Rama and Lakshmana inquisitively enquired into the Siddhaashrama, 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.
अथ तस्याप्रमेयस्य वचनं परिपृच्छतः |
विश्वामित्रो महातेजा व्याख्यातुमुपचक्रमे || १-२९-१
1. atha = then; aprameyasya = not matchable [in illustriousness]; vacanam paripR^icChataH = about sentence, while asking; tasya = to that Rama; mahaatejaaH vishvaamitraH = highly resplendent Vishvamitra; vyaakhyaatum upacakrame = started to narrate.
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]
इह राम महाबाहो विष्णुर्देवनमस्कृतः |
वर्षाणि सुबहूनीह तथा युगशतानि च || १-२९-२
तपश्चरणयोगार्थमुवास सुमहातपाः |
2, 3a. mahaabaaho raama = oh dextrous Rama; iha devanamaskR^itaH = here, one who is worshipped by gods; sumahaatapaaH = one who has - very great ascesis; viSNuH = Vishnu; subahuuni varSaaNi = for good many years; tathaa yugashataani ca = likewise, hundreds of eras, also; tapaH caraNayogaartham = in pursuit of practise of penace and yoga; 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]
एष पूर्वाश्रमो राम वामनस्य महात्मनः || १-२९-३
सिद्धाश्रम इति ख्यातः सिद्धो ह्यत्र महातपाः |
3b, 4a. raama = oh Rama; eSaH mahaatmanaH vaamanasya = this is, of great-souled Vaamana; puurvaashramaH = erstwhile hermitage; siddhaashrama 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.
एतस्मिन्नेव काले तु राजा वैरोचनिर्बलिः || १-२९-४
निर्जित्य दैवतगणान् सेन्द्रान् समरुद्गणान् |
कारयामास तद्राज्यं त्रिषु लोकेषु विश्रुतः || १-२९-५
4b, 5. etasmin kaale eva = in the mean, time, only; vairocaniH = Virochana's [son]; raajaa baliH = king, Bali; sendraan samarudgaNaan = along with Indra and Marut gods - Wind-gods; daivatagaNaan = god's groups; nirjitya = on completely conquering; triSu lokeSu vishrutaH = 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.
यज्ञं चकार सुमहानसुरेन्द्रो महाबलः |
बलेस्तु यजमानस्य देवाः साग्निपुरोगमाः |
समागम्य स्वयं चैव विष्णुमूचुरिहाश्रमे || १-२९-६
6. asurendraH = the chief of demon; mahaabalaH = great mighty one; baleH tu = Bali, for his part; yaj~nam cakaara sumahaan = conducted very grand ritual; yajamaanasya = as officiator - when Bali is the officiator of that Vedic ritual; devaaH = gods; saagnipurogamaaH = with Fire-god, kept ahead; iha aashrame = in this, hermitage; viSNum = to Vishnu; svayam ca eva = 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]
बलिर्वैरोचनिर्विष्णो यजते यज्ञमुत्तमम् |
असमाप्तव्रते तस्मिन् स्वकार्यमभिपद्यताम् || १-२९-७
7. viSNo = oh Vishnu; vairocaniH baliH = Virochana's [son,] Bali; uttamam yaj~nam yajate = is performing unsurpassed Vedic ritual ; tasmin asamaaptavrate = that, uncompleted ritual ; svakaaryam abhipadyataam = our own [god's,] mission, be achieved completely.
" '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]
ये चैनमभिवर्तन्ते याचितार इतस्ततः |
यच्च यत्र यथावच्च सर्वं तेभ्यः प्रयच्छति || १-२९-८
8. ye = which of those; yaacitaaraH = supplicants; itaH tataH = from here, and there - from wherever he may come; enam abhivartante [abhivaa~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 = donates all to them.
