Sumantra, the minister continues his narration to his king Dasharatha, about Rishyashringa's arrival at Anga kingdom of King Romapaada and his marriage with Princess Santha, the daughter of Romapada.
sumaṃtraḥ codito rājñā provāca idam vacaḥ tadā |
yathā ṛṣyaśṛṅgaḥ tu ānīto yena upāyena maṃtribhiḥ
tanme nigaditam sarvam śṛṇu me maṃtribhiḥ saha || 1-10-1
1. sumantraH choditaH raaj~naa = Sumantra, motivated, by king; tadaa idam vachaH pra uvaacha = then, this, word, said; yathaa R^ishyasR^iN^igaH tu aaniitaH = as to how, Rishyasringa, is brought; yena upaayena mantribhiH = by which, idea, by ministers; shR^iNu me mantribhiH saha = all, listen, from me, with ministers; tat me nigaditam sarvam = that, by me, spoken, all.
Sumantra thus motivated by King Dasharatha, said these words to king "Oh! King, how and with which idea Sage Rishyasringa is brought by the ministers of Romapada, all that will be spoken... that may please be listened from me along with ministers... [1-10-1]
romapādam uvāca idam saha amātyaḥ purohitaḥ |
upāyo nirapāyo ayam asmābhiḥ abhicintitaḥ || 1-10-2
2. saha amaatya purohitaH = along with ministers, clergyman; romapaadam uvaacha idam = to king Romapaada, said, this; upaayaH nirapaayaH ayam = a plan, not harmful, this one; asmaabhi abhichintitaH = by us, well thought over.
"The ministers along with clergyman have spoken this way to King Romapaada, "this is a non-harmful pan well thought over by us... [1-10-2]
ṛṣyaśṛṅgo vanacaraḥ tapaḥ svādhyāya saṃyutaḥ |
anabhijñaḥ tu nārīṇām viṣayāṇām sukhasya ca || 1-10-3
3. R^ishyashR^iN^gaH vanacharaH = Rishyasringa, forest-dweller; tapaH svaadhyaya samyutaH = in ascesis, in Vedic reading, absorbed; naariiNaam viSayaanaam sukhasya cha = in women, of worldly-matters, of pleasure, also; abhij~naH tu = not, aware, of.
"Rishyasringa is a forest-dweller absorbed in ascesis and self-study of Vedic scriptures, and he is not aware of women, or of worldly-matters or of even worldly-pleasures...[1-10-3]
indriyārthaiḥ abhimataiḥ naracitta pramāthibhi |
puram ānāyayiṣyāmaḥ kṣipram ca adhyavasīyatām ||1-10-4
4. nara chitta pramaathibhiH = men's, mind, disquieting; abhimataiH indriya arthaiH = with much desired, sense, pleasing objects; puram aanayishhyaamaH = to city, we wish to bring; kshipram ca adhyavasiiyataam = immediately, let be decided.
"With much desired sense-pleasing objects that will be disquieting the minds of men, we wish bring him to the city... Let it be decided quickly... [1-10-4]
gaṇikāḥ tatra gacchantu rūpavatyaḥ svalaṃkṛtāḥ |
pralobhya vividha upāyaiḥ āneṣyanti iha satkṛtāḥ || 1-10-5
5. ruupavatyaH sva alankR^iitaaH = beautiful ones, well decorated ones; gaN^ikaaH tatra gacchantu satkR^itaaH = courtesans, there, they go, amply gifted [by you]; pralobhya vividha upaayaiH = tempting, by many, an idea; iha aaneSyanti = bring him, hither.
