Chapter [Sarga] 10
Introduction
yathaa R^iSyashR^i~NgaH tu aaniito yena upaayena ma.ntribhiH
tanme nigaditam sarvam shR^iNu me ma.ntribhiH saha || 1-10-1
upaayo nirapaayo ayam asmaabhiH abhicintitaH || 1-10-2
anabhij~naH tu naariiNaam viSayaaNaam sukhasya ca || 1-10-3
puram aanaayayiSyaamaH kSipram ca adhyavasiiyataam ||1-10-4
pralobhya vividha upaayaiH aaneSyanti iha satkR^itaaH || 1-10-5
purohito ma.ntriNaH ca tathaa cakruH ca te tathaa || 1-10-6
aashramasya aviduure asmin yatnam kurvanti da.rshane || 1-10-7
R^iSeH putrasya dhIrasya nityam aashrama vaasinaH |
na tena janma prabhR^iti dR^iSTa puurvam tapasvinaa |
strii vaa pumaan vaa yaccha anyat sattvam nagara raaSTrajam || 1-10-9
vibhaaNDaka sutaH tatra taaH ca apashyat varaa.nganaaH || 1-10-10
R^iSi putram upaagamya sarvaa vacanam abruvan || 1-10-11
ekaH tvam vijane duure vane carasi sha.msa naH || 1-10-12
haardaat tasya matiH jaataa akhyaatum pitaram svakam || 1-10-13
R^iSyashR^i~Nga iti khyaatam naama karma ca me bhuvi || 1-10-14
kariSye vo.atra puujaam vai sarveSaam vidhi puurvakam || 1-10-15
tat aashrama padam draSTum jagmuH sarvaaH tato a.nganaH || 1-10-16
idam arghyam idam paadyam idam muulam phalam ca naH || 1-10-17
R^iSer bhiitaaH ca shiighram tu gamanaaya matim dadhuH || 1-10-18
gR^ihaaNa vipra bhadram te bhakSayasva ca maa aciram || 1-10-19
modakaan pradaduH tasmai bhakSyaam ca vividhaan shubhaan || 1-10-20
anaasvaadita puurvaaNi vane nitya nivaasinaam || 1-10-21
gacChanti sma apadeshaat taa bhiitaaH tasya pituH striyaH || 1-10-22
asvastha hR^idayaH ca aasiit duHkhaat cha parivartate || 1-10-23
vibhaaNDaka sutaH shriimaan manasaa vichintayan muhuH || 1-10-24
manoj~naa yatra taa dR^iSTaa vaaramukhyaaH svala.mkR^itaaH |
upasR^itya tataH sarvaaH taaH tam uucur idam vacaH |
ehi aashrama padam saumya asmaakam iti ca abruvan || 1-10-26
tatra api eSa visheSeNa vidhiH hi bhavitaa dhruvam || 1-10-27
gamanaaya matim cakre tam ca ninyuH tathaa striyaH || 1-10-28
vavarSa sahasaa devo jagat prahlaadayan tadaa || 1-10-29
prati udgamya munim prahvaH shirasaa ca mahiim gataH || 1-10-30
arghyam ca pradadau tasmai nyaayataH susamaahitaH |
vavre prasaadam vipreindraat maa vipram manyuH aavishet || 1-10-31
shaa.ntaam shaantena manasaa raajaa harSam avaapa saH || 1-10-32
R^iSyashR^~Ngo mahaatejaa shantaayaa saha bhaaryayaa || 1-10-33
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Wednesday, January 5, 2011
Chapter [Sarga] 10
Book I : Bala Kanda - The Youthful Majesties
Sumantra, the minister continues his narration to his king Dasharatha, about Rishyashringa's arrival at Anga kingdom of King Romapaada and his marriage with Princess Santha, the daughter of Romapada.
suma.ntraH codito raaj~naa provaaca idam vacaH tadaa |
1. sumantraH choditaH raaj~naa= Sumantra, motivated, by king; tadaa idam vachaH pra uvaacha= then, this, word, said; yathaa R^ishyasR^iN^igaH tu aaniitaH= as to how, Rishyasringa, is brought; yena upaayena mantribhiH= by which, idea, by ministers; shR^iNu me mantribhiH saha= all, listen, from me, with ministers; tat me nigaditam sarvam= that, by me, spoken, all.
