Rama and Lakshmana inquisitively enquired into the Siddha aashrama, Accomplished Hermitage in the earlier chapter for which Sage Vishvamitra informs about the heritage of that hermitage for it once belonged to Vishnu in Vaamna incarnation. Vishvamitra narrates about it and how Vaamna, a dwarfish ascetic boy eradicated evil on earth. It is a suggestion to Rama from Sage Vishvamitra to do likewise in this incarnation of Rama also.
atha tasya aprameyasya vacanam paripR^icChataH |
vishvaamitro mahaatejaa vyaakhyaatum upacakrame || 1-29-1
1. atha = then; a prameyasya = not, matchable [in illustriousness]; vacanam pari pR^icChataH = about sentence, while asking; tasya = to that Rama; mahaatejaa vishvaamitraH = highly resplendent Vishvamitra; vyaakhyaatum upacakrame = to narrate, started.
When that matchlessly illustrious Rama has asked for details, that highly resplendent sage Vishvamitra started to narrate about that forest to Rama. [1-29-1]
iha raama mahaabaaho viShNur deva namaskR^ita |
varShaaNi subahuuni iha tathaa yuga shataani ca || 1-29-2
tapaH caraNa yogaartham uvaasa su mahaatapaaH |
2, 3a. mahaabaahuH raama = oh, dextrous, Rama; iha deva namaskR^ita = here, by gods, one who is worshipped; su mahaa tapaaH = one who has - very, great, ascesis; viSNuuH = Vishnu; su bahuuni varSaaNi = for good, many, years; tathaa yuga shataani ca = likewise, eras, hundreds, also; tapaH caraNa yoga artham = penance, practise, yoga, in pursuit of; iha uvaasa = here, resided.
"Here, oh, dextrous Rama, he who is worshipped by gods and who has got outstanding ascesis that Vishnu resided here in the pursuit of practising ascesis and yoga for good many years, likewise for a hundred eras. [1-29-2, 3a]
eSha puurva aashramo raama vaamanasya mahaatmanaH || 1-29-3
siddha aashrama iti khyaataH siddho hi atra mahaatapaaH |
3b, 4a. raama = oh, Rama; eSa mahaatmanaH vaamanasya = this is, of great-souled one, of Vaamana; puurva aashramaH = erstwhile, hermitage siddhaH aashrama iti khyaataH = Siddha [Accomplished] hermitage, thus, renowned; hi = why because; mahaatapaaH kaashyapa atra siddhaH = one who has supreme ascesis, sage Kaashyapa, there, got accomplishment to his ascesis.
"This is the erstwhile hermitage of great-souled Vaamana renowned as Accomplished hermitage, why because the sage with supreme ascesis Kaashyapa got accomplishment to such of his ascesis there only. [1-29-3b, 4a]
This is firstly the hermitage of Vishnu before taking up Vaamna incarnation. Later the incarnate Vaamna also practised asceticism here. Thus, this hermitage belongs to both Vishnu and Vaamna, and on such an analogy this even belongs to Rama at the present time, so says Vishvamitra at 24th verse below.
etasmin eva kaale tu raajaa vairocanir baliH || 1-29-4
nirjitya daivata gaNaan sa indraan sa marud gaNaan |
kaarayaamaasa tad raajyam triShu lokeShu vishrutaH || 1-29-5
4b, 5. etasmin kale eva = in the mean, time, only; vairocaniH = Virochana's [son]; raajaa baliH = king, Bali; sa indraan sa marut gaNaan = with, Indra, along with, Marut, gods - Wind-gods; daivata gaNaan = god's, groups; nir jitya = on completely, conquering; triSu lokeSu vi shrutaH = in three, worlds, well, heard [renowned]; tat raajyam kaarayaamaasa = that, kingdom, he started to do - to rule.
