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.
तच्छ्रुत्वा राजसिंहस्य वाक्यमद्भुतविस्तरम् |
हृष्टरोमा महातेजा विश्वामित्रोऽभ्यभाषत || १-१९-१
1. raajasimhasya = the lion like king's; tat adbhutavistaram vaakyam = that, grand, detailed, sentence; shrutvA= on listening; mahaatejaaH = great resplendent; Vishvamitra; hR^iSTaromaa = hair-raising [thrilled]; abhyabhaaSata = 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]
सदृशं राजशार्दूल तवैतद्भुवि नान्यथा |
महावंशप्रसूतस्य वसिष्ठव्यपदेशिनः || १-१९-२
2. raajashaardula = oh tigerly king; bhuvi = on the earth; mahaavamshaprasuutasya = born into great dynasty; VasiSThavyapadeshinaH = tutored by Sage Vashishta; tava = your; etat = these [promises]; sadR^isham = are befitting [to you]; anyathaa 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]
यत्तु मे हृद्गतं वाक्यं तस्य कार्यस्य निश्चयम् |
कुरुष्व राजशार्दूल भव सत्यप्रतिश्रवाः || १-१९-३
3. raajashaarduula = oh tigerly king; me hR^idgatam = gone in my heart - what I have in my heart; yat = which [work I have]; vaakyam = what is going to be said; tasya kaaryasya nishchayam kuruSva = you take decision of that deed; satyapratishravaaH = 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]
अहं नियममातिष्ठे सिद्ध्यर्थं पुरुषर्षभ |
तस्य विघ्नकरौ द्वौ तु राक्षसौ कामरूपिणौ || १-१९-४
4. puruSarSabha = oh best one among men; aham siddhyartham = I, to attain, a goal [of ascesis]; [these days]; niyamam aatiSThe = I am abiding under a [sacrificial] vow; tu = but; kaamaruupiNau = guise-changers; dvau raakShasau = two, demons; tasya vighnakarau = its [ritual's,] causers of obstacle.
"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]
व्रते मे बहुशश्चीर्णे समाप्त्यां राक्षसाविमौ |
मारीचश्च सुबाहुश्च वीर्यवन्तौ सुशिक्षितौ || १-१९-५
तौ मांसरुधिरौघेण वेदिं तामभ्यवर्षताम् |
5, 6a. bahushaH chiirNe me vraate = almost, completed, in my, ritual; samaaptyaam = at its completion, near end; viiryavantau = valiant ones; sushikShitau = well trained ones; raakshasau imau = these demons; maariichaH cha = Mareecha, and; subaahuH cha = Subaahu, also; tau = they two; maamsarudhiraugheNa = with meat and blood streams; taam vedim = that, Altar of Fire; abhyavarSataam = overall 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. [1-19-5, 6a]
अवधूते तथाभूते तस्मिन्नियमनिश्चये || १-१९-६
कृतश्रमो निरुत्साहस्तस्माद्देशादपाक्रमे |
6b, 7a. tasmin niyamanishchaye = that, ritual vow; avadhuute = upheaved - ravaged; tathaabhuute = thus on becoming; kR^itashramaH = I who made an exertion of myself; nirutsaahaH = [am becoming] without enthusiasm - unenthusiastic; tasmaat deshaat apaakrame = departing from that place.
"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]
न च मे क्रोधमुत्स्रष्टुं बुद्धिर्भवति पार्थिव || १-१९-७
तथाभूता हि सा चर्या न शापस्तत्र मुच्यते |
7b, 8a. paarthiva = oh king; krodham = anger; utsraSTum = to let loose; me buddhiH na bhavati = I have no will; saa charyaa tathaabhutaa 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]
स्वपुत्रं राजशार्दूल रामं सत्यपराक्रमम् || १-१९-८
काकपक्षधरं शूरं ज्येष्ठं मे दातुमर्हसि |
8b, 9a. raajasharduula = oh the tigerly king; satyaparaakramam = truth as his valour; kaakapakShadharam = wearing crows wings - whose hair locks are like crow's wings, jet black, youngster; shuuram = brave one; svaputram = [your] own, son; jyeSTham = eldest one; ramam = Rama be; me daatum arhasi = apt of you to give to me [to spare services] .
