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Baala Kaanda - Sarga 18
The story moves quite far along in this Sarga. I wish it was divided into four small Sargas and the third one was elaborated. Anyway, it is what it is and it has four parts.
The first part is about the winding up of the Yajñas. The second part is about the all-important event of the birth of the four brothers. The third part is about their growing up to marriageable age. The fourth part is about the arrival of Viṡwāmitra and Daṡaratha offering hospitality.
The story moves quickly, but as always, Vālmeeki pauses to adorn the narrations and make noteworthy points that are essential to the nature of mankind and society, prompting me to add several comments on the side bar.
Interestingly, Vālmeeki closes down this Sarga, leaving us in suspense about the purpose of Viṡwāmitra’s visit! This technique of 'leaving the audience in suspense' is not invented by writers of TV serials in modern times. It was there right in the first ever Kāvya that mankind knows!
Enjoy, and then be left with a nice suspense!
1.18.1
நிர்வ்ருத்தே து க்ரதௌ தஸ்மிந் ஹயமேதே மஹாத்மந: ।
ப்ரதிக்ருஹ்ய ஸுரா பாகாந் ப்ரதிஜக்முர்யதாகதம் ॥
nirvṛttē tu kratau tasmin hayamēdhē mahātmanaḥ ।
pratigṛhya surā bhāgān pratijagmuryathāgatam ॥
The Yajñas started by the Mahātma Daṡaratha
came to an end. The Dēvas took
their share of Havis and departed to their respective places.
Certainly, quite a different mood descends upon you when a huge event winds down. Everyone is relieved from the stress of preparations and management. Every one leaves. Everyone reminisces on the happenings of the event. Every one relishes the honors and gifts they have received, token or substantial. Vālmeeki tries to capture that mood here.
1.18.2
ஸமாப்ததீக்ஷாநியம: பத்நீகணஸமந்வித: ।
ப்ரவிவேஸ புரீம் ராஜா ஸப்ருத்யபலவாஹந: ॥
samāptadīkṣāniyamaḥ patnīgaṇasamanvitaḥ ।
pravivēṡa purīṃ rājā sabhṛtyabalavāhanaḥ ॥
The king and his wives ended the
Deeksha and related formalities.
They returned to the city along
with all the armies, guards, servants and retinue.
1.18.3
யதார்ஹம் பூஜிதாஸ்தேந ராஜ்ஞா வை ப்ருதிவீஸ்வரா: ।
முதிதா: ப்ரயயுர்தேஸாந் ப்ரணம்ய முநிபுங்கவம் ॥
yathārhaṃ pūjitāstēna rājñā vai pṛthivīṡvarāḥ ।
muditāḥ prayayurdēṡān praṇamya munipuṅgavam ॥
All the invited kings were pleased with the
appropriate hospitality they received from the king
and left to their respective places
after paying respects to the eminent Muni (Vasishṭha).
1.18.4
ஸ்ரீமதாம் கச்சதாம் தேஷாம் ஸ்வபுராணி புராத்தத: ।
பலாநி ராஜ்ஞாம் ஸுப்ராணி ப்ரஹ்ருஷ்டாநி சகாஸிரே ॥
ṡrīmatāṃ gacchatāṃ tēṣāṃ svapurāṇi purāttataḥ ।
balāni rājñāṃ ṡubhrāṇi prahṛṣṭāni cakāṡirē ॥
It was a feast to the eyes
to see the lines of armies of the many kings
marching back to their respective cities
in gleeful mood after the celebrations and festivities.
1.18.5
கதேஷு ப்ருதிவீஸேஷு ராஜா தஸரதஸ்ததா ।
ப்ரவிவேஸ புரீம் ஸ்ரீமாந் புரஸ்க்ருத்ய த்விஜோத்தமாந் ॥
gatēṣu pṛthivīṡēṣu rājā daṡarathastadā ।
pravivēṡa purīṃ ṡrīmān puraskṛtya dvijōttamān ॥
After the kings left, the cultured king Daṡaratha
entered the city with Brāhmaṇas leading the retinue.
1.18.6
ஸாந்தயா ப்ரயயௌ ஸார்த்தம்ருஸ்யஸ்ருங்க: ஸுபூஜித: ।
அந்வீயமாநோ ராஜ்ஞாத ஸாநுயாத்ரேண தீமதா ॥
ṡāntayā prayayau sārddhamṛṡyaṡṛṅgaḥ supūjitaḥ ।
anvīyamānō rājñātha sānuyātrēṇa dhīmatā ॥
Ṛṡyaṡṛṅga left along with Ṡānta and with the
smart King Rōmapāda and his retinue,
after receiving a befitting farewell.
1.18.7
ஏவம் விஸ்ருஜ்ய தாந் ஸர்வாந் ராஜா ஸம்பூர்ணமாநஸ: ।
உவாஸ ஸுகிதஸ்தத்ர புத்ரோத்பத்திம் விசிந்தயந் ॥
ēvaṃ visṛjya tān sarvān rājā sampūrṇamānasaḥ ।
uvāsa sukhitastatra putrōtpattiṃ vicintayan ॥
After thus bidding farewell to all the kings,
the king bided his time happily in anticipation
of the sons that he would beget.