" '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]
स त्वं सुरहितार्थाय मायायोगमुपाश्रितः |
वामनत्वं गतो विष्णो कुरु कल्याणमुत्तमम् || १-२९-९
9. viSNo = oh Vishnu; saH = such as you are; tvam = you; surahitaarthaaya = welfare of gods; maayaayogam upaashritaH = resorting Maya [illusory] power ; vaamanatvam gataH = on assuming dwarfishness; uttamam kalyaaNam kuru = you make happen the most suitable merited deed - 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]
एतस्मिन्नन्तरे राम काश्यपोऽग्निसमप्रभः |
अदित्या सहितो राम दीप्यमान इवौजसा || १-२९-१०
देवीसहायो भगवान् दिव्यं वर्षसहस्रकम् |
व्रतं समाप्य वरदं तुष्टाव मधुसूदनम् || १-२९-११
10. etasmin antare = in this, meanwhile; raama = oh Rama; agnisamaprabhaH = similar to ritual fire in brilliance; adityaa sahitaH = who will be with Lady Aditi; ojasaa diipyamaanaH iva = as though resplendent with his own vitality; bhagavan kaashyapaH = godly sage, Kaashyapa; deviisahaayaH = along with lady [Aditi]; divyam varSasahasrakam = divine, thousand years; vratam samaapya = on completing asceticism; varadam = boon giver [Vishnu]; madhusuudanam = killer of the demon Madhu [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.
तपोमयं तपोराशिं तपोमूर्तिं तपात्मकम् |
तपसा त्वां सुतप्तेन पश्यामि पुरोषोत्तमम् || १-२९-१२
12. tapomayam = abounding asceticism; taporaashim = aggregate of asceticism; tapomuurtim = configure of asceticism ; tapaatmakam = soul of asceticism; puroSottamam = at Supreme Person; that is what you are; tvaam = you; sutaptena pashyaami tapasaa = I am able to see with well practised asceticism.
" '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.
शरीरे तव पश्यामि जगत्सर्वमिदं प्रभो |
त्वमनादिरनिर्देश्यस्त्वामहं शरणं गतः || १-२९-१३
13. prabho = oh god; tava shariire = in your, physique; idam sarvam jagat pashyaami = I am seeing this whole universe; tvam anaadiH = you are, without beginning; anirdeshyaH = not definable; aham tvaam sharaNam gataH = I am getting [taking] shelter in you.
" '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 vishvaruupa, Physique of the Universes, which Krishna shows to Arjuna in Maha Bharata at the time of telling Bhavad Gita.
तमुवाच हरिः प्रीतः कश्यपं धूतकल्मषम् |
वरं वरय भद्रं ते वरार्होऽसि मतो मम || १-२९-१४
14. hariH priitaH = Hari, Vishnu, gladdened; dhuutakalmaSam = he who is cleansed - absolved of blemish; tam kashyapam uvaacha = to him to Kaashyapa, said; varam varaya = seek boon; te bhadram = safety will be to you; varaarhaH = as a worthy one for boon; mama mataH asi = you are preferred one to me.
Vishnu is gladdened for the devotion of sage Kaashyapa who is absolved of any blemish in 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]
तच्छ्रुत्वा वचनं तस्य मारीचः कश्यपोऽब्रवीत् |
अदित्या देवतानां च मम चैवानुयाचितम् || १-२९-१५
वरं वरद सुप्रीतो दातुमर्हसि सुव्रत |
15, 16a. tasya = his - Vishnu's; tat vacanam shrutvaa = on hearing that word of according boon; maariicaH kashyapaH abraviit = sage Mariicha's [son] sage Kaashyapa, said; varada = oh boon-accorder; suvrata = oh Vishnu with lofty vows; adityaa devataanaam ca = of lady Aditi, of gods, also; anuyaacitam = following them I who am supplicating; mama ca = to me, also; supriitaH = [while you are] pleased; varam daatum arhasi = apt of you to bestow boon.
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]
पुत्रत्वं गच्छ भगवन्नदित्या मम चानघ || १-२९-१६
भ्राता भव यवीयांस्त्वं शक्रस्यासुरसूदन |
शोकार्तानां तु देवानां साहाय्यं कर्तुमर्हसि || १-२९-१७
16b, 17. bhagavan = oh god; anagha = oh sinless one; adityaa mama ca = of Aditi, of mine, as well; putratvam gacCha = you attain sonship; asurasuudana = oh dispenser of demons ; tvam shakrasya = you, of Indra; yaviiyaan bhraataa bhava = you become younger brother; shokaartaanaam devaanaam = agonised in anguish for gods; saahaayyam kartum arhasi = apt of you to render help.