"In the meantime, when Vishnu was in his asceticism in this hermitage, the son of King Virochana, namely Bali, has completely conquered all the assemblages of gods together with Indra and his coterie called Wind-gods, and ruling that kingdom where that hermitage is there, he has become renowned in all the three worlds for his magnanimity. [1-29-4b, 5]
Bali is generally addressed Bali Chakravatri, Bali, The Emperor, for his grand benevolence. He is the grand son of Prahlaada, who in turn is the son of greatest demon king, HiraNyakashapa, who was eliminated by Vishnu, in His Nara-simha, Man-Lion incarnation.
yaj~nam cakaara sumahaan asurendro mahaabalaH |
baleH tu yajamaanasya devaaH saagni purogamaaH |
samaagaMya svayam caiva viShNum uucuH iha aashrame || 1-29-6
6. asura indraH = demon, the chief; mahaabalaH = great, mighty one; baleH tu = Bali, for his part; yaj~nam cakaara sumahaan = ritual, conducted, very, grand one; yajamaanasya = as officiator - when Bali is the officiator of that Vedic ritual; devaaH = gods; sa agni purogamaaH = with, Fire-god, kept ahead; iha aashrame = in this, hermitage; viSNum = to Vishnu; svayam caiva = in person, also thus; samaagamya = on approaching; uucuH = spoke.
"That great mighty chief of demons Bali then conducted a very grand Vedic ritual. But when Bali is conducting that ritual remaining as its officiator all the gods personally approached Vishnu, keeping Fire-god ahead of them, just here in this hermitage and they spoke to him. [1-29-6]
baliH vairocaniH viShNo yajate yaj~nam uttamam |
asamaapta vrate tasmin sva kaaryam abhipadyataam || 1-29-7
7. viSNuH = oh, Vishnu; vairocaniH baliH = Virochana's [son,] Bali; uttamam yaj~nam yajate = unsurpassed, Vedic ritual, is performing; tasmin vrate a samaapta = that, ritual, not [before,] completing; sva kaaryam abhi padyataam = our own [god's,] mission, completely, be achieved.
" 'Oh, all-pervading god Vishnu, Bali the son of Virochana is conducting an unsurpassed Vedic ritual, before the completion of which our own mission, say the task of gods, is to be achieved completely. [1-29-7]
ye ca enam abhivartante yaacitaara itaH tataH |
yat ca yatra yathaavat ca sarvam tebhyaH prayacChati || 1-29-8
8. ye = which of those; yaacitaara = supplicants; itaH tataH = from here, and there - from wherever he may come; enam abhi vartante [abhi vaa~NcChanti] = him [to Bali,] approaches [supplicates]; yat ca = whatever, also; yatra = wherever [it might be]; yathaavat ca = in as is where is condition, also; sarvam tebhyaH prayacChati = all, to them, donating.
" 'Whoever the supplicant might be and from wherever he might be coming, but if one approaches and supplicates to him he is donating that in as is where is condition, whatever is supplicated and wherever it might be. [1-29-8]
sa tvam sura hitaarthaaya maayaa yogam upaashritaH |
vaamanatvam gato viShNo kuru kalyaaNam uttamam || 1-29-9
9. viSNuH = oh, Vishnu; saH = such as you are; tvam = you; sura hitaarthaaya = for gods, welfare; maayaa yogam upa aashritaH = Maya [illusory,] power, resorting to; vaamanatvam gataH = dwarfishness, on assuming; uttamam kalyaaNam kuru = the most suitable, merited deed, you make happen - to deal with Emperor Bali.
" 'As such, oh, Vishnu, you may effectuate the most suitable merited deed for the welfare of gods on resorting to your illusory power, Vishnu Maya, and on assuming the form of a dwarf to deal with Emperor Bali.' Thus gods appealed to Vishnu. [1-29-9]
etasmin anantare raama kaashyapo agni sama prabhaH |
adityaa sahitaH raama diipyamaana iva ojasaa || 1-29-10
devii sahaayo bhagavan divyam varSha sahasrakam |
vratam samaapya varadam tuShTaava madhusuudanam || 1-29-11
10. etasmin anantare = in this, meanwhile; raama = oh Rama; agni sama prabhaH = ritual fire, similar, in brilliance; adityaa sahitaH = Lady Aditi, who will be with; ojasaa diipyamaana iva = with his own vitality, resplendent, as though; bhagavan kaashyapaH = godly sage, Kaashyapa; devii sahaayaH = lady [Aditi,] along with; divyam varSa sahasrakam = divine, years, thousand; vratam samaapya = asceticism, on completing; vara dam = boon, giver [Vishnu]; madhu suudanam = Madhu, the demon, killer [Vishnu]; tuSTaava = eulogised.