1.18.8-11a
ததோ யஜ்ஞே ஸமாப்தே து ருதூநாம் ஷட் ஸமத்யயு: ।
ததஸ்ச த்வாதஸே மாஸே சைத்ரே நாவமிகே திதௌ ॥
நக்ஷத்ரேऽதிதிதைவத்யே ஸ்வோச்சஸம்ஸ்தேஷு பஞ்சஸு ।
க்ரஹேஷு கர்கடே லக்நே வாக்பதாவிந்துநா ஸஹ ॥
ப்ரோத்யமாநே ஜகந்நாதம் ஸர்வலோகநமஸ்க்ருதம் ।
கௌஸல்யாஜநயத்ராமம் ஸர்வலக்ஷணஸம்யுதம் ॥
விஷ்ணோரர்தம் மஹாபாகம் புத்ரமைக்ஷ்வாகுவர்தநம் ।
tatō yajñē samāptē tu ṛtūnāṃ ṣaṭ samatyayuḥ ।
tataṡca dvādaṡē māsē caitrē nāvamikē tithau ॥
nakṣatrē'ditidaivatyē svōccasaṃsthēṣu pañcasu ।
grahēṣu karkaṭē lagnē vākpatāvindunā saha ॥
prōdyamānē jagannāthaṃ sarvalōkanamaskṛtam ।
kausalyājanayadrāmaṃ sarvalakṣaṇasaṃyutam ॥
viṣṇōrardhaṃ mahābhāgaṃ putramaikṣvākuvardhanam ।
Six seasons passed since completion of the Yajña.
On the twelfth month after completion,
on the ninth day of the Chaitra month,
when the five planets were in high position,
as the Moon and Bṛihaspati were rising along with
the star (Punarvasu) that was presided over
by Aditi in the Karkātaka Lagna,
Kousalya gave birth to a son by name Rāma,
who would enhance the stature and
reputation of the Ikshwāku dynasty,
with auspicious features, boding splendid fortunes,
endowed with half as many aspects,
qualities and powers of Vishṇu,
the Lord of worlds saluted by all beings.
Six seasons of two months each are observed in the Indian Subcontinent, as opposed to four seasons in temperate zones of the planet. The six seasons are: Vasanta (Spring), Greeshma (Summer), Varsha (Monsoon), Ṡarad (Post monsoon), Hēmanta (Winter) and Ṡiṡira (Fall).
Chaitra is the first month of the year and the first of the two months of Spring.
Karkātaka Lagna means the ascendant is in Cancer.
The five planets in high position: Surya (Sun) in Mēsha (Aeries), Kuja (Mars) in Makara (Capricorn), Bṛhaspati (Jupiter) in Cancer, Ṡukra (Venus) in Pisces, Ṡani (Saturn) in Tula (Libra).
Based on this astronomical information, calculations by the advanced tools of today give us the following dates regarding the birth of Rāma and other events in Rāmāyaṇa.
All dates below are BCE.
5114 Jan 10: Birth of Rāma.
5114 Jan 11: Birth of Bharata.
5089 Jan 4: Pre-coronation eve.
5077 Oct 7: Khara, Dūshaṇa Vadha.
5076 Apr 3: Vāli Vadha.
5076 Sep 12: Hanuman's visit to Lanka.
5076 Sep 14: Hanuman's return from Lanka.
5076 Sep 20: Army march to Lanka.
5076 Oct 12: March to Rāvaṇa's fort.
5076 Nov 24: Meghanātha killed.
See www.youtube.com/watch?v=FgSINZO_VuI#t=110s for more details.
1.18.11b-12a
கௌஸல்யா ஸுஸுபே தேந புத்ரேணாமிததேஜஸா ॥
யதா வரேண தேவாநாமதிதிர்வஜ்ரபாணிநா ।
kausalyā ṡuṡubhē tēna putrēṇāmitatējasā ॥
yathā varēṇa dēvānāmaditirvajrapāṇinā ।
Kousalyā, with that son of supreme radiance,
glowed like Aditi with Indra, the wielder of Vajra
and the foremost among the Dēvas.
Aditi is the mother of Dēvas.
Vajra is the weapon of Indra.
1.18.12b-13a
பரதோ நாம கைகேய்யாம் ஜஜ்ஞே ஸத்யபராக்ரம: ॥
ஸாக்ஷாத்விஷ்ணோஸ்சதுர்பாக: ஸர்வை: ஸமுதிதோ குணை: ।
bharatō nāma kaikēyyāṃ jajñē satyaparākramaḥ ॥
sākṣādviṣṇōṡcaturbhāgaḥ sarvaiḥ samuditō guṇaiḥ ।
Kaikēyee gave birth to a son by name Bharata,
of true prowess and endowed with
one fourth as many aspects, qualities and powers of Vishṇu.
1.18.13b-14a
அத லக்ஷ்மணஸத்ருக்நௌ ஸுமித்ராஜநயத்ஸுதௌ ॥
ஸர்வாஸ்த்ரகுஸலௌ வீரௌ விஷ்ணோரர்த்தஸமந்விதௌ ।
atha lakṣmaṇaṡatrughnau sumitrājanayatsutau ॥
sarvāstrakuṡalau vīrau viṣṇōrarddhasamanvitau ।
Then, Sumitrā gave birth to the
heroic Lakshmaṇa and Ṡatrughna
who were skilled in the use of all weapons
endowed with half as many aspects,
qualities and powers of Vishṇu.
