Dasharatha arrives at Mithila and Janaka receives him reverentially, as he belongs
to a crowning dynasty, called Ikshvaku-s. Then, after the usual exchange of royal
pleasantries and protocol, all of them stay in Mithila comfortably.
ततो रात्र्यां व्यतीतायां सोपाध्यायः सबान्धवः |
राजा दशरथो हृष्टः सुमंत्रमिदमब्रवीत् || १-६९-१
1. sopaadhyaayaH = with teachers; sabaandhavaH = with relatives; raajaa dasharathaH hR^iSTaH = king, Dasharatha, who is heartened; tataH raatryaam vyatiitaayaam = then, night, on being elapsed [into next dawn]; sumantram idam abraviit = said this to Sumantra [his minister] .
On the next dawn that heartened king Dasharatha who is with his teachers and his relatives then said this to his minister Sumantra. [1-69-1]
अद्य सर्वे धनाध्यक्षा धनमादाय पुष्कलम् |
व्रजंत्वग्रे सुविहिता नानारत्नसमन्विताः || १-६९-२
2. adya = now; sarve dhanaadhyakSaa = all chancellors of exchequers; puSkalam dhanam aadaaya = on drawing ample riches; naanaaratnasamanvitaaH = numerous gems [where gems are, upa lakshaNa, the subjunctive items among the items that are used in marriages from bridegroom's side,] all-inclusively; suvihitaa = well preparedly; agre vrajanti = let them travel in advance.
Now let the chancellors of exchequers draw ample riches, gems and numerous other items that are used in the marriage from bridegroom's side, all-inclusively, and let them travel in advance and let them be well-prepared for any exigency... [1-69-2]
चतुरंगबलं चापि शीघ्रं निर्यातु सर्वशः |
ममाज्ञा समकालं च यानं युग्ममनुत्तमम् || १-६९-३
3. mama = my; aaj~naa = order; samakaalam ca = even with time, also [in a trice at my order]; caturangabalam ca api = quadruple forces also, even; sarvashaH = from everywhere; shiighram niryaatu = quickly, start off; anuttamam = unexcelled ones; yaanam = vehicles palanquins, sedan chairs, litters etc]; yugmam = that can be yoked [cabined-coaches with horses]; let start.
Let the quadruple forces start off in a trice from everywhere at my order, and others shall start with unexcelled vehicles like palanquins, sedan chairs, litters etc., and with those that can be yoked with horses, like cabined-coaches and horse-carriages... [1-69-3]
The fourfold army is generally taken as horses, elephants, chariots, and foot soldiers for the word caturanga-balam , while some say such an army is moved only when a massive combat is necessary, but not when going to marriages. Thus some say though army is moved, it is as much as required. But this word also qualifies as caturanga-balam= dhana, kanaka, vastu, vaahana sampatti, the quadruple opulence, namely 'riches, gold, equipage, and vehicles...' where opulence will be the only show in Indian marriages, either of poor or rich. R. C. Dutt comes near to this when telling in his poetic version: 'Ride in front with royal riches, gold and gems in bright array
वसिष्ठो वामदेवश्च जाबालिरथ काश्यपः |
मार्कण्डेयश्च दीर्घायुर्ऋषिः कात्यायनस्तथा || १-६९-४
एते द्विजाः प्रयान्त्वग्रे स्यंदनं योजयस्व मे |
यथा कालात्ययो न स्याद्दूता हि त्वरयन्ति माम् || १-६९-५
4, 5. vasiSThaH vaamadevaH ca = Vashishta, Vaamadeva, also; atha = then; jaabaaliH kaashyapaH = Jaabaali, Kaashyapa; diirghaayuH maarkaNDeyaH ca = long lived one - one who has longevity, Maarkandeya, also; tathaa = likewise; R^iSiH kaatyaayanaH = sage, Kaatyaayana; ete dvijaaH = these, Brahmans; agre prayaantu = let them travel in forefront; me syandanam yojayasva = let it be yoked [with horses] to my royal-cariole; kaalaatyayaH yathaa na syaat = as to how time lapse will not be there; do it likewise; duutaaH maam tvarayanti hi = messengers [of Janaka,] hastening me, indeed.
