Book I : Bala Kanda - The Youthful Majesties
15. Rishyashringa officiates putrakAmeShTi ritual for Dasharatha
एतस्मिन् अनन्तरे विष्णुः उपयातो महाद्युतिः |
श्ङ्ख चक्र गदा पाणिः पीत वासा जगत्पतिः || १-११५-१६
वैनतेयम् समारूह्य भास्कर तोयदम् यथा |
तप्त हाटक केयूरो वन्द्यमानः सुरोत्तमैः || १-१५-१७
श्ङ्ख चक्र गदा पाणिः पीत वासा जगत्पतिः || १-११५-१६
वैनतेयम् समारूह्य भास्कर तोयदम् यथा |
तप्त हाटक केयूरो वन्द्यमानः सुरोत्तमैः || १-१५-१७
16, 17. etasmin anantare = in the mean while; mahaa dyutiH = great, resplendent god; sankha = [with] conch; chakra = disc; gada = mace;paaaNiH = in his [four] hands; piita vaasaa = [with] yellow, robes; jagat patiH = Universe, Lord of; vainateyam samaaruuhya = Lady Vinata's son, GaruDa, mounted on; bhaaskara toya dam yathaa = Sun, on water giver [sun on black cloud,] like; tapta haaTaka keyuuraH = burnt [refined,] gold, bracelets; vandyamaanaH sura uttamaiH = while eulogised, by gods, the best; vishNuH = Vishnu; upayaataH = arrived.
In the meanwhile the great resplendent Vishnu, the Lord of the Universe, arrived there mounted on his Eagle-vehicle Garuda, handling conch-shell, disc, and mace in his three of four hands, clad in yellow-ochre robes, wearing golden bracelets, and while best gods eulogised him, and his arrival there is like the arrival of sun mounted on black cloud to accord the gratuitous gift called the rain. [1-15-16, 17]
Vishnu is a four handed deity. He handles a Divine Lotus suggesting that he is the creator sR^iSTi karta. An ever-cycling disc called sudarshana chakra is handled symbolising his ever-lasting dynamism. He is the maintainer of that continuous dynamism of already created Universe sthithi karta. A mace calledkaumodakii for bludgeoning enemies as he is the eradicator of evil samhaara karta, and a conch-shell called paanchajanya which produces the sound of Om, listening to which salvation, mukti, is achieved by the true devotee. The sound of the same conch shell gives out an unbearable sound in respect of enemies. He is entered here without a lotus in hand. That means there is no need for a creation afresh. The other items he is handling are enough to deal with Ravana. If the Lotus is not handled that hand is taken as a blessing hand, abhaya hasta. And now he is giving that a + bhaya no fear, an assurance, to all gods.
The expression that Vishnu has come on his eagle-vehicle has a cross-reference to the previous chapter's garuDa yajna vedi , Eagle-shaped Altar of Fire that is laid by priests of Dasharatha. It will be laid so with assumption that Garuda, also called suparNa, the Divine Eagle will fly in to transport oblations. The Vedic ritual is also called su parNa, the golden winged, or great winged vehicle to conduct oblations. And the eagle-vehicle of Vishnu is the quickest carrier of oblations to the deities specified in Vedic hymn. Here this Garuda has already carried the oblations offered by King Dasharatha to the chanting of Vedic hymns by Sage Rishyasringa to Vishnu. So Vishnu is now coming mounted on the same meritorious carrier, namely Garuda. Secondly the simile of Sun's coming mounted on a black cloud has some thing to do with yajna. A silver cloud is no value in giving rains. The rain has got an inseparable combination with Vedic ritual. Since the ritual of Dasharatha is going to fructify the rainfall is due on earth. Hence, the sun on collecting all the merits called the rituals of Dasharatha, in the form waters is coming riding on a black cloud to shower rains. Hence Vishnu and Sun both are ready now shower their graces. Vishnu will shower grace by eradicating the evil called Ravana, and the sun by showering the gratuitous and cooling rains.