1.18.14b-15a
புஷ்யே ஜாதஸ்து பரதோ மீநலக்நே ப்ரஸந்நதீ: ॥
ஸார்பே ஜாதௌ ச ஸௌமித்ரீ குலீரேऽப்யுதிதே ரவௌ ।
puṣyē jātastu bharatō mīnalagnē prasannadhīḥ ॥
sārpē jātau ca saumitrī kulīrē'bhyuditē ravau ।
Bharata, of pristine intellect was born
when the moon was with the star Pushya.
The children of Sumitrā were born the
next morning when the moon was with the star Aṡlēsha.
Meena Lagna: Ascendant is in Pisces.
1.18.15b-16a
ராஜ்ஞ: புத்ரா மஹாத்மாநஸ்சத்வாரோ ஜஜ்ஞிரே ப்ருதக் ॥
குணவந்தோऽநுரூபாஸ்ச ருச்யா ப்ரோஷ்டபதோபமா: ।
rājñaḥ putrā mahātmānaṡcatvārō jajñirē pṛthak ॥
guṇavantō'nurūpāṡca rucyā prōṣṭhapadōpamāḥ ।
Thus, four sons with all the adorable and desirable qualities
were successively born to the great king Daṡaratha,
shining like the stars Pūrvābhādra and Uttarābhādra.
1.18.16b-18
ஜகு: கலம் ச கந்தர்வா நந்ருதுஸ்சாப்ஸரோகணா: ॥
தேவதுந்துபயோ நேது: புஷ்பவ்ருஷ்டிஸ்ச காச்ச்யுதா ।
உத்ஸவஸ்ச மஹாநாஸீதயோத்யாயாம் ஜநாகுல: ॥
ரத்யாஸ்ச ஜநஸம்பாதா நடநர்தகஸங்குலா: ।
காயநைஸ்ச விராவிண்யோ வாதநைஸ்ச ததாऽபரை: ॥
jaguḥ kalaṃ ca gandharvā nanṛtuṡcāpsarōgaṇāḥ ॥
dēvadundubhayō nēduḥ puṣpavṛṣṭiṡca khāccyutā ।
utsavaṡca mahānāsīdayōdhyāyāṃ janākulaḥ ॥
rathyāṡca janasambādhā naṭanartakasaṅkulāḥ ।
gāyanaiṡca virāviṇyō vādanaiṡca tathā'paraiḥ ॥
At that moment, Gandharvas sang melodiously,
Apsaras danced with joy,
celestial drums were sounded,
flowers showered from the sky.
Ayōdhyā became festive with people moving all around.
Major pathways were clogged with boisterous crowds
entertained by singers, musicians, dancers, actors and the like.
1.18.19
ப்ரதேயாம்ஸ்ச ததௌ ராஜா ஸூதமாகதவந்திநாம் ।
ப்ராஹ்மணேப்யோ ததௌ வித்தம் கோதநாநி ஸஹஸ்ரஸ: ॥
pradēyāṃṡca dadau rājā sūtamāgadhavandinām ।
brāhmaṇēbhyō dadau vittaṃ gōdhanāni sahasraṡaḥ ॥
The king gave many gifts to
bards, eulogists and genealogists.
He gave thousands of cows and money to Brāhmaṇas.
It is universal phenomena, that at a time of joy or plenty or even with any other kind of elation, people feel like giving. (In fact, psychologists Larry Sanna, Edward Chang, Paul Miceli and Kristjen Lundberg recently found that people who come up an escalator in a shopping mall are more likely to drop money in a donation box, than people who come down an escalator).
Whom does one give to? Traditionally, there are three constituents of recipients:
1) Performing artists, so that they are patronized
2) Dependents, because they depend on you for their care
3) Brāhmaṇas, for pursuing noble, long term and highest pursuits of humanity.
In modern times the constituents have changed:
1) Performing artists - they are mostly wage based than honorarium based, which is 'demeaning' to the artists and the arts as well.
2) Dependents - the word dependent is equated with 'loss of individuality and dignity', than 'being a part of family or social unit, with a sense of belonging' - hence giving to this constituency is now considered 'demeaning'.
3) Brāhmaṇas - people no more believe that there are souls who are dedicated to noble pursuits and 'it is an honor to honor them' - hence giving to this constituency is going out of fashion.
4) Religious institutions - this is a newly found constituency for receiving in the past couple of millennia.
5) Needy people - the poor (i.e., not self-sufficient) is also a newly found constituency, as the global economy and social structure, weighed down by legal and administrative structures is creating more and more families and communities that are no more financially self-sufficient.
The demise of the first three and the rise of the last two is an indication that the society is moving in the wrong direction. In an ideal society, the 4th and 5th constituencies should not exist in the first place.