" '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]
अयं सिद्धाश्रमो नाम प्रसादात्ते भविष्यति |
सिद्धे कर्मणि देवेश उत्तिष्ठ भगवन्नितः || १-२९-१८
18. devesha = oh god's god; karmaNi siddhe = while accomplished works [asceticism of mine] ; ayam = this one [hermitage]; te prasaadaat = by your, grace; siddhaashramaH naama = this one, with the name Siddha [Accomplished] Hermitage; bhaviSyati = it becomes; bhagavan = oh god; itaH uttiSTha = arise from here.
" 'Oh, god of gods, as the works of my austerities are accomplished here, by your grace this hermitage will be renowned by the name Siddhaashram, 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.
अथ विष्णुर्महातेजा अदित्यां समजायत |
वामनं रूपमास्थाय वैरोचनिमुपागमत् || १-२९-१९
19. atha = then; mahaatejaaH viSNuH = great resplendent, Vishnu; adityaam samajaayata = from Aditi, well emerged - as son; vaamanam ruupam aasthaaya = adopting dwarf semblance; 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]
त्रीन्पदानथ भिक्षित्वा प्रतिगृह्य च मेदिनीम् |
आक्रम्य लोकान् लोकार्थो सर्वलोकहिते रतः || १-२९-२०
महेन्द्राय पुनः प्रादात् नियम्य बलिमोजसा |
त्रैलोक्यं स महातेजाश्चक्रे शक्रवशं पुनः || १-२९-२१
20, 21. atha = next; that dwarf ascetic boy - Vaamana; lokaarthaH [lokaatmaa] = for the good of worlds [soul of all worlds]; sarvalokahite rataH = one who is interested in welfare of all worlds ; Vishnu; triin padaan bhikSitvaa = begged of three foot-steps [of space] ; pratigR^ihya ca = on receiving [that ground], also; lokaan aakramya = striding over worlds; balim ojasaa niyamya = on restraining Bali with vitality; mediniim mahendraaya punaH praadaat = again gave away earth to Indra; mahaatejaaH saH = great resplendent one, that Vishnu; trailokyam = three worlds; punaH shakravasham cakre = again, he made to come under Indra's control.
"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. Vaamana places his second dwarfish foot on all the heavenly worlds covering all of them. Then again, Vaamana asks Bali as to where the third foot-space is. Bali shows his head to place the third foot. Vaamana 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 Vaamana, Sage Shukraachaarya, 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, Vaamana pierces the nozzle with a straw of darbha, sacred grass-blade, thus piercing one eye of Sage Shukraachaarya. 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. Vaamana 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.
तेनैष पूर्वमाक्रान्त आश्रमः श्रमनाशनः |
मयापि भक्त्या तस्यैष वामनस्योपभुज्यते || १-२९-२२
22. shramanaashanaH = eradicating stress [stress and strain of living beings in taking births and rebirths]; eSaH = this; aashramaH = hermitage; tena = by him - Vaamana; puurvam aakraantaH = presided over at one time; 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]
एनमाश्रममायान्ति राक्षसा विघ्नकारिणः |
अत्र ते पुरुषव्याघ्र हन्तव्या दुष्टचारिणः || १-२९-२३
23. puruSavyaaghra = oh, tigerly man; vighnakaariNaH raakSasaaH = causers of obstacle, demons; enam aashramam aayaanti = will be arriving at this hermitage; te duSTacaariNaH atra hantavyaaH = they, that are of evil pursuit are to be eliminated there alone.
"Demons causing obstacles, oh, tigerly man Rama, will be arriving at that hermitage and there alone those demons with evil pursuit are to be eliminated. [1-29-23]
अद्य गच्छामहे राम सिद्धाश्रममनुत्तमम् |
तदाश्रमपदं तात तवाप्येतद्यथा मम || १-२९-२४
24. raama = oh Rama; adya anuttamam siddhaashramam = now, to the unexcelled Accomplished hermitage; gacChaamahe = we will go; taata = oh dear one; etat aashramapadam = 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.
