The wedding party arrives at Ayodhya on the exit of Parashu Rama. Yudhaajit, the maternal uncle of Bharata, who came before marriages, now takes Bharata and Shatrughna to his kingdom. Rama and Lakshmana from then on are engaged in the welfare works of their subjects, at the behest of their father. Rama and Seetha will then enter the threshold of their blissful married life.
gate raame prashaaMta aatmaa raamo daasharathiH dhanuH |
varuNaaya aprameyaaya dadau haste mahaayashaaH || 1-77-1
1. raame gate = of Rama of Jamadagni, on the departure of; prashaanta aatmaa daasharathiH raamaH = quietened, at heart, Dasharatha, Rama of; mahaayashaaH = most glorious one, Rama; dhanuH = longbow of Vishnu; aprameyaaya varuNaaya = to unequalled one, to Rain-god; haste dadau = in hand, gave.
On the departure of Rama of Jamadagni, that most glorious Rama of Dasharatha is quietened at heart, and he gave away that longbow of Vishnu into the hand of inimitable Rain-god. [1-77-1]
On this longbow and its giving to god of Rain, some discussion is incorporated in the earlier chapter.
abhivaadya tato raamo vasiShTha pramukhaan R^iShiin |
pitaram vihvalam dR^iShTvaa provaaca raghunaMdanaH || 1-77-2
2. tataH = then; raghu nandanaH = Raghu's delight; raamaH = Rama; vasiSTha pramukhaan R^iSiin = to Vashishta, important, sages; abhivaadya = paying respects; vihvalam pitaram dR^iSTvaa = agitated, father, on seeing; provaaca [pra uvaaca] = well, said - placatingly addressed.
On paying respects to sage Vashishta and to the other important sages, Rama, the delight of Raghu's lineage, placatingly addressed his agitated father Dasharatha. [1-77-2]
jaamadagnyo gato raamaH prayaatu catur angiNii |
ayodhyaa abhimukhii senaa tvayaa naathena paalitaa || 1-77-3
3. jaamadagnyaH raamaH gataH = Jamadagni, Rama of, gone away [gone on his way]; naathena = as its lord; tvayaa paalitaa = by you, governed [under your wardship]; catur angiNii senaa = fourfold [army / and marriage convoy]; ayodhyaa abhimukhii prayaatu = towards, Ayodhya, let it move on.
"Rama of Jamadagni has gone on his way, you may now order the army under your wardship, for which you are the lord, to move on towards Ayodhya..." So said Rama to his father. [1-77-3]
raamasya vacanam shrutvaa raajaa dasharathaH sutam |
baahubhyaam saMpariShvajya muurdhni upaaghraaya raaghavam || 1-77-4
gato raama iti shrutvaa hR^iShTaH pramudito nR^ipaH |
punarjaatam tadaa mene putram aatmaanam eva ca || 1-77-5
4, 5. raajaa dasharathaH = king, Dasharatha; raamasya vacanam shrutvaa = Rama's, sentence, on hearing; sutam raaghavam baahubhyaam sampariSvajya = son, Raghava, with both arms, hugged; muurdhni upaaghraaya = forehead, kissed; raamaH = Parashu Rama; gataH iti shrutvaa = gone away, thus, to hear; hR^iSTaH = gladdened; pramuditaH = [further] highly gladdened; nR^ipaH = king; tadaa = then; putram = son [sons]; aatmaanam = he himself; punaH jaatam = again, born; mene = presumed - presumed to have taken a rebirth.
