Chapter 37 - Rāma’s Abstaining from the Performance of Rājasūya

[Sanskrit text for this chapter is available]

Pulastya said:

1. The descendant of Raghu, having heard those most wonderful words, asked Agastya again, prompted by the importance of the ornament and through amazement.

Rāma said:

2. (Tell me) O revered sir, (about) the fearful forest where the Vidarbha-king Śveta practised penance. Tell me how the wonderful thing took place there.

3. Tell me how, (when) the fearful forest was desolate and void of beasts the king entered it to practise penance, O great sage.

4. Tell me how it was manless for a hundred yojanas around and how and on what business you entered it.

Agastya said:

5. Formerly in Kṛtayuga there lived Manu, the king who wielded the rod (as a symbol of judicial authority and punishment). His son was Ikṣvāku by name, whose lustre was unlimited.

6. (Manu) installed him, the elder son, on the throne on (i.e. of) the earth with the consent (of all) and said to him: “Be the king of royal families on the earth.”

7. O Rāghava, the son promised to the father to do so. Then being highly pleased, he again said to him:

8. “I am pleased with your very generous deeds. There is no doubt about it. Protect the subjects with the rod. The rod (should not be used) without (proper) reason.

9. That rod (i.e. punishment), which is inflicted upon the culprits by men here (i.e. in this world), being duly freed (from any blemish) takes the king to heaven.

10. Therefore, O (my) son, O you of mighty arms, be scrupulous (about using) the rod. If you do so, then you will have great religious merit in this world.”

11. Thus having very much advised his son with perfect concentration and being happy, Manu went to the world of Brahmā.

12. He (i.e. Ikṣvāku) became anxious (with the thought): ‘How shall I generate sons?’ As a result of various deeds he became united with (i.e. he had) many sons.

13. He gratified his dead ancestors with (i.e. by giving birth to) (his) sons resembling sons of gods. Best among them was the youngest.

14-18a. He was brave, had mastered the lores and was important as he was honoured by people. Foreseeing that (for committing a grave sin) the rod in future will fall on his person (i.e. on him), the intelligent father named him Daṇḍa.

15b-16. Seeing that terrible blemish of the son, O Rāghava, the lord gave him kingdom between Vindhya and Nīla (mountains). That Daṇḍa became the king there on the beautiful top of the mountain.

17. Similarly he fashioned a matchless city for his residence; and he himself named the city Madhumatta.

18-19a. Thus endowed with (i.e. possessing) that region the brave (Daṇḍa) lived there. Thus the king with (the help of) his priests governed that kingdom, full of subjects that were very much pleased, as the king of gods (i.e. Indra) ruled in heaven.

19b-20a. O descendant of Kakutstha, the righteous-minded Daṇḍa governed the kingdom, free from any source of vexation for many groups of myriads of years.

20b-21a. Some time during the charming month of Caitra, the king approached the beautiful hermitage of Śukra.

21b-23. There he saw Śukra’s daughter of matchless beauty on the earth, who was wandering in the forest. Seeing her tall and stout, being in (the prime of) youth, with moon-like face, beautiful, of a fine nose, charming in all limbs, with stout and raised breasts, slim in the waist and big (in size), he was pleased.

24. Seeing her who had put on (only) one garment, who was (all) alone, and who was in her first (i.e. prime) youth, he naturally became tormented by love.

25-26. Approaching the well-reposed unmarried girl he said (these) words to her: “O you lady of beautiful buttocks (i.e. O you beautiful lady), wherefrom do you come? Whose daughter are you, O beautiful lady? I am tormented by love, therefore I am asking (you), O you beautiful lady. O charming lady, merely on seeing you, my heart is snatched by you.

27. Know me to be dead I do not get to enjoy this your beautiful face which attracts the hearts of sages.

28. My life is taken away by you; O beautiful lady, revive me. O you charming lady, I am your servant. Accept me who am your devotee.”

29. When the king, intoxicated by the passion of love, was thus talking, the daughter of Śukra politely spoke to him:

30. “Know me to be the daughter of Bhārgava, i.e. Śukra of pious deeds. (I am) Arajā by name and the eldest daughter of (Śukra) living in the hermitage.

31. O best king, my father is Śukra, and you are the disciple of that great-souled one. So, O king’s son, I am your spiritual sister.

32. O king, please do not utter such words. You should (in fact) protect me from other very wicked men.

33-34. My father is irascible and (when) angered will reduce you to ashes. Or (if) in view of the customary laws laid down for a king you (desire) to have union with me per force, ask my father through a prescribed course of conduct. O best king, request my father of a great lustre.

