोऽस्तु तपोधनाः
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7b, 8a. tapodhanaaH = oh ascetically wealthy [scholars]; bhagavataa = by godlike [Vashishta]; tathaa eva = like that, even; guruputraiH = by mentor's sons; pratyaakhyaataH = I am rejected; hi = indeed; anyaam gatim gamiSyaami = I wish to reach at another objective ; svasti vaH astu = safety betide you.
'I am indeed rejected by the godlike Vashishta, likewise even by you, the sons of the same mentor, as such oh, ascetically wealthy scholars, in this state obloquy I will resort to another recourse, let safety betide you.' So Trishanku bade farewell to the sons of Vashishta, but... [1-58-7b, 8a]
ऋषिपुत्रास्तु तच्छ्रुत्वा वाक्यं घोराभिसंहितम् || १-५८-८
शेपुः परमसंक्रुद्धाश्चण्डालत्वं गमिष्यसि
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8b, 9a. R^iSiputraaH tu = sage's sons, on their part; ghoraabhisamhitam = an idea inclusive of and leading towards a calamitous situation; tat vaakyam shrutvaa = on hearing that sentence; paramasamkruddhaaH = highly verily infuriated; caNDaalatvam gamiSyasi = you get into state of a [basely] profaner; shepuH = cursed.
But the sons of the sage Vashishta, on hearing that sentence of the king, that is inclusive of and leading to a calamitous situation, have become very highly infuriated and cursed saying, 'you shall get into a state of basely profaner.' That is the curse issued by the sons of Vashishta to Trishanku. [1-58-8b, 9a]
This expression caNDaal has its own impact. The nomenclature of caNDaal is not the present day 'untouchable' 'outcaste' or a 'pariah' etc., because he is also a member and an important functionary in Hindu system of castes. In Aranya Kanda Seetha admonishes Ravana with the same wording at 3-56-18. The analogy she uses there is to differentiate between functionaries like the Vedic-scholar and the caste-bound Profaner [meaning: one who is not initiated into religious rites or any esoteric knowledge... but socially designated as a Cremator] and between the Altar of Fire and Fire of Pyre, and between the Vedic Ritual and Funeral Rites, both involving Vedic-hymns. A Vedic scholar, or a true Brahmin may perhaps conduct a yaj~na but he is no authority to conduct antyakriya 'funerals' till its end. At best, a priest's function is until the lighting of the pyre, and even perhaps until kapaalamoksha 'breakage of cranium...' and from then on it is the function of this caNDaal to take care of the corpse consigned to fire and for its complete cremation, since leaving half burnt corpse to vultures and wolves is sinning as well as for unsanitary situations. Thus, if a Vedic scholar conducts jaataadi kriyaaH 'rites from birth onwards...' as an initiator, then a caNDaal conducts antya, uttarakriyaaH 'rites of death afterwards...' as a terminator. This verbiage is to demark the relative values of functionaries, according to the maxim 'a donkey is to bear and a dog is to bark...' and if their functions are reversed, reversed are our results.
इत्युक्त्वा ते महात्मानो विविशुः स्वं स्वमाश्रमम् || १-५८-९
अथ रात्र्यां व्यतीतायां राजा चण्डालतां
गतः |
9b, 10a. mahaatmaanaH = those who are great-souls; te iti uktvaa = they, this way, on saying; svam svam aashramam vivishuH = entered [into their] own [their] own hermitage - they withdrew; atha raatryaam vyatiitaayaam = then, when night elapsed; raajaa caNDaalataam gataH = king, entered into state of basely profaner.
On saying thus those great-souled sons of Vashishta withdrew to one's own hermitage and when that night elapsed into day then the king lapsed into a state of basely profaner. [1-58-9b, 10a]
नीलवस्त्रधरो नीलः परुषो ध्वस्तमूर्धजः || १-५८-१०
चित्यमाल्यानुलेपश्च आयसाभरणोऽभवत् |
10b, 11a. niilavastradharaH = wearing black cloths; niilaH = a blackamoor; paruSaH = one lacking gentleness or refinement - rugged person; dhvastamuurdhajaH = born [hair, head-hair] spoiled [shaggy] head; citya = funeral/crematory; maalyaanulepaH ca = wreaths smeared items [ashes,] also; aayasaabharaNaH = iron decorations; abhavat = rendered into.