"In the meanwhile, oh Rama, he whose brilliance is similar to ritual fire, who will be with his wife Lady Aditi, who is resplendent with his own vitality, that godly sage Kaashyapa on completing his asceticism along with Lady Aditi started to eulogise the boon giver and the eliminator of demon Madhu, namely Vishnu." Thus Vishvamitra is narrating to Rama. [1-29-10, 11]
The ascetic practises conducted along with wife are said to yield best results, in the case of a desired object of that couple's interest. Therefore, Dasharatha also conducted the ritual to beget progeny along with his wives. Here Sage Kaashyapa conducted his austerities along with wife Aditi.
tapomayam taporaashim tapomuurtim tapaatmakam |
tapasaa tvaam sutaptena pashyaami puroShottamam || 1-29-12
12. tapaH mayam = asceticism, abounding; tapaH raashim = asceticism, aggregate of; tapaH muurtim = asceticism, configure of; tapa aatmakam = asceticism, soul of; puroSa uttamam = at Supreme, Person; that is what you are; tvaam = you; su taptena pashyaami tapasaa = with well practised, asceticism, I am able to see.
" 'Oh, Supreme Person, you are abounding with asceticism, aggregate of asceticism, the aspect of asceticism, and the very soul of asceticism, such as you are, I am able to see you with the well practised asceticism of mine. [1-29-12]
The word 'tapaH' also means j~naana, gnosis, knowledge, intellect, spirit, as such it is oriented that way and said as, "oh, Vishnu, you are abounding with intellect, aggregate of intellect, the only aspect of intellect..." etc.
shariire tava pashyaami jagat sarvam idam prabho |
tvam anaadiH anirdeshyaH tvaam aham sharaNam gataH || 1-29-13
13. prabhuH = oh, god; tava shariire = in your, physique; idam sarvam jagat pashyaami = thi, whole, universe, I am seeing; tvam an aadiH = you are, without beginning; a nirdeshyaH = not, definable; aham tvaam sharaNam gataH = I am, in you, shelter, getting in [taking.]
" 'In your physique I am seeing this entire universe, oh, god, and you are without a beginning and indefinable, and in you I am taking shelter.' Sage Kaashyapa praised Vishnu in this way. [1-29-13]
This is the concept of vishva ruupa , Physique of the Universes, which Krishna shows to Arjuna in Maha Bharata at the time of telling Bhavad Gita.
tam uvaacha hariH priitaH kashyapam dhuuta kalmaSham |
varam varaya bhadram te vara arhaH asi mato mama || 1-29-14
14. hariH priitaH = Hari, Vishnu, gladdened; dhuuta kalmaSam = he who is cleansed - absolved of, blemish; tam kashyapam uvaacha = to him to Kaashyapa, said; varam varaya = boon, seek; te bhadram = to you, safety will be; vara arhaH = for boon, as a worthy one; mama mataH asi = to me, a preferred one, you are.
Vishnu is gladdened for the devotion of sage Kaashyapa who is absolved of any blemish y his ascesis, and then Vishnu said this to, "You may seek a boon as you are boon-worthy, I opine that you are a preferred one to me, let safety be with you." Thus Vishnu said to Kaashyapa. [1-29-14]
tat shrutvaa vacanam tasya maariicaH kashyapo abraviit |
adityaa devataanaam ca mama ca eva anuyaacitam || 1-29-15
varam varada supriito daatum arhasi suvrata |
15, 16a. tasya = his - Vishnu's; tat vacanam shrutvaa = that, word of according boon, on hearing; maariicaH kashyapaH abraviit = sage Mariicha's [son,] sage Kaashyapa, said; varada = oh, boon-accorder; su vrata = oh, Vishnu with lofty vows; adityaa devataanaam ca = of lady Aditi, of gods, also; anu yaacitam = following them I who am supplicating; mama ca = to me, also; su priitaH = [while you are] well, pleased; varam daatum arhasi = boon, to bestow, apt of you.