"Vashishta, Vaamadeva, Jaabaali and Kaashyapa, and the long-lived Maarkandeya, and Sage Kaatyaayana... let these Brahmans travel in forefront... and let horses be yoked to my royal-cariole, and as the messengers of Janaka are hastening me arrange for the travel without time lapse..." Thus Dasharatha ordered. [1-69-4, 5]
वचनाच्च नरेन्द्रस्य सेना च चतुरंगिणी |
राजानमृषिभिः सार्धं व्रजंतं पृष्ठतोऽन्वगात् || १-६९-६
6. narendrasya vacanaat = by the words of the best king; caturangiNii = quadruple [opulence]; senaa = [some] army; R^iSibhiH saardham = with sages, as well; vrajantam = he who is going; raajaanam = after that king; pR^iSThataH = at rearward; anvagaat = followed.
On the word of that best king the fourfold opulence, and even the fourfold forces up to some extent followed rearward of the king who is going after the sages who are going afore of him. [1-69-6]
गत्वा चतुरहं मार्गं विदेहानभ्युपेयिवान् |
राजा तु जनकः श्रीमान् श्रुत्वा पूजामकल्पयत् || १-६९-७
7. catuH aham maargam gatvaa = on going four day route; videhaan abhyupeyivaan [abhi-upa-eyivaan] = reached nearby Videha kingdom - reached fringes of Videha; raajaa shriimaan janakaH = king, illustrious Janaka; shrutvaa puujaam akalpayat = on hearing, arranged [welcome] ceremonies.
Travelling on a four-day-route Dasharatha reached the fringes of Videha kingdom, and on hearing this, the illustrious king Janaka arranged for welcome ceremonies at the outskirts of the city. [1-69-7]
These formalities are still prevalent in marriage functions, in one way or the other, in India, esp. rural India. The bridegroom's party will be received at the outskirts of the bride's place, esp. if it were to be a village, then a small function / ceremony will be held laudatory to the bridegroom, and then they are invited into that place of bride like, 'meet a party halfway...' type protocol. This is other than baraat 'matrimonial pageantry...'
ततो राजानमासाद्य वृद्धं दशरथं नृपम् |
जनको मुदितो राजा हर्षं च परमं ययौ || १-६९-८
8. tataH = then; raajaa muditaH janakaH = gladdened king Janaka nR^Ipam raajaanam vR^iddham dasharatham = the senescent king and paladin of people, Dasharatha; aasaadya = on getting at; paramam harSam yayau = went into [a state of ] ecstatic elation.
Then the king Janaka who is by far gladdened went into a state of ecstatic elation when he met the senescent king and paladin of people, namely Dasharatha, as the pace for the marriage celebrations is quickened because of the immediate arrival of Dasharatha. [1-69-8]
उवाच वचनं श्रेष्ठो नरश्रेष्ठं मुदान्वितम् |
स्वागतं ते नरश्रेष्ठः दिष्ट्या प्राप्तोऽसि राघव || १-६९-९
पुत्रयोरुभयोः प्रीतिं लप्स्यसे वीर्यनिर्जिताम् |
9, 10a. narashreSThaH = best among men - Janaka; mudaanvitam = gleeful one; narashreSTham = to the best man [born in foremost lineage of Raghu-s, Dasharatha, the legatee of Raghu]; shreSThaH vacanam uvaaca = said best [commendable] sentence; raaghava = oh the legatee of Raghu; te svaagatam = hearty welcome to you; diSTyaa praaptaH asi = you are providentially bechanced [you have come] ; ubhayoH putrayoH = from both sons; viiryanirjitaam = completely won by valour ; priitim lapsyase = you get delight.