"Beautiful and well decorated courtesans will go there to bring him hither by tempting with many a feint, and let the courtesans be given ample gifts... [1-10-5]
śrutvā tathā iti rājā ca pratyuvāca purohitam |
purohito maṃtriṇaḥ ca tathā cakruḥ ca te tathā || 1-10-6
6. shrutvaa tathaa iti = hearing, let it be, so; raajaa ca pratiuvaacha purohitam = king, also, replied, to priest; purohitaH = priests; te mantriNaH cha = those, ministers, also; tadaa chakruH tathaa = then, carried out, then
"Hearing that the King replied the priest, "Let it be so..." and then the priests and ministers have carried out the plan that way... [1-10-6]
vāramukhyāḥ tu tat śrutvā vanam praviviśuḥ mahat |
āśramasya avidūre asmin yatnam kurvanti da^^rśane || 1-10-7
ṛṣeḥ putrasya dhīrasya nityam āśrama vāsinaḥ |
7, 8a. tat shrutvaa vaara mukhyaaH tu = courtesans, best of them, that, hearing; mahat vanam pravivishuH = forests, entered, great [forest]; aashramasya asmin aviduure = of hermitage, not, very, far away; darshane = to catch a glance [to show themselves to sage]; dhiirsya = of that highly intelligent sage; nityam aashrama vaasinaH = always hermitage, dwelling in; R^isheH putrsya = Sage', son; yatnam kurvanti = trials, they made.
"On hearing that order of the king those best courtesans have entered that great forest, and they camped not very far from that hermitage, making all the trials for showing themselves off to a glance of that sage. [1-10-7]
Any dictionary would give the meaning of courtesan as 'whore' or as 'court mistress'. But in Indian context, the courtesan is not to be taken in such a lowly way as just a prostitute or a whore. They belong to a caste/class of artists. Juxtaposed to the Four-Caste system there was a deva dasi Temple Dancers system, which is the artist's class. On their receiving enough education and skills in the performing arts and as per their capabilities, they will be nominated as Court Dancers or Temple Dancers and the like. Ancients recognized sixty-four arts chatuSaSTi kalaa , which include right from music, dance, and drama, sculpture, painting etc., up to the art of thievery. Kings in their political or sovereign pursuits variedly used these Deva Daasis, the courtesans.
pituḥ sa nitya saṃtuṣṭo na aticakrāma ca āśramāt || 1-10-8
na tena janma prabhṛti dṛṣṭa pūrvam tapasvinā |
strī vā pumān vā yacca anyat sattvam nagara rāṣṭrajam || 1-10-9
8b, 9. nitya santushhTaH = always, satisfied; saH = he Rishyasringa; pituH aashramaat = his father's, hermitage; na ati chakraama = not, out of way, stirred out; tapasvinaa = by hermit; tena janma prabR^iti = by him, birth, onwards; strii va pumaan = female, or, male; nagara raaSTrajam = of city, or of countryside; yat anyat = that which, any other; sattvam = being; na dR^ishhTa puurvam = not, earlier, seen.
"Always satisfied is sage Rishyasringa to be in hermitage, thus he never stirred out of that hermitage, and thus he has not seen any female, or a male, or even any others objects of pleasure, either of city or of countryside from the time of birth onwards... [1-10-8b, 9]
Rishyasringa is thus not aware of gender differentiation or exposed to any other object of pleasure, and thus his father conditioned him to achieve some supreme ritual ideal.
tataḥ kadācit tam deśam ājagāma yadṛcchayā |
vibhāṇḍaka sutaḥ tatra tāḥ ca apaśyat varāṃganāḥ || 1-10-10
10. tataH kadaachit = then, at one time; vibhaaNDaka sutaH = Vibhandaka's son Rishyasringa; yard^icChaya tam desham ajagaama = casually, at that, place, came; tatra taaH vara anganaaH apasyat = there, them, comely, females, has seen.
"Then at one time Rishyasringa casually arrived at that place, and hasseen those comely females. [1-10-10]
tāḥ citra veṣāḥ pramadā gāyaṃtyo madhura svaram |
ṛṣi putram upāgaṃya sarvā vacanam abruvan || 1-10-11
11. chitra veSaaH taaH pramadaa = they, amazingly, attired, lustful women; madhura svaram gaayantyaH = with melodious, tone, singing; sarvaa R^iSi putram upaagamya = all of them, at Sage's son, nearing; vachanam abraviit = words, spoke.