35. Otherwise you will certainly meet with a great terrible grief. When my father is angry he would burn (even) the three worlds.”

36. Hearing these inauspicious and very fearful and terrible words from (i.e. of) her, Daṇḍa, who was intoxicated by passion, said again with his head hung down:

37-38. “O you beautiful lady, favour me who am mad with lust. O you beautiful lady, you have arrested my life; it will (now) perish. Let there be hostility or let me be even killed very (mercilessly) after I obtain you. O you timid one, resort to me—your devotee. I have great attachment for you.”

39-40. Speaking thus, the king forcibly seized the girl with one hand, and snatched off her garments with the other (hand). He pressed her body with his body and put his mouth into hers (i.e. kissed her) and started copulating freely with her who was trembling (with fear).

41. Having wrought that very dreadful and fearful mischief, Daṇḍa quickly went to his city like an intoxicated elephant.

42. That daughter of Bhārgava (i.e. Arajā), helpless, dejected and weeping, waited, (there) not far away from the hermitage, for her father, honoured by gods.

43. That royal sage of great lustre, oppressed with hunger, and surrounded by his disciples, returned, after having bathed, to his hermitage.

44. He saw the helpless Arajā with an overflow of menstrual discharge (i.e. bleeding profusely) resembling the subjugated moonlight in union with the clouds.

45. The great-souled one, being oppressed with hunger, was very much angry. Burning the three worlds as it were (with his anger) he said to his disciples:

46-47. “See the terrible calamity, resembling the blazing flame of fire, of (i.e. brought about by) the perverse and shortsighted Daṇḍa, due to which (calamity), he along with his followers, will meet with a disaster. There is no doubt about it. He has here touched the flame of a blazing fire.

48. Since the wicked-minded one committed such a terrible sin, therefore he will get the worst shower of dust.

49. The wicked king, who has done a sinful deed, will, along with his country (-men) and servants, and army and vehicles, meet with destruction.

50. May Indra agitate with great shower of dust (i.e. dust-storm) the wicked king’s region, upto a range of hundred yojanas on all sides.

51. All mobile and immobile beings that are here (i.e. in his country) will soon perish due to the shower of dust (i.e. the dust-storm).

52. For seven nights there will be an unexpected shower (i.e. storm) of dust in (the area over which) Daṇḍa’s kingdom—including forests and hermitages—extends.”

53. Bhārgava, who was inflamed with anger, saying these words to the inmates of the hermitage, told them to stay at the end of (i.e. outside) the country.

54. When Uśanas said (this much), the people living in the hermitage quickly made their abode outside that region.

55-56. Having spoken these words to the sages, he spoke these words to Arajā: “O you of very wicked mind, being well-composed live in here. This hermitage, shining charmingly, extends supto a hundred yojanas. O Arajā, remain here without menstrual discharge for a period of one hundred years.”

57. Hearing the order of the brāhmaṇa-sage, Bhārgavi, being extremely grieved said to Bhārgava, her father: “All right.”

58. Saying so Bhārgava shifted his residence to somewhere else. Within a week the region was reduced to ashes as was said by (the sage), the expounder of the Vedas.

59-60. O kind Rama, therefore, Daṇḍa’s region of the Vindhya mountain was cursed by Uśanas (i.e. Bhārgava) when that offence was committed (by Daṇḍa). Since then (that region) is called Daṇḍakāraṇya, O descendant of Kakutstha. O Rāghava, I have told you all this that you ask (i.e. have asked) me.

61-62. O hero, the time for offering the evening prayer is passing away. O best among men, O Rāma, these great sages, with their pitchers full (of water), are, after offering libations of water, worshipping the Sun, everywhere; all the sages (have offered prayers) with the eulogies composed by Brahmā etc. and learnt by heart by them.

63a. O Rāma, the Sun has set. Go and sip water.

63b-64a. Obeying the words of the sage, Rāma, the descendant of Raghu, proceeded to that auspicious lake to offer his evening prayer.

64b-66. A vulture and an owl had been living for years together, in the charming forest-region, adorned with trees rendered auspicious by a river, having, a big mountain, adorned with hundreds of cuckoos, having parks (resounding with) the cries of various birds, full of many beasts, crowded with lions and tigers, and full of many brāhmaṇas.

67. The vulture of a wicked resolution, fought with the owl claiming the owl’s residence to be his (vulture’s) own.

68. (They decided:) Lotus-eyed Rāma is the king of all the world. We shall quickly approach him and (seek his verdict as) to whom this residence belongs.