And the best one among men, king Janaka, gleefully said this commendable sentence to Dasharatha, the best legatee of Raghu, "oh, king, a hearty welcome to you. Oh, legatee of Raghu, your arrival to my city is just by my providence... you will now get delectation on seeing your sons who won accolades just by their valorousness in the act of raising and breaking Shiva's bow..." [1-69-9, 10a]
Though Rama alone broke the bow of Shiva, both Rama and Lakshmana are said to have done it. This is a common unified laudation used for both of them, in view of their insuperable brotherhood, and such a sort of commingling both, for one person's action, can be heard often. For e.g., when Lakshmana misshapes Shuurpanakha, Rama is said to have done, and even both are said to have done that act.
दिष्ट्या प्राप्तो महातेजा वसिष्ठो भगवानृषिः || १-६९-१०
सह सर्वैर्द्विजश्रेष्ठैर्देवैरिव शतक्रतुः |
10b, 11a. mahaatejaaH bhagavaan vasiSThaH R^iSiH = great-resplendent, godly, Vashishta, the sage; sarvaiH dvijashreShThaiH saha = along with all eminent Brahmans ; devaiH shatakratuH iva = as with gods, like Indra [who had to perform 'shata' hundred 'kratu' Vedic-ritual-s in his earlier human birth,] ; diSTyaa praaptaH = providentially, bechanced - arrived here.
Providentially bechanced is the arrival of this great-resplendent and godly sage Vashishta, who arrived here with all of these eminent Brahmans, like Indra himself with all gods... [1-69-10b, 11a]
दिष्ट्या मे निर्जिता विघ्ना दिष्ट्या मे पूजितं कुलम् || १-६९-११
राघवैः सह संबंधाद्वीर्यश्रेष्ठैर्महात्मभिः |
11b, 12a. viiryashreSThaiH = among the best valorous ones; mahaatmabhiH raaghavaiH saha = with noble-souled Raghava-s; sambandhaat = [owing to this] hymeneal engagement; diSTyaa me vighnaaH nirjitaaH = providentially, my, hindrances, are overcome; diSTyaa me kulam puujitam = providentially, my, lineage, is glorified.
Providentially my hindrances are overcome by the arrival of godlike sages, and providentially my lineage too is gloried owing to this hymeneal engagement with noble-souled Raghava-s, who are the most valorous among all the valorous people... [1-69-11b, 12a]
श्वः प्रभाते नरेन्द्र त्वम् सम्वर्तयितुमर्हसि || १-६९-१२
यज्ञस्यान्ते नरश्रेष्ठ विवाहमृषिसत्तमैः |
12b, 13b. narashreSTha = best in first-born-linage among men [because you are born in first and foremost Ikshvaku dynasty, hence you are]; narendra = oh Indra of Indra-like kings [on earth]; shvaH prabhaate = tomorrow, morning; yaj~nasya ante = at end of [at the culmination] vedic ritual; R^iSisattamaiH [sammatam] = with best Sages [conducted by, agreeable to for the time and date of marriage]; vivaaham tvam = you marriage; samvartayitum arhasi = apt of you to clearly initiate [about the talks, celebrations reg. marriage,] apt of you.
Because you are born in first and foremost Ikshvaku dynasty, hence you are the Indra of Indra-like kings on earth... and hence, it will be apt of you to initiate the celebrations of marriage tomorrow, and the marriage itself after the culmination of the Vedic-ritual in three or four days, and the date and time for the marriage, that which is agreeable to the best sages can be decided, and you can get it performed on that date, through those great sages... [1-69-12b, 13a]
There is controversy about the marriage of Seetha with Rama, insofar as its categorisation. Whether it is one of the eight kinds or not, is a debated point. The eight kinds of marriages are braahma, daiva, praajaapatya, aarSa, aasura, gaandharva, raakshasa, paishaaca and this topic can be discussed at a later time.
तस्य तद्वचनं श्रुत्वा ऋषिमध्ये नराधिपः || १-६९-१३
वाक्यं वाक्यविदां श्रेष्ठः प्रत्युवाच महीपतिम् |
13b, 14a. vaakyam vaakyavidaam shreSThaH = sentence of best among sentence experts [sententious one - Dasharatha]; naraadhipaH = people's king [Dasharatha]; tasya tat vacanam shrutvaa = on hearing his [Janaka's,] that sentence; R^iSimadhye = amongst sages; mahiipatim = to king Janaka; prati uvaaca = replied.