"They the lustful women are amazingly attired and singing melodious tunes, all of them neared the sage's son and spoke these words... [1-10-11]
kaḥ tvam kim vartase brahman jñātum icchāmahe vayam |
ekaḥ tvam vijane dūre vane carasi śaṃsa naḥ || 1-10-12
12. brahman = oh Brahman; tvam kaH = who, you are; ekaH vi jane duure vane = lonely, devoid, of people [desolate,] in deep, forests; [kim] charasi = why you move; kim vartase = why, you conduct yourself; vayam j~natum icChaamahe = we, to know, interested,; shamsa naH = you move, tell, us.
"Who you are? Why you move lonely in these deep and desolate forests, why you conduct yourself like this? Oh! Brahman, we are interested to know... please tell us..." [1-10-12]
adṛṣṭa rūpāḥ tāḥ tena kāṃya rūpā vane striyaḥ |
hārdāt tasya matiḥ jātā akhyātum pitaram svakam || 1-10-13
13. kaamya ruupaaH taaH striyaH = most desirable, in form, those, women are; tena vane = by him, in forest; a dR^isSTa ruupaH = un, seen, are such forms; hardaat = [thereby a sort of friendship is peeping out,] friendlily; svakam pitaram vyakhyatum = about his, father, to detail, tasya matir jaata = his, mind, born [he is inclined to.]
"Those women are in most desirable form and hitherto he has not seen such forms in that forest, hence a kind of friendship spouted, with which he is inclined to detail about his father... [1-10-13]
pitā vibhāṇḍako asmākam tasya aham suta aurasaḥ |
ṛṣyaśṛṅga iti khyātam nāma karma ca me bhuvi || 1-10-14
14. Vibhandaka - asmaakam pitaa = our, father; aham tasya aurasaH suta = I am, his, true descent, son; me = mine; Rishyasringa - iti = thus; naama = name; karma = [ used here to indicate his birth time even of horn on head;] bhuvi khyaatam = by significance, on earth, renowned.
"My father is Sage Vibhandaka and I am his true descent son. I am known as Rishyasringa, by my name and by an event on my birth, and thus renowned on earth..."
The birth-event associated with his name is that he is born with a horn on the crown of his head. Thus he is named as Rishyasringa, i.e., R^iSi= the Sage; sR^i~Nga= horn; a Sage with a horn, and this here he recalls his birth time event.
iha āśrama pado.asmākam samīpe śubha darśanāḥ |
kariṣye vo.atra pūjām vai sarveṣām vidhi pūrvakam || 1-10-15
15. shubha darshanaa = oh august ones, in appearance; asmaakam aashramapadaH iha samiipe = our, hermitage, is here only; atra vaH sarveSaam = there, to you, all; vidhi puuravakam puujaam kariSye = according to scriptures worship, I wish to perform.
"Our hermitage is here only, oh, august ones, I wish to perform scripturally worship to you all verily there..." thus said the sage to the courtesans. [1-10-15]
ṛṣi putra vacaḥ śrutvā sarvāsām matirāsa vai |
tat āśrama padam draṣṭum jagmuḥ sarvāḥ tato aṃganaḥ || 1-10-16
16. R^ishi putra vachaH shutvaa = Sage's son's words, on hearing; sarvaasaam = to all of them [courtesans]; tat aashrama padam draSTum = that, hermitage's threshold, to see; matiH aasa vai = inclination, having got, verily; tataH sarvaaH anganaH jagmuH = thereby, all, women went.
"On hearing the words of sage's son, all those courtesans are verily inclined to see the threshold of that hermitage, then all the women went to hermitage. [1-10-16]
gatānām tu tataḥ pūjām ṛṣi putraḥ cakāra ha |
idam arghyam idam pādyam idam mūlam phalam ca naḥ || 1-10-17
17. tataH R^ishi putraH = then, sage's, son; gataanaam tu = then ,on going there; puujaam chakaara ha = worship, sage's son, has performed, verily; idam naH arghyam = here is, our, hand-wash; idam naH paadyam = here is, our, foot-wash; idam naH muulam = this is, our, tuber fruits; phalam cha naH = juicy fruits, also, of ours.