Sumantra thus motivated by King Dasharatha, said these words to king "Oh! King, how and with which idea Sage Rishyasringa is brought by the ministers of Romapada, all that will be spoken... that may please be listened from me along with ministers... [1-10-1]
romapaadam uvaaca idam saha amaatyaH purohitaH |
2. saha amaatya purohitaH= along with ministers, clergyman; romapaadam uvaacha idam = to king Romapaada, said, this; upaayaH nirapaayaH ayam= a plan, not harmful, this one; asmaabhi abhichintitaH= by us, well thought over.
"The ministers along with clergyman have spoken this way to King Romapaada, ‘this is a non-harmful pan well thought over by us... [1-10-2]
R^iSyashR^i~Ngo vanacaraH tapaH svaadhyaaya sa.myutaH |
3. R^ishyashR^iN^gaH vanacharaH= Rishyasringa, forest-dweller; tapaH svaadhyaya samyutaH= in ascesis, in Vedic reading, absorbed; naariiNaam viSayaanaam sukhasya cha= in women, of worldly-matters, of pleasure, also; abhij~naH tu = not, aware, of.
"Rishyasringa is a forest-dweller absorbed in ascesis and self-study of Vedic scriptures, and he is not aware of women, or of worldly-matters or of even worldly-pleasures...[1-10-3]
indriyaarthaiH abhimataiH naracitta pramaathibhi |
4. nara chitta pramaathibhiH= men's, mind, disquieting; abhimataiH indriya arthaiH= with much desired, sense, pleasing objects; puram aanayishhyaamaH = to city, we wish to bring; kshipram ca adhyavasiiyataam= immediately, let be decided.
"With much desired sense-pleasing objects that will be disquieting the minds of men, we wish bring him to the city... Let it be decided quickly... [1-10-4]
gaNikaaH tatra gacChantu ruupavatyaH svala.nkR^itaaH |
5. ruupavatyaH sva alankR^iitaaH= beautiful ones, well decorated ones; gaN^ikaaH tatra gacchantu satkR^itaaH = courtesans, there, they go, amply gifted [by you]; pralobhya vividha upaayaiH= tempting, by many, an idea; iha aaneSyanti= bring him, hither.
"Beautiful and well decorated courtesans will go there to bring him hither by tempting with many a feint, and let the courtesans be given ample gifts... [1-10-5]
shrutvaa tathaa iti raajaa ca pratyuvaaca purohitam |
6. shrutvaa tathaa iti= hearing, let it be, so; raajaa ca pratiuvaacha purohitam= king, also, replied, to priest; purohitaH= priests; te mantriNaH cha= those, ministers, also; tadaa chakruH tathaa = then, carried out, then
"Hearing that the King replied the priest, "Let it be so..." and then the priests and ministers have carried out the plan that way... [1-10-6]
vaaramukhyaaH tu tat shrutvaa vanam pravivishuH mahat |
7, 8a. tat shrutvaa vaara mukhyaaH tu= courtesans, best of them, that, hearing; mahat vanam pravivishuH= forests, entered, great [forest]; aashramasya asmin aviduure= of hermitage, not, very, far away; darshane= to catch a glance [to show themselves to sage]; dhiirsya= of that highly intelligent sage; nityam aashrama vaasinaH= always hermitage, dwelling in; R^isheH putrsya= Sage', son; yatnam kurvanti= trials, they made.