69-70. The angry and intolerant vulture and owl approached (Rāma). Having quickly approached Rāma, the two, with their minds agitated with dissension, and hating each other, touched Rāma’s feet. Seeing the best of the descendants of Raghu the vulture said (these) words:

71. “In may opinion you are the best among gods and demons. You, who are highly intelligent, are superior to Bṛhas-pati and Śukra (in intelligence).

72. You know the higher and lower among the beings and are like another Indra in the mortal world. Like the Sun you are difficult to look at. In dignity you are like Himālaya.

73. In gravity you are the ocean. You are Yama, the regent of the quarter. In forgiveness you are like the earth, in quickness you resemble the wind.

74. You are the lord, endowed witheverything; O Rāghava, you are of the nature of Viṣṇu. You are intolerant, difficult to conquer, victorious and are the master of the science of the use of all missiles.

75-77a. O best among men, O lord of gods, (please) listen to my request. O lord, I have, with the might of my arms, formerly constructed my residence. The owl snatches it off. O king, (it is too much when he does so)especially in your presence. O king, he disobeys your order. Rāma, inflict capital punishment on him.”

77b. When the vulture said like this, the owl said (these) words:

78-79. “O lord, O king, (please) listen with concentration to my request. O Rāma, the king is born (with portions) from the Moon (Soma), Śakra, the Sun, Kubera and also Yama. There is little in him that is human; and you are said to be full of all gods and are devoted to Nārāyaṇa.

80. O king, your being Soma (i.e. your having the portion of Soma in you) consists in that after a proper thought is given to what should be done you protect the beings from miseries; for you dispel darkness (i.e. ignorance).

81. In the event of an offence, you, due to the rod (i.e. punishment) remove the fear of the subjects from the wicked and since you are a donor, a striker and a protector, therefore you are Indra.

82. You are unassailable among all beings. You are said to be fire on account of your lustre. O Rāma, you are Bhāskara (i.e. the Sun) as you repeatedly torment the wicked.

83. You are evidently comparable to the lord of wealth (i.e. Kubera) or (rather) you are superior to Kubera. O you best of kings, your wife Śrī (i.e. Lakṣmī) always rests in your mind.

84-85. On account of your having Kubera’s treasure, you are Kubera; you are equal to (i.e. look equally upon) the immobile and the mobile beings; and O Rāghava, you look (equally) on your enemy as well as your friend. You always rule according to the law, by following (i.e. by paying regard to) usage and methods.

86. Death, O Rāma, is said (to come) to him, with whom you are angry; therefore, O king, your praise is sung and you are known as Yama.

87. O best king, your manly disposition is solely devoted to compassion. You are full of pity for all.

88. The king is the strength of the weak and the helpless. He is the sight of those who have no eyes; he is the intellect of those who have no thoughts.

89. You are even our lord; (please) listen, O you righteous one. You should think as do the birds.

90. You should appoint him, who is our protector, as the lord of birds. O lord, when you are nearby, let us not be without a lord.

91. Formerly you yourself have created the aggregate of living beings off our kinds. O king, this vulture, who has entered (i.e. taken unlawful possession of) my residence, troubles me.

92a. O best of men, you rule among gods and human beings.”

92b-93. Having heard this Rāma called his ministers—Viṣṭi, Jayanta, Vijaya, Siddhārtha, Rāṣṭravardhana, Aśoka, Dharmapāla, Sumantra and Mahābala.

94-95a. These were the ministers of Rāma and also King Daśaratha. They were wise, magnanimous, and were well-versed in all sciences; and also they were very calm, were of a high descent, and were proficient in politics and (in giving) counsel.

95b-97a. Having called them and having got down from Puṣpaka, the best of the Raghus asked the vulture and the owl who were quarreling: “O vulture, tell me in truth for how many years you have made (i.e. have been living in) that residence? I am curious to know it.”

97b-98. Hearing this, the vulture spoke to Rama, who remained there: “O Rama, my house has stood since the time this earth was filled with lofty men having many arms.”

99. The owl said to Rama: “This residence belongs to me O king, since the time the earth was adorned with trees.”

100-101 a. Hearing this, Rāma spoke to the members of the assembly: “That is no assembly where old men are not present; they are not old, who do not tell about moral virtue; that is not moral virtue which has no (element of) truth; that is not truth which approaches deceit.

101b-102a. All those members of the assembly who, after having gone to (i.e. attended) the assembly, sit silent, brooding (on something else) and do not speak out what is proper for the occasion, are liars.

102b-103. A thousand nooses of Varuṇa bind that man who does not say wise things through passion, through anger through fear. One noose out of those (nooses) gets untied after one year is over.

