Vishvamitra curses Rambha, the celestial wench, knowing that she arrived at the behest of Indra to cause hindrance to his ascesis. But later feels ashamed to loose his tongue and then he is determined to undertake another round of ascesis to conquer is own senses.
सुरकार्यमिदं रंभे कर्तव्यं सुमहत्त्वया |
लोभनं कौशिकस्येह काममोहसमन्वितम् || १-६४-१
1. rambhe = oh Rambha; iha = now; kaushikasya = of Vishvamitra; kaamamohasamanvitam = craving inclusive of lust - a craving caused by lust; lobhanam = called enchanting; sumahat = very great [task]; idam surakaaryam = this, god's task; tvayaa kartavyam = it is to be undertaken by you.
"Oh, Rambha, now you have to undertake this very great task of gods in enchanting Vishvamitra with a craving caused by lust, for lusting after you.' Thus Indra ordered Rambha..." Thus Sage Shataananda continued the legend of Vishvamitra to Rama. [1-64-1]
तथोक्ता साप्सरा राम सहस्राक्षेण धीमता |
व्रीडिता प्रांजलिर्वाक्यं प्रत्युवाच सुरेश्वरम् || १-६४-२
2. raama = oh Rama; dhiimataa = by the intellectual one; sahasraakSeNa = by Thousand-eyed Indra; tathaa uktaa saa apsaraa = thus, spoken to, her celestial wench; vriiDitaa praanjaliH = diffidently, with well-adjoined-palms; sureshvaram vaakyam pratyuvaaca = said sentence in reply to gods' chief.
Oh, Rama, when that celestial wench is spoken thus by the Thousand-eyed Indra, she diffidently said to that chief of gods while adjoining her palms suppliantly. [1-64-2]
अयं सुरपते घोरो विश्वामित्रो महामुनिः |
क्रोधमुत्स्रक्ष्यते घोरं मयि देव न संशयः || १-६४-३
ततो हि मे भयं देव प्रसादं कर्तुमर्हसि |
3, 4a. surapate = oh gods' chief; ayam mahaamuniH vishvaamitraH = he, great saint, Vishvamitra is; ghoraH = a dangerous one; deva = oh god; mayi = on me; ghoram krodham utsrakSyate = he releases deadly anger; samshayaH na = doubt, is not there; tataH me bhayam hi = thereby, for me, fear, indeed; deva = oh god; prasaadam kartum arhasi = apt of you to accord forbearance.
'Oh, chief of gods, Indra, that great saint Vishvamitra is a dangerous one and undoubtedly he releases his deadly anger on me. Oh, god, thereby I am fearful of him. Hence, oh, god, it will be apt of you to accord forbearance.' So said Rambha to Indra. [1-64-3, 4a]
एवमुक्तस्तया राम सभयं भीतया तदा || १-६४-४
तामुवाच सहस्राक्षो वेपमानां कृतांजलिम् |
4b, 5a. raama = oh Rama; bhiitayaa tayaa = by her fearful one; tadaa evam uktaH = then, when he is said that way; sahasraakSaH = Thousand-eyed Indra; sabhayam vepamaanaam = to her who is shuddering with fear; kR^itaanjalim = she who made palm-fold; taam uvaaca = said to her.
Oh, Rama, the Thousand-eyed Indra replied Rambha when she spoke to him in that way while shuddering in fear and making palm fold in supplication. [1-64-4b, 5a]
मा भैषि रंभे भद्रं ते कुरुष्व मम शासनम् || १-६४-५
कोकिलो हृदयग्राही माधवे रुचिरद्रुमे |
अहं
कंदर्पसहितः स्थास्यामि तव पार्श्वतः || १-६४-६
5b, 6. rambhe = oh Rambha; maa bhaiSi = you need not, be fearful; te bhadram = you, will be safe; mama shaasanam kuruSva = you carryout my command; aham = I; ruciradrume maadhave = which has pleasing trees, in springtime; hR^idayagraahii kokilaH = heart stealer, black-songbird; [bhuutvaa = on becoming]; kandarpasahitaH = along with Love-god ; tava paarshvataH = at your, side; sthaasyaami = I will stay.