"On hearing that order of the king those best courtesans have entered that great forest, and they camped not very far from that hermitage, making all the trials for showing themselves off to a glance of that sage. [1-10-7]
Any dictionary would give the meaning of courtesan as 'whore' or as 'court mistress'. But in Indian context, the courtesan is not to be taken in such a lowly way as just a prostitute or a whore. They belong to a caste/class of artists. Juxtaposed to the Four-Caste system there was a deva dasi Temple Dancers system, which is the artist's class. On their receiving enough education and skills in the performing arts and as per their capabilities, they will be nominated as Court Dancers or Temple Dancers and the like. Ancients recognized sixty-four arts chatuSaSTi kalaa , which include right from music, dance, and drama, sculpture, painting etc., up to the art of thievery. Kings in their political or sovereign pursuits variedly used these Deva Daasis, the courtesans.
pituH sa nitya sa.ntuSTo na aticakraama ca aashramaat || 1-10-8
8b, 9. nitya santushhTaH= always, satisfied; saH= he Rishyasringa; pituH aashramaat= his father’s, hermitage; na ati chakraama= not, out of way, stirred out; tapasvinaa= by hermit; tena janma prabR^iti= by him, birth, onwards; strii va pumaan= female, or, male; nagara raaSTrajam= of city, or of countryside; yat anyat= that which, any other; sattvam= being; na dR^ishhTa puurvam= not, earlier, seen.
"Always satisfied is sage Rishyasringa to be in hermitage, thus he never stirred out of that hermitage, and thus he has not seen any female, or a male, or even any others objects of pleasure, either of city or of countryside from the time of birth onwards... [1-10-8b, 9]
Rishyasringa is thus not aware of gender differentiation or exposed to any other object of pleasure, and thus his father conditioned him to achieve some supreme ritual ideal.
tataH kadaacit tam desham aajagaama yadR^icChayaa |
10. tataH kadaachit= then, at one time; vibhaaNDaka sutaH= Vibhandaka's son Rishyasringa; yard^icChaya tam desham ajagaama = casually, at that, place, came; tatra taaH vara anganaaH apasyat= there, them, comely, females, has seen.
"Then at one time Rishyasringa casually arrived at that place, and hasseen those comely females. [1-10-10]
taaH citra veSaaH pramadaa gaaya.ntyo madhura svaram |
11. chitra veSaaH taaH pramadaa= they, amazingly, attired, lustful women; madhura svaram gaayantyaH= with melodious, tone, singing; sarvaa R^iSi putram upaagamya= all of them, at Sage's son, nearing; vachanam abraviit= words, spoke.
"They the lustful women are amazingly attired and singing melodious tunes, all of them neared the sage's son and spoke these words... [1-10-11]
kaH tvam kim vartase brahman j~naatum icChaamahe vayam |
12. brahman= oh Brahman; tvam kaH= who, you are; ekaH vi jane duure vane= lonely, devoid, of people [desolate,] in deep, forests; [kim] charasi= why you move; kim vartase= why, you conduct yourself; vayam j~natum icChaamahe= we, to know, interested,; shamsa naH= you move, tell, us.
"Who you are? Why you move lonely in these deep and desolate forests, why you conduct yourself like this? Oh! Brahman, we are interested to know... please tell us..." [1-10-12]
adR^iSTa ruupaaH taaH tena kaamya ruupaa vane striyaH |
13. kaamya ruupaaH taaH striyaH= most desirable, in form, those, women are; tena vane= by him, in forest; a+dR^isSTa ruupaH= un, seen, are such forms; hardaat= [thereby a sort of friendship is peeping out,] friendlily; svakam pitaram vyakhyatum= about his, father, to detail, tasya matir jaata= his, mind, born [he is inclined to.]
"Those women are in most desirable form and hitherto he has not seen such forms in that forest, hence a kind of friendship spouted, with which he is inclined to detail about his father... [1-10-13]
pitaa vibhaaNDako asmaakam tasya aham suta aurasaH |
14. Vibhandaka; asmaakam pitaa= our, father; aham tasya aurasaH suta= I am, his, true descent, son; me= mine; Rishyasringa; iti= thus; naama= name; karma [ used here to indicate his birth time even of horn on head;] bhuvi khyaatam= by significance, on earth, renowned.