1.18.20-21
அதீத்யைகாதஸாஹம் து நாமகர்ம ததாऽகரோத் ।
ஜ்யேஷ்டம் ராமம் மஹாத்மாநம் பரதம் கைகயீஸுதம் ॥
ஸௌமித்ரிம் லக்ஷ்மண இதி ஸத்ருக்நமபரம் ததா ।
வஸிஷ்ட: பரமப்ரீதோ நாமாநி க்ருதவாம்ஸ்ததா ॥
atītyaikādaṡāhaṃ tu nāmakarma tathā'karōt ।
jyēṣṭhaṃ rāmaṃ mahātmānaṃ bharataṃ kaikayīsutam ॥
saumitriṃ lakṣmaṇa iti ṡatrughnamaparaṃ tathā ।
vasiṣṭhaḥ paramaprītō nāmāni kṛtavāṃstadā ॥
After eleven days passed, Vasishṭha
performed the naming ceremony
for the new borns with delight.
He named the great eldest son as Rāma,
the son of Kaikēyee as Bharata and
the sons of Sumitrā as Lakshmaṇa and Ṡatrughna.
1.18.22-23a
ப்ராஹ்மணாந் போஜயாமாஸ பௌரஜாநபதாநபி ।
அததத்ப்ராஹ்மணாநாம் ச ரத்நௌகமமிதம் பஹு ॥
தேஷாம் ஜந்மக்ரியாதீநி ஸர்வகர்மாண்யகாரயத் ।
brāhmaṇān bhōjayāmāsa paurajānapadānapi ।
adadadbrāhmaṇānāṃ ca ratnaughamamitaṃ bahu ॥
tēṣāṃ janmakriyādīni sarvakarmāṇyakārayat ।
With the Brāhmaṇas, city folks and rural folks feasted,
and Brāhmaṇas bestowed with gifts of precious stones,
the different rituals of the naming ceremony came to a close.
1.18.23b-24a
தேஷாம் கேதுரிவ ஜ்யேஷ்டோ ராமோ ரதிகர: பிது: ॥
பபூவ பூயோ பூதாநாம் ஸ்வயம்பூரிவ ஸம்மத: ।
tēṣāṃ kēturiva jyēṣṭhō rāmō ratikaraḥ pituḥ ॥
babhūva bhūyō bhūtānāṃ svayambhūriva sammataḥ ।
The eldest of them, Rāma, stood out among all
and became the obsession of his father.
He became as naturally acceptable to everyone
as the creator of the worlds, Brahma.
1.18.24b-25a
ஸர்வே வேதவித: ஸூரா: ஸர்வே லோகஹிதே ரதா: ॥
ஸர்வே ஜ்ஞாநோபபந்நாஸ்ச ஸர்வே ஸமுதிதா குணை: ।
sarvē vēdavidaḥ ṡūrāḥ sarvē lōkahitē ratāḥ ॥
sarvē jñānōpapannāṡca sarvē samuditā guṇaiḥ ।
All of them learned the Vēdas and
became knowledgeable in all subjects.
They were endowed with all the desirable qualities.
They learned to share with everyone and care about everybody.
1.18.25b-26a
தேஷாமபி மஹாதேஜா ராம: ஸத்யபராக்ரம: ॥
இஷ்ட: ஸர்வஸ்ய லோகஸ்ய ஸஸாங்க இவ நிர்மல: ।
tēṣāmapi mahātējā rāmaḥ satyaparākramaḥ ॥
iṣṭaḥ sarvasya lōkasya ṡaṡāṅka iva nirmalaḥ ।
Among all of them, Rāma stood out
with his supreme radiance and true valor.
He endeared himself to everyone like a spotless moon.
Being radiant like the Sun and endearing like the Moon is a rare combination.
The Moon is so pleasing to everyone, in spite of spots and smears on his face. Imagine how nice and more pleasing the Moon would be, sans those spots and smears?
That is what Rāma was, to beholders.
(Moon is referred to as male by Indian civilization. There are other civilizations which refer to Moon as female.)
1.18.26b-27a
கஜஸ்கந்தேऽஸ்வப்ருஷ்டே ச ரதசர்யாஸு ஸம்மத: ॥
தநுர்வேதே ச நிரத: பிது: ஸுஸ்ரூஷணே ரத: ।
gajaskandhē'ṡvapṛṣṭhē ca rathacaryāsu sammataḥ ॥
dhanurvēdē ca nirataḥ pituḥ ṡuṡrūṣaṇē rataḥ ।
They always liked to be around their father and help him.
They rode on the backs of horses and on the
shoulders of elephants and became experts in driving cars.
And they could not get their hands off shooting arrows.
The word 'car', here, is used in the sense of Ratha or chariot.
This Ṡlōka depicts exactly what a teenager would indulge in even today, except that the scene of sons being around the father is becoming rare, as the schools are claiming the time of children.
1.18.27b-28a
பால்யாத் ப்ரப்ருதி ஸுஸ்நிக்தோ லக்ஷ்மணோ லக்ஷ்மிவர்த்தந: ॥
ராமஸ்ய லோகராமஸ்ய ப்ராதுர்ஜ்யேஷ்டஸ்ய நித்யஸ: ।
bālyāt prabhṛti susnigdhō lakṣmaṇō lakṣmivarddhanaḥ ॥
rāmasya lōkarāmasya bhrāturjyēṣṭhasya nityaṡaḥ ।
Lakshmaṇa, the harbinger of prosperity
had always been close to Rāma,
his elder brother who was loved by everyone.