"On going there, then the Sage's son performed worship saying "Here is our hand-wash, here is our feet-wash, here are our tuber fruits, here are the juicy fruits of ours... " [1-10-17]
This portrays the exclusion of the sage's son from the rest of the world by his father. He worshipped the courtesans, as he would worship some super-natural deities by saying the above words, which will usually be used in ritual worship of Hindu deities. He being a fruitarian has offered the courtesans the tuber fruits like sweet potatoes etc., which are ridiculous to urbanites, that too to the pleasure-taking courtesans.
pratigṛhya tu tām pūjām sarvā eva samutsukāḥ |
ṛṣer bhītāḥ ca śīghram tu gamanāya matim dadhuḥ || 1-10-18
18. taaH sarvaaH sam utsukaaH taam puujaam pratigR^ihya = they, all, enthusiastically, that, worship, having received; R^ishheH bhiitaH ca = by Sage, [Vibhandaka,] dread, also; shiighram gamanaaya eva matim dadhuH = quickly, to make away, that way, in mind, made-up.
"All of them have received that kind of worship much enthusiastically, but dread at the arrival of the sage Vibhandaka, they quickly made-up their mind to make away from there. [1-10-18]
asmākam api mukhyāni phalāni imāni he dvija |
gṛhāṇa vipra bhadram te bhakṣayasva ca mā aciram || 1-10-19
19. dvija = oh, Brahman; asmaakam mukhyaani imaani phalaani api = ours, important, fruits, these are, indeed; gR^ihaaNa = take them; vipra = oh, holy One; bhadram te = safe be you; bhakshayasva = eat them; chiram = long after; maa = not.
" 'Take these important fruits of ours, oh, Brahman, you be safe, oh, holy one... eat them before long....' Said courtesans to Rishyasringa.] [1-10-19]
tataḥ tāḥ tam samāliṃgya sarvā harṣa samanvitāḥ |
modakān pradaduḥ tasmai bhakṣyām ca vividhān śubhān || 1-10-20
20. tataH taaH sarvaa tam sam aaliN^gya = then, they, all, him, on embracing; harSa samaanvitaaH = with mirthfulness, having; modakaan = sweet-balls [laddu-s]; bhakSyaam cha = other sweetmeats, also; vividhaan shubhaan = in variety, of best ones; pra dadu tasmai = well, presented, to him.
"Then all of the courtesans have embraced him and all of them with a kind of mirthfulness in the offing, presented sweet-balls and other varieties of best sweetmeats to him. [1-10-20]
tāni ca āsvādya tejasvī phalāni iti sma manyate |
anāsvādita pūrvāṇi vane nitya nivāsinām || 1-10-21
21. tejasvii vane nitya nivaasinaam = self-luminous one, in forests, always, dwelling [therefore]; an aasvaadita puurvaNi = not tasted, earlier; taani aasvaadya = them [sweets,] relishing; phalaani iti sma manyate = resplendent one, fruits, only, supposed them.
"Having relished the sweets, that resplendent sage supposed them to be fruits only, for he did not taste sweets earlier, as he is always forest-bound. [1-10-21]
āpṛcchya ca tadā vipram vrata caryām nivedya ca |
gacchanti sma apadeśāt tā bhītāḥ tasya pituḥ striyaḥ || 1-10-22
22. tadaa taaH striyaH = then, those, women; vipram aapR^icChya = with Brahman, on asking [for leave]; vrata charyaam nivedya cha = = devotional, duties, on informing; bhiitaH tasya pituH = fearing, his, father; apadeshaat = on pretence of [their daily worships]; gachanti sma = went away, they.