"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]
शक्तो ह्येष मया गुप्तो दिव्येन स्वेन तेजसा || १-१९-९
राक्षसा ये विकर्तारस्तेषामपि विनाशने |
9b, 10a. eSaH mayaa guptaH = he is protected by me; divyena svena tejasaa = his own divinely resplendence; ye vikartaaraH raakShasaaH = those, wrongdoers [thwarting,] demons; teSaam api vinaashane = even in destruction of them ; 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]
श्रेयश्चास्मै प्रदास्यामि बहुरूपं न संशयः || १-१९-१०
त्रयाणामपि लोकानां येन ख्यातिं गमिष्यति |
10b, 11a. asmai = to him [to Rama]; bahuruupam = in many a kind; shreyaH cha pradaasyaami = I will accord benefits also; samshayaH na = doubt, is not there; yena = by which [which benefits]; trayaaNaam lokaanaam api = in three 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]
न च तौ राममासाद्य शक्तौ स्थातुं कथञ्चन || १-१९-११
न च तौ राघवादन्यो हन्तुमुत्सहते पुमान् |
11b, 12a. tau = those two [demons]; raamam aasaadya = on getting [affronting] Rama ; katha~nchana = in any way; sthaatum = to stand fast; na shaktau = not, capable; raaghavaat anyaH pumaan = other person than Raghava; tau hantum na utsahate = do not have fortitude to eliminate them two.
"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]
वीर्योत्सिक्तौ हि तौ पापौ कालपाशवशं गतौ || १-१९-१२
रामस्य राजशार्दूल न पर्याप्तौ महात्मनः |
12b, 13a. viiryotsiktau tau paapau = those two sinners berserk by vigour ; kaalapaashavasham gatau = gone in subjugation of Yama's [the Lord of Death] noose ; raajasharduula = oh tigerly king; mahaatmanaH raamasya na paryaaptau = not enough [counterbalance] for great souled Rama.
"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]
न च पुत्रगतं स्नेहं कर्तुमर्हसि पार्थिव || १-१९-१३
अहं ते प्रतिजानामि हतौ तौ विद्धि राक्षसौ |
13b, 14a. paarthiva = oh king; putragatam sneham = son oriented fondness - paternal fondness; kartum na arhasi = unapt of you to do [to show] ; tau raakShasau hatau viddhi = those two, demons, eradicated, you know - be assured; aham te pratijaanaami = I am promising to you.
"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]
अहं वेद्मि महात्मानं रामं सत्यपराक्रमम् || १-१९-१४
वसिष्ठोऽपि महातेजा ये चेमे तपसि स्थिताः |
14b, 15a. mahaatmaanam = sublime-soul; satyaparaakramam = truthfulness as his valour; raamam = of Rama; aham vedmi= I am, in the know of; mahaatejaaH vashiShThaH 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 raajarShi, kingly sage, later became brahmarShi and performed mokShakaameSTi. That is a highest ascesis for achieving salvation. Whereas Dasharatha performed Vedic ritual called putrakaameSTi, 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 mahaatmaanam, 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 puruSasuukta which says vedaahametam puruSam mahaantam, and as in yo maam pashyati sarvatra....sa ca Me 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 raajarSi , is aware of Rama...' is the argument of Vishvamitra, stressing his neutrality in seeking Rama's help.
Still Vishvamitra tells that ye cheme tapasi sthitaaH , 'those sages that are here who are rooted in ascesis' as in the vein of puruSasuukta which says tasya dhiiraaH pratijaananti yonim. Vishvamitra's argument is 'Sage Vashishta may take sides with you, because he is rajaguru , 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 dharmalaabham, yasho 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...'