1.18.28b-29a
ஸர்வப்ரியகரஸ்தஸ்ய ராமஸ்யாபி ஸரீரத: ॥
லக்ஷ்மணோ லக்ஷ்மிஸம்பந்நோ பஹி: ப்ராண இவாபர: ।
sarvapriyakarastasya rāmasyāpi ṡarīrataḥ ॥
lakṣmaṇō lakṣmisampannō bahiḥ prāṇa ivāparaḥ ।
Lakshmaṇa, the embodiment of prosperity would
do anything for Rāma, even giving up his life, if needed.
He became the alter ego of Rāma.
1.18.29b-30a
ந ச தேந விநா நித்ராம் லபதே புருஷோத்தம: ॥
ம்ருஷ்டமந்நமுபாநீதமஸ்நாதி ந ஹி தம் விநா ।
na ca tēna vinā nidrāṃ labhatē puruṣōttamaḥ ॥
mṛṣṭamannamupānītamaṡnāti na hi taṃ vinā ।
He would not eat food or go to sleep
without Rāma, the best among men, ever beside with him.
1.18.30b-31a
யதா ஹி ஹயமாரூடோ ம்ருகயாம் யாதி ராகவ: ॥
ததைநம் ப்ருஷ்டதோऽப்யேதி ஸதநு: பரிபாலயந் ।
yadā hi hayamārūḍhō mṛgayāṃ yāti rāghavaḥ ॥
tadainaṃ pṛṣṭhatō'bhyēti sadhanuḥ paripālayan ।
As Rāma went hunting on horseback,
he would follow him with bow and arrows.
1.18.31b-32a
பரதஸ்யாபி ஸத்ருக்நோ லக்ஷ்மணாவரஜோ ஹி ஸ: ॥
ப்ராணை: ப்ரியதரோ நித்யம் தஸ்ய சாஸீத்ததா ப்ரிய: ।
bharatasyāpi ṡatrughnō lakṣmaṇāvarajō hi saḥ ॥
prāṇaiḥ priyatarō nityaṃ tasya cāsīttathā priyaḥ ।
Similarly, Ṡatrughna, the brother of Lakshmaṇa,
and Bharata were close and friendly with each other.
1.18.32b-33a
ஸ சதுர்பிர்மஹாபாகை: புத்ரைர்தஸரத: ப்ரியை: ॥
பபூவ பரமப்ரீதோ தேவைரிவ பிதாமஹ: ।
sa caturbhirmahābhāgaiḥ putrairdaṡarathaḥ priyaiḥ ॥
babhūva paramaprītō dēvairiva pitāmahaḥ ।
With those four pleasing and richly endowed sons,
king Daṡaratha was as happy as Brahma with Dēvas.
1.18.33b-35a
தே யதா ஜ்ஞாநஸம்பந்நாஸ்ஸர்வே ஸமுதிதா குணை: ॥
ஹ்ரீமந்த: கீர்திமந்தஸ்ச ஸர்வஜ்ஞா தீர்கதர்ஸிந: ।
தேஷாமேவம்ப்ரபாவாநாம் ஸர்வேஷாம் தீப்ததேஜஸாம் ॥
பிதா தஸரதோ ஹ்ருஷ்டோ ப்ரஹ்மா லோகாதிபோ யதா ।
tē yadā jñānasampannāssarvē samuditā guṇaiḥ ॥
hrīmantaḥ kīrtimantaṡca sarvajñā dīrghadarṡinaḥ ।
tēṣāmēvamprabhāvānāṃ sarvēṣāṃ dīptatējasām ॥
pitā daṡarathō hṛṣṭō brahmā lōkādhipō yathā ।
As each one of them was becoming learned,
developing great virtues and a wonderful disposition,
building a reputation for themselves yet being humble,
and as they always kept a forward looking attitude
and shined with brilliant radiance,
the king Daṡaratha felt very happy,
as if he were the king of Brahma Lōka.
Indeed, which father wouldn't feel on top of the world, if the children were growing up like stars!
1.18.35b-36a
தே சாபி மநுஜவ்யாக்ரா வைதிகாத்யயநே ரதா: ॥
பித்ருஸுஸ்ரூஷணரதா தநுர்வேதே ச நிஷ்டிதா: ।
tē cāpi manujavyāghrā vaidikādhyayanē ratāḥ ॥
pitṛṡuṡrūṣaṇaratā dhanurvēdē ca niṣṭhitāḥ ।
Those tigers among men were earnestly and equally interested
in the study of Vēdas and in learning the skill of archery
and in seeking and following the guidance of their parents.
Vālmeeki does not go into the detail of what Rāma and his brothers learned, here. But throughout Rāmāyaṇa, especially in the Ayōdhyā and Araṇya Kāṇḍas you will come to know about the rich body of knowledge that Rāma possesses.
1.18.36b-37a
அத ராஜா தஸரதஸ்தேஷாம் தாரக்ரியாம் ப்ரதி ॥
சிந்தயாமாஸ தர்மாத்மா ஸோபாத்யாய: ஸபாந்தவ: ।
atha rājā daṡarathastēṣāṃ dārakriyāṃ prati ॥
cintayāmāsa dharmātmā sōpādhyāyaḥ sabāndhavaḥ ।
The Dharmātmā king Daṡaratha, then,
along with the high priest and relatives
pondered about their marriage.
