Sage Vishwamitra travels to Mithila kingdom to attend a ritual of King Janaka and also to see the auspicious bow of Shiva that is being worshipped in the palace of Janaka from ages. The other sages suggest to Rama, that he too may go over there along with them to see that marvellous bow. They all proceed from Siddha Ashram towards River SoNa, a tributary of Ganga, and camp on its bank for a night.
atha tām rajanīm tatra kṛtārthau rāma lakṣaṇau |
ūṣatur muditau vīrau prahṛṣṭena aṃtarātmanā || 1-31-1
1. atha = then; kR^ita arthau = those who achieved, results; muditau = rejoicing ones; viirau = brave ones; raama lakSaNau = Rama, Lakshmana; taam rajaniim = that, night; pra hR^iSTena antar aatmanaa = well, gladdened, in inner, souls - heart of hearts; tatra = there; uuSatuH = resided.
Rejoicing for achieving the result of their journey with Vishvamitra, the brave Rama and Lakshmana then resided in that hermitage for that night, gladdening in their heart of hearts. [1-31-1]
prabhātāyām tu śarvaryām kṛta paurva ahṇika kriyau |
viśvāmitram ṛṣīm ca anyān sahitau abhijagmatuḥ || 1-31-2
2. sharvaryaam prabhaataayaam tu = of night, on [becoming] morning, but; kR^ita paurva ahNika kriyau = on performing, early, morning, chores; sahitau = together; vishvaamitram anyaan R^iSiim ca = to Vishvamitra, to other, sages, also; abhi jagmatuH = towards, on going - approached.
When that night turned into a new day, performing their morning chores both of the brother jointly approached Sage Vishvamitra, who is along with other sages by then. [1-31-2]
abhivādya muni śreṣṭham jvalaṃtam iva pāvakam |
ūcatur paramodāram vākyam madhura bhāṣiṇau || 1-31-3
3. madhura bhaaSiNau = gentle, two speakers - Rama and Lakshmana; jvalantam paavakam iva = radiant, ritual-fire, as with; muni shreSTham = at sage, the eminent; abhivaadya = on reverencing; parama udaaram vaakyam uucatuH = highly, courteous, sentence, they spoke.
And those gentle-speakers on reverencing that eminent sage Vishvamitra, whose radiance is akin to the ritual-fire, they two spoke this highly courteous sentence to him. [1-31-3]
imau sma muni śārdūla kiṃkarau samupasthitau |
ājñāpaya muniśreṣṭha śāsanam karavāva kim || 1-31-4
4. muni shaarduula = oh, sagely, tiger; kimkarau imau = attendants, these are; sam upa sthitau = well, afore, available - in attendance; sma = we are - available; muni shreSTha = oh, saint, the eminent; aaj~naapaya = order us; kim shaasanam karavaava = what, orders, we have to carry out.
"Oh, tigerly-sage, here are your attendants sir, available in your attendance, what order is to be carried out further, oh, eminent saint, that you may order us. [1-31-4]
evam ukte tayoḥ vākyam sarva eva maharṣayaḥ |
viśvāmitram puraskṛtya rāmam vacanam abruvan || 1-31-5
5. tayoH vaakyam evam ukte = by them, sentence, that way, when said; maharSayaH sarva eva = great sages, all, thus; vishvaamitram puraskR^itya = Vishvamitra, keeping ahead - at helm of affairs; raamam vacanam abruvan = to Rama, sentence, spoke.
When they have said that way all those great sages spoke to Rama, keeping Vishvamitra at the helm of affairs. [1-31-5]
maithilasya naraśreṣṭha janakasya bhaviṣyati |
yajnaḥ parama dharmiṣṭhaḥ tatra yāsyāmahe vayam || 1-31-6
6. nara shreSTha = man, the best; maithilasya = of Mithila; janakasya = Janaka's; parama dharmiSThaH yaj~naH = highly, righteous, Vedic-ritual; bhaviSyati = is going to take place; vayam tatra yaasyaamahe = we are, there, travelling - going.
"Oh, best one among men, a highly righteous Vedic ritual belonging to King Janaka of Mithila is going to take place, and we the sages are going over there. [1-31-6]
tvam caiva naraśārdūla saha asmābhir gamiṣyasi |
adbhutam ca dhanū ratnam tatra tvam draṣṭum arhasi || 1-31-7
7. nara shaarduula = oh, tigerly man; tvam ca eva = your, also, thus; asmaabhiH saha = with us, along with; gamiSyasi = if you go - if you come with us; tatra = there - at Mithila; adbhutam dhanuu ratnam ca = monumental, bow, gem of, also; tvam draSTum arhasi = you, to see, expedient for you.