On hearing the words of Rama king Dasharatha hugged his son with both of his arms, and kissed on the forehead of Raghava, and king Dasharatha is gladdened to listen about the departure of Parashu Rama, and then he is further gladdened in deeming that he and his sons took a rebirth. [1-77-4, 5]
codayaamaasa taam senaam jagaama aashu tataH puriim |
pataakaa dhvajiniim raMyaam tuurya ud ghuShTa ninaaditaam || 1-77-6
sikta raaja pathaa raMyaam prakiirNa kusuma utkaraam |
raaja pravesha sumukhaiH pauraiH maMgala paaNibhiH || 1-77-7
saMpuurNaam praavishat raajaa jana oghaiH samalaMkR^itaam |
6, 7, 8a. raajaa = king; taam senaam codayaamaasa = that, legion, ordered to move ahead; tataH = later; pataakaa dhvajiniim = which has banners, bannerettes - flags; ramyaam = beautiful one; tuurya ud ghuSTa ninaaditaam = bugle-horns, high, sounding, reverberated with; sikta raaja pathaa = wetted, royal, with highways; prakiirNa kusuma utkaraam = bestrewn, with flowers, bunches of; raaja pravesha sumukhaiH = by king's, entry, glee-faced; mangala paaNibhiH pauraiH = welcoming kits, in their hands, with urbanites; sampuurNaam = replete with; jana oghaiH sam alamkR^itaam = by people, swarms of, well-decorated; ramyaam puriim jagaama = into such exhilarating, city Ayodhya, went to; and; aashu praavishat = quickly entered.
Then the King Dasharatha ordered that legion to move ahead, and then they all went towards delightful city Ayodhya, whose royal highways are wetted with water, sprinkled with bunches of flowers, decorated with banners and bannerettes up above them, and reverberating with high sounding bugle-horns. Further, those highways are replete with urbanites welcomers who are handling welcoming kits which are golden handy-crates or plates in which lit camphor, fragrant incenses, vermilion powder, flowers to shower on the incomers are arranged, and those highways are well-decorated with throngs of people who are glee-faced at their king's re-entry, and into such an exhilarating city Ayodhya king Dasharatha and his retinue entered. [1-77-7, 8a]
pauraiH prati udgato duuram dvijaiH ca pura vaasibhiH || 1-77-8
putraiH anugataH shriimaan shriimadbhiH ca mahaayashaaH |
pravivesha gR^iham raajaa himavat sadR^isham priyam || 1-77-9
8b, 9. pauraiH = by citizenry; pura vaasibhiH dvijaiH ca = city, dwelling, Brahman-s, also; duuram = from a distance; prati ud gataH = towards, oppositely, going [people came to receive the king]; shriimadbhiH putraiH ca = illustrious, with sons, also,; anugataH = followed by; shriimaan mahaayashaaH raajaa = phenomenal, praiseworthy, king; himavat sadR^isham = Himalayan [lofty and lordly palazzos,] like; priyam gR^iham = happy, house and home; pravivesha = entered.
When the citizenry and city-dwelling Brahman-s have received him from a distance, that illustrious king Dasharatha followed by his phenomenal and praiseworthy sons then entered his happy house and home, which is like the lofty and lordly Himalayan palazzo. [1-77-8b, 9]
'King entered the house...' is not just an entrance of a character into a scene, but it entails a lot of ceremony called gR^iha pravesha 'entering into householder-hood, the second stage of life gaarhapatya dharma out of the four stages of living, 1] celibate scholar, 2] householder, 3] repairing to forest or sageship, 4] final release, moksha. paaNi grahaNa anantarm kriyamaaNo gR^iha praveshaH - dk where ceremonies go on for hours together.
nananda svajanaiH raajaa gR^ihe kaamaiH supuujitaH |
kausalyaa ca sumitraa ca kaikeyii ca sumadhyamaa || 1-77-10
vadhuu pratigrahe yuktaa yaaH ca anyaa raaja yoShitaH |
10, 11a. raajaa = king; gR^ihe = in palace; kaamaiH su puujitaH = by ambitions, well, reverenced [when his long cherished ambitions have come true]; sva janaiH nananda = own, people, [king is] overjoyed; kausalyaa ca = Kausalya, also; sumitraa ca = Sumitra, also; su madhyamaa = good, at middle [well-waisted]; kaikeyii ca = Kaikeyi, also; yaaH anyaa raaja yoSitaH = which of those, other, king's, wives - are there, they; vadhuu pratigrahe yuktaaH = brides, in receiving, engaged in; - nanaduH = overjoyed.
