Bala Kanda - The Youthful Majesties
Chapter 19
Sage Vishvamitra's arrival to take Rama along with him to guard ritual
न च पुत्र गतम् स्नेहम् कर्तुम् अर्हसि पार्थिव || १-१९-१३
अहम् ते प्रति जानामि हतौ तौ विद्धि राक्षसौ |
अहम् ते प्रति जानामि हतौ तौ विद्धि राक्षसौ |
13b, 14a. paarthiva = oh, king; putra gatam sneham = son, oriented fondness - paternal fondness; kartum na arhasi = to do [to show,] not, apt of you; tau raakshasau hatau viddhi = those two, demons, eradicated, you know - be assured; aham te pratijaanaami = I, to you, promising.
"It will be unapt of you to show your paternal fondness, oh, king, upon my oath, be assured that those two demons are eradicated. [1-19-13b, 14a]
अहम् वेद्मि महात्मानम् रामम् सत्य पराक्रमम् || १-१९-१४
वसिष्ठोऽपि महातेजा ये च इमे तपसि स्थिताः |
वसिष्ठोऽपि महातेजा ये च इमे तपसि स्थिताः |
14b, 15a. mahaa aatmaanam = sublime-soul; satya paraakramam = truthfulness, as his valour; raamam = of Rama; aham vedmi= I am, in the know of;mahaa tejaa vashishtaH api = great, resplendent one, Vashishta, even; ye tapasi sthitaaH ime cha = those, saints, are here, also [know about Rama.]
"I am sensible of that sublime-soul Rama, whose valour is his truthfulness, and even this great resplendent Vashishta and these saints that are here are aware. [1-19-14b, 15a]
These verses are commented extensively by early commentators. In 14th verse, the pronoun aham, 'I' used by Sage Vishvamitra is to announce definiteness about his own stature to know the Absolute vis-a-vis the Absolute Himself. Vishvamitra was an emperor who left off everything. He was primarily a raaja R^ishi, kingly sage, later becamebrahma R^ishi and performed moksha kaameSTi. That is a highest ascesis for achieving salvation. Whereas Dasharatha performed Vedic ritual called putra kaameSTi, ritual for begetting sons, as he is still involved in earthly passions. Thus he is still in karmic cycle and recently went under the veil of moha, worldly delusion, advent to the birth of sons. So Dasharatha cannot know who Rama is. All these aspects are said to qualify that expression aham, i.e., 'I am', as said by Vishvamitra.
He also says aham vedmi , it is not just 'I know' but 'I am in full knowledge of Rama' and it is immediately followed by mahaa aatmaanam , about the sublime soul Rama. Rama is at present a twelve-year lad, and Dasharatha should have enquired how a boy is said to be a sublime-soul. Dasharatha did not bother to enquire about the high souled property of his son, because of his newfound fondness for sons. But, Vishvamitra is in full knowledge as to who Rama is, and says Rama is a sublime-soul, as contained in scripture puruSa suukta which says veda aham etam puruSam mahaantam, and as in yo maam pashyatiMe na praNasyati Bhagavad Gita, 6-30, as well.
In next foot at 15th verse, Vishvamitra argues that he is not just extolling Rama to achieve his personal purpose, i.e., the completion of ritual. He says, vashiSTHo api even Sage Vashishta, knows Rama. Here the word api , even, is said to have been used to qualify Vashishta as an antagonist of Vishvamitra in policy differences. 'Even my opponent, this Sage Vashishta, the descendent of Goddess Saraswati and Brahma, and a brahmarSi, Absolute-knower, and at whose instance I became a brahmarSi from aajarSi, is aware of Rama...' is the argument of Vishvamitra, stressing his neutrality in seeking Rama's help.
Still Vishvamitra tells that ye cha ime tapaH sthitaa , 'those sages that are here who are rooted in ascesis' as in the vein of puruSa suukta which says tasya dhiiraaH pratijaananti yonim. Vishvamitra's argument is 'Sage Vashishta may take sides with you, because he is raja guru , the royal priest, while the others like Kaashyapa, Vaamadeva will tell you clearly, as they have no leaning on your court.'
All said and done, King Dasharatha is still lingering for a reply. Seeing that Vishvamitra further says, 'if you want to achieve renown, send Rama.' No father rejoices that much when a son is birthed than on his achieving reputation. Dasharatha is advised in the same way when saying yadi dharmamlaabham, yasha laabham 'if you want renown through a worthy son, who will be renowned in all three worlds by his coming with me, then you send Rama...'
Now Rama's reputation is going to be enhanced by Sage Vishvamitra in eliminating demoness Tataka, in releasing Ahalya from her curse, breaking Shiva's bow, marriage with Seetha, rebuffing Parashuraama etc. And also Vishvamitra leaves the decision to Dasharatha, 'if only your ministers, clergy as well political, permit then alone you send Rama with me...'
यदि ते धर्म लाभम् तु यशः च परमम् भुवि || १-१९-१५
स्थिरम् इच्छसि राजेन्द्र रामम् मे दातुम् अर्हसि |
स्थिरम् इच्छसि राजेन्द्र रामम् मे दातुम् अर्हसि |
15b, 16a. raajendra = oh, best king; te dharma laabham icChasi yadi = to you, probity, gain in value of, desire, if you; paramam yashaH cha = paramount, renown, also; bhuvi sthitam = on earth, that is abiding - long-lasting; [if you desire]; ramam me daatum arhasi = Rama, to me, to handover, apt of you.
"If you wish to gain in value of probity, a long-lasting and paramount renown on earth it will be apt of you to handover Rama to me. [1-19-15b, 16a]
यदि अभ्यनुज्ञाम् काकुत्स्थ ददते तव मंत्रिणः || १-१९-१६
वसिष्ठ प्रमुखाः सर्वे ततो रामम् विसर्जय |
वसिष्ठ प्रमुखाः सर्वे ततो रामम् विसर्जय |
16b, 17a. kakutstha = oh, king from Kakutstha dynasty, Dasharatha; tava mantriNaH = your, ministers; vasiSThaH pramukhaaH sarve = Vashishta, other elite, all of them; abhyanuj~nanaam dadate yadi = assent, they give, if; tataH ramam visarjaya = then, Rama be, let out - send with me.
"Oh, Dasharatha, you may send Rama if only your ministers and all the other elite headed by Vashishta are going to give assent. [1-19-16b, 17a]
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