iSTim te.aham kariSyaami putriiyaam putra kaaraNaat | atharva sirasi prok{}taiH mantraiH siddhaam vidhaanataH || 1-15-2 2. aham te putra kaaraNaat= I, to you [for your benefit,] for sons, for the reason [to beget]; adharva shirasi proktaiaH= adharva Veda’s, preamble, said in [contained in]; mantraiH siddhaam= with hymns [of that Veda,] available; putriiyaam = one that bestows sons [called putrakaameSTi,] for begetting sons; iSTim vidhaanataH kariSyaami= ritual, procedurally, I will conduct. “I will procedurally conduct the ritual contained in the preamble of adharva-veda with procedural hymns, called putra kaameSTi i.e., the ritual that bestows sons, for your benefit.” [1-15-2] udvejayati lokaan triin ucChritaan dveSTi durmatiH | shakram tridasha raajaanam pradharSayitum icChati || 1-15-8 8. dur mati= that evil, minded one – malevolent; triin lokaan udvejayati = three, worlds, he is tormenting; ucChritaan dveSTi= functionary deities of cosmos, he is hating; tridasha raajaanam shakram pradharSayitum icChati= celestial’s, king of, Indra, to assail, desires to. “That malevolent Ravana is tormenting all the three worlds, hating the functionary deities of cosmos, and always desires to assail Indra, the king of all the functionary deities of universe. [1-15-8] There are eight functionary gods for cosmos in Hindu mythology that keep the cycle of natural law going. Each one is assigned with each of the eight sides of the universe along with a natural function. They are: 1] Indra, Heaven : East, 2] agni Fire-god : southeast, 3] yama Death-god : South, 4] naiR^iti Demon-god : southwest, 5] varuNa Rain-god : west, 6] vaayu Air-god : Northwest, 7] kubera god of wealth management : North, 8] iieshaana god of bliss : Northeast. The governance of all these deities is Indra’s function, since he is the presiding deity of Heaven. nainam suuryaH pratapati paarshve vaati na maarutaH | calor.hmimaalii tam dR^iSTvaa samudro.api na kampate || 1-15-10 10. enam suuryaH na pratapati= him, sun, will not, parch; maaruthaH parshve na vaati = Air-god, at his sides, will not, puff; chala uurmi maali= undulating, waves’, husband; samudraH api= ocean, even; tam dR^istvaa na kampate = him [Ravana,] on seeing, will not, pulsate. “The Sun-god will not verily parch Ravana, the Air-god will not puff at his sides, and on seeing Ravana, the lord of the undulating waves, namly the ocean will not pulsate either. [1-15-10] na akiirtayat avaj~naanaat tat rakSo maanuSaam tadaa | tasmaat sa maanuSaat vadhyo mR^ityuH na anyo.asya vidyate || 1-15-14 14. tat rakshaH= that, demon; ava j~nanaat= with disrespect; tataH= then; maanushaanm na akiirtayat= about humans, not, articulated; tasmaat= therefore; saH maanuSaat vadhyaH= he, by human, can be killed; [asya= his] mR^ityuH na anyaH vidyate= death, not, otherwise, evident. “That demon did not express about humans then with his disrespect to them, and evidently his death does not occur otherwise.” So said Brahma to gods. [1-15-14] etasmin anantare viSNuH upayaato mahaadyutiH | sh~Nkha cakra gadaa paaNiH piita vaasaa