In palace king Dasharatha is overjoyed when he is surrounded with his own inmates of palace-chambers, and when his long cherished ambitions have come true, while his queens, Kausalya, Sumitra, and slender waisted Kaikeyi and other wives are overjoyed in the functions of receiving the four brides. [1-77-10]
Again this 'receiving bride' is an elaborate variety of fun and games of womenfolk will take place, at which place there is almost no entry to men. For example, name telling. An Indian bride, or the later time wife is supposed to not to call her husband by his name. It is a sacred taboo, and her addressing shall be in genderless, person-less, and numberless hooting, cooing or calling like e jii - o jii - emanDii - ennango - shuniye so on. To cite one such ceremony it is 'naming game.' Here the bride is compelled to tell the name of her husband, and she will be hesitating to do so, because of her newness to this house or to her husband. After some teasing attempts, she mutters her husband's name, and then only she will be admitted into certain chamber or room. But dwindling are these games, and dampening is that fun, in these days of readymade marriages. Then why Dasharatha shall be overjoyed at these womanly functions, they do all those womanish things... because, Dasharatha wanted his palace to be in festivity, with just one son. But four are forced on him and they too obtained four brides in one go, hence fourfold is his happiness. It may be observed that Kaikeyi is the lone queen with 'beauty' as her attribute, and the problem with her is seeded here alone, saying that enchantment of Dasharatha towards her outweighs his affection to Rama, later.
tataH siitaam mahaabhaagaam uurmilaam ca yashasviniim || 1-77-11
kushadhvaja sute ca ubhe jagR^ihuH nR^ipa yoShitaH |
11b-12a. tataH = then; nR^ipa yoSitaH = kings, wives [womenfolk]; mahaa bhaagaam siitaam = highly propitious, Seetha; yashasviniim uurmilaam ca = highly fortunate, Urmila, also; ubhe sute ca Kushadhvaja = both, daughters, also, of Kushadhvaja; jagR^ihuH = received [welcomed.]
Then the womenfolk of the king welcomed the highly propitious Seetha and the highly fortunate Urmila too, along with both the daughters of Kushadhvaja, namely Maandavi and Shrutakiirti, with pageantry and festivity. [1-77-11b, 12a]
maMgala aalaapanaiH homaiH shobhitaaH kShauma vaasasaH || 1-77-12
devata aayatanaani aashu sarvaaH taaH pratyapuujayan |
12b-13a. taaH sarvaaH = they, all - brides and bridegrooms; shobhitaaH = shining forth; kSauma vaasasaH = in silks, clad; mangala aalaapanaiH = with benedictory, chanting [of Vedic hymns]; homaiH = with Ritual-fire; aashu = promptly; devataa aayatanaani prati apuujayan = god, sanctums, they have worshipped.
All of the brides and bridegrooms clad in silks promptly worshipped the gods in sanctums to the benedictory chanting of Vedic hymns and Ritual-fires, thus they shone forth like the tongues of Holy Fires of Vedic Altars. [1-77-12b, 13a]
These young couples by themselves are radiant, and they are now clad in radiant silks that glitter wavily like the tongues of fire, and the Ritual-fire s are already there flaring wavily, to the weave-like chanting of Vedic benedictions. With all these waving, flaring, glaring the couples too appeared as the humanly Ritual-fires before the wood burnt Vedic Ritual-fires.
abhivaadya abhivaadyaan ca sarvaa raaja sutaaH tadaa || 1-77-13
remire muditaaH sarvaa bhar.htR^ibhiH sahitaa rahaH |
13b, 14a. tadaa = then; sarvaa raaja sutaaH = all, king's, daughters - princesses; abhivaadyaan abhivaadya ca = those who are respect worthy, on paying respects to them, also; rahaH = in sequestered [palace-chambers]; bhartR^ibhiH sahitaa = husbands, along with; muditaaH sarvaa = gladdened, all; remire = luxuriated in.