He is now wearing blackish cloths which on yestereve were ochry silks, he is now a blackamoor who on yestereve was a gilt-royalty, his head-hair is shaggy which earlier was silkily soft, and his royal garlands which were richly fragrant are now funeral wreaths, and he is besmeared with crematory ashes which were regal emollients, and his royal jewellery is now rendered into iron adornments. [1-58-10b, 11a]
तं दृष्ट्वा मंत्रिणः सर्वे त्यक्त्वा चण्डालरूपिणम् || १-५८-११
प्राद्रवन् सहिता राम पौरा येऽस्यानुगामिनः
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11b, 12a. raama = oh Rama; caNDaalaruupiNam = one in profaner's mien; tam dR^iSTvaa = on seeing him; sarve = all; mantriNaH = ministers; pauraaH = citizens; ye asya anugaaminaH = subjects, who are followers [retinue]; tyaktvaa = on deserting him; sahitaa praadravan = collectively - in masses, took to flight.
On seeing him in the mien of a profaner, oh, Rama, all of his ministers and the subjects and his own retinue have deserted him and took to flight in masses. [1-58-11b, 12a]
एको हि राजा काकुत्स्थ जगाम परमात्मवान् || १-५८-१२
दह्यमानो दिवारात्रं विश्वामित्रं तपोधनम् |
12b, 13a. kaakutstha = Rama of Kakutstha; paramaatmavaan = highly [resolutely] soulful one [self-assured one]; raajaa = king; ekaH divaaraatram = for one, day and night; dahyamaanaH = being seethed; tapodhanam vishvaamitram jagaama = went to ascetically prosperous Vishvamitra.
Though that resolutely self-assured king seethed for one night and day for this mishap, then went to the ascetically prosperous Vishvamitra. [1-58-12b, 13a]
विश्वामित्रस्तु तं दृष्ट्वा राजानं विफलीकृतम् ||१-५८-१३
चण्डालरूपिणं राम मुनिः कारुण्यमागतः
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13b, 14a. raama = oh Rama; muniH vishvaamitraH tu = sage, Vishvamitra, on his part; viphaliikR^itam = made as fruitless [failed, precluded one] ; caNDaalaruupiNam = profaner's in mien; tam raajaanam dR^iSTvaa = on seeing that king; kaaruNyam aagataH = [Vishvamitra] became sympathetic.
But on seeing at that mien of the king which is rendered to that of a precluded profaner from kingship and for officiating rituals etc., oh, Rama, sage Vishvamitra because sympathetic. [1-58-13b, 14a]
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.
कारुण्यात्स महातेजा वाक्यं परमधार्मिकः || १-५८-१४
इदं जगाद भद्रं ते राजानं घोरदर्शनम् |
14b, 15a. mahaatejaaH = great-resplendent one; paramadhaarmikaH = highly generous one; saH = he that Vishvamitra; kaaruNyaat = owing to compassion; ghoradarshanam raajaanam = who is terrible, in his aspect, to king; said this firstly; te bhadram = safety to you; and; idam vaakyam jagaada = said this sentence.
The great-resplendent sage and highly generous Vishvamitra firstly said to that king who is in a terrible aspect 'let safety betide you,' and then spoke on this sentence to him. [1-58-14b, 15a]
किमागमनकार्यं ते राजपुत्र महाबल || १-५८-१५
अयोध्याधिपते वीर शापाच्चण्डालतां गतः |
15b, 16a. mahaabala raajaputra = oh great-mighty, king's son - prince; te aagamanakaaryam kim = what is your work[purpose] for arrival [visit] ; ayodhyaadhipate viira = Ayodhya's chieftain, oh brave one; shaapaat caNDaalataam gataH = you got [accurst] state of profaner by curse.
'What is the purpose of your visit, oh, great-mighty prince Trishanku, oh, brave lord of Ayodhya, you are accurst to the state of profaner.' [1-58-15b, 16a]
अथ तद्वाक्यमाकर्ण्य राजा चण्डालतां गतः || १-५८-१६
अब्रवीत् प्रांजलिर्वाक्यं वाक्यज्ञो वाक्यकोविदम् |
16b, 17a. atha = then; caNDaalataam gataH = accurst to state of profaner; vaakyaj~naH raajaa = sentence knower, king - diligent king, Trishanku; tat vaakyam aakarNya = on listening that sentence; praanjaliH vaakyakovidam vaakyam abraviit = spoke sentence to sententious Vishvamitra with adjoined-palms.
Then that king who is accurst to a state of profaner on listening that sentence, as a diligent sentence maker spoke this sentence with his palms adjoined to the sententious sage Vishvamitra. [1-58-16b, 17a]
प्रत्याख्यातोऽस्मि गुरुणा गुरुपुत्रैस्तथैव च || १-५८-१७
अनवाप्यैव तं कामं मया प्राप्तो विपर्ययः
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17b, 18a. guruNaa = by mentor; tathaa eva ca = like that, also; guruputraiH = by mentor's sons; pratyaakhyaataH asmi = I am spurned off; tam kaamam anavaapya eva = that, aspiration, not achieved, thus; mayaa = by me; viparyayaH = negative effect [discrepancy]; praaptaH = bechanced - I obtained.