On hearing that sentence of king Janaka the sententious king Dasharatha replied the king Janaka from amongst the sages. [1-69-13b, 14a]
प्रतिग्रहो दातृवशः श्रुतमेतन्मया पुरा || १-६९-१४
यथा वक्ष्यसि धर्मज्ञ तत् करिष्यामहे वयम् |
14b, 15a. pratigrahaH = taking in turn [recipiency]; daatR^ivashaH = in control of [rests with] donor [restitutor]; etat puraa mayaa shrutam = all this, earlier, heard by me; dharmaj~na = oh knower of probity; yathaa [tvam] vakSyasi = as, [whatever you] say; tat vayam kariSyaamahe = that, we, do.
"Recipiency rests with the restitutor..." so I have heard earlier. Hence, whatever you say, for you are the knower of probity and nothing goes amiss in your astute thinking, that we will do... [1-69-14b, 15a]
The word restitutor is used instead of 'donor' because Janaka is restoring the estranged divine pair to their togetherness in this mortal world. R. C. Dutt uses 'Gift betokens giver's bounty...' for this expression.
तद्धर्मिष्ठं यशस्यं च वचनं सत्यवादिनः || १-६९-१५
श्रुत्वा विदेहाधिपतिः परं विस्मयमागतः |
15b, 16a. satyavaadinaH = affirmer of truth [principles] - Dasharatha; dharmiSTham = agreeable to the principles of marriages; yashasyam ca = agreeable to familial glory; tat = that; vacanam = sentence; shrutvaa = on listening; videhaadhipatiH = king of Videha; param vismayam aagataH = extremely thrill [of joy] came over.
On listening that sentence of that affirmer of principles, namely Dasharatha, that which is conformable to the principles of marriages and familial glory, a thrill of joy came over the king of Videha. [1-69-15b. 16a]
Usually the bridegroom's party will be stiff-necked at least till the marriage is over, which has become a nuisance practice in Indian marriages. Here Dasharatha is telling the opposite, by which his words are viewed as agreeable to righteousness of marriages etc., and for which Janaka is surprised.
ततः सर्वे मुनिगणाः परस्परसमागमे || १-६९-१६
हर्षेण महता युक्तास्तां निशामवसन् सुखम् |
16b, 17a. tataH = then; sarve munigaNaaH = then, all saint's coalescences; parasparasamaagame = on foregathering one to one - each other - assemblages of sages from Vashishta's side with the assemblages of sages of Mithila; mahataa harSeNa yuktaaH = having with extreme rejoice; taam nishaam = that, darkness [night]; sukham avasan = happily, resided - they spent.
Then, on the foregathering of sages from Vashishta's side with the sages of Mithila all the sages have attained extreme joy and they spent that night happily. [1-69-16b, 17a]
अथ रामो महातेजा लक्ष्मणेन समं ययौ || १-६९-१७
विश्वामित्रं पुरस्कृत्य पितुः पादावुपस्पृशन् |
17b, 18a. atha raamaH mahaatejaaH = then, Rama, most brilliant one; vishvaamitram puraskR^itya = Vishvamitra, keeping ahead; lakshmaNena = with Lakshmana; samam yayau = uniformly, proceeded [strutting in step with]; pituH paadau upaspR^ishan = to touch father's feet.
Then that most brilliant Rama, keeping Vishvamitra ahead, and strutting in step with Lakshmana, strutted to touch the feet of his father Dasharatha. [1-69-17]
राजा च राघवौ पुत्रौ निशाम्य परिहर्षितः || १-६९-१८
उवास परमप्रीतो जनकेन सुपूजितः |
18b-19a. raajaa ca = king Dasharatha, also; putrau raaghavau = sons, Raghava-s [Rama and Lakshmana, here the epithet's subtext is 'the super medallists of Raghu's dynasty]; nishaamya pariharSitaH = overly rejoiced on seeing; janakena supuujitaH = highly reverenced by Janaka; paramapriitaH uvaasa = resided [in Mithila] highly contented.