"Oh, tigerly-man Rama, if you can come along with us, it will be expedient for you to see a monumental gem of bow there. [1-31-7]
The sages are not insisting on Rama to come along, but advising him to have a glimpse of that marvellous bow of Shiva, which none can lift to string, so far. The topic of Seetha is also not brought out by them, either, because it is in the know of Vishvamitra alone, and not known to these sages. Kings and princes have their own protocol of proper invitation. Here a third party is inviting Rama to some other king's ritual, which Rama may reject for being a prince. But it is suggestive to say the maxim an aahuuto adhvaryam gacChet 'even uninvited can attend a Vedic-ritual...' Thus the sages are tempting, rather than inviting Rama to come to Mithila in the name of a divine bow, seeing which any valiant prince would easily get excited to string.
taddhi pūrvam naraśreṣṭha dattam sadasi daivataiḥ |
aprameya balam ghoram makhe parama bhāsvaram || 1-31-8
8. nara shreSTha = man, the best; makhe = in war; a prameya balam = un, imaginable, with power; ghoram = awesome; parama bhaasvaram = superbly, incandescent; tat dattam = that, bow; puurvam = in early times; daivataiH =by gods,; [veda] sadasi dattam hi = in Vedic-ritual congregation, given [to an erstwhile king,] indeed.
"Oh, best one among men, in early times indeed gods gave that awesome bow which has an unimaginable power and which is superbly incandescent in wars to an erstwhile king of Mithila in a congregation of a Vedic-ritual. [1-31-8]
This is the bow of Shiva with which He destroyed the ritual of Daksha. Then gods pleased Shiva and obtained this bow from Him. Then gods gave it to Devaraata, an earlier king of Mithila as a boon of Vedic-ritual.
na asya devā na gaṃdharvā na asurā na ca rākṣasāḥ |
kartum āropaṇam śaktā na kathaṃcana mānuṣāḥ || 1-31-9
19. asya = its [bow's]; aaropaNam kartum = lifting for stinging, to make - to lift; devaaH na shaktaa = god, not, capable of; gandharvaa na = gandharva-s, not; asuraa = asura-s, not; na ca raakSasaaH = not, also, demons; maanuSaaH kathamcana na = humans, in any way, not.
"Gods cannot capably lift it to string; gandharva-s, no; asura-s, no; demons, no; and for human beings, not in any way. [1-31-9]
dhanuṣasya tasya vīryam hi jijñāsanto mahīkṣitaḥ |
na śekur āropayitum rājaputrā mahābalāḥ || 1-31-10
10. [bahavaH = many]; raaja putraa mahaa balaaH = king's, sons, great, mighty ones; mahiikSitaH = kings; tasya dhanuSasya = of that, bow's; viiryam jij~naasantaH = power, inquisitive about; [te sarve = all of them]; aaropayitum na shekuH = to string bowstring, not, capable.
"Though many kings were inquisitive about the power of that bow, all of those great mighty princes are rendered incapable to string its bowstring. [1-31-10]
tad dhanur naraśārdūla maithilasya mahātmanaḥ |
tatra drakṣyasi kākutstha yajñam ca parama adbhutam || 1-31-11
11. nara shaarduula = oh, man, the tiger; kaakutstha = oh, Kakutstha, Rama; mahaatmanaH maithilasya = of great-soul, of Mithila king's; tat dhanuH = that - particular, bow; parama adbhutam yaj~nam ca = highly, admirable, Vedic ritual, too; tatra drakSyasi = there, you can see - in Mithila, if you come with us.
"Oh, tigerly-man Rama, there in Mithila you can see that particular bow of the great-souled king of Mithila and his highly admirable Vedic ritual too, if you come with us. [1-31-11]
taddhi yajña phalam tena maithilena uttamam dhanuḥ |
yācitam nara śārdūla sunābham sarva daivataiḥ || 1-31-12
12. nara shaarduula = oh, man, the tiger; su naabham = best, at navel [at central grip, handle]; tat uttamam dhanuH = that, supreme, bow; tena maithilena = by him, by king of Mithila - namely Devarata; sarva [sarvaiH] daivataiH = by all, gods; yaj~na phalam = as ritual's, fruit; yaacitam hi = prayed for, indeed.
"Once Devaraata, the grandparent of the present king Janaka of Mithila, conducted a Vedic-ritual and he indeed prayed only for this supreme bow with a best grip-handle as the fruit of that ritual from all of the gods and oh, tigerly man Rama, he got the same from them. [1-31-12]
For this kuurma puraaNa, padma puraNna puts it as: priitaH ca bhagavaan iisaH trisuulii niila lohitaH | pradadau satru naasaartham janakaaya adbhutam dhanuH || kuurma puraaNa | | caapam shambhoH dayaat dattam - padma puraaNa 'Satisfying with the ritual of Devaraata of Janaka, the Trident holder and holder of venom in throat, namely god Shiva, gave the marvellous bow to eliminate enemies.'