On hearing the word of Vishnu sage Kaashyapa, the son of Sage Mariicha said, "oh, god the accorder of boons, as you are pleased with us it will be apt of you to bestow the boon besought by Lady Aditi and the gods, oh, lord with lofty vows, for which boon I am also supplicating to you, following them. [1-29-15, 16a]
putratvam gacCha bhagavan adityaa mama ca anagha || 1-29-16
bhraataa bhava yaviiyaan tvam shakrasya asurasuudana |
shoka aartaanaam tu devaanaam saahaayyam kartum arhasi || 1-29-17
16b, 17. bhagavan = oh, god; anagha = oh, sinless one; adityaa mama ca = of Aditi, of mine, as well; putratvam gacCha = sonship, you attain; asura suudana = oh, demons, dispenser of; tvam shakrasya = you, of Indra; yaviiyaan bhraataa bhava = younger, brother, you become; shoka aartaanaam devaanaam = in anguish, agonised, for gods; saahaayyam kartum arhasi = help, to render, apt of you.
" 'Oh, god, oh, sinless one, you may please attain the sonship of Lady Aditi and myself, oh, dispenser of demons, it will be apt of you to render help to gods who are agonised in the anguish owing to the predominance of Emperor Bali, by becoming the younger brother of Indra. [1-29-16b, 17]
ayam siddha aashramo naama prasaadaat te bhaviShyati |
siddhe karmaNi devesha uttiShTha bhagavan itaH || 1-29-18
18. deva iisha = oh, god's, god; karmaNi siddhe = works [asceticism of mine,] while accomplished; ayam = this one [hermitage]; te prasaadaat = by your, grace; siddha aashramaH naama = this one, Siddha [Accomplished,] Hermitage, with the name; bhaviSyati = it becomes; bhagavan = oh, god; itaH uttiSTha = from here, arise.
" 'Oh, god of gods, as the works of my austerities are accomplished here, by your grace this hermitage will be renowned by the name Siddha ashram, Hermitage of Accomplishment, hence oh god, arise from here to become my son.' So said sage Kaashyapa to Vishnu. [1-29-18]
The wording siddhe karmaNi is interpreted in two ways. One in respect of Vishnu who is practising asceticism there, as His austerities are accomplished here in accepting request of gods as well as that of Sage Kaashyapa. The other, in respect of Kaashyapa who is seeking the boon, and if Vishnu accords the boon to incarnate Himself as Vaamna in the womb of Aditi, the austerities of Kaashyapa are also accomplished. Since the deeds of Supreme God are not accomplished with mere austerities, but by eliminating the evil, the concept of siddhe karmaNi is appropriate in respect of Sage Kaashyapa. In any way, this hermitage is an Accomplished one for gods, for sages, and for Supreme Divinities, in taking a foothold to eliminate the evil on earth.
atha viShNur mahaatejaaa aadityaam samajaayata |
vaamanam ruupam aasthaaya vairocanim upaagamat || 1-29-19
19. atha = then; mahaatejaaa viSNuH = great resplendent, Vishnu; aadityaam sam a jaayata = from Aditi, well, emerged - as son; vaamanam ruupam aasthaaya = dwarf, semblance, adopting; vairocanim upaagamat = to Virochana's [son, Emperor Bali,] came near - approached.