jagatpatiH || 1-115-16 vainateyam samaaruuhya bhaaskara toyadam yathaa | tapta haaTaka keyuuro vandyamaanaH surottamaiH || 1-15-17 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] tvaam niyokSyaamahe viSNo lokaanaam hita kaamyayaa | raaj~no dasharathasya tvam ayodhya adhipateH vibhoH || 1-15-19 dharmaj~nasya vadaanyasya maharSi sama tejasaH | asya bhaaryaasu tisR^iSu hrii shrii kiirti upamaasu ca || 1-15-20 viSNo putratvam aagacCha kR^itvaa aatmaanam caturvidham | 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 the hrii, 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. tvam gatiH paramaa deva sarveSaam naH para.ntapaH || 1-15-25 vadhaaya deva shatR^INaam nR^iNaam loke manaH kuru | 25b, 26a. param tapaH= oh, others [enemies], tormentor; deva= oh, Vishnu; tvam naH parama gatiH = you are, our, ultimate, course; deva shatR^iNaam vdhaaya= divinity’s, enemies, to eliminate; nR^iNaam loke= in human’s, world; manaH kuru= mind, make [give a thought.] “Oh, enemy tormentor, oh, Vishnu, you are the ultimate recourse for all us in eliminating enemies of divinity, hence you make up your mind to take birth in human world.” The gods appealed to Vishnu that way. [1-15-25b, 26a] bhayam tyajata bhadram vo hitaartham yudhi raavaNam | sa putra pautram sa amaatyam sa mitra j~naati baandhavam || 1-15-28 hatvaa kruuram duraadharSam deva R^iSINaam bhayaavaham | dasha varSa sahasraaNi dasha varSa shataani ca || 1-15-29 vatsyaami maanuSe loke paalayan pR^idhvIm imaam | 28, 29, 30a. bhayam tyajata = fear, get rid off; bhadram vaH= safety, be upon you; vaH hitaartham= your, for welfare’s sake; sa putra poutram= along with his, sons, grandsons; sa amaatyam= along with, his ministers; sa mitra j~naati baandhavaan= along with, his friends, cousins, and relatives; kruuram duraatmaanam= cruel, evil minded one; deva R^iSiiNaam bhayaavaham = for deities, and sages, dreadful one; raavaNam yudhi hatvaa= Ravana, in war, on eliminating; imam pR^itviim paalayan= this, earth, while ruling; dasa varsha shasraaNi = ten, years, thousand; dasha varsha shataani cha= ten, years, hundred, also; maanuSe loke vatsyaami = in human, world, I will reside. “Get rid off the fear, let safety be upon you, on eliminating that cruel and evil-minded Ravana who became dreadful to deities and sages, along with his sons, grandsons, friends, cousins and relatives, ministers and forces too in war for your welfare, I will then reside in human world ruling this earth for eleven thousand years.” Thus Vishnu assured the gods. [1-15-28, 29, 30a]
பயம் த்யஜ் த பத்ரம் வோ ஹிதார்த்தம் யுதிராவணம் |
ஸுபுத்ர பௌத்ரம் ஸாமாத்யம் ஸமித்ரஜ்ஞாதிபாந்தவம் ||
” ஹத்வா க்ரூரம் துராத்மானம் தேவரிஷீணாம் பயாவஹம் |
தச வருஷ ஸஹஸ்ராணி தசவருஷ சதா நிச |
வத்ஸயாமி மா நுஷே லோகே பாலயன் ப்ருத்வீமிமாம் |.”
(இதன் பொருள்)(இனி இ-ள்) ”ஓ தேவர்களே! இனி அச்சம் என்பதை விட்டு விடுங்கள்;
உங்களுக்கெல்லாம் நன்மையே உண்டாகும். அந்தத் துராத்மாவான இராவணனை அவனுடைய
பரிவாரங்களோடு சங்கரித்துப் பூலோக பரிபாலனஞ் செய்துகொண்டு பதினோராயிரம் வருடமிருப்பேன் ” என்று
தன்னைச் சரணமடைந்த தேவர்களை நோக்கி ஸ்ரீ மஹாவிஷ்ணுவானவர் அருளிச்செய்தனர்.”