104a. Therefore, one who knows the truth should speak it properly.”

104b. Hearing this the ministers then said to Rama:

105. “O you highly intelligent one, the owl seems to be the proper (owner of the residence), and not the vulture. O great king, you are the authority, for the king is the greatest resort.

106-107a. All the subjects have the king as their foundation. He is the eternal virtue. Those men whom the king rules, do not suffer. Such best men are spared by Yama.”

107b. Hearing the words of his ministers, Rāma said:

108-109. “(Please) listen to the old account which has been narrated (often) and which I shall (now) tell you. At that time (i.e. in the beginning) all these three worlds with the heaven, the moon, the sun, the stars, the mountains, the earth, the trees, the ocean, the mobile and the immobile, were one as though it were one sky.

110-111. The reborn (?) entered, with Lakṣmī, the belly of Viṣṇu. Having arrested her the great-lustred and self-possessed one, having entered the ocean, slept there for many hundred years. When Viṣṇu had (thus) slept, Brahmā entered his belly.

112. Knowing him to be multi-streamed, the great one possessed of superhuman powers entered him. From the navel of Viṣṇu arose a lotus decorated with gold.

113-114. Then the great lord Brahmā possessed of superhuman power having come out of (Viṣṇu’s belly), desiring to create the earth, the wind, mountains and trees, the one of great penance created (all these) and all beings in between them, (and also) human beings, creeping animals, viviparous animals, and egg-born animals.

115-116. From his body sprang up Kaiṭabha with Madhu. The two very powerful and fearful demons, who had obtained boons, seeing the creator, got angry, and O king, they ran to the self-born one to eat him.

117-118. Seeing them all the beings got out separately (i.e. one by one). Being eulogised by Brahmā, Viṣṇu killed Madhu and Kaiṭabha, and for the stability of the earth, augmented it with their marrow (meda). The earth, having the odour of (their) marrow, came to be called Medinī since then.

119. Therefore the vulture is a liar; the sinner is claiming other’s residence as his own. The wicked one must be punished. There is no doubt about it.”

120. Then an unembodied voice spoke from the sky: “O Rāma, do not kill the vulture who was burnt by the power of penance.

121-122. O lord of men, this lord of beings was formerly burnt by Gautama. His name is Brahmadatta. He, a brave one, of a true vow and pure, having gone to the house of the brāhmaṇa-sage, begged him for food. O best king, he enjoyed it for a full hundred years.

123-124. O you of great lustre, having offered Brahmadatta water for washing his feet and respectful offering he himself made (arrangements) for his meal. Having entered the house of the great-souled one for food, he, seeing a lady withfull (i.e. plump) breasts, touched them with his hand.

125. Then the angry sage gave a very cruel curse: O you fool, be a vulture.

126-128a. Then the king said to the sage: “O glorious one, favour me (so that) there will be freedom from curse (i.e. I shall be free from your curse).” O king, the kind (sage) having heard his words, again said (to him): “In Raghu’s family, Rāma of great fame and having eyes like lotuses will be born as the (most) illustrious among the Ikṣvākus. Seen by him, you will be free from sins, O best among men.”

128b-129. Hearing that Rāma saw him and he became a king. Then quickly giving up his vulture-form, and besmeared with divine sandal, he, a man of divine form, said to that king:

130-131. “O Rāghava, well-versed in piety, well (done). Due to your favour I have been freed from a terrible hell. You have made me free from sins. I have given up the vulture-form.” Then the king in a human form said to the owl: “O you owl, conversant with piety, enter your own house.

132-134. After having offered evening prayers I shall go to the place where that sage (Agastya) is.” Then having sipped water, and offered the evening prayers, Rāma entered the hermitage of the pitcher-born, great-souled (sage). Agastya respectfully brought for his meal excellent fruits and roots and tasty vegetables. That best among men (i.e. Rāma) ate that food resembling nectar.

135-136. Pleased and fully satisfied he lived (there) that night. Getting up at day-break, and having performed the daily rites, the best of the Raghus went to the sage (to get his leave) to go, O you subduer of enemies. Having saluted the great sage born from a pitcher, Rāma said to him:

137-138a. “O brāhmaṇa, I take my leave of you. I am leaving. (Please) allow me (to go). O great sage, by seeing you I am blessed; I am favoured (by you). Luckily due to you I shall have my soul purified.”

138b-139a. When Rāma was speaking thus the sage, the treasure of penance, being very much pleased and with tears in his eyes, said to him of a wonderful appearance:

139b-140a. “O Rāma these auspicious words uttered by you are extremely wonderful. What you said, O descendant of Raghu, will purify all beings.