"That great resplendent Vishnu then adopting a semblance of a dwarf emerged from Aditi, and that dwarfish ascetic boy approached Emperor Bali, the son of Virochana." Thus Vishvamitra continued narration. [1-29-19]
triin paadaan atha bhikShitvaa pratigR^ihya ca mediniim |
aakraMya lokaan lokaartho sarva loka hite rataH || 1-29-20
mahendraaya punaH praadaat niyaMya balim ojasaa |
trailokyam sa mahaatejaaH cakre shakra vasham punaH || 1-29-21
20, 21. atha = next; that dwarf ascetic boy - Vaamana; loka arthaH aatmaa] = for the good of worlds [soul of all worlds]; sarva loka hite rataH = all, worlds, welfare, one who is interested in; Vishnu; triin paadaan bhikSitvaa = three, foot-steps [of space,] begged of; prati gR^ihya ca = on receiving [that ground], also; lokaan aakramya = on worlds, striding over; balim ojasaa niyamya = Bali, with vitality, on restraining; worlds; mediniim mahendraaya punaH praa daat = earth, to Indra, again, gave away; mahaatejaaH saH = great resplendent one, that Vishnu; trai lokyam = three, worlds; punaH shakra vasham cakre = again, Indra's, control, he made to come.
"That dwarf ascetic boy Vaamana begged and received a space that can be covered in three strides, but strode all the three worlds in those three steps for the purpose of saving worlds, as he is interested in the welfare of all the worlds. Vishnu gave the earth back to Indra restraining Emperor Bali with his vitality. Thus that great resplendent Vishnu made the three worlds to come under the control of Indra again. [1-29-20, 21]
The myth is that Vaamna, the dwarfish ascetic boy, approaches Emperor Bali and begs of him for a space enough to place his three dwarfish foot-steps. While all around that ritual hall of Bali laugh at this boy's request, Bali comes to know who this dwarfish boy is. Though known to be Vishnu in this incarnation, without deviating from his vow of according charities in 'as is where is condition', Bali accords that much space to the boy. Then Vaamna places one dwarfish foot on this globe and the entire globe is covered with it. Vaamna then asks Bali where to put the second foot. Bali shows heavenward, which heavenly worlds are conquered by Bali and are under his control at that time. Vaamna places his second dwarfish foot on all the heavenly worlds covering all of them. Then again, Vaamna asks Bali as to where the third foot-space is. Bali shows his head to place the third foot. Vaamna places his foot on this third foot-space, i.e., on Bali's head and starts to trample him to paataala loka, nether worlds. At the time of donating the charity, while Bali is pouring water oblation into the hands of Vaamna, Sage Shukrachaarya, the demon's high priest, knowing this dwarf boy to be Vishnu, enters the nozzle of the water pot so that the donation water may not fall into the hands of the boy, thus to fail the donation. Knowing that the sage is in the nozzle of the water-pot, Vaamna pierces the nozzle with a straw of darbha, sacred grass-blade, thus piercing one eye of Sage Shukrachaarya. From then on, this sage has become one-eyed sage, symbolically meaning that he eyes on one side only, namely on the side of demon's welfare. Vaamna places his third step on the head of Emperor Bali and subjugates him to netherworlds, freeing the other worlds from his rule. However, Vishnu blesses Bali to be deathless, though subdued into netherworlds, and to become Indra in the coming manvantara-s, eras. Then on Vishnu is eulogised as Trivikrama, tri vi krama three, verily, paced - surpassing, one who surpasses all the three worlds in three strides.
tena eva puurvam aakraanta aashramaH shrama naashanaH |
mayaa api bhak{}tyaa tasya eva vaamanasya upabhujyate || 1-29-22
22. shrama naashanaH = stress, eradicating [stress and strain of living beings in taking births and rebirths]; [eSa = this]; aashramaH = hermitage; tena = by him - Vaamana; puurvam aakraantaH = at one time, presided over; tasya vaamanasya bhaktyaa = his Vaamana's, owing to devotion - owing devotion to him; mayaa api = by me, even; upabhujyate = beneficed.