Then all the princesses paid respects to all of the respectable ones, and they luxuriated in sequestered palace-chambers along with their husbands. [1-77-13b, 14a]
This 'paying respects to respectable elders' is but one line. In reality, the torsos of those that pay respects will be put to test, because they have to 'pay' by bending and touching the feet of elders, each time to each, paada abhivandana, pai lagoo . And if the girls are from jeans or pants culture, [because days have gone,] they will be fresh and new to bridal sari, which itself will be a weight to carry. And many times we see the young brides falling on the blessing couple because her bridal sari gets entangled in the toes of the bride, and she is not yet ready to manage it. So goes on this parade until their backs are broken.
kR^ita daaraaH kR^ita astraaH ca sa dhanaaH sa suhR^it janaaH || 1-77-14
shushruuShamaaNaaH pitaram vartayanti nararShabhaaH |
14b, 15a. nararSabhaaH [kumaaraaH] = men, the best - bridegrooms; kR^ita daaraaH = made [come to pass] marriages; kR^ita astraaH ca = made [accomplished,] in weaponry, also; sa dhanaaH = with, riches; sa suhR^it janaaH = with, good hearted, people [around]; pitaram = father; shushruuSamaaNaaH = assisting; vartayanti = occupied themselves - in welfare of kingdom.
And those best men among men, Rama, Lakshmana, Bharata, Shatrughna, who are by now accomplished persons in weaponry and whose marriages have also come to pass, occupied themselves in the welfare of kingdom while assisting their father and moving around with good hearted people. [1-77-14b, 15a]
kasyacit atha kaalasya raajaa dasharadhaH sutam || 1-77-15
bharatam kaikeyii putram abraviit raghunMdana |
15b, 16a. atha kasyacit kaalasya = then, after some, time; raghunndana = Rahu's legatee; raajaa dasharadhaH = king, Dasharatha; kaikeyii putram = to Kaikeyi's, son; sutam = to [his own] son; bharatam = to Bharata; abraviit = spoke.
Then after sometime that king Dasharatha, the legatee of Raghu-s, spoke to his and Kaikeyi's son, Bharata. [1-77-15b, 16a]
ayam kekaya raajasya putro vasati putraka || 1-77-16
tvaam netum aagato viiro yudhaajit maatulaH tava |
16b, 17a. putraka = oh, son; tvaam netum = you, to take; aagataH = came [here]; kekeya raajasya putraH = Kekaya, king's, son; viiraH = valiant one; tava maatulaH = your, maternal uncle; ayam yudhaajit = this, Yudhaajit; vasati = is staying behind.
"This is your maternal uncle and the son of king of Kekaya, and this valiant Yudhaajit came here to take you to Kekaya province, and he is staying behind because of your marriage..." thus Dasharatha bade farewell to Bharata suggesting that Bharata may now go with Yudhaajit. [1-77-16b, 17a]
shrutvaa dasharathasya etat bharataH kaikeyi sutaH || 1-77-17
gamanaaya abhicakraama shatrughna sahitaH tadaa |
17b, 18a. kaikeyi sutaH bharataH = Kaikeyi's, son, Bharata; dasharathasya etat shrutvaa = Dasharatha's, all that [opinion,] on hearing; tadaa = then; shatrughna sahitaH = Shatrughna, along with; gamanaaya abhicakraama = to travel, readied himself.
On hearing the opinion of Dasharatha, Bharata, the son of Kaikeyi, then readied himself to travel along with Shatrughna to Kekaya province. [1-77-17b, 18a]
aapR^icChya pitaram shuuro raamam ca akliShTa karmaNam || 1-77-18
maatR^IH ca api narashreShTa shatrughna sahito yayau |
18b, 19a. shuuraH = valiant one Bharata; pitaram = from father; a kliSTa karmaNam = without, complexities, doer of deeds [uncomplicatedly dextrous in deeds]; raamam ca = from, Rama; maatR^IH ca api = from mothers, also, even; aapR^icChya = on asking leave; narashreSTa = best one among men Bharata; shatrughna sahitaH yayau = Shatrughna, along with, travelled.