The adjective Dharmātmā is used throughout Rāmāyaṇa for many characters. It indicates a person who is conscious of Dharma all the time, doing the right thing at the right time, as needed or as expected.
Here Daṡaratha is referred to as Dharmātmā, because thinks of performing the marriage of his sons, as is expected and necessary.
1.18.37b-38a
தஸ்ய சிந்தயமாநஸ்ய மந்த்ரிமத்யே மஹாத்மந: ॥
அப்யாகச்சந்மஹாதேஜா விஸ்வாமித்ரோ மஹாமுநி: ।
tasya cintayamānasya mantrimadhyē mahātmanaḥ ॥
abhyāgacchanmahātējā viṡvāmitrō mahāmuniḥ ।
As that Mahātma Daṡaratha
was discussing about their marriages with the ministers,
the supremely radiant and great Muni Viṡwāmitra arrived.
1.18.38b-39a
ஸ ராஜ்ஞோ தர்ஸநாகாங்க்ஷீ த்வாராத்யக்ஷாநுவாச ஹ ॥
ஸீக்ரமாக்யாத மாம் ப்ராப்தம் கௌஸிகம் காதிநந்தநம் ।
sa rājñō darṡanākāṅkṣī dvārādhyakṣānuvāca ha ॥
ṡīghramākhyāta māṃ prāptaṃ kauṡikaṃ gādhinandanam ।
He wanted to see the king and said to the guards at the gate:
"Would you tell immediately that the son of Gādhi,
from the lineage of Kuṡika has arrived?"
1.18.39b-40a
தச்ச்ருத்வா வசநம் தஸ்ய ராஜ்ஞோ வேஸ்ம ப்ரதுத்ருவு: ॥
ஸம்ப்ராந்தமநஸ: ஸர்வே தேந வாக்யேந சோதிதா: ।
tacchrutvā vacanaṃ tasya rājñō vēṡma pradudruvuḥ ॥
sambhrāntamanasaḥ sarvē tēna vākyēna cōditāḥ ।
Hearing that, the guards felt nervous and apprehensive
and immediately dashed to the king in the palace.
1.18.40b-41a
தே கத்வா ராஜபவநம் விஸ்வாமித்ரம்ருஷிம் ததா ॥
ப்ராப்தமாவேதயாமாஸுர்ந்ருபாயைக்ஷ்வாகவே ததா ।
tē gatvā rājabhavanaṃ viṡvāmitramṛṣiṃ tadā ॥
prāptamāvēdayāmāsurnṛpāyaikṣvākavē tadā ।
They went into the palace and told
the king of Ikshwāku dynasty about the arrival
of the Ṛshi Viṡwāmitra.
1.18.41b-42a
தேஷாம் தத்வசநம் ஸ்ருத்வா ஸபுரோதா: ஸமாஹித: ॥
ப்ரத்யுஜ்ஜகாம தம் ஹ்ருஷ்டோ ப்ரஹ்மாணமிவ வாஸவ: ।
tēṣāṃ tadvacanaṃ ṡrutvā sapurōdhāḥ samāhitaḥ ॥
pratyujjagāma taṃ hṛṣṭō brahmāṇamiva vāsavaḥ ।
Having heard them, the king felt very happy
and earnestly went along with the priests to
receive him, as Indra would receive Brahma.
1.18.42b-43a
தம் த்ருஷ்ட்வா ஜ்வலிதம் தீப்த்யா தாபஸம் ஸம்ஸிதவ்ரதம் ॥
ப்ரஹ்ருஷ்டவதநோ ராஜா ததோऽர்க்யமுபஹாரயத் ।
taṃ dṛṣṭvā jvalitaṃ dīptyā tāpasaṃ saṃṡitavratam ॥
prahṛṣṭavadanō rājā tatō'rghyamupahārayat ।
With happiness exuding in his face upon seeing
that brilliant, radiant and highly disciplined Ṛshi,
he paid respects to him by giving him water to drink.
Informal vs. formal. Intimacy vs. courtesy.
People close to each other by virtue of growing together or living together or working together on a daily basis, would develop intimacy, and meetings among them would have an informal air.
Whereas, people who do not have such a close relationship but know each other because of their positions or roles, have to take the help of established protocol in honoring each other. As is indicated in this Ṡlōka, even offering water and accepting it is a part of the protocol.
And it should be noted that the word Ṡāstra has a wide ranging meaning. It includes everything from the Vēdas to books on any given subject such as cooking to archery to manuals about making sculptures, to procedures for performing Yajña, to documented protocols for various occasions.
1.18.43b-44a
ஸ ராஜ்ஞ: ப்ரதிக்ருஹ்யார்க்யம் ஸாஸ்த்ரத்ருஷ்டேந கர்மணா ॥
குஸலம் சாவ்யயம் சைவ பர்யப்ருச்சந்நராதிபம் ।
sa rājñaḥ pratigṛhyārghyaṃ ṡāstradṛṣṭēna karmaṇā ॥
kuṡalaṃ cāvyayaṃ caiva paryapṛcchannarādhipam ।
The Ṛshi accepted the water from the king as
per the protocol laid out in Ṡāstras
and enquired about his wellbeing.