"This hermitage which at one time is presided by Vishnu, is an eradicator of stress, either the stress and strain caused by the evil on earth, or the stress of going through the cycle of birth and death, thus this hermitage is an accorded of salvation, and I am also beneficed with this hermitage owing to my devotion to Vaamana. [1-29-22]
enam aashramam aayaanti raakShasaa vighna kaariNaH |
atra te puruShavyaaghra hantavyaa duShTa caariNaH || 1-29-23
23. puruSa vyaaghra = oh, manly-tiger; vighna kaariNaH raakSasaa = obstacle, causers, demons; enam aashramam aayaanti = at this, hermitage, will be arriving; te duSTa caariNaH atra hantavyaam = they, that are of evil, pursuit, there alone, are to be eliminated.
"Demons causing obstacles, oh, manly tiger Rama, will be arriving at that hermitage and there alone those demons with evil pursuit are to be eliminated. [1-29-23]
adya gacChaamahe raama siddhaashramam anuttamam |
tat aashrama padam taata tava api etad yathaa mama || 1-29-24
24. raama = oh, Rama; adya an uttamam siddha aashramam = now, un, excelled, to the Accomplished, hermitage; gacChaamahe = we will go; taata = oh, dear one; etat aashrama padam = this, hermitage's, threshold; yathaa mama = as to how, to me; tava api [tathaa] = to you, even, [likewise.]
"Rama, we now go to the unexcelled hermitage of Accomplishment, oh, dear one, as to how this hermitage belongs to me, this also belongs to you." Thus Vishvamitra said to Rama. [1-29-24]
This hermitage is my benefice now for I am practising my asceticism here, but originally this belongs to you because you have practised your asceticism here in this hermitage as Vishnu, even earlier to your Vaamana incarnation.' Rama Tilaka.
iti uk{}tvaa parama priito gR^ihya raamam sa laxmaNam |
pravishan aashrama padam vyarochata mahaamuniH |
shashii iva gata niihaaraH punarvasu samanvitaH || 1-29-25
25. iti uktvaa = so, saying; mahaamuniH = great, saint Vishvamitra; parama priitaH = highly, gladdened; gR^ihya raamam sa laxmaNam = taking - leading, Rama, with, Lakshmana; pravishan aashrama padam = on entering, hermitage's, threshold; gata niihaaraH = with dispersed, mist; punarvasu sam anvitaH = two Stars of Punarvasu [fifth or seventh lunar mansion,] well, abutting; shashii iva = moon, as with; vyarochata = shone forth.
So saying that great sage Vishvamitra is highly gladdened to lead Rama together with Lakshmana to the hermitage, and on his entering the hermitage with those two, that sage shone forth like moon with a two starred constellation called Punarvasu, the fifth or seventh lunar mansion, after dispersal of mist. [1-29-25]
tam dR^iShTvaa munayaH sarve siddhaashrama nivaasinaH |
utpatyotpatya sahasaa vishvaamitram apuujayan || 1-29-26
26. siddha aashrama nivaasinaH = Accomplished, hermitage, residents of; sarve munayaH = all, sages; tam dR^iSTvaa = him, on seeing; utpatya utpatya = getting up, getting up [with hustle and bustle]; sahasaa vishvaamitram apuujayan = quickly, to Vishvamitra, adored.
On seeing the arrival of Vishvamitra all of the resident sages of Accomplished Hermitage have quickly approached him with hustle and bustle adoring him. [1-29-26]
yathaa arham cakrire puujaam vishvaamitraaya dhiimate |
tathaiva raaja putraabhyaam akurvan atithi kriyaam || 1-29-27
27. dhiimate vishvaamitraaya = for sagacious, to Vishvamitra; yathaa arham puujaam cakrire = as, deservedly, reverence, offered; tathaa eva = like, that; raaja putraabhyaam= for two princes; atithi kriyaam akurvan = guest, works [reception,] they made - offered.