You need not be fearful, Rambha, carry out my command, safe betides you, I on becoming a heart-stealing black-songbird will be at your side along with Love-god in the pleasing trees of springtime. [1-64-5b, 6]
त्वं हि रूपं बहुगुणं कृत्वा परमभास्वरम् |
तमृषिं कौशिकं रंभे भेदयस्व तपस्विनम् || १-६४-७
7. rambhe = oh Rambha; tvam bahuguNam = you, multi- multiplex; paramabhaasvaram = highly sparkling; ruupam kR^itvaa hi = on assuming [savoir faire] semblance, indeed; tapasvinam = ascetical one; tam R^iSim kaushikam = him, sage, Kaushika; bhedayasva = disengage [from ascesis.]
'Indeed on your assuming a highly sparkling semblance, and multi-multiplexing your savoir faire, with bon viveurs and bon vivants, you disengage that ascetical sage Kaushika from his ascesis.' So said Indra to Rambha. [1-64-7]
सा श्रुत्वा वचनं तस्य कृत्वा रूपमनुत्तमम् |
लोभयामास ललिता विश्वामित्रं शुचिस्मिता || १-६४-८
8. saa tasya vacanam shrutvaa = she, on hearing his [Indra's] sentence; anuttamam ruupam kR^itvaa = on adopting unexcelled physique; lalitaa = lovely lady; shucismitaa = bight smiles [with giggly grins]; vishvaamitram lobhayaamaasa = she started to entice Vishvamitra.
On hearing the sentence of Indra she adopted an unexcelled physique, and on becoming a pulchritudinous damsel she started to entice Vishvamitra with giggly grins. [1-64-8]
कोकिलस्य तु शुश्राव वल्गु व्याहरतः स्वनम् |
संप्रहृष्टेन मनसा स एनामन्वैक्षत || १-६४-९
9. saH = he tht Vishvamitra; valgu vyaaharataH = melodiously, saying [trilling]; kokilasya svanam shushraava = he heard songbird's tune; [tataH = then]; samprahR^iSTena manasaa = with very highly gladdened, heart; [saH = he, Vishvamitra]; enaam anvaikSata = stared at her [at Rambha].
Vishvamitra has heard melodious trilling tune of songbird, and while his heart is highly gladdening about the ambience, he incidentally saw and stared at Rambha. [1-64-9]
अथ तस्य च शब्देन गीतेनाप्रतिमेन च |
दर्शनेन च रंभाया मुनिः संदेहमागतः || १-६४-१०
10. atha = then; tasya shabdena = by its [songbird's] trilling; apratimena = without match - exceptional; giitena ca = by tune, also; rambhaayaa darshanena ca = by [usual, run-of-the-mill, unexceptional] tableau of Rambha, also; muniH sandeham aagataH = sage, came to [he is on the qui vive] wariness.
By the exceptional trilling tune of that songbird and by the unexceptional tableau of Rambha the sage is on his qui vive. [1-64-10]
सहस्राक्षस्य तत् कर्म विज्ञाय मुनिपुंगवः |
रंभां क्रोधसमाविष्टः शशाप कुशिकात्मजः || १-६४-११
11. munipungavaH = the best saint; kushikaatmajaH = Kushika's son, Vishvamitra; tat sahasraakSasya karma = that, Thousand-eyed Indra's deed [escapade]; vij~naaya = on knowing; krodhasamaaviSTaH rambhaam shashaapa = he cursed Rambha enwrapped in wrath.