On seeing his two sons, the super medallists in Raghu's dynasty, King Dasharatha is highly rejoiced and he resided in Mithila with a high contentment, for the reverence of Janaka is that high. [1-69-18]
The expression of 'medallists' to the word Raghava-s as above will look odd. So an explanation to this is furnished in the endnote.
जनकोऽपि महातेजाः क्रियां धर्मेण तत्त्ववित् |
यज्ञस्य च सुताभ्यां च कृत्वा रात्रिमुवास ह || १-६९-१९
19. mahaatejaaH = great-resplendent one; tattvavit = knower of essence of scriptures; janakaH api = Janaka, even; yaj~nasya ca = of Vedic-ritual [on hand,] also; sutaabhyaam ca = of two daughters, also; dharmeNa = according to scriptures; kriyaam = ritual acts; kR^itvaa = on making [on performing / initiating]; raatrim uvaasa ha = night, resided, indeed [went into the sleep of the just with his palm on chest.]
Even the great-resplendent Janaka on performing ritual acts according to scriptures for the Vedic-ritual on hand, and the preparatory rituals for handing out both of his daughters in marriage, went into the sleep of the just, with his palm on his chest. [1-69-19]
The marriages will be commenced with initial ceremonies called ankuraaropaNa- aadi kriyaaH for an unhindered marriage function and for the harmonious family life of the newly wed.
.
Epithets in Ramayana
'The epithets in Ramayana will be extremely boring and tediously repeated statements...' this is when we see at them in an overall superficial and lexical view. But, to the grammarians, prosodists, aestheticians, and the like, they are a head-breaking headache. A lot of verbal warfare is concurrently going on, perhaps even now, as to which belongs to which expression. To cite an example, here the verse 1-69-18 uses just raaghavau 'a pair of Raghava-s...' for Rama and Lakshmana, and it is no uncommon term to them. But, here this word suddenly assumes a different dimension and aestheticians say that word means 'the pair of brothers who are the decorations, embellishments, and the like, of Raghu's dynasty....' because they dared the bow of Shiva to the extent of its breakage, and by their bold feat they are victorious medallists. While the ancestors in Raghu-s dynasty are pro-gods in seeking Ganga to come to earth etc., this boy Rama has gone against that God, in breaking Shiva's bow. Gita Press' English version puts this as 'the ornaments of Raghu's race...' and R. C. Dutt's poetic version has 'Honoured by the saintly Janak, greeted by his children bold / where the 'boldness' is as explained above. And this 'ornaments' or 'bold boys' or 'medallists' cannot be found in the verse, lexically.
There are many who are baffled and bored at these boring and baffling overused epithets and there are enumerations also, as to how many are increased in Aranya Kanda compared to Ayodhya Kanda etc. In Aranya, for e.g., Seetha is variously called as Janaki, alias Vaidehi, alias Maithili... etc., and this chapter can throw some light, or make a difference between an alias and an epithet, on those that available in Aranya, as those epithets in Aranya bear a link with these few chapters. Even then, it will be inconclusive, as nowhere listed are these epithets or their allusions in their true colour. It is unclear for non-Sanskrit readers, even to vernacular Indians, to know as to how many epithets are truly and correctly translatable, without the assistance of ancient commentaries. Even in those commentaries, there are many epithets that are left out, as those commentators were more bothered to their own tenets like 'Rama is god... Rama is human... Rama is the dharma... Rama is Shiva...' etc., than these epithets. And we are presenting as far as we could muster up information about them. Hence, before the total extinction of Sanskrit grammarians and aestheticians, it is necessary to decode these epithets in Ramayana, thus we humbly feel.
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इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे एकोनसप्ततितमः सर्गः
© April, 2003, Desiraju Hanumanta Rao [Revised : January 05]
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