That valiant and best one among men Bharata on asking leave from his father, from Rama, an uncomplicatedly dextrous one in undertaking deeds, and even from his mothers, Kaikeyi, Sumitra, and Kausalya, travelled on along with Shatrughna. [1-77-18b, 19a]
yudhaajit praapya bharatam sa shatrughnam praharShitaH || 1-77-19
sva puram praviveshat viiraH pitaa tasya tutoSha ha |
19b-20a. praapya bharatam shatrughnam = on clinching, Bharata, Shatrughna; yudhaajit = Yudhaajit; praharSitaH = is highly gladdened; saH viiraH = he, that, valiant one; sva puram praviveshat = his own, city, entered; tasya pitaa tutoSa ha = his, father, highly rejoiced, indeed.
Yudhaajit on clinching not only Bharata, but Shatrughna also, that valiant one is highly gladdened and entered his own city, indeed to the high rejoice of his father, King of Kekaya. [1-77-19b, 20a]
gate ca bharate raamo lakshmaNaH ca mahaabalaH || 1-77-20
pitaram deva saMkaasham puujayaamaasatuH tadaa |
20b, 21b. tadaa = then; bharate gate = Bharata, after departure of; mahaabalaH = great mighty Rama [here: masterly proficient Rama]; raamaH lakshmaNaH ca = Rama, Lakshmana, also; deva sankaasham = god, like [godly]; pitaram = father; puujayaamaasatuH = started to worship [square with.]
After the departure of Bharata, then the masterly proficient Rama along with Lakshmana started to square with the plans and programs of of his godly father for an ideal-sovereignty. [1-77-20b, 21a]
pituH aaj~naam puraskR^itya paura kaaryaaNi sarvashaH || 1-77-21
cakaara raamaH sarvaaNi priyaaNi ca hitaani ca |
maatR^ibhyo maatR^i kaaryaaNi kR^itvaa parama yaMtritaH || 1-77-22
guruuNaam guru kaaryaaNi kaale kaale anvavaikshata |
21b, 22-23a. raamaH = Rama; pituH aaj~naam puraskR^itya = father's, directives, keeping afore [in view]; sarvaaNi = all of the; priyaaNi ca = agreeable, also; hitaani ca = advantageous, also; paura kaaryaaNi = people's [welfare,] activities; sarvashaH cakaara = in entirety, undertook; parama yantritaH = in highly, self-disciplined manner; maatR^ibhyaH maatR^i kaaryaaNi = for mothers, mother's, activities [to humour motherly affection]; guruuNaam guru kaaryaaNi = to educators, educational, activities; kR^itvaa = on accomplishing; kaale kaale = from time, to time [timely]; anvavaikshata = on examining carefully.
Rama keeping his father's directives in view undertook welfare activities for the people that are agreeable and even advantageous to them, and in the entirety of those activities, and he undertook activities to humour motherly affection with his mothers, and educational activities with educators, and in a highly self-disciplined manner he used to review them carefully from time to time. [1-77-22b, 22, 23a]
evam dasharathaH priito braahmaNaa naigamaaH tathaa || 1-77-23
raamasya shiila vR^ittena sarvam viShaya vaasinaH |
teShaam ati yashaa loke raamaH satya paraakramaH || 1-77-24
svayambhuuH iva bhuutaanaam babhuuva guNavattaraH |
23b, 24-25a. evam = that way; raamasya = of Rama; shiila vR^ittena = deportment, comportment; dasharathaH priitaH = Dasharatha, is pleased; braahmaNaa tathaa naigamaaH = Brahman-s, likewise, urbanites; sarvam viSaya vaasinaH [priitaH] = in entire, kingdom, indwellers, [are pleased]; loke = in world; ati yashaa = who has high, distinction; guNavat taraH = by hallmarks, higher [in degree, de haut en bas]; satya paraakramaH = truthfulness, being vanquishing point [being vantage point]; raamaH = Rama; teSaam = for them [for subjects of kingdom]; bhuutaanaam = among living beings; svayam bhuuH iva = self, born Brahma, as with; babhuuva = became [manifested.]