"Taking leave of the Sage Rishyasringa on pretence that they also have to perform devotional duties, they the courtesans departed from there on the pretext of their daily worship, while they actually feared for the arrival of Rishyasringa's father who may hurl curses on his arrival...] [1-10-22]
gatāsu tāsu sarvāsu kāśyapasya ātmajo dvijaḥ |
asvastha hṛdayaḥ ca āsīt duḥkhāt ca parivartate || 1-10-23
23. taasu sarvaasu gataasu satiiSu = their, all, going away, while becoming true; kaashyapasya aatmajaH dvijaH = of Sage Kashyapa's, descendent [grandson,] Brahman; anvastha hR^idayaH cha aasiit = disturbed, at heart, also, became; duHkhaat cha parivartate sma = in sadness, even, he behaved, he is.
"After the departure of all them the courtesans, that Brahman Rishyasringa, the grandson of Sage Kaashyapa, is disturbed at heart and even behaved sadly... [1-10-23]
tato.apare dyuḥ tam deśam ājagāma sa vīryavān |
vibhāṇḍaka sutaḥ śrīmān manasā vicintayan muhuḥ || 1-10-24
manojñā yatra tā dṛṣṭā vāramukhyāḥ svalaṃkṛtāḥ |
24, 25a. tataH = then; viiryavaan = sage with ascetic power; saH apare dyuH = he, on next, day; vibhaaNDaka sutaH = Vibhaandaka's son; shriimaan = prosperous one; manasaa vichintayan muhuH = in mind, recollecting, repetitively manoj~naa = delightful ones [women]; vaaramukhyaaH = courtesans; svalaMkR^itaaH = well decorated ones; yatra taaH dR^ishhTaa = where, they, were seen; tam desham aajagaama = that, place, arrived at.
"Then on the next day Rishyasringa, son of Vibhandaka and the prosperous sage with ascetic power has arrived at that place where he saw well-decorated and delightful courtesans recollecting in mind repetitively about them alone. [1-10-24, 25a]
dṛṣṭvā eva ca tato vipram āyāntam hṛṣṭa mānasāḥ || 1-10-25
upasṛtya tataḥ sarvāḥ tāḥ tam ūcur idam vacaḥ |
ehi āśrama padam sauṃya asmākam iti ca abruvan || 1-10-26
25b, 26. tataH vipram dR^istva eva aayaantam = then, that Brahman, on seeing, thus, to have come; hR^ishhTa maanasaa = with happiness, at heart; taaH sarvaH tataH upasR^itya = they, all, then, on surrounding him; tam uuchuH idam vachaH = to him, said, these, words; soumya = oh, gentle one; asmaakam aashrama padam = towards our, hermitage's threshold; ehi = please come; iti cha = thus, also; abruvan = they have said.
" Then on seeing the arrival of that Brahman, the courtesans felt happy at heart, and all of those courtesans on surrounding him said, "oh, gentle one, welcome to the threshold of our hermitage... [1-10-25b, 26]
citrāṇi atra bahūni syuḥ mūlāni ca phalani ca |
tatra api eṣa viśeṣeṇa vidhiḥ hi bhavitā dhruvam || 1-10-27
27. atra chitraaNi bahuuni muulaani ca phalani syuH = there, excellent, tubers, fruits, also, are there; tatra eSa visheSeNa api = there, this way, very distinctive; vidhiH bhuutvaa = manner [hospitality,] will be there; dhruvam hi = definitely, indeed.
"There are excellent tuber fruits and fruits and there will be a very distinctive hospitality... definitely indeed..." So said the courtesans.[1-10-27]
śrutvā tu vacanam tāsām sarvāsām hṛdayam gamam |
gamanāya matim cakre tam ca ninyuḥ tathā striyaḥ || 1-10-28
28. taasaam sarvaasaam = of them, all of their; hR^idaya.ngamam = heart pleasing; vachanam shrutvaa = words, on hearing; gamanaaya matim chakre = to go there, his mind, made up; tadaa striyaH tam ninyuH = then, those women him, took away.