1.18.44b-45a
புரே கோஸே ஜநபதே பாந்தவேஷு ஸுஹ்ருத்ஸு ச ॥
குஸலம் கௌஸிகோ ராஜ்ஞ: பர்யப்ருச்சத்ஸுதார்மிக: ।
purē kōṡē janapadē bāndhavēṣu suhṛtsu ca ॥
kuṡalaṃ kauṡikō rājñaḥ paryapṛcchatsudhārmikaḥ ।
The Dhārmika from the lineage of Kuṡika,
also enquired about the wellbeing of
the king's city, treasury, country, kith and kin.
Dhārmika is same as Dharmātma. It means a Dharma minded person.
These two Ṡlōkas, in that order are very illustrative. If you are meeting someone formally, or meeting after a long time, the order in which you enquire about their wellbeing should be 'from generic to specific'. The first of these two Ṡlōkas is about general wellbeing. The second is about specific wellbeing.
And the enquiry should depend on the Varna of the person. A king (Kshatriya) should be enquired about doing well from a 'control' perspective. A businessman (Vaiṡya) should be enquired about doing well from the 'cash flow and profits' perspective.
1.18.45b-46a
அபி தே ஸந்நதா: ஸர்வே ஸாமந்தா ரிபவோ ஜிதா: ॥
தைவம் ச மாநுஷம் சாபி கர்ம தே ஸாத்வநுஷ்டிதம் ।
api tē sannatāḥ sarvē sāmantā ripavō jitāḥ ॥
daivaṃ ca mānuṣaṃ cāpi karma tē sādhvanuṣṭhitam ।
"I hope all the provincial kings are well under your control.
I hope all the detractors are subdued.
I hope you are doing all that is appropriate
to please the Dēvas and your subjects!"
1.18.46b-47a
வஸிஷ்டம் ச ஸமாகம்ய குஸலம் முநிபுங்கவ: ॥
ருஷீம்ஸ்சாந்யாந் யதாந்யாயம் மஹாபாகாநுவாச ஹ ।
vasiṣṭhaṃ ca samāgamya kuṡalaṃ munipuṅgavaḥ ॥
ṛṣīṃṡcānyān yathānyāyaṃ mahābhāgānuvāca ha ।
The eminent Muni enquired about the wellbeing
of the great Vasishṭha and other great Ṛshis.
1.18.47b-48a
தே ஸர்வே ஹ்ருஷ்டமநஸஸ்தஸ்ய ராஜ்ஞோ நிவேஸநம் ॥
விவிஸு: பூஜிதாஸ்தத்ர நிஷேதுஸ்ச யதார்ஹத: ।
tē sarvē hṛṣṭamanasastasya rājñō nivēṡanam ॥
viviṡuḥ pūjitāstatra niṣēduṡca yathārhataḥ ।
All of them, pleased with each other,
entered the palace of the king and took their seats
after being received formally.
1.18.48b-49a
அத ஹ்ருஷ்டமநா ராஜா விஸ்வாமித்ரம் மஹாமுநிம் ॥
உவாச பரமோதாரோ ஹ்ருஷ்டஸ்தமபிபூஜயந் ।
atha hṛṣṭamanā rājā viṡvāmitraṃ mahāmunim ॥
uvāca paramōdārō hṛṣṭastamabhipūjayan ।
The pleased, generous and kind king
paid due respects to the great Muni and said to him:
1.18.49b-51a
யதாऽம்ருதஸ்ய ஸம்ப்ராப்திர்யதா வர்ஷமநூதகே ॥
யதா ஸத்ருஸதாரேஷு புத்ரஜந்மாப்ரஜஸ்ய ச ।
ப்ரணஷ்டஸ்ய யதா லாபோ யதா ஹர்ஷோ மஹோதயே ॥
ததைவாகமநம் மந்யே ஸ்வாகதம் தே மஹாமுநே ।
yathā'mṛtasya samprāptiryathā varṣamanūdakē ॥
yathā sadṛṡadārēṣu putrajanmāprajasya ca ।
praṇaṣṭasya yathā lābhō yathā harṣō mahōdayē ॥
tathaivāgamanaṃ manyē svāgataṃ tē mahāmunē ।
"Your arrival here is like obtaining Amrita,
like rains in the places affected by drought,
like the birth of a son through a dear wife, for a childless man,
like the repossession of a lost object,
and is like the delight accompanying great achievement!
Welcome to thee, O great Muni!"
1.18.51b-52
கம் ச தே பரமம் காமம் கரோமி கிமு ஹர்ஷித: ॥
பாத்ரபூதோऽஸி மே ப்ரஹ்மந் திஷ்ட்யா ப்ராப்தோऽஸி தார்மிக ।
அத்ய மே ஸபலம் ஜந்ம ஜீவிதம் ச ஸுஜீவிதம் ॥
kaṃ ca tē paramaṃ kāmaṃ karōmi kimu harṣitaḥ ॥
pātrabhūtō'si mē brahman diṣṭyā prāptō'si dhārmika ।
adya mē saphalaṃ janma jīvitaṃ ca sujīvitam ॥
"I am very happy, my life has found its purpose,
and my life is enriched with your visit!
O Brahman, O descendant of Kuṡika,
please let me know if there is anything I can do for you!