On knowing that as an escapade of the Thousand-eyed Indra, Vishvamitra is enwrapped in wrath and he cursed Rambha. [1-64-11]
यन्मां लोभयसे रंभे कामक्रोधजयैषिणम् |
दश वर्षसहस्राणि शैली स्थास्यसि दुर्भगे || १-६४-१२
12. durbhage = you unlucky female; rambhe = oh Rambha; kaamakrodhajayaiSiNam = wisher to win over wonton and wroth; maam = me; yat lobhayase = whereof, you entice; thereof; dasha varSasahasraaNi = ten thousand years; shailii sthaasyasi = you will stay [like] rock - you become a statued wastrel.
Whereof you tried to entice me who am wishing to win over the wanton and wroth, you unlucky female Rambha, thereof you will become a rocklike statued wastrel. [1-64-12]
ब्राह्मणः सुमहातेजास्तपोबलसमन्वितः |
उद्धरिष्यति रंभे त्वां मत्क्रोधकलुषीकृताम् || १-६४-१३
13. rambhe = oh Rambha; sumahaatejaaH = very high resplendent one; tapobalasamanvitaH = having ascetical power; braahmaNaH = a Brahman; mat krodhakaluSiikR^itaam = one blemished by my anger; tvaam = you; uddhariSyati = he redeems.
'A highly resplendent Brahman who is ascetically powerful redeems you, oh, Rambha, who are now blemished by my anger.' Vishvamitra cursed Rambha in this way. [1-64-13]
This ascetically powerful Brahman-saviour of Rambha is none other than the Sage Vashishta, the brainchild of Brahma. Even though Vishvamitra is at loggerheads with Vashishta, he holds Vashishta in high respect.
एवमुक्त्वा महातेजा विश्वामित्रो महामुनिः |
अशक्नुवन् धारयितुं कोपं संतापमागतः || १-६४-१४
14. mahaatejaaH = great-resplendent one; mahaamuniH vishvaamitraH = great-saint, Vishvamitra; kopam dhaarayitum ashaknuvan = not capable to contain anger; evam uktvaa = thus, on saying - for uttering a curse angrily; santaapam aagataH = compunction, came [to him, he became compunctious.]
Thus the great-resplendent Vishvamitra became compunctious when that great-saint could not contain his anger in uttering an angry curse. [1-64-14]
Angering for trivial reasons, or on trivially inferiors ones is a demeritorious triviality in loosing ascetic power. Irrestrainable temperament will not only ruin the ascetic powers but also breeds a prolonged compunction. Manu defines jitendriya as one who shrutvaa spR^iShTvaa ca dR^iShTvaa ca bhuktvaa ghraatvaa ca yau naraH | na hR^iShyati glaayati vaa sa vij~neyo jitendriyaH || - manu'he who on hearing, touching, seeing, eating, smelling, but neither gladdens nor saddens, is a self-senses-conquered one...' The same is said in Bhagavad Gita, and the whole of karma-yoga deals with the same subject, and it is said there: tasmaat tvam indriyaaNyaadau niyamya bharatarShabha paapmaanam prajahi hyenam j~naanavij~naananaashanam || giitaa 3-41
He that, being self-contained, hath vanquished doubt, / Disparting self from service, soul from works, / Enlightened and emancipate, my Prince! / Works fetter him no more! Cut then atwain / With sword of wisdom, Son of Bharata! - Sir Edwin Arnold.
तस्य शापेन महता रम्भा शैली तदाभवत् |
वचः श्रुत्वा च कन्दर्पो महर्षेः स च निर्गतः || १-६४-१५
15. tadaa = then; tasya mahataa shaapena = by his, great, curse; rambhaa shailii abhavat = Rambha, became rocklike statue; maharSeH vacaH shrutvaa = on hearing the words of great-saint; kandarpaH = Love-god; saH ca = he [Indra,] also; nirgataH = gone [took flight] out.