āyāgabhūtam nṛpateḥ tasya veśmani rāghava |
arcitam vividhaiḥ gandhaiḥ dhūpaiḥ ca aguru gaṃdhbhiḥ || 1-31-13
13. raaghava = oh, Raghava; tasya nR^ipateH veshmani = in that, king's, house; aayaaga bhuutam = that which is primarily worshipped in dhanur utsava-s, bow-and-arrow worship ceremony; vividhaiH gandhaiH = with a variety of, sandalwood pastes; aguru gandhbhiH = with the substance of true aloe [aloe vera,] its scents; dhuupaiH ca = with incenses, also; arcitam = is worshipped.
"That bow has got a regular worship and especially during the periods of dhanur utsava-s, festivals of bows-and- arrows. Hence it is kept in the palace of King of Mithila, and oh, Raghava it is worshipped with a variety of sandalwood pastes, scents of aloe substance, and with incenses." [1-31-13]
evam uktvā munivaraḥ prasthānam akarot tadā |
sa ṛṣi saṃghaḥ sa kākutstha āmaṃtrya vana devatāḥ || 1-31-14
14. muni varaH evam uktvaa = saint, the best, thus, saying; sa R^iSi sanghaH = with, sages, assemblages of; sa kaakutstha = with, Rama, Lakshmana - who by now may be assumed to have said 'yes' speechlessly; vana devataaH aamantrya = to woodland, deities of, bidding farewell; tadaa prasthaanam akarot = then, travel, started to.
Saying so that best saint Vishvamitra started to travel on along with the assemblages of sages, and even along with Rama and Lakshmana, whose tacit consent to follow the sage is obtained by now, and on bidding farewell to the deities of woodlands of that Accomplished Hermitage, where his ritual is accomplished with the help of Rama and Lakshmana. [1-31-14]
svasti vo astu gamiṣyāmi siddhaḥ siddha āśramāt aham |
uttare jāhnavī tīre himavaṃtam śiloccayam || 1-31-15
15. [Oh, georgic deities]; vaH svasti astu = to you all, safe, let become - everything bodes well to you all; siddhaH = on accomplishment [of my work, of ritual]; aham aashramaat = I am, from the Accomplished, Hermitage; uttare jaahnavii tiire = which is there at - northern, Ganga's, bank; himavantam = towards Himalayan; shila uccayam = stone, heights of - mountains, ranges; gamiSyaami = I wish to go.
"Adieu, georgic deities, everything bodes well to you all, on accomplishment of the ritual I have undertaken here, I wish to go from this Accomplished Hermitage towards the ranges of Himalayan Mountains that are on the northern bank of River Ganga." [1-31-15]
iti uktvā muniśārdūlaḥ kauśikaḥ sa tapodhanaḥ |
uttarām diśam uddiśya prasthātum upacakrame || 1-31-16
16. iti uktvaa muni shaarduulaH = thus, saying, saint, tiger; saH kaushikaH he that, Kaushika's - descendent - Vishvamitra, tapo dhanaH = whose wealth is ascesis; uttaraam disham uddishya = northern, side, intending to; pra sthaatum upa cakrame = well, journeying, started.
Thus saying farewell to woodland-deities that descendent of Kaushika, namely Vishvamitra, the saint whose wealth is his ascesis started to journey on aiming to reach the northern side of River Ganga. [1-31-16]
tam vrajaṃtam munivaram anvagāt anusāriṇām |
śakaṭī śata mātram tu prayāṇe brahma vādinām || 1-31-17
17. vrajantam tam muni varam = journeying, him, saint, best; anu saariNaam = of close, followers; brahma vaadinaam = Brahma [Vedic,] advocators of; their team; praayaaNe = approximately; shakaTii shata maatram tu = carts, hundred, in number; anvagaat [anu aagaat] = closely, journeyed - moved behind.
While that best saint set forth, the team of his close followers who are the advocators of Vedic canons have moved behind him, approximately with a hundred carts loaded with their ritual paraphernalia. [1-31-17]
mṛga pakṣi gaṇāḥ caiva siddha āśrama nivāsinaḥ |
anujagmur mahātmānam viśvāmitram tapodhanam || 1-31-18
nivartayāmāsa tataḥ sa ṛsi sanghaḥ sa pakṣiṇaḥ |
18, 19a. siddha aashrama nivaasinaH = Accomplished, Hermitage, residents of; mR^iga pakSi gaNaaH caiva = animals, birds, herds / flocks of, also, even; mahaa aatmaanam tapaH dhanam vishvaamitram = great, souled one, ascetically, wealthy, after Vishvamitra; anu jagmuH = closely, followed; but; saH R^isi = he, that Sage Vishvamitra; tataH = then; sa pakshiNaH sanghaH = those, birds, flocks of; [mR^igaan api = animas, even]; ni vartayaamaasa =back, made to turn - caused to return to their places.