"On hearing the heart-pleasing words of all those courtesans, Rishyasringa made up his mind to go over there, and then those women took him away [to their place in Anga Kingdom.] [1-10-28]
tatra ca ānīyamāne tu vipre tasmin mahātmani |
vavarṣa sahasā devo jagat prahlādayan tadā || 1-10-29
29. mahaatmani tasmin vipre = great-soul, that, Brahman; aaniiyamane tu = while being brought; tadaa devaH jagat prahlaadayan = them god [Rain-god,] world, to gladden; sahasaa tatra vavarSha = quickly, in there in Anga kingdom, showered rain.
"While that great soul ad Brahman Rishyasringa while being brought into Anga Kingdom, then the Rain-god quickly showered rain in Anga kingdom to the delight of the world. [1-10-29]
varṣeṇa eva āgatam vipram tāpasam sa narādhipaḥ |
prati udgaṃya munim prahvaḥ śirasā ca mahīm gataḥ || 1-10-30
arghyam ca pradadau tasmai nyāyataḥ susamāhitaḥ |
vavre prasādam vipreindrāt mā vipram manyuḥ āviśet || 1-10-31
30, 31. naraadhipa = king, [Romapaada]; varSeNa eva = with specialty [of rain showers]; svam vishayam aagatam = into his own, country, arrived; vipram munim = to Brahman, saint; prati udgamya = gone towards [welcomingly]; prahva = bowed his head; sirasaa mahiim gataH = ground, touching; su samaahitaH = self-composedly; tasmai = to him; nyaayataH arghyam pradadau = as a rule, water, offered; vipra ndraat = from best sage [ Vibhandaka]; prasaadam vavre = boon [indemnity,] sought; vipram manyuH maa aavishet = let that Brahman be possessed by anger.
"The king Romapada personally proceeded towards that Brahman Rishyasring who is now entering Anga kingdom along with rains, made prostratiion before him, offered water customarily with dedication, and then the king Romapada besought beneficence of the best sage Rishyasringa to save him and his kingdom from the fury of his father Sage Vibhandaka, if sage Vibhandaka were to know about this pursuit of bringing Rishyasringa to Anga country, at a later time ... [1-10-30, 31]
The salutation in prostration on the ground is usually performed before Gods or Deities, in reverence. It is called saaSTaanga praNaamam = sa aSTa anga praNaamam , i.e., saluting with eight body parts touching the ground, indicating his absolute surrender to the worshipped.
antaḥpuram praveśya asmai kanyām dattvā yathāvidhi |
śāṃtām śāntena manasā rājā harṣam avāpa saḥ || 1-10-32
32. saH raajaa = he that king; antaHpuram pravishyaa = palace [or, inside city,] on entering; kanyaam shantaam asmai yathaa vidhi datvaa = bride, Shanta, to him, customarily, on giving; shaantena manasaa harSam avaapa = with peaceful, heart, rejoice, he obtained.
"On entering the palace princess Shanta is given to Rishyasringa in customary marriage, and then that King Romapada obtained rejoice with a peaceful mind. [1-10-32]
evam sa nyavasat tatra sarva kāmaiḥ supūjitaḥ |
ṛṣyaśR^ṅgo mahātejā śantāyā saha bhāryayā || 1-10-33
33. evam= this way; saH R^iSyashR~NgaH mahaatejaa = he, Rishyasringa, greatly fulgent sage; shantaayaa saha bhaaryayaa = Shanta, along with, his wife; sarva kaamaiH su puujitaH = with all, desires well worshipped [fulfilled]; tatra nyavasat = there, he lived.
" Thus that great fulgent Rishyasringa lived in Anga kingdom along with his wife Shanta, and with all his desires fulfilled and also well worshipped" [Thus Sumantra said the legend of Rishyasringa to King Dasharatha.] [1-10-33]
iti vālmīki rāmāyaṇe adi kāvye bāla kāṇḍe daśamaḥ sargaḥ
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©1999, Desiraju Hanumanta Rao [Revised: March, 04]