यदि ते धर्मलाभं तु यशश्च परमं भुवि || १-१९-१५
स्थिरमिच्छसि राजेन्द्र रामं मे दातुमर्हसि |
15b, 16a. raajendra = oh best king; te dharmalaabham icChasi yadi = if you desire to gain in value of probity; paramam yashaH cha = paramount, renown, also; bhuvi sthitam = that is abiding on earth - long-lasting; [if you desire]; ramam me daatum arhasi = apt of you to handover Rama to me.
"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]
यद्यभ्यनुज्ञां काकुत्स्थ ददते तव मंत्रिणः || १-१९-१६
वसिष्ठप्रमुखाः सर्वे ततो रामं विसर्जय |
16b, 17a. kakutstha = oh king from Kakutstha dynasty, Dasharatha; tava mantriNaH = your, ministers; vasiSThapramukhaaH sarve = Vashishta and other elite, all of them; abhyanuj~naam dadate yadi = if they give assent; 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]
अभिप्रेतमसंसक्तमात्मजं दातुमर्हसि || १-१९-१७
दशरात्रं हि यज्ञस्य रामं राजीवलोचनम् |
17b, 18a. abhipretam = choicest one; aatmajam = your son; raamam rajiivalochanam = Rama, lotus eyed one; a samsaktam = without your close attachment - without further delay; yaj~nasya dasharaatram hi = just for ritual's ten nights [days also included - ten days] ; daatum arhasi = apt of you to let out.
"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]
नात्येति कालो यज्ञस्य यथायं मम राघव || १-१९-१८
तथा कुरुष्व भद्रं ते मा च शोके मनः कृथाः |
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^ithaaH = not be rendered heart in grief; bhadram te = safety be to you.
"I wish you to take decision as to how 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]
इत्येवमुक्त्वा धर्मात्मा धर्मार्थसहितं वचः || १-१९-१९
विरराम महातेजा विश्वामित्रो महामतिः |
19b, 20a. dharmatmaa mahaatejaaH mahaamuniH = virtue-souled one, great resplendent, great saint; vishvaamitraH = Vishvamitra; iti evam = this way; dharmaarthasahitam vachaH = words that comprise fairness and meaningfulness; uktvaa = having said; viraraama = paused.
On saying those words that comprise fairness and meaningfulness that virtue-souled great saint with great resplendence paused. [1-19-19b, 20a]
स तन्निशम्य राजेन्द्रो विश्वामित्रवचः शुभम् || १-१९-२०
शोकेन महताविष्टश्चचाल च मुमोह च |
लब्धसंज्ञस्तथोत्थाय व्यषीदत भयान्वितः || १-१९-२१
20b, 21. saH raajendraH = he, best king Dasharatha; shubham tat = propitious [words,] that; vishvaamitravachaH = words of Viswamitra; nishamya = on hearing; mahataa shokena aaviSTaH = muffled up by profound adversity; cacaala ca mumoha ca = shuddered, also, swooned, also; tataH = after that; labdhasamj~naH = gaining,consciousness; utthaaya = on getting up; bhayaanvitaH vyaSiidata = sunk down along with fear.
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]
इति हृदयमनोविदारणं
मुनिवचनं तदतीव शुश्रुवान् |
नरपतिरभवन्महान् महात्मा
व्यथितमनाः प्रचचाल चासनात् || १-१९-२२
22. iti hR^idayamanovidaaraNam = this way explicitly slitting heart and mind; tat = that [word]; munivachanam = saint's words; shushruvaan = one who has heard, Dasharatha; mahaan mahaatmaa = illustrious, noble souled one; narapatiH = king Dasharatha; tadaa = then; atiiva vyathitamanaaH = highly, annoyed at heart; abhavat = he became; aasanaat prachachaala cha = inordinately flustered from seat [throne], 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]
इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे एकोनविंशः सर्गः ||
© 1999, Desiraju Hanumanta Rao [Revised: April 04]