Even the residents of that Hermitage of Accomplishment, namely animals and birds, closely followed that great-souled Vishvamitra, whose wealth is his ascesis, in herds and flocks. But that sage Vishvamitra made those flocks of birds and the herds of animals to return to their places, as they have shown enough courtesy. [1-31-18, 19a]
This following of animals and birds is to suggest that while any guest proceeding from their place, it is the courtesy of the residents of that place or house, to see him off for a distance, unlike 'showing a person the door.' Here Vishvamitra is the guest at these woodlands.
te gatvā dūram adhvānam lambamāne divākare || 1-31-19
vāsam cakrur muni gaṇāḥ śoṇā kūle samāhitāḥ |
19b, 20a. te muni gaNaaH = those, sages', assemblages; duuram adhvaanam gatvaa = far, on the way, on going; divaa kare lambamaane = day, maker - sun, while dangling - towards west; samaahitaaH = collectively; shoNaa kuule = River Sona, on the bank of; vaasam cakruH = camp, they made.
Those assemblages of sages on going far on their path made a camp on the bank of River Sona when the sun is dangling towards west. [1-31-19b, 20a]
te astam gate dinakare snātvā huta hutāśanāḥ || 1-31-20
viśvāmitram puraskṛtya niṣedur amita ojasaḥ |
20b, 21a. a mita ojasaH = those with - un, limited, resplendence; te = those sages; dina kare astam gate = day, maker - sun, dusk, when entered; snaatvaa = taking bath; huta = kindling; huta ashanaaH = that which is kindled, consumer of it - Ritual fire - consuming items oblated in fire; having performed evening rituals; vishvaamitram puraskR^itya = Vishvamitra, keeping afore; niSeduH = they squatted.
When the sun went into dusk those sages with illimitable resplendence took their bath and on kindling the consumer of kindled oblations they completed their evening fire ritual, and then squatted before sage Vishvamitra. [1-31-20b, 21a]
rāmo api saha saumitriḥ munīm tān abhipūjya ca || 1-31-21
agrato niṣasāda atha viśvāmitrasya dhīmataḥ |
21b, 22a. saha saumitriH raamaH api = with, Lakshmana, Rama, even; taan muniim abhipuujya ca = them, sages, worshipped, also; atha = then; dhiimataH vishvaamitrasya agrataH = the intellectual, Vishvamitra, before; niSasaada = squatted.
And even Rama along with Lakshmana on worshipping those sages squatted before that intellectual Vishvamitra. [1-31-21b, 22a]
atha rāmo mahātejā viśvāmitram tapodhanam || 1-31-22
papraccha muniśārdūlam kautūhala samanvitaḥ |
22b, 23a. mahaatejaa raamaH = great-resplendent, Rama; tataH = then; vishvaamitram tapaH dhanam = at Vishvamitra, ascetically, wealthy sage; muni shaarduulam = sagely, tiger; kautuuhala samanvitaH = inquisitiveness, together with - growing; papracCha = asked.
With growing inquisitiveness that resplendent Rama has asked the tigerly sage Vishvamitra whose wealth is his ascesis. [1-31-22b, 23a]
bhagavan kaḥ nu ayam deśaḥ samṛddha vana śobhitaḥ || 1-31-23
śrotum icchāmi bhadram te vaktum arhasi tattvataḥ |
23b, 24a. bhagavan = oh, god; sam vR^iddha vana shobhitaH = well, developed, with woodlands, glistening; ayam deshaH = this, place; kaH nu = what, really is; shrotum icChaami = to listen, I wish; te bhadram = to you, let there be safety - you be blest; tattvataH vaktum arhasi = in essence, to talk - to tell, apt of you.
"Oh, godly sage, this place is glistening with well-developed woodlands, really what is this place? You be blest! It will be apt of you tell about it, in essence." Thus Rama asked Vishvamitra.[1-31-23b, 24a]
codito rāma vākyena kathayāmāsa suvrataḥ |
tasya deśasya nikhilam ṛṣi madhye mahātapāḥ || 1-31-24
24b, c. su vrataH = one with unselfish, vows; mahaa tapaaH = one who has - exalted, ascesis; raama vaakyena coditaH = Rama, by words, motivated; R^iSi madhye = sages, amidst [staying]; tasya deshasya nikhilam = that, place's, all about; kathayaamaasa = started to tell.
Sage Vishvamitra whose vows are unselfish and whose ascesis is exalted is motivated with the words of Rama and staying amidst the sages he started to tell all about that place. [1-31-24b, c]
iti vālmīki rāmāyaṇe ādi kāvye bāla kāṇḍe eka triṃśaḥ sargaḥ
© 2002, Desiraju Hanumanta Rao [Revised : July 04]
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