"My father is Sage Vibhandaka and I am his true descent son. I am known as Rishyasringa, by my name and by an event on my birth, and thus renowned on earth..."
The birth-event associated with his name is that he is born with a horn on the crown of his head. Thus he is named as Rishyasringa, i.e., R^iSi= the Sage; sR^i~Nga= horn; a Sage with a horn, and this here he recalls his birth time event.
iha aashrama pado.asmaakam samiipe shubha darshanaaH |
15. shubha darshanaa = oh august ones, in appearance; asmaakam aashramapadaH iha samiipe= our, hermitage, is here only; atra vaH sarveSaam = there, to you, all; vidhi puuravakam puujaam kariSye= according to scriptures worship, I wish to perform.
"Our hermitage is here only, oh, august ones, I wish to perform scripturally worship to you all verily there...” thus said the sage to the courtesans. [1-10-15]
R^iSi putra vacaH shrutvaa sarvaasaam matiraasa vai |
16. R^ishi putra vachaH shutvaa= Sage's son's words, on hearing; sarvaasaam= to all of them [courtesans]; tat aashrama padam draSTum= that, hermitage's threshold, to see; matiH aasa vai= inclination, having got, verily; tataH sarvaaH anganaH jagmuH= thereby, all, women went.
"On hearing the words of sage's son, all those courtesans are verily inclined to see the threshold of that hermitage, then all the women went to hermitage. [1-10-16]
gataanaam tu tataH puujaam R^iSi putraH cakaara ha |
17. tataH R^ishi putraH= then, sage’s, son; gataanaam tu= then ,on going there; puujaam chakaara ha= worship, sage's son, has performed, verily; idam naH arghyam= here is, our, hand-wash; idam naH paadyam= here is, our, foot-wash; idam naH muulam= this is, our, tuber fruits; phalam cha naH= juicy fruits, also, of ours.
"On going there, then the Sage's son performed worship saying "Here is our hand-wash, here is our feet-wash, here are our tuber fruits, here are the juicy fruits of ours... " [1-10-17]
This portrays the exclusion of the sage's son from the rest of the world by his father. He worshipped the courtesans, as he would worship some super-natural deities by saying the above words, which will usually be used in ritual worship of Hindu deities. He being a fruitarian has offered the courtesans the tuber fruits like sweet potatoes etc., which are ridiculous to urbanites, that too to the pleasure-taking courtesans.
pratigR^ihya tu taam puujaam sarvaa eva samutsukaaH |
18. taaH sarvaaH sam utsukaaH taam puujaam pratigR^ihya= they, all, enthusiastically, that, worship, having received; R^ishheH bhiitaH ca= by Sage, [Vibhandaka,] dread, also; shiighram gamanaaya eva matim dadhuH= quickly, to make away, that way, in mind, made-up.
"All of them have received that kind of worship much enthusiastically, but dread at the arrival of the sage Vibhandaka, they quickly made-up their mind to make away from there. [1-10-18]
asmaakam api mukhyaani phalaani imaani he dvija |
19. dvija= oh, Brahman; asmaakam mukhyaani imaani phalaani api= ours, important, fruits, these are, indeed; gR^ihaaNa= take them; vipra= oh, holy One; bhadram te= safe be you; bhakshayasva= eat them; chiram= long after; maa= not.
" 'Take these important fruits of ours, oh, Brahman, you be safe, oh, holy one... eat them before long....' Said courtesans to Rishyasringa.] [1-10-19]
tataH taaH tam samaali.ngya sarvaa harSa samanvitaaH |
20. tataH taaH sarvaa tam sam aaliN^gya= then, they, all, him, on embracing; harSa samaanvitaaH= with mirthfulness, having; modakaan= sweet-balls [laddu-s]; bhakSyaam cha= other sweetmeats, also; vividhaan shubhaan= in variety, of best ones; pra dadu tasmai= well, presented, to him.