इत्युक्त्वा परमप्रीतो गृह्य रामं सलक्ष्मणम् |
प्रविशन्नाश्रमपदं व्यरोचत महामुनिः |
शशीव गतनीहारः पुनर्वसुसमन्वितः || १-२९-२५
25. iti uktvaa = so, saying; mahaamuniH = great saint Vishvamitra; paramapriitaH = highly gladdened; gR^ihya raamam salakSmaNam = taking - leading, Rama, with Lakshmana; pravishan aashramapadam = on entering, hermitage's threshold; gataniihaaraH = with dispersed mist; punarvasusamanvitaH = well abutting two Stars of Punarvasu [fifth or seventh lunar mansion] ; shashii iva = like moon; 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]
तं दृष्ट्वा मुनयः सर्वे सिद्धाश्रमनिवासिनः |
उत्पत्योत्पत्य सहसा विश्वामित्रमपूजयन् || १-२९-२६
26. siddhaashramanivaasinaH = residents of Accomplished hermitage ; sarve munayaH = all, sages; tam dR^iSTvaa = on seeing him ; utpatya utpatya = getting up, getting up [with hustle and bustle]; sahasaa vishvaamitram apuujayan = quickly adored Vishvamitra.
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]
यथार्हं चक्रिरे पूजां विश्वामित्राय धीमते |
तथैव राजपुत्राभ्यामकुर्वन्नतिथिक्रियाम् || १-२९-२७
27. dhiimate vishvaamitraaya = to sagacious Vishvamitra; yathaarham puujaam cakrire = offered reverence as deservedly; tathaa eva = like, that; raajaputraabhyaam= for two princes; atithikriyaam akurvan = they made [offered] guest works [reception] .
Those sages reverenced Vishvamitra according to their deservedness, likewise they have offered hospitality to both of the princes, Rama and Lakshmana. [1-29-27]
मुहूर्तमथ विश्रान्तौ राजपुत्रावरिन्दमौ |
प्रांजली मुनिशार्दूलमूचतू रघुनंदनौ || १-२९-२८
28. atha = then; arindamau = those two - enemy subjugators; raajaputrau = king's sons - princes; raghunandanau = from Raghu's dynasty; muhuurtam vishraantau = briefly, on taking rest; praanjalii munishaarduulam uucatuuH = with adjoined-palms, spoke to tigerly sage.
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]
अद्यैव दीक्षां प्रविश भद्रं ते मुनिपुंगव |
सिद्धाश्रमोऽयं सिद्धः स्यात् सत्यमस्तु वचस्तव || १-२९-२९
29. munipungava = oh the eminent sage; adya eva diikSaam pravisha = today, only, enter into - undertake ritual of solemnity; te bhadram = let safety be to you; ayam siddhaashramaH = this, Siddha [Accomplished] hermitage; siddhaH syaat = it will be accomplished one; tava vacaH satyam astu = let your word come true.
"Oh, the eminent sage, today 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]
एवमुक्तो महातेजा विश्वामित्रो महानृषिः |
प्रविवेश तदा दीक्षां नियतो नियतेन्द्रियः || १-२९-३०
30. evam uktaH = he who is said this way - Vishvamitra; mahaatejaaH vishvaamitraH mahaan R^iSiH = great radiant one, Vishvamitra, supreme saint; tadaa = thereupon; niyataH = scrupulously; niyatendriyaH = by controlling senses; diikSaam pravivesha = entered - undertook rite of solemnity.
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.
कुमारावेव तां रात्रिमुषित्वा सुसमाहितौ |
प्रभातकाले चोत्थाय पूर्वां संध्यामुपास्य च || १-२९-३१
प्रशुची परं जप्यं समाप्य नियमेन च |
हुताग्निहोत्रमासीनं विश्वामित्रमवन्दताम् || १-२९-३२
31. kumaarau eva = youngsters, thus; taam raatrim = in that, night; susamaahitau uSitvaa = very vigilantly, on staying - on spending; prabhaatakaale ca utthaaya = getting up at sunrise time, also; prashuchii = well cleansed - finishing morning time bathing; puurvaam sandhyaam upaasya ca = reflecting upon easterly aurora; niyamena = in regularity; param jaapyam samaapya ca = on completing supreme meditation [on Gaayatri] , also; hutaagnihotram = one who has - enkindled ritual fire; aasiinam = who is sitting [before Altar of fire]; vishvaamitram avandataam = addressed themselves to Vishvamitra.
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 dharmaanuShTaatR^isamrakShNam kartavyam iti suucitam || dk.
इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे एकोनत्रिंशः सर्गः
@ 2001, Desiraju Hanumanta Rao [Revised : July 04]