Then Rambha has become a rocklike statue by that great curse of Vishvamitra, and having heard the words of that great-saint Love-god and Indra also took flight. [1-64-15]
कोपेन स महातेजास्तपोऽपहरणे कृते |
इन्द्रियैरजितै राम न लेभे शान्तिमात्मनः || १-६४-१६
16. raama = oh Rama; mahaatejaaH saH = great-resplendent one, he; kopena = by angering; tapaH apaharaNe kR^ite = divested of ascetical merit; ajitaiH indriyaiH = with not governable senses; aatmanaH shaantim na lebhe = for himself, peace not attained.
Owing to his angering that great-resplendent Vishvamitra is now divested of his ascetical merit, and he has no peace of mind owing to ungovernable senses. [1-64-16]
बभूवास्य मनश्चिंता तपोऽपहरणे कृते |
नैव क्रोधं गमिष्यामि न च वक्ष्ये कथंचन || १-६४-१७
17. tapaH apaharaNe kR^ite = divesture of ascetical merit; asya manaH cintaa babhuuva = his conscience became sentimental; krodham na eva gamiSyaami = I do not go into [a fit of raze] wrath; kathamcana = in anyway; na ca vakShye = not, also, talk - put into words.
His conscience became sentimental owing to the divesture of his ascetical merit, and he soliloquised, 'I shall not succumb to wrath in anyway, nor I put my presentiment into words.' [1-64-17]
अथवा नोच्छ्वसिष्यामि संवत्सरशतान्यपि |
अहं हि शोषयिष्यामि आत्मानं विजितेन्द्रियः || १-६४-१८
18. athavaa = otherwise; samvatsarashataani api = even for hundred years; na ucChvasiSyaami = I do not respire; aham = I; vijitendriyaH = verily conquered senses - until I become conqueror my own senses; aatmaanam shoSayiSyaami hi = I emaciate myself indeed.
Otherwise, I do not even respire for a hundred years for the respiratory gestures will also exhibit moods, and I indeed emaciate myself until I become a real conqueror of my own senses. [1-64-18]
तावद्यावद्धि मे प्राप्तं ब्राह्मण्यं तपसार्जितम् |
अनुच्छ्वसन्नभुंजास्तिष्ठेयं शाश्वतीः समाः
|| १-६४-१९
न हि मे तप्यमानस्य क्षयं यास्यन्ति मूर्तयः |
19. me = to me; tapasaa = by [merit of] ascesis; aarjitam braahmaNyam hi = acquired, Brahman-hood, indeed; yaavat = till such time; praaptam = bechances; taavat = until then; anucChvasan = without respiring [breathless]; abhu~njaaH = without food [foodless]; shaashvatiiH samaaH = for endless, years; tiSTheyam = bide my time; tapyamaanasya = one who is in ascesis; me = to me; muurtayaH = my, bodily organs; kShayam = deterioration; na yaasyanti hi = not, undergo, indeed.
'Till such time as I acquire Brahman-hood with the merit of my own ascesis I will be breathless and foodless, even if it is going to take endless years, and while I am in ascesis my bodily organs indeed will not undergo any deterioration.' So said Vishvamitra to himself. [1-64-19]
एवं वर्षसहस्रस्य दीक्षां स मुनिपुंगवः |
चकार प्रतिमां लोके प्रतिज्ञां रघुन्ंदन || १-६४-२०
20. raghunndana = oh Raghu's legatee, Rama; saH munipungavaH = he, the eminent sage; evam = in this way; loke apratimaam = in world, not parallel [nonpareil]; varSasahasrasya diikShaam = commitment of thousand years; pratij~naam cakaara = undertook vow.
"Thus that eminent sage abided by the commitment to the vow for a thousand years, oh, Rama, the legatee of Ragu, which is a nonpareil vow in the world." Thus Shataananda continued. [1-64-20]
...
इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे चतुःषष्टितमः सर्गः
© Mar, 2003, Desiraju Hanumanta Rao [Revised : December 04]