140b-142. O Rāma, those who look at you even for a short while with friendly eyes are purified by eulogies: so say the gods; and those beings on the earth, who look at you with fearful eyes are instantly killed by Brahma’s rod (of chastisement) and go to hell. O best of Raghus, you are like this. You are the purifier of all human beings.

143-145a. O Rāghava, those who describe you (i.e. your merits) will attain perfect success. Go safely, without any fear from anywhere, along the path free from any danger. Govern your kingdom righteously. You are the refuge of (all) the worlds.” Thus addressed by the sage, the king (i.e. Rāma), with the palms of his hands joined in obeisance, saluted Agastya, the best sage.

145b-146a. Having saluted the best sage and (others) superior in penance, he, unbewildered, got into the Puṣpaka, decorated with gold.

146b-148a. The groups of sages on all sides honoured him, who was leaving, with blessings as gods honour Indra. When it was half a day (after having left Agastya’s hermitage i.e. after travelling for half a day), Rāma who knew everything, reached Ayodhyā and went to his private chamber on foot.

148b-149a. Then having dismissed the charming, Puṣpaka, taken (anywhere) at will, the king, the descendant of Kakutstha, having come out of the private chamber, said these words to the door-keepers:

149b-150a. “Go quickly to Lakṣmaṇa and Bharata. Tell them about my arrival, and bring them (here); do not delay.”

150b-151. The door-keepers, having heard (these) words of Rāma, of unimpaired deeds, went to the two youths, and having invited them, reported to Rāghava. The door-keepers had brought the two youths as per Rāma’s order.

152. Rama, seeing beloved Bharata and Lakṣmaṇa, who had come (there) embraced them and said these words to them:

153. “I have properly carried out the excellent mission of the brāhmaṇa. O descendants of Raghu, hereafter I wish to do (something) which is the cause of (i.e. which would lead to) religious merit.

154. With you who are my (very) souls I desire to perform the excellent Rājasūya sacrifice in (i.e. by) which eternal merit (is obtained).

155-156. Formerly, Brahmā, the creator, living at Puṣkara, performed three hundred and sixty sacrifices. Soma, the knower of piety, having performed the Rājasūya sacrifices, obtained an excellent famous position in all the worlds.

157. Mitra, the destroyer of enemies, having performed the Rājasūya at a very auspicious time, became Varuṇa.

158a. Terefore, you two, having given a thought to this act, tell me (your opinion) about it.”

Bharata said:

158b-160. O Righteous one, you are the highest Dharma. All the earth is supported by you, O you of mighty arms. O you of unlimited valour, (your) fame is great. All the kings look up to you as the great-souled gods look up to the Creator. O lord of the world, similarly we also (look up to you). O you highly intelligent one, O king, the subjects also look upon you as their father.

161-162a. O Rāghava, here, on this earth, you have become the shelter of beings. You who are like this (i.e. as described), O tormentor of enemies, (should) not perform such a sacrifice; since due to it the destruction of all the beings on the earth appears (imminent).

l62b-164a. O best of kings, O lord of men, it is heard that in the Tārakāmaya war a great battle took place between Soma and the Stars. Soma bad taken away, through lust, Tārā, the wife of Bṛhaspati.Then a great battle took place, which destroyed gods and demons.

164b-166a. O best king, when the sacrifice performed by Varuṇa was over, all the aquatic animals like the fish and the tortoises perished. O Rāghava, at the end of the Rājasūya sacrifice performed by Hariścandra, a great and terrible battle, Āḍībaka^[1], took place which destroyed the entire world.

166b-167a. All the beings that were in the earth turned into animals walking horizontally. It is heard that (even) divine kings perished in the Rājasūya sacrifice.

167b-168a. O you best among men, O king, such as you are, having carefully thought about the well-being of beings, (please) practise auspicious and complete piety.

168b-169. Having heard Bharata’s words, Rāma respectfully said; “O you knower of Dharma, O you killer of enemies, I am pleased with these words (uttered) by you. O you who are devoted to righteousness, I have taken away my mind (i.e. have refrained) from (performing) the Rājasūya sacrifice.

170-171. I shall practise complete virtue and will install the (image of) Vāmana at Kānyakubja. O great hero, that fame of mine (i.e. my fame due to that will) have gone to heaven, as Gaṅgā (bacame famous) due to Bhagīratha. There is no doubt about it.

Footnotes and references:

[1]:

Āḍībaka—According to Monier-Williams a combat fought by the birds Āḍi and Baea (into which Vasiṣṭha and Viśvāmitra had been transformed respectively).