"Then all of the courtesans have embraced him and all of them with a kind of mirthfulness in the offing, presented sweet-balls and other varieties of best sweetmeats to him. [1-10-20]
taani ca aasvaadya tejasvii phalaani iti sma manyate |
21. tejasvii vane nitya nivaasinaam= self-luminous one, in forests, always, dwelling; [therefore]; an aasvaadita puurvaNi= not tasted, earlier; taani aasvaadya= them [sweets,] relishing; phalaani iti sma manyate= resplendent one, fruits, only, supposed them.
"Having relished the sweets, that resplendent sage supposed them to be fruits only, for he did not taste sweets earlier, as he is always forest-bound. [1-10-21]
aapR^icChya ca tadaa vipram vrata caryaam nivedya ca |
22. tadaa taaH striyaH= then, those, women; vipram aapR^icChya = with Brahman, on asking [for leave]; vrata charyaam nivedya cha= = devotional, duties, on informing; bhiitaH tasya pituH= fearing, his, father; apadeshaat = on pretence of [their daily worships]; gachanti sma= went away, they.
"Taking leave of the Sage Rishyasringa on pretence that they also have to perform devotional duties, they the courtesans departed from there on the pretext of their daily worship, while they actually feared for the arrival of Rishyasringa's father who may hurl curses on his arrival...] [1-10-22]
gataasu taasu sarvaasu kaashyapasya aatmajo dvijaH |
23. taasu sarvaasu gataasu satiiSu= their, all, going away, while becoming true; kaashyapasya aatmajaH dvijaH= of Sage Kashyapa's, descendent [grandson,] Brahman; anvastha hR^idayaH cha aasiit= disturbed, at heart, also, became; duHkhaat cha parivartate sma= in sadness, even, he behaved, he is.
"After the departure of all them the courtesans, that Brahman Rishyasringa, the grandson of Sage Kaashyapa, is disturbed at heart and even behaved sadly... [1-10-23]
tato.apare dyuH tam desham aajagaama sa viiryavaan |
24, 25a. tataH= then; viiryavaan= sage with ascetic power; saH apare dyuH= he, on next, day; vibhaaNDaka sutaH= Vibhaandaka's son; shriimaan= prosperous one; manasaa vichintayan muhuH= in mind, recollecting, repetitively manoj~naa= delightful ones [women]; vaaramukhyaaH= courtesans; svala.mkR^itaaH= well decorated ones; yatra taaH dR^ishhTaa= where, they, were seen; tam desham aajagaama= that, place, arrived at.
"Then on the next day Rishyasringa, son of Vibhandaka and the prosperous sage with ascetic power has arrived at that place where he saw well-decorated and delightful courtesans recollecting in mind repetitively about them alone. [1-10-24, 25a]
dR^iSTvaa eva ca tato vipram aayaantam hR^iSTa maanasaaH || 1-10-25
25b, 26. tataH vipram dR^istva eva aayaantam = then, that Brahman, on seeing, thus, to have come; hR^ishhTa maanasaa = with happiness, at heart; taaH sarvaH tataH upasR^itya= they, all, then, on surrounding him; tam uuchuH idam vachaH= to him, said, these, words; soumya= oh, gentle one; asmaakam aashrama padam= towards our, hermitage's threshold; ehi= please come; iti cha= thus, also; abruvan= they have said.
" Then on seeing the arrival of that Brahman, the courtesans felt happy at heart, and all of those courtesans on surrounding him said, "oh, gentle one, welcome to the threshold of our hermitage... [1-10-25b, 26]
chitraaNi atra bahuuni syuH muulaani ca phalani ca |
27. atra chitraaNi bahuuni muulaani ca phalani syuH = there, excellent, tubers, fruits, also, are there; tatra eSa visheSeNa api= there, this way, very distinctive; vidhiH bhuutvaa= manner [hospitality,] will be there; dhruvam hi= definitely, indeed.