It is my good fortune that you are here.
And it is my honor to fulfill your desire!"
1.18.53
பூர்வம் ராஜர்ஷிஸப்தேந தபஸா த்யோதிதப்ரப: ।
ப்ரஹ்மர்ஷித்வமநுப்ராப்த: பூஜ்யோऽஸி பஹுதா மயா ॥
pūrvaṃ rājarṣiṡabdēna tapasā dyōtitaprabhaḥ ।
brahmarṣitvamanuprāptaḥ pūjyō'si bahudhā mayā ॥
"You were well known as the great Rājarshi in the past.
Now you have become a Brahmarshi after performing monumental Tapa.
It is my privilege to honor you!"
Changing the Varna in a life time is next to impossible, since Varna indicates the hard-wired proclivities and instincts. (Varna is not the community or caste that one belongs to - as people often mistake.)
Changing one’s Varna is as difficult as changing the blood group. It would take a miraculous operation to change one's blood group, if at all possible. In a similar way, it would take a deep surgery of the mind to change one's basic instincts and proclivities.
Viṡwāmitra is known to have changed such hard-wired instinctual makeup of his mind, from that of Kshatriya to Brāhmaṇa. It is not easy for a Kshatriya living in the midst of riches and people and for whom control and power is second nature, to transform into a Brāhmaṇa, who loves to be in the Vanas and indulge perpetually in the study of esoteric subjects.
Later on, in this Bāla Kāṇḍa, we will learn the details of how Viṡwāmitra changed his Varna (i.e., changed his instinctual make-up).
1.18.54
ததத்புதமிதம் ப்ரஹ்மந் பவித்ரம் பரமம் மம ।
ஸுபக்ஷேத்ரகதஸ்சாஹம் தவ ஸந்தர்ஸநாத்ப்ரபோ ॥
tadadbhutamidaṃ brahman pavitraṃ paramaṃ mama ।
ṡubhakṣētragataṡcāhaṃ tava sandarṡanātprabhō ॥
"O Lord, therefore, it is nothing short of a miracle,
that I have the good fortune and privilege of this sacred moment.
Being in your presence is equivalent to being
at many auspicious places simultaneously."
1.18.55
ப்ரூஹி யத்ப்ரார்திதம் துப்யம் கார்யமாகமநம் ப்ரதி ।
இச்சாம்யநுக்ருஹீதோऽஹம் த்வதர்தபரிவ்ருத்தயே ॥
brūhi yatprārthitaṃ tubhyaṃ kāryamāgamanaṃ prati ।
icchāmyanugṛhītō'haṃ tvadarthaparivṛddhayē ॥
"Let me know the reason for your visit here.
I would feel blessed to do anything you need."
1.18.56
கார்யஸ்ய ந விமர்ஸம் ச கந்துமர்ஹஸி கௌஸிக ।
கர்தா சாஹமஸேஷேண தைவதம் ஹி பவாந் மம ॥
kāryasya na vimarṡaṃ ca gantumarhasi kauṡika ।
kartā cāhamaṡēṣēṇa daivataṃ hi bhavān mama ॥
"O descendent of Kuṡika, do not
hesitate to lay out what you need.
I shall fulfill your need in full. You are like a Dēva to me."
1.18.57
மம சாயமநுப்ராப்தோ மஹாநப்யுதயோ த்விஜ ।
தவாகமநஜ: க்ருத்ஸ்நோ தர்மஸ்சாநுத்தமோ மம ॥
mama cāyamanuprāptō mahānabhyudayō dvija ।
tavāgamanajaḥ kṛtsnō dharmaṡcānuttamō mama ॥
Great is my good fortune that you have come,
and supremely great and complete the Dharma
that must come in its wake.
1.18.58
இதி ஹ்ருதயஸுகம் நிஸம்ய வாக்யம்
ஸ்ருதிஸுகமாத்மவதா விநீதமுக்தம் ।
ப்ரதிதகுணயஸா குணைர்விஸிஷ்ட:
பரமருஷி: பரமம் ஜகாம ஹர்ஷம் ॥
iti hṛdayasukhaṃ niṡamya vākyaṃ
ṡrutisukhamātmavatā vinītamuktam ।
prathitaguṇayaṡā guṇairviṡiṣṭaḥ
paramṛṣiḥ paramaṃ jagāma harṣam ॥
Upon hearing those humble and genuine words from the king
that were like music to the ears and pleasing to the heart,
the eminent Ṛshi of great virtues and
qualities that were well known, felt extremely happy.
இத்யார்ஷே ஸ்ரீமத்ராமாயணே வால்மீகீயே ஆதிகாவ்யே
ஸ்ரீமத்பாலகாண்டே அஷ்டாதஸ: ஸர்க: ॥
ityārṣē ṡrīmadrāmāyaṇē vālmīkīyē ādikāvyē
ṡrīmadbālakāṇḍē aṣṭādaṡaḥ sargaḥ ॥
Thus concludes the eighteenth Sarga
in Bāla Kāṇḍa of the glorious Rāmāyaṇa,
the first ever poem of humankind,
composed by Vālmeeki.
We completed reading 663 Ṡlōkas out of ~24,000 Ṡlōkas of Vālmeeki Rāmāyaṇa.