That way Dasharatha is pleased with the deportment and comportment of Rama, likewise the Brahman-s and urbanites, and even all of the indwellers in the entire kingdom are pleased, and he who has high distinction, his truthfulness alone is his vantage point, and whose hallmarks are of higher degree, that Rama has manifested himself to those subjects in the kingdom, and even to all of the living beings in the world, as the Self-Created Brahma. [1-77-23b, 24, 25a]
raamaH ca siitayaa saardham vijahaara bahuun R^ituun || 1-77-25
manasvii tad gatamaanasya tasyaa hR^idi samarpitaH |
25b-26a. manasvii raamaH ca = hearty, Rama, also; tat gatamaanasya = her [alone,] one who permeated [into her heart]; tasyaaH hR^idi sam arpitaH = in her, in heart, well, dedicated [ensconce in her heart]; siitayaa saardham = Seetha, along with; bahuun R^ituun vijahaara = for many, seasons, disported.
Also, that hearty Rama who permeated into the heart of Seetha is ensconced in Seetha's heart alone, and he disported for many seasons along with Seetha. [1-77-25b, 26a]
The other mms use raamaH tu instead of raamaH ca where this tu says a difference. Then, 'Rama is busy in welfare and other works of state, tu 'but' he is also impassioned for Seetha. And he is manasvii 'hearty one' warm, friendly, spirited etc., are his dispositions for kingdom, people, governmental works tu 'but' he is that 'hearty' for Seetha... Hence tad gataH - tasyaam gataH 'he pervaded her psyche, hence casketed in her heart... In the other mms it will be tasyaaH hR^idi nityam samarpitaH 'heart of Seetha is 'always' dedicated to Rama... and that word nityam 'always, eternal, everlasting...' couple. So, they may be a couple from time immemorial tu 'but' they are as good as a fresh and fervent young couple... bahuun R^ituun 'for many, many seasons to come...' he is disporting with Seetha. Why tell seasons when there is calculated calendar with years, decades, and centuries... Not so... their disporting is according to seasons, with seasonal environ, with a seasonable togetherness... vijahaara is grammatically a parasmai padi then the fruition goes to the subject, and subject of the verse is Rama, so he alone is the enjoyer and insatiate is his enjoyment with Seetha, even during and after bahuun R^ituun many, and many seasons. niravadhika paraspara baddha anuraaga abhivR^iddhi ' an endless, mutual, conjugal, impassion and its enrichment - the self-content bliss of monogamy.
priyaa tu siitaa raamasya daaraaH pitR^i kR^itaa iti || 1-77-26
guNaat ruupa guNaat ca api priitiH bhuuyo abhivardhate |
26b, 27a. siitaa tu = Seetha is, on her part; pitR^i kR^itaa daaraaH = by father [Dasharatha,] made [assented to,] wife; iti = thus [on becoming a wife]; raamasya priyaa = Rama's, beloved one; guNaat = by her own virtues; ruupa guNaat ca api = comeliness, by virtue of, also, even; priitiH = desirableness - loveliness; bhuuyaH abhivardhate = furthermore, burgeoning in him.
Seetha has become the beloved of Rama as she is wedded with the assent of his father Dasharatha, further Rama's love for Seetha burgeoned by virtue of Seetha's own virtues and loveliness. [1-77-26b, 27a]
Here the good old saying ati ruupavatii siitaa - ati muurkhaaH ca raavaNa 'Seetha is the greatest beauty, Ravana is the highest pigheaded demon...' may be remembered. He loved her for his father's voice / Had given her and approved the choice: / He loved her for each charm she wore / And her sweet virtues more and more. - Griffith.
tasyaaH ca bhartaa dviguNam hR^idaye parivar.htate || 1-77-27
antar gatam api vyaktam aakhyaati hR^idayam hR^idaa |
27b, 28a. bhartaa ca = husband Rama, even; tasyaaH hR^idaye = in her, heart; dvi guNam parivartate = two, fold [twice as good,] made his mark; hR^idayam antar gatam api = in heart, interior of, went into [thoughts in heart of hearts]; hR^idaa vyaktam aakhyaati = by heart, clearly, [both] converse.
