by N.A. Deshpande | 1951 | 1,261,945 words | ISBN-10: 8120838297 | ISBN-13: 9788120838291
This page describes the coming of sage agasti which is chapter 5 of the English translation of the Padma Purana, one of the largest Mahapuranas, detailling ancient Indian society, traditions, geography, as well as religious pilgrimages (yatra) to sacred places (tirthas). This is the fifth chapter of the Patala-Khanda (Section On The Nether World) of the Padma Purana, which contains six books total consisting of at least 50,000 Sanskrit metrical verses.
2-10. Victory to you, O son of Daśaratha, O you who remove the sufferings of gods; victory to you who burnt the race of the demons; victory to you, O god, destroying the enemy whose hands were engaged in seizing the bevies of excellent women. The eager poets describe your destroying the lord of demons. O lord of the worlds, at the time of the deluge you again easily swallow the group of the worlds. Victory to you who are free from the causes of birth, old age etc. O mighty one, emancipate (us). Victory to you who have taken birth in the ocean of the family of the righteous, O you ageless, immortal and the fixed one. By means of (reciting) the names of you, the greatest god, even those who have committed great sins are purified. What then if good, foremost brāhmaṇas have obtained the human existence with a good body? The pair of your feet, praised by Śiva and Brahmā gives abundant things that are desired. We mentally desire it which is well arranged in the heart with the marks like those of pure barley (grains) etc. O you having the loveliness that excels Madana’s frame, if you do not grant fearlessness to the world, then how can, O you compassionate and purifying one, the hosts of gods be happy? You take birth on the earth whenever the demons trouble us, O lord, though you are unborn and immutable, though you are the greatest lord. You who are the self-adorned one and you who are praised by those who approve of virtues, quickly enter (i.e. go back to) your own place, after having filled the earth with your superhuman good deeds like nectar to the dead and destroying sins. May the beginningless one, the foremost one, who takes the form of a god, who has put on a necklace and a crown, who looks like Cupid, who has forcibly killed his enemies, whose lotus-like feet are served by Cupid’s enemy (i.e. Śiva), be victorious.
12. Being extremely pleased by the p raise, the very glorious lord of the Raghus, seeing the gods with their necks bent down, said to them:
Śrī Rāma said:
13. O gods, choose from me some boon which is extremely difficult to obtain and which some eager god, demon or yakṣa has not obtained.
14-16a. O lord, from you we have obtained the best thing, since you have killed our enemy, viz. Rāvaṇa. Whenever a demon troubles us, you should in this way destroy (that) enemy.
Saying, ‘All right the hero Raghunandana (i.e. Rāma), spoke again.
Śrī Rāma said:
16b-20. O gods, carefully listen to my words. The man, who again and again recites in the morning and at night the wonderful hymn of me (i.e. in my honour) composed by you and couched with my virtues will never meet with an extremely terrible defeat from his enemy. He will not experience poverty and will not suffer from a disease or a defeat. By reciting (the hymn) devotion to the pair of my feet will be produced in the joyful hearts of men.
Speaking thus, the crest-jewel of kings (i.e. the best king) remained silent. All the gods who were delighted went to their respective worlds.
21-27. Raghunātha (i.e. Rāma) also looked after his wise brothers like their father, and the lord of the world fondled the subjects like his own sons. When he was ruling, the people did not meet with an untimely death; in the houses there was no great discomfiture like a disease. The calamity of the season was not seen, so also there was no fear from enemies. The trees always bore fruits, and the earth yielded much grain. The life of people was blessed with sons, grandsons and attendants. Their depression was removed due to their wives’ company. They were everyday eager to listen to the stories about the lotus-like feet of Rāma. They never employed their words in censuring others. Even artisans, apprehensive of a blow from the hands of Rāma, never even mentally committed a sin. People, with their eyes becoming steady on seeing the face of Sītā’s husband, were always full of compassion.
28-45. He (had) the kingdom to which there was no rival, which was prosperous and had (in it) powerful elephants (or horses). It was charming on account of delighted and thriving sages and with ornaments of gold. It was well-nourished by those who always did the pious things like performing sacrifices and digging wells and doing other acts of charity. It was always rich with crops, had good wealth and fields. Its regions were good; subjects were good; it was self-abiding; it had ample grass, and a large wealth of cows. It was all around adorned by rows of temples. In it were villages adorned with ample wealth and prosperity. The lands in it shone with artificial gardens having good flowers, with trees having very sweet fruits, and with lakes having good lotus-plants. In the country only the rivers were sadambha (i.e. containing good water); the people were not sadambha (i.e. were not proud). There were families of many castes, well-born but not poor. In it vibhrama (i.e. amorous movement) was (seen) in women, but vibhrama (i.e. an error) was never seen in (i.e. committed by) the learned. Only the rivers flowed in a crooked way (kuṭilagāminyaḥ) but the subjects were not wayward in sex. The nights (only) were dark in the dark fortnights; but men were not full of darkness (i.e. ignorance). Only women had rajas (i.e. menses), (but) people did not behave unrighteously. A man was neither andha (i.e. blind) due to wealth nor without rice (āndhya) in (i.e. while taking) his meal. Only a chariot took a wrong course and never a royal official. Daṇḍa (i.e. a handle) was to be seen in (i.e. attached to) an axe, a spade, a row of fans or an umbrella; but daṇḍa (i.e. punishment) was rarely due to a fault or disturbance. Except among the groups of those who played at dice, there was no repentence. Only the gamblers were seen with dice (pāśa) in their hands (and none else with nooses—pāśa in his hands). Jāḍya (i.e. frigidity) was seen in water only. The waists of women alone were weak. Only women were hard-hearted, and not men. There was the kuṣṭha (herb) only among medicines; but no kuṣṭha (i.e. leprosy) among men. A hole was seen in good gems; a pointed weapon was (seen only) in the hand of a man fashioning images. Tremor was due (only) to good feelings, never due to the fear of someone. Fever was due to sexual passion; there was poverty (i.e. scarcity) of the wicked (only). There was no want of a thing for a lucky person due to his good deeds. Only elephants were wanton in a war, and waves in a lake. Loss of dāna (i.e. 1. ichor 2. gift) was (seen) only in the elephants. Only thorns were sharp. Going away from the guṇa (1. string 2. virtue) was (seen) only in arrows; a compact utterance with a peculiar arrangement of words was (seen) only in a book. Abandoning friendship was present only in the wicked, and not among the kinsmen. Fondling the loved subjects he looked after that country. Like Yama to a wicked person he established righteousness in the country. When the lord was thus righteously protecting the country—the earth, a thousand and eleven years passed.
46-50. He who perpetuated the Raghu-family, on hearing (words) of dishonour about Sītā, and his own censure from a mean washerman abandoned her. By one order of him, the king who was protecting the earth righteously, Sītā who was (up to that time) well-protected, was abandoned. When once the highly intelligent one was seated in his assembly, the great sage, the best sage born from a pitcher (i.e. sage Agasti) came (there). Taking a respectful offering he got up; and the great king accompanied by Vasiṣṭha and people, honoured him who had dried the ocean and who had arrived there with a welcome, and enquired after his health. Then the descendant of Raghu (i.e. Rāma) spoke to the sage who had seated comfortably and who had taken rest.