ब्रह्मणा च समागंय तत्र तस्थौ समाहितः |
तम् अब्रुवन् सुराः सर्वे समभिष्टूय संनताः || १-१५-१८
तम् अब्रुवन् सुराः सर्वे समभिष्टूय संनताः || १-१५-१८
18. brahmaNaa samaagamya = with Brahma, having met; tatra tasthau samaahitaH = there, he stood, contemplating; suraaH sarve sannataaH = gods, all, bowing down; tam samabhiSTuuya abruvan = him, on offering prayers, said to him.
Vishnu having met Brahma stood there contemplating, and then all of the gods on bowing down and offering prayers addressed Vishnu. [1-15-18]
त्वाम् नियोक्ष्यामहे विष्णो लोकानाम् हित कांयया |
राज्ञो दशरथस्य त्वम् अयोध्य अधिपतेः विभोः || १-१५-१९
धर्मज्ञस्य वदान्यस्य महर्षि सम तेजसः |
अस्य भार्यासु तिसृषु ह्री श्री कीर्ति उपमासु च || १-१५-२०
विष्णो पुत्रत्वम् आगच्छ कृत्वा आत्मानम् चतुर्विधम् |
राज्ञो दशरथस्य त्वम् अयोध्य अधिपतेः विभोः || १-१५-१९
धर्मज्ञस्य वदान्यस्य महर्षि सम तेजसः |
अस्य भार्यासु तिसृषु ह्री श्री कीर्ति उपमासु च || १-१५-२०
विष्णो पुत्रत्वम् आगच्छ कृत्वा आत्मानम् चतुर्विधम् |
19, 20, 21a. viSNo = oh, Vishnu; lokaanaam hita kaamyaya = in all worlds, prosperity, desiring; tvaam niyokshyaamahe = you, we nominate;viSNo = oh, Vishnu; tvam ayodhya adhipatiH vibhoH = you, to Ayodhya's, ruler, lord of; dharmaj~nasya vadaanyasya = of that virtuous one, renowned one; maharSi sama tejasaH = sage, equalling, in resplendence; asya dasarathasya raaj~naH = such a, Dasharatha's, the king; hriii = virtue; srii = affluence; kiirti = glory; upamaasu = having similitude with; tri sR^iSu = in three of them; bhaaryaasu = in his wives; aatmaanam chatur vidham kR^itvaa = yourself, four, fold, on making [on transforming yourself]; putratvam aagacCha = childhood [take birth,] you get.
"Oh! Vishnu, desiring prosperity in all the worlds we nominate you to become the son of the ruler and lord of Ayodhya, namely Dasharatha, who is a virtuous one, renowned one and one whose resplendence equals that of the sages, and oh, Vishnu, through the wives of such a king Dasharatha, who are in similitude with thehrii, the virtue, shrii, the affluence, and kiirti, the glory, you have a fourfold transformation and take birth as their son. [1-15-19, 20, 21a]
These three hrii, shrii, kiirti are the daughters of Daksha Prajapati in their earlier births. The hrii is hR^illekha , virtuous disposition - which Queen Kausalya has, and who begot Rama. The shrii is shriikaara , the affluence of everything, which Queen Sumitra has, by which alone she magnificently and unhesitatingly advises her son Lakshmana to go along with Rama to woods. And the third, kiirti, the glory, and the glory of Kaika is well known. The position of this epic minus Kaika can be imagined, thereby her glory, may it be negative, that may be imagined.
तत्र त्वम् मानुषो भूत्वा प्रवृद्धम् लोक कण्टकम् || १-१५-२१
अवध्यम् दैवतैः विष्णो समरे जहि रावणम् |
अवध्यम् दैवतैः विष्णो समरे जहि रावणम् |
21b, 22a. viSNo = oh, Vishnu; tvam = you; tatra = in them [the wombs of queens]; maanuSaH bhuutva = as human, on becoming, taking birth;pravR^iddham = who is exacerbating; loka kanTakam = to worlds, one who is thorny; daivataiH a+ vdhyam = by gods, not, killable one; ravaNam samare jahi = Ravana, in war, be killed.
"Oh! Vishnu, on your taking birth as human through the wives of Dasharatha you eliminate Ravana in war, who has become exacerbating and thorny to all worlds, and who is otherwise not eliminable for gods. [1-15-21b, 22a]
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