tataH padma palaashaaxaH kR^itvaa aatmaanam catu.rvidham || 1-15-31 pitaram rocayaamaasa tadaa dasharatham nR^ipam | 31b, 32a. tataH= afterwards; padma palaasa akshaH= lotus, petal, eyed one [ Vishnu]; tadaa= then; aatmaanam chatur vidham kR^itvaa= himself, into four-fold, on making [agreeing to make]; dasharatham nR^ipam= Dasharatha, King; pitaram rochayaamaasa= as his father, predisposed to select. And then that lotus-petal-eyed one agreeing to manifest himself in fourfold way is predisposed towards Dasharatha to be his father. [1-15-31b, 32a] There is a great lot of discussion whether Vishnu made himself fourfold as Rama, Lakshmana, Bharata an Shatrughna, or he himself incarnated along with his main ingredients like conch shell, disc, mace as those three brothers. This verse says that he ‘made himself, or agreed to make himself as fourfold.’ Even then, there are discussions that Rama is a ‘full incarnation’ puurNa avataara as the Supreme is indivisible – on one account. And his brothers cannot be reckoned as his incarnation � as they become parts of the whole but not the ‘whole’ itself he did not divide himself � on the other account. And the tradition believes that Vishnu did not divide himself but incarnated in one piece, where his brothers are his paraphernalia. There is no unanimity on this, as yet. tameva hatvaa sa balam sa baandhavam viraavaNam raavaNam ugra pauruSam | svar lokam aagacCha gata jvaraH ciram surendra guptam gata doSa kalmaSam || 1-15-34 34. sa balam sa baandhavam= with all his forces, with all his kinsmen; vi raavaNam [kR^itvaa]= without, pandemonium [on making worlds]; ugra pauruSam= furiously, vainglorious; tam raavaNam eva hatvaa = him, Ravana, thus, having killed; chiram= for a long time to come; gata jwara= rid of, febrility; sura indra guptam= for gods, lord � by Indra, made inaccessible, safeguarded; gata doSa kalmaSam= [and one which is] rid of, flaws and blemishes; swar lokam aagacCha= [your] heavenly, abode [Vaikuntha,] return to. “On eliminating that furiously vainglorious Ravana with all his forces and with all his kinsmen neutralise the pandemonium created by him in all the worlds, and for a long time to come you get rid of your febrility, and you please return to your heavenly abode, namely your blameless and faultless Vaikuntha. [1-15-34] evam pitaamahaat tasmaat varadaanena garvitaH || 1-16-6 utsaadayati lokaan trIIn striyaH ca api apakarSati | tasmaat tasya vadho dR^iSTo maanuSebhyaH parantapa || 1-16-7 6b, 7. evam tasmaat pitaamahaat= thus, from him, the Forefather Brahma; vara daanena garvitaH= by boon, according, becoming arrogant; utsaadayat lokaanm triin= torturing, worlds, three; striyaH api apakarSati cha= women, even, abducting, also; tasmaat paramtapa= therefore, oh, enemy, destroyer Vishnu; tasya vadhaH= his, elimination; maanushebhyaH dR^iSTaH= by humans, is envisaged. “Thus, on getting boon from the Forefather Brahma he has become arrogant and torturing the three worlds, and he is even abducting women. As such, oh, enemy destroyer Vishnu, his elimination is envisaged through humans alone.” So said gods to Vishnu. [1-16-6b, 7] ti etat vacanam shrutvaa suraaNaam viSNuH aatmavaan | pitaram rocayaamaasa tadaa dasharatham nR^ipam || 1-16-8 8. iti suraaNaam etat vachanam shrutvaa= this way, of the gods, that, speech, on hearing; Vishnu; aatmavaan= kind-hearted one; tadaa dasharatham nR^ipam= then, Dasharatha, king; pitaram rochayaamaasa= as father, started to choose. On hearing that speech of gods said that way, he that kind-hearted Vishnu then chose Dasharatha as his father in human world. [1-16-8] tato vai yajamaanasya paavakaat atula prabham | praadurbhuutam mahadbhuutam mahaaviiryam mahaabalam || 1-16-11 11. tataH vai yajamaanasya= then, verily, performer of ritual, [Dasharatha’s]; paavakaat atula prabham= [from] ritual fire, with unparalleled, resplendence; praadurbhuutam mahat bhuutam= emerged, Divine, Being; mahaa viiryam mahaa balam= greatly, vigorous, greatly, energetic. Then, from Fire of Altar Dasharatha’s ritual there emerged a greatly vigorous and energetic Divine Being with an unparalleled resplendence, calledyajna puruSa. [1-16-11]
bhaaryaaNaam anuruupaaNaam ashniita iti prayacCha vai |
taasu tvam lapsyase putraan yadartham yajase nR^ipa || 1-16-20
20. nR^ipaH= oh, king; ashniita= consume; iti= on saying; anuruupaanaam bhaaryaaNaam prayacCha vai= eligible ones, to your wives, give them, indeed; yat ardham yajase= for which, purpose, you performed ritual; putraan taasu tvam lapsyaase= sons, in them [in queens,] you, will get.