Those sages reverenced Vishvamitra according to their deservedness, likewise they have offered hospitality to both of the princes, Rama and Lakshmana. [1-29-27]
muhuurtam atha vishraantau raaja putrau arindamau |
praaMjalii muni shaarduulam uucatuu raghunaMdanau || 1-29-28
28. atha = then; arin damau = those two - enemy, subjugators; raaja putrau = king's, sons - princes; raghu nandanau = Raghu's, from dynasty; muhuurtam vishraantau = briefly, on taking rest; praanjalii muni shaarduulam uucatuuH = with adjoined-palms, to sage-tiger, spoke.
Those two princes from Raghu's dynasty and the enemy-subjugators, namely Rama and Lakshmana, briefly took rest and adjoining palms they spoke to the sagely tiger Vishvamitra. [1-29-28]
adya eva diikShaam pravisha bhadram te munipuMgava |
siddhaashramo ayam siddhaH syaat satyam astu vacaH tava || 1-29-29
29. muni pungava = oh, sage, the eminent; adya eva diikSaam pravisha = today, only, ritual of solemnity, enter into - undertake; te bhadram = to you, let safety be; ayam siddha aashramaH = this, Siddha, [Accomplished,] hermitage; siddhaH syaat = accomplished one, it will be; tava vacaH satyam astu = your, word, truth, let it become - let your word come true.
"Oh, the eminent sage, to day itself you may undertake the ritual of solemnity that is undertaken prior to the main ritual, be safe, and let this Hermitage of Accomplishment become an accomplished one in eradiating vice true to its name, and let the word of yours given to my father in fetching me to this place come true." So said Rama to Vishvamitra, supported by Lakshmana. [1-29-29]
evam uk{}to mahaatejaa vishvaamitro mahaanR^iShiH |
pravivesha tadaa diixaam niyato niyatendriyaH || 1-29-30
30. evam uktaH = this way, he who is said - Vishvamitra; mahaatejaa vishvaamitraH mahaan R^iSiH = great radiant one, Vishvamitra, supreme, saint; tadaa = thereupon; niyataH = scrupulously; niyata indriyaH = by controlling, senses; diixaam pravivesha = rite of solemnity, entered - undertook.
When he is said so, that great radiant and supreme sage Vishvamitra, thereupon scrupulously undertook the vow of ritual controlling his senses. [1-29-30]
Vishvamitra controlling senses etc., is to say that he will cut off from external world occupying himself with the ritual, without getting anger and the like during the progression of this ritual, as explained at 1-19-7 to King Dasharatha.
kumaarau eva taam raatrim uShitvaa susamaahitau |
prabhaata kaale ca utthaaya puurvaam saMdhyaam upaasya ca || 1-29-31
prashuchii param jaapyam samaapya niyamena ca |
huta agnihotram aasiinam vishvamitram avandataam || 1-29-32
31. kumaarau eva = youngsters, thus; taam raatrim = in that, night; su samaahitau uSitvaa = very, vigilantly, on staying - on spending; prabhaata kaale ca utthaaya = at sunrise, time, also, getting up; pra shuchii = well, cleansed - finishing morning time bathing; puurvaam sandhyaam upaasya ca = easterly, aurora, reflecting upon; niyamena = in regularity; param jaapyam samaapya ca = supreme, meditation [on Gaayatri,] on completing, also; huta agni hotram = one who has - enkindled, ritual fire; aasiinam = who is sitting [before Altar of fire]; vishvamitram avandataam = to Vishvamitra, addressed themselves.
Both the youngsters Rama and Lakshmana on spending that night vigilantly got up with the sunrise. On finishing morning time bathing they meditated upon the easterly aurora, and then on completing the supreme meditation on Gayatri in its regularity, they addressed themselves to sage Vishvamitra, who by now has enkindled ritual fire and sitting before the Altar of Fire. [1-29-31, 32]
Rama and Lakshmana spent that night vigilantly but not in a clam and collected way. anena kShatriyeNa jaagaruukatayaa yaj~naadi dharma anuShTaatR^i samrakShNam kartavyan iti suucitam || dk.
iti vaalmiiki raamaayaNe aadi kaavye baala kaaNDe ekona triMshaH sargaH
@ 2001, Desiraju Hanumanta Rao [Revised : July 04]
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