Even Rama as her husband made his mark in Seetha's heart twice as good, and they both used to clearly converse about their thoughts in their heart of hearts, just by their hearts. [1-77-27b, 28a]
tasya bhuuyo visheSheNa maithilii janaka aatmajaa |
devataabhiH samaa ruupe siitaa shriiH iva ruupiNii || 1-77-28
28b-c. ruupe devataabhiH samaa = in mien, goddess', identical with; ruupiNii shriiH iva = personified, Goddess Lakshmi, like; [or, shrii iva ruupiNii = prosperity, as though, personified, reshaped] maithilii = one from Mithila province [a holy land, hence she is Holy]; janaka aatmajaa = Janaka's, soul-born, [daughter of the loftiest sagacious king Janaka]; siitaa = Seetha; bhuuyaH = much [indubitably]; [sahaja guNa gaNa] visheSeNa = [natural, traits, heaps of] characteristics; tasya = in his [Rama's]; [hR^idaye parivartate = in heart, meandering, rather rejoicing.]
In her mien Seetha is identical with goddesses, and she is like personified Goddess Lakshmi, thus she is the reshaped Divine Prosperity, and as she hails from Holy Mithila she shall be held Holy, and since she is the daughter of Janaka, a loftiest sagacious and invincible king, she is sagely and stately, besides being shapely, and she with all these heaps of natural traits and characteristics, Seetha is rejoicing the heart of Rama. [1-77-28b, c]
tayaa sa raaja R^iShi suto abhikaamayaa
sameyivaan uttama raaja kanyayaa |
atiiva raamaH shushubhe mudaa anvito
vibhuH shriyaa viShNuH iva amara iishvaraH || 1-77-29
29. raaja R^iSi sutaH = king, sagely, son of [Dasharatha]; saH raamaH = such as he is, Rama; abhikaamayaa [abhiraamayaa] = passionately [she who makes delight]; uttama raaja kanyayaa = with best [irreproachable,] king's, daughter; sameyivaan = conjugated / together with; tayaa = with her; shriyaa = with Goddess Lakshmi; amara iishvaraH = gods', god of; vibhuH = The Efficient Cause; viSNuH iva = Vishnu, like; mudaa anvitaH = elation, combined with; atiiva shushubhe = much [enthusiastically,] shone forth.
When passionately conjugated with such a princess from the irreproachable king Janaka, Rama, the son of sagely king Dasharatha, has enthusiastically shone forth like the God of Gods and the Efficient Cause, namely Vishnu, when He is together with Goddess Lakshmi. [1-77-29]
The 'son of king' suggests that Rama as a prospective king has no paucity for any items of enjoyment. The best 'princess' suggests that Seetha is no less than him, but now her prosperity edges on that of Rama, because she has Rama as her husband. And how will be their mutual affection and love? Many more pages can be written on it, but insufficiently, and perhaps inefficiently. This stanza from a romantic work liinena prati bimbite iva likhite utkiirNa ruupeva ca | pratyupteva ca vajra lepa ghaTite iva antar nikhaate iva ca | saa naH cetasi kiilitena vishikhaiH ceto bhuvaH pancabhiH | cintaa santati tantu jaalena nibiDa syuute iva lagnaa priyaa || 'my darling is immersed in my heart as sugar merges in milk, as the Red oleander reflects in a prism, as a portrait painted on canvas, as a picture carved on a stone tablet, as a gem studded in a ring, as bedaubed skin-cream, and as though the five darts of Love-god are nailed fixedly, [which darts usually will be in a touch-and-go fashion,] and as though stringed with thought-strings of my heartstrings, that are the halters with fastness...'
iti vaalmiiki raamaayaNe aadi kaavye baala kaaNDe sapta saptatitamaH sargaH
sarve janaaH sukhino bhavantu
All be Blest
© June, 2003, Desiraju Hanumanta Rao [Revised : January 05]
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