“Oh, king, let this be consumed” saying so he further said, “for which purpose you have performed this ritual that childbearing will be fructified in your wives by bearing sons, hence give this among your eligible wives.” So said the divine being to Dasharatha. [1-16-20]
tato dasharathaH praapya paayasam deva nir.hmitam |
babhuuva parama priitaH praapya vittam iva adhanaH || 1-16-23
23. tataH= then; Dasharatha; deva nirmitam paayasam praapya= by gods, prepared, dessert, on getting; vittam praapya a+dhana iva= [unforeseen] wealth, on obtaining, by a pauper, like; parama priitaH babhuuva= highly, gladdened, he became.
On obtaining that dessert prepared by gods then Dasharatha is highly gladdened like a pauper obtaining unforeseen wealth. [1-16-23]
tataH tat adbhuta prakhyam bhuutam parama bhaasvaram |
sa.mvartayitvaa tat karma tatra eva antaradhiiyata || 1-16-24
24. tataH= then; adbhuta prakhyam= with astonishing, form; parama bhaasvaram= highly, glowing; tat bhuutam= that, ritual being; tat karma samvartayitvaa= that, deed, on completing; tatra eva antardhiiyata= there, only, disappeared.
On completing his work of giving the golden vessel with dessert then that divine being who is astonishing by his form and highly glowing by his physique, disappeared then and there itself. [1-16-24]
harSa rashmibhiH uddyotam tasya antaHpuram aababhau |
shaaradasya abhiraamasya ca.ndrasya iva nabhaH a.mshubhiH || 1-16-25
25. harSa rasmibhiH uddyotam= happiness, beams of, lit up; tasya antaHpuram= his, palace chambers; abhiraamasya shaaradasya= heart pleasing, of autumn; chandrasya amshubhiH= with moon’s, rays; nabhaH iva= sky, like; babhuuva= became.
Lit up with beams of happiness Dasharatha’s palace chambers shone forth like the autumnal sky brightened with moonbeams. [1-16-25]
kausalyaayai narapatiH paayasa ardham dadau tadaa |
ardhaat ardham dadau ca api sumitraayai naraadhipaH || 1-16-27
kaikeyyai ca avashiSTa ardham dadau putraartha kaaraNaat |
pradadau ca avashiSTa ardham paayasasya amR^ita upamam || 1-16-28
anucintya sumitraayai punaH eva mahiipatiH |
evam taasaam dadau raajaa bhaaryaaNaam paayasam pR^ithak || 1-16-29
27, 28 29. tadaa nara patiH= then, people’s lord – king; kausalyaayai= to Kausalya; paayasa artham dadou= dessert, half of it, gave; nara adhipaH= people’s, lord � king; arthaat artham= half of the [remaining] half [-one fourth]; sumitraayai cha api dadou= to Sumitra, also, even, gave; avashiSTa artham= of the remaining, half [one eight,]; putra artha kaaraNaat= sons, purpose of, desiring; klaikeyyaiH cha dadau= to Kaikeyi, also, gave; mahii patiH= king; anuchintya= thought a while; paayasam= dessert; amR^ita upamam= ambrosia, equalling; avashiSTa artham= remaining part [one eight]; punaH eva= again, thus; sumitraayai= to Sumitra; dadou= gave; evam= thus; raajaa= king; taasaam= to them; bhaaryaaNaam= among his wives; pR^ithak= differently; paayasam= dessert; dadou= distributed.