"There are excellent tuber fruits and fruits and there will be a very distinctive hospitality... definitely indeed...” So said the courtesans.[1-10-27]
shrutvaa tu vacanam taasaam sarvaasaam hR^idayam gamam |
28. taasaam sarvaasaam= of them, all of their; hR^idaya.ngamam= heart pleasing; vachanam shrutvaa= words, on hearing; gamanaaya matim chakre= to go there, his mind, made up; tadaa striyaH tam ninyuH= then, those women him, took away.
"On hearing the heart-pleasing words of all those courtesans, Rishyasringa made up his mind to go over there, and then those women took him away [to their place in Anga Kingdom.] [1-10-28]
tatra ca aaniiyamaane tu vipre tasmin mahaatmani |
29. mahaatmani tasmin vipre= great-soul, that, Brahman; aaniiyamane tu= while being brought; tadaa devaH jagat prahlaadayan= them god [Rain-god,] world, to gladden; sahasaa tatra vavarSha= quickly, in there in Anga kingdom, showered rain.
"While that great soul ad Brahman Rishyasringa while being brought into Anga Kingdom, then the Rain-god quickly showered rain in Anga kingdom to the delight of the world. [1-10-29]
varSeNa eva aagatam vipram taapasam sa naraadhipaH |
30. naraadhipa= king, [Romapaada]; varSeNa eva= with specialty [of rain showers]; svam vishayam aagatam= into his own, country, arrived; vipram munim= to Brahman, saint; prati udgamya = gone towards [welcomingly]; prahva= bowed his head; sirasaa mahiim gataH= ground, touching; su samaahitaH= self-composedly; tasmai= to him; nyaayataH arghyam pradadau= as a rule, water, offered; vipra ndraat= from best sage [ Vibhandaka]; prasaadam vavre= boon [indemnity,] sought; vipram manyuH maa aavishet= let that Brahman be possessed by anger.
"Towards that Brahman Rishyasring who is coming along with rains into his own kingdom Anga Kingdom, the king Romapada has gone towards that sage and bowed his head down, and paid respects touching the ground, and offered water customarily with dedication and the king besought beneficence of the best one, Rishyasringa to save from the fury of his father Sage Vibhandaka, even after knowing the king's pursuit in bringing Rishyasringa to this country... [1-10-30, 31]
The salutation in prostration on the ground is usually performed before Gods or Deities, in reverence. It is called saaSTaanga praNaamam = sa aSTa anga praNaamam , i.e., saluting with eight body parts touching the ground, indicating his absolute surrender to the worshipped.
antaHpuram praveshya asmai kanyaam dattvaa yathaavidhi |
32. saH raajaa= he that king; antaHpuram pravishyaa= palace [or, inside city,] on entering; kanyaam shantaam asmai yathaa vidhi datvaa= bride, Shanta, to him, customarily, on giving; shaantena manasaa harSam avaapa= with peaceful, heart, rejoice, he obtained.
"On entering the palace princess Shanta is given to Rishyasringa in customary marriage, and then that King Romapada obtained rejoice with a peaceful mind. [1-10-32]
evam sa nyavasat tatra sarva kaamaiH supuujitaH |
33. evam this way; saH R^iSyashR~NgaH mahaatejaa = he, Rishyasringa, greatly fulgent sage; shantaayaa saha bhaaryayaa= Shanta, along with, his wife; sarva kaamaiH su puujitaH= with all, desires well worshipped [fulfilled]; tatra nyavasat = there, he lived.
" Thus that great fulgent Rishyasringa lived in Anga kingdom along with his wife Shanta, and with all his desires fulfilled and also well worshipped" [Thus Sumantra said the legend of Rishyasringa to King Dasharatha.] [1-10-33]
iti vaalmiiki raamaayaNe adi kaavye baala kaaNDe dashamaH sargaH
Thus, this is the 10th chapter in Bala Kanda of Valmiki Ramayana,the First Epic poem of India.
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