I am spurned off by my mentor Vashishta and also like that by his sons. My aspiration remained unachievable, besides, this discrepancy has bechanced upon me. [1-58-17b, 18a]
सशरीरो दिवं यायामिति मे सौम्य दर्शन || १-५८-१८
मया चेष्टं क्रतुशतं तच्च नावाप्यते फलम् |
18b, 19a. saumya = oh gentle Vishvamitra; sashariiraH divam yaayaam = I go to heaven with body ; iti me darshana = thus, my, opinion; mayaa kratushatam iSTam = hundred rituals are performed [earlier] by me; tat phalam na avaapyate = that, fruit, not, achieved.
'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.
अनृतं नोक्तपूर्वं मे न च वक्ष्ये कदाचन || १-५८-१९
कृच्छ्रेष्वपि गतः सौम्य क्षत्रधर्मेण ते शपे
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19b, 20a. saumya = oh gentle one; me = by me; anR^itam na uktapuurvam = lie, not, said, heretofore; kadaacana = any time [hereinafter]; kR^icChreSu gataH api = even if going into predicament; na vakSye = not, going to speak [a lie]; kSatradharmeNa te shape = I take pledge on you by Kshatriya's virtue.
And now if you doubt me to be a liar, I am no liar either. I spoke no lie heretofore, and even if I were to land into any predicament I do not speak lies anytime hereinafter. Oh, gentle sage, this I pledge you upon my virtue of Kshatriya-hood. [1-58-19, 20a]
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...'
यज्ञैर्बहुविधैरिष्टं प्रजाधर्मेण पालिताः || १-५८-२०
गुरवश्च महात्मानः शीलवृत्तेन तोषिताः |
20b, 21a. bahuvidhaiH yaj~naiH iSTam = propitiated gods with many kinds of Vedic-rituals; prajaadharmeNa paalitaaH = people conscientiously, reigned over; mahaatmaanaH = high-souled ones; guravaH ca = savants, also; shiilavR^ittena toSitaaH = pleased by conduct, by comport.
I have propitiated gods with many kinds of Vedic-rituals. I have reigned over people conscientiously. And with my conduct and comport the high-souled savants are also pleased. [1-58-20b, 21a]
धर्मे प्रयतमानस्य यज्ञं चाहर्तुमिच्छतः || १-५८-२१
परितोषं न गच्छन्ति गुरवो मुनिपुंगव |
21b, 22a. munipungava = oh the eminent saint; dharme prayatamaanasya = being a pursuant in probity ; yaj~nam aahartum = to avail of ritual; icChataH ca = one who is expectant also; in my case; guravaH = to mentors; paritoSam = complete contentment; na gacChanti = they are not getting at - not deriving.
While I am a pursuant in probity I expect to avail myself of the fruition of this kind of Vedic-ritual. Oh, eminent sage Vishvamitra, but my mentors are not deriving complete contentment by my pursuit. Hence, they shove me off. [1-58-21b, 22a]
दैवमेव परं मन्ये पौरुषं तु निरर्थकम् || १-५८-२२
दैवेनाक्रम्यते सर्वं दैवं हि परमा गतिः |
22b, 23a. daivam eva param manye = I deem destiny only is ultimate; pauruSam tu nirarthakam = but manly effort is meaningless; daivena aakramyate sarvam = everything surmounts by god [destiny] ; daivam paramaa gatiH hi = god [destiny] is ultimate, course, isn't it.
I deem destiny is the only ultimate, and manly efforts are meaningless, for destiny surmounts everything. Destiny is the ultimate course, isn't it? [1-58-22b, 23a]
तस्य मे परमार्तस्य प्रसादमभिकांक्षतः |
कर्तुमर्हसि भद्रं ते दैवोपहतकर्मणः || १-५८-२३
23b, c. paramaartasya = for highly anguished one; abhikaankSataH = looking forward to - a sincere requester; daivopahatakarmaNaH = endeavourer marred by destiny; tasya me = such as, as I am; prasaadam kartum arhasi = favour, to do [to accord,] apt of you; te bhadram = let safety be there to you.
A highly anguished endeavourer, marred by destiny, a sincere requester, such as I am, it will be apt of you to accord, you be safe, your favour upon me. [1-58-23b, c]
नान्यां गतिं गमिष्यामि नान्यः शरणमस्ति मे |
दैवं पुरुषकारेण निवर्तयितुमर्हसि || १-५८-२४
24. anyaam gatim na gamiSyaami = I do not wish to course through alternate course; me anyaH sharaNam na asti = to me, alternative, shelterer, is not there; daivam puruSakaareNa = god/destiny, in man's, mien; nivartayitum arhasi = apt of you to counter move [vail] .
" '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. [1-58-24]
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इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे अष्टपंचाशः सर्गः
© Jan, 2003, Desiraju Hanumanta Rao [Revised : December 04]