The king then gave half of the dessert to queen Kausalya, and he gave half of the half, i.e., one fourth to queen Sumitra. And to Kaikeyi he gave half of the remaining half, i.e., one eight of the dessert, with a desire to beget sons. Then thinking for a while gave the remaining, i.e., one-eighth portion again to queen Sumitra. Thus, the king distributed the dessert to his wives differently. [1-16-27, 28, 29]
here is another declination enquiring whether the incarnation of Rama is full or partial, puurNa avatara or artha avatara… Rama is Vishnu Himself while Bharata and Shatrughna are his disc and conch-shell, while Lakshmana is the thousand headed snake aadi sesha on whose coils Vishnu reclines
நெடுநாளாக மக்கட் பேறின்றி வருந்திய தசரதன் தன் குரு
வசிஷ்டனின் அறிவுரைக்கேற்ப ரிஷ்ய சிருங்கரின் உதவியால் பரிமக
யாகம் செய்கிறான். யாக முடிவில் தேவர்களால் தரப்பட்ட
பாயசத்தைச் சுமந்தவாறே அக்கினியினின்றும் புறப்பட்ட பூதமொன்று
தசரதனை நோக்கி, “இந்தப் பாயசத்தை உம் மனைவிகளுக்குக்
கொடுங்கள்; எந்தப் பயன் கருதி இந்த யாகத்தைச் செய்கிறீரோ,
அதன்பயன் இதனால் விளையும்” என்று கூறி வாழ்த்தி மறைந்தது.
தசரதனும் பெரிதும் மகிழ்ந்தவனாய் அந்தப்புரம் அடைந்து,
அப்பாயசத்தில் பாதியைக் கோசலைக்கும் மீதியில் பாதியைச்
சுமித்திரைக்கும் கொடுத்தார்; மிகுந்து நின்றதில் பாதியைக்
கைகேயிக்குக் கொடுத்தார். அமுதம் ஒத்த அந்தப் பாயசத்தில்
மேலும் எஞ்சி நின்றதைச் சிறிது நேர யோசனைக்குப் பிறகு
சுமித்திரைக்கு மட்டும் கொடுத்தார். இவ்வாறு தசரதன் தம்
மனைவியர்க்கு அந்தப் பாயசத்தை வெவ்வேறு அளவில்
கொடுத்தார்”. (1.16:29, 30,31)
tatastu raajaa prativiixya taaH striyaH
praruuDha garbhaaH prati labdha maanasaH |
babhuuva hR^iSTaH tridive yathaa hariH
surendra siddha R^iSi gaNaabhipUjitaH || 1-16-32
32. tataH raajaa= then, king; praruuDha garbhaaH= having confirmed, about their pregnancies; taaH striyaH= at those, ladies; prativiikshya= on seeing; prati labdha maanasa= again, recaptured, [his lost] heart; tridive= in heavens; sura indra siddha R^iSi gaNaabhi= gods, [Indra,] by great souls, sages, by groups of; puujitaH= worshipped; yathaa hariH= as like, Vishnu; babhuuva hR^iSTaH= became, delighted.
Then on seeing his queens with confirmed pregnancies Dasharatha regained his lost heart for sons, and he is gladdened like Vishnu, who will always be gladsome when worshipped by gods, namely Indra and others, as well as by the assemblages of great souls, sages. [1-16-32]
Sri Sita Rama Jeyam.
Aalvaar Emberumaanaar Jeeyar Thiruvadikale Saranam .
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